Saturday, July 26, 2014

啞巴園丁

The Decameron
Giovanni Boccaccio
Translated By J.M. Rigg
Bill Lin
十日清談的第三日,故事一

【大要】
蘭波雷基奧來的馬塞托假裝是個啞巴,在女修道院裡當園丁;修女們達成協議,急着要跟他上床

【故事內容】
美麗的淑女們,有他們笨到閉著眼相信懷春的少女只要罩着白紗,披着黑巾,就再也不是一個女人、再也不會思春了;或者,彷彿罩上道袍,當了修女,就會像個石頭似的。

凡是有這種想法的人,一旦聽了任何違背他們信仰的事情,他們毫不保留的強烈譴責是發生了什麼逆天背理的罪惡。他們不但不想想自己隨心所欲,要怎樣就怎樣,尚且還不能滿足,也不考慮到一個人整日閑暇無事,孤寂獨處,會多大的壓力

有好多人閉著眼相信:認為那在日間辛苦活兒的人,他們的肉慾早給那鐵鍬鋤頭、粗衣淡飯、艱苦的生活根除了,他們的頭腦已昏昏沉沉,再不好歹了。但是和實際相差是很大的!現在女王吩咐我講一個故事,我打算在不偏離她所限定的範圍內講個短短的故事來證明這

在我們的偏遠郊外有一座以聖潔著稱的女修道院,這座修道院至今還在,所以我不想說出它的名字來,免得損了它的聲譽。那時,包括院長在內九位修女,都是些年青的女人。

她們一個笨的傢伙來修整她們的美麗的花園。這園丁嫌工資不夠,和院裡的管事辭職說走就走,蘭波雷基奧老家去了。

那些歡迎他回家的親友中,有個叫做馬塞托的年輕人,身強力壯,而且還算英俊的莊稼漢,問他:「這麼長的一陣子都待在哪兒?」

牛托(我們這個好友的名字)告訴了他;馬塞托他:如何能一直待在修道院工作?

牛托回答說:好好地替她們修剪很大的漂亮的花園,而且偶而也到柴,挑水,還做些雜差。是這些修女給那一點錢,幾乎要讓我打赤腳更甚的是她們都年輕無知,我想:她們全都被附身因為不論怎麼做,都不稱她們的心意;說實在的我在圃裡工作,這一個吩咐我:『把這個拿到這裡來!那一個嚷道:把那個放到那兒去!還有一個把我手裡的鐵鍬奪了去,說:樣做不對!』她們就這樣煩我,一直弄到我不幹了,往外跑。就為了這種種緣故,我認為再也做不下去,所以就回來了。在我離開前,那管事的要我回去之後看見有什麼合適的人,好介紹他那個工作,我答應了;但願上帝幫他的忙,讓我順利的幫他找到人

牛托繼續說著,馬塞托的心同時也被一股要跟這些使他著迷的修女們在一塊兒的慾望抓住了,根據牛托所述,他的慾望有可能實現。正如他不可能向牛托透露的,他一話不說,只下個斷語:「啊!走得好!一個男人跟那麼多女人住一起,如同和一群魔鬼廝混;十之八九都不知道他們在幹什麼!」

話局結束了;但是馬塞托已經開始千方設想,要如何進行才有可能混進她們那裡去。他知道他很勝任牛托所描述的工作,所以他不怕工作上的考驗;但是他擔心他不會被接受,因為他太年輕了,而且條件又那麼好。

幾番思量以後,他有了這麼一串的念頭:「那地方離這裡有好一段路,沒有人認得我;只要讓人以為我是個啞巴,毫無疑問,我會得到這份工作。」一打定主意,他就掮了一柄斧頭,不告訴任何人他的去向,出發去了,打算到修道院去裝扮成一個窮光蛋。

一到那兒,很湊巧,正好在院子裡遇見了管事。他假裝是個啞巴,用手勢求他的慈心,給一點吃的東西;假使用得著的話,他願意替他們劈柴。那管事馬上給了他東西吃,隨後又搬出一堆牛托一向都劈不動的柴,馬塞托很強壯,一下子,就全都劈好;那管事恰好有事要到樹林裡去,便帶了他一同去,叫他在那裡截斷樹枝;又把驢子牽過來,讓他把截斷的木頭裝在驢子背上,再跟他做着手勢,要他把木頭帶回修道院去。

這些,他做得很所以管事把他留下天,叫他做一兩樣雜差。就這樣,有一天,女院長看他,就問管事這人是誰。管事回答:院長,他是個又聾又啞的可憐,一前,他來乞求施,我善待他,他自己在各方面做些有用的事情。如果他懂得花種菜,照料園圃,也願意的話,毫無疑問對我們很有幫忙,我們正缺少這樣一個身強力壯的園丁,什麼都可以打發他去;再說,你可以不用擔心他會跟你那些年青的姑娘調笑。

「一切都信靠上帝院長說:「說得對,讓他試試會不會園藝可以的話,就法把他留下來。送他一雙鞋子,一頂用過的兜帽說說好話,待他好些,讓他肚子吃得飽飽的。管事答應了

那時,馬塞托正在就近的地方,假裝在打掃庭院,也全聽到了院長和管事之間的對話,當場興高采烈的這樣子對自己說:「一把我擺進這兒來,你們就知道我會做出前無古人的園藝出來。」

所以管事他在園圃工作,發現他很在行,就打着手勢問他肯不肯留下來也用手勢回答,表示他願意遵照管事的心意是管事知道他被雇用了,叫他照料園圃,又指點了他做的事。然後,管事就出去料理其他的事務,讓他留在那裡

馬塞托在園圃裡工作了幾天,修女們就開始逗弄他,拿他當笑柄(像一般人對待啞子聾子那樣),對他說了許多放肆粗野的話,就當他聽不懂。院長對這情形也不怎麼理會,也許她認為沒有話語的男人連陽剛氣也沒有了。

