中國(guó)出版集團(tuán)、中譯出版社“外國(guó)人寫作中國(guó)計(jì)劃”叢書之中,、英文版《羅賓博士看陜西》

胡宗鋒和（英）羅賓·吉爾班克中,、英文版《羅賓博士看陜西》在第二十四屆國(guó)際圖書博覽會(huì)上發(fā)布

Shaanxi Through Dr. Robin’s Eyes

羅賓博士看陜西 

 Qingming in Baoji

清明在寶雞

April 2012

（英） 羅賓·吉爾班克     胡宗鋒   譯

佛骨圣地--法門寺

秦嶺主峰--太白山

In the half-razed alleys between thetemple and the nunnery we dodged tat and rubble. All the way Liz made me ruefulfor having not accompanied her here twelve months earlier when she and the twoexchange students from Bordeaux whom she befriended had filled whole memorycards with images of the old terraces. Condemned buildings bore thefreshly-stenciled character chai (“teardown”) as impassively as rows of refrigerated carcasses sport butcher’s dyemarks. 

在廟與庵中間那條被拆了一半的小巷里，我們繞著碎石和瓦塊,。一路上,，白麗詩(shī)一直在抱怨我，嫌我沒(méi)有在一年前就陪她和兩個(gè)從波爾多來(lái)的交換生朋友到這里來(lái),，她們的記憶里充滿了對(duì)這個(gè)古塬的印象,。被封了的樓上都有一個(gè)新噴涂的“拆”字，那字冷漠得如同動(dòng)物被宰殺后,，冰凍起來(lái)時(shí)身上的標(biāo)記,。

寶雞城貌-高新區(qū)

A moot point was that I had not beenthere to witness the residents queuing to extract water from the communalpumps, each carrying designated plastic (formerly ivory) tokens. This was oneof those touchstones which helped outsiders to gauge the unequal pace ofdevelopment between East and West. My maternal grandmother, born in 1913, hadgrown up believing that her family was somewhat upper-crust because they didnot have to rely upon public sanitation. Her mother was not compelled to ambledown with the other housewives to fill pails at “Jerry Lane” (named, one cansuppose, after the jerry cans they carried) or stand in line at the creamerypump. This may have saved Gran’s life, thus vouchsafing my own. In the hiatusbetween the Boer War and the Great War our home village in the East Ridingexperienced a disturbing spike in infant mortality. The cause, which wentunacknowledged at the time, was the suspected contamination of the water tablewith seepage from the neighbourhood privies. 

一個(gè)懸而未決的問(wèn)題是，我還沒(méi)有看見這兒的人排著隊(duì)，每個(gè)人都拿著塑料牌子（以前是象牙的）到公共水房去打水,。這是外人判斷東部和西部發(fā)展不平衡的試金石之一,。我外婆出生于1913年，她長(zhǎng)大的時(shí)候相信自己家是上流階層,，因?yàn)榧依锶瞬挥霉残l(wèi)生設(shè)施。她的媽媽用不著和其它的家庭主婦一樣,，到“杰里巷”用桶去提水（大家可以猜出叫“杰里巷”是因?yàn)樗齻兪掷锏耐懊?，或是排著?duì)等著領(lǐng)牛奶。這也許救了我爺爺?shù)拿?，于是我也就跟著沾光了,。在“布爾?zhàn)爭(zhēng)”和第一次世界大戰(zhàn)之間的那段日子里，我老家東賴丁村（東賴丁East Riding英國(guó)英格蘭東北部約克郡的舊地區(qū),，現(xiàn)為亨伯賽德郡的一部分——譯者注）的嬰兒死亡率很高,，其原因（當(dāng)時(shí)還不知道）人們懷疑就是因?yàn)楦浇膸鶟B水，污染了地下水源,。

How much pestilence had of late lurkedbeneath the streets of eastern Xi’an is anybody’s guess. I am reliably informedthat as recently as the 1980s, it was a daily event to see crowds ofcross-legged householders waiting to use the over-burdened and almost alwaysblocked, public latrines. Husbands would stand in proxy for their wives andvice versa with breakfast or dinner often being rustled up in the time it tookto for their turn to come around. 

西安東邊街道下的藏污納垢超出人們的猜測(cè),，根據(jù)我的可靠消息，直到二十世紀(jì)八十年代,，每天的一道街景就是成群的當(dāng)?shù)鼐用駣A著腿,，等著使用已經(jīng)超負(fù)荷，而且?guī)缀跏潜欢氯说墓矌?。有丈夫給妻子排隊(duì)的,，也有妻子給丈夫排隊(duì)的，常常是該大家一起吃早飯和晚飯時(shí)才輪到自己,。

寶雞城貌-金渭湖

Longer-engrained traditions are stillpalpable in the vicinity of the East Gate. The proximity of the Taoist Templeand Buddhist Nunnery mean that a slew of religious paraphernalia is on sale.Notwithstanding her own secular inclinations, Liz had managed to accrue asizeable collection of votive papers during her trips around rural France andthe Mediterranean. Now in China, she turned her attentions to so-called “hellmoney” and other replica items which were burnt for the sake of the dead. Faux banknotes are a convenient take onan age-old custom. In the past, people would laboriously pat coins againstplain joss paper to leave behind the impress of the money. Once set alight, thevalue of the original currency would be supernaturally transferred to thepockets of loved ones who might be facing costly penalties in the undergroundcourt or difu. This explains why“hell notes” closely resemble authentic notes save for the fact that theydisplay astronomical denominations such as 250 000 or 1 million yuan. ChairmanMao’s portrait features on some, as on the genuine article. Otherwise, theybear the image and signature of the Jade Emperor, believed in Taoism to presideover the underworld.

在西安東門附近,，一些根深蒂固的傳統(tǒng)顯然依舊在延續(xù)。道教寺院和佛寺的紅火意味著大量的宗教物品熱銷,。雖然白麗詩(shī)不信教,，但她卻在法國(guó)和地中海周圍的鄉(xiāng)下旅游時(shí)收集了好多祈愿信。到了中國(guó),，她的興趣轉(zhuǎn)向了所謂的“冥幣”和其它一些為逝者焚燒的仿制品,。焚燒攜帶方便的“冥幣”是一個(gè)古老的習(xí)俗，以前人們會(huì)費(fèi)力的用硬幣壓在祭祀的紙上留下錢印,。這些“錢”被燒了以后,，就會(huì)被轉(zhuǎn)給自己逝去的親人，從而使其好面對(duì)“陰曹地府”昂貴的費(fèi)用,。故“冥幣”  特別像真錢,，只是面值乃天文數(shù)字，有二十五萬(wàn)和百萬(wàn)大鈔。有的“冥幣”  和真錢一樣有毛主席的頭像,，有的則印的是在道教里主宰地府的“玉皇大帝”的頭像和簽名,。

In the present instance, the ancientinjunction to observe filial duty to one’s ancestors was suffused withtwenty-first century consumerist values. The Xi’an stalls stocked currency aswell as clothes and accoutrements with which to kit out the dead. Liz fawnedover several dainty pairs of slippers which were so neatly-proportioned thatthe cardboard may well have been cut according to a shoemaker’s templates. On takingthem back to her apartment and performing a more detailed inspection withtweezers, she discovered that the uppers were crafted from cigarette cartons.The gaudy metallic burgundy and gold exteriors just peeped through the tiniestcracks in the lining. 

在今天，對(duì)祖先的孝敬帶有二十一世紀(jì)濃厚的消費(fèi)觀念,。西安的小攤上不僅有“冥幣”,，而且有仿造的衣服和其它準(zhǔn)備孝敬給逝者的東西。白麗詩(shī)看好的是幾雙精美的拖鞋,，做工很精巧,，肯定是根據(jù)鞋匠的模型做成的。等回到住的地方,，用鑷子夾著仔細(xì)一看,，她發(fā)現(xiàn)鞋幫是用煙盒做的，透過(guò)那些華麗的金屬紅和黃色外飾,，還能看到小小的縫隙,。

寶雞城貌-石鼓吉金

My own eyes were taken by two objects.The first was a kind of selection box sealed in cellophane, which includedimitation personal effects from Fendi sunglassesto credit cards and an EmporioArmani wallet. Foreign newspapers had been awash of late with storiesabout the high demand for combustible cardboard I-phones, with shoppers in thesouth of China apparently being willing to part with hundreds of reminbi in order to endow theirforbears with the latest smart technology. This box only contained a common orgarden Nokia – not so badgiven that it cost ten yuan (equivalent to ￡ 1). The best prize was yet to comeas the shopkeeper waved a big silver oblong under my nose. Behold, an Apple Notebook precisely captured inthree dimensions. The box was exactly to scale and, delight beyond delights,once an adhesive tab was removed it fell open to reveal a monitor and keyboard.

