赏析版2013年1月经济学人文章

赏析版2013年1月经济学人文章（英汉双语对照）汇集

Contents

[2012.12.22] The girl at the Grand Palais 在巴黎大宫邂逅的女孩 (2)

[2012.12.22] In the name of the Name 上帝的称谓之争 (9)

[2012.12.22] The Senkaku or Diaoyu Islands 尖阁/钓鱼岛列岛 (16)

[2013.01.05]America's European moment 美国的欧洲时刻 (23)

[2013.01.05]Six Good Books 六本好书－2013年1/2月版 (26)

[2013.01.05] Cloney ponies 克隆赛马 (29)

[2013.01.05]Stoneless rivers 没有石头的河流 (31)

[2013.01.05] The bottom line 底线 (34)

[2013.01.05]Europe's dirty secret 欧洲环境污染背后 (36)

[2013.01.05] The mixed fortunes of a fuel 各国如何看待燃煤 (41)

[2012.01.10] Which is the best month? 最佳月份系列 (44)

[2013.01.12] Great expectations 改革之路漫漫 (52)

[2013.01.12] Modern families 摩登家庭 (54)

[2013.01.12]Joe Biden is not the answer 拜登的无能为力 (58)

[2013.01.12] In search of happiness 追寻幸福 (61)

[2013.01.16] Gun control 枪支管制（最新进展） (62)

[2013.01.19] Farewell, Tim Geithner 再见，蒂莫西?盖特纳 (64)

[2013.01.19] Global trade 从港口看全球贸易变迁 (67)

[2013.01.19] Facebook: Search me 搜搜我 (70)

[2013.01.19] Gun control: The battle begins 枪支管制：战斗打响 (72)

[2013.01.26] Child trafficking|A cruel trade 拐卖儿童| 残忍的交易 (74)

[2013.01.26]The first Anglo-Afghan war第一次英阿战争 (76)

[2013.01.26]Hero for a day 卡梅伦英雄气短 (80)

[2013.01.26]Looking better 美国经济看上去有所好转 (82)

[2012.12.22] The girl at the Grand Palais 在巴黎大宫邂逅的女孩Le Grand Meaulnes

美丽的约定【注1】

The girl at the Grand Palais

在巴黎大宫邂逅的女孩【注2】

The adolescent obsession that inspired an influential yet neglected French classic

一段青春期的苦恋，促成了一部颇具影响却又被人忽视的法国文学经典

Dec 22nd 2012 | from the print edition

SAL PARADISE, hero of Jack Kerouac‘s ―On the Road‖, carries only one book on his three-year travels across America. On a Greyhound bus to St Louis he produces a second-hand copy of ―Le Grand Meaulnes‖, stolen from a Hollywood stall. Entranced by the Arizona landscape, he decides not to read it after all.

萨尔·帕拉戴斯是杰克·凯鲁亚克《在路上》一书的主角。他花了三年时间穿越美国，其间只带了一本书。在开往圣路易斯的―灰狗‖大巴上，他掏出一本从好莱坞某个摊上顺来的二手书：《美丽的约定》。但亚利桑那州的美景让他沉醉，于是他最终决定把书抛到一旁。

Such is the fortune of Alain-Fournier‘s story, one of France‘s most popular novels, in the

English-speaking world. Much loved yet little read, for almost a century this strange, earnest and inconsolable novel has haunted the fringes of fiction. Henry Miller venerated its hero; F. Scott Fitzgerald borrowed its title for ―The Great Gatsby‖ (and some critics think Fournier‘s main characters were models for Nick Carraway, Fitzgerald‘s narrator, and his lovelorn pal). John Fowles c laimed it informed everything he wrote. ―I know it has many faults,‖ he sighed, as if trying to shake the obsession, ―yet it has haunted me all my life.‖

这便是《美丽的约定》（法文原名《了不起的摩尔纳》）在英语人群中的命运写照。阿兰-福涅尔的这部作品是法国最流行的小说之一，但在英语文学中却始终不入主流：近百年来，这本诡异严肃、哀婉至极的小说虽然大受推崇，却没有多少读者。亨利·米勒对小说主人公敬重有加。弗·司各特·菲茨杰拉德在《了不起的盖茨比》中也借用了它的书名（还有评论家认为，《盖茨比》中的叙述者尼克·卡洛威和他那位相思成疾的朋友，正是以《约定》的主要人物为模板）。约翰·福尔斯则声称，自己的每部作品都有《约定》的影子：―我知道它有很多缺点，但它是我终生挥之不去的东西‖；说到这里，他长叹一声，似乎想要摆脱这种痴迷。

Despite its famous advocates, ―Le Grand Meaulnes‖—100 years old in 2013—is a masterpiece in peril. The stream of pilgrims who visit Fournier‘s childhood home, near Bourges, is starting to thin. These days readers in Britain and America often choose denser, more overtly philosophical French authors. A decade ago, one British fan, Tobias Hill, noted that the book survived through ―a barely audible system of Chinese whispers‖.

2013年是《约定》的百年华诞。尽管不乏名家推崇，但这本著作的地位却岌岌可危。在布尔日市附近的福涅尔儿时故居，慕名前来的人日渐稀少。英美读者现在往往会选择更加深奥、哲学味更明显的法国作家。十年前，英国书迷托拜厄斯·希尔就注意到，《约定》之所以尚未没落，是靠―几近不可闻、可信度很差的传言‖。

Why are many English-speaking readers unfamiliar with a book adored by some of their most respected writers? And what accounts for the curious grip that this simply written and nostalgic tale of adolescent romance holds over its most besotted fans? Some love the poetry of its language, others the interlocking mysteries of its plot. Many are entranced by the elegiac sadness that rises from the prose, as one critic re marked, ―like mist over the heath‖. But its appeal partly lies in the romantic life and early death of its author, and the story of the woman who inspired him.

为何在英语人群中，众多读者对一本备受文坛巨匠推崇的作品却知之甚少？而一篇朴实怀旧

的青春爱情故事，又如何会对铁杆书迷有着不可思议的魔力？有人喜欢的是它富有诗意的语言，其他人则喜欢它故事情节中环环相扣的神秘。小说平实的字里行间散发着哀婉凄越，令许多人为之心醉；用一位评论家的话来说，―宛如那荒原上的雾霭‖。然而，它的魅力有一部分是源自作者的浪漫人生和英年早逝，还有一位女子的故事：是她给了作者创作的灵感。

A brief encounter

短暂的邂逅

The life of Henri Fournier (pictured), now better known by his pen name, spun round a single, sunny afternoon in 1905, described in Robert Gibson‘s valuable biography ―The End of Youth‖. Leaving an art exhibition at the Grand Palais in Paris, when he was 18, he spotted a young woman walking with an older lady. Captivated, he followed them across the river to the door of a Left Bank apartment, afterwards returning to the building whenever his studies would allow. Too timid to knock, he paced the streets outside. Ten days later he saw the girl again—walking unaccompanied to mass—and approached her. Wary but flattered, she agreed to stroll with him by the Seine.

照片中的便是小说作者亨利·福涅尔，而现在人们往往更熟悉他的笔名。他的一生都围绕着1905年一个阳光明媚的下午展开。这一幕在罗伯特·吉布森的重要传记《青春的终点》中有过描述：当时，18岁的福涅尔刚在巴黎大宫参观完一个艺术展，与一年长妇女同行的少女步入了他的眼帘。福涅尔对少女一见倾心，于是尾随二人过河，来到左岸的一所公寓门前。此后，只要学业容许，他就会来到这座楼前。由于没有勇气敲门，他只好在屋外的街道徘徊。十天之后，他终于再次见到了那位少女：这次，她是独自一人去做弥撒。见到上前搭讪的福涅尔，少女有些警惕，但也为他的殷勤芳心暗喜，便同意和他一起沿着塞纳河畔散步。

He told her he was a writer (or that he would be one day), the son of a country schoolmaster, now studying in Paris. She told him her name was Yvonne de Quiévrecourt, and that she was staying in the city with relatives, but leaving the next day. At her request they separated at the Pont des Invalides. Waiting where she left him, Fournier saw her look back twice. Years later he was still decoding this gesture: ―Was it because, silently, from a distance, she wanted to reinforce her order that I should not follow her? Or was it to let me see her face one more time?‖

福涅尔告诉姑娘，他是作家（也或者说的是，他会成为作家），正在巴黎学习，父亲是一所乡村学校的校长。少女则告诉福涅尔，她叫伊芳娜·葵瑞珂特，在巴黎亲戚家做客，明天就要走了。按照她的要求，二人在荣军大桥道别。流连在原地的福涅尔发现，少女曾两次回眸。其中的意味让他数年之后仍在揣测：―她是想从远处无声地重申自己的命令，要我不要尾随？还是想让我再看看她的容颜？‖

Fournier clung to the memory long after it should have faded into his adolescence. He waited at the steps of the Grand Palais on the anniversary of his first glimpse of her (knowing, in rational moments, that she would not be there). He returned frequently to the apartment, hoping to spot her at a window. The word ―She‖, its first l etter meaningfully capitalised, peppered his letters.

这次邂逅本该在青春期的记忆中渐渐淡去，但福涅尔却久久不能忘怀。二人第一次见面的周年纪念日，他来到巴黎大宫的台阶上苦苦等待（虽说在理性占上风的时候，他也明白伊芳娜不会出现）。他时常回到那所公寓门前，期待着她出现在窗口。―她‖这个词频繁出现在福涅尔的信中，大写的首字母意味深长。

Other frustrations in his life helped this childish attachment foment into something powerful. He twice failed his university entrance exam, which kept him at school long after his peers had left. Mandatory military service prevented a third failure, but brought another two years of gloom. In 1909 he returned to Paris and moved in with his parents, plagued by ―the feelin g that youth is over and you haven‘t done what you ought‖.

生活的其他失意，将幼稚的爱慕催化为浓烈的情感。福涅尔两次高考落榜，眼看同学纷纷毕业，自己却成了大龄留级生。义务兵役让他免受第三次挫折，却又带来两年抑郁的从军生涯。1909年，他回到巴黎与父母同住。―青春已逝、一事无成的感觉‖让他饱受煎熬。

Attempts to contact Yvonne brought Fournier further disappointment. In July 1907 he had finally called at the apartment building—to be told by the concierge that she had married the previous winter. Two years later, still disconsolate, he hired a private investigator. He learned her address, and that she had a child.

福涅尔也试图联系伊芳娜，但结果却让他更加失望。1907年7月，当他终于登门拜访那所公寓时，却被门房告知伊芳娜已于去年冬天出嫁。两年后，依旧郁郁寡欢的他雇了一名私家侦探。他拿到了伊芳娜的住址，也得知她已为人母。

These discoveries distressed Fournier. Five years after the encounter he still labelled his fixation a ―sickness‖; occasionally his melancholy brought on bouts of real fever. But it also suited his nature to love at a distance. The memorable months he spent perfecting his English in Chiswick,

in west London—where the young anglophile delighted in tea, jam and the landmarks made famous by his beloved Dickens—were marred only by the unsettling worldliness of British girls, wh o ―get too friendly too soon‖.

