| 国际金融意向书及协议-英译中 |
LETTER OF INTENT/CONTRACT
意向书/协议
To: COLLATERAL PROVIDER
致：共同提供人
This MEMORANDUM OF AGREEMENT (“Agreement”) is made and entered effective as of ____________, 2008 (“Effective Date”) by and between:
此合同备忘录（“合同”）于_________，2008签署并生效（“生效日期”）。签署双方为：
__________________, a business enterprise duly registered under the laws of [------COUNTRY-----], with correspondence address at: [-----BUSINESS ADDRESS-----], represented in this act and deed by [-----SIGNATORY NAME-----] its [---TITLE---] (“Party A”), on the one hand.
_____________________，依据[-----国家-----]的法律而正式注册成立的商务公司，通信地址为：[-----业务地址-----]，在此交易中代表人为[-----代表签字-----]，其职务为[-----职务-----]，作为本协议的甲方。
AND
及
XXXXXXX , a business enterprise duly registered under the laws of [----COUNTRY----], with correspondence address at: [-------BUSINESS ADDRESS-------] represented in this act and deed by [SIGNATORY NAME], [---TITLE---] (Including its affiliates and partners, “Party B”), on the other hand.
XXXXXXX（公司名）依据[-----国家-----]的法律而正式注册成立的商务公司，通信地址为：[-----业务地址-----]，在此交易中代表人为[-----代表签字-----]，其职务为[-----职务-----]，作为本协议的甲方（包括其下属公司和合伙人）。
WHEREAS, Party B has declared to Party A that it has access to Bank Guarantees (“BGs”) to be cut and issued by Top 25 Western European Banks, and is Ready, Willing And Able to provide a delivery system via SWIFT. The BGs are “AA” rated or better and will be supplied at an invoice price of SIXTY-SIX Percent PLUS TWO Percent (66%+2%) [Inclusive of TWO Percent (2%) Commission] of the face value of the BGs, and more particularly described as follows:
乙方向甲方声明，其能够安排西欧排名前25的银行出具银行保函（“BGs”），且准备好，愿意也能够提供SWIFT方式的传递系统。该BGs为AA级或以上级，且同时可提供一张金额为BGs面值的66%+2%（包括2%的佣金）的发票，银行保函的具体信息如下：
DESCRIPTION OF INSTRUMENTS:
Instrument: Bank Guarantee issued under ICC FORMAT 458
Age of Issues: Fresh Cut
Term: One (1) year and One (1) day.
Interest Rate: Zero Coupons
Issuing Bank: TOP 25 WESTERN EUROPEAN BANKS
Contract volume: TEN Billion EURO 10,000,000,000.oo]
With Roll Over and Extension
First Tranche: FIVE Hundred Million EURO 500,000,000.oo]
Other Tranches: (Please state Tranche Schedule)
Currency: EURO Dollars
Invoice Price: SIXTY-SIX Percent [66%) of Face Value
Commission Fee: TWO [2%] Percent of Face Value
ONE [1%] Percent each to Party A & Party B
Delivery Mode: Bank Bonded Courier
Payment Term: SWIFT wire Transfer of Fund
Beneficiary: To be completed by Party A
保函信息：
票证类型：银行保函 格式为ICC FORMAT 458
开证类型：新开
期 限：一年又一天
利 率：零息债券
开 证 行：西欧25大银行
合同金额：100亿欧元，含增值和附加部分
首期收入：5亿欧元
其余收入：（请注明收入日期表）
币 种：欧元
发票金额：面值的66%
佣 金：面值的2%，甲乙双方各得1%
递送方式：保税银行专递
支付期限：SWIFT在线资金传递
受 益 人：由甲方指定
PROCEDURE:
程序：
1. Party A signs Contract with Full Banking Co-ordinates, Non Solicitation Letter, Corporate Resolution, Client Information Sheet, Irrevocable Commission Fees Protection Agreement, Bank Commitment Letter –BCL [ Format A1], Authorization to Verify the BCL [Format A2] and enlarged scanned copy of signatory passport.
1.甲方签署附有完整银行坐标的合同书，自愿参与函，董事会决议，客户信息表，不可撤销的佣金保护协议，银行委任书[格式A1]，银行委任书的授权查询函[格式A2]和签字人护照的放大扫描件。
2. After Party B countersigns and returns the Contract with enlarged scanned copy of signatory passport to Party A. This [LOI] LETTER OF INTENT will become a full recourse Commercial Binding Contract for both Parties.
2.乙方副署并交还合同，且附上签字人护照的放大扫描件给甲方。此时意向书[LOI]即生效成为甲乙双方的有约束力的商业合同。
3. After Verification of the [BCL] BANK COMMITMENT LETTER Party B’s Bank will send the Pre-Advice of the Bank Instrument – Bank Guarantee to Party A’s Bank.
3.银行委任书签署后，乙方银行将开出银行保函的预先通知到甲方银行。
4. Within THREE [03] International Banking Days after receipt of the Pre-Advice of the Bank Guarantee, Party A’s Bank will deliver the (ICBPO) IRREVOCABLE CONDITIONAL BANK PAY ORDER VIA SWIFT MT 103 (Format B) to Party B’s Bank for the Purchase amount.
4.收到预先通知保函的三个国际银行工作日内，甲方银行将开出不可撤销的有条件银行付款指令[ICBPO]，以SWIFT MT 103方式[格式B]开至乙方银行，以准备支付额度。
5. After receipt and verification of the (ICBPO), Party B’s either Handling or Issuing Bank will send VIA SWIFT MT760 [Format C] Bank Certified Invoice providing CUSIP/Registration Numbers, ISIN Numbers, Term, Text of Instruments, Denominations, Name(s) of Issuing Bank(s), Date of Issue, Date of Maturity, and all pertinent data.
5.收到并确认不可撤消的有条件银行付款指令后，乙方可选择由自己、或责成开证行，通过SWIFT MT760发出经银行确认的发票[格式C]并提供CUSIP/注册号码、ISIN号码、条款、票证文本、面额、开证行名称、开证日期、到期日期，以及一切相关信息。
6. Party A’s Bank verifies and authenticates the instrument shall within TWO (02) International Banking Days release the funds to Party B’s designated account. Simultaneously Commission Payment to the relevant account as per [FPA] IRREVOCABLE COMMISSION FEE PROTECTION AGREEMENT shall be made together without any delay protest or delay.
6.甲方银行确认并鉴定该票证后，需在2个国际银行工作日内向乙方指定帐户划款。同时，亦应将佣金按照不可撤销的佣金保护协议内容划到相关帐户。
7. Party B’s shall within SEVENTY-TWO [72] International Banking Hours release the Consultant Fee to the Intermediaries’ designated account.
7.乙方应在72个银行工作小时内向中间人指定帐户释放咨询顾问费用。
8. Issuing bank sends the hard copy original instrument as per Party A’s Bank instructions or to Party A’s Bank VIA Bonded Courier within SEVEN (07) International Banking Days.
8.在7个银行工作日内，开证行按照甲方银行指令，通过保税银行专递开出原始票证正本，或直接将原始票证正本发给甲方银行。
9. Transaction continues according to the agreed tranche schedule.
9.交易按照双方同意的分期日程表进行。
Party A’s OBLIGATIONS:
甲方责任：
Party A confirm under penalty of perjury when he sign the LOI and other agreements/documents that he is aware of the financial facilities with his bank house. Further he confirms under penalty of perjury that the Bank Comittment Letter [BCL] will be issued simultaneously with the LOI/Contract. In the case of failure the transaction will be stopped immediately and the contract is breached.
甲方确认，伪证必罚：当签署意向书及其他协议/文件时，甲方了解其银屋的财政能力。
甲方确认，伪证必罚：银行委托书将与意向书/协议同时开出。若有违反，交易即刻停止，并视为对该协议的违约。
In any case if Party A wishes to SELL back the Bank Instrument, Party B will have the priority to BUY back at the Face Value Price of the Bank Instrument on or before the MATURITY DATE of the Bank Instrument.
在任何情况下，若甲方有意反售银行票证，且届时未超过票证期限，则乙方有以该票证面额的价格购买的优先权。
Party B’s OBLIGATIONS:
乙方责任：
Party B confirm under penalty of perjury when he countersign this LOI that he is aware of the commitment of instruments.
Party B confirm under penalty of perjury to deliver the instruments or arrange the negotiation to the provider who hold or provide the instruments.
乙方确认，伪证必罚：当乙方副署合同时，乙方了解票证的委任事宜。
乙方确认，伪证必罚：乙方将开出银行票证，或安排与持有票证人协商。
Party A’s TRANSACTING BANKING CO-ORDINATES:
甲方的交易银行坐标：
NAME OF BANK:
ADDRESS:
BANK OFFICER:
ACCOUNT NAME:
ACCOUNT NO.
SWIFT CODE:
BANK TEL:
BANK FAX:
银行名：
地址：
银行官员：
账户名：
帐号：
SWIFT代码：
银行电话：
银行传真：
Party B’s BANKING CO-ORDINATES:
乙方的交易银行坐标：
NAME OF BANK:
ADDRESS:
BANK OFFICER:
ACCOUNT NAME:
ACCOUNT NO.
SWIFT CODE:
BANK TEL:
BANK FAX:
银行名：
地址：
银行官员：
账户名：
帐号：
SWIFT代码：
银行电话：
银行传真：
CLAUSES:
子条款：
There will be no contract by either party to either bank without expressed written permission. Both parties may change banking coordinates with written notice to the other party.
除非有明确的书面许可，任何一方都不得与任何一方的银行进行沟通。双方可在书面告知对方的前提下更改银行坐标。
This is a private transaction and as such shall not be interpreted as a securities transaction as interpreted or described in the united states securities act of 1934 as amended or by the laws of any other country.
这是一个私人交易，不应被视为是证券交易，故此不受美国1934年证券法或任何其他国家证券相关条例管辖。
Non-Circumvention / Non-Disclosure rules from the International Chamber of Commerce (ICC), Paris, France, and all amendments, are hereby incorporated by reference and shall apply to all parties to this transaction. Force majeure: the force majeure exception clause of the International Chamber of Commerce (ICC Publication #421) is hereby incorporated in and made an integral part of this contract.
国际商会NCND协议及其所有增补条款应在交易中得到双方的执行。国际商会不可抗力条款也应视作本协议不可分割的一部分。
Party B warrants that the instruments are available under the terms and conditions of this document. Facsimile copies of this document shall be considered legally binding as though they were originals and copies signed at various times and locales, will be considered as one document, legally binding. Information contained herein, including banking coordinates shall be kept strictly confidential and is not to be reproduced or used in any manner whatsoever other than in connection with the execution of this transaction.
乙方担保能提供此协议所要求的相关票证。此协议的传真副本将视作同等效力，在不同时间不同地点签署的相关协议应视作同一份有效的协议。在此包含的信息，包括银行坐标等，应严格保密，除非执行交易所需，不可用于任何用途。
NON-SOLICITATION AGREEMENT:
NCND协议
I am hereby agreeing that all information received from you, your associates, organization, corporation, bank, collateral provider is a direct response to my request and is not in any way considered or intended to be a solicitation of funds/transactions/ purchase of MTNs/BGs of any sort, or any type of offering and is intended for my general knowledge only. I hereby affirm under penalty that I have requested this information from you and your organization of my own choice and free will and further that you have not solicited me in any way.
我在此声明从你方及你所在组织，机构，公司银行和共同提供人所得到的所有信息均出自我的要求，而没有在任何方式上诱使提供资金/交易/MTNs或保函购买。我在此确认，伪证必罚：我出自本人意愿要求你方提供这些信息，而绝非你方有意要诱使我进行任何活动。
In the event of a dispute concerning any aspect of the transaction, including breach of contract or claim of breach thereof, the parties agree to have the matter arbitrated under the International Chamber of Commerce (ICC) rules of conciliation and arbitration.
若针对该交易发生任何争议，包括违约或声称违约等事宜，双方同意由国际商会按照和解和仲裁规则进行仲裁。
Both parties confirm that each is fully empowered, legally qualified, and duly authorized to execute and deliver this document, and to be bound by its terms and conditions. Facsimile copies and signatures will be considered to be as legally binding as originals.
双方确认各自均完全有能力、合法、且得到正规授权以执行和发出此协议，并受该协议条款所约束。传真副本和签名将视作与原件同等效力。
We hereby declare that neither you or any other group or individual on behalf of you has solicited us further that all documents received will not be deemed or construed to be a solicitation of funds in connection with the Private Placement Transaction. We also confirm that there has not been any offer to buy or sell securities.
我们在此声明，无论你方或代表你方的任何个人或集团均没有诱使我们接收此协议，并且一切我们所接收的协议均不应被视作是诱使我们向私人安置交易提供资金的物件。我们同样要声明双方没有任何购买或出售证券的要求。
We hereby confirm that the herein specified Procedures, Terms and Conditions are fully acceptable to us, we are ready to proceed immediately and we expect your confirmation with the Banking Coordinates the SWIFT has to be sent to at your earliest possible opportunity.
我们在此确认，在此协议中注明的程序，条款，要求我们完全接受，我们已准备好可以立即执行，并希望你方在最快的时间内将附有银行坐标的确认发至我方。
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| 银行证明函-英译中 |
ON BUYER’S BANK’S LETTERHEAD
LETTER OF COMMITMENT -(FORMAT A1)
银行证明函（格式A1）
(Date)
Buyer’s code:
（日期）
买方号码：
To:
(Full Name and Address of Client)
致：
（客户全名和地址）
Dear Sir,
We [----------------------- Bank Name and Address ----------------------------------] are pleased to confirm that you have cash funds in excess of the amount
(State currency and amount in words & figures) and deposit in Account Name
[ ]and Account Number [ ]
We further confirm that the funds are good, clean, cleared funds of non-criminal origin, are from legal source and are free of any liens and encumbrances and are readily available at your demand.