有兩樣?xùn)|西吸引住了我的目光，一個(gè)是用玻璃紙封著的禮品盒,，里面包括假的“芬迪”太陽(yáng)鏡,，信用卡和“阿瑪尼”錢包。外國(guó)的媒體報(bào)道說(shuō)近來(lái)用硬紙盒做的“蘋果”手機(jī)很搶手,，這顯然是因?yàn)槟戏降囊恍┤嗽敢饣◣装僭嗣駧抛屪约旱南热祟I(lǐng)略最新的智能科技,。另一個(gè)盒子里有一個(gè)普通的“諾基亞”手機(jī)，只賣十元（相當(dāng)于一英鎊）很不錯(cuò),。好東西還在后面,，店家在我的鼻子下?lián)u晃著一個(gè)長(zhǎng)方形的銀色盒子?？窗,。∧强墒且荒Ｒ粯拥牧Ⅲw“蘋果平板電腦”,，讓人更驚喜的是,，打開膠帶，里面還有顯示屏和鍵盤,。

Our talk thereafter was full of cynicalbanter along the lines of “if granny got confused about how to use the landlineat home would her spirit really feel blessed to be sent a bluetooth?” Weconcluded that as with so many other modernized rituals, ostentatious showhad come to override the original motive of filial piety. Unbeknown to us, suchsarcasm was already part and parcel of the debate over the adulteration of thiscustom. When I shared our jokes with a colleague, his response was: “Sure,granny can have a Bluetooth, and an I-phone and an Apple Mac, if she wants one. Now that Steve Jobs has passed over tothe other side he’s busier than ever demonstrating how to use thesetechnologies to dead Chinese grandparents!” 

我們的談話隨之充滿了嘲諷的玩笑,，涉及的話題有“要是老奶奶不會(huì)用屋里的固定電話，送個(gè)‘藍(lán)牙’她的魂真的會(huì)開心嗎,？”大家最后的結(jié)論是,，這么多的現(xiàn)代化玩意和扎眼的排場(chǎng)反而是失去了孝道的原本動(dòng)機(jī)。我們不知道,，對(duì)風(fēng)俗中這種贗品的風(fēng)涼話早就有了,。當(dāng)我把這個(gè)笑話講給我的一個(gè)同事后，他的反應(yīng)是：“要是想要，老奶奶當(dāng)然可以有‘藍(lán)牙’,、‘蘋果’手機(jī)和電腦了,，現(xiàn)在喬布斯已經(jīng)去了彼岸，他更忙了,，忙著給中國(guó)故去的老爺爺和老奶奶演示怎樣使用這些高科技”,。

The purchased paper items sat around inour homes. Not long afterwards, fell the annual Qingming Festival, the springholiday when it is customary to show reverence to one’s ancestors. The titlecan be translated as “bright and clear” or “perfect brightness,” though thepowers that be prefer the more descriptive name of “Tomb-sweeping Day.” Qingmingperhaps dates back more than two millennia and was elevated in importance bythe Tang Emperor Xuanzong (reigned 712-56 AD). Discomfited by the extravagantyear-round festivities with which the wealthy of Chang’an saluted the deeds oftheir forebears, he issued an edict requesting that citizens restrict thecommemoration of the long-since departed to the fifteenth day after the SpringEquinox. To reinforce his point, Xuanzong turned to Confucius whose Classic of Filial Piety (Xiaojing) had already served for almostone thousand years as the main source for validating reverence to one’s elders.After consulting his leading scholars about the correct interpretation of thesage’s words, the emperor penned a new preface in which he condemned“presumptuous and fallacious” memorials. He, moreover, stressed how he hoped to“administer the country with the principle of universal respect and love” – aplea to take his commands as being in the best interest for maintaining civilorder. Xuanzong personally inscribed the preface into a slab so that futuregenerations could take heed of these teachings. At present, the stele stands inForest of Stone Tablets on the site of the former Confucian temple inside theSouth Gate of Xi’an. His sentiments have had a far more virile afterlife thanhe could have ever envisaged. Rubbings of the Classic of Filial Piety stele are a hugely popular touristsouvenir in the adjacent market at Shuyuanmen.

買回來(lái)的紙制品就堆在我們的屋子里，不久就是每年一度的“清明節(jié)” 了,。

這個(gè)春天的假日習(xí)俗是祭奠祖先,。“清明”的意思就是“清潔而明凈”或“特別敞亮”,，而更為形象的叫法應(yīng)為“掃墓日”?！?/span>清明節(jié)”已有兩千多年的歷史,，而得到重視則是在唐玄宗的時(shí)候。當(dāng)時(shí)每年的節(jié)假日很多,，長(zhǎng)安的富貴人家為祭奠祖先而發(fā)愁,，唐玄宗頒布政令，將民眾對(duì)已故先祖的祭奠定在“春分”后的第十五天,。為了使自己的政令更有說(shuō)服力,，唐玄宗依據(jù)的是孔子的思想，儒家的《孝經(jīng)》當(dāng)時(shí)作為孝敬長(zhǎng)者的主要法則已經(jīng)有近千年的歷史,。唐玄宗詔令對(duì)圣人所言“宜令諸儒并訪后進(jìn)達(dá)解者,，質(zhì)定奏聞”，并親做《孝經(jīng)序》,，在序中譴責(zé)“異端起而大義乖”,，強(qiáng)調(diào)“庶幾廣愛(ài)刑于四海”,，呼吁“以孝理天下”,。玄宗還親自隸書，刻序于碑,，以便“庶幾有補(bǔ)于將來(lái)”?，F(xiàn)在，“石臺(tái)孝經(jīng)”依舊屹立在西安南門里邊的碑林博物館里,，該博物館的原址是孔廟,。玄宗的思想對(duì)后人的影響比他在世時(shí)大得多，“石臺(tái)孝經(jīng)”的拓片在附近的書院門市場(chǎng)是特受人青睞的旅游紀(jì)念品,。

寶雞市鳳縣東河橋村

Qingming has never merely been anaustere occasion dedicated to the public expression of filial piety. Thanks toan artist based in the Henan city of Kaifeng – possibly Zhang Zeduan – thebustle of the holiday just before the fall of the Northern Song Dynasty (1127AD) has been preserved. The scene of people crammed with pea-like heads ontothe bridge in Along the River duringthe Qingming Festival is one of those images which are instantlyfamiliar to non-Chinese even if they are not able to recall the title or theartist’s name. It features on embroideries, canvas fans, and now evenmouse-mats. To be accurate, the bridge is but a tiny section of a sprawlingpanorama. The scroll onto which Master Zhang painted measures an unwieldy 25centimetres wide by 5.25 metres long. The only way to take in the elongatedwhole is to roll out one small portion of the paper at a time. This way theviewer gains an impression of how the preparations for Qingming provoked agreat deal of mobility and exchange. The scenes range from the city centre,with its decidedly mercantile complexion, to the bucolic. Farmers practicetheir rites in earnest. Taking a brief break from their cycle of toil, it isthey who realize the most how they are in a prime position to observe theblossoms and the bright and clear weather of the season.

