双语·老实人 第三十章　结局

Chapter 30 Conclusion

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“What must then be done?”said Pangloss.

“Be silent，”answered the dervish.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[1]当时招募新兵的差役都穿蓝制服。

[2]阿伐尔人又称阿巴尔人，为匈奴族的一支，曾于七八世纪时侵入欧洲，后为查理曼大帝逐走；自第十世纪后即不见史乘。伏尔泰仅以之为寓言材料，读者幸勿以史实绳之。

[3]荷兰在宗教革命时代为新教徒的大本营，当然反对教皇。

[4]再浸礼派为基督教中的一小派，认为婴儿受洗完全无效，必于成人后再行洗礼。该派起源于十六世纪，正当日耳曼若干地区发生农民革命的时期。

[5]弗洛冷为一种货币名称，十三世纪起由翡冷翠政府发行，原为金币。以后各国皆有仿制，并改铸为银币，法、荷、奥诸国均有。

[6]至十九世纪中叶为止，放血为欧洲最普遍的一种治疗方法，其作用略如吾国民间之“放痧”。

[7]二十四磅炮即发射二十四磅重的炮弹的炮。

[8]此液质指人身内部的各种液体，如血、淋巴等等。

[9]影射一七五五年十一月七日的里斯本地震。

[10]最后两句指亚当与夏娃偷食禁果之事。

[11]科印勃勒大学为葡萄牙有名的大学。一七五六年六月二十日，葡萄牙确曾举办此种“功德大会”。

[12]教徒受洗时有教父教母各一人，干妈为教徒对教母的称谓。

[13]十六七世纪时，异教裁判所执行火刑时，犯人装束确如作者所述。

[14]一七五五年十二月二十一日葡萄牙再度地震。

[15]希伯来族自所罗门王薨后，分为犹太与以色列两国，公元前六世纪为巴比伦王尼布甲尼撒二世征服，大批希伯来人被移往巴比伦为奴。西方所谓希伯来人、以色列人、犹太人皆指同一民族。

[16]加利利人为异教徒对基督徒之称谓，因伊萨加为犹太人，居内贡为基督徒。

[17]异教裁判所的法官均系高级的教士兼的。

[18]比斯多为西班牙的一种金币。

[19]南美之巴拉圭于十七世纪时为西班牙属国，西王腓列伯三世授权耶稣会教士统治，直至一七六七年此神权政治方始告终。

[20]希腊古雕塑中有许多维纳斯像，均系杰作。后人均以掘得该像之所在地，或获得该像之诸侯之名名之。梅迭西斯为文艺复兴期统治翡冷翠的大族。

[21]玛德会又名耶路撒冷的圣·约翰会，为基督旧教中的一个宗派，纯属军事性质的教会团体；创于十一世纪，以地中海的玛德岛为根据地。

[22]半黑人指皮肤黝黑、近于紫铜色的人。

[23]阿特拉斯为北非大山脉，主山在摩洛哥境内。

[24]影射西班牙的加洛·勃罗斯几（一七〇五至一七八二），他被封为贵族，执掌朝政，煊赫一时。

[25]影射一六九五至一六九六年间的战事。伏尔泰当时正为其所著的《俄国史》搜集材料。

[26]今南美阿根廷的城市布宜诺斯艾利斯。——编者注。

[27]伊巴拉等五个名字，乃一七五八年九月谋刺葡萄牙王凶犯之名，作者借作总督封邑之名。

[28]此系隐指亚伯拉罕在基拉尔地方伪称妻子为妹的故事，详见《旧约·创世记》第二十章。

[29]伏尔泰曾为其所著《风俗论》（一七五八年）搜集有关巴拉圭耶稣会士的材料；一七五四至一七五八年间，作者又将此项题材写成重要文字多篇。本章所述，伏尔泰大抵皆有考据。

[30]图库曼为今阿根廷的一个省份。

[31]圣·伊涅斯（一四九一至一五五六），又名圣·伊涅斯·特·雷育拉，为耶稣会的创办人。

[32]十八世纪时，耶稣会于法国索纳州德雷甫城办一刊物，名《见闻录》，抨击当时反宗教的哲学思想。

[33]此系印第安族的一支，戴大木耳环，故被称为大耳人。

[34]相传南美洲有一遍地黄金的国土，叫作黄金国，位于亚马逊河及俄利诺科河之间，居屋皆以白银为顶，国王遍体皆饰黄金。自马可·波罗以来即有此传说，哥伦布及以后之西班牙、葡萄牙殖民冒险家，均曾寻访。十八世纪后期，一般人对此神奇的国土犹抱幻想。伏尔泰本章所述，均采自各旅行家之游记，其中事实与幻想，杂然并列。

[35]开颜为南美洲东北角上一小岛，属法国。

[36]据专家考证，此名影射范·杜仑（Van Düren）；范为荷兰出版商，伏尔泰谓其在版税上舞弊，损害伏尔泰权益。

[37]索星尼派为十六世纪时神学家索星所创，否认三位一体及耶稣为神之说。

[38]马尼教为公元三世纪时波斯人马奈斯所创，是一种二元论的宗教，言原人为善神所造，其性善；今人为恶神所造，其性恶，唯认识真理后方能解脱罪恶；并称世界上的光明与黑暗是永远斗争不已的。