这些消息令福涅尔苦闷不已。在与伊芳娜相识五年之后，他仍将自己的迷恋称为一种―病‖。有时，他也真的抑郁成疾，并因此数度发烧。不过，这也符合他倾慕却不愿亲近的天性。年轻的福涅尔喜欢英国，并曾在伦敦西郊的奇斯威克进修英语，那几个月是他难忘的日子：那里有他喜欢的香茶、果酱，还有因偶像狄更斯出名的历史建筑。唯一的缺憾是英国女孩的世故让他不安：她们―太容易对人亲近了‖。

What is more, with Yvonne as his muse Fournier‘s literary career gathered startling speed. His first published poems, all addressed or dedicated to the absent girl, earned him a job as a gossipy literary columnist for the Paris-Journal, which allowed him to befriend (and irritate) André Gide, Paul Claudel and other popular French writers. He founded an eccentric rugby club with the novelist Charles Péguy and Gaston Gallimard, a publisher. He briefly taught French to the young T.S. Eliot. In 1912 Fournier entered high society, becoming personal secretary and speechwriter to Claude Casimir-Périer, son of a former French president.

而且，有了伊芳娜这位缪斯女神，福涅尔在文学事业上的进展也快得惊人。他最初发表的诗歌全是致献给从未在诗中出现的女孩。因为这些作品，他成了《巴黎日报》文学漫谈的专栏作家，并同安德烈·吉德、保罗·克劳德尔等法国当红作家成了朋友（也令这些人着恼）。他还会同小说家查理斯·裴盖和出版商加斯顿·伽利玛德，组建了一个特立独行的橄榄球俱乐部。此外，他还教过托马斯·艾略特一阵子法语。1912年，福涅尔进入上流社会，为法国前总统之子克劳德·卡西米尔-佩里埃担任私人秘书，并为他起草演讲稿。

Love affairs arrived, eventually. He had a lengthy, tumultuous relationship with a milliner. An affair with a neighbour began when she dropped a note from her window onto the pavement in front of him. (It ended after her husband, sensing infidelity but uncertain of the culprit, vowed to murder his rival.)

桃花运也终于来了。他与一位女帽商的恋情磕磕碰碰，持续了很长时间。有次，在他门前的人行道上，一个女邻居将字条从窗口抛到他的面前；从此二人有了私情。（女邻居的丈夫察觉妻子的不忠，却弄不清第三者是谁。在他发誓干掉情敌之后，这段私情也就此结束。）

Fantasy and reality

幻想与现实

But none of these paramours could compare to Yvonne, whom Fournier had come to believe only the grandest gestures might win. By the end of 1912 he was carrying around a letter to the woman who had haunted him for seven years. ―You left me only one way to rejoin you and communicate with you and that was to win literary fame,‖ it read. ―A long novel which I‘m finishing, a novel which is centred all around you—you whom I hardly knew—is coming out this winter.‖

然而这些情人都无法与伊芳娜相比。福涅尔最终相信，只有用最盛大的示爱方式，才可能赢得她的芳心。1912年年底之前，他总是随身带着一封信，那是写给七年以来让他魂牵梦绕的女子。信中这样写道：―你让我别无选择，只能用一种方式与你与重逢谈心，那就是在文学界成名。我的一部小说即将杀青，今冬便会付梓。整部小说都围绕着你展开，那个我无缘

相知的你。‖

In truth Fournier‘s literary ambitions were not born outside the Grand Palais—however fierce that singular thunderbolt—but forged years earlier in his father‘s schoolhouse, where he and his sister would dog-ear the books bought as prizes for the best students. Still, ―Le Grand Meaulnes‖, which was published the following autumn, has Yvonne firmly at its heart.

事实上，福涅尔的文学抱负并非源自巴黎大宫外的那次邂逅，无论当时他触电的感觉有多强烈。早在多年之前，当他和妹妹在父亲的校舍中，一遍又一遍翻看奖励优等生的图书时，他就已经立下志向。尽管如此，在1913年秋出版的《约定》中，伊芳娜依旧是无可争议的灵魂人物。

In the novel, 17-year-old Augustin Meaulnes is sent to board at a country school. There he befriends Fran?ois Seurel—the bookish son of the local schoolmaster and the novel‘s narrator—and earns the admiration of his schoolmates, who bestow on him the title le grand. Months later Meaulnes stumbles upon a tumbledown chateau where a bizarre wedding party has assembled, its guests in lavish historical costume. There he encounters a beautiful young woman, but afterwards he finds it impossible to locate the strange estate, and the mysterious girl. Before his search comes to an end, a bungled suicide will leave one character disfigured; a brief affair in Paris will lead a young woman to the streets.

书中，17岁的奥古斯丁·摩尔纳被送到一所乡村学校寄读。在那里，他和书卷气十足的弗朗索瓦·苏瑞尔成了朋友（后者是校长的儿子，也是故事的叙述者）。同学们把摩尔纳当作偶像，给了他一个―了不起‖的称号。几个月后，他无意间闯入了一座破败的庄园，目睹了一场奇特的婚礼和身着华丽古装的客人，并邂逅了一位美丽的少女。然而在此之后，他却无法找到这座奇怪的庄园和那位神秘的少女。在他的寻梦之旅落幕之前，一个书中角色因为自杀未遂而惨遭毁容，而一名年轻女子因为一夕偷欢而沦落风尘。

The story mixes fantasy and reality. Fournier‘s childhood home among the moors and marshes of north-central France, to which he felt a morbid attachment almost equal to his longing for Yvonne, provides a nostalgic setting. The book features events and observations first chronicled in letters; a few passages quote directly from his correspondence. But its imagined elements, such as a circus troupe that vanishes overnight, recall the novels of Britain‘s renowned adventure wr iters—Kipling, Stevenson, Wells and Defoe. An early chapter cites ―Robinson Crusoe‖.

这是一个现实与幻想交织的故事。怀旧的背景源自作者儿时的故乡，它位于法国中北部，四周是荒原和沼泽；福涅尔思乡成疾，其程度与对伊芳娜的相思之苦几乎不相上下。书中的一些经历和评述最初见于福涅尔的书信，几段文字甚至是原文照搬。不过，作品的幻想元素颇有英国冒险小说名家的风范，比如一夜之间凭空消失的马戏团，就会让人想起吉卜林、史蒂文森、威尔斯和笛福等人的作品。小说开头有一章引用了《鲁滨逊漂流记》。

Drawing the real and fantastical together is the meeting between Meaulnes and the elusive heroine, also called Yvonne. It is a faithful re-enactment of the encounter of 1905 that Fournier had recorded in his notebook. The novel sways between celebrating and condemning the obsessive and destructive search that follows; but Fournier was at least able to give his characters a concluding reunion—part wish-fulfilment, part tragedy—that his own story still lacked.

小说中神秘的女主角也叫―伊芳娜‖。将真实与虚幻拼接起来的，正是她与摩尔纳的相识。这一幕忠实地再现了1905年的那次邂逅（福涅尔早已将之载入笔记之中）。书中，摩尔纳此后一直苦苦追寻，但其间却铸成大错；对此，小说有时赞其不懈，有时怒其不争。不过，书中的角色至少能有一个团圆的结局，虽说有些悲情，也算为作者圆了一个梦。但在现实中，梦依旧是梦。

By 1913 he had reason to rid himself of his preoccupation, one way or another. In May he began an affair with Simone Casimir-Périer, a well-known actress and the wife of his employer. (Their relationship started in secret the night Fournier returned excitedly from the now-famous near-riot at the premiere of Stravinsky‘s ―The Rite of Spring‖.) The letter he had drafted for Yvonne, still unsent, was intended to provoke a denouement. ―I beseech you to take quite seriously these dreadful words,‖ he wrote. ―I have no desire to live far from wherever you may be.‖

1913年之前，福涅尔有种种理由让自己摆脱相思之苦。五月，斯特拉文斯基的芭蕾舞剧《春之祭》首次公演（这场公演险些演变成了一场暴乱，因此闻名至今）。观剧归来的福涅尔非常兴奋。那天晚上，他与自己老板的妻子、著名演员西蒙妮·卡西米尔-佩里埃有了私情。从此，二人开始了一段不伦之恋。为了激起伊芳娜的谴责，福尔纳给她写了一封信，不过从未寄出。信中这样写道：―请你务必明白，这些丑闻绝非戏言。无论你身在何方，我都不愿和你天涯相隔。‖

As unlikely as it must have seemed to Fournier, it was mutual acquaintances, not tear-stained missives, that eventually connected them. Encouraged by her sister—who had heard, through friends, of Fournier‘s infatuation—Yvonne herself arranged a meeting in Rochefort, on France‘s west coast, in July 1913. The girl from the Grand Palais remembered many small details of their previous conversation. She admitted she had thought of it often.

不过，最终让二人重逢的并非满是泪痕的书信，而是他们共同的熟人（虽说福涅尔肯定觉得这不可思议）。伊芳娜的姐姐从朋友口中得知福尔纳的相思之苦，便鼓励妹妹与之见面。1913年7月，在伊芳娜的亲自安排下，二人在法国西海岸的罗舍福尔重逢。当年巴黎大宫外的女孩还记得两人上次谈话的许多小细节，并且承认她曾经常忆起那些情形。

Scribbled in his notebook are snippets of an exchange that must have saddened as much as delighted him. ―If you had come three years ago,‖ she said to him, ―everything might have been possible.‖ He gave her his love letter, but she promptly returned it, taking pains to show him that his imagined future was now inconceivable. She introduced him to her mother and her two small children. She invited him to visit them at home in Brest: ―My husband will take you out into the country.‖

福涅尔在笔记中潦草地摘录了一些二人的对话，这些话肯定是让他悲喜参半。女孩告诉他：―如果你三年前来的话，或许一切都有可能。‖福涅尔将情书交给伊芳娜，但女孩立即递了回去，同时苦口婆心地表明，他幻想的未来现在已不可能实现。她向福涅尔引荐了自己的母亲和两个年幼的孩子，又邀请他去布雷斯特的家中做客，并告诉他：―我先生会带你去乡下看看‖。

From Rochefort to Verdun

从重逢到殒落

Both parties hoped that the meeting in Rochefort would cu re Fournier‘s fixation. Back in Paris he admitted the clandestine trip to his lover Simone, prompting a bitter fight and passionate reconciliation that saw Fournier vow to forsake his adolescent obsession. Yet Yvonne continued to write to him. Fournier sen t her copies of La Nouvelle Revue Fran?aise, in which ―Le Grand Meaulnes‖ was then being serialised. She sent them back with annotations, which he assimilated into the final draft. In September 1913 she sent—and then swiftly retracted, through an intermediary—a more personal letter, the content of which is now lost.

