21_英美文学名篇选注

21 英美文学名篇选注 编者按：许国璋先生曾为英美文学史上许多名家的作品作过注释。这里我们选辑了三篇，从中我们能感悟到许老的注释文字中肯，且多有精彩之见解。第一篇原载于<英语学习)1962 g-第4期，后两篇摘自<英国文学名著选注》一 书 关于书的成语关于读书的排比句社区图书漂流公约怎么写关于读书的小报汉书pdf (1987年，商务印书馆出版)。 雪莱的《云》 雪莱(Percy Bysshe She~ey 1792—1822)的《云》，作于1819年与1820年之交，这是诗人离开英国到意大利居住的第二年，也是他一生中诗作的丰年。打开诗人生前手编的1820年出版的诗集——<解放了的普罗密修斯·抒情诗剧·四幕·附杂诗》——我们便可领略到这一丰年的丰产。开始当然是本集的主体：那出为古希腊神话中一个英雄作了翻案文章的诗剧。在这里，曾以传播火种而造福于人类的英雄，不是向暴虐的天帝妥协，而是由于天神起义，天帝被逐，得到了光荣的解放。以光荣的解放替代了忍辱求全的释放，使普罗密修斯获得应有的荣誉，使上古的神话重放异彩于近代，这是雪莱的杰作。诗剧以下，是九首韵律多变但长度相仿的诗。我们看到，诗人受西班牙革命志士起义的号角声的激动，写了两首诗，其一实际上是战歌，它是这样的激昂，使人猜想诗题虽是西班牙，诗情却在英国人民，仿佛是说：毋忘1819年Peterl00屠杀之仇!但是，慷慨放歌仅是诗人创作生活的一面，代 表 关于同志近三年现实表现材料材料类招标技术评分表图表与交易pdf视力表打印pdf用图表说话 pdf 另一面的是一格调上比较轻快，但意义同样深远的小曲。它们的歌题多半与阿尔卑斯山南麓的风光有关：奇妙的花卉，骤来的风雨，夏夜飞鸣的云雀。这里写的似乎是仙境神灵，但关心的仍是人间的欢娱和痛楚，魔道和正义的消长。(Ode t。the west Wind)“N“<致云雀)(T。the Skylark)q[~N显地属于此类，(云>(The cI。ud)十b． Whom mortald call the Moon，Glidess glimmering 0’er my fleece．1ike floor， By the midnight breezes strewn9；And whenever the beat of her unseen feet， Which only the angelshear，May have broken the woof of my tent’S thin roof， The stars peep behind her and peer；And I laugh to see them whirl and flee， Like a swarm of golden bees，When 1 widen the rent¨in my wind—built tent， Till the calm rivers，lakes，and seas，Like strips of the sky fallen thrcugh me on high， Are eachpaved with the moon and．these． * * *I am the daughter of Earth and Water， And the nursling’。of the Sky；I pass through the pores of the ocean and shores； I change，but I cannot die．For after the rain when with never a stain The pavilion of Heaven is bare¨，And the winds and sunbeams with their convex’。gleams Build up the blue dome of air，I silently laugh at my own cenotaphM， And out of the cavems’7 of rain．Like a child from the womb，like a ghost from the tomb， I arise and unbuild”it again．注释： 1·这首诗是很富于音乐美的。逢双行句末押韵(2，4押韵，6，8押韵。余类推)，逢单行(1，3，5，7等)句内押韵(showers，flowers；shade，laid)。此外，还有不少地方用了双声字如glide，glimmering；fleece，floor；Peep，peer等。 2． streams不是指小溪，是指河流。现代英语中也有这样用法的，例如Gulf Stream(墨西哥湾暖流)。 3. I bear light shade在烈日下走路，如后面有人撑伞，为之遮荫，"-7以用bear表示‘撑’，这里是同一意思；light shade是轻荫，即浓荫(dark shade)之反。 4.The sweet buds every one=every one of the sweet buds．bud=新生的嫩芽。 5. flail指19世纪初英国农家的打禾俸，其状：二棒相连，手持一棒，可以挥动另一捧以打麦穗。这里可能是用打禾棒的挥动比一阵阵的冰雹，用麦穗的脱粒比冰雹的降落。 6. orbed读作[’a：bid]，意即圆形；尘世际月为月，云与月同在天上．故不用普通名称，而弥她为“圆脸儿的姑娘”。ith。hite fire laden：laden(10ad．ed)with white fire． 7. mortal原义“死”，仙人长生，“凡人”不免死，mortai遂衍指凡人。 8.glide。滑动，轻轻地移步；glimmeing闪射着清辉；o’er读作[t∞]。over；fleece—like像羊毛一样。以羊毛比云，是西方语言中共有的现象，取其松软洁白，形似色同。 9· strewn，strew的过去分词；仙人出游，仙童前导，散鲜花于途。即谓之strew；此处意境相同。只是散的是片片的云。 10． angel读作[’einds01]，意即仙人，或天神： 11.when 1 widen the rent，rent是rend的名词，意即‘‘裂口”，“云开处”。 12·Are each paved with the moon and these：each=each of the“vers．1akes，and seas；these。strips of the sky． 13． nursling of the Sky：苍穹所抚育的婴儿： 14． bare原意“空无一物”，意即“晴空如洗”。 15. convex球体之凸面，指太阳的射线。(concave=凹面) 16． Cenotaph即t。mb，但前者仅是纪念性质，死者并不葬在里面。云白嬖其坟墓，可见云没有葬在里面，故此字用得甚切。 17． ca、，em：大岩洞。下雨的时候，整个天空黑沉沉的，由云端里往下看．仿佛就是大岩洞。’ 18． womb：未出生的婴孩在母体中受到孕育的地方，读作[wunm]，与下面tomb同韵。雪莱用韵，十分仔细，上面strewn，Moon-u：n]；peer，hea。_ia]；these['iz]；laugll，cen。taph[一a：f]都是完美的韵脚，没有半点含糊。1q ¨nb。ild：tear down：拆除；意即把坟墓拆除，取得新生。 19． unbu = =拆除；意即把坟墓拆除，取碍_耕生。 第一节起句平易，但诗意新鲜。第一字“I”，即云自称，可见不是诗人咏云，而是云自己在歌唱。云说道：我取江海之水，降为甘霖，以滋润那渴望饮水的花儿；中午时分，我张开一片轻荫，庇着那正在睡梦中的叶儿。就这两甸，已足够把我们带入明朗的，行健不息的大自然中去了。 下面八行，分两句，各写一个形象。白天经过烈日的暴晒，又由于枝干的摇晃．新发的嫩芽已不是那样青绿茁壮了，甚至有些萎缩了，于是普爱众生的云，赐予露水，恢复了它的生命力，仿佛从睡梦中唤醒了它。这里d。w与waken连用，rock与rest连用，原是-常用字句，并不新鲜。但四行综合观之，印象却又不同。以枝叶在目光中俯仰上下比作舞蹈，以舞蹈的摇动比作母亲使怀中婴儿入睡的摇动，以入睡代表嫩芽的萎缩，最后以露水代表促醒剂，环环入扣，而又不显得雕琢，确是一句好诗。 最后四行说到云的亲家(也许应该称为部属?)：冰雹、雨和雷，以末行最为可喜： And laugh as I pass in thunder冰雹之后，继以雷雨，云疾驶而过，可能带着呼啸的风声，也可能挟着迅雷的回音，总之，没有tk laugh这个字用得更传神更活泼的了。 下一节(原诗第四节)写的是月夜。：第一行称月亮为orl~dmaiden，第三行称云层为fleece．1ike floor，都是诗中常见之词；甚至写云开月出那一句May have broken the woof。f my tent's thinroof，意境也并不太新。但是，没有平川，何来奇峰?写诗和写散文一样，不可能每行都有妙喻，也不可能每句都是警句。平淡了十行之后，第八行更显得不同一般了。 The stars peep behind her and Peer：这里用一对双声字(peep，peer)写星星的闪烁——偷偷地看几眼．跑了，然后是睁大眼睛看，留着不走了。这里单音节字的使用，更能托出瞬息明灭的感觉，无论声音或形象，这一行都可算是佳句。更精彩的当然还在下面： And I laugh to see them whirl and flee．奇怪的事情发生了：天上的星星滚作一团跑了。为什么?原来是有几块天落到下面去了(Like strips。f the sky fallen through me on high·)怎么天会碎裂而掉落到地上去呢?因为云开了，月亮和星星出现在天幕上，如镜的江面、湖面、海面反映出了天幕。 读到这里，我们才恍然大悟，这一节头上八行是陪衬，最后六行才是诗人真正着力的地方。 古来写月夜的诗多矣，水月在天，天月在水，这类形象早被挖掘的差不多了。雪莱不写静止的月夜的美，而写流动的美，是他造象高明的地方：whirl，flee，a swarim。f，fallen through me 0n hi，其中都包含着变幻和撩乱，而最后则归于静止： Are each paved with the moon and these．paved原义为“铺平”，这里兼有“镶饰”的意思。五色缤纷的场面已在刹那间结束了，剩下的是像宝石一样的星星和月亮，装饰在平静的江河，湖泊和海洋中。Each这个字值得注意：不只是一处水面，而是整个夜的世界的一切水面：云在高处瞻望，这样写是符合它的怀抱气度的。这里有壮阔的美。 