Opinions attributed to the sophist Gorgias … 101 归于智者高尔吉亚的观点……101
A saying attributed to the philosopher Antisthenes … 101 一句据说是出自哲学家安提西尼的名言…… 101
The education of Spartan mothers … 102 斯巴达母亲的教育……102
The advantages of Spartan education and marriage customs … 102 斯巴达教育和婚姻习俗的优势……102
Anecdotes … 104 轶事……104
A Greek historian’s account of the behaviour of Etruscan women … 105 一位希腊历史学家对伊特鲁里亚女性行为的描述……105
Thera … 107 塞拉……107
Testament of Epikteta … 107 埃皮克泰塔的遗嘱……107
Smyrna … 109 士麦那……109
Aurelia Tryphaena’s instructions for a heroön for herself and her family … 109 奥蕾莉娅·特里法娜为自己和家族建造英雄祠的指示…… 109
Egypt … 110 埃及 … 110
A marriage contract … 110 一份婚姻契约…… 110
Annulment of a marriage contract … 111 婚姻合同的废除……111
Agreement to transfer a concubine … 112 转让妾室的协议 … 112
Problems over a dowry … 112 关于嫁妆的问题……112
A petition from a wife requesting restitution of a dowry … 112 一位妻子请求返还嫁妆的请愿书……112
A petition from a husband complaining that his wife stole his property … 114 一位丈夫的请愿书,抱怨其妻子偷窃了他的财产... 114
V. LEGAL STATUS IN THE ROMAN WORLD … 119 五、罗马世界的法律地位 … 119
Early Rome … 119 早期罗马 … 119
The laws of the kings … 119 诸王的法律…… 119
The Twelve Tables (excerpts) … 120 《十二铜表法》(节选)…… 120
Husbands’ punishment of wives in early Rome … 121 早期罗马丈夫对妻子的惩罚……121
The first divorce for sterility … 121 第一起因不育而离婚的案例……121
Punishment for adultery … 122 通奸的惩罚 … 122
Regulations against incest … 122 禁止乱伦的规定……122
The Roman Jurists … 122 罗马法学家……122
On women’s status within the family … 123 关于女性在家庭中的地位……123
On guardianship … 123 关于监护…… 123
Patria potestas and adoption … 124 父权与收养……124
Patria potestas … 125 父权……125
Guardianship … 125 监护权 … 125
Guardianship … 125 监护权 … 125
Guardianship … 126 监护权 … 126
Pregnancy, status, and paternity … 126 怀孕、身份和父权 … 126
Children of slaves … 127 奴隶的子女……127
On the Julian marriage laws … 127 关于尤利安婚姻法……127
Men must marry … 128 男人必须结婚…… 128
Prizes for marriage and having children … 128 婚姻和生育的奖励……128
Augustus’ law … 128 奥古斯都的法律……128
The consequences of adultery … 129 通奸的后果……129
Petitions to the emperor … 130 向皇帝的请愿……130
Adultery … 130 通奸 … 130
Concubinage … 131 姘居关系 … 131
The right of life and death … 132 生杀权……132
Social status and marriage … 134 社会地位与婚姻……134
Social status … 135 社会地位……135
On marriage … 135 关于婚姻……135
Consent as the basis of marriage … 135 作为婚姻基础的同意……135
Consent as the basis of marriage … 137 作为婚姻基础的同意……137
Marital subordination … 137 婚姻从属地位…… 137
Social status and citizenship of children … 139 儿童的社会地位与公民身份 … 139
Marriage after adultery … 139 通奸后的婚姻……139
Eligibility for marriage … 139 结婚资格 … 139
Conditions for the dissolution of marriage … 140 婚姻解除的条件……140
The dowry … 140 嫁妆……140
On legal powers of women … 141 关于女性的法律权力…… 141
How women could make use of their freedom to contract … 141 女性如何利用其订立契约的自由……141
The wife’s property … 141 妻子的财产…… 141
Division of property between husband and wife … 141 夫妻之间的财产分割 … 141
The husband’s liability … 142 丈夫的责任…… 142
On sexual mores … 142 关于性道德……142
Definitions of adultery … 142 通奸的定义 … 142
Prostitution … 143 娼妓业 … 143
Punishments … 143 惩罚 … 143
Marriage with a freedman … 143 与一个被释奴的婚姻……143
How a woman loses her social status … 144 女性如何失去其社会地位……144
Do not punish the woman who is raped … 144 不要惩罚被强奸的妇女…… 144
Roman Egypt … 144 罗马埃及……144
Marriage and inheritance … 144 婚姻与继承……144
A final dowry payment … 146 最后的嫁妆支付……146
Bank-certified copy of a marriage contract … 147 经银行认证的婚姻合同副本……147
Legitimacy … 147 合法性 … 147
A mother’s last will and testament … 149 一位母亲的最后遗嘱…… 149
Calpurnia Heraclea, a woman landowner … 150 卡尔普尼亚·赫拉克利亚,一位女性土地所有者……150
A woman’s petition to act without a kyrios … 151 一名女性请求在没有监护人(kyrios)的情况下行动的请愿书 … 151
Papyrus receipt of a paid lease … 151 一份已付租金的莎草纸收据…… 151
A prostitute and her mother … 151 一名妓女和她的母亲…… 151
A husband’s complaint about a drunken assault on his wife … 152 丈夫对妻子遭受醉酒袭击的抱怨……152
A letter (written in his own hand) from a suspicious husband … 152 一封(由他亲笔所写)来自多疑丈夫的信…… 152
A woman greengrocer brings a charge of assault and battery against another woman and her husband … 153 一名女菜贩对另一名女子及其丈夫提出殴打和攻击的指控……153
A violent quarrel … 153 一场激烈的争吵…… 153
A wife’s complaint against an abusive husband … 154 一位妻子对虐待她的丈夫的抱怨……154
VI. PUBLIC LIFE … 159 六、公共生活 … 159
Women’s Bravery in Legend and History … 159 传说与历史中的女性勇气……159
Legend … 159 传说 … 159
The courage of the poet Telesilla … 159 诗人泰勒西拉的勇气…… 159
Marpessa and the defence of Tegea … 160 玛尔佩萨与特格亚的防御 … 160
A memorial to Telesilla … 160 纪念泰莱西拉……160
Thargalia … 160 塔尔格利亚 … 160
Artemisia, the sea-captain … 161 阿尔忒弥斯,这位女船长…… 161
The anger of the widows … 161 寡妇们的愤怒…… 161
Cloelia the hostage … 162 人质克洛艾莉娅……162
The rape of Lucretia … 162 卢克蕾蒂亚的强暴…… 162
History … 164 历史……164
Women who risked their lives to save their husbands … 164 冒着生命危险拯救丈夫的女性们…… 164
A funeral eulogy … 165 葬礼颂词……165
Pythias, a courageous slave-woman … 170 Pythias,一位勇敢的奴隶女性……170
On Arria … 170 关于阿里亚……170
Arria’s death … 171 阿里亚之死……171
On Fannia … 171 关于范尼娅…… 171
Political Life … 172 政治生活 … 172
Women demonstrate and obtain repeal of the Oppian law … 172 妇女示威并成功废除奥庇安法……172
Sempronia, a revolutionary … 176 塞姆普罗尼娅,一位革命者……176
A portrait of Cleopatra … 177 一幅克利奥帕特拉的肖像……177
Hortensia’s speech … 179 霍滕西娅的演讲……179
Caenis, not just a secretary … 180 凯尼斯,不仅仅是一位秘书……180
Caenis’ epitaph … 181 凯尼斯的墓志铭……181
Women advocates … 181 女性倡导者……181
Electioneering … 181 竞选……181
The family of Julia Domna … 182 茱莉亚·多姆娜的家庭……182
Women’s Organisations … 186 妇女组织……186
A trade union? … 186 一个工会?…… 186
A women’s club … 186 一个女性俱乐部……186
A grateful mother … 187 一位感恩的母亲…… 187
The curia of women … 187 女性的议事会……187
The women’s collegium … 187 妇女协会……187
A grant for funeral rites … 187 葬礼仪式的资助……187
The matrons … 187 主妇们 … 187
Fundraising … 188 筹款…… 188
A meeting of married women … 188 已婚妇女的会议……188
A women’s ‘senate’ … 189 一个女性的"参议院"…… 189
A plan to restore the ‘senate’ … 189 一项恢复"元老院"的计划……189
A member of a youth group … 189 一个青年团体的成员……189
Inscriptions Honouring Benefactresses and Philanthropists … 190 表彰女恩主与慈善家的铭文……190
The chaste Asë … 190 贞洁的阿塞…… 190
Aufria, woman of letters … 190 奥夫里亚,女文人……190
Lalla of Arneae (gymnasiarch) … 190 阿尔尼亚的拉拉(体育馆长官)……190
A benefactress … 190 一位女捐助者…… 190
Food for children … 191 儿童的食物……191
Eumachia … 191 尤玛奇娅 … 191
A lesser patroness … 192 一位次要的女庇护人……192
Honours from the Seviri Augusti … 192 奥古斯都六人团的荣誉……192
An aqueduct restored … 194 一条水渠被修复……194
Victors … 194 胜利者……194
Euryleonis, a Spartan princess, victor in the Olympic chariot race in 368 BC … 194 欧律勒奥尼斯,一位斯巴达公主,公元前 368 年奥运战车赛的冠军……194
A royal victor … 194 一位皇家胜利者……194
Winner of a four-horse chariot race … 194 194
四马战车比赛的获胜者……
Berenice II, winner in chariot races … 194 贝蕾妮丝二世,战车赛冠军……194
Winner of a two-horse chariot race … 196 两人战车赛获胜者……196
From the Panathenaic victor lists … 196 从泛雅典娜胜利者名单……196
Women victors … 197 女性胜利者……197
Melosa … 197 梅洛萨……197
Prizes for beauty, chastity, and household management … 197 美貌、贞洁和家务管理的奖项……197
VII. PRIVATE LIFE … 203 七、私人生活 … 203
Correct Behaviour … 203 正确的行为……203
Letters Attributed to Women Followers of Pythagoras … 203 归于毕达哥拉斯女性追随者的信件……203
Greek sayings attributed to Theano, Pythagoras’ wife … 203 归于毕达哥拉斯之妻塞阿诺的希腊格言……203
The Syriac Sayings of Theano … 204 西奥诺的叙利亚格言……204
Chastity … 205 贞洁……205
Advice about coping with a husband who is consorting with a hetaera … 207 关于如何应对丈夫与交际花交往的建议……207
Greek and Roman customs compared … 208 希腊与罗马风俗比较……208
Imperial upbringing … 208 帝国的养育… 208
Seating for gladiatorial shows … 208 角斗士表演的座位安排 … 208
The household of PP. Larcius Nicia … 209 PP . 拉尔基乌斯·尼基亚的家…… 209
An intruder … 209 一个入侵者…… 209
Education of Females … 209 女性教育…… 209
Eurydice’s education … 209 欧里狄刻的教育…… 209
The need for educated parents … 210 对受过教育的父母的需求…… 210
Heraidous, a girl who is learning to read … 210 赫拉伊多斯,一个正在学习阅读的女孩…… 210
Intellectual Life … 210 知识生活 … 210
Sayings attributed to Aspasia by Socrates … 210 苏格拉底所引用的阿斯帕西娅的言论……210
Plato’s female pupils … 211 柏拉图的女学生们…… 211
A female philosopher … 211 一位女哲学家…… 211
Epigram on Hipparchia … 212 关于希帕尔基亚的短诗……212
Hestiaea of Alexandria, author of a book on Homer … 212 亚历山大的赫斯提娅,《荷马》一书的作者……212
A learned woman … 212 一位有学识的女性…… 212
Agrippina’s memoirs … 212 阿格里皮娜的回忆录……212
The empress Plotina, an Epicurean … 213 皇后普洛提娜,一位伊壁鸠鲁学派信徒……213
A philosopher … 215 一位哲学家……215
A Roman philosopher … 215 一位罗马哲学家…… 215
A Platonist patroness … 215 一位柏拉图主义的女性资助人…… 215
Women’s eloquence … 215 女性的雄辩……215
Sulpicia … 215 苏尔皮基娅 … 215
Women and Women … 216 女性与女性……216
Biote … 216 比奥特 … 216
Praxidice and Dyseris … 216 普拉克西狄克和迪塞里斯 … 216
The dildo … 216 假阳具 … 216
Going to a festival … 219 参加节日……219
The go-between … 221 媒人……221
Letters to Lepidina … 223 写给莱皮迪娜的信 … 223
Lesbians as a bad omen … 223 女同性恋被视为不祥之兆……223
A letter from a soldier’s wife … 224 一名士兵妻子的来信……224
Women and Men … 224 女性与男性……224
The rape of the Sabine women … 224 萨宾妇女的遭劫 … 224
The first caryatids … 226 第一个女像柱……226
‘Birth control’ … 227 "节育" … 227
The courtesan Aspasia, mistress of Pericles … 227 交际花阿斯帕西娅,伯里克利的情妇……227
Disadvantages of a liberal education … 228 自由教育的弊端…… 228
Melite … 229 墨利特……229
Epitaph for Atthis … 229 阿提斯的墓志铭 … 229
Betrayal … 229 背叛……229
A butcher and his wife … 230 一个屠夫和他的妻子…… 230
Graffito on a tomb … 230 墓穴上的涂鸦……230
Women unfavourably compared with boy lovers … 230 女性与男童情人相比处于不利地位……230
Advice on marriage … 231 关于婚姻的建议……231
To Calpurnia Hispulla … 233 致卡尔普尔尼亚·希斯普拉……233
To his wife Calpurnia … 233 致他的妻子卡尔普尔尼亚…… 233
To Calpurnia … 234 致卡尔普尔尼亚……234
To Calpurnia … 234 致卡尔普尔尼亚……234
To Calpurnius Fabatus … 234 致卡尔普尔尼乌斯·法巴图斯……234
From a husband who misses his wife and wants her to come back … 235 来自一位思念妻子并希望她回来的丈夫…… 235
Teachings of Paul of Tarsus on women … 391 塔尔苏斯的保罗关于妇女的教导……391
Teachings about women attributed to Paul … 393 归于保罗的关于女性的教导……393
The conversion of Lydia and the exorcism of a slave-girl … 394 吕底亚的皈依与女奴的驱魔……394
St. Thecla’s devotion to St. Paul … 394 圣西克拉对圣保罗的奉献……394
The martyrdom of St. Perpetua … 396 圣佩尔佩图阿的殉道…… 396
Persecution under Diocletian … 400 戴克里先统治下的迫害……400
Pagan mobs attack Christian women … 405 异教暴徒袭击基督教女性……405
The death of the Christian martyr Blandina … 405 基督教殉道者布兰迪娜之死……405
A woman’s soul, not her body, equips her for martyrdom … 405 女人的灵魂,而非她的身体,使她适合殉道……405
Gnostic ritual … 406 诺斯替仪式……406
Flavia Sophe, a Gnostic Christian woman … 407 诺斯替基督教女性弗拉维娅·索菲……407
Drinking parties … 408 酒宴 …… 408
Celibacy … 408 独身 … 408
St. Macrina, her mother Emmelia, and their community of celibate women … 410 圣马克瑞娜、她的母亲艾米莉娅以及她们的独身女性社区……410
A Spanish nun’s pilgrimage to the shrine of St. Thecla … 413 一位西班牙修女前往圣德克拉圣殿的朝圣之旅……413
Late Pagan ‘Saints’ … 415 晚期异教"圣人"……415
The martyrdom of the pagan philosopher Hypatia … 415 异教哲学家希帕蒂娅的殉道……415 年
Sosipatra the philosopher … 417 女哲学家索西帕特拉……417
Abbreviations … 427 缩略语 … 427
Bibliography … 431 参考文献 … 431
Concordance of sources … 433 资料来源索引 … 433
Index of women and goddesses … 439 女性与女神索引……439
General index … 449 总索引……449
I. Women's Voices 一、女性的声音
'This stone has heard much lamentation' "这块石头听过了太多哀悼"
Women speaking from the heart: what they said and what they might have said: 女性发自内心的声音:她们说了什么,以及她们可能说了什么:
Lyric poetry by women from the 6th cent. BC to the 2nd cent. AD 公元前 6 世纪至公元 2 世纪的女性创作的抒情诗
Speeches and songs placed in the mouths of women by male writers (usually with great empathy) 男性作家(通常怀着极大的同理心)为女性角色创作的演讲和歌曲
FEMALE POETS 女诗人
'She entered into rivalry with Pindar' 她与品达展开了竞争
It is only fitting that the first speakers in a book about women should be women. Their words give some sense of the importance of women in women’s lives, of the pleasures of owning and giving, of participating in festivals and in household games. But we must wait for men to tell us about the social, legal, and physical environments in which ancient women lived, since the course of women’s lives, from birth to death, was set by men, fathers, husbands, brothers, uncles, by the male citizens by whom governments were formed and armies raised. It is men too who-selectively, we may presume-tell us most about women’s achievements. 在一本关于女性的书中,首先发言的理应是女性。她们的话语让我们感受到女性在女性生活中的重要性,感受到拥有和给予的快乐,感受到参与节日和家庭游戏的乐趣。但是,我们必须等待男性来告诉我们古代女性生活的社会、法律和物理环境,因为女性从出生到死亡的一生,都是由男性设定的——父亲、丈夫、兄弟、叔伯,以及那些组成政府和军队的男性公民。也是男性——我们可以推测是有选择地——告诉我们关于女性成就的大部分内容。
Aside from poetry, women’s writing survives only in private letters written on papyrus, preserved, by an accident of nature, only from Hellenistic and Roman Egypt. ^(1){ }^{1} Students of the ancient world are always acutely aware that only a fraction of the writings of antiquity has survived. Much of what remains was preserved because men in late antiquity and the Middle Ages felt it to have enduring value. It is then both logical and poignant that we should have so little of what women wrote. Surviving fragments and references in the work of male authors are tantalising indications that the intellectual efforts of women were, at least occasionally, committed to writing. 除了诗歌外,女性的文字作品仅存于写在纸莎草纸上的私人信件中,由于自然界的偶然,这些信件仅从希腊化和罗马时期的埃及保存下来。 ^(1){ }^{1} 古代世界的研究者们总是敏锐地意识到,古代文献中只有一小部分得以保存下来。大部分幸存下来的文献之所以得以保存,是因为古代晚期和中世纪的男性认为它们具有持久的价值。因此,我们所能看到的女性作品如此之少,这既是合乎逻辑的,又令人感到痛心。在男性作者的作品中保存下来的残篇和引用,令人着迷地表明,女性的智力努力至少偶尔被付诸文字。
That women in all periods of antiquity could write sophisticated verse indicates that at least some women were educated. But the fact that from all antiquity only a few female authors’ names and a few fragments of their poetry survive suggests that such intellectual attainments were at best exceptional. If all women had gone to school and had been able to record what they felt about their world, a very different, and surely less self-congratulatory, picture of ancient life would have 古代各个时期的女性能够创作精巧的诗篇,表明至少有些女性受过教育。然而,从整个古代历史来看,仅有少数女性作者的名字和她们诗歌的片段流传至今,这一事实表明这样的智力成就充其量只是例外。如果所有女性都曾上学,并且能够记录她们对自己世界的感受,那么古代生活的图景将会大不相同,而且肯定不会如此自鸣得意。
emerged. As it is, what little remains of women’s writings offers eloquent testimony not so much of an informing literary inheritance as of a potential never realised. ^(2){ }^{2} 然而,现存的女性作品虽然很少,却雄辩地证明,这并非源于一种有启发性的文学传承,而是一种从未实现的潜力。 ^(2){ }^{2}
The poetry of Sappho, in the sixth century bc, had a profound influence on both the content and the form of subsequent lyric. The emphasis on emotion and on the action of the mind that distinguished her poetry from that of her male contemporary Alcaeus set the pattern for the concerns of all later love poetry. The sensual appeal in her poetry of the natural world reappears in the careful landscape of Hellenistic pastoral. By imitating her stanza-form and metre, later poets could instantly convey the stance of the isolated lover and the pain of a friend’s departure or loss. 公元前六世纪,萨福的诗歌对后世抒情诗的内容和形式都产生了深远影响。她的诗歌与同时代男性诗人阿尔凯俄斯的作品不同,强调情感和思想活动,这为后世所有爱情诗的关注点设定了模式。她诗歌中自然世界的感官魅力,在希腊化时期田园诗的精致景观中再次出现。后来的诗人通过模仿她的诗节形式和格律,能够立即传达出孤独恋人的姿态以及朋友离别或失去的痛苦。
Many of these poems describe a world that men never saw: the deep love women could feel for one another in a society that kept the sexes apart and the intense excitement of rituals in which only women could participate. Later women poets occasionally write of this other world: Erinna’s Distaff speaks of a girlhood friendship lost through marriage and through death; Anyte’s epitaphs describe the special offerings women leave goddesses at shrines. But in the Hellenistic age, when women gained new privileges and freedom, women poets began to write about men’s subjects and for the same occasions for which male poets wrote. In many cases, if we did not know names, there would be no way to tell the author’s gender. 这些诗歌中有许多描述了一个男性从未见过的世界:在一个将男女分隔开的社会中,女性之间可能产生的深厚情感,以及只有女性才能参与的仪式所带来的强烈兴奋。后来的女诗人偶尔会写到这个另类世界:艾琳娜的《纺纱杆》讲述了一段因婚姻和死亡而失去的少女友谊;安尼特的墓志铭描述了女性在神殿留给女神的特殊祭品。但在希腊化时代,当女性获得新的特权和自由时,女诗人开始写关于男性的主题,并为与男诗人相同的场合而创作。在许多情况下,如果我们不知道名字,就无法判断作者的性别。
Sappho (Lesbos, 6th cent. BC) 萨福(莱斯博斯岛,公元前 6 世纪)
‘Release me from my cruel anxiety’ "让我摆脱这残酷的焦虑"
1. To Aphrodite 1. 致阿佛洛狄忒
Fr. 1 Voigt. G
Aphrodite on your intricate throne, immortal, daughter of Zeus, weaver of plots, I beg you, do not tame me with pain or my heart with anguish 阿佛洛狄忒,在你精致的宝座上,不朽的宙斯之女,阴谋的编织者,我恳求你,不要用痛苦驯服我,也不要用 anguish 驯服我的心
but come here, as once before when I asked you, you heard my words from afar and listened, and left your father’s golden house and came 但请来这里,就像从前我呼唤你时那样,你从远处听到我的话语并倾听,离开你父亲的金色宫殿而来
you yoked your chariot, and lovely swift sparrows brought you, fast whirling over the dark earth from heaven through the midst of the bright air 你套上战车,可爱迅捷的麻雀们将你带来,从天堂穿过明亮空气的中央,在黑暗的大地上快速盘旋
and soon they arrived. And you, O blessed goddess, smiled with your immortal face and asked what was wrong with me, and why did I call now, 很快他们就到了。而你,哦,祝福的女神,用你不朽的面容微笑着,问我出了什么事,为什么我现在呼唤你,
and what did I most want in my maddened heart to have for myself. 'Who now am I to persuade to your love, who, Sappho, has done you wrong? For if she flees, soon she’ll pursue you, and if she won’t take gifts, soon she’ll give them, and if she won’t love, soon she will love you, even if she doesn’t want to. ^(3){ }^{3} 在我疯狂的心中,我最想为自己拥有什么。'我现在该去说服谁爱上你,萨福,谁曾对你不公?因为如果她逃离,很快她就会追求你,如果她不接受礼物,很快她就会赠送礼物,如果她不爱,很快她就会爱上你,即使她不愿意。 ^(3){ }^{3}
Come to me now again, release me from my cruel anxiety, accomplish all that my heart wants accomplished. You yourself join my battle. 现在再次来到我身边,将我从残酷的焦虑中释放出来,完成我内心渴望完成的一切。你自己也加入我的战斗吧。
2. To Aphrodite 2. 致阿佛洛狄忒
PSapphObbink 21-9; POxy. 1231 fr. 6. G
How wouldn’t someone suffer repeatedly, Cypris, queen, and love and wish to call back, whomever one loves? What do you have 塞浦里斯,女王,谁不会反复受苦,爱上一个人并渴望唤回她?你拥有什么
in mind, slashing me now with shakings, with desire loosening my knees . . . ^(4){ }^{4} 在心中,现在用颤抖鞭打我,用欲望使我的膝盖瘫软…… ^(4){ }^{4}
3. When I look at you 3. 当我看着你时
Fr. 31 Voigt. G
The man seems to me strong as a god, the man who sits across from you and listens to your sweet talk nearby 在我看来,那个男人强大如神,那个坐在你对面、近处聆听你甜言蜜语的男人
and your lovely laughter-which, when I hear it, strikes fear in the heart in my breast. For whenever I glance at you, it seems that I can say nothing at all 还有你可爱的笑声——每当听到它,就让我心中恐惧。因为每当我看你一眼,就似乎什么话也说不出来。
but my tongue is broken in silence, and that instant a light fire rushes beneath my skin, I can no longer see anything in my eyes and my ears are thundering, 但我的舌头在沉默中僵住,那一刻,一股炽热的火焰在我皮肤下奔涌,我的双眼再也看不见任何东西,我的耳朵里雷声轰鸣,
and cold sweat pours down me, and shuddering grasps me all over, and I am greener than grass, and I seem to myself to be little short of death 冷汗从我身上流下,颤抖遍布全身,我比草还绿,感觉自己离死亡不远了
But all is endurable, since even a poor man . . . ^(5){ }^{5} 但一切都是可以忍受的,因为即使是一个穷人…… ^(5){ }^{5}
4. Anactoria 4. 阿娜克托里亚
Fr. 16 Voigt. G
Some would say an army of cavalry, others of infantry, others of ships, is the fairest thing on the dark earth, but I say it’s whatever you’re in love with. 有人说,骑兵最美丽,有人说步兵最美丽,还有人说舰队最美丽,在这黑暗的地球上,但我说,无论你爱什么,那才是最美丽的。
It’s completely easy to make this clear to everyone, for Helen, who far surpassed other people in beauty, left behind the most aristocratic 要让所有人都明白这一点是再容易不过了,因为海伦的美貌远超众人,却留下了最高贵的
of husbands and went to Troy. She sailed away, and did not remember at all her daughter or her beloved parents, but [Aphrodite] took her aside 她抛弃了丈夫,前往特洛伊。她扬帆远去,全然不记得自己的女儿或挚爱的父母,但[阿佛洛狄忒]将她带离了
(3 lines missing) which makes me remember Anactoria who is no longer near, 这使我想起已不在身边的阿纳克托里亚,
her lovely step and the brilliant glancing of her face I would rather see than the Lydians’ chariots or their infantry fighting in all their armour. 我宁愿看她优雅的步态和脸上闪亮的光芒,也不愿看吕底亚人的战车或他们全副武装的步兵作战。
5. Parting 5. 告别
Fr. 94 Voigt. G
‘The truth is, I wish I were dead.’ ^(6){ }^{6} She left me, whispering often, and she said this, ‘Oh what a cruel fate is ours, Sappho, yes, I leave you against my will.’ "事实是,我希望自己已经死了。" ^(6){ }^{6} 她离开了我,常常低声说着,她这样说,"哦,我们的命运多么残酷,萨福,是的,我违背自己的意愿离开你。"
And I answered her: 'Farewell, go and remember me, for you know how we cared for you. 于是我回答她:'再会了,去吧,记得我,因为你知道我们是如何关心你的。'
'If you do remember, I want to remind you . . . and were happy . . . of violets . . . you set beside me and with woven garlands made of flowers around your soft neck "如果你还记得,我想提醒你……我们很快乐……那些紫罗兰……你放在我身边,还有用鲜花编织的花环环绕在你柔软的脖子上"
'and with perfume, royal, rich . . . you anointed yourself and on soft beds you would drive out your passion "并以香水、王室般、富丽堂皇……你涂抹自己,在柔软的床上,你会驱散你的激情"
‘and then . . . sanctuary . . . was . . . from which we were away . . .’ ‘然后……圣所……是……我们离开的地方……’
6. Remembering the girl Atthis 6. 记忆中的女孩阿提斯
Fr. 96 Voigt. G
. . . you, like a goddess renowned, in your song she took most joy. Now she is unique among Lydian women, as the moon ^(7){ }^{7} once the sun sets ……你,如同著名的女神,在她的歌中她最感喜悦。如今她在吕底亚妇女中独一无二,如同月亮 ^(7){ }^{7} 在太阳落山后
stands out among all the stars, and her light grasps both the salt sea and the flowering meadows 在所有星辰中脱颖而出,她的光芒笼罩着咸涩的大海和盛开的草地
and fair dew flows forth, and soft roses and chervil and fragrant melilot bloom. 甘露流淌而出,娇嫩的玫瑰、水芹和香甜的草木犀盛开。
Often as she goes out, she remembers gentle Atthis, and her tender heart is eaten by grief . . . 当她外出时,她常常想起温柔的阿提斯,她柔软的心被悲痛吞噬……
7. The wedding of Hector and Andromache 7. 赫克托耳与安德洛玛克的婚礼
Fr. 44 Voigt. G
’ . . . Hector and his comrades are bringing a girl with dark eyes from holy Thebes and . . . Plakia, soft Andromache in their ships across the salt sea; many curved ' . . . 赫克托和他的同伴们正从神圣的底比斯带来一个黑眼睛的女孩,还有. . . 普拉基亚,柔美的安德洛玛刻,他们用船只载着她们穿过咸涩的海;许多弯曲的
bands of gold and purple robes and intricate playthings, countless silver cups and ivory.’ So he spoke. And [Hector’s] beloved father quickly got up, and the story went out to his friends throughout the city [of Troy] with its wide dancing places. Then the Trojan women led mules to wheeled carts and a crowd of women came out, and also of . . . -ankled maidens, and separately the daughters of Priam and men brought horses with chariots (unknown number of lines missing) . . . and the sweet-sounding aulos ^(8){ }^{8} was mixed with the noise of castanets, and the maidens sang a sacred song and the holy sound reached heaven . . . bowls and goblets . . . perfume and cassia and incense were mixed and all the older women shouted out, and all the men cried out a fair loud song, calling on Paean, the far-shooter, the lyre player, to sing of Hector and Andromache, who were like gods . . . 金带和紫袍以及精巧的玩具,无数的银杯和象牙。'他如此说道。而[赫克托尔]心爱的父亲迅速起身,消息传遍了整个[特洛伊]城,传到了他的朋友那里,那城市有着宽阔的舞蹈场地。然后,特洛伊妇女们将骡子拉到有轮子的车上,一群妇女走了出来,还有...脚踝纤细的少女们,以及普里阿摩斯的女儿们,男人们则带来了带战车的马(缺失未知行数)...悦耳的阿夫洛斯管 ^(8){ }^{8} 与响板的噪音混合在一起,少女们唱着圣歌,神圣的声音传到天堂...碗和高脚杯...香水、肉桂和香料混合在一起,所有年长的妇女都大声呼喊,所有的男人们高声唱起优美的歌曲,呼唤着帕安,那远射手,那弹奏里拉琴的人,歌颂赫克托尔和安德洛玛克,他们如同神明...
8. On old age
PKöln Fr. 1+1+ POxy. 1787 = Fr. 58 Voigt. G 8. 论老年 PKöln Fr. 1+1+ POxy. 1787 = Fr. 58 Voigt. G
A new papyrus fragment has been discovered with bits of eight lines that overlap with lines on another papyrus fragment. The second paragraph of the combined text may come from a different poem. ^(9){ }^{9} 发现了一卷新的莎草纸残片,其中有八行内容与另一卷莎草纸残片上的内容重叠。合并后的文本的第二段可能来自另一首诗歌。 ^(9){ }^{9}
. . . now festivals . . . beneath the ground . . . with honour, as it seems . . . the lyre which now sounds clearly above the ground, if I take up the plectrum, Muse, and sing sweetly . . . (9) ......现在节日......在地下......带着荣誉,似乎......那把现在在地上清晰响起的里拉琴,如果我拿起拨片,缪斯,并甜美地歌唱......(9)
Girls, the gifts of the Muses with their violet crowns, the clear-sounding lyre that loves a song . . . old age the skin that once was . . . the hairs that have become white instead of black; my heart throbs heavy within me, and my knees do not carry me along, which once were light for dancing, like fawns. This I lament often, but what can I do? It is not possible for a human being to be ageless, for, as they say, once upon a time Dawn with her rosy arms [carried off] Tithonus, ^(10){ }^{10} and brought him to the ends of the earth, but then all the same . . . seized him . . . who had an immortal wife . . . 姑娘们,缪斯女神们紫冠加身的礼物,那喜爱歌曲的清亮里拉琴……老年,那曾经是……的皮肤;已变白而非黑色的头发;我的心在胸中沉重跳动,我的膝盖不再支撑我前行,它们曾经轻盈如鹿,适合舞蹈。我常常为此哀叹,但又能如何呢?人类不可能永葆青春,因为,正如他们所说,曾经,玫瑰臂膀的黎明女神[带走了]提索诺斯, ^(10){ }^{10} 并将他带到地球的尽头,但后来终究……抓住了他……他有一位不朽的妻子……
9. Prayers for a safe return
PSapphObbink 1-20; POxy. 2289 Fr. 5. G 9. 祈求平安归来 SapphObbink 1-20;POxy. 2289 Fr. 5. G
The context of this fragmentary poem is obscure, but according to later tradition, Sappho’s older brother Charaxus was a trader who spent time in the Greek trading port of Naucratis (no. 359); Larichus was a younger brother. 这首残缺诗歌的背景模糊不清,但根据后来的传统说法,萨福的哥哥卡拉克斯斯是一名商人,曾在希腊贸易港口瑙克拉提斯(编号 359)逗留;拉里库斯是她的弟弟。
You ^(11){ }^{11} are always carrying on about Charaxus coming home with his ship full of cargo, which I think Zeus and all the gods know. But you ought not to think about these matters, 你 ^(11){ }^{11} 总是喋喋不休地说 Charaxus 会满载货物回家,我想宙斯和所有神明都知道这件事。但你本不该考虑这些事情,
But instead send me and tell me to offer many prayers to Queen Hera that Charaxus come here with his ship safe 但相反,派人来告诉我,要向天后赫拉多多祈祷,愿卡拉索斯能带着他的船只平安抵达这里
And find us safe and sound. Let us trust everything else to the gods, for a bright day comes suddenly from a great windstorm. 并发现我们安然无恙。让我们把其余一切都托付给众神,因为明媚的日子会突然从猛烈的风暴中到来。
Blessed and happy are they for whom the King of Olympus may choose a god as a helper to turn them away from their troubles, 那些被奥林匹斯之王选中,并有一位神明作为助手帮助他们摆脱困境的人,真是有福和幸福的,
And we-if Larichus lifts up his head and ever becomes a man-we would suddenly be freed from our heavy sorrows. 而我们——如果拉里库斯抬起头,并且终有一天成为一个真正的男子汉——我们就会突然从沉重的悲伤中解脱出来。
10. The contest of Cithaeron and Helicon 654 PMG. G 10. 喀泰戎山与赫利孔山的竞赛 654 PMG. G
This fragment from a much longer poem concentrates more on the feelings than on the tangible rewards of victory and defeat. 这首较长诗歌的片段更多地关注于情感,而非胜利与失败的实际回报。
‘… They hid the holy goddess’s baby in a cave, a secret from Cronus the crookedminded, when [his mother] blessed Rhea stole him away and won great honour from the immortals.’ So he sang. Straightaway the Muses got the blessed gods to bring their voting pebbles to the golden bowls, and then all were counted. Cithaeron won more. Hermes proclaimed with a shout that he had won the victory, and the gods decorated him with wreaths, and there was joy in his heart. But Helicon was overcome by harsh grief . . . and he tore out a bare rock and from the height dashed it into countless stones. "……他们把神圣女神的婴儿藏在洞穴里,对心术不正的克罗诺斯保密,当[他的母亲]受祝福的瑞亚将他偷走,并从不朽者那里赢得巨大荣誉时。"他这样唱道。缪斯女神立即让受祝福的神祇们将他们的投票石块放入金碗中,然后所有选票都被清点。基塞隆获得了更多的票。赫尔墨斯大声宣布他取得了胜利,众神为他戴上花环,他心中充满喜悦。但赫利孔被强烈的悲痛所征服……他撕下一块裸露的岩石,从高处将它摔成无数碎石。
11. Reflections on a woman poet
664 PMG. G 11. 关于一位女诗人的思考 664 PMG. G
I blame clear-voiced Myrtis, because-though a woman-she entered into rivalry with Pindar. 我责备声音清脆的米尔提斯,因为她虽身为女子,却敢于与品达一较高下。
Praxilla (Sicyon, 5th cent. BC) 普拉希拉(西锡安,公元前 5 世纪)
‘Maiden from the head up’ "从头到脚的少女"
12. Two fragments
747, 757 PMG. G 12. 两个残篇 747, 757 PMG. G
These lines, from a speech by the dying Adonis, were proverbial for their silliness. 这些台词出自临终的阿多尼斯之口,因其荒谬而成为谚语。
(747) The most beautiful thing I leave is the light of the sun, and after that the shining stars and the face of the moon, and then ripe figs and apples and pears. 我留下最美的东西是阳光,其次是闪烁的星星和月亮的面庞,然后是成熟的无花果、苹果和梨。
I From an unknown context I 出自未知上下文
(757) You look prettily through the windows, maiden from the head up, but below it a woman. 你从窗户中看起来很美,姑娘,从头部以上是少女,但头部以下却是个女人。
13. Childhood 13. 童年GLP 3.120 = Suppl. Hell. 401. G
Abstract 摘要
The surviving fragments of Erinna’s 300-line Distaff appear to describe the girlhood of the speaker and her girl-friend Baucis and a separation caused first by Baucis’ marriage and finally by her death. ^(12){ }^{12} 埃琳娜 300 行作品《纺杆》的现存残篇似乎描述了叙述者及其女友包基斯的少女时代,以及她们因包基斯结婚而首次分离,并最终因她去世而永别。 ^(12){ }^{12}
. . . into the sea, with mad running . . . from white horses . . . I shouted . . . you as tortoise, leaping through … the garden of the great courtyard. These … poor Baucis . . . I weep for you . . . these traces lie still warm in my heart . . . now embers . . . of dolls in our bedrooms . . . at dawn your mother, who . . . with fleece; she came to you . . . about the salted meat . . . When we were little girls Mormo ^(13){ }^{13} brought panic . . . her ears on her head; she ran on all fours . . . she changed faces . . . But when . . . you forgot all that you heard as a child from your mother, dear Baucis . . . forgetfulness . . . Aphrodite. So weeping for you I leave aside . . . my feet do not . . . from my house permitted, nor to see . . . or to lament with bare head; but blood-red shame tears about me… ……冲向大海,疯狂地奔跑……从白马那里……我大喊……你像乌龟一样,跳跃穿过……大庭院的花园。这些……可怜的鲍西斯……我为你哭泣……这些痕迹仍在我心中温暖……如今已成灰烬……我们卧室里的娃娃……黎明时分,你的母亲,她……带着羊毛;她来到你身边……关于咸肉……当我们还是小女孩时,莫尔莫 ^(13){ }^{13} 带来恐慌……她的耳朵长在头上;她四肢着地奔跑……她变换面容……但是当……亲爱的鲍西斯,你忘记了童年时从母亲那里听到的一切……遗忘……阿佛洛狄忒。因此,我为你哭泣,我放下……我的脚不能……从我家被允许,也不能去看……也不能光着头哀悼;但血红的羞耻撕裂着我……
14. Two epigrams for Baucis
Anth.Pal. VII.712, 710. G 14. 两首关于鲍西斯的警句 Anth.Pal. VII.712, 710. G
I am the tomb of Baucis the bride. This stone has heard much lamentation. As you pass by, tell this to Death beneath the ground: ‘You are jealous, Death.’ As you look, the fine inscription on the tomb tells you of Baucis’ savage fate: how her husband’s father lighted her funeral pyre with the torches they carried while they sang to Hymenaeus, the marriage god. And you, Hymenaeus, transformed the wedding dances into cries of lamentation. 我是新娘鲍基斯的坟墓。这块石头听过太多哀悼。当你路过时,请告诉地下的死神:"你真嫉妒,死神。"当你凝视,墓碑上精美的铭文向你述说着鲍基斯悲惨的命运:她的公公如何用他们举着的火把点燃了她的葬礼柴堆,而那时他们正在向婚姻之神许墨奈俄斯歌唱。而你,许墨奈俄斯,将婚礼的舞蹈变成了哭泣的哀号。
Column and my sirens, and mourning urn, you hold my death, these few ashes. Tell all who pass by my tomb to greet me, be they from this city or another country: 'The tomb holds a bride, my father called me Baucis, I came from Tenos, ^(14){ }^{14} so they will know. And tell them that my friend Erinna inscribed this epigram on my tomb. 圆柱与我的塞壬,哀悼的瓮,你承载着我的死亡,这少许的灰烬。告诉所有经过我坟墓的人向我问候,无论他们来自这座城市还是别的国家:'坟墓中安息着一位新娘,我的父亲称我为鲍基斯,我来自特诺斯岛, ^(14){ }^{14} 让他们知晓。并告诉他们,我的朋友艾琳娜在我的墓碑上刻下了这首短诗。
Anyte (Tegea, 3rd cent. BC) 安泰(泰格亚,公元前 3 世纪)
‘We were three maidens’ "我们曾是三位少女"
Poems on a variety of topics by four women poets were included in the Byzantine collection of Greek epigrams known as the Palatine Anthology. Hedyle’s mother and son were also poets; Moero, whose father was a tragic actor and husband a grammarian, also wrote epic poetry. But only Anyte and Nossis wrote epigrams on women’s life. 拜占庭时期的希腊警句集《帕拉丁选集》收录了四位女诗人创作的各种主题诗歌。赫德尔的母亲和儿子也都是诗人;梅罗的父亲是一位悲剧演员,丈夫是一位语法学家,她也创作过史诗。但只有安尼特和诺西斯创作了关于女性生活的警句。
We leave you, Miletus, dear homeland, because we rejected the lawless insolence of impious Gauls. We were three maidens, your citizens. The violent aggression of the Celts brought us to this fate. We did not wait for unholy union or marriage, but we found ourselves a protector in Death. ^(15){ }^{15} 我们离开了你,米利都,亲爱的祖国,因为我们拒绝了不虔诚的高卢人那无法无天的傲慢。我们是三个少女,你的公民。凯尔特人的暴力侵略使我们走向了这样的命运。我们没有等待不神圣的结合或婚姻,而是在死亡中找到了我们的保护者。 ^(15){ }^{15}
16. Antibia 16. 安提比亚
Anth.Pal. VII.490. G
I weep for Antibia, a virgin. Many suitors wanted her and came to her father’s house, because she was known for her beauty and cleverness. But deadly Fate sent all their hopes rolling away. ^(16){ }^{16} 我为安提比娅哭泣,一位处女。许多求婚者都想要她,来到她父亲的家中,因为她以美貌和聪慧而闻名。然而致命的命运将他们所有的希望都化为泡影。 ^(16){ }^{16}
17. Thersis 17. 塞尔西斯
Anth.Pal. VII.649. G
Instead of a bridal bed and holy rites of marriage, your mother set here on your marble tomb a maiden, like you in size and in beauty, Thersis. So now we can speak to you although you are dead. ^(17){ }^{17} 没有婚床和神圣的婚姻仪式,你的母亲在你的大理石墓前安放了一位少女,她与你身材和美貌相仿,特尔西斯。因此,尽管你已逝去,我们仍能与你交谈。 ^(17){ }^{17}
18. Philaenis 18. 菲莱尼斯
Anth.Pal. VII.486. G
Often here on her daughter’s tomb, Cleina in her sorrow cried for her dear child who died too soon, calling back Philaenis’ soul. Before she could be married, she crossed the pale stream of Acheron. 克莉娜常在女儿的墓前悲痛哭泣,为她过早夭折的爱女呼唤菲莱尼斯的灵魂。她还未及出嫁,就已渡过了阿克戎河的苍白水流。
Nossis (Locri, 3rd cent. BC) 诺西斯(洛克里,公元前 3 世纪)
‘Deliver Alcetis from her hard labour pains’ '让阿尔塞蒂斯摆脱她痛苦的分娩'
19. To Hera 19. 致赫拉
Anth.Pal. VI.265. G
Sacred Hera-since you often come down from heaven to see Lacinion with its fragrant incense-take this linen cloth. Theophilis, daughter of Cleocha, and her noble daughter Nossis, wove it for you. 神圣的赫拉——既然您常常从天而降,前来欣赏散发着芬芳香气的拉西尼翁,请收下这块亚麻布。克莱奥卡的女儿泰奥菲莉斯和她高贵的女儿诺西斯,为您织就了它。
20. To Aphrodite 致阿佛洛狄忒
Anth.Pal. VI.275. G
I think that Aphrodite will be happy to receive as an offering this band from Samytha’s hair, since it is intricate, and smells sweetly of the nectar that Aphrodite herself uses to anoint fair Adonis. 我认为阿芙罗狄蒂会很高兴地接受来自萨米莎头发的这束发带作为祭品,因为它精巧复杂,并且散发着阿芙罗狄蒂自己用来涂抹美少年阿多尼斯的花蜜的甜香。
21. To Artemis 21. 致阿尔忒弥斯
Anth.Pal. VI.273. G
Artemis, goddess of Delos and lovely Ortygia, ^(18){ }^{18} set down your sacred bow in the Graces’ laps, wash your skin clean in the Inopus, and come to Locri to deliver Alcetis from her hard labour pains. 阿尔忒弥斯,提洛岛和可爱的奥尔提吉亚的女神,请将你的圣弓放在美惠女神的膝上,在伊诺普斯河中洗净你的肌肤,然后来到洛克里,将阿尔刻提斯从她艰难的分娩痛苦中解救出来。
22. Polyarchis 22. 波莉阿尔基斯
Anth.Pal. VI.332. G
Let’s go to the temple of Aphrodite to see how her statue is intricately worked from gold. Polyarchis set it there, with the great wealth she won from her own body’s splendour. 让我们去阿佛洛狄忒神庙看看她的金像是如何精雕细琢的。波拉尔基斯将它安放在那里,用的是她凭借自己身体的美丽赢得的巨大财富。
23. Thaumarete 23. 特乌马瑞特
Anth.Pal. IX.604. G
This picture captures Thaumarete’s form-how well he painted her looks and her beauty, her gentle eyes. If your little watch-dog saw you, she would wag her tail, and think that she saw the mistress of her house. ^(19){ }^{19} 这幅画捕捉了托马瑞特的身姿——他多么出色地描绘了她的容貌和美丽,她温柔的眼神。如果你的小狗看见你,它会摇起尾巴,以为看到了自己家的女主人。 ^(19){ }^{19}
24. Callo 24. 卡洛
Anth.Pal. IX.605. G
This picture-the image she made of herself, Callo set here in blonde Aphrodite’s house. How gently she stands there. Her charm blooms. I greet her: there is no blemish at all in her life. 这幅画——她为自己塑造的形象,卡洛将它安置在金发的阿佛洛狄忒的殿堂中。她站在那里是何等温柔。她的魅力绽放。我向她致意:她的生活中毫无瑕疵。
Herennia Procula. Thespiae, in Boeotia, 1st cent. AD 赫伦尼娅·普罗库拉。彼奥提亚的塞斯皮埃,公元 1 世纪
ВСН 50 [1926] 404-6. G
Herennia, a member of a prominent family of Roman citizens, had these verses inscribed on a marble base for a statue of the god Eros. Her couplet offers a clumsy variation on a famous anonymous epigram about Praxiteles’ celebrated statue of Aphrodite at Cnidus. ^(20){ }^{20} 赫伦尼亚,一位罗马公民显赫家族的成员,将这几行诗刻在一座厄洛斯神雕像的大理石底座上。她的双句诗是对一首关于普拉克西特列斯在克尼多斯创作的著名阿佛洛狄忒雕像的无名警句诗的笨拙变体。 ^(20){ }^{20}
Eros here teaches desire. Aphrodite herself said: ‘Where did Praxiteles see you along with me?’ By Herennia Procula. 厄洛斯在这里教导欲望。阿佛洛狄忒自己曾说:‘普拉克西特列斯是在哪里看到你与我在一起的?’——赫伦尼娅·普库拉题。
Sulpicia (Rome, 1st cent. BC) 苏尔皮基娅(罗马,公元前 1 世纪)
'Venus kept her promise' 维纳斯信守了她的承诺
Though other Roman women are known to have written poetry-Melinno (2nd cent. AD) composed Sapphic stanzas (in Greek) in praise of Rome-Sulpicia is the only Roman woman of whose work we possess more than fragments. She was the ward of M. Valerius Messala Corvinus, writer, politician, and patron of the arts during the Augustan age. Among his circle was the poet Albius Tibullus, who seems to have befriended the young Sulpicia. The identity of her love, whom she calls ‘Cerinthus’, is unknown. The poems are preserved in Book 3 of Tibullus’ works. The work of another Sulpicia is described by the poet Martial (no. 266). 尽管我们知道其他罗马女性也曾创作诗歌——梅林诺(公元 2 世纪)曾用萨福诗体(用希腊语)创作赞美罗马的诗篇——但苏尔皮基娅是我们拥有其作品超过残篇的唯一罗马女性。她是 M·瓦莱里乌斯·梅萨拉·科尔维努斯的被监护人,后者是奥古斯都时期的作家、政治家和艺术赞助人。在他的圈子里有诗人阿尔比乌斯·提布卢斯,他似乎与年轻的苏尔皮基娅成为了朋友。她所爱之人(她称其为"塞林图斯")的身份不详。这些诗歌被保存在提布卢斯作品集的第 3 卷中。另一位苏尔皮基娅的作品则被诗人马提亚尔描述(第 266 首)。
26. To Messala 26. 致梅萨拉
Tibullus 3.14. L 提布卢斯 3.14. L
My hated birthday is coming, and I will have to spend it in sorrow in the nasty country without Cerinthus. What is nicer than the city? Or is a farmhouse a fit place for a girl-or a freezing river near Arezzo? Now, Messala, calm yourself; you take too good care of me, and a trip can often come at an awkward moment. Here I leave my heart and soul-while I am carried unwilling away-though you will not let me make my own decision about them. 我讨厌的生日即将来临,我将不得不在没有塞林图斯的情况下,在那个令人厌恶的乡村悲伤地度过。有什么比城市更美好的呢?或者,农舍对一个女孩来说是个合适的地方吗——或者阿雷佐附近那条冰冷的河流?现在,梅萨拉,冷静下来;你太关心我了,而旅行常常会来得不是时候。我把我的心和灵魂留在这里——虽然我被不情愿地带走——尽管你不会让我对它们自己做决定。
27. To Cerinthus 27. 致克林苏斯
Tibullus 3.15, 17, 18, 16, 13. L 提布卢斯 3.15, 17, 18, 16, 13. L
(15) You know that that tiresome trip now has been lifted from your sweetheart’s shoulders? I am now allowed to have my birthday in Rome. Everybody should celebrate that birthday, which now by chance catches you unawares. (15) 你知道那趟令人厌烦的旅行现在已经从你爱人的肩上卸下了吗?我现在被允许在罗马过我的生日。每个人都应该庆祝那个生日,而它现在恰好让你措手不及。
(17) Have you no solicitude, Cerinthus, for your sweetheart, because a fever is tormenting my exhausted body? Oh, I would never want to conquer the miserable disease unless I thought you wanted me to. After all, what good would it do me to vanquish my illness if you could bear my woes with a steady heart? (17) 凯林图斯,你难道不关心你的爱人吗?因为高烧正在折磨我疲惫的身体。哦,我从不想要战胜这可恶的疾病,除非我认为你希望我这样做。毕竟,如果你能以坚定的心承受我的痛苦,那么我战胜疾病又有什么用呢?
(18) Light of my life, may I be no longer your love’s fire-as I seem to have been a few days ago-if I ever again do such a stupid girlish thing that would make me sorrier than leaving you alone last night, in my desire to keep from you my desire. 我生命中的光明,愿我不再是你爱情的火焰——就像几天前我似乎那样——如果我再次做出如此愚蠢的少女之事,那会比昨晚因想向你隐瞒我的渴望而让你独处更令我懊悔。
(16) It is a fine thing this-that you are so sure of me now that you take liberties, lest I, incapable, should suddenly take a foolish spill. Let a toga’d whore and her wool-basket be of more importance to you than is Sulpicia, Servius’ daughter. There are those who care about me, and their greatest worry is that I might lose my place to a nobody’s bed. 你这样对我有把握,竟敢放肆,生怕我这个无能的人会突然愚蠢地跌倒,真是件好事。让一个穿托加袍的妓女和她的毛线篮对你来说比苏尔皮西娅——塞尔维乌斯的女儿——更重要吧。有人关心我,他们最大的担忧是我可能会在一个无名小卒的床上失去我的地位。
(13) At last a love has come of such a kind that my shame, Gossip, would be greater if I kept it covered than if I laid it bare. Cythera, implored by my verses, brought that man to me and gave him into my embrace. Venus kept her promise: let anyone talk about my joy who-it’s said-never had any of his own. I would not want to send anything to him on sealed tablets, lest anyone should read it before my own love does; but my sin is a joy, though it’s tiresome to keep a straight face for gossip’s sake. Let it be said that I was a worthy woman, with a worthy man. (13) 终于,一种爱情降临,若我将其隐藏而非公开,我的羞耻,流言蜚语啊,将更为深重。塞忒拉,被我的诗歌所祈求,将那个男人带到我面前,并让他投入我的怀抱。维纳斯信守了她的诺言:让那些据说从未有过自己快乐的人来谈论我的喜悦吧。我不想在密封的蜡板上寄任何东西给他,以免我的爱人在读到之前被他人窥见;但我的罪过是一种快乐,尽管为了流言蜚语而保持一本正经令人厌烦。就让他们说我是一个值得的女人,与一个值得的男人在一起吧。
‘You tend the eternal flame of fire from heaven’ ‘你守护着来自天上的永恒火焰’
28. Two epigrams in inscriptions from the same cave. Ephesus, ad 92/93 SGO 03/02/37. G 28. 来自同一洞穴的两首铭文短诗。以弗所,公元 92/93 年 SGO 03/02/37. G
Claudia, priestess of Hera in Ephesus, appears to have written these poems to celebrate her term as prytanis, or chief priestess, of the cult of Hestia. ^(21){ }^{21} Both poems make use of ingenious comparisons. In the first, the point is that the 以弗所的赫拉女祭司克劳迪娅似乎写了这些诗歌,以庆祝她担任赫斯提亚崇拜的执政官或首席女祭司的任期。 ^(21){ }^{21} 这两首诗都运用了巧妙的比较。在第一首诗中,要点在于
goddess ensures that the gods had enough of their food and drink and provides the fire that enables mortals to cook their food; in the second, that as a mountain retains rain, so the goddess preserves fire. ^(22){ }^{22} 女神确保神明有足够的食物和饮料,并提供使凡人能够烹饪食物的火焰;在第二种说法中,正如山脉保留雨水一样,女神也保存着火焰。 ^(22){ }^{22}
(In prose) Claudia Trophime the prytanis wrote this song of praise to Hestia: (in verse) she [the goddess] both gave satisfaction to the gods in their feasts, and tends the blooming fire of our country. Sweetest divinity, flower of the universe, you tend the eternal flame of fire from heaven on your altars. (散文)女执政官克劳迪娅·特罗菲姆为赫斯提亚写下这首赞美诗:(诗歌)她[女神]既在众神的宴会上使他们满意,又照料着我们国家繁盛的火焰。最甜蜜的神祇,宇宙之花,你在你的祭坛上照料着来自天国的永恒火焰。
(In prose) The same priestess wrote this: (in verse) The [mountain] Pion secretly drinks ^(23){ }^{23} within himself the moisture from the mist and draws it into his sides towards the vast sea. How then can one describe you [goddess], who keep and hold within yourself the god-sent fire, a remnant of the harmony [of the universe]? (散文体)同一位女祭司这样写道:(诗体)皮昂山秘密地将雾气中的水分吸入体内,并将其引向广阔的大海。那么,又该如何描述你这位女神呢?你将神赐之火保存在自己体内,那是宇宙和谐的残余。
Inscribed on the Colossus of Memnon 刻在门农巨像上
‘I heard the voice of the divine Memnon’ "我听到了神圣的孟农的声音"
Greeks and Romans treated the Colossus at Luxor in Egypt as a representation of and shrine to the hero Memnon. Among the 107 inscriptions carved on the statue’s legs are poems by three Roman female poets. ^(24){ }^{24} 希腊人和罗马人将埃及卢克索的巨像视为英雄门农的象征和圣地。在雕像腿部刻有 107 篇铭文中,包含三位罗马女诗人的诗作。 ^(24){ }^{24}
29. Caecilia Trebulla. ad 95-99 29. 凯基利亚·特雷布拉。公元 95-99 年
Bernand 92-4. G 贝尔南 92-4. G
| Three poems in iambic trimeter. 三首抑扬格三音步诗。
(92) (In prose) When I heard the holy voice of Memnon, (in verse) I longed for you, mother, and prayed that you might hear it. (92)(散文体)当我听到门农的神圣声音时,(诗歌体)我思念你,母亲,并祈祷你也能听到它。
(93) (In prose) Caecilia Trebulla wrote this after I heard the voice of Memnon a second time. (In verse) Although we had heard his voice only once before, now Memnon, son of Dawn and Tithonus, greeted us as old friends. Has Nature who made the universe given feeling and voice to a stone? (93)(散文)凯基利娅·特雷布拉在我第二次听到门农的声音后写下这段文字。(诗歌)虽然我们以前只听过他的声音一次,但现在,黎明女神与提托诺斯之子门农,却像老朋友一样向我们致意。难道是创造了宇宙的自然赋予了一块石头感觉和声音吗?
(94) (In prose) I, Caecilia Trebulla, wrote this after I heard the voice of Memnon. (In verse) Cambyses shattered me, this stone which is the image of the king of the East. Long ago I had a voice that could lament, which wept for Memnon’s sorrows, but Cambyses took it away from me, Now my cries are inarticulate and unclear. I grieve for the remnant of my past fortune. (94)(散文)我,卡埃西利亚·特雷布拉,在听到孟农的声音后写下了这些文字。(诗歌)冈比西斯摧毁了我,这块曾是东方国王形象的石头。很久以前,我有一个能够哀悼的声音,为孟农的悲伤而哭泣,但冈比西斯夺走了它。如今,我的哭声变得含糊不清。我为过去所剩无几的幸运而悲伤。
30. Balbilla, a member of the court of Vibia Sabina, wife of the emperor Hadrian. AD 130 30. 巴尔比拉,维比亚·萨比娜宫廷成员,萨比娜是皇帝哈德良的妻子。公元 130 年
Bernand 31. G 贝尔南 31. G
(In elegiac couplets) I, Balbilla, when the rock spoke, heard the voice of the divine Memnon or Phamenoth. I came here with the lovely empress Sabina. The course of the sun was in its first hour, in the fifteenth year of Hadrian’s reign, on the twenty-fourth day of the month Hathor. [I wrote this] on the twenty-fifth day of the month Hathor. (用挽歌对句体)我,巴尔比拉,当岩石说话时,听到了神圣的门农或法麦诺斯的声音。我与可爱的皇后萨比纳一同来到这里。太阳位于第一时辰,在哈德良统治的第十五年,哈托尔月的第二十四日。[我写于]哈托尔月的第二十五日。
31. Damo. Uncertain date 31. 达摩。日期不确定
Bernand 83. G
(In elegiac couplets) Hail, son of Dawn. You spoke to me favourably, Memnon, for the sake of the Muses, whose servant I am, Damo lover of song. And my lyre has come to my aid and sang always of your power, holy one. ^(25){ }^{25} (用挽歌对句)黎明之子,向你致敬。你曾对我言辞和善,门农,为了缪斯女神,我是她们的仆人,达摩,热爱诗歌。而我的竖琴也前来相助,始终颂扬你的力量,神圣的存在。 ^(25){ }^{25}
MEN'S WORDS IN WOMEN'S MOUTHS 男人口中的女人之言
‘Of all creatures, we women are the most miserable’ "在所有生物中,我们女人是最悲惨的"
From Greek tragedy 源自希腊悲剧
‘I would rather serve three times as in battle than give birth once’ "我宁愿上战场三次,也不愿分娩一次"
32. The daughters of Erechtheus die for their city. Athens, 5th cent. bc 32. 埃瑞克修斯的女儿们为他们的城市而死。雅典,公元前 5 世纪
Euripides, Erechtheus Fr. 360. G 欧里庇得斯,《厄瑞克透斯》残篇 360. G
According to the myth, when Eumolpus was leading the Thracian army against Athens, Erechtheus, its legendary king, consulted the oracle at Delphi. There he learned that the city could be saved only if he sacrificed one of his three daughters. In this speech from a lost play of Euripides, Erechtheus’ wife, Praxithea, agrees to the sacrifice, reasoning that, if her daughter were a son, she would have sent him forth to war. Meanwhile, her daughters have taken an oath that if one of them is sacrificed, her sisters will die as well. The Thracians attack, and Erechtheus is killed, but he and his daughters are later honoured in a cult, and Praxithea becomes the first priestess of the goddess Athena. In the fourth century bc, the Athenian orator Lycurgus quoted this passage as an example of women’s heroism (Against Leocrates 100). ^(26){ }^{26} 根据神话,当欧摩尔波斯率领色雷斯军队攻打雅典时,雅典的传奇国王厄瑞克透斯前往德尔斐神谕所求问。他在那里得知,只有牺牲他的三个女儿之一,城市才能得救。在这段来自欧里庇得斯失传剧作的演讲中,厄瑞克透斯的妻子普拉西忒亚同意了这次牺牲,她推理说,如果她的女儿是儿子,她就会送他去战场。与此同时,她的女儿们已经发誓,如果其中一人被牺牲,她的姐妹们也将一同死去。色雷斯人发动攻击,厄瑞克透斯被杀,但后来他和他的女儿们在祭祀仪式中受到尊崇,普拉西忒亚成为女神雅典娜的第一位女祭司。公元前四世纪,雅典演说家吕库尔戈斯引用这段文字作为女性英雄主义的典范(《反对利奥克拉特斯》100)。 ^(26){ }^{26}
People are better pleased when one grants a favour nobly and generously. To grant the favour, but to delay in doing so, that I say is less noble. 人们更欣赏那些高尚而慷慨地施予恩惠的人。施予恩惠却拖延不决,我认为这不够高尚。
I will offer my daughter to be sacrificed. I have many reasons. First I could not have a better city than this, whose people were not brought in from outside, but rather, we were born from this very soil. Other cities are divided as if by throws of the dice, and some are colonised from others. A person who moves from one city to another is like a peg badly fixed on wood; in name he is a citizen, but not in his actions. 我愿意献出我的女儿作为牺牲。我有许多理由。首先,我找不到比这更好的城市,这里的人民不是从外面迁来的,而是我们正是从这片土地上诞生的。其他城市就像掷骰子一样被分割,有些则是从其他地方殖民而来。一个从一座城市迁移到另一城市的人,就像一个在木头上固定不稳的钉子;名义上他是公民,但在行为上却不是。
Secondly, our purpose in having children is to protect the altars of the gods and our fatherland. Although the city has a single name, we who live in it are many. How should I destroy all of them, when it is possible for me to offer one life on behalf of all the others? If I know how to count, and can distinguish greater from less, one household in its affliction does not add up to more than the whole city or have equal weight. 其次,我们生育子女的目的是为了保护神坛和我们的祖国。虽然城市只有一个名称,但生活在其中的我们却有许多人。当我可以用一条生命代替其他所有人的生命时,我为什么要毁灭他们所有人呢?如果我会计算,能够区分大小,那么一个家庭的苦难加起来也不及整个城市,也不具有同等的分量。
If there were in our household male offspring instead of female, and the fire of war occupied the city, would I not be sending my son into battle with the spear, because I feared that he might die? May I have children who fight and are preeminent among men, and not be mere figureheads in the city! Mothers who send their children off to battle with their tears make men behave like women as they set out for war. I detest women who instead of glory prefer that their children remain alive and approve of cowardice. 如果我家中有的是儿子而非女儿,而战火占据城市,我会因为害怕他可能死去而不送他持矛上阵吗?愿我有能战斗并在男子中出类拔萃的孩子,而不是在城中仅做个傀儡!那些含泪送孩子上战场的母亲,使男人们在奔赴战场时表现得像女人。我鄙视那些宁愿孩子苟活也不愿他们获得荣耀、并赞同懦弱行为的女人。
Indeed when children die in war they share a common tomb with many others and an equal fame. But my child shall have a crown that is unique as her reward for dying alone on behalf of this city. ^(27){ }^{27} And she shall save her mother and you ^(28){ }^{28} and her two sisters. Which of these things is not glorious? So I shall give my daughter, who is not mine except by nature, to be sacrificed for the land. For if the city is going to be destroyed, what share have I in my children? 确实,当孩子们在战争中死去时,他们与许多人共享一座坟墓,享有同等的声名。但我的孩子将拥有一顶独特的桂冠,作为她独自为这座城市而死的奖赏。 ^(27){ }^{27} 她将拯救她的母亲和你 ^(28){ }^{28} 以及她的两个姐妹。这些事情中哪一件不光荣呢?因此,我将献出我的女儿,她除了血缘关系外已不再属于我,为这片土地而牺牲。因为如果城市将要被毁灭,我的孩子们与我还有什么关系呢?
Will not everything be saved so far as I can help? Others will be rulers, but I shall save the city. One thing that for the most part affects us all-so long as I am alive or with my consent, no one shall destroy the ancient ordinances of our ancestors. In the place of Athena’s olive and golden Gorgon, Eumolpus and the Thracian army will never place their garlands on the trident of Poseidon that stands upon the city’s foundations, and dishonour the worship of Pallas Athena. 只要我能做到,难道不会拯救一切吗?别人会成为统治者,但我要拯救这座城市。有一件事主要影响我们所有人——只要我活着或得到我的同意,任何人都不得破坏我们祖先的古老法令。在雅典娜的橄榄树和金色戈耳贡像的地方,欧摩尔波斯和色雷斯军队永远不会将他们的花环放在立于城市基石之上的波塞冬三叉戟上,也不会玷污对帕拉斯·雅典娜的崇拜。
Citizens, take advantage of the fruit of my labour pains, save yourselves, win victory! One life will not stop me from saving the city. O my country, I wish that all who dwell in you would love you as much as I do! Then we would live in you at our ease and you would not suffer any harm. 公民们,请利用我辛勤劳动的成果,拯救你们自己,赢得胜利!一条生命不会阻止我拯救这座城市。哦,我的祖国,我希望所有居住在你土地上的人都能像我一样爱你!那样我们就能在你的怀抱中安然生活,你也不会受到任何伤害。
33. A maiden offers herself to be sacrificed. Athens, 5 th cent. BC
Euripides, Children of Heracles 474-84, 500-2, 520-34. G 33. 一位少女自愿献身。雅典,公元前 5 世纪 欧里庇得斯,《赫拉克勒斯的孩子们》474-484 行,500-502 行,520-534 行。G
After being driven from their home in Argos, the children of Heracles and their older cousin Iolaus come as suppliants to Athens. The Athenians are willing to protect them from their pursuers. But when an oracle demands that a virgin daughter of a noble man be sacrificed to Persephone, the king of Athens refuses to sacrifice any of his own children, or to order any other Athenian to do so. At this point a daughter of Heracles comes out of the temple where they had taken refuge and tells Iolaus and the Athenians that she is willing to die in order to save the others. 赫拉克勒斯的子女们和他们的年长表兄伊奥劳斯被逐出阿尔戈斯的家后,作为祈求者来到雅典。雅典人愿意保护他们免受追捕者的伤害。但当神谕要求一位贵族的处女女儿必须被献祭给珀耳塞福涅时,雅典国王拒绝牺牲自己的任何一个孩子,也不愿意命令任何其他雅典人这样做。就在这时,赫拉克勒斯的一个女儿从他们避难的寺庙中走出来,告诉伊奥劳斯和雅典人,她愿意为了拯救其他人而牺牲自己。
Strangers, please do not consider it brazen of me to have come outside the house, for I have a request to make of you. I know that for a woman it is best to be silent and chaste and stay quietly at home. ^(29){ }^{29} But when I heard your lamentations, Iolaus, I came out, even though I have not been designated as the most important member of the family. But I am in some way suitable, because I care very much about my brothers and about myself. I want to learn if, in addition to our old troubles, some new problem weighs upon your heart . . . Then do not fear the enemy force of Argives. For even before I am asked to do so, Iolaus, I am ready to die and to cooperate in the sacrifice. ^(30){ }^{30}. . . No, even if my brothers were killed, and I survived, I would have no hope of a prosperous life (though in that hope many people have 陌生人,请不要认为我走出家门是厚颜无耻的,因为我有事情要请求你们。我知道对一个女人来说,最好是保持沉默、贞洁,安静地待在家里。 ^(29){ }^{29} 但是当我听到你的哀叹时,伊奥劳斯,我走了出来,尽管我并非被指定为家族中最重要的成员。但我在某种程度上是合适的,因为我非常关心我的兄弟们和我自己。我想知道,除了我们旧有的烦恼之外,是否有什么新的问题压在你的心上……那么不要害怕阿尔戈斯人的敌军。因为即使在被要求之前,伊奥劳斯,我已经准备好牺牲自己并参与这场献祭。 ^(30){ }^{30} ……不,即使我的兄弟们被杀害,而我幸存下来,我也不可能过上幸福的生活(尽管许多人抱有这种希望)
betrayed their loved ones). For who would want a girl without family or to have me as a wife or to beget children on me? It is better to die than to experience a disgrace unworthy of myself. It might be appropriate for another girl, who is less distinguished than I am. ^(31){ }^{31} Take me where this body must die and put the sacrificial fillets on me and begin the sacrifice. 背叛了他们的亲人)。因为谁会想要一个没有家人的女孩,或者要我作为妻子,或者在我身上生育子女?死亡比经历一个配不上我自己的耻辱要好。这对另一个女孩来说可能是合适的,她不如我出众。 ^(31){ }^{31} 带我到这个身体必须死去的地方,把祭祀的丝带系在我身上,开始祭祀吧。
Conquer your enemies. This life is eager and willing to be sacrificed, and I proclaim that I am dying on behalf of my brothers and myself. I have not taken the coward’s way out, but I have found the best reward in leaving this life with glory. 征服你的敌人。这生命渴望且甘愿被牺牲,我宣告我正为我的兄弟们和我自己而死。我没有选择懦弱的出路,而是在光荣中离开人世,找到了最好的回报。
34. Medea's complaint. Athens 431 bc
Euripides, Medea 230-51, G 34. 美狄亚的控诉。雅典公元前 431 年 欧里庇得斯,《美狄亚》230-51 行,G
Medea, who has learned that her husband Jason plans to leave her in order to marry the princess of Corinth, wins the sympathy of the chorus of Corinthian women by describing their common lot. 美狄亚得知丈夫伊阿宋计划抛弃她,去娶科林斯的公主,于是她向科林斯妇女合唱团描述她们共同的命运,赢得了她们的同情。
Of all creatures who live and have intelligence, we women are the most miserable. First of all, we must buy a husband by vast expenditure of wealth, in order to obtain a master for our body. This is a greater misery than the dowry, because everything depends on whether we get a bad husband or a good one. Being divorced harms a woman’s reputation, and she cannot refuse her husband. She must be a prophet when she arrives among new habits and customs, which she did not learn at home, to deal with the sort of husband she has acquired. And if, when we manage all this well, our husbands live with us not bearing the yoke [of marriage] unwillingly, our lives are enviable. But if not, it’s best to die: a man, when he becomes unhappy with the people inside his home, goes out and puts an end to the ache in his heart . . . (246) but we must look to that one man alone. People say that we women lead a life without danger inside our homes, while men fight in war; but they are wrong. I would rather serve three times as in battle than give birth once. 在所有有生命和智慧的生物中,我们女人是最悲惨的。首先,我们必须花费巨额财富购买一个丈夫,以便为我们的身体找到一个主人。这比嫁妆更痛苦,因为一切都取决于我们得到的是一个坏丈夫还是一个好丈夫。离婚会损害女人的名誉,而且她不能拒绝丈夫。当她来到新的习惯和习俗中时,她必须成为一个先知,这些习惯和习俗她在家中并未学过,以便应对她所得到的那种丈夫。而且,如果我们把这一切都处理得很好,我们的丈夫与我们同住时不是不情愿地承受[婚姻]的枷锁,那么我们的生活是令人羡慕的。但若不是这样,那最好还是死去:一个男人,当他对家中的人感到不满时,可以走出去,结束他心中的痛苦……(246)而我们必须只注视那一个男人。人们说,我们女人在家中过着没有危险的生活,而男人则在战场上战斗;但他们错了。我宁愿在战场上服役三次,也不愿生一次孩子。
35. Andromache's ideal behaviour. Athens, 415 bc
Euripides, Trojan Women 643-58 35. 安德洛玛切的理想行为。雅典,公元前 415 年 欧里庇得斯,《特洛伊妇女》643-658 行
After Achilles has killed her husband Hector, and Troy has been taken by the Greeks, Andromache observes that her fine reputation resulted in her being made the prize of Achilles’ son Neoptolemus. 在阿喀琉斯杀死她的丈夫赫克托尔,特洛伊被希腊人攻陷后,安德洛玛刻注意到她良好的声誉使她成为阿喀琉斯儿子涅俄普托勒摩斯的战利品。
I aimed at a fine reputation and got more than my share of good fortune. For everything that has been found proper for a woman I did in Hector’s house. First, here-whether women deserve to be blamed for it or not-since what causes women a bad reputation is not remaining inside, I put aside my desire [for going out], and remained within the house. I did not bring women’s bragging talk into the house, and since I had my intelligence as a good teacher I was self-sufficient. I offered my husband a silent tongue and a calm appearance. I knew when I ought to win out over my husband, and in what instances I ought to allow the victory to him. But my reputation became known to the Greek army and has been my ruin . . . 我追求良好的声誉,并获得了超出我应得的好运。在赫克托的家中,我做了所有被认为适合女性做的事情。首先,在这里——无论女性是否因此应受指责——因为导致女性名声不佳的原因是不待在家里,我克制了自己外出的欲望,留在家中。我没有将女性的闲言碎语带入家中,而且因为我有自己的智慧作为良师,我能够自给自足。我给了丈夫沉默的舌头和平静的面容。我知道何时应该战胜丈夫,以及在何种情况下应该让他获胜。但我的声誉在希腊军队中传开,这却成了我的毁灭……
36. How a wife ought to behave. Athens, 5th cent. BC Euripides, Andromache 205-27. G 36. 妻子应该如何举止。雅典,公元前 5 世纪。欧里庇得斯,《安德洛玛克》205-27 行。G
Andromache was brought to Neoptolemus’ home in Scyros and has borne him a son. When Neoptolemus’ wife Hermione accuses her of having used magical charms to prevent her from having a baby, and wants to have her put to death, Andromache defends herself by explaining that Hermione is too possessive of her husband. 安德洛玛刻被带到斯基罗斯岛的内奥普托勒穆斯家中,并为他生了一个儿子。当内奥普托勒穆斯的妻子赫耳弥俄涅指控她使用魔法符咒阻止自己怀孕,并想要将她处死时,安德洛玛刻为自己辩护,解释说赫耳弥俄涅对丈夫占有欲太强。
Your husband doesn’t hate you because of my drugs, but because you don’t provide what he needs to cohabit with you-that’s the magic spell you want: it isn’t beauty but virtue that gives pleasure to one’s consort. If you suffer some annoyance, the Spartan city is an important city and you place Scyros nowhere. You are a rich woman living among the poor; you think your father Menelaus is a greater man than Achilles. That’s why your husband hates you. 你丈夫并非因我的药物而憎恨你,而是因为你未能提供与他共同生活所需之物——这才是你想要的魔法咒语:给予伴侣愉悦的不是美貌,而是美德。如果你感到困扰,斯巴达是个重要的城邦,而你却将斯基罗斯岛视若无物。你是个生活在穷人中的富家女;你认为你的父亲墨涅拉俄斯比阿喀琉斯更伟大。这就是你丈夫憎恨你的原因。
(213) For a woman must love her husband, even when she has been married to an insignificant man, and not provoke a contest of pride. If you had had a tyrant in frozen Thrace for a husband, where one man shares many women and sleeps with each in turn, would you have murdered the other wives? Then you would have been exposed as bringing on all women your own lust for bed. Your behaviour is disgusting. Our problems are more difficult than our husbands’, but we know how to make things work. (213)一个女人必须爱她的丈夫,即使她嫁给了一个微不足道的男人,也不要引发一场骄傲的争斗。如果你的丈夫是寒冷色雷斯的一个暴君,那里一个男人与许多女人共享,轮流与每个女人同寝,你会谋杀其他妻子吗?那样你就会暴露出是你自己对床笫之欢的欲望,给所有女人带来耻辱。你的行为令人厌恶。我们的问题比丈夫们的更困难,但我们知道如何让事情顺利进行。
(221) Dearest Hector, I went along with you in your love affairs, if Aphrodite gave you any trouble, and I gave my milk to your bastard children, so that might I not betray any bitterness to you, and by so doing I drew my husband to me by virtue. But you, Hermione, are so afraid that you won’t allow even a drop of rain to fall on your husband. (221) 最亲爱的赫克托,如果阿佛洛狄忒给你带来任何麻烦,我都顺从了你的风流韵事,我把我的奶水喂给你的私生子,这样我就不会对你表露任何苦涩,通过这样做,我以美德赢得了丈夫的心。但是你,赫弥俄涅,却如此害怕,以至于你甚至不允许一滴雨水落在你丈夫身上。
37. Deianeira contrasts women’s childhood with life after marriage. Athens, 5th cent. BC 37. 德阿尼拉对比了女性的童年生活和婚后的生活。雅典,公元前 5 世纪
Sophocles, Women of Trachis 141-52. G 索福克勒斯,《特拉基斯妇女》141-52 行。G
Deianeira was glad that it was Heracles rather than the river god Achelous who won her as a bride, but her marriage has brought her less happiness than anxiety, because Heracles is always away fighting, as well as considerable loneliness: ‘We had children which he sees from time to time, like a farmer who has a remote field, who sees it only at sowing time and at harvest’ (31-3). She addresses these remarks to the young women in the chorus. 得阿涅拉很高兴是赫拉克勒斯而非河神阿刻罗俄斯赢得了她作为新娘,但她的婚姻带给她的快乐远不如忧虑,因为赫拉克勒斯总是外出征战,也让她感到相当孤独:"我们有了孩子,他只是偶尔看看他们,就像一个拥有遥远田地的农民,只在播种和收获时才去看它"(31-3)。她向合唱团中的年轻女子们发表了这些言论。
You have come, it seems, because you heard of my sorrow. I hope that you will not learn by suffering of the nature of the misery in my heart, because now you have no experience of it. For a young life grows just so in its own place, and the heat of the sun-god and rain and winds do not strike it, but it uplifts its untroubled life in pleasure until she is called a wife instead of a girl, and takes on her share of worries in the night, because she is afraid for her husband or her children. Then you might see for yourself, judging from your own experience, what sorrows weigh me down. 你来了,似乎是因为听说了我的悲伤。我希望你不会通过亲身经历来了解我内心的痛苦,因为你现在对此还没有体会。因为年轻的生命就是这样在自己的地方成长,太阳神的热量、雨水和风都不会侵袭它,它在快乐中无忧无虑地生活,直到她被称为妻子而非少女,并在夜晚承担起自己的忧虑,因为她为丈夫或孩子而担忧。那时你就可以根据自己的亲身经历,亲眼看到是什么样的悲伤压垮了我。
38. The lot of women: Procne. Athens, mid-5th cent. bc Sophocles, Tereus Fr. 585. G 38. 女人的命运:普洛克涅。雅典,公元前 5 世纪中期。索福克勒斯,《忒柔斯》残篇 585。G
Procne’s husband, Tereus, has seduced her sister; in revenge she plans to murder their son. 普洛克涅的丈夫忒柔斯诱奸了她的妹妹;为了报复,她计划谋杀他们的儿子。
But now outside my father’s house, I am nothing, yes often I have looked on women’s nature in this regard, that we are nothing. Young women, in my opinion, have the sweetest existence known to mortals in their fathers’ homes, for their innocence always keeps children safe and happy. But when we reach puberty and can understand, we are thrust out and sold away from our ancestral gods and from our parents. Some go to strange men’s homes, others to foreigners’, some to joyless houses, some to hostile. And all this once the first night has yoked us to our husband, we are forced to praise and to say that all is well. 但现在我离开了父亲的房子,我什么都不是,是的,我常常观察女性在这方面的本性,我们什么都不是。在我看来,年轻女子在父亲家中有着凡人所能知道的最甜蜜的生活,因为她们的纯真总是让孩子们安全快乐。但当我们到达青春期,能够理解事物时,我们被推出去,从我们的祖先神灵和父母身边被卖掉。有的去了陌生男人的家,有的去了外国人的家,有的去到没有欢乐的房子,有的去到充满敌意的家。而所有这一切,当第一夜将我们与丈夫捆绑在一起后,我们被迫赞美并说一切都很好。
39. The disgracing of an unmarried mother. Athens, 5th cent. bc 39. 未婚母亲的耻辱。雅典,公元前 5 世纪
Sophocles, Fr. 659. G 索福克勒斯,残篇 659. G
Tyro was abducted by Poseidon and became the mother of twin sons. Her father blamed her for her pregnancy, and her stepmother Sidero brutally mistreated her. In this fragment of a lost tragedy, Tyro describes how her hair was forcibly cut off as punishment. 提洛被波塞冬绑架,并生下了一对双胞胎儿子。她的父亲因怀孕而责备她,继母西德罗则残忍地虐待她。在这部失传悲剧的片段中,提洛描述了她的头发如何作为惩罚被强行剪掉。
And it is my lot to mourn for my hair. I am like a foal in the horses’ stables that has been seized by herdsmen with their violent hands. Her blonde mane has been reaped from her neck, and in the meadow, when she comes to drink from the river, she sees the image of her shadow, and her eyes reflect her shock that at her dishonour because her hair has been torn off. Oh, even a person without pity would take pity on her cowering at the disgrace, as he sees her mad with sorrow and weeping for her former glory! ^(32){ }^{32} 而我的命运是哀悼我的头发。我就像马厩里的一匹小马,被牧人用他们粗暴的手抓住。她金色的鬃毛从脖子上被割去,在草地上,当她来到河边饮水时,她看到了自己影子的倒影,她的眼中映照出她因被剃去头发而遭受的耻辱所带来的震惊。哦,即使是一个没有怜悯之心的人,看到她因羞辱而畏缩,看到她因悲伤而发疯,为她昔日的荣耀而哭泣,也会对她心生怜悯! ^(32){ }^{32}
40. Pasiphae. Athens, mid-5th cent. BC 40. 帕西淮。雅典,公元前 5 世纪中叶
Euripides, Cretans Fr. 472e. Tr. H. Lloyd-Jones. G 欧里庇得斯,《克里特人》残篇 472e。H.劳埃德-琼斯译。G
Pasiphae, condemned to death for having had intercourse with a bull and having given birth to the monster Minotaur, speaks in her own defence. In Euripides’ Trojan Women 914-51, Helen puts responsibility for her adultery on Paris’ mother Hecuba and the goddess Aphrodite. 帕西法厄因与公牛交配并生下怪物弥诺陶洛斯而被判处死刑,她为自己辩护。在欧里庇得斯的《特洛伊妇女》914-51 行中,海伦将自己的通奸责任归咎于帕里斯的母亲赫卡柏和女神阿佛洛狄忒。
If I were to deny the fact you would never believe me; it is clear enough. Now if I had prostituted my body in clandestine love to a man, you could have rightly said I was a whore. But as things are, it was a god who drove me mad; I am sorry, but it was not my fault. 如果我要否认这个事实,你永远不会相信我;这已经很明显了。现在,如果我在秘密的爱情中出卖自己的身体给一个男人,你完全可以称我为妓女。但事实是,是一位神让我疯狂;我很抱歉,但这不是我的错。
It makes no sense; what is it about the bull that could have stirred up my feelings with such a shameful passion? Did he look so splendid in his robes? Did his auburn hair and his eyes flash brilliantly? Was it his dark beard? It can hardly have been the symmetry of his form! This is the love for which I got into the skin and went on all 这毫无道理;那头公牛有什么地方能激起我如此可耻的激情呢?是因为他穿着华丽的袍子吗?是因为他那赤褐色的头发和闪亮的眼睛吗?还是因为他的黑色胡须?这不太可能是因为他匀称的体态!这就是我为之披上兽皮、四肢着地的爱情啊
fours; and this makes Minos angry! I could hardly wish to make this husband the father of children; why was I afflicted with this madness? 四;这让米诺斯愤怒!我几乎不希望让这个丈夫成为孩子们的父亲;我为何遭受这种疯狂?
