05 钱钟书先生翻译举隅 [2]

05 钱钟书先生翻译举隅 [2] 钱钟书先生翻译举隅 摘自《管锥编》 1. like a purge which drives the substance out and then in its turn is itself eliminated (Diogenes Laertius, Lives of Eminent Philosophers, IX. 76, “Loeb”, II, 491) 譬如泻药，腹中物除，药亦泄尽。(P. 13) 2. The number of similes for life to be found in his works exceeds the number in any poet known to me. (A History of Western Philosophy, Allen and Unwin, 827) 西洋伯格森说理最喜取象设譬，罗素当嘲讽之，谓其书中道及生命时，比喻纷繁，古今 诗人，无堪伦偶。(P. 14) 3. For she with art and paint could fine dissemble/Her loathsome face: her back parts (black as night). (Phineas Fletcher, The Locusts, I, st.12, The Oxford Book of Seventeenth-Century English Verse, 210) 十七世纪英国诗写罪恶现女人身，面抹粉施朱，掩饰本相，以蛊媚凡俗，而背尻深黑作 夜色。(P. 34) 4. He [Zeus]is humbling the proud and exalting the humble. (Diogenes Laertius, I. 69, Chilo, op. cit., I, 71) 古希腊哲人曰:“神功天运乃抑高明使之卑，举卑下使之高。”(P. 53) Every valley shall be exalted, and every mountain and hill shall be made low. (Isaiah, XL. 3; Luke, III. 5.) 《旧约全书》亦言:“谷升为陵，山夷为壤。”(P.53) 5. One two three four, /we don’t want the war! / Five six seven eight,/we don’t want the state! 偶见西报摘载纽约民众示威大呼云:“一二三四，战争停止～五六七八，政府倒塌～” Cf. W. H. Auden: “One, two, three, four/ The last war was a bosses’ war/ Five, six, seven, eight / Rise and make a Workers’ State.” (G. Grigson, ed., The Concise Encyclopedia of Modern World Literature, 1963, P. 42) 6. Darkness came down on the field and the city: and Amelia was praying for George, who was lying on his face, dead, with a bullet through his heart. (Thackeray, Vanity Fair, ch.32, ed. G. and K. Tillotson) 夜色四罩，城中之妻方祈天佑夫无恙，战场上之夫仆卧，一弹穿心，死矣。( (P.69) 7. I would have broke mine eyestrings, crack’d them but / To look upon him, till the diminution / Of space had pointed him sharp as my needle; / Nay, followed him till had melted from / The smallness of gnat to air, and then / Have turn’d my eyes and wept. (Cymbeline, I. iii. 17-21. Cf. Hardy: “On the Departed Platform”) 1 莎士比亚剧中女角惜夫远行云:“极目送之，注视不忍释，虽眼中筋络迸裂无所惜;行 人渐远浸小，纤若针矣，微若蠛蠓矣，消失于空濛矣，已矣～回眸而啜其泣矣～”(P.79) 8. “The world is very wide and very big.” “No, not for me, For me the world is shriveled to a palm’s breadth, and where I walk, there are thorns.” (A Woman of No Importance, IV) 王尔德名剧中或劝女角出亡异国，曰:“世界偌大。”女答:“大非为我也;在我则世界 缩如手掌小尔，且随步生荆棘。”(P.141) 9. The man must be designing and cunning, wily and deceitful, a thief and a robber, overreaching the enemy at every point. (Xenophon, Cyropaedia, I. vi. 27, “Loeb”, I, 113-5) 苏格拉底弟子撰野史，记皇子问克敌之道，其父教之曰:“必多谋善诈，兼黠贼与劇盗 之能。”(P.188) 10. Now is our position really dangerous, since we have left for ourselves none to make us either afraid or ashamed. (Plutarch, Moralia: How to Profit by one’s Enemies”, ?3, “Loeb”, II, 15) 古希腊文家论仇敌可为己益，举罗马灭加太基，一老成人曰:“外无畏忌，则邦国危殆。” (P.218) 11. Even as I bear sorrow in my heart, but my belly ever bids me eat and drink, and brings forgetfulness of all that I have suffered. (Odyssey, XII. 215 ff) 何马史诗中奥德修斯曰:“吾虽忧伤，然思晚食。吾心悲戚，而吾腹命吾饮食，亦可稍 忘苦痛。”(P.239) 12. Nor aught so good but strain’d from that fair use / Revolts from true birth, stumbling on abuse. / Virtue itself turns vice, being misapplied. (Romeo and Juliet, II. Iii. 19-21) 莎士比亚剧中人云:“善事而不得当，则反其本性，变成恶事。