We will be pleased to verify this letter to the authorized party , on a bank to bank basis
我们[银行名称和地址]非常高兴通知您，您的存款额超过以下数量（币种，金额），其帐户名为[ ]，帐号为[ ]
我们另外确认，这些资金合法，干净，无违法来源，不被抵押滞留，可以应您的要求使用。
我们非常乐意向被授权方以银行对银行的方式确认此函。
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| 国际贷款信函-英译中 |
14, September 2007
Mr. XXX Our ref: XXX XXX Enterprises Limited
Tefen
Israel
Dear Sir,
Ref: Loan Facility Request for USD 1 Billion for Projects/ XXX Enterprises Limited – Israel
回复: 关于XXX Enterprises Ltd的10亿美金项目贷款资料要求-以色列
With reference to many communications we have had over the past one week, we are pleased to offer you a loan facility from XXX Investment Company (address) will be placed.
根据上周所进行的沟通,我们非常愿意向你方提供由XXX投资公司提供的贷款资料(地址会后付)
We, XXX Limited, have been authorized to negotiate and sign the relevant contracts pertaining to this offer, and once negotiations are complete the proof of loan facility will be made available to the authorized party at the Treasury/Finance Ministry of Sri Lanka.
我们,XXX有限公司, 已被授权洽谈和签署与此贷款有关的合同,当洽谈完成后,资金证明将被发往斯里兰卡财政部有关当局.
The terms of the loan are as follows:
贷款条款如下:
Loan amount: US$ 1,000,000,000.00
贷款额: 10亿美金
Repayment period: 10 years
还贷期: 10年
Interest: 2.5% per annum (simple) payable annually.
利率: 2.5%/年,可付
Security: Sovereign Bank Guarantee issued by the Central Bank of Sri Lanka for USD 1 Billion, initially valid for 13 months renewable yearly thereafter for the full term of 10 years and one month.
担保: 斯里兰卡中央银行10亿美金皇家银行保函,初始有效期13个月,可延长至10年零1个月.
Projects: All projects relative to the loan facility should be submitted at the time of negotiation and disbursement will be made according to the following schedule:
项目: 所有与贷款有关项目应在洽谈过程中提交,支付将按照下列安排进行:
a) USD 750 Million for projects to be carried out by XXX Enterprises.
a) 7亿5千万美金的项目资金由XXX Enterprises支付
b) USD 250 million for projects to be carried out by the Government.
b) 2亿5千万美金的项目资金由政府支付
USD 1 Billion will be treated as one facility with all projects in place. Eptron Enterprises to submit reports on a monthly basis for projects including the government project.
10亿美金将被视作一笔单一的贷款,XXX Enterprises应每月提交包括政府项目在内的项目报告.
Payment: USD200 Million within 30 days from issuance of Bank Guarantee followed by payments of USD 200 million at the end of 30days from first payment date until full facility is disbursed with progress reports submitted at monthly intervals.
支付: 30天内由银行保函开证行支付2亿美金,随后30天内支付另2亿,直至全贷款支付完毕.同时需每月提交进程报告
Terms: The Central Bank of Sri Lanka must issue a letter confirming the issuance of the Sovereign Bank Guarantee upon acceptance of this offer and once negotiation is complete to, XXX Investment Company, who will show proof of funding through one of the top 25 world banks.
条款: 斯里兰卡中央银行必须开出确认函,确认当同意此贷款事宜且洽谈完成后,立即开出皇家银行保函至XXX投资公司,中奇世贸将向某家世界排名前25的银行出示资金证明.
All necessary proof as to the authenticity of the offer and proof of funding will be submitted to the authorized body of the Sri Lanka government at the time of negotiation and signing of an agreement.
洽谈及合同签署后,所有有关该贷款和资金证明可靠性的必须证明都会交至斯里兰卡政府当局.
An invitation for the negotiation of the loan facility should be sent by the government’s authorized official to XXX Limited by letter/fax or email. A representative of XXX Enterprises Ltd should be present during these discussions.
斯里兰卡政府授权官员应以信函/传真/Email方式向XXX有限公司发出有关贷款事宜的洽谈邀请函. XXX Enterprises 应有一名代表出席洽谈.
Validity: 20th September 2007.
有效期：至2007年9月20日
All agreements must be completed by 27th September 2007, and security issued on completion of all formalities.
所有协议必须于2007年9月27日完成, 担保需在所有正式程序完成后开出.
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| 宣誓书-英译中 |
BY ACCEPTING OR ACTING UNDER THE POWER OF ATTORNEY, YOUR AGENT ASSUMES THE FIDUCIARY AND OTHER LEGAL RESPONSIBILITIES OF AN AGENT ACTING ON YOUR BEHALF, AND THIS AFFIDAVIT IS FOR THE USE OF YOUR ATTORNEY (S) – IN – FACT IF EVER YOUR ATTORNEY (S) –IN– FACT ACTS ON YOUR BEHALF UNDER YOUR WRITTEN POWER OF ATTORNEY.
你的代理人基于信托的和其他关于代理人的法律责任，代表你执行业务，接受并遵守授权书内容。此宣誓书用于曾经你书面授权书授权的实际律师。
AFFIDAVIT AS TO POWER OF ATTORNEY BEING FULL FORCE
授权完全有效的宣誓书
STATE OF SHENZHEN, REPUBLIC OF CHINA
中华人民共和国深圳市
We, Mr. XXX Passport no. XXX and Ms. XXX China Passport No. XXX. Managing Director, XXX INVESTMENTS COMPANY, XXXXXX. being duly sworn , state :
我们，XXX先生，护照号XXX和XXX女士，护照号XXX，为XXX投资有限公司董事总经理，地址XXXXXX，正式宣誓声明：
1. MS. XXX Passport No. XXX, (“Principal”) THIALAND Residential signed a written Power of Attorney on February 16, 2008, appointing the undersigned as his / her attorney (s) –in-fact. ( A true copy of the power of attorney is attached hereto and incorporated herein ).
1. XXX 女士，护照号XXX（经理人），泰国居民，在2008年2月16日签署书面授权书，指定签字人为其实际律师。（授权书真实副本见附件）
2. As attorney (s) –in-fact and under and by virtue of the Power of Attorney, We have this date executed the following described instrument : We have fully authorized MS. XXX to act individually as the sole representative of the Company to execute all necessary documents on behalf of the Company in connection with the managed to provider of Bank Instruments .
2.鉴于实际律师受授权书内容，我们已操作了下述票证：我们完全授权XXX女士为单独并唯一的公司代表来为公司执行一切所需的与银行票证有关的文件。
3. At the time of executing the above described instrument We had no actual knowledge or actual notice of revocation or termination of the Power of Attorney by death or otherwise , or notice of any facts indicating the same.
3.在操作上述票证的时期，我们没有得知任何关于因死亡或其他原因废除或中止授权书的消息或提醒，或其他足以推断出废除或中止的情况。
4. We represent that the principal is now alive; has not, at any time, revoked or repudiated the power of attorney; and the power of attorney still is in full force and effect.
4.我们确认经理人现在正在履行职责，并且没有在任何时候废除或否定授权书，授权书依然完全有效。
5. We make this affidavit for the purpose of inducing to accept delivery of the above described instrument , as executed by our capacity of attorney (s) – in-fact for the Principal.
5.我们进行上述宣誓的目的包括接收经实际律师为经理人所操作的上述票证。
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| 邀请函-中译英 |
XX先生
您好！
我代表中国自动化学会诚邀贵司参与并支持中国自动化学会年度先进自动化技术主题报告会,并邀请您本人作主旨发言。
年度主题报告会与第十一届国际工业自动化与控制技术展览会（IAC2007）同期在上海光大会展中心举办，日期定在6月13－14日，目标会议听众及代表由中国自动化学会邀请，约500～600人，分别来自学术界以及机械、电气、石化/化工、钢铁、电力、能源、汽车、轻纺、建材、医药、电子、环保及市场建设港口交通等基础设施领域。举办主题报告会的宗旨部分在于引导自动化技术的发展方向和趋势，推动新技术的应用，进而提升企业自主创新能力。
中国自动化学会感谢贵司及您本人对中国自动化事业的参与和支持。我们期待着与贵司发展进一步的合作。期待着您的回复。
顺致敬意
Dear Mr. XX:
Please allow me to, in representation of Chinese Association of Automation (CAA), warmly invite your company to join the most exiting annual fair of CAA, and invite you personally to present a keynote speech in the Automation Advanced Technology Symposium.
The AAT Symposium and 11st Industrial Automation & Control Expo & Conference (IAC2007) will be held concurrently at Shanghai Everbright Conference & Exhibition Center, June 13-14, 2007. The audience and representatives of this Symposium will be invited by CAA, from different sectors including academy, mechanics, electrics, petrifaction/chemistry, steel, generation, energy, automobile, textile, construction, medicine, electronics, environment-protecting, infrastructure, etc. The final number of attendees shall be 500 - 600. The purpose of AAT Symposium is to lead the trend of automation industry, promote application of new technologies and enhance enterprises’ capability of innovation.
The CAA appreciates your warm support to the Chinese automation industry and your active involvement in this fair. Meanwhile, your intention of further cooperation will be most welcomed.
Looking forward to your favorable answer.
Sincerely Yours,
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| 提供服务协议-中译英 |
这篇协议是国际工业自动化与控制技术展览会组织方与参展商的协议，会翻这份协议，其实是义务帮某兄弟的老婆……所以说某传思果然万年好人哪……因为中文格式和行文与英文商务合同的习惯相差太远，传思跟他们沟通之后大改特改，中文就不列出了。另外传思在排版上也花了不少心思，所以干脆放上PDF文档吧。
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| 加缪与萨特节译-英译中 |
这本书已经由华师大出版了，大家如果手头凑巧有的话，可以比照下传思的翻译有什么不同。另外，英文原文部分多了很多东西，都是传思在翻的时候加上的，例如人名的统一译法，需要注意的词条等。传思还做了很多的注释，灰色字体的部分便是了。这可说是传思非常喜欢的一篇译文，虽然翻来完全没有什么好处，不过萨特和加缪都是堪称大师的哲学界传奇，通过仔细严肃的翻译过程能学到不少东西。而且学术翻译界的朋友都夸传思呢，于是传思便满足了。
Camus and Sartre
The Story of a Friendship and the Quarrel that Ended It
Ronald Aronson
Chapter 1: First Encounters
第一章 初遇
Jean-Paul Sartre让-保罗.萨特and Albert Camus 阿尔贝.加缪first met in June 1943, at the opening of Sartre's play The Flies苍蝇. When Sartre was standing in the lobby, according to Simone de Beauvoir西蒙.波娃, "a dark-skinned young man came up and introduced himself: it was Albert Camus." His novel The Stranger局外人, published a year earlier, was a literary sensation, and his philosophical essay The Myth of Sisyphus西西弗斯神话 had appeared six months previously. The young man from Algiers阿尔及尔was marooned in France by the war. While convalescing from an exacerbation of his chronic tuberculosis in Le Panelier勒庞内里尔, near Chambon尚邦, Camus had been cut off from his wife by the Allied conquest of French North Africa and the resulting German invasion of unoccupied France in November 1942. He wanted to meet the increasingly well-known novelist and philosopher—and now playwright—whose fiction he had reviewed years earlier and who had just published a long article on Camus's own books. It was a brief encounter. "I'm Camus," he said. Sartre immediately "found him a most likeable personality."
让-保罗.萨特和阿尔贝.加缪初次见面于1943年，在萨特的剧目《苍蝇》的开演仪式上。当时萨特正站在休息室里，依据西蒙.波娃的描述，“一位肤色黝黑的青年走上前来，做自我介绍：那就是阿尔贝.加缪。”一年前，他（加缪）的小说《局外人》得以出版，反响甚大，而他的哲学随笔《西西弗斯的神话》也问世于6个月之前。这位来自阿尔及尔的青年是被战争流放到法国的。在尚邦附近的小镇勒庞内里尔的休养使加缪从慢性肺结核恶化当中康复了过来，可也因为盟军对法属北非的占领，以及随后德国于1942年11月入侵法国非占领区的行动，使他与妻子分离两地。他想要见见这位声名日渐赫奕的小说作家、哲学家—和现在的剧作家—数年前，加缪就曾为这位先生的小说写过书评，而这位先生也在不日之前就加缪所著的几本书特撰了一片长文。这次见面是简短的。“我是加缪，”他说。萨特当即“觉得他有最可喜爱的人格。”
《苍蝇》：(Les Mouches, 1943)萨特知名剧作，神话悲剧奥莱斯忒（Oresteia）的现代版本。奥莱斯忒和他的姐姐伊莱克特拉是阿哥斯前国王阿伽门农的子嗣，他们的母亲克吕泰墨斯特拉与其情人埃癸斯托斯为了夺取王位，流放并杀死了阿伽门农。于是奥莱斯忒和伊莱克特拉在神的指引下回到阿哥斯，杀死他们的母亲和其情人，为父报仇。
萨特在这部作品中揉入了存在主义主题，有个场景是伊莱克特拉和奥莱斯忒同宙斯以及复仇三女神交战，这些神祗是阿哥斯的神，也是自我禁欲宗教的象征。结果，常年为人类的身份而活在耻辱中的宙斯崇拜者们因此产生了恐慌，并丧失了自我存在的意识。
西蒙.波娃：(Simone de Beauvoir, 1908.1.09 - 1986.4.14)法国著名存在主义作家，女权运动创始人之一，萨特的终身情人。著有获得法国最高文学奖--龚古尔文学奖的小说《达官贵人》，和被认为是女权运动“圣经”的《第二性》。
《局外人》：(L'étranger, 1942)阿尔贝.加缪的首部广受瞩目之作。作品着眼于描述人类社会的荒谬。其中，主人公对于杀人动机的回答：是太阳的错，是著名台词。
《西西弗斯神话》：(Le Mythe de Sisyphe, 1942)取自希腊神话中柯林斯国王西西弗斯被众神惩罚，把一块巨石推上山顶，石头因自身的重量又从山顶滚落下来，屡推屡落，反复而至于无穷的故事。这本哲学随笔构成了20世纪西方文学中最具有规模、最具有体系的荒谬哲理，与他的小说《局外人》成同构关系。最早指出用《西西弗斯神话》解释前者的是萨特。
In November, Camus moved to Paris to start working as a reader for his (and Sartre's) publisher, Gallimard伽利玛, and their friendship began in earnest. At their first get-together at the Café Flore花神咖啡馆—where Sartre and Beauvoir波娃 worked, kept warm, ate, and socialized—the three started off awkwardly. Then they started talking shop, Camus and Sartre sharing their regard for the surrealist超现实主义者 poet Francis Ponge弗朗西斯.蓬热's Le Parti pris des choses事物的偏见. What "led to the ice being broken" between them, according to Beauvoir, was Camus's passion for the theater. Camus had led an amateur political theater troupe in Algiers. "Sartre talked of his new play [No Exit]禁闭 and the conditions that would govern its production. Then he suggested that Camus should play the lead and stage it. Camus hesitated at first, but when Sartre pressed the point he agreed." They held a few rehearsals in Beauvoir's hotel room for what was to be a low-budget touring production. "The readiness with which Camus flung himself into this venture endeared him to us; it also hinted that he had plentiful time at his disposal. He had only recently come to Paris; he was married, but his wife had stayed behind in North Africa." Sartre was pleased with Camus's work in the role of Garcin伽辛, but his financial backer withdrew; this man's wife, who was to be showcased in No Exit, was arrested for suspected Resistance activity. Sartre was then offered the chance to present the play in a professional production on the Paris stage, and Camus obligingly backed out. But the friendship was cemented. "His youth and independence created bonds between us: we were all solitaries, who had developed without the aid of any 'school'; we belonged to no group or clique."
