The genesis of a novel is a very curious affair. In a novelist's first novel, and Emily, so far as we know, wrote but one, it is not unlikely that there will be something of wish-fulfilment and something of imagined autobiography. It is conceivable that Wuthering Heights is the product of pure fantasy. Who can tell what erotic reveries Emily had during the long watches of her sleepless nights, or when she lay all the summer day among the flowering heather? Everybody must have noticed how strong the family likeness is between Charlotte's Rochester and Emily's Heathcliff. Heathcliff might be a by-blow, the bastard a younger son in the Rochester family might have had by an Irish biddy met in Liverpool. Both men are swarthy, violent, hard-featured, fierce, passionate and mysterious. They differ only as differed the natures of the two sisters who constructed them to satisfy their urgent, thwarted desires for sexual satisfaction. But Rochester is the dream of the woman of normal instincts, who hankers to give herself to the domineering, ruthless male; Emily gave Heathcliff her own masculinity, her violence and her savage temper. But the primary model on which the sisters created these two uncouth, difficult men, was, I surmise, their father, the Rev. Patrick Bront?.
But though, as I have said, it is conceivable that Emily constructed Wuthering Heights entirely out of her own fantasies, I do not believe it. I should have thought that it was only very rarely that the fruitful idea which will give rise to a fiction, comes to an author, like a falling star, out of the blue; for the most part, it comes to him from an experience, generally emotional, of his own, or if it is told him by another, emotionally appealing; and then, his imagination in travail, character and incidents little by little grow out of it, until at length the finished work comes into being. Few people, however, know how small a hint, how trivial to all appearances an occurrence may be, that will serve to set the spark that will kindle the author's invention, when you look at the cyclamen with its heart-shaped leaves surrounding a profusion of flowers, their careless petals wearing a wilful look as though they grew at haphazard, it seems incredible that this luscious beauty, this rich colour, should have come from a seed hardly larger than a pin's head. So it may be with the productive seed that will give rise to an immortal book.
It seems to me that one only has to read Emily Bront?'s poemsto guess what the emotional experience was that led her to seek release from cruel pain by writing Wuthering Heights. She wrote a good deal of verse. It is uneven; some of it is commonplace, some of it moving, some of it lovely. She seems to have been most at home with the metres of the hymns which she sang of a Sunday in the parish church at Haworth, but the commonplace metres she used do not veil the intense emotion beneath. Many of the poems belong to the Gondal Chronicles, that long history of an imaginary island with which she and Anne amused themselves when they were children, and which Emily continued to write when she was a grown woman. It may be that she found this a convenient way to deliver her tortured heart of emotions which, with her natural secretiveness, she could not have borne to set out in any other way. Other poems seem to be the direct expression of feeling. In 1845, three years before her death, she wrote a poem called The Prisoner. So far as is known, she had never read the works of any of the mystics, yet in these verses she so describes the mystical experience that it is impossible to believe that they do not tell of what she knew from personal acquaintance. She uses almost the very words that the mystics use when they describe the anguish felt on the return from union with the Infinite:
Oh dreadful is the check—intense the agony—
When the ear begins to hear, the eye begins to see;
When the pulse begins to throb, the brain to think again;
The soul to feel the flesh, and the flesh to feel the chain.
These lines surely reflect a felt, a deeply felt, experience. Why should one suppose that Emily Bront?'s love poems were no more than a literary exercise? I should have thought they pointed very clearly to her having fallen in love, to her love having been repulsed, and then to her having been bitterly hurt. She wrote these particular poems when she was teaching at a girls’ school at Law Hill, near Halifax. She was nineteen. It may be that for the only time in her life she loved. It may be that the unhappiness it caused her sufficed to implant the seed in the fruitful soil of her tortured sensibility, which enabled her to create the strange book we know. But this is no more than conjecture. I can think of no other novel in which the pain, the ecstasy, the ruthlessness of love have been so powerfully set forth. Wuthering Heights has great faults, but they do not matter; they matter as little as the fallen tree-trunks, the strewn rocks, the snow-drifts which impede, but do not stem, the alpine torrent in its tumultuous course down the mountainside. You cannot liken Wuthering Heights to any other book. You can liken it only to one of those great pictures of El Greco in which in a sombre arid landscape, under clouds heavy with thunder, long, emaciated figures in contorted attitudes, spellbound by an unearthly emotion, hold their breath. A streak of lightning, flitting across the leaden sky, gives a mysterious terror to the scene.