道德乖宜则转为罪过。” Virtues and vices have not in all their instances a great landmark set between them, like warlike nations separate by prodigious walls, vast seas, and portentous hills; but they are oftentimes like the bounds of a parish. (Jeremy Taylor: “Righteousness Evangelical”, L. P. Smith, ed., The Golden Grove 147) 有一文家云:“善德与过恶之区别， 非如敌国之此疆彼围间以墉垣关塞，大海崇山，界 画分明，而每似村落之比连邻接。”(P.244) 13. King of kings, / I’ll not be rude to thee, and turn my back /In going from thee, but go backward out, / With my face toward thee, with humble courtesies. 一剧写才虏入库见藏金，将出，曰:“奉禀君临万国之至尊，吾不敢无礼转身、背向天 颜，谨面对而磬折退走。”(P.281) 14. Now if nature makes…nothing in vain, the inference must be that she has made all 2 animals for the sake of man. (Aristotle, Politics, I. viii, Basic Works, Random House, 1137) 西人如亚理斯多德曰:“苟物不虚生者，则天生禽兽，端为人故。”(P.418) 15. Heard melodies are sweet, but those unheard / Are sweeter. 济慈名什《希腊古盎歌》(Ode on a Grecian Urn)云:“可闻曲自佳，无闻曲逾妙。” exclaimed poor Lee, “and the world said, that I 16. “I asserted that the world is mad,” was mad, and confound them, they outvoted me.” 枯立治述人曰“吾断言世人为狂，而世人皆以我为狂，彼众我寡，则吾受狂名而已。” (P.500) 17. I was almost petrified at the sight of a lion. The moment I turned about, I found a large crocodile. On my right hand was the piece of water, and on my left a deep precipice. (The Adventures of Baron Munchausen, ch. 1, Three Sirens Press, 21) 一诙诡小说中主翁言:“吾忽见一狮当路，惊骇欲僵，回顾身后则赫然有巨鳄在;避而 右，必落水中，避而左，必坠崖下。”(P.575) 18. When heaven shall cease to move on both the poles, / And when the ground, whereon my soldiers march, / Shall rise aloft and touch the horned moon. (Marlowe, Tamburlaine, I.iii.11-3) 英国名剧中霸王云:“欲我弭兵，须待天止不运、地升接月。”(P.603) 19. You who stand sitting till to hear our play, / Which we tonight present you here today. (J. Spence, Anecdotes, Observations and Characters of Men and Books, ed., S.W. Singer, “Centaur Classics,” 116) 英国旧谐剧(burlesque)排场(prologue)云:“请诸君兀立以安坐，看今昼之夜场戏文。” (P.605) 20. In addition to showing the bending of the boughs and the inverting of their leaves at the approach of the wind, you should represent the clouds of fine dust mingled with the sky. (The Notebooks of Leonardo da Vinci, tr. E. MacCurdy, H, 281) 达文齐谓画风时，于枝桠叶翻之外，复须画尘起接天，则风威风力，而非风致风姿矣。 (P. 614) 21. The Prof. was overflowing with information with regard to everything knowable and unknowable. This cuss seemed to be nothing if not a professor. (William James, Letters, ed. Henry James, I, 109-10) 滔滔汩汩，横流肆溢，事务之可知与夫不可知者，盖无所不知。此伦直是大学教授而已。 (P.660) 22. For men who are fortunate all life is short, but for those who fall into misfortune one night is infinite time. (The Geek Anthology, X. 27, Lucian, “Loeb”, IV, 19) 古希腊诗人云:“幸运者一生忽忽，厄运者一夜漫漫。”(P.671) 3 23. At this very moment there is proceeding, unproved, a blasphemous celebration of the birth of Shakespeare, a lost soul now suffering for his sins in hell. (E. Gosse, Father and Son, ch.12) 西方虔信基督教者亦当扬言:“世上纪念莎士比亚生辰，地狱中莎士比亚方在受罪。” (P.688) 24. The cat said to the jaguar: “A smart teacher never teaches a pupil all his tricks.” (B. Cerf, Anything for a Laugh, 80) 西方谐语言猫不肯教老虎缘树，自解曰:“良师必不尽其道授弟子。”(P.728) None e’er learnt the art of bow from me, who did not in the end make me his target; no one learnt rhetoric from me, who did not make me the subject of a satire. (E. Dension Ross, Both Ends of the Candle, 325) 波斯古诗人(Sa’adi)有句言:“以我为弓矢之鹄招者，曾从我学射者也;以我为嘲讽之 题目者，曾从我学文者也。”(P.728) 25. My pa requests to write to you, the doctor considering it doubtfully whether he will ever recover the use of his legs which prevents his holding a pen. (Nicholas Nickleby, ch.15) 迭更司《冰雪因缘》中一愚妄女子做书云:“吾父命我通书，因其足伤，不能把笔，医 言恐难复原。”