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悲惨世界|Les Miserables

Part 1 Book 1 Chapter 10 The Bishop in the Presence of an Unknown Light

属类： 双语小说 【分类】世界名著 -[作者: 维克多-雨果] 阅读：[141656]
Part 1 Book 1 Chapter 10 The Bishop in the Presence of an Unknown Light
19世纪30年代的法国。富人乘坐马车，用金餐具吃喝。穷人没有工作，没有食物，没有希望——他们是穷苦人，起义一触即发。法国人民还记得1789年的法国大革命。当时，民众在巴黎街头筑起街垒，死去的人数以千计。这样的时刻又要到来了吗? 这是冉阿让的故事。他坐了19年的牢，终于恢复了自由身。可是，他怎么生活，到哪里去找工作呢?像他这样一个人，还有什么希望呢?这也是沙威的故事，他是一个督察，一个残忍的人，一个冷酷的人。他的人生只有一个目标——把冉阿让再次送进大牢。这还是芳汀的故事，芳汀和她的女儿珂赛特。她们的故事是怎样改变了冉阿让的一生?这也是马吕斯的故事。他是巴黎的一名学生，做好了为起义而牺牲的准备——或是为爱情而死。最后，还有伽弗洛什——一个在巴黎街头流浪的孩子，他没有家，没有亲人，没有鞋穿……可他的脸上总是挂着笑容，心中总是有歌儿在欢唱。
不过，我们要先从冉阿让讲起……
France in the 1830s. The rich ride in carriages, and eat from gold plates. The poor have no work, no food, no hope – they are Les Misérables, and rebellion is in the air. France remembers the French Revolution in 1789, when the people built barricades in the streets of Paris, and the dead were counted in thousands. Is that time coming again?
This is the story of Jean Valjean. A prisoner for nineteen years, now at last he is a free man. But how can he live, where can he find work? What hope is there for a man like him? It is also the story of Javert, a police inspector, a cruel man, a hard man. He wants one thing in life – to send Valjean back to prison. And it is Fantine's story too, Fantine and her daughter Cosette. How does their story change Valjean's life? And it is also Marius's story. He is a student in Paris, ready to die for the rebellion – or for love. And last, there is Gavroche – a boy of the Paris streets, with no home, no family, no shoes... But a boy with a smile on his face and a song in his heart.
But we begin with Jean Valjean...
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①国民公会成立于一七九二年九月二十一日，是由人民大众选举产生的。会议宣布法兰西共和国的成立，判处国王路易十六和王后玛丽·安东尼特死刑。
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At an epoch a little later than the date of the letter cited in the preceding pages, he did a thing which, if the whole town was to be believed, was even more hazardous than his trip across the mountains infested with bandits. In the country near D---- a man lived quite alone. This man, we will state at once, was a former member of the Convention. His name was G----

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①革命期间，人民语言中称“你”不称“您”。称“某某公民”而不称“某某先生”。
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Member of the Convention, G---- was mentioned with a sort of horror in the little world of D---- A member of the Convention--can you imagine such a thing? That existed from the time when people called each other thou, and when they said "citizen." This man was almost a monster. He had not voted for the death of the king, but almost. He was a quasi-regicide. He had been a terrible man.

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①一八一四年，拿破仑帝国被颠覆，王室复辟，路易十六之弟路易十八回国称王。
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How did it happen that such a man had not been brought before a provost’s court, on the return of the legitimate princes? They need not have cut off his head, if you please; clemency must be exercised, agreed; but a good banishment for life. An example, in short, etc. Besides, he was an atheist, like all the rest of those people. Gossip of the geese about the vulture.

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Was G---- a vulture after all? Yes; if he were to be judged by the element of ferocity in this solitude of his. As he had not voted for the death of the king, he had not been included in the decrees of exile, and had been able to remain in France.

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He dwelt at a distance of three-quarters of an hour from the city, far from any hamlet, far from any road, in some hidden turn of a very wild valley, no one knew exactly where. He had there, it was said, a sort of field, a hole, a lair. There were no neighbors, not even passers-by. Since he had dwelt in that valley, the path which led thither had disappeared under a growth of grass. The locality was spoken of as though it had been the dwelling of a hangman.

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Nevertheless, the Bishop meditated on the subject, and from time to time he gazed at the horizon at a point where a clump of trees marked the valley of the former member of the Convention, and he said, "There is a soul yonder which is lonely."

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And he added, deep in his own mind, "I owe him a visit."

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But, let us avow it, this idea, which seemed natural at the first blush, appeared to him after a moment's reflection, as strange, impossible, and almost repulsive. For, at bottom, he shared the general impression, and the old member of the Convention inspired him, without his being clearly conscious of the fact himself, with that sentiment which borders on hate, and which is so well expressed by the word estrangement.

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Still, should the scab of the sheep cause the shepherd to recoil? No. But what a sheep!

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The good Bishop was perplexed. Sometimes he set out in that direction; then he returned.

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Finally, the rumor one day spread through the town that a sort of young shepherd, who served the member of the Convention in his hovel, had come in quest of a doctor; that the old wretch was dying, that paralysis was gaining on him, and that he would not live over night.--"Thank God!" some added.