11月，加缪移居巴黎，开始为他（同时也是萨特的）出版商伽利玛做审稿工作。他们两人的友情自此诚挚起来。起初，在花神咖啡馆—萨特和波娃一起工作、取暖、就食和与社会各界人士交流的地方—他们三人在一起还颇为尴尬。后来，从分享他们对超现实主义诗人弗朗西斯.蓬热所著诗集《事物的偏见》的关注开始, 加缪和萨特有了些随性的交谈。据波娃所说，让他们之间“破除了陌生感”的，是加缪对戏剧的热情。加缪是阿尔及尔一个业余政治剧团的领头人。“萨特谈及他的新剧《禁闭》以及种种能够决定该剧演出的因素。接着他提议加缪来演绎剧中的主人公，将剧本搬上舞台。加缪起初是犹豫的，但在萨特的强调之下应允了。”为了这部预期低预算的巡演话剧，他们在波娃的旅馆房间里进行了数回排演。“那份将自己毫无保留地投入到这次尝试中去的乐愿，使加缪赢取了我们的心，这还说明他有充裕的自由支配的时间。他才到巴黎不久，已婚，但夫人远在北非。”加缪对伽辛这一角色的演绎，萨特是很满意的，然而他在财政上的支持者，也就是夫人，却由于参与抵抗组织的嫌疑而被捕。于是萨特将演出权转给巴黎演艺界的职业团体，加缪也不得不退出了。尽管如此，这份友情已然奠定。“他的年轻、独立，是联结我们的纽带：我们都是遗世独立者，没有任何学院的烙印，也不属于任何团体或派别。”
《禁闭》：(Huis-clos, 1944)又译《密室》。这部戏只有三个演员，同时自始至终同时在舞台上。大致情节是：三个人，一男两女，他们死后被安排在一个房间里。每个人都需要其中另一个人，而每一个又都妨碍另外两个人彼此依靠，最后终于没有任何一个人达到自己的愿望。这次演出大获成功。戏剧中的台词“他人，就是地狱！”成为萨特最为人熟知的一句话之一。
If the friendship seemed so easy at the beginning, one reason was that Sartre and Camus had already gotten to know each other in ways more important than a handshake. Avid readers, each absorbed in shaping his own ideas and styles, the young writers had read each other's books well before they met. Their reviews of each other's early writings are still among the most interesting and enthusiastic commentaries. Although not uncritical, Sartre's and Camus's first responses to each other express the literary and philosophical kinship that underlay their relationship. They also introduce us to one of the most important sites of their interaction for over twenty years—their sometimes direct, sometimes veiled, references to each other. From their first meeting to the last words they exchanged, we will find some of their most vital and charged encounters on paper.
如果这段友情在开始阶段看起来是那么的顺利，原因之一是萨特和加缪彼此间早已有了比一次握手更为重大的了解。两位年轻的作家，两位热切的读者，远在见面之前就读过彼此的著作，并揉取其精来构成自己的思想及风格。尽管并非毫无批判性，萨特和加缪给对方的初次评价显示了在文学和哲学两方面构成他们关系之基础的、如血缘一般的相似关联。他们时而直接，时而隐晦地引用对方做注解，则是向我们展现那长达20年以上的交流的最为重要的部分之一。从初次会面到最后一次对话，我们将从中找到一些最为关键和激烈的书面际会。
Camus discovered Sartre in October 1938 when he read and reviewed Nausea恶心. The young pied-noir (a Frenchman born in Algeria), was a fledgling reporter and author of a column entitled "The Reading Room" for an Algiers left-wing daily. He had published locally two small books of essays, The Wrong Side and the Right Side背面与场所1937 L'envers et l'endroit and Nuptials 婚礼1938 Noces, and after abandoning a first novel had begun writing The Stranger. Though only in his mid-twenties, the would-be novelist wrote remarkably self-assured responses in his literary column to the new fiction being published in Paris, including Gide's The Counterfeiters (Andre Gide) 《伪币制造者》 安德烈.纪德, Nizan's The Conspiracy尼赞(Paul Nizan) 《阴谋》, Silone's Bread and Wine面包和酒/伊尼亚齐奥.西洛内, Huxley's Those Barren Leaves阿岛士.赫胥黎（aldous huxley）：《那些贫瘠的叶子》, Amado's Bahia若热.阿马多（Jorge Amado）《巴伊亚》, and Sartre's Nausea and The Wall.
加缪是在1938年10月阅读和评论《恶心》时注意到萨特的。当时这位年轻的黑脚（阿尔及利亚出生的法国后裔）还是个初出茅庐的记者，以及阿尔及尔一份左翼日报的专栏“读书室”的专栏作家。他已经在当地出版了两本小随笔，《背面与场所》和《婚礼》，并在放弃了第一次小说尝试后开始写《局外人》。虽年不及而立，这位将来的小说家已然在他的文学专栏中以甚为确信的笔触对巴黎将要出版的小说作评，包括纪德的《伪币制造者》， 尼赞的《阴谋》，西洛内的《面包和酒》, 赫胥黎的《那些贫瘠的叶子》，阿马多的《巴伊亚》，以及萨特的《恶心》和《墙》。
《背面与场所》：(L'envers et l'endroit, 1937)也译作《正与反》，叙述了加缪自己的成长经历，并且表达了自己的世界观和人生观。
《婚礼》：(Noces, 1938)四篇狂想式的故事合集，可视作《背面与场所》中那青涩的哲学观念的补充。其基本观点是快乐与绝望相交融的必然，生命之短暂却赐予另一种形式的奖赏—人生的厚重，世界既美丽、又暴力。这些都是加缪的重要主题。加缪哲学的核心之一，在本书中有写到：“若有一种罪孽与人生为敌，与其说是绝望，不如说是对另一次人生的希望，以及对所握有的人生那贪婪不得满足的伟大的逃避。”
纪德：(André Paul Guillaume Gide, 1869.11.22 - 1951.2.19)法国作家，1947年诺贝尔文学奖的获得者。他的生涯从象征主义运动开始，直到两次世界大战之间的反殖民主义。
《伪币制造者》：(Les faux-monnayeurs, 1925)首发于《新法国评论》。其写作手法是包含大量的人物和交杂的情节。主题是原作与复制品，以及它们之间的差别。这部小说是“小说中的小说”，其主人公爱多瓦作为纪德的分身，在小说中想要写一本同样名称的小说。这部包含大量同性恋人物的作品被视作为法国新小说运动的先驱，也是如今所公认的西方经典文学作品之一。
尼赞：(Paul Nizan, 1905.2.07 - 1940.5.23)法国哲学家及作家。生于法国图尔，在巴黎求学，并于此期间同包括萨特在内的几名学生成了朋友。他后来加入了法国共产党，虽然在1939年退党，大多数作品都反映出他的政治信仰。他死于同德国人交战的二战战场。
《阴谋》：('La Conspiration, 1938)
西洛内：(Ignazio Silone, 1900.5.01 - 1978.8.22)意大利作家Secondo Tranquilli的笔名。
《面包和酒》：(Bread and Wine, 1936) 西洛内流亡时期的作品，初次发表于瑞典的一本德文刊物。同年被翻译成英文。
赫胥黎：(Aldous Leonard Huxley, 1894.7.26 - 1963.11.22)英国作家，赫胥黎家族最有名的成员之一。他的后半生，自1937年直到逝世，都在美国的洛杉矶度过。他以小说和多种多样的散文而著名于世。赫胥黎是一个人道主义者，在晚年也对灵魂和哲学迷思产生兴趣，部分学派认为他在晚年时是一位现代思想的领袖。他还因支持服用LSD(一种迷幻药)而出名。
《那些贫瘠的叶子》：(Those Barren Leaves, 1925) 讽刺小说，其主旨在于剥去那些所谓的文艺精英的伪装。
阿马多：(Jorge Amado de Faria, 1912.8.10 - 2001.8.06) 巴西现代学派作家，也许是最多产的巴西作家，但一定是巴西现代作家中最知名的一位。他的作品已被翻译成30多种文字，并经常被搬上银幕。他的作品有很多是关于巴伊亚的那些城市底层黑人以及白黑混血的。
《巴伊亚》：(Capit?es da Areia, 1936)此处应指阿马多的小说《沙之都》，讲述在巴伊亚的100个7-15岁的孤儿和弃儿所组成的、以偷盗为生的团体的故事。
《恶心》：(La Nausée, 1938) 萨特的哲学小说，被视为是法国20世纪40至50年代存在主义运动的胚芽。在这部作品中萨特探求了他将来的许多作品中都关注的、最本质的一些问题。《恶心》的表现手法是作为安东尼.罗康坦的日记而写成，那是个30岁，对自己、他人和一切物体的存在感到反胃的人。罗康坦没有朋友和亲人，觉得深深的孤独，并表达出一种对生活的荒诞进行思考后所产生的“甜腻的不适感”。他将这种精神和身体上的双重不适定位为恶心。这部小说对存在的本质，对每一个敏锐地意识到生命之终极荒谬的人所面临的挑战进行了描绘。
《墙》：(Le Mur, 1937)初次发表于1937年，并于1939年同其他作品一起作为文集出版。这是萨特最著名的5部短篇小说之一。《墙》是萨特对西班牙内战所做出的回应，在写作过程中他正在为西班牙日渐抬头的法西斯主义感到绝望无助。这部小说也勾勒出萨特的存在主义哲学观。
Camus's review of Nausea was demanding and appreciative. He was no dazzled provincial, light-years from Paris's sophistication, but a peer who deeply shared Sartre's purposes and cheered him on, only to be disappointed by what he saw at this early period as Sartre's ultimate failure. Nausea recounts the breakdown of the reassuring daily life of Antoine Roquentin安东尼.罗康坦, who is staying in a western port city and working on a biography of a Revolution-era marquis. Roquentin feels nauseated as he experiences the absurdity normally hidden by his routines, and the truth of that absurdity appears ever more sharply as his life slowly gives way around him. It is a dazzling thought-experiment, containing some marvelous characterizations and descriptions. As Camus had told a friend several months before he wrote the review, he had "thought a lot about" the book, and it was "very close to a part of me." He led off his review by asserting that "a novel is nothing but philosophy expressed in images." In a good novel, however, the philosophy becomes one with the images. Camus gave no indication of knowing that the novelist was also a philosopher who had already published a book on the imagination in 1936 and a long article entitled "The Transcendence of the Ego"《自我的超越性》 the following year. He himself had earned the dipl?me d'études supérieures (the equivalent of a master's degree) in philosophy with a thesis on Saint Augustine and Plotinus. Sartre, he insisted, broke the balance between his novel's theories and its life. As a result, its author's "remarkable fictional gifts and the play of the toughest and most lucid mind are at the same time both lavished and squandered." Lavished: each of the book's chapters, taken by itself, "reaches a kind of perfection in bitterness and truth." Daily life in Bouville布城 "is depicted with a sureness of touch whose lucidity leaves no room for hope." And each of Sartre's reflections on time effectively illustrated the thinking of philosophers from Kierkegaard索伦.克尔凯郭尔（S?ren Kierkegaard）to Heidegger. 马丁.海德格尔（Martin Heidegger）Squandered: the descriptive and the philosophical aspects of the novel "don't add up to a work of art: the passage from one to the other is too rapid, too unmotivated, to evoke in the reader the deep conviction that makes art of the novel."