(P.740) His wife did not write, said the old gentleman, because he had forbidden it, she being indisposed with a sprained ankle, which (he said) incapacitated her from holding a pen. (Mrs Gaskell, Cranford: “Old Letter”) 盖斯基尔夫人《乡镇旧闻》中一人致函言“勿许其妻作书，因妻足踝扭伤，握管不便。” (P.740) 26. I am reluctant to tell for fear that you may think me lying on account of the incredibility of the story. (Lucian, A True Story, Bk. I, “Leob”, I, 279) 吾嗫嚅勿敢出诸口，恐君辈不信，斥我打谎语也。(P.826) 27. And now I must record an experience so strange… I would not have believed it, I freely confess, if I had not seen it with my own eyes: then why should I expect it of my reader, who, quite possibly, has never seen anything of the sort? (Lewis Carrol, Sylvie and Bruno, ch.23, Complete Works, the Nonesuch Press, 477) 卡洛尔所撰诙诞童话中亦曰:“吾将述身经之一奇事，使非吾亲见，吾必不信;读者或 未曾目击，则吾安能望其轻信吾言哉。”(P.827) 28. The test of true love is whether you find your Julia’s sweat as sweet as otto of roses. (Burton, The Anatomy of Melancholy, Part. III, Sect. II, Mem. III, “Everyman’s Lib.”, III, 158) 欲验己用情之真挚，只需自问亦觉所欢汗香如玫瑰油不。(P.830) 4 29. Not too slender nor too stout, but the mean between the two. (Greek Anthology, V. 37, Rufinus, “Loeb”, I, 147) 古希腊诗称美人:“不太纤，不太浓，得其中。”(P.873) One shad the more, one ray the less, / Had half impair’d the nameless grace / Which waves in every raven tress, / Or softly lightens o’er her face. (Byron: “She Walks in Beauty”) 拜伦诗称美人:“发色增深一丝，容光减退一忽，风韵便半失。”(P.873) 30. But if the top of the hill be properest to produce melancholy thoughts, I suppose the bottom is the likeliest to produce merry ones. (Fielding, Tom Jones, Bk. VIII, ch.10, “Everyman’s”, I, 336) 十八世纪英国小说有脚色诨曰:“脱在山颠宜生愁思，则在山足当发欢情。”(P.877) 31. I think I could be a good woman if I had five thousand a year. (Thackeray, Vanity Fair, ch. 41.) 若五岁入五千金，吾亦克为贞淑之妇。 Get a livelihood, and then practice virtue. (Republic, 407 a) 柏拉图《理想国》中一人(Phocylides)早曰:“先谋身而后修身。” 32. Now in everything the pleasant or pleasure is most to be guarded against… We ought, then, to feel towards pleasure as the elders of the people felt towards Helen, and in all circumstances repeat their saying. (Nicomachean Ethics, Bk. II, ch.9, Basic Works of Aristotle, Random House, 963) 亚里斯多德《伦理学》尤诲人百凡行事当严防乐在其中，悦心快意之事如美女之为祸水， 足以倾城倾国。(P.916) 33. The wheel goes round, and of the rim now one / And now another part is at the top. (Plutarch: “A Letter of Condolence to Apollonius,” ?5, Moralia, “Loeb”, II, 117-9) 古希腊小诗咏人事(The Circumstances of LIfe)云:“轮转不息，轮边各处乍视在上，忽 焉在下。” (P.927) 34. I hold the Fates bound fast in iron chains, / And with my hand turn Fortune’s wheel about; / And sooner shall the sun fall from his sphere / Than Tamburlaine be slain or overcome. (Marlowe, Tamburlaine, Pt I. I. ii) 十六世纪英国名剧中一霸王大言曰:“吾桎梏命运之神，手夺其轮而自转之，天日坠塌， 吾终不败。” (P.928) 35. Court motions are up and down, ours circular… ours like millwheels, busy without changing. (Sir Henry Wotton, Table Talk, ?12, op. cit., II,491) 一奉使驻节外国者云:“朝臣有升降，我侪只旋转尔，犹磨坊轮然，忙煞不移故处。”(P.929) 5 36. When you have seen one of my days, you have seen a whole year of my life; they go round and round like the blind horse in the mill, only he has the satisfaction of fancying he makes a progress, and gets some ground; my eyes are open enough to see the same dull prospect, and to know that having made four-and-twenty steps more I shall be just where I was. (Thomas Gray, Correspondence, ed. P. Toynbee and L. Whibley, I. 34) 一诗家致友人书云:“君见我一日麽生，便悉我终年亦尔。