双方都希望，罗舍福尔的重逢可以治好福涅尔的相思病。回到巴黎后，他向情人西蒙妮坦白了这次秘密之行。两人为此大吵了一架，而后又热切地重归于好，福涅尔也发誓要戒掉青春期的痴恋。可是，伊芳娜仍在给他写信，而福涅尔则给她寄去了正在连载《约定》的《新法兰西评论》。收到伊芳娜加了评注的报纸后，福涅尔在终稿中吸收了她的注文。1913年9月，伊芳娜发了一封更为私密的书信，但很快又通过中介追回。信的内容现在无人知晓。

That autumn Fournier bounced between two married women. Simone proclaimed her love for him but refused to leave her husband; Yvonne declared herself unobtainable but affected the reverse. A dilemma that would once have paralysed Fournier now made him decisive. In October he sent Yvonne an advance copy of the final, complete version of ―Le Grand Meaulnes‖ (and a second for her husband). The dedication he scribbled inside—dated June 1st 1905 to October 25th 1913—was a celebration of his long infatuation with her, and also its memorial.

那年秋天，福涅尔在两个有夫之妇中间摇摆不定。一边是声称爱他却又不愿离婚的西蒙妮，一边是口中无意却又举止相悖的伊芳娜。换作以前，这样的两难抉择可能早已让福涅尔不知所措，但现在却让他下了决心。同年10月，他将《约定》终稿的一本试样寄给了伊芳娜（另

一本寄给了她的丈夫），并用潦草的笔迹在书中写下题献，日期是―1905年6月1日至1913年10月25日‖。那是他对自己数年相思的纪念：纪念它的意义，也纪念它的结束。

When war came the following summer, Simone agreed to divorce her husband and marry Fournier once the conflict was over. But privately Fournier did not expect to return from the battlefield. The deaths of many friends had already convinced him that his own life might be short. In 1912 a former schoolmate had overdosed on morphine. Another, refused permission to marry his fiancée, shot himself in the face at the age of 24.

第二年秋，战争爆发。西蒙妮终于同意在战后离婚，并嫁给福涅尔。然而私下，福涅尔却不指望自己能活着回来。随着许多朋友的离世，他深信自己的生命可能也很短暂。1912年间，他已失去了两位旧时同窗：一位死于吸食吗啡过量；另一位则在自己与未婚妻的婚姻遭拒后，饮弹自尽，死时年仅24岁。

Marching to the front, Fournier started to clean up his past. He asked Marguerite Audoux, a novelist and friend, to burn the two long letters he had written to her about his trip to Rochefort. He wrote to his sister to ask her to destroy his papers if he died, except for those concerning Simone. To her, he penned a more reassuring note: ―Here‘s to the happiness that await s us and the children we shall have!‖

去前线的途中，福涅尔开始销毁自己的过去。他让自己的朋友、小说家玛格丽特·奥窦克丝烧毁两封长信，信的内容是他的罗舍福尔之旅。他还写信告诉妹妹，如果自己阵亡，请她烧掉与西蒙妮无关的文章。但在给西蒙妮的短信中，他却用更为宽慰的语气说道：―谨向我们未来的幸福和儿女致意！‖

DiCaprio as Gatsby: the latest descendant of Meaulnes

迪卡普里奥饰演的盖茨比：最新版的摩尔纳后裔

During the early weeks of the first world war, before the trenches were dug, army lines were fluid and skirmishes frequent. On September 22nd 1914 Lieutenant Fournier led his company into woods south of Verdun. French soldiers patrolling nearby came upon a German field hospital; Fournier‘s men joine d the firefight that followed.

第一次世界大战的前几周里，参战各方尚未挖好战壕，防线随时都在变化，遭遇战也此起彼伏。1914年9月22日，福涅尔中尉率领连队进入凡尔登南面的丛林。附近的法国巡逻兵发现了一所德军的战地医院，随后与敌方交火。福涅尔的连队加入了战斗。

The few who escaped the battle could not say what had happened to the lieutenant. French authorities declared him dead, but his body was not recovered. For a month his mother, sister and lover sent increasingly desperate letters to the front. In 1918 they waited vainly for him to emerge, scrawny but alive, from some German camp. Later attempts to determine his fate returned grisly results. A German report—compiled in the 1920s but discovered decades afterwards—alleged that French survivors of the action had immediately been executed for attacking medical auxiliaries.

这场战斗只有少数几人幸存，谁也不知道中尉的下落。法国官方把他列入阵亡名单，但没人找到他的遗体。他的母亲、妹妹和情人向前线写了一个月的信，内容一封比一封绝望。1918年战争结束时，她们盼望着他能从某个德军集中营活着出来，哪怕骨瘦如柴；可一切等待都是徒劳。此后人们也曾多次试图弄清他的遭遇，但结果令人心寒。数十年后，一份写于1920年代的德军报告浮出水面。报告称，那一战幸存的法国士兵由于袭击医疗设施，已被立即执行枪决。

In 1991 researchers found his body, and those of his men, buried where they fell. The final photo of Henri Fournier is gruesome. Twenty-one skeletons lie in a shallow grave: two rows of ten, with one flung across the top. Fournier‘s is in a corner, identifiable by its uniform. His skull has fallen to one side, his jaw is agape. He had been shot in the chest, suggesting he died in battle.

1991年，福涅尔和部下的遗骸被研究人员发现。他们是在阵亡后被就地掩埋。福涅尔的最后一张照片令人心悸：狭小的墓中躺着21具骷髅，它们分作两排，每排10个，上面横弃着

另一具骷髅；从制服辨认，躺在一个角落里的残骸便是福涅尔，他的头颅已落到一边，下颌大张。胸部中弹意味着他是死于战火。

Missing in action

消逝于战场

In the last year of his life Fournier had shaken off his daydreams. In death they defined him. In 1913 ―Le Grand Meaulnes‖ had narrowly missed out on the Prix Goncourt—France‘s most prestigious literary award—but the war propelled the novel to far greater fame. Many of those who had seen and survived the savagery appreciated Fournier‘s elegy to inn ocence.

在生命的最后一年里，福涅尔已经摆脱了自己的幻梦。但在他死后，这些幻梦却成了他的标志。1913年，《美丽的约定》以微弱劣势痛失法国最高文学奖——龚固尔奖。可是，战争让它有了远甚于此的名气：在目睹战争的残暴之后，许多幸存者都非常欣赏这部追忆纯真的挽歌。

Most of his English-speaking readers come across the book at school, but he has become less

well-known as languages, French in particular, have fallen out of fashion. Degree courses skip over the novel, perhaps because it doesn‘t fit into any movement or genre. ―It comes from nowhere and leads nowhere,‖ says Patrick McGuinness of Oxford University. ―It is its own monument.‖

在英语人群中，福涅尔的读者大多是在学校接触到《约定》一书。但随着语言（特别是法语）变得不再流行，他的名气也越来越小。或许是因为《约定》无法列入任何文学运动或流派，它也并未成为学位课程的必修读本。牛津大学的帕特里克·麦吉尼斯认为：―它既无师承，也无后继。它是自己给自己的纪念碑。‖

Its ever-changing English titles do not help: ―Big Meaulnes‖, ―The Great Meaulnes‖ and ―The Magnificent Meaulnes‖ have all come and gone. Editions that omit the hero‘s vowel-heavy name, such as ―The Wanderer‖ and ―The Lost Estate‖, have had more success, though many publishers simply retain the French title. The author‘s unusual pen name is another disadvantage.

Alain-Fournier—an oddly hyphenated semi-pseudonym adopted to avoid confusion with a racing driver—was misspelled by an editor the first time Fournier used it, and is still often mangled.

而且它的英文版书名一直在变，这一点也是无益。《大个子摩尔纳》、《伟大的摩尔纳》、《非凡的摩尔纳》，这些曾经用过的书名都已作古。《迷途者》和《失落的庄园》等版本略去了元音过多的主角名字，结果更加成功。不过许多出版商只是简单地保留法语书名。此外，作者不合常规的笔名也是不利因素。―阿兰-福涅尔‖只能算半个化名，其中的连字符原本是为了不与某位赛车手混淆，但却显得很是怪异。福涅尔第一次用这个笔名的时候，就有编辑把它写错；即便现在，类似的错误也很常见。

Some think this creeping obscuri ty deserved, finding ―Le Grand Meaulnes‖ mawkish and melodramatic, its plot contrived. Publishers play up the sentimentality with covers depicting pastoral scenes and teenage boys. That is a fair summary of the story‘s first part, but a poor illustration of the oddness of the rest.

有人认为，这部作品本来就难免日渐式微。在他们看来，小说的伤感情怀过于矫揉，故事情节也过于造作。出版商为了渲染其中的多愁善感，往往会用田园风光和青春少年作为封面。这很好地概括了故事的第一部分，却难以描述其余章节的奇特之处。

Yvonne de Quiévrecourt, the woman and the legend

传奇女子伊芳娜·葵瑞珂特

Fowles, who called the book ―the greatest novel of adolescence in European literature‖, suggested that its detractors dislike being reminded of ―qualities and emotions they have tried to eradicate from their own lives‖. Fitzgerald camouflaged Fournier‘s themes with a more sophisticated setting: Gatsby is no less juvenile than Meaulnes, but age and wealth make him seem more worldly. Happily, a small group of contemporary novelists still wear Fournier‘s influence proudly. The

young hero of ―The Way I Found Her‖, by Rose Tremain, acquires a copy of ―Le Grand Meaulnes‖ from a Paris bouquiniste, who ―looked quite miserable to part with it‖. A mental patient in David Mitchell‘s ―Black Swan Green‖ relives the novel each day.

福尔斯将《约定》一书称作―欧洲文学史上最伟大的青春期小说‖。他认为，有人诋毁这本书，是因为不愿由此想起―他们竭力想从自己生命中抹去的品行和情感‖。菲茨杰拉德则将福涅尔的主题隐藏在更为复杂的背景中：盖茨比并不比莫尔纳成熟，但年龄和财富让他显得更加世故。令人欣喜的是，在当代小说家中，仍有一小部分人以福涅尔的影响为荣。在罗丝·特里曼的小说《就这样和她相遇》中，年轻的男主角在巴黎一家旧书店买下一本《美丽的约定》，而书店老板―似乎对失去这本书非常痛心‖。而在大卫·米歇尔的作品《黑天鹅绿野》中，有个精神病人每天都要重温《约定》。

Critics have now puzzled out most of the book‘s mysteries. The bleak final photo of Fournier solved his disappearance. The true identity of Yvonne de Quiévrecourt was revealed after her death. All the same, little is really known about the girl at the Grand Palais, who was both worshipped and artistically exploited by Fournier. She remained silent about her role in one of France‘s most famous novels; by the end of her life she could not remember it herself. It fell to her husband to tell their children the story, as its fame grew around them.

评论家们已经解开了关于《约定》一书的大部分谜题。福涅尔悲凄的遗照让他的下落不再成谜，而伊芳娜的真实身份也在她死后得以公开。尽管如此，对于福涅尔在巴黎大宫邂逅的女孩，那个赋予他艺术灵感的女神，人们依然知之甚少。《约定》是法国最富盛名的小说之一，但对于自己在书中的角色，她终生不愿谈及，到了晚年甚至无法忆起。于是，当小说在当地渐渐成名时，她的儿女也只能从父亲口中听到这个故事。

In 1939 she apologised for not visiting Fournier‘s sister, then guardian of his estate. ―Far better for me to remain within the aura in which your brother enclosed me,‖ she wrote. Perhaps she was wise to stay as untouchable as the heroine she inspired. Probably no mere mortal could embody all the fascination and yearning t hat Fournier captures in ―Le Grand Meaulnes‖.

