雙語(yǔ)·老實(shí)人 第三十章　結(jié)局

Chapter 30 Conclusion

Candide had, in truth, no great inclination to marry Miss Cunégund；but the extreme impertinence of the Baron determined him to conclude the match；and Cunegund pressed him so warmly, that he could not recant.He consulted Pangloss, Martin, and the faithful Cacambo.Pangloss composed a fne memorial, by which he proved that the Baron had no right over his sister；and that she might, according to all the laws of the Empire, marry Candide with the left hand.Martin concluded to throw the Baron into the sea；Cacambo decided that he must be delivered to the Turkish captain and sent to the galleys；after which he should be conveyed by the first ship to the Father General at Rome.This advice was found to be good；the old woman approved of it, and not a syllable was said to his sister；the business was executed for a little money；and they had the pleasure of tricking a Jesuit, and punishing the pride of a German baron.

It was altogether natural to imagine, that after undergoing so many disasters, Candide, married to his mistress and living with the philosopher Pangloss, the philosopher Martin, the prudent Cacambo, and the old woman, having besides brought home so many diamonds from the country of the ancient Incas, would lead the most agreeable life in the world. But he had been so robbed by the Jews, that he had nothing left but his little farm；his wife, every day growing more and more ugly, became headstrong and insupportable；the old woman was infrm, and more ill-natured yet than Cunegund.Cacambo, who worked in the garden, and carried the produce of it to sell in Constantinople, was above his labor, and cursed his fate.Pangloss despaired of making a fgure in any of the German universities.And as to Martin, he was firmly persuaded that a person is equally ill-situated everywhere.He took things with patience.

Candide, Martin, and Pangloss disputed sometimes about metaphysics and morality. Boats were often seen passing under the windows of the farm laden with effendis, bashaws, and cadis, that were going into banishment to Lemnos, Mytilene and Erzerum.And other cadis, bashaws, and effendis were seen coming back to succeed the place of the exiles, and were driven out in their turns.They saw several heads curiously stuck upon poles, and carried as presents to the Sublime Porte.Such sights gave occasion to frequent dissertations；and when no disputes were in progress, the irksomeness was so excessive that the old woman ventured one day to tell them：

“I would be glad to know which is worst, to be ravished a hundred times by Negro pirates, to have one buttock cut off, to run the gauntlet among the Bulgarians, to be whipped and hanged at an auto-da-fe, to be dissected, to be chained to an oar in a galley；and, in short, to experience all the miseries through which every one of us hath passed, or to remain here doing nothing?”

“This，”said Candide，“is a grand question.”

This discourse gave birth to new refections, and Martin especially concluded that man was born to live in the convulsions of disquiet, or in the lethargy of idleness. Though Candide did not absolutely agree to this, yet he did not determine anything on that head.Pangloss avowed that he had undergone dreadful sufferings；but having once maintained that everything went on as well as possible, he still maintained it, and at the same time believed nothing of it.

There was one thing which more than ever confrmed Martin in his detestable principles, made Candide hesitate, and embarrassed Pangloss, which was the arrival of Pacquette and Brother Giroflee one day at their farm. This couple had been in the utmost distress；they had very speedily made away with their three thousand piastres；they had parted, been reconciled；quarreled again, been thrown into prison；had made their escape, and at last Brother Girofee had turned Turk.Pacquette still continued to follow her trade；but she got little or nothing by it.

“I foresaw very well，”said Martin to Candide“that your presents would soon be squandered, and only make them more miserable. You and Cacambo have spent millions of piastres, and yet you are not more happy than Brother Girofee and Pacquette.”

“Ah！”said Pangloss to Pacquette，“it is Heaven that has brought you here among us, my poor child！Do you know that you have cost me the tip of my nose, one eye, and one ear?What a handsome shape is here！And what is this world！”

This new adventure engaged them more deeply than ever in philosophical disputations.

In the neighborhood lived a famous dervish who passed for the best philosopher in Turkey；they went to consult him：Pangloss, who was their spokesman, addressed him thus：

“Master, we come to entreat you to tell us why so strange an animal as man has been formed?”

“Why do you trouble your head about it?”said the dervish；“is it any business of yours?”

“But, Reverend Father，”said Candide，“there is a horrible deal of evil on the earth.”

“What signifes it，”said the dervish，“whether there is evil or good?When His Highness sends a ship to Egypt does he trouble his head whether the rats in the vessel are at their ease or not?”