和第一节一样，最末一节(原诗第六节)也是十二行，又都用“1”起句，再度说到云的本身，可是意思比第一节深了一层。后世许多文评家，论到这一节的时候，叹赏之余，喜欢来一点科学考据，特别是这两行： I pass through the pores of the ocean and shores； I change，but I cannot die．夫云者气也，气凝为水，水降为雨，地球上的山岳、平原、江海承天降雨露，蒸发为气，气上升为云，云又凝为水，变化循环，生而不灭，此即上面第二句的意思。土壤有细孔，足以呼吸空气；水的分子之间有空隙，足以溶解空气，此即上面第一句的意思。雪莱是个认真作诗的人，是个对化学和机器构造有兴趣的人。他细心观察自然，不只一个地方，他为自己诗中包含的自然现象加了脚注。上面这两句，和下面mnvex gleams，第一节I bring fresh showers…fromthe seas and the streams(streams代表江湖之水，即淡水)都是他重视科学真理的表现。但是，这两行诗真正的意思，还得和本节最后两行连系起来才能懂得。 Like a child from the womb，like a ghost from the tomb， I arise and unbuild it again．上面提到“死”，这里又提到“鬼”和“坟墓”(tomb，cenotaph)；但是，这里丝毫没有憧憬，没有悲伤，甚至没有惊愕；伴之而来的倒是“笑”，“凯旋”，“再生”，这是何等豪放的宇宙意识，何等不平凡的胸怀。 19世纪不少文评家，或谓雪莱飘逸；或谓清新，或责其“不切实际”，很难说真懂雪莱之诗。这一首诗写的是云、雹、雨、雷电、日出、月夜，但雪莱的成就决不只是将常见之景，点化入诗，如果如此，不管比喻如何美，音节多么醉人，还是一首平常的诗，虽然是梓诗；不同的是：诗里蕴藏着一颗赤子之心，它充满着对生的爱好和信念，对世界的希冀：从这颗心里，进发了对大自然生息周始的歌颂，也进发了对专制暴君倒行逆施的憎恶。 我爱读雪莱之诗，我喜爱他的<云>。但是，我不是说《云》是雪莱最高的杰作。本诗各节，并非尽美——诗律严，诗人又复刻意求工，有几处遂不免斧凿有迹矣。词气回荡，叱咤风云，我崇西风歌；剔透空灵，绘声绘影，我爱致云雀之章；节奏明快，歌咏优美，我唯<云)之歌是选。意义深远，以宇宙的心声为自己的心声，西风歌自然是高出其他多多的。但是，对于初读英诗的人来说，初读雪菜诗的人来说，《云》比较易懂，也宜于朗诵，不妨先读，再及其他。 JONN M 1608--1674 AREOPAGrT (1)To the pure all thare pm'e． I o the pure all things are pure’；not only meats and drinks．2 b“t all kind of knowledge。whether of good or evil；the knowledge cannot defile，。nor consequently the books，if the wi儿and con—Sc’ence be not defiled． For books are as meats and viands5 are；s。me oi good，some of evil substance；and yet God in that unapc)cryphal vision。d without exception，。Rise Peter，kill and eat，learing the choice to each man’s discretion． Wholesome meats to a vitiated。tomach differ little or notifing from unwh01eS。me；and best b00lsto a naughty mind are not unappliable to occasions of evil．Bad meats will scarce breed good nourishment in the healthiest concoc—tion'；but herein the difference is of bad b00ks，。that thev to a dis．creet and j udicious reader serve in many respects to discover． to con—lute,to~rewam，and to illustrate．’Whereof what better witnesscan ye expectI should produce than one of your Own now sitting inparliament,the chief of learned men reputed in this land，Mr·Selden．n whose volume of natural and national laws pro。eS，not on。11Ir by great authorities brought together，but by exquisite reasonsand theorems almost mathematically demonstrative，that aU opin—ions，yea，errors，known，read，and collated，are of main service and assistance toward the speedy attainment of what lS truest·I cDnceive，therefore，that when God did enlarge the universal diet of man’s body，13 saving ever the rules of temperance，¨He then also，aS before，left arbitrary the dieting and repasting of our minds；’’as wherein every mature man might have to exercise his own leading capacity．’‘How great a~rtue is temperance，how much of momentthrough the whole life of man!Yet Gcd commits the managing So great a trust，"without particular law or prescription，wholly to the demeanour ol every grown man·18 ， (2)Good and evil grow up together·G00d and evil we know in the field of this world grow up together aimost inseparably’；and the knowledge of good is So involved and inter、Ⅳoven with the knowledge of evil and in so many cunning re—semblances hardly to be discerned，that those confused seeds，which were imD0sed on Psyche as an incessant labour to cull out and sort asunder，2 were not more intermixed． It WaS from out the rind of one apple tasted that the knowledge of good and evil as two twins cleaving together leaped forth into the world．And perhaps this is that doom which Adam fell into of knowing good and evii，that is to say of knowing good by evil．。As therefore the state of man now is’what wisdom can there be to choose，what continence to forbear， without the knowledge of evil?He that can apprehend and eonsidei Vice with all her baits and seeming pleasures，4 and yet abstain，and yet distinguish，and yet prefer that which is truly better，he is the true warfaring Christian．’I cannot praise a fugitive and c10istered virtue，unexercised and unbreathed，that never sallies out and SeeS her adversary，but slinks out of the race，where that immortal grar．1and is to be run for not without dust and heat．Assuredly we bring not innocence into the world；we bring impurity much rather：that which purifies us is trial，and trial is by what is contrary．That virtue therefore which is but a youngling in the contemplation d evil，and knows not the utmost that vice promises to her foUowerS．