事情是這麼進展的;當他辛苦了一整天休息一下的時候,兩個年青的修女花園散步,走近他躺着的地方,停下來端詳他,假裝著了個膽子大的對另一個說:「要是你肯保守秘密,就告訴妳我暗想了一陣子的事妳或許同意我的說法

另一個答道:「放心的說,我決不告訴別人。」

於是那大膽的就說:「我不知道你是否想過,我們住在這裡,等於是被關禁閉,除了那個老管事和這個啞巴外,沒有一個男人敢闖進來;我經常聽到那些來過這兒的淑女們說,所有甜蜜的樂趣,要是跟女人與男人結合的那種樂趣比起來,簡直算不了什麼。所以我心裡頭有好幾次想跟這個啞巴試看看,因為再也沒有其他的男人了。而且,他的確是全世界再也找不到的,想想看,他就是想講我們的壞話,也說不出來;你看,他只是個傻呼呼的,腦子不多,四肢倒是挺發達的;我真想聽聽妳的意見。」

哎唷!另一個回答,你這說的是什麼話呀?難道你忘我們已經發過把童貞獻給上帝嗎?

「啊」第一個回答,「想想看,有多少人每天在上帝面發下多少誓言從來就沒有一個做到;至於我們的誓言,讓上帝去找別人吧。

「不過,」她的同伴回答,「假設我們有了身孕,怎麼辦?

「別說不過了,」第一個火大了,「魔鬼,你總要先想到牠妳呀,等事到臨頭,再想也不遲;不讓知道的是,只要我們自個兒不講出去就了。

這麼一再保證,現在那第二位修女,甚至比她的同伴更急于試探雄性人類動物的特質。

「好吧,」她說,「我們該怎麼進行呢?」

回答說:「你看,現在都沒人過來;我相信除了我們,其他的姐妹們全都睡著了,讓我們先在園圃裡走一遭,看看還有別的人沒有,要是沒有人,我們只要拉着他的手,把他帶到他避雨的那個小屋子裡就得了。我們一個跟他進去,一個在外邊望風。他的頭腦簡單,他只會照著我們的指示去做。」

馬塞托隻字不漏的聽到了整個對話,他可真是樂於從命,只等一位修女來拉他一把就成了。同時,她們仔細的把她們的四周察看了一遍,認為沒人會看到,自己也放心了;於是那出主意的姑娘走到馬塞托身邊,把他搖醒;他應聲而起。這樣子,她牽着他的手,做出一副媚態;他也回應出小丑般的咧嘴一笑。

然後她領着他進了小屋,他不需任何調教就滿足了她的慾望。等她辦完事,基於忠誠的戰友情誼,她和同伴交換位置。至於馬塞托依舊裝無知,由着她們做樂。因此在她們離去前,每個人還要再檢測一下這個啞巴的馬上功力;事後,她們一再的談起這件事,一致認為,實際上這回事比她們所了解的還要有更多的樂趣;所以,一逮到了機會,她們就繼續去找那個啞巴廝混。

有一次,湊巧她們之間的一個多嘴婆修女,從她的房間窗子望去,看到了她們在幹那事,就叫另兩個來看。三個人商議是否要去院長那兒告發,檢舉犯規的人;不過馬上就改變她們的心意,跟那夥人取得諒解,讓她們成為享用馬塞托的夥伴。當然時日一久,潛水的總會摸到魚,剩下的那三個修女也入夥了。

最後,就只剩院長還不曉得這些事。湊巧有一個大熱天,她獨自在花園裡散步,看見馬塞托正睡在杏樹底下。他因為夜夜操勞,弄得日間稍為勞動一下,就感到疲乏,所以就擺平地睡在樹蔭下。因為一陣風吹來,吹亂了他的衣服,他的那個東西居然整個的暴露在前面。那女院長獨自一人,不覺看得出神,就像以前她那些修女們一樣動了凡心,也成了性慾的掠物;她把馬塞托叫醒,把他帶到自己的房裡,待了好幾天不出來,雖然修女們大聲抱怨,說園丁不再來照顧園圃,但她還是把他擺在房裡,從前她第一個要去譴責別人縱慾的那種甜蜜,現在她可要再三的品嘗。

到最後,她才把他從自己的房間放回他的房間去;可是她一有需要就一再的把他叫去,這種過度的需求,使得馬塞托無法滿足這麼多的女人。他想,要是繼續扮演啞巴的角色,可能會招致慘痛的後果。所以有一夜和院長在一起的時候,這個啞巴忽然開口說起話來:

「院長,我知道一隻公雞或許可以好好的滿足十隻母雞,可是十個男人拼命還不能滿足一個女人。而我一個人卻要對付九個女人,這負擔遠超過我能力所能忍受的。依我目前的遭遇,我已經是精疲力盡。要不就放我走,祝我一帆風順,要不就得想個可以撐得下去的辦法!」

院長聽見啞巴講話,真是大吃一驚,她嚷道:這是怎麼一回事以為你是個啞巴呀!

「說真的,院長,馬塞托,“我以前是個啞巴,但不是天生就啞的,只因為有一次害了一場重病,才忽然不會發只是痊癒了,所以衷心的感謝上帝

院長相信他,接著問他方才說要應付九個女人,這話是什麼意思馬塞托把實情全告訴了她,她這才知道她手下的個修女都非省油的燈,個個比她聰明。現在假如把馬塞托資遣走了,修道院不免要名聲受損,她決定要和修女們謹慎的安排好事情,使得他可以留下來。

所以過後幾天,等管事去世了,她召集所有的修女,在會中,大家一起招認了過去所有的犯錯,她們一致決定,也得到馬塞托的同意,對四鄰宣稱因著她們的禱告和監護聖徒的恩典,喑啞多年的馬塞托,已經恢復說話的機能。然後再任命他為管事,同時也在她們自己之間訂定有秩序的事務,使得他能承受得了對她們服務的負擔。

在這個過往裡,雖然他替院裡生了不少的修道士,不過一切都安排得十分周密,從未攪出任何醜聞。直到院長死了,那時馬塞托年紀已,又積了些錢,想告老返鄉,事情才傳開去;這正好成全了他的心意,這是他求之不得的

******

Masetto da Lamporecchio feigns to be dumb, and obtains a gardener's place at a convent of women, who with one accord make haste to lie with him.

