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巴黎圣母院|Notre-Dame de Paris

Book 4 Chapter 5 More About Claude Frollo

属类： 双语小说 【分类】世界名著 -[作者: 维克多-雨果] 阅读：[34140]
Book 4 Chapter 5 More About Claude Frollo
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在一四八二年，伽西莫多大约是二十岁，克洛德·孚罗洛大约是三十六岁，前一个成年了，后一个老去了。

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In 1482, Quasimodo was about twenty years of age; Claude Frollo, about thirty-six. One had grown up, the other had grown old.

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克洛德·孚罗洛早已不再是朵尔西神学院的单纯的学生，不再是一个孩子的温和的保护人，不再是对好些事物很熟悉，对好些事物很陌生的一位青年玄学梦想家了。他成了一位严厉的阴沉的神甫，一位掌管灵魂的人物，他是若扎斯的副主教，是主教群中的第二个头目，他手底下有蒙莱里和夏多弗尔两个教区和一百七十四位乡村本堂教士。他是个阴森可怕的人，当他交叉着双臂，脑袋低垂在胸前，人们从他脸上只看得见光秃秃的额头，庄严而若有所思地从唱诗室高高的尖拱下面慢慢走过时，唱诗室里穿长袍披袈裟的孩子们和圣·奥古斯丹的教友们以及圣母院司晨祷的教士们，全都在他的面前战战兢兢。

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Claude Frollo was no longer the simple scholar of the college of Torch, the tender protector of a little child, the young and dreamy philosopher who knew many things and was ignorant of many. He was a priest, austere, grave, morose; one charged with souls; monsieur the archdeacon of Josas, the bishop’s second acolyte, having charge of the two deaneries of Montlhéry, and Chateaufort, and one hundred and seventy-four country curacies. He was an imposing and sombre personage, before whom the choir boys in alb and in jacket trembled, as well as the machicots*, and the brothers of Saint-Augustine and the matutinal clerks of Notre-Dame, when he passed slowly beneath the lofty arches of the choir, majestic, thoughtful, with arms folded and his head so bent upon his breast that all one saw of his face was his large, bald brow.

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堂·克洛德·孚罗洛并没有放弃研究科学和教育小兄弟这两件成为他生活的主要内容的工作，但这两种甜蜜的工作里逐渐渗进了苦汁。保尔·第阿克尔说过：“日子久了，最好的腌肉也会发臭。”小若望由于在磨坊里被奶大，因此有了个绰号叫“磨坊的”若望·孚罗洛，他并没有按照克洛德·孚罗洛所期望的方向发展。哥哥指望他成为一个虔诚、笃实、光荣的学生，而这个弟弟呢，却好象那些小树，尽管园丁枉费苦心，它们依旧朝着有阳光和空气的一边弯过去，这个弟弟只管向着懒惰、放荡、无知的方面，交错地、繁多地伸出一丛丛茂密的枝叶。他是一个使堂·克洛德皱眉头的十分放肆的真正的小魔鬼，但他的机智和诙谐又常常引得克洛德发笑。克洛德把他送进当年自己曾在那儿攻读过几年的朵尔西神学院，但是那座往日以克洛德姓氏为荣的圣殿，如今却把这个姓氏当作耻辱。这件事使克洛德很伤脑筋，常常向若望发出一长串责骂，这一位就勇敢地忍受着，这小无赖到底还有点良心，就象一切喜剧里常见的那样。不过责骂以后，他照旧若无其事地去干他的放纵勾当。有时他欺负小鹰（这是大学里对新生的称呼），因为他们比较老实。

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* An official of Notre-Dame, lower than a beneficed clergyman, higher than simple paid chanters.