It was Minos’ evil genius who afflicted me with his curse; the one human being who bears all the guilt is Minos! It was he who broke the promise he had made to sacrifice the bull that came as a portent to the sea god. It was for this that Poseidon’s vengeance came upon you, and it is on me that it descended! And then you cry aloud and call all the gods to witness, when the doer of the act that put me to shame is you yourself! 是米诺斯的邪恶天才让我遭受了他的诅咒;承担所有罪过的那个人就是米诺斯!是他违背了他向海神献祭那头作为预兆出现的公牛的承诺。正因如此,波塞冬的复仇降临到了你身上,而它又降到了我身上!然后你大声呼喊,并召唤所有神明作证,而那个做出让我蒙羞行为的人正是你自己!
I who gave birth to the creature have done no harm; I kept secret the god-sent affliction of the curse. It is you who publish to all your wife’s disgrace, handsome as it is and proper to display, as though you had no part in it, maddest of madmen! 我生下这个孩子并没有做错什么;我保守了神降下的诅咒所带来的痛苦。是你向所有人宣扬你妻子的耻辱,尽管它看起来很美且适合展示,仿佛你与此毫无关系,你这个疯子中的疯子!
You are my ruin, because the crime is yours; you are the cause of my affliction! Well, if you wish to drown me, drown me! You are expert in bloody deeds and murder. Or if you lust to eat my flesh, then eat it, feed to your heart’s content! I shall perish free and guiltless, for a crime for which you are guilty! 你是我的毁灭,因为罪过在你;你是我痛苦的根源!好吧,如果你想淹死我,那就淹死我吧!你擅长血腥的勾当和谋杀。或者如果你渴望吃我的肉,那就吃吧,尽情享用吧!我将作为一个自由无辜的人死去,而那罪过却是你的!
41. In defence of women. Athens, 5 th cent. bc
Euripides, Melanippe Captive Fr. 494. G 41. 为女性辩护。雅典,公元前 5 世纪。欧里庇得斯,《被俘的墨兰尼珀》残篇 494。G
A fragment from a debate in a lost tragedy. The first three lines were quoted out of context in ancient biographies of Euripides to counter allegations of misogyny based on out-of-context quotations from his other dramas. ^(33){ }^{33} 这是一部已失传悲剧中一场辩论的片段。前三行在欧里庇得斯的古代传记中被断章取义地引用,以反驳基于他其他戏剧断章取义引用而提出的厌女指控。 ^(33){ }^{33}
Men’s criticism of women is worthless twanging of a bowstring and evil talk. Women are better than men, as I will show. [five fragmentary lines] Women run households and protect within their homes what has been carried across the sea, and without a woman no home is clean or prosperous. Consider their role in religion, for that, in my opinion, comes first. We women play the most important part, because women prophesy the will of Loxias in the oracles of Phoebus. ^(34){ }^{34} And at the holy site of Dodona near the Sacred Oak, females convey the will of Zeus to inquirers from Greece. ^(35){ }^{35} As for the sacred rituals for the Fates and the Nameless Goddesses [i.e, the Furies], all these would not be holy if performed by men, but prosper in women’s hands. In this way women have a rightful share in the service of the gods. 男人对女人的批评不过是弓弦的无谓颤动和恶言恶语。女人比男人更优秀,我将证明这一点。[五行残缺]女人管理家务,保护从海外运回家的财物,没有女人,家庭就不会整洁或繁荣。考虑她们在宗教中的作用,因为在我看来,这是首要的。我们女性扮演着最重要的角色,因为女性在福玻斯的神谕中预言洛克西亚斯的意志。 ^(34){ }^{34} 在多多纳圣地的圣橡树旁,女性向来自希腊的询问者传达宙斯的意志。 ^(35){ }^{35} 至于为命运女神和无名女神[即复仇女神]举行的神圣仪式,如果由男性执行,这些都不会是神圣的,但在女性手中却能蓬勃发展。这样,女性在侍奉神灵方面有着应有的份额。
Why is it then, that women must have a bad reputation? Won’t men’s worthless criticism stop, and men who insist on blaming all women alike, if one woman turns out to be evil? ^(36){ }^{36} Let me make the following distinctions. There is nothing worse than a bad woman, and nothing better in any way than a good one, but their natures differ. 那么,为什么女性必须要有坏名声呢?如果一个女人变坏了,难道男人那些无价值的批评就会停止,那些坚持将所有女性一概而论地指责的男人就会罢休吗? ^(36){ }^{36} 让我做出以下区分。没有什么比坏女人更糟糕的了,也没有什么比好女人在各方面都更好,但她们的天性是不同的。
42. A fragment of a lost comedy by an unknown author. Athens, 2 nd cent. bc Fr. Adesp. 1000 PCG. ^(37){ }^{37} Tr. H. Lloyd-Jones. G 42. 一部佚失喜剧的残篇,作者不详。雅典,公元前 2 世纪。残篇 Adesp. 1000 PCG。 ^(37){ }^{37} 译自 H. Lloyd-Jones。G
A daughter tries to persuade her father not to make her marry a man richer than her present husband. ^(38){ }^{38} 一个女儿试图说服她的父亲不要让她嫁给一个比她现任丈夫更富有的人。 ^(38){ }^{38}
Father, you ought to be making the speech that I am now making, because you ought to have more sense than I have and to do any speaking that is needed. But since you have given me permission, maybe all I can do is to say what is right myself, since I 父亲,您现在应该发表我正在发表的这番话,因为您应该比我更有见识,并且承担任何必要的发言。但既然您已经允许我,也许我所能做的就是自己说出正确的话,因为我
must. If my husband has done great wrong I am not the one that ought to punish him. If he has offended against me, I should take note of it. But I know nothing of it; perhaps I am stupid, I couldn’t deny that. Yet, father, even if a woman is a silly creature when it comes to judging other matters, about her own affairs perhaps she has some sense. ^(39){ }^{39} Explain to me how by whatever he has done he has done me wrong. 必须。如果我丈夫做了大错,我不应该是惩罚他的人。如果他冒犯了我,我应该注意到这一点。但我对此一无所知;也许我很愚蠢,我不能否认这一点。然而,父亲,即使一个女人在判断其他事情时是个愚蠢的生物,关于她自己的事情,她或许有些理智。 ^(39){ }^{39} 向我解释,无论他做了什么,他如何伤害了我。
There is a covenant between man and wife; he must love her, always, until the end, and she must never cease to do what gives her husband pleasure. He was all that I wished with regard to me, and my pleasure is his pleasure, father. But suppose he is satisfactory as far as I am concerned but is bankrupt, and you, as you say, now want to give me to a rich man to save me from living out my life in distress. Where does so much money exist, father, that having it can give me more pleasure than my husband can? How can it be just or honourable that I should take a share in any good things he has, but take no share in his poverty? Tell me, if the man you now want me to marrymay that never happen, dear Zeus, nor shall it ever happen, at least if I can help it-if this man in turn loses his property, will you give me to another husband? How long will you go on tempting fortune in the matter of my life, father? When I was a young girl, you had to find a husband to whom to give me when the choice was yours. But once you had given me to a husband, from that moment this responsibility belonged to me, naturally, because if I make a mistake in judgment, it’s my own life that I shall ruin. So in the name of Hestia don’t rob me of the husband to whom you have married me; the favour that I ask of you, father, is just and humane. If you refuse it, you will be enforcing your will and I shall try to bear my fate properly and avoid disgrace. 夫妻之间有一种契约;他必须永远爱她,直到生命的尽头,而她也必须不断做让丈夫愉悦的事情。就我而言,他正是我所期望的一切,而我的快乐就是他的快乐,父亲。但是,假设他对我来说是令人满意的,却破产了,而你,如你所说,现在想把我嫁给一个富人,以使我免于在困苦中度过余生。父亲,哪里有那么多钱,拥有它能比我的丈夫给我带来更多的快乐?我分享他拥有的一切美好事物,却不分享他的贫穷,这怎么能是公正或光荣的呢?告诉我,如果你现在想让我嫁给的那个男人——愿亲爱的宙斯不要让这种事发生,至少只要我能阻止,它就永远不会发生——如果这个男人又失去了他的财产,你会再把我嫁给另一个丈夫吗?父亲,你还要在我的生活问题上试探命运多久?当我还是个年轻女孩时,你不得不为我找一个丈夫,那时选择权在你手中。但一旦你把我交给了丈夫,从那一刻起,这个责任自然就属于我了,因为如果我在判断上犯了错误,毁掉的是我自己的生活。 所以以赫斯提亚的名义,请不要夺走你让我嫁的丈夫;我请求你,父亲,这个请求是公正且合乎人情的。如果你拒绝,你将强行施加你的意志,而我会努力恰当地承受我的命运并避免耻辱。
43. Anonymous 'adulterous' songs with women speakers, ^(40){ }^{40} written on the wall of a tomb at Marisa in Israel, 2nd cent. bc
Coll. Alex. Lyr. Adesp. 5. G ^(41){ }^{41} 43. 匿名"通奸"歌曲,由女性演唱者演唱, ^(40){ }^{40} 刻于以色列马利萨一座墓穴的墙壁上,公元前 2 世纪。收录于亚历山大抒情诗残篇集 5。G ^(41){ }^{41}
(a) A lyric dialogue between a woman and a man who left his cloak behind at an earlier rendezvous. (a) 一首抒情对话,讲述了一位女子和一位男子在先前约会时忘带斗篷的故事。
Woman: I can’t do anything for you or give you any pleasure. I’m sleeping with another man, even though I love you dearly. But by Aphrodite, I’m very happy that you left your cloak here as security. 女人:我无法为你做任何事,也不能给你任何快乐。我正和另一个男人睡觉,尽管我深爱着你。但凭阿佛洛狄忒起誓,我非常高兴你把你的斗篷留在这里作为抵押。
Man: I’ll run away and leave a lot of space for you. 男:我会跑开,给你留出很多空间。
Woman: Do as you like. 女人:随你便。
(b) A couplet with advice for a lover. (b) 一对给情人的忠告诗句。
Don’t knock on the wall. That makes a noise. I’ll nod to you through the door. ^(42){ }^{42} 不要敲墙。那会发出声音。我会通过门向你点头。 ^(42){ }^{42}
44. Warning to a lover. Locri in Italy, 2nd-3rd cent. ad
PMG 853. G 44. 对情人的警告。意大利洛克里,公元 2-3 世纪 PMG 853. G
What’s wrong with you? Don’t give us away, I beg you. Before my husband comes, get up, so that he doesn’t attack you, or me, in my misery. It’s daytime already. Don’t you see the light through the shutters? ^(43){ }^{43} 你怎么了?求求你,别出卖我们。在我丈夫回来之前,快起来,免得他攻击你,或者连我这可怜的人也一起攻击。天已经亮了。你没看见百叶窗透进来的光吗? ^(43){ }^{43}
II. Men's Opinions 二、男性的观点
'Zeus was angry in his heart' '宙斯心中愤怒'
Praise for women who kept a clean house, had good character, were devoted to their husbands, or otherwise placed others above themselves 赞美那些保持整洁家居、品德良好、忠于丈夫或以他人为先的女性
Unvarnished, hyperbolic misogyny 不加掩饰的、夸张的厌女情绪
Hyperbolic misogyny with a veneer of humour 带有幽默表象的夸张厌女情绪
PRAISE 赞美
‘She kept the house and worked in wool’ 她持家并纺毛线
Inscriptions 铭文
‘This stone marks a woman of accomplishment and beauty’ "此石纪念一位才貌双全的女性"
45. Archedice. Athens, 5th cent. bc 45. 阿尔凯迪斯。雅典,公元前 5 世纪
FGE 786-9 = Thucydides 6.59. G FGE 786-9 = 修昔底德 6.59. G
This dust hides Archedice, daughter of Hippias, ^(1){ }^{1} the most important man in Greece in his day. But though her father, husband, brothers, and children were tyrants, her mind was never carried away into arrogance. ^(2){ }^{2} 这尘土掩埋着阿尔凯迪丝,希庇亚斯的女儿, ^(1){ }^{1} 她那个时代希腊最重要的人物。但尽管她的父亲、丈夫、兄弟和孩子们都是暴君,她的思想却从未被傲慢所蒙蔽。 ^(2){ }^{2}
46. Aspasia. Chios, c. 400 вс 46. 阿斯帕西娅。希俄斯,约公元前 400 年
CEG 167. G
Of a worthy wife this is the tomb-here, by the road that throngs with people-of Aspasia, who is dead; in response to her noble disposition Euopides set up this monument for her; she was his consort. 这是一位贤妻的坟墓——就在这人来人往的路旁——是已故的阿斯帕西娅的;欧庇得斯为纪念她高尚的品格而立此碑;她是他的伴侣。
47. Dionysia. Athens, 4th cent. BC 47. 狄俄尼索斯节。雅典,公元前 4 世纪
IG II ^(2){ }^{2}.11162. G
It was not clothes, it was not gold that this woman admired during her lifetime; it was her husband and the good sense that she showed in her behaviour. But in return for the youth you shared with him, Dionysia, your tomb is adorned by your husband Antiphilus. 这个女人一生中不羡慕华服,不羡慕黄金;她羡慕的是她的丈夫以及她在行为中展现的良好判断力。但作为你与他共度青春的回报,狄奥尼西亚,你的坟墓由你的丈夫安提菲鲁斯装饰。
ILLRP 973=973= ILS 8403=8403= CLE 52=52= CIL I I^(2).1211=\mathrm{I}^{2} .1211= CIL VI.15346. Tr. R. Lattimore. L ILLRP 973=973= ILS 8403=8403= CLE 52=52= CIL I I^(2).1211=\mathrm{I}^{2} .1211= CIL VI.15346. 译:R. Lattimore. L
Friend, I have not much to say; stop and read it. This tomb, which is not fair, is for a fair woman. Her parents gave her the name Claudia. She loved her husband in her heart. She bore two sons, one of whom she left on earth, the other beneath it. She was pleasant to talk with, and she walked with grace. She kept the house and worked in wool. That is all. You may go. 朋友,我无多言;请驻足阅读。这座并不华丽的墓碑,是为一位美丽的女子而立。她的父母为她取名克劳迪娅。她心中深爱着丈夫。她生有两个儿子,一个留在了人间,另一个长眠地下。她谈吐悦人,举止优雅。她操持家务,纺毛织布。仅此而已。你可以走了。
49. Eucharis. Rome, 1st cent. bc 49. 欧卡里斯。罗马,公元前 1 世纪
ILLRP 803 = ILS 5213 = CIL I2.1214 = CIL VI.10096. L
[The tomb] of Eucharis, freedwoman of Licinia, an unmarried girl who was educated and learned in every skill. She lived 14 years. [尤卡里斯之墓],李奇尼娅的被释女奴,一位受过教育、精通各种技艺的未婚少女。她享年 14 岁。
Ah , as you look with wandering eye at the house of death, stay your foot and read what is inscribed here. This is what a father’s love gave his daughter, where the remains of her body lie gathered. 啊,当你用游移的目光注视着死亡之屋时,请停下脚步,读一读这里铭刻的文字。这是一位父亲的爱给予他女儿的礼物,她的遗骸就安息于此。
‘Just as my life with its young skills and growing years brought me fame, the sad hour of death rushed on me and forbade me to draw another breath in life. I was educated and taught as if by the Muses’ hands. I adorned the nobility’s festivals with my dancing, and first appeared before the common people in a Greek play. "正如我年轻时的技艺和成长的岁月为我带来名声,悲伤的死亡时刻却突然降临,禁止我在生命中再呼吸一口气。我接受过教育,仿佛由缪斯亲手教导。我用我的舞蹈装饰贵族的节日,并首先在一出希腊戏剧中出现在平民面前。"
'But now here in this tomb my enemies the Fates have placed my body’s ashes. The devotion of my patroness, ^(3){ }^{3} her care, love, praise and honour are silent, now that my body is cremated and with my death. '但如今,在这座坟墓中,我的仇敌命运女神安置了我身体的骨灰。我女主人的虔诚, ^(3){ }^{3} 她的关怀、爱戴、赞美和荣耀都已沉寂,只因我的身体已被火化,随着我的死亡而消逝。
'His child, I left lamentation to my father, though born after him, I preceded him in the day of my death. Now I observe my fourteenth birthday here among the shadows in Death’s ageless home. 他的孩子啊,我把哀悼留给了我的父亲,虽然我比他晚出生,却在死亡之日先他而去。如今我在死亡永恒的居所中,在阴影间度过我的第十四个生日。
‘I beg you when you leave, ask that the earth lie light upon me.’ "我恳求你,当你离开时,愿大地能轻覆于我身。"
50. Amymone, housewife. Rome, 1st cent. bc 50. 阿米莫内,家庭主妇。罗马,公元前 1 世纪
CIL VI. 11602 = ILS 8402 = CLE 237. L
Here lies Amymone, wife of Marcus, best and most beautiful, worker in wool, pious, chaste, thrifty, faithful, a stayer-at-home (domiseda). 这里躺着阿米莫内,马库斯的妻子,最优秀最美丽的女人,羊毛工,虔诚,贞洁,节俭,忠诚,一位居家之人(domiseda)。
51. An accomplished woman. Sardis, 1st cent. BC 51. 一位才女。萨迪斯,公元前 1 世纪
GVI 1881. G
An inscription set up by the municipality of Sardis in honour of Menophila, daughter of Hermagenes. 由萨迪斯市政当局为纪念赫尔马格涅斯的女儿梅诺菲拉而设立的铭文。
This stone marks a woman of accomplishment and beauty. Who she is the Muses’ inscriptions reveal: Menophila. Why she is honoured is shown by a carved lily and an alpha, a book and a basket, and with these a wreath. The book shows that you were 这块石头纪念一位有成就且美丽的女性。缪斯女神的铭文揭示了她的身份:梅诺菲拉。她为何受到尊崇,由雕刻的百合花和字母α、一本书和一个篮子以及一个花环所展示。这本书表明你曾
wise, the wreath that you wore on your head shows that you were a leader; the letter alpha ^(4){ }^{4} that you were an only child; the basket is a sign of your orderly excellence; the flower shows the prime of your life, which Fate stole away. May the dust lie light on you in death. Alas, your parents are childless; to them you have left tears. 明智的,你头上戴的花环表明你曾是一位领导者;字母 alpha ^(4){ }^{4} 表明你是独生女;篮子是你有序美德的象征;花朵显示你生命的鼎盛时期,却被命运夺走。愿尘土在你死后轻覆于你身。唉,你的父母无子无女;你给他们留下了泪水。
52. Murdia. Rome, 1st cent. BC 52. 穆尔迪亚。罗马,公元前 1 世纪
CIL VI. 10230 = ILS 8394. L
The funeral eulogy for Murdia, delivered by her son by her first marriage, was inscribed on marble. Before praising his mother’s personal virtues, the speaker approves of the provisions of her will. 为穆尔迪亚所撰写的葬礼颂词由她与前夫所生的儿子发表,并被刻在大理石上。在赞美他母亲的个人美德之前,发言者首先认可了她遗嘱中的条款。
(The first part of the inscription is lost.) (铭文的第一部分已遗失。)
She made all her sons equal heirs, after she gave a bequest to her daughter. 她在给女儿留下遗赠后,让所有儿子成为平等的继承人。
A mother’s love is composed of her affection for her children and equal distribution to each child. 母爱是由她对孩子们的爱以及对每个孩子的平等分配组成的。
She willed her husband [the speaker’s stepfather] a fixed sum, so that his dower right would be increased by the honour of her deliberate choice. 她立遗嘱给她的丈夫[演讲者的继父]一笔固定金额,以使他的寡妇产权利因她深思熟虑的选择而得到提升。
Recalling my father’s memory and taking account of it and of the trust she owed him, she bequeathed certain property to me. She did so not in order to wound my brothers by preferring me to them, but remembering my father’s generosity, she decided that I should have returned to me the part of my inheritance which she had received by the decision of her husband, so that what had been taken care of by his orders should be restored to my ownership. 她追忆我父亲的记忆,考虑到这一点以及她对他的信任,将某些财产遗赠给了我。她这样做并非是为了偏爱我而伤害我的兄弟们,而是记得我父亲的慷慨,决定我应该收回她通过她丈夫的决定所获得的那部分遗产,以便按照他的命令所安排的东西能够恢复到我的所有权中。
In such action she determined to maintain the marriages given to her by her parents to worthy men, with obedience and propriety, and as a bride to become more beloved because of her merits, to be thought dearer because of her loyalty, to be left in greater honour because of her judgement, and after her death to be praised in the estimation of her fellow citizens, since the division of her estate indicated her grateful and honourable intentions towards her husbands, her fairness to her children, and the justice shown by her sincerity. 她决定在这样的行动中,维持父母为她安排的与杰出男子的婚姻,以顺从和得体的方式行事;作为新娘,她要因自己的美德而变得更加受人爱戴,因忠诚而被认为更加珍贵,因判断力而留下更大的荣誉;在她去世后,要在同胞的评价中受到赞誉,因为她财产的分配表明了她对丈夫的感激和尊敬之意,对子女的公平,以及她真诚所体现的公正。
For these reasons, praise for all good women is simple and similar, since their native goodness and the trust they have maintained do not require a diversity of words. Sufficient is the fact that they have all done the same good deeds that deserve fine reputation, and since their lives fluctuate with less diversity, by necessity we pay tribute to values they hold in common, so that nothing may be lost from fair precepts and harm what remains. 因此,对所有善良女子的赞美都是简单而相似的,因为她们天生的美德和她们所保持的信任不需要多样化的言辞。她们都做了同样值得美誉的善行,这一点就足够了,而且由于她们的生活变化较少,我们必然要颂扬她们共同的价值观,以免公正的训诫有所缺失,并损害其余的部分。
Still, my dearest mother deserved greater praise than all others, since in modesty, propriety, chastity, obedience, woolworking, industry, and loyalty she was on a equal level with other good women, nor did she take second place to any woman in virtue, work and wisdom in times of danger. 然而,我最亲爱的母亲理应得到比所有其他女性更高的赞美,因为在谦逊、得体、贞洁、顺从、纺织、勤劳和忠诚方面,她与其他贤德女性不相上下,在美德、劳作和危难时刻的智慧方面,她也不逊色于任何女性。
I (The rest is lost.) 我(其余部分已丢失。)
53. Pythion and Epicydilla. Thasos, 1st cent. AD 53. 皮西昂和埃皮西迪拉。萨索斯岛,公元 1 世纪
Pleket 10. G
Pythion son of Hicesius set up this common memorial to himself and to his wife Epicydilla daughter of Epicydes. He was married at 18 and she at 15, and for 50 years of life together they shared agreement unbroken, and were fathers of fathers [sic], twice archons of their city, happy among the living and blessed among the dead. If anyone places another body here, he must pay to the city 12,000 minae. 希塞乌斯之子皮西昂为他和他的妻子埃皮基代拉之女埃皮基迪拉立此共同的纪念碑。他 18 岁结婚,她 15 岁嫁人,共同生活 50 年,始终和睦相处,他们已是祖父辈,曾两次担任城市的执政官,生前幸福,死后受祝福。若有人在此安放其他尸体,必须向城市支付 12,000 米纳。
54. Severa, wife of Sacerdos. Nicaea, c. ad 130 54. 塞维拉,萨凯多斯的妻子。尼西亚,约公元 130 年
SGO 09/05/08. G
One of five inscriptions on a memorial obelisk (one for both husband and wife, three others for him, and this one for her). 在一座纪念方尖碑上的五篇铭文之一(一篇为夫妻共有,三篇为他而作,而这一篇为她而作)。
There was one marriage for both, a shared life, and even when dead no separation keeps us from remembering each other. Sacerdos, your rituals and your manly work proclaim your life for all time to come. But for me, Severa, it was my husband, my child, my character, and my beauty have made me more renowned than Penelope, who lived before. 我们只有一次婚姻,共同的生活,即使死后也无法阻止我们互相怀念。萨塞多斯,你的仪式和你的男子气概的工作将永远宣告你的生命。而对于我,塞维拉,是我的丈夫、我的孩子、我的品格和我的美丽使我比之前的佩内洛普更加闻名。
55. From the tomb of the Statilii. Rome, 1st cent. ad 55. 来自斯塔提利家族之墓。罗马,公元 1 世纪
CIL VI. 6593 = CLE 1030. L
When I was alive I pleased my husband as his first and dearest wife and I left my soul in his cold mouth. ^(5){ }^{5} Weeping, he closed my eyes. That’s enough praise for a woman after death. 我活着时,作为丈夫第一个也是最亲爱的妻子取悦于他,我将灵魂留在他冰冷的唇间。 ^(5){ }^{5} 他含泪合上我的双眼。这对一个女人来说,死后的赞美已经足够。
56. Epitaph for a little girl, Politta. Memphis, 2nd/3rd cent. ad 56. 小女孩波利塔的墓志铭。孟菲斯,公元 2/3 世纪
GVI 1243. G
A good plant from a holy root-citizens, weep for me. I was pleasing to all, blameless in my mother’s eyes, faultless in my father’s. I lived 5 years. 一棵好植物来自神圣的根——公民们,为我哭泣吧。我取悦所有人,在母亲眼中无可指责,在父亲眼中完美无缺。我活了 5 年。
57. Allia Potestas. Rome, late 3rd-4th cent. AD 57. 阿莉亚·波特斯塔斯。罗马,公元 3 世纪末至 4 世纪
CIL VI. 37965 = CLE 1988. L ^(6){ }^{6}
This unusual inscription is not easy to classify, and its extravagant praise has been taken by some scholars for irony. The deceased, a freedwoman, who was at some point owned by two men (as was Neaera, jointly owned by two men, who contributed towards the cost of her manumission; cf. no. 107, section 29). The epitaph attempts to make her sound like a proper matrona, chaste (two lovers notwithstanding) and diligent at her wool work, but then goes too far and praises her physical attributes. The encomia to Murdia (no. 52) and ‘Turia’ (no. 191) have a very different tone. 这则不同寻常的铭文不易归类,其夸张的赞美被一些学者视为讽刺。逝者是一名获释女奴,曾一度为两名男子所有(如同涅艾拉一样,由两名男子共同拥有,他们共同出资为她赎身;参见第 107 号文献,第 29 节)。这篇墓志铭试图让她听起来像一位真正的女主人,贞洁(尽管有两个情人)且勤于纺纱工作,但随后却过分地赞美了她的身体特质。对穆尔迪亚(第 52 号)和"图里亚"(第 191 号)的颂词则有着截然不同的语调。
To the gods of the dead, [the tomb] of Aulus’ freedwoman, Allia Potestas. 献给死者之神,奥卢斯的被释女奴,阿利娅·波泰斯塔斯之墓。
Here lies a woman from Perugia. None was more precious than she in the world. One so diligent as she has never been seen before. Great as you were, you are now held in a small urn. Cruel arbiter of fate, and harsh Persephone, why do you deprive us of good, and why does evil triumph, everyone asks. I am tired of answering. They give me their tears, tokens of their good will. 这里躺着一位来自佩鲁贾的女子。世上无人比她更珍贵。像她这样勤奋的人前所未见。你虽伟大,如今却被盛于一个小小的骨灰瓮中。残酷的命运裁决者,严厉的珀耳塞福涅,为何你要剥夺我们美好的一切,为何邪恶会得胜,人人都在问。我已厌倦回答。他们给我泪水,作为他们善意的象征。
She was courageous, chaste, resolute, honest, a trustworthy guardian. Clean at home, also clean when she went out, famous among the populace. She alone could confront whatever happened. She would speak briefly and so was never reproached. She was first to rise from the bed, and last to return to her bed to rest after she had put each thing in its place. Her yarn never left her hands without good reason. Out of respect she yielded place to all; her habits were healthy. She was never selfsatisfied, and never thought of herself as a free woman. 她勇敢、贞洁、坚定、诚实,是一位值得信赖的守护者。在家中整洁,外出时也整洁,在民众中享有盛名。唯有她能应对发生的一切。她言简意赅,因此从未受到责备。她总是第一个起床,最后一个回到床上休息,因为她已将每样物品归位。她的纺线从不无故离开她的双手。出于尊重,她为所有人让位;她的习惯健康。她从不自满,也从不认为自己是自由之身。
Her skin was white, she had beautiful eyes, and her hair was gold. An ivory glow always shone from her face-no mortal (so they say) ever possessed a face like it. The curve of her breasts was small on her snow-white bosom. And her legs? Such is the guise of Atalanta upon the stage. 她的皮肤白皙,眼睛美丽,头发是金色的。象牙般的光芒总是从她的脸上闪耀——据说凡人从未拥有过这样的面容。她的雪白胸脯上,乳房的曲线小巧玲珑。至于她的双腿?舞台上的阿塔兰塔就是这般模样。
In her anxiety she never stayed still, but moved her smooth limbs, beautiful with her generous body; she sought out every hair. Perhaps one may find fault with her hard hands. She was content with nothing but what she did for herself. There was never a topic she thought she knew well enough. She remained virtuous because she never committed any crime. 她焦虑不安,从不静止,而是移动着她光滑的四肢,因她丰腴的体态而美丽;她寻找每一根毛发。也许有人会挑剔她粗糙的双手。她只对自己所做的事情感到满足。从未有她认为自己足够了解的话题。她保持贞洁,因为她从未犯下任何罪行。
While she lived she so guided her two young lovers that they became like the example of Pylades and Orestes-one house would hold them both and one spirit. ^(7){ }^{7} But now that she is dead, they will separate, and each is growing old by himself. Now instants damage what such a woman built up; look at Troy, to see what a woman once did. I pray that it be right to use such grand comparisons for this lesser event. 她在世时,如此引导她的两位年轻恋人,使他们成为皮拉得斯和俄瑞斯忒斯的榜样——一个屋子容纳他们两人,一个心灵连接他们。 ^(7){ }^{7} 但如今她已离世,他们将分离,各自孤独地老去。现在,瞬间就能摧毁这样一个女人所建立的一切;看看特洛伊,看看一个女人曾经做过什么。我祈求,为这件小事使用如此宏大的比较是恰当的。
These verses for you your patron-whose tears never end-writes in tribute. You are lost, but never will be taken from his heart. These are the gifts he believes the lost will enjoy. After you no woman can seem good. A man who has lived without you has seen his own death while alive. He carries your name in gold back and forth on his arm, where he can keep it, possessing Potestas. ^(8){ }^{8} As long as these published words of ours survive, so long will you live in these little verses of mine. 这些诗句是你的庇护者——他的泪水永无止境——为你写下的颂词。你已逝去,但永远不会从他的心中消失。这些是他相信逝者将会享受的礼物。在你之后,没有女人能显得美好。一个没有你而活着的男人,在活着时已经看到了自己的死亡。他将你的名字用金子刻在手臂上来回携带,在那里他可以保存它,拥有权力。只要我们发表的这些文字存在,你就会在我的这些小诗中永存。
In your place I have only your image as solace; ^(9){ }^{9} this we cherish with reverence and lavish with flowers. When I come with you, it follows in attendance. But to whom in my visiting can I trust a thing so venerable? If there ever is anyone to whom I can entrust it, I shall be fortunate in this alone now that I have lost you. But-woe is me-you have won the contest-my fate and yours are the same. 在你那里,我只有你的形象作为慰藉; ^(9){ }^{9} 我们怀着崇敬之心珍视它,并用鲜花装点它。当我和你在一起时,它也随行侍奉。但是在我拜访的人中,我能把如此珍贵之物托付给谁呢?如果真有我可以托付的人,那么既然我已失去你,仅此一点我就算幸运了。但是——唉——你赢得了这场竞赛——我的命运和你的命运相同。
The man who tries to harm this tomb dares to harm the gods: believe me, this woman, made famous by this inscription, has divinity. 试图伤害这座坟墓的人就是胆敢伤害神明:相信我,这位因这篇铭文而闻名的女子具有神性。
58. Athenodora. Athens, Christian period
CGF 176. G 58. 雅典诺多拉。雅典,基督教时期 CGF 176. G
Good Athenodora of Attica, wife of Thaumasius, filled with God’s influence. She bore children and nursed them when they were infants. Earth took this young mother and keeps her, though the children need her milk. 阿提卡善良的雅典诺多拉,陶马西乌斯的妻子,充满神的影响。她生下孩子,并在他们婴儿时哺育他们。大地带走了这位年轻的母亲并安葬了她,尽管孩子们仍需要她的乳汁。
59. Urbana, housewife. Rome, 3rd cent. AD
CIL VI. 29580 = ILS 8450. L 59. 乌尔巴娜,家庭主妇。罗马,公元 3 世纪 CIL VI. 29580 = ILS 8450. L
Sacred to the gods of the dead. To Urbana my sweetest, chastest, and rarest wife. Surely no one more distinguished ever existed. She deserved honour also for this reason, that she lived every day of her life with me with the greatest kindness and the greatest simplicity, both in her conjugal love and the industry typical of her character. I added this so those who read may understand how much we loved one another. Paternus set this up in honour of his deserving wife. 献给亡灵之神。致我最甜蜜、最贞洁、最珍贵的妻子乌尔巴娜。确实从未有过如此杰出的人。她也理应受到尊敬,因为她一生中的每一天都以最大的善意和最朴实的方式与我相伴,无论是在她的夫妻之爱中,还是在她特有的勤劳品质中。我添加这段话,以便阅读者能理解我们彼此之间的爱有多深。帕特努斯立此碑文,以纪念他应受尊敬的妻子。
60. Macria Helike, a Christian. Rome, 2nd/3rd cent. AD
Greek verses in CGF 727 = GVI 1164. G 60. 马克里亚·赫利克,一位基督徒。罗马,公元 2/3 世纪。希腊诗句,载于 CGF 727 = GVI 1164。G
Her husband, who is still alive, has in his heart a memorial to his own wife after her irrevocable fate. Wayfarer, I have written this on a stone tablet, [a record] of what she was like. She had looks like golden Aphrodite, but she also had a simple soul dwelling in her breast. She was good, and abided by all God’s laws. Nor has she gone from us completely. She has brought joy to her survivors. She began as a slave, but now has won the crown of freedom. ^(10){ }^{10} She bore three live children, and she was the mother of two sons. After she had seen the third, a female, she left her life painlessly, on the eleventh day. She had an incredible beauty, like an Amazon’s, to inspire passion more when she was dead than when she was alive. ^(11){ }^{11} She lived simply for 20 years. This dark tomb conceals Macria Helike. 她的丈夫仍然在世,心中铭记着妻子不可逆转的命运。路人啊,我已在石碑上刻下这些文字,记录她的模样。她有着如金色的阿佛洛狄忒般的美貌,但她的胸怀中却住着一颗纯朴的心灵。她善良,遵守神的一切律法。她也并未完全离我们而去。她给幸存者带来了欢乐。她起初是个奴隶,但如今已赢得了自由的桂冠。 ^(10){ }^{10} 她生了三个活下来的孩子,是两个儿子的母亲。在看到第三个孩子——一个女孩后,她在第十一天无痛地离开了人世。她有着不可思议的美貌,如同亚马逊女战士,在她死后比生前更能激发人们的热情。 ^(11){ }^{11} 她简朴地生活了 20 年。这座黑暗的坟墓掩藏着玛克里娅·赫利克。
Literary sources 文学资料
'A woman who never had women's defects' 一个从未有过女性缺点的女人
Daughter of a hero, wife of an aristocrat, and mother of champions of the Roman people, Cornelia was admired for her virtue, fidelity, and, not least, her intelligence. She was the standard by which Roman matrons were measured and has been remembered as the ideal of Roman womanhood for two millennia. For other texts on Cornelia, see nos 308 and 309. 英雄之女,贵族之妻,罗马人民冠军的母亲,科妮莉亚因其美德、忠诚,尤其是智慧而备受钦佩。她是衡量罗马主妇的标准,并被作为罗马女性理想的典范铭记了两千年。关于科妮莉亚的其他文本,参见第 308 和 309 号。
Plutarch, Life of Gaius Gracchus 4.3, 19.1-3. G 普鲁塔克,《盖乌斯·格拉古传》4.3, 19.1-3. G
(4.3) The people of Rome honoured her not less for her children than for her father, and in later times set up a bronze statue of her with the inscription, ‘Cornelia, Mother of the Gracchi’. (4.3) 罗马人民不仅因她的父亲而尊敬她,也同样因她的子女而尊敬她,后来人们为她树立了一座青铜雕像,上面刻着:"格拉古兄弟的母亲科尔内利娅"。
(19.1-3) Cornelia is said to have borne these and all her misfortunes nobly and magnanimously, and to have said about the shrines where they were buried that their bodies had received worthy tombs. She herself spent her days in the area called Misenum, and did not change her customary way of life. She had many friends and entertained her friends, and there were always Greeks and learned men in her company, and all the kings exchanged gifts with her. She particularly enjoyed discussing with visitors and friends the life and habits of her father Scipio Africanus, 据说科妮莉亚高贵而大度地忍受了这些以及她所有的不幸,并谈到他们被埋葬的神殿时说,他们的遗体得到了应有的安葬。她自己则在一个被称为米塞努姆的地方度过日子,并没有改变她一贯的生活方式。她有许多朋友,并款待她的朋友,她的身边总是有希腊人和学者,所有国王都与她互赠礼物。她特别喜欢与来访者和朋友讨论她父亲西庇阿·阿非利加努斯的生活和习惯,
and she was most admirable because she did not grieve for her sons and talked to her audience without weeping about their sufferings and their accomplishments, as if she were telling stories to them about the ancient heroes of Rome. 她最令人钦佩的是,她没有为儿子们悲伤,而是向听众讲述他们的苦难和成就时没有哭泣,仿佛在向他们讲述古罗马英雄的故事一般。
Some thought that she had lost her mind because she was old and had suffered so greatly, and that she had become insensible because of her misfortunes, but these 有些人认为她是因为年老和遭受了太多苦难而失去了理智,还认为她因为不幸而变得麻木,但是这些
people were themselves insensible of how much nobility and good birth and education can help people in times of sorrow, and that for all the attempts of virtue to prevent it, she may be overcome by fortune, but in her defeat she cannot be deprived of the power of rational endurance. 人们自己并未意识到,高贵、良好的出身和教育能在悲伤时刻给予人多大的帮助,以及尽管美德努力阻止不幸,她可能被命运所征服,但在失败中,她却不会被剥夺理性忍耐的力量。
62. Tiberius Gracchus chooses to die in place of Cornelia. Rome, 2nd cent. bc Plutarch, Life of Tiberius Gracchus 1.2-2. G 62. 提比略·格拉古选择代替科妮莉亚去死。罗马,公元前 2 世纪。普鲁塔克,《提比略·格拉古传》1.2-2. G
[Tiberius and Gaius Gracchus] were the sons of Tiberius Gracchus, who had been censor and twice consul in Rome and had celebrated two triumphs, but derived the greatest honour from his virtue. Because of this, Scipio, the general who fought against Hannibal, offered Tiberius his daughter Cornelia in marriage, even though he had not been Tiberius’ friend, but rather the opposite. [提比略和盖约·格拉古]是提比略·格拉古的儿子,他们的父亲曾在罗马担任监察官和两次执政官,并举行了两次凯旋仪式,但他最大的荣誉源于他的品德。正因为如此,曾与汉尼拔作战的将军西庇阿将女儿科尔内利亚嫁给了提比略,尽管他并非提比略的朋友,反而曾经是他的对手。
A story is told that Tiberius once caught a pair of snakes on his bed; the soothsayers considered the omen and did not let him kill or free both of them, but instead offered him a choice, that if the male were killed it would cause Tiberius’ death, and if the female, Cornelia’s. So Tiberius, both because he loved his wife, and because he thought that it was more fitting for him to die since he was older, and she was still young, killed the male snake, and let the female go. And not long after that he died, leaving twelve children that had been born to him and Cornelia. 有一个故事说,提比略曾在他的床上抓到一对蛇;占卜师们考虑了这个预兆,不允许他杀死或放走它们两条,而是给了他一个选择,如果杀死雄蛇将导致提比略死亡,如果杀死雌蛇,则科妮莉亚会死。因此,提比略既因为他爱他的妻子,也因为他认为自己年事已高,而她还年轻,所以他更适合死去,于是杀死了雄蛇,放走了雌蛇。不久之后他便去世了,留下了他和科妮莉亚所生的十二个孩子。
Cornelia took over the children and the household, and proved herself so sensible and motherly and generous that it seemed that Tiberius had made a good decision when he chose to die on behalf of such a woman. When Ptolemy ^(12){ }^{12} offered to share his kingdom with her and proposed marriage, Cornelia refused. She remained a widow, and of her children, only a daughter survived, who married Scipio the younger, and the two sons, the subjects of these biographies, Tiberius and Gaius. After they were born she raised them in such a laudable manner that, although they were generally agreed to be the most naturally gifted of all Romans, their virtue was regarded as having come from their education rather than their birth. 科妮莉娅接管了孩子们和家务,并证明了自己是如此明智、慈母般和慷慨,以至于提比略选择为这样的女人而死似乎是一个明智的决定。当托勒密 ^(12){ }^{12} 提出要与她分享王国并求婚时,科妮莉娅拒绝了。她一直守寡,她的孩子中只有一个女儿幸存下来,她嫁给了小西庇阿,还有两个儿子,这些传记的主人公,提比略和盖乌斯。他们出生后,她以如此值得称赞的方式抚养他们,以至于尽管人们普遍认为他们是所有罗马人中天赋最高的,但他们的美德被视为来自教育而非出身。
63. Womanly virtue. 1st cent. AD
Valerius Maximus, Memorable Deeds and Sayings 6.7.1-3. L 63. 女性的美德。公元 1 世纪 瓦莱里乌斯·马克西穆斯,《 memorable Deeds and Sayings》6.7.1-3. L
The historian Valerius Maximus chooses three examples of womanly virtue. Loyalty to a husband appears to have been the highest excellence a woman could attain (cf. Arria, no. 193, and Fannia, no. 195). 历史学家瓦莱里乌斯·马克西穆斯选择了三个女性美德的例子。对丈夫的忠诚似乎是一个女人能够达到的最高美德(参见阿尔里亚,第 193 条,和范尼娅,第 195 条)。
Tertia Aemilia, the wife of Scipio Africanus and the mother of Cornelia, ^(13){ }^{13} was a woman of such kindness and patience that, although she knew that her husband was carrying on with a little serving girl, she looked the other way, as she thought it unseemly for] a woman to prosecute her great husband, Africanus, a conqueror of the world, for a dalliance. So little was she interested in revenge that, after Scipio’s death, she freed the girl and gave her in marriage to one of her own freedmen. ^(14){ }^{14} 特尔提娅·艾米利娅,西庇阿·阿非利加努斯的妻子,科妮莉亚的母亲, ^(13){ }^{13} 是一位如此善良和耐心的女性,尽管她知道丈夫与一个小女仆有染,她却视而不见,因为她认为一位女性因风流韵事而控告她伟大的丈夫、世界的征服者阿非利加努斯是不体面的。她对复仇如此不在意,以至于在西庇阿去世后,她释放了那个女孩,并将她嫁给了自己的一位获释奴。 ^(14){ }^{14}
When Quintus Lucretius [Vespillo] was proscribed by the triumvirs, his wife Turia ^(15){ }^{15} hid him in her bedroom above the rafters. A single maidservant knew the secret. At great risk to herself, she kept him safe from imminent death. So rare was 当昆图斯·卢克雷提乌斯[维斯皮洛]被后三头同盟宣布为公敌时,他的妻子图里亚 ^(15){ }^{15} 将他藏在卧室的椽子上方。只有一个女仆知道这个秘密。她冒着极大的风险,使他免于即将到来的死亡。这种情况如此罕见
her loyalty that, while the other men who had been proscribed found themselves in foreign, hostile places, barely managing to escape the worst tortures of body and soul, Lucretius was safe in that bedroom in the arms of his wife ( 42 BC42 B C ). 她的忠诚使得,当其他被列入黑名单的人发现自己身处异国他乡的敌对之地,勉强逃脱身心最残酷的折磨时,卢克雷修斯却在那个卧室里安全地躺在妻子的怀中( 42 BC42 B C )。
Sulpicia, despite the very close watch her mother Julia was keeping on her so that she would not follow her husband to Sicily (he was Lentulus Cruscellio, proscribed by the triumvirs), nevertheless put on slave’s clothing and, taking two maids and the same number of manservants, fled secretly and went to him. She was not afraid to risk proscription herself, and her fidelity to her proscribed spouse was firm ( 42 BC42 B C ). 苏尔皮西娅尽管母亲朱莉娅对她严密监视,不让她跟随丈夫前往西西里(她的丈夫是伦图鲁斯·克鲁塞利奥,被后三头同盟宣布为公敌),但她仍然穿上奴隶的衣服,带着两名女仆和同样数量的男仆,秘密逃走并去到了他身边。她不惧怕自己也被宣布为公敌的风险,对她被宣布为公敌的丈夫的忠诚是坚定不移的( 42 BC42 B C )。
Papyri 莎草纸
64. New Hellenistic epigrams about women. Alexandria, 3rd cent. bc
Posidippus of Pella, AB 43, 44, 45, 49, 50, 13-18. C. Austin, and G. Bastianini (eds), Posidippi Pellaei Quae Supersunt Omnia (Milan, LED, 2002). G 64. 关于女性的新希腊化警句。亚历山大里亚,公元前 3 世纪。佩拉的波西迪普斯,AB 43, 44, 45, 49, 50, 13-18。C. Austin 和 G. Bastianini(编),《佩拉的波西迪普斯现存全部著作》(米兰,LED,2002)。G
Of the 110 epigrams recorded on a third-century BC papyrus roll, recently acquired by the University of Milan (P.Mil.Vogl.VIII 309), a high proportion speak of women. Two of the epigrams on the papyrus are known to have been written by the thirdcentury BC poet Posidippus, who was a native of Pella in Macedonia, but spent much of his time in Ptolemaic Egypt; 24 other epigrams of Posidippus are known, ^(16){ }^{16} but because many of the new poems lack the polish of those already known, it is also possible that the papyrus may belong to a collection known as the Soros (‘Heap’), which contains works of various poets, including Posidippus, Asclepiades, and Hedylus. ^(17){ }^{17} The epigrams are organised in the papyrus by subject matter. The grave inscriptions for women are grouped together, followed by grave inscriptions for men. The poet or poets must have been widely known, since cities throughout the Eastern Mediterranean are mentioned in the poems. Nothing other than what the poet tells us is known about the people whose names appear in the poems selected in this book, with the exception of four epigrams for Berenice II (see no. 236). ^(18){ }^{18} 在米兰大学最近获得的一份公元前三世纪的纸莎草卷轴(P.Mil.Vogl.VIII 309)上记录的 110 首短诗中,有相当大的比例是关于女性的。纸莎草上的两首短诗已知是由公元前三世纪诗人波西迪普斯所作,他出生于马其顿的佩拉,但大部分时间都在托勒密埃及度过;目前已知的波西迪普斯的其他 24 首短诗, ^(16){ }^{16} 但由于许多新诗缺乏已知诗作的精雕细琢,因此这份纸莎草也可能属于被称为"Soros"("堆")的文集,其中包含了包括波西迪普斯、阿斯克莱皮亚德斯和海杜卢斯在内的多位诗人的作品。 ^(17){ }^{17} 这些短诗在纸莎草上是按主题组织的。为女性所作的墓志铭被归为一组,接着是为男性所作的墓志铭。这位或这些诗人一定广为人知,因为诗中提到了整个东地中海地区的城市。除了诗人在诗中告诉我们的内容外,对于出现在本书所选诗歌中的人名,我们一无所知,只有为贝勒尼基二世所作的四首短诗例外(见第 236 号)。 ^(18){ }^{18}
Of the 20 grave epigrams in the papyrus only one is for a man; the disproportionately high number of epigrams for women is unusual. Most of the themes on the epigrams for women are familiar: regret for death before marriage, sorrow for a mother who dies in childbirth, contrasts between young and old. The poet praises the women for longevity, the number of their descendants, and their piety. More unusual is the epigram in which a slave’s masters boast that their beneficence was a greater reward to the deceased than liberty, and two epigrams that mention the ‘songs of Sappho’ (VIII 24, IX 2). See also nos 399, 328, 329, 330, 331, 452, epigrams from the same papyrus. 在这纸莎草纸上的 20 首墓志铭中,只有一首是写给男性的;而写给女性的墓志铭数量不成比例地高,这是不寻常的。大多数写给女性的墓志铭主题都是人们所熟悉的:对未婚而亡的遗憾、对死于分娩的母亲的悲痛、年轻与老年的对比。诗人赞扬女性的长寿、她们后代的人数以及她们的虔诚。更为不寻常的是一首墓志铭,其中奴隶的主人夸耀他们的仁慈对逝者来说比自由是更大的回报,以及两首提到"萨福之歌"的墓志铭(VIII 24, IX 2)。另见编号 399、328、329、330、331、452 的墓志铭,这些来自同一纸莎草纸。
(1) For Nicostrate, an initiate, who joins other initiates in the lower World. Nicostrate came to the holy rites, the sacred mysteries and to the pure fire of the hearth of Triptolemus, and the kindness of Rhadamanthys and Aeacus [welcomed] her into the home and gates of Hades . . . she . . . who had seen . . . of her children. This for mankind is always the gentlest harbour for sad old age (43). (1) 为尼科斯特拉特而作,一位入会者,她与其他入会者一同来到下界。尼科斯特拉特来到神圣的仪式,神秘的圣典,以及特里普托勒莫斯壁炉的纯净火焰前,拉达曼迪斯和埃阿科斯的仁慈[欢迎]她进入哈迪斯的家园和大门……她……曾目睹……她的孩子们。对人类而言,这始终是悲伤晚年最温柔的港湾(43)。
(2) For Nico. For the youngest of twelve children, a . . . maiden, [the city of] Pella and the Bacchants have wept, alas, three times, because Fate has led Nico, the servant of Dionysus, down from the Bassaric mountains (44). (2)致尼科。作为十二个孩子中最小的一个,一位……少女,[城市]佩拉和酒神女祭司们已经哀悼了三次,唉,因为命运已经将狄俄尼索斯的仆人尼科从巴萨里山带下(44)。
(3) The name of the deceased is missing in the papyrus. C . . . of Marathos [in Phoenicia] took her hands . . . from the loom only in her old age. She was eighty (3) 纸莎草文中缺少逝者的姓名。来自腓尼基的马拉托斯的 C . . . 直到年老时才让她……从织布机旁……停手。她当时八十岁
years old, but able to weave a delicate weft with the shrill shuttle. May the pious woman be happy after her labours, she who in her pure life saw the fifth harvest of her daughters (45). 岁,却能用尖锐的梭子编织精细的纬线。愿那位虔诚的妇女在劳作后获得幸福,她一生纯洁,见证了女儿们的第五次丰收(45)。
(4) For Hegedice. Philaenium thus with her pipes . . . placed unfortunate Hegedice in this tomb, eighteen years old, a great source of lamentation . . . the shrill shuttles [have fallen] from the loom . . . the golden voice of the girl . . . remains in this dark chamber (49). (4)致赫格迪斯。菲莱妮姆用她的笛子……将不幸的赫格迪斯安置在这座坟墓中,年仅十八岁,令人悲痛不已……尖锐的梭子[已从]织布机[落下]……少女的金嗓……留在这黑暗的墓室中(49)。
(5) For Hedeia. A dark cloud came upon this city, when Eetion placed his daughter in this tomb and mourned her death, calling upon his child Hedeia; Hymenaeus knocked at the door not of her marriage chamber, but of this tomb. This is a sorrow shared in the city. But let the tears and lamentations of those citizens suffice (50). (5) 致赫德娅。当埃提翁将他的女儿安放在这座坟墓中,哀悼她的死亡,呼唤他的孩子赫德娅时,一片乌云笼罩了这座城市;许墨奈俄斯敲响的不是她婚房的门,而是这座坟墓的门。这是全城共同的悲痛。但让那些市民的泪水与哀悼就此足够吧(50)。
(6) For Calliope. Calliope, you lie here, thus; your friends weep for you, maiden, and for the sad night festival, in which you ‘to your mother the fairest image sent by heavenly Aphrodite’ fell from a high roof (53). (6) 致卡利俄佩。卡利俄佩,你长眠于此;你的朋友们为你哭泣,少女,也为那悲伤的夜宴而哭泣,在那夜宴中,你"被天上的阿佛洛狄忒赠予母亲最美丽的形象"从高高的屋顶上坠落(53)。
(7) For Myrtis. Earth, you are drenched with tears. For her brothers have buried with fire Myrtis, ten years old and unfortunate, of Cyrenaean descent. But [her father?] Nicanor, alive and ignorant of her death, embarks on other boundaries of the earth . . . (2 verses are missing) (54). (7) 致米尔提斯。大地,你被泪水浸透。因为她的兄弟们已用火葬埋了十岁、不幸的、来自昔兰尼的米尔提斯。但[她的父亲?]尼卡诺尔,尚在人世且不知她的死讯,正航向地球的另一边界……(缺两行诗)(54)。
(8) For Philonis. When Philonis was giving birth to a child a savage snake coiled over her head, a dark scaly thing; blazing . . . fire . . . it stretched itself toward her neck, and she stretched out her hand to hide her child in her robes . . . and her limbs gave way in fear. You suffered grievously from the portent, lady, but your son survived and has in time turned grey (57). (8) 致菲洛尼斯。当菲洛尼斯分娩时,一条凶猛的蛇盘绕在她的头顶上,那是一条黑暗的鳞片生物;它闪烁着……火焰……向她的脖子伸去,她伸出手将孩子藏在她的长袍中……她的四肢因恐惧而瘫软。女士,你因这个预兆而遭受了巨大的痛苦,但你的儿子幸存了下来,并随着时间的推移已经白发苍苍(57)。
(9) For Protis the lyre-player. When Protis came to her bridal bed . . . but she came no longer . . . to the maidens’ banquets, after playing the Boeotian nome . . . but she lived with her husband for . . . decades, and having seen her children happy with husbands, with a favourable wind she went off to the home of the pious (58). (9) 献给里拉琴演奏者普罗提斯。当普罗提斯来到她的婚床时……但她不再……前往少女们的宴会,在演奏了波奥提亚调式之后……但她与丈夫共同生活了……数十年,在看到她的子女们都幸福地有了丈夫后,她乘着顺风前往虔诚者的居所(58)。
(10) For Menestrate. Fortunate Menestrate, as you grew happily old, you saw the whole eighth [decade of years] . . . and two generations of children set up a fitting tomb for you. You have the holy blessings of the gods. Dear lady, share the great [benefit] of a shining old age with those who pass by your holy grave (59). (10) 致梅内斯特拉特。幸运的梅内斯特拉特,当你幸福地步入老年时,你已度过了整整八个十年……两代子孙为你建立了合适的陵墓。你拥有诸神的神圣祝福。亲爱的女士,愿那些经过你神圣坟墓的人,都能分享你光辉晚年的巨大福祉(59)。
INVECTIVE 辱骂
‘Miserable sorrows for men’ "男人的悲惨痛苦"
65. Pandora. Boeotia, early 7th cent. BC 65. 潘多拉。维奥蒂亚,公元前 7 世纪初
Hesiod, Works and Days 42-105. G 赫西俄德,《工作与时日》42-105。G
In an epic that explains how and why man’s life is now so hard, read as a school text throughout antiquity, Hesiod describes how woman was given to man’s representative Epimetheus (‘Afterthinker’) as punishment for his brother Prometheus’ (‘Forethinker’) crimes against Zeus. Later in the poem he offers advice on picking a wife. 在一首解释人类生活为何如此艰难的史诗中,这首诗在整个古代都被作为学校文本阅读,赫西俄德描述了女人是如何被给予人类的代表厄庇墨透斯(意为"后思者")的,这是对其兄弟普罗米修斯(意为"先思者")反抗宙斯罪行的惩罚。在诗的后面部分,他提供了关于选择妻子的建议。
For the gods have hidden away and are hiding from men the means of life. If they weren’t, you could easily work just for a day to get what would keep you for a year, even if you remained idle-you could put your rudder away over the fireplace, and the work of oxen and of toiling mules would disappear. 因为神明已经隐藏并正在向人类隐藏着生存的手段。如果不是这样,你只需工作一天就能轻易获得足够维持一年的东西,即使你整天无所事事——你可以把船桨挂在壁炉上,牛和辛苦的骡子的劳作也会消失。
But Zeus hid the means of life because he was angry in his heart, because crookedminded Prometheus deceived him. That is why he devised for men these miserable sorrows. Zeus had hidden fire. But good Prometheus son of Iapetus stole it back for men, away from Zeus the Deviser; he hid it from Thunderer Zeus in a hollow reed. 但是宙斯将生存的手段隐藏起来,因为他心中充满愤怒,因为狡猾的普罗米修斯欺骗了他。这就是他为人类设计了这些悲惨苦难的原因。宙斯藏起了火。但善良的伊阿珀托斯之子普罗米修斯为人类从策划者宙斯那里偷回了火;他将火藏在空心的芦苇中,避开了雷霆之神宙斯的察觉。
So Zeus became angry at him and told him: ‘Son of Iapetus, since you can devise better than everyone, are you glad that you stole fire and tricked my mind? That theft will be a big pain for you and for men in the future, for I’ll give them in return for the fire an evil which they can all enjoy in their hearts while putting their arms round an evil of their very own.’ So Zeus spoke, and laughed, father of gods and men. 于是宙斯对他发怒,对他说:"伊阿珀托斯的儿子,既然你比所有人都更善于谋划,你窃取了火种并欺骗了我的心思,很高兴吗?这次偷窃将给你和未来的人类带来巨大的痛苦,因为作为对火种的回报,我将赐予他们一种邪恶,当他们拥抱着自己特有的邪恶时,他们都能在心中享受它。"众神与人类的父亲宙斯如此说道,并大笑起来。
Zeus ordered famous Hephaestus to mix as fast as he could earth with water, and to put in it a human’s voice and strength, and to make its face resemble a deathless goddess’s, with the fair form of a virgin. And he ordered Athena to teach her her work, to weave on the intricate loom. And he ordered golden Aphrodite to shed grace on her head and cruel passion and worries that gnaw at the limbs. And he commanded Hermes, slayer of Argos, to put in her a bitch’s mind and a thieving heart. So Zeus spoke, and they obeyed Zeus son of Cronus, their lord. 宙斯命令著名的赫菲斯托斯尽快将土与水混合,并在其中注入人类的声音和力量,使其面容酷似不朽女神,拥有少女的优美形态。他命令雅典娜教她手艺,在复杂的织布机上纺织。他命令金色的阿芙罗狄蒂赋予她头上的优雅,以及折磨肢体的残酷激情和烦恼。他命令阿尔戈斯杀手赫尔墨斯在她心中注入母狗般的思维和偷窃的心。宙斯如此说,他们都服从了他们的主子,克罗诺斯之子宙斯。
Immediately the famous lame god Hephaestus moulded from earth a thing like a chaste virgin, acting on Zeus’ orders. He put life in her and the grey-eyed goddess Athena put clothing on her. Around her, goddesses, the Graces, and queenly Persuasion, put golden bands on her skin, and the fair-haired Seasons crowned her with spring flowers. In her breast the Guide Hermes, slayer of Argos, put lies, tricky speeches, and a thieving heart; he did this in accordance with Zeus’ plans. Hermes, the gods’ herald, put in her a voice, and they named this woman Pandora, ^(19){ }^{19} because all gods who live on Olympus gave her a gift, a pain to men-who-eat-barley. 著名的跛足神赫菲斯托斯立即遵照宙斯的命令,用泥土塑造了一个像贞洁少女的东西。他赋予她生命,灰眼睛女神雅典娜为她穿上衣服。女神们、美惠三女神和高贵的说服女神在她皮肤上戴上金饰,金发的季节女神们用春花为她加冕。引路神赫尔墨斯,阿尔戈斯的杀手,在她胸中放入谎言、诡辩和偷窃的心;他这样做是为了符合宙斯的计划。众神的使者赫尔墨斯赋予她声音,他们称这个女人为潘多拉, ^(19){ }^{19} 因为所有住在奥林匹斯山的神都给了她一份礼物,成为吃大麦的人类的痛苦。
And when he had completed this steep trap from which there is no escape, Father Zeus sent famed Hermes, the gods’ swift messenger, to Epimetheus, bringing this gift. Nor did Epimetheus think, as Prometheus had told him, not ever to accept a gift from Olympian Zeus but to send it right back again, so that it would not prove an evil for mortals. But he accepted it, and when he had taken the evil he understood what he’d done. 当他完成了这个无法逃脱的陷阱后,父亲宙斯派遣了著名的赫尔墨斯,这位神祇们的迅捷使者,前往厄庇墨透斯,带来这件礼物。厄庇墨透斯却没有像普罗米修斯告诫他的那样思考,不要接受来自奥林匹斯山宙斯的任何礼物,而应立即将其退回,以免它成为凡人的祸患。但他接受了这件礼物,当他接受了这灾祸后,他才明白自己做了什么。
Before that the races of men had lived on the earth without evils and without harsh labour and cruel diseases which give men over to the Fates-for in evil times men grow old quickly. But the woman lifted in her hands the great lid from the jar and scattered these evils about-she devised miserable sorrows for men. Only Hope stayed there inside in her unbroken house beneath the rim of the jar. She did not fly out; before that the woman put back the lid of the jar, according to the plans of Zeus Aegis-holder, gatherer of clouds. 在此之前,人类种族生活在地球上,没有邪恶,没有艰苦的劳动,也没有使人屈服于命运女神的残酷疾病——因为在邪恶的时代,人们会迅速衰老。但那个女人用双手从罐子中揭开了巨大的盖子,将这些邪恶四处散播——她为人类设计了悲惨的痛苦。只有希望留在罐子边缘下她那未破损的住所里。她没有飞出去;在那之前,根据持盾者、云的聚集者宙斯的计划,那个女人已经将罐子的盖子盖了回去。
The other thousand miseries fly around among men. The earth is full of evils, and the sea is full of them. Diseases come to men in the day, and at night uninvited, bringing evils for mortals in silence, since Deviser Zeus took away their voices. So there is no way to escape the mind of Zeus. 其他无数的苦难在人类中飞舞。大地充满了邪恶,海洋也充满了它们。疾病在白天降临人类,在夜晚不请自来,默默地给凡人带来灾祸,因为设计者宙斯剥夺了它们的声音。所以,没有任何方法可以逃脱宙斯的意志。
66. A woman’s place is in the home. Athens, 4th cent. bc Menander, Fr. 815 PCG. G 66. 女人的位置在家里。雅典,公元前 4 世纪。米南德,残篇 815 PCG。G
I A fragment from a lost play by the comic playwright Menander. I 喜剧作家米南德一部失传戏剧的残篇。
You have stepped beyond the boundaries of a married woman, wife-the courtyard. ^(20){ }^{20} It’s not the custom for a free woman to go beyond the courtyard door of the house. Chasing after someone and running down the street still shouting-it’s what a dog ^(21){ }^{21} would do, Rhodē. 你已经越过了已婚女性的界限——庭院。 ^(20){ }^{20} 自由女性走出家宅的庭院门是不合习俗的。追逐某人、沿街奔跑、还大声喊叫——这是狗 ^(21){ }^{21} 才会做的事,罗得。
67. How to pick a wife. Boeotia, early 7th cent. bc 67. 如何挑选妻子。波奥提亚,公元前 7 世纪初
Hesiod, Works and Days 695-705. G 赫西俄德,《工作与时日》695-705 行。G
You are at the right age to bring a wife to your house when you are not much less than thirty, and not much more. This is the right time for marriage. Your wife should be four years past puberty and be married to you in the fifth. Marry a virgin, so you can teach her good habits. The best one to marry is the girl who lives near you; look over her in detail, so you don’t marry one who’ll bring joy to your neighbours. ^(22){ }^{22} For a man can win nothing better than a good wife, and nothing more painful than a bad one-a dinner-snatcher, who scorches her husband, strong as he may be, without fire, and gives him over to a savage old age. 当你接近三十岁时,正是将妻子迎入家中的合适年龄。这是结婚的最佳时机。你的妻子应该已经过了青春期四年,并在第五年与你结婚。娶一个处女,这样你可以教她良好的习惯。最好娶住在附近的女孩;仔细观察她,以免娶到一个会让你的邻居们开心的女人。 ^(22){ }^{22} 因为一个男人无法得到比好妻子更好的东西,也没有比坏妻子更痛苦的东西——一个偷吃晚餐的女人,即使她的丈夫再强壮,她也能不用火就灼烧他,让他陷入野蛮的老年。
68. The nature of women. Boeotia, early 7th cent. BC 68. 女性的本性。波奥提亚,公元前 7 世纪初
Hesiod, Theogony 590-612. G 赫西俄德,《神谱》590-612 行。G
From her is descended a great pain to mortal men, the race of female women, who live with men, and who cannot put up with harsh poverty, but only with plenty. So it is with bees in their roofed hives who feed the drones, those conspirators in evil works. For [the bees] spend the whole day until sunset making white wax, while [the drones] stay within in their roofed cells scraping together the works of others into their stomachs. So high-thundering Zeus made an evil for men, women, conspirators in cruel works. And he gave men another evil to balance a good: the man who escapes marriage and the baneful works of women by preferring not to marry, comes to a deadly old age for want of someone to tend him in old age; while he lives he has plenty to eat, but when he dies distant relatives divide up his livelihood. But for the man who has the lot of marriage, and has a good wife, fitted with intelligence, for him evil balances good in his lifetime; but the man who gets a wife of the wicked sort, lives with undying pain in his heart and his evil is without cure. 从她那里,人类承受了巨大的痛苦,女性这一种族,她们与男人生活在一起,却无法忍受艰苦的贫穷,只愿意享受富足。蜜蜂在有顶的蜂巢中也是如此,它们喂养那些阴谋作恶的雄蜂。因为蜜蜂们从日出到日落整天都在制作白色的蜂蜡,而雄蜂们则待在有顶的蜂房里,将他人的劳动成果刮进自己的肚子中。高声鸣雷的宙斯为人类创造了祸害——女人,那些阴谋作恶者。他又给了人类另一种祸害来平衡一种福祉:那些为了逃避婚姻和女人的恶行而选择不结婚的男人,会因年老时无人照料而陷入致命的衰老;他活着的时候食物充足,但死后,远亲们会瓜分他的财产。而对于那些命中注定要结婚的男人,如果得到一个聪明贤惠的好妻子,那么他一生中的善恶得以平衡;但如果娶到恶妻,他的心中将承受无尽的痛苦,且这种痛苦无法治愈。
69. The female mind. Amorgos, 6th cent. BC 69. 女性的思想。阿莫尔戈斯,公元前 6 世纪
Semonides, On Women. Tr. H. Lloyd-Jones. G 塞莫尼德斯,《论女人》。H. 劳埃德-琼斯 译。G
Although the context of this famous poem is lost, its use of animal and inanimate metaphors suggests that it was intended, like Aesop’s fables, as social satire. ^(23){ }^{23} But it is important to note that, as in Hesiod, good behaviour is defined in terms of 尽管这首著名诗篇的背景已经失传,但它使用的动物和无生命隐喻表明,与伊索寓言一样,它旨在作为社会讽刺。 ^(23){ }^{23} 但重要的是要注意,正如在赫西俄德的作品中一样,良好行为是根据……来定义的
service to a woman’s husband, not by its intrinsic value to the society as a whole, or by a woman’s worth to other women or to herself. 对女性丈夫的服务,而不是它对整个社会的内在价值,也不是女性对其他女性或她自身的价值。
In the beginning the god made the female mind separately. One he made from a long-bristled sow. In her house everything lies in disorder, smeared with mud, and rolls about the floor; and she herself unwashed, in clothes unlaundered, sits by the dungheap and grows fat. Another he made from a wicked vixen; a woman who knows everything. No bad thing and no better kind of thing is lost on her; for she often calls a good thing bad and a bad thing good. Her attitude is never the same. 起初,神单独创造了女性的心灵。他用一只长鬃母猪造了一个女人。在她家里,一切都杂乱无章,沾满泥污,在地上滚来滚去;她自己则不洗澡,穿着未洗的衣服,坐在粪堆上越长越胖。他用一只狡猾的母狐狸造了另一个女人;她是一个无所不知的女人。没有任何坏事和任何好事能逃过她的眼睛;因为她常常把好事说成坏事,把坏事说成好事。她的态度从来不是一成不变的。
Another he made from a bitch, own daughter of her mother, who wants to hear everything and know everything. She peers everywhere and strays everywhere, always yapping, even if she sees no human being. 另一个他用一只母狗制成,是她母亲的亲生女儿,总想听到一切、知道一切。她到处窥探,到处游荡,总是喋喋不休,即使没看到任何人也是如此。
Another the Olympians moulded out of earth, a stunted creature; you see, a woman like her knows nothing, bad or good. The only work she understands is eating; and not even when the god makes cruel winter weather does she feel the cold and draw a stool near to the fire. 另一位奥林匹斯神用泥土塑造了一个矮小的生物;你看,像她那样的女人什么都不懂,无论是好是坏。她唯一理解的工作就是吃东西;即使当神灵制造严酷的冬季天气时,她也不会感到寒冷,也不会把凳子拉到火边。
A man cannot stop her by threatening, nor by losing his temper and knocking out her teeth with a stone, nor with honeyed words, not even if she is sitting with friends, but ceaselessly she keeps up a barking you can do nothing with. 一个男人无法通过威胁阻止她,也无法通过发脾气并用石头敲掉她的牙齿来阻止她,甜言蜜语也不行,即使她正与朋友们坐在一起也无济于事,但她却不停地发出一种你无可奈何的吠叫。
Another he made from the sea; she has two characters. One day she smiles and is happy; a stranger who sees her in the house will praise her, and say, ‘There is no woman better than this among all mankind, nor more beautiful.’ But on another day she is unbearable to look at or come near to; then she raves so that you can’t approach her, like a bitch over her pups, and she shows herself ungentle and contrary to enemies and friends alike. Just so the sea often stands without a tremor, harmless, a great delight to sailors, in the summer season; but often it raves, tossed about by thundering waves. It is the sea that such a woman most resembles in her temper; like the ocean, she has a changeful nature. 另一个他从海中创造;她有两种性格。一天她微笑着,心情愉快;在屋子里见到她的陌生人会赞美她,说:"在所有人中,没有比这女人更好的,也没有比她更美丽的。"但另一天,她令人无法忍受,既不能看也不能接近;那时她狂怒得让你无法靠近,像一只护崽的母狗,她对敌人和朋友都表现得粗暴而执拗。大海也是如此,在夏季常常平静无波,无害,是水手们的极大乐趣;但它也常常狂怒,被轰鸣的波浪所翻腾。这样的女人在性情上最像大海;像海洋一样,她有着多变的本性。
Another he made from an ash-grey ass that has suffered many blows; when compelled and scolded she puts up with everything, much against her will, and does her work to satisfaction. But meanwhile she munches in the back room all night and all day, and she munches by the hearth; and likewise when she comes to the act of love, she accepts any partner. 他还用一头灰驴制作了另一个,这头驴遭受过许多鞭打;当被强迫和责骂时,她虽然极不情愿,却忍受一切,并令人满意地完成工作。但与此同时,她在后室整日整夜地咀嚼着,她在炉边咀嚼着;同样,当她进行性行为时,她接受任何伴侣。
Another he made from a ferret, a miserable, wretched creature; nothing about her is beautiful or desirable, pleasing or lovable. She is mad for the bed of love, but she makes any man she has with her sick. She does great damage to her neighbours by her thieving, and often eats up sacrifices left unburned. 另一个他用雪貂做成,一个可怜、可悲的生物;她身上没有任何美丽或可取之处,没有令人愉悦或可爱的地方。她疯狂地渴望爱床,但她会让任何与她在一起的男人生病。她通过偷窃给邻居造成巨大损害,还常常吃掉那些未被烧掉的祭品。
Another was the offspring of a proud mare with a long mane. She pushes servile work and trouble on to others; she would never set her hand to a mill, nor pick up a sieve nor throw the dung out of the house, nor sit over the oven dodging the soot; she makes her husband acquainted with Necessity. She washes the dirt off herself twice, sometimes three times, every day; she rubs herself with scents, and always has her thick hair combed and garlanded with flowers. A woman like her is a fine sight for others, but for the man she belongs to she proves a plague, unless he is some tyrant or king [who takes pride in such objects]. 另一个是骄傲的母马所生的后代,它有着长长的鬃毛。她把奴性的工作和麻烦推给别人;她绝不会亲手去推磨,不会拿起筛子,不会把粪便扔出屋子,也不会坐在炉子旁躲避烟灰;她让她的丈夫与"必需"为伴。她每天清洗自己身上的污垢两次,有时三次;她用香料涂抹自己,总是梳理她浓密的头发,并用花环装饰。这样的女人对他人来说是一道美丽的风景,但对于拥有她的男人来说,她却是一场祸害,除非他是一位暴君或国王[以拥有这样的物品为荣]。
Another is from a monkey; this is the biggest plague of all that Zeus has given to men. Her face is hideous; when a woman like her goes through the town, everyone laughs at her. She is short in the neck; she moves awkwardly; she has no bottom, and is all legs. Hard luck on the poor man who holds such a misery in his arms! She knows every trick and twist, just like a monkey; she does not mind being laughed at, and will do no one a good turn but considers, and spends the whole day planning, how she can do someone the worst possible harm. 另一个来自猴子;这是宙斯赐予人类的所有灾祸中最大的一个。她的面容丑陋;当像她这样的女人走过城镇时,人人都会嘲笑她。她脖子短;行动笨拙;没有臀部,全是腿。可怜的男人若将这样的不幸拥入怀中,真是倒霉透顶!她懂得各种诡计和花招,就像猴子一样;她不介意被人嘲笑,不会帮任何人一个忙,而是整天盘算着如何给他人造成最大的伤害。
Another is from a bee; the man who gets her is fortunate, for on her alone blame does not settle. She causes his property to grow and increase, and she grows old with a husband whom she loves and who loves her, the mother of a handsome and reputable family. She stands out among all women, and a godlike beauty plays about her. She takes no pleasure in sitting among women in places where they tell stories about love. Women like her are the best and most sensible whom Zeus bestows on men. 另一种是蜜蜂型的女人;得到她的男人是幸运的,因为在她身上,责备无处安身。她使他的财产增长增值,她与一个她爱且也爱她的丈夫一起变老,是一个体面家庭的好母亲。她在所有女人中脱颖而出,神性般的美在她身上闪耀。她不喜欢坐在女人中间,在那些谈论爱情故事的地方。像她这样的女人是宙斯赐予男人的最好、最明智的礼物。
Zeus has contrived that all these tribes of women are with men and remain with them. Yes, this is the worst plague Zeus has made-women; if they seem to be some use to him who has them, it is to him especially that they prove a plague. The man who lives with a woman never goes through all his day in cheerfulness; he will not be quick to push out of his house Starvation, a housemate who is an enemy, a god who is against us. Just when a man most wishes to enjoy himself at home, through the dispensation of a god or the kindness of a man, she finds a way of finding fault with him and lifts her crest for battle. 宙斯设计让所有这些部族的女人都与男人在一起,并留在他们身边。是的,这是宙斯制造的最严重的灾祸——女人;如果她们对于拥有她们的男人似乎有些用处,那么恰恰对他而言,她们被证明是一种灾祸。与女人同住的男人永远不会整天心情愉快;他不会迅速地将饥饿——一个敌对的室友,一个反对我们的神——赶出自己的家门。正当一个男人最想在家中享受快乐时,无论是通过神的安排还是人的善意,她总能找到挑剔他的方法,并昂首准备战斗。
Yes, where there is a woman, men cannot even give hearty entertainment to a guest who has come to the house; and the very woman who seems most respectable is the one who turns out guilty of the worst atrocity; because while her husband is not looking . . . and the neighbours get pleasure in seeing how he too is mistaken. Each man will take care to praise his own wife and find fault with the other’s; we do not realise that the fate of all of us is alike. Yes, this is the greatest plague that Zeus has made, and he has bound us to them with a fetter that cannot be broken. Because of this some have gone to Hades fighting for a woman . . . 是的,有女人的地方,男人甚至不能热情地招待来到家中的客人;而那个看起来最体面的女人,恰恰是犯下最可怕暴行的人;因为当她的丈夫不注意时……邻居们则以看他也犯同样的错误为乐。每个人都会小心地赞扬自己的妻子,而指责别人的妻子;我们没有意识到所有人的命运都是一样的。是的,这是宙斯制造的最大灾祸,他用无法打破的枷锁将我们与她们束缚在一起。正因为如此,有些人为了女人而战死去了冥府……
70. The best days in a woman’s life. Ephesus, 6th cent. bc 70. 女人一生中最好的日子。以弗所,公元前 6 世纪
Hipponax, Fr. 68 West, IE^(2)I E^{2}. G 希波纳克斯,残篇 68,韦斯特版, IE^(2)I E^{2} . G
The original context of this famous quotation from the work of a poet famed for his vicious satire is lost. 这句出自一位以恶毒讽刺闻名的诗人作品中的著名引言,其原始语境已经失传。
The two best days in a woman’s life are when someone marries her and when he carries her dead body to the grave. ^(24){ }^{24} 一个女人一生中最好的两天,是有人娶她的那天,和有人抬着她的尸体去坟墓的那天。 ^(24){ }^{24}
Greek tragedy 希腊悲剧
‘Men ought to beget children somewhere else’ "男人应该在别处生育子女"
Hesiod implies, in no. 68, that if it weren’t necessary to have children as companions and support in one’s old age, one could simply avoid the problem of living with the ‘race of women’; in Euripides’ dramas Jason and Hippolytus both propose to do away with women, suggesting that ideally one ought to be able to produce children without resorting to women in the first place. 赫西俄德在第 68 条中暗示,如果不是因为需要孩子作为老年的伴侣和依靠,人们完全可以避免与"女性种族"共同生活的问题;在欧里庇得斯的戏剧中,伊阿宋和希波吕托斯都提议废除女性,暗示理想情况下人们应该能够不依赖女性而生儿育女。
71. The uselessness of women. Athens, 467 bc 71. 女性的无用。雅典,公元前 467 年
Aeschylus, Seven Against Thebes 181-202. G 埃斯库罗斯,《七雄攻忒拜》181-202 行。G
King Eteocles reproaches the women who, as the Argive army prepares to attack Thebes, have thrown themselves at the feet of the images of the gods. 国王埃特奥克勒斯责备那些在阿尔戈斯军队准备进攻底比斯时,扑倒在神像脚下的女人们。
I ask you, you intolerable creatures, if you think that your behaviour will be helpful for the state and will bring salvation, or support the army that is besieged, if you fall on the statues of the gods who protect the state, and wail and scream-to the disgust of sensible people? 我问你们,这些令人无法忍受的生物,你们是否认为你们的行为会有利于国家、会带来拯救,或者会支援被围困的军队,如果你们扑向那些保护国家的神像,哀嚎尖叫——让有理智的人感到厌恶?