Fairest ladies, not a few there are both of men and of women, who are so foolish as blindly to believe that, so soon as a young woman has been veiled in white and cowled in black, she ceases to be a woman, and is no more subject to the cravings proper to her sex, than if, in assuming the garb and profession of a nun, she had put on the nature of a stone: and if, perchance, they hear of aught that is counter to this their faith, they are no less vehement in their censure than if some most heinous and unnatural crime had been committed; neither bethinking them of themselves, whom unrestricted liberty avails not to satisfy, nor making due allowance for the prepotent forces of idleness and solitude. And likewise not a few there are that blindly believe that, what with the hoe and the spade and coarse fare and hardship, the carnal propensities are utterly eradicated from the tillers of the soil, and therewith all nimbleness of wit and understanding. But how gross is the error of such as so suppose, I, on whom the queen has laid her commands, am minded, without deviating from the theme prescribed by her, to make manifest to you by a little story.

In this very country-side of ours there was and yet is a convent of women of great repute for sanctity--name it I will not, lest I should in some measure diminish its repute--the nuns being at the time of which I speak but nine in number, including the abbess, and all young women. Their very beautiful garden was in charge of a foolish fellow, who, not being content with his wage, squared accounts with their steward and hied him back to Lamporecchio, whence he came. Among others who welcomed him home was a young husbandman, Masetto by name, a stout and hardy fellow, and handsome for a contadino, who asked him where he had been so long. Nuto, as our good friend was called, told him. Masetto then asked how he had been employed at the convent, and Nuto answered:--"I kept their large and beautiful garden in good trim, and, besides, I sometimes went to the wood to fetch the faggots, I drew water, and did some other trifling services; but the ladies gave so little wage that it scarce kept me in shoes. And moreover they are all young, and, I think, they are one and all possessed of the devil, for 'tis impossible to do anything to their mind; indeed, when I would be at work in the kitchen-garden, 'put this here,' would say one, 'put that here,' would say another, and a third would snatch the hoe from my hand, and say, 'that is not as it should be'; and so they would worry me until I would give up working and go out of the garden; so that, what with this thing and that, I was minded to stay there no more, and so I am come hither. The steward asked me before I left to send him any one whom on my return I might find fit for the work, and I promised; but God bless his loins, I shall be at no pains to find out and send him any one."

As Nuto thus ran on, Masetto was seized by such a desire to be with these nuns that he quite pined, as he gathered from what Nuto said that his desire might be gratified. And as that could not be, if he said nothing to Nuto, he remarked: “ Ah! 'twas well done of thee to come hither. A man to live with women! he might as well live with so many devils: six times out of seven they know not themselves what they want. ” There the conversation ended; but Masetto began to cast about how he should proceed to get permission to live with them. He knew that he was quite competent for the services of which Nuto spoke, and had therefore no fear of failing on that score; but he doubted he should not be received, because he was too young and well-favoured. So, after much pondering, he fell into the following train of thought: The place is a long way off, and no one there knows me; if I make believe that I am dumb, doubtless I shall be admitted. Whereupon he made his mind up, laid a hatchet across his shoulder, and saying not a word to any of his destination, set forth, intending to present himself at the convent in the character of a destitute man. Arrived there, he had no sooner entered than he chanced to encounter the steward in the courtyard, and making signs to him as dumb folk do, he let him know that of his charity he craved something to eat, and that, if need were, he would split firewood. The steward promptly gave him to eat, and then set before him some logs which Nuto had not been able to split, all which Masetto, who was very strong, split in a very short time. The steward, having occasion to go to the wood, took him with him, and there set him at work on the lopping; which done he placed the ass in front of him, and by signs made him understand that he was to take the loppings back to the convent. This he did so well that the steward kept him for some days to do one or two odd jobs. Whereby it so befell that one day the abbess saw him, and asked the steward who he was. "Madam," replied the steward, "'tis a poor deaf mute that came here a day or two ago craving alms, so I have treated him kindly, and have let him make himself useful in many ways. If he knew how to do the work of the kitchen-garden and would stay with us, I doubt not we should be well served; for we have need of him, and he is strong, and would be able for whatever he might turn his hand to; besides which you would have no cause to be apprehensive lest he should be cracking his jokes with your young women." "As I trust in God," said the abbess, "thou sayst sooth; find out if he can do the garden work, and if he can, do all thou canst to keep him with us; give him a pair of shoes, an old hood, and speak him well, make much of him, and let him be well fed." All which the steward promised to do.