1939年，伊芳娜因未能拜访福涅尔的妹妹而向对方致歉（后者当时是福涅尔故居的监护人）。她在信中写道：―我最好还是留在令兄给我的光环之中。‖或许，作为书中女主角的灵感原型，保持同样遥不可及的形象是明智的。又或者，任何尘世之人，终究无法体现出福涅尔在书中描绘的所有痴迷与眷恋。

译注：

【1】该书常见的中文译名有《美丽的约定》、《旧梦》、《大莫纳》、《失落的庄园》等。【2】巴黎大宫：座落于香榭丽舍大街，是为迎接1900年巴黎国际博览会而建。

90aed4a289eb172ded63b7ec/thread-176633-1-1译者：chengius

[2012.12.22] In the name of the Name 上帝的称谓之争

War and theology

战争与神学

In the name of the Name

上帝的称谓之争

Monks who were suppressed by the Tsar’s navy a century ago are still regarded as subversive

一个世纪前受到沙俄海军镇压的修道士们现在仍被视为破坏分子。

Dec 22nd 2012 | OURANOUPOLIS, GREECE | from the print edition

ON A boat gliding its way down an undulating peninsula where the dense virgin woods are crowned by a numinous marble peak, the atmosphere is carefree. The autumn rays make glorious patterns in the sea, and what appear to be medieval towns, with winding cobblestoned streets, tall houses and multi-coloured domes, dot the coastline.

一艘游船划过水面，平稳地驶向半岛端部。船上一派轻松祥和的氛围。在船上可以清晰地看到地势起伏的半岛上长满了浓密的原始森林，高耸于森林顶端的是一座大理石山峰，令人产生一种敬畏之感。秋日的阳光洒满了海面，显得绚丽多彩；海岸边散布着一个个像是中世纪的小镇。镇里有高大的建筑和五颜六色的圆形屋顶，鹅卵石铺就的街道蜿蜒其间。

The boat‘s passengers include parish groups and choirs from all over Greece, and farther afield, especially eastern Christian lands such as Russia, Romania and Serbia. Homely announcements (―The group from Corfu may open their sandwiches whenever they choose‖) and dollops of local history (tales of miracle-working icons, saintly monastic founders and ascetic labourers) are served up over a loudspeaker in various east European tongues, vying with the seagulls.

船上的乘客包括来自希腊各地的教区团队和唱诗班。还有一些乘客来自更远一些的地方，而且大都来自如俄罗斯、罗马尼亚和塞尔维亚等信奉东方基督教的国度。船上的一架扩音器中不时传来各种声音。有希腊语的广播通知声（―来自科孚岛团队的旅客可以在自己选择的任意时间打开三明治‖）；还有各种东欧语言在讲解本地的历史（包括圣像、创建了各修道院的圣徒和苦修践行者的故事）。海鸥噪杂的尖叫声也混杂其间，船上就显得更热闹了。

This is the nearest most of the voyagers will get to the semi- independent monastic polity of Mount Athos, the most easterly of three fingers of land that jut out into the north Aegean sea. For the past millennium, Athos has been barred to female visitors—there are some large convents nearby to which devout ladies are redirected—and is accessible to males only after burdensome procedures. Regulations forbid most passenger-boats from coming any nearer than 500 metres from the Athonite coast.

船上的乘客基本上囊括了前往半独立的阿苏斯神权共和国（圣山）的旅客类型。在如同三根手指一样插入爱琴海北部的三个半岛中，阿苏斯神权共和国位于最东边的一个半岛上。在过去五百年间，圣山只允许男性访客在经过繁琐的手续后造访，而禁止女性进入。在圣山附近建有一些规模庞大的修女院，供前来朝觐的信女们居住。该国的法令禁止大多数游船靠近半岛海岸线500米的地方。

But even at a distance, Athos exerts a powerful fascination. Its 20 monasteries, whose fortunes have fluctuated wildly over the centuries, have seen a revival over the past couple of decades. The monks‘ numbers have risen (to a current total of 2,300) and their average age has dropped. But it is Athos‘s history, as well as its spiritual importance, that attracts visitors: these calm waters have seen some strange disturbances.

但即使在远处，圣山也能展示出其强大的魅力。圣山上分布着20所修道院。几个世纪以来这些修道院的命运大起大落，交替着繁荣与衰败。但最近二十年来渐显复兴之势。修道士的人数增加了（现在总数达2300人），修道士的平均年龄也下降了。但吸引游客来到这里的是圣山的历史以及它在精神上的重要性。爱琴海平静的海水见证了历史上一些离奇而纷扰的事件。

A century ago next year, one of the most extraordinary events in the modern history of Christianity took place there. In the summer of 1913 the Aegean was penetrated not by pleasure-craft, but by the navy of the Russian tsar. A gunboat and later two transporters, complete with a party of marines, sailed up to a giant monastic house. A Russian archbishop tried negotiating with a bitterly divided community. When that failed, the troops opened up with a water-cannon, directed at the cells of monks on the losing side in a theological argument. Eventually, hundreds of bedraggled monks, defeated but defiant, were bundled onto ships. Opinion differs on whether anybody was killed, but the monks were certainly treated brutally: over the next two weeks, more than 800 of them were dragged away and transported to Odessa, where about 40 were jailed and most of them were stripped of their robes and sent on their way. 基督教现代史中最不寻常的一件事就发生在这里，到明年这一事件正好发生一百周年。1913年夏，穿过爱琴海面的不是游船，而是沙俄海军的舰只。一艘炮舰及尾随其后的两艘运输舰向一座巨大的修道院驶去。舰上满载着一支沙俄海军陆战队。一位俄罗斯大主教试图与一个出现严重分裂的社群进行谈判。在谈判无果的情况下，士兵们架起一尊水炮，朝一场神学辩论中失败的修道士们居住的房间喷射出水柱。最终，数百名淋得落汤鸡一样的修道士们被捆

绑着押上了军舰。他们虽然狼狈不堪，但依然是一幅不屈的姿态。虽然对于是否有修道士在这次事件中被杀害的说法不一，但他们肯定是受到了不人道的待遇。在随后的两个星期里，先后有800多名修道士被强行押走，然后运往敖德萨。在那里，约有40名修道士被扔进牢房；而大多数人则被剥下道袍予以遣散。

Hardly seismic, some might say, at a time when war was brewing in Europe and about to explode across the world. At that very moment the second of two short, sharp local conflicts was crackling. The previous October a pan-Christian alliance of Greece, Bulgaria and Serbia had all but driven the Ottomans out of Europe; Athos and the surrounding land had passed into Hellenic hands after five centuries of Ottoman overlordship. In summer 1913 there was a fresh round of fighting, with Greeks, Serbs and Turks clipping the wings of Bulgaria. The great European powers looked on anxiously. Russia wanted to hold the ring in a Slavic partnership of Serbs and Bulgarians. Britain, torn between old ties with the Ottomans and a newer relationship with the rising naval power of Greece, was wary of that.

一些人可能会说了，在一个欧洲酝酿着大战，而且很快就会波及到全球的年代，这也算不上是件重大事件呀。就在这个事件出现的当时，两场短期但激烈战争的第二场正在鏖战之中。上年十月，一个由希腊、保加利亚和塞尔维亚组成的泛基督国家同盟成立。经过激战，奥斯曼帝国差一点就被完全逐出欧洲大陆，圣山及周围地区经过奥斯曼帝国五个世纪的统治后被移交给希腊。1913年夏，又爆发了一场新的战争。这场战争的结果是希腊、塞尔维亚和土耳其剪掉了保加利亚的翅膀。而列强则在一旁紧张不安的观看着。俄罗斯一心想要促成塞尔维亚与保加利亚等斯拉夫伙伴国家的和解。而英国则纠结于以往与奥斯曼帝国的友谊和与新兴的海军强国希腊新建的友好关系，对战争也小心翼翼地不加介入。

With geopolitics in the background, the tsar‘s move can be seen as a power play. Bu t the trigger for the Russian navy‘s storming intervention was spiritual, not military.

考虑到地缘政治，沙皇的此次行动可以被看成是一次霸权的展示。但导致这次俄国海军强烈干预的原因不是军事，而是宗教。

For six years the Russian monks of Athos—who had appeared in large numbers in the late 19th century and now exceeded the Greeks—had been at the epicentre of a controversy that also raged among the Russian elite, drawing in the court, the Duma, scientists and mathematicians. The argument concerned the holiness of the name, or names, of God.

在19世纪晚期，圣山的俄国修道士人数大量增多，而现在已经超过了希腊修道士。六年来，这些俄罗斯修道士一直成为一场大辩论的中心。而这场辩论也引起了俄罗斯精英阶层的激烈争论，牵扯进朝廷、杜马、科学家和数学家。这场大辩论的焦点是上帝称谓的神圣性。

The row began in 1907, when a book entitled ―In the mountains of the Caucasus‖ was published. It was written by an elderly monk called Ilarion. Before moving to a remoter, Caucasian spot, he had spent many years at St Panteleimon‘s (see picture above), the biggest Russian house on Athos: a giant establishment, home at that time to about 2,000 monks. St Panteleimon‘s was the only one of the peninsula‘s 20 monaster ies that was formally under Russian control. (There were a couple

of other vast Russian houses on Athos, dedicated to Saint Andrew and the Prophet Elijah, but they were notionally subordinate to nearby Greek monasteries; this helped ensure that the ruling council of Athos remained overwhelmingly Greek.)

这场大辩论起始于1907年。当时出版了一本书名为《在高加索山中》（In the mountains of the Caucasus）的书籍。该书的作者是一位叫做伊拉里翁（Ilarion）的老年修道士。在移居到一所偏远的高加索修道院之前，他曾在圣潘特雷蒙修道院（St Pantelejmon，见上图）修行过多年。这所修道院是圣山上最大的一所俄罗斯修修道院。这是一片规模庞大的建筑，当时居住着约2000名修道士。圣潘特雷蒙修道院是半岛上20所修道院中唯一一所正式处于俄罗斯控制下的修道院。（在圣山上，其实还有两所规模庞大的俄罗斯修道院，分别奉献给圣安德鲁和先知以利亚。但这两所修道院在名义上隶属于附近的希腊修道院。这是为了能确保圣山的管理委员会能由人数占绝对多数的希腊人掌控。）

What the Russians lacked in political power, they made up for in numbers and spiritual passion,

exemplified by Ilarion‘s book. It extols the benefits of reciting the ―Jesus prayer‖, a simple supplication whose repetition had been part of eastern Christian practice for centuries: ―Lord Jesus Christ, have mercy on me, a sinner.‖ In a tender, cautious tone, the book argues that just as ―in God‘s name, God himself is present‖, the name of Jesus Christ, when recited prayerfully, radiates sanctity; it is more, infinitely more, than a set of letters.