日日周而复始，团转如牵磨 之瞎马;雇马自以为逐步渐进，而我则眸子瞭然，知前程莫非陈迹，自省行二十四步后， 依然在原处耳。” (P.930) 37. You could not step into the same rivers, for other waters are ever flowing on to you; into the same rivers we step and do not step: we are and are not. (Heraclitus, Fragments, 41, 84, Hippocrates and Heraclitus, “Loeb”, IV, 483, 495) 古希腊哲人言:“重涉已异旧水，亦丧故我;我是昔人而非昔人，水是此河而非此河。” (P.933) 38. It is highly wrong to joint together two young persons of the same age; for the strength of man lasts far longer, while the beauty of the female body passes away more rapidly. (Fr. 24, quoted in Hans Licht, Sexual Life in Ancient Greece, tr. J. H. Freese, 35) 古希腊悲剧家欧里比得斯(Euripides)云:“男女同年，不宜婚偶，以男血气之刚较女容 貌之美为经久。” (P.943) 39. Woman should marry when they are about eighteen years of age, and men at seven and thirty; then they are in the prime of life, and the decline in the powers of both will coincide. (Politics, VII. 16, op. cit., 1302) 亚里士多德欲制律:“女十八而嫁，男三十七而娶，则将来可以同时衰老。”(P.944) 40. A wife should be half the age of her husband with seven years added. Thus, if the gentleman is twenty, his wife should be seventeen. If he is thirty-six, she should be twenty-five; and so on. No lady of the ripe age of fifty-seven has a right to the luxury of a spouse who is less than a century. (Frederick Locker, Patchwork, 88) 英国一小诗人亦云:“妻年当为夫年之半，复益以七岁;如男二十，则女宜十七，男三 十六则女宜二十五。故女年五十七者，必求百岁老翁为嘉偶。”(P.944) 41. “Cabbage-sticks”: A fair metaphorical title for at least some chapters in any rational being’s autobiography. So tall! So polished! So finely knotted! So suggestive of a real oak-plant! And so certain to crack at the first serious strain! (G. Saintsbury, A Scrap Book, 202-3) 英一文人随笔有云:“不见黄芽菜干乎,高挺、润泽，又具节目，俨然橡木杖也，而稍 一倚杖，当时摧折。人苟作自传追溯平生，则可以“菜干杖”寓意作标题者，必有数章 焉。”(P.946) 6 42. The true tears are those which are called forth by the beauty of poetry. (Chateaubriand, quoted in I. Babbitt, Masters of Modern French Criticism, 66) 读诗至美妙处，真泪方流。(P.949) Beauty of whatever kind, in its supreme development, invariably excites the sensitive soul to tears. (Poe: “The Philosophy of Composition”, Poems and Miscellanies, Oxford, 195) 至美无类，皆能使敏感者下泪。(P.950) The excruciating beauty of the language! 文词之美使人心痛。(P.950) 43. To write in what some may deem a fast outwearing speech, may seem as idle as writing one’s own name in the snow of a spring day. (William Barnes, Select Poems, ed. Thomas Hardy, p. viii) 哈代序友诗，记其言曰:“古语将失传，用之作诗，人且视同春雪上书姓名耳。”(P.974) 44. Once form an intimacy with a pig and eating pork partakes of the nature of cannibalism. (R. D. Blackmore, Lorna Doone, ch.7, Everyman’s Lib.”, 40) 与豕相暱，则食其肉时有啖人肉之感。(P.999) 45. Diefenbach relates concerning the Polynesians that if a girl was courted by two suitors, each of them grasped one arm of the beloved and pulled her toward him; the stronger one got her, but in some cases not before her limbs had been pulled out of joint. (H. T. Finck, Romantic Love and Personal Beauty, I, 92) 人类学家言大洋洲初民风俗，两男争娶一女，则左右各执女臂拽向己身，力大者得妇， 致女往往节离臼脱。 46. A tyrannical statute always proves the existence of tyranny; but a laudible edict may only contain the spacious professions or ineffectual wishes of the prince or his ministers. (Gibbon, Decline and Fall of Roman Empire, ch.29) 十八世纪英国大史家至言:诏令而虐，必有虐政;诏令而仁，上未必施行，下未必遵奉， 则不保果有仁政。