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这种欺负新生的可贵的传统，一直流传至今。有时他唆使一部分同学仿照老办法袭击一家酒店，用“进攻的大棍子”打倒酒店主人，快活地把酒店里的东西一扫而光，甚至把地窖里的大酒桶打开。这之后，朵尔西神学院的副学监可怜巴巴地给克洛德送来了一份通知，边上还写着一条伤脑筋的拉丁文附注：“一场斗殴导致了一次放纵的狂饮。”最后，人们说他放纵自己，多次到格拉蒂尼街消磨时光。这对于一个十六岁的少年真是太可怕了。

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Dom Claude Frollo had, however, abandoned neither science nor the education of his young brother, those two occupations of his life. But as time went on, some bitterness had been mingled with these things which were so sweet. In the long run, says Paul Diacre, the best lard turns rancid. Little Jehan Frollo, surnamed (~du Moulin~) "of the Mill" because of the place where he had been reared, had not grown up in the direction which Claude would have liked to impose upon him. The big brother counted upon a pious, docile, learned, and honorable pupil. But the little brother, like those young trees which deceive the gardener’s hopes and turn obstinately to the quarter whence they receive sun and air, the little brother did not grow and did not multiply, but only put forth fine bushy and luxuriant branches on the side of laziness, ignorance, and debauchery. He was a regular devil, and a very disorderly one, who made Dom Claude scowl; but very droll and very subtle, which made the big brother smile.

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克洛德在自己的感情遭到了这些阻碍和挫折之后，就更专心致志地投进科学的怀抱——这个姐妹至少不会当面嘲笑你，却会常常报答你对她的关心，虽然她的报答有时是相当空虚的。于是他越来越博学了，同时，很自然的，他也越来越有了神甫的谨严，越来越有了人的悲哀。对于我们每个人说来，在我们的才智、我们的道德、我们的气质之间，存在着某种平衡，它们毫不间断地自行发展，除非生活遭到重大的变故才会中断。

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Claude had confided him to that same college of Torchi where he had passed his early years in study and meditation; and it was a grief to him that this sanctuary, formerly edified by the name of Frollo, should to-day be scandalized by it. He sometimes preached Jehan very long and severe sermons, which the latter intrepidly endured. After all, the young scapegrace had a good heart, as can be seen in all comedies. But the sermon over, he none the less tranquilly resumed his course of seditions and enormities. Now it was a ~bejaune~ or yellow beak (as they called the new arrivals at the university), whom he had been mauling by way of welcome; a precious tradition which has been carefully preserved to our own day. Again, he had set in movement a band of scholars, who had flung themselves upon a wine-shop in classic fashion, quasi ~classico excitati~, had then beaten the tavern-keeper "with offensive cudgels," and joyously pillaged the tavern, even to smashing in the hogsheads of wine in the cellar. And then it was a fine report in Latin, which the sub-monitor of Torchi carried piteously to Dom Claude with this dolorous marginal comment,--~Rixa; prima causa vinum optimum potatum~. Finally, it was said, a thing quite horrible in a boy of sixteen, that his debauchery often extended as far as the Rue de Glatigny.

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因为克洛德在青年时代就已经遍历了人类学问中正面的、外部的和合法的范畴，使他不得不走远些去为他难以满足的求知欲觅取食粮，除非他认为“一切都到了尽头”而止步不前。古时对自啮其尾的蛇的比喻，对于科学非常合适，克洛德仿佛从自已的切身经历里懂得了这个比喻。有些认真的人断言，人类吸尽了合法的知识之后，就敢于深入到非法的知识里去。人们说他尝遍了智慧树上所有的果实，由于饥饿或是嘴里没味，终于咬起禁果来了。

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Claude, saddened and discouraged in his human affections, by all this, had flung himself eagerly into the arms of learning, that sister which, at least does not laugh in your face, and which always pays you, though in money that is sometimes a little hollow, for the attention which you have paid to her. Hence, he became more and more learned, and, at the same time, as a natural consequence, more and more rigid as a priest, more and more sad as a man. There are for each of us several parallelisms between our intelligence, our habits, and our character, which develop without a break, and break only in the great disturbances of life.