I would not choose to live with the female sex either in bad times or during a welcome peace. For if a woman has her way, her boldness is unendurable, and if she is fearful, she is even worse for home and state. And now, by your flight and panic you stir up weak-minded cowardice in our citizens. While affairs outside are going so far as possible in our favour, we are destroyed from within by them-that’s what you get from living with a woman. 我既不愿在艰难时期与女性共处,也不愿在和平时期与她们同住。因为如果女人随心所欲,她的大胆令人无法忍受;如果她胆小怯懦,那对家庭和国家来说就更加糟糕。如今,你们的逃跑和恐慌在我们公民中煽动了懦弱的胆怯。当外部事务尽可能对我们有利时,我们却从内部被她们摧毁——这就是与女人共处的下场。
If there is anyone who does not obey my authority, whether it is a man or a woman or something in between, a sentence of death will be advised against them, so that they cannot avoid a public stoning. The outside is a man’s concern-a woman should not consider it; she should stay inside and not cause damage. ^(25){ }^{25} Have you heard me or not? or am I talking to a deaf woman? 如果有任何人不服从我的权威,无论是男人、女人还是介于两者之间的人,都将被建议判处死刑,使他们无法逃脱公开的石刑。外面是男人的事——女人不应该考虑这些;她应该待在室内,不要造成损害。 ^(25){ }^{25} 你听到我的话没有?还是我在对一个聋女人说话?
72. The unreasonableness of women. Athens, 431 bc 72. 女性的非理性。雅典,公元前 431 年
Euripides, Medea 569-75. G 欧里庇得斯,《美狄亚》569-575 行。G
Jason objects that Medea refuses to be reasonable about his decision to abandon her and marry the princess of Corinth (cf. no. 32). 伊森反对说,美狄亚拒绝理智地对待他抛弃她并与科林斯公主结婚的决定(参见第 32 号)。
You would agree with me, if you weren’t annoyed about our marriage, but all you women are alike in this, when your marriage goes well you think you’ve got everything, but if anything goes wrong in your marriage, you turn what’s best into what’s most inimical. Men ought to beget children somewhere else, and there should be no female race. 如果你不是对我们的婚姻感到恼火,你会同意我的看法,但你们所有女人在这方面都一样,当你们的婚姻顺利时,你们认为自己拥有一切,但如果婚姻中出了任何问题,你们就会把最好的事情变成最敌对的事情。男人应该在别处生育后代,根本就不该有女性这个种族。
73. The worthlessness of women. Athens, 428 bc 73. 女性的无价值。雅典,公元前 428 年
Euripides, Hippolytus 616-55. G 欧里庇得斯,《希波吕托斯》616-55 行。G
When the old nurse tells Hippolytus that his stepmother Phaedra is passionately in love with him, Hippolytus, who refuses to worship Aphrodite, the goddess of sexual passion, reacts violently to the nurse’s message. Although, under the circumstances, Hippolytus might be expected to complain primarily about women’s infidelity, instead he first observes that women are an economic liability, and then suggests that they be held in solitary confinement. 当老保姆告诉希波吕托斯,他的继母淮德拉正狂热地爱着他时,拒绝崇拜性爱女神阿佛洛狄忒的希波吕托斯对保姆的消息反应激烈。尽管在这种情况下,希波吕托斯本可能主要抱怨女人的不忠,但他却首先指出女人是一种经济负担,然后建议将她们单独监禁。
Zeus, why have you allowed to dwell in the light of the sun among mankind, an evil counterfeit. If you wanted to sow a mortal race, you did not need to provide it from 宙斯,你为何允许这邪恶的赝品在阳光下与人类共处?如果你想繁育凡人种族,你本无需从
women, but men could have deposited a sum of bronze or iron or gold in your temples and bought the seed of children, each one contributing according to his worth, and so lived in liberated homes, without women. ^(26){ }^{26}. . . (627) It is clear that a woman is a major evil for this reason: the father who begot her and brought her up pays out a dowry and has her dwell away from home, so that he can be rid of the evil. And the man who brings the tender creature into his house enjoys buying decorations for her adornment and her clothes and with his efforts empties his house of wealth… 女人,但男人本可以在你们的神庙里存下一笔青铜、铁或黄金,购买孩子的种子,每个人都根据自己的价值做出贡献,从而生活在没有女人的解放家庭中。 ^(26){ }^{26} . . . (627) 很明显,女人是一个主要的邪恶,原因如下:生养她并把她抚养长大的父亲支付嫁妆,让她远离家庭居住,这样他就可以摆脱这个邪恶。而把这个娇嫩生物带回家中的男人,则享受着为她购买装饰品和衣服的乐趣,并通过自己的努力耗尽家中的财富……
(638) A man is best off with a nonentity-a woman who sits in the house useless in her stupidity. I hate clever women. I don’t want a woman in my house thinking more than a woman ought to think, because Aphrodite inspires more mischief in the clever ones, while a helpless woman is freed from folly by the simplicity of her thoughts. ^(27){ }^{27} (645) Servants ought not to go near women, but they should put voiceless biting beasts into the house with them, so that no one would speak to them and hear the what they had to say. But now the evil women sit inside and make evil plans, and the servants carry them outside. That is how you, you evil person, came to arrange a liaison with me and my father’s inviolable bed! I will wipe away what you set with streams of running water, purifying my ears. I must be evil, since I feel polluted when I hear what you propose. (638) 男人最好娶一个无名之辈——一个愚蠢地坐在家里毫无用处的女人。我讨厌聪明的女人。我不希望家里有个女人想得太多,超出女人应有的思考范围,因为阿佛洛狄忒会在聪明的女人心中激发更多的恶念,而无助的女人则因其思想的单纯而免于愚蠢。 ^(27){ }^{27} (645) 仆人不应该接近女人,而应该把那些无声的咬人野兽放进屋里和她们在一起,这样就不会有人和她们说话,也不会听到她们想说的话。但现在,那些邪恶的女人坐在里面策划阴谋,而仆人们则把这些阴谋带出去。就是这样,你这个邪恶的人,竟然安排我和我父亲神圣不可侵犯的床铺私通!我要用流动的清水洗刷你所设下的阴谋,净化我的耳朵。我一定是邪恶的,因为听到你的提议时,我感到被玷污了。
Satire and Irony 讽刺与反讽
‘She may have brought me ten talents, but she has a nose one cubit long!’ "她可能给我带来了十塔兰特,但她的鼻子有一肘长!"
Little is known about the authors of these quotations from Athenian comedy, almost all of which survive only because they were cited by other writers, usually without much regard for the contexts in which they originally appeared. ^(28){ }^{28} 关于这些雅典喜剧引文的作者,人们知之甚少,几乎所有这些引文之所以能够保存下来,仅仅是因为它们被其他作家所引用,而这些作家通常不太关注这些引文最初出现的上下文。 ^(28){ }^{28}
74. Woman as the equivalent of evil. Athens, 4th cent. bc 74. 女人等同于邪恶。雅典,公元前 4 世纪
Carcinus II, Semele TGrF 2, Fr. 70 F3. G 卡西努斯二世,《塞墨勒》TGrF 2,残篇 70 F3。G
| Lines quoted from a lost play 引自一部失传剧作的台词
O Zeus, why need one say evil of women in detail? It would be enough if you say merely woman. 哦,宙斯,为何要详述女人的恶行呢?只需说"女人"二字便已足够。
75. Weighing bad women against good. Athens, 4th cent. bc 75. 权衡坏女人与好女人。雅典,公元前 4 世纪
Eubulus, a fragment from a lost play, Chrysilla, Fr. 115 PCG. G 欧布鲁勒斯,一部失传戏剧《克律西拉》的残篇,第 115 号残篇(PCG)。G
As often, the faults of an individual are attributed to the whole ‘race’; cf. Euripides, Hippolytus 616-68. ^(29){ }^{29} 通常,个人的过错会被归咎于整个"种族";参见欧里庇得斯,《希波吕托斯》616-68 行。 ^(29){ }^{29}
I wish the second man who took a wife would die an awful death. I don’t blame the first man; he had no experience of that evil. The second man knew what kind of evil a wife was! Oh honoured Zeus, shall I ever say something unkind about women. By Zeus, may I perish then. They are the best possessions one can have. Medea was an evil woman, but Penelope was a good thing; some might criticise Clytemnestra, but 我真希望第二个娶妻的人惨死。我不怪第一个男人;他还没有经历过那种邪恶。第二个男人却知道妻子是何等邪恶!哦,尊贵的宙斯,我怎么会说女人的坏话呢。凭宙斯起誓,我宁愿就此死去。她们是一个人能拥有的最好的财富。美狄亚是个邪恶的女人,但珀涅罗珀却是个好女人;有人可能会批评克吕泰墨斯特拉,但
I’ll set Alcestis against her. Maybe someone else will criticise Phaedra-but, by Zeus, there must be another good wife! Who? Oh, poor me, I’ve run out of good women, and I still have so many more bad ones to talk about. 我会拿阿尔刻提斯来与她相比。也许有人会批评淮德拉——但是,以宙斯之名,肯定还有另一个好妻子!是谁?哦,可怜的我,我已经没有好女人可以举例了,而我还有那么多坏女人要谈论。
76. The price of a wife. Athens, 4th cent. bc 76. 妻子的价格。雅典,公元前 4 世纪
Alexis, Fr. 36 PCG. G
Poor men! We sold away our freedom of speech and our comfort and lead the life of slaves with our wives. We’re not free. We can’t say we don’t pay a price for their dowries: bitterness and women’s anger. Compared with that, a man’s is honey, for men forgive when someone does them wrong, but women do you wrong and keep on recriminating. They control what doesn’t belong to them and neglect what they should control. They break their promises. When there’s nothing wrong, they say they’re sick every time. ^(30){ }^{30} 可怜的男人!我们卖掉了言论自由和舒适,与妻子一起过着奴隶般的生活。我们不自由。我们不能说我们没有为她们的嫁妆付出代价:苦涩和女人的愤怒。相比之下,男人的是蜜糖,因为当有人对他们做错事时,男人会原谅,但女人对你做错事却不断指责。她们控制不属于她们的东西,却忽视她们应该控制的东西。她们违背承诺。当没有问题时,她们每次都说自己生病了。 ^(30){ }^{30}
77. Wives and courtesans compared. Athens, 4th cent. BC 77. 妻子与交际花的比较。雅典,公元前 4 世纪
Amphis, Fr. 1 PCG. G 安菲斯,残篇 1 PCG。G
I An excerpt from a lost comedy I 一部失传喜剧的节选
Besides, isn’t a ‘companion’ (hetaera) more well-intentioned than a wedded wife? Yes, far more, and most understandably. For a wife remains at home contemptuous because of the law, but a ‘companion’ knows that a man must be bought by her attentions or she will need to go and find another. 此外,"伴侣"(艺妓)不是比已婚妻子更有善意吗?是的,要善意得多,而且这是完全可以理解的。因为妻子因法律而留在家中,态度轻蔑,但"伴侣"知道,男人必须被她的关怀所收买,否则她将需要去寻找另一个。
78. A man prefers natural over artificial beauty. Athens, 4th cent. BC Eubulus, Fr. 97 PCG. G 78. 男人喜欢自然美而非人造美。雅典,公元前 4 世纪。欧布卢斯,《残篇》97 PCG。G
| Courtesans use too much makeup. ^(31){ }^{31} | 妓女使用过多的化妆品。 ^(31){ }^{31}
By Zeus, [our wives] aren’t plastered up with white lead, and unlike you, their cheeks aren’t painted with mulberry juice. If you go outside in the summer, two streams of black drip from your eyes, and the sweat from your cheeks forms a furrow of rouge on your neck, and the hairs that fall on your foreheads look grey because they are full of white lead. 以宙斯之名,[我们的妻子]没有涂满白铅,而且不像你们,她们的脸颊没有用桑葚汁涂抹。如果你们夏天出门,两道黑色的液体从你们眼中流下,脸颊上的汗水在脖子上形成一道胭脂的沟壑,掉落在你们前额的头发因为沾满了白铅而显得灰白。
79. An overbearing wife. Athens, 4th cent. bc 79. 一个专横的妻子。雅典,公元前 4 世纪
Menander, Fr. 296 PCG. G 米南德,残篇 296 PCG. G
A husband complains that his wife, Crobyle, whom he married for her money, ^(32){ }^{32} has made him get rid of a pretty female slave whom he liked. 一位丈夫抱怨说,他为了钱而娶的妻子克罗比尔, ^(32){ }^{32} 让他赶走了一个他喜欢的漂亮女奴。
Now our beautiful heiress can sleep on both sides. She has accomplished a great and remarkable feat; she has thrown out of the house the girl who was causing her trouble, as she wanted to. So now everyone can look at Crobyle’s face and see that she is that famous woman, my wife and ruler. That face she has-'jackass among 现在我们美丽的女继承人可以高枕无忧了。她完成了一项伟大而了不起的壮举;她如愿以偿地把那个给她添麻烦的女孩赶出了家门。所以现在每个人都可以看看克罗比勒的脸,看到她就是那位著名的女人,我的妻子和统治者。她那张脸——"驴子中的
apes’, as the saying goes. I won’t mention the other night that was the beginning of my many problems-poor me, I took Crobyle as wife. She may have brought me ten talents, but she has a nose one cubit long! How can one live with someone so overbearing? By Olympian Zeus and Athena, impossible! The girl is a good servant, and quicker than a word. ‘Take her away!’ Who can argue with her? ^(33){ }^{33} 俗话说"母猴子"。我不会提那个晚上,那是我许多麻烦的开始——可怜的我,我娶了克罗比尔为妻。她可能给我带来了十塔兰特的财富,但她却有一肘尺长的鼻子!怎么能和如此专横的人生活在一起?凭奥林匹斯山的宙斯和雅典娜起誓,不可能!这女孩是个好仆人,比说话还快。"把她带走!"谁能与她争辩? ^(33){ }^{33}
80. Lucretius on the delusions of lovers. Rome, 1st cent. bc Lucretius, De Rerum Natura 4.1148-91. L 80. 卢克莱修论情人的幻觉。罗马,公元前 1 世纪。卢克莱修,《物性论》4.1148-91。L
In his epic poem about the theories of the philosopher Epicurus, Lucretius advises his male readers to avoid love and sex with women, ^(34){ }^{34} using techniques of exaggeration and distortion employed by comic poets and the writers of satire, expressed in his own vivid metaphors and forceful diction. 卢克莱修在其关于哲学家伊壁鸠鲁理论的史诗中,劝告他的男性读者避免与女性的爱情和性关系, ^(34){ }^{34} 他运用了喜剧诗人和讽刺作家所使用的夸张和扭曲手法,并通过自己生动的隐喻和有力的措辞来表达。
It is not as hard to break the strong knots of Venus’ twine as it is to escape once you are caught in her nets. But even if you are caught in the trap, you can escape harm, if you don’t stand in your own way, and don’t overlook all of the flaws of mind and body in the woman you lust for and long for. Because that’s what men mostly do when they are blinded by love, and attribute to women good qualities that the women in truth don’t possess. Then we see that women who are in many ways deformed and ugly are treated as ‘darlings’ and held in great honour. One lover will mock another, and persuade him to propitiate Venus, because he has been afflicted by a disgusting passion-and the poor man does not look around and see that he has his own great problems. A dark girl is ‘honey-skinned’, ^(35){ }^{35} a dirty and smelly girl ‘natural’, a blue-eyed girl ‘a little Pallas’, the muscled and wizened girl ‘a gazelle’; a little girl is ‘a Pigmy’, ‘one of the Graces’, a tiny dwarf ‘all pure salt’, a tall huge girl ‘a marvel and dignified’; a girl who stammers and cannot speak ‘lisps’; a silent girl is ‘discreet’; but a tiresome chattering hothead turns into ‘a little firebrand’; a girl becomes ‘a slender darling’ if she’s so thin that she’s almost dead; ‘a delicate creature’ is already dead from consumption, but a swollen and big-breasted girl is a ‘Ceres after the birth of Iacchus’; ^(36){ }^{36} a pug-nosed girl is ‘a female Silenus or satyr’; a blubberlipped girl ‘a big kiss’. It would take a long time for me to go through the list. 要挣断维纳斯绳索的坚固结头并不难,但一旦落入她的网中,想要逃脱就难了。但即使你陷入陷阱,只要不自寻烦恼,不忽视你所渴望和迷恋的那个女人在思想和身体上的所有缺陷,你就可以免受伤害。因为当男人被爱情蒙蔽时,他们大多就是这样做的,把女人实际上并不具备的美好品质归功于她们。于是我们看到,那些在许多方面畸形丑陋的女人被视为"宝贝",并备受尊敬。一个情人会嘲笑另一个情人,并说服他去安抚维纳斯,因为他被一种令人厌恶的热情所困扰——而可怜的人却不环顾四周,看不到自己也有巨大的问题。 黑皮肤的姑娘被称为"蜜色肌肤",肮脏而有臭味的姑娘被称为"自然",蓝眼睛的姑娘被称为"小帕拉斯",肌肉发达而干瘦的姑娘被称为"瞪羚";小姑娘被称为"俾格米人"、"美惠三女神之一",极小的侏儒被称为"纯粹的盐",高大魁梧的姑娘被称为"奇迹且端庄";口齿不清、不会说话的姑娘被称为"口吃的";沉默的姑娘被称为"谨慎的";但一个令人厌烦、喋喋不休的急脾气姑娘变成了"小火把";如果瘦得几乎要死,姑娘就变成了"苗条的心肝宝贝";"娇嫩的生物"已经因肺结核而死,但肿胀且胸部丰满的姑娘是"生育伊阿科斯之后的刻瑞斯";塌鼻梁的姑娘被称为"女西勒诺斯或萨提尔";厚嘴唇的姑娘被称为"大大的吻"。我需要很长时间才能把这份清单全部列举完。
But let’s suppose that her countenance is as distinguished as possible, and the power of Venus rises up from all her limbs-in fact there are also other women; in fact in the past we survived without her; in fact she does the same things-and we know she does-as the ugly woman. She fumigates her vile self with disgusting smells, from which her maids keep their distance and laugh at behind her back. ^(37){ }^{37} Her lover bawls when he is shut out of the house ^(38){ }^{38} and often smothers the doorstep with flowers and garlands; he anoints the haughty doorposts with marjoram oil ^(39){ }^{39} and in his misery sticks his kisses on the door. But if he were allowed in the house, and just one whiff would hit him as he came in, he would find some good excuses for leaving, and the love poem that he’d dwelt on and drawn from the depths of his heart would fall on the floor, and he would blame himself for his stupidity, because he would see that he had attributed to her more than it was fair to concede to a mortal. That fact has not escaped our Venuses. That’s why they are all the more determined to hide everything they keep behind the scenes from their lovers, whom they wish to confine and imprison in love-in vain, since with your mind you can drag all this into the light and seek the source of all the humour in it, and if she is well-intentioned and not tiresome, in your turn you can overlook it, and attribute it to human weakness. 但让我们假设她的面容尽可能地出众,维纳斯的力量从她的四肢升起——事实上还有其他女人;事实上过去没有她我们也活下来了;事实上她做的事——我们知道她做的——和丑女人一样。她用令人作呕的气味熏蒸她卑劣的身体,她的女仆们都离她远远的,并在背后嘲笑她。 ^(37){ }^{37} 她的情人被关在门外时大声哭喊 ^(38){ }^{38} ,经常用鲜花和花环铺满门槛;他用墨角兰油涂抹高傲的门柱 ^(39){ }^{39} ,并在痛苦中将吻贴在门上。但如果他被允许进入房子,一进门就会闻到一股气味,他会找到一些好借口离开,那首他深思熟虑、发自内心的爱情诗会掉在地上,他会责备自己的愚蠢,因为他会发现自己赋予她的东西超过了公平地让步给凡人的范围。这一点没有逃过我们的维纳斯们的注意。 这就是为什么她们更加决心要把她们在幕后所做的一切都瞒着她们的情人,她们希望将情人禁锢和囚禁在爱中——这是徒劳的,因为你可以用你的头脑将这一切都暴露在光天化日之下,并从中寻找所有幽默的根源,如果她心地善良且不令人厌烦,你也可以反过来对此视而不见,并将其归咎于人性的弱点。
81. The dangers of literacy. 1st cent. ad (?) 81. 识字的风险。公元 1 世纪(?)
Menander, Synkrisis I, 209-10 Jäkel = Fr. 702 in T. Kock (ed.), Comicorum Atticorum Fragmenta (Leipzig, 1880). G 米南德,《比较》第一卷,209-10 页,耶克尔版 = T.科克(编)《阿提卡喜剧作家残篇》(莱比锡,1880 年)中的第 702 号残篇。G
Versions of this statement, originally attributed to the comic poet Menander (4th cent. BC), were copied out by schoolchildren in the fourth century AD. ^(40){ }^{40} 这句话的版本,最初被认为是喜剧诗人米南德(公元前 4 世纪)所说,在公元 4 世纪被学童们抄写下来。 ^(40){ }^{40}
A man who teaches a woman to write should recognise that he is providing poison to an asp. 教女人写字的男人应该认识到,他是在给毒蛇提供毒药。
82. The disadvantage of a rich wife. Rome, late 1st cent. ad Martial, Epigrams 8.12. L 82. 富有妻子的缺点。罗马,公元 1 世纪末。马提亚尔,《警句诗集》8.12。L
| A satirist offers his opinion of the husband-wife relationship. | 一位讽刺作家对夫妻关系提出了自己的看法。
Are you asking why I don’t want to take a rich wife? I don’t want a husband for a wife. Let the matron, Priscus, stay beneath the husband; otherwise woman and man can’t be equals. 你问我为什么不想娶个富有的妻子?我不想要一个像丈夫一样的妻子。让主妇,普里斯库斯,屈居于丈夫之下;否则女人和男人就无法平等。
83. Juvenal on women in general. Rome, 2nd cent. ad Satire 6, excerpts. L 83. 尤维纳利斯论女性。罗马,公元 2 世纪。《讽刺诗》第 6 卷,节选。L
Ancient biographers, characteristically confusing poet and poetry, regarded this famous satire as factual evidence that Juvenal hated women. Stories of the same type were attributed to Lucretius (1st cent. BC), because of his caustic statements about marriage in Book 4 of his De Rerum Natura (see no. 80). 古代传记作家习惯性地将诗人与诗歌混为一谈,将这首著名的讽刺诗视为尤维纳利斯憎恨女性的事实证据。类似的故事也被归于卢克莱修(公元前 1 世纪),因为他在其《物性论》第四卷中对婚姻发表了尖锐的言论(参见第 80 条)。
Eppia, though the wife of a senator, went off with a gladiator to Pharos and the Nile on the notorious walls of Alexandria (though even Egypt condemns Rome’s disgusting morals). Forgetting her home, her husband, and her sister, she showed no concern whatever for her homeland (she was shameless) and her children in tears, and (you’ll be dumbfounded by this) she left the theatre and Paris the actor behind. Even though when she was a baby she was pillowed in great luxury, in the down of her father’s mansion, in a cradle of the finest workmanship, she didn’t worry about the dangers of sea travel (she had long since stopped worrying about her reputation, the loss of which among rich ladies’ soft cushions does not matter much). Therefore with heart undaunted she braved the waves of the Adriatic and the wide-resounding Ionian Sea (to get to Egypt she had to change seas frequently). 埃皮娅,尽管是元老院议员的妻子,却与一名角斗士私奔,前往法罗斯和尼罗河,来到声名狼藉的亚历山大城(尽管就连埃及也谴责罗马令人作呕的道德风尚)。她忘记了家乡、丈夫和姐妹,对祖国毫不在意(她恬不知耻),对哭泣的孩子们也漠不关心(你听到这事会目瞪口呆),她离开了剧院和演员巴黎。尽管她还是婴儿时就被奢华所包围,枕着父亲宅邸中的羽绒,躺在最精巧的摇篮里,她却不担心海上旅行的危险(她早已不再担心自己的名誉,在贵妇们柔软的靠垫之间,失去名誉算不了什么)。因此,她毫不畏惧地勇敢面对亚得里亚海的波涛和回声广阔的爱奥尼亚海(为了到达埃及,她不得不频繁更换海域)。
You see, if there’s a good reason for undertaking a dangerous voyage, then women are fearful; their cowardly breasts are chilled with icy dread; they cannot stand on their trembling feet. But they show courageous spirit in affairs they’re determined to enter illicitly. If it’s their husband who wants them to go, then it’s a problem to get on board ship. They can’t stand the bilge-water; the skies spin around them. The woman who goes off with her lover of course has no qualms. She eats dinner with the sailors, walks the quarter-deck, and enjoys hauling rough ropes. Meanwhile the first woman gets sick all over her husband. 你看,如果有充分的理由进行一次危险的航行,那么女人会感到恐惧;她们怯懦的胸膛被冰冷的恐惧所冻结;她们无法站在颤抖的双脚上。但她们在决心要非法参与的事情上却表现出勇敢的精神。如果是她们的丈夫想要她们去,那么上船就成了一个问题。她们忍受不了舱底水;天空在她们周围旋转。而和情人私奔的女人当然毫无顾忌。她和水手们一起吃晚餐,在船后甲板上行走,并且喜欢拉动粗糙的绳索。与此同时,第一个女人却在她丈夫面前吐得一塌糊涂。
And yet what was the glamour that set her on fire, what was the prime manhood that captured Eppia’s heart? What was it she saw in him, that would compensate for her being called gladiatrix? ^(41){ }^{41} Note that her lover, dear Sergius, had now started shaving his neck, and was hoping to be released from duty because of a bad wound on his arm. Moreover, his face was deformed in a number of ways: he had a mark where his helmet rubbed him, and a big wart between his nostrils, and a smelly discharge always dripping from his eye. But he was a gladiator. That made him look as beautiful as Apollo’s friend Hyacinth. This is what she preferred to her children and her homeland, her sister and her husband. It’s the sword they’re in love with: this same Sergius, once released from service, would begin to seem like her husband Veiento. 然而,那让她心醉神迷的魅力是什么,那俘获了艾皮娅之心的男子气概又是什么?她在他身上看到了什么,竟能抵得上她被称为女角斗士的耻辱? ^(41){ }^{41} 注意,她的情人,亲爱的塞尔吉乌斯,已经开始刮脖子上的胡须,并希望因手臂上的重伤而被免除服役。此外,他的脸有多处畸形:头盔摩擦留下的痕迹,鼻孔间的大疣,还有眼睛里总是流出的恶臭分泌物。但他是一名角斗士。这使他看起来像阿波罗的朋友雅辛托斯一样美丽。这就是她所偏爱的,胜过她的孩子和祖国,她的姐妹和丈夫。她们爱的是那把剑:一旦塞尔吉乌斯退役,这个同样的塞尔吉乌斯就会开始像她的丈夫维恩托一样。
Do you care about a private citizen’s house, about Eppia’s doings? Turn your eyes to the gods’ rivals. Hear what the emperor Claudius had to put up with. As soon as his wife thought that he was asleep, this imperial whore ^(42){ }^{42} put on the hood she wore at night, determined to prefer a cheap pad to the royal bed, and left the house with one female slave only. No, hiding her black hair in a yellow wig she entered the brothel, warm with its old patchwork quilts and her empty cell, her very own. Then she took her stand, naked, her nipples gilded, assuming the name of Lycisca, and displayed the stomach you came from, noble Brittanicus. She obligingly received customers and asked for her money, and lay there through the night taking in the thrusts of all comers. Then when the pimp sent the girls home, at last she went away sadly, and (it was all she could do) was the last to close up her cell-she was still burning, her vagina stiff and erected; tired by men, but not yet satisfied, she left, her face dirty and bruised, grimy with lamp smoke, she brought back to her pillow the smell of the brothel. 你关心一个普通公民的家,关心艾皮娅的所作所为吗?把你的目光转向神的对手们。听听皇帝克劳迪乌斯不得不忍受的事情。一旦他的妻子认为他睡着了,这个帝国荡妇 ^(42){ }^{42} 就戴上她晚上戴的头巾,决定宁愿选择廉价的小床也不要皇家大床,只带着一个女奴离开了家。不,她把黑发藏在黄色假发里,进入了妓院,那里有破旧的百衲被和她的空房间,完全属于她自己的。然后她赤身裸体地站在那里,乳头涂金,化名为莉西斯卡,展示出你出生的腹部,高贵的布里坦尼库斯。她殷勤地接待顾客并索要钱财,整夜躺在那里,接纳所有来客的抽插。然后当老鸨送女孩们回家时,她终于悲伤地离开了,并且(这是她唯一能做的)最后一个关上她的小房间的门——她仍然在燃烧,阴道僵硬而勃起;被男人弄得疲惫不堪,但仍未满足,她离开了,脸上肮脏且布满瘀伤,满是灯烟的污垢,她把妓院的气味带回了她的枕头。
Isn’t there anyone then in such large herds of women that’s worth marrying? Let her be beautiful, graceful, rich, fertile, let her place on her porticoes her ancestors’ statues; let her be more virginal than the Sabine women (the ones that with their dishevelled hair brought the war with Rome to an end); ^(43){ }^{43} let her be a phoenix on earth, something like a black swan-but who could stand a wife who has every virtue? I’d rather have (much rather) a gal from Venusia than you, Cornelia, mother of the Gracchi, if along with your great excellence you bring a snob’s brow and count your family’s triumphs as part of your dowry. ^(44){ }^{44} 难道在如此众多的女性中,就没有一个值得娶的人吗?让她美丽、优雅、富有、多产,让她在门廊上摆放祖先的雕像;让她比萨宾女人(那些披头散发、结束了与罗马战争的女人)更加贞洁; ^(43){ }^{43} 让她成为人间凤凰,如同黑天鹅一般——但谁能忍受一个拥有所有美德的妻子呢?我宁愿(非常愿意)娶一个维努西亚的女孩,而不是你,格拉古兄弟的母亲科尔内利娅,如果你在拥有卓越品德的同时,还带着势利的眼神,并将你家族的凯旋视为嫁妆的一部分。 ^(44){ }^{44}
All chance of domestic harmony is lost while your wife’s mother is living. She gets her to rejoice in despoiling her husband, stripping him naked. She gets her to write back politely and with sophistication when her seducer sends letters. She tricks your spies or bribes them. Then when your daughter is feeling perfectly well she calls in the doctor Archigenes and says that the blankets are too heavy. Meanwhile, her lover, in hiding shut off from her, impatient at the delay, waits in silence and stretches his foreskin. Maybe you think that her mother will teach her virtuous ways-ones different from her own? It’s much more productive for a dirty old lady to bring up a dirty little girl. 只要你的岳母还在,家庭和谐的一切希望就都破灭了。她教女儿以掠夺丈夫为乐,把他榨得一干二净。她教女儿当情夫来信时,要礼貌而巧妙地回复。她欺骗你的密探或贿赂他们。当你的女儿身体完全健康时,她却请来医生阿尔奇格尼斯,说被子太重了。与此同时,她的情人躲藏在一旁,与她隔绝,因耽搁而焦躁不安,默默地等待并拉扯着他的包皮。也许你认为她的母亲会教她美德——与她自己的不同?一个肮脏的老妇人培养一个肮脏的小姑娘,这样效率要高得多。
There’s hardly a case in court where the litigation wasn’t begun by a female. If Manilia can’t be defendant, she’ll be the plaintiff. ^(45){ }^{45} They’ll draw up indictments without assistance, and are ready to tell Celsus the lawyer how to begin his speech and what arguments he should use. 法庭上几乎没有一个案件不是由女性提起诉讼的。如果马尼利亚不能成为被告,她就会成为原告。 ^(45){ }^{45} 她们会不借助任何帮助起草起诉书,并且准备告诉塞尔苏斯律师如何开始他的演讲以及应该使用什么论据。
Who doesn’t know about the Tyrian wrappers and the ointment for women’s athletics? Who hasn’t seen the wounds in the dummy, which she drills with continual stabbings and hits with her shield and works through the whole course of exercise-a matron, the sort you’d expect to blow the trumpet at the Floralia ^(46){ }^{46}-unless in her heart she is plotting something deeper still, and seriously training for the actual games? How can a woman who wears a helmet be chaste? She’s denying her sex, and likes a man’s strength. But she wouldn’t want to turn into a man, since we men get so little pleasure. 谁不知道提尔产的束胸带和女子竞技用的药膏?谁没见过假人身上的伤口,她不断地刺击,用盾牌击打,完成整套训练——一位主妇,你本以为她会在福拉里亚节上吹小号——除非她内心在策划更深的事情,认真地为真正的比赛训练?戴头盔的女人怎能保持贞洁?她在否认自己的性别,喜欢男人的力量。但她并不想变成男人,因为我们男人得到的乐趣太少了。
Yet what a show there would be, if there were an auction of your wife’s stuff-her belt and gauntlets and helmet and half-armour for her left leg. Or she can try the other style of battle-lucky you, when she sells her greaves. Yet these same girls sweat even in muslin, even the thinnest little netting burns their delicacies. Look at the noise she makes when she drives home the blows her trainer showed her, at the 然而,要是拍卖你妻子的装备——她的腰带、护手、头盔和左腿的半身甲——那该是何等场面啊。或者她可以尝试另一种战斗方式——当她卖掉她的胫甲时,你可真幸运。然而这些姑娘们即使在细麻布中也会出汗,即使是最薄的网状物也会灼伤她们娇嫩的肌肤。看看她击打教练教她的招式时发出的声响吧,
weight of her helmet, how solidly she sits on her haunches (like the binding around a thick tree), and laugh when she puts her armour aside to pick up her chamber-pot. 她头盔的重量,她蹲坐时多么稳固(就像粗树干上的绑带),当她放下盔甲去拿便盆时,人们会笑起来。
You ask where these monsters come from, the source that they spring from? Poverty made Latin women chaste in the old days, hard work and a short time to sleep and hands calloused and hardened with wool-working, and Hannibal close to the city, ^(47){ }^{47} and their husbands standing guard at the Colline Gate-that kept their humble homes from being corrupted by vice. But now we are suffering from the evils of a long peace. Luxury, more ruthless than war, broods over Rome and takes revenge for the world she has conquered. No cause for guilt or deed of lust is missing, now that Roman poverty has vanished. Money, nurse of promiscuity, first brought in foreigners’ ways, and effete riches weakened the sinews of succeeding generations. What does Venus care when she’s drunk? She can’t tell head from tail when she eats big oysters at midnight, and when her perfume foams with undiluted wine, when she drinks her conch-shell cup dry, and when in her dizziness the roof turns round and the table rises up to meet two sets of lights. 你问这些怪物从何而来,它们的源头是什么?昔日,贫穷使拉丁妇女保持贞洁,艰辛的劳作、短暂的睡眠、因纺织羊毛而长满老茧的双手,汉尼拔兵临城下, ^(47){ }^{47} 以及她们的丈夫在科利纳门站岗守卫——这些都使她们简朴的家免受邪恶的腐蚀。但现在,我们正遭受长期和平带来的邪恶。奢侈,比战争更为残酷,笼罩着罗马,为她所征服的世界复仇。如今罗马的贫穷已经消失,没有哪一种罪恶或淫荡的行为不存在。金钱,滥交的保姆,首先带来了外国的习俗,而腐朽的财富削弱了后代的筋骨。当维纳斯喝醉时,她会在乎什么?她在午夜吃大牡蛎时分不清头尾,当她的香水与未稀释的葡萄酒一起泛起泡沫,当她喝干她的海螺杯,当她头晕目眩时,屋顶旋转,桌子升起迎接两盏灯光。
An even worse pain is the female who, as soon as she sits down to dinner, praises Vergil and excuses Dido’s suicide: ^(48){ }^{48} matches and compares poets, weighing Vergil on one side of the scale and Homer in the other. Schoolmasters yield; professors are vanquished; everyone in the party is silenced. No one can speak, not a lawyer, not an auctioneer, not even another woman. Such an avalanche of words falls, that you’d say it’s like pans and bells being beaten. Now no one needs trumpets or bronzes: this woman by herself can come help the Moon when she’s suffering from an eclipse. ^(49){ }^{49} As a philosopher she sets definitions on moral behaviour. Since she wants to seem so learned and eloquent she ought to shorten her tunic up to her knees ^(50){ }^{50} and bring a pig to Sylvanus ^(51){ }^{51} and go to the penny bath with the philosophers. Don’t let the woman who shares your marriage bed adhere to a set style of speaking or hurl in well-rounded sentences the enthymeme shorn of its premise. Don’t let her know all the histories. Let there be something in books she does not understand. I hate the woman who is continually poring over and studying Palaemon’s ^(52){ }^{52} treatise, who never breaks the rules or principles of grammar, and who quotes verses I never heard of, ancient stuff that men ought not to worry about. Let her correct her girlfriend’s verses-she ought to allow her husband to commit a solecism. 更糟糕的是那种女人,一坐到晚餐桌前就赞美维吉尔,为狄多的自杀辩解:她引经据典,比较诗人,把维吉尔和荷马放在天平两端权衡。教师们屈服;教授们被击败;聚会上的所有人都哑口无言。没人能说话,无论是律师、拍卖师,甚至是另一个女人。滔滔不绝的话语如雪崩般倾泻而出,你会说那就像锅碗瓢盆和钟铃被敲打的声音。现在不再需要喇叭或铜器:这个女人自己就能在月食时去帮助月亮。作为一名哲学家,她为道德行为下定义。既然她想显得如此博学和雄辩,她应该把束腰外衣缩短到膝盖,给西尔瓦努斯带一头猪,和哲学家们一起去便池浴场。不要让你婚床上的女人固守一套说话风格,也不要让她用圆润的句子抛出省略了前提的省略三段论。不要让她了解所有的历史。让她对书中的某些东西一无所知。 我讨厌那个不断钻研研读帕莱蒙 ^(52){ }^{52} 论著的女人,她从不违反语法规则或原则,还引用我从未听过的诗句,那些男人本不该操心的古老玩意儿。让她去纠正她女朋友的诗句吧——她应该允许她的丈夫犯个语法错误。
Pauper women endure the trials of childbirth and endure the burdens of nursing, when fortune demands it. But virtually no gilded bed is laid out for childbirth-so great is her skill, so easily can she produce drugs that make her sterile or induce her to kill human beings in her womb. You fool, enjoy it, and give her the potion to drink, whatever it’s going to be, because, if she wants to get bloated and to trouble her womb with a live baby’s kicking, you might end up being the father of an Ethiopian-soon a wrong-coloured heir will complete your accounts, a person whom it’s bad luck to see first thing in the morning. 贫穷的妇女承受分娩的痛苦和哺乳的重担,这是命运的要求。但几乎没有为分娩准备的镀金床——她的技艺如此高超,她能轻易地制作出使她绝育或诱使她杀死腹中胎儿的药物。你这个傻瓜,尽情享受吧,让她喝下那药水,无论那是什么,因为如果她想要让自己膨胀,让一个活生生的婴儿在她的子宫里踢动,你最终可能会成为一个埃塞俄比亚人的父亲——很快一个肤色的继承人就会完成你的账目,一个一大早看到就会带来厄运的人。
84. Bereavement. Rome, late 1st cent. AD
Martial, Epigram 9.30. L 84. 丧亲之痛。罗马,公元 1 世纪晚期。马提亚尔,《警句诗集》9.30。L
Antistius Rusticus died on the savage shores of Cappadocia. O land guilty of a doleful crime, Nigrina brought back her husband’s bones in her arms and complained 安提斯提乌斯·鲁斯提库斯在卡帕多细亚的荒凉海岸上死去。啊,犯下可悲罪行的土地,尼格里娜用双臂带回丈夫的骸骨,并悲声控诉。
that the trip was too short; and as she gave the sacred urn to the tomb, which she was jealous of, she saw herself twice bereft of her stolen spouse. 旅程太短暂了;当她将神圣的骨灰瓮交给她嫉妒的坟墓时,她看到自己两次失去了被偷走的配偶。
85. Cicero on Clodia. Rome 56 bc
Cicero, Pro Caelio 13-16. ^(53){ }^{53} L 85. 西塞罗论克洛迪娅。罗马 公元前 56 年 西塞罗,《为凯利乌斯辩护》13-16。 ^(53){ }^{53} L
Not a comic poet speaking in generalities but a deadly serious advocate in a court of law, Cicero directs his sarcasm and considerable wit against a specific woman. Speaking last in the defence of Marcus Caelius Rufus, a former protégé, Cicero deliberately blurred the formal charges under the law against riot and amused the jury, restive because it had been empanelled on a holiday, with his spicy portrait of the already notorious Clodia, arguing that she had sponsored the prosecution for personal reasons. With what amounted to character assassination, he paid off an old grudge of his own against her brother Clodius (see below, no. 518). 不是一位泛泛而谈的喜剧诗人,而是一位在法庭上极其严肃的辩护者,西塞罗将他的讽刺和非凡的才智对准了一位特定的女性。在为其前门生马库斯·凯利乌斯·鲁弗斯辩护的最后发言中,西塞罗故意模糊了法律上关于暴乱的正式指控,并以他对早已声名狼藉的克洛迪亚的辛辣描绘来取悦因在假日被召集而焦躁不安的陪审团,辩称她出于个人原因资助了这次起诉。通过这种等同于人格暗杀的手段,他报复了自己对她兄弟克洛迪乌斯(见下文第 518 号)的旧怨。
(13) The accusations are two: the gold and the poison. And the same person is on the scene for both. The gold is supposed to have been taken from Clodia ^(54){ }^{54} and the poison to have been procured to use on her. Everything else is slander, not accusations, better suited to malicious gossip than a court of law. ‘Adulterer, lecher, briber’ are insults, not accusations. . . . I see the author of these two charges, the source, I see a specific person, a mind. ‘He needed gold; he took it from Clodia, without witnesses, and kept it for as long as he needed it.’ That’s the clear proof of an uncommon intimacy. ‘Then he decided to kill her, stirred up those he could, got the poison, established the place, and brought it.’ Again, this is clear proof of a deep hatred, conceived after having been cruelly jilted. (13)指控有两项:黄金和毒药。同一个人出现在两个现场。黄金据说是从克洛迪娅 ^(54){ }^{54} 那里拿走的,而毒药则是为了用来毒害她而准备的。其他一切都是诽谤,不是指控,更适合恶意的闲言碎语,而不是法庭。"通奸者、色鬼、贿赂者"是侮辱,不是指控。我看到这两项指控的作者,源头,我看到一个特定的人,一种思想。"他需要黄金;他从克洛迪娅那里拿走了,没有证人,并且在他需要的时间里一直保留着。"这是一种不寻常亲密关系的明确证据。"然后他决定杀死她,煽动了他能煽动的人,弄到了毒药,确定了地点,并带来了毒药。"同样,这是深刻仇恨的明确证据,这种仇恨是在被残忍抛弃后产生的。
In this trial, gentlemen of the jury, we are concerned only with Clodia, a noble woman and a notorious one, but I will say no more than is necessary about her to rebut the accusations. However, you, Gnaeus Domitius, ^(55){ }^{55} smart as you are, understand perfectly that we are concerned only with this woman. If she does not affirm that she lent the gold to Marcus Caelius, if she does not accuse him of having procured the poison for her, our conduct is inappropriate. To use the name of Roman matron when the respect owed to respectable women does not allow it! If, however, this woman were removed from the case, the accusers no longer have a head nor any means to attack Caelius. And surely another thing entirely would be the vigour that I would use were it not for the animosity between me and this woman’s husband-excuse me, brother, I always make that mistake. Now, however, I am obliged to proceed with circumspection; and I will not push beyond the limits that my obligations to my client and the case itself demand. And furthermore I never considered it wise to make an enemy of a woman, especially one who is generally considered everybody’s friend. 各位陪审团的先生们,在这场审判中,我们只关注克洛迪亚,一位高贵而又声名狼藉的女士,但为了反驳指控,我只会说必要的话。然而,格奈乌斯·多米提乌斯,你如此聪明,完全明白我们只关注这位女士。如果她不承认她把黄金借给了马库斯·凯利乌斯,如果她不指控他为她准备了毒药,我们的行为就不恰当。在尊敬体面女士的场合下使用罗马已婚妇女的称谓是不合适的!然而,如果将这位女士从案件中移除,控方就失去了攻击凯利乌斯的头绪和手段。当然,如果不是我与这位女士的丈夫——抱歉,是她的兄弟,我总是犯这个错误——之间的敌意,我会采取完全不同的强硬态度。但现在,我不得不谨慎行事;我不会超越客户和案件本身要求的界限。此外,我从不认为与一个女人为敌是明智的,尤其是一个通常被认为是大家的朋友的女人。
(14) But I would nevertheless begin by asking her whether she wants me to adopt with her a severe, solemn, old-style tone, or whether she prefers something more easy-going and modern. If she prefers the austere style, then I shall have to summon up from the underworld one of those beards-no, not one of the fashionable jobs that she likes so much, but a really serious hairy beard out of the portraits and statues of days gone by-to reprimand her and to speak in my place. Then she can’t blame me! Let us imagine, therefore, that appears a member of her own family: let’s (14) 但我还是要先问问她,是希望我采用严厉、庄重、老派的方式与她交谈,还是她更喜欢轻松现代的风格。如果她偏爱庄重的风格,那么我就得从冥府召唤一位长着胡子的人——不是她最喜欢的那种时髦胡须,而是往昔肖像和雕像中那种真正严肃的浓密胡须——来责备她,并代替我发言。那样她就不能责怪我了!因此,让我们设想一下,出现的是她家族的一位成员:让我们
conjure up the famous Caecus, the Blind (it will be easier on him, as he can’t see her). ^(56){ }^{56} If he were to rise up right now, he would say something like this: 召唤出著名的盲人凯库斯(这对他来说会更容易,因为他看不见她)。 ^(56){ }^{56} 如果他现在站起来的话,他会说这样的话:
‘Woman, what do you have in common with Caelius? with a youth, a stranger? Why were you so intimate with him as to lend him the gold, or so inimical as to fear poison from him? Did you not see your father as consul? Weren’t you told that your uncle, your grandfather, your great-grandfather, your great-great-grandfather, and his father were consuls too? And then, didn’t you realise that till just now you were the wife of Quintus Metellus? ^(57){ }^{57} He, a man of ancient lineage and great energy, a man extraordinarily devoted to his country, had only to step outside his house to overshadow virtually all his fellow citizens in courage, glory, and reputation. Born of a noble house, married into one just as illustrious, how could you get mixed up with someone like Caelius? Is he a relative? a relative by marriage? a friend of your husband? Not at all. This was nothing but sheer, unbridled passion. If the images of your male ancestors don’t move you, did not even Quinta Claudia, my illustrious descendant, push you to vie in domestic virtue with the women who brought glory to our house? Not even Claudia, the Vestal Virgin? She who, holding her father close, did not allow his enemy, the tribune of the people, to pull him down from his chariot during his triumph? Why did you let yourself be influenced by the vices of your brother rather than by the qualities of your father and forefathers? And yet these, ever since my day, have been kept going both in the males of the family and, especially, in the females. Did I break the peace with Pyrrhus so that you could make daily treaties with your filthy lovers? Did I build the aqueduct to provide water for your post-incest ablutions? Did I build the road so that you could parade with other women’s husbands?’ "女人,你与凯利乌斯有什么共同之处?与一个年轻人,一个陌生人?你为何与他如此亲密以至于借给他黄金,又如此敌对以至于害怕他下毒?你没见过你父亲担任执政官吗?没人告诉你你的叔叔、祖父、曾祖父、高曾祖父以及他的父亲也都担任过执政官吗?然后,你难道没意识到直到刚才你还是昆图斯·梅特卢斯的妻子吗? ^(57){ }^{57} 他,一个出身古老家族且精力充沛的人,一个极其忠诚于国家的人,只需走出家门,就几乎能在勇气、荣耀和声誉方面超越所有同胞。出身于贵族家庭,嫁入同样显赫的家族,你怎么会与凯利乌斯这样的人混在一起?他是你的亲戚?姻亲?你丈夫的朋友?完全不是。这纯粹是毫无节制的激情。如果你的男性祖先的形象不能打动你,难道我杰出的后裔昆塔·克劳迪娅也没有激励你在家庭美德上与那些为我们家族带来荣耀的女性一较高下吗?甚至连维斯塔贞女克劳迪娅也没有吗?" 那个紧紧抱住父亲,在凯旋仪式上不允许人民的保民官——他的敌人——把他从战车上拉下来的女儿是谁?你为什么让你兄弟的恶习影响了你,而不是你父亲和祖先的美德?然而,从我那个时代起,这些美德一直在家族的男性中,尤其是在女性中得以传承。我打破与皮洛士的和平,是为了让你与你那些肮脏的情人每日订立新约吗?我建造水渠是为了给你提供乱伦后的沐浴用水吗?我修建道路是为了让你能与其他女人的丈夫一起招摇过市吗?
(15) But why, gentlemen of the jury, did I bring in such a difficult character as old Appius, who might at any moment turn his censorious austerity against Caelius. But I’ll get to that later, and in such a way, gentlemen of the jury, that I am sure I will be able to justify the the life of Marcus Caelius even to the severest judges. As for you, woman-that’s right, it is I speaking now, for myself-if you intend to justify your actions, your declarations, your calumnies, your machinations, your accusations, then you’re going to have to give an accounting, and a clear one, of this great intimacy. The accusers, for their part, speak only of orgies, love affairs, adultery, Baiae, ^(58){ }^{58} beach parties, banquets, revels, singing, concerts, boat rides; and at the same time they give us to understand that there is nothing they say without your approval. And you, gripped by some sudden madness-were willing to have all this mud dragged into the Forum in front of the jury. So you either have to deny the charges and prove that they are lies or admit that neither your accusation nor your testimony deserve to be believed. (15)但是,陪审团的先生们,我为什么要引入像老阿庇乌斯这样难以相处的人物呢?他随时可能将他那苛刻的严厉转向凯利乌斯。不过我稍后会谈到这一点,陪审团的先生们,我确信我能够以这样的方式,甚至向最严厉的法官证明马库斯·凯利乌斯的生活是正当的。至于你,女人——没错,现在是我亲自在说话——如果你打算为你的行为、你的声明、你的诽谤、你的阴谋、你的指控辩护,那么你就必须对这种亲密关系做出解释,而且要解释清楚。控告者们,他们只谈论狂欢、风流韵事、通奸、巴亚、 ^(58){ }^{58} 海滩派对、宴会、狂欢作乐、唱歌、音乐会、乘船游览;同时他们让我们明白,他们所说的一切都得到了你的认可。而你,被某种突如其来的疯狂所驱使——竟然愿意让所有这些污泥被拖到陪审团面前的广场上。所以你要么必须否认这些指控并证明它们是谎言,要么承认你的指控和证词都不值得被相信。
But perhaps you prefer that I behave more like a man of the world. Here’s what I’ll do with you: I’ll pull the gruff, practically rustic old man off the stage and replace him with someone more to your liking, say, your little brother. He’s so refined in this sort of thing! and, too, he loves you with all his heart and some faintheartedness, I suppose, and fear of the dark, the little brat always slept in your bed. What would he say now: ‘Why all this fuss, sister? Why this madness?’ 但也许你更喜欢我表现得像个更世故的人。我会这样对你:我会把那个粗鲁、几乎可以说是土气的老头从舞台上拉下来,换成一个更合你心意的人,比如说,你的小弟弟。他在这种事情上真是如此优雅!而且,他是全心全意地爱着你,我想,还有点胆怯,怕黑,这个小混蛋总是睡在你的床上。他现在会说些什么呢:"姐姐,为什么要这么大惊小怪?为什么要这么疯狂?"
Why, with shout and speech, inflate 为何,以喊叫和言辞,膨胀
A little thing into a great? ^(59){ }^{59} 以小见大? ^(59){ }^{59}
You saw a young man, a neighbour. He was tall and handsome, and you liked his face and eyes. You wanted to see him more often. You managed to frequent the same gardens. And now you, a fine lady, want to hold that young man tight with your wealth, given that he is still in the power of a stingy father. But you cannot. He kicks, he spits, he rejects you. He doesn’t think your gifts are worth so much. And you turn to another! You have a garden on the Tiber and you were very careful to put it right where the young people go to bathe; there every day you can take all the opportunities you want. Why then pester this one, who doesn’t want you? 你看见一个年轻人,一个邻居。他高大英俊,你喜欢他的脸和眼睛。你想更经常地见到他。你设法经常去同一个花园。而现在,你这位贵妇人,想用你的财富紧紧抓住那个年轻人,因为他仍然受制于一个吝啬的父亲。但你做不到。他踢打,他吐口水,他拒绝你。他不认为你的礼物有那么大的价值。于是你转向另一个人!你在台伯河上有一个花园,你非常小心地把它建在年轻人去洗澡的地方;在那里,每天你都可以抓住所有你想要的机会。那为什么还要纠缠这个不想要你的人呢?
(16) . . . [Caelius’] case is all but won. Against what accusation can he not defend himself? I am not not speaking against that woman, but let us suppose that there is another woman, different from her, who gives herself freely to everybody-I mean everybody-who always has a lover to show off; let us suppose that in her garden, in her house, in her villa at Baiae, she gives complete freedom to the pleasures of all; that she goes so far as to maintain young men and to compensate with her largesse for the stinginess of their fathers; let us suppose that this woman is a widow and lives freely; that she is a hussy and lives brazenly; that she is a wealthy woman and lives extravagantly; that she is a slave to her appetites and lives like a whore. Should I consider a man an adulterer if he takes a little liberty when he meets her? (16) . . . [凯利乌斯的]案子几乎已经赢了。面对什么指控他不能为自己辩护呢?我不是在说那个女人,但让我们假设有另一个女人,与她不同,她随意委身于所有人——我是说所有人——她总是有个情人可以炫耀;让我们假设在她的花园里,在她的房子里,她在拜厄的别墅里,她让所有人都尽情享乐;她甚至供养年轻男子,用她的慷慨弥补他们父亲的吝啬;让我们假设这个女人是个寡妇,生活自由;她是个轻浮女子,生活无耻;她是个富有的女人,生活奢侈;她是自己欲望的奴隶,生活像个妓女。如果他在遇到她时稍微放纵一下,我该认为这个男人是通奸者吗?
NOTES 注释
Tyrant of Athens, 527-510bc527-510 \mathrm{bc}, son of Pisistratus. 雅典的僭主, 527-510bc527-510 \mathrm{bc} ,庇西斯特拉图之子。
Cf. Sophocles, Oedipus the King 873-80. 参见索福克勒斯,《俄狄浦斯王》873-80 行。
Presumably, her former owner. 大概是她的前主人。
The numeral one. 数字一。
I.e. died in his arms. It was the Roman custom for the nearest relative to kiss the dying person on the mouth at the last possible moment in order to capture the soul as it left the body. 即死在他的怀中。罗马习俗是,由最亲近的亲属在最后时刻亲吻垂死者的嘴唇,以便在灵魂离开身体时将其捕获。
Cf. note Horsfall, ‘CIL VI 37965 = CLE 1988 (Epitaph of Allia Potestas): A Commentary’, ZPE 61 (1985): 251-72. 参见霍斯福尔注释,《CIL VI 37965 = CLE 1988 (阿利亚·波泰斯塔斯墓志铭):一篇评注》,ZPE 61 (1985): 251-72。
Allia’s patron Aulus Allius was probably one of her owners; ‘time-sharing’ made ownership of a courtesan more affordable; or one could rent a courtesan from her owner, as in no. 107, para. 20. 阿利亚的庇护人奥卢斯·阿利乌斯可能是她的主人之一;"分时共享"使拥有交际花变得更加经济实惠;或者人们可以从其主人那里租用交际花,如第 107 号文件第 20 段所述。
A play on the word potestas, which means ‘power’. A very plausible explanation of this unusual name is that it is merely the Latin translation of the Greek word and name Dynamis, also meaning power. It would not be at all surprising if she were Greek or of Greek descent. 这是对"potestas"一词的文字游戏,该词意为"权力"。对这个不寻常名字的一个非常合理的解释是,它仅仅是希腊词"Dynamis"(同样意为"权力")的拉丁语翻译。如果她是希腊人或具有希腊血统,那一点也不奇怪。
In Aeschylus’ Agamemnon (416-19) the chorus comments on the inadequacy of a statue as substitute for Menelaus’ real wife Helen. Admetus, in Euripides’ Alcestis, promises his dying wife that he will put a likeness of her in his bed, so that he can embrace and caress it and hold it in his arms, ‘so that I will seem to hold my dear wife in my arms even though I am not holding her’ (348-54), a speech that illustrates how much emphasis he places on her physical presence. Compare Anyte’s epitaph for Thersis, above, no. 16. A Roman sarcophagus lid in the Terme Museum, Rome, shows a man reclining, Etruscan-style, with his arm around not his wife but a bust of her. 在埃斯库罗斯的《阿伽门农》(416-419 行)中,合唱团评论雕像作为墨涅拉俄斯真正妻子海伦的替代品是多么不合适。在欧里庇得斯的《阿尔刻提斯》中,阿德墨托斯向他垂死的妻子承诺,他将在床上放置她的肖像,这样他就可以拥抱、爱抚并把它抱在怀里,"这样我虽然不抱着她,却似乎抱着我亲爱的妻子"(348-354 行),这段话说明了他多么强调她的实际存在。可与上文第 16 号安尼特为特尔西斯写的墓志铭比较。罗马特尔梅博物馆的一具罗马石棺盖上展示一个男人斜倚着,以伊特鲁里亚风格,他的手臂环绕着的不是他的妻子,而是她的半身像。
III. Philosophers on the Role of Women 三、哲学家论女性角色
'The inequality is permanent' 这种不平等是永久性的
Serious considerations of the differences between male and female and what to do about them. 认真考虑男女之间的差异以及如何应对这些差异。
In antiquity the term ‘philosopher’ described professors of general knowledge, both of how life was and of how life ought to be. Plato’s constructions of theories of ideal behaviour were later counterbalanced by his student Aristotle’s systematic descriptions of observed existence. 在古代,"哲学家"这一术语描述的是通识知识的教授,既包括对生活现状的描述,也包括对生活应然状态的阐述。柏拉图构建的理想行为理论后来被其学生亚里士多德对所观察存在的系统性描述所平衡。
86. Educating women to make them more like men. Athens, 4th cent. bc 86. 教育女性使她们更像男性。雅典,公元前 4 世纪
Plato, Republic 5.451c-452d, 454d-e, 455c-456b, 457a-b, 457c-e, 458c-459a, 459d-461e. G 柏拉图,《理想国》5.451c-452d, 454d-e, 455c-456b, 457a-b, 457c-e, 458c-459a, 459d-461e. G
The Republic purports to be Socrates’ own account of a discussion in which he presents a sketch of a social system that directly addresses complaints about women’s ‘different’ minds and intractable behaviour, such as those expressed by Jason and Hippolytus (cf. no. 73). Socrates describes an ideal state in which it would be possible for justice to be done to everyone, where only the people most suited to ruling would be allowed to govern. This ‘guardian’ class, remarkably, would consist of both men and women, but the women would be required to make their behaviour approximate so far as possible to men’s (cf. no. 319), rather than vice versa, and distinctive female occupations, such as mothering, are so far as possible eliminated. ^(1){ }^{1} Before he can proceed with his argument, Socrates insists on securing the assent of his interlocutor, who in the passages cited below is Plato’s brother Glaucon. 《理想国》据称是苏格拉底对一场讨论的亲自叙述,他在讨论中提出了一个社会系统的概要,该系统直接回应了关于女性"不同"思维和难以驾驭行为的抱怨,正如伊阿宋和希波吕托斯所表达的那样(参见第 73 号)。苏格拉底描述了一个理想国家,在这个国家中,每个人都能得到公正对待,只有最适合统治的人才被允许治理。值得注意的是,这个"护卫者"阶级将同时由男性和女性组成,但女性需要使其行为尽可能地接近男性的行为(参见第 319 号),而不是相反,而且诸如母职等独特的女性职业则尽可能地被消除。 ^(1){ }^{1} 在继续他的论证之前,苏格拉底坚持要获得对话者的同意,在下文引用的段落中,这位对话者是柏拉图的兄弟格劳孔。
(451c) As far as our men are concerned, once they have been formed and educated in the way we have been discussing, there is in my opinion only one way for them to possess and use women and children, and that is for them to start as we have made them start. We decided for the purposes of our argument to put these men in the position of guards of a flock. Yes. 就我们的男性而言,一旦他们按照我们讨论的方式被塑造和教育,在我看来,他们拥有和使用妇女儿童的方式只有一种,那就是让他们按照我们设定的方式开始。为了我们的论证目的,我们决定让这些人处于牧羊人的位置。是的。
Let’s follow the argument, then, by giving them an analogous birth and upbringing as the guards of a flock, and let’s consider whether the analogy is appropriate. 那么,让我们通过给予他们类似于羊群守卫的出生和养育来追随这一论点,并让我们思考这个类比是否恰当。
As follows: do we think that the females among guard dogs should guard along with the males in everything they undertake to guard, and hunt along with them, and do other things in common, or do the females stay at home inside because they are incapable because of childbearing and -rearing, and the males do the work and have the whole responsibility of guarding the flocks? They do everything in common, except that we will treat the females as weaker, and the males as stronger. 如下:我们认为护卫犬中的雌性是否应该与雄性一起在它们所要护卫的一切事务中共同护卫,与它们一起狩猎,并共同做其他事情,还是雌性因为生育和抚养后代而无法胜任,所以待在家里,而雄性则承担工作并负起保护畜群的全部责任?它们共同做一切事情,只是我们会把雌性视为较弱的,而雄性视为较强的。
But can you use animals for the same purposes, if you do not provide them with similar upbringing and training? 但是,如果你不给动物提供类似的教育和训练,你能用它们来达到同样的目的吗?
No, that would be impossible. 不,那是不可能的。
Therefore if we use women for the same purposes as men, we must teach them the same things. 因此,如果我们让女性从事与男性相同的工作,我们就必须教给她们相同的东西。
Yes. 是的。
They must be educated in music and in gymnastics. 她们必须接受音乐和体操的教育。
Yes. 是的。
And in addition to those two skills they must be educated in the art of war, and know how to practise it. 此外,除了这两项技能外,她们还必须接受战争艺术的教育,并知道如何实践它。
That follows from what you are saying. 这是从你所说的话中得出的结论。
Perhaps, I said, ^(2){ }^{2} much of what I have now been saying would, if carried out appear absurd because it is contrary to practice. 也许,我说, ^(2){ }^{2} 我现在所说的许多话,如果付诸实施,会显得荒谬,因为它与实际做法相悖。
It certainly would, said Glaucon. 格劳孔说,那当然会。
Which of the ideas do you regard as most absurd? Surely it must be the notion of women exercising naked alongside of men in the palaestras, ^(3){ }^{3} and not just young women, but older women too, like old men in the gymnasia, who like to work out even though they are wrinkled and not attractive to look at. 你认为这些想法中哪个最荒谬?当然肯定是女性在摔跤场里赤身裸体与男性一起锻炼的想法,而且不仅仅是年轻女性,还有年长的女性,就像健身房里的老年男性一样,尽管他们满脸皱纹、外表不吸引人,却仍然喜欢锻炼。
By Zeus, he said, the notion would be appear absurd, according to present-day standards. 他说,以宙斯之名,按照当今的标准,这个想法会显得荒谬。
But, I said, isn’t it true that when we began this discussion we said that we must not be afraid of the type of jokes clever people will make, when they speak against the changes we have proposed in gymnastics and music and not least in the bearing of arms and riding on horseback. 但是,我说,当我们开始这次讨论时,我们确实说过,我们不应该害怕聪明人会开的那种玩笑,他们反对我们在体操、音乐,尤其是在持武器和骑马方面所提出的改变。
Correct, he said. 他说得对。
(454d) As far as the male and female sexes are concerned, if one appears suited to a particular art or practice, we will say that the other one is inferior to it in that respect. If they appear to be different in just this respect, that the female gives birth, and the male begets, we shall not admit that it has yet been shown that the kind of distinction exists between male and female that we are talking about, but rather will continue to think that the guardians and their wives should have the same responsibilities. 就男性和女性而言,如果一方似乎适合某种技艺或实践,我们会说另一方在这方面不如它。如果它们仅仅在这方面的差异,即女性生育,男性播种,我们不会承认这已经表明了我们所谈论的那种男女之间的区别,而是会继续认为守护者及其妻子应该承担相同的责任。
Rightly so, said he. 他说,确实如此。
(455c) Do you know of any human concern in which the male sex is not superior to the female? Or shall we embark on a tedious discussion of weaving or pot-watching or baking, in which the female sex prides itself, and looks most ridiculous in when bested [by men]? (455c) 你知道在人类事务中有什么方面是男性不优于女性的吗?或者我们是否要开始一场关于纺织、看管锅灶或烘焙的冗长讨论,在这些方面女性引以为傲,而当被[男性]超越时显得最为可笑?
That’s true, replied Glaucon, one sex wins out over others in virtually everything, though many women are better in many respects than many men. But on the whole it is as you say. 格劳康回答说:确实如此,在几乎所有事情上,一种性别都胜过其他性别,尽管许多女性在许多方面比许多男性更优秀。但总体而言,情况确实如你所说。
Therefore, my friend, there are no governmental responsibilities that fall to a female because she is female, or to a male because he is male, but in the same way the natural abilities are divided up in both sexes, and females by nature share all responsibilities, and so do males, except that in all of them a female is a weaker being than a male. 因此,我的朋友,没有任何政府职责是因性别而分配的,没有专门给女性的,也没有专门给男性的。相反,自然能力在两性中都有分配,女性天生分担所有职责,男性也是如此,只是在所有这些方面,女性比男性更为柔弱。
Absolutely. 当然。
Should we assign all responsibilities to males, and none to females? 我们应该将所有责任都分配给男性,而女性则不承担任何责任吗?
By no means. 绝不是。
But there are, I believe, as we will admit, women who are by nature physicians, and women who are not, and women who are musical, and those who are not? 但我相信,正如我们会承认的那样,有些女性天生就是医生,有些则不是;有些女性有音乐天赋,有些则没有?
Of course. 当然。
And aren’t there women who are athletes, and warlike, and others who are unwarlike and unathletic? 难道没有一些女性是运动员、好战的,而另一些则不好战、不擅长运动吗?
I believe so. 我相信是这样。
In addition, aren’t there women who are eager to learn, and those who hate learning, and women who are courageous, and women who are cowards? 此外,难道不是有渴望学习的女性,也有厌恶学习的女性,有勇敢的女性,也有胆小的女性吗?
There are. 有。
And there are women who are guardians, and women who are not. And didn’t we select the nature of our male guardians in this way? 有些女性是护卫者,有些则不是。我们不就是用这种方式选择我们男性护卫者的天性的吗?
We did. 我们做到了。
Women and men have the same nature as far as the guardianship of the city is concerned, except in those aspects where they are by nature weaker or stronger. 就守护城邦而言,女性和男性具有相同的本性,只是在那些天生较弱或较强的方面有所不同。
So it seems. 似乎如此。
And these special women should be selected to live with the special men and to share the duties of guardianship with them, since they are capable and similar to the men in their nature. 而这些特殊的女性应当被挑选出来,与那些特殊的男性共同生活,并与他们分担守护者的职责,因为她们在能力上与男性相当,且天性相似。
Absolutely. 当然。
And shouldn’t we give the same responsibilities to the same natures? 我们不应该将相同的责任赋予相同的本性吗?
Certainly. 当然。
We have been brought back again to where we started, and we agree that it is not contrary to their nature to assign gymnastics and music to the wives of the guardians. 我们又回到了起点,并且一致认为,将体操和音乐分配给护卫者的妻子并不违背她们的天性。
Absolutely. 当然。
(457a) The wives of the guardians should strip, since they will be clothed in virtue instead of cloaks, and they should share in fighting and the other duties of guardianship of the city, and not do otherwise. But in the lighter tasks of guardianship should be given to the women rather than to men because of the female sex’s physical weakness. The man who laughs at women exercising, when they are exercising for the noblest reasons, in his laughter ‘plucks the fruit of his wisdom before it is ripe’, ^(4){ }^{4} and I think, doesn’t know what he is laughing at or what he is doing. For this has been and always will be the best of advice: what is constructive is beautiful, and what is harmful is ugly. ^(5){ }^{5} (457a) 守护者的妻子们应该赤身裸体,因为她们将以美德代替斗篷,并且她们应该参与战斗和守护城市的其他职责,而不应做其他事情。但是,守护者中较轻的任务应该分配给女性而非男性,因为女性在体力上较为虚弱。那些嘲笑女性锻炼的人,当她们为了最高尚的理由而锻炼时,他们的笑声"在智慧之果成熟前就将其摘下" ^(4){ }^{4} ,我认为,他们不知道自己在嘲笑什么,也不知道自己在做什么。因为这是过去和将来永远都是最好的建议:有益的是美的,有害的是丑的。 ^(5){ }^{5}
Absolutely right. 完全正确。
(457c) There is a law, I believe, that follows from this and from what we said previously. 我相信,由此以及我们之前所说,可以得出一条法律。
What is the law? 法律是什么?
That the wives of all these men ought to be shared in common, and that no one woman be married to any one man. And that their children should be shared in common, and no parent should know his own child or child his parent. 所有这些男人的妻子应该共有,任何一个女人都不应专属任何一个男人。他们的孩子也应该共有,没有父母能认识自己的孩子,孩子也不能认识自己的父母。
This law is much more difficult to accept either as possible or as constructive. 这项法律无论是从可能性还是建设性角度来看,都更难被接受。
I don’t think there is much doubt about its being constructive, since there is no greater good than shared wives and shared children, so far as is possible. But I think that there is the greatest doubt about whether it is possible. 我不认为它的建设性有多大疑问,因为就尽可能而言,没有比共享妻子和共享孩子更大的善事了。但我认为,关于它是否可能,存在最大的疑问。
I think that there is considerable doubt about both. 我认为这两者都存在相当大的疑问。
(458c) You now, I said, as the founder of the state, just as you selected the men, will select women for the men as like as possible in nature and give them to them. And the men, since they will have common houses and common meals, with no one having anything special of their own, will be together, and will join together in gymnastics and in the rest of their upbringing, and I believe they will be led by natural inevitability to have sexual relations with one another. Doesn’t that seem inevitable to you? 我说,现在你作为国家的创建者,就像你挑选了那些男子一样,将为这些男子挑选天性尽可能相似的女性,并将她们配给他们。而这些男子,由于他们将拥有共同的住所和共同的餐食,没有人拥有任何私有的东西,他们将生活在一起,并一起参加体育锻炼和其余的教育活动,我相信他们将被自然的必然性所引导而彼此发生性关系。这对你来说不也是必然的吗?
You mean, he said, that sexual rather than logical inevitability is likely to be more effective in persuading and controlling most people. 他说,你的意思是,在说服和控制大多数人方面,性方面的必然性可能比逻辑上的必然性更有效。
Certainly, I said. But after that, Glaucon, the rulers will not allow them to have sexual relations in a disorderly manner, or do anything other than what is proper in a city of the blessed. So the law requires. 当然,我说。但之后,格劳孔,统治者不会允许他们以混乱的方式发生性关系,也不会在一个受祝福的城市中做出任何不当的行为。法律是这样要求的。
It follows from this that we must make marriages so far as possible sacred. The sacred marriages would be the most beneficial. 由此可见,我们必须尽可能使婚姻神圣。神圣的婚姻将是最有益的。
Absolutely. 当然。
How then can they be made most beneficial? Tell me this, Glaucon, for I see that in your house there are hunting dogs and plenty of aristocratic birds. Is there something, by Zeus, that you have noticed about their marriages and childbearing? (459a) 那么如何才能使它们最有益呢?告诉我这一点,格劳孔,因为我在你家里看到有猎狗和许多高贵的鸟类。天哪,关于它们的婚配和生育,你有没有注意到什么?(459a)
Like what? he said. 像什么?他说。
First of all, that although they all are fine animals, aren’t there some that are firstrate? 首先,虽然它们都是优秀的动物,但难道没有一些是第一流的吗?
There are. 有。
And do you breed from all in the same way, or do you want particularly to breed from the best. 你们是用同样的方式繁殖所有牲畜,还是特别想从最好的牲畜中繁殖后代?
From the best. ^(6){ }^{6} 出自最好的。 ^(6){ }^{6}
(459d) We agree, then, I said, that among the guardians only the best males must be encouraged to cohabit as often as possible with the best females, and the basest men must be discouraged from cohabiting with the basest women, and the offspring of the best unions raised, and the others not, if we want the flock to be ‘tops’. 那么,我说,我们一致认为,在护卫者中,只有最优秀的男性必须尽可能频繁地与最优秀的女性同居,而最卑劣的男性则必须被阻止与最卑劣的女性同居,并且最优秀结合的后代应该被抚养长大,其他的则不应该,如果我们希望这个群体是"顶尖的"。
And all this must take place without anyone but the rulers themselves knowing, if the flock of guardians is to be as free from conflict as possible. 而且这一切必须在统治者之外没有任何人知晓的情况下进行,如果护卫者群体要尽可能避免冲突的话。
Absolutely right. 完全正确。
Then we must legislate festival days on which we will bring brides and bridegrooms together, and our pets must write hymns suitable for the marriages that are taking place. We will leave the number of weddings up to the rulers, so that they can keep a limit on the number of men, and take into consideration wars and diseases and other such matters, so that our state will not be too large or too small so far as possible. 然后我们必须制定节日,在这些节日上我们将把新娘和新郎聚集在一起,我们的诗人必须为正在举行的婚姻创作合适的赞美诗。我们将把婚礼的数量留给统治者决定,这样他们就可以限制男性人口的数量,并考虑战争、疾病和其他类似事项,以便我们的国家尽可能不会太大或太小。
Right. 好的。
I think we shall have to create some clever lots so that on every occasion the less worthy person will blame his luck and not the rulers. 我想我们必须设计一些巧妙的抽签方式,这样在每次情况下,那些不够优秀的人会责怪自己的运气,而不是统治者。
Certainly, he said. 当然,他说。
And prizes must be awarded to those young men who are best in war and otherwise, both the usual prizes and the opportunity for intercourse with women, so that there will be an excuse for having the majority of children begotten by such men. 而且必须奖励那些在战争中及其他方面表现最优秀的年轻人,既给予常规奖励,也提供与女性交合的机会,这样就有理由让大多数孩子由这样的男子所生育。
Correct. 正确。
Then officers appointed for the purpose must take the children that are born from such unions-the officers could be male or female or both, for men and women both can hold office- 然后,必须由为此目的任命的官员来接管这些结合所生的孩子——这些官员可以是男性、女性或男女皆有,因为男性和女性都可以担任官职——
Yes. 是的。
The officers, I think, must take the children of the best men to the pen to particular nurses who live apart from the guardians in another section of the city. As for the children of the inferior men, and the children of other guardians if they are in some way maimed, the nurses must hide them away in a secret and unknown place, as they should. 我认为,官员们必须将最优秀者的孩子带到城邦另一区域的特定保育员那里,这些保育员与监护人分开居住。至于那些劣等者的孩子,以及那些监护人的孩子如果他们有某种残疾,保育员必须将他们藏匿在一个隐秘而不为人知的地方,这是理所应当的。
Yes, if we want the breed of guardians to be pure. The nurses must take care of the children and bring the mothers to the pen when they have milk, and use every means of contriving that no mother knows her own child, and they must provide other women who have milk, if there are not enough guardian mothers, and they must ensure that the mothers nurse for a limited time, and let wet-nurses and nurses take on the lack of sleep and other burdens of child-care. 是的,如果我们想要护卫者的血统纯正。保姆们必须照顾孩子,并在母亲们有奶水时将她们带到育儿处,并想尽一切办法让任何母亲都不认识自己的孩子,如果护卫者母亲数量不够,她们还必须提供其他有奶水的妇女,她们必须确保母亲们只在有限的时间内哺乳,让乳母和保姆承担起照顾孩子时的睡眠不足和其他负担。
You are talking, he said, about a much easier process of child-bearing for the wives of the guardians. 他说,你谈论的是护卫者妻子们容易得多的生育过程。
As it should be, said I. Let’s continue to discuss the rest of our program. We said that children ought to be born to parents in the prime of their lives. 我说,理应如此。让我们继续讨论我们计划的其他部分。我们说过,孩子应该出生在父母处于生命巅峰时期。
Correct. 正确。
Do you agree that for women a reasonable span of time for the prime of life is twenty years, and for men thirty? 你是否认为,对女性而言,生命黄金期的合理时长是二十年,而对男性则是三十年?
Which years in their lives do you mean? 你指的是她们生命中的哪些年?
A woman, I said, starting from her twentieth year until her fortieth year should bear children for the state. A man, when he has passed ‘the keenest point in the race’, ^(7){ }^{7} from that point until he is fifty-five. 我说,女性从二十岁到四十岁应该为国家生育子女。男性,当他度过了"生命赛跑中最激烈的阶段"后,从那时起直到五十五岁。
(461a) That is the time, he said, when both male and female will be at their physical and intellectual prime. If someone who is older or younger than this takes part in the public weddings, we must say that such action is unholy and unjust, because he is begetting a child for the state, which, if no one notices it, will be conceived without the sacrifices and prayers which priests and priestess will offer at every marriage, that from good parents will come better children and from profitable parents more profitable children, but rather this will be the child of darkness and terrible lust. 他说,那正是男女双方在身体和智力上都达到巅峰的时期。如果有人年龄大于或小于这个阶段而参加公共婚礼,我们必须说这种行为是不虔诚和不公正的,因为他是在为国家生育后代,而如果没有人注意到这一点,这个孩子将在没有祭司和女祭司在每次婚姻中献上的牺牲和祈祷的情况下受孕,这些牺牲和祈祷是为了让好的父母生出更好的孩子,有利的父母生出更有利的孩子,但这个孩子却将是黑暗和可怕情欲的产物。
Correct, he said. 他说得对。
The same law will apply to any male of begetting age who touches a woman in his age-group without the sanction of a ruler. We must say that for the state such a child is a bastard and uncertified and unholy. 同样的法律将适用于任何处于生育年龄的男性,未经统治者许可而接触同年龄组的女性。我们必须说,对于国家而言,这样的孩子是私生子,未经认证且不神圣。
Absolutely right, he said. 完全正确,他说。
I think that when men and women pass the time of life for procreation, we should let them be free to marry whomever they wish, except that a man should not marry his daughter or his mother or his daughter’s daughters or his mother’s mother, and a woman should not marry her son or father and so on in both directions, but when granting all this we must insist that no offspring conceived in such a marriage be allowed to live, and if it forces its way, they must arrange that such a child cannot be raised. 我认为,当男女过了生育年龄时,我们应该让他们自由地与任何他们愿意的人结婚,但男子不应娶其女儿、母亲、外孙女或外祖母,女子也不应嫁其儿子、父亲,以此类推。但在允许这一切的同时,我们必须坚持,在这种婚姻中受孕的后代不得存活,如果孩子强行出生,他们必须确保这样的孩子无法被抚养长大。
That also, he said, is a reasonable suggestion. But how will the fathers and daughters and all the relations you have mentioned recognise one another? 他说,那也是一个合理的建议。但是,你提到的父亲们、女儿们以及所有亲属将如何相互辨认呢?
They cannot know, I said. But reckoning from the day on which he became a bridegroom: he will call children born in the seventh or tenth month from that day ^(8){ }^{8} his own children, the boys will be his sons, and the girls his daughters, and they will 我说,他们无法知道。但从他成为新郎的那天算起:从那天起第七个月或第十个月出生的孩子,他将会认为是自己的孩子,男孩将是他的儿子,女孩将是他的女儿,而他们将会
call him father, and he will call their children his grandchildren, and they will call them grandfathers and grandmothers. Everyone who was begotten at the time that their mothers and fathers engendered them will be called sisters and brothers, so that, as we were saying, they won’t have sexual relations with one another. But the law will permit brothers and sisters to marry, if the lot so falls and the Delphic oracle approves. 称他为父亲,他会称他们的孩子为孙辈,而他们会称他们为祖父和祖母。在他们的父母生育他们时所生的所有人将被称为姐妹和兄弟,这样,正如我们所说,他们不会彼此发生性关系。但如果抽签如此决定,且德尔斐神谕批准,法律将允许兄弟姐妹结婚。
Absolutely right, he said. 完全正确,他说。
That, Glaucon, is the way the guardians of the state will share wives and children in common. 格劳孔,国家的护卫者就是这样共同拥有妻子和孩子的。
87. Men and women should be treated alike. Athens, 4th cent. bc 87. 男女应当受到同等对待。雅典,公元前 4 世纪
Plato, Laws 6.780e-781d, 7.804c-806c, 8.838a-839b. Tr. T. J. Saunders. G 柏拉图,《法律篇》6.780e-781d,7.804c-806c,8.838a-839b。T. J. Saunders 译。G
Provisions for women to play a more responsible role in society, no longer attributed directly to Socrates, with more specific commentary than in the Republic on the problems inherent in traditional Athenian family structure. 让女性在社会中扮演更具责任角色的规定,不再直接归因于苏格拉底,并对传统雅典家庭结构中固有的问题提供了比《理想国》中更为具体的评论。
Thanks to some providential necessity, Cleinias and Megillus, you have a splendid and-as I was saying-astonishing institution: communal meals for men. But it is entirely wrong of you to have omitted from your legal code any provision for your women, so that the practice of communal meals for them has never got under way. On the contrary, half the human race-the female sex, the half which in any case is inclined to be secretive and crafty, because of its weakness-has been left to its own devices because of the misguided indulgence of the legislator. Because you neglected this sex, you gradually lost control of a great many things which would be in a far better state today if they had been regulated by law. You see, leaving women to do what they like is not just to lose half the battle (as it may seem): a woman’s natural potential for virtue is inferior to a man’s, so she’s proportionately a greater danger, perhaps even twice as great. So the happiness of the state will be better served if we reconsider the point and put things right, by providing that all our arrangements apply to men and women alike. But at present, unhappily, the human race has not progressed as far as that, and if you’re wise you won’t breathe a word about such a practice in other parts of the world where states do not recognise communal meals as a public institution at all. So when it comes to the point, how on earth are you going to avoid being laughed to scorn when you try to force women to take their food and drink in public? There’s nothing the sex is likely to put up with more reluctantly: women have got used to a life of obscurity and retirement, and any attempt to force them into the open will provoke tremendous resistance from them, and they’ll be more than a match for the legislator. Elsewhere, as I said, the very mention of the correct policy will be met with howls of protest. But perhaps this state will be different. 克雷尼亚斯和梅吉卢斯,由于某种天意的必然,你们拥有一个 splendid——正如我所说——令人惊叹的制度:男性的共餐制。但是,你们在法典中完全忽略了为女性制定任何条款,因此她们的共餐制从未得以实施。相反,人类的一半——女性,这一半由于自身的软弱而天生倾向于隐秘和狡猾——因为立法者的错误纵容而被放任自流。由于你们忽视了这一性别,你们逐渐失去了对许多事物的控制,如果这些事物受到法律的规范,今天的情况会好得多。要知道,让女性为所欲为不仅仅是失去一半的战斗(表面上可能如此):女性的美德天赋低于男性,因此她构成的危险相应更大,甚至可能大一倍。因此,如果我们重新考虑这一点并纠正错误,规定我们所有的安排都同等适用于男性和女性,那么国家的幸福将会得到更好的保障。 但不幸的是,目前人类尚未进步到那种程度,如果你明智的话,就不会在世界其他地方提及这种做法,因为在那些地区,国家根本不承认公共聚餐是一种公共制度。所以当问题出现时,你试图强迫女性在公共场合进食饮酒,又怎能避免被嘲笑呢?没有什么比这更让女性难以忍受的了:女性已经习惯了隐居和退隐的生活,任何试图强迫她们公开露面的尝试都会激起她们的强烈抵抗,她们将比立法者更有力量。正如我所说,在其他地方,只要提及正确的政策就会遭到抗议的吼声。但也许这个国家会有所不同。
The education of females 女性的教育
Let me stress that this law of mine will apply just as much to girls as to boys. The girls must be trained in precisely the same way, and I’d like to make this proposal without any reservations whatever about horse-riding or athletics being suitable activities for males but not for females. You see, although I was already convinced by some ancient 我必须强调,我的这项法律将同样适用于女孩和男孩。女孩们必须接受完全相同的训练,而且我希望提出这项建议时,对于骑马或体育运动是否适合男性而不适合女性,不抱有任何保留意见。你们知道,尽管我早已被一些古代的
stories I have heard, I now know for sure that there are pretty well countless numbers of women, generally called Sarmatians, round the Black Sea, who not only ride horses but use the bow and other weapons. There, men and women have an equal duty to cultivate these skills, so cultivate them equally they do. And while we’re on the subject, here’s another thought for you. I maintain that if these results can be achieved, the state of affairs in our corner of Greece, where men and women do not have a common purpose and do not throw all their energies into the same activities, is absolutely stupid. Almost every state, under present conditions, is only half a state, and develops only half its potentialities, whereas with the same cost and effort, it could double its achievement. Yet what a staggering blunder for a legislator to make! 我听过的故事,我现在可以肯定,在黑海周围有无数被称为萨尔马提亚人的女性,她们不仅骑马,还使用弓和其他武器。在那里,男女有同等的责任培养这些技能,因此他们确实平等地培养这些技能。既然我们谈到这个话题,我再给你一个想法。我坚持认为,如果这些成果能够实现,那么在我们希腊这一地区,男女没有共同目标,不将全部精力投入到相同活动中的状况,是极其愚蠢的。在当前条件下,几乎每个国家都只是半个国家,只发展了一半的潜力,而以同样的成本和努力,它本可以使成就翻倍。然而,这对于立法者来说,是多么惊人的错误啊!