一部小說(shuō)的誕生是樁奇事。據(jù)我們目前所知,艾米莉一生只寫(xiě)了一部小說(shuō),而一個(gè)小說(shuō)家的第一部小說(shuō)可能包含心想事成的因素和想象的自傳因素??梢哉J(rèn)為《呼嘯山莊》純粹是想象的產(chǎn)物。誰(shuí)知道在那無(wú)眠夜晚的漫長(zhǎng)守望中,或是夏日里一整天躺在石南花叢中的時(shí)候,她曾有過(guò)怎樣色情的狂想?大家一定注意到了在夏洛特的羅切斯特和艾米莉的希斯克厲夫之間有著怎樣家人般的相似。希斯克厲夫可能是個(gè)私生子,是羅切斯特家的小兒子和一個(gè)愛(ài)爾蘭下女在利物浦生的。這兩個(gè)人都黝黑、暴力、面帶兇相、暴躁、熱烈和神秘。羅切斯特和希斯克厲夫的區(qū)別僅僅在于創(chuàng)造了他們,想用他們來(lái)滿足自己迫切的、受阻的性欲的兩姐妹的性情的區(qū)別。羅切斯特是一個(gè)有著正常本能的女人的夢(mèng)想,這個(gè)女人渴望把自己交付給一個(gè)有控制欲的無(wú)情男性,而艾米莉則給了希斯克厲夫她自己的陽(yáng)剛、暴烈和野蠻脾氣。姐妹倆創(chuàng)造的這兩個(gè)粗野、執(zhí)拗的男人的原型,我猜,是她們的父親帕特里克·勃朗特牧師。
但是即使真如我所說(shuō),艾米莉可能完全是從幻想中創(chuàng)造了《呼嘯山莊》,我也并不相信。我會(huì)認(rèn)為,最終產(chǎn)生小說(shuō)的那些豐饒想法很少如流星般突然從天而降到一個(gè)作家的腦子里。絕大多數(shù)情況下,這些想法都得自經(jīng)驗(yàn),主要是作家個(gè)人的情感經(jīng)驗(yàn)?;蛘?,如果這些經(jīng)驗(yàn)是由別人告訴作家的,那么這些經(jīng)驗(yàn)在感情上也必須能吸引人。隨后作家的想象力開(kāi)始如生產(chǎn)般陣痛,人物和事件也逐漸從中生長(zhǎng),直至成品誕生。但是很少有人知道,一個(gè)暗示哪怕再小,一件事哪怕看起來(lái)再微不足道,也足以擦出火花,點(diǎn)燃作者的創(chuàng)作之火。當(dāng)你注視一朵仙客來(lái)時(shí),當(dāng)你看到它那心形的葉子包圍著好多花,無(wú)憂無(wú)慮的花瓣帶點(diǎn)任性的表情,似乎是隨意生長(zhǎng),你會(huì)覺(jué)得不可思議,因?yàn)檫@樣妖嬈的美麗、這樣艷麗的顏色居然是從一粒比針尖大不了多少的種子里產(chǎn)生的。那么,一粒能催生想象的種子也可以孕育出一本不朽的好書(shū)。
在我看來(lái),似乎只有從艾米莉的詩(shī)中才能猜測(cè)她的感情經(jīng)歷到底是什么,是什么使她寫(xiě)下了《呼嘯山莊》,好讓她從那殘酷的痛苦中尋求解脫。她寫(xiě)了好多詩(shī)。她的詩(shī)作質(zhì)量參差不齊:有些平庸,有些感人,有些可愛(ài)。她用得最得心應(yīng)手的韻似乎是贊美詩(shī)的韻,就像她周日在哈沃斯教區(qū)教堂唱的那些贊美詩(shī)一樣,但是即使她用韻平庸,也掩蓋不住其下強(qiáng)烈的情感。很多詩(shī)都出自《岡德?tīng)枍u紀(jì)事》,那是她和安妮在幼時(shí)為了自?shī)仕鶎?xiě)的想象中的一個(gè)島的歷史,成年后艾米莉還在繼續(xù)寫(xiě)。之所以如此,可能是因?yàn)樗X(jué)得這樣方便她發(fā)泄心中的痛苦。以她秘而不宣的沉默性格,她是不能忍受用別的方式排遣痛苦的。她的其他詩(shī)似乎是感情的直接表達(dá)。一八四五年,也就是她死前三年,她寫(xiě)了首詩(shī)叫《囚徒》。就我們所知,她從未讀過(guò)任何神秘主義者的作品,可這首詩(shī)卻描述了一種神秘的體驗(yàn),要說(shuō)它沒(méi)反映個(gè)人經(jīng)歷是不可能的。她用的詞幾乎正是神秘主義者在形容他們?cè)陟o思中與其神靈結(jié)合后返回自我時(shí)感到痛苦的情況下所用的那些詞:
噢,那抑制多可怕,痛苦多強(qiáng)烈;
當(dāng)耳朵開(kāi)始聽(tīng)到,眼睛開(kāi)始看到;
當(dāng)脈搏開(kāi)始跳動(dòng),頭腦開(kāi)始再次思考;
當(dāng)靈魂開(kāi)始感到肉體,而肉體開(kāi)始感到鎖鏈。
這些詩(shī)句無(wú)疑反映了一種體驗(yàn),一種被深刻感知的體驗(yàn)。為什么有人覺(jué)得艾米莉·勃朗特的愛(ài)情詩(shī)僅僅是文學(xué)練習(xí)?我認(rèn)為這些詩(shī)清楚地顯示出她曾經(jīng)愛(ài)過(guò),曾經(jīng)被拒絕,曾經(jīng)深刻地受到傷害。她寫(xiě)這些詩(shī)時(shí)正值她在哈利法克斯附近的羅山女校教書(shū)。那時(shí)她十九歲。這可能是她人生中唯一的一次戀愛(ài)。也可能正是因此造成的痛苦足以給她在受折磨的情感沃土中埋下了那粒種子,才使她日后寫(xiě)出了那本我們?nèi)缃穸剂私饬说钠鏁?shū)。但這只不過(guò)是猜測(cè)。我想不起還有哪本小說(shuō)把愛(ài)的痛苦、狂喜和殘酷表現(xiàn)得如此強(qiáng)烈?!逗魢[山莊》有很大的缺陷,但是并不要緊,就像倒下的樹(shù)干、散亂的巖石和吹聚的堆雪雖然會(huì)造成阻礙,但卻無(wú)法阻止阿爾卑斯山的激流從山坡奔騰而下。你無(wú)法把《呼嘯山莊》與其他書(shū)相比,你只能把它與西班牙畫(huà)家格列柯的偉大畫(huà)作相比。黑沉沉的烏云下是一片陰暗荒蕪的景象,驚雷滾滾,瘦長(zhǎng)憔悴的人姿態(tài)扭曲,他們似乎為某種非塵世的情感所鎮(zhèn),都屏住了呼吸。一道閃電劃過(guò)晦暗的天空,為此情此景賦予了一種神秘的恐怖。
* * *
(1) 圣帕特里克(385—461)是愛(ài)爾蘭的守護(hù)神,死于三月十七日,三月十七日因此成了一個(gè)文化和宗教節(jié)日,如今更被當(dāng)作愛(ài)爾蘭的國(guó)慶日。
(2) 而“勃朗特”的英文拼寫(xiě)則為Bront?。
(3) 1738年由英國(guó)人衛(wèi)斯理兄弟于倫敦創(chuàng)立。衛(wèi)斯理兄弟以感情豐富的方式講道,在當(dāng)時(shí)的教會(huì)文化中并不受歡迎,特別對(duì)當(dāng)時(shí)講求冷靜的英國(guó)國(guó)教圣公會(huì)來(lái)說(shuō),是很大的極端,因此常被趕出教會(huì)外,不允許他們以這種熱情的方式在會(huì)堂里講道。
(4) 亞瑟·潘登尼斯是英國(guó)作家薩克雷(1811—1863)同名小說(shuō)的主人公,小說(shuō)全名為“潘登尼斯的歷史:他的幸運(yùn)與不幸,他的朋友與大敵”,講一名出身于中產(chǎn)階級(jí)的青年成長(zhǎng)為作家的故事,有一定自傳性質(zhì),常被人拿來(lái)與《大衛(wèi)·科波菲爾》比較。下文的勞拉是書(shū)中潘登尼斯幼時(shí)的伙伴和成人后的愛(ài)人。
(5) 霍夫曼(1776—1822),德國(guó)后期浪漫派的重要作家,還有繪畫(huà)和作曲的才能,他的文學(xué)作品內(nèi)容多神秘怪誕,其自由聯(lián)想、內(nèi)心獨(dú)白、夸張荒誕、多重層次結(jié)構(gòu)的手法和后來(lái)的現(xiàn)代主義文學(xué)間有著很深的淵源。
(6) 指凱瑟琳的哥哥辛德雷·恩肖。
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