and rejects it，is but a blank virtue，not a pure；‘her whiteness is but an excremental whiteness；’which was the reason why our Sagre and serious poet Spenser，whom I dare be known to think a betterteacher than Scotus or Aquinas，8 describing true ternperance underthe person of Guion，’br：mgs him in with his palmerthrough the cave of MaDlnlon and the Bower of Earthly Bliss，that he might seeand know，and yet abstain．Since therefore the knowledge and Sill"．vey of vice is in this world so necessary to the constituting of humanvirtue，and the scanning of error to the confirmation of truth．howcan we more safely and with less danger scout into the regions of sinand falsity than by reading all manner of tractates，¨and hearing allmanner of reason?And this is the benefit which may be had of b00kspromiscuously read．。。 (3)If we think to regulate printing．there． by to rectify mallllel．we must raqlll9te nnr mtIoⅡs and pastl，all that is delightful toman．Nomusicmustbeheard，no songbe set or SUlig，but what is grave and Doric·If we think to regulate printing，’thereby to rectify manners，wemust regulate our recreations and pastimes， aU that is delightful toI皿n．No music must be heard，no song be set or sung，but what 1sgraye and Doric．。There must be licensing dancers，。that no gestu，Inotion，or deportment be taught our youth but what by their al-lclwance shall be thought honest；。for such Plato was provided of·’It will ask mote that the work of twenty licensers to examine all thelutes，and violins，and the guitars in every house；they must not be surfered to prattle as they do，but must be licensed what they may sav．And who shall silence all the airs6 and madrigals，that whisper softness in chambers?The windows also，and the balconies must be thought on；7 there are shrewd books，with dangerous frontispieces，set to sale；who shall prohibit them?Shall twenty licensers?The rillages alSo must have their visitors to inquire what lectures the bag—pipe and the rebeck reads，。even to the baUatry，and the gamut of everv munidpal fiddler，for these are the countryman’s Arcadias and his Monte Mayors．Next，what more national corruptaon，iowhich England hears ill abroad，than household gluttony?。。Who shall be the rectors of our daily riotingu and what shall be done to inhibit the multitudes that frequent those houses where drunkenness is sold and harboured?‘。Our garments also should be referred to the licensing of some more sober workmasters to see them cut into a less wanton garb．Who shall regulate all the mixed conversation of OUr vouth，male and female together，as is the fashion of this country?Wh。shall still appoint。。what shall be diseoursed。what presumed noe all idle,and further?Lastly who shall forbid and separat all evil company?These things will be，and must be；I。hllt how they shall be least hurtful，how least enticing，herein consisls tne graVe and goVerning wisdom of a State．To sequester out of the world‘nt0 Atlantic and Utopian polities，M which never can hp drawn‘nto use，will not mend olcondition；but to ordain wisely as in this worid of evil，"in the midst whereof God hath placed uS un．a”oidably·Nor is it Plato’s hcensing of books will do this，l。which necnIy pulls along with it so many other kinds of licensing，aS will make us all both ridiculous and weary．，and yet frustratel9；but those unwntten'or at least unconstraining，laws of virtuous educa．tlon,religious and civil nurture，which Plato there mentions as the bonds andigaments of the Commonwealth，the pillars and the suS．tneof every written statute；∞these they be which will bear chief sw。。in Such matters as these，when all liceIlSing will be easilv eIuded· Impunity and remissness，22 for certain， are the bane of a Commonweahh；but here the great art lies to discern in what the law。。to bid restraint and punishment，and in what things persua．slon omY is to work．If every action which is good。r evil in man at npe yea。s were to be under pittance and prescription and comDLd．SlOn what were virtue but a name， what praise could be then due t0 wel．domg what grammercy to be sober， just， 。r c。ntinent?23 Many there be that complain of Divine Providence for suffe^ng Adam to transgress·。。Foolish tongues!。。When God gave him rea-∞n‘he gave him freedom to choose，for reason is but ch00sing；he had been else a mere artificial Adam，such an Adam as he is in the 题解与注释 在英国诗人中，密尔顿(John Milton，1608—1674)真正是一个不凡的人物。他受过欧洲文艺复兴时期渊博的教育；他从事反对英国君主专制的革命活动整整二十年，这二十年也是为革命奋笔著作的二十年；1660年君主复辟以后，他身处逆境，双目失明，仍然矢志不移，学问不厌，写了两部史诗和～部诗的悲剧(Paradise Lost，1667；Paradise Regained．1671；Samson Agonistes，1671)。这三部名作都是用当时的英语写的，也借用大量欧洲古典语言的语汇和句法。有不少语词是密尔顿自己创造的。题材((失乐园)与<力士参孙>取自(旧约>，(复乐园>取自(新约>)是古典的，体裁(希腊的史诗和悲剧)也是古典的，却又充满了弱者敢于向权势斗争的精神，充满了用理性去解释神和人之间的冲突的哲学勇敢。密尔顿十二岁从学于博览群史的业师，十七岁入剑桥大学，二十一岁得学士位．