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The Bishop took his staff, put on his cloak, on account of his too threadbare cassock, as we have mentioned, and because of the evening breeze which was sure to rise soon, and set out.

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The sun was setting, and had almost touched the horizon when the Bishop arrived at the excommunicated spot. With a certain beating of the heart, he recognized the fact that he was near the lair. He strode over a ditch, leaped a hedge, made his way through a fence of dead boughs, entered a neglected paddock, took a few steps with a good deal of boldness, and suddenly, at the extremity of the waste land, and behind lofty brambles, he caught sight of the cavern.

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It was a very low hut, poor, small, and clean, with a vine nailed against the outside.

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Near the door, in an old wheel-chair, the arm-chair of the peasants, there was a white-haired man, smiling at the sun.

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Near the seated man stood a young boy, the shepherd lad. He was offering the old man a jar of milk.

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While the Bishop was watching him, the old man spoke: "Thank you," he said, "I need nothing." And his smile quitted the sun to rest upon the child.

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The Bishop stepped forward. At the sound which he made in walking, the old man turned his head, and his face expressed the sum total of the surprise which a man can still feel after a long life.

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"This is the first time since I have been here," said he, "that any one has entered here. Who are you, sir?"

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The Bishop answered:--"My name is Bienvenu Myriel."

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"Bienvenu Myriel? I have heard that name. Are you the man whom the people call Monseigneur Welcome?"

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"I am."

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The old man resumed with a half-smile. ”In that case, you are my bishop?”

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"Something of that sort." "Enter, sir."

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The member of the Convention extended his hand to the Bishop, but the Bishop did not take it. The Bishop confined himself to the remark:--"I am pleased to see that I have been misinformed. You certainly do not seem to me to be ill."

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"Monsieur," replied the old man, "I am going to recover."

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He paused, and then said:--"I shall die three hours hence."

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Then he continued:--

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"I am something of a doctor; I know in what fashion the last hour draws on. Yesterday, only my feet were cold; to-day, the chill has ascended to my knees; now I feel it mounting to my waist; when it reaches the heart, I shall stop. The sun is beautiful, is it not? I had myself wheeled out here to take a last look at things. You can talk to me; it does not fatigue me.

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You have done well to come and look at a man who is on the point of death. It is well that there should be witnesses at that moment. One has one’s caprices; I should have liked to last until the dawn, but I know that I shall hardly live three hours. It will be night then. What does it matter, after all? Dying is a simple affair. One has no need of the light for that. So be it. I shall die by starlight.”

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The old man turned to the shepherd lad:--"Go to thy bed; thou wert awake all last night; thou art tired."

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The child entered the hut.

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The old man followed him with his eyes, and added, as though speaking to himself:--"I shall die while he sleeps. The two slumbers may be good neighbors."

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The Bishop was not touched as it seems that he should have been. He did not think he discerned God in this manner of dying; let us say the whole, for these petty contradictions of great hearts must be indicated like the rest: he, who on occasion, was so fond of laughing at "His Grace," was rather shocked at not being addressed as Monseigneur, and he was almost tempted to retort "citizen."

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He was assailed by a fancy for peevish familiarity, common enough to doctors and priests, but which was not habitual with him. This man, after all, this member of the Convention, this representative of the people, had been one of the powerful ones of the earth; for the first time in his life, probably, the Bishop felt in a mood to be severe.

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Meanwhile, the member of the Convention had been surveying him with a modest cordiality, in which one could have distinguished, possibly, that humility which is so fitting when one is on the verge of returning to dust.

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The Bishop, on his side, although he generally restrained his curiosity, which, in his opinion, bordered on a fault, could not refrain from examining the member of the Convention with an attention which, as it did not have its course in sympathy, would have served his conscience as a matter of reproach, in connection with any other man. A member of the Convention produced on him somewhat the effect of being outside the pale of the law, even of the law of charity.

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①阿兹拉伊尔（AzeBral），伊斯兰教四大天使之一，专司死亡事宜，人死时由其取命。
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G----, calm, his body almost upright, his voice vibrating, was one of those octogenarians who form the subject of astonishment to the physiologist. The Revolution had many of these men, proportioned to the epoch. In this old man one was conscious of a man put to the proof. Though so near to his end, he preserved all the gestures of health. In his clear glance, in his firm tone, in the robust movement of his shoulders, there was something calculated to disconcert death. Azrael, the Mohammedan angel of the sepulchre, would have turned back, and thought that he had mistaken the door.

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G---- seemed to be dying because he willed it so. There was freedom in his agony. His legs alone were motionless. It was there that the shadows held him fast. His feet were cold and dead, but his head survived with all the power of life, and seemed full of light. G----, at this solemn moment, resembled the king in that tale of the Orient who was flesh above and marble below.

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There was a stone there. The Bishop sat down. The exordium was abrupt.

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"I congratulate you," said he, in the tone which one uses for a reprimand. "You did not vote for the death of the king, after all."

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The old member of the Convention did not appear to notice the bitter meaning underlying the words "after all." He replied. The smile had quite disappeared from his face."Do not congratulate me too much, sir. I did vote for the death of the tyrant."