“清明節(jié)”并不只是一個(gè)公開轉(zhuǎn)達(dá)孝心的神圣時(shí)刻,，感謝河南開封的畫家張擇端，他給人們留下了北宋滅亡前“清明節(jié)”時(shí)的熱鬧場(chǎng)面?！?/span>清明上河圖”里橋上擁擠的豆人景象,，既是對(duì)于那些想不起畫家姓甚名誰(shuí)和畫名的外國(guó)人來(lái)說(shuō)也是很熟悉的。在刺繡和折扇,、現(xiàn)在甚至是在鼠標(biāo)墊上都有這幅大作的影子,。確切的說(shuō)，橋不過(guò)是這幅全景畫的一個(gè)細(xì)節(jié),。張大師的這幅龐大的畫卷寬25厘米,，長(zhǎng)5米，惟一欣賞長(zhǎng)卷全景的辦法是一次展開一小部分,。這樣,，人們就可以看到清明時(shí)節(jié)的準(zhǔn)備工作和繁榮景象。其畫面從顯然是商業(yè)中心的城內(nèi)一直畫到寧?kù)o的田園,，畫中的農(nóng)夫有的在為禾苗澆水施肥,，有的正在干活中間小憩，只有這些人知道他們擁有“賞花”和享受“清明”得天獨(dú)厚的地位,。

In the Communist era, the government haswatched the proceedings at Qingming with a degree of twitchiness. Officially,the festival was removed from the calendar after 1949, being blacklisted as ahangover from the Old China, replete with its superstitions and feudalism.Evidently, the desire to revive it never fully faded away. The now-streamlinedQingming (reinstated as a holiday as of 2008) has a broad grassroots following.Country families might gather to share stories about deceased parents andgrandparents and to troop out to the cemetery to clean headstones, laying outfruit, incense sticks and alcoholic beverages on the graves. Yellow ribbonstied to sticks inserted in the earth form talismans to ward off any wickedspirits which may be abroad in the burial ground. 

在中國(guó)共產(chǎn)黨領(lǐng)導(dǎo)的時(shí)期,，政府對(duì)“清明”的活動(dòng)有所改變，1949年以后的官方日歷上取消了這個(gè)節(jié)日,，覺(jué)得這是舊中國(guó)遺留下來(lái)的帶有封建迷信的陋俗,。恢復(fù)“清明”的愿望顯然從未完全消失,，現(xiàn)在合理的“清明節(jié)”（從2008年起被恢復(fù)為法定假日）具有廣泛的草根基礎(chǔ),。鄉(xiāng)下的家人會(huì)聚在一起，回憶已故的爺爺和奶奶或父母親的軼事,，結(jié)伴去上墳,。他們會(huì)把墓碑搽干凈，在墳頭供奉水果,，插香并上酒,，把拴著黃布條的木棍插在地里當(dāng)符，好趕走墓地里的惡鬼,。

寶雞市鳳縣永生村

Our choice to have a Tomb-sweepingvacation in Baoji turned out to be serendipitous. Thelargest commemorations endorsed by the provincial government are held atthe Mausoleums of two of the progenitors of the Han race, namely that of theYellow Emperor, near Yan’an and that of the Yan Emperor in Baoji. The formerincluded a cast of thousands and was played out for the benefit of theGovernor, his entourage and the serried ranks of the media. As for Baoji, theproceedings no doubt aspired to a Cecil B. de Mille-stylegrandiloquence, yet came off with a paff of small-town inferiority. 

我們選擇到寶雞去度“清明” 純屬偶然,。 省政府要在兩位華夏先祖，即延安附近的黃帝陵和寶雞的炎帝陵前舉行盛大的祭奠儀式,。參加黃帝陵祭奠儀式的有上萬(wàn)人,，包括省長(zhǎng)和不同級(jí)別的官員以及眾多大大小小的媒體。就寶雞而言,，整個(gè)活動(dòng)毫無(wú)疑問(wèn)是很有好萊塢著名導(dǎo)演塞西爾·B·戴米爾式的大手筆（塞西爾·B·戴米爾Cecil B. de Mille,，好萊塢早期大牌導(dǎo)演和制片人,，善于營(yíng)造大場(chǎng)面——譯者注），但畢竟還是有城市小的不利因素,。

Baoji (literally “the treasure of thechicken”) is to all intents and purposes a second-tier city, less than twohours from Xi’an on the coach. It is bisected by the partially dried-up westernreaches of the Wei River and the pattern of urban settlement forms a kind offigure-of-eight. The city was jolted into modernity in 1938 when following thefall of Hankow to the Japanese invaders much industry and commerce fled alongthe Belgian-built Lunghai railroad, ending up at its terminus in westernGuanzhong. The American photojournalist Harrison Forman (1904-78) called Baojia “bustling little boomtown with a frontier atmosphere” and observed how itssecluded geography proved peculiarly amenable to maintaining manufacturingunderground:- 

寶雞（直譯就是寶貴的雞）實(shí)際上就是一個(gè)二線城市,，距西安不到兩個(gè)小時(shí)的車程，中間隔著的是部分河床已經(jīng)干涸的渭河西段,，城市的的坐落是八字形,。1938年，在漢口被日本侵略者攻占后,，許多廠家和商家沿著比利時(shí)人修建的隴海鐵路逃到鐵路的終點(diǎn)關(guān)中西部,，使這個(gè)城市一下子邁進(jìn)了現(xiàn)代化。美國(guó)攝影記者哈里森﹒福爾曼稱寶雞是一個(gè)“帶有前沿氣氛,、熱鬧的新興小城市”,，（哈里森·福爾曼Harrison Forman是一名美國(guó)記者，1944年夏,，他沖破重重阻礙,，從國(guó)民黨控制下的重慶一路北上，到達(dá)延安及中國(guó)共產(chǎn)黨領(lǐng)導(dǎo)的華北抗日根據(jù)地進(jìn)行戰(zhàn)地采訪,，向全世界真實(shí)報(bào)道了抗戰(zhàn)圣地延安，報(bào)道了模范抗日根據(jù)地陜甘寧邊區(qū)及艱苦卓絕,、英勇抗日的八路軍,，寫下了轟動(dòng)中外的《紅色中國(guó)報(bào)道》Report from RedChina，此書后來(lái)被譯為《北行漫記》——譯者注）他還注意到這兒的隱蔽地里位置被證明特別適合開展地下制造業(yè)：

… the Foh Sing mills, one ofthe largest in China, had moved to Paochi and set up its machinery in hugecaves dug so deep into the cliffs that, though they had been repeatedly bombed,not so much as a spindle had been jarred. Four thousand people work in thesecaves, which are well lighted and well ventilated and look like freshlywhitewashed subway tunnels.

(HarrisonForman, Report from Red China, pp.3-4).

……中國(guó)最大的紡織廠申新紗廠內(nèi)遷到了寶雞,，把機(jī)器安裝在懸崖上又大又深的窯洞里,，雖然屢遭轟炸，但卻連紡錠都沒(méi)有發(fā)生過(guò)震動(dòng),。有四千人在這些窯洞里工作,，這里的照明和通風(fēng)設(shè)施很好，看上去像剛剛粉刷過(guò)的地鐵隧道,。

——引自哈里森﹒福爾曼《紅色中國(guó)報(bào)道》第3-4頁(yè)

水韻江南 七彩鳳縣

Baoji duly became the testing ground for the new industrialcooperatives, established with the aids of foreign ChinaHands to compensate for the decimation of native industry during theJapanese onslaught. If Yan’an was the ideological heartland for the Chineserevolution, Baoji was the workshop of the Chinese resistance. A cooperativewould, according to Helen Foster Snow have a minimum quorum of seven members ina shared field of craft, with the average consisting of 15 to 20 persons andthe maximum 80 (Snow, Chinabuilds for Democracy: Thestory of the Industrial Co-operative movement in China, p. 6). An appointedchairman supported by a committee of directors would oversee the acquisitionand administration of the start-up loan, with repayments and running costsbeing deducted equitably from the salaries of members. No single person waspermitted to hold more than a twenty per cent share in their cooperative.