加缪对《恶心》的评论既苛求又赞赏。他朴实而不绚华，不管是在物理上还是精神上都远离巴黎的喧嚣与世故，可依旧是萨特的同行者，除了因为萨特早期在他眼中那根本性的失败而产生的失望，与萨特的追求有着深深的共鸣，且鼓舞他前进。《恶心》记述了生活在西部港口城市，致力于撰写某位工业革命时期的侯爵传记的安东尼.罗康坦安逸日常生活的破败过程。罗康坦从每日规律化的生活背后发现了其中无时无刻不隐藏着的荒谬，并因此感到恶心作呕，而这份荒谬中的真实，则在他的生活从他身边慢慢褪去的过程中愈来愈鲜明。这部作品是一次摄人心魄的思考实验，内含不少绝伦的角色和描写。正如加缪在撰写书评前几个月向他某位友人所说，他对这本书“思索了很多”，因为它“与我的某部分几近相同”。他在这篇书评的开头作了如下定论：“一部小说再没有除了用想象表达哲学以外的其他功用。”在一部好小说里，哲学与想象则契合为一。在书评中，加缪并没有暗示其关于萨特除了小说以外在哲学方面的成就—于1936年出版过一本关于想象力的著作，以及来年发表了哲学长文《自我的超越性》—的了解。加缪本人则凭籍一篇关于圣奥古斯都和普罗提诺的论文获得过哲学硕士的学位。他坚称，萨特打破他所创作的小说在理论和生命之间平衡。这导致了作者“在小说方面才能的耀眼，以及知性活动的强悍、洞彻，同时却被滥用和挥霍。”滥用：小说的每一个章节，若是独立地看，“在苦涩和真实上达到了某种完美的极致。”（罗康坦）在布城的日常生活“的描写有着伸手可触般的确实感，这份确实感所带来的纤毫毕现，使得希望无处容身。”而萨特从字里行间所散发出的每一次恰到时机的闪光无不映照出从克尔凯郭尔到海德格尔的哲学思想的映像。挥霍：小说的细节刻画和哲学内涵“没能达成艺术性的完整：从这一段到那一段的转折显得太仓促，太缺乏动因，以至于无法唤起读者那源自心灵深处的、使小说可以被称为艺术的拜服。”
1936年出版一本关于想象力的著作：萨特发表过两部关于想象力的作品。对萨特而言，人类拥有想象力这一特殊的能力，并且能借此将自身至于某种精神层面的关系之中，这使得存在本身变得不太重要。在这两部作品中他批判了当时的心理学理论，并阐述了自己的观点。第一本是1936年出版的《想象力：心理学批判》(L’imagination)，也就是文中所指。第二本则是1940年出版的《想象力的心理学》(L’Imaginaire)。
《自我的超越性》：(La Transcendence de l'ego, 1936)这是萨特的早期哲学著作。在这之前萨特基本上是籍籍无名的，在法国乡下的一所学校教书，并为寻找《恶心》的出版商而困扰。此论文是萨特对现象学奠基人胡塞尔的思想进行大量研究后的产物。在文中，萨特接受了胡塞尔将现象学作为哲学手段的设想，但认为胡塞尔的错误在于将自我视为一个藏在有意识的经历身后的内在主体。同时，它还涉及到许多在《存在与虚无》中的主导命题：意识的本质、自我认知的难题、他人意识、痛苦……等等。
克尔凯郭尔（S?ren Kierkegaard, 1813 - 1855)，丹麦神学家、哲学家，存在主义的先驱。
Camus went on to praise Sartre's descriptions of absurdity, the sense of anguish that arises as the ordinary structures imposed on existence collapse in Antoine Roquentin's life, and his resulting nausea. Sartre's deft handling of this strange and banal subject moves with a "vigor and certainty" reminiscent of Kafka. But—and here Sartre differs from Kafka—"some indefinable obstacle prevents the reader from participating and holds him back when he is on the very threshold of consent." By this, Camus meant not only the imbalance between ideas and images but also Sartre's negativity. Sartre dwells on the repugnant features of humankind "instead of basing his reasons for despair on certain of man's signs of greatness." And the reviewer was also bothered by the "comic" inadequacy of Roquentin's final attempt to find hope in art, considering how "trivial" art is when compared with some of life's redeeming moments.
加缪接着赞叹萨特对荒谬的刻画，对安东尼.罗康坦的生活中由于加诸存在本身的惯常体系崩塌而产生的苦痛感受的刻画，和对因此产生的恶心作呕的刻画。萨特处理这种怪异又陈腐的主题的精妙手法，有着宛如卡夫卡般的“坚实和真切”。然则—萨特于此显示出同卡夫卡的迥异之处—“一些无法定义的障碍阻止了读者，把正要投入其中的读者从行将达到高潮的临界点前拉了回来。”在这里，加缪所指的不仅是观点和想象之间的失衡，还包括萨特的消极性。萨特执着于人类的负面特质“而非将绝望的理论建立在必然的人类伟大的表征之上。”作为评论者，萨特也困顿于罗康坦那最后寻求希望的手段—通过艺术—是如此令人讶异地单薄，鉴于艺术在那些足以救赎人生的瞬间面前是多么的“微不足道”。
Though strongly critical, Camus appreciated Sartre's ideas and enjoyed his honesty and his capacity to break new ground. The review's closing words stress his admiration:
尽管带有强烈的批判色彩，加缪击节于萨特的思想，也陶醉于他的直白和开辟新天地的能力。评论的结语强调了他的钦佩：
This is the first novel from a writer from whom everything may be expected. So natural a suppleness in staying on the far boundaries of conscious thought, so painful a lucidity, are indications of limitless gifts. These are grounds for welcoming Nausea as the first summons of an original and vigorous mind whose lessons and works to come we are impatient to see.
对作者一切皆有可期，这样的小说还是头一部。如此自在的—在知性思考的远疆徘徊的—弹性，以及如此让人痛苦的洞彻和清醒，都昭示着无可限量的才华。基于这些理由，《恶心》应作为一个具有独创力和坚实的灵魂所唤起的首部作品而受到欢呼，这个灵魂将带给我们的启示和创作令人亟不可待。
Was this merely a reviewer's posture, a way of balancing criticism with just enough praise so as to not sound peevish? The impatient critic did not have long to wait. Less than six months later, Sartre's next book fully satisfied him. In February 1939, in reviewing Sartre's collection of stories The Wall, Camus enthusiastically hailed Sartre's lucidity, his portrayal of the absurdity of existence, and his depiction of characters whose freedom was useless to them. Their negativity—if anything, stronger in The Wall than in Nausea—now troubled him less. Overwhelmed by their freedom, these people could not overcome absurdity as they bumped up against their own lives. They had "no attachments, no principles, no [Ariadne's thread阿里亚妮之线-解开谜团走出迷宫的线索]," because they were unable to act. "From this stems both the immense interest and the absolute mastery of Sartre's stories." The reader does not know what the characters will do from one moment to the next; their author's "art lies in the detail with which he depicts his absurd creatures, the way he observes their monotonous behavior."
这是否是一个评论者故作的姿态，一种用足够的赞美来中和批评以避免给人吹毛求疵感的手段？这位急切的评论家不必等得太久。不到6个月以后，萨特的下一本书彻底满足了他。在1939年2月，加缪于萨特的小说作品集《墙》的评论中热情洋溢地为萨特欢呼，为他的洞彻、为他对存在之荒谬的肖像一般的刻画、为他对笔下那些握有自由却徒然无用的人物的描写而欢呼。他们的消极性—比起《恶心》来得更甚—现在却不成问题。那些被自由所包围的人物总是跳出来跟自己的生活作对，从而无法克服荒谬。他们“没有归属，没有原则，没有阿里亚妮之线，”因为他们不能行动。“从这里，诞生了萨特笔下的故事所拥有的浓烈趣旨和无瑕技巧。”读者无法预测角色们的下一步行动，这些角色的创作者的“艺术造诣正在作者刻画荒谬生物的细节之中，正在作者监视他们的刻板行为的视角之中。”
阿里亚妮之线：(Ariadne's thread)指解开谜团走出迷宫的线索。出自希腊神话故事。阿里亚妮从智者代达罗斯那里得到一个线团，并交给忒修斯，好让他杀死怪物弥诺陶洛斯后顺着线原路走出迷宫。
Camus confessed to being unable to put these stories down. They gave their reader "that higher, absurd freedom which leads the characters to their own ends." It was a useless freedom, which "explains the often overwhelming emotional impact of these pages as well as their cruel pathos." Sartre described an absurd human condition, but he refused to flinch before it. The philosophy and the images were now in balance. Camus's conclusion indicated not only his enthusiasm for the author but his sense of common purpose with a writer who, in his two books, has been able to get straight to the essential problem and bring it to life through his obsessive characters. A great writer always introduces his own world and its message. Sartre's brings us to nothingness, but also to lucidity. And the image he perpetuates through his characters, of a man seated amid the ruins of his life, is a good illustration of the greatness and truth of his work."
加缪坦陈，这些故事让他手不释卷。这些故事给予读者“那般更上一层的、兀然的、同时也将其中的角色导向其终点的自由。”这是无用的自由，“诠释了为何这些书页能带来压倒性的感情冲击和残酷的悲凉。”萨特描述了一种荒谬的人性状态，但拒不退缩。哲学和想象于此得以平衡。加缪的结语不仅揭示其对作者的热忱，同时表明他与这位在两本书中得以直面根本问题且籍托那些教人沉迷的角色而使这个主题充满生命的作者有着共同的追求。伟大的作家总是将自己的世界和其中所要传递的信息召于世人。萨特则将我们领向虚无，却纤毫毕现的世界。他的角色们所创造的不朽图景—一个男人端坐在自己生活的废墟当中—是其作品的伟大和真实的生动写照。
Greatness and truth"—"la grandeur et la vérité." Might Sartre have seen this tribute? On his side, all we know for certain is a literary encounter that took place in fall 1942. Discovering Camus only weeks after sending off the completed manuscript of Being and Nothingness, he was moved to devote a generous, detailed, 6,000-word essay to The Stranger. In this striking article, Sartre reads that book alongside The Myth of Sisyphus, the fiction in relation to the philosophy. As he writes, let us listen to the different voices:
“伟大和真实”—也许萨特曾见过这句赞美吧？对他而言，就我们所知的范围内可以确信的是一次发生在1942年秋季的文学碰撞。萨特是在发表《存在与虚无》完整手稿的几周后注意到加缪的，出于感怀，为《局外人》特撰一篇慷慨而细致的6000字论文。在这篇引人注目的文章中，萨特将这部作品同《西西弗斯神话》放在一起比照阅读，两者在文学创作和哲学性之间存在着关联。从他的文字中，让我们来听听这不一样的言论：
《存在与虚无》：(L’être et le néant, 1943) 这部长达800页的哲学巨著从根本上对人的存在进行了本体论的分析，也是萨特从现象主义转向存在主义的标志之作。《存在与虚无》的前三部分是要解决现象学本体论的基本观点问题：萨特确定了存在的范畴，确定了自为的存在的结构与特性及其存在规律。在这个基础上，后面两部分主要探讨自为的存在与其他的自为的存在、与自在即与处境的具体关系，从而论证了人的自由，并且最终以现象学的“存在精神分析”的方法描述了自由的伦理意义，这也是“现象学本体论”的落脚点。
The absurd…resides neither in man nor in the world if you consider each separately. But since man's dominant characteristic is "being-in-the-world," the absurd is, in the end, an inseparable part of the human condition. Thus, the absurd is not, to begin with, the object of a mere idea; it is revealed to us in a doleful illumination. "Getting up, tram, four hours of work, meal, sleep, and Monday, Tuesday, Wednesday, Thursday, Friday, Saturday, in the same routine…," and then, suddenly, "the seeing collapses," and we find ourselves in a state of hopeless lucidity.
若将人和世界分开考虑，荒谬并不在任何一者当中。但人的主导特质是“存在于这个世界”，于是最终荒谬成为人性无法分离的一部分。藉此，从一开始荒谬就并非是纯粹的概念上的存在，而是在那阴森的具象中向我们展现的。“起床，有轨电车，四小时的工作，吃饭，睡觉，星期一，星期二，星期三，星期四，星期五，星期六，同样的节奏周而复始……”随后于骤然间，“所见的崩塌了”，我们发现自己处于绝望的清醒和洞彻之中。
Here Sartre is approvingly summarizing and quoting from a passage near the beginning of The Myth of Sisyphus, where Camus lays out his basic ideas. Surprisingly, the quoted passage sounds like Camus's paraphrase of none other than Roquentin's experience in Nausea. Sartre continues, in apparent agreement with Camus: "If we are able to refuse the misleading aid of religion or existential philosophies, we then possess certain basic, obvious facts: the world is chaos, a 'divine equivalence born of - exist as a result of anarchy'; tomorrow does not exist, since we all die. 'In a universe suddenly divested of illusions and lights, man feels an alien, a stranger.'"
萨特在这里无疑是概括和引用了《西西弗斯神话》开始部分的某个段落，也是加缪阐述其基本观点的部分。令人吃惊的是，所引用的这段就仿佛就是加缪关于罗康坦在《恶心》中的经历的释义。萨特带着显而易见的、对加缪充满认同的语调继续着：“若我们能够拒绝宗教或存在主义哲学那误导性的帮助，就拥有了一个明确的基础、显然的事实：这个世界是混沌的，是‘无序所孕育的神创等价品’；明天不存在，因为我们都要死去。‘在一个突然失去幻象和光的宇宙里，人类感到自己身同异类、局外人。’”
Turning directly to the context in The Myth of Sisyphus where this sentence occurs, and reading from this point forward, we are reminded of Nausea: "At any streetcorner the feeling of absurdity can strike a man in the face." And on the next page of The Myth of Sisyphus is the Sartre-like passage about daily routine collapsing, which Sartre quotes in his review. As we turn the page, Sartre's novel is mentioned explicitly: "This nausea, as a writer of today calls it, is also the absurd." Whose voice, then, is heard in the original quotation above? In a stunning reflection of kinship, Sartre enthusiastically quoted Camus—whose analysis drew upon Sartre. It is both of their voices at one and the same time.
将目光定格在这些句子于《西西弗斯神话》中的出处，并接着往下读，会令我们想起《恶心》：“荒谬，在每一个街角，都能打中一个人的面门。”《西西弗斯神话》中的下一页，则是宛如萨特般的段落，描述规律性的日常是如何崩溃，这也在萨特的评论中被引用。当我们继续翻到下页，萨特的小说就被实实在在地提到了：“这种恶心，就如一位当代作家所称，是同样的荒谬。”那么，究竟这段原文是谁的话语？萨特热忱地引用了加缪—加缪的分析又归根于萨特。这是两人共同的声音，在同一句话和同一个时间。这份源流相承着实令人哑然。
Beyond this kinship, Sartre compared Camus with Kafka and Hemingway, whom he admired, and praised The Stranger for its "skillful construction."
除此类同以外，萨特将加缪同他所佩服的卡夫卡和海明威作了比较，并称赞《局外人》的“精巧结构”。
There is not a single unnecessary detail, nor one that is not returned to later on, and used in the argument. And when we close the book, we realize that it could not have had any other ending. In this world that has been stripped of its causality and presented as absurd, the smallest incident has weight. There is no single one which does not help to lead the hero to crime and capital punishment. The Stranger is a classical work, an orderly work, composed about the absurd and against the absurd.