Masetto, meanwhile, was close at hand, making as if he were sweeping the courtyard, and heard all that passed between the abbess and the steward, whereat he gleefully communed with himself on this wise:--Put me once within there, and you will see that I will do the work of the kitchen-garden as it never was done before. So the steward set him to work in the kitchen-garden, and finding that he knew his business excellently well, made signs to him to know whether he would stay, and he made answer by signs that he was ready to do whatever the steward wished. The steward then signified that he was engaged, told him to take charge of the kitchen-garden, and shewed him what he had to do there. Then, having other matters to attend to, he went away, and left him there. Now, as Masetto worked there day by day, the nuns began to tease him, and make him their butt (as it commonly happens that folk serve the dumb) and used bad language to him, the worst they could think of, supposing that he could not understand them, all which passed scarce heeded by the abbess, who perhaps deemed him as destitute of virility as of speech. Now it so befell that after a hard day's work he was taking a little rest, when two young nuns, who were walking in the garden, approached the spot where he lay, and stopped to look at him, while he pretended to be asleep. And so the bolder of the two said to the other:--"If I thought thou wouldst keep the secret, I would tell thee what I have sometimes meditated, and which thou perhaps mightest also find agreeable." The other replied:--"Speak thy mind freely and be sure that I will never tell a soul." Whereupon the bold one began:--"I know not if thou hast ever considered how close we are kept here, and that within these precincts dare never enter any man, unless it be the old steward or this mute: and I have often heard from ladies that have come hither, that all the other sweets that the world has to offer signify not a jot in comparison of the pleasure that a woman has in connexion with a man. Whereof I have more than once been minded to make experiment with this mute, no other man being available. Nor, indeed, could one find any man in the whole world so meet therefor; seeing that he could not blab if he would; thou seest that he is but a dull clownish lad, whose size has increased out of all proportion to his sense; wherefore I would fain hear what thou hast to say to it." "Alas!" said the other, "what is't thou sayst? Knowest thou not that we have vowed our virginity to God?" "Oh," rejoined the first, "think but how many vows are made to Him all day long, and never a one performed: and so, for our vow, let Him find another or others to perform it." "But," said her companion, "suppose that we conceived, how then?" "Nay but," protested the first, "thou goest about to imagine evil before it befalls, thee: time enough to think of that when it comes to pass; there will be a thousand ways to prevent its ever being known, so only we do not publish it ourselves." Thus reassured, the other was now the more eager of the two to test the quality of the male human animal. "Well then," she said, "how shall we go about it?" and was answered:--"Thou seest 'tis past none; I make no doubt but all the sisters are asleep, except ourselves; search we through the kitchen-garden, to see if there be any there, and if there be none, we have but to take him by the hand and lead him hither to the hut where he takes shelter from the rain; and then one shall mount guard while the other has him with her inside. He is such a simpleton that he will do just whatever we bid him." No word of this conversation escaped Masetto, who, being disposed to obey, hoped for nothing so much as that one of them should take him by the hand. They, meanwhile, looked carefully all about them, and satisfied themselves that they were secure from observation: then she that had broached the subject came close up to Masetto, and shook him; whereupon he started to his feet. So she took him by the hand with a blandishing air, to which he replied with some clownish grins. And then she led him into the hut, where he needed no pressing to do what she desired of him. Which done, she changed places with the other, as loyal comradeship required; and Masetto, still keeping up the pretence of simplicity, did their pleasure. Wherefore before they left, each must needs make another assay of the mute's powers of riding; and afterwards, talking the matter over many times, they agreed that it was in truth not less but even more delightful than they had been given to understand; and so, as they found convenient opportunity, they continued to go and disport themselves with the mute.

Now it so chanced that one of their gossips, looking out of the window of her cell, saw what they did, and imparted it to two others. The three held counsel together whether they should not denounce the offenders to the abbess, but soon changed their mind, and came to an understanding with them, whereby they became partners in Masetto. And in course of time by divers chances the remaining three nuns also entered the partnership. Last of all the abbess, still witting nought of these doings, happened one very hot day, as she walked by herself through the garden, to find Masetto, who now rode so much by night that he could stand very little fatigue by day, stretched at full length asleep under the shade of an almond-tree, his person quite exposed in front by reason that the wind had disarranged his clothes. Which the lady observing, and knowing that she was alone, fell a prey to the same appetite to which her nuns had yielded: she aroused Masetto, and took him with her to her chamber, where, for some days, though the nuns loudly complained that the gardener no longer came to work in the kitchen-garden, she kept him, tasting and re-tasting the sweetness of that indulgence which she was wont to be the first to censure in others. And when at last she had sent him back from her chamber to his room, she must needs send for him again and again, and made such exorbitant demands upon him, that Masetto, not being able to satisfy so many women, bethought him that his part of mute, should he persist in it, might entail disastrous consequences. So one night, when he was with the abbess, he cut the tongue-string, and thus broke silence:--"Madam, I have understood that a cock may very well serve ten hens, but that ten men are sorely tasked to satisfy a single woman; and here am I expected to serve nine, a burden quite beyond my power to bear; nay, by what I have already undergone I am now so reduced that my strength is quite spent; wherefore either bid me Godspeed, or find some means to make matters tolerable." Wonder-struck to hear the supposed mute thus speak, the lady exclaimed:--"What means this? I took thee to be dumb." "And in sooth, Madam, so was I," said Masetto, "not indeed from my birth, but through an illness which took from me the power of speech, which only this very night have I recovered; and so I praise God with all my heart." The lady believed him; and asked him what he meant by saying that he had nine to serve. Masetto told her how things stood; whereby she perceived that of all her nuns there was not any but was much wiser than she; and lest, if Masetto were sent away, he should give the convent a bad name, she discreetly determined to arrange matters with the nuns in such sort that he might remain there. So, the steward having died within the last few days, she assembled all the nuns; and their and her own past errors being fully avowed, they by common consent, and with Masetto's concurrence, resolved that the neighbours should be given to understand that by their prayers and the merits of their patron saint, Masetto, long mute, had recovered the power of speech; after which they made him steward, and so ordered matters among themselves that he was able to endure the burden of their service. In the course of which, though he procreated not a few little monastics, yet 'twas all managed so discreetly that no breath of scandal stirred, until after the abbess's death, by which time Masetto was advanced in years and minded to return home with the wealth that he had gotten; which he was suffered to do, as soon as he made his desire known. And so Masetto, who had left Lamporecchio with a hatchet on his shoulder, returned thither in his old age rich and a father, having by the wisdom with which he employed his youth, spared himself the pains and expense of rearing children, and averring that such was the measure that Christ meted out to the man that set horns on his cap.


