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大学英语(四)Diogenes and Alexander 戴奥吉尼斯和亚历山大

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2021-02-15 15:34
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2021年2月15日发(作者:den)


Diogenes and Alexander



戴奥吉尼斯和亚历山大



The Dog Has His Day


Gilbert Highet






This


article


by


the


late


classicist


Gilbert


Highet


describes


a


meeting


between


two


sharply


contrasting personalities of history: Alexander the Great and Diogenes. This selection originally


appeared in Horizon, the first in a series entitled Great Confrontations.



此文是由晚期著名的古典学者


Gilbert Highet


所写,描述了历史上两位性格极端伟大人物的


会面场面:亚历山 大国王和戴奥吉尼斯。本文选择来自



Horizon


,一篇名叫“伟大的会面”


的开始部分。







Lying on the bare earth, shoeless, bearded, half-naked, he looked like a beggar or a lunatic(


神经病


,


疯子


).


He


was


one,


but


not


the


other.


He


had


opened


his


eyes


with


the


sun


at


dawn


(


拂晓


),


scratched, done his business like a dog at the roadside, washed at the public fountain, begged a


piece of breakfast bread and a few olives, eaten them squatting on the ground, and washed them


down with a few handfuls of water scooped from the spring. (Long ago he had owned a rough


wooden cup, but he threw it away when he saw a boy drinking out of his hollowed hands.) Having


no work to go to and no family


to provide for, he was free. As the market place filled up with


shoppers and merchants and gossipers and sharpers (a cheater, esp. a cardsharper) and slaves and


foreigners, he had strolled through it for an hour or two. Everybody knew him, or knew of him.


They would throw sharp questions at him and get sharper answers. Sometimes they threw jeers,


and got jibes; sometimes bits of food, and got scant thanks; sometimes a mischievous pebble, and


got a shower of stones and abuse(


漫骂


).


They were not quite sure whether he was mad or not.


He


knew they were mad, all mad, each in a different way; they amused him. Now he was


back at his home. (


周围的人们不能肯定他到底是不是真的疯了


,< /p>


但是他确是非常的肯定他们


是真的疯了


,


以不同的方式和程度


;


这个发现使他很开心好玩


).






It


was


not


a


house,


not


even


a


squatter's


hut.


He


thought


everybody


lived


far


too


elaborately,


expensively, anxiously. What good is a house? No one needs privacy: natural acts are not shameful;


we all do the same thing, and need not hide them. No one needs beds and chairs and such furniture:


the animals live healthy lives and sleep on the ground. All we require, since nature did not dress us


properly, is one garment to keep us warm, and some shelter from rain and wind. So he had one


blanket



to dress him in the daytime and cover him at night



and he slept in a cask. His name


was Diogenes. He was the founder of the creed called Cynicism (the word means


he spent much of his life in the rich, lazy, corrupt Greek city of Corinth, mocking and satirizing its


people, and occasionally converting one of them.






His home was not a barrel made of wood: too expensive. It was a storage jar made of earthenware,


something like a modern fuel tank



no doubt discarded because a break had made it useless. He


was not the first to inhabit such a thing: the refugees driven into Athens by the Spartan invasion


had been forced to sleep in casks. But he was the first who ever did so by choice, out of principle.






Diogenes


was


not


a


degenerate


or


a


maniac(


疯子


).


He was


a


philosopher


who


wrote


plays


and


poems and essays expounding(


解释


) his doctrine; he talked to those who cared to listen; he had


pupils who admired him. But he taught chiefly by example. All should live naturally, he said, for


what


is


natural


is


normal


and


cannot


possibly


be


evil


or


shameful.


Live


without


conventions,


which are artificial and false; escape complexities and superfluities and extravagances: only so can


you live a free life.


The rich man believes he possesses his big house with its many rooms and


its elaborate furniture, his pictures and expensive clothes, his horses and his servants and his


bank


accounts.