无一处细节不是必须，也无一处不成为下文中的伏笔，不成为论述的有机组成。当我合上这本书，我意识到这结局没有任何其他的可能。在这个被剥去偶然性和呈现着荒谬性的世界中，最微小的事件也有其重。一切细节，无一不是将主角导向犯罪和死刑的原因。《局外人》是一部经典之作，一部慎密之作，关于荒谬又反对着荒谬。
The author of Nausea obviously admired the imaginative power of The Stranger. The stark simplicity of Camus's language, his ability to evoke the physical, the unforgettable descriptions of the funeral vigil, the next morning's procession, and Meursault's daily routines combine with more disturbing aspects—Meursault's lack of normal human emotion, his mindless murder of the Arab, the prosecutor's outrage at the young man's indifference toward his mother's death, his own defiance of the jury and its sense of propriety, as well the improbability of a death sentence for a white man who has killed an Arab in Algeria—to create the great novel of French Algeria. But how did the author of Being and Nothingness respond to The Myth of Sisyphus? Having just completed one of the most original and profound philosophical constructions of the twentieth century, Sartre showed respect for the philosophical essayist who, "by virtue of the cool style of The Myth of Sisyphus" as well as its subject, "takes his place in the great tradition of those French moralists" regarded as Nietzsche's forerunners. "The turn of his reasoning, the clarity of his ideas, the cut of his expository style and a certain kind of solar, ceremonious and sad sombreness, all indicate a classic temperament."
这位《恶心》的作者（萨特）显然很钦赏《局外人》中虚构的力量。加缪式语言的刻骨简朴，那种唤起感官的才能，那教人难忘的、关于葬礼守夜的描写，那第二天早上的送葬队伍，以及默尔塞的规律化日常生活连同那些更加令人侧目的片段—默尔塞对标准人类情感的缺乏，他杀害那名阿拉伯人时的随性淡然，检察官指责他对母亲的死无动于衷时的勃然怒火，他（默尔塞）对陪审团的藐视和陪审团那规规矩矩的气氛，还有一个白人在阿尔及利亚杀死一名阿拉伯人后被判死刑的不合常理—这一切造就了这部法属阿尔及利亚的伟大小说。那么，《存在与虚无》的作者（萨特）又是如何回应《西西弗斯神话》的呢？萨特，方才完成了20世纪中最具原创性和深度的哲学体系之一，就把敬意送给了这篇哲学论文的作者：“凭借《西西弗斯神话》洗练的风格”和主题，“在那些法国伦理学者的伟大传承中取得了自己的一席之地”此处的伦理学者是指尼采的前人们。“理性的多向，观念的明晰，阐述风格的简洁，以及某种确确实实的，如太阳般夺目、庄重又悲哀的阴沉，这一切都彰显出一份卓尔不凡的气质。”
Just as Sartre must have noticed that The Stranger came alive as fiction in ways that his own Nausea did not—as Camus had astutely pointed out four years earlier—so also he must have seen that for all its appeal as popular philosophizing The Myth of Sisyphus was the work of a dabbler in philosophy and not a systematic builder of ideas. Camus briefly dismissed existentialists such as Jaspers雅斯贝尔斯, Heidegger, and Kierkegaard en route to insisting that nothing could overcome life's absurdity. Sartre, on the other hand, had spent years working through the phenomenology of Heidegger and Husserl胡塞尔 until he synthesized them in Being and Nothingness into a work that sought to penetrate the very nature of being. Starting with Cartesian 笛卡尔的individual consciousness, Sartre carefully described basic structures of existence, fundamental human projects, and characteristic patterns of behavior such as bad faith. By the end of the book he was poised to follow his philosophy's implications, as he did over the next several years, into virtually every aspect of existence—from daily life and politics to ethics, artistic creation, and the nature of knowledge. In The Myth of Sisyphus, on the other hand, starting from the premise that "the meaning of life is the most urgent of questions," Camus stayed on the terrain of experience and its frustrations rather than pursuing "the learned and classical dialectic." Thus both The Myth of Sisyphus and Being and Nothingness began with the absurd and exuded the same zeitgeist; yet they were vastly different.
正如萨特必然注意到《局外人》以一部小说的形式栩栩如生，而他自己的《恶心》却没有做到—就像加缪四年前敏锐的洞察力所指出的那样—他也必然看出《西西弗斯神话》，由于它所展现出的一切通俗化的哲学思维，只是一本哲学方面的呓语之作，而非系统性的思想构筑。加缪于行文中简单地否定了诸如雅斯贝尔斯，海德格尔，克尔凯郭尔等存在主义哲学家，以坚持：没有什么可以超越生命的荒谬。萨特则不同，他在研究海德格尔和胡塞尔的现象学方面耗费了数年时间，直到能够将其思想融入《存在与虚无》之中，使这部著作能够去尝试着洞穿存在的真正本质。萨特从笛卡尔的个人意志入手，审慎地描述了存在的基本构架，人类的体系根源，和诸如恶劣的信仰之类的行为的特征模式。在这本书的结尾他开始顺着自己的哲学寓意前进，一如他在之后数年内所做的那样，探入存在的每一个层面和部分—从日常生活和政治到伦理、艺术创造，以及知识的本源。在《西西弗斯神话》中，则相反地，加缪是从一个假设“生活的意义为所有疑问中最紧要的一个”开始，将笔锋逗留于存在和它所带来的挫折之上，并没有追求“学术的和经典的辨证”。于是可以说，《西西弗斯神话》和《存在与虚无》皆从荒谬开始，也排斥了同一个时代精神，然而他们却大相径庭。
Just how different is conveyed joltingly in a single, nasty "by the way": "Camus shows off a bit by quoting passages from Jaspers, Heidegger, and Kierkegaard, whom, by the way, he does not always seem to have quite understood." The philosopher, agrégé from the Ecole Normale Supérieure, puts down the philosophizer, dipl?me d'études supérieure from the University of Algiers.
这种大相径庭从一个不怎么友善的“顺便一提”中猛然出现：“加缪对于雅斯贝尔斯、海德格尔和克尔凯郭尔的引用显示了他的一些学识，顺便一提的是，他看来并非总是能够理解这些内容。”这位哲学家、高等师范学院的毕业生（萨特），给那位思考哲学的人、阿尔及尔大学的硕士生（加缪），送去了这样一个贬抑。
Perhaps this is why Camus was not thrilled by Sartre's article. In a letter to his teacher Jean Grenier让.格雷尼耶, who published his own review of The Stranger in the very same issue of Cahiers du Sud《南方杂志》, Camus reacted to Sartre on Camus:
也许，加缪正是因此而未对萨特的文章报以太大的感怀。在一封致自己的导师让.格雷尼耶（格雷尼耶也为《局外人》写了一篇评论，正发表在同一本刊物《南方杂志》的同一期上）的信中，加缪对萨特给他的评论做出了回应：
Sartre's article is a model of "taking apart." Of course, every creation has an instinctive element which [he] does not envision, and intelligence does not play such an important role. But in criticism this is the rule of the game, which is fine because on several points he enlightened me about what I wanted to do. I also see that most of his criticisms are fair, but why that acid tone?
萨特的评论是典型的“拆散”。固然，每一种创造都有之前所不可预计的本能元素，对此知性并不占主导的作用。然则，在批评界这正是游戏规则所在，这并不坏，因为在某些方面他给了我启迪，让我明白我究竟想做的是什么。我同样认为他的大部分批评是中肯的，但为何要用那种酸讽的语气呢？
Acid dissolves, after all, takes things apart. Perhaps the remark about tone means no more than Camus's discomfort at seeing his work being taken apart and explained. Clearly uneasy with being put under Sartre's microscope, Camus defends himself by opposing his instinctive creativity to Sartre's critical acuity, even while conceding that the latter requires more intelligence.
毕竟，酸讽溶解并拆散一切。也许，这段对于语气的评价所要表达的并不外乎加缪见到自己的作品被拆散分解、加以分析后的不快。加缪显然觉得在萨特的显微镜下是很不自在的事，于是作出了防卫，以自己本能性的创造来回击萨特批判性的尖锐，纵使依旧做出让步，承认萨特的尖锐需要更多的知性。
Sartre's put-down may well have been repayment for a slight the reader will have noticed in a passage from The Myth of Sisyphus quoted above: "this nausea, as a writer of today calls it, is also the absurd." Three years earlier Camus had referred to Sartre the author of novels and short stories as a great writer. Now, relying on the ideas of Nausea, and having mentioned Nietzsche, Schopenhauer亚瑟.叔本华(Arthur Schopenhauer）, and Jaspers by name, Camus gives his peer only the most oblique mention. The anonymous "writer of today," thereby placed on a lower level than the named great thinkers, in turn demonstrates his own ability not only to analyze and even cuff a young upstart but also to take the opposite tack, devoting considerable space in his article to generously showing how Camus fits into the aristocracy of literature and ideas.
萨特的贬抑之辞，也许是得到了一点小小的报复。读者能从前文所引的西西弗斯神话中的某段话看到“这种恶心，就如一位当代作家所称，是同样的荒谬。”就在三年前，加缪还将这篇小说以及其他短篇的作者萨特提及到伟大的高度。现在，围绕着《恶心》的主题，又具体提到了尼采，叔本华，雅斯贝尔斯的姓名，加缪只是轻描淡写地提及这位同时代的作者。这位匿名的“当代作家”，这位被放在较前述几位伟大思想家较低的位置的“当代作家”，于是反过来表现出自己不光能分析甚至训责年轻的后起之秀，也有迥然不同的一面，譬如在自己的文章中慷慨地用浓墨重笔将加缪列入文学和思想的圣殿之序。
In addition to revealing a potential for prickliness toward each other, these remarks remind us that the two men's kinship was not sameness. In addition to their mutual praise and sense of discovery, these texts suggest many differences between Sartre and Camus. Sartre had a more negative and Camus a more positive view of both nature and human reality. Merely to open The Stranger alongside Nausea is to be struck by the contrast between Meursault/Camus's dazzling physicality and Roquentin/Sartre's famous disgust for the physical. Camus reveled in the sensuous world of North Africa, as in Nuptials 婚礼, and his reader can hardly ignore its intensity and its pleasures. Sartre's writing never embraced the physical world or the body in the direct, unquestioning, and often joyous way so natural to Camus. Indeed, one of the most striking contrasts in modern fiction, as Camus himself knew, is that between the gray, ugly Bouville—"Mudville"—of Nausea and The Stranger's bright, shimmering port city, its beach, and its surrounding countryside, Le Havre 勒阿弗尔and Algiers.
除了表现出对彼此都有尖刻的倾向，这些评价提醒我们两人之间的相似亦非完全雷同。这些文字说明他们有着能发现和赞扬彼此的共同点，也暗示着萨特和加缪之间的种种差异。关于自然和人类的真实，萨特更为消极，加缪则更加积极。只需将《局外人》和《恶心》并排打开，默尔塞（加缪）所拥有的教人惊羡的肉体和罗康坦（萨特）对肉体那出了名的厌恶之间所产生的反差就足以让人大受冲击。加缪沉迷于北非那怡人感官的环境，正像《婚礼》那样，他的读者无法不注意到其中的扑面浓郁和快乐气息。对加缪来说，用直白、无疑且通常是欢快的笔触来描写物质世界和肉体是丝毫不奇怪的，而萨特的写作中则从来不包容这些。千真万确的是，如加缪自己所认识到的，现代小说当中最令人过目难忘的反差之一便是《恶心》中那个灰色、丑陋的波城，和《局外人》中那个明亮、到处泛着微光的港口城市，以及它的海滩、周围的田野之间的反差。这，是勒阿弗尔和阿尔及尔的反差。
勒阿弗尔是《恶心》的舞台—那个港口城市的原型，而《局外人》的故事则发生在阿尔及利亚。
Their reviews of each other point up another key difference. Although both wrote important works of philosophy and fiction and successfully tackled a number of other genres, by temperament the one was primarily a philosopher, absorbed with theories and general ideas, the other primarily a novelist, most comfortably capturing concrete situations—Camus's distinction between "intelligence" and the "instinctive element." The brilliant young philosopher took absurdity as his starting point and slowly, in the five years between Nausea and Being and Nothingness, explored how human activity constitutes a meaningful world from brute, meaningless existence. The philosophizing novelist built an entire worldview on the sense that absurdity is an unsurpassable given of human experience.
他们对彼此的评价强调了另一个关键的差异。虽然双方都写过重要的哲学论述和小说，也成功尝试过一些其他种类的创作，从气质上讲，一个是骨子里的哲学家，浸淫于理论和大概念，另一个是骨子里的小说家，沉迷于捕捉具象的实景—这正是加缪给“知性”和“本能元素”所定义的区别。这位才华横溢的年轻哲学家将荒谬视作起点，在《恶心》和《存在与虚无》之间的五年间漫漫地求索人的活动是如何于残忍又无意义的存在中构成一个有意义的世界。那位涉足哲学的小说家则将整个世界观建立在荒谬是人的存在所无法克服的认识之上。
Despite these differences, the two writers' initial admiration for each other sprang from the closeness of their starting points and the similarity of their projects. Each was trying make his mark in fields kept quite distinct in French education and culture. Each one immediately noticed that the other was writing both philosophy and literature. And each immediately saw how much they shared. Their writing, with its unconventional plots and seemingly unmotivated characters, stressed that existence was absurd. They faced this absurdity honestly and lucidly, and they agreed that most people (including philosophers) did not do so. They prized living authentically.
尽管有这些差异，两位作家最初的彼此钦佩是来自他们各自起点的相近和各自目标的相似。每一个都在尝试在远离法国教育和文化的领域内建立自己的坐标。每一个都立刻注意到对方同时在论述哲学和创作文学。每一个都立刻发觉彼此之间所共有的是多么丰富。他们的写作，用着背离传统的情节和看似毫无行动原则的角色，强调着存在即是荒谬。他们直刺刺地、万分清醒地面对这种荒谬，他们认为大部分人（包括哲学家）都不会如此面对。他们发自内心地珍视生活。
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| 李维-罗马建城以来史节译-英译中 |
这本书可能会是传思的一生挚爱吧，曾经为了想读这本书的原文而去学拉丁文。
The History of Rome
Titus Livius Editor Ernest Rhys Translator Rev. Canon Roberts
J.M. Dent and Sons
London
E.P. Dutton and Co.