二十四岁得硕士位；嗣后，又在乡间家宅(Hor—ton)潜心文学历史六年，古今语言、文学、音乐无不通达。1638年春，游学意大利，访伽利略于佛罗伦萨。十八年的勤学和抒情创作，二十年的革命和革命创作，最后是宁静的史诗创作的十年。学问——革命——刨作，组成这个欧洲(说他是英国不能完全体现他的气势)17世纪中不凡人物的一生的绚丽。 我们大多数人读过密尔顿的诗，他的散文在一般的选本里不常见。这里选的却是密尔顿一篇名文中的几段。名文的题材是“反对书报检查，争取出版自由”，这个题材很有意思，密尔顿又把意思发挥得很透彻，透彻到有时叫人拍案叫绝，请读一读这篇名文的为首两段吧： They who to states and governors of the Commonwealth direct their speech，High Court of Parliament，or，wanting such access in a private condition，write that which they foresee may advance the public good，I suppose them，as at the benning of no meall endeavour，not a little altered and moved inwardly in their minds：some with doubt of what will be the SUCCESS，others with fear of what will be the censure：sI啪e with hope，others with confidence of what they have to sDeakj And me perhaps each of these dispositions，as the subject was whereon I。“t。。ed·m。y h。”。。t other times Variously affected；and likely might in these toremos‘expi0IIs now also disclose which of them swayed most， but that the”ery。tt。mpt。{this address thus made，and the thought of whom it hath∞urse t0，hath got the power within me to a passion far more welcome than incl．dentaI t0 a preface·Which though I stay not tO confess ere any aSk I shall k b‘eIeSs，ifit be no other than the joy and gratulation which it brings t0 aIl Whn。h。“d p。t。their country’s liberty；whereof this whole disc0岘prDposed will be a certain testimony，if not a trophy． (夫为国献言，大夫条陈于明堂，议政于国会，一介之士则撰文章。文章．大业也。执笔之际，情为之移，神为之奋。或忧其败．或虑其祸．或切盼成功．或信其说必行。余作此文，各种心情悉有之，于此卷首，宜以主要动机，为读者述之。然今既脱稿。不日将见于公众，激越澎湃，不能自已，殊非卷首数语!竺其辞。虽然，余纵不作序．谅世人亦不以余责。此文之作无他，为国之主慕自由之人，为国之提倡自由之人，为与彼等共雀跃同欢庆耳。全篇文字，可作争取自由之实证，甚或可作赢得自由之丰碑。) 。 在以雄壮的语言开始了他的出版自由的宣言书之后，密尔顿热情讴歌了著作的神圣不可侵犯。他写道： I denY not，but that it is of greatest~X)rlcernlnerlt in the Chh aJld C0m．monWth·to haVe a vigilant eye how books demean thvas well as men：and t11earer to confine，imprison，and do sh,~t justice onaS maJefac．torS·0r books are n0I absolutdy dead things，but do contain a potency of life intnn t0 be as active as that soul WaS whose progeny they are；nay，they do pre—serve aS m a vial the purest efficacy and extraction of that living intellect that bredth·I know they are as lively，and as vigorously puccive，as th0Se labulouSaragon s teeth， and being sowrt up and down， may chance to sp—ng up armedmen．And yet，0n the other hand，unless wariness be used，as gD0d alt lill amarlkill。good book：who kills a m zln kills a reasonable creature，G0d·s im．age；b“t he who destroys a good book。kills reason itself，kills the image of God，aS it were，in the eye． (教会与国家·于书之为好书坏书，公民之为好人坏人，不能不表极大关注·此点余亦承认。治坏人，或予禁闭，或投牢中，或处以极刑。然则书非可以致死者也。书之生命力，乃作者灵魂所赋予。书，作家智慧之精华。如炼金升华净化，臻于至纯，乃纳玉壶，以为珍藏。谚言，龙之齿，植地生幼龙。书之孽衍，与龙似。植书于野，异日或生持矛武士。人可以错杀，好书亦可以错毁。是不可不慎也。杀一人，杀一有理性之生命，杀一上帝之子孙耳。若毁一好书，实毁理性本身，无异毁上帝之目。) 这篇宣言书充满着古典文学的故事和拉丁文法特有的句子结构，确是不易读懂。下面的一些注释，希望能有助于读者了解其哲理之美和文章的气势。 篇名0pagitica是密尔顿创造的·个词。此词原出希腊文，拉丁拼法为Afeopagiticus．Aseopagitiea是它的派生形容词，属阴性，在这个阴性形容词前面，省略了它所从属的名词Oratio，全名应该是Oratio Areopagitica，意即Areopagus的讲演辞。 的原义是古希腊议会里的最高评议会。具有最高法院的职权。对宗教与国家行政进行仲裁。Areopagus是以雅典郊外的Ares的一座山而得名的，原义Hill of Ares。古雅典哲入(Isocmt。436 B．C．生)曾以此为讲坛．唤醒雅典人革新政制，防御马其顿人的入侵。 密尔顿为什么借用这个希腊体制来作为这篇出版自由宣言书的题目呢?因为希腊文学是这位文艺复兴时期学者和作家旦夕揣摩的文学，这一文学中包含的争取自由反抗专横的精神是他精神生活的一部分，这一文学的语汇几乎是他母语语汇的一部分。事情的起因是这样的：1643年6月14日，成立不到三年的英国革命新政府颁布了出版审查法，而这个审查法仅仅是在两年以前(1641)作为已被推翻的君主政府的可咒诅的敕令被废止过的。现在，出版审查法再度颁发，明令今后一切书刊的出版和重印，必须得到官方的许可，同时对一切未经许可的出版商进行搜查。这是恢复旧制，践踏自由的反动，对于已经写过几本不经审查的小册子的密尔顿，是断难容忍的。密尔顿是革命政府积极的辩护者，但是对于这一反动措施他提出了强烈的抗诉。1644年9月，密尔顿有三个月的时间公务较轻(他那时任革命政府拉丁文秘书，即外交秘书官)，他利用这段时间写了Areopagitica。那是一本四十页的小四开本。不用说，他没有向官方登记，没有申请许可。一篇痛斥书刊审查法的宣言书，无视一切审查手续公然问世，密尔顿的愤激是可以想象的。上文所引“激越澎湃，不能自已。殊非卷首数语可毕其辞”，即是说的这种心情。 对于今天的读者，一个有兴趣的问题是：密尔顿当年大声反对的书刊审查，取得了什么效果没有?回答是，审查制不仅没有取消，反而变本加厉。1662年，君主复辟以后，政府正式任命了审查官。1667年，密尔顿的<失乐园)由书商送审，第一章594行以下数行就险遭扼杀。但是，这些审书吏有谁能看懂这首满是古典景物的长诗，又谁有这个素养把它读完呢?三百多年；的“知制诰”，有谁能看出就在他们的案头，放着不朽的文章，不假良史，不托飞驰，不以隐约而弗务，而自传于后世呢? 。 (1)TO THE PURE ALL THINGS ARE．PURE L．T0 the pure all things are pure：至纯之人，诸物皆纯．邪恶不能移其 2．meats and drinks：meats。food． 3．all kind of knowledge：present—day English：aIl kindS of；但也说therend of men annoy me。men of this kind annoyme． 4．defile：make foul． 5． viands：meats． 6． yet God in that unapocryphal vision said etc．：N，l．The Acts，10，10一12． And he(Peter)became Vcry hungry，and wouId have eaten；but while thev made ready，he fell into a nance． And saw heaVen。pened，and a certain vessel desclding unt0 Ilim，as it hadbeen a grea sheet knit at the four cornep3，and Iet dowTl to the earth；(as it hadbeen。as if it had been) Wherein were alJ manner of four-footed beasts of the earth，and wiId beastS．and creeping things．