Tuesday, July 15, 2014

懺悔錄A Confession Ch-5


by Leo Tolstoy
1882
Bill Lin
5
「或許我輕忽了某些東西?或者誤解了某些東西?」我對自己說了好幾遍。「這種絕望的情況對人來說不會是出於自然的!」我在人類知識所有的部門裡尋求對這些問題的解釋。我經過漫長痛苦的尋求,不是出於沒事幹的好奇,或是有一搭沒一搭的,而是日以繼夜,痛苦又鍥而不捨的尋求——像是一個正在滅亡中的人尋求安全一樣——結果是什麼都沒找到。

我在整個的科學領域裡尋找,但是找不到我要的,最後我總算相信,所有像我一樣在知識裡尋求生命的意義,是找不到的。他們不僅找不到,而且明白的承認,那使我絕望的東西——亦即對生命的無意義感——是人們所能知曉的一個不容置疑的事情。

我找遍各地;感謝我的一輩子的學習,也感謝我和學者圈的關係,使我可以接觸到學術界每個領域裡的科學家和學者們,而且他們願意與我分享他們的學識,不只是在書本上,而且在對話裡,所以我有掌握到所有的在科學界對這個生命的問題的說法。

我長久以來一直不能相信,科學界除了它已經發現的以外,對於人生的問題不能提供其他的解答。我一直以為,當我看到科學宣告它的各種結論,和人生的實際問題扯不上關係的重要和嚴肅的氛圍時,應該是有某些東西我還沒理解。我自小畏懼科學,所以我以為我得到的種種答案和我的問題會牛頭不對馬嘴,並不是科學的錯,而是出於自己的無知,只是這對我來說是一個生死攸關的大事,而不是一個遊戲或娛樂,而且我不由自主的得到了這樣的信念,我的疑問是唯一真正的問題,構成所有知識的基礎,我和我的問題都沒錯,而是科學該被譴責,假如它是假裝在回答那些問題。

我的問題——那個在我50歲時,把我帶到了自殺的邊緣——是所有的問題裡最簡單的,存在於每一個人的靈魂裡,從愚蠢無知的孩童,到最有智慧的老者:這是一個活不下去的人的一個沒有答案的問題,就是我從經驗裡發現的問題。它是:「從我現在正在做的事,或是明天將要做的事,會產生什麼樣的結果?我的整個生命,最後會有什麼樣的結果?」

從另個角度看來,這個問題可以是:「為什麼我該活下去?為什麼我會期望任何東西,或該做任何事情?」還可以這樣表示:「我的生命有什麼樣的意義,不會被那正在等著我的,無可避免的死亡所摧毀?」

把這一個問題,用不同的方式表達,我在科學的領域裡去尋找一個解答。我發現,所有的人類的科學,在和問題的關係上分成了兩個半球,而在端點成了兩極:一個是負的,另一個是正的;但是不管哪一極都沒有人生的問題的答案。

有一邊的科學,看來是無法認識這問題,但清楚確切的回答它自己的獨立無關的問題:那是一串的實驗科學,而最邊遠的那端就是數學。另一串的科學認識這問題,卻無法回答它;那是一串的抽象科學,而最邊遠的那端就是形而上學。

在很年輕時,我曾經對抽象的科學很有興趣,但是後來,數學和自然科學吸引了我,一直到我有了自己的問題,一直到我裡面的問題已經自己成長,而且迫切的需要解決以前,我都自我滿足於科學所給我的虛假的答案。

然而在實驗的範疇裡,我告訴自己:「每樣東西自我的發展和區分,是往更複雜,更完全的方向進展,有法則在規範這個進展。你是整體的一部分。如果能盡量的去認識整體,而且知道這個進化律,你將會了解你在整體中的地位,也會了解你自己。」我要慚愧的承認,有一段時間我很滿足於那個說法。正是那時,我自己變得更複雜和更有進展。我的肌肉在成長強壯,我的記憶更豐富,我的思考和理解力更擴張,我正在成長和發展;因為感到在自我裡頭這樣的成長,我很自然的以為,這是宇宙的法則,在這裡面,我應該會找到我的生命的問題的解答。但是當我裡面的成長一旦停止了。我覺得我不但沒有進展,反而在衰退了,牙齒掉了,而且我看到了這個法則不僅無法解釋這些,甚至可能這個法則從未存在過,但是在我生命中的一段時間,我以為在我裡面找到了這個法則。我更嚴謹的來看待那個法則的定義,我終於看清了不可能有無限發展的法則;我想通了這個說法:「在無限的時空裡的每樣事物都在發展,和變得更完全更複雜,是兩樣事情。」這等於沒說一樣。所有的字眼都沒有意義,因為在無限裡,無所謂的複雜或簡單,也沒有進前或退後,沒有更好或更壞。

"But perhaps I have overlooked something, or misunderstood something?" said to myself several times. "It cannot be that this condition of despair is natural to man!" And I sought for an explanation of these problems in all the branches of knowledge acquired by men. I sought painfully and long, not from idle curiosity or listlessly, but painfully and persistently day and night - sought as a perishing man seeks for safety - and I found nothing.

I sought in all the sciences, but far from finding what I wanted, became convinced that all who like myself had sought in knowledge for the meaning of life had found nothing. And not only had they found nothing, but they had plainly acknowledged that the very thing which made me despair - namely the senselessness of life - is the one indubitable thing man can know.

I sought everywhere; and thanks to a life spent in learning, and thanks also to my relations with the scholarly world, I had access to scientists and scholars in all branches of knowledge, and they readily showed me all their knowledge, not only in books but also in conversation, so that I had at my disposal all that science has to say on this question of life.

I was long unable to believe that it gives no other reply to life's questions than that which it actually does give. It long seemed to me, when I saw the important and serious air with which science announces its conclusions which have nothing in common with the real questions of human life, that there was something I had not understood. I long was timid before science, and it seemed to me that the lack of conformity between the answers and my questions arose not by the fault of science but from my ignorance, but the matter was for me not a game or an amusement but one of life and death, and I was involuntarily brought to the conviction that my questions were the only legitimate ones, forming the basis of all knowledge, and that I with my questions was not to blame, but science if it pretends to reply to those questions.