伊拉里翁在书中举例说，俄罗斯修道士们虽然没有掌握圣山的政治权力，但他们用人数上的优势及心灵上的激情来弥补。该书赞美吟诵《耶稣祈祷文》的益处。《耶稣祈祷文》是一段简单的祷告词。几个世纪以来，反复吟诵这段祷告词已经成了东正教各种仪式的一部分：―主耶稣基督，怜悯我这个罪孽之人吧。‖该书认为，以亲切而谨慎的语调叨念上帝的名字，上帝就会与你同在。在反复祷告中，耶稣基督的名字就会越发显得神圣。这个名字不只是一串字符，远远不是这样。

Ilarion had touched upon one of monotheism‘s most sensitive spots. In any philosophical system in which the starting-point is the radical, primordial distinction between the Creator and the created, a hard question arises. To which side of the line should words, images or phenomena be assigned that belong to earthly reality but also pertain to God? And is it ever possible for something or someone to be on both sides of the line at once?

伊拉里翁在书中的言论触到了这个一神教最敏感的部分。在任何哲学体系中，起始点都是关于造物主与被创造者间本初的、根本的差别。这也就引出了一个艰难的问题。祷告词、圣像或现象等既属于现实世界但也归属于上帝，划归时应该将它们更偏向于哪一方呢？是否可能曾有某人或某事同时位于这条界线的两端呢？

A thousand years ago, Islam was bitterly divided over whether the Koran was created or divine; the latter view won out. In the religion of ancient Israel the barrier between Heaven and Earth seemed to melt, but only for a moment, when God revealed his holy name to Moses with the words Ehyeh asher Ehyeh, I am what I am. Once revealed, this name—or rather its third person form, YHWH, which literally means ―He is‖—was deemed to be so pregnant with sanctity that it could be uttered only once a year, by the priest when he entered the holiest part of the temple and, in a sense, merged with God. To let the name of God—He who is—pass human lips at any other time would imply a muddling of earthly and heavenly realms. So awesome was the name that as soon as it was revealed, it had to be veiled again.

一千年前，伊斯兰教在可兰经到底是来自天国还是上帝所造的问题上陷入了严重的分裂；后者的观点胜出。在古以色列的宗教中，天国与尘世的界限似乎被打破，二者融为一体。但这只出现在片刻之间，也就是在上帝向摩西披露他神圣的称谓时。当时上帝称自己为Ehyeh asher Ehyeh（希伯来语），意为我是我所是。上帝的这个称谓（毋宁说是上帝名字的第三人称，―耶和华‖的字面意思是―他是‖）一旦披露，就注定了非常神圣。在一年中这个称谓只能被人念出一次。也就是在祭司走进庙宇中最神圣的地方，在某种意义上说，与上帝融为一体的时候由祭司念出。如果在其他时候从人类的口中吐出上帝的名字——我是我所是，就意味着混淆了凡世与天国。这个称谓让人感到敬畏，它一旦披露之后，必须再次隐匿起来。

In the eighth century Christians argued over the status of icons which, like sacred words and titles, were felt to be a kind of meeting place between the earthly and divine. There was nothing intrinsically holy about wood or paint, but these images were more tha n decorations: as ―windows on to heaven‖ they guided people into a holy, uncreated realm and some of that holiness adhered to the images themselves.

公元八世纪，基督徒们对圣像的地位展开了争论。就如同神圣的词语与称呼一样，圣像也被视为一种人与神交融之处。木刻与绘画本身并非生来就具有神圣性。但这些图像并不仅仅只是一件装饰品：作为―通向天堂的一扇窗户‖，它们引导凡人进入神圣而永生的国度。因而这些图像也就具有了神圣性。

In the 14th century, as Byzantium dissolved into civil and theological war and the Ottoman conquest loomed, yet another dispute over the boundaries between Earth and Heaven raged, both on Athos and in the imperial court. The terms of the argument sound obscure to most modern ears. When Jesus Christ appeared on a mountain bathed in light, were the rays that emanated from his

body created or divine? But behind the question was that recurring dilemma in monotheism. How, if at all, can the all-powerful, transcendent Creator and the created world come into contact with one another, and what does that imply for human destiny? The view that prevailed was a subtle one. God was both an inaccessible ―essence‖ and an infinite variety of ―energies‖ that could be experienced on earth. Humans could both perceive the light emanating from their Lord and become re-transmitters of that light themselves—and all this could happen during their earthly lives. Ilarion‘s treatise sparked yet another version of this debate.

公元14世纪，拜占庭帝国深陷宗教与非宗教内战之中。就在奥斯曼帝国的入侵迫在眉睫之际，拜占庭又爆发了一场关于天国与凡尘间界限的激烈争论。激辩的双方分别是圣山与朝廷。这场争论中出现的术语会令大多数现代人感到晦涩难懂。当耶稣基督身披霞光出现在一座山峰上时，他身上放出的光芒到底是神授的还是神造出来的？而掩藏在这个问题背后的是一神教中一再出现的难题。全能而超然的造物主与他创造的大千世界怎么可能相互接触呢？即使只是偶尔出现也难以理解呀。流行的观点令人难以理解。上帝既是无法接近的―本质‖，也是凡间可以感受到的无数种―能量‖。人类既可以感受到上帝散发出来的光线，自己也可以将这个光芒转射出去。而这一切在他们的尘世生活中也同样出现。伊拉里翁的书只不过是引燃了又一个版本的这个争论。

The book did well. The tsar‘s sister-in-law paid for its publication, and the censors of the Church made no objection. But some people did not like it. Another Russian Athonite monk, a certain Khrisanf, wrote a blistering review, saying the book absurdly exaggerated the status of words, which were simply part of earthly, human language. Soon the Russian community on Athos was split down the middle. Those who loved the book felt they were being victimised for venerating the names of God and Jesus and for the spiritual experiences they enjoyed when they invoked the name of Jesus. It seemed to them that they were being punished for their faith.

这本书写的很精彩。沙皇的嫂子掏腰包资助这本书的出版发行，教会的审查官员也没有提出异议。但有些人不喜欢这本书。圣山上的另一个俄罗斯修道士（名叫克里杉夫（Khrisanf），姓氏不详）写了一篇激烈的批评文章。他说这本书荒唐地夸大话语的地位。这些话无非是些凡尘间的平凡事物，是人类的语言。很快，圣山的俄罗斯修道士们就分裂成人数相当的两大阵营。喜爱这本书的修道士们觉得他们对上帝和耶稣的名字保持敬重，他们呼唤基督的名字时体验到了心灵上的愉悦，但却遭到非议和攻击。在他们看来，他们是由于虔诚于上帝而受到了攻击。

As t he book‘s popularity in Russia grew, so did the tension. In 1912 a powerful archbishop, Anthony Khrapovitsky, ordered the publication of the damning review in an important journal, and refused to publish any contrary views. He called supporters of the book ―name-deifiers‖—a label implying they were idolators—while they called themselves "name-glorifiers" and dubbed their foes "name-fighters".这本书在俄罗斯愈来愈受到读者的追捧，但同时两种观点的对立也愈来愈激烈。1912年，一位权势很大的大主教——安托尼?赫拉波维茨基（Anthony Khrapovitsky）下令在一份重要报刊中发表咒诅这本书的观点，而且不得刊发任何相反的观点。他称这本书的支持者为―称谓神话论者‖，给他们冠以偶像崇拜者的标签。而这本书的支持者们则自称―荣耀上帝称谓的人‖，而给反对者们送了个―称谓斗士‖的绰号。

Although most of the ―glorifiers‖ were simple souls, among them was one of the most remarkable figures in late tsarist Russia. Born Alexander Bulatovich, he was a blueblooded officer in an elite regiment who went to Ethiopia in the 1890s, to bring succour to an emperor whom Russia backed against Italy. He learned Amharic, and his writings about local life were studied by Soviet officials when Ethiopia fell under their influence in the 1970s.

虽然大多数―荣耀派‖只是一些平头百姓，在沙俄晚期他们中也出了一位杰出人物。他原名亚历山大?巴拉特维奇（Alexander Bulatovich），是一位贵族军官。他于19世纪90年代随一团精锐的俄军被派往埃塞俄比亚。他们此去是为了支持埃塞俄比亚皇帝。在俄国的支持下，埃塞俄比亚当时正在抗击意大利。他学会了阿姆哈拉语，写了许多描述当地人生活的文章。在20世纪70年代埃塞俄比亚处于苏联影响下时，他的这些文章被苏联官员所研读。

In 1902, haunted by the memory of killing a Chinese soldier in Manchuria, the swashbuckling

hussar took monastic vows, taking the name Anthony. Seven years later, as an Athonite monk, he sat down to write a somewhat critical assessment of Ilarion‘s booklet, and had another spiritual experience: an ―emptiness, coldness and darkness‖ possessed him, and he realised that Ilarion was right and his critics wrong. The blackness, he felt, must have descended because he had been on the brink of ―denying the divinity of the name of the Lord‖. Thus chastised, he penned a treatise in defence of the sanctity of God‘s name.

1902年，这个喜爱冒险的骠骑兵一想到自己在满洲杀死了一名中国士兵的事就感到内心惶恐不安。他立誓成为一名修道士，取名为安东尼（Anthony）。七年后他成了阿陀斯山上的一名修道士。他坐下来对伊拉里翁的小册子写了一些批评意见。但他同时也有了另一种精神体验：心灵完全陷入到―空虚、寒冷和黑暗‖之中。他领悟到伊拉里翁是对的，而自己的批评错了。他之所以感到心灵中一片黑暗，那是由于自己已经站在了―否定上帝称谓神圣性‖的危险边缘。因此，作为对自己的惩罚，他写下了一本捍卫上帝称谓神圣性的专著。

Bulatovich could still use his fists as well as his pen. At the end of 1912, as theological passions boiled over and war crackled through the Balkans, he returned from a six-month absence to find that senti ment in St Andrew‘s, his monastic house, was overwhelmingly on the side of the

name-glorifiers and his abbot, a name-fighter, had been voted out but would not quit his cell. He led a party which, after punches flew and beards were pulled, ousted the old abbot. Along with his counterpart at nearby St Panteleimon‘s, who was struggling to keep order, the abbot appealed to a higher authority.

巴拉特维奇除了用笔来捍卫自己的观点外，还能够使用拳头。在1912年末，随着宗教热情的爆发和巴尔干半岛上战争形势的白热化，他在离开六个月后重返圣安德鲁修道院。他发现―荣耀派‖的观点在这所修道院中占压倒优势。而这所修道院的院长属于―称谓斗士‖派，他已经被修道士们投票罢免了院长一职，但却拒不离开院长的修道室。巴拉特维奇带领一帮修道士冲进屋去。老院长的胡子被扯了下来，还饱尝了一顿老拳，最终还是被赶了出去。位于附近的圣潘特雷蒙修道院的院长也在拼命维持自己道院的秩序。两位院长联手吁请上层进行干预。

By the spring of 1913, dissent on Athos was surging out of control; a blockade, a rebuke from the Patriarch of Constantinople—Orthodoxy‘s main bishop—and massive pressure from some hierarchs in Russia had failed to bring the name-glorifiers to heel. Meanwhile, at the London conference which settled the first Balkan war, Russians pressed for more influence in the running of the monastic statelet. They feared that the Greeks might use the name dispute as an excuse for expelling all the Russians from Athos. That is the best strategic explanation for the timing of the Russian navy‘s move.