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读者知道，他转换了好些地方，参加过神学院的逻辑学会，以圣伊尔为崇拜对象的哲学协会，以圣马尔丹为崇拜对象的宗教法辩论会，和圣母院圣泉边的生理学会。四位伟大的厨师——即四门学科——所苦心调制而且放在智慧之前准许取食并证明可食的四种菜肴，他全部吞吃了，而且还没有吃饱就厌烦起来，于是他更向前发掘，往更深处发掘，一直发掘到这门科学已穷究过的物质的极限之下。他也许会以他的灵魂去探险，在他那个洞窟里，坐在那化学、占星学和炼金术的神秘的桌子跟前——在中世纪，阿威罗伊和巴黎主教居约姆以及尼古拉·弗拉梅尔在这方面已经研究得法。而这门学问在东方还一直有所发展，在七枝烛台的照耀下，所罗门、毕达哥拉斯和查拉图士特拉都曾探索过。

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As Claude Frollo had passed through nearly the entire circle of human learning--positive, exterior, and permissible--since his youth, he was obliged, unless he came to a halt, ~ubi defuit orbis~, to proceed further and seek other aliments for the insatiable activity of his intelligence. The antique symbol of the serpent biting its tail is, above all, applicable to science. It would appear that Claude Frollo had experienced this. Many grave persons affirm that, after having exhausted the ~fas~ of human learning, he had dared to penetrate into the ~nefas~. He had, they said, tasted in succession all the apples of the tree of knowledge, and, whether from hunger or disgust, had ended by tasting the forbidden fruit. He had taken his place by turns, as the reader has seen, in the conferences of the theologians in Sorbonne,--in the assemblies of the doctors of art, after the manner of Saint-Hilaire,--in the disputes of the decretalists, after the manner of Saint-Martin,--in the congregations of physicians at the holy water font of Notre- Dame, ~ad cupam Nostroe-Dominoe~. All the dishes permitted and approved, which those four great kitchens called the four faculties could elaborate and serve to the understanding, he had devoured, and had been satiated with them before his hunger was appeased. Then he had penetrated further, lower, beneath all that finished, material, limited knowledge; he had, perhaps, risked his soul, and had seated himself in the cavern at that mysterious table of the alchemists, of the astrologers, of the hermetics, of which Averroès, Gillaume de Paris, and Nicolas Flamel hold the end in the Middle Ages; and which extends in the East, by the light of the seven- branched candlestick, to Solomon, Pythagoras, and Zoroaster.

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至少人们是这样猜测的，不管猜得对不对。

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That is, at least, what was supposed, whether rightly or not. It is certain that the archdeacon often visited the cemetery of the Saints-Innocents, where, it is true, his father and mother had been buried, with other victims of the plague of 1466; but that he appeared far less devout before the cross of their grave than before the strange figures with which the tomb of Nicolas Flamel and Claude Pernelle, erected just beside it, was loaded.

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副主教一定常常造访圣婴公墓，他的父母和一四六六年那场瘟疫中死去的另一些人就埋葬在那个地方，但是那坟头上庄严的十字架还不及建造在旁边的尼古拉·弗拉梅尔与克洛德·倍尔奈尔墓上奇特的塑像更能引起他的注意。

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It is certain that he had frequently been seen to pass along the Rue des Lombards, and furtively enter a little house which formed the corner of the Rue des Ecrivans and the Rue Marivault. It was the house which Nicolas Flamel had built, where he had died about 1417, and which, constantly deserted since that time, had already begun to fall in ruins,--so greatly had the hermetics and the alchemists of all countries wasted away the walls, merely by carving their names upon them. Some neighbors even affirm that they had once seen, through an air-hole, Archdeacon Claude excavating, turning over, digging up the earth in the two cellars, whose supports had been daubed with numberless couplets and hieroglyphics by Nicolas Flamel himself. It was supposed that Flamel had buried the philosopher’s stone in the cellar; and the alchemists, for the space of two centuries, from Magistri to Father Pacifique, never ceased to worry the soil until the house, so cruelly ransacked and turned over, ended by falling into dust beneath their feet.