在國(guó)外“中國(guó)通”人士的援助下,，為了彌補(bǔ)日本侵略對(duì)中國(guó)本土工業(yè)的毀壞，寶雞當(dāng)時(shí)被建成了新“工業(yè)合作社”的實(shí)驗(yàn)區(qū),。（工業(yè)合作社industrial cooperatives,，簡(jiǎn)稱“工合” ，工合運(yùn)動(dòng)是抗日戰(zhàn)爭(zhēng)時(shí)期,，國(guó)內(nèi)愛(ài)國(guó)人士和海外同情支持中國(guó)革命的海外友人共同建立的,，專門用于提供軍事物資和民用物資的組織，在抗日戰(zhàn)爭(zhēng)期間曾發(fā)揮了重大的作用——譯者注）如果說(shuō)延安是中國(guó)革命的思想中心,，那么寶雞就是中國(guó)抗日的車間,。根據(jù)海倫·福斯特·斯諾所言：

一個(gè)“工業(yè)合作社”最少要有七名手藝相同的工人,，一般是有十五到二十人，最多不超過(guò)八十人,。

——引自海倫·福斯特·斯諾 著《中國(guó)為民主奠基——中國(guó)工合史》第6頁(yè)

董事會(huì)的董事長(zhǎng)負(fù)責(zé)監(jiān)管申請(qǐng)和管理創(chuàng)業(yè)貸款,，

寶雞市太白縣黃鳳山村

As a grassroots movement (albeit one initiated from above) which sought tosidestep the twin snares of capitalist exploitation and imperialism “Indusco”has become deftly plaited into the annals of modern Chinese history. The truesituation in Baoji was observed in 1941 by the American Graham Paynewhose Two Kinds of Time (soon to beavailable in a masterful Chinese translation by Liu Danling of Xi’an JiaotongUniversity) contains an uncommonly candid look at one of the “Indusco”founders, the New Zealander Rewi Alley. Whenever he was in town Alley, with histhick auburn mane, massive stature and Roman nose, was greeted, much to hisamusement, as a virtual deity. His oft-repeated speeches were lapped up as though they were extemporizedand Payne witnessed money from the rope-making co-operative beingmisappropriated for cosmetic purposes such as whitewashing walls to impress theKiwi benefactor. Given the cumbersome administrative structure of the co-opsand the preponderance of semi-skilled operatives over trained masters, supplygenerally fell short of demand. Significantly while the co-ops treated childworkers more leniently than private sweatshops and provided a rallying symbolfor the Chinese populace, Payne noted that even in Baoji their impact on tradewas limited. He estimated that for every three stores selling exclusively“Indusco” goods there were in the region of one hundred retailing wares fromprivate factories with a higher level of mechanization. Even Alley himself castdoubt upon whether this was how to effectively consolidate an industrial basefor what would become the New China. He was quoted as saying “‘We’re trying todo it at the wrong time. We are a thousand years too early for the officialsand a thousand years too late for the people”’ (Payne,Two Times of Time, Chapter 8).              

作為一項(xiàng)回避資本主義和帝國(guó)主義雙重剝削的民間運(yùn)動(dòng)，“工合”已經(jīng)被自然而然的寫進(jìn)了中國(guó)現(xiàn)代史,。1941年,，美國(guó)人格雷厄姆·佩恩（Graham Payne）見識(shí)了寶雞的真實(shí)情況。在他的大作《兩種時(shí)間觀》（Two Kinds of Time）中,，對(duì)“工合”的創(chuàng)始人之一,，新西蘭人路易·艾黎（Rewi Alley）的真實(shí)描述鮮為人知。路易·艾黎身材高大,、高鼻梁,、一頭濃密的褐發(fā)，在城里不論到何處,，讓其驚訝的是人們像神一樣在敬仰他,。他的話即便是信口而出，人們也會(huì)樂(lè)意當(dāng)真,。佩恩曾經(jīng)看到擰繩子的工合合作社濫用掙來(lái)的錢,，如為了取悅這位新西蘭恩人，裝飾門面把墻刷白,。由于“工合”的管理難,，技術(shù)不熟練的工人比熟練的師傅多，往往是需大于供,。更有意義的是,，“工合”對(duì)童工比壓榨血汗的私人作坊寬松，從而成了中國(guó)民眾團(tuán)結(jié)的象征,。佩恩注意到即便是在寶雞,，這些對(duì)當(dāng)?shù)氐馁Q(mào)易影響也是有限的。他估計(jì)一個(gè)地區(qū)有三家專營(yíng)“工合”產(chǎn)品的商店,，就會(huì)有一百家其它工藝更好的私人廠家的零售店,。就連路易·艾黎本人也開始懷疑自己的做法能否有效的為將來(lái)的新中國(guó)夯實(shí)工業(yè)基礎(chǔ)，他說(shuō)：

       我們的努力不合時(shí)宜,，對(duì)于官方來(lái)說(shuō)是早了一千年,，而對(duì)于民眾來(lái)說(shuō)又是晚了一千年。

              ——引自格雷厄姆·佩恩著《》第8章

For a time Baoji must also have served as something of a pit of vice. TheEnglish humanitarian George Hogg (1915-45), who assisted Rewi Alley in settingup a school for orphans in nearby Feng County, and later chaperoned them tosafety in Gansu before succumbing to tetanus after an accident playingbasketball viewed the makeshift settlements with unbelief. He estimated thatperhaps two thousand prostitutes and the innkeepers who owned them were amongthe rail-borne refugees from what is now Wuhan (George Hogg, I See a New China, Chapter 3). One mustwonder if “the treasure of the chicken” (寶雞) did not find itselfderided as “the treasure of the hookers” (寶妓). The influx did not end there as “[b]arely had theoriginal refugee situation been relieved, when the heavy bombings of Sian(Xi’an) created a fresh tidal wave, that carried Paochi’s (Baoji’s) populationswiftly over the 50,000 mark and left a fresh layer of human flotsam beside therailway.” Neither Liz nor I could discern any sign of that past infamy while onour trip. Far from it. We trawled for an hour or more to find middle-of-the-roadovernight lodgings and were confounded by countless downtown blocks in whichthere was little else save for business-class hotels decked out with all thetawdry glitz of upscale KTV venues. Having deposited our bags at the ‘East isRed’ guesthouse we made a beeline for the attractions at the far end of town.The bronze museum, famed across western China, had recently been relocated froma modest temple annex to a great columbine structure.

寶雞曾經(jīng)一度淪為藏污納垢之地,。英國(guó)人文學(xué)者喬治﹒何克（George Hogg）曾協(xié)助路易·艾黎在附近的鳳縣創(chuàng)辦了一所孤兒學(xué)校,。在因打籃球時(shí)受傷得破傷風(fēng)去世前，為了安全他把學(xué)生護(hù)送到了甘肅,。他對(duì)當(dāng)時(shí)寶雞這個(gè)臨時(shí)定居點(diǎn)的看法讓人難以置信,，據(jù)他估計(jì)沿鐵路從今天的武漢逃難來(lái)的人群中有大約兩千名妓女（見喬治﹒何克著《我看到了一個(gè)新的中國(guó)》第8章）,，人們不禁會(huì)詫異“寶雞”是否變成了“寶妓”。逃難的人流不止這些,，“第一批逃難的人還沒(méi)有安置好,，對(duì)西安的轟炸又帶來(lái)了一場(chǎng)新的逃難波浪。寶雞的人口迅速超過(guò)了五萬(wàn),，鐵路邊上留下的是又一批尸體”,。在這次旅行中，我和白麗詩(shī)沒(méi)有看到任何過(guò)去不雅事件的痕跡,，一絲兒也沒(méi)有,。我們走了一個(gè)多小時(shí)，想找一家普通的旅社過(guò)夜,。市中心的樓群無(wú)數(shù),，但讓我們困惑的是除了商務(wù)酒店及其閃爍著俗氣燈光的高檔KTV場(chǎng)所外，別的幾乎沒(méi)有,。在把行李放在“東方紅”賓館后,，我們便徑直去了城里遠(yuǎn)處一個(gè)吸引人的地方。聞名西部的青銅器博物館最近剛剛從原來(lái)的舊址搬到了旁邊宏偉的鼎

型建筑,。

A tiered hillsidesculpture park had been laid out in order to lull visitors into a sense ofresplendent awe before they encountered the treasure troves on exhibition.Somewhere down the line something had gone a little awry. In among the immaturebrush and scrub stereo speakers ineptly disguised as rocks pumped out ona loop the latest hits of Adele and other torch singers. To thestrains of ‘Rolling in the deep’ and ‘We should have had itall,’ we were exhorted to imagine the hilly region as being formerlyhome to a cradle of culture known as “Chencang.”