and fowls of the air． And there came a voice to h：m， Rise， Peter， kiJI，and eat． 上述故事出在<新约)，如上面引文。Peter是耶稣弟子，时耶稣已死。Peer梦见上帝，赐野兽、爬虫、飞禽作为食物。Pete。不敢吃，因怕其不洁，跪地祈祷不起。上帝说：“彼得，起来，宰了吃。意思是说，洁与不洁，应该人类自己作出选择。密尔顿以此比喻人世之事，事之为善为恶，应由人作出自己的选择。 7·concoction：digestion． 8．but herein the difference is of bad books：：but here is(0r herein lieS)the difference of bad books 9．they t0 a discreet and judicious reader srYe in many respects to diS。rtconfute，to forewarn，and t。illustrate：善读书者，即坏书也有各种作用：发隐，明辩，预为警告，以此例彼。 lO．whereof what better witness can ye expect：。of that·what better wimesS can you expect I should produce． Witnes指可以为密尔顿的理论提供证明之人。即下旬的Selden，时为议员。 11．Mr．Selden：John Selden(1584一1654)who like Milton wa。。wn‘。 er 0f political tracts，and a champion of liberty agains the Stuans 12．tIIat a11 0pinions。yea，elro：yes，indeed· 13． whGod dIdIae the universal diet of man’s body：即指上文 Peter梦见上帝时，上帝赐各色食物．由他自己挑。 14．saving cva·the rules of temlan-aaee：savingpt· 15．He(God)lIalso，∞before，left arbitrary the dieting and ing of叫minds：物质的食粮既然由人类自己鉴别选择，精神食粮亦同。 16． as wherein every mature man might etc·：=as in this matter eVery mature man might etc． 17．Yet G0dits t~ratmaging sogreag口trust：present—daYEnglish： the managing 0厂so great a trust· 18． comⅡ．it…tothe dr of、every．grown man：把这一重大的责 任付托给一切成年．K自己去处理。 (2)GOOD AND EVIL GROW UP TOGETHER 1．Goodd evil we know in the field of this world grow uP together aI。 moStinseparabiy：在此we kn。w=that we know，或as we know：就我们所认 识的世界而言，善生恶亦生，难于分隔。参看下文It was from。the rind m 0ne apple tasted that the knowledge of good and evil···Ieaped forth into the world．此句发挥了上文的思想。<旧约)创世纪述Eve与Adam分食一个平 果，在同一个苹果里蕴藏着善与恶的观念。 2． those confIIsed Seeds，which were imposed on Psyche…to cull out d sort asdef：Psyche，出自公元二世纪Apuleius所作传奇in0 A“‘eo(Golden)中cupid and Psyche一章。Psyche与Cupid恋，后被迫分离,Psy。 che为了找cupjd，历尽苦难，其中一难即是要她从_大堆杂粮中把小麦。女 麦，小米，罂粟子，豌豆，扁豆，黄豆等一一分离。见Robert Grav笛译本。Pen‘guin 1950 125 3·this is that doom which Adam fell into of knowing good and evil et^-．ha川oom of knowing good and evil，that is to say of knowing g00d bv亚当自天上的乐园堕入(do。m)凡人世界，乃识善恶，识善恶者，识恶乃能识善之意。又上文cleaving together：sticl【ing together． … 4· Ⅵ∞with her baits and seeming pleasm~s：参看上文“good is s0 in．voIved。“derwoven with the knowledge of evil and in so many cunning．。‘an。h。rcuy to be discerned．”“邪恶者，诱人以饵，迷人以声色0～善之与恶．杂厕其，何处无有，人莫能辨。 5- w'arfaring Christian：战斗的，敢与邪恶交战的耶教信徒，与下文“临阵怯儒、落荒而走”相对(nevsallies out aJld SehP』adversary，but slinls 0ut of the race)。 6·a blank virtue，not a pure(virtue)：虚德而非纯德。 7·excremental whiteness：表相的无疵。 8·Spenser，wham Idarebeknowntothinkn betterA：。whorl I at／1 not afraid to think(that he is)．Speflser：EdrIlundsp。(15527—1599)英国文艺复兴时期在Chaucer之后，Shakpeare之前的大诗人，长诗Fa~r／e Q咖是他的名作。Guion的故事出此诗第二卷，第七章与第十二章。DuIlS Scotus。Th0ⅡAquinas均系中古世纪经院哲学家。 9·temperance under the person of Guion etc．：Guion在Spenser／g,作中拼为Guyon，是长诗中诸游侠武士之一；SirGuion节操自持，不为富贵所淫。至Cave of Mammon，金玉珠宝，无所不具，Guion拒之。又至B0wer 0f Earthly Paradise，芳草奇卉，直是天上，有美女，倩笑薄衣，以金樽敬美酒，Guion掷之地上，不为美色所动。 lO·Palmer：到耶教圣地耶路撒冷朝过圣，手持棕榈枝，苦修的行脚僧。与S．r Guion同游四方，对他起规劝的作用。 11·tractate，all manner of tractates：密尔顿所生的时代，是君权与民权，专制与自由，政府与教会，教育是否应由教会控制，离婚是否应予准许等社会问题进行热烈讨论的时代。讨论的文章极多，长的专论称tract。t。。短的 12．This is the benefit…of books promiscuously read：这是好书要读，坏书也要读的好处。 (3)IF WE THINK TO REGULATE PRINTING 1．regulate printing：管制书刊出版。thereby to rectify manners：以此来整肃人的行为。all that is delightful to man：j~our recreations and pastimes的同位语，使一个专指的叙述变成泛指的叙述。 2．No music must be heard…but what is grave and Doric：hut。ex’cept；Doric：martial尚武的，提倡军国教育的音乐。只有这类音乐让听。 3．There must be licensing dlLtlcer$：=there must be the licensing of dancers；参看上文the managing so great a task． 4．gesture…be mnght our youth bet what by their allowance shall be thought honest：=no gesture should be taught to our youth except what would be regarded as honest by their corlsent．青年的一举一动．都得有他们(按照出版审查法设置的道德风俗审查官)的认可，不经认可，不得传给青年。 5．for such Plato was provided of：=by such eOlLsent as was given by Plato(of=by)．Plato(427--348 B．C．)，希腊哲学家，他的名著之一是Republic((理想国))。这一著作中有下列对话，论青年教育，主张严格管制，并不准读古人的诗篇：SllaⅡwe therefore allow oIIr chil&en to listen to any stories written by anyone．and to form opinions the opposite of those we think they should have when they grow up?We certainly shall not．Then it sethat our first business is to supervise the production of StOries，and choosc only those we think suitable．and reject the rest．We shall persuade motherS and nLIrses to tell our chosen stories to their children and So mould tlleminds and characters rather than their bodies．The greater part of the stories current today we shall have to reiect．What are you thinking of?The stories in Homer and Hesiod and the poets．