1913年春，意见分歧的圣山闹得沸沸扬扬，完全失去了控制。君士坦丁堡牧首（Patriarch of Constantinople，东正教的总主教）对骚乱者进行了严厉的斥责，而且对圣山进行了封锁。一些俄罗斯大主教也施加了巨大的压力。但―荣耀派‖们就是不肯屈服。就在此时，俄罗斯在伦敦会议（为解决第一次巴尔干战争后的问题而召开）上施加了压力，要求在这个神权小国的管理上发挥更大的影响。俄国人担心希腊人会利用这次称谓之争作为将所有俄国修道士赶出圣山的借口。这是对俄国海军此次行动的战略目的所做出的最好解读。

Whatever the merits of theology by water-cannon, the literature of the glorifiers often reads better than the propaganda of their foes, who caricature the glorifiers‘ views to make them sou nd like crude pagans. And, in the end, the glorifiers were not entirely defeated. Bulatovich won a hearing from the tsar, who persuaded the Church to treat the glorifiers leniently. During the first world war Bulatovich served as a military priest and fought bravely. In December 1919, having retired to his estate in Ukraine, he was murdered in mysterious circumstances. Bulatovich‘s earthly remains are marked by a chapel where he is quietly venerated as a saint. In modern-day St Petersburg Mother Kassia, a learned nun attached to a dissident wing of the Orthodox Church, still lobbies for his rehabilitation—triggering some rich theological debates in the Russian blogosphere. Metropolitan Hilarion, the Oxford-trained prelate who heads the Russian church‘s exter nal arm, has studied the name-glorifying dispute and concluded that it is still an open question who was right. That is a controversial thing to say in a church where the official line is that the glorifiers were pushy rioters who deserved a good dousing.

无论水炮在神学理论上具有什么样的优势，―荣耀派‖的文献比他们敌对派别的宣传品常常都更胜一筹。―称谓斗士‖派对―荣耀派‖的观点进行了夸张的描写，使他们的观点听起来像是来自野蛮的异教徒。最终―荣耀派‖也未彻底失败。巴拉特维奇赢得了一次向沙皇申述的机会。沙皇劝说教会对―荣耀派‖宽容一些。在第一次世界大战中，巴拉特维奇作为随军牧师出征，作战中非常勇敢。1919年12月，在他已经退休，居住在乌克兰自己的庄园时，遭到了离奇的暗杀。安葬巴拉特维奇遗体的地方修建了一座小教堂。他静静地躺在那里，被当作一个圣徒受到敬仰。圣彼得堡的卡希雅女院长（Mother Kassia）是一位博学的修女，隶属于东正教持异见的一个分支。现今，她仍然在为巴拉特维奇的恢复名誉而四处奔走。她的活动在俄罗斯的网络博客上引发了一些内容广泛的神学辩论。希拉里翁都主教（Metropolitan Hilarion）是上过剑桥大学的高级教士，是俄罗斯教会国外分支的最高领导。他研究了荣耀称谓之争后得出的结论是：这仍然是一个没有解决的问题，无法对哪一派的观点正确下结论。他的这个观点容易引发争议。因为俄罗斯教会的官方结论是：―荣耀派‖修道士们是些无法无天的聚众闹事者，他们被水炮淋个透湿是咎由自取。

For the glorifiers‘ views, though apparently abstruse and unworldly, are subversive. Mysticism—any movement in which people believe they are having a direct experience of the divine—undermines the authority of religious leaders. In the history of virtually all faiths there has been a tension between visionaries and prophets on one hand and hierarchs and administrators on the other. In the Russian case, to say the name-glorifiers were right would imply that the masters—religious and political—of tsarist Russia were wrong.

而―荣耀派‖的观点虽然明显晦涩难懂，不切实际，但却具有破坏性。神秘主义是一种人们相信自己能直接体验到神灵存在的运动，因而损害了宗教领袖们的权威。在几乎任何宗教的历史中，都会出现两派间的严重对立。其中一派相信幻觉与先知，两一派则是教会首领和教会的管理当局。在俄罗斯的这起称谓之争中，认为―荣耀派‖正确就暗指宗教与政治掌权者们错了。

That could be awkward for today‘s Russian elites, both secular and ecclesiastical, as they present themselves as protectors (against a multitude of foes, from punk-rockers to NATO) of a strong, well-disciplined nation, in whose history Bolshevism was only a blip. Rehabilitating the glorifiers could also disturb the recent, hard-won reconciliation between the Patriarchate of Moscow and the ―White‖ Russian church abroad; the latter was founded by the name-fighting bishop, Khrapovitsky. 这会让如今的俄罗斯精英们感到尴尬。这些世俗与宗教精英们视自己为一个强大而纪律严明的国家的保护者，使俄罗斯免遭从朋客摇滚乐队到北约等众多敌人的侵害。而在俄罗斯的这一历史进程中，布尔什维克运动只是大趋势中出现的短暂偏差。为―荣耀派‖平反还可能破坏莫斯科大主教与海外的―白‖俄罗斯教会间好不容易才取得的和解。后者是由―称谓斗士‖派的大主教赫拉波维茨基（Khrapovitsky）所创建。

Yet the glorifiers somehow refuse to go away. Academic and theological interest in their story is on the rise. An ultra-conservative America-based wing of the Orthodox church has just split down the middle over the rights and wrongs of the case.

然而―荣耀派‖就是不肯放弃。他们的故事在学术界与宗教界都引起了更大的兴趣。在对这起事件的对与错之争中，东正教一个极端保守的美国分支刚刚分裂成人数相当的两派。

As Rowan Williams, outgoing leader of the world‘s 80m Anglicans, has noted, the glorifiers won sympathy across a wide swathe of Imperial Russia, from conservatives to reformers. And whether they were right or wrong theologically, the tale of those drenched, bedraggled monastics will be retold and pondered in the centenary of their humiliation.

罗云?威廉斯（Rowan Williams）是世界上八千万圣公会信徒的领袖，他即将卸任。正如他已经注意到―荣耀派‖在俄罗斯帝国很长一段时间内都赢得了广泛的同情一样，保守派与改革派莫不如此。在这个事件发生一百周年之际，无论从神学角度看他们是对还是错，那些修道士们浑身透湿的受辱故事都会被无数次地被讲给（游客），引发人们的思索。

注释1：圣安德鲁（St Andrew）是苏格兰的守护神，同时也是希腊、俄罗斯和罗马尼亚的

守护神。作为圣彼得的兄弟和最初的使徒之一，安德鲁据说是在希腊的佩特雷（Patras）被杀害的，他向判处他死刑的罗马当局请求，不要让他采用和耶稣一样的姿势在十字架上钉死。他的请求得到批准，于是他最终是在X形的十字架上（圣安德鲁十字或X形十字）被处死的，所以X形十字后来也就成为了他的象征。

注释2：先知以利亚（Prophet Elijah）公元前9世纪，以色列耶洗别时代的先知。他坚持对上帝的信仰，反对对太阳神等异教神的信仰

90aed4a289eb172ded63b7ec/thread-176638-1-1译者：dqzxf

[2012.12.22] The Senkaku or Diaoyu Islands 尖阁/钓鱼岛列岛The Senkaku or Diaoyu Islands

尖阁/钓鱼岛列岛

Narrative of an empty space

无人之地的故事

Behind the row over a bunch of Pacific rocks lies the sad, magical history of Okinawa

围绕着太平洋上一组岩石所爆发的争端其背后是冲绳悲哀却又迷人的历史

Dec 22nd 2012 | IRIOMOTE, YAEYAMA ISLANDS | from the print edition

A CLUTCH of five uninhabited islets and three rocks, cast adrift out in the currents of the Western Pacific, recently demonstrated their power to convulse East Asia. China, which (along with Taiwan) claims them, calls them the Diaoyu islands; to Japan, which controls them, they are the Senkaku islands. In September the Japanese government bought the three islets it did not already own from their private landlord. That set off a storm of protests in China, a slump in Japanese exports to China and in Chinese tourists to Japan, and incursions by Chinese vessels into the waters around the Senkakus.

在西太平洋奔腾的波涛中孤立着五座无人居住的小岛和三块岩礁。正是最近，这些孤石显示了它们蕴涵着震动整个东亚地区的潜力。中国（以及台湾）声称其对这些岛屿拥有主权，并称其为钓鱼岛列岛。而对这些岛屿有着实际控制权的日本则称其为尖阁列岛。今年9月日本政府将该群岛内尚不属国有的三块小岛从私人所有者手中买下。这一行为在中国触发了大规模抗议，并造成日货在中国销售受到抵制，旅日中国游客数目急降，之后中国船舰还驶入该列岛周围的水域之中。

In theory, ownership is straightforward. But out in the ocean, things are not so clear. The question of who the islands belong to is obscured by the fog of history, and many furlongs of water.

理论上来讲，列岛归属应该是非常清楚明了的。但是在茫茫大海上，实际情况则远没有那么清楚。岛屿归属这一问题被历史的迷雾和广阔的水域遮掩起来而变得模糊不清。

The Senkakus have long been known to sailors from the Okinawa chain of islands, and Okinawa is part of Japan. But Okinawa was once an independent kingdom, a peaceful place which avoided conflict with the two great powers on either side of it by paying tribute to both. And the i slands‘ geography is as ambiguous as their history. The Senkakus are closer to Japan than to China, but they lie on the edge of China‘s continental shelf, just as it plummets into the Okinawa Trough,

2,300 metres (7,500 feet) at its deepest. China insists the trough proves that the continental shelves of China and Japan are not connected, and that the trough ―serves as a boundary between them‖. Japan understands geography differently: the trough is a mere ―incidental depression‖.

冲绳诸岛的渔夫从很早以前就知道尖阁列岛的存在，而冲绳现在是日本的一部份。但是在历史上，冲绳曾是一个独立的国家。这是一个和平的小国，通过向其两侧的两大强国不断进贡而置身于冲突之外。钓鱼岛的地理位置和其历史背景一样模棱两可。论距离该列岛和日本较近，但是它们却处在中国大陆架边缘，恰好落在大陆架急转直下，沉入最深点为2300米的冲绳海沟的转折点之上。中国方面坚持认为海沟的存在证明中国大陆架和日本大陆架并不是连接起来的，而该海沟正好是―两者之间的边界线‖。日本对于该地区地理状况的理解却有不

同。在其看来该海沟只不过是―偶然产生的局部凹陷‖。

Japan‘s diplomats say their country ―discovered‖ the islands in 1884. In early 1895, when the government had ascertained that the islands were terra nullius, that is, a no-man‘s-land controlled or claimed by no one, it annexed them. A man from Fukuoka, Tatsushiro Koga, was given leave to ―develop‖ the islands. Koga brought in some 200 Okinawans. They processed katsuobushi—dried, smoked bonito, out of which dashi, a staple stock in Japanese cooking, is made. And they caught the short-tailed albatross, which bred there, selling the prized feathers for down. The last of

Koga‘s employees left in 1940. (No family is so closely associated with the near-extinction of a once-abundant species.)