My question - that which at the age of fifty brought me to the verge of suicide - was the simplest of questions, lying in the soul of every man from the foolish child to the wisest elder: it was a question without an answer to which one cannot live, as I had found by experience. It was: "What will come of what I am doing today or shall do tomorrow? What will come of my whole life?"

Differently expressed, the question is: "Why should I live, why wish for anything, or do anything?" It can also be expressed thus: "Is there any meaning in my life that the inevitable death awaiting me does not destroy?"

To this one question, variously expressed, I sought an answer in science. And I found that in relation to that question all human knowledge is divided as it were into two opposite hemispheres at the ends of which are two poles: the one a negative and the other a positive; but that neither at the one nor the other pole is there an answer to life's questions.

The one series of sciences seems not to recognize the question, but replies clearly and exactly to its own independent questions: that is the series of experimental sciences, and at the extreme end of it stands mathematics. The other series of sciences recognizes the question, but does not answer it; that is the series of abstract sciences, and at the extreme end of it stands metaphysics.

From early youth I had been interested in the abstract sciences, but later the mathematical and natural sciences attracted me, and until I put my question definitely to myself, until that question had itself grown up within me urgently demanding a decision, I contented myself with those counterfeit answers which science gives.

Now in the experimental sphere I said to myself: "Everything develops and differentiates itself, moving towards complexity and perfection, and there are laws directing this movement. You are a part of the whole. Having learnt as far as possible the whole, and having learnt the law of evolution, you will understand also your place in the whole and will know yourself." Ashamed as I am to confess it, there was a time when I seemed satisfied with that. It was just the time when I was myself becoming more complex and was developing. My muscles were growing and strengthening, my memory was being enriched, my capacity to think and understand was increasing, I was growing and developing; and feeling this growth in myself it was natural for me to think that such was the universal law in which I should find the solution of the question of my life. But a time came when the growth within me ceased. I felt that I was not developing, but fading, my muscles were weakening, my teeth falling out, and I saw that the law not only did not explain anything to me, but that there never had been or could be such a law, and that I had taken for a law what I had found in myself at a certain period of my life. I regarded the definition of that law more strictly, and it became clear to me that there could be no law of endless development; it became clear that to say, "in infinite space and time everything develops, becomes more perfect and more complex, is differentiated", is to say nothing at all. These are all words with no meaning, for in the infinite there is neither complex nor simple, neither forward nor backward, nor better or worse.

Above all, my personal question, "What am I with my desires?" remained quite unanswered. And I understood that those sciences are very interesting and attractive, but that they are exact and clear in inverse proportion to their applicability to the question of life: the less their applicability to the question of life, the more exact and clear they are, while the more they try to reply to the question of life, the more obscure and unattractive they become. If one turns to the division of sciences which attempt to reply to the questions of life - to physiology, psychology, biology, sociology - one encounters an appalling poverty of thought, the greatest obscurity, a quite unjustifiable pretension to solve irrelevant question, and a continual contradiction of each authority by others and even by himself. If one turns to the branches of science which are not concerned with the solution of the questions of life, but which reply to their own special scientific questions, one is enraptured by the power of man's mind, but one knows in advance that they give no reply to life's questions. Those sciences simply ignore life's questions. They say: "To the question of what you are and why you live we have no reply, and are not occupied with that; but if you want to know the laws of light, of chemical combinations, the laws of development of organisms, if you want to know the laws of bodies and their form, and the relation of numbers and quantities, if you want to know the laws of your mind, to all that we have clear, exact and unquestionable replies."
首先,我個人的問題,「我和我的慾望到底算什麼?」還是沒有答案。我知道那些科學很有趣又好玩,但是他們的明確度是跟著人生問題的實用性成反比:對人生問題的實用性越少,他們就越明確,當他們越想去回答人生的問題,他們就越變得含糊而不具吸引力。假如一個人投入科學的領域,試圖回答人生的問題——從生理學,心理學,生物學,社會學——會遭遇到令人震驚的貧乏思考,巨大的模糊性,一個無理
In general the relation of the experimental sciences to life's question may be expressed thus: Question: "Why do I live?" Answer: "In infinite space, in infinite time, infinitely small particles change their forms in infinite complexity, and when you have understood the laws of those mutations of form you will understand why you live on the earth."
大體說來,實驗科學對人生的問題的敘述,可以如此表達:

問:「我為什麼活著?」

答:「在無限大的空間,無限大的時間裡,許多無限小的粒子,在無限大的複雜情況下,改變他們的形態;當你了解那些形態變動的原理以後,你就會了解你為什麼活在地球上。」

Then in the sphere of abstract science I said to myself: "All humanity lives and develops on the basis of spiritual principles and ideals which guide it. Those ideals are expressed in religions, in sciences, in arts, in forms of government. Those ideals become more and more elevated, and humanity advances to its highest welfare. I am part of humanity, and therefore my vocation is to forward the recognition and the realization of the ideals of humanity." And at the time of my weak-mindedness I was satisfied with that; but as soon as the question of life presented itself clearly to me, those theories immediately crumbled away. Not to speak of the unscrupulous obscurity with which those sciences announce conclusions formed on the study of a small part of mankind as general conclusions; not to speak of the mutual contradictions of different adherents of this view as to what are the ideals of humanity; the strangeness, not to say stupidity, of the theory consists in the fact that in order to reply to the question facing each man: "What am I?" or "Why do I live?" or "What must I do?" one has first to decide the question: "What is the life of the whole?" (which is to him unknown and of which he is acquainted with one tiny part in one minute period of time. To understand what he is, one man must first understand all this mysterious humanity, consisting of people such as himself who do not understand one another.