Cleinias: I dare say. But a lot of these proposals, sir, are incompatible with the average state’s social structure. However, you were quite right when you said we should give the argument its head, and only make up our minds when it had run its course. You’ve made me reproach myself for having spoken. So carry on, and say what you like. 克莱尼阿斯:我敢说。但是,先生,这些建议中有许多与普通国家的社会结构不相容。不过,您说我们应该让论证自由发展,等它充分展开后再做决定,这是完全正确的。您让我为自己说过的话感到自责。所以请继续说吧,说您想说的。
Athenian: The point I’d like to make, Cleinias, is the same one as I made a moment ago, that there might have been something to be said against our proposal, if it had not been proved by the facts to be workable. But as things are, an opponent of this law must try other tactics. We are not going to withdraw our recommendation that so far as possible, in education and everything else, the female sex should be on the same footing as the male. Consequently, we should approach the problem rather like this. Look: if women are not to follow absolutely the same way of life as men, then surely we shall have to work out some other programme for them? 雅典人:克莱尼阿斯,我想说的观点和我刚才说的相同,即如果我们的提议没有被事实证明是可行的,那么或许可以提出一些反对意见。但就目前情况而言,这项法律的反对者必须尝试其他策略。我们不会撤回我们的建议,即在教育和一切其他方面,女性应尽可能与男性处于同等地位。因此,我们应该这样来看待这个问题。你看:如果女性不采取与男性完全相同的生活方式,那么我们肯定必须为她们制定其他计划?
Cleinias: Inevitably. 克莱因:不可避免地。
Athenian: Well, then, if we deny women this position of equality we’re now demanding for them, which of the systems actually in force today shall we adopt instead? What about the practice of the Thracians and many other peoples, who make their women work on the land and mind sheep and cattle, so that they turn into serfs indistinguishable from slaves? Or what about the Athenians and all the other states in that part of the world? Well, here’s how we Athenians deal with the problem: we ‘concentrate our resources’, as the expression is, under one roof and let our women take charge of our stores and the spinning and wool-working in general. Or we could adopt the Spartan system, Megillus, which is a compromise. You make your girls take part in athletics and you give them a compulsory education in the arts; when they grow up, though dispensed from working wool, they have to ‘weave’ themselves a pretty hard-working sort of life which is by no means despicable or useless: they have to be tolerably efficient at running the home and managing the house and bringing up children-but they don’t undertake military service. This means that even if some extreme emergency ever led to a battle for their state and the lives of their children, they wouldn’t have the expertise to use bows and arrows, like so many Amazons, nor could they join the men in deploying any other missile. They wouldn’t be able to take up shield and spear and copy Athena, so as to terrify the enemy (if nothing more) by being seen in some kind of battle-array gallantly resisting the destruction threatening their native land. Living as they do, they’d never be anything like tough enough to imitate the Sarmatian women, who by comparison with such femininity would look like men. Anyone who wants to 雅典人:那么,如果我们拒绝给予女性我们现在所要求的平等地位,我们应该采用当今实际存在的哪种制度呢?色雷斯人和许多其他民族的做法如何?他们让妇女在田里劳作,照看羊群和牛群,使她们变成了与奴隶无异的农奴。或者雅典人和世界上那个地区的所有其他城邦如何?我们雅典人是这样处理这个问题的:我们"集中资源",用一句流行的话来说,把一切都放在一个屋檐下,让我们的妇女负责管理我们的储藏室以及纺纱和羊毛加工等工作。或者我们可以采用斯巴达的制度,梅吉卢斯,这是一种折中的方案。你们让女孩参加体育活动,并给她们提供艺术方面的义务教育;当她们长大后,虽然免于纺织羊毛,但必须为自己"编织"一种相当辛苦的生活,这种生活绝不是可鄙或无用的:她们必须相当擅长管理家庭、料理家务和抚养孩子——但她们不承担军事服役。 这意味着,即使某些极端紧急情况导致他们为自己的国家和孩子生命而战,他们也不会像许多亚马逊女战士那样拥有使用弓箭的专业技能,也无法与男子一起部署任何其他投射武器。他们无法拿起盾牌和长矛,模仿雅典娜,以便通过以某种战斗阵列英勇抵抗威胁祖国土地的毁灭,至少在敌人看到时能震慑敌人。按照他们现在的生活方式,他们永远不可能足够坚强去模仿萨尔马提亚妇女,与这样的女性气质相比,萨尔马提亚妇女看起来就像男人。任何想要
commend your Spartan legislators for this state of affairs, had better get on with it: I’m not going to change my mind. A legislator should go the whole way and not stick at half-measures; he mustn’t just regulate the men and allow the women to live as they like and wallow in expensive luxury. That would be to give the state only half the loaf of prosperity instead of the whole of it. 赞扬你们的斯巴达立法者创造了这种局面的人,最好还是继续做他们的事吧:我是不会改变主意的。立法者应该彻底行事,而不应满足于半途而废的措施;他不能只管制男性,却允许女性随心所欲地生活,沉溺于昂贵的奢侈之中。那样做只会给国家带来一半的繁荣,而不是全部。
How to discourage unnatural sexual intercourse 如何劝阻非自然的性交行为
Athenian: I want to put the law on this subject on a firm footing, and at the moment I’m thinking of a method which is, in a sense, simplicity itself. But from another point of view, nothing could be harder. 雅典人:我想就这个主题确立稳固的法律基础,目前我正在考虑一种方法,从某种意义上说,这方法本身极其简单。但从另一个角度来看,没有什么比这更难的了。
Megillus: What are you getting at? 梅吉勒斯:你到底想说什么?
Athenian: We’re aware, of course, that even nowadays most men, in spite of their general disregard for the law, are very effectively prevented from having relations with people they find attractive. And they don’t refrain reluctantly, either-they’re more than happy to. 雅典人:当然,我们意识到,即使在今天,尽管大多数男人普遍无视法律,但他们仍然被非常有效地阻止与他们认为有吸引力的人发生关系。而且他们也不是不情愿地克制自己——他们对此非常乐意。
Megillus: What circumstances have you in mind? 墨吉勒斯:你心里想的是什么情况?
Athenian: When it’s one’s brother or sister whom one finds attractive. And the same law, unwritten though it is, is extremely effective in stopping a man sleepingsecretly or otherwise-with his son or daughter, or making any kind of amorous approach to them. Most people feel not the faintest desire for such intercourse. 雅典人:当一个人被自己的兄弟或姐妹所吸引时。同样的法律,尽管是不成文的,在阻止一个男人与他的儿子或女儿秘密或公开地同床,或对他们做出任何爱慕的举动方面,极为有效。大多数人对这种关系连最微弱的欲望都没有。
Megillus: That’s perfectly true. 梅吉勒斯:那完全正确。
Athenian: So the desire for this sort of pleasure is stifled by a few words? 雅典人:这么说,对这种快感的欲望就被几句话给扼杀了?
Megillus: What words do you mean? 梅吉勒斯:你指的是哪些话?
Athenian: The doctrine that ‘these acts are absolutely unholy, an abomination in the sight of the gods, and at that nothing is more revolting.’ We refrain from them because we never hear them spoken of in any other way. From the day of our birth each of us encounters a complete unanimity of opinion wherever we go; we find it not only in comedies but often in the high seriousness of tragedy too, when we see a Thyestes on the stage, or an Oedipus or a Macareus, the clandestine lover of his sister. We watch these characters dying promptly by their own hand as a penalty for their crimes. 雅典人:那种认为"这些行为绝对是不神圣的,在神明眼中是可憎的,而且没有什么比这更令人厌恶"的教义。我们避免这些行为,因为我们从未听到过任何其他说法。从我们出生的那一天起,无论走到哪里,我们都会遇到完全一致的意见;我们不仅在喜剧中发现这一点,而且在悲剧的高度严肃性中也经常看到,当我们在舞台上看到一个堤厄斯忒斯,或一个俄狄浦斯,或一个与妹妹有秘密恋情的马卡柔斯时。我们看到这些角色因自己的罪行而迅速自尽作为惩罚。
Megillus: You’re right in this, anyway, that when no one ventures to challenge the law, public opinion works wonders. 墨吉勒斯:无论如何,你说得对,当没有人敢于挑战法律时,公众舆论就会创造奇迹。
Athenian: So we were justified in what we said just now. When the legislator wants to tame one of the desires that dominate mankind so cruelly, it’s easy for him to see his method of attack. He must try to make everyone-slave and free, women and children, and the entire state without any exception-believe that this common opinion has the backing of religion. He couldn’t put his law on a securer foundation than that. 雅典人:所以我们刚才说的话是有道理的。当立法者想要驯服那些残酷地支配着人类的欲望之一时,他很容易就能看到自己的攻击方法。他必须努力使每个人——奴隶和自由人、妇女和儿童,以及整个国家,没有任何例外——都相信这种普遍的观点得到了宗教的支持。他不可能为他的法律找到比这更安全的基础了。
Megillus: Very true. But how on earth it will ever be possible to produce such spontaneous unanimity? 梅吉勒斯:非常正确。但究竟如何才能产生这种自发的共识呢?
Athenian: I’m glad you’ve taken me up on the point. This is just what I was getting at when I said I knew of a way to put into effect this law of ours which permits the sexual act only for its natural purpose, procreation, and forbids not only homosexual relations, in which the human race is deliberately murdered, but also the sowing of seeds on rocks and stones where it will never take root and mature 雅典人:我很高兴你提出了这一点。这正是我刚才所说的意思,我知道有一种方法可以使我们的这项法律生效,该法律只允许性行为出于其自然目的——生育,并且不仅禁止同性关系(在这种关系中,人类被蓄意扼杀),也禁止将种子播撒在永远不会生根成熟的岩石和石头上。
into a new individual and we should also have to keep away from any female ‘soil’ in which we’d be sorry to have the seed develop. At present, however, the law is effective only against intercourse between parent and child, but if it can be put on a permanent footing and made to apply effectively, as it deserves to, in other cases as well, it’ll do a power of good. The first point in its favour is that it is a natural law. But it also tends to check the raging fury of the sexual instinct that so often leads to adultery; discourages excesses in food and drink, and inspires men with affection for their own wives. And there are a great many other advantages to be gained, if only one could get this law established. 成为一个新的个体,我们还应该远离任何我们不愿让种子在其中发育的女性"土壤"。然而,目前法律仅禁止父母与子女之间的性关系,但如果能够使其永久化,并像其应得的那样有效地适用于其他情况,它将大有裨益。支持它的第一点是这是一条自然法则。但它也有助于抑制那常常导致通奸的性冲动;遏制饮食过度,并激发男人对自己妻子的爱。如果能够确立这条法律,还有许多其他好处可以获得。
88. The female role. Athens, 4th cent. BC 88. 女性角色。雅典,公元前 4 世纪
Aristotle, Politics 1254b3-b10; 1259a37-b17; 1260a9-24, 29-33; 1262a19-24; 1269b12-1270a31; 1277b18-25; 1313b32-9; 1335a7-17. Tr. B. Jowett. G 亚里士多德,《政治学》1254b3-b10;1259a37-b17;1260a9-24, 29-33;1262a19-24;1269b12-1270a31;1277b18-25;1313b32-9;1335a7-17。B.乔伊特译。G
(1254b3) First then we may observe in living creatures both a despotic and a constitutional rule; for the soul rules the body with a despotic rule, whereas the intellect rules the appetites with a constitutional and royal rule. And it is clear that the rule of the soul over the body, and of the mind and the rational element over the passionate is natural and expedient; whereas the equality of the two or the rule of the inferior is always hurtful. The same holds good of animals as well as of men; for tame animals have a better nature than wild and all tame animals are better off when they are ruled by man; for then they are preserved. Again, the male is by nature superior, and the female inferior; and the one rules, and the other is ruled; this principle of necessity, extends to all mankind . . . (1254b3) 首先,我们可以在生物中观察到专制统治和立宪统治;因为灵魂以专制方式统治身体,而理智则以立宪和王权的方式统治欲望。很明显,灵魂对身体的统治,以及心智和理性元素对激情的统治是自然而有益的;而两者的平等或低劣者的统治则总是有害的。这同样适用于动物和人类;因为驯养动物的本性比野生动物更好,且所有驯养动物在受人类统治时都过得更好;因为这样它们得以保存。再者,男性天生优越,女性低劣;一方统治,另一方被统治;这一必然原则适用于全人类……
(1259a37) Of household management we have seen that there are three parts: one is the rule of a master over slaves, which has been discussed already, another of a father, and the third of a husband. A husband and father rules over wife and children, both free, but the rule differs, the rule over his children being a royal, over his wife a constitutional rule. For although there may be exceptions to the order of nature, the male is by nature fitter for command than the female, just as the older and full-grown is superior to the younger and more immature. But in most constitutional states the citizens rule and are ruled by turns, for the idea of a constitutional state implies that the natures of the citizens are equal, and do not differ at all. Nevertheless, when one rules and the other is ruled we endeavour to create a difference of outward forms and names and titles of respect . . . The relation of the male to the female is of this kind, but there the inequality is permanent. The rule of a father over his children is royal, for he receives both love and the respect due to age, exercising a kind of royal power. And therefore Homer has appropriately called Zeus ‘father of gods and men’, because he is the king of them all. For a king is the natural superior of his subjects, but he should be of the same kin or kind with them, and such is the relation of elder and younger, of father and son . . . (1259a37) 关于家务管理,我们已经看到有三个部分:一是主人对奴隶的统治,这一点已经讨论过;二是父亲的统治;三是丈夫的统治。丈夫和父亲统治着妻子和孩子,他们都是自由人,但统治方式有所不同,对孩子的统治是王权式的,而对妻子的统治则是宪政式的。因为尽管自然秩序可能有例外,但男性天生比女性更适合发号施令,正如年长者和成年者优于年轻者和更不成熟者。但在大多数宪政国家中,公民轮流统治和被统治,因为宪政国家的理念意味着公民的天性是平等的,没有任何差异。然而,当一方统治而另一方被统治时,我们努力创造外在形式、名称和尊称的差异……男性与女性的关系就是这种类型,但其中的不平等是永久的。父亲对孩子的统治是王权式的,因为他既得到爱,也得到因年龄而应得的尊重,行使着一种王权式的权力。 因此荷马恰当地称宙斯为"神与人之父",因为他是万物之王。因为君王天生就是其臣民的上司,但他应当与臣民同族或同类,而长幼之间、父子之间的关系正是如此……
(1260a9) The freeman rules over the slave after another manner from that in which the male rules over the female, or the man over the child; although the parts of the soul are present in all of them, they are present in different degrees. For the slave has no deliberative faculty at all; the woman has, but it is without authority, and the child has, but it is immature. So it must necessarily be with the moral virtues (1260a9) 自由人对奴隶的统治方式,与男性对女性、或成年人对儿童的统治方式是不同的;虽然灵魂的各个部分都存在于他们所有人之中,但存在的程度不同。因为奴隶完全没有审议能力;女性有审议能力,但没有权威;儿童有审议能力,但不成熟。因此,道德美德的情况也必然如此。
also; all may be supposed to partake of them, but only in such manner and degree as is required by each for the fulfilment of his duty. Hence the ruler ought to have moral virtue in perfection, for his duty is entirely that of a master artificer, and the master artificer is reason; the subjects, on the other hand, require only that measure of virtue which is proper to each of them. Clearly, then, moral virtue belongs to all of them; but the temperance of a man and of a woman, or the courage and justice of a man and of a woman, are not, as Socrates maintained, the same; the courage of a man is shown in commanding, of a woman in obeying . . . 同样;所有人都可以被认为拥有这些品质,但只是以每个人履行其职责所需的方式和程度。因此,统治者应当拥有完美的道德美德,因为他的职责完全是作为一位大师工匠,而大师工匠就是理性;另一方面,臣民只需要拥有适合他们每个人的美德量度。那么,显然,道德美德属于所有人;但是,男人和女人的节制,或者男人和女人的勇气和正义,并不像苏格拉底所主张的那样是相同的;男人的勇气体现在命令中,女人的勇气体现在服从中……
(1260a29) All classes must be deemed to have their special attributes; as the poet says of women, ‘silence is a woman’s glory’, ^(9){ }^{9} but this is not equally the glory of a man. The child is imperfect, and therefore obviously his virtue is not relative to himself alone, but to the perfect man and to his teacher, and in like manner the virtue of the slave is relative to a master . . . (1260a29) 所有阶层都必须被认为有其特殊属性;正如诗人所言,"沉默是女人的荣耀",但这同样不是男人的荣耀。孩子是不完美的,因此显然他的美德不仅仅是相对于他自己而言,而是相对于完美的人和他的老师而言,同样地,奴隶的美德是相对于主人而言的……
(1262a19) They say that in Upper Libya, where the women are common, nevertheless the children who are born are assigned to their respective fathers on the ground of their likeness. And some women, like the females of other animals-for example mares and cows-have a strong tendency to produce offspring resembling their parents, as was the case with the Pharsalian mare called Dicaea [the Just] . . . (1262a19) 据说在上利比亚,那里的妇女是共有的,然而出生的孩子根据其相似性被分配给各自的父亲。有些妇女,就像其他雌性动物一样——例如母马和母牛——有强烈的倾向生育与父母相似的后代,就像那匹被称为"正义"的法萨利亚母马的情况一样……
(1269b12) The licence of the Lacedaemonian women defeats the intention of the Spartan constitution, and is adverse to the good order of the state. For a husband and a wife, being each a part of every family, the state may be considered as about equally divided into men and women; and, therefore, in those states in which the condition of the woman is bad, half the city may be regarded as having no laws. And this is what has actually happened at Sparta; the legislator wanted to make the whole state hardy and temperate, and he has carried out his intention in the case of the men, but he has neglected the women, who live in every sort of intemperance and luxury. The consequence is that in such a state wealth is too highly valued, especially if the citizens fall under the dominion of their wives, after the manner of all warlike races, except the Celts and a few others who openly approve of male loves. The old mythologer would seem to have been right in uniting Ares and Aphrodite, for all warlike races are prone to the love either of men or of women. This was exemplified among the Spartans in the days of their greatness; many things were managed by their women. But what difference does it make whether women rule, or the rulers are ruled by women? The result is the same. Even in regard to courage, which is of no use in daily life, and is needed only in war, the influence of the Lacedaemonian women has been most mischievous. The evil showed itself in the Theban invasion, ^(10){ }^{10} when, unlike the women in other cities, they were utterly useless and caused more confusion than the enemy. This licence of the Lacedaemonian women existed from the earliest times, and was only what might be expected. For, during the wars of the Lacedaemonians, first against the Argives, and afterwards against the Arcadians and Messenians, the men were long away from home, and, on the return of peace, they gave themselves into the legislator’s hand, already prepared by the discipline of a soldier’s life (in which there are many elements of virtue), to receive his enactments. But, when Lycurgus, as tradition says, wanted to bring the women under his laws, they resisted, and he gave up the attempt. They, and not he, are to blame for what then happened, and this defect in the constitution is clearly to be attributed to them. (1269b12) 拉栖代蒙女性的放纵行为违背了斯巴达宪法的目的,并且不利于国家的良好秩序。由于丈夫和妻子都是每个家庭的一部分,国家可以被视为几乎均等地分为男性和女性;因此,在那些女性状况不佳的城邦中,半个城邦可以被视为没有法律。而这正是在斯巴达实际发生的情况;立法者想要让整个国家都变得坚韧和节制,他在男性方面实现了这一意图,但他忽视了女性,她们生活在各种不节制和奢侈之中。结果是在这样的城邦中,财富被过分重视,特别是如果公民们屈服于他们妻子的统治,就像所有好战的种族一样,除了凯尔特人和少数公开赞同男性之爱的人。古老的神话学家将阿瑞斯和阿芙罗狄蒂联合起来似乎是正确的,因为所有好战的种族都倾向于对男性或女性的爱。这在斯巴达鼎盛时期得到了例证;许多事情都由他们的女性管理。 但是,女人统治,或者统治者被女人统治,这有什么区别呢?结果是一样的。即使在勇气方面,这种品质在日常生活中毫无用处,只在战争中需要,拉栖第梦女性的影响也是极其有害的。这种邪恶在底比斯入侵时显现出来, ^(10){ }^{10} 当时,与其他城市的女性不同,她们完全无用,造成的混乱比敌人还多。拉栖第梦女性的这种放纵自古就有,而且是可以预见的。因为,在拉栖第梦人的战争中,先是对抗阿尔戈斯人,后来又对抗阿卡迪亚人和美塞尼亚人,男人们长期离家,和平归来后,他们将自己交到立法者手中,已经通过军人生活的纪律(其中包含许多美德元素)做好准备接受他的法令。但是,当莱库古,如传说所说,想要让女性服从他的法律时,她们进行了抵抗,于是他放弃了尝试。对于当时发生的事情,应该责怪的是她们,而不是他,这种制度上的缺陷显然应该归咎于她们。
We are not, however, considering what is or is not to be excused, but what is right or wrong, and the disorder of the women, as I have already said, not only of itself gives an air of indecorum to the state, but tends in a measure to foster avarice. 然而,我们考虑的不是什么应该或不应该被原谅,而是什么是对或错。正如我已经说过的,女性的混乱不仅本身给国家带来不体面的印象,而且在一定程度上助长了贪婪。
(1270b15) The mention of avarice naturally suggests a criticism of the inequality of property. While some of the Spartan citizens have quite small properties, others have very large ones; hence the land has passed into the hands of a few. And here is another fault in their laws; for, although the legislator rightly holds up to shame the sale or purchase of an inheritance, he allows anybody who likes to give and bequeath it. Yet both practices lead to the same result. And nearly two-fifths of the whole country are held by women; this is owing to the number of heiresses and to the large dowries which are customary. ^(11){ }^{11} It would surely have been better to have given no dowries at all, or, if any, but small or moderate ones. As the law now stands, a man may bestow his heiress on any one whom he pleases, and, if he die intestate, the privilege of giving her away descends to his heir. Hence, although the country is able to maintain 1,500 cavalry and 30,000 hoplites, the whole number of Spartan citizens ^(12){ }^{12} fell below 1,000 dots1,000 \ldots (1270b15) 提到贪婪,自然会引出对财产不平等的批评。一些斯巴达公民的财产相当少,而另一些则拥有大量财产;因此,土地已经落入少数人手中。这是他们法律中的又一个缺陷;因为,虽然立法者正确地将出售或购买遗产视为可耻的行为,但他允许任何人随意赠与和遗赠遗产。然而,这两种做法导致的结果是相同的。将近五分之二的整个国家土地由女性持有;这是由于女继承人的数量以及通常给予的大额嫁妆所致。 ^(11){ }^{11} 如果完全不给予嫁妆,或者即使给予,也只是小额或适中的嫁妆,那肯定会更好。按照现行法律,一个人可以将他的女继承人许配给他喜欢的任何人,如果他去世时没有留下遗嘱,将她许配给他人的权利就传给他的继承人。因此,尽管这个国家能够维持 1,500 名骑兵和 30,000 名重装步兵,但斯巴达公民的总数 ^(12){ }^{12} 却减少到 1,000 dots1,000 \ldots
(1277b18) The good man, who is free and also a subject, will not have one virtue only, say justice-but he will have distinct kinds of virtue, the one qualifying him to rule, the other to obey, and differing as the temperance and courage of men and women differ. For a man would be thought a coward if he had no more courage than a courageous woman, and a woman would be thought loquacious if she imposed no more restraints on her conversation than the good man; and indeed their part in the management of the household is different, for the duty of the one is to acquire, and of the other to preserve . . . (1277b18) 品德高尚的人,既是自由的又是臣民,不会只有一种美德,比如正义——而是会有不同种类的美德,一种使他有资格统治,另一种使他服从,这两种美德的不同就像男人和女人的节制和勇气的差异一样。因为如果一个男人拥有的勇气不比一个勇敢的女人多,他会被认为是懦夫;而如果一个女人在谈话中施加的约束不比品德高尚的男人多,她会被认为话多;实际上,他们在家庭管理中的角色是不同的,因为一方的职责是获取,另一方的职责是保存……
(1313b32) Again, the evil practices of the last and worst form of democracy are all found in tyrannies. Such are the powers given to women in their families in the hope that they will inform against their husbands, and the licence which is allowed to slaves in order that they may betray their masters; for slaves and women do not conspire against tyrants; and they are of course friendly to tyrannies and also to democracies, since under them they have a good time. For the people too would fain be a monarch . . . (1313b32) 此外,最恶劣形式的民主政体中的邪恶做法,在僭主政治中都能找到。例如,赋予家庭中女性权力,希望她们告发自己的丈夫;允许奴隶放肆,以便他们背叛自己的主人。因为奴隶和女性不会密谋反对僭主;他们自然倾向于僭主政治和民主政治,因为在这些政体下他们过得很好。因为人民也渴望成为君主……
Since the time of generation is commonly limited within the age of seventy years in the case of a man, and of fifty in the case of a woman, the commencement of the union should conform to these periods. The union of male and female when too young is bad for the procreation of children; in all other animals the offspring of the young are small and ill-developed, and generally of the female sex, and therefore also in man, as is proved by the fact that in those cities in which men and women are accustomed to marry young, the people are small and weak. 由于男性的生育年龄通常限制在七十岁以内,而女性则在五十岁以内,因此婚姻的开始应当符合这些时期。男女在过于年轻时结合对生育子女是不利的;在所有其他动物中,幼崽的后代体型小且发育不良,且多为雌性,因此在人类中也是如此,这一点可以通过那些习惯于早婚的城市中的人们身材矮小且体弱的事实来证明。
89. Theophrastus on the role of women. Athens, 4th cent. bc 89. 泰奥弗拉斯托斯论女性的角色。雅典,公元前 4 世纪
Frs. 157-8. G 残篇 157-8. G
Theophrastus of Eresus, on the island of Lesbos, was Aristotle’s pupil and successor and the author of Characters and many treatises on scientific and ethical subjects. It is not known from which of his lost writings these fragments were excerpted. For some of his other observations about women, see nos 241 and 567. 莱博斯岛的埃雷索斯的泰奥弗拉斯托斯是亚里士多德的学生和继任者,也是《人物志》及许多关于科学和伦理学论著的作者。这些摘录出自他哪些已失传的著作,目前尚不清楚。关于他对女性的其他一些观点,可参见第 241 和 567 条。
A woman should not look [at others] nor be seen, especially when she has been dressed up to look beautiful. Both actions encourage her to do what she should not do (Fr. 157). 女人不应看[别人]也不应被看见,尤其是当她打扮得美丽动人时。这两种行为都会诱使她做不该做的事(Fr. 157)。
A woman should not be formidable in civic life, but rather in domestic matters (Fr. 158). 女性在公共生活中不应令人生畏,而应在家庭事务中如此(Fr. 158)。
90. A Roman philosopher advocates women's education. Rome, 1st cent. AD Musonius Rufus 3, 4, 13A. G 90. 一位罗马哲学家倡导女性教育。罗马,公元 1 世纪 穆索尼乌斯·鲁弗斯 3, 4, 13A. G
The Stoic philosopher Musonius Rufus (c. AD 30-101) was a Roman of the equestrian order, who like Socrates sought to practise what he taught and who regarded philosophy as a guide to life. A pupil wrote up accounts of his discourses, including views of women that are ‘more rational and more humane’, and certainly more positive than those of his contemporary St. Paul (cf. no. 555). Although most of same ideas can be found in other pagan writers, they appear to have been expressed by Musonius with great clarity and force. ^(13){ }^{13} 斯多葛派哲学家穆索尼乌斯·鲁弗斯(约公元 30-101 年)是一位罗马骑士阶层成员,他像苏格拉底一样力求实践自己所教导的内容,并将哲学视为生活的指南。一位学生记录了他的论述,其中包括对女性的观点,这些观点"更为理性和人道",并且肯定比他同时代的圣保罗的观点更为积极(参见第 555 号)。尽管大多数相同的思想可以在其他异教作家的作品中找到,但穆索尼乌斯似乎以极为清晰和有力的方式表达了这些观点。 ^(13){ }^{13}
The study of philosophy 哲学研究
When he was asked whether women ought to study philosophy, he began to answer the question approximately as follows. Women have received from the gods the same ability to reason that men have. We men employ reasoning in our relations with others and so far as possible in everything we do, whether it is good or bad, or noble or shameful. Likewise women have the same senses as men, sight, hearing, smell, and all the rest. Likewise each has the same parts of the body, and neither sex has more than the other. In addition, it is not men alone who possess eagerness and a natural inclination towards virtue, but women also. Women are pleased no less than men by noble and just deeds, and reject the opposite of such actions. Since that is so, why is it appropriate for men to seek out and examine how they might live well, that is, to practise philosophy, but not women? Is it fitting for men to be good, but not women? 当被问及女性是否应该学习哲学时,他开始大致如下回答这个问题。女性从神那里获得了与男性相同的理性能力。我们男性在与他人交往中运用理性,并且在我们所做的一切事情中尽可能运用理性,无论这些事情是好是坏,是高尚还是可耻。同样,女性拥有与男性相同的感觉,视觉、听觉、嗅觉以及所有其他感觉。同样,每个人都有相同的身体部位,任何一方都不比另一方多。此外,并非只有男性拥有对美德的热忱和自然倾向,女性也是如此。女性与男性一样,对高尚和公正的行为感到高兴,并拒绝相反的行为。既然如此,为什么男性适合寻求和探索如何过上好生活,即实践哲学,而女性却不适合呢?男性成为善良的人是恰当的,而女性却不是吗?
Let us consider in detail the qualities that a woman who seeks to be good must possess, for it will be apparent that she could acquire each of these qualities from the practice of philosophy. 让我们详细考虑一个追求善良的女性必须具备的品质,因为很明显,她可以通过哲学实践获得这些品质中的每一种。
In the first place a woman must run her household and pick out what is beneficial for her home and take charge of the household slaves. 首先,女人必须管理她的家庭,挑选对家庭有益的事物,并掌管家中的奴隶。
In these activities I claim that philosophy is particularly helpful, since each of these activities is an aspect of life, and philosophy is nothing other than the science of living, and the philosopher, as Socrates says, continually contemplates this, ‘what good or evil has been done in his house’. ^(14){ }^{14} Next, a woman must be chaste, and capable of keeping herself free from illegal love affairs, and pure in respect to the other pleasures of indulgence, and not enjoy quarrels, not be extravagant, or preoccupied with her appearance. ^(15){ }^{15} Such is the behaviour of a chaste woman. There are still other requirements: she must control anger, and not be overcome by grief, and stronger than every kind of emotion. That is what the philosopher’s rationale entails, and the person who knows it and practises it seems to me to be perfectly controlled, whether it is a man or a woman. So much for the subject of self-control. 在这些活动中,我认为哲学特别有帮助,因为每一项活动都是生活的一个方面,而哲学无非是生活的科学,而且正如苏格拉底所说,哲学家不断地思考这一点,"在他的家中已经做了什么好事或坏事"。 ^(14){ }^{14} 其次,女性必须贞洁,能够使自己免于非法的爱情纠葛,在其他的放纵享乐方面保持纯洁,不喜好争吵,不奢侈,不过分关注自己的外表。 ^(15){ }^{15} 这就是贞洁女性的行为举止。还有其他要求:她必须控制愤怒,不被悲伤所压倒,比各种情感都更坚强。这就是哲学家的理论所包含的内容,而了解并实践这一点的人,无论是男性还是女性,在我看来都是完全能够自我控制的。关于自我控制的话题就讲这么多。
Now, wouldn’t the woman who practises philosophy be just, and a blameless partner in life, and a good worker in common causes, and devoted in her responsibilities towards her husband and her children, and free in every way from greed or ambition? Who could be like this more than the woman who practises philosophy, so long as she truly is a philosopher, since she must inevitably think that doing wrong is worse than being wronged, because it is more disgraceful to do wrong, ^(16){ }^{16} and to think that being inferior is preferable to being ambitious, and in addition, to love her children more than her own life. What woman would be more just than someone who behaves like that? Surely it follows that an educated woman would be more courageous than an uneducated woman and a woman who practises philosophy than a woman who is self-taught, since neither fear of death nor any apprehension about suffering would lead her to endure a disgrace, nor would she be afraid of anyone because he was well born or powerful or rich or indeed because he was-by Zeus-a tyrant. For it is enough that she has practised being high-minded and self-reliant and enduring, since she has nursed her children at her own breast, ^(17){ }^{17} and helps her husband with her own hands, and does without hesitation what some people would consider slave’s work. Wouldn’t such a woman be a great help to her husband, and an ornament to her family, and a good example to all who know her? 那么,从事哲学研究的女性难道不会是公正的、无可指摘的生活伴侣、共同事业中的优秀工作者,并且对丈夫和孩子尽职尽责,在各方面都摆脱贪婪和野心吗?谁能比从事哲学研究的女性更具备这些品质,只要她真正是一位哲学家,因为她必然认为做错事比受冤枉更糟糕,因为做错事更可耻, ^(16){ }^{16} 并且认为甘居人下比野心勃勃更可取,此外,她还会爱自己的孩子胜过自己的生命。什么样的女性能比行为如此的人更公正呢?显然,受过教育的女性比未受教育的女性更勇敢,从事哲学研究的女性比自学的女性更勇敢,因为无论是死亡的恐惧还是对痛苦的担忧都不会使她忍受耻辱,她也不会因为对方出身高贵、权势显赫、财富丰厚,或者——以宙斯之名——甚至因为是暴君而害怕任何人。 因为她亲手哺育孩子, ^(17){ }^{17} 亲手帮助丈夫,毫不犹豫地做一些人认为只有奴隶才做的工作,所以她已经培养了高尚、自立和坚韧的品质。这样的女人难道不是丈夫的得力助手、家庭的荣耀,以及所有认识她的人的好榜样吗?
But, by Zeus, some people say that women who associate with philosophers are inevitably mainly headstrong and bold, if they give up their households and go about with men and practise giving speeches, and argue and attack premises, when they ought to be sitting at home spinning wool. ^(18){ }^{18} But I would not advise women who practise philosophy, or men either, to abandon their required work merely to hold discussions, but that they ought to undertake discussions for the sake of the work that they do. For just as there is no need for medical discussion, unless it pertains to human health, similarly there is no need for a philosopher to hold or teach logical argument, unless it pertains to the human soul. Above all we must examine the doctrine that we think women who practise philosophy should follow, to determine if the study that shows restraint to be the greatest good makes them bold, and if the study that leads to the deportment makes them live more carelessly, and if the study that reveals that the worst evil is self-indulgence does not teach self-control, and if the study that establishes household management as a virtue does not encourage them to manage their households. And the study of philosophy encourages women to be happy and to work with their own hands. 但是,以宙斯之名,有些人说与哲学家交往的女性如果放弃家务、与男性四处游荡、练习演讲、争论并攻击前提,而她们本应坐在家中纺纱,那么她们必然主要是固执和大胆的。 ^(18){ }^{18} 但我不会建议练习哲学的女性或男性仅仅为了进行讨论而放弃他们必要的工作,而是他们应该为了自己所做的工作而进行讨论。因为正如除非涉及人类健康,否则医学讨论就没有必要一样,除非涉及人类灵魂,否则哲学家进行或教授逻辑论证也没有必要。最重要的是,我们必须检验我们认为练习哲学的女性应该遵循的学说,以确定将节制视为最大善的研究是否使她们变得大胆,导致得体举止的研究是否使她们生活得更随意,揭示最邪恶的是放纵自己的研究是否没有教导自制,以及将家务管理确立为美德的研究是否没有鼓励她们管理自己的家务。 对哲学的研究鼓励女性追求幸福,并亲手劳作。
Education 教育
(4) When he was asked if sons and daughters should be given the same education, he said that in the case of horses and dogs trainers of horses and of dogs make no distinction between male and female in their training. ^(19){ }^{19} (4) 当他被问及是否应该给予儿子和女儿相同的教育时,他说,就马和狗而言,驯马师和驯狗师在训练中并不区分雄性和雌性。 ^(19){ }^{19}
Female dogs are trained to hunt just like male dogs, and if you expect female horses to carry out a horse’s job effectively, you must see that they have the same training as the male horses. 母狗和公狗一样接受狩猎训练,如果你期望母马能够有效地完成马的工作,你必须确保它们接受与公马相同的训练。
In the case of human beings it would seem that males should have something in their education and upbringing distinctive in contrast to the females, as if a man and a woman were not required to have the same virtues, or as if they could aspire to the same virtues through different rather than similar educations. 在人类的情况下,似乎男性在教育和培养方面应该有一些与女性不同的特点,就好像男人和女人不需要具备相同的品德,或者好像他们可以通过不同的而非相似的教育来追求相同的品德。
But it is easy to apprehend that there are not different sets of virtues for men and women. First, men and women both need to be sensible; what need could there be for a foolish man or woman? Second, both need to live just lives. An unjust man could not be a good citizen, and a woman could not run her household well, if she did not run it justly, since if she were unjust she would do wrong to her husband, as they say Eriphyle did to hers. ^(20){ }^{20} Third, a wife ought to be chaste, and so should a husband, for the laws punish both parties in cases of adultery. ^(21){ }^{21} Over-indulgence in food and drink and similar problems, excesses that bring disgrace to those who indulge in them, prove that moderation is essential for every human being, whether male or female, for it is only through moderation that we can avoid excess. 但很容易理解,男女并没有不同的美德标准。首先,男女都需要明智;愚蠢的男人或女人有什么用呢?其次,双方都需要过正义的生活。不正义的男人不可能成为好公民,而如果女人不能公正地管理家务,她也无法把家庭管理好,因为如果她不公正,她就会对丈夫做错事,正如他们所说,厄里菲勒就是这样对待她的丈夫的。 ^(20){ }^{20} 第三,妻子应当贞洁,丈夫也应如此,因为在通奸案件中,法律会惩罚双方。 ^(21){ }^{21} 对食物和饮料的过度沉迷以及类似问题,这些使沉溺其中的人蒙羞的过度行为,证明了节制对每个人都是必不可少的,无论男女,因为只有通过节制,我们才能避免过度。
You might argue that courage is needed only by men. But that is not true. The best sort of woman must be manly and cleanse herself of cowardice, so that she will not be overcome by suffering or by fear. 你可能会说勇气只需要男人拥有。但事实并非如此。最优秀的女性必须具有男子气概,并清除自身的懦弱,这样她才不会被痛苦或恐惧所征服。
If she cannot, how can she be chaste, if someone can compel her to endure disgrace by threatening her or torturing her? Women must be courageous, if (by Zeus) they are not to be inferior to hens and other female birds, who fight beasts much larger than themselves in order to defend their nestlings. How can it be that women do not need courage? That they are capable of taking up weapons, we know from the race of the Amazons who fought many nations in battle. If other women are deficient in this regard, the cause is lack of practice rather than lack of natural inclination. . . . 如果她不能,那么如果有人能通过威胁或折磨她来迫使她忍受耻辱,她怎能保持贞洁?女性必须勇敢,如果(以宙斯之名)她们不想逊于母鸡和其他雌鸟,这些鸟类为了保护幼崽会与比自身大得多的野兽搏斗。女性怎么可能不需要勇气呢?我们知道亚马逊族的女性能够拿起武器,她们在战场上与许多民族作战。如果其他女性在这方面有所欠缺,原因在于缺乏练习,而非缺乏天性。
Well then, suppose someone says, ‘Do you think that men ought to learn spinning like women and that women ought to practise gymnastics like men?’ No, that is not what I suggest. I say that because in the case of the human race, the males are naturally stronger, and the women weaker, appropriate work ought to be assigned to each, and the heavier tasks be given to the stronger, and the lighter to the weaker. For this reason, spinning is more appropriate work for women than for men, and household management. 那么,假设有人说:"你认为男人应该像女人一样学习纺纱,而女人应该像男人一样练习体操吗?"不,那不是我建议的。我的意思是,因为在人类中,男性天生更强壮,而女性更柔弱,所以应该给每个人分配适当的工作,把较重的任务交给更强壮的人,把较轻的任务交给更柔弱的人。因此,纺纱和家务管理对女性来说比对男性更合适。
Gymnastics are more appropriate for men than for women, and outdoor work likewise. ^(22){ }^{22} Nonetheless, some men might appropriately undertake some of the lighter work and work thought more appropriate to women, when the conditions of their body or necessity or time demand it. For all human work is a common responsibility for men and women, and nothing is necessarily prescribed for one sex or the other. Some tasks are more appropriate for one nature, others for the other. For that reason some jobs are called men’s work, and others women’s. As for matters that pertain to virtue, you would be justified in saying that these are equally the property of both, if we say that both possess no virtues different from the other. 体操比女性更适合男性,户外工作也是如此。 ^(22){ }^{22} 尽管如此,当身体状况、必要性或时间要求时,一些男性可能会适当地承担一些较轻的工作和被认为更适合女性的工作。因为所有人类工作都是男女共同的责任,没有任何工作是必然规定给某一性别的。有些任务更适合一种天性,有些则适合另一种天性。因此,有些工作被称为男性的工作,有些则被称为女性的工作。至于涉及美德的事情,如果我们说男女双方拥有彼此不同的美德,那么你完全有理由说这些美德是双方共有的。
It is reasonable, then, for me to think that women ought to be educated similarly to men in respect of virtue, and they must be taught starting when they are children, that this is good, and that bad, and that they are the same for both, and that this is beneficial and that harmful, and that one must do this, and not that. From these lessons reasoning is developed in both girls and boys, and there is no distinction between them. Then they must be told to avoid all base action. When these qualities have been developed both men and women will inevitably be sensible, and the well educated person, whether male or female, must be able to endure hardship, accustomed not to fear death, and accustomed not to be humbled by any disaster, for 那么,我认为女性应当在美德方面接受与男性相似的教育,这是合理的,而且她们必须从孩童时期就开始接受教导,知道什么是好的,什么是坏的,这些标准对两者都是相同的,知道什么是有益的,什么是有害的,知道必须做这件事,而不做那件事。通过这些课程,女孩和男孩都会发展出理性能力,她们之间没有区别。然后,必须告诉她们要避免所有卑劣的行为。当这些品质在男性和女性中都得到培养时,他们都必然会变得明智,而受过良好教育的人,无论男女,都必须能够忍受艰难困苦,习惯于不惧怕死亡,习惯于不被任何灾难所屈服,因为
this is how one can become manly. ^(23){ }^{23}. . . If a man knows something about a particular skill, and a woman doesn’t, or if the reverse is true, this shows that there is no difference in their education. Only about all the important things do not let one know and the other not, but let them both know the same. If someone asks me, which doctrine requires such an education, I would answer him that without philosophy no man and no woman either can be well educated. I do not mean to say that women need to have clarity with or facility in argument, because they will use philosophy as women use it. But I do not recommend these skills particularly in men. My point is that women ought to be good and noble in their characters, and that philosophy is nothing other than the training for that nobility. 这就是一个人如何变得有男子气概。 ^(23){ }^{23} . . . 如果一个男人了解某项特定技能,而女人不了解,或者反之亦然,这表明他们的教育没有差异。只是在所有重要的事情上,不要让一个人知道而另一个人不知道,而要让他们都知道。如果有人问我,哪种学说需要这样的教育,我会回答他,没有哲学,无论男人还是女人都无法受到良好的教育。我并不是说女人需要在论证上有清晰度或熟练度,因为她们会像女人使用哲学那样使用它。但我也不特别推荐男人掌握这些技能。我的观点是,女人应该在品格上善良和高尚,而哲学无非是培养这种高尚品质的训练。
Marriage 婚姻
(13a) He said that a husband and wife come together in order to lead their lives in common and to produce children, and that they should consider all their property to be common, and nothing private, not even their bodies. For the birth of a human being that such a union produces is a significant event, but it is not sufficient for the husband, because it could have come about without marriage, from some other conjunction, as in the case of animals. In marriage there must be complete companionship and concern for each other on the part of both husband and wife, in health and in sickness and at all times, because they entered upon the marriage for this reason as well as to produce offspring. When such caring for one another is perfect, and the married couple provide it for one another, and each strives to outdo the other, then this is marriage as it ought to be and deserving of emulation, since it is a noble union. ^(24){ }^{24} But when one partner looks to his own interests alone and neglects the others, or (by Zeus) the other is so minded that he lives in the same house, but keeps his mind on what is outside it, and does not wish to pull together with his partner or to cooperate, then inevitably the union is destroyed, and although they live together their common interests fare badly, and either they finally get divorced from one another or they continue on in an existence that is worse than loneliness. (13a) 他说,丈夫和妻子走到一起是为了共同生活并生育子女,他们应该视所有财产为共有,没有任何私有之物,甚至包括他们的身体。因为这种结合所产生的诞生虽是重要事件,但对丈夫而言并不足够,因为这可能在没有婚姻的情况下发生,通过某种其他结合,就像动物那样。在婚姻中,丈夫和妻子双方必须有完全的陪伴和相互关怀,无论健康还是疾病,无论何时,因为他们缔结婚姻不仅是为了生育后代,也是为了这个原因。当这种相互关怀达到完美,夫妻双方彼此提供,并且每个人都努力超越对方时,这才是应有的婚姻,值得效仿,因为它是一种高尚的结合。 ^(24){ }^{24} 但是当一方只顾及自己的利益而忽视对方,或者(以宙斯之名)另一方也抱有同样的心思,虽然住在同一个屋檐下,心思却在外面,不愿与伴侣同心协力或合作,那么这种关系必然会被破坏,尽管他们生活在一起,共同利益却遭受损害,最终他们要么离婚分道扬镳,要么继续过着一种比孤独更糟糕的生活。
NOTES 注释
On Resp. 5, cf. G. Vlastos, ‘Was Plato a Feminist?’, Times Literary Supplement 3111 (1989): 276, 288-9; M. R. Lefkowitz, ‘Only the Best Girls Get To’, Times Literary Supplement 5/5-11 (1989): 481, 484; M. R. Lefkowitz, ‘Should Women Receive a Separate Education’, New Literary History 21.4 (1990): 801-15. 关于《理想国》第 5 卷,参见 G. Vlastos,《柏拉图是女权主义者吗?》,《泰晤士报文学增刊》3111(1989 年):276,288-9 页;M. R. Lefkowitz,《只有最优秀的女孩才能获得》,《泰晤士报文学增刊》5/5-11(1989 年):481,484 页;M. R. Lefkowitz,《女性应该接受单独教育吗?》,《新文学史》21.4(1990 年):801-15 页。
I.e. Socrates, who is represented as the narrator of the dialogue. 即苏格拉底,他被描绘为对话的叙述者。
Cf. no. 115. Ordinarily, women exercised in public only in the company of other women and at religious festivals: girls ran races at Brauron (in the 5th cent.; cf. no. 499), at the Heraea at Olympia (no. 491), and in the Roman period women’s races were added to the games at Delphi (no. 239) and to the Capitoline games at Rome (Suetonius, Life of Domitian 4.4). Cf. H. M. Lee, ‘Athletics and the Bikini Girls from Piazza Armerina’, Stadion 10 (1984): 46. 参见第 115 条。通常情况下,女性仅在与其他女性一起时或在宗教节日期间才在公共场所进行锻炼:少女们在布拉乌隆(公元前 5 世纪;参见第 499 条)、奥林匹亚的赫拉节(第 491 条)参加赛跑,在罗马时期,女性赛跑被增加到德尔斐的运动会(第 239 条)和罗马的卡皮托利运动会中(苏埃托尼乌斯,《图密善传》4.4)。参见 H. M. Lee,《皮亚扎阿尔梅里纳的比基尼女孩与田径运动》,《斯塔迪翁》10(1984 年):46。
A quotation from the renowned 5th-cent. poet Pindar (Fr. 209 Maehler). 引自 5 世纪著名诗人品达(Maehler 辑,残篇 209)。
I.e. the end (guardianship) justifies the means (women’s gymnastics). 也就是说,目的(监护权)证明手段(女子体操)是正当的。
IV. Legal Status in the Greek World 四、希腊世界的法律地位
‘The law expressly forbids children and women . . .’ "法律明确禁止儿童和妇女……"
From throughout the Greek world, a collection of laws, court cases, wills, contracts, and other documents for both control and protection (often from themselves) of women and their property. 来自整个希腊世界的一系列法律、法庭案件、遗嘱、合同和其他文件,用于控制和保护(通常是为了保护她们自己)女性及其财产。
CRETE 克里特
‘She is to keep her property’ 她应保留她的财产
91. Laws relating to women. Gortyn in Crete, c. 450 bc 91. 有关女性的法律。克里特岛戈尔廷,约公元前 450 年
The various laws recorded on this long and beautifully incised inscription differ in many respects from Athenian practice (cf. nos 96 and 97). In Gortyn women appear to have somewhat more independence: instead of a dowry, daughters have a specific portion of the inheritance equal to half of that of a son; under certain (perhaps only remotely possible) circumstances, even an heiress might be able to choose her husband; a woman can keep her own property (rather than having her dowry returned to her father or kyrios) and half of the cloth she has woven during the course of the marriage. 这块雕刻精美、篇幅较长的铭文上记载的各项法律在许多方面与雅典的实践有所不同(参见第 96 和 97 号)。在戈尔廷,女性似乎拥有更多的独立性:女儿们没有嫁妆,而是获得一份特定的继承份额,相当于儿子份额的一半;在某些(可能只是理论上存在的)情况下,即使是女继承人也可能能够选择自己的丈夫;女性可以保留自己的财产(而不是将嫁妆归还给父亲或监护人),以及她在婚姻期间所织布料的一半。
Sexual offences 性犯罪
(ii.3-27) If a person rapes a free person, male or female, he shall pay 100 staters, and if [the victim] is from the house of an apetairos, ^(2)10{ }^{2} 10 staters; and if a slave rapes a free person, male or female, he shall pay double. If a free man rapes a serf, male or female, he shall pay 5 drachmas. If a male serf rapes a serf, male or female, he shall pay 5 staters. (ii.3-27) 如果某人强奸自由人,不论男女,应支付 100 斯塔特,如果[受害者]来自阿佩泰罗斯家族, ^(2)10{ }^{2} 10 斯塔特;如果奴隶强奸自由人,不论男女,应支付双倍。如果自由民强奸农奴,不论男女,应支付 5 德拉克马。如果男性农奴强奸农奴,不论男女,应支付 5 斯塔特。
If a person deflowers a female household serf, he shall pay 2 staters. If she has already been deflowered, 1 obol if in day-time, 2 obols if at night. The female slave’s oath takes precedence. ^(3){ }^{3} 如果一个人玷污了女家奴,他应支付 2 斯塔特。如果她已被玷污,白天则付 1 奥波尔,夜晚则付 2 奥波尔。女奴的誓言优先。 ^(3){ }^{3}
If anyone makes an attempt to rape a free woman under the guardianship of a relative, he shall pay 10 staters, if a witness testifies. 如果有人试图强奸受亲属监护的自由的妇女,若有证人作证,他应支付 10 斯塔特。
If someone is taken in adultery with a free woman in her father’s house, or her brother’s or her husband’s, he is to pay 10 staters; if in another man’s house, 50 staters; if with the wife of an apetairos, 10 staters. But if a slave is taken in adultery with a free woman, he must pay double. If a slave is taken in adultery with a slave, 5 staters. 如果有人在父亲、兄弟或丈夫家中与自由妇女通奸被捉,须支付 10 斯塔特;若在他人家中,则支付 50 斯塔特;若与无夫之妇通奸,支付 10 斯塔特。但若奴隶与自由妇女通奸被捉,须支付双倍罚金。若奴隶与奴隶通奸被捉,罚金为 5 斯塔特。
Disposition of property in divorce 离婚时的财产处置
(ii.45-iii.16) If a husband and wife divorce, she is to keep her property, whatever she brought to the marriage, and one-half the produce (if there is any) from her own property, and half of whatever she has woven within the house; also she is to have 5 staters if her husband is the cause of the divorce. If the husband swears that he is not the cause of the divorce, the judge is to take an oath and decide. If the wife carries away anything else belonging to the husband, she must pay five staters and whatever she carries away from him, and whatever she has stolen she must return to him. About what she denies [having taken], the judge is to order that she must swear by Artemis before the statue of [Artemis] Archeress in the Amyclean temple. If anyone takes anything from her after she has made her denial, he is to pay 5 staters and return the thing itself. If a stranger helps her to carry anything away, he must pay 10 staters and double the amount of whatever the judge swears that he helped her to take away. (ii.45-iii.16) 如果丈夫和妻子离婚,她应保留自己的财产,无论她带到婚姻中的是什么,以及她自己财产的一半产出(如果有的),还有她在家里织造的物品的一半;此外,如果离婚是由丈夫造成的,她应获得 5 斯塔特。如果丈夫宣誓他不是离婚的原因,法官应宣誓并作出裁决。如果妻子带走任何属于丈夫的其他物品,她必须支付五斯塔特以及她从他那里带走的任何物品,并且她偷窃的任何东西都必须归还给他。关于她否认[拿走]的东西,法官应命令她在阿姆克莱神庙的[阿尔忒弥斯]射手女神像前,以阿尔忒弥斯的名义宣誓。如果在她否认后有人从她那里拿走任何东西,他应支付 5 斯塔特并归还物品本身。如果有陌生人帮助她带走任何东西,他必须支付 10 斯塔特,并且双倍赔偿法官宣誓证明他帮助她带走的任何物品。
Widowhood 寡居
(iii.17-44) If a man dies and leaves children behind, if the wife wishes, she may marry, keeping her own property and whatever her husband gave her according to an agreement written in the presence of three adult free witnesses. If she should take anything away that belongs to her children, that is grounds for a trial. If the husband leaves her without issue, she is to have her own property and half of whatever she has woven within the house, and she is to get her portion of the produce in the house along with the lawful heirs, and whatever her husband may have given her according to written agreement. But if she should take away anything else, it is grounds for a trial. (iii.17-44) 如果一名男子去世并留下子女,如果妻子愿意,她可以再婚,保留她自己的财产以及丈夫根据在三位成年自由见证人面前所写的协议给予她的财产。如果她带走属于她子女的任何东西,这将成为诉讼的理由。如果丈夫去世时没有留下子嗣,她应拥有自己的财产以及她在家里所织物品的一半,她应与合法继承人一起获得家中产品的一部分,以及丈夫根据书面协议给予她的任何东西。但如果她带走任何其他东西,这将成为诉讼的理由。
If a woman dies without issue the husband is to give her property back to her lawful heirs and half of what she has woven within and half of the produce if it comes from her property. If the husband or wife wishes to pay for its transport, it is to be in clothing or twelve staters or something worth 12 staters, but not more. 如果一名妇女无子嗣而亡,丈夫应将其财产归还给她的合法继承人,以及她在室内所纺织物的一半,如果产出来自她的财产,则还包括产出的一半。如果丈夫或妻子愿意支付运输费用,应以衣物或十二斯塔特或价值十二斯塔特的物品支付,但不得超过此数额。
If a female serf is separated from a male serf while he is alive or if he dies, she is to keep what she has. If she takes anything else away, it is grounds for a trial. 如果一名女奴在男奴生前与他分离,或者男奴死亡,她应保留自己所拥有的物品。如果她带走其他任何物品,则构成诉讼的理由。
Provisions for children in case of death or divorce 为子女在死亡或离婚情况下的准备措施
(iii.45-iv.54) If a wife who is separated from her husband should bear a child, it is to be brought to the husband in his house in the presence of three witnesses. If he does not receive it, it is up to the mother to raise or expose the child. The oath of relatives and witnesses is to have preference, if they brought it. (iii.45-iv.54) 如果与丈夫分居的妻子生下一个孩子,应在三名证人在场的情况下,将孩子带到丈夫家中。如果他不接受,则由母亲决定抚养或遗弃这个孩子。如果亲戚和证人带来了孩子,他们的誓言应优先考虑。
If a female serf should bear a child while separated [from her husband], she is to bring it to the master of the man who married her, in the presence of two witnesses. If he does not received the child, it is to belong to the master of the female serf, but 如果一个女奴在与丈夫分离期间生育子女,她应在两名证人在场的情况下,将孩子带到与她结婚的男子的主人那里。如果他不接受这个孩子,那么孩子应归属于女奴的主人,但
if she marries the same man again before the end of the year, the child shall belong to the master of the male serf. The oaths of the person who brought the child and of the witnesses shall have preference. 如果她在年底前再次嫁给同一个男人,这个孩子将属于男性农奴的主人。带孩子来的人以及证人的誓言应优先考虑。
If a divorced woman should expose her child before presenting it according to the law, she shall pay 50 staters for a free child, and 5 for a slave, if she is convicted. If the man to whom she brings the child has no house, or she does not see him, she shall not pay a penalty if she exposes the child. 如果一位离婚女子在依法呈送孩子之前将其遗弃,若被定罪,她应为自由民子女支付 50 斯塔特,为奴隶子女支付 5 斯塔特。如果她带孩子的男子没有住所,或者她未能见到他,她遗弃孩子则无需支付罚金。
If a female serf who is not married conceives and bears a child, the child shall belong to the master of her father. If the father is not alive then to the masters of her brothers. 如果一名未婚的女奴怀孕并生下孩子,该孩子应属于她父亲的主人。如果父亲已不在世,则属于她兄弟们的主人。
The father has power over the children and division of property, and the mother over her own possessions. So long as [the father and mother] are alive, the property is not to be divided. But if one of them is fined, the person who is fined shall have his share reduced proportionately according to the law. 父亲对子女和财产分割拥有权力,母亲则对自己的财产拥有权力。只要父母健在,财产不得分割。但若其中一人被罚款,被罚款者应依法按比例减少其份额。
If a father dies, the city dwellings and whatever is inside the houses in which a serf who lives in the country does not reside, and the cattle which do not belong to a serf, shall belong to the sons. The other possessions shall be divided fairly, and the sons shall each get two parts, however many they are, and the daughters each get one part, however many they are. 如果父亲去世,城市住宅以及农奴不在其中居住的房屋内的一切物品,和不属于农奴的牲畜,应归儿子所有。其他财产应公平分配,无论有多少儿子,每人应得两份,无论有多少女儿,每人应得一份。
The mother’s property shall also be divided if she dies, in the same way as prescribed for the father’s. But if there is no property other than the house, the daughters shall receive their share as prescribed. If the father during his lifetime should give to a married daughter, let him give her share as prescribed, but not more. The daughter to whom he gave or promised her share shall have it, but no additional possessions from her father’s property. 母亲去世时,其财产也应按照父亲财产的规定方式进行分割。但若除房屋外无其他财产,女儿们应按规定获得其份额。父亲在世时若给予已婚女儿,应按规定给予其份额,但不得更多。已获得或被承诺其份额的女儿将拥有该份额,但不得从父亲财产中获得额外财物。
(v.1-9) If any woman does not have property either from a gift by her father or brother or from a pledge or from an inheritance given when the Aithalian clan consisting of Cyllus and his colleagues [where in power], these women are to have a portion, but it will not be lawful to take away gifts given previously. (第 1-9 条)如果任何妇女没有从其父亲或兄弟的赠与、抵押品,或当由 Cyllus 及其同僚组成的 Aithalian 部族掌权时所获得的继承中得到财产,这些妇女应获得一份份额,但不得剥夺先前已给予的赠与。
(vi.31-46) If a mother dies leaving children, the father has power over the mother’s estate, but he should not sell or mortgage it, unless the children are of age and give their consent. If he marries another wife, the children are to have power over their mother’s estate. (vi.31-46) 如果母亲去世留下子女,父亲对母亲的遗产拥有支配权,但他不应出售或抵押这些遗产,除非子女已成年并给予同意。如果他再娶另一位妻子,子女则应对其母亲的遗产拥有支配权。
Determination of social status 社会地位的确定
(vi.56-vii.2) If a slave goes to a free woman and marries her, the children shall be free. If a free woman goes to a slave, the children shall be slaves. (vi.56-vii.2) 若奴隶与自由女子结合并成婚,其子女应为自由人。若自由女子与奴隶结合,其子女应为奴隶。
Heiresses ^(4){ }^{4} 女继承人 ^(4){ }^{4}
(vii.15-viii.19) The heiress is to marry the oldest of her father’s living brothers. If her father has no living brothers but there are sons of the brothers, she is to marry the oldest brother’s son. If there are more heiresses and sons of brothers, the [additional heiress] is to marry the next son after the son of the oldest. The groomelect is to have one heiress, and not more. (vii.15-viii.19) 女继承人应嫁给她父亲在世的兄弟中最年长者。如果她父亲没有在世的兄弟,但其兄弟有儿子,她应嫁给最年长兄弟的儿子。如果有更多女继承人和兄弟的儿子,则[其他女继承人]应嫁给最年长兄弟之子的下一个儿子。被选中的新郎只能有一位女继承人,不能更多。
If the heiress is too young to marry, she is to have the house, if there is one, and the groom-elect is to have half of the revenue from everything. 如果女继承人年龄太小无法结婚,她应该拥有房屋(如果有的话),而准新郎则应该获得所有收入的一半。
If he does not wish to marry her as prescribed by law, the heiress is to take all the property and marry the next one in succession, if there is one. If there is no one, she may marry whomever she wishes to of those who ask her from the same phratry. ^(5){ }^{5} If the heiress is of age and does not wish to marry the intended bridegroom, or the intended groom is too young and the heiress is unwilling to wait, she is to have the house, if there is one in the city, and whatever is in the house, and taking half of the remaining property she is to marry another of those from the phratry who ask her, but she is to give a share of the property to the groom [whom she rejected]. 如果他不愿依法娶她,女继承人将获得所有财产并嫁给下一位继承人,如果有的话。如果没有,她可以嫁给同氏族中向她求婚的任何人。 ^(5){ }^{5} 如果女继承人已成年且不愿嫁给指定的未婚夫,或者指定的未婚夫太年轻而女继承人不愿等待,她将获得城中的房屋(如果有的话)以及屋内的一切物品,并带走剩余财产的一半,然后嫁给氏族中向她求婚的另一人,但她必须将一部分财产分给她拒绝的那位未婚夫。
If there are no kinsmen as defined for the heiress, she is to take all the property and marry from the phratry whomever she wishes. 如果没有为女继承人规定的亲属,她将获得全部财产,并可以从胞族中嫁给任何她愿意的人。
If no one from the phratry wishes to marry her, her relations should announce to the tribe ‘does anyone want to marry her?’ If someone wants to, it should be within thirty days of the announcement. If not, she is free to marry another man, whomever she can. 如果氏族中没有人愿意娶她,她的亲属应当向部落宣布:"有人愿意娶她吗?"如果有人愿意,应当在宣布后的三十天内。如果没有,她可以自由地嫁给另一个男人,无论她能嫁给谁。
Restrictions concerning adoption 关于收养的限制
(xi. 18-19) A woman is not to adopt [a child] nor a man under age. (xi. 18-19) 女人不得收养[孩子],未成年人也不得收养。
ATHENS 雅典
‘He should provide a dowry . . .’ "他应该提供嫁妆……"
92. Funeral law. Ioulis on Keos, late 5th cent. bc 92. 葬礼法。凯奥斯岛的伊乌利斯,公元前 5 世纪晚期
Syll. ^(3){ }^{3} 1218. G yll. ^(3){ }^{3} 1218. G
Throughout Greece limits were set by law on the expense, luxury, and amount of mourning at funerals. A practical consequence of such legislation is that women’s opportunities for gathering and for expressing themselves were restricted. This inscription comes from an island not far from Athens, and is believed to be a copy of an earlier law of the Athenian legislator Solon. ^(6){ }^{6} 在整个希腊,法律对葬礼上的花费、奢侈程度和哀悼时长都设有限制。这种立法的一个实际后果是,女性聚集和表达自我的机会受到了限制。这块碑文来自离雅典不远的一个岛屿,被认为是雅典立法者梭伦早期法律的一份复本。 ^(6){ }^{6}
These are the laws concerning the dead: bury the dead person as follows: in three white cloths—a spread, a shroud, and a coverlet—or in fewer, not worth more than 300 drachmas. ^(7){ }^{7} Carry out [the body] on a wedge-footed bed and do not cover the bier with cloths. Bring not more than 3 choes of wine to the tomb and not more than one chous of olive oil, and bring back the empty jars. Carry the shrouded corpse in silence all the way to the tomb. Perform the preliminary sacrifice according to ancestral customs. Bring the bed and the covers back from the tomb inside the house. 以下是关于死者的法律:按以下方式埋葬死者:用三块白布——一块铺布、一块裹尸布和一块盖被——或更少的布,价值不超过 300 德拉克马。 ^(7){ }^{7} 用楔形脚的床抬出[尸体],不要用布覆盖棺架。带到墓地的葡萄酒不超过 3 乔斯,橄榄油不超过 1 乔斯,并将空罐子带回来。将裹好的尸体一路安静地运送到墓地。按照祖先习俗进行初步祭祀。将床和盖被从墓地带回屋内。
On the next day cleanse the house first with seawater, and then cleanse all the rooms with hyssop. When it has been thoroughly cleansed, the house is to be free from pollution; and sacrifices should be made on the hearth. 第二天,先用海水清洁房屋,然后用牛膝草清洁所有房间。当房屋被彻底清洁后,便可免受污染;并在炉灶上献祭。
The women who come to mourn at the funeral are not to leave the tomb before the men. ^(8){ }^{8} There is to be no mourning for the dead person on the thirtieth day. Do 前来参加葬礼哀悼的妇女不得在男子之前离开坟墓。 ^(8){ }^{8} 不得在第三十日为逝者哀悼。Do
not put a wine-cup beneath the bed, do not pour out the water, and do not bring the sweepings to the tomb. ^(9){ }^{9} 不要把酒杯放在床下,不要倒掉水,也不要把垃圾带到坟墓前。 ^(9){ }^{9}
In the event that a person dies, when he is carried out, no women should go to the house other than those polluted [by the death]. Those polluted are the mother and wife and sisters and daughters, and in addition to these not more than five women, the daughters’ children and cousins; no one else. ^(10){ }^{10} The polluted when washed with water poured out [from jugs] are free from pollution. (The next 2 lines are damaged.) 如果有人死亡,当尸体被抬出时,除了因死亡而受污染的妇女外,其他妇女不应前往那所房子。受污染的人包括母亲、妻子、姐妹和女儿,除此之外不超过五名妇女,即女儿的孩子和表亲;其他人则不行。 ^(10){ }^{10} 受污染的人用从罐中倒出的水清洗后,即可免除污染。(接下来的两行文字已损坏。)
This law has been ratified by the council and the people. On the third day those who mourn on the anniversary of the death are to be free from pollution, but they are not to enter a temple, and the house is to be free from pollution until they come back from the tomb. 此法律已由议会和人民批准。在第三天,那些在逝者周年忌日哀悼的人应免受污染,但他们不得进入神庙,且在他们从墓地返回之前,房屋应保持洁净。
93. The banker Pasion’s will. Athens, 370-360370-360 bc 93. 银行家帕西翁的遗嘱。雅典,公元前 370-360370-360 年
Apollodorus [= ‘Demosthenes’], Against Stephanus 45.29. G 阿波罗多鲁斯[=‘德摩斯梯尼’],《诉斯特法努斯》45.29. G
Because the terms of the will are so favourable to Pasion’s freedman Phormion, who would serve as Archippe’s kyrios and through her enjoy the income from the substantial property left to her by Pasion, this document was alleged to be a forgery, and subject of a court case. That Pasion married her to Phormion also suggests that she probably was not an Athenian citizen, otherwise an Athenian husband might have been chosen for her. As a resident alien, she was technically Pasion’s concubine (pallake) rather than his wife. ^(11){ }^{11} 由于遗嘱的条款对帕西昂的被释奴福尔米翁极为有利,福尔米翁将担任阿尔基佩的监护人,并通过她享受帕西昂留给她的可观财产所带来的收入,因此这份文件被指控为伪造,并成为法庭案件的主题。帕西昂将她嫁给福尔米翁也表明她可能不是雅典公民,否则可能会为她选择一位雅典丈夫。作为外邦居民,她在技术上更像是帕西昂的情妇(pallake)而非他的妻子。 ^(11){ }^{11}
I, Pasion of Acharnae, have made the following provisions in my will. I leave my wife ^(12){ }^{12} Archippe to Phormion, and I give Archippe as dowry a talent from my property in Peparethus [in Euboea] and another talent from my property here [in Athens], a tenement house worth 100 minae, the maidservants and gold jewellery, and everything else in the house, all these I leave to Archippe. ^(13){ }^{13} 我,阿哈尔奈的帕西翁,已在遗嘱中做出以下规定。我将我的妻子阿尔基佩留给福尔米翁,并且我给阿尔基佩作为嫁妆的有一塔兰特来自我在佩帕雷图斯(在优卑亚岛)的财产,还有一塔兰特来自我这里(在雅典)的财产,一栋价值一百米纳的公寓楼,女仆和黄金珠宝,以及房子里所有其他的东西,所有这些我都留给阿尔基佩。
94. Aristotle’s will. Athens, 4th cent. BC 94. 亚里士多德的遗嘱。雅典,公元前 4 世纪
Diogenes Laertius 5.11-16, 3rd cent. Ad. G 第欧根尼·拉尔修 5.11-16,公元 3 世纪。G
This will is recorded by Diogenes along with the wills of several members of his School; the provisions for his substantial estate reflect Aristotle’s notions of women’s limitations (cf. no. 88), but at the same time shows his affection for them and concern for their welfare. In the will Aristotle himself is the speaker; he makes provisions for his concubine Herpyllis and their son Nicomachus, but directs that the bones of his wife Pythias be moved to his grave. In several respects the will seems characteristic of Aristotle’s Athenian contemporaries: words for death are avoided, the names of respectable females are avoided, childlessness is regarded as a misfortune, husband and wife are buried together, ^(14){ }^{14} and due honour is given to the gods. 这份遗嘱由第欧根尼连同其学派其他几位成员的遗嘱一同记录;这份关于其可观财产的条款反映了亚里士多德对女性局限性的看法(参见第 88 号),同时也展示了他对她们的关爱和对她们福祉的关心。在遗嘱中,亚里士多德本人是发言者;他为其情妇赫皮莉斯和他们的儿子尼各马可做出安排,但指示将其妻子皮提亚斯的遗骨移至他的坟墓。在几个方面,这份遗嘱似乎具有亚里士多德同时代雅典人的特征:避免提及死亡的字眼,避免提及体面女性的名字,被视为不幸的无子女,夫妻合葬, ^(14){ }^{14} 以及对神灵给予应有的敬意。
All will be well. But if something happens, Aristotle has made the following dispositions. Antipater is to be executor in all respects and in general. (12) But until Nicanor [Aristotle’s adopted son] takes over, Aristomenes, Timarchus, Hipparchus, Dioteles, and Theophrastus (if he is willing and it is possible for him) are to take care of the children and Herpyllis and their inheritance. 一切都会好的。但如果发生什么事,亚里士多德已做出如下安排。安提帕特将在各方面和总体上担任执行人。(12)但在尼卡诺尔[亚里士多德的养子]接管之前,阿里斯托梅内斯、提马库斯、希帕尔库斯、迪奥特勒斯和泰奥弗拉斯托斯(如果他愿意且有可能)将照顾孩子们、赫皮利斯以及他们的遗产。
Provisions for his children 为他子女的安排
When my daughter is grown up, she should be given to Nicanor in marriage. If anything happens to my daughter (may this not happen; it shall not be) before she marries, or after she marries, before she has children, Nicanor is to be kyrios for my child and is to see to everything else in a manner worthy both of himself and of us. Nicanor is to care for my daughter and for my son Nicomachus, ^(15){ }^{15} as he judges best for them, as if he were both their father and their brother. If anything should happen to Nicanor (may it not happen) before he marries my daughter, or before they have children, whatever arrangements he has made shall apply. (13) If [in the case of Nicanor’s death] Theophrastus wishes to live with my daughter, the same arrangements shall apply as for Nicanor. If he does not so desire, the executors in consultation with Antipater shall see to the affairs of my daughter and my son as they judge best. 当我的女儿长大后,她应该嫁给尼卡诺尔。如果我的女儿在结婚前发生任何事情(愿此事不会发生;也绝不会发生),或者在结婚后、生育子女前发生任何事情,尼卡诺尔将成为我孩子的监护人,并以一种既配得上他自己也配得上我们的方式处理其他一切事务。尼卡诺尔应该照顾我的女儿和我的儿子尼科马科斯, ^(15){ }^{15} 按照他认为对他们最有利的方式,如同他既是他们的父亲又是他们的兄弟。如果尼卡诺尔在娶我女儿之前,或在他们生育子女之前发生任何事情(愿此事不会发生),他所做的任何安排都将适用。(13)如果[在尼卡诺尔去世的情况下]泰奥弗拉斯托斯愿意与我的女儿共同生活,那么适用于尼卡诺尔的相同安排将适用于他。如果他不愿意这样做,遗嘱执行人应与安提帕特商议,按照他们认为最佳的方式处理我女儿和我儿子的事务。
Provisions for his concubine Herpyllis 为他的妾赫尔皮利斯所做的安排
The executors and Nicander, keeping me in mind and Herpyllis, who has been good to me, should take care also of the other matters [concerning her], and if she wishes to marry, to give her to someone worthy of me. In addition to the other gifts that she has received previously they should give her a talent of silver, from the estate, and three female slaves, if she wishes, and the female slave that she has at present, and 遗嘱执行人和尼坎德应铭记我,并照顾赫皮莉斯——她一直对我很好,也应关照她的其他事务;如果她愿意再嫁,应将她嫁给一个配得上我的人。除了她之前已收到的其他礼物外,他们应从我的遗产中给她一塔兰特的银子,如果她愿意,再给她三名女奴,以及她目前拥有的那名女奴,并且
the slave Pyrrhaeus. (14) And if she wishes to live in Chalcis, she is to have the guestcottage by the garden. If she wishes to live at Stagira, she is to have my father’s house. Whichever of the two she chooses, the executors are to equip it with furniture that seems to them suitable and that Herpyllis approves. 奴隶皮拉埃乌斯。(14) 如果她希望住在卡尔基斯,她将拥有花园旁的客房。如果她希望住在斯塔吉拉,她将拥有我父亲的房子。无论她选择两者中的哪一个,执行人都要为他们认为合适且赫皮莉斯同意的家具来装备它。
Provisions for slaves 奴隶的供给
Nicanor shall see that the slave Myrmex shall be returned to his family in a manner worthy of me with the property that we got from him. Ambracis also is to be freed, and when my daughter marries, she shall be given 500 drachmas and the female slave she has at present. Thale shall receive, in addition to the female slave she now has and has bought, 2,000 drachmas and a female slave. (15) And for Simo, aside from the money previously given him for another slave, either a slave shall be bought or money given [for the purchase]. When my daughter is married, Tacho shall be freed, and also Philo, and Olympios, and his son. The executors are not to sell any of the slaves who looked after me, but to employ them. When they reach the appropriate age, they should set them free as they deserve. 尼卡诺尔应确保奴隶米尔梅克斯连同我们从他那里获得的财产,以一种配得上我的方式归还给他的家人。安布拉西斯也应被释放,当我的女儿结婚时,她将获得 500 德拉克马和她目前拥有的女奴。塔莱除了现在拥有和已经购买的女奴外,还将获得 2,000 德拉克马和一名女奴。(15)至于西莫,除了之前为另一名奴隶给他的钱外,要么为他购买一名奴隶,要么给予[购买]奴隶的钱。当我的女儿结婚时,塔科、菲洛、奥林匹奥斯和他的儿子都应被释放。执行人不得出售任何照顾过我的奴隶,而应雇佣他们。当他们达到适当的年龄时,应根据他们的表现将他们释放。
Provisions for commemorative statues 纪念雕像的条款
The executors are to see that the images Gryllion has been commissioned to make are set up when they are finished: these are of Nicanor and of Proxenus, which I had meant to have commissioned, and of Nicanor’s mother and the image of Arimnestos that has been completed, as a memorial to him, since he died childless. (16) They should dedicate my mother’s statue of Demeter at Nemea, or wherever they think best. Wherever they put my tomb, they should collect and place the bones of Pythias, as she herself requested. Because Nicanor returned safely, he should put up stone statues 4 cubits high in Stagira to Zeus the Preserver and Athena the Preserver, in fulfilment of my vow. 遗嘱执行人应确保格里利翁受托制作的雕像在完成后能够安放:这些雕像是尼卡诺尔和普罗克西诺斯的,我曾打算委托制作,还有尼卡诺尔母亲的雕像以及已经完成的阿里姆内斯托斯的雕像,作为对他的纪念,因为他无子而终。(16)他们应该在尼米亚或他们认为最合适的地方献上我母亲得墨忒耳的雕像。无论他们将我的坟墓建在哪里,他们都应该收集并安置皮提亚斯的遗骨,正如她本人所请求的那样。因为尼卡诺尔安全归来,他应该在斯塔吉拉为保护神宙斯和保护神雅典娜竖立 4 腕尺高的石像,以履行我的誓言。
95. Epicurus' will. Athens, 4th cent. bc Diogenes Laertius 10.19. G 95. 伊壁鸠鲁的遗嘱。雅典,公元前 4 世纪。第欧根尼·拉尔修 10.19. G
In this section of his will the philosopher Epicurus of Athens, the son of Neocles (341-271 BC), makes different types of provisions for the daughter and the sons of Metrodorus, his colleague in the founding of the Epicurean school. 在这份遗嘱的这一部分中,雅典哲学家伊壁鸠鲁(尼奥克利斯之子,公元前 341-271 年)为他的同事、伊壁鸠鲁学派的共同创始人 Metrodorus 的女儿和儿子们做出了不同类型的规定。
And let Amynomachus and Timocrates look after Epicurus, the son of Metrodorus, and of the son of Polyaenus, while they are studying and living with Hermarchus. Let them likewise provide for the maintenance of Metrodorus’s daughter, and when she comes of age let them give her in marriage to whomever Hermarchus ^(16){ }^{16} chooses for her from among the members of the school, as long as she is well behaved and obedient to Hermarchus. Let Amynomachus and Timocrates, from the income from my estate, give a yearly allowance for their maintenance, whatever they think appropriate after consultation with Hermarchus. 让阿米诺马库斯和蒂莫克拉底斯照看梅特罗多鲁斯的儿子和波莱努斯的儿子,当他们与赫马库斯一起学习和生活时。同样,让他们负责梅特罗多鲁斯女儿的抚养,当她成年时,只要她品行端正且服从赫马库斯,就让她嫁给赫马库斯从学校成员中为她选择的任何人。让阿米诺马库斯和蒂莫克拉底斯从我产业的收入中,在咨询赫马库斯后,给予他们认为适当的年度生活费来维持他们的生活。
Nos 96-10796-107 come from speeches written by famous orators for private clients. Nos 96 and 97 are citations of the law that were added in antiquity to the texts Nos 96-10796-107 来自著名演说家为私人客户撰写的演讲。Nos 96 和 97 是古代添加到文本中的法律引文。
of orations by later editors from collections of Athenian laws and decrees. Other such laws are cited in no. 106. ^(17){ }^{17} 被后来的编辑者从雅典法律和法令的集中删去的演讲。其他类似的法律在第 106 条中被引用。 ^(17){ }^{17}
96. Provisions for female children. Athens, 4th cent. bc 96. 关于女童的规定。雅典,公元前 4 世纪
‘Demosthenes’, Or. 43, Against Macartatus 51, 54. G 德摩斯梯尼,《演说集》43,《反对马卡塔图斯》51,54。G
The dowry system ensured that daughters would inherit some portion of their father’s estate, but if there were no sons, laws of succession insured that so far as possible the money would stay in the father’s family through marriage. 嫁妆制度确保女儿能够继承父亲遗产的一部分,但如果没有儿子,继承法则会确保尽可能通过婚姻使财产留在父亲家族中。
Succession 继承
If a man dies intestate and leaves female children, the estate goes with them, if not, his male heirs inherit his property, as follows: ^(18){ }^{18} if he has brothers from the same father, and if there are legitimate sons of the brothers, they are to inherit the father’s share. ^(19){ }^{19} But if there are no brothers or sons of brothers, their descendants shall inherit as follows. The males shall have precedence and the descendants of the males, if they have any, even though their relationship be more remote. But if there are on the father’s side no relations closer than the children of cousins, the male relatives on the mother’s side shall inherit according to the same principles. If there are no relatives on either side within those limits, then the next of kin of the father shall inherit. But no illegitimate son or daughter is to have the right of inheritance either to religious or civic privileges, since the time of Euclides’ archonship [403 BC]. 如果一个男人去世时没有留下遗嘱且有女儿,遗产归她们所有;如果没有女儿,则由他的男性继承人继承财产,具体如下: ^(18){ }^{18} 如果他有同父兄弟,且兄弟有合法儿子,这些儿子将继承父亲的份额。 ^(19){ }^{19} 但如果没有兄弟或兄弟之子,则由他们的后代按以下方式继承。男性享有优先权,即使他们的关系较远,男性后代也可继承。但如果父系没有比堂兄弟子女更近的亲属,则母系的男性亲属将按相同原则继承。如果在双方亲属中都没有这些限制范围内的亲属,则由父系最近的亲属继承。但自欧几里德执政官时期[公元前 403 年]以来,任何非婚生子女都无权继承宗教或公民特权。
Provisions for dowries 嫁妆的条款
The law about heiresses of the Thetes class ^(20){ }^{20} if the next of kin does not wish to marry her, he should give her in marriage: if he is of the class of Pentacosiomedimni, he should provide a dowry of 500 drachmas in addition to what she already has; if he is a Knight, 300 drachmas; if he is of the class of Zeugitae, 150 drachmas. If there is more than one kinsman in the same degree of relationship, each should contribute a share to the heiress. If there is more than one heiress, it is not necessary for any male relative to provide a dowry for more than one, but the next closest male relative should provide it, or marry her himself. If the male relative does not marry her or does not provide a dowry, the archon should compel him to marry her or to provide a dowry. If the archon cannot get him to comply, he must consecrate 1,000 drachmas to Hera. Anyone who wishes to may denounce a man who does not comply [with these regulations] to the archon. 关于塞特斯阶层女继承人的法律 ^(20){ }^{20} 如果最近的亲属不愿娶她,他应将她嫁出:如果他属于五百斗级,他应在她已有财产之外提供 500 德拉克马的嫁妆;如果是骑士级,300 德拉克马;如果是牛轭级,150 德拉克马。如果有多个亲属处于同一亲等,每位都应向女继承人贡献一份。如果有多个女继承人,任何男性亲属无需为超过一人提供嫁妆,但最近的男性亲属应提供嫁妆,或亲自娶她。如果男性亲属不娶她或不提供嫁妆,执政官应强迫他娶她或提供嫁妆。如果执政官无法使其遵守规定,他必须向赫拉奉献 1000 德拉克马。任何人均可向执政官告发不遵守[这些规定]的人。
97. Married heiresses. Athens, 4th cent. bc 97. 已婚女继承人。雅典,公元前 4 世纪
Isaeus 3.64. G 伊赛乌斯 3.64. G
The law states that women who have been given in marriage by their fathers and who have been living with their husbands (and who could make better provision for them than a father?), that even a woman thus given in marriage, if her father dies without leaving legitimate sons, becomes subject to the legal power of their next of kin; and many men who have already been living with their wives have been deprived of them [in this manner]. ^(21){ }^{21} 法律规定,由父亲许配给丈夫并与丈夫共同生活的妇女(谁能比父亲为她们提供更好的安排呢?),即使是这样许配的妇女,如果她的父亲去世时没有留下合法的儿子,她将受制于其最近亲属的法定权力;许多已经与妻子共同生活的男子因此失去了他们的妻子。 ^(21){ }^{21}
98. Widow of Diodotus. Athens, c. 400 вс 98. 狄奥多托斯的遗孀。雅典,约公元前 400 年
Lysias, Against Diogeiton 32.11-18. G 吕西阿斯,《诉狄奥吉同》32.11-18。G
The widow (whose name is not mentioned) of Diodotus, a rich merchant who was killed in battle in 409 bc, has studied the accounts of her husband’s estate and accuses her kyrios Diogeiton (who was also her father and her husband’s brother) of mishandling the assets and cheating her sons of property that rightfully belonged to them. Her son-in-law represents her in court, describing how she asked him to summon her male relatives together so she could confront her brother-in-law in their presence. 狄奥多图斯是一位富商,于公元前 409 年在战斗中阵亡。他的遗孀(名字未被提及)研究了丈夫的财产账目,并指控她的监护人狄奥吉顿(同时也是她的父亲和丈夫的兄弟)滥用资产,欺骗她的儿子们,侵占了本应属于他们的财产。她的女婿在法庭上代表她,描述了她如何请求他召集男性亲属,以便她能在他们面前与她的兄弟对质。
Finally the boys’ mother begged me to hold a meeting with her father and her friends. She said that although she had never spoken in the presence of men before, the severity of her misfortunes compelled her to speak to us about her troubles in detail… 最后,男孩们的母亲恳求我与她的父亲和朋友们举行一次会议。她说,尽管她以前从未在男性面前说过话,但她遭遇的不幸之严重,迫使她向我们详细诉说她的困境……
At first Diogeiton refused to come, but finally he was compelled to by his friends. When the meeting was held, the widow asked Diogeiton, how he had the heart to have such an attitude towards his brother’s children: ‘You are their father’s brother, and my father, and their uncle and grandfather. Even if you aren’t ashamed of what men will think, you ought to fear the gods. When my husband went off to war he gave you a deposit of five talents-I am willing to swear that this is true on the lives of my sons and my younger children in any temple that you select. I am not so pathetic, and I do not think money so important that I would choose to lose my own life after swearing a false oath on my children’s lives, nor would I wish unjustly to steal my father’s property.’ 起初迪奥吉顿拒绝前来,但最终被他的朋友们强迫出席。会议召开时,这位寡妇问迪奥吉顿,他怎么忍心对兄弟的孩子们采取这样的态度:"你是他们父亲的兄弟,也是我的父亲,还是他们的叔叔和祖父。即使你不羞愧于人们的看法,你也应该敬畏神明。当我丈夫去打仗时,他交给你五塔兰特的存款—我愿意在你选择的任何神庙里,以我儿子和年幼孩子的生命发誓这是真的。我不是那么可怜的人,我也不认为金钱如此重要,以至于我会在以孩子的生命发假誓后选择失去自己的生命,我也不愿不公正地窃取我父亲的财产。"
In addition she proved that he had taken 7 talents and 400 drachmas from marine loans, and produced the records of these transactions. For she showed that when Diogeiton moved away from the house at Collytus to Phaedrus ^(22){ }^{22} house her sons had happened upon the accounts which had been mislaid and brought them to her. She revealed that he had taken 100 minae that had been loaned for interest on a mortgage, and that Diogeiton had also taken 2,000 drachmas and valuable furniture, and that grain came to them every year from the Chersonese [from that investment]. 此外,她证明他从海事贷款中拿走了 7 塔兰特和 400 德拉克马,并出示了这些交易的记录。因为她展示出,当迪奥吉顿从科利图斯的房子搬到费德鲁斯的房子时,她的儿子们偶然发现了那些被错放的账本,并把它们带给了她。她揭露他拿走了作为抵押贷款利息的 100 米纳,而且迪奥吉顿还拿走了 2,000 德拉克马和贵重家具,并且每年都有谷物从刻松(来自那项投资)运到他们这里。
‘Then you dared to say, even though you had all that money, that their father [Diodotus] had left these children 2,000 drachmas and 30 staters-the sum that was left to me and that I gave you when my husband died. And you thought it acceptable to turn your daughter’s sons out of their own house in worn clothes, without shoes, with no attendant, and with no bed-clothes, and without the furniture that their father left them, and without the money he had deposited with you. Meanwhile you are bringing up the children you have had by my step-mother in great luxury. You are justified in doing that, but you have wronged my children, because you threw them out of their house and wanted to make them poor instead of prosperous. And on account of these deeds you are not afraid of the gods, nor are you ashamed that I am aware of what you have done, nor do you honour your brother’s memory, but you think us all less important than money.’ ‘然后你竟敢说,尽管你有那么多钱,但他们的父亲[狄奥多图斯]只给这些孩子留下了 2,000 德拉克马和 30 斯塔特——这笔钱是留给我的,在我丈夫去世时我交给了你。而你认为把你的外孙们赶出家门是合适的,让他们衣衫褴褛、没有鞋子、没有随从、没有床上用品、没有他们父亲留给他们的家具,也没有他存放在你那里的钱。与此同时,你却奢侈地抚养你和我继母所生的孩子。你有权那样做,但你却冤枉了我的孩子,因为你把他们赶出家门,想要使他们贫穷而不是富裕。因为这些行为,你既不怕神明,也不因我知道你所做的一切而感到羞耻,你也不尊重你兄弟的记忆,而是认为我们所有人都比金钱不重要。’
Then, gentlemen of the jury, after hearing the many terrible accusations the widow had made, we were struck by what this man had done and by her speech. We 那么,陪审团的先生们,在听了那位寡妇提出的许多可怕指控后,我们都被这个人的所作所为和她的发言所震惊。我们
saw what her sons had suffered, and we thought of their dead father, and what an unworthy guardian he had left for his estate. We reflected how hard it was to find someone to trust with financial matters. As a result, gentlemen of the jury, none of those present could say a word, but we wept just as much as the widow and her children, and went away in silence. 她看到了儿子们所遭受的苦难,我们想到了他们已故的父亲,以及他为他的产业留下了一个多么不称职的监护人。我们反思到要找到一个可以信任的人来处理财务事务是多么困难。因此,陪审团的先生们,在场的人没有一个能说出一句话,我们都和那位寡妇以及她的孩子们一样哭泣,然后默默地离开了。
99. Property. Athens, 4th cent. bc 99. 财产。雅典,公元前 4 世纪
Isaeus 10.10. G 伊赛奥斯 10.10. G
A child is not permitted to make a will. For the law expressly forbids children and women from being able to make a contract [about anything worth] more than a bushel of barley. ^(23){ }^{23} 法律禁止儿童立遗嘱。因为法律明确规定,儿童和妇女不得订立价值超过一蒲式耳大麦的契约。 ^(23){ }^{23}
100. Maintenance. Athens, 4th cent. BC 100. 抚养费。雅典,公元前 4 世纪
Isaeus 3.39. G 伊赛乌斯 3.39. G
Even men who give their female relatives as concubines make agreements about what will be given to them as concubines. 即使是将自己的女性亲属作为妾的男人,也会就她们作为妾将得到什么达成协议。
101. Payment of a dowry. Athens, 4th cent. BC 101. 嫁妆的支付。雅典,公元前 4 世纪
IG II ^(2){ }^{2}. 2679. G
Renewal of a document in which Pythodorus had assigned a dowry of 4,000 drachmas to his daughter. 一份文件的续签,其中皮托多鲁斯曾为其女儿分配了 4,000 德拉克马的嫁妆。