New York
1912
PREFACE
Whether the task I have undertaken of writing a complete history of the Roman people from the very commencement of its existence will reward me for the labour spent on it, I neither know for certain, nor if I did know would I venture to say. For I see that this is an old-established and a common practice, each fresh writer being invariably persuaded that he will either attain greater certainty in the materials of his narrative, or surpass the rudeness of antiquity in the excellence of his style. However this may be, it will still be a great satisfaction to me to have taken my part, too, in investing, to the utmost of my abilities, the annals of the foremost nation in the world with a deeper interest; and if in such a crowd of writers my own reputation is thrown into the shade, I would console myself with the renown and greatness of those who eclipse my fame. The subject, moreover, is one that demands immense labour. It goes back beyond 700 years and, after starting from small and humble beginnings, has grown to such dimensions that it begins to be overburdened by its greatness. I have very little doubt, too, that for the majority of my readers the earliest times and those immediately succeeding, will possess little attraction; they will hurry on to these modern days in which the might of a long paramount nation is wasting by internal decay. I, on the other hand, shall look for a further reward of my labours in being able to close my eyes to the evils which our generation has witnessed for so many years; so long, at least, as I am devoting all my thoughts to retracing those pristine records, free from all the anxiety which can disturb the historian of his own times even if it cannot warp him from the truth.
The traditions of what happened prior to the foundation of the City or whilst it was being built, are more fitted to adorn the creations of the poet than the authentic records of the historian, and I have no intention of establishing either their truth or their falsehood. This much licence is conceded to the ancients, that by intermingling human actions with divine they may confer a more august dignity on the origins of states. Now, if any nation ought to be allowed to claim a sacred origin and point back to a divine paternity that nation is Rome. For such is her renown in war that when she chooses to represent Mars as her own and her founder's father, the nations of the world accept the statement with the same equanimity with which they accept her dominion. But whatever opinions may be formed or criticisms passed upon these and similar traditions, I regard them as of small importance. The subjects to which I would ask each of my readers to devote his earnest attention are these-the life and morals of the community; the men and the qualities by which through domestic policy and foreign war dominion was won and extended. Then as the standard of morality gradually lowers, let him follow the decay of the national character, observing how at first it slowly sinks, then slips downward more and more rapidly, and finally begins to plunge into headlong ruin, until he reaches these days, in which we can bear neither our diseases nor their remedies.
There is this exceptionally beneficial and fruitful advantage to be derived from the study of the past, that you see, set in the clear light of historical truth, examples of every possible type. From these you may select for yourself and your country what to imitate, and also what, as being mischievous in its inception and disastrous in its issues, you are to avoid. Unless, however, I am misled by affection for my undertaking, there has never existed any commonwealth greater in power, with a purer morality, or more fertile in good examples; or any state in which avarice and luxury have been so late in making their inroads, or poverty and frugality so highly and continuously honoured, showing so clearly that the less wealth men possessed the less they coveted. In these latter years wealth has brought avarice in its train, and the unlimited command of pleasure has created in men a passion for ruining themselves and everything else through self-indulgence and licentiousness. But criticisms which will be unwelcome, even when perhaps necessary, must not appear in the commencement at all events of this extensive work. We should much prefer to start with favourable omens, and if we could have adopted the poets' custom, it would have been much pleasanter to commence with prayers and supplications to gods and goddesses that they would grant a favourable and successful issue to the great task before us.
从最初开始记述罗马帝国的人民所经历的完整历史――这就是我正在进行的工作。很难说我是否能得到跟付出的努力相应的回报，其实即使知道我也会缄口 不提，因为这是一项经年而共同的事业，每个精力充足的作者都会因不同的原因有这个念头，觉得自己的作品会或是做出比前人更准确的记述，或是构筑超越前人的 粗陋的优雅风格。不管眼下的这一部会如何，都将带给我极大的满足，只因为我也参与其中，可以竭尽所能，鼓起更大的兴致，完成世界第一帝国的编年记录。倘 若，在如此之多的作者中我的名字会显得黯然无光，我也将为那些超越了我的光华而欣然。
进一步说，这个主题需要的努力是惊人的。罗马历史前溯达700多年，从一个细小且卑微的发端演变为如今的规模，甚至历史本身也快要承受不了这份壮 阔。同时我还非常确信，我的大多数读者对最初及紧接着的一段并无太大兴趣，他们会急于翻到近现代部分，看看帝国千百年来的无上权威是如何被内部的衰败所消 弭。而反过来，我倒可以在这点上获得另一份回报：对常年以来我们这一代所亲身感受的罪恶视而不见。至少，在我把全部心力集中到追溯那些远古的清朗的史料中 时，我可以从一切烦恼焦急中解脱，享受属于历史学者的快乐时光――诚然，这并不足以让我彻底忘记现实。
在罗马城建立之前的历史――或者说，传说――更适合于诗歌的创作而不是历史学者作权威的记录。我并不打算去确定这些传说的正确与否，因为我们应该 允许我们的祖先，为了给国家的诞生以更巍然的尊严，把人和神的事迹交错在一起来记述和流传。现在，如果有一个国家，理当被认可他们所宣称的神圣起源，这个 国家就是罗马。凭籍战场上所堆积的无数荣耀，全世界都――如同认同罗马的统治一样――认同战神Mars是罗马帝国的祖先，是罗马创始人的生父。至于对此会 产生的观点和批评，我全然不关心，我只恳请读者投以最热切的目光的，是初期社会的生活和道德；是通过国内的民主和国外的战事赢得和扩张罗马的统治地位的伟 人们和他们的人格；以及在随后的道德没落中，国家的传统和精神沦丧的轨迹：如何从一开始慢慢下降，又越来越快，直至不可收拾地堕落到今天的地步的。现在的 我们既无法忍受眼前的流弊，又无法承受前人疗法的苛烈。
在历史学习过程中意想不到的有益且丰富的收获，正如你所见，源于清晰明了、形形色色的史实和史料。从中你和你的国家可以找出值得借鉴的，也可以找 出那些有着祸害的开端和灾难的后果的来防微杜渐。然而，即使如上种种，除非我被我对工作的情感所误导，我还是要宣称――没有任何国家，无论现存或曾经存 在，比罗马更为强大，道德更为纯洁，有着更多动人的故事，或者比罗马更晚地受到了贪婪和奢侈的毒害，或者对贫穷有着更高和更长久的歌颂――因为贫穷是源于 欲求的淡泊。在稍后的年代里贪婪伴随财富而来，享乐主义的愈演愈烈带给人们毁灭自我的迷乱，和放纵自我的性乱。批评有时也许是必要的，但如果是在这部深远 的作品开头，作为一切的起点出现，就不令人欢迎了，这里自然是应有一个好的征兆，或者，按诗歌的传统，以祷告作为开始，将更令人欣然。
在此乞求神灵们，请赋予这项事业以恩惠和成功。
1.13
Then it was that the Sabine women, whose wrongs had led to the war, throwing off all womanish fears in their distress, went boldly into the midst of the flying missiles with dishevelled hair and rent garments. Running across the space between the two armies they tried to stop any further fighting and calm the excited passions by appealing to their fathers in the one army and their husbands in the other not to bring upon themselves a curse by staining their hands with the blood of a father-in-law or a son-in-law, nor upon their posterity the taint of parricide. "If," they cried, "you are weary of these ties of kindred, these marriage-bonds, then turn your anger upon us; it is we who are the cause of the war, it is we who have wounded and slain our husbands and fathers. Better for us to perish rather than live without one or the other of you, as widows or as orphans." The armies and their leaders were alike moved by this appeal. There was a sudden hush and silence. Then the generals advanced to arrange the terms of a treaty. It was not only peace that was made, the two nations were united into one State, the royal power was shared between them, and the seat of government for both nations was Rome. After thus doubling the City, a concession was made to the Sabines in the new appellation of Quirites, from their old capital of Cures. As a memorial of the battle, the place where Curtius got his horse out of the deep marsh on to safer ground was called the Curtian lake. The joyful peace, which put an abrupt close to such a deplorable war, made the Sabine women still dearer to their husbands and fathers, and most of all to Romulus himself. Consequently when he effected the distribution of the people into the thirty curiae, he affixed their names to the curiae. No doubt there were many more than thirty women, and tradition is silent as to whether those whose names were given to the curiae were selected on the ground of age, or on that of personal distinction-either their own or their husbands'-or merely by lot. The enrolment of the three centuries of knights took place at the same time; the Ramnenses were called after Romulus, the Titienses from T. Tatius. The origin of the Luceres and why they were so called is uncertain. Thenceforward the two kings exercised their joint sovereignty with perfect harmony.
于是那些导致了战争的塞班女人，在悲痛中抛弃了女性的恐惧。她们冲进战场，披头散发，衣衫凌乱；她们迎着往来的投枪，毫无惧色；她们来回奔走，在交战的两军之间呼喊，想要制止战斗，想要恳求这一边的父亲和那一边的丈夫冷静下来，不要让双手沾上自己亲人的鲜血而遭致诅咒，不要让自己的后代背负弑父的罪名。“如果，”她们哭喊道，“你们如此厌倦这些血缘的羁绊，这些婚姻的联结，就把你们的怒火朝向我们吧。是我们酿成了这场灾祸，是我们害死了自己的丈夫和父亲。让我们去死吧，这总好过失去你们中的任何一个，成为寡妇或是孤儿。”两边的战士和首领同时为之动容，霎那间战场鸦雀无声。随后将军们进一步达成了约定，这不仅仅带来了和平，还使两个民族融合为一个国家，尊贵的权力由双方分享，政府的所在地则设在罗马。从那以后城市的规模扩大了一倍，人们将自己称为奎里特人，作为对塞班人的一种礼让，因为他们以前的首都叫奎里。为了纪念这场战斗，柯提斯将马从沼泽中驱至安全地面的地点被命名为柯提湖。这愉悦的和平，使一场可悲的战斗嘎然而止，也让塞班的妇女更受她们丈夫和父亲的喜爱。当然最喜爱她们的还是罗缪拉斯自己，当他把人民划分为三十个库里的时候，相应地，三十个塞班女性的名字被用来作库里的命名。毫无疑问，塞班女人的数量远不止三十，至于究竟是按年龄来选择，还是按她们或她们丈夫的成就和声望来选择，还是纯粹凭天意决定，历史保持了缄默。同一时期，罗缪拉斯还建立了三个骑兵百人队。原来的罗马人，以罗缪拉斯的名字被命名为罗曼人；新加入的塞班人则以他们的领袖提特斯塔提斯之名被称为提特人。至于卢克人和他们名称的由来便不得而知了。从此两位国王用最和谐的方式开始了他们的共同统治。
1.16
After these immortal achievements, Romulus held a review of his army at the "Caprae Palus" in the Campus Martius. A violent thunderstorm suddenly arose and enveloped the king in so dense a cloud that he was quite invisible to the assembly. From that hour Romulus was no longer seen on earth. When the fears of the Roman youth were allayed by the return of bright, calm sunshine after such fearful weather, they saw that the royal seat was vacant. Whilst they fully believed the assertion of the senators, who had been standing close to him, that he had been snatched away to heaven by a whirlwind, still, like men suddenly bereaved, fear and grief kept them for some time speechless. At length, after a few had taken the initiative, the whole of those present hailed Romulus as "a god, the son of a god, the King and Father of the City of Rome." They put up supplications for his grace and favour, and prayed that he would be propitious to his children and save and protect them. I believe, however, that even then there were some who secretly hinted that he had been torn limb from limb by the senators-a tradition to this effect, though certainly a very dim one, has filtered down to us. The other, which I follow, has been the prevailing one, due, no doubt, to the admiration felt for the man and the apprehensions excited by his disappearance. This generally accepted belief was strengthened by one man's clever device. The tradition runs that Proculus Julius, a man whose authority had weight in matters of even the gravest importance, seeing how deeply the community felt the loss of the king, and how incensed they were against the senators, came forward into the assembly and said: "Quirites! at break of dawn, to-day, the Father of this City suddenly descended from heaven and appeared to me. Whilst, thrilled with awe, I stood rapt before him in deepest reverence, praying that I might be pardoned for gazing upon him, 'Go,' said he, 'tell the Romans that it is the will of heaven that my Rome should be the head of all the world. Let them henceforth cultivate the arts of war, and let them know assuredly, and hand down the knowledge to posterity, that no human might can withstand the arms of Rome.'" It is marvellous what credit was given to this man's story, and how the grief of the people and the army was soothed by the belief which had been created in the immortality of Romulus.
在做出这些不朽的功绩后，罗缪拉斯在马提斯平原检阅了他的军队。此时雷暴突至，罗缪拉斯的身影就这样消失在降临的浓厚云块中，并再也没有出现。当光明重现，祥和的阳光消散了方才罗马人心中的恐怖，他们发现他们已经失去了无上尊位的拥有者。在王身边的元老们的话得到了信任，王已被来自天神世界的飓风接走了。如同突丧亲友的人一样，人们在害怕和悲痛中一时口不能言，直到很久之后，在少数人的带头下，所有在场者都开始赞美罗缪拉斯：“神，神的子嗣，罗马的父亲和创建者。”他们献出贡品，乞求他能赐福和保护他的子民。而我相信，即使在那时也有人因元老们的话而些微，但撕心裂肺地悲郁。――如是便是流传至今的传说所提供的模糊的记述。而接下来要说的，是一个非常盛行的故事，毫无疑问地源自于人们对罗缪拉斯的崇敬和当时失去他的惊慌。而这个人的机敏和手段，也使得这个传说更入人心。据说，玻库拉 尤利阿斯－一位地位十分崇高的人――见到人们是多么地为王的离去而伤心，又是多么地怨恨元老院，于是来到人们集会的地方，说：“奎里特人啊！今日拂晓，城市之父突然降临于我面前。我敬畏得颤抖，心怀着最高的崇敬，失去灵魂地站在他的身前，祷告着要为直视他的亵渎而赔罪。‘去吧’他说，‘告知罗马人民，这是上天之意，要我罗马执世界之牛耳；让他们从此全心致力于战事；让他们彻底确信，并传嘱后代，无有人间力量，可对抗我罗马大军。’”人们疯狂地相信他的叙述，而悲痛也因对不朽的罗缪拉斯的信仰而得到缓和。
1.29
Meanwhile the cavalry had been sent on in advance to conduct the population to Rome; they were followed by the legions, who were marched thither to destroy the city. When they entered the gates there was not that noise and panic which are usually found in captured cities, where, after the gates have been shattered or the walls levelled by the battering-ram or the citadel stormed, the shouts of the enemy and the rushing of the soldiers through the streets throw everything into universal confusion with fire and sword. Here, on the contrary, gloomy silence and a grief beyond words so petrified the minds of all, that, forgetting in their terror what to leave behind, what to take with them, incapable of thinking for themselves and asking one another's advice, at one moment they would stand on their thresholds, at another wander aimlessly through their houses, which they were seeing then for the last time. But now they were roused by the shouts of the cavalry ordering their instant departure, now by the crash of the houses undergoing demolition, heard in the furthest corners of the city, and the dust, rising in different places, which covered everything like a cloud. Seizing hastily what they could carry, they went out of the city, and left behind their hearths and household gods and the homes in which they had been born and brought up. Soon an unbroken line of emigrants filled the streets, and as they recognised one another the sense of their common misery led to fresh outbursts of tears. Cries of grief, especially from the women, began to make themselves heard, as they walked past the venerable temples and saw them occupied by troops, and felt that they were leaving their gods as prisoners in an enemy's hands. When the Albans had left their city the Romans levelled to the ground all the public and private edifices in every direction, and a single hour gave over to destruction and ruin the work of those four centuries during which Alba had stood. The temples of the gods, however, were spared, in accordance with the king's proclamation.