For it is the poets who haye alwaysmadeup stotiestotelltomen．(Republic，trans．H．D．P．Lee，Penguin，1953，PP．114—115．) 柏拉图在这一著名的论断里，反对读诗人的创作．因为这些创作都是虚构的，因而是谎言。密尔顿是反对这种管制的，他认为这是愚蠢的，也是不可行的。 6．And who shall silence all the airs：在此shall=is to，谁去抑制这～切歌唱呢?这里。在密尔顿时代的英语．是不能用wilt的，如用w|ll，那就是说谁又愿意这洋做呢?参看下文：Who shall prohibit them?Shall twenty licensers?谁去禁止这一切?(纵有)二十个审查官，禁止得了吗? 7．The windows also，and the balconies must be thought on：窗户也得当心，阳台也得注意。(因为谁知道从窗户里从阳台上会传出什么未经许可的歌声呢?) 8·The villages also must have their visitors to inquire what lectres tbe bagpipe and the rebeck reads etc．：=the villages t00 need to hve their lieenserS who will visit them from time to time(visitors)asking(to inquire)what morallesson(1ecture)has been taught by the tunes played by the bagpipP(风笛)andthe rebeck(一种提琴)。(不仅如此)，每个乡村也得去审查官呀!看看人们吹的拉的是不是富有教育意义呀! ballatry：bailadry． the gamut of every municipal fiddler=every note played by the muncipalfiddler·从市区来的提琴师拉的高的低的音符(都得问一下有没有教育意义呀!) 9．the countryman’s Arcadias and his Monte Mayors：=pastotal sangsloved by the countryman(=农民)． Arcadia～a pastoral poen originated by the Italian poet Sanazzam(16thcent．)Monte Mayor—a Portuguese poet who wrote in imitation of Sanazzalo．a1．so of the 16th century． 10． What more national corruption，for which England hears ill abroad，th。n household gluttony?：national corruption指household gluttony；英国人在当时的欧洲以贪吃著称，密尔顿把它看作有损民族荣誉。 corruption。maral∞mlDtion． for which England hears ill abroad=for which England is heard ill of inforeign countries=the English as a nation have a bad name abroad for beingover．fond of eating． 11．rectors of our daily rioting：rector：controller，ruler．每天发生的狂饮狂闹，前去制止的执法人。 12．hous~where drunkenness is sold and harboured：=taverns。al—chouses where people can get drunk and protected from law． 13． who shall appoint etc．：who shall decide the rules of，fix the limits ofetc．(still=yet) 14． idle resort：getting together fox nothing but fun． 15．These things will be，and must be ete．：these things(drinking etc．)will always exist．and thereis nowayto do awaywiththesethings．这些事情是永远会有的，不可避免的。 but how they shall be etc．．．．how they might be made least harmful．1ead—ing fewer people to evil．in this matter lies(herein consists)the．．．wisdom of a state．治国之道．在于使此等事引起的危险减至最小。 1．一15．从本节首句If we think to regulate printing，thereby to rectify n蛤n—nerS．we must regulate ollr recreations and pastimes，all that is ddightful to lnan起，到These things will be，and morst be；but how they shall be least hurdul，how least mildng．herein eons~t$the grave and gove_nfing wisdom of a State．这一大段(密尔顿的散文是很少分段的．有的几乎全篇不分段，这点与中国古文相似)，密尔顿用嘲讽的笔调，指出书刊审查的愚蠢，因为书刊审查的目的，无非要整顿社会的风尚(manners)。既如此，音乐与歌唱也得审查，舞蹈的姿态，各人家里的乐器，牧童短曲，甚至在室内哼哼的小调也得审查，窗户里传出什么歌声乐声也得注意；有着诱人的封面的书籍得审查，每个乡村都得有人去检查，看农民们吹的拉的是否具有教育意义?英国人的饕餮，狂闹，到酒铺饮酒，服饰，都得审查。青年谈话，男女杂处，又怎样检查?谁来决定什么可以谈，什么不可?酒食游戏，龙蛇俱集。怎样禁止，怎样区分?这一切是永远会有的。国家只能引导。减少危害．这才是治政之道。 密尔顿当时所讽刺的，还不过是一种设想。但是在密尔顿死后的三个世纪中，这一切又都发生，而且一再发生，这也许是读这篇三百年前的名文的乐趣之一。 16.To sequester out of the world into Atlantic and Utopian polities etc:一to withdraw from this world and build an ideal State in some imaginary land． wiH not mend our condition．Atlantic polity—a fabulous island in the Atlantic Ocean，a beautiful and prosperous country．Polity。political organization．Francis Bacon describes that imaginary island in New Atlantis(1626)．Utopian polity—the political organization in Thomas More’s Utopia(Latin。nowhere)where a kind of communism is practised(1516)．脱离现实世界．寄希望于理想国，于事无补(will not mend our condition)． 17． but to ordain wisely as in this world of evil：=but to arrange things wisely in this world of evil will mend our condition．承上文。will mend our eondi．tion在此省略。 18． Nor is it Plato’s licensing of books will d0 this：present·day English：Nor is it that etc．Plato’s licensing of books etc．：see note 5 above． 19． and yet frustrate：=and yet frustrated(by a sense of being utterlv power!ms in face of immense difficulties)． 20．thee unwritten，…laws of virtuous education…which Plato there mentions as…the piHars and the sustainers of every written statute：此句未完，下句these they be which will bear chief sway中的they是tmwrittenlaws这一主语的重复。 Plato there mentions—See Tk Republic．Book IV：“Above all they must maintain the educational system unchanged；for on education everything dse de．pends．and it is an illusion to imagine that mere legislation witbout it caIl effect anything of consequence．”(Penguin，1953，P．166)柏拉图的主要意思是：光靠立法来治理国家是不可靠的，成文的法律必须靠有教育的人民加以支持，而人民的教育则是一种道德教养，是一种不成文的法律。 21．these they be which will bear chief sway etc．：出版管制法总是容易逃过去的。只有不成文的、不具强制性的道德教育中所培育的守法精神，才能在这类事情中起首要作用。