In the year Euxenippus was archon (305/304 BC); boundary of the lands and houses, securities for the dowry of Xenariste daughter of Pythodorus of Gargettus; this is half, with interest accrued [given to] her, of the 4,000 drachmas[?], until the year Leostratus was archon (303/302 BC). 在欧克西尼普斯担任执政官的那一年(公元前 305/304 年);关于土地和房屋的边界,作为加尔格图斯的皮托多罗斯之女克塞娜里斯特的嫁妆抵押;这是 4000 德拉克马[?]的一半,加上应计利息[给予]她,直到莱奥斯特拉图斯担任执政官的那一年(公元前 303/302 年)。
102. Proof of marriage. Athens, 4th cent. BC 102. 婚姻证明。雅典,公元前 4 世纪
Isaeus 8.18-20. G 伊赛奥斯 8.18-20. G
Proof of legal marriage, offered by the son of the woman who is making claims to her father Ciron’s estate. Because she is a respectable woman (unlike Neaera, no. 107), her name is not mentioned. ^(24){ }^{24} 由一位向其父亲西隆的遗产提出索赔的女性之子所提供的合法婚姻证明。因为她是一位体面的女性(与第 107 号的尼亚埃拉不同),所以她的名字未被提及。 ^(24){ }^{24}
Therefore it ought to be clear from what I have shown that not only is our mother the legitimate daughter of Ciron, but also it should be clear from this what our father has done for us and the attitude of the wives of his demesmen towards [our mother]. When our father took her in marriage, he held a wedding-feast and summoned three of his friends in addition to his relatives; he also gave a marriage banquet to the phratry according to their established customs. After this the wives of his demesmen also chose our mother to preside at the Thesmophoria ^(25){ }^{25} along with the wife of Diocles of the deme Pithus and to conduct the ritual together with her. In addition to this, when we were born, our father introduced us to the phratry, and 因此,从我已展示的内容中应当清楚,我们的母亲不仅是西隆的合法女儿,而且由此也应当清楚我们的父亲为我们做了什么以及他的同村村民的妻子们对我们母亲的态度。当我们的父亲娶她为妻时,他举办了婚宴,除了亲戚外还邀请了三位朋友;他还按照既定习俗为氏族举行了婚宴。此后,他的同村村民的妻子们也选择我们的母亲与皮图斯村的迪奥克勒斯的妻子一起主持塞斯莫福里亚节 ^(25){ }^{25} ,并与她共同主持仪式。除此之外,当我们出生时,我们的父亲将我们介绍给氏族,
took an oath according to the established customs that he was introducing children born from an Athenian citizen and a lawfully wedded wife. None of the members of the phratry objected or doubted that this was the truth, although there were many of them and they investigated such matters carefully. 他按照既定习俗宣誓,证明他介绍的是雅典公民与合法妻子所生的子女。尽管氏族成员众多且仔细调查此事,但无人提出异议或怀疑这并非事实。
Surely you cannot believe that if our mother was the sort of woman that our opponents allege that our father would have given a wedding-feast or a marriage banquet; rather, he would have concealed the whole affair, and the wives of other demesmen would not have chosen her to conduct the Thesmophoria with Diocles’ wife and put her in charge of the sacred objects. No, they would have turned instead to one of the other wives for these matters, and they would not have admitted us into the phratry; they would have accused our father and refuted his claims, if it had not been completely agreed that our mother was the legitimate daughter of Ciron. But there is no doubt whatever because it was evident and well known by many people. Now summon witnesses that I am telling the truth about this. 你肯定不会相信,如果我们的母亲是对方所指控的那种女人,我们的父亲还会举办婚宴或结婚宴会;相反,他会把整件事隐瞒起来,其他村社的妻子们也不会选择她和狄奥克勒斯的妻子一起主持地母节庆典,也不会让她保管圣物。不,她们会转而选择其他妻子来处理这些事务,他们也不会接纳我们加入氏族;如果不是所有人都完全同意我们的母亲是西隆的合法女儿,他们就会指控我们的父亲并驳斥他的主张。但这一点毫无疑问,因为这是显而易见的,而且许多人都知道。现在传唤证人,证明我在这件事上说的是实话。
103. A mistress’s scheme. Athens, 4th cent. BC 103. 情妇的计谋。雅典,公元前 4 世纪
Isaeus 6.17-24. G
The sons of Euctemon’s mistress, Alce, claim that they were adopted by Euctemon and thus are heirs to his estate. Since his legitimate sons are all dead, his sons-inlaw, their successors in the line of inheritance in their capacity as kyrioi of Euctemon’s daughters, hired Isaeus to protect their interests, alleging that Alce’s sons gutted Euctemon’s estate. 欧克特蒙的情妇阿尔刻的儿子们声称他们被欧克特蒙收养,因此是他的遗产继承人。由于他的合法儿子都已去世,他的女婿们——作为欧克特蒙女儿的监护人,在继承顺序中接替了他们的位置——雇佣了伊塞乌斯来保护他们的利益,声称阿尔刻的儿子们掏空了欧克特蒙的遗产。
(17) . . . It will perhaps be unpleasant, gentlemen, for [Euctemon’s son-in-law] Phanostratus to set forth Euctemon’s misfortunes in public; but it will be necessary to say at least something about them, so that you can know the truth and cast your ballot more easily. 先生们,[欧克特蒙的女婿]法诺斯特拉图斯在公众面前陈述欧克特蒙的不幸或许会令人不快;但至少有必要提及一些,以便你们能够了解真相并更轻松地投票。
(18) Euctemon lived for 96 years, and seemed to be happy for most of that time; he had a considerable estate and children and a wife, and he was reasonably fortunate in other respects as well. ^(26){ }^{26} But in his old age a considerable misfortune occurred, which wrecked his entire household and destroyed his fortune and brought him into contention with his family. (18) 欧克特蒙活了 96 岁,并且在那段时间里似乎大部分都很快乐;他有可观的财产、子女和妻子,在其他方面也相当幸运。 ^(26){ }^{26} 但在他晚年发生了一场巨大的不幸,这毁掉了他的整个家庭,摧毁了他的财富,并使他与家人陷入了纷争。
(19) I shall show as briefly as I can how and why this happened. Euctemon had a freedwoman, gentlemen, who ran a tenement-house for him in the Piraeus and kept prostitutes. One of the prostitutes she acquired was called Alce; I believe many of you know the woman. This Alce, after she had been bought, remained in the house for many years, but when she became old she left the house; (20) while she was living in the house she had relations with a freedman named Dion, who she said is the father of these men [who claim to have been adopted by Euctemon]. Dion raised them as his own children. But some time later Dion incurred a fine and to protect himself withdrew to Sicyon. (19) 我将尽可能简要地向各位说明这件事是如何发生的以及为何发生。欧克特蒙有一位女奴,先生们,她在比雷埃夫斯为他管理着一栋公寓楼,并供养着妓女。她得到的一位名叫阿尔切的妓女;我相信你们许多人都认识这个女人。这个阿尔切被买来后,在这所房子里生活了许多年,但当她年老时离开了这所房子;(20) 她在房子里生活期间,与一位名叫狄昂的男奴有染,她说这个人就是这些人(声称被欧克特蒙收养)的父亲。狄昂把他们当作自己的孩子抚养。但后来狄昂被罚款,为了保护自己,他逃到了西锡安。
This Alce is the person that Euctemon employed to look after his tenement-house in Ceramicus, the one near the postern gate, where wine is sold. (21) While she was living there, gentlemen, she was the cause of many troubles. Euctemon went there to collect the rent and often spent considerable time in the tenement-house, and 这个阿尔刻就是欧克特蒙雇佣来照看他在凯拉米库斯区的出租房屋的人,就是那个靠近便门、卖酒的地方。(21)先生们,当她住在那里的时候,她惹来了许多麻烦。欧克特蒙去那里收租,并常常在出租房屋里花上相当长的时间,而
sometimes had meals with that person, abandoning his wife and children and the house in which he lived. When his wife and sons complained about it, even so he did not stop, but he ended up spending all of his time there, and was so reduced either by drugs or by disease or by some other cause, that he was persuaded by Alce to introduce the elder of her two sons into his phratry under his own name. 有时与那个人一起用餐,抛弃了他的妻子、孩子和他居住的房子。当他的妻子和儿子们对此抱怨时,他仍然没有停止,而是最终把所有时间都花在那里,并且由于药物、疾病或其他某种原因,他的状况变得如此糟糕,以至于被阿尔塞说服,将她两个儿子中的长子以他自己的名义引入他的氏族。
(22) When neither his son Philoctemon consented and the phratry did not accept him, and the sacrificial victim was removed from the altar, Euctemon became angry at his son and wishing to insult him announced his engagement to the sister of Democrates of Aphidna, so as to recognise children born to her and bring them into the household, if he did not agree to have Alce’s son introduced. (22) 当他的儿子菲洛克特蒙不同意,氏族也不接受他,祭品从祭坛上被移走时,欧克特蒙对他的儿子感到愤怒,并为了侮辱他,宣布与阿菲德纳的民主克拉特的妹妹订婚,以便如果他不同意让阿尔克的儿子进入家庭,就承认她所生的孩子并将他们带入家中。
(23) But his relatives realised that he could not have any more children at his age, but that they would be produced by some other means, and that these additional heirs would cause the estate to be divided up even more, persuaded Philoctemon to let him introduce Alce’s son to the phratry on the terms that Euctemon wanted, giving him one farm. (24) And Philoctemon, although ashamed at his father’s foolishness, was incapable of dealing with the present problem, and did not oppose it. After these conditions were agreed on, and the child was introduced on these terms, Euctemon broke his engagement to Democrates’ sister, and thus showed that he did not intend to marry to have children, but in order to have Alce’s son introduced to the phratry. (23) 但他的亲戚们意识到,以他的年纪不可能再有孩子,而这些孩子将会通过其他方式产生,这些额外的继承人会导致遗产被进一步分割,于是他们说服菲洛克特蒙按照欧克特蒙的意愿,将阿尔塞的儿子引入胞族,条件是给他一个农场。(24) 菲洛克特蒙虽然对父亲的愚蠢感到羞愧,却无力处理眼前的问题,因此没有反对。在这些条件达成一致,孩子按照这些条件被引入胞族后,欧克特蒙解除了与民主党人妹妹的婚约,从而表明他结婚的目的不是为了生育孩子,而是为了让阿尔塞的儿子被引入胞族。
In each of the following three cases only one side’s argument survives and the verdict is unknown. 在以下三种情况中,只有一方的论点得以保存,而判决结果未知。
104. A law of Solon. Athens, 6th cent. bc
Aeschines, Against Timarchus 183. G 104. 梭伦的一项法律。雅典,公元前 6 世纪。埃斯基涅斯,《反对提马库斯》183. G
Solon, the most eminent of lawgivers, wrote with old-fashioned solemnity about proper conduct for women, as follows: a woman who is taken in adultery is not allowed to wear jewellery, or to enter public sanctuaries, to prevent her from corrupting the innocent women with whom she might come into contact. If she enters a public sanctuary or wears jewellery, a man who encounters her should rend her clothes and pull off her jewellery and strike her, though not so as to kill her or maim her; he should dishonour such a woman and make her life unliveable. 梭伦,这位最杰出的立法者,以古老庄重的笔调描述了女性的适当行为准则,如下:被捉奸在床的女性不得佩戴珠宝或进入公共圣地,以防止她腐蚀可能接触到的无辜女性。如果她进入公共圣地或佩戴珠宝,任何遇到她的男子都应撕破她的衣服,扯下她的珠宝并殴打她,但不能致其死亡或残废;他应羞辱这样的女性,使她的生活变得无法忍受。
105. A husband's defence. Athens, c. 400 bс 105. 丈夫的辩护。雅典,约公元前 400 年
Lysias, On the Murder of Eratosthenes 6-33, 37-50. Tr. K. Freeman. G 吕西阿斯,《论埃拉托色尼之谋杀》6-33, 37-50。K. 弗里曼译。G
Euphiletus, a husband who murdered his wife’s lover, Eratosthenes, speaks in his own defence. 欧菲勒图斯,一个杀害了妻子情人厄拉托色尼斯的丈夫,为自己辩护。
(6) Members of the jury: when I decided to marry and had brought a wife home, at first my attitude towards her was this: I did not wish to annoy her, but neither was she to have too much of her own way. I watched her as well as I could, and kept an eye on her as was proper. But later, after my child had been born, I came to trust her, and I handed all my possessions over to her, believing that this was the greatest possible proof of affection. (6)陪审团的各位成员:当我决定结婚并把妻子带回家时,起初我对她的态度是这样的:我不愿惹她烦恼,但也不让她太随心所欲。我尽可能地看着她,并恰当地留意着她。但后来,在我的孩子出生后,我开始信任她,把我所有的财产都交给了她,相信这是爱意的最大证明。
(7) Well, members of the jury, in the beginning she was the best of women. She was a clever housewife, economical and exact in her management of everything. But then, my mother died; and her death has proved to be the source of all my troubles, because it was when my wife went to the funeral that this man Eratosthenes saw her; and as time went on, he was able to seduce her. He kept a look out for our maid who goes to market; and approaching her with his suggestions, he succeeded in corrupting her mistress. (7) 好了,陪审团的各位,起初她是个最好的女人。她是个聪明的家庭主妇,在管理一切事务上既节俭又精确。但后来,我母亲去世了;而她的死被证明是我所有麻烦的根源,因为我妻子去参加葬礼时,这个叫埃拉托斯特尼的男人看到了她;随着时间的推移,他成功诱惑了她。他盯上了我们那个去市场采购的女仆;通过向她提出建议,他成功腐蚀了我的妻子。
(9) Now first of all, gentlemen, I must explain that I have a small house which is divided into two-the men’s quarters and the women’s-each having the same space, the women upstairs and the men downstairs. After the birth of my child, his mother nursed him; but I did not want her to run the risk of going downstairs every time she had to give him a bath, so I myself took over the upper storey, and let the women have the ground floor. And so it came about that by this time it was quite customary for my wife often to go downstairs and sleep with the child, so that she could give him the breast and stop him from crying. 首先,先生们,我必须解释一下,我有一座小房子,分为两部分——男性和女性的区域——每部分空间相同,女性在楼上,男性在楼下。我的孩子出生后,由他的母亲哺乳;但我不希望她每次给孩子洗澡时都要冒险下楼,因此我自己搬到了楼上,让女性们住在一楼。就这样,随着时间的推移,我妻子经常下楼和孩子同睡已经成为一种习惯,这样她就可以给孩子喂奶并防止他哭闹。
This went on for a long while, and I had not the slightest suspicion. On the contrary, I was in such a fool’s paradise that I believed my wife to be the chastest woman in all the city. 这种情况持续了很长时间,而我却丝毫没有怀疑。相反,我沉浸在如此愚蠢的幻想中,竟以为我的妻子是全城最贞洁的女人。
(11) Time passed, gentlemen. One day, when I had come home unexpectedly from the country, after dinner, the child began crying and complaining. Actually it was the maid who was pinching him on purpose to make him behave so because-as I found out later-this man was in the house. Well, I told my wife to go and feed the child, to stop his crying. But at first she refused, pretending that she was glad to see me back after my long absence. At last I began to get annoyed, and I insisted on her going. 先生们,时间过去了。有一天,当我从乡下突然回到家,晚饭后,孩子开始哭闹。实际上是女仆故意掐他让他这样表现的——因为我后来发现——这个男人就在屋里。于是,我告诉我的妻子去喂孩子,让他停止哭泣。但她起初拒绝了,假装很高兴在我长时间不在后看到我回来。最后我开始生气了,坚持要她去。
‘Oh, yes!’ she said. ‘To leave you alone with the maid up here! You mauled her about before, when you were drunk!’ "哦,是的!"她说。"让你和女仆单独待在这里!你之前喝醉的时候,就对她动手动脚过!"
(13) I laughed. She got up, went out, closed the door-pretending that it was a joke-and locked it. As for me, I thought no harm of all this, and I had not the slightest suspicion. I went to sleep, glad to do so after my journey from the country. 我笑了。她起身,走了出去,关上了门——假装这是个玩笑——然后锁上了门。至于我,我没觉得这有什么不妥,也丝毫没有起疑心。我睡着了,从乡下赶路回来,正高兴能睡上一觉。
(14) Towards morning, she returned and unlocked the door. I asked her why the doors had been creaking during the night. She explained that the lamp beside the baby had gone out, and that she had then gone to get a light from the neighbours. (14)黎明时分,她回来并打开了门。我问她为什么门在夜里会嘎吱作响。她解释说,婴儿旁边的灯熄灭了,然后她就去邻居家取火。
I said no more. I thought it really was so. But it did seem to me, members of the jury, that she had done up her face with cosmetics, in spite of the fact that her brother had died only a month before. Still, even so, I said nothing about it. I just went off, without a word. 我不再多言。我本以为事实确实如此。但是,陪审团的各位成员,在我看来,她的确用化妆品化了妆,尽管她的兄弟才去世一个月。即便如此,我对此也未置一词。我只是默默离开了。
(15) After this, members of the jury, an interval elapsed, during which my injuries had progressed, leaving me far behind. Then, one day, I was approached by an old hag. She had been sent by a woman Eratosthenes’ previous mistress, as I found out later. This woman, furious because he no longer came to see her as before, had been on the look-out until she had discovered the reason. The old crone, therefore, had come and was lying in wait for me near my house. (15) 此后,陪审团的各位成员,一段时间过去了,在此期间我的伤势加重,使我远远落后。然后,有一天,一个老太婆接近了我。我后来发现,她是被埃拉托色尼的前情妇派来的。那个女人因为他不再像以前那样来看她而愤怒,一直在监视,直到她发现了原因。因此,那个老太婆来了,在我家附近埋伏等待我。
‘Euphiletus,’ she said, ‘please don’t think that my approaching you is in any way due to a wish to interfere. The fact is, the man who is wronging you and your wife is an enemy of ours. Now if you catch the woman who does your shopping and works for you, and put her through an examination, you will discover all. The "欧菲勒图斯,"她说,"请不要认为我接近你是因为想要干涉。事实是,那个正在伤害你和你的男人是我们的敌人。现在如果你抓住那个为你购物和工作的女人,并对她进行审问,你就会发现一切。那
culprit’, she added, ‘is Eratosthenes from Oea. Your wife is not the only one he has seduced there are plenty of others. It’s his profession.’ “罪魁祸首,”她补充道,“是来自奥亚的埃拉托色尼。你的妻子不是他唯一引诱的人,还有许多其他人。这是他的职业。”
With these words, members of the jury, she went off. At once I was overwhelmed. Everything rushed into my mind, and I was filled with suspicion. I reflected how I had been locked into the bedroom. I remembered how on that night the middle and outer doors had creaked, a thing that had never happened before; and how I had had the idea that my wife’s face was rouged. All these things rushed into my mind, and I was filled with suspicion. 陪审团的各位,她说了这些话就离开了。我立刻感到不知所措。所有事情涌入我的脑海,我充满了怀疑。我回想起自己是如何被锁在卧室里的。我记得那天晚上中间的门和外面的门是如何发出吱嘎声的,这是以前从未发生过的事;我还记得我曾觉得妻子的脸是涂了胭脂的。所有这些事情涌入我的脑海,我充满了怀疑。
(18) I went back home, and told the servant to come with me to market. I took her instead to the house of one of my friends; and there I informed her that I had discovered all that was going on in my house. 我回到家,叫仆人跟我一起去市场。我却把她带到了我一位朋友的家里;在那里,我告诉她我已经发现了家里发生的一切。
‘As for you,’ I said, ‘two courses are open to you: either to be flogged and sent to the tread-mill, and never be released from a life of utter misery; or to confess the whole truth and suffer no punishment, but win pardon from me for your wrongdoing. Tell me no lies. Speak the whole truth.’ "至于你,"我说,"你有两条路可选:要么被鞭打并送去踏车,永远过着极度悲惨的生活;要么坦白全部真相,不受任何惩罚,而是从我这儿获得对你过错的宽恕。别对我说谎。说出全部真相。"
(19) At first, she tried denial, and told me that I could do as I pleased-she knew nothing. But when I named Eratosthenes to her face, and said that he was the man who had been visiting my wife, she was dumbfounded, thinking that I had found out everything exactly. And then at last, falling at my feet and exacting a promise from me that no harm should be done to her, she denounced the villain. She described how he had first approached her after the funeral, and then how in the end she had passed the message on, and in course of time my wife had been overpersuaded. She explained the way in which he had contrived to get into the house, and how when I was in the country my wife had gone to a religious service with this man’s mother, and everything else that had happened. She recounted it all exactly. 起初,她试图否认,并告诉我我可以随意行事——她一无所知。但当我当面提到埃拉托色尼,并说就是这个人一直在拜访我的妻子时,她惊呆了,以为我已经完全查明了真相。最后,她跪倒在我脚下,并让我保证不会伤害她,然后她揭发了那个恶棍。她描述了他最初是在葬礼后接近她的,然后她最终是如何传递消息的,以及随着时间的推移,我的妻子是如何被说服的。她解释了他如何设法进入屋内,以及当我在乡下时,我的妻子是如何与这个人的母亲一起参加宗教仪式的,以及其他所有发生的事情。她准确地讲述了所有细节。
(21) When she had told all, I said: ‘See to it that nobody gets to know of this; otherwise the promise I made you will not hold good. And furthermore, I expect you to show me this actually happening. I have no use for words. I want the fact to be exhibited, if it really is so.’ 当她把一切都告诉我后,我说:"务必不要让任何人知道这件事;否则我给你的承诺将无效。此外,我希望你能向我展示这确实发生了。我不需要空话,我想要看到事实,如果真是如此的话。"
She agreed to do this. 她同意这样做。
Four or five days then elapsed, as I shall prove to you by important evidence. But before I do so, I wish to narrate the events of the last day. 然后过去了四五天,我将通过重要证据向您证明。但在此之前,我想叙述最后一天发生的事情。
(23) I had a friend and relative named Sostratus. He was coming home from the country after sunset when I met him. I knew that as he had got back so late, he would not find any of his own people at home; so I asked him to dine with me. We went home to my place, and going upstairs to the upper storey, we had dinner there. When he felt restored, he went off; and I went to bed. (23) 我有一个名叫索斯特拉图斯的朋友和亲戚。日落时分,他从乡下回来时遇到了我。我知道他回来得这么晚,家里不会有人;所以我邀请他与我共进晚餐。我们回到我家,上楼到楼上,在那里吃了晚饭。他感觉恢复后便离开了;我也上床睡觉了。
Then, members of the jury, Eratosthenes made his entry; and the maid wakened me and told me that he was in the house. 然后,陪审团的成员们,埃拉托色尼走了进来;女仆叫醒了我,告诉我他已经在屋子里了。
I told her to watch the door; and going downstairs, I slipped out noiselessly. 我告诉她看着门;然后下楼,我悄无声息地溜了出去。
I went to the houses of one man after another. Some I found at home; others, I was told, were out of town. So collecting as many as I could of those who were there, I went back. We procured torches from the shop near by, and entered my house. The door had been left open by arrangement with the maid. 我挨家挨户地去拜访。有些人在家;另一些人,我被告知,已经出城了。于是我召集了尽可能多在场的人,然后返回。我们从附近的店铺买来了火把,进入了我的家。按照事先与女仆的约定,门一直开着。
We forced the bedroom door. The first of us to enter saw him still lying beside my wife. Those who followed saw him standing naked on the bed. I knocked him down, 我们撞开了卧室门。第一个进去的人看到他仍然躺在我妻子身边。后面进来的人看到他赤身裸体地站在床上。我把他打倒在地,
members of the jury, with one blow. I then twisted his hands behind his back and tied them. And then I asked him why he was committing this crime against me, of breaking into my house. 陪审团的各位成员,我一下就击中了他。然后我把他的双手扭到背后并绑了起来。接着我问他为什么要对我犯下这种罪行,闯入我的房子。
He answered that he admitted his guilt; but he begged and besought me not to kill him-to accept a money-payment instead. But I replied: ‘It is not I who shall be killing you, but the law of the state, which you, in transgressing, have valued less highly than your own pleasure. You have preferred to commit this great crime against my wife and my children, rather than to obey the law and be of decent behaviour.’ 他回答说他承认自己的罪行;但他恳求我不要杀他——而是接受金钱赔偿。但我回答说:‘不是我要杀你,而是国家的法律,而你在违背它时,把自己的快乐看得比它更重要。你宁愿犯下这个针对我的妻子和孩子的重罪,也不愿遵守法律、行为端正。’
(27) Thus, members of the jury, this man met the fate which the laws prescribe for wrongdoers of his kind. ^(27){ }^{27} (27) 因此,陪审团的成员们,这个人遭遇了法律为这类作恶者所规定的命运。 ^(27){ }^{27}
Eratosthenes was not seized in the street and carried off, nor had he taken refuge at the altar, as the prosecution alleges. The facts do not admit of it: he was struck in the bedroom, he fell at once, and I bound his hands behind his back. There were so many present that he could not possibly escape through their midst, since he had neither steel nor wood nor any other weapon with which he could have defended himself against all those who had entered the room. 埃拉托色尼并非如原告所指控的那样在街上被抓走,也不是逃到祭坛寻求庇护。事实并非如此:他在卧室里被击中,立即倒地,我将他的双手绑在背后。当时在场的人如此之多,他绝不可能从他们中间逃脱,因为他既没有钢铁,也没有木头,也没有任何其他武器来防御所有进入房间的人。
(28) No, members of the jury: you know as well as I do how wrongdoers will not admit that their adversaries are speaking the truth, and attempt by lies and trickery of other kinds to excite the anger of the hearers against those whose acts are in accordance with Justice. 不,陪审团的成员们:你们和我一样清楚,作恶者不会承认他们的对手说的是实话,而是试图通过谎言和其他诡计来激起听众对那些行为符合正义的人的愤怒。
To the Clerk of the Court: Read the law. 致法庭书记员:请宣读法律。
The Law of Solon is read, that an adulterer may be put to death by the man who catches him. 梭伦的法律规定,通奸者可被当场抓获的男子处死。
(29) He made no denial, members of the jury. He admitted his guilt, and begged and implored that he should not be put to death, offering to pay compensation. But I would not accept his estimate. I preferred to accord a higher authority to the law of the state, and I took that satisfaction which you, because you thought it the most just, have decreed for those who commit such offences. Witnesses to the preceding, kindly step up. (29) 他没有否认,陪审团的成员们。他承认了自己的罪行,并乞求和恳求不要处死他,提出愿意支付赔偿金。但我不会接受他的估价。我宁愿赋予国家法律更高的权威,并且我采取了那种你们——因为你们认为最公正——已经为犯有此类罪行的人所裁决的满足方式。上述事情的证人,请上前。
The witnesses come to the front of the court, and the Clerk reads their depositions. When the Clerk has finished reading, and the witnesses have agreed that the depositions are correct, the defendant again addresses the Clerk: Now please read this further law from the pillar of the Court of the Areopagus: 证人来到法庭前,书记员宣读他们的证词。当书记员宣读完毕,且证人确认证词无误后,被告再次向书记员发言:现在请从阿雷奥帕戈斯法庭的石柱上宣读这条进一步的法律:
The Clerk reads another version of Solon’s law, as recorded on the pillar of the Areopagus Court. 书记员宣读了梭伦法律的另一个版本,该版本记录在阿雷奥帕戈斯法院的石柱上。
You hear, members of the jury, how it is expressly decreed by the Court of the Areopagus itself, which both traditionally and in your own day has been granted the right to try cases of murder, that no person shall be found guilty of murder who catches an adulterer with his wife and inflicts this punishment. (31) The law-giver was so strongly convinced of the justice of these provisions in the case of married women that he applied them also to concubines, who are of less importance. Yet obviously, if he had known of any greater punishment than this for cases where married women are concerned, he would have provided it. But in fact, as it was 各位陪审员,你们听到,阿雷奥帕古斯法庭本身已明确规定,该法庭传统上直至你们的时代一直拥有审判谋杀案件的权利,即任何人与其妻子当场抓获奸夫并施加这种惩罚的,不应被判谋杀罪。(31) 立法者如此坚信这些条款在已婚妇女案件中的公正性,以至于他也将这些条款适用于地位较低的情妇。然而显然,如果他在已婚妇女案件中知道有比这更严厉的惩罚,他本会规定下来。但事实上,情况确实如此
impossible for him to invent any more severe penalty for corruption of wives, he decided to provide the same punishment as in the case of concubines. 他无法想出更严厉的惩罚来惩处妻子的不忠,于是决定采用与惩处妾室相同的刑罚。
To the Clerk of the Court: Please read me this law also. 致法庭书记员:也请为我读一下这条法律。
The Clerk reads out further clauses from Solon’s laws on rape. 书记员宣读了梭伦关于强奸的法律中的更多条款。
(32) You hear, members of the jury, how the law-giver ordains that if anyone debauch by force a free man or boy, the fine shall be double that decreed in the case of a slave. If anyone debauch a woman-in which case it is permitted to kill him-he shall be liable to the same fine. Thus, members of the jury, the law-giver considered violators deserving of a lesser penalty than seducers: for the latter he provided the death penalty; for the former, the doubled fine. His idea was that those who use force are loathed by the persons violated, whereas those who have got their way by persuasion corrupt women’s minds, in such a way as to make other men’s wives more attached to themselves than to their husbands, so that the whole house is in their power, and it is uncertain who is the children’s father, the husband or the lover . . . (32) 陪审团的各位成员,你们听到立法者如何规定:如果任何人用暴力诱奸自由民或男童,罚款应是奴隶案件中所规定的两倍。如果任何人诱奸妇女——在这种情况下允许杀死他——他应承担相同的罚款。因此,陪审团的各位成员,立法者认为侵犯者应比引诱者受到较轻的惩罚:对后者他规定了死刑;对前者,则是双倍罚款。他的想法是,那些使用暴力的人被受害者所憎恨,而那些通过说服得逞的人则腐蚀了妇女的思想,使得他人的妻子比对自己丈夫更依恋他们,以至于整个家庭都在他们的掌控之下,而且孩子的父亲是谁也不确定,是丈夫还是情人……
(47) It is my belief, members of the jury, that this punishment was inflicted not in my own interests, but in those of the whole community. Such villains, seeing the rewards which await their crimes, will be less ready to commit offences against others if they see that you too hold the same opinion of them. (48) Otherwise it would be far better to wipe out the existing laws and make different ones, which will penalise those who keep guard over their own wives, and grant full immunity to those who criminally pursue them. (49) This would be a far more just procedure than to set a trap for citizens by means of the laws, which urge the man who catches an adulterer to do with him whatever he will, and yet allow the injured party to undergo a trial far more perilous than that which faces the law-breaker who seduces other men’s wives. (50) Of this, I am an example-I, who now stand in danger of losing life, property, everything, because I have obeyed the laws of the state. (47) 陪审团的各位成员,我相信这一惩罚并非为了我个人的利益,而是为了整个社会的利益。这样的恶棍,如果看到他们的罪行会得到回报,而他们也看到你们对他们持有同样的看法,那么他们就不太轻易地冒犯他人。(48) 否则,我们还不如废除现有的法律,制定新的法律,惩罚那些看管自己妻子的人,而给予那些犯罪追求她们的人完全的豁免权。(49) 这将是一个更加公正的程序,而不是通过法律为公民设下陷阱,这些法律鼓励抓住通奸者的人随意处置他,却允许受害方面临比引诱他人妻子的违法者更加危险的审判。(50) 我就是一个例子——我,因为遵守了国家的法律,现在正面临失去生命、财产和一切的危险。
106. The case for the prosecution in a poisoning trial. Athens, c. 420 bc Antiphon, Prosecution of a Stepmother 1-4, 14-20, 25-7. Tr. K. Freeman. G 106. 一起投毒案中控方的陈述。雅典,约公元前 420 年。安提丰,《控告继母》1-4, 14-20, 25-7 节。K.弗里曼译。G
The prosecutor is the deceased’s son by his first marriage; the defendant is the deceased’s second wife, represented by her sons, the prosecutor’s half-brothers. 原告是逝者第一次婚姻所生的儿子;被告是逝者的第二任妻子,由她的儿子们(即原告的异父兄弟)代表。
(1) Members of the jury: (1) 陪审团的成员们:
Young as I am, and still without experience of litigation, I am placed by this event in a position of terrible difficulty. Either I have to disobey the injunction laid on me by my father, that I should seek vengeance on his murderers; or if I do seek vengeance, I am driven into a feud with those with whom it is least desirable-my half-brothers and their mother. (2) Events, and my half-brothers themselves, have driven me into bringing this suit against them. They are the very men who ought naturally to have come forward as avengers of the deceased, and allies of the avenger. But in fact, the precise opposite has come about: they have taken their stand here as my adversaries, on the side of murder as I and my indictment declare. 我虽然年轻,且尚无诉讼经验,却因这一事件陷入了极为困难的境地。要么我必须违背父亲的遗愿——他命令我向杀害他的凶手复仇;要么如果我寻求复仇,我就会与最不该结怨的人——我的同父异母兄弟和他们的母亲——陷入纷争。(2)事态以及我的同父异母兄弟们自己,迫使我对他们提起诉讼。他们本应是自然而然地站出来为死者复仇的人,成为复仇者的盟友。但事实上,情况恰恰相反:他们站在这里,成为我的对手,正如我和我的起诉书所宣称的那样,他们站在了谋杀的一方。
(3) My plea to you, gentlemen, is this: if I prove that their mother did by intention and forethought cause the death of our father, and that she had been caught before, (3) 我向各位先生请求的是:如果我能够证明他们的母亲是故意和蓄意造成我们父亲的死亡,而且她以前曾被抓获过,
not once but several times, in the very act of plotting his murder, inflict punishmentavenge, in the first instance your laws, which you have received as an inheritance from heaven and your ancestors, and by which you must be guided when considering condemnation as judges in this court; avenge, in the second instance him who is dead and gone, and with him me also, who, alone and deserted, am left to take his part! (4) You, gentlemen, stand to me now in the place of my family, because those who should have been his avengers and my allies have come forward as the dead man’s murderers and my opponents. To whom, then, can anyone turn for help, or where can he go to seek sanctuary, except to you and to Justice? . . . 不止一次,而是数次,就在密谋杀害他的过程中,施加惩罚以复仇。首先,为你们从上天和祖先那里继承而来的法律复仇,你们作为法庭上的法官在考虑定罪时必须遵循这些法律;其次,为那个已经逝去的人复仇,同时也为我复仇,因为我孤独无援,被遗弃,只能为他辩护!(4)先生们,你们现在对我来说就如同家人一般,因为那些本应为他复仇、成为我盟友的人,却作为死者的凶手和我的对手站了出来。那么,除了向你们和正义求助,任何人还能转向谁寻求帮助,又能到哪里去寻求庇护呢?……
(14) There was in our house an upper room, which Philoneus used to occupy whenever he had business in town. This Philoneus was an honest, respectable man, a friend of my father’s. He had a concubine, whom he was intending to dispose of to a brothel. My stepmother, having heard of this, made a friend of this woman; and when she got to know of the injury Philoneus was proposing to do her, she sent for her. When the woman came, my stepmother told her that she herself also was being wrongly treated, by my father; and that if the woman would do as she said, she was clever enough to restore the love of Philoneus for the concubine, and my father’s love for herself. As she expressed it, hers was the creative part, the other woman’s part was that of obeying orders. (16) She asked her therefore if she was willing to act as her assistant; and the woman promised to do so-very readily, I imagine. Later, it happened that Philoneus had to go down to the Piraeus in connection with a religious ceremony to Zeus, Guardian of Property; and at the same time my father was preparing for a voyage to Naxos. It seemed to Philoneus an excellent idea, therefore, that he should make the same trip serve a double purpose: that he should accompany my father, his friend, down to the harbour, and at the same time perform his religious duty and entertain him at a feast. (17) Philoneus’ concubine went with them, to help them with the sacrifice and the banquet. When they arrived at the port, they of course performed the sacrifice. When the religious ceremony was over, the woman began to deliberate with herself as to how and when she should administer the drug, whether before dinner or after dinner. The result of her deliberation was that she decided to do so after dinner, thus carrying out the instructions of this Clytemnestra, my stepmother. (14) 我们家有一间阁楼,每当菲洛纽斯在城里有事时,他总是住在那里。这位菲洛纽斯是个诚实可敬的人,是我父亲的朋友。他有一个情妇,打算把她卖到妓院去。我的继母听说了这件事后,就和那个女人交上了朋友;当她得知菲洛纽斯打算对那个女人造成的伤害时,便派人去叫她。那个女人来了之后,我的继母告诉她,她自己也被我父亲虐待;如果那个女人愿意按照她说的去做,她有足够的智慧让菲洛纽斯重新爱上那个情妇,也让我父亲重新爱上她自己。用她的话来说,她是策划者,而另一个女人的角色是服从命令。(16) 因此,她问那个女人是否愿意做她的助手;那个女人答应了她——我想是非常爽快地答应了。后来,菲洛纽斯因参加守护财产的宙斯宗教仪式而不得不去比雷埃夫斯港;同时,我父亲也正准备前往纳克索斯岛航行。 因此,在菲洛纽斯看来,他应该让这次行程一举两得是个极好的主意:他应该陪同我的父亲,也就是他的朋友,一起前往港口,同时履行他的宗教职责,并在宴会上招待他。(17)菲洛纽斯的情妇与他们同行,帮助他们进行祭祀和宴会。当他们到达港口时,他们当然进行了祭祀。宗教仪式结束后,这个女人开始自思自量,应该如何以及何时下药,是在晚餐前还是晚餐后。她深思熟虑的结果是决定在晚餐后下药,从而执行这个克吕泰涅斯特拉,也就是我继母的指示。
(18) The whole story of the dinner would be too long for me to tell or you to hear; but I shall try to narrate the rest to you in the fewest possible words, that is, how the actual administration of the poison was accomplished. When they had finished dinner, they naturally-as one of them was sacrificing to Zeus and entertaining a guest, and the other was about to set off on a voyage and was dining with his friend-they naturally were proceeding to pour libations, and accompany them with an offering of incense. (19) Philoneus’ concubine, as she was serving them with the wine for the libation-a libation that was to accompany prayers destined, alas! gentlemen, not to be fulfilled-poured in the poison. And in the belief that she was doing something clever, she gave the bigger dose to Philoneus, thinking that perhaps the more she gave him, the more he would love her. She still did not know that she had been deceived by my stepmother, and did not find out until she was already involved in disaster. She poured in a smaller dose for my father. (20) The two men poured out their libation; and then, taking in hand that which was their own destroyer, they drained their last draught. (18) 晚宴的全部故事说来太长,我不便详述,您也不便细听;但我将尽量用最简短的话语向您叙述其余部分,即毒药是如何实际被下手的。当他们用完晚餐后,他们自然地——因为其中一人正在向宙斯献祭并招待客人,另一人即将启程远航并与朋友共进晚餐——他们自然地准备行奠酒礼,并伴随焚香献祭。(19) 菲洛涅乌斯的情妇,在为他们端上奠酒用的葡萄酒时——这奠酒本应伴随祈祷,唉!先生们,这些祈祷注定无法实现——倒入了毒药。她以为自己做了件聪明事,给菲洛涅乌斯下了更大剂量的毒,认为或许给他越多,他就会越爱她。她当时还不知道自己已被我的继母欺骗,直到身陷灾难时才明白真相。她给我父亲倒了较小剂量的毒。(20) 那两个男人行了奠酒礼;然后,拿起那将成为他们毁灭者的东西,饮下了他们最后一口酒。
Philoneus dropped dead instantly. My father was seized with an illness from which he died in three weeks. For this, the woman who had acted under orders has paid the penalty for her offence, in which she was an innocent accomplice: she was handed over to the public executioner after being broken on the wheel. But the woman who was the real cause, who thought out and engineered the deed-she will pay the penalty now, if you and heaven so decree . . . 菲洛纽斯当场倒地身亡。我的父亲也染上疾病,三周后便去世了。为此,那个奉命行事的女人已为她的罪行付出了代价,她在这件事中只是一个无辜的同谋:她在被车轮刑折磨后,被交给了公共刽子手。但那个真正的罪魁祸首,那个策划并实施这一行为的女人——如果你和上天如此裁定,她现在将付出代价……
(25) Which is more just-that the murderer should pay the penalty, or not? Which is more just-to pity rather the dead man, or the woman who killed him? The dead man, I would say. That would be the far more just and more righteous course for you in the eyes of god and man. And so at this point I demand that as she destroyed him without pity and without mercy, so she too shall be destroyed by you and by Justice. (26) She acted of her own free will and compassed his death with guile; he died by force, an unwilling victim. Can it be denied, gentlemen, that he died by force-a man who was intending to set out on a voyage from this country, and who was dining with his friend? She it was who sent the poison, who gave the order that it should be given him to drink, and so killed my father. What claim has she to be pitied or to win consideration from you or anyone else? She did not see fit to have pity on her husband-no, but she wickedly and shamefully destroyed him. (25) 哪个更公正——是杀人者应该受到惩罚,还是不惩罚?哪个更公正——是更应该同情死者,还是杀害他的女人?我会说是死者。在神和人眼中,这对你们来说将是更加公正和正义的做法。因此,我在此要求,既然她无情无义地毁灭了他,那么她也应该被你们和正义所毁灭。(26) 她是出于自愿行事,用诡计策划了他的死亡;他是被迫而死,是一个不情愿的受害者。先生们,难道能否认他是被迫而死的吗——一个正准备从这个国家启航旅行,并与朋友共进晚餐的人?正是她送来了毒药,下令让他喝下,从而杀害了我的父亲。她有什么资格要求你们或任何人的同情或考虑?她认为不必要同情她的丈夫——不,她邪恶而可耻地毁灭了他。
(27) Pity, as you know, is more properly bestowed in cases of involuntary suffering than of crime and offences committed voluntarily and with malice aforethought. Even as she, fearing neither gods nor heroes nor her fellow-men, destroyed the dead man, so let her in turn be destroyed by you and by Justice! Let her win neither consideration nor pity nor any sort of compunction from you, and thus meet with the punishment she has so justly earned! (27) 众所周知,怜悯更应给予那些遭受非自愿苦难的人,而非那些蓄意恶意犯罪的人。她既不畏惧神明、英雄,也不畏惧同胞,竟敢毁掉死者,那么就让她同样被你和正义所毁灭吧!不要让她从你们这里得到任何考虑、怜悯或任何形式的悔意,让她得到她应得的惩罚!
107. The past activities of a courtesan. Athens, 4th cent. bc 107. 一名交际花过去的经历。雅典,公元前 4 世纪
Apollodorus [= ‘Demosthenes’], Against Neaera 59.18-42, 45-60, 72-3, 78-9, 85-7, 110-14, 122. Tr. K. Freeman. G 阿波罗多鲁斯[= '德摩斯梯尼'],《诉尼埃拉》59.18-42, 45-60, 72-3, 78-9, 85-7, 110-14, 122。K.弗里曼译。G
This case, spitefully brought against the courtesan Neaera’s pimp-lover Stephanus years after the facts described, when Neaera was in her seventies, concentrates not only on the legal issue of Neaera’s citizenship, but on her past sexual activities. 这起案件是针对交际花尼埃拉的皮条情人斯特凡努斯恶意提起的,发生在所描述事件多年后,当时尼埃拉已年过七旬。案件不仅关注尼埃拉公民身份的法律问题,还聚焦于她过去的性活动。
(18) [Neaera] was one of seven little girls bought when small children by Nicarete, a freedwoman who had been the slave of Charisius of Elis, and the wife of Charisius’ cook Hippias. Nicarete was a clever judge of beauty in little girls, and moreover she understood the art of rearing and training them skilfully, having made this her profession from which she drew her livelihood. (19) She used to address them as daughters, so that she might exact the largest fee from those who wished to have dealings with them, on the ground that they were freeborn girls; but after she had reaped her profit from the youth of each of them, one by one, she then sold the whole lot of them together, seven in all: Anteia, Stratola, Aristocleia, Metaneira, Phila, Isthmias, and the defendant Neaera. (18) [尼埃拉]是七个小女孩之一,她们在年幼时被尼卡雷特买下。尼卡雷特是伊利斯人卡里西乌斯的前女奴,也是卡里西乌斯厨师希皮亚斯的妻子。尼卡雷特善于鉴别小女孩的美貌,而且她精通抚养和训练她们的技艺,她以此为职业谋生。(19) 她通常称她们为女儿,这样她就能从那些想要与她们交往的人那里索取最高的费用,理由是她们是自由出身的女孩;但是当她从她们每个人年轻时期获取利润后,她便将她们全部七人一起卖掉:安泰娅、斯特拉托拉、阿里斯托克莱亚、梅塔涅拉、菲拉、伊斯米亚以及被告尼埃拉。
(20) Now who were their respective purchasers, and how they were set free by those who bought them from Nicarete, I will explain in the course of my speech, if you wish to hear, and if I have enough time. But the fact that the defendant Neaera (20) 至于她们各自的购买者是谁,以及那些从尼卡瑞特那里购买她们的人是如何让她们获得自由的,如果你们愿意听,并且我有足够的时间,我将在我的演讲中加以说明。但被告妮拉的事实是
did belong to Nicarete and worked as a prostitute open to all comers-this is the point to which I wish to return. 确实属于尼卡瑞特,并作为一名妓女工作,对所有来者开放——这正是我希望回到的重点。
(21) Lysias the professor of rhetoric was the lover of Metaneira. He decided that in addition to the other expenses he had incurred for her, he would like to get her initiated. He thought that the rest of his expenditure went to her owner, but whatever he spent on her over the festival and initiation ceremony would be a present for the girl herself. He therefore asked Nicarete to come to the Mysteries and bring Metaneira so that she could be initiated and he promised to instruct her himself in the Mysteries. 修辞学教授吕西亚斯是梅塔内拉的情人。他决定,除了为她已经承担的其他费用外,他还想让她接受入会仪式。他认为,其余的开支都给了她的主人,而他在节日和入会仪式上为她花费的任何钱都将直接送给这个女孩本人。因此,他请求尼卡雷特前来参加秘仪,并带上梅塔内拉,以便她能够接受入会仪式,他承诺将亲自指导她参加秘仪。
(22) When they arrived, Lysias did not admit them to his house, out of respect for his own wife, who was the daughter of Brachyllus and his own niece, and for his mother, who was somewhat advanced in years and lived in the same house. Instead, he lodged them-that is, Metaneira and Nicarete-with Philostratus of Celonus, who was still a bachelor and also a friend of his. The women were accompanied by the defendant Neaera, who was already working as a prostitute, though she was not yet of the proper age. 当他们到达时,吕西阿斯出于对自己妻子的尊重,没有允许她们进入他的家中。他的妻子是布拉基卢斯的女儿,也是他的侄女,同时他还尊重与他同住的母亲,因为母亲年事已高。于是,他将她们——即梅塔涅拉和尼卡瑞特——安置在塞洛努斯的菲洛斯特拉托斯那里,菲洛斯特拉托斯仍是单身,也是他的朋友。这些女性由被告尼艾拉陪同,尼艾拉虽然尚未达到法定年龄,但已经在从事卖淫活动。
(23) As witness to the truth of my statements, namely that she was the slave of Nicarete and used to accompany her and was hired out to anyone willing to pay, I now call upon Philostratus himself. 作为我陈述真实性的见证,即她曾是尼卡雷特的奴隶,常随她同行,并被出租给任何愿意付费的人,我现在请斐洛斯特拉图斯本人作证。
Philostratus testifies . . . 菲洛斯特拉图斯证实……
(24) On a later occasion, gentlemen, Simos the Thessalian brought Neaera here to the Great Panathenaic Festival. Nicarete also accompanied them, and they put up at the house of Ctesippus son of Glauconidas. The defendant Neaera drank and dined with them in the presence of a large company, as a courtesan would do. (24) 之后,各位先生,色萨利的西莫斯将妮艾拉带到这里参加大泛雅典娜节。尼卡蕾特也陪同他们,他们住在格劳科尼达斯之子克特西普斯的家中。被告妮艾拉像交际花那样,在众多宾客面前与他们一同饮酒用餐。
(25) I now call witnesses to the truth of these statements. Please call Euphiletus son of Simon, and Aristomachus son of Critodemus. (25) 我现在传唤证人来证明这些陈述的真实性。请传唤西蒙之子欧菲勒图斯和克里托德穆斯之子阿里斯托马库斯。
They testify . . . 他们作证……
(26) After that, she worked openly at Corinth as a prostitute, and became famous. Among her lovers were Xenoclides the poet and Hipparchus the actor, who had her on hire. For the truth of these statements, I am unable to put before you the deposition of Xenoclides, because he is debarred by law from giving evidence . . . (28) But I now call Hipparchus himself, and I shall compel him to give evidence or else take the oath disclaiming knowledge of the facts, according to the law; otherwise I will subpoena him. (26) 此后,她在科林斯公开从事妓女工作,并声名鹊起。她的情人中有诗人克塞诺克利德斯和演员希帕尔库斯,后者曾雇佣她。关于这些陈述的真实性,我无法向你们出示克塞诺克利德的证词,因为他依法被禁止作证......(28) 但我现在传唤希帕尔库斯本人,我将强迫他作证,或者根据法律规定,发誓否认知晓事实;否则我将传讯他。
He testifies . . . 他证实……
(29) After that, she acquired two lovers, Timanoridas of Corinth and Eucrates of Leucas. These men found Nicarete’s charges excessive, as she expected them to pay all the daily expenses of her household; so they paid down to Nicarete 30 minas as the purchase-price of Neaera, and bought her outright from her mistress, according to the law of that city, to be their slave. (30) They kept her and made use of her for as long as they wished. Then, being about to get married, they informed her that they did not wish to see the woman who had been their own mistress plying her trade in Corinth nor kept in a brothel: they would be glad to receive less money for her than (29) 此后,她又找了两个情人,一个来自科林斯的蒂曼奥里达斯,另一个来自琉卡斯的欧克拉底斯。这些人认为尼卡雷特的开销过高,因为她期望他们支付她家庭的所有日常费用;于是他们向尼卡雷特支付了 30 米纳作为购买尼艾拉的价格,并根据该城的法律,从她的女主人那里完全买下了她,让她成为他们的奴隶。(30) 他们按自己的意愿占有并利用她。后来,当他们准备结婚时,他们告诉她,他们不愿看到曾经是他们女主人的女人在科林斯重操旧业,也不愿她被关在妓院里:他们很乐意以较低的价格将她转手
they had paid, and to see her also reaping some benefit. They therefore offered to allow her, towards the price of her freedom, 1,000 drachmas, that is, 500 each; as for the 20 minas remaining, they told her to find this sum herself and repay it to them. 他们已经付了钱,也看到她从中获得了一些好处。因此,他们提出允许她,作为她自由价格的一部分,1000 德拉克马,也就是每人 500 德拉克马;至于剩下的 20 米纳,他们告诉她自己去筹集这笔钱并偿还给他们。
Neaera, on hearing these propositions from Timanoridas and Eucrates, sent messages to a number of her former lovers, asking them to come to Corinth. Among these was Phrynion, an Athenian from Paeania, the son of Demon, and the brother of Demochares, a man who was living a dissolute and extravagant life, as the older of you remember. (31) When Phrynion arrived, she told him of the proposition made to her by Eucrates and Timanoridas, and handed him the money which she had collected from her other lovers as a contribution towards the purchase of her freedom, together with her own savings, asking him to make up the amount to the 20 minas, and pay it to Eucrates and Timanoridas, so that she should be free. 尼艾拉听到蒂曼诺里达斯和欧克拉特斯的这些提议后,便向她以前的许多情人传信,请他们来科林斯。其中包括弗里尼昂,他是派埃尼亚的雅典人,德蒙的儿子,德莫卡瑞斯的兄弟,正如你们中的长者所记得的那样,他过着放荡挥霍的生活。(31)弗里尼昂到达后,她向他讲述了欧克拉特斯和蒂曼诺里达斯向她提出的提议,并将她从其他情人那里筹集的用于赎身的钱连同她自己的积蓄交给了他,请他凑足 20 米纳的金额,付给欧克拉特斯和蒂曼诺里达斯,以便她能够获得自由。
(32) Phrynion was delighted to hear this proposition of hers. He took the money which had been contributed by her other lovers, made up the deficit himself, and paid the 20 minas to Eucrates and Timanoridas as the price of her freedom and on condition that she would not practise her profession in Corinth. As a proof of these statements, I will call the man who then witnessed the transaction. Please call Philagrus of the suburb of Melite. (32) 弗里尼翁听到她的提议后非常高兴。他拿出了她其他情人凑的钱,自己补足了差额,向欧克拉特斯和蒂曼诺里达斯支付了 20 米纳作为她自由的赎金,条件是她不得在科林斯从事她的职业。为了证明这些陈述,我将传唤当时见证这笔交易的人。请传唤梅利特郊区的菲拉格鲁斯。
He testifies. 他作证。
(33) When they arrived here at Athens, he kept her and lived with her in a most dissolute and reckless way. He took her out to dinner with him wherever he went, where there was drinking; and whenever he made an after-dinner excursion, she always went too. He made love to her openly, anywhere and everywhere he chose, to excite the jealousy of the onlookers at his privilege. Among the many houses to which he took her on an after-dinner call was that of Chabrias of the suburb Alexonê, when the latter had won the victory at Delphi with a four-horse chariot team which he had bought from the sons of Mitys the Argive, and on his return from Delphi was celebrating victory down at Colias. On that occasion, many men made love to Neaera when she was drunk and Phrynion was asleep, including even some of Chabrias’ servants. (34) In proof of this I shall produce before you the actual eye-witnesses. (33) 当他们到达雅典后,他便与她同居,过着极其放荡和肆无忌惮的生活。无论他到哪里参加宴会饮酒,他都带着她一起出去;每当他在晚餐后外出游玩时,她也总是随行。他公开地与她调情,在任何他选择的地方,以此来激起旁观者对他特权的嫉妒。在他带她晚餐后拜访的众多住宅中,有一处是郊区阿莱克索内的查布里亚斯的住所,当时查布里亚斯用从阿尔戈斯的米提斯之子们那里购买的四马战车队在德尔斐赢得了胜利,并从德尔斐返回后在科利亚斯庆祝胜利。在那次场合,当尼艾拉喝醉而弗里尼翁睡着时,许多男子与她调情,甚至包括查布里亚斯的一些仆人。(34) 为了证明这一点,我将在你们面前出示实际的目击证人。
Please call Chionidês and Euthetion. 请请 Chionidês 和 Euthetion。
They testify. 她们作证。
(35) However, finding herself treated with the most outrageous brutality by Phrynion, instead of being loved as she had expected, or having attention paid to her wishes, she packed up the goods in his house, including all the clothes and jewellery which he had provided for her personal adornment, and taking with her two servants, Thratta and Coccalina, ran away to Megara. (35) 然而,她发现自己受到弗里尼翁极其残暴的对待,而非她所期望的被爱,或者她的意愿得到关注,于是她收拾了他家里的物品,包括他为她个人装饰提供的所有衣服和珠宝,并带着两个女仆特拉塔和科卡丽娜,逃到了迈加拉。
(36) This happened when Asteius was Chief Magistrate at Athens ^(28){ }^{28} during your second war against Sparta. Neaera spent two years in Megara; but her profession did not produce sufficient income to run her house, as she was extravagant, and the Megarians are mean and stingy, and there was no great foreign colony there because it was war-time, and the Megarians favoured the Spartan side, but you were in command of the seas. She could not go back to Corinth because the terms of her release by Eucrates and Timanoridas were that she should not practise her profession there. (36)这件事发生在阿斯提乌斯担任雅典首席执政官期间,正值你们与斯巴达的第二次战争。尼埃拉在墨加拉待了两年;但她的职业无法带来足够的收入来维持她的家,因为她生活奢侈,而墨加拉人又吝啬小气,而且由于战时,那里没有大量的外国侨民,墨加拉人支持斯巴达一方,而你们则掌控着海上霸权。她无法回到科林斯,因为欧克拉特斯和蒂曼诺里达斯释放她的条件是她不得在那里从事她的职业。
However, peace came. ^(29){ }^{29} It was then that our opponent Stephanus visited Megara. He put up at her house, as that of a prostitute, and became her lover. She told him her whole life-story and of her ill-treatment at the hands of Phrynion. She longed to live in Athens, but was afraid of Phrynion, because she had done him wrong and he was furious with her. She knew the violence and arrogance of his character. She therefore made the defendant Stephanus her protector, and while they were still in Megara, he talked encouragingly and filled her with hope, saying that Phrynion would be sorry for it if he laid hands on her, as he himself would take her as his wife, and would introduce the sons she already had to his phratrysmen as being his own, and would make citizens of them. No one on earth, he said, should do her any harm. And so he arrived here at Athens from Megara with her and her three children, Proxenus, Ariston, and a daughter, who now bears the name of Phano. (39) He took her and the children to the little house which he owned, alongside the Whispering Hermes, between the house of Dorotheus the Eleusinian and the house of Cleinomachus, which now Spintharus has bought from him for 7 minas. Thus, the place was the whole of Stephanus’ property at that time-he had nothing else. 然而,和平到来了。 ^(29){ }^{29} 就在那时,我们的对手斯特凡努斯访问了麦加拉。他住在她的房子里,把那里当作妓女的住所,并成为她的情人。她向他讲述了自己的一生以及她遭受弗里尼翁虐待的经历。她渴望在雅典生活,但害怕弗里尼翁,因为她曾对他不公,而他对她怒不可遏。她了解他性格中的暴力和傲慢。因此,她让被告斯特凡努斯成为她的保护者,当他们还在麦加拉时,他鼓励她,让她充满希望,说如果弗里尼翁敢动她一根汗毛,他会后悔的,因为他自己会娶她为妻,并将她已有的儿子介绍给他的氏族成员,当作自己的儿子,并让他们成为公民。他说,世上任何人都不得伤害她。就这样,他和她以及她的三个孩子——普罗克塞努斯、阿里斯顿和一个现在名叫法诺的女儿——一起从麦加拉来到了雅典。 (39) 他把她和孩子们带到了他拥有的一所小房子,位于低语赫尔墨斯神像旁,在厄琉西斯人多罗西乌斯的房子和克莱诺马库斯的房子之间,这所房子现在斯平塔鲁斯已用 7 米纳从他手中买下。因此,这个地方就是当时斯蒂芬努斯的全部财产——他别无他物。
He had two reasons for bringing her here: first, that he would have a handsome mistress without expense; secondly, that her profession would provide him with the necessaries of life and keep the household, for he had no other source of income, except what he picked up by occasional blackmail. 他带她来这里有两个原因:第一,他能不花一分钱就拥有一个漂亮情妇;第二,她的职业能为他提供生活必需品并维持家庭开支,因为他除了偶尔通过敲诈勒索得到一些钱外,没有其他收入来源。
(40) When Phrynion heard that she was in Athens and living with the defendant, he took some young men with him and went to Stephanus’ house to get her. Stephanus asserted her freedom, according to law, and Phrynion thereupon summoned her before the Polemarch, under surety. ^(30){ }^{30} In proof of this, I will bring before you the Polemarch of that year . . . (40) 当弗里尼翁得知她在雅典并与被告同住时,他带着一些年轻人来到斯特凡努斯的家想要带走她。斯特凡努斯依法声称她是自由人,于是弗里尼翁在担保下将她传唤至战事执政官面前。 ^(30){ }^{30} 为了证明这一点,我将向你们出示当年的战事执政官……
Please call Aietes. 请召唤埃厄忒斯。
He testifies. 他作证。
(41) When she had thus been bailed out by Stephanus and was living with him, she carried on the same profession no less than before, but she exacted a larger fee from those who wished to consort with her, as having now a certain position to keep up and as being a married woman. Stephanus helped her by blackmail; if he caught any rich unknown stranger making love to her, he used to lock him up in the house as an adulterer caught with his wife, and extract a large sum of money from him (42)naturally, because neither Stephanus nor Neaera had anything, not even enough to meet their daily expenses, but their establishment was large. There were himself and herself to keep, and three small children-the ones she brought with her to himand two maids and a man-servant; and above all, she had acquired the habit of good living, as formerly it had been others who had provided her with all necessaries . . . (41) 当她就这样被斯特法努斯保释出来并和他同居后,她继续从事着与以前无异的职业,但她向那些希望与她交往的人收取更高的费用,因为她现在需要维持一定的地位,而且她已是一个已婚妇女。斯特法努斯通过敲诈来帮助她;如果他抓住任何富有的陌生人与她调情,他就会将那个男子作为与他妻子通奸的人关在屋里,并从他那里勒索一大笔钱。(42)这是很自然的,因为斯特法努斯和尼艾拉一无所有,甚至连日常开支都不够,但他们的家庭规模却很大。需要养活他自己和她,还有三个小孩子——她带给他那些——以及两个女仆和一个男仆;最重要的是,她已经养成了奢侈生活的习惯,因为以前总是别人为她提供所有必需品……
(45) To continue: Phrynion began his law-suit against Stephanus, on the grounds that Stephanus had robbed him of the defendant Neaera and made a free woman of her, and that Stephanus had received the goods of which Neaera had robbed him when she left. However, their friends brought them together and persuaded them to submit the dispute to arbitration. The arbitrator who sat on Phrynion’s behalf was Satyrus of Alôpece, the brother of Lacedaemonius, and on Stephanus’ behalf, Saurias of Lampra; they chose as umpire Diogeiton of Acharnae. (46) These three met in the temple, and after hearing the facts from both the litigants and also from the woman herself, they gave their judgment, which was accepted by the litigants: namely, that the woman should be free and her own mistress, but that the goods which Neaera had taken from Phrynion when she left should all be returned to Phrynion, except the clothes and jewellery and maid-servants which had been bought for Neaera herself; further, that she should spend the same number of days with each of them; but that if they agreed to any other arrangement, this same arrangement should hold good; that the woman’s upkeep should be provided by the person with whom she was living at the time; and that for the future the litigants should be friends and should bear no malice. (47) Such was the settlement brought about by the decision of arbitrators in the case of Phrynion and Stephanus, concerning the defendant Neaera. In proof of this, the Clerk will read you the deposition. (45) 接着:弗里尼昂对斯特凡努斯提起诉讼,理由是斯特凡努斯从他手中夺走了被告妮拉,并使她成为自由人,而且斯特凡努斯还收受了妮拉离开时从他那里偷走的财物。然而,他们的朋友们将他们召集在一起,并说服他们将争议提交仲裁。代表弗里尼昂担任仲裁员的是阿洛佩克的萨提鲁斯,即拉刻代蒙尼乌斯的兄弟;代表斯特凡努斯的是兰普拉的萨里亚斯;他们选择阿哈尔奈的狄奥革伊同作为裁判。 (46) 这三人在神庙中会面,在听取了双方当事人以及该女子本人的陈述后,他们作出了判决,该判决被当事人接受:即该女子应当自由并成为自己的主人,但尼亚拉离开时从弗里尼昂那里带走的所有财物都应归还给弗里尼昂,除了为尼亚拉本人购买的衣服、珠宝和女仆;此外,她应当与他们每人度过相同的天数;但如果他们同意任何其他安排,该安排应当有效;该女子的生活费应由当时与她同住的人提供;并且今后当事人应当成为朋友,不应怀有恶意。(47) 这就是仲裁人就弗里尼昂和斯特凡努斯关于被告尼亚拉一案所作出的裁决。为证明这一点,书记员将向你们宣读证词。
Please call Satyrus of Alôpece, Saurias of Lampra, and Diogeiton of Acharnae. 请请阿洛佩克的萨提鲁斯、兰普拉城的萨里亚斯和阿卡奈的狄奥吉顿。
They testify. 她们作证。
The following were the terms of settlement between Phrynion and Stephanus: that each shall keep at his house and have the enjoyment of Neaera for an equal number of days per month, unless they come to some different agreement. 以下是弗莱尼昂和斯特法努斯之间的和解条款:每人每月应在家中轮流拥有尼亚拉,并享有同等天数的相处时间,除非他们达成其他不同的协议。
(48) When the business was over, the friends of each party, those who had assisted them at the arbitration and the rest, did as I believe is usual in such cases, especially (48) 事务结束后,双方的朋友,那些在仲裁中协助过他们的人以及其他人都做了我认为在这种情况中常见的事情,特别是
when a mistress is in dispute: they went to dine with each of them at the times when he had Neaera with him, and she dined and drank with them as mistresses do . . . 当一位情妇发生争执时:他们在他带着涅艾拉的时候轮流与每个人共进晚餐,而她则像情妇那样与他们一同用餐和饮酒……
(49) I have now outlined the facts about Neaera, and have supported my statements with evidence: that she was originally a slave, was twice sold, and practised the profession of a prostitute; that she ran away from Phrynion to Megara, and on her return to Athens was summoned before the Polemarch under surety. I now desire to prove to you that Stephanus himself has given evidence against her, showing that she is an alien. 我现在已经概述了关于尼埃拉的事实,并用证据支持了我的陈述:她最初是个奴隶,被卖过两次,并从事过妓女的职业;她从弗里尼昂逃到麦加拉,回到雅典后,在保释人的担保下被传唤到军事长官面前。我现在想向你们证明,斯特凡努斯本人已经提供了对她不利的证据,表明她是个外国人。
(50) The daughter of the defendant Neaera, whom she had brought as a little girl to Stephanus’ house, was in those days called Strybele, but now has the name Phano. Stephanus gave this girl in marriage, as being his own daughter, to an Athenian citizen, Phrastor, together with a dowry of 30 minas. When she went to live with Phrastor, who was a hardworking man and who had got together his means by careful living, she was unable to accommodate herself to his ways, but hankered after her mother’s habits and the dissolute ways of that household, being, I suppose, brought up to a similar licence. (51) Phrastor observed that she was not well-behaved nor willing to be guided by him, and at the same time he found out for certain that she was not the daughter of Stephanus, but only of Neaera, so that he had been deceived on the first occasion when he was betrothed to her. He had understood that she was the daughter of Stephanus and not Neaera, the child of Stephanus’ marriage with a freeborn Athenian lady before he began to live with Neaera. Phrastor was most indignant at all this, and considering himself to have been outrageously treated and swindled, he turned the young woman out of his house after having lived with her for a year and when she was pregnant; and he refused to return the dowry. (50) 被告尼亚拉的女儿,她还是个小女孩时就被带到斯特法努斯家中,那时名叫斯特莱贝勒,但现在名叫法诺。斯特法努斯将这个女孩当作自己的亲生女儿,嫁给了雅典公民弗拉斯托尔,并附带三十米纳的嫁妆。当她与弗拉斯托尔同住时,弗拉斯托尔是个勤劳的人,通过节俭生活积累了自己的财富,她却无法适应他的生活方式,反而怀念她母亲的习惯和那个家庭的放荡行为,我想,这是因为她从小就在类似的放纵环境中长大的缘故。(51) 弗拉斯托尔发现她品行不端,也不愿意接受他的指导,同时他确切地查明她不是斯特法努斯的女儿,而只是尼亚拉的女儿,因此他在第一次与她订婚时就被欺骗了。他原本以为她是斯特法努斯的女儿,而不是尼亚拉的女儿,是斯特法努斯在与尼亚拉同居之前,与一位出身自由的雅典女士所生的孩子。 弗拉斯托尔对所有这一切感到极为愤怒,认为自己受到了粗暴对待和欺骗,在与那名年轻女子同居一年且她已怀孕后,将她赶出了家门;并且他拒绝归还嫁妆。
(52) Stephanus began a suit against him for alimony, lodged at the Odeon, according to the law enacting that if a man divorce his wife, he shall pay back the dowry, or else be liable to pay interest on it at the rate of 18 per cent per annum; and that her legal guardian is entitled to bring a law-suit for alimony at the Odeon, on the wife’s behalf. Phrastor also brought an indictment against Stephanus before the Thesmothetae, ^(31){ }^{31} that Stephanus had betrothed to him, an Athenian citizen, the daughter of an alien woman, pretending that the girl was his own daughter, contrary to the following law. (52) 斯特凡努斯根据一项法律向欧迪昂提起诉讼,要求他支付赡养费。该法律规定,如果男子与妻子离婚,他必须归还嫁妆,否则需按每年 18%的利率支付利息;并且,女性的法定监护人有权代表妻子在欧迪昂提起赡养费诉讼。弗拉斯托尔也在塞斯莫泰泰面前对斯特凡努斯提出指控, ^(31){ }^{31} 斯特凡努斯将一名外邦女子的女儿许配给他这位雅典公民,并谎称该女孩是自己的女儿,这违反了以下法律。
To the Clerk: Please read it. 致书记员:请阅读。
The Clerk of the Court reads out the following law: 法庭书记员宣读以下法律:
If any person give in marriage an alien woman to an Athenian citizen, pretending that she is related to him, he shall be deprived of his citizen status, and his property shall be confiscated, the third part to go to the person securing the conviction. The indictment shall be brought before the Thesmothetae, by any person so entitled, as in the case of usurpations of citizenship. 如果任何人将一名外邦女子嫁给雅典公民,并谎称该女子是他的亲属,他将被剥夺公民身份,其财产将被没收,其中三分之一归成功控告他的人所有。控告应由任何有权提出的人向执政官提出,如同在篡夺公民权的案件中一样。
(53) The Clerk has read out to you the law followed by the Phrastor when he laid an indictment against Stephanus before the Thesmothetae. Stephanus, realising that if convicted of having sponsored the betrothal of an alien woman he ran the risk of incurring the severest penalties, came to terms with Phrastor, giving up the claim to the dowry and withdrawing the suit for alimony; and Phrastor likewise withdrew his (53) 书记官已向你们宣读了法拉斯托尔在忒斯摩忒塔面前对斯特凡努斯提出起诉时所遵循的法律。斯特凡努斯意识到,如果被判为外邦女子订婚担保的罪名成立,他将面临最严厉的惩罚,于是与法拉斯托尔达成和解,放弃了对嫁妆的索赔并撤回了赡养费诉讼;而法拉斯托尔也同样撤回了自己的起诉。
indictment before the Thesmothetae. In proof of this I shall call Phrastor before you, and shall compel him to give evidence according to the law. 在执政官面前提起诉讼。为证明这一点,我将把弗拉斯托尔带到你们面前,并依法迫使他提供证词。
(55) Now let me put before you another piece of evidence, derived from Phrastor and the members of his phratry and family, to prove that Neaera, the defendant, is a foreigner. Not long after Phrastor had repudiated Neaera’s daughter, he fell ill. His condition became serious, and his life was in grave danger. He had for a long time been at variance with his relatives, and he regarded them with resentment and dislike. Besides, he was childless. Thus he was seduced during his illness by the attentions of Neaera and her daughter, (56) who went to him while he was ill and had no one to nurse him, bringing all the things necessary for his complaint and looking after him; and you know yourselves, of course, the value of a woman’s presence during illness, as nurse to a sick man; and so he was persuaded to take back the child which Neaera’s daughter had borne after being turned out of Phrastor’s house during her pregnancy-which happened when he found out that she was the daughter, not of Stephanus, but of Neaera, because of his resentment at the deception-to take it back and to accept it as his legitimate son. (57) His reasoning was human and natural; he was ill and had no hope of recovery, and so in order to prevent his relatives from getting his property, and himself from dying childless, he adopted the child as his legitimate son and took him into his house. He would never have done this if he had been well, as I shall show you by a weighty and undeniable piece of evidence. (55) 现在,让我向你们提出另一项证据,该证据来自弗拉斯托尔和他的氏族及家族成员,以证明被告妮拉是外国人。弗拉斯托尔抛弃妮拉的女儿后不久,他便生病了。他的病情变得严重,生命垂危。长期以来,他与亲属不和,对他们心怀怨恨和厌恶。此外,他没有子嗣。因此,在他生病期间,他被妮拉和她女儿的关心所诱惑,(56) 她们在他生病无人照料时前去探望,带去了他病情所需的一切物品,并照顾他;你们当然自己知道,在生病期间,有女性在场作为护士照顾病人的价值;于是他被说服,重新接纳了妮拉的女儿在被逐出弗拉斯托尔家后生下的那个孩子——这发生在他发现她不是斯蒂芬努斯的女儿,而是妮拉的女儿之后,因为他被这种欺骗所激怒——重新接纳这个孩子,并承认他是自己的合法儿子。 他的理由是合乎人性和自然的;他生病了且没有康复的希望,因此为了防止他的亲属获得他的财产,也为了避免自己无子而终,他收养了这个孩子作为他的合法儿子并把他带回家中。如果他身体健康,他绝不会这样做,我将用一个重要且无可辩驳的证据向你们证明这一点。
(58) As soon as Phrastor got up after this illness, and recovered his health and strength, he took as wife an Athenian woman according to law, namely the legitimate daughter of Satyrus of Melite, the sister of Diphilus. This, then, is a proof for you that his acceptance of the child was not voluntary but the result of pressure; his illness, his childlessness, their nursing and this enmity towards his relatives, whom he did not wish to be his heirs if anything happened to him. But this will be shown more clearly by what happened next. (58) 弗拉斯托尔在这场病痊愈后,恢复了健康和体力,便依法娶了一位雅典妇女,即来自梅利特的萨提鲁斯的合法女儿,迪菲卢斯的妹妹。那么,这对您来说是一个证明,表明他接受这个孩子并非出于自愿,而是压力的结果;他的疾病、他的无子嗣、他们的照料以及他对亲戚的敌意,他不愿这些亲戚在他发生任何意外时成为他的继承人。但接下来发生的事情将更清楚地证明这一点。
(59) When Phrastor during his illness presented the child, his son by Neaera’s daughter, to his phratry and to the Brytidae, to which family Phrastor belongs, the members of his family, knowing, doubtless, who the woman was whom Phrastor had originally taken to wife, namely Neaera’s daughter, and knowing of her divorce by him, and also that it was his illness which was the cause of his consenting to take back the child, voted against the child’s acceptance and refused to register him as one of themselves. (60) Phrastor began a lawsuit against them for refusing to register his son. The members of his family then challenged him before an arbitrator to swear by the sacred victims that he did verily and truly believe the child to be his son by a free Athenian woman, legally married to him. On the issue of this challenge to Phrastor by the members of his family before the arbitrator, Phrastor defaulted and did not take the required oath . . . . (59) 当弗拉斯托尔在生病期间将尼亚拉之女所生的儿子呈交给他的胞族和布里提代家族(弗拉斯托尔所属的家族)时,他的家族成员无疑知道弗拉斯托尔最初娶的是谁的女人,即尼亚拉之女,也知道她已被他休弃,还知道是因为他生病才同意收回这个孩子,于是他们投票反对接受这个孩子,并拒绝将他登记为家族成员。(60) 弗拉斯托尔因此对他们提起诉讼,因为他们拒绝登记他的儿子。于是他的家族成员在仲裁人面前向他提出挑战,要求他以神圣牺牲为誓,证明他确实真诚地相信这个孩子是他与一位自由雅典妇女合法婚姻所生的儿子。面对家族成员在仲裁人面前的这一挑战,弗拉斯托尔未能履行,没有进行所要求的宣誓……
(72) Yet the defendants Stephanus and Neaera had reached such a pitch of impudence that they were not content with merely declaring [Phano] to be a freeborn Athenian woman. They noticed that Theogenes of Cothocidae had been chosen by the lot as King-Archon, a man of good family, but poor and without business experience; so Stephanus supported him at his examination, and helped him out with his expenses. When he entered upon office, Stephanus wormed his way in, and (72)然而被告斯特法努斯和尼埃拉已经无耻到了这种地步,他们不满足于仅仅声称[法诺]是一位生而自由的雅典 ian 妇女。他们注意到来自科托西达斯的塞奥根尼斯抽签当选为执政官,此人出身良好,但贫穷且缺乏商业经验;于是斯特法努斯在他的资格审查中支持他,并帮助他支付费用。当他上任后,斯特法努斯钻营进去,
having bought from him the office of assessor, he gave him this woman, Neaera’s daughter, as wife, guaranteeing her to be his own daughter: such was his contempt for you and for the laws! (73) So this woman Phano performed for you the secret sacrifice for the safety of the state; she looked upon mysteries which she, as an alien, had no right to behold. This was the sort of woman who entered into the holy place where no other of all the great Athenian people can enter-only the wife of the King-Archon. She administered the oath to the reverend priestesses who officiate at the sacrifices; she went through the ceremony of the Bride of Dionysus, and carried out the ancestral religious duties of the state, fulfilling numerous sacred and mysterious functions. How can it be in accord with piety that things which the rest of the community are not allowed even to hear spoken of should actually be done by any woman chosen by chance, especially such a woman as this, and one who is guilty of such actions? . . . 他从他那里购买了陪审官的职位后,便将这个女人,尼埃拉的女儿,作为妻子嫁给他,并保证她是自己的亲生女儿:他对你们和法律的蔑视竟到了如此地步!(73)于是这个女人法诺为你们举行了关乎国家安全的秘密祭祀;她看到了那些作为外邦人无权目睹的神秘仪式。就是这样一个女人进入了圣地,而整个伟大的雅典民族中没有任何其他人能够进入——只有执政官的妻子才能进入。她主持主持祭祀的庄严女祭司们的宣誓仪式;她参与了狄俄尼索斯新娘的仪式,并履行了国家的传统宗教职责,完成了众多神圣而神秘的职能。一个偶然选中的女人,尤其是这样一个犯有如此行径的女人,竟然做了那些连普通民众都不允许听说的神圣之事,这怎能符合虔诚之道呢?……
(78) I should like to call before you the sacred Herald, who attends upon the wife of the King-Archon when she administers the oath to the revered priestesses when they are carrying their baskets at the altar, before they touch their sacred victims. This is in order that you may hear the oath and the words spoken insofar as it is permitted to hear these, and may know how holy and ancient is the customary rite. (78) 我想请神圣的传令官到您面前,当王执政官的妻子在祭坛前向可敬的女祭司们宣誓时,当她们在触碰神圣的祭品之前携带着篮子时,他就在旁边侍奉。这是为了让您能够听到誓言和所说的话,只要是被允许听到的部分,并且可以了解到这一传统仪式是多么神圣和古老。
The sacred herald comes forward and reads the oath administered to the priestesses by the wife of the King-Archon before they are permitted to officiate at the sacrifices. Oath of the reverend priestess 神圣的传令官走上前来,宣读由王执政官的妻子向女祭司们宣读的誓言,在她们获准主持祭祀仪式之前必须宣读此誓言。尊敬的女祭司誓言
I practise chastity, and am pure and undefiled of all things which bring impurity, including intercourse with men; I perform the sacrament of the wine-festival and the holy Bacchic rites according to the ancestral usage and at the appointed times. 我保持贞洁,纯洁无瑕,不受一切带来不洁之物玷污,包括与男性交合;我按照祖先的习俗和规定的时间,举行葡萄酒节的圣礼和神圣的巴克科斯仪式。
(79) You have now heard the oath and the ancestral usage, in so far as it is permitted to hear them; and how the woman whom Stephanus betrothed to Theogenes the King-Archon as his own daughter performed these sacrifices and administered the oath to the reverend priestesses, when it is forbidden even to the women who look on at them to repeat these mysteries to any other person. (79) 您现在已经听到了誓言和祖先的习俗,就允许听闻的范围而言;以及斯特法努斯许配给国王执政官塞奥格尼斯作为自己女儿的那位女子是如何举行这些祭祀并向可敬的女祭司们宣誓的,即使是旁观这些仪式的妇女也被禁止向任何人重复这些神秘仪式。
The Magistrates investigate the identity of Theogenes’ wife, and Theogenes divorces her. 官员们调查了塞奥格尼斯妻子的身份,塞奥格尼斯与她离婚。
(85) To the jury: You will see from this that it was proper for her [Phano] as a woman of such a character and such activities, not only to keep away from all these rites, from seeing, from sacrificing, from performing any of the ceremonies laid down by ancestral usage for the safety of the state: she should have been debarred from all public occasions at Athens. The law decrees that where a woman is found with an adulterer, she is forbidden to attend any of the public sacrifices, even those which the laws permit an alien woman or slave to attend for the purpose of worship and prayer. (85) 致陪审团:你们将从中看到,以她[法诺]这样的品行和行为,作为一个女人,她不仅应该远离所有这些仪式,远离观看、献祭、执行任何为国家安全而由祖先习俗规定的仪式:她应该被禁止参加雅典的所有公共场合。法律规定,凡被发现与通奸者在一起的女性,均被禁止参加任何公共祭祀,即使是法律允许外邦女性或奴隶为敬拜和祈祷而参加的那些祭祀。
(86) The only class of woman forbidden by law to attend the public sacrifices is the woman caught in adultery; if she attends and breaks the law, the law allows any person who wishes to inflict upon her with impunity any punishment short of death, the right of punishment being legally granted to any chance person. The reason why the law permitted the infliction with impunity of any ill-treatment upon her except (86) 法律禁止参加公共祭祀的唯一一类女性是犯有通奸罪的女性;如果她参加并违反法律,法律允许任何愿意的人对她处以除死刑外的任何惩罚而不受惩罚,惩罚的权利依法授予任何偶然的人。法律允许对她处以除外的任何虐待而不受惩罚的原因是
death, was to avoid any pollution or sacrilege in the temple; it holds out for women a threat terrifying enough to deter them from unrestraint or any sort of misbehaviour, and compel them to carry out their duties at home, teaching them that if anyone misbehaves in this fashion, she will be banished not only from her husband’s house but from the public places of worship. (87) That this is so will be clear to you when you hear the law itself read out . . . 死亡,是为了避免在寺庙中造成任何污染或亵渎行为;这对女性构成了足够可怕的威胁,以阻止她们放纵或任何不当行为,并迫使她们履行家庭职责,教导她们如果有人以这种方式行为不当,她不仅会被逐出丈夫的家,还会被排除在公共崇拜场所之外。(87)当你听到法律本身被宣读时,你就会明白这一点……
Law on adultery: If the husband catch the adulterer in the act, he (the husband) shall not be permitted to continue cohabitation with the wife. If he continues cohabitation, he shall be disfranchised. It shall not be lawful for the woman to be admitted to the public sacrifices, if she has been caught with an adulterer. If she gains entrance, she shall be liable to suffer any ill-treatment whatsoever, short of death, and impunity . . . 通奸法:如果丈夫当场抓获通奸者,他(丈夫)将不被允许与妻子继续同居。如果他继续同居,他将被剥夺公民权。如果妇女与通奸者一起被抓获,她将不被允许参加公共祭祀。如果她进入祭祀场所,她可能会遭受除死亡以外的任何虐待,且施虐者将不受惩罚……
From the summation of the argument 根据论点的总结
(110) What would any one of you say if, having acquitted Neaera, you went home to your wife, or daughter, or mother, and she asked you, ‘Where have you been’, you would answer, ‘We have been trying a case’. She will then ask, ‘Whose’, and you will of course answer, ‘Neaera’s. She was accused of living with an Athenian citizen as his wife, although she herself is an alien, and this is illegal; she was also accused of giving her daughter, a prostitute, in marriage to Theogenes the King-Archon, so that this girl performed the secret sacrifices for the safety of the state and went though the ceremony of being given as bride to Dionysus’; and you will enumerate the rest of the charges against Neaera, saying how well, accurately, and carefully they were stated by the prosecution. (111) You womenfolk, hearing this, will say, ‘Well, what did you do?’ and you will reply, ‘We acquitted her’. Then will not the indignation of all the most decent women be excited against you, because you have judged Neaera no less deserving than themselves of a share in public life and public worship? And the foolish women will have received a clear mandate from you to do as they like, since you and the laws have granted them impunity; for you will have shown by your lax and easygoing attitude that you yourselves are in sympathy with this woman’s way of life. (110) 如果你们中的任何一个人在宣判尼艾拉无罪后回到家中,面对你们的妻子、女儿或母亲,她问你们:"你们去哪里了",你们会回答:"我们去审理了一个案子"。然后她会问:"谁的案子",你们当然会回答:"尼艾拉的。她被指控作为一个外邦人,却与雅典公民以夫妻身份同居,这是违法的;她还被指控将自己的妓女女儿嫁给国王执政官塞奥格尼斯,以至于这个女孩为国家安全主持秘密祭祀,并完成了嫁给狄俄尼索斯的仪式";你们还会列举对尼艾拉的其他指控,说原告是如何出色、准确和细致地陈述这些指控的。(111) 你们这些女眷听到这些后,会说:"那么,你们做了什么?",你们会回答:"我们宣判她无罪了"。难道所有最体面的妇女不会对你们感到愤怒吗?因为你们判定尼艾拉与她们一样,有资格参与公共生活和公共祭祀。 而愚蠢的妇女们将会从你那里得到明确的授权,为所欲为,因为你和法律已经授予她们豁免权;因为你将通过你宽松随意的态度表明,你们自己同情这种女人的生活方式。
(112) It would be much better that this trial had never been held than that you should vote for acquittal, for there will then be complete liberty to prostitutes to live as wives with whom they please, and to claim as the father of their children the man they happen to be with. Your laws will lose their force and the ways of harlots will be supreme. You should therefore also look to the interests of the women of this city, and see to it that the daughters of the poor are not deprived of the chance to marry. (113) At present, even if a man is in straitened circumstances, the law decrees a suitable dowry for his daughter, if nature has given her looks which are at all tolerable. But if this law is trampled upon by your acquittal of this woman, and its force is annulled, then the profession of the prostitutes will spread to all daughters of citizens whose poverty prevents their being given in marriage; and the prestige of freeborn women will pass to the prostitutes, if they are granted impunity and license to produce children as they please, and to take part in religious worship and the rites and privileges of the State. (112) 与其你们投票判她无罪,还不如这次审判根本就没有举行过,因为那样妓女们就可以完全自由地像妻子一样与她们喜欢的人生活,并声称与她们在一起的男人是她们孩子的父亲。你们的法律将失去效力,妓女的行为方式将占据上风。因此,你们也应该考虑到这座城市中女性的利益,确保贫穷的女儿们不会被剥夺结婚的机会。(113) 目前,即使一个男人经济困难,如果天赐给他女儿还算过得去的外貌,法律规定也会为他的女儿提供合适的嫁妆。但如果你们判这个女人无罪,践踏了这条法律,使其效力被废除,那么妓女的职业将会蔓延到所有因贫穷而无法出嫁的公民女儿身上;如果妓女们被允许不受惩罚地随心所欲地生育子女,并参与宗教崇拜以及国家的仪式和特权,那么自由女性的声望将会转移到妓女身上。
(114) Each one of you must believe, therefore, that he is giving his vote in defence of his wife, or his daughter, or his mother, or on behalf of the state, the laws, and religion-to prevent respectable women from acquiring the same standing as the 因此,你们每个人都必须相信,他投下这一票是为了捍卫自己的妻子、女儿或母亲,或是为了国家、法律和宗教——以防止体面的女性获得与
prostitute, and to protect those who have been reared by their families in every propriety and with every care, and given in marriage according to law, from having no better position than this woman, who with every sort of licentious behaviour surrendered herself dozens of times a day to dozens of men, whenever anyone asked her. 妓女,并保护那些由家庭以各种端庄和悉心教养长大,并依法出嫁的妇女,使她们不至于与这个女人处于同等的地位——这个女人以各种放荡的行为,一天数十次地委身于数十个男人,只要有人向她提出要求。
(122) This is matrimony: when a man begets children and presents his sons to his phratry and deme, and gives his daughters, as being his own, in marriage to their husbands. Hetaeras we keep for pleasure, concubines (pallakai) for daily attendance upon our person, but wives for the procreation of legitimate children and to be the faithful guardians of our households. So that if he had formerly married an Athenian woman, and these children are hers and not Neaera’s, he could have proved it by the most accurate testimony, that of the female slaves handed over for examination by torture. (122) 婚姻是这样的:当一个男人生育子女,将他的儿子引入他的胞族和村社,并将他的女儿作为自己的财产嫁给她们的丈夫。我们养高级妓女是为了享乐,养妾室(帕拉凯)是为了日常照料我们的人身,而娶妻子则是为了生育合法子女,并作为我们家庭的忠实守护者。因此,如果他之前娶了一位雅典女性,而这些子女是她的,而不是尼艾拉的,他本可以通过最确凿的证词来证明这一点,即通过交由酷刑审问的女奴们的证词。
AMORGOS ^(32){ }^{32} 阿莫尔戈斯 ^(32){ }^{32}
‘With the agreement of the woman and her guardian’ "经该女子及其监护人同意"
Athenian women are mentioned only in transactions about their dowries; outside Athens women apparently had more control over their property. 雅典妇女仅在关于其嫁妆的交易中被提及;而在雅典之外,妇女显然对自己的财产拥有更多的控制权。
108. A mortgage. Amorgos, 3rd cent. bc 108. 一份抵押契约。阿莫尔戈斯,公元前 3 世纪
Finley 9. G 芬利 9. G
Boundary of the household and garden which Antenor son of Cledicus mortgaged to Pasariste daughter of Evagoras with Samon as guardian, for 90 drachmas of silver, according to agreements deposited with Evaces son of Critolaus. 克利迪库斯之子安特诺尔以萨蒙为监护人,将房屋和花园的边界抵押给埃瓦戈拉斯之女帕萨里斯特,根据存放在克里托劳斯之子埃瓦塞斯处的协议,抵押价格为 90 德拉克马银币。
109. Security for a dowry. Amorgos, c. 300 bc 109. 嫁妆的保障。阿莫尔戈斯,约公元前 300 年
Finley 155. G 芬利 155. G
Boundary of the houses and gardens adjoining the houses put up as security to Nicesarete for her dowry, consecrated and dedicated to Aphrodite Urania in Aspis by Nicesarete, wife of Naucrates, and her guardian Naucrates, and according to the wills deposited in the temple of Aphrodite and with Eunomides the archon and with the official Ctesiphon. 作为尼塞萨雷特嫁妆的抵押物,其房屋及毗邻花园的边界,由瑙克拉特斯的妻子尼塞萨雷特及其监护人瑙克拉特斯,在阿斯庇斯地区奉献给天神阿佛洛狄忒,并根据存放于阿佛洛狄忒神庙中的遗嘱,在执政官欧诺米德斯和官员克特西丰的见证下完成。
110. Transactions with a society. Amorgos, 3rd cent. bc 110. 与一个社团的交易。阿莫尔戈斯,公元前 3 世纪
Finley 8. G 芬利 8. G
Boundary of the lands in . . . and of the house and gardens of Xenocles located in Phylincheia and of the recorded pledges mortgaged, with the agreement of the woman Eratocrate and her guardian Brychion to the society and to Aristocratus chief of the society and to his wife Echenice, for the surety which he had put Xenocles 位于菲林奇亚的……土地边界以及克诺克勒斯房屋和花园的边界,以及记录在案的抵押物,经女性埃拉托克拉特及其监护人布里奇翁同意,转让给社团及社团首领阿里斯托克拉图斯及其妻子埃切尼斯,作为克诺克勒斯所提供的担保。
down for on behalf of the society, which Aristagoras had collected according to the law of the society members. 这是阿里斯塔哥拉斯根据社团成员的法律为社团收集的。
111. Leased property. Amorgos, late 4th cent. bc 111. 租赁财产。阿莫尔戈斯,公元前 4 世纪晚期
M. I. Finley, Studies in Land and Credit in Ancient Athens 500-200 bc (New Brunswick, NJ, 1951), 130. G M. I. 芬利,《古代雅典的土地与信贷研究:公元前 500-200 年》(新泽西州新不伦瑞克,1951 年),130 页。G
The estate of orphans during their minority ordinarily was transferred from their guardians to lessees, but in Athens girls were never named as beneficiaries of a will. 未成年孤儿的财产通常由监护人转移给承租人,但在雅典,女孩从未被指定为遗嘱的受益人。
Boundary of the leased property of Simone and Demodice, daughters of Simon, in the [properties] of Dexibios. Lessee Dexibios. Aristotimus son of Xanthides set the evaluation at one third; he was sent by the archons Xanthippides son of Xanthippides, Praxiteles son of Theognotus . . . 西蒙和德莫迪斯(西蒙的女儿们)在德克西比奥斯的[财产]中租赁财产的边界。承租人德克西比奥斯。克桑提德斯的儿子亚里士提穆斯将评估定为三分之一;他是由执政官克桑提普德斯的儿子克桑提普德斯、塞奥格诺托斯的儿子普拉西特莱斯派遣的...