“What must then be done?”said Pangloss.

“Be silent，”answered the dervish.

“I fattered myself，”replied Pangloss，“to have reasoned a little with you on the causes and effects, on the best of possible worlds, the origin of evil, the nature of the soul, and a pre-established harmony.”

At these words the dervish shut the door in their faces.

During this conversation, news was spread abroad that two viziers of the bench and the mufti had just been strangled at Constantinople, and several of their friends impaled. This catastrophe made a great noise for some hours.Pangloss, Candide, and Martin, as they were returning to the little farm, met with a good-looking old man, who was taking the air at his door, under an alcove formed of the boughs of orange trees.Pangloss, who was as inquisitive as he was disputative, asked him what was the name of the mufti who was lately strangled.

“I cannot tell，”answered the good old man；“I never knew the name of any mufti, or vizier breathing. I am entirely ignorant of the event you speak of；I presume that in general such as are concerned in public affairs sometimes come to a miserable end；and that they deserve it：but I never inquire what is doing at Constantinople；I am contented with sending thither the produce of my garden, which I cultivate with my own hands.”

After saying these words, he invited the strangers to come into his house. His two daughters and two sons presented them with divers sorts of sherbet of their own making；besides caymac, heightened with the peels of candied citrons, oranges, lemons, pineapples, pistachio nuts, and Mocha coffee unadulterated with the bad coffee of Batavia or the American islands.After which the two daughters of this good Mussulman perfumed the beards of Candide, Pangloss, and Martin.

“You must certainly have a vast estate，”said Candide to the Turk.

“I have no more than twenty acres of ground，”he replied，“the whole of which I cultivate myself with the help of my children；and our labor keeps off from us three great evils-idleness, vice, and want.”

Candide, as he was returning home, made profound refections on the Turk's discourse.

“This good old man，”said he to Pangloss and Martin，“appears to me to have chosen for himself a lot much preferable to that of the six Kings with whom we had the honor to sup.”

“Human grandeur，”said Pangloss，“is very dangerous, if we believe the testimonies of almost all philosophers；for we find Eglon, King of Moab, was assassinated by Aod；Absalom was hanged by the hair of his head, and run through with three darts；King Nadab, son of Jeroboam, was slain by Baaza；King Ela by Zimri；Okosias by Jehu；Athaliah by Jehoiada；the Kings Jehooiakim, Jeconiah, and Zedekiah, were led into captivity：I need not tell you what was the fate of Croesus, Astyages, Darius, Dionysius of Syracuse, Pyrrhus, Perseus, Hannibal, Jugurtha, Ariovistus, Caesar, Pompey, Nero, Otho, Vitellius, Domitian, Richard II of England, Edward II, Henry VI, Richard Ill, Mary Stuart, Charles I, the three Henrys of France, and the Emperor Henry IV.”

“Neither need you tell me，”said Candide，“that we must take care of our garden.”

“You are in the right，”said Pangloss；“for when man was put into the garden of Eden, it was with an intent to dress it；and this proves that man was not born to be idle.”

“Work then without disputing，”said Martin；“it is the only way to render life supportable.”

The little society, one and all, entered into this laudable design and set themselves to exert their different talents. The little piece of ground yielded them a plentiful crop.Cunegund indeed was very ugly, but she became an excellent hand at pastrywork：Pacquette embroidered；the old woman had the care of the linen.There was none, down to Brother Girofee, but did some service；he was a very good carpenter, and became an honest man.Pangloss used now and then to say to Candide：

“There is a concatenation of all events in the best of possible worlds；for, in short, had you not been kicked out of a fne castle for the love of Miss Cunegund；had you not been put into the Inquisition；had you not traveled over America on foot；had you not run the Baron through the body；and had you not lost all your sheep, which you brought from the good country of El Dorado, you would not have been here to eat preserved citrons and pistachio nuts.”

“Excellently observed，”answered Candide；“but let us cultivate our garden.”