He


does


not.


He


is


their


slave.


In


order


to


procure


a


quantity


of


false,


perishable goods he has sold the only true, lasting good, his own independence. (


富人们都相



,

< br>拥有了属于自己的豪华大房子


,


房间很多


,


装饰和家具都很精致和气派


,


还有很多的名画


和很昂贵的衣服


, < /p>


马匹和佣人,


还有银行账户上的很多的钱。


实际上不是!


而是它们的奴隶。


为了获取一个大量的不实际和 及其容易腐烂的东西,他们把自己唯一真实闪光的,可以持


续长久的东西给出卖了,那就 是自己的独立人格。







There have


been


many


men


who


grew


tired


of


human


society


with


its


complications,


and


went


away to live simply



on a small farm, in a quiet village, in a hermit's cave, or in the darkness of


anonymity. Not so Diogenes. He was not a recluse(


归隐者


) or a stylite(


修行者


), or a beatnik (


奇异


怪装


,


颓废的一代


). He was a missionary. His life's aim was clear to him: it was


currency.


philosophy, and this phrase was Diogenes' bold, unembarrassed joke on the subject.) To restamp


the currency: to take the clean metal of human life, to erase the old false conventional markings,


and to imprint it with its true values.






The other great philosophers of the fourth century before Christ taught mainly their own private


pupils. In the shady groves and cool sanctuaries of the Academy, Plato discoursed to a chosen few


on


the


unreality


of


this


contingent


existence.


Aristotle,


among


the


books


and


instruments


and


specimens


and


archives


and


research-workers


of


his


Lyceum,


pursued


investigations


and


gave


lectures


that


were


rightly


named


esoteric,



those


within


the


walls.


But


for


Diogenes,


laboratory and specimens and lecture halls and pupils were all to be found in a crowd of ordinary


people. Therefore, he chose to live in Athens or in the rich city of Corinth, where travelers from all


over the Mediterranean world constantly came and went. And, by design, he publicly behaved in


such ways as to show people what real life was. He would constantly take up their spiritual coin,


ring it on a stone, and laugh at its false superscription.






He


thought


most


people


were


only


half-alive,


most


men


only


half- men.


At


bright


noonday he


walked


through


the


market


place


carrying


a


lighted


lamp


and


inspecting


the


face


of


everyone he met. They asked him why. Diogenes answered,


(在


他的眼里,大多数的人都只是半个生命,大多数的人都是半个人。 在正中午的时候,他举


着一个点燃的蜡烛,走在熙熙攘攘的市场里,检查和审视着每个人 的脸。人们问这是他干


什么


,


戴奥吉尼斯



回答说,


“我在试图找到一个真正的人。








To a gentleman whose servant was putting on his shoes for him, Diogenes said,


really


happy


until


he


wipes


your


nose


for


you:


that


will


come


after


you


lose


the


use


of


your


hands.






Once there was a war-scare so serious that it stirred even the lazy, profit-happy Corinthians. They


began to drill, clean their weapons, and rebuild their neglected fortifications. Diogenes took his


old cask and began to roll it up and down, back and forward.







And so he lived



like a dog, some said, because he cared nothing for privacy and other human


conventions, and because he showed his teeth and barked at those whom he disliked. Now he was


lying in the sunlight, as contented as a dog on the warm ground, happier (he himself used to boast)


than the Shah of Persia. Although he knew he was going to have an important visitor, he would


not move.






The


little


square


began


to


fill


with


people.


Page


boys


elegantly


dressed,


spear


men


speaking


a


rough


foreign


dialect,


discreet


secretaries,


hard-browed


officers,


suave


diplomats,


they


all


gradually formed a circle centered on Diogenes. He looked them over as a sober man looks at a


crowd of tottering drunks, and shook his head. He knew who they were. They were the attendants


of the conqueror of Greece, the servants of Alexander, the Macedonian king, who was visiting his


newly subdued realm.





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