日本外交家称日本于1884年―发现‖了该群岛。1895年初，日本政府在确定这些岛屿为无主之地后，便将其归入自己的领土范围。政府派出一位福冈人士古贺辰四郎（Tatsushiro Koga）前驻这些岛屿进行―开发‖。古贺带来了200名冲绳人。他们在当地将鲣鱼风干烟熏制成柴鱼干，再将其加工为日本料理中的一种主要调味料出汁。同时他们也捕捉在当地繁衍的短尾信天翁。这种鸟的羽毛可以制作非常高级的羽绒。到1940年，古贺雇用的劳工全部离开了该群岛。（历史上没有一个家族和某一曾经繁荣物种的濒临灭绝有这么紧密的关系。）

After Japan‘s defeat in the second world war, America took control of Okinawa prefecture, including the Senkaku islands, which it liked to bomb, for practice. Only in 1972 did it hand the whole lot back to Japan, which it said still had ―residual sovereignty‖ over the Senkakus. Case closed, says Japan: there is no territorial dispute at all. Its arguments are couched in the hard, cold legal language of modern nation states. But the Japanese do not mention that in 1895 Qing China lay prostrate, defeated the previous year by an aggressive, expansionist and rapidly Westernising Japan. As part of the spoils from that war, Japan took Taiwan, a hop and a skip from the newly annexed Senkakus.

日本在第二次世界大战中战败后，美国控制了冲绳县，其中也包括尖阁列岛。美国军方喜欢在这些无人岛屿上进行轰炸演习。直到1972年该列岛才正式重回日本控制之下，当时日本宣称其对于该列岛依然保有―残留主权‖。在日本看来这桩疑案可以算是结了——根本就不存在领土纠纷。其论据是植根于冷冰冰、硬邦邦的现代国家法律用语中的。但日方并没有提到1895年的日本正在高速的西方化，急于四处扩张侵略。日本于1894年的战争中击败清朝军队。第二年，作为那次战争的战利品，积弱的清廷将和日本之前占领的尖阁列岛仅有一水之隔的台湾岛割让给了日本。

China‘s claims, by contrast, are redolent of the old China-centred world that shattered in 1894-95. It was a world in which status and stability in relations across Asia were regulated through a system of tributary states acknowledging Chinese centrality. Everything had its place—including the Diaoyu islands. In 1893 the Empress Dowager Cixi bestowed on a doctor in the imperial household the right to collect from them a prized medicinal herb.

中国方面宣称的主权则充满以中国为中心的古老世界观意味。该世界观在1894-95年被外敌入侵彻底地粉碎了。在这一老世界观之下，亚洲各国关系中的地位和稳定是通过以中国为中心的一套进贡系统来加以调解的。万物有其位，钓鱼岛也有其位。1893年慈禧太后就曾赐准一位御医在钓鱼岛上采集珍贵药草。

Only in China would gathering sea lavender count as evidence of possession. But the Chinese also say that the Diaoyus have been part of the Chinese order since at least the Ming dynasty. They are recorded in ―Voyage with a Tail Wind‖, published in 1403, a portolano recounting a journey from Fujian province to Ryukyu, the old name for the Okinawa chain of islands. By the following century, in ―A Record of an Imperial Envoy‘s Visit to the Ryukyu Kingdom‖, Chinese names were given to all the islets in the Diaoyu group. Japanese diplomats do not bring it up, but the great Japanese military scholar, Shihei Hayashi, followed convention in giving the islands their Chinese names in his map of 1785, ―A General Outline of Three Countries‖ (see map). He also coloured them in the same pink as China.

采集海外药草也能算是主权证明，这只在中国说得通。不过中国方面也提出钓鱼岛列岛早在至少明朝已是属于中国的领地。1403年出版的《顺风相送》是一部记录从福建省一直到琉球群岛（冲绳诸岛的古名）旅程的航海指南。该书中就记载有钓鱼岛列岛。到了16世纪，

在《使琉球录》中，钓鱼岛一带所有岛屿都被取了汉字名称。日本外交家也许对此避而不提，但是日本伟大的兵学家林子平（Shihei Hayashi）在1785年所绘的地图——《琉球三省并三十六岛之图》(见下图）——内就照当时的传统沿用了这些岛屿的汉字名称。而且林子平在绘图时还将这些海岛标上和中国一样的粉红色。

Hayashi‘s map: China below, Okinawa main island above, the Senk akus linking them

林的地图：下方是中国，上方是冲绳主岛，连接其间的就是尖阁诸岛

But what is so special about these damn rocks that pulls these two countries to them? It is next to impossible to get a first-hand look at the Senkaku islands. Though it denies any territorial dispute, Japan still hopes to avoid rows with China over them. The coast guard seeks to stop not only Chinese patriots but also Japanese right-wing nuts from grandstanding on the islands. They are, in effect, out of bounds, an enforced terra nullius.

但是这些该死的岩礁到底有什么特殊之处，可以让两国为其争抢不休呢？现在要想亲眼看一看尖阁诸岛是几近不可能的。虽然日本方面否认存在任何领土纠纷，其依然希望能避免因这些岛屿和中国发生争执。巡逻的海岸警卫队不但要防止中国爱国人士登岛示威，同时也要避免日本的右翼疯狂分子登岛胡闹。因此，这些岛屿实际上是一个禁区，在管制下保持着无主之地的状态。

Descriptions of the islands are rare. Captain Edward Belcher of HMS Samarang visited them in March 1845. T hey awed him. They had ―the appearance of an upheaved, and subsequently ruptured mass of compact grey columnar Basalt, rising suddenly into needle-shaped pinnacles, which arc apparently ready for disintegration by the first disturbing cause, either gales of wind or earthquake.‖ His description provided the English name: the Pinnacle group. Half a century later, the Japanese quietly took this name and fashioned out of it a Japanese one for their virgin isles: Senkaku, or ―Pinnacled Pavilions‖.

有关这些岛屿的描述非常稀有。1845年3月，英国皇家海军三宝珑号船长爱德华·卑路乍（Sir Edward Belcher）拜访了这些岛屿。他对这些岛屿的奇景心生敬畏。据他所说，这些岛屿―像是一大块结构紧密的灰色柱状玄武岩先是从海面隆起，之后又发生断裂，向上突然碎成大量针状的尖峰。这些尖峰向四面展开，似乎一旦发生像是暴风或是地震这样的不定因素就会立刻土崩瓦解。‖他的描述让这些岛屿获得了其英文名字：尖顶群岛。半个世纪之后，日本人沿用了这一名称，并将这片处女岛的名字略作修改，加入了一丝日本特色——尖阁群岛，意为―尖顶的亭阁‖。

The islands were filled with the deafening cries of breeding boobies, terns and the ―Gigantic petrel‖, by which Belcher presumably meant the short-tailed albatross. (For an overexcited moment he thought he had rediscovered the dodo.) He also found the wrecks of junks, and the palmetto shelters of castaways.

这几座岛屿周围充满了在岛上繁衍后代的鲣鸟、燕鸥和―巨型海燕‖（卑路乍也许是指短尾信天翁，他当时一度兴奋过头，以为自己重新发现了渡渡鸟）的鸣叫声，震耳欲聋。卑路乍也在岛上找到过舢板的碎片，以及海难幸存者用棕榈叶搭建的遮棚。

Belcher reported a strong current washing through the islands, threatening to sweep the Samarang on to the reefs. It was the Kuroshio, the ―Black Stream‖ in Japanese on account of its dark colour, as powerful a conveyor belt in this part of the Pacific as the Gulf Stream is in the Atlantic. Old Chinese accounts talk of the Heishuigou, a ―Black Water Trench‖, beyond the Diaoyu islands—the Okinawa Trough. It was a liminal zone to the Chinese, an awesome threshold to be crossed: a place of high turbulence, thanks to the Kuroshio churning along the edge of the shelf. In those days it was usual for the Okinawan sailors conveying Chinese envoys to sacrifice a pig or a goat when crossing the Heishuigou.

卑路乍报告在群岛之间存在一股非常强有力的海流，让三宝珑号一直处于撞上珊瑚礁的危险之中。日本人根据该海流的深暗颜色将其取名为―黑潮‖。这股洋流在太平洋这一地区就如同大西里洋的墨西哥湾流一样，有如一条强大的传送带。古代中国记载中提到过钓鱼岛列岛外

有一条―黑水沟‖，那就是指现在的冲绳海沟。对于中国人来说，这是一个令人敬畏的临界区。由于沿着大陆架边缘滚动的黑潮，该处存在巨大的涡流。当年运送中国使节的冲绳水手常会在跨越黑水沟之前宰杀一头猪或羊来献祭。

Down in the Yaeyama islands in southern Okinawa, lush green dollops ringed by coral reefs, a

tiny handful of old men know the Senkakus well. Chotaro Tamori, who is 79, and lives on tiny Iriomote, is mending his nets. When he was in his 20s, he was irresistibly drawn to the Senkakus. In those days maritime boundaries were more relaxed.

冲绳南部的八重山诸岛好像位于珊瑚礁包围中的大块茂密植被一般。在这片群岛上，少数几个老人还清楚记得尖阁列岛。住在西表小岛上，79岁的森田祝太郎（Chotaro Tamori）正在修补他的渔网。他20几岁时，曾经被尖阁群岛深深吸引。当时海上边界的管制比现在要松弛得多。

Mr Tamori loaded his wooden boat with diesel and ice and steamed for 14 hours until the pinnacles hove into view. Only when he began fishing did his intense sense of solitude fade. The waters, he recounts, were unlike anywhere else. Powerful streams met and maelstroms formed, and when you fished through them, your nets filled with skipjack, Spanish mackerel, dogtooth tuna. It was all or nothing. ―Suddenly your luck turned like the tide, and your trawl was empty.‖

森田先生会在他的小木船上装上柴油和冰块，然后一直急行14个小时才能看到群岛的尖顶。在那里，只有开始捕鱼后他那股极度强烈的孤独感才会开始消减。在他的回忆里，那片水域可说独一无二。强有力的洋流相遇形成涡流，在这些涡流里放下的渔网可以装满飞鱼、马鲛鱼和裸狐鲣。但在这里渔夫的运气也会大起大落，―有时你的运气会突然变差，渔网中一下子什么都没有了。‖

The money was good on account of the hauls, but only four or five Okinawans had the nerve to fish regularly around the Senkakus. Mr Tamori made 40 voyages. Sometimes he met Taiwanese boats (never Chinese ones). They would pass the mornings, bow to bow, exchanging stories in sign language and the broken Japanese that the older Taiwanese men had acquired during the days of the Japanese occupation.