[39]此处所谓疱疮，原是羊特有的病症。

[40]此系指忏悔证书。今日旧教徒结婚之前，教会尚限令双方缴纳忏悔证书。街坊上的熟客即暗指教士。

[41]外国纸牌中普通最大的王牌为A，读如爱司（As）。

[42]笛卡儿的哲学系统以生来自具之观念为意识之内容，此生来自具之观念即名为“先天观念”。

[43]此段故事系隐指法国有名的女演员勒戈佛滦（一六九二至一七三〇）事，生前声名藉盛，死后教堂拒绝为之举行葬礼，卒埋于巴黎蒲高涅街路角，塞纳河畔。

[44]弗莱隆（一七一九至一七七六）为法国政论家，终身与百科全书派为敌，攻击伏尔泰尤为激烈。

[45]法老是一种纸牌的赌博。

[46]莫利尼派为耶稣会中的一支，十六世纪时由耶稣会神学家莫利尼创立，以调和人的自由与神的恩宠为主要学说。

[47]此系作者影射达眠安事件：一七五七年一月五日，一个精神不健全的乡下人，名叫达眠安，以小刀刺伤路易十五，卒被凌迟处死。

[48]一五九四年十二月，亨利四世被约翰·夏丹行刺；又于一六一〇年五月，被拉伐伊阿克行刺，重伤身死。以上各案均与十六七世纪的宗教斗争有关。

[49]一七五七年达眠安处死以前，备受酷刑；拿过凶器的手被火焚烧，又浇以沸油及熔化的铅。

[50]影射一七五七年三月英国海军提督平格被杀事，因平格于一七五六年与法国舰队作战败绩。

[51]丹阿德会为旧教中的一派，十六世纪时由丹阿多主教创立。

[52]佛尼市游艇有名于世，舟子之善歌亦有名于世。

[53]佛尼市共和城邦的政府首长，自七世纪末至十八世纪末均称Doge，原义为公爵，但易与普通的公爵相混，故暂译作“执政”。

[54]拉丁诗人维琪尔（公元前七〇至前一九年）著有未完成的史诗《埃奈伊特》，叙述荷马史诗中的英雄定居意大利的故事，以埃奈伊为主角。全书完成的有十二卷。

[55]意大利诗人塔索（一五四四至一五九五）著有史诗《耶路撒冷之解放》。诗人阿利渥斯托（一四七四至一五三三）著有长诗《狂怒的洛朗》。

[56]拉丁诗人荷拉斯（公元前六五至前八年）与当时皇帝奥古斯德为友，尤受政治家曼塞纳之知遇；荷拉斯曾于有名的献词中，言人各有愿望理想，己之理想则为抒情诗人。

[57]西塞罗（公元前一〇六至前四三年）为罗马共和时代之政论家、演说家。

[58]赛纳克（公元前四至公元六五年）为罗马时代哲学家，遗著除哲学论文外，尚有讽刺文集。

[59]《创世记》第一章有“神说：要有光；就有光”等等之语，故基督教素来认为上帝是用言语创造世界的。摩西相传为《创世记》的作者；今人考证，则谓《创世记》系犹太人于公元六世纪时得之于巴比伦传说。弥尔敦诗中《失乐园》则谓弥赛亚（意为神之子）以金圆规画出世界，使有边际，不致浩瀚无涯。

[60]魔鬼虽从基督教观念中来，塔索写之仍用异教徒笔法，与古代拉丁诗人同；不若弥尔敦之形容魔鬼，高踞于地狱之中，横卧于火湖之上，半沉半浮，身遭缧绁。以纯粹古典趣味之伏尔泰观之，弥尔敦与塔索之描写，自有雅俗之分。魔鬼有许多名字，吕西番其一也。

[61]阿利渥斯托在《狂怒的洛朗》（在意大利文则为《狂怒的奥朗多》）中曾谓弗列查（Friza）之王有一兵器（火枪），举世莫敌。弥尔敦于《失乐园》中称魔鬼发明枪炮以攻天堂。

[62]此为伏尔泰误忆。《失乐园》第十卷中仅言罪恶与死在地狱中等候，一知撒旦诱致亚当与夏娃堕落一事成功，即结伴同贺，并未提及结婚。撒旦返地狱，自夸功绩，上帝罚之忽为蛇形，手下诸魔亦变为蛇，并非罪恶所生产。

[63]《失乐园》第十一卷，天使弥盖尔示亚当以将来世界，有病院中各种呻吟痛苦之状。

[64]十七世纪时服役法国的波兰骑兵叫作波拉葛。

[65]自中古时代起，欧洲的外科手术大多操于理发匠之手；法国直至一七四三年，路易十五始下诏将外科医生与理发匠二业完全分离。

[66]先天谐和（又译“预定调和”）为德国哲学家莱布尼兹（一六四六至一七一六）解释宇宙之学说；本书中常常提到天下事尽善尽美的话，亦系莱布尼兹之说。奇妙的物质为笛卡儿解释万物动力的学说，谓宇宙间到处皆有一种液质推动万物。

[67]一阿尔邦等于五十亩，每亩等于一百方尺。

[68]以上均系古希伯来族的王，见《圣经》。

[69]以上均为自利提亚起至罗马帝国为止的国王、将军及皇帝。