[1]當(dāng)時(shí)招募新兵的差役都穿藍(lán)制服。

[2]阿伐爾人又稱(chēng)阿巴爾人，為匈奴族的一支，曾于七八世紀(jì)時(shí)侵入歐洲，后為查理曼大帝逐走；自第十世紀(jì)后即不見(jiàn)史乘。伏爾泰僅以之為寓言材料，讀者幸勿以史實(shí)繩之。

[3]荷蘭在宗教革命時(shí)代為新教徒的大本營(yíng)，當(dāng)然反對(duì)教皇。

[4]再浸禮派為基督教中的一小派，認(rèn)為嬰兒受洗完全無(wú)效，必于成人后再行洗禮。該派起源于十六世紀(jì)，正當(dāng)日耳曼若干地區(qū)發(fā)生農(nóng)民革命的時(shí)期。

[5]弗洛冷為一種貨幣名稱(chēng)，十三世紀(jì)起由翡冷翠政府發(fā)行，原為金幣。以后各國(guó)皆有仿制，并改鑄為銀幣，法、荷、奧諸國(guó)均有。

[6]至十九世紀(jì)中葉為止，放血為歐洲最普遍的一種治療方法，其作用略如吾國(guó)民間之“放痧”。

[7]二十四磅炮即發(fā)射二十四磅重的炮彈的炮。

[8]此液質(zhì)指人身內(nèi)部的各種液體，如血、淋巴等等。

[9]影射一七五五年十一月七日的里斯本地震。

[10]最后兩句指亞當(dāng)與夏娃偷食禁果之事。

[11]科印勃勒大學(xué)為葡萄牙有名的大學(xué)。一七五六年六月二十日，葡萄牙確曾舉辦此種“功德大會(huì)”。

[12]教徒受洗時(shí)有教父教母各一人，干媽為教徒對(duì)教母的稱(chēng)謂。

[13]十六七世紀(jì)時(shí)，異教裁判所執(zhí)行火刑時(shí)，犯人裝束確如作者所述。

[14]一七五五年十二月二十一日葡萄牙再度地震。

[15]希伯來(lái)族自所羅門(mén)王薨后，分為猶太與以色列兩國(guó)，公元前六世紀(jì)為巴比倫王尼布甲尼撒二世征服，大批希伯來(lái)人被移往巴比倫為奴。西方所謂希伯來(lái)人、以色列人、猶太人皆指同一民族。

[16]加利利人為異教徒對(duì)基督徒之稱(chēng)謂，因伊薩加為猶太人，居內(nèi)貢為基督徒。

[17]異教裁判所的法官均系高級(jí)的教士兼的。

[18]比斯多為西班牙的一種金幣。

[19]南美之巴拉圭于十七世紀(jì)時(shí)為西班牙屬?lài)?guó)，西王腓列伯三世授權(quán)耶穌會(huì)教士統(tǒng)治，直至一七六七年此神權(quán)政治方始告終。

[20]希臘古雕塑中有許多維納斯像，均系杰作。后人均以掘得該像之所在地，或獲得該像之諸侯之名名之。梅迭西斯為文藝復(fù)興期統(tǒng)治翡冷翠的大族。

[21]瑪?shù)聲?huì)又名耶路撒冷的圣·約翰會(huì)，為基督舊教中的一個(gè)宗派，純屬軍事性質(zhì)的教會(huì)團(tuán)體；創(chuàng)于十一世紀(jì)，以地中海的瑪?shù)聧u為根據(jù)地。

[22]半黑人指皮膚黝黑、近于紫銅色的人。

[23]阿特拉斯為北非大山脈，主山在摩洛哥境內(nèi)。

[24]影射西班牙的加洛·勃羅斯幾（一七〇五至一七八二），他被封為貴族，執(zhí)掌朝政，煊赫一時(shí)。

[25]影射一六九五至一六九六年間的戰(zhàn)事。伏爾泰當(dāng)時(shí)正為其所著的《俄國(guó)史》搜集材料。

[26]今南美阿根廷的城市布宜諾斯艾利斯。——編者注。

[27]伊巴拉等五個(gè)名字，乃一七五八年九月謀刺葡萄牙王兇犯之名，作者借作總督封邑之名。

[28]此系隱指亞伯拉罕在基拉爾地方偽稱(chēng)妻子為妹的故事，詳見(jiàn)《舊約·創(chuàng)世記》第二十章。

[29]伏爾泰曾為其所著《風(fēng)俗論》（一七五八年）搜集有關(guān)巴拉圭耶穌會(huì)士的材料；一七五四至一七五八年間，作者又將此項(xiàng)題材寫(xiě)成重要文字多篇。本章所述，伏爾泰大抵皆有考據(jù)。

