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What else can I tell you today? I am hesitating because it is late. What I wantto do is lead you from one end to the other to make you appreciate its scope.There is nevertheless one thing that you could do between now and nexttime, and that is read the play. I don’t suppose that alerting you last time bytelling you that I would be talking about Antigone was even enough to makeyou glance at it, given the average level of zeal you display. It would, however, not be without interest if you did so before next time.
今天，我除外能够告诉你们什么呢？我正在犹豫，因为时间很晚了。我想要做的是，引导你们从一段到另外一端，为了让你们赏识它的宏伟。可是，有一件你们能够做的事情，在现在与下次之间，那就是阅读那个戏剧。我并不认为，上次我提醒你们，告诉你们说，我将会谈论安提贡尼，就足够让你们浏览它。假如考虑到你们展现的热诚的层次，可是，假如你们在下次之前能够阅读它，那将不无俾益。
There are a thousand ways of doing so. First of all, there’s Mr. RobertPignarre’s critical edition. For those who know Greek, I recommend theinterlinear translation, since a word by word rendering is amazingly instructive,and I will be able to make you see the extent to which my points ofreference are perfectly articulated in the text by the signifiers, so that I don’thave to search for them all over the place. If I find a word now and thenwhich echoes what I have to say, that would be a by no means arbitrary modeof confirmation. On the contrary, I will show you that the words I use arethe words that are to be found running like a single thread from one end ofthe play to the other, and that these words give it its structure.
有一千个方式阅读它。首先，有罗勃特、皮格内尔的评注的版本。对于懂希腊文的人们，我推荐交互对照的翻译，因为逐字地对照是非常具有启发性。我将会能够让你们看出这个程度，我的指称点非常清楚地被表达，在这些能指的文本。这样，我并不需要到处去寻找它们。假如我有时找到一个字词，跟我必须说的内容共鸣，那绝非是任意的肯定的模式。相反地，我将跟你们显示，我使用的这些字词是能够被找到的字词，就像一条脉络，从这个戏剧的这一段传递到另外一端。这些字词给予它它的结构。
There is one other thing I would like to point out.
One day Goethe in a conversation with Eckermann was in a speculativemood. A few days previously he had invented the Suez canal and the Panamacanal. I must say that you have to be quite brilliant to have extremely clearviews on the subject of the historical function of these two pieces of equipmentin 1827. Then one day he comes across a book that had just come outand has been completely forgotten since by a certain Irish, which is a nicelittle commentary on Antigone, and that I know through Goethe.
还有另外一件事情，我想要指出。
有一天，歌德跟艾克曼在谈话，他正处于沉思的心情。前几天，他曾经构想苏伊士运河与巴拉马运河。我必须说，你们必须相当聪慧，才会极端清楚，对于1927年，这两条运河的历史上的功用的议题。然后有一天，他偶然碰到一本刚出版的书。这本书是某位爱尔兰人写的，从此就完全被忘记。那本书是对安提贡尼的非常好的评论。我是经由歌德才知道。
I don’t see how it is so different from Hegel’s commentary; it’s a little moresimpleminded, but there are some amusing things in it. Those who sometimescriticize Hegel for the extraordinary difficulty of his statements willfind their taunts ratified by Goethe’s authority. Goethe certainly rectifies theHegelian view that Creon is opposed to Antigone as one principle of the law,of discourse, to another. The conflict is thus said to be linked to structures.Goethe, on the other hand, shows that Creon is driven by his desire andmanifestly deviates from the straight path; he seeks to break through a barrierin striking at his enemy Polynices beyond limits within which he has theright to strike him. He, in fact, wants to inflict on him that second death thathe has no right to inflict on him. All of Creon’s speeches are developed withthat end in view, and he thus rushes by himself toward his own destruction.If it’s not exactly stated in those terms, it is implied, intuited, by Goethe.
我没有看出，它跟黑格尔的评注有多大差异。它是更加地心灵单纯，但是在它里面有某些有趣的东西。那些有时批评黑格尔的人们，因为他的评注的特别的难读，他们将会发现他们的嘲讽受到歌德的权威的认可。歌德确实纠正黑格尔的观点，克瑞恩跟安提贡尼相对立，作为是法律，辞说的某个原则跟另外一种原则的对立。这种冲突因此据说是跟结构有关系。在另一方面，歌德显示，克瑞恩受到他的欲望的驱使，明显地偏离这个直线的正途。他尝试突破一种阻碍，超过限制地来攻击他的敌人波利尼西斯。在这个限制之内，它拥有权力来攻击他。事实上，他想要给予他二次死亡的痛苦。那是他没有权力给予的痛苦。所有的克瑞安的演说被发展，就是以这个目标。他因此自己冲向他自己的毁灭。即使它并没有确实地用那些术语陈述，它被歌德暗示，直觉感受到。
It is not for him a question of a right opposed to a right, but of a wrongopposed to – what? To something else that is represented by Antigone. Letme tell you that it isn’t simply the defense of the sacred rights of the deadand of the family, nor is it all that we have been told about Antigone’s saintliness.Antigone is borne along by a passion, and I will try to tell you which one it is.