I have to confess that there was a time when I believed this. It was the time when I had my own favorite ideals justifying my own caprices, and I was trying to devise a theory which would allow one to consider my caprices as the law of humanity. But as soon as the question of life arose in my soul in full clearness that reply at once flew to dust. And I understood that as in the experimental sciences there are real sciences, and semi-sciences which try to give answers to questions beyond their competence, so in this sphere there is a whole series of most diffused sciences which try to reply to irrelevant questions. Semi-sciences of that kind, the juridical and the social-historical, endeavor to solve the questions of a man's life by pretending to decide each in its own way, the question of the life of all humanity.
我必須承認,有一段時間我是相信這個的。
But as in the sphere of man's experimental knowledge one who sincerely inquires how he is to live cannot be satisfied with the reply - "Study in endless space the mutations, infinite in time and in complexity, of innumerable atoms, and then you will understand your life" - so also a sincere man cannot be satisfied with the reply: "Study the whole life of humanity of which we cannot know either the beginning or the end, of which we do not even know a small part, and then you will understand your own life." And like the experimental semi-sciences, so these other semi-sciences are the more filled with obscurities, inexactitudes, stupidities, and contradictions, the further they diverge from the real problems. The problem of experimental science is the sequence of cause and effect in material phenomena. It is only necessary for experimental science to introduce the question of a final cause for it to become nonsensical. The problem of abstract science is the recognition of the primordial essence of life. It is only necessary to introduce the investigation of consequential phenomena (such as social and historical phenomena) and it also becomes nonsensical.

Experimental science only then gives positive knowledge and displays the greatness of the human mind when it does not introduce into its investigations the question of an ultimate cause. And, on the contrary, abstract science is only then science and displays the greatness of the human mind when it puts quite aside questions relating to the consequential causes of phenomena and regards man solely in relation to an ultimate cause. Such in this realm of science - forming the pole of the sphere - is metaphysics or philosophy. That science states the question clearly: "What am I, and what is the universe? And why do I exist, and why does the universe exist?" And since it has existed it has always replied in the same way. Whether the philosopher calls the essence of life existing within me, and in all that exists, by the name of "idea", or "substance", or "spirit", or "will", he says one and the same thing: that this essence exists and that I am of that same essence; but why it is he does not know, and does not say, if he is an exact thinker. I ask: "Why should this essence exist? What results from the fact that it is and will be?" ... And philosophy not merely does not reply, but is itself only asking that question. And if it is real philosophy all its labor lies merely in trying to put that question clearly. And if it keeps firmly to its task it cannot reply to the question otherwise than thus: "What am I, and what is the universe?" "All and nothing"; and to the question "Why?" by "I do not know".
實驗科學
So that however I may turn these replies of philosophy, I can never obtain anything like an answer - and not because, as in the clear experimental sphere, the reply does not relate to my question, but because here, though all the mental work is directed just to my question, there is no answer, but instead of an answer one gets the same question, only in a complex form.


Tuesday, July 8, 2014

開多快

還沒滿40歲的那一年,三更半夜在前不著村,後不著店的漆黑的公路上飛馳。
突然發現有一輛車子不開燈的跟在後頭,我一慢下來,那輛車子紅藍白各色的燈一下子全亮了...

我問那人:「你為什麼不開燈?」
「我要看你能開到多快?」說著,給了我一張98 miles/hour 的罰單。

****
還是在那一段HoustonAustin Dallas 三頭跑的日子裡,在荒郊野外的高速公路上塞車,塞了一兩miles,車速壓在 45 miles/hour 左右。
我左閃右閃的超車,大家也很友善的讓我超前...

我終於看到了有一輛警車領隊,慢慢的開,沒有一輛車敢開到它的前頭。
我就不信邪,大家也很友善的讓我開到了警車的旁邊,我的車頭開始一吋一吋的超過它...
那輛警車的紅藍白各色燈一下子全亮了,也嗚嗚嗚的大叫起來...

那兩miles 長的車隊一輛一輛超過了我們,很多人跟我揮揮手。

我問那人:「我有超速嗎?」
「你的開車習慣不好,我要你改過來。」說著,給了我一張warning ticket

****
在那段日子裡,只要有COWBOYS 的足球賽轉播,這些平日缺乏正當娛樂的公路警察都不會出來找我們的麻煩。

對了,那時我的家在Houston,工作在Dallas,開的中餐館在Austin;每星期跑一圈,所以還保了人壽險和意外險。
現在這3個城市已經成為美國最具競爭力的城市的125名。

Friday, July 4, 2014

表面文章 Formality

今天 07/04/2014 李家同在 Facebook 上發表了一則漏網新聞:最近中國大陸忽然發表了一個命令,禁止伊斯蘭教徒中的學生和公務員遵守他們的齋戒月。

這使我聯想到今天是美國國慶,連著3天放假,所以教會很早就宣布,星期五晚上沒有小組聚會(團契)了。幾天前就有一位把她的家當成聚會場所的姊妹問我:「為什麼牧師要取消我們的聚會?」

有個故事,埋在我的心裏有5年了,因為這兩件事,就讓它見天日吧!

在每年的4月,美國人很重要的一件事就是在4月中以前趕報所得稅;教會裡應該也有一個很重要的節日,就是3月底或4月初的復活節;那一年的復活節就落在4月裡。我們的小組長看到教會牧師的宣告,很興奮的拉著我:「Bill,這個月有兩個禮拜不必聚會!太好啦! 太好啦!