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人们一定常常看见他沿着伦巴第街走去，偷偷地走进代书人街和马里沃尔街转角处的一所小屋，这所小屋是尼古拉·弗拉梅尔建造的，一四一七年前后他死在这所小屋里，此后小屋就荒芜了，已经开始倾坍，各地的炼金家和玄学家都跑到这里来，在墙上刻下自己的名字，就这样把墙壁毁坏了。有些住在附近的人，甚至说他们某次从一个通风口里看见克洛德在挖掘并且翻动那两个地窖，地窖的柱子上刻满了尼古拉·弗拉梅尔自己写的诗歌和象形文字。人们猜想是弗拉梅尔大师把“炼金石” 埋在那两个地窖里了，两个世纪以来，从马吉斯特里到巴西菲克神甫这些炼金家，就没有停止过挖掘这里的地面，直到那所小屋由于那么厉害的挖掘和翻动，终于倾塌在他们脚下，变成了一堆尘土。

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Again, it is certain that the archdeacon had been seized with a singular passion for the symbolical door of Notre- Dame, that page of a conjuring book written in stone, by Bishop Guillaume de Paris, who has, no doubt, been damned for having affixed so infernal a frontispiece to the sacred poem chanted by the rest of the edifice. Archdeacon Claude had the credit also of having fathomed the mystery of the colossus of Saint Christopher, and of that lofty, enigmatical statue which then stood at the entrance of the vestibule, and which the people, in derision, called "Monsieur Legris." But, what every one might have noticed was the interminable hours which he often employed, seated upon the parapet of the area in front of the church, in contemplating the sculptures of the front; examining now the foolish virgins with their lamps reversed, now the wise virgins with their lamps upright; again, calculating the angle of vision of that raven which belongs to the left front, and which is looking at a mysterious point inside the church, where is concealed the philosopher’s stone, if it be not in the cellar of Nicolas Flamel.

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副主教对于圣母院那个有象征意义的大门廊一定抱着一种特殊的感情。

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It was, let us remark in passing, a singular fate for the Church of Notre-Dame at that epoch to be so beloved, in two different degrees, and with so much devotion, by two beings so dissimilar as Claude and Quasimodo. Beloved by one, a sort of instinctive and savage half-man, for its beauty, for its stature, for the harmonies which emanated from its magnificent ensemble; beloved by the other, a learned and passionate imagination, for its myth, for the sense which it contains, for the symbolism scattered beneath the sculptures of its front,--like the first text underneath the second in a palimpsest,--in a word, for the enigma which it is eternally propounding to the understanding.

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大门廊是巴黎主教居约姆写在石头上的一页难懂的文字，他本人一定被罚入了地狱，因为他把一页可怕的书名页放进了这座教堂，而这座建筑物的其他部分则永远高唱着圣诗。人们认为克洛德副主教研究过圣克利斯朵夫的巨型塑像和站在教堂前廊进口处的那个神秘的高大塑像——人们嘲笑地称它为勒格里先生。可能所有的人都注意到他往往一连好几个钟头坐在教堂前面的广场的栏杆上，凝神望着大门廊的雕刻，有时仔细观看笨拙的童女们和她们倒拿着的灯，有时仔细观看聪明的童女们和她们正拿着的灯。另外几次他在测量那只乌鸦在大门道左边所占的角度和它俯看教堂里一个神秘处所时所占的角度，炼金石一定就藏在那里，要是它没有藏在尼古拉·弗拉梅尔的地窖里的话。我们顺便说说，圣母院在那段时期被克洛德和伽西莫多两个不同的人用不同的方式和同等的热情如此钟爱，这真是一种奇怪的命运。它被那个又固执又粗野、只有一半象人的人所爱，是因为它的美丽，它的高大，以及造成它整体宏伟壮丽的那种和谐；它被那个聪明、热情、富于想象力的人所爱，是因为它很有意趣，它的神话性，它所蕴含的意义，它前墙上各种雕刻所表示的象征意义，就象羊皮纸上那第二次书写的文字下面被擦去的第一次的文字一样。一句话，是因为它那不断向智慧提出的难解之谜。

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Furthermore, it is certain that the archdeacon had established himself in that one of the two towers which looks upon the Grève, just beside the frame for the bells, a very secret little cell, into which no one, not even the bishop, entered without his leave, it was said. This tiny cell had formerly been made almost at the summit of the tower, among the ravens’ nests, by Bishop Hugo de Besan?on* who had wrought sorcery there in his day. What that cell contained, no one knew; but from the strand of the Terrain, at night, there was often seen to appear, disappear, and reappear at brief and regular intervals, at a little dormer window opening upon the back of the tower, a certain red, intermittent, singular light which seemed to follow the panting breaths of a bellows, and to proceed from a flame, rather than from a light. In the darkness, at that height, it produced a singular effect; and the goodwives said: "There’s the archdeacon blowing! hell is sparkling up yonder!"