与此同时，为了将城中的人民迁往罗马，骑兵们被率先派了过去，紧随其后的是担负着摧毁空城使命的整支罗马军团。当他们通过城门时，所看到的，不是城门被粉碎后的混乱，不是城墙被推倒时的恐慌，不是城市被陷落时席卷一切的呐喊、冲杀、剑影和火光，相反，只有无法用言语描述的压抑和沉默。那些被悲伤所石化的心灵，又被恐惧夺去了思考，只能无助地企盼别人的建议；甚至不知道该带走什么，又该留下什么；甚至这一秒钟在门槛上伫立，下一秒钟又出现在屋里，向这个家投去最后茫然的一眼。但终于他们被唤醒了――骑兵们要他们立即启程的大声命令；从城市每个角落传来的建筑物坍塌的声音；从四处涌起，如迷雾般笼住了一切的沙尘。他们带着匆匆整理的细软，离开了城市，离开了生长的家和家中的温暖，离开了家族世代尊奉的神祗。街上立刻被不间断的行列所充满，面对所有人所遭受的共同的不幸，终于，女人们开始痛哭，男人们也无声地流下热泪。在哭声和泪水中被敌人占据的寺院依旧庄严，而其中供奉的神灵却如同囚犯。当阿尔巴人悉数离开后，罗马军团将一切曾经的公众和私人生活的痕迹夷为平地，将这一刻定格为见证阿尔巴城四个世纪文明的终止符。而唯有众神的庙宇则依国王的命令得以幸存。
21.30
When Hannibal had made up his mind to go forward and lose no time in reaching Italy, his goal, he ordered a muster of his troops and addressed them in tones of mingled rebuke and encouragement. "I am astonished," he said, "to see how hearts that have been always dauntless have now suddenly become a prey to fear. Think of the many victorious campaigns you have gone through, and remember that you did not leave Spain before you had added to the Carthaginian empire all the tribes in the country washed by two widely remote seas. The Roman people made a demand for all who had taken part in the siege of Saguntum to be given up to them, and you, to avenge the insult, have crossed the Ebro to wipe out the name of Rome and bring freedom to the world. When you commenced your march, from the setting to the rising sun, none of you thought it too much for you, but now when you see that by far the greater part of the way has been accomplished; the passes of the Pyrenees, which were held by most warlike tribes, surmounted; the Rhone, that mighty stream, crossed in the face of so many thousand Gauls, and the rush of its waters checked-now that you are within sight of the Alps, on the other side of which lies Italy, you have become weary and are arresting your march in the very gates of the enemy. What do you imagine the Alps to be other than lofty mountains? Suppose them to be higher than the peaks of the Pyrenees, surely no region in the world can touch the sky or be impassable to man. Even the Alps are inhabited and cultivated, animals are bred and reared there, their gorges and ravines can be traversed by armies. Why, even the envoys whom you see here did not cross the Alps by flying through the air, nor were their ancestors native to the soil. They came into Italy as emigrants looking for a land to settle in, and they crossed the Alps often in immense bodies with their wives and children and all their belongings. What can be inaccessible or insuperable to the soldier who carries nothing with him but his weapons of war? What toils and perils you went through for eight months to effect the capture of Saguntum! And now that Rome, the capital of the world, is your goal, can you deem anything so difficult or so arduous that it should prevent you from reaching it? Many years ago the Gauls captured the place which Carthaginians despair of approaching; either you must confess yourselves inferior in courage and enterprise to a people whom you have conquered again and again, or else you must look forward to finishing your march on the ground between the Tiber and the walls of Rome."
当汉尼拔做出决心,要以最快的速度赶赴他的目标--亚平宁半岛,他召集士兵,以叱责和激励相混合的语气,向他们说了如下的话: “我很震惊,”他说,“我看到那些总是无畏的心现在是如何在突然间成了恐惧的猎物.想想你们曾经创下的数不清的胜利之役,回忆你们离开西班牙之前给迦太基帝国所增加的那些部落-那是足以被两个相隔遥远的大洋同时冲洗海岸的土地.罗马人,他们要求将所有参与萨古图攻城战的人交给他们,当俘虏.而你们,为回应这种挑衅,已经踏过易北河,且将要荡平罗马,给世界带来自由.当你们开始你们的征程,日落复日出,没有一个人觉得这是无法承担的重负,可现在,当这征途最困难的部分已被你们征服;当由最彪悍的部落所把守的比利牛斯山脉已被你们翻越;当成千上万个高卢战士也只能看着你们渡过那条可怕的莱茵河-河水在你们面前呛止;当阿尔卑斯山近在眼前,而另一边就是亚平宁;可就是现在,你们开始焦虑不安,在敌人的大门前裹足.阿尔卑斯是座高耸的山脉,但还又是什么呢?哪怕它比比利牛斯的巅峰更高,这世上也没有能够入天的,或是人类无法通过的地区.哪怕阿尔卑斯是无法居住和耕作的,是鸟兽无存的,它的峡谷溪涧仍然让一支军队穿越.何况,哪怕你们在这里所见到的使节,也不是用飞来穿过阿尔卑斯的,他们的祖先也不生来就在那片土地.他们是从阿尔卑斯山上过去,而且往往是大队的人,携着妻女和所有行李.那么又有什么是一个除了武器身无所挂的战士所不能跨越和克服的?八个月来,你们为了征服萨古图,已经付出了多么可怕的艰辛啊!而现在,难道你们还会让任何困难和辛劳阻碍你们去实现征服罗马-世界第一城-的目标吗?许许多多年以前,高卢人曾占领过那片迦太基人想要染指的土地;所以你们只有两种选择:要么承认你们在勇气和野心上还不如那个你们曾征服过一遍又一遍的民族(高卢),要么朝前完成你们的进军,到罗马城前的台伯河畔,到罗马城前的城墙下.”
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| 恋尸癖变奏曲节译-英译中 |
这是一本极其富有颠覆性和才华的书……当然，不太适合国情……只是传思兴之所至……若是读后觉得不适，传思很抱歉。
恋尸癖变奏曲
Necrophilia Variation
http://supervert.com/necrophilia_variations/sample/
How would you like it
欲之如何？
Inevitably there came a point at which I had to pause and ask myself: How would you like it? How would you like to be lying there on the autopsy table having the coroner slice you up into a variety of sexual aids? The femur bone makes a fine dildo. Intestines are natural prophylactics. The heart, that organ of romance, can be used as a four-chambered pocket pussy. Whatever remains of your body afterward can be filled with KY instead of embalming fluid — or vice versa, perhaps a horny little necro nymph will come along and leach the embalming fluid from your body to use as a "personal lubricant." Who knows? The possibilities are endless. Do you prefer your corpse to be a waste product or a sex object?
无可避免的时刻终于到来,我必须停下来询问自我:你意下如何?你喜欢躺在验尸台上,让检尸官一片片把你肢解成一堆性具么?腿骨是不错的假阳具.肠子是天然的避孕器.心脏,与浪漫有关的器官,能当成具有四个腔室的便携式阴户.你身体任何余下的组织能用K-Y-Jelly(庄程早期发布的全天然润滑液)而不是防腐香油来填满 – 或许相反,或许一个被激起性欲的不死林泽仙女会独自前来,偷取你身体里的防腐香油作为’私人润滑液’.谁知道呢?可能性是无穷无尽的.你是希望你的尸体变成无用的东西还是性工具?
When you put it that way, you would think that people would naturally prefer to be a sex object. After all, to say that your body becomes a waste product is to say that when you die you become excrement. The cadaver is a parody of you made out of shit. Who wants that? Wouldn't it be better to be a sex object? Your cerements become lingerie, you could do a striptease with your death shroud — and if you can't move or dance, eventually your shroud will rot away or be eaten by worms, so in that sense every cadaver ultimately becomes a stripper anyway. You could install a reverse periscope in your headstone so morbid voyeurs could come and ogle you. Sure, they'd leave cum stains on your grave marker, but it has to be better than decomposing in the ground like a human turd. You could even charge a quarter for each look through the periscope, and in your will you could stipulate what to do with the funds — maybe hire a man to scrape the sperm from your stone every spring.
当你想到那一步，你会认同人类很自然地宁可死后去当一具性器。毕竟，如果把你的身体变成废弃物，也就等于说它是一堆新陈代谢的垃圾。你的尸身是你糟糕至极的仿制品。谁会想要那玩意儿？难道做性工具不更好些？你的寿衣成为亵衣，你能穿着它来场脱衣秀－不能移动或跳舞，没关系，最终那块裹尸布会烂透的，所以任何尸体都会变成脱衣舞者。你大可在墓穴里安装一台倒置潜望镜，变态的过路人可以饥渴地窥视你。没错，他们会在你的墓碑上留一滩精斑，但总好过在泥土里烂成人渣。你甚至可收取每看一眼25美分的费用，而且凭喜好支配收入－比如在每年春季雇个人来从石头上擦掉精斑。
You would think that at least a few people would see how reasonable this is. Preferring to think of their remains as seductive rather than repulsive, they would take an open-minded attitude toward necrophiles coming to disturb their rest. Maybe they would even want to mark their graves so that necrophiles would know how to find them. An inscription might suffice, an epitaph that titillates like dirty talk. And yet for the necrophile it is a time-consuming task to read all the stones in a graveyard, especially in the dark, and oftentimes these inscriptions are eroded by rain and wind. A better solution might be to transform the gravestone itself into a powerful visual icon. For example, the tombstone of a necro-friendly man could be carved in the shape of an erect penis, and then his coffin could have a little padded hole in the bottom to facilitate a sick sort of sodomy. (Instead of a "glory hole" you could call it a "gory hole.")
相信有一部分人已经觉得这很合理了。人们希望自己的残余物是一种诱人而不是令人作呕的东西，这种心态可以使人心平气和地对待在身过后来骚扰他们的恋尸癖。或许，他们干脆盘算给自己的墓碑做个记号，好让恋尸癖们寻得到。一段墓志铭，一段挑逗且下流的墓志铭，大致是足够。但阅读墓地里所有的、往往被风吹雨打多年的墓碑，尤其是在漆黑的夜晚－这对辛劳的恋尸癖来说很是艰难。更好的办法也许是把墓碑本身变成某种强力的视觉标示。举个例子，一位对恋尸癖充满善意的男性，可以将墓碑雕刻成勃起的阴茎，在棺材底部留个带软和衬垫的洞眼，好方便某种比较病态的非正常性癖。（关于这种洞的叫法，”小洞血淋淋”gory hole，要好过”我洞我光荣”glory hole）
Opponents to this vision will no doubt argue that accommodating necrophiles would encourage sexual deviance and social malaise. And yet, might it not just be the reverse? Is it not possible that necro-friendly cadavers can serve the social good? Think of it. If you repress a sadistic individual, he only gets worse — meaner, crueler, more vicious, to the point where he just might be headed down the road toward that ultimate act of sadism: murder. But what if you provide a release for his pent-up penchant? Send him to the cemetery to find necro-friendly graves. Let him put handcuffs on the dead and beat them senseless with whips. Who cares? He's not hurting anybody — and you might just be saving a life by giving him a stiff. And perhaps the same applies to deviants of every type. Let pedophiles molest the bodies of dead children. If they're really hardcore and want younger and younger flesh, give them the medical waste resulting from first-trimester abortions. Why not? It's not hurting anybody — and you just might perform a social good by draining off the evil.
对此观点持反对意见的人士会毫无悬念地质疑，恋尸癖堂而皇之的存在将助长性爱异常和社会疾害。但－是，事实就没可能朝反方向发展么？难道对恋尸癖充满友好的尸体们毫无促益社会的可能么？想想吧。如果你压抑一个具有虐待倾向的个体，他只能变得更坏－更狭隘更阴毒更残暴，也许就义无反顾地达到了虐待狂最后的归宿：杀人。但倘若你释放他－释放那纠结在内心的强烈渴望，情况会如何？带他去墓地吧，去找寻愿意待见恋尸癖的墓穴吧；让他铐上死人的手吧，鞭打他们无知觉的尸体吧。介意？谁会？他没有伤害任何人－你给他一具尸体，倒可能正在拯救一条生命。而这一点或许适用于任何类型的反常人类：让loli控对孩童的尸体上下其手吧；如果他们真的够劲爆，渴望年轻，再年轻一点的肉体，那就给他们三个月内胎儿流产手术的副产品吧。不要？为何？没人被伤害－你吸干了邪恶，倒可能正在改良社会。
Here again the shocked and appalled will raise their voices in protest. It's not a matter of physically hurting the dead, they will say, but of inflicting emotional wounds on the living, the loved ones, the survivors and heirs. Who wants to think of a guy in leather pants beating grandma's cadaver with a whip and a dog chain? Even if there's no heaven and granny doesn't know the first thing about it, it's still upsetting for the rest of us to contemplate. Certainly this is a valid objection, and yet you have to remember: you can't prevent it anyway. What are you going to do — stand watch on granny's grave? Bury her in an assault-proof coffin? About the best you can hope for is that the necrophile might respect something like the sexual equivalent of a living will. Specify how you would or wouldn't like your body to be utilized when you're gone. If you're lucky, the necrophile will be sensitive enough to respect your last wishes. Maybe he'll refrain from tying you up and giving you forty lashes, if that's what you don't want. On the other hand, maybe he'll wipe his ass with your will and whip your remains with a cat-o'-nine-tails. At that point, there's not much you can do about it — unless you were buried alive, but that's even more unpleasant than a posthumous flogging.