SPARTA 斯巴达
‘Virtue is the same for men and for women’ "美德对男女而言是相同的"
The constitution of the Spartan (Lacedaemonian) state was unique in ancient Greece. Its social institutions and its famous discipline were designed for a single purpose: to protect the state by maintaining the best fighting force in the world, and both its male and female citizens were involved in achieving this aim. The distinctive laws of Sparta were attributed by writers in the fifth century and after to a legendary lawgiver, Lycurgus. After Sparta defeated Athens in the Peloponnesian war, much credit was given by Athenians to the special character of the Spartan constitution. Lycurgus’ reforms, as described by writers like Xenophon, bear so striking a resemblance to the legislation for the ideal state proposed by Socrates in Plato’s Republic (no. 86), that one may have influenced the other. ^(33){ }^{33} 斯巴达(拉科尼亚)国家的政体在古希腊是独一无二的。其社会制度和著名的纪律都是为了一个单一目的而设计的:通过维持世界上最好的战斗力量来保护国家,其男女公民都参与实现这一目标。斯巴达独特的法律被公元前五世纪及以后的作家归因于传说中的立法者莱库格。斯巴达在伯罗奔尼撒战争中击败雅典后,雅典人将许多功劳归于斯巴达政体的特殊性质。根据色诺芬等作家的描述,莱库格的改革与柏拉图《理想国》(第 86 号)中苏格拉底提出的理想国家立法有着惊人的相似之处,以至于一方可能影响了另一方。 ^(33){ }^{33}
112. Opinions attributed to the sophist Gorgias. Sparta, 5th cent. bc 112. 归于智者高尔吉亚的观点。斯巴达,公元前 5 世纪
Fr. 82 B 19 D-K = Plato, Meno 71e. G 残篇 82 B 19 D-K = 柏拉图,《美诺篇》71e。G
If you want a definition of virtue for a man, it is easy to give: virtue for a man is to be able to conduct affairs of state and to help one’s friends and harm one’s enemies, and to take care that he avoids being harmed himself. If you want a definition of female virtue, it is not difficult to provide: it is that she must run the household well, preserve what it contains and what belongs to her husband. 如果你想要一个关于男性美德的定义,这很容易给出:男性的美德就是能够处理国家事务,帮助朋友,伤害敌人,同时注意避免自己受到伤害。如果你想要一个关于女性美德的定义,这也不难提供:就是她必须把家务管理好,保护家中的一切以及属于她丈夫的财产。
113. A saying attributed to the philosopher Antisthenes. Sparta, 4th cent. bc 113. 一句据称出自哲学家安提西尼的名言。斯巴达,公元前 4 世纪
F. Decleva Caizzi, Antisthenis Fragmenta (Milan, 1965), Fr. 72 = Diogenes F. Decleva Caizzi, Antisthenis Fragmenta (米兰, 1965), Fr. 72 = Diogenes
Laertius 6.42. G 拉埃尔特乌斯 6.42. G
Virtue (arete) is the same for men and for women. ^(34){ }^{34} 美德 (arete) 对男女而言是相同的。 ^(34){ }^{34}
114. The education of Spartan mothers
Xenophon, Constitution of the Lacedaemonians 1.2-9, 4th cent. bc. G 114. 斯巴达母亲的教育 色诺芬,《拉西第蒙人的政制》1.2-9,公元前 4 世纪。G
It was not by imitating the customs of other states, but by knowingly doing the opposite to most of them, that Lycurgus made his fatherland pre-eminently successful. 吕库古并非通过模仿其他国家的习俗,而是通过有意识地与大多数国家的做法背道而驰,才使他的祖国取得了卓越的成功。
(1.3) To begin at the beginning, here is his legislation about the procreation of children. Other people raise the girls who will bear the children and who are supposed to have a good upbringing with the most limited portions of food and the smallest possible amount of delicacies. They make sure they abstain from wine completely or give it to them mixed with water. (1.3) 从头说起,这是他关于生育子女的立法。其他人抚养那些将来会生育子女、本应受到良好教育的女孩们,却只给她们最有限的食物和最少量的美味佳肴。他们确保这些女孩完全戒酒,或者只给她们掺水的酒。
The other Greeks think that girls ought to sit in isolation doing wool work, leading a sedentary existence like many craftsmen. How could they expect that girls raised in this way could produce significant offspring? (1.4) By contrast, Lycurgus thought that slave women could make a sufficient quantity of clothing. 其他希腊人认为女孩应该独坐纺织,过着像许多工匠一样久坐的生活。他们怎能指望以这种方式长大的女孩能生育出优秀的后代?(1.4)相比之下,莱库古认为女奴可以制作足够数量的衣物。
But as far as free women were concerned, because he thought childbearing was their most important function, he decreed that the female sex ought to take bodily exercise no less than the male. He established competitions of running and of strength for women with one another, just as he did for the men, because he thought that stronger offspring would be born if both parents were strong. 但就自由妇女而言,因为他认为生育是她们最重要的功能,所以他规定女性应当和男性一样进行体育锻炼。他为女性建立了彼此之间的赛跑和力量竞赛,就像他为男性所做的那样,因为他认为如果父母双方都很强壮,就会生出更强壮的后代。
(1.5) As for a wife’s sexual relations with her husband, Lycurgus saw that men in other cultures during the first part of the time had unlimited intercourse with their wives, but he knew that the opposite was right. He made it a disgrace for the husband to be seen approaching or leaving his wife. As a result it was inevitable that their desire for intercourse increased, and that as a result the offspring (if there were any) that were born were stronger than if the couple were tired of each other. (1.5) 至于妻子与丈夫的性关系,莱库古看到其他文化中的男性在初期与妻子有无限制的性交,但他知道相反的做法才是正确的。他使丈夫被看到接近或离开妻子成为一种耻辱。结果,他们不可避免地增加了对性交的渴望,因此所生的后代(如果有的话)比夫妻彼此厌倦时所生的后代更强壮。
(1.6) In addition, he stopped men from taking a wife whenever they chose and decreed that they marry when they were in their prime, because he thought that this was better for their offspring. (1.7) He saw that in cases where it happened that an old man had a young wife, the men were particularly protective of their wives, and he knew that the opposite was right. He required that the older man bring in a man whose body and mind he admired and have him beget the children. (1.8) But in case a man did not want to cohabit with his wife, but wanted worthy children, he made a law that he could beget children from a woman who was noble and had borne good children, if he could persuade her husband. ^(35){ }^{35} (1.9) He agreed to allow many such arrangements, for the wives who wanted to have two households and husbands who wanted to acquire brothers for their children, who had blood and powers in common, but did not inherit their property. ^(36){ }^{36} (1.6) 此外,他禁止男人随意娶妻,并规定他们应在壮年时结婚,因为他认为这样对后代更有益。(1.7) 他注意到,在老年男子娶年轻妻子的情况下,这些男子特别保护他们的妻子,而他知道相反的做法才是正确的。他要求年长的男子引入一个他欣赏其身心素质的男子,让这个男子生育子女。(1.8) 但如果一个男人不想与妻子同住,却又希望有优秀的后代,他制定了一项法律,允许他从一个出身高贵且已生育过优秀子女的女人那里生育后代,前提是他能说服该女人的丈夫。 ^(35){ }^{35} (1.9) 他同意允许许多这样的安排,因为那些希望拥有两个家庭的妻子,以及那些希望为子女获得兄弟的丈夫,这些兄弟有共同的血缘和能力,但不继承他们的财产。 ^(36){ }^{36}
Thus Lycurgus had different ideas about the begetting of children, and anyone who wishes to may judge whether or not he succeeded in producing in Sparta men who were superior in height and strength from the men in other states! 因此,吕库古对生育子女有着不同的观念,任何人都可以判断他是否成功地在斯巴达培养出了比其他城邦的男子更高大强壮的人!
115. The advantages of Spartan education and marriage customs
Plutarch, Life of Lycurgus 14-16, excerpts, 2nd cent. AD. G 115. 斯巴达教育和婚姻习俗的优势 普鲁塔克,《莱库古传》14-16 节,节选,公元 2 世纪。G
(14.1) As for education, he considered it to be a lawgiver’s most significant and noblest work. For that reason he began first off by considering legislation about (14.1) 至于教育,他认为这是立法者最重要且最高尚的工作。因此,他首先开始考虑关于
marriage and childbirth. For Aristotle is wrong when he says that it was because he tried and failed to make the women chaste that he gave up the idea of controlling the freedom and dominance the women had acquired because they were compelled to be in charge because their husbands left them behind [while they were on campaign] and so were more considerate of them than was appropriate, and addressed them as ladies. ^(37){ }^{37} 婚姻和生育。亚里士多德是错误的,他说这是因为他试图使妇女贞洁但失败了,所以他放弃了控制妇女已经获得的自由和主导权的想法,而这些自由和主导权是因为她们的丈夫(在出征时)将她们留在后方,迫使她们负责,因此对她们比适当的更为体贴,并称她们为女士。 ^(37){ }^{37}
Rather it was that Lycurgus took particular care about the women as well as the men. (14.2) He made the young women exercise their bodies by running ^(38){ }^{38} and wrestling and throwing the discus and the javelin, so that their offspring would have a sound start by taking root in sound bodies and grow stronger, and the women themselves would be able to use their strength to withstand childbearing and wrestle with labour pains. He freed them from softness and sitting in the shade and all female habits, and made it customary for girls no less than boys to go naked in processions and to dance naked at certain festivals and to sing naked while young men were present and looking on. ^(39){ }^{39} 相反,吕库古对男女都给予了特别的关照。(14.2) 他让年轻女子通过跑步、摔跤、掷铁饼和标枪来锻炼身体,这样她们的后代就能在健康的体魄中扎根,有一个良好的开端,并长得更强壮;同时,女性自己也能够利用她们的力量来承受分娩的痛苦,与产痛搏斗。他使她们摆脱了柔弱、在阴凉处静坐以及所有女性的习惯,并使女孩和男孩一样,在游行中赤身裸体,在某些节日赤身裸体地跳舞,并在年轻男子在场和观看时赤身裸体地唱歌。
(14.3) On occasion the girls made good-natured jokes about young men who had done something wrong, and again sang encomia set to music to the young men who deserved them, so as to inspire in the young men a desire for glory and emulation of their deeds. The man who was praised for his courage and was celebrated by the girls went away proud because of their praise. ^(40){ }^{40} But the sting of their jokes and mockery was as sharp as serious admonition, because along with the other citizens the kings and the senators attended the spectacle. (14.4) There was nothing shameful in the girls’ nakedness, because it was accompanied by modesty and self-control. It produced in them simple habits and an intense desire for good health, and gave the female sex a taste for noble sentiments, since they shared with the males virtue and desire for glory. As a result they tended to speak and think the kind of thing that Gorgo, the wife of king Leonidas, is reported to have said. When (as it seems) a foreigner said to her, ‘You Spartans are the only women who rule over their men’, she replied, ‘Because only we are the mothers of men’. ^(41){ }^{41} (14.3) 有时候,女孩们会善意地取笑做错事的年轻人,再次用音乐唱起赞歌,献给那些值得称赞的年轻人,以激发年轻人对荣耀的渴望和对他们行为的效仿。那些因勇气而受到女孩们赞扬和歌颂的男子,因为她们的赞美而自豪地离开。 ^(40){ }^{40} 但她们的玩笑和嘲讽之刺,就像严肃的告诫一样尖锐,因为国王和议员们与其他公民一起观看了这场表演。(14.4) 女孩们的裸体并无羞耻之处,因为它伴随着谦逊和自制。这培养了她们简朴的习惯和对健康的强烈渴望,并使女性性别对高尚情感产生品味,因为她们与男性共享美德和对荣耀的渴望。因此,她们倾向于说出和思考据说是国王列奥尼达斯的妻子戈尔戈所说的话。当(似乎)一个外国人对她说:"你们斯巴达人是唯一统治男人的女人"时,她回答说:"因为只有我们才是男人的母亲"。 ^(41){ }^{41}
(15.1) These customs also provided an incentive for marriage. I mean the naked processions of maidens and competitions in full view of the young men, who were attracted to them not (as Plato says) ‘by sexual rather than logical inevitability’. ^(42){ }^{42} In addition, Lycurgus attached disgrace to bachelorhood; bachelors were forbidden to watch the naked processions (15.3) Men married the girls by kidnapping them, not when they were small and immature, but when they had reached their full prime. Once the girl had been kidnapped a so-called bridesmaid cropped her hair close to her head, clothed her in a man’s cloak and sandals, and left her lying on a pallet in the dark. The bridegroom, not drunk or debauched, but sober, and after having dined as usual at the common table, came in and undid her belt ^(43){ }^{43} and carried her off to the marriage bed. (15.1) 这些习俗也为婚姻提供了激励。我指的是少女们的裸体游行和在年轻人面前举行的比赛,这些年轻人被她们所吸引,并非(如柏拉图所说)"出于性而非逻辑的必然性"。 ^(42){ }^{42} 此外,莱库古使独身生活蒙上耻辱;独身者被禁止观看裸体游行。(15.3) 男子通过绑架女子来结婚,不是在她们年幼不成熟的时候,而是在她们完全成熟的时候。一旦女孩被绑架,一个所谓的伴娘会将她的头发剪短至头部,给她穿上男式斗篷和凉鞋,然后让她躺在黑暗中的床垫上。新郎不是醉酒或放荡的,而是清醒的,在像往常一样在公共餐桌上用餐后,进来解开她的腰带 ^(43){ }^{43} ,然后把她带到婚床上。
(15.4) After spending a short time with his wife he went off in a dignified way to his usual quarters, in order to sleep with the other young men. He kept on doing like this from then on: he would spend his days and sleep at night with his comrades, go to his wife secretly and cautiously, because he was ashamed and afraid that someone would discover him in her room, and meanwhile his wife was devising and planning with him how they might devise opportunities for secret meetings. (15.5) They (15.4) 与妻子短暂相处后,他庄重地回到自己往常的住处,与其他年轻人同睡。从那时起,他一直这样做:白天与同伴们一起度过,夜晚也和他们同睡,只是秘密而谨慎地去见他的妻子,因为他感到羞愧,害怕有人在她的房间里发现他,与此同时,他的妻子也在与他一起策划和计划,如何为他们创造秘密会面的机会。(15.5) 他们
carried on like this for some time, so long that some of them had children before they saw their wives in the daylight. 这种情况持续了一段时间,如此之久以至于有些人在白天见到自己的妻子之前就已经有了孩子。
Such interviews not only provided opportunity to practise self-control and moderation, but kept their bodies fertile and always fresh for loving and eager for intercourse, because they were not satisfied and worn out by continual intercourse, but had always some remnant of an incentive for their mutual passion and pleasure. 这样的会面不仅提供了练习自制和节制的机会,还使她们的身体保持生育能力,总是新鲜地渴望着爱情和交合,因为她们并未因持续的交合而感到满足和疲惫,而是总有一些余留的动力来激发她们相互的激情和愉悦。
(15.6) By endowing marriage with such restraint and order, he was equally able to dispel empty and womanish jealousy, by ensuring that although they removed unworthy offences from marriage, they could share the begetting of children with their fellows, and they made fun of anyone who turned to murder or war on the grounds that they could not share or participate in such practices. It was possible for an older man with a younger wife, if he was pleased with and thought highly of one of the virtuous young men, to bring him to his wife and having filled her with noble seed, to adopt the child as his own. Similarly it was possible for a good man, who admired the chaste wife of another man, to persuade her husband to let him sleep with her, so that he could plant his seed in a good garden plot and beget good children, to be brothers and kin to the best families . . . (15.9) His physical and political program at that time was very far from the laxity among the women that was said to have developed later, and there was no thought of adultery among them. (15.6) 通过赋予婚姻如此的克制和秩序,他同样能够消除空洞而女人般的嫉妒,因为他确保他们虽然从婚姻中排除了不配的冒犯行为,却能够与同伴共同生育子女,并且他们嘲笑那些因为不能分享或参与这些行为而诉诸谋杀或战争的人。一位年长的男子如果有一位年轻的妻子,如果他欣赏并看重一位品德高尚的年轻人,他可以将这个年轻人带到妻子面前,让她怀上高贵的种子,然后将这个孩子收养为自己的儿子。同样,一个善良的男子,如果欣赏另一个男子的贞洁妻子,可以说服她的丈夫允许他与她同寝,这样他就可以将自己的种子种在好的园地里,生育优秀的孩子,使他们成为最好家庭的兄弟和亲属... (15.9) 他当时的身体和政治计划与后来据说在女性中发展起来的放纵行为相去甚远,而且她们中没有任何通奸的念头。
(16.1) Fathers did not have authority over raising their offspring. 父亲们对抚养后代没有权威。
Instead, the father took his child and brought it to a place called Lesche, ^(44){ }^{44} where sat the elders of the tribe. They examined the child, and if it were well-formed and strong, ordered it to be raised, and gave it one of the nine-thousand lots. 相反,父亲抱起孩子,将其带到名为 Lesche 的地方, ^(44){ }^{44} 部落的长老们就坐在那里。他们检查孩子,如果孩子体格健全、强壮,就下令抚养他,并给予他九千份土地中的一份。
But if the child were ill-born and maimed, they discarded it in the so-called Apothetae, a kind of pit near Mt. Taygetus, ^(45){ }^{45} (16.2) on the grounds that it was not profitable for it to live, either for itself or for the state, if it were not well-framed and strong right from the start. This is why [Spartan] women washed infants not in water but in wine, in order to test their strength. For it is said that undiluted wine causes convulsions in babies who are epileptic or weak, and that healthy babies are tempered by it and their frames strengthened. 但如果孩子天生有缺陷或畸形,他们就会将其丢弃在所谓的"弃婴坑"中,这是塔伊格图斯山附近的一种坑穴, ^(45){ }^{45} (16.2)理由是如果孩子从一开始就不是体格健全、强壮有力,那么无论对其自身还是对国家而言,存活下来都是无益的。这就是为什么[斯巴达]妇女不用水而是用酒给婴儿洗澡,以测试他们的体力。据说,纯酒会使癫痫或体弱的婴儿抽搐,而健康的婴儿则能经受住考验,体格也会因此增强。
(16.3) Their nurses took special care in their craft, so that they were able to raise infants without swaddling cloths around their limbs, and left their figures free, and the babies were contented with their regime, and not fussy about food, and not scared of the dark or afraid to be left alone, and free of ignoble irritability and whining. For this reason, certain foreigners purchased Spartan nurses for their children. They say that Amycla, the nurse of the Athenian Alcibiades, ^(46){ }^{46} was a Spartan. (16.3) 保姆们特别用心于她们的技艺,因此她们能够在不用襁褓包裹婴儿肢体的情况下抚养婴儿,让他们的身形保持自由,婴儿们对这种生活方式感到满足,不挑食,不怕黑,也不害怕被单独留下,并且没有卑劣的烦躁和哭闹。因此,一些外国人会为他们的孩子购买斯巴达保姆。据说雅典的阿尔西比亚德斯的保姆阿米克拉 ^(46){ }^{46} 就是一位斯巴达人。
Plutarch, Sayings of Spartan Women = Moralia 240c-242d, excerpts, 2nd cent. AD. G 普鲁塔克,《斯巴达妇女的言论》=《道德论丛》240c-242d,节选,公元 2 世纪。G
Spartan women were renowned for their courage and their determination to enforce a strict code of honour on their menfolk. 斯巴达女性以其勇气和决心而闻名,她们致力于在男性亲属中强制执行严格的荣誉准则。
Anecdotes about Gorgo, daughter of Cleomenes, king of Sparta (cf. no. 182) and wife of another king, Leonidas 关于戈尔戈的轶事,她是斯巴达国王克里奥梅尼斯的女儿(参见第 182 则)和另一位国王列奥尼达斯的妻子
(5) When Gorgo was asked by a woman from Attica, ‘Why are you Spartan women the only ones who rule over their husbands’, she answered, 'Because only we are the mothers of men. ^(47){ }^{47} (5) 当一位阿提卡的女人问戈尔戈:"为什么只有你们斯巴达女人能统治自己的丈夫"时,她回答道:"因为只有我们才是男人的母亲。 ^(47){ }^{47} "
(6) When her husband Leonidas was about to go off to Thermopylae, in order to encourage him to be worthy of Sparta, she asked what she should do, ^(48){ }^{48} he said, ‘Marry a good husband and bear good children’. (6) 当她的丈夫列奥尼达即将前往温泉关时,为了鼓励他无愧于斯巴达,她问她应该做什么, ^(48){ }^{48} 他说:"嫁给一个好丈夫,生下好孩子"。
Anecdotes about other women 关于其他女性的轶事
(8) Another woman was burying her son, when an ordinary old woman came up to her and said: ‘Poor woman, what a misfortune.’ The first woman said, ‘No, what good fortune, by the twin gods, for this is why I bore him, so that he might die for Sparta, and now that is what has come to pass’. (8) 另一位妇女正在埋葬她的儿子,这时一位普通的老妇人走上前对她说:"可怜的女人,多么不幸啊。"第一位妇女说:"不,是多么幸运啊,以双子神的名义,这就是我生养他的原因,让他可以为斯巴达而死,而现在这正是发生了的事情。"
(9) When an Ionian woman prided herself on something she had woven, a Spartan woman boasted of her four beautiful sons, saying ‘such should be the works of a fine woman and upon this is what she should be proud of and boast about’. 当一位爱奥尼亚女子为自己织就的织物而自豪时,一位斯巴达女子则夸耀自己的四个漂亮儿子,说:"这才是优秀女子的作品,这才是她应当引以为傲和夸耀的东西。"
(16) When another Spartan woman handed her son his shield, she exhorted him, ‘Son, come back either with this or on it’. 当另一位斯巴达母亲将盾牌递给她的儿子时,她告诫他:"孩子,要么带着这个回来,要么躺在上面回来。"
(26) When a young woman who had had a secret love affair aborted her baby, she endured bravely and never uttered a sound, so that her father and the other people nearby did not know that she had been in labour. Bearing her suffering with propriety cancelled out her impropriety. (26) 一位曾有过秘密恋情的年轻女子在堕胎时,她勇敢地忍受着,一声不吭,以至于她的父亲和附近的其他人都不知道她正在分娩。以得体的方式承受她的痛苦,抵消了她的不得体行为。
(27) When a Spartan woman was sold as a slave and asked what she knew how to do, she said, ‘to be faithful’. 当一个斯巴达女人被卖为奴隶,被问及她会做什么时,她说,"保持忠诚"。
(28) Another, when taken as a captive and asked the same question, answered ‘to run a household well’. 另一个,当被俘虏并被问及同样问题时,回答说"把家务管理好"。
(29) When someone asked another woman if she would be good if he bought her, she said that she would, ‘and also if you do not buy me’. 当有人问一个女人如果他买下她是否会变好时,她说她会,"而且即使你不买我也会"。
(30) When another was being sold as a slave, and asked by the auctioneer what she knew how to do, she replied, ‘to be free’. When the man who bought her ordered her to do things that were not appropriate for a free woman, she said, ‘you will regret that you have deprived yourself of such a possession’, and committed suicide. (30) 当另一个女人被当作奴隶出售时,拍卖师问她懂得做什么,她回答说,"懂得做自由人"。当买下她的男人命令她做一些不适合自由女子做的事情时,她说,"你会后悔失去了这样一件珍品",随后便自杀了。
117. A Greek historian's account of the behaviour of Etruscan women. Chios, 4th cent. BC
Theopompus, Histories 115 FGrHist F204 = Athenaeus 517d-518a. G 117. 一位希腊历史学家对伊特鲁里亚妇女行为的描述。希俄斯,公元前 4 世纪。泰奥彭波斯,《历史》115 FGrHist F204 = 雅典尼乌斯 517d-518a。G
Several features of the libertine conduct attributed by Theopompus to the Etruscans occur also in Plato’s ideal State (no. 86) and in Xenophon’s description of Sparta (no. 114). However inaccurate this account may be of Etruscan behaviour, it provides (by inversion) a guide to what a fourth-century Greek considered normal in his own culture. ^(49){ }^{49} 西奥庞普斯归因于伊特鲁里亚人的放荡行为,也有几个特征出现在柏拉图的理想国(第 86 号)和色诺芬对斯巴达的描述中(第 114 号)。无论这段关于伊特鲁里亚人行为的描述多么不准确,它(通过反向对比)提供了关于公元前四世纪希腊人认为在其自身文化中正常的标准的指引。 ^(49){ }^{49}
Sharing wives is an established Etruscan custom. Etruscan women take particular care of their bodies and exercise often, sometimes along with the men, and sometimes by themselves. It is not a disgrace for them to be seen naked. They do not share their couches with their husbands but with the other men who happen to be present, and 共享妻子是伊特鲁里亚人的一项既定习俗。伊特鲁里亚女性特别注重保养自己的身体,经常锻炼,有时与男性一起,有时独自进行。在公共场合裸体对她们而言并非羞耻之事。她们不与丈夫同床共枕,而是与碰巧在场的其他男性共眠,并且
\captionsetup{labelformat=empty}
Figure 13: FIGURE 13: Terracotta bust of an Etruscan woman, late 4th-early 3rd cent. bc. 图 13:图 13:伊特鲁里亚女性陶制半身像,公元前 4 世纪末至 3 世纪初。
(C) Metropolitan Museum of Art, Rogers Fund, 1916, New York) (C) 大都会艺术博物馆,罗杰斯基金,1916 年,纽约)
they propose toasts to anyone they choose. They are expert drinkers and very attractive. 他们向他们选择的任何人祝酒。他们是饮酒专家,非常有魅力。
The Etruscans raise all the children that are born, without knowing who their fathers are. The children live the way their parents live, often attending drinking parties and having sexual relations with all the women. It is no disgrace for them to do anything in the open, or to be seen having it done to them, for they consider it a native custom. So far from thinking it disgraceful, they say when someone ask to see the master of the house, and he is making love, that he is doing so-and-so, calling the indecent action by its name. 伊特鲁里亚人抚养所有出生的孩子,却不知道谁是他们的父亲。孩子们过着与父母相同的生活,经常参加酒宴并与所有女性发生性关系。他们在公开场合做任何事情或被看到被人做这些事情,对他们来说都不是耻辱,因为他们认为这是一种本土习俗。他们不仅不认为这是可耻的,而且当有人要求见户主而户主正在做爱时,他们会说他正在做某事,直接用名称称呼这种不雅行为。
When they are having sexual relations either with courtesans or within their family, they do as follows: after they have stopped drinking and are about to go to bed, while the lamps are still lit, servants bring in courtesans, or boys, or sometimes even their wives. And when they have enjoyed these they bring in boys, and make love to them. They sometimes make love and have intercourse while people are watching them, but most of the time they put screens woven of sticks around the beds, and throw cloths on top of them. 当他们与交际花或家人发生性关系时,他们会这样做:在停止饮酒准备睡觉时,灯还亮着,仆人们会带进交际花、男童,有时甚至是他们的妻子。当他们享受完这些人后,他们会带进男童,并与他们做爱。他们有时会在众目睽睽之下做爱和交合,但大多数时候他们会在床周围围上编织的屏风,并在上面盖上布。
They are keen on making love to women, but they particularly enjoy boys and youths. The youths in Etruria are very good-looking, because they live in luxury and keep their bodies smooth. In fact all the barbarians in the West use pitch to pull out and shave off the hair on their bodies. 他们热衷于与女性做爱,但他们尤其喜欢男孩和青年。伊特鲁里亚的青年非常英俊,因为他们生活奢侈,保持身体光滑。事实上,西方所有的野蛮人都使用沥青来拔除和剃掉身上的毛发。
THERA 锡拉
Testament of Epikteta. Thera, 3rd cent. bc 埃庇克泰塔的遗嘱。塞拉岛,公元前 3 世纪
IG XII.3: 330, sect. 1. Tr. A. Wittenburg. G ^(50){ }^{50} IG XII.3: 330, 第 1 节. 译自 A. Wittenburg. G ^(50){ }^{50}
This long inscription is the earliest record we have of a woman making such a public declaration of a benefaction, with elaborate provisions for both the male and female members of her extended family. Perhaps by this time restrictions on women’s property rights were now breaking down. Or perhaps the island of Thera (in the Cyclades) never had such restrictions in the first place. 这篇长长的铭文是我们所知最早的关于一位女性公开宣布捐赠的记录,其中详细规定了她大家庭中男女成员的权益。也许到那时,对女性财产权的限制已经开始瓦解。或者,也许锡拉岛(位于基克拉泽斯群岛)从一开始就没有这样的限制。
As a widow, Epikteta acted with the consent of a kyrios, or guardian. But unlike the women of Athens, Epikteta was able to make a will. The will indicates not only that she owned property that she had inherited; she indicates that she had acquired additional land on her own. ^(51){ }^{51} This land she allows to be used as surety for a mortgage, which in turn provides a benefaction of 3,000 drachmas for an association of her male relatives. The association will meet each month in a Mouseion, or sanctuary of the Muses containing statues of their ancestors, including Epikteta. The will was inscribed at great expense on four marble tablets. ^(52){ }^{52} 作为一名寡妇,埃皮克泰塔在监护人(kyrios)的同意下行事。但与雅典女性不同,埃皮克泰塔能够立遗嘱。这份遗嘱不仅表明她拥有继承的财产;她还表明自己额外购置了土地。 ^(51){ }^{51} 她允许将这片土地用作抵押担保,进而为她的男性亲属协会提供 3000 德拉克马的捐赠。该协会将每月在缪斯神庙(Mouseion)或缪斯圣地聚会,那里有包括埃皮克泰塔在内的祖先雕像。这份遗嘱以巨大的成本刻在四块大理石板上。 ^(52){ }^{52}
[Testament of] Andragoras son of Phoinix, Epikteta daughter of Grinnos, Kratesilochos son of Phoinix. Under the ephoroi in charge with Phoiboteles, Epikteta daughter of Grinnos, sane and in her right mind, devised by will the following with [菲尼克斯之子]安德拉哥拉斯、格里诺斯之女埃皮克泰塔、菲尼克斯之子克拉提洛霍斯的遗嘱。在福伊博泰勒斯负责的监察官任期内,格里诺斯之女埃皮克泰塔,神志清醒且心智健全,通过遗嘱制定了以下内容
the assistance of her kyrios Hypereides son of Thrasyleon and with her daughter Epiteleia daughter of Phoinix consenting. 在她的监护人特拉斯莱昂之子希佩里德斯的协助下,并得到其女儿福尼克斯之女埃皮特莱亚的同意。
May it be that I (5) can administer my property in good health and alive, but if something mortal shall happen to me, I leave (this will) according to the instruction given to me by my husband Phoinix, who had the Mouseion built for our deceased son (10) Kratesilochos, and had the reliefs and the statues of himself and Kratesilochos and the heroic monuments brought there, and had asked me to finish the construction of the Mouseion and to erect the Muses and the statues and the heroic monuments. (15) Two years later, when my last remaining son Andragoras departed from this life and instructed me to complete the commands of his father Phoinix and to erect for him too, as for his father (20) and his brother, the statue and the heroic monument, and to establish the association of the men’s club of the relatives, and to give to the association of the men’s club 3,000 drachmas for an income from the moment when they have been established; having completed all this now and having erected (25) all according to their instructions and having formed the association of the relatives, whose names are also written underneath, so that the association will gather in the Mouseion, I give 3,000 drachmas to the aforementioned association (30) so that they are a debt on the land I own and acquired myself in Melainai, (debt) owed by Epiteleia and her heirs and I leave the Mouseion and the holy precinct (35) of the heroic monuments to my daughter Epiteleia, in order that she, having inherited the proceeds of my other estates as well, will pay every year in the month of Eleusinios two hundred and ten drachmas to the association of the men’s club, which I have formed (40) from the relatives. 愿我(5)能在健康和活着的时候管理我的财产,但如果我遭遇不测,我将按照我丈夫菲尼克斯给我的指示留下(这份遗嘱),他曾为我们已故的儿子(10)克拉特西洛科斯建造了缪斯神庙,并将浮雕、他自己和克拉特西洛科斯的雕像以及英雄纪念碑带到那里,并请求我完成缪斯神庙的建造,并竖立缪斯女神像、雕像和英雄纪念碑。 (15) 两年后,当我最后一个幸存的儿子安德拉哥拉斯离开人世时,他指示我完成他父亲菲尼克斯的命令,并为他、他的父亲(20)和他的兄弟建立雕像和英雄纪念碑,并成立亲属男子俱乐部的协会,并在协会成立之时给予该协会 3,000 德拉克马作为收入;现在我已完成所有这一切,并按照他们的指示竖立了(25)一切,并成立了亲属协会,其成员名字也写在下方,以便协会在缪斯神庙集会,我给予上述协会(30)3,000 德拉克马,这些钱成为我在梅莱奈亲自拥有和获得的土地上的债务,(债务)由埃皮泰莱亚及其继承人承担,我将缪斯神庙和英雄纪念碑的(35)神圣区域留给我的女儿埃皮泰莱亚,以便她在继承我其他地产的收益的同时,每年在埃琉西尼奥斯月向由亲属组成的(40)男子俱乐部协会支付 210 德拉克马。
Nobody shall have the right to sell the Mouseion or the holy precinct of the heroic monuments, nor any of the statues in the Mouseion or of those in the precinct of the heroes, nor to raise a mortgage on them, (45) nor to change them, nor to alienate them in any way and under any pretext, nor (the right) to build anything in the holy precinct, unless somebody wants to build a stoa, nor has anybody the right to use the Mouseion, (50) unless one of Epiteleia’s descendants celebrates a wedding. Otherwise he shall be prevented by the association and the association’s prevention of the person who does one of these things shall have authority. Nobody shall have the right to carry away any of the objects, which are in the Mouseion. Otherwise (55) he shall be prevented by the association of the relatives and its prevention shall have authority. My daughter’s son Andragoras shall hold the priesthood of the Muses and the Heroes, but if something shall happen to him, always the eldest from the family of (60) Epiteleia. The association of the men’s club of the relatives shall assemble in the Mouseion every year in the month of Delphinios and receive from my successors the two hundred and ten drachmas, indicating one of themselves for (each of) three days as sacrificial (65) priest, and shall offer the sacrifices on the nineteenth to the Muses, on the twentieth to the heroes Phoinix and Epikteta, on the twenty-first to Kratesilochos and Andragoras. If Epiteleia or her heirs fail to give the two hundred and ten drachmas (70) to the men’s club of the relatives in the month of Eleusinios, the fruits of the aforementioned land in Melainai shall belong to the association of the men’s club of the relatives up to two hundred (and ten?) drachmas. If my successors (75) prefer to give security to the association of the men’s club for the 3,000 drachmas on other land, they shall have the right (to do so) giving secure mortgages. 任何人不得出售缪斯神庙或英雄纪念碑的圣地,不得出售神庙内的任何雕像或英雄圣地内的雕像,不得以这些雕像作抵押,(45) 不得改变它们,不得以任何方式或借口转让它们,也不得在圣地上建造任何建筑,除非有人想建造柱廊,任何人无权使用缪斯神庙,(50) 除非是埃皮特莱亚的后代举行婚礼。否则,他将被协会阻止,协会对违反这些规定的人的阻止行为具有权威性。任何人不得带走缪斯神庙内的任何物品。否则,(55) 他将被亲属协会阻止,其阻止行为具有权威性。我女儿的儿子安德拉哥拉斯将担任缪斯和英雄的祭司,但如果他发生意外,则始终由(60) 埃皮特莱亚家族中最年长者担任。 亲属男子社团应每年在德尔菲尼奥斯月在缪斯神庙集会,并从我的继承人那里接收二百一十德拉克马,指定他们中的一人连续三天担任祭祀(65)祭司,并在第十九日向缪斯献祭,第二十日向英雄菲尼克斯和埃皮克忒塔献祭,第二十一日向克拉特西洛科斯和安德拉戈拉斯献祭。如果埃皮忒莱亚或她的继承人未在厄琉西尼奥斯月将二百一十德拉克马(70)支付给亲属男子社团,则梅莱奈上述土地的果实应归亲属男子社团所有,直至二百(一十?)德拉克马。如果我的继承人(75)选择在其他土地上为三千德拉克马向亲属男子社团提供担保,他们有权提供安全的抵押。
The names of the relatives I have assembled are written below. (80) . . . Also their wives, living together with them, shall be admitted and their children, the female children as long (95) as they are under their father’s guardianship, the male as well when they are of age, and their issue under the same conditions. Also the heiresses and their husbands living together with them shall be admitted and their children according to the same rules as written above. Also my namesake Epikteta shall be (100) admitted, and my daughter Epiteleia, and the daughters of Gorgopas, Mnaso and Ainesippa, and the daughters of Thrasyleon, Basilodika and Telesippa, and Kallidika daughter of Isokles, and their husbands, living together with them. Also Aristarchos’ (105) daughter Epiteleia shall be admitted, and the children of all these. Witnesses Char(on), Euagoras son of Prokleidas, Antisthenes son of Isokles, by adoption son of Grinnos. Under the ephoroi in charge with Himertos, in the month of Diosthyos. Since Epikteta daughter of Grinnos, with the assistance (110) of her kyrios Hypereides son of Thrasyleon, husband of her daughter, and with her daughter Epiteleia consenting, has bestowed for a sacrifice to the Muses and the heroes and for the assembly of the men’s club of the relatives by her will 3,000 drachmas, (115) and (since) for these (aims) two hundred and ten drachmas will be received every year from her successors so that the assembly will take place for three days in the Mouseion, which she herself has erected for her husband Phoinix (120) and for herself and for her sons Kratesilochos and Andragoras, and so that the priest, who offers on the first day, shall sacrifice to the Muses, the one on the second day to the heroes Phoinix and Epikteta, the one on the third day to the heroes Kratesilochos and (125) Andragoras: 我所列出的亲属名单如下。(80)……此外,他们的妻子,只要是与他们共同生活的,也应当被接纳,以及他们的子女——女儿只要(95)仍在父亲的监护下,儿子则无论成年与否,还有他们的后代,在同等条件下。此外,女继承人与其共同生活的丈夫也应被接纳,以及他们的子女,按照上述相同的规则。此外,我的同名者埃皮克塔应当被(100)接纳,我的女儿埃皮特莱亚,戈尔戈帕斯的女儿们,姆纳索和艾内西帕,斯拉西莱昂的女儿们,巴西洛迪卡和泰莱西帕,以及伊索克莱斯的女儿卡利迪卡,还有她们的丈夫,只要是与她们共同生活的。此外,阿里斯塔霍斯的(105)女儿埃皮特莱亚应当被接纳,以及所有这些人的子女。见证人:卡戎(ron),普罗克莱伊达斯的儿子欧亚戈拉斯,伊索克莱斯的儿子安提西尼斯,格里诺斯的养子。在希默托斯监督下,迪奥斯提奥斯月。 由于格里诺斯的女儿埃皮克塔,在其监护人、她女儿的丈夫赫拉斯莱昂之子希佩里德斯的协助下,并得到其女儿埃皮特莱亚的同意,已根据其遗嘱捐赠了 3,000 德拉克马,用于向缪斯女神和英雄们献祭,以及用于亲属男性俱乐部的聚会活动,(115) 并且(由于)为此目的,她的继承人每年将支付 210 德拉克马,以便聚会在她为丈夫菲尼克斯(120)以及她自己、儿子克拉特西洛科斯和安德拉戈拉斯建造的缪斯神庙内举行三天,并且以便第一天献祭的祭司向缪斯女神献祭,第二天向英雄菲尼克斯和埃皮克塔献祭,第三天向英雄克拉特西洛科斯和(125)安德拉戈拉斯献祭:
With good fortune, let it be decided, to accept her offer and to hold the assembly after the first anointment, and for everyone to propose a toast after the banquet, on the occasion of the first cup, of the Muses and of Phoinix and (130) Epikteta and of Kratesilochos and Andragoras. 愿好运降临,决定接受她的提议,在首次涂油后举行集会,并在宴会后的第一杯酒时,让大家向缪斯女神、福伊尼克斯、(130)埃皮克泰塔、克拉特西洛科斯和安德拉戈拉斯敬酒。
SMYRNA 士麦那
119. Aurelia Tryphaena's instructions for a beroön ^(53){ }^{53} for herself and her family. Smyrna in Asia Minor, 3rd cent. ad. CIG 3386. G 119. 奥雷利娅·特里法纳为自己和家人所立墓碑的指示。小亚细亚的士麦那,公元 3 世纪。CIG 3386。G
Aurelia Tryphaena ^(54){ }^{54} daughter of Alexander has prepared an ancestral heroön for herself and her heirs and her freed slaves, and for Antonius Melitinus with his wife Omoia and their children, and for Pamphilus only, after she bought a new sarcophagus from Proconnesos ^(55){ }^{55} near the solarium, ^(56){ }^{56} with no other person having the right to be buried in the new sarcophagus other than Tryphaena herself, and similarly no one has the right to be buried in the other ancestral tomb, or to expropriate the heroön, and if anyone dares to do this, he must pay 2,500 denarii to the cult of the Mother of the gods at Sipyle. A copy of this inscription has been placed in the public records office in the third month during the term of Aelius Bion as stephanephorus. 亚历山大的女儿奥蕾利娅·特里法艾娜为自己、她的继承人、她的解放奴隶,为安东尼乌斯·梅利提努斯及其妻子奥莫伊娅和他们的子女,以及仅为潘菲卢斯,准备了一座 ancestral heroön,在她从普罗科涅索斯 ^(55){ }^{55} 的日光浴室 ^(56){ }^{56} 附近购买了一具新石棺之后,除特里法艾娜本人外,任何人都无权被埋葬在这具新石棺中,同样,任何人都无权被埋葬在其他 ancestral tomb 中,或侵占这座 heroön,如果有人胆敢这样做,他必须向西皮莱的众神之母崇拜支付 2,500 第纳里。这块铭文的副本已在埃利乌斯·比昂担任 stephanephorus 期间的第三个月被放置在公共档案办公室。
EGYPT 埃及
‘Possessing with him the property that they have in common.’ ‘与他共同拥有他们共有的财产。’
The papyrus, a plant which grew abundantly in the Nile, was used by the Egyptians to produce a writing material which they exported throughout the Mediterranean. While the damp weather of other countries caused the papyrus sheets to disintegrate, Egypt’s climate preserved them. As a result, the majority of the hundreds of thousands of papyri that survive today come from Egypt, and most were discovered in rubbish-piles and town dumps. Papyri written in Greek, the language of Egypt after its occupation by Alexander the Great, survive from the late 4th cent. BC to the end of the ancient world. 纸莎草是一种在尼罗河大量生长的植物,埃及人用它来生产书写材料,并出口到整个地中海地区。虽然其他国家的潮湿天气导致纸莎草纸片分解,但埃及的气候却使它们得以保存。因此,当今存留的数十万份纸莎草文献大多来自埃及,其中大部分是在垃圾堆和城镇垃圾场中发现的。用希腊语书写的纸莎草文献(希腊语是亚历山大大帝占领埃及后的官方语言)从公元前 4 世纪末一直存续到古代世界末期。
While many fragments have provided literary texts, we are concerned here with the category known as ‘documentary papyri’, which includes private letters (often dictated to professional scribes by illiterate correspondents), public documents, and records of financial transactions, both public and private. Like inscriptions, papyri can tell us about the ordinary people whom historians have ignored, but they go further than the stone remains in giving us priceless, often touching glimpses into the daily life of the lower classes. 虽然许多残片提供了文学文本,但我们在此处关注的是被称为"文献纸莎草"的类别,其中包括私人信件(通常由不识字的通信者口述给专业抄写员)、公共文件以及公共和私人财务交易记录。与铭文一样,纸莎草文献可以告诉我们那些被历史学家忽视的普通人,但它们比石质遗迹更进一步,为我们提供了珍贵且往往令人感动的对下层阶级日常生活的窥见。
120. A marriage contract. Tebtunis, 92 bc 120. 一份婚姻契约。泰布尼斯,公元前 92 年
PTeb. 1104. G
This contract not only specifies the financial obligations of both parties, but explains what constitutes unacceptable behaviour. Both husband and wife are required to be chaste within the context of the household, but although nothing prevents the husband from having relations with other women or men outside the home, the wife cannot leave the house for longer than a few hours without the husband’s permission. 这份合同不仅规定了双方的经济义务,还解释了什么构成不可接受的行为。丈夫和妻子都被要求在家庭范围内保持贞洁,但尽管没有任何规定阻止丈夫在家外与其他女性或男性发生关系,妻子却未经丈夫许可不得离家超过几个小时。
(1) In the year 22, Mecheir 11, an agreement between Philiscus son of Apollonius, a Persian of the Epigone ^(57){ }^{57} and Apollonia also called ^(58){ }^{58} Kellauthis daughter of Heraclides, a Persian, with her brother Apollonius acting as guardian. Philiscus acknowledges that he has received from her in copper money the sum of two talents and four thousand drachmas, as the dowry that had been agreed upon for the same Apollonia . . . (some words missing) . . . Dionysius is the keeper of the contract. (2) In the twenty-second year of the reign of king Ptolemy also called Alexander, who is the god Philometor, in the time of the priest of Alexander and of the others as recorded in Alexandria, in the month Xandikos 11, Mecheir 11, at Kerkeosiris of the Polemon division of the Arsinoe nome. Philiscus son of Apollonius, a Persian of the military settlement acknowledges to Apollonia also called Kellauthis, daughter of Heraclides, a Persia with her brother Apollonius acting as guardian that he has received from her in copper money the sum of two talents and four thousand drachmas as the dowry that had been agreed upon on behalf of the same Apollonia. (1) 公元 22 年,梅奇尔月 11 日,阿波罗尼乌斯之子菲利斯库斯,一位埃皮戈内的波斯人 ^(57){ }^{57} ,与阿波罗尼亚,又称 ^(58){ }^{58} 凯拉乌西斯,赫拉克利德斯之女,一位波斯人,在其兄阿波罗尼乌斯作为监护人的情况下达成协议。菲利斯库斯承认他已从她那里收到铜币,金额为两塔兰特和四千德拉克马,作为为同一阿波罗尼亚商定的嫁妆...(部分文字缺失)...狄奥尼西奥斯是契约的保管人。(2) 在托勒密国王又称亚历山大,即神菲洛梅托尔统治的第二十二年,亚历山大及其他祭司如在亚历山大港所记载之时,在克索西里斯月 11 日,梅奇尔月 11 日,于阿尔西诺诺州波勒蒙区的克科西里斯。阿波罗尼乌斯之子菲利斯库斯,一位军事定居点的波斯人,向阿波罗尼亚,又称凯拉乌西斯,赫拉克利德斯之女,一位波斯人,在其兄阿波罗尼乌斯作为监护人的情况下承认,他已从她那里收到铜币,金额为两塔兰特和四千德拉克马,作为为同一阿波罗尼亚商定的嫁妆。
Apollonia agrees to live with Philiscus in obedience to him, as is appropriate for a wife to her husband, possessing with him the property that they have in common. 阿波罗尼亚同意与菲利斯库斯共同生活,并对他顺从,这正像妻子对丈夫应有的态度,与他共同拥有他们共有的财产。
Philiscus, when he is home and when he is away from home, is to provide her with every necessity and a cloak and other possessions customary for a wife at a level appropriate to their means, and Philiscus is not permitted to bring into the household another wife in addition to Apollonia or a concubine or a catamite nor is he permitted to beget children with another woman so long as Apollonia is alive, nor to set up another household unless Apollonia is in charge of it, and he promises not to throw her out or insult or mistreat her and not to alienate any of their joint property in a way that would be injurious to Apollonia. If Philiscus is shown to have done any of these things or if he has not provided her with the necessities or the cloak or the other possessions as specified, Philiscus must immediately return the dowry of two talents and four thousand drachmas of copper money. 菲利斯库斯,无论在家还是离家,都必须为她提供一切必需品、一件斗篷以及其他适合妻子身份的财物,标准要与他们的财力相称。菲利斯库斯不得在阿波罗尼亚之外另娶妻子,或纳妾,或包养男宠;只要阿波罗尼亚在世,他不得与其他女子生育子女;也不得另立家庭,除非由阿波罗尼亚掌管。他承诺不会将她赶出家门,不会侮辱或虐待她,不会以任何有损阿波罗尼亚利益的方式处置他们的共同财产。如果菲利斯库斯被发现有上述任何行为,或未能按约定提供必需品、斗篷或其他财物,菲利斯库斯必须立即退还两塔兰特和四千德拉克马的铜币作为嫁妆。
Similarly, Apollonia is not to stay away for a night or a day from Philiscus’ household without Philiscus’ knowledge, nor is she to live with another man or to cause ruin to the common household or to bring disgrace on Philiscus in whatever brings disgrace to a husband. If Apollonia voluntarily wants a separation from Philiscus, Philiscus is to return her dowry intact within ten days from the time when she asks for it. If he does not return the dowry as specified, he must pay her the original sum plus one half. Witnesses are Dionysius son of Patron, Dionysius son of Dionysius, Heracles, son of Diocles, all six Macedonians of the military settlement. Dionysius is keeper of the contract. 同样,阿波罗尼娅不得在菲利斯库斯不知情的情况下离开其家庭一夜或一天,也不得与另一男子同居,或损害共同家庭,或以任何会使丈夫蒙羞的方式使菲利斯库斯蒙羞。如果阿波罗尼娅自愿要求与菲利斯库斯分离,菲利斯库斯须在她提出要求后十日内完整归还其嫁妆。如果他未按规定归还嫁妆,他必须支付她原始金额加上一半的赔偿。证人为帕特龙之子狄奥尼西奥斯、狄奥尼西奥斯之子狄奥尼西奥斯、狄奥克勒斯之子赫拉克勒斯,均为军事定居点的六名马其顿人。狄奥尼西奥斯为合同保管人。
(3) I, Philiscus son of Apollonius a Persian of the military settlement, agree that I have received a dowry of two talents, four thousand drachmas in copper money as specified, and have deposited the agreement, which is valid, with Dionysius. The said Dionysius son of Hermaiscus has written this on his behalf because Philiscus does not know letters. (4) I, Dionysius, have received the contract, which is valid. (3) 我,阿波罗尼乌斯之子菲利斯库斯,一位军事定居点的波斯人,同意我已收到两塔兰特、四千德拉克马铜币的嫁妆,如所规定,并将有效协议存放在狄奥尼西乌斯处。上述赫马伊斯库斯之子狄奥尼西乌斯已代他书写此文件,因为菲利斯库斯不识字。(4) 我,狄奥尼西乌斯,已收到这份有效合同。
Placed in the registry in the year 22, Mecheir 11. (On the reverse) An agreement between Apollonia and Philiscus . . . marriage . . . (names of principals and witnesses appended). 于 22 年梅奇尔月 11 日登记在册。(背面)阿波罗尼亚与菲利斯库斯之间的协议……婚姻……(主要当事人及见证人姓名附后)。
121. Annulment of a marriage contract. Alexandria, 1st cent. BC PBerol. 1104. G 121. 婚姻契约的废除。亚历山大港,公元前 1 世纪 PBerol. 1104. G
To Protarchus, from Dionysarion, daughter of Protarchus, with her brother Protarchus as guardian, and from Hermione, daughter of Hermias, a citizen, on the authority of her brother’s son, Hermias, son of . . . Dionysarion agrees that the contract is invalidated which the son of Hermione, Hermias, made with her, with Hermione serving as bondsman . . . It is agreed, on behalf of her deceased husband, that Dionysarion take from Hermione’s house by hand the dowry which she brought to Hermias, with Hermione serving as bondsman: a dowry of clothes to the value of 240 silver pieces, earrings, and a ring . . . The contract is invalidated with all documents sealed by her. Dionysarion is not to enter suit against Hermione, nor is any man acting on her behalf, not for any of the deceased Hermias’ possessions nor concerning the dowry or support nor about any other written or unwritten agreement made in the past up to the present day. Since Dionysarion has become pregnant, she is not to sue her for childbirth, because she is more persuasive on that account; she 致普罗塔克斯,来自普罗塔克斯之女狄奥尼西亚里翁,由其兄弟普罗塔克斯担任监护人,以及来自公民赫尔米亚斯之女赫米奥尼,经其兄弟之子赫尔米亚斯(...之子)授权。狄奥尼西亚里翁同意废除赫米奥尼之子赫尔米亚斯与她签订的合同,赫米奥尼担任担保人...经其已故丈夫同意,狄奥尼西亚里翁亲手从赫米奥尼家中取回她带给赫尔米亚斯的嫁妆,赫米奥尼担任担保人:价值 240 银币的衣物、耳环和一枚戒指...该合同连同她签署的所有文件均告作废。狄奥尼西亚里翁不得对赫米奥尼提起诉讼,任何代表她行事的人也不得提起诉讼,不得为已故赫尔米亚斯的任何财产,不得涉及嫁妆或赡养费,也不得关于过去至今签订的任何书面或口头协议。由于狄奥尼西亚里翁已经怀孕,她不得因分娩事宜起诉她,因为她在那方面更有说服力;她
is permitted to expose her baby and to join herself in marriage to another husband. She agrees that if she breaks this authorised agreement she is subject to damages and the established fine . . . 她被允许遗弃自己的婴儿,并可以嫁给另一个丈夫。她同意,如果违反这项经授权的协议,她将承担损害赔偿和规定的罚款……
122. Agreement to transfer a concubine. Egypt, 284//283284 / 283 bc Elephantine Papyri (1907) 3.25. G 122. 转让妾的协议。埃及,公元前 284//283284 / 283 年,象岛纸莎草文献(1907 年)3.25. G
Elaphion of Syria, with Pantarces as her guardian, herewith pays Antipatros of Arcadia a fee of 300 drachmas for having maintained her. Antipatros is hereby forbidden to sue her, to demand that he is supporting her or to reduce her to slavery on any condition, and so is anyone acting on his behalf. If he violates this agreement, his action is invalid and his agent and Antipatros must pay a fine of 3,000 drachmas to Elaphion or to the men currently maintaining her. This writ shall be in effect from the time Elaphion or someone acting on her behalf serves it on Antipatros, as Elaphion has written it. Witnesses. Signed Pancrates of Arcadia, Caphisias of Phocis, Diphilus of Phocis, Epinicus of Chalcis, Athenagoras of Alexandria, Xenocles of Rhodes. 叙利亚的艾拉菲昂,由潘塔尔斯作为其监护人,特此支付阿卡迪亚的安提帕特罗斯三百德拉克马作为赡养费。安提帕特罗斯在此被禁止起诉她,要求他正在赡养她,或在任何条件下将她贬为奴隶,任何代表他行事的人也受此限制。如果他违反本协议,其行为无效,其代理人和安提帕特罗斯必须向艾拉菲昂或当前赡养她的人支付三千德拉克马的罚款。本文件自艾拉菲昂或代表她行事的人将其送达安提帕特罗斯时起生效,正如艾拉菲昂所书写。见证人。签署人:阿卡迪亚的潘克拉特斯,福基斯的卡菲西亚斯,福基斯的狄菲卢斯,卡尔西斯的埃皮尼库斯,亚历山大的雅典纳哥拉斯,罗德岛的克诺克勒斯。
123. Problems over a dowry. Oxyrhyncha, early 2 nd cent. bc PTeb. 776. G 123. 关于嫁妆的纠纷。奥克西林库斯,公元前 2 世纪初 PTeb. 776. G
To Ptolemaeus, state official, from Senesis daughter of Menelaus, one of the women living in Oxyrhyncha in the Polemon area. I lived with Didymus son of Peteimouthes from the said village, on the terms of an Egyptian alimentary silver contract for [?] gold pieces in accordance with the laws of the country, and for this money and my maintenance he had pledged all his property, including a house in the aforesaid village. But the accused wished to deprive me of this and went round to one person after another in the said village and wanted to alienate the house from me. But they did not go along with him because I would not give my consent. After that he tried to give it as collateral to the treasury for Heraclides the tax farmer, and accordingly thinks he can exclude me from my rights. 致托勒密官员,来自门尼劳斯之女塞内西斯,居住在波莱蒙地区奥克辛查的女性之一。我与来自上述村庄的佩特穆斯之子狄迪穆斯共同生活,依据埃及赡养银合约,以[?]金币为条件,按照该国法律,为此金钱及我的生活费,他已抵押其全部财产,包括上述村庄中的一所房屋。但被告试图剥夺我的权利,在上述村庄中四处奔走,想要将房屋从我手中转让。但他们并未配合他,因为我未给予同意。此后,他试图将该房屋作为抵押物交给包税人赫拉克勒德的国库,并因此认为自己可以剥夺我的权利。
On account of this I beg and beseech you; do not allow me, a defenceless woman, ^(59){ }^{59} to be deprived of the property pledged for my dowry because of the irresponsibility of the accused, but if you will, order that a letter be written to Ptolemaeus the treasurer asking him not to accept the house from Didymus as collateral. If this is done, I shall have your assistance. Farewell. 因此我恳求并请求你们;不要让我这个无助的女子 ^(59){ }^{59} 因被告的不负责任而被剥夺作为我嫁妆抵押的财产,但如果你们愿意,请下令给司库 Ptolemaeus 写一封信,要求他不要接受 Didymus 以房屋作为抵押。如果此事能够办成,我将得到你们的帮助。再见。
124. A petition from a wife requesting restitution of a dowry. Oxyrhynchus, 1st cent. AD
POxy. 281. G 124. 一份妻子要求返还嫁妆的请愿书。奥克西林库斯,公元 1 世纪 POxy. 281. G
To Heraclides priest and chief justice, also in charge of the circuit judges and the other courts, from Syra, daughter of Theon. I married Sarapion, having brought him a dowry valued at 200 drachmas, according to agreement. By taking him into my parents’ house because he was completely destitute, I conducted myself blamelessly in every respect. But Sarapion, after he squandered all my dowry as he liked, 致赫拉克莱德斯祭司兼首席法官,同时负责巡回法官及其他法庭的申诉人:西昂之女西拉。我根据协议,嫁给了萨皮昂,并带去价值 200 德拉克马的嫁妆。由于他一贫如洗,我将他带入我父母家中,我在各方面都表现得无可指责。但萨皮翁在他随心所欲挥霍了我全部嫁妆之后,
rendered no account of it, and disgraced me and insulted me and laid hands on me and deprived me of the necessities of life, and later deserted me when I had become destitute. For this reason I ask you to order him to appear before you so that he will be compelled to return the dowry with 50 percent interest. Without prejudice against any other charges that I have or will make against him. 他对此没有作出任何交代,还羞辱我、侮辱我、对我动手,并剥夺了我的生活必需品,后来在我变得一贫如洗时又抛弃了我。因此,我请求您命令他出庭,以便迫使他归还嫁妆并支付 50%的利息。这不影响我对他已经提出或将要提出的任何其他指控。
125. A petition from a husband complaining that his wife stole his property. Oxyrhynchus, 1st cent. AD POxy. 282. G 125. 一份丈夫的请愿书,抱怨其妻子偷窃了他的财产。奥克西林库斯,公元 1 世纪。POxy. 282. G
To the governor Alexandrus from Tryphon son of Dionysius of the city of Oxyrhynchus. I married Demetrous the daughter of Heraclides and I supported her in a manner that exceeded my resources. She became dissatisfied with our marriage and eventually went off and they ^(60){ }^{60} took off property belonging to me, a list of which is appended. Accordingly I ask that she be bought before you so that she can get the punishment she deserves and return my property to me. Without prejudice against any other charges that I have made or will make against her. The articles she carried off . . . are worth 40 drachmas. 致总督亚历山德鲁斯,来自奥克西林库斯城的狄奥尼修斯之子特里丰。我娶了赫拉克利德斯之女德米特鲁斯为妻,并以超出我财力之方式供养她。她对我们婚姻感到不满,最终离家出走,他们 ^(60){ }^{60} 带走了属于我的财产,清单附后。因此,我请求将她带到您面前,使她能得到应受的惩罚,并将我的财产归还给我。不影响我已对她或将对她提出的任何其他指控。她带走的物品……价值 40 德拉克马。
NOTES 注释
Cf. R. F. Willetts, The Law Code of Gortyn (Berlin, de Gruyter, 1967); R. Sealey, Women and Law in Classical Greece (Chapel Hill, NC, University of North Carolina Press, 1990), 50-81. 参见 R. F. Willetts,《戈尔廷法典》(柏林,de Gruyter 出版社,1967 年);R. Sealey,《古典希腊的妇女与法律》(北卡罗来纳州教堂山,北卡罗来纳大学出版社,1990 年),50-81 页。
A free man, but not a citizen, perhaps roughly equivalent in status to the Attic metoikos, ‘resident alien’, who had more rights than a slave but fewer than a citizen. 一个自由人,但不是公民,其地位可能大致等同于阿提卡的"外邦人",即"居留外邦人",他们比奴隶拥有更多权利,但比公民少。
Here and elsewhere in the Code, if oaths are sworn by both sides, the oath that has precedence wins by default; presumably, the oath was not merely an asseveration that one is telling the truth, but a solemn demand that the gods punish the swearer for lying. 在此法典及其他地方,如果双方都宣誓,那么优先的宣誓会默认获胜;据推测,宣誓不仅仅是声明自己在说真话,而是一种庄严的要求,即请求神明惩罚说谎的宣誓者。
Special provisions were made for daughters when no brothers were available to inherit. 当没有兄弟可以继承时,为女儿制定了特殊规定。
The father’s kinship group, sometimes translated ‘tribe’ or ‘clan’. 父亲的亲属群体,有时被翻译为"部落"或"氏族"。
Cf. Plutarch, Life of Solon 21. On the political reasons for the legislation, and modern analogues; cf. M. Alexiou, The Ritual Lament in Greek Tradition (Cambridge, Cambridge University Press, 1974), 21-3. 参见普鲁塔克,《梭伦传》21。关于该立法的政治原因及现代类似情况;参见 M. Alexiou,《希腊传统中的仪式哀歌》(剑桥,剑桥大学出版社,1974 年),21-3 页。
The women in the household washed the corpse and laid it out for burial. 家中的女人们为死者清洗遗体并为其入殓作准备。
For similar regulations, cf. Demosthenes, 43.62. 类似的规定,参见德摩斯梯尼,43.62。
Apparently legislation against customs intended to remove death-pollution by catching it in a cup of water and by interring all traces of dirt in the house along with the corpse. Cf. R. Parker, Miasma (Oxford, Oxford University Press, 1983), 35-6. 显然,有立法反对那些旨在通过将死亡污染捕获在一杯水中来消除它,以及将家中所有污迹与尸体一同埋葬的习俗。参见 R. Parker,《Miasma》(牛津,牛津大学出版社,1983 年),35-6 页。
The additional five women were probably relations by marriage. At the end of the Iliad, Hector is mourned formally by his mother Hecuba, his wife Andromache, and his sister-in-law Helen. Cf. Parker (1983), 40. 另外五位女性可能是姻亲。在《伊利亚特》的结尾,赫克托尔的母亲赫库芭、妻子安德洛玛赫以及嫂子海伦都为他举行了正式的哀悼仪式。参见帕克(1983 年),第 40 页。
Pasion was originally a resident alien (or metic) himself, but had been granted Athenian citizenship by special decree: Sealey (1990), 18-19; C. Carey, ‘Apollodorus’ Mother’, Classical Quarterly 41 (1991): 84-9. 帕西翁原本是一名外邦居民(或称 metic),但通过特别法令获得了雅典公民身份:参见西利(1990),18-19 页;C. 凯里,《阿波罗多洛斯的母亲》,《古典季刊》41(1991 年):84-9 页。
The Greek gyne can signify both ‘wife’ and ‘woman’. 希腊语中的 gyne 可以表示"妻子"和"女人"两种含义。
For interpretation, see G. E. M. de Ste Croix, ‘Some Observations on the Property Rights of Athenian Women’, CR 20 (1970): 274-5; A. R. W. Harrison, The Law of Athens: the Family and Property (Oxford, Oxford University Press, 1968), 110; D. M. Schaps, Economic Rights of Women in Ancient Greece (Edinburgh, University of Edinburgh Press, 1979), 10-11, 14. 关于解读,参见 G. E. M. de Ste Croix,《关于雅典妇女财产权的一些观察》,CR 20(1970 年):274-5 页;A. R. W. Harrison,《雅典法律:家庭与财产》(牛津,牛津大学出版社,1968 年),110 页;D. M. Schaps,《古希腊妇女的经济权利》(爱丁堡,爱丁堡大学出版社,1979 年),10-11,14 页。
V. Legal Status in the Roman World 五、罗马世界的法律地位
‘If the woman is in her own power. . .’ ‘如果该女性拥有自主权……’
Roman laws from the legendary past 罗马传说中的法律
The great Roman jurists on matters of guardianship, property, inheritance, marriage and divorce, social status, adultery, and rape 伟大的罗马法学家关于监护、财产、继承、婚姻与离婚、社会地位、通奸和强奸等问题的论述
Wills, contracts, and other private documents preserved on papyrus from Roman Egypt 遗嘱、契约及其他保存在罗马埃及纸莎草上的私人文件
EARLY ROME 早期罗马
‘Romulus compelled the citizens’ "罗慕路斯强迫公民们"
126. The laws of the kings. Rome, 8 th/7th cent. bc 126. 国王时期的法律。罗马,公元前 8/7 世纪
FIRA ^(2){ }^{2}, vol. 1, p. 3. Tr. ARS, rev. L FIRA ^(2){ }^{2} ,第 1 卷,第 3 页。ARS 译,L 修订
Although the history of Rome’s regal period is based in large part on legend, and was so in antiquity, tradition was strong, and many of Rome’s laws and customs, committed to writing much later, have their roots in the distant past. The laws attributed to the kings of Rome and the Twelve Tables, which follow, have been reconstructed by modern editors from these later citations. 尽管罗马王政时期的历史在很大程度上基于传说,在古代也是如此,但传统非常强大,罗马许多后来才被写成文字的法律和习俗,其根源可追溯到遥远的过去。以下归功于罗马国王的法律和十二铜表法,是由现代编者根据这些后来的引文重建的。
Laws attributed to Romulus, the founder; traditional dates, 753-716 ВС 归于建国者罗穆卢斯的法律;传统年代,公元前 753-716 年
4. Romulus compelled the citizens to rear every male child and the first-born of the females, and he forbade them to put to death any child under three years of age, unless it was a cripple or a monster from birth. He did not prevent the parents from exposing such children, provided that they had displayed them first to the five nearest neighbours and had secured their approval. For those who disobeyed the law he prescribed the confiscation of half of their property as well as other penalties. 4. 罗慕路斯强迫公民抚养每一个男婴和女性的头胎,并禁止他们处死任何三岁以下的孩子,除非该孩子是天生的残疾或畸形。他并不阻止父母抛弃这样的孩子,前提是他们必须先将其展示给五位最近的邻居,并获得他们的同意。对于那些不遵守法律的人,他规定了没收其一半财产以及其他惩罚。
6. By the enactment of a single . . . law . . . Romulus brought the women to great prudence and orderly conduct . . . The law was as follows: A woman united with her husband by a sacred marriage ^(1){ }^{1} shall share in all his possessions and in his sacred rites. 6. 通过制定一项……法律……罗慕路斯使妇女变得极为谨慎且行为有序……法律如下:通过神圣婚姻与丈夫结合的妇女 ^(1){ }^{1} 应分享他所有的财产和神圣仪式。
7. The cognates sitting in judgment with the husband . . . were given power to pass sentence in cases of adultery and … if any wife was found drinking wine Romulus allowed the death penalty for both crimes. 7. 与丈夫一同坐堂审判的亲属们……被授予在通奸案件中的判决权,而且……如果发现任何妻子饮酒,罗穆路斯允许对这两种罪行判处死刑。
9. He also made certain laws, one of which is severe, namely that which does not permit a wife to divorce her husband, but gives him power to divorce her for the use of drugs or magic on account of children ^(2){ }^{2} or for counterfeiting the keys or for adultery. The law ordered that if he should divorce her for any other cause, part of his estate should go to the wife and that part should be dedicated to Ceres. Anyone who sold his wife was sacrificed to the gods of the underworld. 9. 他还制定了一些法律,其中一条十分严苛,即不允许妻子与丈夫离婚,但赋予丈夫因妻子使用药物或魔法对付孩子、伪造钥匙或通奸而与其离婚的权利。法律规定,如果丈夫因其他任何原因离婚,他的一部分财产应归妻子所有,而另一部分应献给谷神。任何出卖自己妻子的人都将被献祭给冥界之神。
10. It is strange, . . . when he established no penalty against patricides, that he called all homicide patricide. 奇怪的是,……当他没有规定对弑父者的惩罚时,他却将所有的杀人行为都称为弑父。
11. If a daughter-in-law strikes her father-in-law she shall be dedicated as a sacrifice to his ancestral deities. 11. 如果儿媳殴打公公,她将被作为祭品献给他家的祖先神灵。
Laws attributed to Numa Pompilius; traditional dates, 716-673 вс 归功于努马·庞皮利乌斯的法律;传统年代,公元前 716-673 年
On the Vestal Virgins he conferred high honours, among which was the right of making a will while their fathers lived and of doing all other juristic acts without a guardian. 他授予维斯塔贞女崇高的荣誉,其中包括在父亲在世时立遗嘱的权利,以及在无监护人的情况下进行所有其他法律行为的权利。
A royal law forbids the burial of a pregnant woman before the child is extracted from the womb. Whoever violates this law is deemed to have destroyed the child’s expectancy of life along with the mother. 王室法律禁止在胎儿从子宫中取出前埋葬孕妇。任何违反此法律的人,都被视为不仅杀害了母亲,也摧毁了胎儿的生命期望。
A concubine shall not touch the altar of Juno. If she touches it, she shall sacrifice, with her hair unbound, a ewe lamb to Juno. 妾不得触碰朱诺的祭坛。若她触碰了,她须披头散发地向朱诺献祭一只母羊羔。
127. The Twelve Tables (excerpts). Rome, 450 bc (traditional date). FIRA ^(2){ }^{2}, vol. 1, p. 23. Tr. ARS. L 127. 《十二表法》(节选)。罗马,公元前 450 年(传统日期)。FIRA ^(2){ }^{2} ,第 1 卷,第 23 页。ARS. L 译
These laws, the basis of Roman civil law, have their origins in what the Romans called mos maiorum, the tradition of their ancestors. The codification and publication of the ancestral laws on twelve bronze tablets in the Roman Forum represented a victory for the plebeian class, which hitherto had been subject to prejudiced legal interpretations by the patricians. Though some of the laws became outdated, the code was never abolished. 这些法律是罗马民法的基础,起源于罗马人所谓的"mos maiorum",即他们祖先的传统。将祖先的法律编纂并在罗马广场的十二块铜牌上公布,代表了平民阶级的胜利,在此之前,平民一直受到贵族阶级有偏见的法律解释的支配。尽管其中一些法律已经过时,但这部法典从未被废除。
Table IV. Paternal power 表四. 父权
A notably deformed child shall be killed immediately. 一个明显畸形的婴儿应被立即杀死。
To repudiate his wife, her husband shall order her . . . to have her own property for herself, shall take the keys, shall expel her. ^(3){ }^{3} 丈夫若要休妻,应命令她……拥有自己的财产,拿走钥匙,将她逐出家门。 ^(3){ }^{3}
A child born within ten months of the father’s death shall enter into the inheritance… 父亲去世后十个月内出生的子女应继承遗产……
Table V. Inheritance and guardianship 表五. 继承与监护
1.dots1 . \ldots Women, even though they are of full age, because of their levity of mind shall be under guardianship . . . except Vestal Virgins, who . . . shall be free from guardianship. ^(4){ }^{4} 1.dots1 . \ldots 女性即使已成年,但因心智轻浮,应受监护……除外维斯塔贞女,她们……应免于监护。 ^(4){ }^{4}
2. The conveyable possessions of a woman who is under guardianship of male agnates ^(5){ }^{5} shall not be acquired by prescriptive right unless they are transferred by the woman herself with the authorisation of her guardian . . . 2. 受男性宗亲监护的女人的可转让财产,除非由该女人本人经其监护人授权转让,否则不能通过时效取得权获得...
