通译双语文库:悲惨世界Part 3 Book 7 Chapter 2 The Lowest Depths

Part 3 Book 7 Chapter 2 The Lowest Depths
19世纪30年代的法国。富人乘坐马车，用金餐具吃喝。穷人没有工作，没有食物，没有希望——他们是穷苦人，起义一触即发。法国人民还记得1789年的法国大革命。当时，民众在巴黎街头筑起街垒，死去的人数以千计。这样的时刻又要到来了吗? 这是冉阿让的故事。他坐了19年的牢，终于恢复了自由身。可是，他怎么生活，到哪里去找工作呢?像他这样一个人，还有什么希望呢?这也是沙威的故事，他是一个督察，一个残忍的人，一个冷酷的人。他的人生只有一个目标——把冉阿让再次送进大牢。这还是芳汀的故事，芳汀和她的女儿珂赛特。她们的故事是怎样改变了冉阿让的一生?这也是马吕斯的故事。他是巴黎的一名学生，做好了为起义而牺牲的准备——或是为爱情而死。最后，还有伽弗洛什——一个在巴黎街头流浪的孩子，他没有家，没有亲人，没有鞋穿……可他的脸上总是挂着笑容，心中总是有歌儿在欢唱。
不过，我们要先从冉阿让讲起……
France in the 1830s. The rich ride in carriages, and eat from gold plates. The poor have no work, no food, no hope – they are Les Misérables, and rebellion is in the air. France remembers the French Revolution in 1789, when the people built barricades in the streets of Paris, and the dead were counted in thousands. Is that time coming again?
This is the story of Jean Valjean. A prisoner for nineteen years, now at last he is a free man. But how can he live, where can he find work? What hope is there for a man like him? It is also the story of Javert, a police inspector, a cruel man, a hard man. He wants one thing in life – to send Valjean back to prison. And it is Fantine’s story too, Fantine and her daughter Cosette. How does their story change Valjean’s life? And it is also Marius’s story. He is a student in Paris, ready to die for the rebellion – or for love. And last, there is Gavroche – a boy of the Paris streets, with no home, no family, no shoes... But a boy with a smile on his face and a song in his heart.
But we begin with Jean Valjean...

There disinterestedness vanishes. The demon is vaguely outlined; each one is for himself. The _I_ in the eyes howls, seeks, fumbles, and gnaws. The social Ugolino is in this gulf.

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The wild spectres who roam in this grave, almost beasts, almost phantoms, are not occupied with universal progress; they are ignorant both of the idea and of the word; they take no thought for anything but the satisfaction of their individual desires. They are almost unconscious, and there exists within them a sort of terrible obliteration. They have two mothers, both step-mothers, ignorance and misery. They have a guide, necessity; and for all forms of satisfaction, appetite. They are brutally voracious, that is to say, ferocious, not after the fashion of the tyrant, but after the fashion of the tiger. From suffering these spectres pass to crime; fatal affiliation, dizzy creation, logic of darkness. That which crawls in the social third lower level is no longer complaint stifled by the absolute; it is the protest of matter. Man there becomes a dragon. To be hungry, to be thirsty--that is the point of departure; to be Satan--that is the point reached. From that vault Lacenaire emerges.

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We have just seen, in Book Fourth, one of the compartments of the upper mine, of the great political, revolutionary, and philosophical excavation. There, as we have just said, all is pure, noble, dignified, honest. There, assuredly, one might be misled; but error is worthy of veneration there, so thoroughly does it imply heroism. The work there effected, taken as a whole has a name: Progress.

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The moment has now come when we must take a look at other depths, hideous depths. There exists beneath society, we insist upon this point, and there will exist, until that day when ignorance shall be dissipated, the great cavern of evil.

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This cavern is below all, and is the foe of all. It is hatred, without exception. This cavern knows no philosophers; its dagger has never cut a pen. Its blackness has no connection with the sublime blackness of the inkstand. Never have the fingers of night which contract beneath this stifling ceiling, turned the leaves of a book nor unfolded a newspaper. Babeuf is a speculator to Cartouche; Marat is an aristocrat to Schinderhannes. This cavern has for its object the destruction of everything.

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Of everything. Including the upper superior mines, which it execrates. It not only undermines, in its hideous swarming, the actual social order; it undermines philosophy, it undermines human thought, it undermines civilization, it undermines revolution, it undermines progress. Its name is simply theft, prostitution, murder, assassination.It is darkness, and it desires chaos. Its vault is formed of ignorance.

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All the others, those above it, have but one object--to suppress it. It is to this point that philosophy and progress tend, with all their organs simultaneously, by their amelioration of the real,as well as by their contemplation of the absolute. Destroy the cavern Ignorance and you destroy the lair Crime.

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Let us condense, in a few words, a part of what we have just written. The only social peril is darkness.

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Humanity is identity. All men are made of the same clay. There is no difference, here below, at least, in predestination.The same shadow in front, the same flesh in the present, the same ashes afterwards. But ignorance, mingled with the human paste, blackens it. This incurable blackness takes possession of the interior of a man and is there converted into evil.

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Part 3 Book 7 Chapter 2 The Lowest Depths

在这里，忘我精神已经消失。魔鬼隐约初具形相，各自为己。没有眼睛的我在吼着，寻着，摸着，啃着。群居的乌戈林①便在这黑洞里。

①乌戈林（Ugolin），十三世纪比萨的暴君，大主教把他和他的两个儿子和两个孙子一同关在塔里，让他们饿死。乌戈林在试着吃他的儿孙以后才死去。

现在是时候了，来看看另外一些深处，一些丑恶到极点的深处。

在社会的底下，让我们强调这一点，直到愚昧状态被清除的那一天，总还会有藏恶的大窟窖。

在它上面的那些地窖全都只有一个愿望，把它消灭掉。这便是哲学和进步同时运用它们的全部人力物力，通过现实的改善和对绝对真理的向往，全力奔赴的目标。摧毁这个无知窟窖，那罪恶渊薮也就毁灭掉了。

让我们把刚才所说的一部分用几个字概括起来，社会的唯一危害是黑暗。

There disinterestedness vanishes. The demon is vaguely outlined; each one is for himself. The _I_ in the eyes howls, seeks, fumbles, and gnaws. The social Ugolino is in this gulf.

The moment has now come when we must take a look at other depths, hideous depths. There exists beneath society, we insist upon this point, and there will exist, until that day when ignorance shall be dissipated, the great cavern of evil.

Let us condense, in a few words, a part of what we have just written. The only social peril is darkness.