注：这里these=laws of vi~uous education；such matters as these(这类事情)=to ordain wisely aS in this world of evil etc．(看到世界上有罪恶，但能治之以方。等等。) 22． impunity and remissness：犯法者不受制裁，执政者又坐令法纪废弛。the]sane of a Commonwealth：the cause of death to a people’s State． 23． If every action which is good oF evil in man at ripe years were to be1rider pittance and prescription and compulsion，what were virtue but a name，what praise could be then due to well-doing，what grammercy to be sober，Just，0r continent?：人已成年，而为善为恶悉唯国家法律之严或宽，禁止或许可，有压力或无压力而定，则道德岂非虚名。德行何足赞美，节操自持之品德安得受社会之敬重? pittance～a small share or allotment，小量的配给，意为由法律来定罪名的大小。 grammercy=great thanks(Old French：grant merci) continent—abstaining from the indulgence of pleasure．自持严，不纵情声色。 24． Many there be that complain of Divine Providence for sufferingAdam to transgress=There age many people，however．who will complainthat God should have allowed Adam to do wrong(transgress=to overstep thelimits of doing right)．指没有听从上帝，偷吃了禁果。 25．Foolish tongas!：ney are fools who complain that way． 26．WhenGodgave him reason,be gave．himfreedomto choose，for reas0n is but choosing；he had beenelse(=or else he。would havebeen)a meere ar-tificial Adam。suchanAdam aS heisinthemotions(motions=puppet shows)：亚当有罪于天堂。或有怨上帝日，勿宜听之任之。此等人众，然愚人耳。上帝给亚当以理性，同时给予选择之自由。盖理性者，选择之理性也。亚当如无理性。此亚当不过木偶戏中木人亚当耳。 密尔顿原文约三万字，这里所选三段包括的哲学含义是：善恶相伴而生，人有理性，乃知选择，否则木偶耳。还有一点值得注意。密尔顿在这一文中反复用了《旧约》偷食禁果，乃知善恶这一主题，这一主题又正是《失乐园》的主题，可见诗人密尔顿和文章家密尔顿是一致的。以古典喻今事，并作了新的阐发，这正是文艺复兴的精神。 JOSEPH ADDISON 1672--1719 SUNDAY IN TfjII COUNZRY ； I am always well pleased with a country Sunday，andthink,if keeping holy the seventh day were only a human inStitu—tionI,it would be the best method that could have been thought 0ffor the polishing and civilizing of mankind．It is certain the C0untNpeopl would SOOn degenerate into a kind of savages and barbarians．were there not such frequent retunls of a stated time，’in whiCh thewhole village meet together with their best faces，and in their Clean．liest habits to converse with one another upon indifferent mb．jects hear their duties explained to them， and j。in together in ado．ration of the Supreme Being．‘Sunday clears away the ruSt 0f thewhole week,not only as it refreshes in their minds the notions 0f re-ligion but sS it puts both the seXes upon appearing‘in thejr nlQtagreeable forms，and exerting all such qualities aS are apC t0 giVcthem a figures in the eye of the village， A COuntry fcllow diStin—guishes himself aS much in the churchyard，aS a CitiZen do(S uponthe Change，’the whole parish．politics’being generally diSCusSed inthat place either after SeYn'lon 0r before the bell ringS． My friend Sir Roger，being a good churchman，1 1 haS beautifiedth‘inside of his church with several texts of his own Ch00Sing．12 Hehas likewise given a handsome pulpit—cloth，and railed int3 the C0m—n)uniontable at his own expense．He has often told me，that at hiScoming his estate”he found his parishioners very irregujar；15 andviOun ksucs th“the gcneral good sense and worthin0S 0fcharacter make his ffiends observe these little singularities aS bbthat rather set off than blemish his good qualities． AS soon as the selTIlon is finished，nobody presumes to stir tillSir ROscr is gone OUt of the church。The knight walks down foohis seat in the chancel’‘between a double lOW of hiS tenants，tha真stand bowing to him on each side；snd every now and then inquireshow such a one’s wife，or mother，or son，or father do，whom Ldoes not see at church；which is understood as a secret reprimand27to the person that is absent． The chaplain has often told me that，upon a cateehizing day,2swhen Sir Roger has been pleased with a boy that answers weII。hehas ordered a Bible to be given to him next day for his encourase．ment；and sometimes accompanies it with a flitch of bacon tO hismother．Sir Roger has likewise added five pounds a year to theclerk’s place；”and that he may encourage the young fellows toIilake themselves perfect in the church service，has promised uD0nthe death of the present incumbent，who is very old，CO beStow itaccording to merit。 The fair understanding between Sir Roger and his Chaplmn，and their mutual concurrence in doing good，iS the more remarkablebecause the very next village is famous for the differenCeS and con．tentions that arise between the parson and the squire，who hve in aperpetual state of war．The parson is always preaching at the squire；and the squire，to be revenged on the parson。never C0mes tochurch．The squire has made all his tenants atheiStS and tithe．Steel．