惊骇的人会再次提声抗议。他们说，问题不在于物理上侵犯死者的身体，而在于感情上冒犯生者－那些怀着爱的，那些失去死者但活着、作为死者的后代的－的痛处。谁愿意想象有人穿着皮裤用鞭子和狗链抽丫死掉的奶奶？即便天堂不存在，而且死掉的奶奶不知道这一切，这终究让其他人想想就不爽。确实无疑，这是个很义正词严的反方观点，不过你可别忘了：不管怎么样，这种事没办法防范。你想干嘛－整天看着你奶奶的墓地？把她用装甲棺材埋起来？你能衷心希望的最好情况是，那位恋尸癖是尊重一些东西的，比如某个鲜活意志的性平等：具体一点就是当你逝后你愿意或不愿意让你的身体以何种方式被使用。如果你走运，那位恋尸癖足够感性，就会尊重你的遗志，克己复礼，而不是把你捆起来抽他个一鞭一条痕－你不喜欢的话。如果你不走运，恋尸癖大人可能就亮出屁股嘲笑你的意愿，并拿出九尾鞭招呼你的身体了。就此来看，你办法不多－除非被活埋，但那比死后挨抽更令人不快。
How, then, would I like it? Would it bother me to think of my body having sex without me? Or to imagine my ass giving pleasure when I'm gone? In a way, this is a funny question for a necrophile to pose himself. A pedophile cannot become a child, a shoe fetishist cannot become a shoe, but a necrophile can and does flip over to the other side. Eventually — nay, inevitably — he becomes the object of his own weird brand of perversion: a dead body. So what then? What does the necrophile want done with his body? Of course the necrophile spends a lot of time contemplating death and therefore may have some variation on it that you wouldn't anticipate. He may not insist on being preserved in a pristine condition, for example, because he knows that a cadaver does not have to be a perfect but inert replica of a living body in order to be exploited and enjoyed. You could cook a severed limb and eat it as part of an erotic game, much the same as bored suburban couples lick whipped cream off each other's genitalia. It may not be outrageous hardcore cadaver-fucking, but is it any less an act of necrophilia?
现在，我扪心自问，这样好么？设想我的身体在我不存在时性交的情形，或想象我的屁股在我死后给人乐子，这会不会让我烦恼？对于恋尸癖来说，把自己设身处地于这样的问题，以某种方式来看是有趣的：一个恋童癖不能变成儿童，一个恋鞋癖不能变成鞋子，可恋尸癖能而且真正地成为另一端的东西。最终－不如说，不可抗拒地－他变成那个东西，那个他的变态倾向的扭曲特征所关怀的目标：一具死尸。那么接下来如何？恋尸癖会想对自己的尸体做些什么？恋尸癖们自然会耗费很多时间来思索冥界，会有很多你不可预见的关于死亡的奇思妙想。譬如，他也许并不坚持把尸体的原始状况保存起来，因为他明白一具尸体并不是一个活生生的人体的完美复制，而是僵死的复刻品，为的是让人探索和享用。你可以切一条肢体煮来吃并把它当作一种艳情游戏的组成部分，就像城郊那些百无聊赖的情侣们用舌头给对方的生殖器清理蛋奶沫。恋尸癖对自己的尸体所干的事情未必是疯狂劲爆的大乱肏，但这难道丝毫有负于恋尸癖之名了吗？
After thinking about it, I have decided I want to be cremated — not because I want to deprive other necrophiles of my body, since that would be hypocritical. Rather, I would like to have a tombstone where people could come to pay tribute to me. And at that site, I would like to have my ashes in a dispenser of some kind, like a bubblegum machine. And from that dispenser I would like my loved ones, my survivors and heirs, my fans and followers, as well as random passersby and genealogists of the future, to take a thimbleful of ashes and sprinkle them inside their underwear. I'm particularly thinking of girls here, so that my ashes would be disseminated in panties of all kinds — cotton, silk, and satin — pink, blue, and cream. Every vagina would be my grave, every clitoris my headstone, and by way of tribute perhaps you could even shave my epitaph into your pubic hair.
思量了这么些以后，我已经决定接受火葬了-我可不是存心要让别的恋尸癖得不到我的身体，否则我的信仰也实在太虚伪。事实上，我希望有个墓碑，人们能去那给我上上坟。在坟上，我要弄个类似泡泡糖自动贩卖机的东西来分发我的骨灰。我的情人们，后代们，继承人们，支持者和追随者们，一并算上过路人和未来的系谱学者们，我将荣幸地邀请你们从这个机器里拿一撮骨灰，撒进你们的内裤。尤其让我意淫不止的，是我的骨灰能进入各式各样的女性内裤-纯棉，丝绸，锦缎-粉红，蔚蓝，奶白。条条阴道做我坟，颗颗阴蒂竖我碑，若拜祭起兴，亦不妨镌我碑文于尔耻毛之上。
Christmas for the Sick
变态医师的圣诞节
At lunch I joined some doctors in a conference room. Decorations had been hung but it did not look particularly festive. Primping the room for Christmas was like using wrapping paper for a tourniquet or sewing up a wound with tinsel. It was good cheer misdirected. There were children dying of incurable diseases upstairs.
吃午饭的时候我跟着几个医生去了会议室。装饰品都挂上了，只是看起来不怎么有节日气氛。为圣诞打扮房间就像给压血带裹上纸或用金属丝缝合伤口。这被误导得太糟糕了。楼上，正有患了绝症的孩子慢慢死去。
Still, that didn't stop anyone from celebrating. There was turkey with stuffing and cranberry sauce, and a few bottles of liquor to make merry. A trauma surgeon told a funny story about operating on a drunk driver in the emergency room. "There were reindeer on his boxer shorts," he said, making a joke about how all the deer were red-nosed from blood.
这依旧没有让任何人停止庆祝。有塞满填料和小红莓酱的火鸡，有几瓶叫人高兴的液体，还有一位创伤外科医生说了个关于给急诊室的酒后驾车司机做手术的笑话。“他短裤里有只驯鹿，”他说，接着开始取笑所有的驯鹿是如何被血染成红鼻子的。
注：红鼻子的驯鹿是一个非常有名的童话：
一个孩子天真的提问，启发父亲创作出了世界上最著名的图书品牌之一。
《鲁道夫》的故事
芝加哥十二月的夜晚，一个小女孩爬到父亲的大腿上，问了一个问题。这是小孩子出于好奇心提出的一个简单问题，却撕裂了父亲的心。
“爸爸，”四岁的女儿问道，“为什么我的妈咪和别人的妈咪不一样呢？”
罗伯特?梅的目光偷偷地扫过简陋的套间。沙发上躺着他年轻的妻子，正身受癌症的折磨。她卧床不起已经两年了。两年来，罗伯特所有的收入和积蓄都用来支付昂贵的医疗费了。可怕的苦难摧毁了两个成年人的生活。而现在，罗伯特猛地意识到，渐渐长大的女儿的幸福也岌岌可危了。他用手指梳理着女儿蓬松的头发，心中默默祈祷能给女儿一个满意的回答。
罗伯特太清楚“与别人不同”的含义了。从小他就发育不良，出于孩子无邪的残忍，伙伴们常常把这个骨瘦如柴的小不点儿气得掉眼泪。直到1926年他大学毕业后，还总是被误认为是哪个员工的弟弟。成年后他的生活也不如意，很多同学毕业后得到了优越的工作，而罗伯特只是一家邮购公司的平庸的广告撰稿人。今年33岁的他债台高筑，满面愁容。
然而，此刻的罗伯特并不知道，他给小女儿的回答将为他带来巨大的名誉和财富。这个回答也将给成千上万像女儿一样的小孩带去欢乐。在芝加哥的冬夜，这所破旧的房子里，罗伯特把女儿的头靠在自己的肩膀上，一边轻轻摇晃，一边讲述了下面的故事。
“从前有一只驯鹿名叫鲁道夫，它是这个世界上唯一长着大红鼻子的驯鹿。人们很自然地叫它红鼻子驯鹿鲁道夫。”罗伯特一边编造着鲁道夫的故事，一边绞尽脑汁想要传达给女儿这样的信息：即使某些生物被上帝创造得奇怪而异样，他们仍然拥有使他人快乐的神奇力量。
罗伯特解释说，鲁道夫为自己独一无二的鼻子感到非常难堪。其他的驯鹿都笑话它，就连自己的父母兄弟也因此被嘲笑。鲁道夫在自卑中挣扎。罗伯特继续道：“有一年的平安夜，圣诞老人正准备驾着四只健壮的驯鹿去给孩子们送礼物，这时，一场浓雾笼罩了大地，圣诞老人知道，在这样的天气里是无法找到任何烟囱的。”
“突然，鲁道夫出现了，它的红鼻子显得比任何时候都亮。圣诞老人立刻意识到他的难题解决了。他把鲁道夫领到雪橇前，套上缰绳，然后自己坐了进去。他们出发了！鲁道夫驮着圣诞老人安全地到达了每一根烟囱。不论雨雪风霜，什么都难不倒鲁道夫，因为它的亮鼻子像灯塔一样穿透了迷雾！”
“圣诞老人告诉大家，是鲁道夫拯救了那一年的圣诞节。于是，鲁道夫成了最有名的驯鹿，受到所有人的喜爱。他从前恨不得藏起来的羞耻的红鼻子，如今让每一只驯鹿羡慕不已。从此，鲁道夫平静而幸福地生活着……”
爸爸的故事讲完了，女儿开心地笑起来。以后的每天晚上，女儿都缠着爸爸把鲁道夫的故事再讲一遍，最后罗伯特在睡梦中都能把它背出来。
圣诞节快到了，他决定把这个童话改编成一首押韵的儿童诗歌，并配上插图，制成小画册送给女儿，当做给她的圣诞礼物。一晚又一晚，女儿入睡后，罗伯特便开始了工作，他把儿歌字斟句酌，并精心地绘制了插图。他决心给女儿一件像样的圣诞礼物，虽然他什么也买不起……就在罗伯特即将完成最后几笔时，悲惨的事情发生了。
他的妻子去世了。罗伯特的希望破灭了，如今女儿成了他最大的安慰。他强忍悲痛，在更加孤单冷清的房间里，含着泪水完成了画册。圣诞节的早上，女儿收到爸爸亲手制作的礼物时，高兴得欢蹦乱跳。
没过多久，公司组织了一个节日晚会。他不想去，但同事们再三邀请，他只好同意了。临走时，他顺便揣上了那本小画册，并在表演节目时当众朗读。起初，喧闹的人群一边听一边说笑，后来便逐渐安静下来，最后，人们情不自禁地报以热烈的掌声。那是在1938年。
截至1947年圣诞节，已有大约6百万册童话《鲁道夫》出版发行，一跃成为全球发行量最大的图书之一。经“鲁道夫”授权的产品在品种和数量上与日俱增，教育学家和历史学家们纷纷预测，《鲁道夫》将在圣诞传奇故事中占据永久的一席之地。
经历了那么多的坎坷和不幸，终于成功的罗伯特保持着一种平静的心态。每一年圣诞节，他都会心怀感激地回忆起女儿向他提问的那个夜晚。那一晚，他的故事是这样结尾的：虽然鲁道夫成了英雄，它仍然是一只害羞的驯鹿！
Everyone laughed. The radiologist on my right selected a bottle of mescal from the booze on the table and poured some into a clear plastic cup. He tilted the bottle toward me, grinning, and I held out my cup for a shot. We all must have been thinking the same thing — if the drunk driver's shorts were bloody, what had happened to his penis? — because a pediatrician started telling a story that had happened to him during his residency. A teenaged boy had been brought to the emergency room after trying to castrate himself. "Unfortunately," laughed the pediatrician, "he didn't understand that castration is not, in the technical sense, amputation."
所有人都笑了。我右边的一位放射线专家从桌上的酒堆里挑了一瓶龙舌兰，用一个干净的塑料杯倒了点。他吧瓶子朝我这斜了斜，露齿一笑，我便举起杯子接了一点酒。我们肯定想到了同一件事-如果醉酒司机的短裤鲜血淋漓，他的阴茎怎么了？-因为一位小儿科医生开始讲述在他实习期所亲历的一个故事。一个十多岁的男孩被抬到急诊室，因为之前他试着阉割自己。“不幸的是，”小儿科医生笑谈道“他不知道阉割从技术角度来讲并不是截肢。”
An oncologist held out a bone from a turkey leg and let it drop into some cranberry sauce. "Did you reattach it?"
The pediatrician grimaced. "I couldn't. The boy's mother didn't bring it along. She couldn't bring herself to pick it up."
"She could have used a Pooper Scooper," said the radiologist.
"Or a pecker picker-upper," a male nurse suggested.
"Better yet," said the oncologist, picking the turkey bone out of the cranberry sauce, "she could have used shlong tongs to put it in a cock sock." He rolled the turkey bone inside a cocktail napkin and held it up.
"Does this lesson in gross anatomy amuse you?" asked the doctor to my left, a Brit by the name of Dr. Peterson. "Believe it or not, it's not unusual to see a patient who's tried to cut his member off. But I once had a man who did the opposite. He blew his whole body off."
一位肿瘤学家，从火鸡腿里抽出根骨头，然后任它跌进一滩小红梅酱。
“你把那玩意儿接回去了么？”
小儿科医生做了个诡异的表情。“我办不到。那男孩的妈妈没把那玩意儿一起带来，她觉得实在没办法去用手捡。”
“她完全可以用狗粪扒子的。”放射线专家这么说。
“或者用个带鸟嘴的长棍子。”一位男护理给出这么个建议。
“还有更好的，”那位肿瘤学家从红梅酱里抽出那根火鸡腿骨，“她其实该用阴茎夹把那东西� | |