对于他而言，问题并不是正确跟正确对立，而是错误跟什么对立？跟某件其他由安提贡尼所代表的东西对立。让我告诉你们，这不仅是死者与家庭的神圣权利的防卫，它也并不是我们曾经被告上，有关安提贡尼的圣者情操。安提贡尼受到激情的带领。我将尝试告诉你们，那是什么激情。
But one thing is strange, and that is that Goethe tells us he was shocked,rattled, by one point in her speeches. When every move has been made, hercapture, her defiance, her condemnation, and even her lamentations, and shestands on the edge of the celebrated tomb with the martyrdom that we havewitnessed already behind her, Antigone stops to justify herself. When shehas already seemed to have been moved to a kind of “Father, why hast thouforsaken me?”, she steps back and says, “Understand this: I would not havedefied the law of the city for a husband or a child to whom a tomb had beendenied, because after all,” she says, “if I had lost a husband in this way, Icould have taken another, and even if I had lost a child with my husband, Icould have made another child with another husband. But it concerned mybrother αύτάδεΚφος, born of the same father and the same mother.” TheGreek term that expresses the joining of oneself to a brother or sister recursthroughout the play, and it appears right away in the first line when Antigoneis speaking to Ismene. Now that Antigone’s mother and father are hiddenaway in Hades, there is no possibility of another brother ever being born:
但是有一件事情是奇怪的。那就是歌德告诉我们，他受到震吓，懊恼，因为她的言说的一个观点。当每个动作曾经被做，她的被捕捉，她的挑衅，她的被判刑，甚至她的哀悼，她站立在那著名的坟墓的边缘，带着我们已经见证到她背后的烈士情操。安提贡尼停下来自圆其说。当她似乎已经被感动到某种的「父亲，为什么你遗弃我？」她退回一步说：「请了解这点：我本来不会为了丈夫或小孩，去挑衅这个城邦的法律，假如他们被拒绝给予坟墓埋葬。因为毕竟，」她说，「假如我当时以这种方式丧失我的丈夫，我本来还可以另外寻找一个丈夫，跟另外一个丈夫再生一个小孩。但是这是跟我的兄弟有关，我们同属相同的母亲与父亲所生。」希腊的术语表达自己跟兄弟姐妹的关系，在戏剧从头到尾重复。它立即出现在第一行，当安提贡尼正在跟艾斯民谈话。因为安提贡尼的母亲与父亲已经隐藏在阴府之地，就不再有可能再生另外一个兄弟：
μητρός ρεv “Αιδον και πατρός κεκνθότοιν
ουκ έστ’ αδελφός όστις &ν βλαστοί ποτέ
The sage from Weimar finds that all that is a bit strange. He’s not the only one. Over the centuries the reasoning found in that extraordinary justification has always left people uncertain. It’s important that some madness alwaysstrike the wisest of discourses, and Goethe cannot help emitting a wish. “I wish,” he says, “that one day some scholar will reveal to us that this passage is a later addition.”
在威马出生的歌德这位圣者发现，所有这一切有点奇怪。他并不是仅有的一位。几个世纪来，在那个特别的道理被发现的推理，总是让人们摇摆不定。重要的是是，某种的疯狂总是让各种辞说的大智慧者为之动容。歌德禁不住地发出愿望，「我但愿」，他说：「有朝一日，某位学者将会跟我们显示，这个段落是后来填加。
This is the truth of a prudent man, one who knows the value of a text, one who always takes care not to formulate ideas prematurely – for isn’t that how one exposes oneself to all kinds of risks? – and naturally when one makes such a wish, one can always hope that it will be realized. But there were at least four or five nineteenth-century scholars who said that such a position is untenable.
这就是一位谨慎的人都真理，他知道文本的价值，我们总是小心翼翼，不要过早地说明的观念。因为那难道不是我们将我们自己暴露于各种危险？自然地，当我们许下一个愿望，我们总是希望，这个愿望将会被实现。但是至少有四或五个世纪的学者说，这样一个立场是难以自圆其说。
A story just like it is said to be in Herodotus, in the third book. In truth, there isn’t too great a relationship apart from the fact that it is a question of life and death and of a brother, father, husband and child. It concerns a woman who as a result of her lamentations is offered the possibility of choosing one person in her family to be pardoned, the whole family having been condemned, as was possible at the Persian court. The woman explains why she chooses her brother over her husband.
像它这样的故事据说是存在于希罗德塔斯，在第三册。事实上，有没有太大的关系，除了这个事实：这是一个生死的问题，兄弟，父亲，丈夫或小孩的生死的问题。它关系到一位女人，由于她哀悼的结果，被提供这个可能性：选择家中的一个人接受饶恕，整个家庭已经被判刑，在波斯法庭，这是可能的。这位女人选择他的兄弟，而不是她的丈夫。
On the other hand, just because two passages resemble each other doesn’t mean to say that one is copied from the other. Why, in any case, would the copied lines have been inserted there? In other words, this passage is so little apocryphal that these two lines are quoted roughly ninety years later by Aristotle in the third book of his Rhetoric in a passage that explains how one should explain one’s acts. It is difficult to believe the someone who was living ninety years after Sophocles would have quoted these lines as a literary example, if they carried with them the odor of a scandal. That seems to render the thesis of a latter addition highly doubtful.
在另一方面，仅是因为两个段落互相类似，并不意味着说，我们从另外一个抄袭。无论如何，这些被抄袭的文词曾经被插入那里？换句话说，这个段落是没有什么可疑，这两行被亚里斯多德引述，大约十九年以后，在修饰学到第三册，这一个段落解释为们应该如何解释自己的行动。我们很困难相信，活在索福克利图斯之后九十年的人，本来会引用这几行，作为是文学的例子，假如它们具有丑闻的意涵。那似乎是让一个后来填加到主题非常可疑。
In the end, precisely because it carries with it the suggestion of a scandal, this passage is of interest to us. You can already see why; it is only there so as to furnish additional evidence to something that next time I will try to define as the aim of Antigone.
May 25, 1960
最后，确实是因为它本身具有丑闻的暗示，我们对于这一段颇感興趣。你们已经能够看出为什么，它仅是在那里，为了供应额外的证据，给某件东西。下一次，我将尝试定义它，作为安提贡尼的目的。
1960年5月25日。