在游客見到寶貴的展覽前,，為了讓人感受其輝煌，前面的山坡被建成了一個(gè)分層的雕塑公園,。山坡下的東西有點(diǎn)怪異,，未長(zhǎng)高的灌木叢中，被設(shè)計(jì)成巖石一樣的立體喇叭,，有些不合拍的循環(huán)播放著英國(guó)當(dāng)代著名流行歌星阿黛爾·阿德金斯和其它感傷歌手的最新勁歌。在阿黛爾《輾轉(zhuǎn)于深淵》和《 我們本該擁有一切》的旋律中,，我們想象起了這塊山地,，這兒以前是陳倉(cāng)文化的搖籃。

As far as the provincial tourist board was concerned, there was a clarionagenda. Whereas the prime pull for Xi’an has long been itsassociation with the First Emperor and the Terracotta Army, Baoji now tries totrump up its status as the heartland of the Duchy of Zhou from the eleventhcentury BC. The Zhou tribes eventually consolidated themselves into a Dynastybased in the Wei River Valley. Amongst their achievements, inherited andperfected the Shang technique for casting bronze. These days, scarcely a monthgoes by without a new tomb from the first or second millennium BC being unearthedaround Baoji and yielding masterworks of metal-ware. The museum gives pride ofplace to the characteristic da keding, （Big Grams Tripod）a three-legged cooking vessel singledout by the Zhou for its aesthetic properties. 

對(duì)于陜西省的旅游來(lái)說(shuō),，這是一個(gè)號(hào)角式的項(xiàng)目,。西安的主要吸引力早就與與秦始皇和其“兵馬俑”聯(lián)系在一起了。寶雞現(xiàn)在就是想把這里打造成公元前十一世紀(jì)周公的故里,，以此來(lái)提高自己的地位,。周人部落以渭河為基礎(chǔ)建立了周朝，其成就之一就是繼承和完善了商的青銅鑄造技術(shù)?，F(xiàn)在在寶雞周圍,，幾乎每個(gè)月都有從公元前一兩千年的古墓中出土的青銅器。博物館的的鎮(zhèn)館之寶是“大克鼎”,， 底部三足,，乃周人烹飪食物的精美器具,。

Written histories and popular culture have endowed the Zhou with a ratherambivalent reputation. According to the Marxist view of history prevalent inthe second half of the twentieth century, the Dukes of Zhou can be creditedwith having vanquished the “slave society” of the Shang, introducing in itsstead a system akin to the later feudalism of medieval Europe. The Book of Han: Geography (Hanshu: Dilizhi) records that anyone in possession ofmore than 50 li of land was entitled to a status greater than that ofbeing a “dependent,” namely: “the king governs one thousand li,the duke and marquis govern 100 li, the viscount governs 70 li,the baron governs 50 li.” In that context, material goods formed one part of thetrappings of power. A bronze ding wasnot just a utensil for eating out of. Words scratched into its surface couldrecord the deeds of the owner or his forebears, and the number of ding possessed had to corresponddirectly to the rank of the holder. TheRites of Zhou says that the king was permitted to hold nine ding, vassals seven, ministers five, andordinary officials three. The flipside to this creation of classes is that theZhou tribes did not do away with all vestiges of primitivism. In the upperechelons of society, human sacrifice was still acceptable. A wife or concubinewould count it as a privilege to be buried alive as her husband’s chattel inhis funerary barrow. The Baoji Bronze Museum hits this point home with itsreplica cross-sections of graves, juxtaposing metalwares, trinkets and humanfemurs.

有記載的歷史和大眾文化使周人的聲譽(yù)頗為矛盾。如果用二十世紀(jì)后半期流行的馬克思主義歷史觀來(lái)看,，可以說(shuō)是周公廢除了商朝的“奴隸社會(huì)”,，并建立了類似后來(lái)中世紀(jì)歐洲的一套制度?！稘h書·地理志》中對(duì)領(lǐng)地的記載是：“子,、男五十里，不滿為附庸,?！倍肮⒑畎倮?，伯七十里,。”在這種情況下,，有形的物質(zhì)就成了一種權(quán)利的象征,。青銅鼎不僅僅是一件烹飪器皿，刻在其上面的銘文記錄的是主人或其先祖的功績(jī),。擁有鼎的數(shù)量和個(gè)人的身份直接相關(guān),，《周禮》言“王九鼎、諸侯七鼎,、卿大夫五鼎,、士三鼎”。這種等級(jí)的另一面說(shuō)明周人并沒(méi)有完全廢除原始社會(huì)的一切,，而在上流社會(huì)依舊有活人殉葬,。妻妾在丈夫的葬禮上作為其財(cái)產(chǎn)殉葬被認(rèn)為是一種榮耀，寶雞的青銅器博物館里就有復(fù)制的墓冢斷面,，里面有金屬器皿,、小裝飾品和人的大腿骨。

Grislier, if not always substantiated, stories have long besmirched thereputation of the Zhou. Wen (who reigned 1099-1050 BC) is hailed as the firstKing of Zhou, yet it was in actuality his second son Wu who won the decisivevictory at the Battle of Muye in 1046 BC, which vanquished the Shang as apolitical and military force. Why Wen was not succeeded by his elder son, BoyiKao, is a bone of contention. Two early historical accounts imply that he waspassed over because the Zhou did not practice primogeniture. The much laterMing Dynasty Investiture of the Gods (Fengshen Yangyi) spins a yarn which hasshades of Shakespeare’s TitusAndronicus. It states that the last King of the Shang kept a concubinenamed Da Ji, who was purportedly possessed by the spirit of a wicked vixen.When her master captured his arch-enemy King Wen of Zhou and kept him underhouse arrest, she exploited the occasion of a filial visit to work her wickedwiles. Boyi Kao instantly became infatuated with her, and Da Ji responded byfalsely accusing him of molestation. The vengeful King of the Shang condemnedhim to a painful death and then had his flesh minced up and baked in pies. Whenthe pastries were served to his imprisoned father, he ate them, knowing that heshould accept the disgrace of his profligate son. This in spite of thefact that he was a master of divination, being credited as the originalarranger of the Eight Trigrams into the Sixty-four Hexagrams of the I-Ching. Upon leaving prison Wenregurgitated the meat pies and the filling was reconstituted into a trio ofwhite rabbits which became the servants of the moon goddess Chang’e.

雖然沒(méi)有被證實(shí),，有些更為可怕的傳說(shuō)一直在沾污周人的名聲,。周文王是周朝的奠基者，而實(shí)際上是他的第二個(gè)兒子周武王在公元前1046年的“牧野之戰(zhàn)” 中取得了決定性的勝利,，消滅了商,。為何周文王的長(zhǎng)子伯邑考沒(méi)有繼位是有爭(zhēng)論的。有兩部早期的歷史記錄暗示伯邑考被廢王位是因?yàn)橹艹瘜?shí)行的不是長(zhǎng)子繼承權(quán),。后來(lái)明朝《封神演義》中的故事有點(diǎn)像莎士比亞《泰特斯·安德洛尼克斯》中的情節(jié),。

 商朝最后一位國(guó)王有個(gè)妃子名叫妲己，她是個(gè)邪惡的狐貍精,。在商朝的大敵周文王被抓獲并被軟禁時(shí),，她利用這個(gè)機(jī)會(huì),，佯裝關(guān)心實(shí)施起了奸計(jì)。伯邑考一下子便迷上了她,，妲己隨后就告他非禮了自己,。紂王為了報(bào)復(fù)，殘酷的處伯邑考醢刑,，并將用其肉做的餅送給其父姬昌食用,。獄中的文王接到肉餅吃了，他知道為了不檢點(diǎn)的兒子,，自己活該接受這恥辱,。周文王是占卜大師，將原來(lái)的八卦演繹為《易經(jīng)》中的六十四卦,。出獄的時(shí)候,，他吐出了肉餅，肉餅化為了三只白兔,，成了月亮女神嫦娥的仆人,。

All manner of further lurid fictions have been attributed to the Zhouroyal family. Some allege that they were the original practitioners of thenotorious “death by one thousand” cuts or lingchi, which almost certainly does not predate the eighteenthcentury AD. Within the mainstream of Chinese history Wen of Zhou came to beadmired as a martial and visionary hero. His victories are praised by numerouslyrics in The Book of Odes (Shijing) and the Emperor Gaozu (born LiuBang) (reigned 202-195 BC), the founder of the Han Dynasty bestowed upon him the posthumous title of “the Greatest of All Kings.” Hemay not have unified the greater Chinese state as Qin Shihuang did, butsemantically the origins of the nation could be as ancient as the Western Zhou.A ritual wine vessel, or hezhong,excavated at Jiacun Town, Chenchun District, Baoji in 1963 is incised with 122 characters.Among them is the earliest known instance of the expression “Middle Kingdom” orZhongguo.