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It was the tone of austerity answering the tone of severity.

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"What do you mean to say?" resumed the Bishop.

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"I mean to say that man has a tyrant,--ignorance. I voted for the death of that tyrant. That tyrant engendered royalty, which is authority falsely understood, while science is authority rightly understood. Man should be governed only by science."

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"And conscience," added the Bishop.

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"It is the same thing. Conscience is the quantity of innate science which we have within us."

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Monseigneur Bienvenu listened in some astonishment to this language, which was very new to him.

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The member of the Convention resumed:--

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"So far as Louis XVI. was concerned, I said `no.' I did not think that I had the right to kill a man; but I felt it my duty to exterminate evil. I voted the end of the tyrant, that is to say, the end of prostitution for woman, the end of slavery for man, the end of night for the child. In voting for the Republic, I voted for that. I voted for fraternity, concord, the dawn. I have aided in the overthrow of prejudices and errors. The crumbling away of prejudices and errors causes light. We have caused the fall of the old world, and the old world, that vase of miseries, has become, through its upsetting upon the human race, an urn of joy."

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"Mixed joy," said the Bishop.

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"You may say troubled joy, and to-day, after that fatal return of the past, which is called 1814, joy which has disappeared! Alas! The work was incomplete, I admit: we demolished the ancient regime in deeds; we were not able to suppress it entirely in ideas. To destroy abuses is not sufficient; customs must be modified. The mill is there no longer; the wind is still there."

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"You have demolished. It may be of use to demolish, but I distrust a demolition complicated with wrath."

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"Right has its wrath, Bishop; and the wrath of right is an element of progress. In any case, and in spite of whatever may be said, the French Revolution is the most important step of the human race since the advent of Christ. Incomplete, it may be, but sublime. It set free all the unknown social quantities; it softened spirits, it calmed, appeased, enlightened; it caused the waves of civilization to flow over the earth. It was a good thing. The French Revolution is the consecration of humanity."

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The Bishop could not refrain from murmuring:--

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①一七九三年的简称，那是革命进入高潮、处死国王路易十六的一年。
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"Yes? '93!"

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The member of the Convention straightened himself up in his chair with an almost lugubrious solemnity, and exclaimed, so far as a dying man is capable of exclamation:--

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"Ah, there you go; '93! I was expecting that word. A cloud had been forming for the space of fifteen hundred years; at the end of fifteen hundred years it burst. You are putting the thunderbolt on its trial."

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The Bishop felt, without, perhaps, confessing it, that something within him had suffered extinction. Nevertheless, he put a good face on the matter. He replied:--"The judge speaks in the name of justice; the priest speaks in the name of pity, which is nothing but a more lofty justice. A thunderbolt should commit no error."

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①路易十七是路易十六的儿子，十岁上（1795）死在狱中。
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And he added, regarding the member of the Convention steadily the while, "Louis XVII.?"

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①指路易十七。②卡图什（Cartouche，1693?721），人民武装起义领袖，一七二一年被捕，被处死刑。
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①“让小孩子到我这里来”，这是耶稣对那些不许孩子听道的门徒说的话。原文是拉丁文Siniteparvulos（见《圣经·马太福音》第十九章）②巴拉巴（Barabbas），和耶稣同时判罪的罪犯。③希律（Hérode），纪元前犹太国王。
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①这一句原文为拉丁文“Vermissum”。
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①马拉（Marat，1743?793），法国政论家，雅各宾派领袖之一，罗伯斯庇尔的忠实战友，群众称他为“人民之友”。
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①博须埃（Bossuet，1627?704），法国天主教的护卫者，是最有声望的主教之一。
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②卡里埃（Carrier，1756?794），国民公会代表，一七九四年上断头台。③蒙特维尔（Montrevel），十七世纪末法国朗格多克地区新教徒的迫害者。④富基埃－泰维尔（ForguierCTinville），法国十八世纪末革命法庭的起诉人，恐怖时期尤为有名，后被处死。⑤拉莫瓦尼翁－巴维尔（LamoignonCBaville，1648?724），法国朗格多克地区总督，一六八五年无情镇压新教徒。⑥马亚尔（StanislasMaillard），以执行一七九二年九月的大屠杀而闻名于世。⑦索尔－达瓦纳（SaulxCTavannes），达瓦纳的贵族，一五七二年巴托罗缪屠杀案的唆使者之一。⑧杜善伯伯（lepèreDuchène），原是笑剧中一个普通人的形象，后来成了平民的通称。⑨勒泰利埃神甫（lepèreLetellier，1643?719），耶稣会教士，路易十四的忏悔神甫，曾使路易十四毁坏王家港。⑩马蒂厄·儒弗（MathieuJouve，1749?794），一七九一年法国阿维尼翁大屠杀的组织者，后获得屠夫茹尔丹的称号。⑾卢夫瓦（Louvois，1641?691），路易十四的军事大臣，曾劫掠巴拉丁那（今西德法尔茨）。
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①墨洛温（Mérovée），法国第一个王朝，从五世纪中叶到八世纪中叶。
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①戴红帽子，即参加革命的意思。
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道德经
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