ers；while the parson instructs them every Sunday in the dignity of his order，and insinuateS to them，in aImoSt every semon，that heis a better man than hiS patron．’‘In short，matterS are come3‘tosuch an extremity，that the squire has not said his prayers either inpublic or private this half year；and the parson threatens him，if hedoes not mend his manners，to pray for him3’in the face of thewhole congregation． Feuds of this nature，though too frequent in the country。arevery fatal to the ordinary people，who are,50 used to be dazzled withfiches，that they pay as much deference tO the understanding of a0an of an estate，”as of a man of learning； and are vgy hardlyb'ought to regards’any truth，how important soever it may be，thatiS preached to them，when they know there are several men of fivehundred4”a year who do not believe it． The Spectator．No．1 12 July 9。171l 作者简介 Joseph Addison(1672—1710)，十八世纪初英国小品文家。早年以诗名见重于执政的辉格党，曾任国务秘书。1711年辉格党下野。罢官，与友人Richard Steele合办一小型文艺刊物，名曰厂he Spectawr(<旁观者))．13出一张，每期一文，表明不谈政治，只从旁观者的角度，取城乡琐闻，官场趣事．历史掌故，诗家名篇，写成清丽可诵的短文，作为茶余酒后的谈资，也作为一种人人可得的通俗读物。其对象主要是当时新兴的资产阶级。这十刊物前后办了两年时间(1711年3月至1712年12月。1714年又曾短期复刊)，出了六百三十多期，开了当时期刊文学的风气。 期刊文学是英国十八世纪一种新兴的文学，而小品随笔则是期刊中最流行的文体。它不是文学的主流，但它却富于各阶层、各种人物的写照；我们可以从中约略看出昨天的英国社会如何构成，进而更好地了解今天英国社会的形形色色。 英国散文，十六、十七世纪多以华丽为尚，十七世纪末渐趋乎易，到了十八世纪初期，期刊文学大兴，一种简约朴素的文体成为一时风尚。Addison的小品在当时可算是一种平易畅达的白话，即在今天读来，也还不觉得古奥。这固然应归功于他个人的文学素养，但决定因素还是他的读者：新发迹的商人家庭，购置了家宅和马车以后，颇想增添一点文化教养，但毕竟还没有读过多少书，文章写深了。典故用多了，很可能读不懂，写得太洒脱放浪，又会看不惯，于是像Addison所写的一种文体一一亲切通俗，但屏除鄙俚之词；典雅优美。但绝不炫耀文采．一一就应运而生了。 题解与注释 (旁观者)前后共有几十篇随笔写Sir Roger de Coverley，这是较早的一篇．Sir Roger是虚构的乡间士绅，拥有很多的田产，俨然一乡之主。这篇写他在教堂做礼拜的情形，威势也是不小。你看他在礼拜进行的时候，谁要是打盹。他管得着，谁要是坐的不安稳，他就当场申斥，谁要是缺席，他就要问明原因；等到礼拜结束，人们得让他先走；教堂里某个司仪人死了，后任人要由他决定．这是英国地主阶级在乡村中统治权的一个侧面；这种统治在十八世纪还很牢固一一许多小说里都有这类人物的描写一一直到工业革命以后。才被资产阶级的政治机器所代替。 Addison写的是一个比较开明的地主，但是他并不一味为他捧场．作者写他不许别人做礼拜的时候睡觉．自己却不免打盹；要别人赞美诗唱得和谐，自己却把一句诗拖长了半分钟还不觉得难为情；要别人庄严肃静。立跪如仪，自己却不顾礼节，大声呼喝。这又是在威势之外，写他的庸俗、粗鲁、缺乏教养。 文末提到的乡绅与牧师之争，也是英国小说中常可碰到的。在一般情形下，“绅权”与“神权”是互为利用的。乡绅即是一乡中最大的地主，拥有田产(estate)，租给佃户(tenants)；这样的田产，通常构成一个教区(parish)，教区居民谓之教民(parishioners)，教民也即佃户。教区由牧师(parson)管，田产由乡绅(squire)管，但如遇牧师出缺，后任还得由乡绅推荐，教堂的给养维修，也得靠后者支持．因此，牧师与乡绅的关系，还是一种前者依附后者的宾主关系。文中有一句话：“Sir Roger is landlord to the whole congregation”(对整个教众是地主)。这句话说出了乡绅与教堂的关系，也肯定了前者的地位． 1．hman institution：人类创造的 制度 关于办公室下班关闭电源制度矿山事故隐患举报和奖励制度制度下载人事管理制度doc盘点制度下载 ，即“上帝规定的制度”(divine in．stitution)之反。《旧约》：上帝创造世界，工作六天，第七天休息，因此也规定人类在第七天休息。(参看<旧约)<创世纪)第二章第三节，<出埃及记)第二十章第八至十二节。) 2． frequent returns of a stated time：指星期日：七日一来复。 3． de~nlicst habits：habits在此是古义=clothes；cleanly读作[．klenli]． 4． indifferent subjects：并无特别选择的题目，即无所不谈。(indifferent在此是古义。) 5． The Supreme Being：God． 6． puts both the sc，c0 upon appearing：requires both men and women to印pear． 7． in their most agreeable forms：in their best clothes and gentlest man—ners． 8． to give them a figure：to make them appear to the best advantage．使他们能显得出色。 9. Change：Exchange．(交易所)． 10． parish．politics：教区里的各种事务和纠纷。 11． being a good churchman：是一个好的教友(做礼拜逢期必到，乐于捐款，听从牧师的话等)。 12． texts of his own choosing：从圣经中选择一定段落，刻在教堂墙上，作为格言，也作为装饰。此事由Sir Roger出钱捐助，经文也由他选定。 13． railed in：周围建起栏杆，把祭坛上圣桌(communion-table)围起来。 14． at his coming to his estale：当他初次接管他这份产业的时候。 15． found his parishioners very irregular：发现他的教区内的教民不合做礼拜的礼节(该下跪时不下跪，该说“阿门”时不说，赞美诗(Psalms[som])的调子唱得不齐等等)。 16． congregation：做礼拜的教徒(集体)。 17． suffer：allow．(古用)。 18． SUrprised into a short nap：一时昏倦，抵挡不住，就瞌睡一会儿。tobe surprised在此是古义：to be overcome(by sleep)． 19．$~lrmon：(教士)讲道。 20．the old knight：指Sir Roger；封为爵士(knight)的人才能称为Sir某某。 21．particularities：=peculiarities。怪僻的脾气。与下文singularities意义相同。 22．have done with it：have finished it． 23．gmeR[eimen]：祷告结束时一种习惯用语。源出希伯来文，意即“心愿如此!”汉译：“阿门”。 24．who are not pelRe enough：态度还不够文雅，即是说还不像城里人那样有教养，因此对Sir Roger那种颟顸和粗率的举止不以为意。 25．rather set 0than blemish his good qualities：不仅无损，抑且更明显地衬托出他的优点。 26．chancel：设在教堂东端的席位，四周围有栏杆，专为有钱势的人做礼拜时坐用。 27．a secret reprimand[reprimamd]：暗地里的责备。 28． catechizing[katikaizirj]day：教理同答日。 29．clerk’s place：教堂中做礼拜时的领首人的职位。 30．that he may…：=in order that he may… 31．present incumbent：目前在职人。 32．to bestow it according to merit：将这一职位给予德才兼备的人。 33．The squire has made all his~nants atheists[’eiOi：ists] and tithe-stealers[’tail-’sti：loz]：乡绅与牧师不和，叫佃户不要去做礼拜，于是佃户就变为无神论者(atheists)；又叫他们不要把原规定的“什一之赋”(即以田地收入的十分之一作为赋税)交给教会，于是他们又变成这种赋税的盗窃者。 34． instructs them every Sunday in the dignity of his order：教规庄严。不得触犯，每星期日，谆谆为教民告。 35．patron：教士与地主有宾主关系，此处patron即是“主”的意思。 36．are come：现代英语用have come． 37．pray for him：乡绅半年不做礼拜而不忏悔，牧师声言将为他祷告，求上帝去感化他，借此可把他的恶行公开宣布。 38．a mall 0f an estate：现代英语作a man of property，有产者。 39． are very hardly brought to regard…：不易使他们尊重… 40． five hundred：five hundred pounds每年收入五百镑，在当时是一笔大数目。