各種各樣有關(guān)周王室聳人聽聞的傳說(shuō)很多，有人說(shuō)聲名狼藉的“千刀萬(wàn)剮” 和“凌遲”就是始于周,。但在中國(guó)歷史的主流中,，周文王一直被尊為是有遠(yuǎn)見的軍事家，《詩(shī)經(jīng)》中描述其功績(jī)的詩(shī)篇很多,。漢朝開國(guó)皇帝漢高祖劉邦言“蓋聞王者莫高于周文”,。周文王雖然沒(méi)有像秦始皇那樣統(tǒng)一中國(guó)，但從字面上講,，這個(gè)國(guó)家的起源是在古西周,。1963年，寶雞陳倉(cāng)區(qū)賈村鎮(zhèn)出土的酒器“何尊”內(nèi)底鑄有銘文12行,，122字,，其中有“中國(guó)”一詞最早的文字記載。

Standing as the lodestarfor the civilization of the Western Zhou, the Duke of Zhou Temple (Zhougong Miao) sprawls across a 620 000square metre site in the northwest of Qishan County, six kilometres south ofthe Lantau Peak. Its special topographical aspect is alluded to in a meter fromThe Book of Songs, which celebratesthe “volume o wind from the south” (有卷者阿,，飄風(fēng)自南). Local avers hold thatthe tribes of Zhou apprized the space highly, fostering it as a sacred spot forritual and music. As most ensuing dynasties added their own augmentations, theveracity of these legends stood unproven until modern archaeological teamsrecovered specimens of incised tortoise shells dating from the Shang Dynasty.Of more pertinent redoubt were 1500 metres of rammed earth walls of probableZhou provenance together with contemporaneous tombs.

作為西周文明的一顆璀璨的明星，周公廟占地面積62萬(wàn)平方米,，位于岐山城西北六公里處的鳳凰山南麓,。《詩(shī)經(jīng)》中對(duì)其獨(dú)特的地里位置描述是 “有卷者阿,，飄風(fēng)自南”,。當(dāng)?shù)厝苏J(rèn)為周氏部落很重視此地，視其為禮樂(lè)圣地,。后世各朝大都有所擴(kuò)建,，但其傳奇直到現(xiàn)代的考古隊(duì)在此發(fā)現(xiàn)了商朝的甲骨文殘片,，1500余米的夯土城墻和西周的高等級(jí)墓葬群后才得到了確證。

The main temple buildingsare comparatively “recent,” being consecrated in 618 AD during the early throesof the Tang Dynasty. Where else but in China could a fourteen centuries oldconstruction warrant such an epithet as “recent”? For a couple of hours theshrines can be gainfully perused as a smorgasbord of the folk beliefs thatmolded the nation. Some blandishments, such as the jade Buddha, belong to theepoch long after the fall of the Zhou when “foreign” religions were imported toChina and domesticated. Devotees agile enough to negotiate the skiddy contoursof his well-trodden grotto are encouraged to stroke the deity and slippetitions for healing or intercession into his bodily clefts. The “echo tablet”may, meanwhile, be gently rapped until it resonates.

周公廟的主要建筑相對(duì)來(lái)說(shuō)“近代”一些,，是在唐武德元年（公元618年）創(chuàng)建的,。除了中國(guó)，在哪里還會(huì)有一千四百年前的建筑被冠上“近代”的頭銜呢,？用兩個(gè)小時(shí)參觀神殿,，收獲頗豐，使人對(duì)這個(gè)國(guó)家的各種民間信仰有了一個(gè)充分的認(rèn)識(shí),。有些哄人的東西如玉石爺,，是西周滅亡后，一些“外國(guó)”的宗教被介紹進(jìn)來(lái)并被本地化以后的產(chǎn)物,。迷信的人會(huì)敏捷的越過(guò)被人踩得很光滑的洞穴通道去摸玉石爺,，因?yàn)橛杏檬謸崦袷癄敚芍伟俨〉膫髡f(shuō),。而那里的“回音碑”,，輕輕一敲就有共鳴。

The mythical origins ofthe Zhou Royal Family are on display also. According to the legendary pedigree,the dukes of Zhou could claim decent from Houji, the “God of Millet.” In theXia Dynasty around the same time as Yu the Great is said to have rescued theChinese interior from regular catastrophes by introducing drainage channels anddredging the Yellow River, Houji recognized that society could advance to aless precarious level if countrymen and women cultivated grain in an orderlyfashion rather than foraging for food in the wilderness. He applied histheories of agricultural to gourds, beans, and the future staple of nearly halfof the global population, rice. Ode 245 of the Book of Songs describes his institution of a spring rite ofsacrifice involving

some hull (grain); sometake it from mortar;

some sift it , some treadit.

It is rattling in thedishes;

It is distilled, and thesteam floats about.

We consult, we observe therites of purification;

We take southernwood andoffer it with the fat;

We sacrifice a ram t theSpirit of the path;

We offer roast flesh andbroiled---

And thus introduce thecoming year,

At his Qishan shrine,mercifully, no ovine offerings are available for purchase and devotees mustcontent themselves with lighting joss and appreciating the trifoliate orangetrees and other arboreal specimens.

廟中也陳列著周王室的族譜,，根據(jù)傳說(shuō)周公是“谷神”后稷的后裔,。在夏朝，也就是在大禹通過(guò)疏導(dǎo),，治理黃河救民于苦難的時(shí)候,，后稷認(rèn)識(shí)到根據(jù)時(shí)令“教人稼穡”，而不是在野外覓食就會(huì)使社會(huì)進(jìn)步,。他隨將種植葫蘆,、大豆和后來(lái)全球有一半人為主食的水稻技術(shù)運(yùn)用到了農(nóng)業(yè)生產(chǎn)上?！对?shī)經(jīng)》中的“大雅”第245首描述了他在春天的祭祀：

或舂或揄,，或簸或蹂。釋之叟叟,，烝之浮浮,。

載謀載惟。取蕭祭脂,，取羝以軷,，載燔載烈，以興嗣歲,。

在岐山的后稷殿里,，仁慈的是買不到祭祀的羊，祭拜的人可以看到他的塑像，欣賞北方的枳和其它樹種,。

Paying tribute to Houji’smother Jiang Yuan gives the visitor much more food for thought. In spite ofthere being many tales about her spasmodically dumping her infant son in allkinds of perilous situations (his original name was Qi, meaning “the abandonedone”) the miraculous circumstances behind his conception have earned for her thestatus of a fertility goddess in Chinese folklore.Contradicting Sima Qian’s narrative in the Records of the Grand Historian,whereby she was straightforwardly the first consort of the Emperor Ku and boreHouji by normal procreation there is the astounding claim made in Ode 245, alsoknown as Birth of Our People:-

參觀后稷母親的姜嫄殿給人更多的是精神食糧,。 雖然后稷的母親幾次將他“棄而不養(yǎng)”， （故其名為“棄”,，就是被遺棄的意思）但他幾次大難不死,，而姜嫄奇生后稷的傳說(shuō)讓世人尊稱她為圣母。司馬遷在《史記》中說(shuō),，姜嫄是帝嚳的元妃,，后稷乃其自然受孕而生，但《詩(shī)經(jīng)·大雅·生民》中云：

The first birth ofour people, Was from Jiang Yuan. How did she give birth to [our] people?
She had presented a pure offering and sacrificed,
That her childlessness might be taken away.
She then trod on a toe-print made by God, and was moved,
In the large place where she rested.
She became pregnant; she dwelt retired;
She gave birth to, and nourished [a son],
Who was Hou-ji.