4. If anyone who has no direct heir dies intestate, the nearest male agnate shall have the estate; 4. 如果没有直接继承人的人去世时未立遗嘱,最近的男性父系亲属应继承其遗产;
5. If there is not a male agnate, the male clansmen shall have the estate. 5. 如果没有男性父系亲属,男性族人将继承遗产。
6. The agnatic relatives are guardians of those who are not given a guardian by will. ^(6){ }^{6} 6. 宗亲是那些没有通过遗嘱获得监护人的人的监护人。 ^(6){ }^{6}
Table VI. Ownership and possession 表六. 所有权与占有
5. . . . If any woman is unwilling to be subjected in this manner to her husband’s marital control, she shall absent herself for three successive nights in every year and by this means shall interrupt his prescriptive right of each year. ^(7){ }^{7} 5. . . . 如果任何妇女不愿意以这种方式服从丈夫的婚姻控制,她应当在每年连续三个晚上离开家,通过这种方式中断他每年获得的既定权利。 ^(7){ }^{7}
Table X. Sacred law 表 X. 神圣法律
4. Woman shall not tear their cheeks or shall not make a sorrowful outcry on account of a funeral. 4. 妇女不得因丧事而撕扯脸颊或发出悲切的哭声。
128. Husbands’ punishment of wives in early Rome 128. 早期罗马丈夫对妻子的惩罚
Valerius Maximus, Memorable Deeds and Sayings 6.3.9-12, 1st cent. Ad. L 瓦莱里乌斯·马克西穆斯,《著名事迹与名言》6.3.9-12,公元 1 世纪。L
Egnatius Metellus ^(8){ }^{8}. . . took a cudgel and beat his wife to death because she had drunk some wine. Not only did no one charge him with a crime, but no one even blamed him. Everyone considered this an excellent example of one who had justly paid the penalty for violating the laws of sobriety. Indeed, any woman who immoderately seeks the use of wine closes the door on all virtues and opens it to vices. 埃格纳提乌斯·梅特卢斯 ^(8){ }^{8} . . . 拿起棍棒将他的妻子打死,因为她喝了一些酒。不仅没有人指控他犯罪,甚至没有人责备他。所有人都认为这是一个极好的例子,展示了一个人如何公正地惩罚了违反节制法律的行为。确实,任何过度追求饮酒的女性都会关闭所有美德之门,而向罪恶敞开大门。
There was also the harsh marital severity of Gaius Sulpicius Gallus. ^(9){ }^{9} He divorced his wife because he had caught her outdoors with her head uncovered: a stiff penalty, but not without a certain logic. ‘The law’, he said, ‘prescribes for you my eyes alone to which you may prove your beauty. For these eyes you should provide the ornaments of beauty, for these be lovely: entrust yourself to their more certain knowledge. If you, with needless provocation, invite the look of anyone else, you must be suspected of wrongdoing.’ 还有盖乌斯·苏尔皮基乌斯·加卢斯那严厉的婚姻态度。 ^(9){ }^{9} 他与妻子离婚,因为他发现她在户外不戴头巾:这是一个严厉的惩罚,但并非没有一定的道理。他说:"法律规定,只有我的眼睛才能欣赏你的美丽。你应该为这些眼睛提供美丽的装饰,为这些眼睛而美丽:将你自己托付给它们更确切的判断。如果你用不必要的挑逗行为邀请他人的目光,你就必须被怀疑有不轨行为。"
Quintus Antistius Vetus felt no differently when he divorced his wife because he had seen her in public having a private conversation with a common freedwoman. For, moved not by an actual crime but, so to speak, by the birth and nourishment of one, he punished her before the crime could be committed, so that he might prevent the deed’s being done at all, rather than punish it afterwards. 昆图斯·安提斯提乌斯·维图斯在看到他的妻子在公共场合与一名普通被释女奴私下交谈后,便与她离婚,他对此并无不同看法。因为,他并非因实际的罪行而动怒,而是,可以说,因罪行的萌芽和滋长而行动,他在罪行能够实施之前就惩罚了她,以便他能够完全阻止行为的发生,而不是事后才进行惩罚。
To these we should add the case of Publius Sempronius Sophus ^(10){ }^{10} who disgraced his wife with divorce merely because she dared attend the games without his knowledge. And so, long ago, when the misdeeds of women were thus forestalled, their minds stayed far from wrongdoing. 此外,我们还应补充普布利乌斯·森普罗尼乌斯·索福斯的案例 ^(10){ }^{10} ,他仅仅因为妻子未经他允许擅自观看比赛而与其离婚,使其蒙羞。因此,在很久以前,当女性的不当行为被如此预先防范时,她们的思想便远离了罪恶。
129. The first divorce for sterility. Rome, 235 bc 129. 首例因不育而离婚。罗马,公元前 235 年
Aulus Gellius, Attic Nights 17.21.44, 2nd cent. ad. L 奥卢斯·盖利乌斯,《阿提卡之夜》17.21.44,公元 2 世纪。L
In the 519th year after the founding of Rome (235 BC), Spurius Carvilius Ruga-on the advice of his friends-became the first Roman to divorce his wife for sterility. He swore an oath before the censors that he had taken a wife in order to have children. 在罗马建城后的第 519 年(公元前 235 年),斯普里乌斯·卡尔维利乌斯·鲁加——在朋友们的建议下——成为第一位因妻子不育而离婚的罗马人。他在监察官面前宣誓,他娶妻是为了生育子女。
130. Punishment for adultery. Rome, 2nd cent. BC
Aulus Gellius, Attic Nights 10.23, 2nd cent. Ad. L 130. 对通奸的惩罚。罗马,公元前 2 世纪。奥卢斯·盖利乌斯,《阿提卡之夜》10.23,公元 2 世纪。L.
An excerpt from a speech of Marcus Cato ^(11){ }^{11} on the life and customs of women of long ago and on the right of the husband to kill a wife caught committing adultery. 马库斯·加图 ^(11){ }^{11} 关于古代女性生活与习俗以及丈夫有权杀死通奸妻子的演讲节选。
(1) Those who have written about the life and culture of the Roman people say that women in Rome and Latium ‘lived an abstemious life’, which is to say that they abstained altogether from wine, called temetum in the early language and that it was the custom for them to kiss their relatives so they could tell by the smell whether they had been drinking. ^(12){ }^{12} Women, however, are said to have drunk the wine of the second press, raisin wine, myrrh-flavoured wine and that sort of sweet drink. These things are found in these books, as I said, but Marcus Cato reports that women were not only judged but also punished by a judge as severely for drinking wine as for committing adultery. (1) 那些撰写罗马人民生活与文化的人说,罗马和拉提姆地区的妇女"过着节制的生活",也就是说她们完全戒酒,在早期语言中酒被称为 temetum,而且她们有亲吻亲戚的习俗,这样亲戚可以通过气味判断她们是否饮酒。 ^(12){ }^{12} 然而,据说妇女们会饮用第二次压榨的葡萄酒、葡萄干酒、没药调味酒以及这类甜饮料。正如我所说,这些内容可以在这些书中找到,但马库斯·加图报告说,妇女不仅会因为饮酒而受到法官的严厉审判和惩罚,其严重程度与通奸相当。
I have copied Cato’s words from a speech called On the Dowry, in which it is stated that husbands who caught their wives in adultery could kill them: ‘The husband’, he says, ‘who divorces his wife is her judge, as though he were a censor; ^(13){ }^{13} he has power if she has done something perverse and awful; if she has drunk wine she is punished; if she has done wrong with another man, she is condemned to death.’ It is also written, regarding the right to kill: ‘If you catch your wife in adultery, you can kill her with impunity; she, however, cannot dare to lay a finger on you if you commit adultery, nor is it the law.’ 我已从一篇名为《论嫁妆》的演讲中抄录了加图的话,其中规定丈夫若发现妻子通奸可将其处死:"丈夫",他说,"若与妻子离婚,便如同监察官一般成为她的审判者; ^(13){ }^{13} 若她做了邪恶可怕的事,他便有权处置;若她饮酒,她将受罚;若她与他人有染,她将被判处死刑。"关于杀戮权,也有记载:"若你发现妻子通奸,你可不受惩罚地杀死她;然而,若你通奸,她却不敢对你动一根手指,法律也不允许。"
131. Regulations against incest. Rome, 2nd cent. ad
Plutarch, Roman Questions 265d-e. G 131. 禁止乱伦的规定。罗马,公元 2 世纪。普鲁塔克,《罗马问题》265d-e。G
In the old days men did not marry blood relatives, just as now they do not marry their aunts or sisters, but recently they have started to cohabit with their cousins for the following reason: a man who needed money but was respectable and was more highly regarded by the citizens than other men in public life decided to marry a cousin who was an heiress (epikleros) and take advantage of her fortune. When he was accused of a crime for doing this the citizens exonerated him from blame, dismissed the charge against him, and decreed that it was possible to marry cousins, though marrying closer relatives was forbidden. 在过去,人们不与血亲结婚,就像现在他们不与姑母或姐妹结婚一样,但最近他们开始与堂表姐妹同居,原因如下:有一个需要金钱但体面且在公共生活中比其他人更受公民尊敬的男人,决定娶一位作为女继承人(epikleros)的堂表姐妹,并利用她的财富。当他因此被指控犯罪时,公民们免除了他的罪责,撤销了对他的指控,并颁布法令允许与堂表姐妹结婚,尽管与更近的亲属结婚是被禁止的。
THE ROMAN JURISTS ^(14){ }^{14} 罗马法学家 ^(14){ }^{14}
'This woman does not seem to have a just defence' 这个女人似乎没有正当的辩护理由
The following texts derive from the writings of the Roman jurists, the legal specialists who emerged as the primary architects and interpreters of Roman private law during its classical period (50 BC-AD 250). The term ‘Roman law’ is used to refer to a system of legal norms which evolved from many different sources, including statutes (leges), such as the Twelve Tables (no. 127), edicts of 以下文本源自罗马法学家的著作,这些法律专家在罗马古典时期(公元前 50 年-公元 250 年)成为罗马私法的主要构建者和解释者。"罗马法"一词用来指代一个从许多不同来源演变而来的法律规范体系,包括法规(leges),如十二铜表法(第 127 号),以及敕令
magistrates, decrees of the senate, and pronouncements of the emperor. The most abundant and influential source for Roman law, however, is the body of jurisprudence developed in the writings of the Roman jurists. 官员、元老院法令和皇帝敕令。然而,罗马法最丰富和最有影响力的来源是罗马法学家著作中发展起来的法学体系。
The jurists have no counterparts in the Anglo-American system of law. They constituted an élite of legal professionals whose primary work was construing and refining the law Romans used in bringing lawsuits (actiones) against each other. 法学家在英美法系中没有对应的角色。他们构成了一个法律专业人士的精英阶层,其主要工作是解释和完善罗马人在相互提起诉讼(诉讼程序)时所使用的法律。
The legal literature produced by the jurists does not constitute ‘the law’ in the sense of statute or legislation. Nor do their writings record judgements or opinions delivered in the courts to decide cases. Rather, the jurists functioned in an advisory capacity, consulting with those using and administering the legal system. Their opinions were applied directly to cases heard in the Roman courts. They drew upon both factual situations and hypothetical cases to discuss and develop points of law. Consequently, much of the interest of these texts is in the details of the situations presented. As the imperial bureaucracy grew, the jurists increasingly served the emperors as legal experts. 法学家们产生的法律文献并不构成成文法或立法意义上的"法律"。他们的著作也未记录在法庭上为裁决案件而作出的判决或意见。相反,法学家们以顾问身份运作,与使用和管理法律系统的人进行咨询。他们的意见被直接应用于罗马法庭审理的案件。他们既利用实际情况,也利用假设案例来讨论和发展法律要点。因此,这些文本的很大一部分兴趣在于所呈现情况的细节。随着帝国官僚机构的扩大,法学家们越来越多地作为法律专家为皇帝服务。
The jurists produced an enormous body of legal literature primarily intended to be read and studied by other jurists. The selections below draw from a number of different types of juristic works. The Institutes of Gaius (nos 132, 133, 152) was a textbook in four books aimed at legal instruction. The Rules (Regulae) of Ulpian (nos 137, 153, 157, 161) and the Opinions (Sententiae) of Paul (nos 213, 155, 143, 166) are later epitomes, or collections, attributed to the works of these jurists. The remaining material excerpted here is from the Corpus Iuris Civilis, the compilation of Roman law ordered by the emperor Justinian shortly after his accession at Constantinople in AD 527. This work consists of several parts, of which the Digest is the single largest surviving source for Roman private law (it is about one and one-half times the length of the Bible). Promulgated late in ad 533, the Digest consists of excerpts from juristic literature, reorganised into 432 titles in fifty books. Each individual excerpt is cited by reference to book number, title number, and then the individual lex or opinion, including the name of the jurist and the particular legal work from which it is drawn (for example, no. 136, Digest 23.2.36, Paul, Questions, book 5). The other parts of the Corpus are the Institutes, a textbook modelled on that of Gaius, and the Codex, a compilation of imperial responses (constitutiones) to legal petitions, some from as early as the 2nd cent ad. Another portion of the Corpus, the Novels (Novellae), preserves later pronouncements of Justinian and is not relevant here, but see no. 366.^(15)366 .^{15} 法学家们创作了大量的法律文献,这些文献主要旨在供其他法学家阅读和研究。以下节选自多种不同类型的法学著作。盖尤斯的《法学阶梯》(第 132、133、152 条)是一部四卷本的教科书,旨在进行法律教学。乌尔比安的《规则》(第 137、153、157、161 条)和保罗的《观点》(第 213、155、143、166 条)是后来归功于这些法学家著作的摘要或汇编。此处节选的其余材料来自《国法大全》,这是公元 527 年查士丁尼皇帝在君士坦丁堡即位后不久下令编纂的罗马法汇编。该作品由几个部分组成,其中《学说汇纂》是现存最大的罗马私法来源(其长度约为圣经的一倍半)。《学说汇纂》于公元 533 年底颁布,由法学文献的节选组成,重新组织为五十卷中的 432 个标题。 每个节选都通过引用书号、标题号以及具体的法律或意见来标注,包括法学家的名称和从中摘录的特定法律著作(例如,第 136 号,Digest 23.2.36,保罗,《问题集》,第 5 卷)。《国法大全》的其他部分包括《法学阶梯》,这是一本以盖尤斯的著作为蓝本的教科书,以及《法典》,这是一部汇集了皇帝对法律请愿的回应(敕令)的汇编,有些甚至可以追溯到公元 2 世纪。《国法大全》的另一部分,《新法》(Novellae),保存了查士丁尼后来的声明,与此处内容无关,但参见第 366.^(15)366 .^{15} 号。
On women's status within the family 论女性在家庭中的地位
‘The daughter still continues in guardianship’ "女儿仍然继续处于监护之下"
132. On guardianship 132. 论监护
Gaius, Institutes 1. 144-5, 190-1. Tr. Gordon and Robinson. L 盖尤斯,《法学阶梯》1. 144-5, 190-1。戈登与罗宾逊译。L
The jurist Gaius (his family name and origin are unknown) was active as a teacher of law in the 2nd cent ad (ad 150-180). Although he was apparently not one of the influential jurists of his own day, his work as a teacher and writer was much 法学家盖尤斯(其姓氏和出身不详)在公元 2 世纪(公元 150-180 年)作为法学教师活跃于当时。尽管他显然并非当时有影响力的法学家之一,但他作为教师和作家的作品却极为
valued in the post-classical period. His Institutes is especially important since it has survived more or less in its original form and, as the basis for Justinian’s Institutes, exerted a tremendous influence on later legal education in Europe. 在后古典时期受到重视。他的《法学阶梯》尤为重要,因为它或多或少地以原始形式保存下来,并且作为查士丁尼《法学阶梯》的基础,对后来欧洲的法律教育产生了巨大影响。
By the time Gaius was writing, guardianship of women was a mere form, and by the reign of Constantine (ad 306-337), it had vanished altogether. 到盖尤斯写作时,对女性的监护仅仅是一种形式,而到了君士坦丁统治时期(公元 306-337 年),这种监护已经完全消失了。
(144) Where the head of a family has children in his power he is allowed to appoint guardians for them by will. That is, for males while under puberty but for females however old they are, even when they are married. For it was the wish of the old lawyers that women, even those of full age, should be in guardianship as being scatterbrained. ^(16){ }^{16} (145) And so if someone appoints a guardian in his will for his son and his daughter and both of them reach puberty, the son ceases to have a guardian but the daughter still continues in guardianship. It is only under the Julian and Papian-Poppaean Acts that women are released from guardianship by the privilege of children. We speak, however, with the exception of the Vestal Virgins, whom even the old lawyers wished to be free of restraint in recognition of their priesthood; this is also provided in the Twelve Tables. (144) 家长有权为处于其权力之下的子女通过遗嘱指定监护人。也就是说,为尚未成年的男性,以及无论年龄大小甚至已婚的女性指定监护人。因为古代法学家希望女性,即使是成年女性,也应因头脑轻浮而处于监护之下。 ^(16){ }^{16} (145) 因此,如果某人在遗嘱中为其儿子和女儿指定了监护人,而两人都达到成年年龄,儿子则不再需要监护人,但女儿仍继续处于监护之下。只有在《尤利安法》和《巴比安-波培亚法》下,女性才能因子女特权而免除监护。然而,我们所说的不包括维斯塔贞女,古代法学家甚至希望她们因神职身份而免受约束;《十二铜表法》对此也有规定。
(190) There seems, on the other hand, to have been no very worthwhile reason why women who have reached the age of maturity should be in guardianship; for the argument which is commonly believed, that because they are scatterbrained they are frequently subject to deception and that it was proper for them to be under guardians’ authority, seems to be specious rather than true. For women of full age deal with their own affairs for themselves, and while in certain instances that guardian interposes his authorisation for form’s sake, he is often compelled by the praetor to give authorisation, even against his wishes. (191) For this reason, a woman is not granted any action against her guardian on account of the guardianship; but where guardians are dealing with the affairs of male or female children, when the wards grown up the action on guardianship calls the guardians to account. 另一方面,似乎并没有什么非常有价值的理由说明已达成年年龄的女性应当处于监护之下;因为通常人们所认为的那个论点,即她们由于头脑轻浮而常常容易受骗,因此应当处于监护人的权威之下,这个论点似乎是似是而非而非真实的。因为成年女性自己处理自己的事务,而且在某些情况下,监护人只是出于形式而介入其授权,但他常常被裁判官迫使其给予授权,即使违背其意愿。因此,女性不能因监护关系而对监护人提起任何诉讼;但是当监护人处理男性或女性儿童的事务时,当被监护人成年后,监护之诉会使监护人承担责任。
133. Patria potestas and adoption 133. 父权与收养
Gaius, Institutes 1.97-98, 100-1, 103-4. Tr. Gordon and Robinson. L 盖尤斯,《法学阶梯》1.97-98, 100-1, 103-4。戈登与罗宾逊译。L
The jurist Gaius gives later interpretations of the concept of patria potestas, the power of the father over his own family, which was a fundamental principle of Roman law. Compare the laws given in the Twelve Tables (no. 127), some of which, since the original text is lost, have been reconstructed from Gaius’ paraphrase. 法学家盖尤斯对父权(父亲对自己家庭的权力)这一概念进行了后期阐释,这是罗马法的一项基本原则。请比较十二铜表法中的法律(第 127 条),其中一些由于原文已失传,是根据盖尤斯的释义重构的。
(97) We have just set out the rules under which our real children fall into our power. ^(17){ }^{17} This also happens with those whom we adopt. (98) Adoptions can be done in two ways, either by authority of the people or through the jurisdiction of a magistrate, for instance a praetor. . . . (100) That form of adoption effected by the people takes place nowhere except Rome; but the latter form commonly takes place in the provinces before the provincial governors. (101) Women are not adopted by the (97) 我们刚刚阐述了我们的亲生子女归我们权力管辖的规则。 ^(17){ }^{17} 这同样适用于我们收养的人。(98) 收养可以通过两种方式进行,要么依靠人民的授权,要么通过地方官(例如裁判官)的司法权。 . . . (100) 由人民执行的收养形式只在罗马进行;而后一种形式则通常在各省由总督执行。(101) 女性不被
authority of the people; this is the received opinion. On the other hand, women too are commonly adopted before the praetor or, in the provinces, before the proconsul or legate. . . . (103) Another feature common to both kinds of adoption is that people unable to have children, eunuchs, can adopt. (104) But women cannot adopt by any method, because they do not have power even over their real children. 人民的权威;这是公认的观点。另一方面,女性也通常在裁判官面前,或者在行省,在总督或军事统帅面前被收养。...(103)两种收养方式的另一个共同点是,不能生育的人,即阉人,可以收养孩子。(104)但女性不能通过任何方式收养,因为她们甚至对自己亲生的孩子都没有权力。
134. Patria potestas 134. 父权
Justinian, Institutes 1.9 pr.-3; 1.11 pr., 10. L 查士丁尼,《法学阶梯》1.9 pr.-3;1.11 pr., 10. L
1.9 (pr.) Our children, the issue of a valid Roman marriage, are in our power. (1) Marriage or matrimony is the union of male and female, involving shared life together. (2) The power which we have over our children is a right peculiar to Roman citizens, for there are no other men who have such control over their children as we have. (3) Therefore whoever is born of you and your wife is in your power, just as he who is born of your son and his wife, that is to say, your grandson and granddaughter, are equally in your power, and your great-grandson and greatgranddaughter, and so forth. But the child born of your daughter is not in your power, but in that of its own father. 1.9 (前) 我们的子女,即合法罗马婚姻所生后嗣,处于我们的权力之下。(1) 婚姻或结合是男女之间的结合,涉及共同生活。(2) 我们对子女拥有的权力是罗马公民特有的权利,因为没有其他人像我们这样对子女拥有如此控制权。(3) 因此,由你和你妻子所生的子女处于你的权力之下,正如由你儿子和他妻子所生的子女,即你的孙子和孙女,同样处于你的权力之下,以及你的曾孙和曾孙女,依此类推。但是由你女儿所生的子女不处于你的权力之下,而是处于其自己父亲的权力之下。
1.11 (pr.) Not only are our natural children under our authority as we have already stated, but those whom we adopt as well . . . (10) Women also cannot adopt because they have not even power over their own children, but by the indulgence of the emperor they can do so by way of consolation for the children they have lost. 1.11 (pr.) 不仅我们的亲生子女如前所述处于我们的权威之下,我们收养的子女也是如此...(10) 妇女也不能收养子女,因为她们甚至对自己亲生的子女都没有权力,但出于皇帝的恩准,她们可以作为对失去子女的慰藉而这样做。
135. Guardianship 135. 监护权
Justinian, Codex 9.10.1. L 查士丁尼,法典 9.10.1. L
| This text records a pronouncement of the emperor Constantine in ad 326. 本书记录了公元 326 年皇帝君士坦丁的一项声明。
When a guardian violates the chastity of his female ward, he shall be sentenced to deportation, and all his property shall be confiscated to the treasury, though he deserves to have suffered the penalty which the law imposes on rapists. 当监护人侵犯其女性被监护人的贞操时,他应被判处流放,其全部财产应被没收归入国库,尽管他理应遭受法律对强奸者所规定的惩罚。
136. Guardianship 136. 监护权
Digest 23.2.36; 48.5.7. L 摘要 23.2.36; 48.5.7. L
(23.2.36) (Paul, ^(18){ }^{18} Questions, book 5) A guardian or a curator cannot marry an adult ^(19){ }^{19} who is committed to his care, unless she has been betrothed to, or intended for him by her father, or where the marriage takes place to comply with a condition in his will. (23.2.36) (保罗,《问题集》,第 5 卷) 监护人或管理人不能与由他照管的成年 ^(19){ }^{19} 结婚,除非她已被其父亲许配给他,或为他所预定,或者为遵守其遗嘱中的条件而结婚。
(48.5.7) (Marcianus, ^(20){ }^{20} Institutes book 10) A guardian who takes his female ward as a wife in violation of the decree of the senate is not legally married to her; and a guardian or curator can be prosecuted for adultery if he marries a ward under twenty-six years of age who has not been betrothed to him or intended for him, or named for this purpose in her father’s will. (48.5.7) (马尔西安,《法学阶梯》第 10 卷) 违反元老院法令而将其女性被监护人娶为妻子的监护人,与她之间不构成合法婚姻;如果监护人或保佐人娶了一名未满二十六岁、未曾与他订婚、未为他所预定,或在其父亲遗嘱中未为此目的指定的被监护人,则可被控告通奸。
137. Guardianship
Ulpian, Rules 11.1. L 137. 监护 乌尔比安,《规则》11.1. L
The jurist Domitius Ulpianus, or Ulpian, was a native of Tyre but a Roman citizen. Together with Paul (see no. 138), he served as clerk at the court of Papinian ^(21){ }^{21} while the latter was praetorian prefect (ad 205-211). The last of his several posts was that of praetorian praefect, which he held from ad 222 until his assassination by the praetorian guard in AD 223. Ulpian was an enormously prolific writer, whose works account for forty per cent of the Digest. The Rules (Regulae) are a post-classical epitome of his work. 法学家多米提乌斯·乌尔皮安努斯,或称乌尔皮安,是泰尔人,但拥有罗马公民身份。他与保罗(见第 138 号)一起,在帕皮尼安担任近卫军长官期间(公元 205-211 年)在其法庭担任书记员。他的多个职位中最后一个是近卫军长官,他从公元 222 年担任此职,直到公元 223 年被近卫军暗杀。乌尔皮安是一位极其多产的作家,其作品占《学说汇纂》的百分之四十。《规则》(Regulae)是他著作的一部后古典时期的摘要。
Guardians are appointed for males as well as for females, but only for males under puberty, on account of their infirmity of age; for females, however, both under and over puberty, on account of the weakness of their sex as well as their ignorance of legal matters. 监护人的设立既适用于男性也适用于女性,但对男性仅限于青春期以下,因为年龄上的不足;而对女性,则无论是否达到青春期,均需设立监护人,这既是因为其性别的弱势,也是因为她们对法律事务的无知。
138. Pregnancy, status, and paternity 138. 怀孕、身份与父子关系
Paul, Opinions 2.24.1-9. L 保罗,《观点》2.24.1-9. L
The jurist Julius Paulus, or Paul, was, along with his younger contemporary Ulpian, an extraordinarily prolific jurist of the late classical period. He served as a clerk to the praetorian prefect Papinian and on the imperial council of Septimius Severus (ad 193-211). It is possible that he also became praetorian prefect during the reign of Alexander Severus (ad 222-235). Although his exact dates are unknown, most of his writings date from the reign of Commodus (ad 180-192) to that of Alexander Severus. He wrote more than eighty-five works in more than three hundred books, perhaps the most important of which was the commentary on the Edict of the Urban Praetor, in 80 books. The Opinions (Sententiae) was an anthology of selections from the works of Paul (and possibly of other jurists) compiled towards the end of the 3rd cent ad. It would have served as a concise summary of the principles of law and is valuable for preserving many juristic texts in a pre-Justinianic form. 法学家尤利乌斯·保卢斯,或称保卢斯,与其同时代的年轻法学家乌尔比安一样,是古典晚期一位 extraordinarily 多产的法学家。他曾担任裁判官长官帕皮尼安的书记员,并在塞普蒂米乌斯·塞维鲁(公元 193-211 年)的帝国议会任职。他可能还在亚历山大·塞维鲁(公元 222-235 年)统治期间成为裁判官长官。虽然他的确切生卒年份不详,但他的大部分著作创作于康茂德(公元 180-192 年)至亚历山大·塞维鲁统治时期。他撰写了超过 85 部作品,总计 300 多卷,其中最重要的是 80 卷的《城市裁判官告示评注》。《观点集》是 3 世纪末编纂的保卢斯(可能还有其他法学家)著作选集。它作为法律原则的简明摘要,并且因保存了许多查士丁尼之前的法学文本而具有重要价值。
(1) If a female slave conceives, and has a child after she has been manumitted, the child will be free. (1) 如果一名女奴怀孕,并在被解放后生下孩子,该孩子将是自由的。
(2) If a free woman conceives and has a child after having become a slave, the child will be free; for this is demanded by the favour conceded to freedom. (2) 如果一名自由妇女在沦为奴隶后怀孕生子,该孩子将是自由的;因为这是对自由所给予的优待所要求的。
(3) If a female slave conceives, and in the meantime is manumitted, but, having subsequently again become a slave, has a child, it will be free; for the intermediate time can benefit but not injure freedom. (3) 若女奴怀孕,期间被解放,但随后再次沦为奴隶而生下孩子,该孩子将是自由的;因为中间的时期只能有利于自由,而不会损害自由。
(4) A child born to a woman who should have been manumitted under the terms of a trust is born free, if it comes into the world after the grant of freedom is in default. (4) 若按信托条款本应获释的妇女生下孩子,且该孩子是在自由权授予未履行时出生的,则该孩子生来即为自由人。
(5) If, after a divorce has taken place, a woman finds herself to be pregnant, she should within thirty days notify either her husband or his father to send witnesses for the purpose of making an examination of her condition: and if this is not done, they shall in any event be compelled to recognise the child of the woman. (5)如果离婚后,妇女发现自己怀孕,她应在三十天内通知其丈夫或丈夫的父亲,派证人前来检查她的状况:若未这样做,他们无论如何都将被迫承认该妇女的孩子。
(6) If the woman does not announce that she is pregnant, or does not admit witnesses sent to make an examination of her, neither the father nor the grandfather will be compelled to support the child, but the neglect of the mother will not offer any impediment to the child’s being considered the proper heir of his father. (6)如果女子不宣布自己怀孕,或者不承认被派来检查她的证人,那么父亲或祖父都不会被强迫抚养孩子,但是母亲的疏忽不会妨碍孩子被视为其父亲的合法继承人。
(7) Where a woman denies that she is pregnant by her husband, the latter is permitted to make an examination of her, and appoint persons to watch her. (7)若女子否认自己怀有丈夫的孩子,丈夫则有权对其进行检查,并指派人员监视她。
(8) The physical examination of the woman is made by five midwives, and the decision of the majority shall be held to be true. 对妇女的身体检查由五名助产士进行,多数人的决定将被视为真实。
(9) It has been decided that a midwife who introduces the child of another in order that it may be substituted shall be punished with death. (9) 已决定,助产士若引入他人之子以作替代,应处以死刑。
139. Children of slaves 139. 奴隶的孩子们
Digest 5.3.27 pr.-1. L
(Ulpian, Edict, book 15) (pr.) The children of female slaves and their children are not considered to be profits, ^(22){ }^{22} because it is not customary for female slaves to be acquired for breeding purposes; their offspring are, nevertheless, an increase of the estate; and since all these form part of the estate, there is no doubt that the possessor . . . should hand them over to the heir. (1) Moreover, rents which have been collected from leasing of urban property are included in the action; even though they may have been collected from a brothel, for brothels are kept on the premises of many respectable persons. (乌尔比安,《告示评注》,第 15 卷)(序言)女奴及其子女不被视为收益, ^(22){ }^{22} 因为通常获取女奴并非为了繁殖目的;然而,她们的后代增加了财产;由于所有这些都构成财产的一部分,毫无疑问占有人……应将其移交给继承人。(1)此外,从城市房产租赁中收取的租金也包括在该诉讼中;即使这些租金可能来自妓院,因为许多体面人士的房产中都设有妓院。
On the Julian marriage laws 关于尤利安婚姻法
‘We must plan for our lasting preservation’ "我们必须为我们的长久生存做好规划"
In 18 BC , the emperor Augustus turned his attention to social problems at Rome. Extravagance and adultery were widespread. Among the upper classes, marriage was increasingly infrequent and, many couples who did marry failed to produce offspring. Augustus, who hoped thereby to elevate both the morals and the numbers of the upper classes in Rome, and to increase the population of native Italians in Italy, enacted laws to encourage marriage and having children (lex Julia de maritandis ordinibus), including provisions establishing adultery as a crime. 公元前 18 年,皇帝奥古斯都开始关注罗马的社会问题。奢侈和通奸行为普遍存在。在上层阶级中,婚姻越来越少见,而且许多结婚的夫妇未能生育后代。奥古斯都希望通过此举提高罗马上层阶级的道德水平和人数,并增加意大利本土意大利人的人口,于是颁布了鼓励婚姻和生育的法律(《关于各阶层婚姻的尤利法》),其中包括将通婚定为犯罪的条款。
The law against adultery made the offence a crime punishable by exile and confiscation of property. Fathers were permitted to kill daughters and their partners in adultery. Husbands could kill the partners under certain circumstances and were required to divorce adulterous wives. Augustus himself was obliged to invoke the law against his own daughter, Julia, and relegated her to the island of Pandateria. ^(23){ }^{23} 反通奸法将这一罪行定为可处以流放和没收财产的犯罪。父亲们被允许杀死犯通奸罪的女儿及其伴侣。丈夫在特定情况下可以杀死通奸者的伴侣,并且必须与通奸的妻子离婚。奥古斯都本人也不得不援引此法来对付自己的女儿朱莉娅,并将她流放到潘达特里亚岛。 ^(23){ }^{23}
The Augustan social laws were badly received and were modified in AD 9 by the lex Papia Poppaea, named for the two bachelor consuls of that year. The earlier and later laws are often referred to in juristic sources as the lex Julia et Papia. 奥古斯都的社会法律遭到了强烈反对,并于公元 9 年被《帕皮亚·波皮亚法》所修改,该法律以当年两位未婚的执政官命名。在法学文献中,早期和后期的这些法律通常被称为《尤利乌斯和帕皮亚法》。
In part as a result of Christian opposition to such policies, the laws were eventually nearly all repealed or fell into disuse under Constantine and later emperors, including 部分由于基督教对这些政策的反对,这些法律最终几乎全都被君士坦丁及后来的皇帝废除或不再使用,包括
the emperor Justinian. Only the prohibitions against intermarriage, as that between senators and actresses, remained. 皇帝查士丁尼。只有禁止通婚的规定仍然存在,例如元老院议员与女演员之间的婚姻。
The first three of the texts that follow do not come from the Roman jurists but give background for the passing of the laws. The remaining texts in this section are from legal works interpreting the provisions of this legislation by a number of jurists. The juristic sources are also our best source for the actual provisions of the laws. 接下来的前三篇文本并非来自罗马法学家,而是为这些法律的通过提供了背景资料。本节中的其余文本则来自法律著作,由多位法学家对这项立法的条款进行了解释。法学资料也是我们了解这些法律实际条款的最佳来源。
140. Men must marry. Rome, 131 bc 140. 男人必须结婚。罗马,公元前 131 年
Fr. 6 in E. Malcovati (ed.), Oratorum Romanorum Fragmenta (Turin, 1955). L E. Malcovati(编),《罗马演说家残篇》(都灵,1955 年)第 6 残篇。L
Speech of the censor Quintus Caecilius Metellus Macedonicus ^(24){ }^{24} about the law requiring men to marry in order to produce children. According to Livy (Per. 59), in 17 BC Augustus read out this speech, which seemed ‘written for the hour’, in the Senate in support of his own legislation encouraging marriage and childbearing (see no. 141). 监察官昆图斯·凯基利乌斯·马其顿尼库斯 ^(24){ }^{24} 关于要求男子结婚以生育子女的法律的演说。根据李维(《摘要》59)的记载,公元前 17 年,奥古斯都曾在元老院宣读这篇演说,该演说似乎"为当下时刻而写",以支持他自己鼓励婚姻和生育的立法(参见第 141 条)。
If we could survive without a wife, citizens of Rome, all of us would do without that nuisance; but since nature has so decreed that we cannot manage comfortably with them, nor live in any way without them, ^(25){ }^{25} we must plan for our lasting preservation rather than for our temporary pleasure. 罗马的公民们,如果我们能够没有妻子而生存,我们所有人都会避开那种麻烦;但是既然自然已经如此规定,我们不能没有她们而舒适地生活,也不能以任何方式没有她们而生存, ^(25){ }^{25} 我们必须为我们长久的安宁着想,而不是为了暂时的享乐。
141. Prizes for marriage and having children. Rome, 1st cent. AD 141. 婚姻和生育奖励。罗马,公元 1 世纪
Dio Cassius, History of Rome 54.16.1-2, early 3rd cent. ad. G 卡西乌斯·狄奥,《罗马史》54.16.1-2,公元 3 世纪初。G
[Augustus] assessed heavier taxes on unmarried men and women without husbands, and by contrast offered awards for marriage and childbearing. And since there were more males than females among the nobility, he permitted anyone who wished (except for senators) to marry freedwomen, and decreed that children of such marriages be legitimate. [奥古斯都]对未婚男子和没有丈夫的女子征收更重的税,相比之下,为婚姻和生育提供奖励。由于贵族中男性多于女性,他允许任何愿意的人(元老院议员除外)与被解放的女子结婚,并规定此类婚姻所生子女为合法子女。
142. Augustus' law. Rome, 18 bc
Suetonius, Life of Augustus 34. L 142. 奥古斯都的法律。罗马,公元前 18 年 苏维托尼乌斯,《奥古斯都传》34. L
He reformed the laws and completely overhauled some of them, such as the sumptuary law, that on adultery and chastity, that on bribery, and marriage of the various classes. 他改革了法律,并彻底修改了其中一些,如关于奢侈的法令、关于通奸和贞洁的法令、关于贿赂的法令以及各阶层的婚姻法。
Having shown greater severity in the emendation of this last than the others, as a result of the agitation of its opponents he was unable to get it approved except by abolishing or mitigating part of the penalty, conceding a three-year grace-period (before remarriage) and increasing the rewards (for having children). 在修改这最后一项法律时,他比修改其他法律表现出更大的严厉性,但由于反对者的煽动,他无法使其获得批准,除非废除或减轻部分惩罚,给予三年宽限期(再婚前)并增加(生育子女的)奖励。
Nevertheless, when, during a public show the order of knights asked him with insistence to revoke it, he summoned the children of Germanicus, ^(26){ }^{26} holding some of them near him and setting others on their father’s knee; and in so doing he gave the demonstrators to understand through his affectionate gestures and expressions that they should not object to imitating that young man’s example. 然而,在一次公共表演中,当骑士阶层坚持要求他撤销该命令时,他将日耳曼尼库斯的孩子们召来, ^(26){ }^{26} 把一些孩子拉到自己身边,另一些则放在他们父亲的膝上;通过这样亲切的举动和表情,他让示威者们明白,他们不应该反对效仿那位年轻人的榜样。
Moreover, when he found out that the law was being sidestepped through engagements to young girls ^(27){ }^{27} and frequent divorces, he put a time limit on engagement and clamped down on divorce. 此外,当他发现法律通过与年幼女孩订婚 ^(27){ }^{27} 和频繁离婚而被规避时,他为订婚设定了时间限制,并严厉打击离婚行为。
143. The consequences of adultery 143. 通奸的后果
Paul, Opinions 2.26.1-8, 10-12, 14-17. L 保罗,《意见》2.26.1-8, 10-12, 14-17. L
(1) In the second chapter of the lex Julia concerning adultery, either an adoptive or a natural father is permitted to kill with his own hands an adulterer caught in the act with his daughter in his own house or in that of his son-in-law, no matter what his rank may be. 在关于通奸的尤利法第二章中,无论是养父还是生父,都可以亲手杀死在自己家中或女婿家中与女儿通奸的通奸者,无论其身份地位如何。
(2) If a son under paternal power, who is the father, should surprise his daughter in the act of adultery, while it is inferred from the words of the law that he cannot kill her, still, he ought to be permitted to do so. (2)如果处于父权之下的儿子作为父亲,当场发现其女儿通奸,虽然从法律条文推断他不能杀死她,但仍应允许他这样做。
(3) Again, it is provided in the fifth chapter of the lex Julia that it is permitted to detain an adulterer who has been caught in the act for twenty hours, calling neighbours to witness. (3)此外,尤利亚法第五章规定,允许将当场抓获的通奸者拘留二十小时,并召集邻居作证。
(4) A husband cannot kill anyone taken in adultery except persons who are infamous, and those who sell their bodies for gain, as well as slaves. His wife, however, is excepted, and he is forbidden to kill her. (4) 丈夫不能杀死任何通奸者,除了声名狼藉的人、以出卖身体为利的人,以及奴隶。然而,他的妻子是例外,他被禁止杀死她。
(5) It has been decided that a husband who kills his wife when caught with an adulterer should be punished more leniently, for the reason that he committed the act through impatience caused by just suffering. (5)已决定,丈夫在当场捉到妻子与人通奸时将其杀害,应受到较轻的惩罚,理由是他是因为遭受了正当的痛苦而出于冲动才实施了这一行为。
(6) After having killed the adulterer, the husband should at once dismiss his wife, and publicly declare within the next three days with what adulterer, and in what place he found his wife. (6) 在杀死通奸者之后,丈夫应立即休妻,并在接下来三天内公开声明他与何人在何处发现其妻通奸。
(7) A husband who surprises his wife in adultery can only kill the adulterer when he catches him in his own house. 丈夫在通奸现场捉住妻子时,只有当奸夫在自己家中时才能将其杀死。
(8) It has been decided that a husband who does not at once dismiss his wife whom he has taken in adultery can be prosecuted as a pimp. (8) 已决定,丈夫若不立即驱逐他通奸的妻子,则可被控告为皮条客。
(10) It should be noted that two adulterers can be accused at the same time with the wife, but more than that number cannot be. (10) 应当注意的是,两名通奸者可与妻子同时被控,但超过此人数则不可。
(11) It has been decided that adultery cannot be committed with women who have charge of any business or shop. ^(28){ }^{28} (11) 已决定,与掌管任何业务或店铺的女性不能构成通奸。 ^(28){ }^{28}
(12) Anyone who has sexual relations with a free male without his consent shall be punished with death. (12) 任何未经自由男性同意而与其发生性关系者,应处以死刑。
(14) It has been held that women convicted of adultery shall be punished with the loss of half of their dowry and the third of their goods, and by relegation to an island. The adulterer, however, shall be deprived of half his property, and shall also be punished by relegation to an island; provided the parties are exiled to different islands. (14) 已有规定,被判定犯有通奸罪的女性将被没收一半嫁妆和三分之一的财产,并被流放至岛屿。然而,通奸男子将被剥夺一半财产,同样受到流放至岛屿的惩罚;前提是双方被流放到不同的岛屿。
(15) It has been decided that the penalty for incest, which in case of a man is deportation to an island, shall not be inflicted upon the woman; that is to say when she has not been convicted under the lex Julia concerning adultery. (15) 已决定,对乱伦罪的惩罚,在男性情况下是流放至岛屿,不得施加于女性;也就是说,当她没有根据关于通奸的尤利法被定罪时。
(16) Sexual intercourse with female slaves, unless they are deteriorated in value or an attempt is made against their mistress through them, is not considered an injury. 与女奴发生性关系,除非她们因此贬值或有人试图通过她们对女主人造成伤害,否则不被视为一种伤害。
(17) In a case of adultery a postponement cannot be granted. 在通奸案件中,不得批准延期。
144. Petitions to the emperor 144. 向皇帝的请愿书
Justinian, Codex 9.9.1, 8, 11, 17 pr.-1. L 查士丁尼,法典 9.9.1, 8, 11, 17 pr.-1. L
A reply from the year AD 197 to a petition brought by a woman, Cassia, to the emperors Severus and Caracalla. What is interesting is not that it was denied but that Cassia evidently thought she had a fighting chance of winning. 公元 197 年,对一位名叫卡西亚的女性向塞维鲁和卡拉卡拉两位皇帝提交的请愿书的回复。有趣之处不在于请愿被拒绝,而在于卡西亚显然认为自己有获胜的机会。
(1) The lex Julia declares that wives have no right to bring criminal accusations for adultery, even as regards their own marriage, for while the law grants this privilege to men it does not concede it to women . . . (1) 《尤利法》宣布,妻子无权就通奸行为提出刑事指控,即便是针对她们自己的婚姻,因为该法律将这项特权授予男性,却未将其让与女性……
A reply from the emperor Alexander Severus in ad 224. 公元 224 年,来自皇帝亚历山大·塞维鲁的回复。
(8) The lex Julia relating to chastity forbids the two parties guilty of adultery, that is to say, the man and the woman, from being defendants on a charge of adultery at the same time, and in the same case, but they can both be prosecuted in succession. (8) 关于贞洁的《尤利法》禁止犯有通奸罪的双方,即男方和女方,在同一案件中被同时列为通奸罪的被告,但他们可以被依次起诉。
A reply from Alexander Severus in AD 226. 亚历山大·塞维鲁于公元 226 年的回复。
(11) No one doubts that a husband cannot accuse his wife of adultery if he continues to retain her in marriage. 毫无疑问,如果丈夫继续保留婚姻关系,他就不能指控妻子犯有通奸罪。
A reply from the emperors Valerianus and Gallienus, ad 257. 皇帝瓦莱里安努斯和加里恩努斯的回复,公元 257 年。
(17 pr.) You can resume marital relations with your wife without fear of being liable to the penalty prescribed by the lex Julia for the suppression of adultery, as you did nothing more than file the written accusation, for the reason that you assert that you afterwards ascertained that you were impelled by groundless indignation to accuse her; (1) for he alone will be liable to the penalty specifically mentioned by the law who is aware that his wife has been publicly convicted of adultery, or that she is an adulteress, as he cannot pretend ignorance of the fact, and yet retain her as his wife. (17 pr.) 你可以恢复与妻子的婚姻关系,而不必担心触犯《尤利法》中关于惩治通奸罪所规定的刑罚,因为你只是提交了书面指控,因为你声称后来发现自己是在毫无根据的愤怒驱使下指控她的;(1) 因为只有那些明知妻子已被公开判定犯有通奸罪,或明知她是通奸者的人,才会受到法律明确规定的惩罚,因为他不能假装不知道这一事实,却仍然将她作为妻子保留。
145. Adultery 145. 通奸
Digest 48.5.1; 48.5.2.2, 8; 48.5.9; 48.5.11; 48.5.12.8-9, 12-13; 48.5.20. L 摘要 48.5.1;48.5.2.2, 8;48.5.9;48.5.11;48.5.12.8-9, 12-13;48.5.20. L
(Ulpian, On Adultery, book 1) The Julian law on adultery was introduced by the divine Augustus . . . (乌尔比安,《论通奸》,第 1 卷)关于通奸的尤利安法是由神圣的奥古斯都颁布的……
48.5.2 (Ulpian, Disputations, book 8) (2) The crime of pimping is included in the Julian law of adultery, as a penalty has been preserved against a husband who profits pecuniarily by the adultery of his wife, as well as against one who retains his wife after she has been taken in adultery. 48.5.2 (乌尔比安,《争论集》,第 8 卷) (2) 拉皮条的罪行被包含在《尤利安通奸法》中,因为该法保留了针对从妻子通奸中获取金钱利益的丈夫的处罚,同时也针对在妻子通奸被抓后仍保留其婚姻关系的丈夫。
(8) If the husband and the father of the woman appear at the same time for the purpose of accusing her, the question arises, which of them should be given the preference? The better opinion is that the husband should be entitled to the preference, for it may well be believed that he will prosecute the accusation with greater anger and vexation . . . (8) 如果丈夫和女子的父亲同时出现指控她,问题就产生了,应该优先考虑谁?更好的意见是丈夫应当享有优先权,因为可以相信他会以更大的愤怒和烦恼来提起指控……
48.5.9 (Papinian ^(29){ }^{29} ) Anyone who knowingly lends his house to enable unlawful sexual intercourse or adultery to be committed there with a matron who is not his 48.5.9(帕皮尼安)任何明知故犯地出借自己的房屋,以便使非其所属的已婚妇女在那里进行非法性交或通奸的人
wife, or with a male, or who pecuniarily profits by the adultery of his wife, no matter what may be his status, is punished as an adulterer . . . 妻子,或与男性通奸,或从妻子的通奸中获利的人,无论其身份如何,均作为通奸者受到惩罚……
48.5.11 (Papinian, On Adultery, book 2) (pr.) A matron ^(30){ }^{30} means not only a married woman but also a widow. (1) Women who lend their houses, or have received any compensation for (revealing) unlawful intercourse which they know, are also liable under this section of the law. (2) A woman who gratuitously acts as a procuress for the purpose of avoiding the penalty for adultery, or hires her services to appear in the theatre, can be accused and convicted of adultery under the decree of the senate. 48.5.11(帕皮尼安,《论通奸》,第 2 卷)(前文)已婚妇女 ^(30){ }^{30} 不仅指已婚女性,也包括寡妇。(1)那些出借房屋,或因知情而就非法性关系获得任何报酬的女性,也受本法律条款的约束。(2)为逃避通奸罪惩罚而免费充当皮条客,或出租自己的服务在剧院演出的女性,可根据元老院法令被指控和判定犯有通奸罪。
48.5.12 (Papinian, Adultery, sole book) (8) A woman, prosecuted for adultery after the death of her husband, (9) asks for delay on account of the youth of her son. I answered: This woman does not seem to have a just defence who offers the age of her son as a pretext for evading a legal accusation. For the charge of adultery brought against her does not necessarily prejudice the child, since she herself may be an adulteress, and the child still have the deceased for his father. 48.5.12(帕皮尼安,《通奸罪》,单卷本)(8)一名妇女在丈夫死后被控通奸,(9)以其儿子年幼为由请求延期。我回答:这名妇女似乎没有正当的辩护理由,她以儿子的年龄为借口逃避法律指控。因为对她提出的通奸指控并不必然损害孩子的利益,因为她自己可能是通奸者,而孩子仍然已故者作为其父亲。
(12) A woman, having heard that her absent husband was dead, married another, and her first husband afterwards returned. I ask, what should be decided with reference to this woman? The answer was that the question is one of both law and of fact; for if a long time had elapsed without any proof of unlawful sexual intercourse having been made, and the woman, having been induced by false rumours, and, as it were, released from her former tie, married a second time in accordance with law, as it is probable that she was deceived, and she can be held to have done nothing deserving of punishment. If, however, it is established that the supposed death of her husband furnished an inducement for her marrying a second time, as her chastity is affected by this fact, she should be punished in proportion to the character of the offence. (12)一名女子听说她不在的丈夫已经去世,便嫁给了另一人,后来她的第一任丈夫回来了。我问,关于这名女子应当做出何种判决?答案是,这个问题既涉及法律也涉及事实;因为如果已经过去了很长时间,且没有任何证据表明她有不正当的性关系,而该女子是被虚假谣言所误导,可以说从前一段婚姻中解脱出来,并依法第二次结婚,那么她很可能是被欺骗的,可以认为她没有做任何应受惩罚的事情。然而,如果事实证明她丈夫所谓的死亡为她提供了第二次结婚的动机,那么由于她的贞洁受到这一事实的影响,她应当根据罪行的性质受到相应的惩罚。
(13) I married a woman accused of adultery, and, as soon as she was convicted, I repudiated her. I ask whether I should be considered to have furnished the cause of the rupture. The answer was that, since by the Julian law you are prohibited from keeping a wife of this kind, it is clear that you should not be considered to have furnished the cause for the divorce. Therefore, the law will be applied just as if a divorce had taken place through the fault of the woman. 我娶了一位被指控通奸的女子,她一被定罪,我就休了她。我问是否应被视为我提供了破裂的原因。答案是,根据尤利安法,你被禁止保留这样的妻子,显然你不应被视为提供了离婚的原因。因此,法律将适用,就如同离婚是由于女方的过错而发生的一样。
(48.5.20) (Ulpian, Lex Julia on Adultery, book 2) (3) If the adulterer should be acquitted, a married woman cannot be accused, either by the person who prosecuted the adulterer and was defeated, or even by another. So also if the accuser agrees with the adulterer through collusion and the adulterer is acquitted, he has given to the married woman immunity against all other accusers. She can be accused if she should cease to be married, for the law only protects a woman as long as she is married. (48.5.20)(乌尔比安,《关于通奸的尤利法》,第 2 卷)(3)如果通奸者被宣告无罪,已婚妇女不能被控告,无论是被起诉通奸者但败诉的人,还是被其他人。同样,如果控告者与通奸者串通,导致通奸者被宣告无罪,那么他已使该已婚妇女免受所有其他控告者的指控。如果她不再保持婚姻关系,她可以被控告,因为法律只在妇女已婚期间保护她。
146. Concubinage 146. 姘居关系
Digest 25.7.1.2; 25.7.4; 32.49.4; 48.5.35(34) pr. Tr. T. A. J. McGinn; 48.5.14 pr., 3, 8. L ^(31){ }^{31}
(25.7.1.2) (Ulpian, On the Lex Julia et Papia, book 2) I do not think that a man who keeps as a concubine a woman convicted of adultery is liable under the lex Julia on adultery, although he would be if he married her. (25.7.1.2) (乌尔比安,《关于尤利法和帕皮亚法》,第 2 卷) 我认为,与一名被判定犯有通奸罪的女性保持姘居关系的男子,不会根据《尤利安通奸法》承担责任,但如果他与她结婚,则会承担责任。
(25.7.4) (Paul Responsa, book 19) A woman must be considered to be a concubine on the basis of intention alone. (25.7.4) (保罗《答复集》,第 19 卷) 仅凭意图就必须将一名女子视为姘居者。
(32.49.4) (Ulpian, To Sabinus, book 22) It makes little difference if it is to a wife or to a concubine that someone makes a legacy of things bought and acquired for her. The only real difference between them is that of social status. (32.49.4) (乌尔比安,《致萨宾努斯》,第 22 卷) 某人将为其购买和获取的物品遗赠给妻子或情妇,这几乎没有区别。她们之间真正的区别仅在于社会地位。
(48.5.14) (Ulpian, On Adultery, book 2) (pr.) Where the woman who commits adultery is not a wife but a concubine, the partner cannot accuse her as a husband, because she is not his wife; still, he is not prohibited by law from bringing an accusation as a third party, ^(32){ }^{32} provided that she, in giving herself as a concubine, did not forfeit the name of a matron, for instance because she was the concubine of the patron. (3) The Divine Severus and Antoninus stated in a rescript, that this offence could even be prosecuted in the case of a woman who was betrothed, because she is not permitted to violate any marriage whatever, nor even the expectation of matrimony. (48.5.14) (乌尔比安,《论通奸》,第 2 卷) (序) 当犯通奸罪的女人不是妻子而是情妇时,其伴侣不能以丈夫的身份指控她,因为她不是他的妻子;尽管如此,法律并不禁止他以第三方的身份提出指控, ^(32){ }^{32} 条件是她在作为情妇时并未失去已婚妇女的名分,例如因为她是庇护人的情妇。(3) 神圣的塞维鲁和安东尼努斯在一项敕令中声明,这种罪行甚至可以针对已订婚的女子提起诉讼,因为她不被允许违反任何婚姻关系,甚至包括对婚姻的期望。
(8) Where a girl less than twelve years old is taken into the house of a man, commits adultery, and afterwards remains with him until she has passed that age, and begins to be his wife, she cannot be accused of adultery by her husband, for the reason that she committed it before reaching the marriageable age; but, according to a rescript of the Divine Severus, which is mentioned above, she can be accused because she was betrothed at the time. ^(33){ }^{33} (8) 若一名未满十二岁的女子被带入男子家中,与人通奸,之后仍与该男子同居直至超过该年龄,并开始成为其妻子,她不能被其丈夫指控通奸,理由是她在达到适婚年龄前犯下此事;但是,根据上文提及的圣神塞维鲁的一道敕令,她可以被指控,因为当时她已订婚。 ^(33){ }^{33}
(48.5.35[34] pr.) (Modestinus, Rules, book 1) He who keeps a free woman for the sake of a sexual relationship, and not for marriage, commits unlawful intercourse, ^(34){ }^{34} unless, to be sure, she is a concubine. (48.5.35[34] pr.) (莫德斯汀,《规则》,第 1 卷) 为了性关系而非婚姻而与自由女性同居者,构成非法性交, ^(34){ }^{34} 除非她确实是妾。
147. The right of life and death 147. 生死权
Digest 48.5.21; 48.5.22; 48.5.23 pr.-2, 4; 48.5.24 pr.-4; 48.5.25 pr.-3; 48.5.26 pr.; 48.5.27 pr.-1. L 摘要 48.5.21;48.5.22;48.5.23 pr.-2, 4;48.5.24 pr.-4;48.5.25 pr.-3;48.5.26 pr.;48.5.27 pr.-1. L
(48.5.21) (Papinian, On Adultery, book 1) The right is granted to the father to kill an adulterer with a daughter while she is under his power. Therefore no other relative can legally do this, nor can a son in paternal power, who is a father. (48.5.21) (帕皮尼安,《论通奸》,第 1 卷) 父亲被授予权利,可以在女儿仍处于其权力之下时,与通奸者一同将其杀死。因此,其他亲属不能合法地这样做,处于父权之下且身为父亲的儿子也不能。
(48.5.22) (Ulpian, On Adultery, book 1) (pr.) Hence it can happen that neither the father nor the grandfather can kill the adulterer. This is not unreasonable, for he cannot be considered to have anyone in his power who is not subject to his power. (48.5.22) (乌尔比安,《论通奸》,第 1 卷) (序言) 因此,可能出现父亲和祖父都不能杀死通奸者的情况。这并非不合理,因为不能认为一个人有权处置那些不受其权力支配的人。
(48.5.23) (Papinian, On Adultery, book 1) (pr.) In this law, the natural father is not distinguished from the adoptive father. (1) In the accusation of his daughter, who is a widow, the father is not entitled to the preference. (2) The right to kill the adulterer is granted to the father in his own house, even though his daughter does not live there, or in the house of his son-in-law . . . (4) Hence the father, and not the husband, has the right to kill the woman and any adulterer; for the reason that, in general, paternal affection is solicitous for the interests of the children, but the heat and impetuosity of the husband, who decides too quickly, had to be restrained. (48.5.23) (帕皮尼安,《论通奸》,第 1 卷) (序言) 在此法律中,生父与养父不作区分。(1) 在指控其寡居女儿时,父亲不享有优先权。(2) 父亲有权在自己家中杀死通奸者,即使其女儿并不住在那里,或在其女婿家中……(4) 因此,是父亲而非丈夫有权杀死该女子及任何通奸者;理由是,通常父爱会关心子女的利益,而丈夫的急躁和冲动——因其决定过于仓促——必须受到约束。
(48.5.24) (Ulpian, On Adultery, book 1) (pr.) What the law says, that is, ‘if he finds the adulterer in his daughter’, does not seem to be superfluous; for it signifies that the father shall have this power only if he surprises his daughter in the very act of adultery. Labeo also adopts this opinion; and Pomponius ^(35){ }^{35} says that the man is killed when caught in the very performance of the sexual act. This is what Solon and Dracho mean by ‘in the act’ (en ergôi). (48.5.24) (乌尔比安,《论通奸》,第一卷) (序) 法律所言,即"若父亲在其女儿中发现通奸者",似乎并非多余;因为这表示只有在当场抓获其女儿正在实施通奸行为时,父亲才拥有此权力。拉贝奥也采纳此观点;彭波尼乌斯 ^(35){ }^{35} 称,当男子正在实施性行为时被抓获即被处死。这就是梭伦和德拉古所谓"在行为中"(en ergôi)的含义。
(1) It is sufficient for the father for his daughter to be subject to his power at the time when he kills her, although she may not have been at the time when he gave her in marriage; for suppose that she had afterwards come under his power. 对父亲而言,只要在杀死女儿时她处于其权力之下就足够了,尽管在他将她嫁出去时她可能并不在其权力之下;因为假设她之后又回到了他的权力之下。
(2) Therefore the father shall not be permitted to kill the parties wherever he surprises them, but only in his own house, or in that of his son-in-law. The reason for this is that the legislator thought that the injury was greater where the daughter caused the adulterer to be introduced into the house of her father or her husband. (2) 因此,父亲不得在他发现奸情的地方杀死当事人,而只能在自己家中或女婿家中这样做。这样规定的原因是,立法者认为,当女儿将奸夫引入父亲或丈夫家中时,所造成的伤害更大。
(3) If, however, her father lives elsewhere, and has another house in which he does not reside, and his daughter is caught there, he cannot kill her. 然而,如果她的父亲住在别处,并且有另一所他不居住的房子,而他的女儿在那里被抓获,他不能杀死她。
(4) Where the law says, ‘He may kill his daughter at once’, this must be understood to mean that having today killed the adulterer he cannot reserve his daughter to be killed some days later; and vice versa; for he should kill both of them with one blow and one attack, being inflamed by the same resentment against both. But if, without any connivance on his part, his daughter should take to flight, while he is killing the adulterer, and she should be caught and put to death some hours afterwards by her father, who pursued her, he will be considered to have killed her immediately. (4)当法律规定"他可以立即杀死他的女儿"时,这必须被理解为,他今天既然已经杀死了通奸者,就不能将他的女儿留待几天后再杀;反之亦然;因为他应该怀着对两人同样的愤怒,用一次打击和一次攻击将他们两人都杀死。但是,如果在他杀死通奸者时,他的女儿没有任何同谋而逃跑,之后几小时被她追逐的父亲抓住并处死,那么他将被视为立即杀死了她。
(48.5.25) (Macer, ^(36){ }^{36} Criminal Proceedings, book 1) (pr.) A husband is also permitted to kill a man who commits adultery with his wife, but not everyone without distinction, as the father is; for it is provided by this law that the husband can kill the adulterer if he surprises him in his own house (but not in the house of his father-inlaw), nor if the adulterer was formerly a pimp; or formerly exercised the profession of an actor or appeared on the stage to dance or sing; or had been convicted in a criminal prosecution and not been restored to his civil rights; or if he is the freedman of the husband or the wife, or of the father or mother, or of the son or the daughter of either of them (nor does it make any difference whether he belonged exclusively to one of the persons above mentioned, or was held in common with another), or if he is a slave. (48.5.25) (马塞尔,《刑事诉讼》,第 1 卷) (前言) 丈夫也被允许杀死与妻子通奸的男人,但并非像父亲那样可以不加区分地杀死任何人;因为根据此法律规定,如果丈夫在自己家中(而非岳父家中)当场抓获通奸者,他可以杀死通奸者;但如果通奸者曾经是皮条客;或者曾经从事演员职业或在舞台上表演舞蹈或歌唱;或者曾在刑事诉讼中被定罪且未被恢复公民权利;或者如果他是丈夫或妻子的被释奴,或是他们任何一方父亲或母亲的被释奴,或是他们任何一方儿子或女儿的被释奴(无论他是否专属于上述提到的人中的一人,还是与他人共同拥有,都没有区别);或者如果他是奴隶。
(1) It is also provided that a husband who has killed any one of these must dismiss his wife without delay. (1) 同时规定,丈夫若杀害了上述任何人,必须立即休妻。
(2) It is held by many authorities to make no difference whether the husband is his own master, or a son in paternal power. 许多权威人士认为,丈夫是自主的还是处于父权之下的儿子,这并无区别。
(3) With reference to both parties, the question arises, in accordance with the spirit of the law, whether the father can kill a magistrate, and also where his daughter is of bad reputation, or a wife has been illegally married, whether the father or the husband will still retain his right; and what should be done if the father or husband is a pimp, or is branded with ignominy for some reason or other. It may properly be held that those have a right to kill who can bring an accusation as a father or a husband. (3)就双方而言,根据法律精神,问题在于父亲是否可以杀死一名官员,以及当女儿名声败坏,或妻子是非法结婚时,父亲或丈夫是否仍保留其权利;如果父亲或丈夫是皮条客,或因某种原因而蒙受耻辱,应当如何处理。可以恰当地认为,那些能够以父亲或丈夫身份提出指控的人有权杀死。
(48.5.26) (Ulpian, Lex Julia on Adultery, book 2) (pr.) It is provided as follows in the fifth section of the Julian law: ‘That where a husband has caught an adulterer in the act of sexual intercourse with his wife, and is either unwilling or not allowed to kill him, he can hold him lawfully and without deceit for not more than twenty consecutive hours of the day and night, in order to obtain evidence of the crime.’ (48.5.26) (乌尔比安,《尤利法通奸法》,第 2 卷) (序言) 尤利法第五节规定如下:"丈夫当场抓获与他人妻子通奸者,若不愿或不被允许将其杀死,可在连续不超过二十小时的日夜时间内合法且无欺诈地拘禁此人,以获取犯罪证据。"
(48.5.27) (Ulpian, Disputations, book 3) (pr.) A woman cannot be accused of adultery during marriage by anyone who, in addition to the husband, is permitted to bring the accusation; for a third party should not annoy a wife who is approved by her husband, and disturb a quiet marriage, unless he has previously accused the husband of pimping (for his wife). (1) When, however, the charge has been abandoned by the husband, it is proper for it to be prosecuted by another. (48.5.27) (乌尔比安,《辩论集》,第 3 卷) (序言) 在婚姻期间,除丈夫外,任何有权提出通奸指控的人都不能指控妇女犯有通奸罪;因为第三方不应骚扰得到丈夫认可的妻子,也不应扰乱平静的婚姻,除非他先前曾指控丈夫(为其妻子)拉皮条。(1) 然而,当丈夫已放弃指控时,由他人提起此诉讼是适当的。
148. Social status and marriage 148. 社会地位与婚姻
Digest 23.2.44 pr.-1, 6-8; 25.7.1 pr.-1, 4; 25.7.2. L 《学说汇纂》23.2.44 序言-1, 6-8;25.7.1 序言-1, 4;25.7.2. L
(23.2.44) (Paul, Lex Julia et Papia, book 1) (pr.) It is provided by the lex Julia that: ‘A senator, or his son, or his grandson or great-grandson by his son shall not knowingly or in bad faith become betrothed to or marry a freedwoman, or a woman who is or has been an actress or whose father or mother practises, or has practised the profession of an actor. Nor shall the daughter of a senator, or a granddaughter by his son, or a great-granddaughter by this grandson marry a freedman, or a man whose father or mother practises, or has practised the profession of an actor, whether they do so knowingly, or in bad faith. Nor can any one of these parties knowingly, or in bad faith become betrothed to or marry a woman of this type.’ (23.2.44) (保罗,《尤利亚法与帕皮亚法》,第 1 卷) (前言) 尤利亚法规定:"元老院议员,或其儿子、孙子和曾孙,不得明知或恶意地与被释女奴、现任或曾任女演员的女性,或其父亲或母亲从事或曾从事演员职业的女性订婚或结婚。元老院议员的女儿,或其儿子的孙女,或该孙子的曾孙女,也不得与被释奴男,或其父亲或母亲从事或曾从事演员职业的男性结婚,无论她们是否明知或恶意。上述任何一方也不得明知或恶意地与这类女性订婚或结婚。"
(1) Under this head a sentor is forbidden to marry a freedwoman, or a woman whose father or mother has exercised the profession of an actor. A freedman is also forbidden to marry the daughter of a senator. (1) 根据这一条款,元老院议员被禁止与获释女奴或父母曾从事演员职业的女性结婚。同样,获释男奴也被禁止与元老院议员的女儿结婚。
(6) If the father or mother of a freeborn woman, after the marriage of the latter should begin to exercise the profession of the stage, it would be most unjust for the husband to have to repudiate her, as the marriage was honourably contracted, and children may already have been born. (7) It is evident that if the woman herself goes on the stage, she should be repudiated by her husband. (8) Senators cannot marry women whom other freeborn men are forbidden to take as wives. (6) 如果一位自由出身的女子在结婚后,其父母开始从事舞台职业,那么丈夫被迫与她离婚是极不公正的,因为这场婚姻是体面缔结的,且可能已经生育了子女。(7) 显然,如果女子本人登上舞台,她应当被丈夫休弃。(8) 元老院议员不能娶那些其他自由出身男子被禁止娶为妻子的女子。
(25.7.1) (Ulpian, Lex Julia et Papia, book 2) (pr.) Where a freedwoman is living in concubinage with her patron, can she leave him without his consent, and either marry someone else or become his concubine? I think that a concubine should not have the right to marry if she leaves her patron without his consent, since it is more respectable for a patron to have his freedwoman as a concubine than as a wife. ^(37){ }^{37} (25.7.1) (乌尔比安,《尤利亚法与帕皮亚法》,第 2 卷) (序言) 当一名被解放的女子与其庇护人保持姘居关系时,她能否未经其同意而离开他,并嫁给他人或成为他人的姘妇?我认为,如果姘妇未经其庇护人同意而离开,她不应享有结婚的权利,因为对庇护人而言,拥有被解放女子作为姘妇比作为妻子更为体面。 ^(37){ }^{37}
(1) I agree with Atilicinus, ^(38){ }^{38} that only those women with whom intercourse is not unlawful can be kept in concubinage without the fear of committing a crime . . . (4) It is clear that anyone can keep a concubine of any age unless she is less than twelve years old. (1) 我同意阿提利奇努斯的观点, ^(38){ }^{38} 即只有那些与之发生性关系不构成违法的女子才能被纳为妾室而不必担心犯罪......(4) 显然,任何人都可以纳任何年龄的女子为妾,除非她未满十二岁。
(25.7.2) (Paul, Lex Julia et Papia, book 2) Where a patron who has a freedwoman as his concubine becomes insane, it is more humane to hold that she remains in concubinage. (25.7.2) (保罗,《尤利亚法与帕皮亚法》,第 2 卷) 当一个庇护主与其女被释奴姘居时变得精神失常,更为人道的做法是认为姘居关系仍然存在。
149. Social status
Digest 23.2.34.3; 23.2.42 pr.-1. L 149. 社会地位 摘要 23.2.34.3;23.2.42 pr.-1. L
(23.2.34) (Papinian, Replies, book 4) (3) Where the daughter of a senator marries a freedman, her father’s lapse does not make her a lawful wife, for children should not be deprived of their rank on account of an offence of their parent. (23.2.34) (帕皮尼安,《答复集》,第 4 卷) (3) 当元老院议员的女儿与获释奴结婚时,其父亲的过失并不会使她成为合法妻子,因为子女不应因其父母的过错而被剥夺其地位。
(23.2.42) (Modestinus, Formation of Marriage, sole book) (pr.) In unions of the sexes, it should always be considered not only what is legal, but also what is decent. (1) If the daughter, granddaughter, or great-granddaughter of a senator should marry a freedman, or a man who practises the profession of an actor, or whose father or mother did so, the marriage will be void. (23.2.42) (莫德斯提努斯,《婚姻的形成》,唯一著作) (前言) 在两性结合中,应当始终考虑的不仅是合法性问题,还有体面问题。(1) 如果元老院议员的女儿、孙女或曾孙女与一个被解放的奴隶、从事演员职业的人,或者其父母从事过此类职业的人结婚,该婚姻将被视为无效。
ON MARRIAGE 论婚姻
‘The union of male and female’ "男女的结合"
150. Consent as the basis of marriage ^(39){ }^{39} 150. 同意作为婚姻的基础 ^(39){ }^{39}
Digest 23.2.1; 23.2.24; 23.1.11; 23.2.22; 23.1.12 pr.-1; 23.1.7.1; 23.2.2. 摘要 23.2.1;23.2.24;23.1.11;23.2.22;23.1.12 pr.-1;23.1.7.1;23.2.2。
Tr. T. Honoré. L 译. T. 奥诺雷. L
(23.2.1) (Modestinus, ^(40){ }^{40} Rules, book 1). Marriage is the union of male and female and the sharing of life together, involving both divine and human law. (23.2.1) (莫德斯提努斯,《规则》,第 1 卷)。婚姻是男女的结合和共同生活的分享,涉及神圣法和人类法。
(23.2.24) (Modestinus, Rules, book 1). Cohabitation with a free woman is to be considered marriage not concubinage, unless she is a prostitute. (23.2.24) (莫德斯提努斯,《规则》,第 1 卷)。与自由女性的同居应被视为婚姻而非姘居,除非她是妓女。
(23.1.11) (Julianus, ^(41){ }^{41} Digest, book 16). Engagement like marriage comes about by the consent of the parties, and so a daughter-in-power’s consent is needed for an engagement as it is for a marriage. (23.1.11) (尤利安努斯, ^(41){ }^{41} 《学说汇纂》,第 16 卷)。订婚如同婚姻一样,是经当事人同意而成立的,因此,对于订婚需要女儿在父权下的同意,就如同结婚需要她的同意一样。
(23.2.22) (Celsus, ^(42){ }^{42} Digest, book 15). If under pressure from his father a man takes a wife, whom he would not have married if he had followed his own inclination, still, though there is no marriage without consent, he contracted a marriage; he is regarded as having preferred to do so. (23.2.22) (塞尔苏斯,《学说汇纂》第 15 卷)。如果一个男人在父亲的胁迫下娶了一位妻子,而如果他按照自己的意愿是不会娶她的,那么,尽管没有同意就不存在婚姻,但他已经缔结了婚姻;他被认为宁愿这样做。
(23.1.12) (Ulpian, On Betrothal, sole book) (pr.) A daughter who does not oppose her father’s will [as regards her engagement] is taken to agree. (1) She is free to disagree ^(43){ }^{43} only if her father chooses her a fiancé who is unworthy or of bad character. (23.1.12) (乌尔比安,《论订婚》,唯一卷) (序言) 不反对父亲意愿[关于她的婚事]的女儿被视为同意。(1) 只有当她的父亲为她选择的未婚夫品行不端或品德败坏时,她才可以表示反对。
(23.1.7.1) (Paul, Edict, book 35) For an engagement the same people have to agree as for a marriage. Nevertheless, Julian writes that the father of a daughter-in-power is understood to consent unless he explicitly disagrees. (23.1.7.1) (保罗,法令,第 35 卷) 订婚需要与结婚相同的人同意。然而,尤利安写道,在父权下的女儿的父亲被理解为同意,除非他明确表示不同意。
(23.2.2) (Paul, Edict, book 35) A marriage can only exist if all agree, that is the parties and those in whose power they are. (23.2.2) (保罗,法令,第 35 卷) 婚姻只有在所有人都同意的情况下才能存在,即当事人及其权力掌控者都同意。
151. Consent as the basis of marriage 151. 作为婚姻基础的同意
Justinian, Codex 5.1.1, 5.4.14, 8.38.2. Tr. T. Honoré. L 查士丁尼,法典 5.1.1, 5.4.14, 8.38.2. T. 奥诺雷译. L
Pronouncement (constitutio) of the emperors Diocletian and Maximian in the year ad 293. 皇帝戴克里先和马克西米安公元 293 年的敕令(constitutio)。
(5.1.1) A fiancée is not forbidden to break off the engagement and marry another. (5.1.1) 未婚妻不被禁止解除婚约并嫁给另一个人。
I Pronouncement of the emperors Diocletian and Maximian (ad 284-291). 皇帝戴克里先和马克西米安的公告(公元 284-291 年)。
(5.4.14) No one can be compelled to marry in the first place or to be reconciled after parting. So you understand that freedom to contract and dissolve a marriage should not be converted into compulsion. ^(44){ }^{44} (5.4.14) 任何人首先都不能被强迫结婚,或者在分离后被迫和解。因此你应当明白,缔结和解除婚姻的自由不应转变为强制。 ^(44){ }^{44}
I Pronouncement of the emperor Alexander Severus in the year AD 223. 公元 223 年,皇帝亚历山大·塞维鲁的公告。
(8.38.2) It was decided of old that marriages should be free. Hence it is settled that an agreement not to divorce is not valid and neither is a promise to pay a penalty on divorce. (8.38.2) 古时决定婚姻应是自由的。因此,协议约定不离婚是无效的,承诺离婚时支付罚金也是无效的。
152. Marital subordination 152. 婚姻从属关系
Gaius, Institutes 1.108-18, 136-7a. Tr. Gordon and Robinson. L 盖尤斯,《法学阶梯》1.108-18, 136-7a。戈登和鲁滨逊译。L
(108) Now let us examine persons who are subordinate to us in marriage. ^(45){ }^{45} This is also a right peculiar to Roman citizens. (109) While it is customary for both men and women to be in power, only women fall into marital subordination. (110) Formerly there used to be three methods by which they fell into subordination: by usage, by sharing of bread, and by contrived sale. ^(46){ }^{46} (111) A woman used to fall into marital subordination by usage if she remained in the married state for a continuous period of one year: for she was, as it were, usucapted by a year’s possession, and would pass into her husband’s kin in the relationship of a daughter. The Twelve Tables therefore provided that if any woman did not wish to become subordinate to her husband in this way, she should each year absent herself for a period of three nights, and in this way interrupt the usage of each year. ^(47){ }^{47} But this whole legal state was in part repealed by statute, in part blotted out by simple disuse. (108) 现在让我们考察婚姻中从属于我们的人。 ^(45){ }^{45} 这也是罗马公民特有的一项权利。(109) 虽然男女双方都可以拥有权力,但只有女性会陷入婚姻从属地位。(110) 过去曾有三种方法使女性陷入从属地位:通过习俗、通过共享面包和通过虚构的买卖。 ^(46){ }^{46} (111) 女性若在已婚状态下连续停留一年,便会因习俗而陷入婚姻从属地位:因为她仿佛被一年的占有而时效取得,并会以女儿的身份进入丈夫的亲属关系。因此,《十二铜表法》规定,如果任何女性不希望以这种方式从属于丈夫,她应当每年离开三夜,从而中断每年的习俗。 ^(47){ }^{47} 但这整个法律状态部分被成文法废除,部分因简单的不使用而消失。
(112) Women fall into marital subordination through a certain kind of sacrifice made to Jupiter of the Grain, ^(48){ }^{48} in which bread of coarse grain ^(49){ }^{49} is employed, for which reason it is also called the sharing of bread. Many other things, furthermore, have to be done and carried out to create this right, together with the saying of (112) 女子通过向谷物朱庇特献祭的一种特定仪式而进入婚姻从属地位, ^(48){ }^{48} 在这种仪式中使用粗粮面包, ^(49){ }^{49} 因此这也被称为"分享面包"。此外,还必须完成并执行许多其他事项来确立这种权利,同时伴随着说
specific and solemn words in the presence of ten witnesses. This legal state is still found in our own times; for the higher priests, that is the priests of Jupiter, of Mars, and of Quirinus, as also the Sacred Kings, ^(50){ }^{50} are chosen only if they have been born in marriage made by the sharing of bread, and they themselves cannot hold priestly office without being married by the sharing of bread. 在十位证人面前说出特定而庄严的词语。这种法律状态在我们自己的时代仍然存在;因为高级祭司,即朱庇特、马尔斯和奎里努斯的祭司,以及神圣国王, ^(50){ }^{50} 只有在通过共享面包的婚姻中出生的人才有资格被选任,而且他们本人若未通过共享面包的仪式结婚,就不能担任祭司职务。
(113) Women fall into marital subordination through contrived sale, on the other hand, by means of mancipation, that is by a sort of imaginary sale; for in the presence of not less than five adult Roman citizens as witnesses, and also a scale-holder, the man to whom the woman becomes subordinate ‘buys’ her. (114) A woman, however, can make a contrived sale not only with her husband, but also with a third party. A contrived sale is indeed said to be made either for the purpose of marriage or of a formal trust. For when she makes a contrived sale with her husband, so as to take the status of a daughter, she is said to have made a contrived sale for the purpose of marriage. On the other hand, the woman who makes a contrived sale for some other purpose, whether with her husband or with a third party-for instance, for the purpose of evading a guardianship-is said to have made a contrived sale for a fiduciary purpose. (115) This last is as follows: if a woman wishes to set aside the guardians she has and to get another, she makes a contrived sale of herself with their authorisation; then she is remancipated by the other party to the contrived sale to the person whom she wishes, and, when she has been formally manumitted by him, she comes to have this man as guardian. He is called the ‘fiduciary guardian’ as will appear below. (115a) Formerly a contrived sale used also to take place for the purpose of making a will; for at one time women, with certain exceptions, had no right to make a will unless they had made a contrived sale and been remancipated and manumitted. But, on the proposal of the late emperor Hadrian, the Senate remitted this requirement of making a contrived sale. [A woman who makes a fiduciary contrived sale with an outsider does not stand as a daughter to him, but (115b) she who] makes a contrived sale with her husband for a fiduciary purpose nevertheless comes to stand as a daughter. For if for any reason at all a wife should become subordinate to her husband, the received opinion is that she acquires the rights of a daughter. (113) 女人通过虚构的买卖而陷入婚姻从属地位,即通过要式买卖,也就是一种假想的买卖;因为在不少于五名成年罗马公民作为证人以及一名持秤人在场的情况下,女人所从属的那个男人"购买"了她。(114) 然而,女人不仅可以与她的丈夫进行虚构买卖,也可以与第三方进行虚构买卖。虚构买卖确实可以说是为了婚姻或正式信托的目的而进行的。因为当她与她的丈夫进行虚构买卖,以便取得女儿的地位时,她就被说成是为了婚姻目的而进行了虚构买卖。另一方面,为了其他目的,无论是与她的丈夫还是与第三方——例如,为了逃避监护——而进行虚构买卖的女人,则被说成是为了信托目的而进行了虚构买卖。 (115) 最后一种情况如下:如果一位女士希望解除她现有的监护人的监护权,并指定另一位监护人,她可以在现有监护人的授权下进行一次虚构的自我买卖;然后,她被虚构买卖的另一方移交给她希望指定的人,当她被此人正式解放后,她便以这个人作为她的监护人。如下文将阐述的,他被称为"信托监护人"。(115a) 过去,为了立遗嘱也会进行虚构买卖;因为在当时,除某些例外情况外,女士们除非进行了虚构买卖并被移交给他人然后获得解放,否则没有立遗嘱的权利。但是,根据已故皇帝哈德良的提议,元老院废除了进行虚构买卖的要求。[与外人进行信托性虚构买卖的女士并不处于女儿的地位,但(115b) 为信托目的与丈夫进行虚构买卖的女士 nevertheless 会处于女儿的地位。因为如果妻子因任何原因而服从于丈夫,公认的观点是她获得了女儿的权利。]
(116) It remains for us to describe what persons are in bondage. ^(51){ }^{51} (117) All children, whether male or female, who are in the power of their father can be mancipated by him in the same way as slaves can. (118) The same rule applies to persons in marital subordination; for women can be mancipated by the other parties to the contrived sale in the same way as children by their father. This is so to the extent that, although she stands as a daughter to the other party only in that she is married to him, yet when she is not married and therefore does not stand as a daughter to the other party, she can nevertheless be mancipated by him. . . . (116) 现在我们需要描述哪些人处于奴役状态。 ^(51){ }^{51} (117) 所有处于父亲权力之下的子女,无论男女,都可以像奴隶一样被父亲解放。 (118) 同样的规则适用于处于婚姻从属地位的人;因为妇女可以通过虚构买卖的其他方被解放,就像子女被父亲解放一样。这种情况的程度是,尽管她仅因为与另一方结婚而作为女儿的身份存在,然而当她没有结婚,因此不作为另一方的女儿时,她仍然可以被他解放。 . . .