「太好啦? 不必聚會太好啦? 」我有點摸不著頭腦,所以順著語氣重問一遍;他很興奮的告訴我:不用聚會有幾多幾多的好處,可以鬆好幾口氣,一面說著,眼中透出愉悅的光芒。

我們的小組長是個外表很敬虔的老學究,年紀一把了還在上班,下班後還在神學院修課,所以牧師任命他當天下第一小組“馬太組”的小組長,我很敬佩他,他也很提拔後進,任命我當他的左右手──副小組長,那時我們幾乎是“焦孟不離”。

我記得在那段時間裡,如果有組員沒來參加聚會,小組長總會跟大家耳提面命:「不要停止聚會,聚會比什麼都重要...。」然後總會在禱告中,在神的面前提到沒來聚會的弟兄姊妹的名字,要神保守他們。

所以當他告訴我,教會通知我們4月中有兩次不必聚會的大好消息以後,我心中一些的困惑,就像在黑暗中摸索時,突然一盞明燈亮了,什麼都看得見了。

【後語】
我認為該說的都說完了,但是還是有讀者認為我的文章都只寫一半,他們認為還是看不見我的看見。

耶穌說:「你們要小心,不可將善事行在人的面前,故意叫他們看見,若是這樣,就不能得你們天父的賞賜了。所以,你施捨的時候,不可在你前面吹號,像那假冒為善的人在會堂裡和街道上所行的,故意要得人的榮耀。」

世人看外在的言行,神所看重的卻是那掩飾不了的內心。

Tuesday, July 1, 2014

台灣行

台灣是我自小生長的地方,三十歲那年攜家帶眷,離鄉背井去移民打拼。如今鬢髮半白,虛渡六十,捧著家父的骨灰再回到這夢寐難忘的故土,一方面是完成父親的遺命,一方面是接續過去尚未遺忘的記憶,也尋求葉落歸根的可能。

近三十年的歲月裡,我三次回過台灣。十七年前因著創業籌募資金,來去匆匆,見了馬卡來、范盛堂等幾位同學。回台南拜見岳父,也會同兩位姨母在高雄參加三舅女兒的婚禮;這次回來時才得知當年的新郎(表妹婿)已在年初得到癌症去世。第二次回台是在六年前,陳凰美的一通電話使我回來參加我們畢業三十年的同學會。當時母親身罹重病,我請常偉和住在休斯頓的姊姊前來照顧。在旅途中我也身體不適,像個隱形人,一些同學都沒有我參加聚會的印象。回家兩星期後母親就去世了。

這回返鄉,我有很長的時間來計畫什麼時候起程?停留多久?想見什麼人?做些什麼事?范振東很熱心的要陪我全省走透透,阿姨和表妹也有一個搭捷運吃遍大台北的規劃(當然也考量到我的腸胃適應性)。我答應薛迪忠到他的企管研究所班上臭蓋“吃油飯”,也事先要求到小猴子家裡過夜刁擾,還有拜訪侯培南,見見錢家麒、胡乃仁、范盛堂…等同學。兩個星期的時間裡,一樣一樣的都照表實施,只是每一個計畫的事情裡,都有超乎預期的充滿著溫馨與熱情的接待,一切都是這樣的美好,這是無法事先期望的,也只能事後予以再三的感謝。

表妹給了我一張500元的悠遊卡,憑著這張卡,我們很方便的出入好幾個捷運車站,也逛了大半個大台北。人還是很多,到處人擠人,但是以前的髒亂和不守秩序卻幾乎不見了。當年使我下了毅然出國的最後決定,是因為早上五點排隊第三名居然買不到台南北上的臥舖票。每一次買任何票都要和插隊的吵架。那時年輕力壯,如果大家不排隊,吃虧的一定不是我。但是這種脫序的社會使我不能忍受。現在看到大家能夠有默契的在維護著一種先進國家的公民道德,有一種莫名的欣慰的感覺。

阿姨已經過了80歲,身體很硬朗,只有右腳有稍許的不便。表妹每天陪她乘著捷運到處走走逛逛,品嘗美食,欣賞大都會或城郊的美景。這種豐富的老年生活也是值得我們追求的。

張行希和老范開車來接我南下,我們先到龜山的長庚養生文化村參觀,老范是那兒的識途老馬,為了我們部落格的“未竟之旅”他已經先來探過路了。我認為硬體設備都不錯,如果大夥們決定進駐,一定可以搞得有生有色,值得大家抽空前往一探。我們在那兒用過午餐就直搗薛迪忠的老巢。

薛迪忠在他的班上向同學們介紹我林xx是他當年結婚時的伴郎。張行希晚上在他買單的餐會上公開問:「你們知道誰是林xx的伴郎?」他回過頭對著我瞧,我只能訕訕然的回答:「我不記得了,一點印象也沒有。」說老實話,我卻記得老婆的伴娘和薛迪忠老婆的伴娘。這是林xx選擇性的記憶,還怪張行希的EQ不夠好,把好端端的直敘句變成了問句。我很高興當年的最佳網球搭檔侯權晉就坐在一邊,他也帶來了女兒的結婚喜帖,另一邊是我的寢室最佳搭檔王峰彬,我們36年沒見過面了,他是我們的幽默大師也是國學大師,他說他還不知道如何把文章登上部落格,我們可拭目以待。

小鳳是老林在台南市中隔壁班的高材生,6年前老林在小鳳的美濃公司大廈病倒,小鳳急得差遣幹部到街上搜買腸胃藥,總算把老林的上吐下瀉給穩住了,這回一見面老林還嘴饞的不忘沒到嘴的甲魚大餐。37年前的暑假,這兩個人留在學校閑盪,偶而還在宿舍裡下麵條同進午餐。有一天午飯吃飽,午覺睡足,一字站開在小號前解放,不知是那一位神經腺小條的,看到尿池裡黃褐色偏紅的尿液觸目驚心,再看隔壁的也是一樣的渾濁。這下可糟了,趕快提醒另一位,我們有禍了…討論了半天,決定去新竹街上的醫院去看醫生驗尿,我想是比較靈精的小鳳的意見,我們公推一人看醫生,再把兩人的尿混在一瓶裡去檢驗。結果─沒事!這也算是一泡尿的交情。如果小鳳忘了這樁逸事,可不能說是老林捏造的。


** 老林 12/01/2008