(translated by James Legge).

厥初生民,，時(shí)維姜嫄,。生民如何？克禋克祀,，

以弗無(wú)子,。履帝武敏歆，攸介攸止,，載震載夙,。

載生載育，時(shí)維后稷,。

The barren woman purportedly prostratedherself where the god of the sky, Shangdi, had walked and consequently foundthat she was with child. Extending hope to modern day mothers who face pressureto fall pregnant, the temple dedicated to Jiang Yuan presents a supernaturalalternative to IVF or surrogacy. For just 20 yuan one can purchase a miniatureclay effigy of a child with a bean-like head and painted queue, wrap a lengthof red wool around its neck and then place it on the altar while making anincantation to Jiang Yuan. From their tendency to recoil so swiftly from thecrowd that they risk snapping a stiletto one can easily identify whichwell-dressed women tourists are government employees. Perhaps fearful that somesupernatural energy will pulse in their direction causing a pregnancy inviolation of the state family planning laws they dare not genuflect in thesight of Houji’s mother.  

據(jù)說(shuō)姜嫄生稷是“履大人之跡而有娠”,，這倒給現(xiàn)代有生育壓力的母親帶來(lái)了希望。周公廟的姜嫄殿成了人們代孕和試管受精外的一個(gè)迷信選擇,，只要掏20塊錢,，就可以買一個(gè)留著彩色辮子，頭很小的泥娃娃,，給泥娃娃的脖子上栓一根紅繩,，放在供桌上，同時(shí)對(duì)著姜嫄念經(jīng)就行,。從有些穿著考究的女游客急于離開人群的樣子,，人們可以看出她們是政府的工作人員。也許害怕超自然的力量會(huì)使自己懷孕,，從而違反國(guó)家的計(jì)劃生育政策,，她們不敢跪拜后稷的母親。

The puce-complexionedclay babies which cluster on the table like a day-glow recreation ofthe Terracotta Army are difficult to resist as show-and-tellsouvenirs. However, the custodians of the shrine brusquely refuse to let thembe purchased by unmarried men who want to take them home. Could it be that theylive in fear of that age-old cliché the uncouth foreigner getting a Chinesegirl “in trouble”? The vendors on the concourse outside the site are much moreobliging, retailing three infants for ten yuan with no guarantee of magic!

褐色皮膚的泥娃娃排列在桌子上,，像在日頭下玩耍的“兵馬俑”,，是很有炫耀價(jià)值的紀(jì)念品。然而殿里的工作人員坦率的拒絕未婚的人買泥娃娃,，他們是不是依舊相信老話,，野蠻的外國(guó)人會(huì)讓中國(guó)姑娘“吃虧”？外面廣場(chǎng)上的小販到是更好說(shuō)話,，10塊錢賣給了我三個(gè),，還不用念經(jīng)。

Downtown Baoji does not have the mythic allure of the Duke of Zhou Temple.Nevertheless, its re-branding is further evinced throughthe omnipresent use of the character for “Zhou” in municipal spaces.The once venerable People’s Park had been divested of its peonies and bambooand made over as a sculpture walk to inform people about the deep cultural pedigreeof the Wei region. Even the bottle-green information signs which line the grassverges are crafted to imitate the character “Zhou.” Their mangled “Chinglish”injunctions such as “Your behavior makes the flowers blossom all the time,”“The green grass cannot support your treading” and “Please hold your hand forthe livings saplings” come off as being simultaneously charming and perturbing.

寶雞市區(qū)沒(méi)有周公廟那神話般的吸引力,，不過(guò)重塑品牌的意識(shí)使城里到處都有“周”字,。以前莊重的“人民公園”移走了牡丹和竹林，代之而起的是雕塑步行街,，給人們展示的是深厚的周禮文化,。就連草坪邊上深綠色的告示牌也被精心制作成了“周”字的形狀。告示牌上的“中式英語(yǔ)”有: “鮮花常在,， 看你舉止” “小草青青,，足下留情”、“小樹在長(zhǎng)勿動(dòng)手”等既讓人覺(jué)得可愛(ài),，又讓人感到不是滋味,。

The following morning we received our own taste of small-town hospitalityas we paced across the road from the hotel to inspect the approach to thetemple shrine of the Yan Emperor, where the Qingming parade would soon be inthe offing. A brood of local seniors crowded around a couple of amateurcalligraphers as they decorated the pavement with sponge-tipped markers dippedin water. Their spiky productions were quite likely taken from the one hundreddifferent ways of writing the character for “dragon” (long).  An old scholars’ puzzle, the ideograms often gavethe semblance of pointing horns, pernicious talons, and billows of nasal smoke.The main portion of the festivities involved flag-carrying middle schoolstudents marching across the park in canary yellow robes worn over theirday-to-day Metersbonwe or Jeanswest clobber.Whatever esoteric rituals might have been executed beyond that was kept hiddenout of sight at the summit of the distant hill upon which the shrine to Yan washoused.

第二天早晨，在從賓館去炎帝祠的路上,，我們親身感受到了小城人民的好客,。在那里將舉行清明祭奠儀式，一群當(dāng)?shù)氐睦先藝粌晌粯I(yè)余書法家,，看人家用海綿做的大毛筆頭,，蘸著水在人行道上寫字。書法家的大字寫的是有一百多種形狀的“龍”字,，讓人迷惑不解的是,，這個(gè)表意文字帶有尖角、可怕的爪子和冒煙的鼻孔,?；顒?dòng)的一個(gè)主要內(nèi)容是中學(xué)生在他（她）們整天穿著的“美特斯·邦威”或“真維斯”衣服上套上一件黃袍，舉旗走過(guò)廣場(chǎng),。不論儀式有多么怪異,，而炎帝陵卻坐落在遠(yuǎn)處看不見的山頂上。

Crestfallen at our exclusion, Liz was at painsto ingratiate herself with the locals. Borrowing a brush, she daubed “Baoji,”“Xi’an” and “Shaanxi” on the ground in her finest “grass script.” The seniorsgrinned and gasped with a few snapping pictures. A small gaggle, swelled tobeing a press, and then a crocodile of people, with several security officers breaking away from their beats to inspect our passportsand tickets, making sure that our popularity had nothing to do with untowardfactors. Thankfully, we did not crop up on that evening’s news.

被排除在外我們很喪氣,，白麗詩(shī)在想法和當(dāng)?shù)厝颂捉?。她借了一把毛筆，用她那漂亮的草書在地上寫下了“寶雞”,、“西安”和“陜西”等字,。那些老年人呵呵笑著，急著照相,。笑聲大了,，然后是一群人和幾個(gè)安保人員走過(guò)來(lái)檢查我們的護(hù)照和門票，并確定我們受歡迎沒(méi)有什么麻煩事。還好,，我們沒(méi)有出現(xiàn)在當(dāng)晚的新聞里,。

All that brouhaha aside, Baoji presented one rare spot ofcircumspection. On the evening of Qingming itself the streets werevirtually empty. Silence reigned, except for the clatter of Mahjong tiles inthe after-hours restaurants. In the windows of the low-rise tenements were thesparse reflections of glowing candle wicks, forming feint nebulae together withthe phosphorescent insect rings a little way above.

除了這點(diǎn)動(dòng)靜，寶雞是個(gè)罕見的地方,。清明節(jié)的當(dāng)天晚上,，街道上實(shí)際上是空蕩蕩的。四周一片寂靜,，只有打烊后餐館里的麻將聲,。不高的公寓窗戶里閃爍著燭光，在人頭頂不遠(yuǎn)處,，貌似淡淡的星云中夾雜著有磷光的蟲鳴,。

We strolled around the blocks, finding still further white-gloved officerswaving their arms about. This time they were guiding old grandmas to safehavens on the paved rim of the traffic island. There they squatted down beforealready-appointed braziers. Some I think were actually fiberglass reproductionsof the three-legged ding.Pressing their hands together, as if in incantation, each lady would make herown genuflecting gesture before introducing sheets of imitation paper money tothe flames inside the vessel. A few were consumed immediately. Others fellaslant, with half slipping away onto the sidewalk. As the breeze billowed andthe flames were nourished, swirls paper becoming ash were released into theatmosphere, fanning flakes in our direction.