(P.1009) 47. If thou rememberest, O man, how thy father sowed thee…Thou art sprung from incontinent lust and a filthy drop. (Palladas, Greek Anthology, X. 44, “Leob”, IV,25) 古希腊诗人亦谓:“汝曷不思汝父何以得汝乎～汝身不过来自情欲一饷、不净一滴耳。 (P.1026) 48. What if thy son / Prove disobedient, and, reproved, retort, / “Wherefore didst thou beget me? I sought it not!” (Paradise Lost, X.760-2) 十七世纪英国名作:“汝子被诃，倘不服而反唇曰:‘何故生我,我初未乞求诞生也～’ 汝将奚如,”(P.1027) 7 —Cutting his throat was a very good return for his begetting you. —’Twas for his own sake, he ne’er thought of me in the business. (Thomas Shadwell, The Libertine, Complete Works, ed. M. Summers, III, 27 (Jacomo and Don John)) 一剧二角色相语，甲云:“若翁生汝，汝则杀之，足以报施。”乙答:“老物初未尝记及 生我，渠只自求快意耳。”(P.1027) —But I don’t want a kid here. —You didn’t ask me if I wanted to be born. (Marek Hlasco, The Eighth Day of the Week, tr. N. Guteman, 13(Agnieszka)) 当世波兰小说中母诫未嫁女毋外遇致有孕，曰:“吾不欲家中添婴儿。”女怫然答:“汝 之生我，几曾先事询我愿不乎～”(P.1027) 49. So think thou wilt no second husband wed; / But die thy thoughts when thy first lord is dead. (Hamlet, III, ii. 224-5 (Player King)) 莎士比亚名剧所嘲:“不事二夫夸太早，丈夫完了心变了。”(P.1033) 50. Fie wrangling Queen—/ Whom every thing becomes, to chide, to laugh, / To weep; whose every passion fully strives / To make itself, in thee, fair and admired! (Antony and Cleopatra, I. i. 48-51) 莎士比亚名剧中赞皇后之美云:“嗔骂、嬉笑、啼泣，各态咸宜，七情能生百媚。”(P.1039) 51. Her forehead jacinth lyke, her cheeks of opal hewe, / Her twinkling eyes bedeckt thw perle, her lippes of sapphire blewe. / …/ Her skinne like burnisht golde. (Sidney, Arcadia, Bk I, Complete Works, ed. A. Feuillerat, IV, 27) 额如红宝石，颊如卵白宝石，眼中闪闪作珍珠光，唇如蓝宝石，肤灿烂如精金。 52. Let such teach others who themselves excel, / And censure freely who have written well. (Pope, Essay on Criticism, 15-6) 蒲伯名句所云:“能手方能诲人，工文庶许摭病。”(P.1052) 53. Every good poet includes a critic: the reverse will not hold. (W. Shenstone, Egotism, ?79, Works, ed. J. Dodsley, II, 172) 善作者即兼是评者，而评者未遂善作。(P.1052) 54. No lines can be laid down for civil or political wisdom. They are a matter incapable of exact definition. But, though no man can draw a stroke between the confines of day and night, yet light and darkness are upon the whole tolerably distinguishable. (Burke: “Thoughts on the Causes of the Present Discontents,” Select Works, ed. E. J. Payne, I, 39.) 十八世纪一政论家云:“明于人事治道者，必不限断井然。虽然，日与夜之间诚难一截 以判彼此，而光明与昏黑顾可区变不淆。”(P.1057) 8 55. Take mine eyes, and / thou wilt think she is a goddess. 尔假吾眸，即见其美。 56. The anonymous Presence becomes polynonymous. 惟无名，故可偏得天下之名名之。 57. yes-man 唯唯诺诺汉 nod-guy 颔颐点头人。 58. To attach great and stately words to trivial things would be like fastening a great tragic mask on a simple child. (Longinus, On the Sublime, XXX, “Leob”, p.209) 古希腊人论文云:“道纤小事物而措词壮伟，如以悲剧大面具加于稚子面上。”(P.1157) 59. Neither by nature nor contrary to nature do the virtues arise in us; rather we are adapted by nature to receive them, and are made perfect by habit. (Nicomachean Ethics, Bk II, ch. 1, The Basic Works of Aristotle, The Random House, 952) 亚里士多德亦言人之美德既非全出乎性，亦非一反乎性，乃适性而缮，结习以成。(P.1167) 60. I need only the hand of Raphael. His brain I already have. … I’m the half of a genius! Where in the wide world is my other half? Lodged perhaps in the vulgar soul, the cunning ready fingers of some dull copyist or some trivial artisan who turns out by the dozen his easy prodigies of touch! (Henry James, The Madonna of the Future (Theobald), Novels and Tales, Scribner, XIII, 486-7) 一小说中人物痛言之:“吾具拉菲尔之心，只须有其手尔。