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最后，副主教一定在望得见格雷沃广场的那座钟塔里放钟的木栏旁边，给自己设置了一个十分神秘的小房间，据说不得到他的同意谁也不能进去，哪怕是主教本人。从前的主教雨果·德·贝尚松把那个小房间差不多快修建到塔顶上那些乌鸦窝中间去了，他当时就是在那里念咒语的。那房间里到底有些什么，谁也不知道。但是黑夜里在德罕沙滩上，望得见那座钟塔背后一个小窗口里有一道闪烁的奇怪的红光，仿佛跟着什么人的呼吸间歇地、均匀地忽明忽灭，它更象火光而不大象灯光，在黑暗里，在那么高的地方，它产生了特别的效果。于是女人们就说：“副主教在那儿吹气啦，在那高高的地方地狱里的火在闪闪发亮哪！”

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* Hugo II. de Bisuncio, 1326-1332.

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那一切终究不能很有力地证明这是种巫术活动，不过那里经常冒出烟来，于是使人猜想到火，因此副主教就得到一个相当可怕的名声。不过我们必须说明，凡是埃及的科学，凡是魔术、巫术，哪怕是最清白无辜的，在那些圣母院管事人看来，都是妖法，再没有比他们更顽固的仇敌、更无情的告发者了。不管那是由于真正的恐怖还是属于贼喊捉贼的伎俩，一切都挡不住教务会里那些博学的人把副主教当成一个堕入邪教深渊和神秘学科黑暗中去的正在探索地狱的灵魂。公众也差不多有着这同样的误解。稍有眼力的人，都把伽西莫多当作魔鬼，把克洛德当作巫师。显然是那个敲钟人必须在一定的时期内替副主教服役，期满之后就要带走他的灵魂作为报酬。不管副主教生活得多么严肃，他在善人们中间仍然有着坏名声，那些人里没有一个虔诚的鼻子会笨得嗅不出他是个术士的呢。

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There were no great proofs of sorcery in that, after all, but there was still enough smoke to warrant a surmise of fire, and the archdeacon bore a tolerably formidable reputation. We ought to mention however, that the sciences of Egypt, that necromancy and magic, even the whitest, even the most innocent, had no more envenomed enemy, no more pitiless denunciator before the gentlemen of the officialty of Notre-Dame. Whether this was sincere horror, or the game played by the thief who shouts, "stop thief!" at all events, it did not prevent the archdeacon from being considered by the learned heads of the chapter, as a soul who had ventured into the vestibule of hell, who was lost in the caves of the cabal, groping amid the shadows of the occult sciences. Neither were the people deceived thereby; with any one who possessed any sagacity, Quasimodo passed for the demon; Claude Frollo, for the sorcerer. It was evident that the bellringer was to serve the archdeacon for a given time, at the end of which he would carry away the latter’s soul, by way of payment. Thus the archdeacon, in spite of the excessive austerity of his life, was in bad odor among all pious souls; and there was no devout nose so inexperienced that it could not smell him out to be a magician.

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在他逐渐老去的时候，假如他在自己的科学里给自己造成了一道深渊的话，那么他在自己的心灵里也给自己造成了一道深渊。当人们观察这个必须透过一层阴云才看得见灵魂的人时，至少大家都是根据这点来猜想的：他怎么会有那样光秃秃的宽大的额头？怎么经常低垂着脑袋？他的胸膛怎么老是胀满了叹息？是什么秘密念头使他那样痛苦地叹气，使他那紧蹙的眉毛紧锁得象两条马上要格斗的公牛？他仅有的一撮头发为什么已经花白？他眼光里偶然闪露的是什么内在的火焰，使他的眼睛好象火炉内壁上的窟窿？

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And if, as he grew older, abysses had formed in his science, they had also formed in his heart. That at least, is what one had grounds for believing on scrutinizing that face upon which the soul was only seen to shine through a sombre cloud. Whence that large, bald brow? that head forever bent? that breast always heaving with sighs? What secret thought caused his mouth to smile with so much bitterness, at the same moment that his scowling brows approached each other like two bulls on the point of fighting? Why was what hair he had left already gray? What was that internal fire which sometimes broke forth in his glance, to such a degree that his eye resembled a hole pierced in the wall of a furnace?