我們?cè)诮稚献咧耘f有帶著白手套的警察在揮舞著手臂,。都這個(gè)時(shí)候了,，他們是在指引安全島邊上的老奶奶平安回家吧！她們跪在被指定好的火盆前,，有的火盆我看實(shí)際上很像玻璃纖維做的“三足鼎”,。在把“紙錢”放到鼎里的火以前，每個(gè)老太太都是跪下,，雙手合一好像是在念經(jīng),。有的“紙錢”立即被燒完了，有的掉在了旁邊,，飄到了人行道上,。風(fēng)一吹，火更旺了,，紙化成了灰飛到了空中,，有些灰燼朝我們這個(gè)方向飄來(lái)。

Liz looked on bemused: “I can’t for the life of me get the hang oforganized religion,” she said. “My grandmother in Arnhem was vaguely Lutheran.We kids would be trotted out for christenings, Easter and Christmas andsuch-like. That was the way in the 1950s. I can’t imagine that even if she didbelieve in life after death she would have wanted any of us to go in for thisbowing and scraping and offering up alms for her immortal soul.” “It feels abit like Guy Fawkes’s Night,” I added, “but everyone seems so sullen. Nofireworks and no toffees for the kids.” “Well, if they do believe in the greatbeyond, these old folks are staring into the abyss from which none of them mayreturn. Don’t you think so?” Yes, I could relate to that sentiment, but onlymanage to offer a joke in return “it’s further off for me than you. Touchwood.” My mouth was not, however, in consort with my mind. The spectacle ofincinerating banknotes made me think back to Granddad (weigong) at the end of his life. As the Alzheimer’sdisease ravaged his sense of reason he could no longer accept that anythingthat was not a “copper” or a “silver” coin amounted to “real money.” Gran wouldcome back from the summerhouse or the privy to find the remnants of theirpension heaped in smoking mounds about the hearth. The only explanation sheever got was that it was time to get rid of all these “out-of-date supermarketcoupons” and “worthless receipts.” Evidently, she was not one to be gulled asupon her death, eight years after her husband’s, my mother finally retrievedthe one and only key to the pantry cupboard located to the side of her armchair.She was to discover no less than two hundred five pound notes bound withelastic bands and squirrelled away from grandfather’s senile machinations.

白麗詩(shī)看著這一切感到很困惑,，“我這輩子無(wú)論如何也無(wú)法理解有組織的宗教,，” 她說(shuō)：“我在阿納姆的奶奶大概信的是路德教，我們家的孩子也出去受洗,，過(guò)復(fù)活節(jié)和圣誕節(jié)等,，但那都是二十世紀(jì)五十年代的事了。我無(wú)法想象,，即使我奶奶相信死后有來(lái)生,，她也不想讓我們點(diǎn)頭哈腰的祭奠她不朽的靈魂?！薄拔矣X(jué)得這有點(diǎn)像‘篝火之夜’,，” 我說(shuō)：“不過(guò)就是大家都很嚴(yán)肅,，沒(méi)有篝火，也沒(méi)有給孩子們的太妃糖,?！?“好啦，要是她們確實(shí)相信有來(lái)世,，那這些年長(zhǎng)的老鄉(xiāng)就是在凝望她們一去就不再?gòu)?fù)返的深淵。你覺(jué)得呢,？”（“篝火之夜” Bonfire Night又叫“蓋伊·?？怂怪埂盙uy Fawkes Night，在英國(guó)已有400多年的歷史,。人們最初慶祝這一節(jié)日是為了維護(hù)對(duì)宗教和國(guó)家的忠誠(chéng),，這是一個(gè)政治性節(jié)日，1605年,，羅馬天主教徒蓋伊·?？怂辜捌渫镆?yàn)椴粷M國(guó)王詹姆士一世的新教徒政策，企圖炸死國(guó)王,，并炸毀議會(huì)大廈,。他們成功地將36桶黑火藥運(yùn)進(jìn)了議會(huì)大廈的地窖，準(zhǔn)備在11月5日采取行動(dòng),。然而,，這個(gè)“黑火藥陰謀”Gunpowder Plot被揭發(fā)，國(guó)王和大臣幸免于難,，蓋伊及其同黨被以叛國(guó)罪處死,。蓋伊·福克斯最終在1606年1月被處以叛國(guó)罪中的極刑——絞刑,、取內(nèi)臟加上車裂,，他的尸體被分送英倫三島的四個(gè)地區(qū)示眾，警告民間圖謀不軌者會(huì)遭到相同的下場(chǎng),。英國(guó)民眾便燃起篝火,，慶祝勝利。從此以后,，英國(guó)就形成了慶?！绑艋鹬埂钡膫鹘y(tǒng)——譯者注）是啊，我也有這種感覺(jué),，但我只能開個(gè)玩笑了：“深淵距我遠(yuǎn),，離你近。呸,，摸木頭,?！蔽业脑拰?shí)在是心口不一啊,！燒“紙錢”讓我想起了我外公去世前的情景,。由于患了老年癡呆癥，思維混亂,，他覺(jué)得除了“銅”和“銀”的硬幣,，其它的都不是真錢。外婆出去一下或是上趟廁所,，回來(lái)就發(fā)現(xiàn)攢下來(lái)的退休金在壁爐旁邊一堆一堆的在冒煙,。她得到的惟一解釋是：這些“過(guò)時(shí)了的商場(chǎng)購(gòu)物卷”和“沒(méi)用的發(fā)票”早該就銷毀了。顯然,，她是不好哄的,。在我外公去世八年后她臨終的時(shí)候，我媽媽才從我外婆的手里拿到了她的躺椅邊上藏寶箱的鑰匙,。我媽媽發(fā)現(xiàn)箱子里有不到二百五十鎊用橡皮筋扎著的錢,，都是從我外公那兒哄來(lái)的。

 “Cold enough for snow, eh?” Liz nowbrushed a dusty covering of paper from the shoulder of my jacket. “Maybe,” Ianswered, “you know however much I loathe James Joyce, at times like this Icannot help but think back to the finale of The Dead.” What we cram for one A-level English exam takes us alifetime to forget:-   

“冷的該下雪了吧,？”白麗詩(shī)拂去落在我衣服肩上的灰塵,。“也許吧,，”我說(shuō)：“你知道我不喜歡詹姆斯·喬伊斯,，但我時(shí)不時(shí)會(huì)不由自主的想起他《死者》的結(jié)尾?！保ㄕ材匪埂桃了?/span>James Joyce 1882-1941）,，愛(ài)爾蘭作家、詩(shī)人,，二十世紀(jì)最偉大的作家之一,，后現(xiàn)代文學(xué)的奠基者之一，其作品及“意識(shí)流”思想對(duì)世界文壇影響巨大,。主要作品有短篇小說(shuō)集《都柏林人》,，自傳體小說(shuō)《青年藝術(shù)家的自畫像》和長(zhǎng)篇小說(shuō)《尤利西斯》?！端勒摺肥瞧湓缙谧髌贰抖及亓秩恕分械膲壕碇鳌g者注）中學(xué)時(shí)為了考試死記硬背的東西一輩子都忘不了?。?/span>

He watched sleepily the flakes, silver and dark, fallingagainst the lamplight. […] His soul swooned slowly as he as he heard the snowfalling faintly through the universe and faintly falling, like the descent oftheir last end, upon all the living and the dead.

他睡眼朦朧地望著雪花,，銀色的,、暗暗的雪花，在燈光下飄落……他的靈魂緩緩地昏睡了,，聽著雪花輕盈地穿過(guò)宇宙,，綿綿落下,，如同最終的結(jié)局那樣，飄散到所有的生者和死者身上,。

And then we slept.

后來(lái)我們就睡覺(jué)了,。

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