吾已获天才之半，茫茫大地， 将底处觅余半也～安知此巧手不为心神琐浊之画匠所有，徒用以摹古媚俗乎,”(P.1179) 61. If, where the rules not far enough extend/ ()since rules were made but to promote their end), / Some lucky license answer to the full / Th’intent proposed, that license is a rule. (Pope, Essay on Criticism, 146 ff.) 规矩拘缚，不得尽才逞意，乃纵心放笔，及其至也，纵放即成规矩。(P.1193) 62. You shall see sweet silent rhetorick, and dumb eloquence speaking in her eyes. (Josnson, Everyman out of his Humour, III. I (Fastidious), Plays, “Everyman’s”,I, 97-8) 双目含情，悄无言而工词令，音无声而具才辩。(P.1222) Fie, fie upon her! / There’s language in her eye, her cheek, her lip; / Nay her foot speaks. (Troilus and Cressida, IV. V.54-6 (Ulysses)) 咄咄～若人眼中、颊上、唇边莫不有话言，即其足亦解语。(P.1222) Then peep for babies, a new Puppet-play, / And riddle what their prattling Eyes would say. (Henry Vaughan: “In Amicum faeneratorem”, Works, ed. L. C. Martin, 9 44) 诸女郎美目呢喃，作谜语待人猜度。(P.1222) 63. Some books are to be tasted, others to be swallowed, and some few to be chewed and swallowed. 书有只可染指者，有宜囫囵吞者，亦有须咀嚼而消纳者。(P.1229) 64. The King’s wife or mistress has an influence over him; a lover has an influence over her; the chambermaid or valet-de-chambre has an influence over both; and so ad infinitum. (Lord Chesterfield, Letters, ed. B. Dobree, IV, 1383) 国君为其后宫或外室所左右，彼妇又为其欢子所左右，而两人复各为其贴身俾仆所左右， 依此下推。(P.1232) 65. Among the instruments of delusion employed for reconciling to the dominion of one and the few, is the device of employing for the destinations of persons and classes of persons, instead of the ordinary and appropriate denominations, the names of so many abstract fictitious entities. Too often both priests and lawyers have framed or made in part this instrument. (Bentham, Theory of Fictions, ed. C. K. Ogden, pp. cxix and 18) 边沁曾言:独夫或三数人操国柄，欲黎庶帖然就范，于是巧作名目，强分流品，俾受愚 而信虚称为实际;僧侣与法家均从事于此。(P.1247) 66. Just as we see the bee settling on all the flowers, and sipping the best from each, so also those who aspire to culture ought not to leave anything untasted, but should gather useful knowledge from every source. (Isocrates: “To Demonicus”, ?52, “Leob”, I,35) 独不见蜜蜂乎，无花不采，吮英咀华，博雅之士亦然，滋味遍尝，取精而用弘。(P.1251) 67. I have lived too long near Lord Byron and the sun has extinguished the glowworm. (Shelley to Horace Smith, May 1822, Complete Works, ed. R. Ingpen and W. E. Peck, X, 392) 吾与拜伦游处，不复能作诗，如萤火为旭日所灭。(P.1256) 68. Commonly mistakes the one and misinformed the other. (Samuel Butler, Characters, “A Translator”, Prose Writings, ed. A. W. Waller, 170) 误解作者，误告读者，是为译者。(P.1264) 69. What, if the sea far off, / Do make its endless moan; / What, if the forest free / Do wail alone; / And the white clouds soar / Untraced in heaven from the horizon shore? (C. C. Abbott, ed., The Correspondence of G. M. Hopkins and R. W. Dixon, 7) 远海哀呻不息，风林凄吟莫和，遥空白云飞度，亦无仰望而目送者。(P.1350) The fullest merriest note / For which the skylark strains his silver throat, / Heard 10 only in the sky / By other birds that fitfully / Chase one another as they fly. 云雀凌霄，引吭清歌，偶闻者为飞逐之他鸟。