[30]圖庫(kù)曼為今阿根廷的一個(gè)省份。

[31]圣·伊涅斯（一四九一至一五五六），又名圣·伊涅斯·特·雷育拉，為耶穌會(huì)的創(chuàng)辦人。

[32]十八世紀(jì)時(shí)，耶穌會(huì)于法國(guó)索納州德雷甫城辦一刊物，名《見(jiàn)聞錄》，抨擊當(dāng)時(shí)反宗教的哲學(xué)思想。

[33]此系印第安族的一支，戴大木耳環(huán)，故被稱(chēng)為大耳人。

[34]相傳南美洲有一遍地黃金的國(guó)土，叫作黃金國(guó)，位于亞馬遜河及俄利諾科河之間，居屋皆以白銀為頂，國(guó)王遍體皆飾黃金。自馬可·波羅以來(lái)即有此傳說(shuō)，哥倫布及以后之西班牙、葡萄牙殖民冒險(xiǎn)家，均曾尋訪(fǎng)。十八世紀(jì)后期，一般人對(duì)此神奇的國(guó)土猶抱幻想。伏爾泰本章所述，均采自各旅行家之游記，其中事實(shí)與幻想，雜然并列。

[35]開(kāi)顏為南美洲東北角上一小島，屬法國(guó)。

[36]據(jù)專(zhuān)家考證，此名影射范·杜侖（Van Düren）；范為荷蘭出版商，伏爾泰謂其在版稅上舞弊，損害伏爾泰權(quán)益。

[37]索星尼派為十六世紀(jì)時(shí)神學(xué)家索星所創(chuàng)，否認(rèn)三位一體及耶穌為神之說(shuō)。

[38]馬尼教為公元三世紀(jì)時(shí)波斯人馬奈斯所創(chuàng)，是一種二元論的宗教，言原人為善神所造，其性善；今人為惡神所造，其性惡，唯認(rèn)識(shí)真理后方能解脫罪惡；并稱(chēng)世界上的光明與黑暗是永遠(yuǎn)斗爭(zhēng)不已的。

[39]此處所謂皰瘡，原是羊特有的病癥。

[40]此系指懺悔證書(shū)。今日舊教徒結(jié)婚之前，教會(huì)尚限令雙方繳納懺悔證書(shū)。街坊上的熟客即暗指教士。

[41]外國(guó)紙牌中普通最大的王牌為A，讀如愛(ài)司（As）。

[42]笛卡兒的哲學(xué)系統(tǒng)以生來(lái)自具之觀念為意識(shí)之內(nèi)容，此生來(lái)自具之觀念即名為“先天觀念”。

[43]此段故事系隱指法國(guó)有名的女演員勒戈佛灤（一六九二至一七三〇）事，生前聲名藉盛，死后教堂拒絕為之舉行葬禮，卒埋于巴黎蒲高涅街路角，塞納河畔。

[44]弗萊?。ㄒ黄咭痪胖烈黄咂吡榉▏?guó)政論家，終身與百科全書(shū)派為敵，攻擊伏爾泰尤為激烈。

[45]法老是一種紙牌的賭博。

[46]莫利尼派為耶穌會(huì)中的一支，十六世紀(jì)時(shí)由耶穌會(huì)神學(xué)家莫利尼創(chuàng)立，以調(diào)和人的自由與神的恩寵為主要學(xué)說(shuō)。

[47]此系作者影射達(dá)眠安事件：一七五七年一月五日，一個(gè)精神不健全的鄉(xiāng)下人，名叫達(dá)眠安，以小刀刺傷路易十五，卒被凌遲處死。

[48]一五九四年十二月，亨利四世被約翰·夏丹行刺；又于一六一〇年五月，被拉伐伊阿克行刺，重傷身死。以上各案均與十六七世紀(jì)的宗教斗爭(zhēng)有關(guān)。

[49]一七五七年達(dá)眠安處死以前，備受酷刑；拿過(guò)兇器的手被火焚燒，又澆以沸油及熔化的鉛。

[50]影射一七五七年三月英國(guó)海軍提督平格被殺事，因平格于一七五六年與法國(guó)艦隊(duì)作戰(zhàn)敗績(jī)。

[51]丹阿德會(huì)為舊教中的一派，十六世紀(jì)時(shí)由丹阿多主教創(chuàng)立。

[52]佛尼市游艇有名于世，舟子之善歌亦有名于世。

[53]佛尼市共和城邦的政府首長(zhǎng)，自七世紀(jì)末至十八世紀(jì)末均稱(chēng)Doge，原義為公爵，但易與普通的公爵相混，故暫譯作“執(zhí)政”。