就渔获量来看，到这个海域捕鱼很有赚头。但是只有四五名冲绳人有勇气经常在尖阁诸岛一带捕鱼。森田先生曾经前往该海域40次，有时他会遇到台湾渔船（从未碰到过大陆渔船）。他们会将渔船并在一起渡过早晨，一些老台湾渔夫在台湾被日占领时期学过日语，他们就靠这些零碎的日语和手语交流各自的故事。

The weather could change quickly for the worse. When he was caught out among the islands, Mr Tamori laid out three anchors in the lee of a reef and rode the storm ―scared nearly to death‖. At other times, he would swim ashore and wander the lanes, walled in coral, that Koga‘s workers had made years before. Sometimes he took eggs from albatross nests.

天气可以迅速得变差。森田先生在群岛之间遇上风暴时，他会用三只锚将渔船固定在珊瑚礁的背风处，坐等风暴过去，期间他―差一点就被吓死‖。其它时候，他会游泳上岸，在珊瑚礁围墙间的道路上漫步，这些是很多年前古贺带来的劳工修建而成的。有时他还会从信天翁的巢里掏鸟蛋。

The Senkakus, Mr Tamori insists, were part of his known Okinawan world, not beyond it. And it is true that the ambiguous history of the Okinawan chain is key to understanding why both China and Japan lay claim to the Diaoyu/Senkaku islands.

森田先生坚持认为尖阁列岛是他所知的冲绳世界的一部份，而不是在其之外。确实，要理解为什么中国和日本都声称对这片钓鱼岛/尖阁列岛拥有主权，冲绳诸岛的模糊历史是一个关键。

The mild islands of Okinawa

温和的冲绳诸岛

Stretching south-west between Japan‘s m ain islands and Taiwan, Okinawa was for several

centuries a beguilingly peaceful, prosperous and in most respects independent kingdom. Like Holland or Portugal, it was a country whose poverty of natural resources threw the people back on their wits. Okinawans mastered the oceans and developed a far-flung, monsoon-borne entrepot trade not just with near-neighbours—Japan, Korea and China—but also with Indonesia, Malacca (the crossroads of South-East Asian trade), and even Siam (modern-day Thailand). Spices, rare timbers, rhinoceros horn, silks, jewels, lacquerware, celadon, folding screens and the magical ingredients on which alchemists base their art: all filled up the warehouses at Naha, the main Okinawa port. Communities of Okinawans sprang up around East and South-East Asia, and trading networks stretched as far as Bengal. As their main historian recounts, they ―had no zealots in their midst with burning faith to propagate by fire and sword. They shunned quarrels; they could afford no wars, for they had no strength in manpower and no surpluses to be spent on arms.‖ The Okinawans would accommodate, in other words; or when necessary retreat. When the violent Europeans suddenly turned up in South-East Asia—the Portuguese laid appalling waste to Malacca in 1511—the Okinawans withdrew and fell back on the protection of China.

在日本本州岛和台湾岛之间延展着一片群岛。几个世纪以来，冲绳沉浸在令人陶醉的和平繁荣景象之中，而且从很多方面来看，其确实是一个独立的王国。和荷兰或是葡萄牙一样，因为冲绳匮乏自然资源，当地居民不得不依赖自己的机智来谋生。冲绳人掌握了航海技术，发展了应季风时节的转口港贸易。这些贸易涉及范围广阔，贸易对象不仅限于其近邻日本、朝鲜和中国，也包括印尼，马六甲（东南亚贸易的十字路口），甚至包括暹罗（如今的泰国）。香料、名贵木材、犀角、丝绸、珠宝、漆器、青瓷、屏风以及炼丹人士使用的各种奇异原料塞满了冲绳那霸港内的仓库。当时在东亚和东南亚各地都纷纷出现冲绳人社区，其贸易网最远延伸到孟加拉地区。如冲绳的一位主要历史学家所复述的一般，冲绳人之间―没有想要靠火和剑传播炙热信仰的狂热分子。他们不喜争执。因为没有人力和物力来消耗在军事上他们也无力负担战争。‖换句话说，冲绳人会妥协，在必要的时候也会撤退。当暴戾的欧洲人突然出现在东南亚地区时（葡萄牙人在1511年将澳门夷为平地，所行令人发指），冲绳人避其锋芒，转而依赖中国的保护。

Okinawa first appears in the Chinese consciousness with Qin Shihuang, the first emperor of a unified China in 221BC. He sent a number of expeditions to the ―Eastern Sea‖ in search of the base metals that could be transmuted into gold, and for the secret of immortality. One mission included some 3,000 young men and women, numerous artisans and a hold full of seeds. With these he hoped to win over the ―Happy Immortals‖ who lived there. The legend grew that these men and women sailed over to and settled in Okinawa.

冲绳在中国人的认知内第一次出现是在公元前220年统一中国的第一位皇帝秦始皇时代。他派出大批船队出使东海，寻找可以用来炼金的普通金属，同时也寻求长生不老之密。其中一个使团内有约三千童男童女，大量工匠以及一整舱的种子。秦始皇希望这些礼物可以让住在东海的―无忧仙人‖对他另眼相看。传说这些童男童女最后远航来到了冲绳，并在当地定居。

From 1439 Okinawans were formally resident in the great cosmopolitan port of Quanzhou in Fujian province, where they put up warehouses and reception halls and rubbed shoulders with Indian and Arab traders. Through this port of entry into China came Okinawan tribute missions to Beijing. In time, China‘s emperors came to think of Okinawans as their most loyal subjects. Chinese missions travelled to Naha to bestow the imperial seal on new kings. That is what the Chinese were doing among the Diaoyus. The crews of the mission ships—Okinawan for the most part—used the islands as stepping stones on the route from Quanzhou to Naha and back.

1439年一些冲绳人正式在福建省泉州大港定居，他们在那里兴建了仓库和接待厅，与当地的印度和阿拉伯商人一起作息买卖。通过这个打入中国的港口，冲绳人在北京兴建了使馆。经过一段时间，中国皇帝开始把冲绳人视为自己最忠心的子民。朝廷会派出使节团颁发诏书册封冲绳新王。这也是当时为什么中国会用到钓鱼岛列岛的原因。中国使节的船只（船上人员大多来自冲绳）会把这片群岛作为泉州和那霸之间来回航行中途的休憩点。

Imperial China‘s tribu tary relations are often misrepresented as chiefly a burden on the vassal state. But the way to convey China‘s beneficence, might and centrality in the world order was to bestow gifts more valuable than the tribute rendered. Meanwhile, though Chinese affected a disdain for all foreign commerce, they coveted the luxuries in which Okinawans dealt. A lively trade took place

on the back of the tributary missions, and the Okinawan depot in Quanzhou remained in unbroken use until the last tributary cargo came in from Naha in 1875.

人们谈起中国封建皇朝的进贡关系时，常会错误地视为其主要是对进贡国的一种负担。其实为了传达中土的恩惠、强大和其在世界秩序内的中央地位，回赠使节的礼物会比进贡物品价值更高。同时，虽然当时的中国人对所有形式的外国贸易都嗤之以鼻，他们还是对于冲绳人买卖的奇珍异宝垂涎不已。冲绳人借进贡使节的名义和中国建立了非常欣欣向荣的贸易关系，泉州的冲绳仓库在1875年最后一批冲绳贡品抵达前其使用一直没有间断过。

China seeped deep into Okinawan culture. The Okinawa court cultivated Confucian virtues. Everyday life—and death—reflected the Chinese influence. Ancestral worship, based on the family home, stood in contrast to the emperor worship of Japan. Okinawa‘s turtle-backed tombs resemble those of south ern China. Today Okinawans are big eaters of pork, unlike ―mainland‖ Japanese. (Much later Spam came in with American GIs; it is now quintessential Okinawan fare, often stir-fried, Chinese style.)

中国文化深深地渗透入冲绳文化之中。冲绳宫廷致力于培养儒家美德。冲绳人的日常生活以及丧葬习俗都反映出其受到中国影响。例如当地以家庭为单位的祖先崇拜就和日本对于天皇的崇拜形成鲜明对比。冲绳的龟背形坟墓和中国南方的坟墓非常相似。今天冲绳人还是非常喜欢吃猪肉，这和―本土‖日本人不太相同。（很久以后美国大兵带来了午餐肉，这现在已成为冲绳料理不可分割的一部份，当地一般用中国料理的方式炒午餐肉食用。）

But the golden age ended in disaster, in the 1590s. The Japanese general Toyotomi Hideyoshi, who had unified his country, planned to invade Ming China through the Korean peninsula and make himself master of Asia. He ordered the Okinawans to suspend their tribute missions and demanded men and arms. It was a difficult situation, which the tiny kingdom handled badly, ignoring the order for aid and warning China of Hideyoshi‘s intentions. Hideyoshi was soon dead, but his successor, Tokugawa Ieyasu, founder of the long-running Tokugawa shogunate, had not forgotten the insolence of Okinawa, now riven between pro-Chinese and pro-Japanese factions. He gave the Satsuma clan in southern Japan dominion over the Okinawans.

但是冲绳的黄金时代最终也于16世纪90年代在灾难中结束。当时刚刚完成统一日本的将军丰臣秀吉（Toyotomi Hideyoshi）计划用兵明朝中国以及朝鲜半岛，让自己可以一统亚洲。他下令让冲绳人中断对明廷的进贡出使，并要求冲绳上献壮丁兵器。当时的局势问题重重，而这个小国又处理得很糟。他们忽视了日本提出的要求，并警告中国丰臣胸怀的野心。不久之后丰臣过世，但是其继任德川家康（Tokugawa Ieyasu）建立了持续数百年的德川幕府。他并没有忘记冲绳的无礼。当时的冲绳内部分裂成亲中国和亲日本的派系。于是，德川家康派南日本的萨摩一族统辖冲绳地区。

From that point on, Okinawa paid a heavy annual tribute to Japan, and served as a useful barrier between Japan and the encroaching Europeans. But although Japan shut itself up for more than two centuries of isolation, the kingdom‘s trade with China continued, for the profit of the Satsuma clan. Okinawans, one of their historians wrote, were like the trained cormorants of the Nagara river: ―they are made to catch fish which they are not permitted to swallow.‖

自那时起，冲绳人每年都要向日本支付高昂的进贡，同时其也被作为逐渐入侵的欧洲人和日本之间一道非常有用的屏障。但是虽然日本自那时起经过了超过两个世纪的闭门锁国时期，冲绳和中国的贸易在这段时间内依然在持续着。萨摩一族从其间获利甚丰。一位冲绳历史学家曾这么写道：冲绳人就像是长良川内经过训练的鸬鹚一样，―他们被派去捕鱼，却不准吞下自己捕到的鱼。‖

It was a curious arrangement. Okinawans pretended to keep China and Japan ignorant of each other‘s role, paying tribute to both and cultivating a studiously pacifist image. They bore no arms (karate developed as Okinawa‘s martial art). It suited all sides to ensure that the Okinawans appeared as distinctive as possible. Western ships anchoring at Naha in the 19th century, probing Japan‘s closed shell, found a strangely old-fashioned people who wore their hair in topknots, slicked with seaweed paste and held in place with gold pins. Though full of woe at the foreigners‘ arrival—they feared Japanese reprisals—the Okinawans were too polite to admit it. Basil Hall, a

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