(P.1350) 70. In summer I’m disposed to shirk, / As summer is no time for work. / In winter inspiration dies / For lack of outdoor exercise. / In spring I’m seldom in the mood, / Because of vernal lassitude. / The fall remains. But such a fall! / We’ve really had no fall at all. (B. L. Taylor: “The Lazy Writer,” L. Kronenberger, ed., Anthology of Light Verse, “Modern Library”, 177 ) 炎夏非勤劬之时;严冬不宜出户游散，无可即景生情，遂尔文思枯涸;春气困人，自振 不得;秋高身爽，而吾国之秋有名乏实，奈何～(P.1408) 71. After a certain age every milestone on our road is a gravestone, and the rest of life seems a continuance of our own funeral procession. (F.H. Bradley, Aphorisms, no.70) 人至年长，其生涯中每一纪程碑亦正为其志墓碑，而度余生不过如亲送己身之葬尔。 (P.1439) 72. If all seas were ink and all rushes pens and the whole Heaven parchment and all sons of men writers, they would not be enough to describe the depth of the mind of the Lord. 犹太古经(Talmud)云:“海水皆墨汁，芦苇皆笔，天作羊皮纸，举世人作书手，尚不 足传上帝之圣心。”(P.1482) If all the world were paper, / And all the sea were ink, / If all the trees were bread and cheese, / What should we have to drink? 儿歌则云:“苟世界化纸，大海化墨水，树木尽化面包与干酪，则吾侪将以何物解渴乎,” 73. If the skin were parchment, and the blows you gave were ink, / Your own handwriting would tell you what I think. (The Comedy of Errors, III. i. 13-4 (Dromio of Ephesus)) 莎士比亚剧中一人被殴言:“苟精皮肤为纸而老拳为墨迹，汝自见在吾身上之题字，便 知吾心中作麽想矣。”(P.1500) 74. The studious head must also bring with it a pure heart and a well-rectified spirit. I could almost say that Ethics is the best Logic. (John Norris, quoted in J. H. Muirhead, Platonic Tradition in Anglo-Saxon Philosophy, 87) 深思劬学，亦必心神端洁。吾欲视道德为最谨严之名辩。(P.1506) 75. I have somewhere heard or read the frank confession of a Benediction abbot: “My vow of poverty has given me an hundred thousand crowns a year; my vow of obedience has raised me to the rank of a sovereign Prince”—I forget the consequence of his vow of chastity. (Gibbon, Decline and Fall of Roman Empire, ch.7, “The World’s Classics”, IV, 83) 十八世纪英国大史家曾记:“偶忆一大寺长老自言:‘吾誓守清平之戒，遂得岁入十万金; 11 吾誓守巽下之戒，遂得位尊等王公’。其誓守贞洁之戒所得伊何，惜余忘之矣。”(P.1515) 76. So they were engaged in an unending toil, and the end with victory came never to them, and the contest was ever unwon. (The Shield of Heracles, 311-2, Hesiod and the Homeric Poems, “Loeb,” p.241) 古希腊诗人描写盾上雕绘武士御车疾驰争锦标之状，栩栩如生，欢曰:“驱而无息，竟 而无终，胜负永无定。”(P.1523) 77. like that of a looking-glass, which is never tired or worn by any multitude of objects which it reflects—Emerson: A Modern Anthology, ed. K. Kazin and D. Aaron, 239 爱默生论人心观物:“有若镜然，照映百态万象而不疲不弊。”(5-10) 78. The light lonely touch of his paddle in the water, making the silence appear deeper. 孤舟中一人荡桨而过，击汰作微响，愈添毕静。(5-14) 79. Riches and power are attended and followed by folly, and folly in turn by licence; whereas poverty and lowliness are attended by sobriety and moderation.—Isocrates, Areopagitica, v, “Loeb,” II, 107 古希腊辩士亦曰:“富贵使人愚昧恣肆，而贫贱使人清明在躬、嗜欲有节。”(5-22) 80. While the perception that there is white before us cannot be false, the perception that what is white is this or that may be false—De Anima, III.3, op. cit., 589 亚理士多德曾言:“见有白色者当前，非错觉;见白色者为某物，则或是误会。”(5- 27) 81. I think a great beauty is most to be pitied. She completely outlives herself—W. Hazlitt, Conversations of James Northcote, in J.Thornton,ed., Table Talk, “Everyman’s Lib.”, 268 一英国画师曾语人:“大美人最可怜;其寿太长，色已衰耗而身仍健在。”(5-30) 82. What would it pleasure me to have my throat out with diamonds? Or to be smother’d / With cassia? Or to be shot to death with pearls?