[54]拉丁詩(shī)人維琪爾（公元前七〇至前一九年）著有未完成的史詩(shī)《埃奈伊特》，敘述荷馬史詩(shī)中的英雄定居意大利的故事，以埃奈伊為主角。全書(shū)完成的有十二卷。

[55]意大利詩(shī)人塔索（一五四四至一五九五）著有史詩(shī)《耶路撒冷之解放》。詩(shī)人阿利渥斯托（一四七四至一五三三）著有長(zhǎng)詩(shī)《狂怒的洛朗》。

[56]拉丁詩(shī)人荷拉斯（公元前六五至前八年）與當(dāng)時(shí)皇帝奧古斯德為友，尤受政治家曼塞納之知遇；荷拉斯曾于有名的獻(xiàn)詞中，言人各有愿望理想，己之理想則為抒情詩(shī)人。

[57]西塞羅（公元前一〇六至前四三年）為羅馬共和時(shí)代之政論家、演說(shuō)家。

[58]賽納克（公元前四至公元六五年）為羅馬時(shí)代哲學(xué)家，遺著除哲學(xué)論文外，尚有諷刺文集。

[59]《創(chuàng)世記》第一章有“神說(shuō)：要有光；就有光”等等之語(yǔ)，故基督教素來(lái)認(rèn)為上帝是用言語(yǔ)創(chuàng)造世界的。摩西相傳為《創(chuàng)世記》的作者；今人考證，則謂《創(chuàng)世記》系猶太人于公元六世紀(jì)時(shí)得之于巴比倫傳說(shuō)。彌爾敦詩(shī)中《失樂(lè)園》則謂彌賽亞（意為神之子）以金圓規(guī)畫(huà)出世界，使有邊際，不致浩瀚無(wú)涯。

[60]魔鬼雖從基督教觀念中來(lái)，塔索寫(xiě)之仍用異教徒筆法，與古代拉丁詩(shī)人同；不若彌爾敦之形容魔鬼，高踞于地獄之中，橫臥于火湖之上，半沉半浮，身遭縲紲。以純粹古典趣味之伏爾泰觀之，彌爾敦與塔索之描寫(xiě)，自有雅俗之分。魔鬼有許多名字，呂西番其一也。

[61]阿利渥斯托在《狂怒的洛朗》（在意大利文則為《狂怒的奧朗多》）中曾謂弗列查（Friza）之王有一兵器（火槍?zhuān)e世莫敵。彌爾敦于《失樂(lè)園》中稱(chēng)魔鬼發(fā)明槍炮以攻天堂。

[62]此為伏爾泰誤憶?！妒?lè)園》第十卷中僅言罪惡與死在地獄中等候，一知撒旦誘致亞當(dāng)與夏娃墮落一事成功，即結(jié)伴同賀，并未提及結(jié)婚。撒旦返地獄，自夸功績(jī)，上帝罰之忽為蛇形，手下諸魔亦變?yōu)樯?，并非罪惡所生產(chǎn)。

[63]《失樂(lè)園》第十一卷，天使彌蓋爾示亞當(dāng)以將來(lái)世界，有病院中各種呻吟痛苦之狀。

[64]十七世紀(jì)時(shí)服役法國(guó)的波蘭騎兵叫作波拉葛。

[65]自中古時(shí)代起，歐洲的外科手術(shù)大多操于理發(fā)匠之手；法國(guó)直至一七四三年，路易十五始下詔將外科醫(yī)生與理發(fā)匠二業(yè)完全分離。

[66]先天諧和（又譯“預(yù)定調(diào)和”）為德國(guó)哲學(xué)家萊布尼茲（一六四六至一七一六）解釋宇宙之學(xué)說(shuō)；本書(shū)中常常提到天下事盡善盡美的話(huà)，亦系萊布尼茲之說(shuō)。奇妙的物質(zhì)為笛卡兒解釋萬(wàn)物動(dòng)力的學(xué)說(shuō)，謂宇宙間到處皆有一種液質(zhì)推動(dòng)萬(wàn)物。

[67]一阿爾邦等于五十畝，每畝等于一百方尺。

[68]以上均系古希伯來(lái)族的王，見(jiàn)《圣經(jīng)》。

[69]以上均為自利提亞起至羅馬帝國(guó)為止的國(guó)王、將軍及皇帝。