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一种强烈的有关道德修养方面的忧虑，在这个故事发生的期间尤其发展到了顶点。好几次，唱诗班的孩子们发觉只有他一个人在教堂里，就立刻被吓跑了，因为他的目光又怪又亮。好几次，在唱诗室做祷告的时刻，邻座的神甫听见他把一些难懂的字句混进了答谢章里。德罕岸边替教士们洗衣服的妇女，有好几次发现若扎斯的副主教先生的衣服折痕里有几处被指甲或爪子抓破的地方。

16
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These symptoms of a violent moral preoccupation, had acquired an especially high degree of intensity at the epoch when this story takes place. More than once a choir-boy had fled in terror at finding him alone in the church, so strange and dazzling was his look. More than once, in the choir, at the hour of the offices, his neighbor in the stalls had heard him mingle with the plain song, ~ad omnem tonum~, unintelligible parentheses. More than once the laundress of the Terrain charged "with washing the chapter" had observed, not without affright, the marks of nails and clenched fingers on the surplice of monsieur the archdeacon of Josas.

17
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然而，他变得加倍严肃起来，再没有比他更可以作为典范的了。由于性格关系，也由于环境关系，他一向是远离女人的，现在就似乎比一向更加憎恨女人了。一件丝绸衣服的窸窣声就足以使他把风帽拉下来遮住眼睛。他在这方面是如此尊严庄重，以至于国王的女儿波热夫人在一四八一年十二月来探访圣母院修道院的时候，他竟严厉地拒绝让她进去。他提醒主教说，记得一三三四年圣巴尔代勒米守夜节的黑皮书上，曾规定禁止教士接见“无论老年、青年、已婚、未婚”的一切妇女。主教抗议地向他提出罗马教皇的特使俄多的法令：“某些贵族妇女不应无故遭受拒绝”。但副主教依旧坚持自己的意见，指出教皇的法令是一二○七年颁布的，比黑皮书要早一百二十七年，所以事实上它已被后来那条法令所废除。他终于拒绝在公主面前露面。

17
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However, he redoubled his severity, and had never been more exemplary. By profession as well as by character, he had always held himself aloof from women; he seemed to hate them more than ever. The mere rustling of a silken petticoat caused his hood to fall over his eyes. Upon this score he was so jealous of austerity and reserve, that when the Dame de Beaujeu, the king’s daughter, came to visit the cloister of Notre-Dame, in the month of December, 1481, he gravely opposed her entrance, reminding the bishop of the statute of the Black Book, dating from the vigil of Saint-Barthélemy, 1334, which interdicts access to the cloister to "any woman whatever, old or young, mistress or maid." Upon which the bishop had been constrained to recite to him the ordinance of legate Odo, which excepts certain great dames, ~aliquoe magnates mulieres, quoe sine scandalo vitari non possunt~. And again the archdeacon had protested, objecting that the ordinance of the legate, which dated back to 1207, was anterior by a hundred and twenty-seven years to the Black Book, and consequently was abrogated in fact by it. And he had refused to appear before the princess.

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人们还注意到，自从好些时候以来，他更是加倍地害怕埃及女人和吉普赛女人。他恳求主教颁发了一道不许波希米亚妇女到圣母院前面广场上跳舞和击鼓的禁令，同时他开始不辞辛苦地去搜寻那些发霉的档案，为了研究那些把不祥技艺传授给猫儿或者猪羊而遭受火刑或绞刑的男女巫师的案件。

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It was also noticed that his horror for Bohemian women and gypsies had seemed to redouble for some time past. He had petitioned the bishop for an edict which expressly forbade the Bohemian women to come and dance and beat their tambourines on the place of the Parvis; and for about the same length of time, he had been ransacking the mouldy placards of the officialty, in order to collect the cases of sorcerers and witches condemned to fire or the rope, for complicity in crimes with rams, sows, or goats.

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