—J. Webster, The Duchess of Malfi, IV. ii, Plays by Webster and Ford,” “Everyman’s”, 159 十七世纪英国悲剧中女主角云:“以金刚钻断吾喉，以桂皮室吾息，亦明珠为弹丸射我 至于死，我亦何乐有是哉,”(5-60) 83. See the mountains kiss high heaven, /And the waves clasp one another; / …/ What are all these kissings worth, / If thou kiss not me?—Shelley: “Love’s Philosophy” 雪莱名篇移陈天地万物莫不亲暱欢会，有云:“曷观乎高岭吻天、波浪互相抱持，„„ 汝若不与我吻抱，此等物象岂非虚设,”(5-75) 84. You are no more obliged to me for bringing you into the world, than I am to you for coming into it, and I never, never made use of that common-place (and like 12 most common place, false) argument, as exacting any return of affection—Letters. “Everyman’s Library,” 400 十八世纪英国才妇(Lady Mary Wortley Montagu)致其女(the Countess of Bute)书曰: “汝不必感我诞育为人，这如我不谢汝惠临出世。俗见多妄，每以孝思绳子女，吾生平 绝口未曾道之。”(5-80) 85. Methought Plato had turned into a crow and had lighted on my head, where he pecked at my bald spot and croaked as he looked all round. So I infer, Plato, that you are going to utter many lies over my head—Athenaeus, The Deipnosophists, XI. 505-7, “Loeb”, V. 269-79 古希腊人讥柏拉图《对话录》记述不足言。相传苏格拉底曾自言得一梦:“梦柏拉图化 为乌鸦，止吾顶上，啄吾发秃处，四顾而噪。柏拉图听之，此乃汝他年托吾名而肆言诬 妄之征。”(5-99) 86. The Chinese use a thousand colours; the Greeks despise all colours as stains, efface every hue and polish the stone front to a glassy brilliance. 中国人五光十色，极涂泽之能事;希腊人视颜色若玷污然，尽除点染，只磨石光净如镜。 (5-131) 87. If that [the discovery of truth] is impossible, he must take whatever human doctrine is best and hardest to disprove and, embarking upon it as upon a raft, sail upon it through life in the midst of dangers, unless he can sail upon some stronger vessel, some divine revelation. —Simmias, in Phaedo, 85 CD, Loeb, p.295 柏拉图语录曾言，至理而不可求，则涉世风波，唯有以人间颠扑不破之义谛为筏;若夫 天启神示，譬则固舟也。(5-153) 88. The relation of two terms in a binary opposition was converted from a horizontal to a vertical relation. …not a relation of two equal terms but the order of their inequality. — T. K. Seung, Structuralism and Hermeneutics, 1982, pp. 29-30 对立之两名由水平线关系变而为垂直线关系，有平等变而为不平等。(5-164) 89. Oh, mother, do stop crying or I shall never fall asleep in my coffin, for my shroud will not dry because of all your tears, which fall upon it. 格林童话一则一小儿七岁夭，母哀之，日夜涕泣，一日儿现形曰:“阿娘莫啼哭～娘眼 泪流注，使儿裹身布淋漓不干，儿不得安眠棺中。” Look, mother, my shroud is nearly dry and I can rest in my grave. — “The Shroud”, The Complete Grimm’s Tales, Routledge and Kegan Paul, 1975, pp.502-3 母遂止声收泪。明夕，儿复见，曰:“阿娘视儿～裹身布就燥，儿可栖息地下矣。”(5-196) 90. Madam, you are here, not for love of virtue, but for fear of vice. — W. J. Bate, Samuel Johnson, 1978, p.518 大德居此，非皈依道德，乃畏避罪恶耳。(5-203) 13 91. Andre Malraux: “What does music most constantly convey to you?” Yehudi Menuhin: “Nostalgia. The great music of Europe is the song of Paradise Lost.” — Harry Levin, The Myth of the Golden Age in the Renaissance, 1969, p.186 当代一法国文家问一大音乐师曰:“君于音乐所常感受者为何事,”对曰:“乡思。欧洲 音乐巨作莫非忆恋失去之乐园而歌也。”(5-208) 92. I would say to Robertson what an old tutor of a college said to one of his pupils: “Read over your composition, and where ever you meet with a passage which you J. E. Brown, The Critical Opinions of think is particularly fine, strike it out.” — Samuel Johnson, 1926, p. 456 约翰生博士陈述一师宿训弟子云:“汝文既成，自读一过;遇尤得意处，削去勿留。”(5-232) 93. Leave alone plays, some of our best lyrics are not lyrical every moment throughout, but the neutral lines are warmed by the remainder. —Thomas Hardy, 1982, p.448 哈代曰:“剧本固置不论，抒情诗之佳作者亦非通篇处处情深文明，特其佳句能烘染平 常语句耳。”(5-233) 14