(136) [Moreover, women who fall into marital subordination cease to be in the power of their father. But for those married by sharing of bread as the wife of a priest of Jupiter,] it is provided [by a resolution of the Senate moved by] Maximus and Tubero that such a woman is regarded as being in marital subordination only so far as religious observances are concerned; in other matters, on the other hand, she is viewed just as if she had not fallen into marital subordination. However, women who have fallen into subordination by a contrived sale are freed from their parent’s (136)此外,陷入婚姻从属关系的女性不再处于其父亲的权力之下。但对于那些通过分享面包而嫁给朱庇特祭司为妻的女性,马克西姆斯和图贝罗提出的元老院决议规定,此类女性仅在宗教仪式方面被视为处于婚姻从属关系;而在其他事务上,她则被视为如同未陷入婚姻从属关系一般。然而,通过虚构买卖而陷入从属关系的女性则摆脱了其父母的...
power; nor does it matter if they are subordinate to their husband or to some other person, although only those women who are subordinate to a husband are viewed as standing to him as a daughter. 权力;她们是从属于丈夫还是其他人都无关紧要,尽管只有那些从属于丈夫的女性才被视为与他处于女儿般的地位。
(137) [Women cease to be in marital subordination in the same ways as daughters are freed from paternal power. Just as daughters emerge from power by one mancipation so, by one mancipation, do women] cease to be subordinate; if such women should be manumitted after that mancipation they are made independent. ^(52){ }^{52} (137a) [The difference between a woman who has made a contrived sale with a third party and her who has made one with her husband is that the former can compel the other party to remancipate her to whomever she wishes, but] the latter can no more compel [her husband] [to do this] than can a daughter her father. A daughter certainly cannot in any matter compel her father, even if she is an adoptive daughter; but once a woman has sent notice of divorce, she can compel her husband just as if she had never been married to him. (137) [妇女终止婚姻从属关系的方式与女儿脱离父权的方式相同。正如女儿通过一次买卖而脱离权力,妇女也通过一次买卖而]终止从属关系;如果这些妇女在该买卖之后被释放,她们便获得独立。 ^(52){ }^{52} (137a) [与第三方进行虚构买卖的妇女和与丈夫进行虚构买卖的妇女之间的区别在于,前者可以强迫对方将她再次转让给她希望的任何人,但]后者[不能像女儿强迫父亲那样]强迫[她的丈夫][这样做]。女儿当然不能在任何事情上强迫她的父亲,即使她是养女;但是,一旦妇女发出了离婚通知,她就可以强迫她的丈夫,就像她从未与他结过婚一样。
153. Social status and citizenship of children
Ulpian, Rules 5.8-10. L 153. 儿童的社会地位与公民身份 乌尔比安,《规则》5.8-10. L
(8) When legal marriage takes place, the children always follow the father, but if it does not take place, they follow the condition of the mother; except where a child is born of an alien father, and a mother who is a Roman citizen, as the lex Minicia directs that where a child is born of parents one of whom is an alien, it shall follow the condition of the inferior parent. (8) 当合法婚姻发生时,子女总是随父亲的身份,但如果婚姻不合法,则随母亲的身份;例外情况是,当子女由外邦父亲和罗马公民母亲所生时,根据《米尼奇亚法》的规定,若子女由父母中一方为外邦人所生,则应随身份较低的一方。
(9) A child born of a father who is a Roman citizen and a Latin mother is a Latin; one born of a free man and a female slave is a slave; since the child follows the mother as in cases where there is no legal marriage. (9) 父亲是罗马公民而母亲是拉丁人所生的孩子是拉丁人;自由人与女奴所生的孩子是奴隶;因为在没有合法婚姻的情况下,孩子的身份随母亲。
(10) In the case of children who are the issue of a legally contracted marriage, the time of conception is considered; in the case of those who were not legitimately conceived, the time of their birth is considered; for instance, if a female slave conceives and brings forth a child after having been manumitted, the child will be free; for while she did not lawfully conceive, as she was free at the time the child was born, the latter will also be free. (10) 对于合法婚姻所生的子女,以受孕时间为准;对于非婚生子女,则以出生时间为准;例如,若一名女奴隶在获得自由后受孕并生育子女,该子女将是自由的;因为虽然她并非合法受孕,但由于她在子女出生时已是自由人,因此该子女也将是自由的。
154. Marriage after adultery 154. 通奸后的婚姻
Digest 23.2.34.1. L
(Papinian, Replies, book 1) (1) Where a man has accused his wife of adultery in accordance with his right as a husband, he is not forbidden, after the annulment of the marriage, to marry her again, but even if he accused her when he was not her husband, the marriage which they later contract will be valid. (帕皮尼安,《答复集》,第 1 卷)(1)丈夫依照其权利指控妻子通奸后,在婚姻被废除后,他并非被禁止再次娶她为妻;但即使他在不是她丈夫的时候指控她,他们后来缔结的婚姻也将是有效的。
155. Eligibility for marriage 155. 婚姻资格
Paul, Opinions 2.19.1-2; 6-9; 2.20.2; 4.10.1-2. L 保罗,《意见》2.19.1-2;6-9;2.20.2;4.10.1-2。L
2.19 (1) Betrothal can take place between persons over or under the age of puberty. 2.19 (1) 订婚可以在已达到或未达到青春期年龄的人之间进行。
(2) Marriage cannot legally be contracted by persons who are subject to the power (2) 受权力支配的人不能合法缔结婚姻
of their father, without his consent; such agreements, however, are not dissolved, for the consideration of the public welfare is preferred to the convenience of private individuals. (6) Marriage cannot be contracted, but cohabitation ^(53){ }^{53} can exist between slaves and persons who are free. (7) An insane person of either sex cannot contract marriage, but a valid marriage is not dissolved by madness. (8) An absent man can marry a wife; an absent woman, however, cannot marry. (9) It has been decided that a freedman who claims to marry his patroness, or the wife and the daughter of his patron, shall be sentenced to the mines, or to labour on the public works, according to the dignity of the person in question. 未经其父亲同意,女子不得订婚;然而,此类协议不会被解除,因为公共福利的考量优先于个人的便利。(6) 奴隶与自由人之间不能缔结婚姻,但可以存在同居关系 ^(53){ }^{53} 。(7) 任何性别的精神病患者都不能缔结婚姻,但有效的婚姻不会因精神错乱而解除。(8) 不在场的男子可以娶妻;然而,不在场的女子不能结婚。(9) 已有决定,声称要娶其女恩主,或其恩主的妻子和女儿的被释奴,应根据相关人员的身份,被判处矿役或公共工程劳役。
2.20 (1) A man cannot keep a concubine at the same time that he has a wife. Hence a concubine differs from a wife only in the regard in which she is held. ^(54){ }^{54} 2.20 (1) 男子在有妻的同时不能纳妾。因此,妾与妻的区别仅在于她们所受的待遇不同。 ^(54){ }^{54}
Property within marriage 婚姻内的财产
4.10 (1) Illegitimate children are not prevented from claiming the legal heirship of their mother, because, as their estates ought to pass to their mother, so the estate of their mother should pass to them. 4.10 (1) 非婚生子女并不被阻止主张对其母亲的合法继承权,因为正如他们的财产应当传给母亲,母亲的财产也应当传给他们。
(2) The estate of a mother who died intestate cannot pass to a daughter who is either a female slave, or a freedwoman by virtue of the Claudian decree of the senate; because neither slaves nor freedmen are understood to have mothers under the civil law. (2) 母亲无遗嘱而去世的遗产,不能传给身为女奴隶或根据克劳狄元老院法令获得自由的女性;因为根据民法,奴隶和被释奴都不被认为有母亲。
156. Conditions for the dissolution of marriage 156. 婚姻解除的条件
Digest 24.2.1, 3. L 《学说汇纂》24.2.1, 3. L
(Paul, Edict, book 35) (1) Marriage is dissolved by divorce, death, captivity, or by any other kind of servitude which may happen to be imposed upon either of the parties. (保罗,《法令》,第 35 卷)(1)婚姻因离婚、死亡、俘获或任何可能强加于任何一方当事人的其他奴役形式而解除。
(3) It is not a true or actual divorce unless there is the intention to establish a perpetual parting of their ways. Therefore, whatever is done or said in the heat of anger is not valid, unless the determination becomes apparent by the parties persevering in their intention, and hence where a message of repudiation is sent in the heat of anger and the wife returns in a short time, she is not held to have divorced her husband. (3)除非有意图建立永久的分离,否则不是真正或实际的离婚。因此,在愤怒中所做的或说的任何事情都是无效的,除非当事人坚持其意图而使决心变得明显,因此,如果在愤怒中发送了拒绝的消息,而妻子在短时间内返回,她不被认为已经与丈夫离婚。
157. The dowry 157. 嫁妆
Ulpian, Rules 6.1-2, 4, 6-7, 10, 12-13. L 乌尔比安,《规则》6.1-2, 4, 6-7, 10, 12-13。L
(1) A dowry is either transferred, declared by the giver, or promised by agreement. ^(55){ }^{55} (1) 嫁妆要么被转移,要么由赠与人声明,要么通过协议承诺。 ^(55){ }^{55}
(2) A woman who is about to be married can declare her dowry, and her debtor can do so, at her direction; a male ascendant of the woman related to her through the male sex, such as her father or paternal grandfather, can likewise so do. Any person can give or promise a dowry. 即将结婚的女子可以申报她的嫁妆,她的债务人也可以在她的指示下这样做;女子的男性直系亲属,如她的父亲或祖父,同样可以这样做。任何人都可以给予或承诺嫁妆。
(4) When a woman dies during marriage, her dowry given by her father reverts to him, a fifth of the same for each child she leaves being retained by the husband, no matter what the number may be. If her father is not living, the dowry remains in the hands of the husband. (4) 女子在婚姻期间死亡时,其父亲给予的嫁妆归还给父亲,丈夫保留其中五分之一给每个留下的孩子,无论子女数量多少。如果其父亲已不在世,嫁妆则保留在丈夫手中。
(6) When a divorce takes place, if the woman is in her own power, she herself has the right to sue for the recovery of the dowry. If, however, she is under the power of her father, he having been joined with his daughter, can bring the action for the recovery of the dowry . . . (6)当离婚发生时,如果女子处于自己的权力之下,她本人有权起诉要求返还嫁妆。然而,如果她处于其父亲的权力之下,则父亲可以与其女儿一同提起诉讼,要求返还嫁妆……
(7) If the woman dies after the divorce, no right of action will be granted to her heir, unless her husband has been in default in restoring her dowry. (7)如果女子在离婚后死亡,其继承人将不被授予诉讼权,除非其丈夫在返还嫁妆方面存在违约行为。
(10) A portion is retained on account of children, when the divorce took place either through the fault of the wife, or her father, if she is in his power; for then a sixth part of the dowry is retained in the name of each child, but not more than three-sixths altogether . . . (10)当离婚是由于妻子或其父亲的过错(如果她仍处于其父权下)而发生的,则因子女的缘故会保留一部分嫁妆;此时,每个子女名下保留嫁妆的六分之一,但总计不超过六分之三……
(12) A sixth of the dowry is also retained on the ground of a flagrant breach of morals; an eighth, where the offence is not so serious. Adultery alone comes under the head of a flagrant breach of morals; all other improper acts are classed as less serious. (12) 因严重道德败坏,可保留六分之一的嫁妆;若情节较轻,则保留八分之一。通奸属于严重道德败坏;所有其他不当行为则被视为情节较轻。
(13) The adultery of a husband, if he is of age, is punished by requiring him to return the dowry at once, if it was to have been returned after a certain time; if his offence is less grave, it must be returned within six months . . . (13) 丈夫若已成年,犯有通奸行为,则被要求立即返还嫁妆,若嫁妆原定于特定时间后返还;若其罪行较轻,则必须在六个月内返还……
On legal powers of women 论女性的法律权力
‘The woman has a right of action’ "该女子有权提起诉讼"
158. How women could make use of their freedom to contract 158. 女性如何能够利用其订立契约的自由
Digest 45.1.121.1. Tr. T. Honoré. L 摘要 45.1.121.1. 译者 T. Honoré. L
(Papinian) To protect herself effectively a woman who was about to marry a man stipulated from him that if he resumed relations with his concubine during the marriage, he would pay her two hundred. I replied that there was no reason why if that happened the woman could not sue on the stipulation, which was in accordance with sound morality. (帕比尼安)为了有效保护自己,一位即将结婚的女子与男方约定,如果他在婚姻期间恢复与情妇的关系,他将支付她二百钱。我回答说,如果发生这种情况,女子完全可以根据这一符合良好道德的约定提起诉讼,没有任何理由阻止她这样做。
159. The wife's property 159. 妻子的财产
Justinian, Codex 9.12.1. L 查士丁尼,法典 9.12.1. L
A reply from the emperors Severus and Antoninus in the year ad 206. 皇帝塞维鲁和安东尼努斯在公元 206 年的回复。
Those who seize the property of a wife as a pledge on account of a debt of her husband, or because of some public civil liability which he has incurred, are considered to have been guilty of violence. 那些因丈夫的债务或因其所承担的某些公共民事责任而扣押妻子财产作为抵押的人,被视为实施了暴力行为。
160. Division of property between husband and wife 160. 夫妻之间的财产分配
Digest 24.1.31 pr.-1; 12.4.9 pr. L 《学说汇纂》24.1.31 前言-1;12.4.9 前言 L
(24.1.31) (Pomponius, On Sabinus, book 4) (pr.) Where a husband makes clothing for his wife out of his own wool, although this is done for his wife and through solicitude for her, the clothing, nevertheless, will belong to the husband; nor does it make any difference whether the wife assisted in preparing the wool, and attended to the matter for her husband. (24.1.31) (庞波尼乌斯,《论萨宾》,第 4 卷) (前言) 当丈夫用自己的羊毛为妻子制作衣物时,尽管这是为妻子并出于对她的关心而做的,然而这些衣物仍将属于丈夫;妻子是否协助准备羊毛,并为丈夫处理此事,也并无区别。
(1) Where a wife uses her own wool, but makes women’s clothes for herself with the aid of female slaves belonging to her husband, the garments will be hers, and she will owe her husband nothing for the labour of his slaves; but where the clothing is made for her husband, it will belong to him, if he paid his wife the value of the wool. . . . (1) 如果妻子使用自己的羊毛,但借助丈夫的女奴为自己制作女装,这些衣物将归她所有,她也不需要为丈夫的奴隶的劳动支付任何费用;但如果这些衣物是为丈夫制作的,并且他支付了妻子羊毛的价值,那么这些衣物将归他所有。
(12.4.9) (Paul, On Plautius, book 17) (pr.) If I intend to give money to a woman, and pay it to her betrothed as dowry by her direction but the marriage does not take place, the woman has a right of action for its recovery . . . (12.4.9) (保罗,《论普劳提乌斯》,第 17 卷) (前提) 如果我打算给一位妇女钱,并根据她的指示将这笔钱作为嫁妆支付给她的未婚夫,但婚姻最终没有发生,那么这位妇女有权提起诉讼要求追回这笔钱……
161. The husband's liability Ulpian, Rules 7.2. L 161. 丈夫的责任 乌尔比安,《规则》7.2. L
If a husband in anticipation of divorce abstracts anything belonging to his wife, he will be liable to an action for the removal of property. 如果丈夫在预期离婚的情况下拿走属于妻子的任何财物,他将因挪用财产而被起诉。
ON SEXUAL MORES 论性道德
‘The law brands with infamy . . .’ "法律以耻辱标记……"
162. Definitions of adultery 162. 通奸的定义
Justinian, Codex 9.9.22, 23 pr., 24, 26, 28. L 查士丁尼,法典 9.9.22, 23 pr., 24, 26, 28. L
The emperors Diocletian and Maximian 皇帝戴克里先和马克西米安
(22) If a woman whom you have carnally known indiscriminately sold herself for money, and prostituted herself everywhere as a harlot, you did not commit the crime of adultery with her. [AD 290] (22) 如果你曾与一个随意委身的女子发生性关系,她为了金钱而出卖自己,并像妓女一样到处卖淫,那么你并未犯下通奸之罪。[公元 290 年]
(23 pr.) Slaves cannot make accusations of adultery for violation of cohabitation. ^(56){ }^{56} [AD 290] (23 pr.) 奴隶不得因通奸行为提出控告。 ^(56){ }^{56} [公元 290 年]
(24) Although it is clear from the trial record that you are consumed with the lust of immoderate desire, still, as it has been ascertained that you had intercourse with a female slave, not a free woman, it is clear that by a sentence of this kind your reputation suffers, rather than that you become infamous. [AD 291] (24) 虽然从审判记录中可以明显看出你被无节制的欲望所吞噬,但既然已查明你与一名女奴而非自由女性发生性关系,那么显然这种判决只会损害你的声誉,而不会使你声名狼藉。[公元 291 年]
(26) Adultery committed with a man whom a woman afterwards married is not extinguished by the fact of the marriage. [AD 294] (26) 女人与后来与之结婚的男子所犯的通奸行为,并不因婚姻的事实而消除。[公元 294 年]
Constantius, AD 326 君士坦提乌斯,公元 326 年
(28) It should be ascertained whether the woman who committed adultery was the owner of the inn, or only a servant; and if, by employing herself in servile duties (which frequently happens), she gave occasion for intemperance, since if she were the mistress of the inn, she will not be exempt from liability under the law. Where, however, she served liquor to the men who were drinking, she would not be liable to accusation as having committed the offence, on account of her inferior rank, and any freemen who have been accused shall be discharged, since chastity is expected (28) 应当查明犯通奸罪的女子是客栈的主人,还是仅是一名仆人;并且如果她因从事奴仆职责(这种情况经常发生)而导致了放纵行为,那么如果她是客栈的女主人,她将不能免除法律责任。然而,如果她只是为饮酒的男人们上酒,由于她地位低下,她不会被指控犯有此罪,任何被指控的自由人都应被释放,因为贞洁是人们所期望的。
only of those women who are in a lawful relationship and count as matrons, while the rest are immune from the severity of the law, since their lowly way of life does not call for them to observe these requirements of the law. . . . 仅指那些处于合法关系并被视为主妇的女性,而其余女性则不受法律的严厉约束,因为她们卑微的生活方式并不要求她们遵守法律的这些规定。. . .
163. Prostitution 163. 妓女
Digest 23.2.43 pr.-6; 23.2.41 pr.-1. L 《学说汇纂》23.2.43 pr.-6;23.2.41 pr.-1. L
(23.2.43) (Ulpian, Lex Julia et Papia, book 1) (pr.) We hold that a woman openly practises prostitution, not only where she does so in a brothel, but also if she is accustomed to do this in a tavern or inn or anywhere else where she manifests no regard for her modesty. (23.2.43) (乌尔比安,《尤利法和帕皮亚法》,第 1 卷) (序言) 我们认为,妇女公开从事卖淫活动,不仅指她在妓院中这样做,也包括她习惯在酒馆、客栈或任何其他不注意自己贞操的地方这样做。
(1) We understand the word ‘openly’ to mean indiscriminately, that is to say, without choice, and not if she commits adultery or unlawful intercourse, but where she sustains the role of a prostitute. (2) Moreover, where a woman, having accepted money, has intercourse in return for payment with only one or two persons, she is not considered to have openly prostituted herself. (3) Octavenus, ^(57){ }^{57} however, says very properly that where a woman publicly prostitutes herself without doing so for money, she should be included in this category. (4) The law brands with infamy not only a woman who practises prostitution, but also one who has formerly done so, even though she has ceased to act in this manner; for the disgrace is not removed even if the practice is subsequently discontinued. (5) A woman is not to be excused who leads a shameful life under the pretext of poverty. (6) The occupation of a pimp; is not less disgraceful than the practice of prostitution. (1) 我们理解"公开"一词是指不加区分地,也就是说,没有选择,并非指她犯下通奸或非法性交,而是指她扮演妓女的角色。(2) 此外,如果一名女子接受金钱,仅与一两个人发生性关系作为回报,她不被认为是公开卖淫。(3) 然而,奥克塔文纳斯( ^(57){ }^{57} )非常恰当地指出,如果一名女子公开卖淫但并非为了金钱,她应被归入此类。(4) 法律不仅给从事卖淫的女子打上耻辱的烙印,也给曾经这样做过的女子打上烙印,即使她已经停止这种行为;因为即使后来停止了这种做法,耻辱也不会被消除。(5) 以贫穷为借口过着可耻生活的女子不应被原谅。(6) 皮条客的职业并不比卖淫的行为更不体面。
(23.2.41) (Marcellus, ^(58){ }^{58} Formation of Marriage, sole book) (pr.) It is understood that disgrace attaches to those women who live unchastely, and earn money by prostitution, even if they do not do so openly. (23.2.41) (马塞勒斯, ^(58){ }^{58} 《婚姻的形成》,唯一著作) (前言) 众所周知,那些生活不贞、通过卖淫赚钱的妇女会蒙受耻辱,即使她们不是公开这样做。
(1) If a woman became the concubine of someone other than her patron, I say that she does not preserve the honourable status of a matron. ^(59){ }^{59} (1) 如果一个女人成为其恩主以外之人的情妇,我认为她并未保持主妇的尊贵地位。 ^(59){ }^{59}
164. Punishments. Rome, ad 326 164. 惩罚。罗马,公元 326 年
Justinian, Codex. 9.11.1 pr. L 查士丁尼,法典。9.11.1 pr. L
An example of the exceptionally severe punishments for which the emperor Constantine is known. 这是以皇帝君士坦丁闻名的异常严厉惩罚的一个例子。
When a woman is convicted of having secretly had sexual intercourse with her slave, she shall be sentenced to death, and the rascally slave shall perish by fire. 当一名妇女被判定与奴隶秘密发生性关系时,她将被判处死刑,而那个无赖的奴隶则将被处以火刑。
165. Marriage with a freedman 165. 与获释奴隶的婚姻
Digest 23.2.13. L 摘要 23.2.13. L
(Ulpian, On Sabinus, book 34) Where a patroness is so degraded that she even thinks that marriage with her freedman is honourable, it should not be prohibited by a judge to whom application is made to prevent it. (乌尔比安,《论萨宾》,第 34 卷)当一位女主人堕落到认为与她的被释奴结婚是光荣的,那么向法官申请阻止这种婚姻的行为,不应当被法官所禁止。
166. How a woman loses her social status 166. 女人如何失去其社会地位
Paul, Opinions 2.21A.1-4. L 保罗,《意见》2.21A.1-4. L
(1) If a freeborn woman, who is also a Roman citizen or a Latin, forms a union with the slave belonging to another, and continues to cohabit with him against the consent and protest of the owner of the slave, she becomes a female slave. (1) 如果一个自由出生的女子,同时也是罗马公民或拉丁人,与属于他人的奴隶结合,并在奴隶主不同意和抗议的情况下继续与他同居,她将沦为女奴。
(2) If a freeborn woman forms a union with the slave of a ward, she becomes a female slave by the denunciation of the guardian. (2) 如果一个自由出身的女子与监护人的奴隶结合,她将因监护人的指控而沦为女奴。
(3) Although a woman cannot permit her freedwoman to cohabit with the slave of another without the permission of her guardian, still, by denouncing her who has formed such a union with her slave, she will acquire the woman as her slave. (3) 虽然未经监护人许可,妇女不得允许其被释女奴与他人的奴隶同居,但通过谴责与自己的奴隶形成这种关系的女奴,她将获得该女奴作为自己的奴隶。
(4) A general agent, a son under paternal power, and a slave, who denounces her by order of his father, master, or principal, makes a woman a female slave under such circumstances . . . (4) 一名总代理人、处于父权之下的儿子,以及奉父亲、主人或委托人之命告发她的奴隶,在上述情况下使一名女子成为女奴……
167. Do not punish the woman who is raped
Justinian, Codex 9.9.20. L 167. 不要惩罚被强奸的妇女 查士丁尼,《法典》9.9.20. L
The laws punish the detestable wickedness of women who prostitute their chastity to the lusts of others, but do not hold those liable who are violated by force and against their will. And, moreover, it has very properly been decided that their reputations are not lost, and that their marriage with others should not be prohibited on this account. 法律惩罚那些将贞洁出卖给他人欲望的可憎邪恶女性,但不追究那些被强迫且违背意愿而失身的女子。此外,已恰当地裁定她们的声誉并未因此丧失,也不应因此禁止她们与他人结婚。
ROMAN EGYPT 罗马埃及
‘It is not permitted to Romans to marry their sisters or their aunts . . .’ "不允许罗马人娶他们的姐妹或姑母..."
168. Marriage and inheritance. Alexandria, 2nd cent. ad 168. 婚姻与继承。亚历山大里亚,公元 2 世纪
PBerol. 1210. Tr. J. G. Winter. G PBerol. 1210. 译者:J. G. Winter. G
The idiologus, the chief financial officer of Roman Egypt, administered the imperial account, which consisted of funds acquired from means other than taxation (fines and confiscations, for example). The papyrus from which these extracts are taken contains a summary of the rules by which the idiologus carried out his duties. This document reveals fiscal oppressions not only of women but of an entire province. 财务总监,即罗马埃及的首席财务官,负责管理帝国账户,该账户包含来自税收以外途径获得的资金(例如罚款和没收财产)。这些摘录所出自的纸莎草纸文献包含了财务总监履行职责所遵循规则的摘要。这份文件揭示了不仅针对女性,而且针对整个省份的财政压迫。
6. An Alexandrian, having no children by his wife, may not bequeath to her more than one quarter of his estate; if he does have children by her, her share may not exceed those of each son. 6. 亚历山大港的男子,若与妻子无子女,不得将超过其遗产四分之一的份额遗赠给她;若他与妻子有子女,她所得的份额不得超过每个儿子。
23. It is not permitted to Romans to marry their sisters or their aunts; it is permitted in the case of the daughter of brothers. [The idiologus] Pardalas, however, confiscated the property when brothers and sisters married. 23. 罗马人不得娶其姐妹或姑姨为妻;但允许娶兄弟的女儿为妻。然而,[财政长官]帕达拉斯在兄妹结婚时没收了其财产。
After death, the fiscus ^(60){ }^{60} takes the dowry given by a Roman woman over 50 to a Roman man under 60 . 死后,国库将没收 50 岁以上的罗马女性给予 60 岁以下罗马男性的嫁妆。
And when a Latina ^(61){ }^{61} over 50 gives something to one over 60 it is likewise confiscated. 当一位 50 岁以上的拉丁裔女性 ^(61){ }^{61} 向一位 60 岁以上的女性赠送物品时,该物品同样会被没收。
What is inherited by a Roman of 60 years, who was neither child nor wife, is confiscated. If he have a wife but no children and register himself, the half is conceded to him. 一名 60 岁的罗马人,若既无子女又无妻子,其所继承之物将被没收。若有妻子但无子女,并进行登记,则一半财产可让与他。
If a woman is 50 years old, she does not inherit; if she is younger and has three children, she inherits; ^(62){ }^{62} but if she is a freedwoman, she inherits if she has four children. 如果一位女性年满 50 岁,她不能继承遗产;如果她年龄较轻且有三个孩子,她可以继承; ^(62){ }^{62} 但如果她是一位被解放的女奴,她需要有四个孩子才能继承。
A freeborn Roman woman who has an estate of 20,000 sesterces, so long as she is unmarried, pays a hundredth part annually; and a freedwoman who has an estate of 20,000 sesterces pays the same until she marries. 一位拥有 2 万塞斯特斯财产的罗马自由出生女性,只要未婚,每年需缴纳百分之一的税;而拥有 2 万塞斯特斯财产的被释女性,在结婚前也需缴纳相同的税。
The inheritances left to Roman women possessing 50,000 sesterces, who are unmarried and childless, are confiscated. 拥有 5 万塞斯特斯且未婚无子女的罗马女子所获得的遗产将被没收。
It is permitted a Roman woman to leave her husband a tenth of her property; if she leaves more, it is confiscated. 罗马妇女可以将其十分之一的财产留给丈夫;如果她留下更多,这部分财产将被没收。
Romans who have more than 100,000 sesterces, and are unmarried and childless, do not inherit; those who have less, do. 拥有超过 10 万塞斯特斯且未婚无子女的罗马人不能继承遗产;而拥有少于 10 万塞斯特斯的人则可以继承。
It is not permitted to a Roman woman to dispose of her property by will without a stipulated clause of the so-called coemptio fiduciaria. ^(63){ }^{63} A legacy by a Roman woman to a Roman woman who is a minor is confiscated. 罗马妇女未经所谓信托买卖的明确规定条款,不得通过遗嘱处置其财产。 ^(63){ }^{63} 罗马妇女遗赠给未成年罗马妇女的财产将被没收。
The children of a woman who is a citizen of Alexandria and an Egyptian man remain Egyptians, but inherit from both parents. 一位亚历山大城公民女性与埃及男性所生的子女仍为埃及人,但可继承双方父母的财产。
When a Roman man or a Roman woman marries a citizen of Alexandria or an Egyptian, without knowledge (of the true status), the children follow the lower class. 当一个罗马男人或罗马女人与亚历山大公民或埃及人结婚,而不知情(不了解真实身份)时,子女将跟随较低的社会阶层。
To Roman men and citizens of Alexandria who married Egyptian women without knowledge (of their true status) it was granted, in addition to freedom from responsibility, also that the children follow the father’s station. 对于在不知情的情况下与埃及女子结婚的罗马男子和亚历山大公民,除了免除责任外,还准许其子女随父亲的地位。
It is permitted for Roman men to marry Egyptian women. 允许罗马男子与埃及女子结婚。
Egyptian women married to ex-soldiers come under the clause of misrepresentation if they characterise themselves in business transactions as Roman women. 与退伍军人结婚的埃及妇女如果在商业交易中将自己描述为罗马女性,则属于虚假陈述条款的管辖范围。
Ursus ^(64){ }^{64} did not allow an ex-soldier’s daughter who had become a Roman citizen to inherit from her mother if the latter was an Egyptian. 乌尔苏斯不允许成为罗马公民的前士兵之女从其埃及母亲那里继承遗产。
169. A final dowry payment. Egypt, AD 122
PFamTeb. 21. G 169. 最后一次嫁妆支付。埃及,公元 122 年 PFamTeb. 21. G
Affidavits about the receipt of a final dowry payment, made fifteen years after a first instalment of 500 drachmas. The text of the actual agreement ^(65){ }^{65} specifies that the woman is now 48 , her cousin 52 , her brothers 44 and 38 , and her mother 75 . 关于收到最终嫁妆付款的宣誓书,该付款是在首次支付 500 德拉马克后十五年进行的。实际协议的文本 ^(65){ }^{65} 明确说明该女子现年 48 岁,其堂兄 52 岁,其兄弟分别为 44 岁和 38 岁,其母亲 75 岁。
I, Didymarion, daughter of Heraclides, with my cousin Cronion son of Lusanius as guardian, agree that I have received from my brothers Valerius and Lysimachus 我,狄迪玛里昂,赫拉克利德之女,由我的表兄克罗尼昂(卢萨尼乌斯之子)作为监护人,同意我已从我的兄弟瓦莱里乌斯和利西马科斯处收到
600 silver drachmas described under the terms of an agreement my father (made with them on my behalf), under the terms of which (a) I shall not bring suit against them for any transaction whatever made before the present day; (b) I have received the set of earrings (gold with genuine pearls weighing four quarters) and the cloak as specified. I, Cronion have written this on her behalf since she does not know letters. 根据我父亲(代表我与他们)达成的协议条款,600 银德拉克马,根据该条款(a)我不得就今日之前的任何交易对他们提起诉讼;(b)我已收到那副耳环(镶有真珍珠,重四分之一)和指定的斗篷。我,克罗尼翁,因她不识字而代她书写此文件。
I, Lysimachus son of Heraclides, and my mother Didyme daughter of Lysimachus on my authority testify that a receipt has been made out to me, Lysimachus, and to Valerius for 600 drachmas, and that my mother Didyme has made a present to her daughter Didymarion of earrings and a purple cloak, and that she guarantees that she will keep unassigned and unencumbered the half share of the house and courtyard in Tebtunis which she turned over to her. I, Lysimachus, have written this for her since she does not know letters. 我,赫拉克利德斯之子吕西马库斯,以及我的母亲吕西马库斯之女狄迪梅,以我的名义作证,已向我吕西马库斯和瓦莱里乌斯出具了一份 600 德拉克马的收据,且我的母亲狄迪梅已将耳环和一件紫色斗篷赠予其女儿狄迪马里昂,并保证她将保持她在特布尼斯转让给她的那半份房屋和院落不被分配和不受抵押。我,吕西马库斯,因她不识字而代她书写此文。
170. Bank-certified copy of a marriage contract. 11 May ad 143. Oxyrhynchus (?), Egypt. PMich. 6551. G. Tr. P. J. Sijpesteijn ^(66){ }^{66} 170. 经银行认证的婚姻契约副本。公元 143 年 5 月 11 日。埃及,奥克西林库斯(?)。PMich. 6551. G. Tr. P. J. Sijpesteijn ^(66){ }^{66}
The receipt of the dowry became the most important aspect of the marriage contract; hence the conclusion of the present agreement through the bank. See fig. 17. 嫁妆的接收成为婚姻契约中最重要的方面;因此,本协议通过银行达成。见图 17。
Copy of a certificate from [the bank at] . . . . in year seven of the emperor Caesar Antoninus Pius, Hathyr 8. Chaeremonis, daughter of . . ., the son of Socrates, with her relative Sarapion son of Seuthes as kyrios, to Pasion, son of . . . . ^(67){ }^{67} This certifies that he has received from Chaeremonis a dowry for herself of 40 silver drachmas and a white tunic worth 20 drachmas. Also that they will live with each other, with Pasion providing all that she needs and clothes appropriate for a married woman according to his station in life. Also in case of a separation Pasion will give to Chaeremonis the above-mentioned dowry and the tunic as valued above. 一份来自……银行在皇帝凯撒·安东尼·庇护第七年,哈图尔月 8 日的证书副本。凯尔蒙尼斯,……的女儿,苏格拉底的儿子,以其亲属萨拉皮昂(塞乌特斯的儿子)为监护人,向……的儿子帕西昂。 ^(67){ }^{67} 此证明他已从凯尔蒙尼斯处收到 40 银德拉克马的嫁妆和一件价值 20 德拉克马的白色束腰外衣。同时他们将共同生活,帕西昂将提供她所需的一切以及适合已婚女性身份的衣物,符合他的社会地位。此外,若发生分离,帕西昂将把上述嫁妆和束腰外衣按上述估值归还给凯尔蒙尼斯。
171. Legitimacy. Alexandria, 2nd cent. AD
PCattaoиi 3, 4. V. Scialoia, Il papiro giudiziario 'Cattaoui' e il matrimonio dei soldati romani (Rome, 1895). G 171. 合法性。亚历山大港,公元 2 世纪。PCattaoиi 3, 4。V. Scialoia,司法纸莎草《Cattaoui》与罗马士兵的婚姻(罗马,1895)。G
When Crotis argued through her lawyer Philoxenus that she was a citizen when she was living with Isidorus (who was a citizen) and that afterwards, when he had gone off to his regiment on campaign, she had by him a son Theodorus, who is the subject of her petition, that she neglected to file a birth certificate but that it was clear that the son was his because of his testament that he wrote down in which he made him heir of his estate. After the will of Julius Martial, ^(68){ }^{68} a soldier in the first Theban unit, was read, the judge Lupus conferred with his colleagues and stated: ‘It is impossible for Martial to have a legitimate son while he was a soldier on campaign, but he was within the law when he made him an heir in his will.’ 当克罗提斯通过其律师菲洛克森努斯辩称,她与伊西多鲁斯(一位公民)同居时是公民身份,之后,当伊西多鲁斯随军团出征时,她为他生下了儿子西奥多罗斯,即她请愿的主体,她未能提交出生证明,但从他写下的遗嘱中可以清楚表明该儿子是他的,因为遗嘱中指定儿子为其财产继承人。在第一底比斯部队士兵尤利乌斯·马提亚尔的遗嘱被宣读后,法官卢普斯与同事们商议并表示:"马提亚尔在作为士兵出征期间不可能有合法的儿子,但他在遗嘱中指定其为继承人是合法的。"
When Octavius Valens and Cassia Secunda came before the court in regard to one of the cases that had been postponed, the prefect Eudaemon, conferring with his court, stated: 'Yesterday also, the moment the transcript of the honourable Heliodorus 当奥克塔维乌斯·瓦伦斯和卡西亚·塞昆达因一起被推迟的案件来到法庭时,长官尤达蒙在与法庭商议后表示:"昨天也是,在尊敬的赫利奥多鲁斯的笔录完成的那一刻
was read and the reason why the case had been postponed had been explained, it was evident that the mother of this child was pleading about a forbidden matter, and today also I declare that I have reviewed the facts bearing on this issue and confirm what I maintained yesterday. 宣读了相关文件并解释了案件被推迟的原因后,很明显这个孩子的母亲正在就一件被禁止的事情进行申诉,今天我也声明我已经审查了与此问题相关的事实,并确认了我昨天所坚持的立场。
‘When a man has entered the army, whether in a regiment or a tactical unit or in a company, a son born to him cannot be legitimate. Since he is not the lawful son of his father, who is an Alexandrian, he cannot be an Alexandrian. This child was born to Valens when he was on campaign with his unit. He is his bastard son. He cannot be enroled in the citizenry of Alexandria.’ ‘当一名男子入伍后,无论是在军团、战术单位还是连队,他所生的儿子都不能被视为合法子嗣。由于他不是身为亚历山大港市民的父亲的合法儿子,因此他不能成为亚历山大港市民。这个孩子是瓦伦斯随其单位出征时所生。他是他的私生子。他不能被登记为亚历山大港的市民。’
And he added: ‘Yesterday you said that you had other children. How old are they? When were they born?’ Octavius Valens answered: ‘One was just born, the other is older.’ 他又说:"昨天你说你还有其他孩子。他们多大了?他们是什么时候出生的?"屋大维·瓦伦斯回答:"一个刚出生,另一个大一些。"
Eudaemon said: ‘The older one was born some time while you were in the army?’ 优德蒙说:"那个大一点的是不是在你服兵役期间出生的?"
Valens answered: ‘While I was with my regiments and so also was the younger child’. 瓦伦斯回答道:"当我和我的军团在一起时,那个小孩子也在那里"。
Eudaemon said: ‘Realise that these children are in the same condition as your other son. Some things cannot be changed’. 优戴蒙说:'要认识到这些孩子和你另一个儿子处于相同的境地。有些事情是无法改变的'。
Valens said: ‘But if it were necessary for me to be out of town on business, you yourself would order that I would receive justice through a trustee. How have these children behaved unjustly?’ 瓦伦斯说:"但如果我因公事必须外出,你自己也会下令让我通过一位受托人获得公正。这些孩子又有什么不公正的行为呢?"
Eudaemon said: ‘It was foolish of me to explain at length what I could have said briefly. Since you are attempting the impossible, neither this boy nor your other sons can be citizens of Alexandria.’ 优德蒙说:我本可以简短说明的事情却长篇大论地解释,真是太愚蠢了。既然你在尝试不可能的事情,那么这个男孩以及你的其他儿子都不可能成为亚历山大港的公民。
172. A mother's last will and testament. Oxyrhynchus, ad 133 SB X.10756, excerpt. G 172. 一位母亲的临终遗嘱。奥克西林库斯,公元 133 年 SB X.10756,节选。G
This is the will of Taarpaesis, being of sound mind, also called Isidora, daughter of Apollonius (son of Apollonius) and of Tsenamounis from the city of Oxyrhynchus, with her half-brother Apollon, son of Apollonius and Diogenis from the same city as guardian, ^(69){ }^{69} a public document . . . I, Taarpaesis, also called Isidora, daughter of Apollonius, make my will as follows and leave after my death my children as executors, Ptolemaeus, Berenice, and Isidora (also called Apollonarion). 这是塔佩西斯(心智健全,又名伊西多拉,阿波罗尼乌斯之子阿波罗尼乌斯与来自俄克西林库斯城的采纳穆尼斯之女)的遗嘱,以其同父异母的兄弟阿波罗(阿波罗尼乌斯与来自同一城市的第奥根尼斯之子)为监护人, ^(69){ }^{69} 一份公共文件...我,塔佩西斯,又名伊西多拉,阿波罗尼乌斯之女,立下如下遗嘱,并在我死后指定我的子女托勒密、贝蕾妮西和伊西多拉(又名阿波罗纳里翁)为遗嘱执行人。
To Ptolemaeus: from my property in the city of Oxyrhynchus in the south Colonnade district, the house, atrium, courtyard, furnishings, entrances and exits; in the village of Phoboou, the walled lands in the sections from the west to the north, a fourth share of the garden, with the palm trees therein and plans and the well built of baked brick, with its furnishings and everything that belongs to it, and entrances and exits; and in the middle sections of that village my father’s walled land, where there is a house and a hall, with entrances and exits, and near the same village. 致托勒密:我在奥克西林库斯城南柱廊区的财产,包括房屋、中庭、庭院、家具、出入口;在佛波乌村,从西到北各区域的围墙土地,花园的四分之一份额,其中的棕榈树、植物和烤砖砌成的井,及其附属设施和所有属于它的物品,以及出入口;在该村的中间区域,我父亲的围墙土地,那里有一座房屋和一个大厅,有出入口,以及靠近同一村庄的地方。
Here follow details of parcels of land, one of which she had inherited from her mother. 以下是土地地块的详细信息,其中一块是她从母亲那里继承的。
To Berenice and Isidora (also called Apollonarion), because of the agreement each of them has with her husband under the terms of which each keeps her own possessions; also under my will, share and share alike, from my property in front of Herais Teos 致比莉丝和伊西多拉(又名阿波罗纳里昂),因她们各自与丈夫达成协议,根据协议条款,各人保留自己的财产;同时根据我的遗嘱,在我位于赫拉伊斯·泰奥斯前的财产中,她们享有同等份额
and other places in the city of Oxyrhynchus in the same south Colonnade district, and half the village of Phoboou in the east section of my father’s property a half share of the house and hall, with entrances and exits. 以及在奥克西林库斯市同一南柱廊区的其他地方,和我父亲财产东半部分的佛波乌村的一半,包括房屋和大厅的一半份额,以及出入口。
I leave to the son of my aforesaid first daughter Berenice, Eision son of Heraclides, one field, the property that I own near Ophis . . . 我将我上述长女贝勒尼西的儿子,即赫拉克利德斯的儿子埃西翁,遗赠一块位于奥菲斯附近属于我的田地……
All other property that I leave, furniture, equipment, household goods, accounts receivable, etc., go to Psenesis ^(70){ }^{70} who is also called Eision Ptolemaeus, if he survives me; if he does not, then to my aforesaid son Ptolemaeus. This aforesaid Psenesis (also called Eision) will have from the time that I die as long as he lives the income from and habitation of all property remaining to me after taxes, and when Psenesis (also called Eision) dies, my daughter Berenice will have the income after taxes and the assignment of the one field to her son Eision. If Ptolemaeus and Isidora die without issue, it is my wish that whatever they leave of my possessions in Ptolemaeus’ estate go to my two daughters Berenice and Isidora (also called Apollonarion) equally, and what is left in Isidora’s (also called Apollonarion) estate go to Berenice if she survives, who should allow Psenesis (also called Eision) as long as he lives the income, habitation rights, and furnishings previously assigned to him. I am satisfied with the preceding terms. 我留下的所有其他财产,包括家具、设备、家庭用品、应收账款等,都归 Psenesis ^(70){ }^{70} (也称为 Eision Ptolemaeus)所有,如果他比我长寿;如果他不幸去世,则归我前述的儿子 Ptolemaeus 所有。这位前述的 Psenesis(也称为 Eision)从我去世之日起,只要他健在,将享有我所有剩余财产扣除税款后的收入和居住权。当 Psenesis(也称为 Eision)去世后,我的女儿 Berenice 将享有扣除税款后的收入,并将那块田地分配给她的儿子 Eision。如果 Ptolemaeus 和 Isidora 去世时没有子嗣,我希望他们在 Ptolemaeus 遗产中留下的我的所有财产平均分配给我的两个女儿 Berenice 和 Isidora(也称为 Apollonarion);而 Isidora(也称为 Apollonarion)遗产中剩余的部分,如果 Berenice 健在,则归她所有,她应当允许 Psenesis(也称为 Eision)在其有生之年享有先前分配给他的收入、居住权和家具。我对前述条款感到满意。
I am 59 years of age, with a scar on the instep of my right foot, and my seal is Aphrodite’s. I, Apollon, son of Apollonius and Diogenis, her half-brother, authorise my signature to the aforewritten . . . I, Onnophrius son of Thonis, have written out the will on their behalf, since they do not know letters; I am about 53 years of age with a scar on my left foot. (Witnesses.) 我现年 59 岁,右脚脚背有伤疤,我的印章是阿佛洛狄忒的。我,阿波罗,阿波罗尼奥斯和狄奥吉尼斯之子,她的同母异父兄弟,授权在上述文件上签署我的签名……我,托尼斯之子奥诺弗里乌斯,代表他们写下这份遗嘱,因为他们不识字;我现年约 53 岁,左脚有伤疤。(见证人。)
173. Calpurnia Heraclea, a woman landowner. Oxyrhynchus, Egypt, ad 246 POxy. 3048. G 173. 卡尔普尼亚·赫拉克利亚,一位女性土地所有者。埃及,奥克西林库斯,公元 246 年,POxy. 3048. G
An official proclamation requiring the registration of private stocks during a grain shortage, with the official response made by the owner, from the copy used by her estate agents. An inventory preserved on another papyrus (POxy. 3047) shows that Calpurnia’s holdings were extensive. 一项要求在粮食短缺期间登记私人储备的官方公告,以及由其所有者作出的官方回复,来自她地产代理人使用的副本。另一份保存的莎草纸文件(POxy. 3047)中的清单显示,卡尔普尼亚的资产相当广泛。
On the authority of his excellency the iuridicus Aurelius Tiberius: all who have grain in the city or in the nome are required to register [it], in order that the city may have provisions and public needs may be filled, tomorrow, which is the 22 nd day of Phamenoth, without any loss themselves, for he shall receive the price of six denarii set by our most illustrious leader, ^(71){ }^{71} in the knowledge that if anyone is found not to have registered [his grain], not only the grain but the household in which it is discovered shall be forfeited to the sacred treasury. Year 3, Pamenoth 21. A copy of the reply. To his excellency the iuridicus Aurelius Tiberius from Calpurnia Heraclea (also known as Eudamia) daughter of Theon, fellow of the Museum, etc., acting through her guardians Aurelius Pecyllus (also known as Theon) the gymnasiarch, prytanis, and councillor of the city of Oxyrhynchus and Chaeremon (also known as Demetrius), etc., ^(72){ }^{72} I register according to your instructions the grain that I am in possession of through my agents in my property near Souis, 3,020 artabas; in Dosithe, 245 artabas . . . in Iseum Tryphonis 220 artabas; in Thmnoenepsobthis 根据司法官奥勒利乌斯·提比略的权威命令:凡在城市或诺姆拥有谷物者,都必须进行登记,以便城市有粮食供应并满足公共需求。明天,即法门诺斯月 22 日,他们自身将不会有任何损失,因为他将获得我们最杰出的领袖所定的六迪纳里乌斯的价格, ^(71){ }^{71} 须知,若发现任何人未登记(其谷物),不仅谷物,连同发现谷物的家庭都将被没收归入神圣财库。第 3 年,法门诺斯月 21 日。回复副本。致司法官奥勒利乌斯·提比略阁下,来自卡尔普尔尼亚·赫拉克勒娅(又名尤达米亚),塞翁之女,博物馆成员等,通过其监护人奥勒利乌斯·佩西卢斯(又名塞翁)——奥克西林库斯市的体育主管、议事会成员及议员,以及凯雷蒙(又名德米特里乌斯)等, ^(72){ }^{72} 我按照您的指示登记我通过代理人在我位于苏伊斯附近的财产中所拥有的谷物,3,020 阿尔塔巴;在多西特,245 阿尔塔巴...在伊塞乌姆·特里丰尼斯,220 阿尔塔巴;在姆诺恩普索布提斯
460 artabas; in Lile 280 artabas; in Satyru 820 artabas . . . From the above-mentioned properties monthly allowances are given to the agents and stewards and farmers and boys and monthly workers. And in Satyru . . . 287 artabas has been pledged (?) already from the preceding month Mecheir to Copres and . . . pos, cooks in the city, because the oil had become old and rancid. Year three, Phamenoth 22. 460 阿尔塔巴;在利勒 280 阿尔塔巴;在萨提鲁 820 阿尔塔巴……从上述地产中,每月向代理人、管家、农民、童工和月工发放津贴。在萨提鲁……从上个月梅奇尔到科普雷斯期间,已有 287 阿尔塔巴被抵押(?),给城里的厨师……波斯,因为油已经变质和酸败。第三年,法门诺月 22 日。
174. A woman’s petition to act without a kyrios. Oxyrhynchus, Egypt, ad 263 РОху. 1467. G 174. 一位女性请求在没有监护人( kyrios )的情况下行事。埃及,奥克西林库斯,公元 263 年 РОху. 1467. G
Legislation (cf. no. 168, section 28) enabled women with three or more children (the ius trium liberorum) to serve as their own kyrios. ^(73){ }^{73} 立法(参见第 168 号,第 28 节)使拥有三个或更多子女的妇女(三子女权)能够担任自己的监护人。 ^(73){ }^{73}
Petition addressed to the most eminent prefect from Aurelia Thaisus also called Lolliane. [Laws exist] that grant authority to women who are honoured with the right of three children and that enable them to transact business without a kyrios in all household business they transact, and in particular women who are literate. Therefore, since I have been blessed with the honour of children, being literate and able to write with proficiency, in full confidence I petition your eminence with this application for the right to transact business without hindrance in all household affairs. ^(74){ }^{74} I beg you to retain this application, without prejudice to my rights, in your eminence’s office, and offer my eternal gratitude to you for your assistance. Farewell. Aurelia Thaisus also known as Lolliane have sent this petition for presentation. In the year 10 [emperor’s name omitted], Epeiph 21. (added) Your application shall be kept in the office. 致最杰出的长官的请愿书,来自奥蕾利娅·泰苏斯,又名洛利安内。[现有法律]赋予拥有三个子女权利殊荣的妇女以权力,使她们能够在处理所有家庭事务时无需监护人,特别是识字的妇女。因此,既然我有幸拥有子女的殊荣,且识字并能够熟练书写,我满怀信心地向您的杰出地位呈上此申请,请求获得在所有家庭事务中不受阻碍地处理事务的权利。 ^(74){ }^{74} 我恳请您在您的杰出办公室中保留此申请,不损害我的权利,并为您的协助向您表示永恒的感激。再见。奥蕾利娅·泰苏斯,又名洛利安内,已提交此请愿书以供呈阅。第 10 年[皇帝姓名省略],埃皮夫月 21 日。(补充说明)您的申请将被保存在办公室中。
175. Papyrus receipt of a paid lease. Egypt, AD 348 175. 已付租赁的莎草纸收据。埃及,公元 348 年
PCharite 33. G
As in no. 174, a woman is permitted to act without a guardian thanks to the legal privileges accorded to women who have had three children. 与第 174 条相同,由于生育了三个子女的女性所享有的法律特权,一位女性被允许在没有监护人的情况下行事。
Text (written by a scribe) (由抄写员书写)
Aurelia Charite, daughter of Amazonios, from splendid Hermopolis, a knower of letters, acting without guardian and with the right of three children. Acknowledgment (written by Aurelia Charite in her own hand) 奥蕾利娅·卡丽特,亚马逊之女,来自辉煌的赫尔莫波利斯,一位识字者,无监护人行动并享有三个子女的权利。承认书(由奥蕾利娅·卡丽特亲手书写)
I, Aurelia Charite, was paid in full as set forth above. 我,奥蕾利娅·卡丽特,已如上所述全额收到款项。
176. A prostitute and her mother. Hermopolis, Egypt, 4th-5th cent. AD 176. 一名妓女和她的母亲。埃及赫尔莫波利斯,公元 4-5 世纪
PBerol. 1024.6-8, excerpts. G PBerol. 1024.6-8,节选。G
A transcript of a legal protocol recording the judge’s decision in a murder case. Although the defendant was a senator, the judge recognises the rights of his female victims. 一份法律协议的抄本,记录了法官在谋杀案中的判决。尽管被告是一名参议员,但法官承认了他的女性受害者的权利。
Case against a certain senator, Diodemus of Alexandria, who was in love with a public prostitute. He was dining with the prostitute at evening time. Diodemus 针对亚历山大城某位元老狄奥德穆斯(Diodemus)的指控,他迷恋上了一位公共妓女。他傍晚时与那名妓女共进晚餐。狄奥德穆斯
killed the prostitute, and when Zephyrus learned about it, he ordered Diodemus to be put into prison . . . 他杀死了那个妓女,当泽费罗斯得知此事后,他下令将迪奥德穆斯投入监狱……
The other senators ask that he be released, but Zephyrus insists that he must remain in prison. 其他议员请求释放他,但泽菲鲁斯坚持认为他必须继续被监禁。
(7) Diodemus admits that he killed the prostitute. A certain Theodora, a old woman and a pauper, asks that Diodemus be compelled for her support to provide some small consolation for her daughter’s life. For she said, ‘this is why I gave my daughter to the pimp, so that I might have a means of support. Now that my daughter is dead I am deprived of my support, and on this account I ask that some small amount, appropriate for a woman, be given for my support.’ (7) 迪奥德默斯承认他杀害了那名妓女。一位名叫西奥多拉的老妇人,她是个穷人,请求强制迪奥德默斯为她提供赡养费,以对她女儿的生命给予一些小小的安慰。因为她说,'我之所以把女儿交给皮条客,就是为了能有谋生的手段。现在我女儿死了,我被剥夺了生活来源,因此我请求给予我一笔适合女性的小额赡养费。'
The prefect's decision: 长官的决定:
You killed this woman, Diodemus, in a disgraceful way, a woman who gives a bad impression of human fortune, because she spent her life in an unholy manner and in the end sold [some letters missing]. And indeed I pity the poor creature, who when she was alive was laid out for those who wanted her, like a dead body. The poverty of her lot was so insistent that she sold her body and brought dishonour upon her name and reputation and took on a prostitute’s life with its many hardships . . . (8). I order that because you have destroyed the honour of the city council with the sword that you be banished as a murderer. Theodora, the poor old mother of the dead woman, who because of her own poverty deprived her daughter of her chastity, and so also caused her death, is to receive as her share one tenth of Diodemus’ property; this is what required by law, with humanitarian considerations supporting the law’s authority. 狄奥多穆斯,你以可耻的方式杀害了这个女人,一个给人间命运带来坏印象的女人,因为她以不圣洁的方式度过一生,最终出卖了[部分文字缺失]。我确实可怜这个可怜的生物,她活着时就像一具尸体,任由那些想要她的人摆布。她命运的贫困如此顽固,以至于她出卖了自己的身体,给自己的名声和声誉带来了耻辱,并开始了充满许多艰辛的妓女生涯……(8)。我命令,因为你用剑摧毁了市议会的荣誉,你将作为杀人犯被流放。死者的可怜老母亲西奥多拉,因为自己的贫困而剥夺了女儿的贞洁,从而也导致了她的死亡,将获得狄奥多穆斯财产的十分之一作为她的份额;这是法律所要求的,人道主义考量支持了法律的权威。
177. A husband's complaint about a drunken assault on his wife. Oxyrhynchus, Egypt, ad 110-112 177. 一位丈夫对其妻子遭受醉酒袭击的投诉。埃及,奥克西林库斯,公元 110-112 年
POxy. 2758. G
To the governor Archias from Herclas the son of Pausirion from the city of Oxyrhynchus. On the past fifth day in the evening Apollos the son of Heraclides from the same city, a native of the same district approached my wife Taamois when she was standing in front of the door. He was drunk and insulted her and pulled up her skirts, in the presence of many men whose names I will report on the day set for the hearing. Accordingly I submit my petition, and ask for retribution so that my family and I may be protected from injury by him in the future. In the 12th (?) year of the reign of the emperor Caesar Nerva Trajan Augustus Germanicus Dacicus . . . 致总督阿基亚斯,来自奥克西林库斯城的保利里翁之子赫尔克拉斯。在过去第五日的傍晚,同城的赫拉克利德斯之子阿波罗洛斯,本地区的一位本地人,当我妻子塔阿莫伊斯站在门前时接近了她。他当时喝醉了,侮辱了她并掀起了她的裙子,当时有许多人在场,我将在听证日报告他们的名字。因此我提交我的请愿书,并请求惩罚,以便我和我的家人将来免受他的伤害。在皇帝涅尔瓦·图拉真·奥古斯都·日耳曼尼库斯·达契库斯统治的第 12(?)年……
178. A letter (written in his own hand) from a suspicious husband. Oxyrhynchus, Egypt, 3rd cent. AD 178. 一封(由丈夫亲笔书写的)来自多疑丈夫的信。埃及,奥克西林库斯,公元 3 世纪
POxy. 3994. Tr. H. G. Ioannidou. G POxy. 3994. 译. H. G. Ioannidou. G
This worried husband is more concerned about the damage an errant wife could do to his property than about more intimate matters. 这位忧心忡忡的丈夫更担心不忠的妻子可能对他的财产造成的损害,而不是更私密的事情。
Calocaerus to Euphrosyne his sister, greetings. Please, sister, if you want to do me a favour, enquire what my wife Aleis is doing. Even if I had not written to you, you ought of your own accord to have written to me, as I am your brother. Not that I care about her, but all that I possess is under her control. And the fact that she doesn’t write to me-from that I have a presentiment of trouble about her. Salute Thaïsus my sister and tell her, if she needs anything here, to write to me. I pray for your health. 卡洛凯鲁斯致他的姐姐优芙罗西尼,问候。姐姐,如果你想帮我个忙,请询问我的妻子阿勒伊斯的近况。即使我没有写信给你,作为我的姐姐,你也应该主动写信给我。并非我关心她,而是我所有的一切都在她的掌控之下。她不给我写信——从这一点我预感到她可能遇到了麻烦。向我的姐姐泰苏斯问好,并告诉她,如果她在这里需要什么,就写信给我。我祝愿你身体健康。
179. A woman greengrocer brings a charge of assault and battery against another woman and her husband. Bacchias, Egypt, ad 114 PBerol. 22. G 179. 一名女菜贩对另一名女子及其丈夫提出殴打和伤害指控。埃及,巴奇亚斯,公元 114 年,柏林纸莎草纸 22 号,G。
To Sarapion the strategus in the division of Heraclides of the Arsinoite nome from Tarmuthis the daughter of Phimon, greengrocer from the village of Bacchias, at the present time without a guardian. On the 4th of the present month Parmouthi, although she had absolutely no grievance against me, Taorsenophis, the wife of Ammonius also called Phimon, elder of the village of Bacchias, entered my house and started an unreasonable disagreement with me; she tore my dress and my cloak, and in the course of the disagreement she took away the money that I had in the house for the price of the vegetables that I sold, namely 15 drachmas. And on the 5th day of the same month her husband Ammonius (also called Phimon) came on the pretext of looking in my house for my husband. He picked up my lamp, and went through my house and carried off with him a pair of bracelets that I had of unstamped silver weighing 40 drachmas, while my husband was out of town. ^(75){ }^{75} Accordingly I ask that the accused be brought before you for the punishment that they deserve. Farewell. Tarmouthis is about 30 years old, with a mark on her right foot. In the 17th year of the emperor Caesar Nerva Trajan Augustus Germanicus Dacicus. Pharmouthi 6. 致赫拉克利德斯区长官萨拉皮昂,来自巴克奇亚斯村的蔬菜贩菲蒙之女塔穆西斯,目前无监护人。本月帕尔穆提月 4 日,尽管我陶尔塞诺菲斯对巴克奇亚斯村长老阿蒙尼乌斯(又名菲蒙)之妻毫无不满,她却闯入我家,无理取闹;她撕破了我的裙子和斗篷,并在争执中拿走了我家中用于出售蔬菜的钱,共计 15 德拉克马。同月 5 日,其夫阿蒙尼乌斯(又名菲蒙)以寻找我丈夫为借口进入我家。他拿起我的灯,搜查了我的房子,并带走了一对未标记银制的重 40 德拉克马的手镯,当时我丈夫不在城里。 ^(75){ }^{75} 因此,我请求将被告带到您面前,接受他们应受的惩罚。再见。塔穆西斯约 30 岁,右脚上有标记。 在皇帝凯撒·内尔瓦·图拉真·奥古斯都·日耳曼尼库斯·达契库斯统治的第 17 年。法穆西月 6 日。
180. A violent quarrel. Oxyrhynchus, Egypt, 3rd cent. AD 180. 一场激烈的争吵。埃及,奥克西林库斯,公元 3 世纪
POxy. 3644. G
This letter from a son to his father written in phonetic (rather than orthodox spelling) gives an account of a fight between two women over possessions. 这封儿子写给父亲的信是用语音拼写(而非正统拼写)写成的,记述了两个女人为争夺财物而发生的斗殴。
Heras to his father Popontos, greetings. I have sent our Harpochras to you in order to get the letters of credit from my brother . . . because I was detained by my friend Ceras and he used force to compel me to swear to him that they would be delivered to him within 20 days. I found that Sabina had injured Syra and I heard from her how she had been injured and I learned from everyone that because Syra would not release to her what she had in her possession, Sabina hit her with the key to the outbuilding ^(76){ }^{76} that she had in her hand and Syra has stayed in bed until today. No one has been able to find Sabina for ten days and I hear that she is in the Heracleopolite nome. Harpochras will tell you what he heard she did in the city. I pray for your good health. Paophi 14. 赫拉斯向他的父亲波蓬图斯问好。我已将我们的哈尔波克拉斯派往你处,以便从我兄弟那里获取信用证...因为我被我的朋友塞拉斯所阻,他强迫我向他发誓,这些信用证将在 20 天内交给他。我发现萨宾娜伤害了西拉,我从她那里听说了她是如何受伤的,我从所有人那里了解到,因为西拉不愿将她持有的物品交给她,萨宾娜用她手中的外屋钥匙打了她 ^(76){ }^{76} ,西拉至今一直卧床在床。十年来没有人能找到萨宾娜,我听说她在赫拉克勒奥波利特诺姆。哈尔波克拉斯会告诉你他听说她在城里做了什么。我祝您身体健康。帕奥菲 14 日。
Note added in margin: 页边添加的注释:
Be sure not to detain Harpochras, because there is a hurry for the credits. 务必不要扣留哈波克拉斯,因为信贷事宜紧急。
181. A wife's complaint against an abusive husband. Oxyrhynchus, Egypt, 4th cent. AD
РОху. 903. G 181. 一位妻子对虐待她的丈夫的控诉。埃及,奥克西林库斯,公元 4 世纪。РОху. 903. G
Although the names of the addressee and parties involved are missing, this sensational account appears to be taken from a petition to a court complaining of the misconduct of a husband in his role as kyrios (cf. no. 98). 尽管收件人和相关当事人的名字缺失,这份引人注目的记录似乎取自一份向法庭提交的请愿书,控诉丈夫作为监护人(kyrios)的不当行为(参见第 98 号)。
Now concerning the insulting allegations he made about me: he shut up his own daughters and mine, along with my foster daughters and his agent and his son for seven whole days in his cellars, and treated his slaves and my slave Zoe violently, [virtually] killing them with blows. He stripped my foster-daughters naked and set fire to them, in complete violation of the law. And he said to the foster-daughters, ‘Give me everything that belongs to her’, and they said that they had nothing that belonged to me. To the slaves as they were being beaten he said, ‘What did she take from my house?’ Under torture they said, ‘She has taken nothing that belongs to you; all your property is safe’. Zoilus accused him because he had locked up his foster-son. He said to Zoilus: 'Have you come on account of your foster-son or to speak on behalf of a certain woman?" ^(77){ }^{77} 现在关于他对我提出的侮辱性指控:他将自己的女儿和我的女儿,连同我的养女和他的代理人和他的儿子,整整七天关在他的地窖里,并且残忍地对待他的奴隶和我的奴隶佐伊,[几乎]用殴打将他们置于死地。他剥光我养女的衣服并放火烧她们,完全违反法律。他对养女们说:"把属于她的一切都给我",她们说她们没有任何属于我的东西。对那些正在遭受鞭打的奴隶,他说:"她从我家里拿走了什么?"在严刑拷打下,他们说:"她没有拿走任何属于你的东西;你所有的财产都安全无恙。"佐伊卢斯指控他,因为他关押了自己的养子。他对佐伊卢斯说:"你是为了你的养子而来,还是为某个女人代言?" ^(77){ }^{77}
He swore in the presence of the bishops and his own brothers, 'from now on I shall not hide all my keys from her and I shall not attack her and insult her from now on. (Added above the line) He trusted his slaves but not me. He made a marriage agreement, and after his contract and his oaths he hid the keys from me again. When I went to the church in Sambatho, he also shut the outside doors and said about me ‘Why did you go to church?’ He made many abusive comments to my face, and further insulted me by speaking through his nose. 他在主教和他自己的兄弟面前发誓:"从现在起,我不会再对她隐藏我所有的钥匙,从现在起我也不会再攻击她、侮辱她。(行上添加)他信任他的奴隶却不信任我。他订立了婚约,在他的合同和誓言之后,他又一次对我隐藏了钥匙。当我去桑巴托的教堂时,他也关上了外面的门,并说我'你为什么要去教堂?'他当面说了许多辱骂的话,还用鼻音说话进一步侮辱我。
Of the public grain in my name valued at 100 drachmas he did not pay one artaba. He locked up the accounts after he got hold of them and said, ‘Put down the price of the grain as 100 artabas’, but he paid nothing, as I said. He told his slaves, ‘Bring reinforcements so they can lock her up’. 以我名义估值 100 德拉克马的公共谷物,他一阿尔塔巴也未支付。他拿到账目后将其锁起来,并说,'将谷物价格记为 100 阿尔塔巴',但如我所说,他分文未付。他告诉他的奴隶,'叫人来增援,这样他们就能把她关起来'。
Choous his assistant was sent to prison and Euthalmus posted bail for him, but ran short of money. I took a little extra and gave it to Choous. When he met me in Antinoöpolis when I had my bathing bag containing my ornaments, he also said to me, ‘If you have some money with you, I shall take it because of what you gave to Choous as bail for his imprisonment’. All this is verified by his mother’s testimony. 乔乌斯的助手被送进了监狱,尤塔尔穆斯为他交了保释金,但钱不够。我多拿了一些钱给了乔乌斯。当我在安提诺波利斯遇到他时,我正带着装有饰品的洗澡袋,他还对我说:"如果你身上有钱,我就要拿走,因为你给乔乌斯提供了他入狱的保释金"。所有这些都得到了他母亲的证词证实。
Also he kept on tormenting my soul about his slave girl Anilla, both in Antinoöpolis and here. He said: ‘Throw out this slave since she knows what she has taken’, perhaps because he wished to implicate me and use it as an excuse to take all my possessions. I did not put up with her being sent away. And he kept on saying that ‘a month from now I’m going to take a mistress ^(78){ }^{78} for myself’. God knows that this is true. 此外,无论是在安提诺波利斯还是在这里,他都一直因为他的女奴安尼拉而折磨我的灵魂。他说:"把这个女奴赶出去,因为她知道她拿了什么",也许是因为他想牵连我,并以此为借口夺走我所有的财产。我没有忍受她被送走。而且他一直说"一个月后我要为自己找个情妇"。上帝知道这是真的。
VI. Public life 六、公共生活
‘A woman who had risen high’ "一位地位显赫的女性"
Both Greek and Roman women were admired, and publicly recognised, for their acts of bravery, generosity, and other public efforts and achievements. 希腊和罗马的女性因其勇敢行为、慷慨大方以及其他公共努力和成就而受到人们的钦佩和公开认可。
Legendary heroines and queens and their daring acts 传奇女英雄与女王及其英勇事迹
Historical women of moral and physical courage 具有道德和身体勇气的历史上的女性
Women who took an active role in politics 积极参与政治的女性
Women’s organisations 妇女组织
Benefactresses and philanthropists 女恩主与慈善家
Victors in athletic contests 体育比赛中的胜利者
WOMEN'S BRAVERY IN LEGEND AND HISTORY 传说与历史中的女性英勇事迹
‘Do you see how well Artemisia is fighting?’ "你看到阿尔忒弥斯战斗得多么出色吗?"
182. The courage of the poet Telesilla. Argos, 5th cent. bc 182. 诗人泰莱西拉的勇气。阿尔戈斯,公元前 5 世纪
Plutarch, On the Bravery of Women 4, Moralia 245c-f, 2nd cent. ad. G 普鲁塔克,《论女性的勇气》4,《道德论丛》245c-f,公元 2 世纪。G
No action taken by women for the common good is more famous than the conflict against Cleomenes ^(1){ }^{1} by the Argive women, which they fought at the instigation of the poetess Telesilla. They say that she was the daughter of a distinguished family but, because she was sickly in body, inquired about her health at Delphi; the oracle said to cultivate the Muses. In obedience to the god she applied herself to song and harmony and was quickly cured of her suffering and admired by the women for her poetry. 在妇女为公共利益所采取的行动中,没有比阿尔戈斯妇女反对克里奥梅尼斯 ^(1){ }^{1} 的冲突更为著名的了,这场冲突是在女诗人泰莱西拉的煽动下进行的。据说她出身于一个显赫的家庭,但因为身体虚弱,便前往德尔斐询问健康状况;神谕说她应该培养对缪斯的热爱。她遵从神的旨意,致力于诗歌与音乐,很快便摆脱了痛苦,并因其诗作而受到妇女们的钦佩。
But when Cleomenes king of Sparta had killed many Argives (but not, as some have imagined, 7,777 ) and marched against the city, an impulsive courage, divinely inspired, impelled the younger women to defend their country against the enemy. With Telesilla as general, they took up arms and made their defense by manning the 但当斯巴达国王克里奥梅内斯杀死许多阿尔戈斯人(但并非如某些人所想象的 7,777 人)并进军该城时,一种神赐的冲动勇气激励年轻女子们保卫祖国,抵御敌人。她们以泰莱西拉为统帅,拿起武器,通过驻守来保卫家园。
walls around the city, and the enemy was amazed. They drove Cleomenes off after inflicting many losses. They also repulsed the other Spartan king, Demaratus, who (according to Socrates) ^(2){ }^{2} managed to get inside and seize the Pamphylacium. After the city was saved, they buried the women who had fallen in battle by the Argive road, and as a memorial to the achievements of the women who were spared they dedicated a temple to Ares Enyalius . . . Up to the present day they celebrate the Festival of Impudence (Hybristika) on the anniversary [of the battle], putting the women into men’s tunics and cloaks and the men in women’s dresses and head-coverings. ^(3){ }^{3} 他们围绕城市筑起城墙,敌人对此感到震惊。在造成敌军重大损失后,他们击退了克里奥门尼斯。他们还击退了另一位斯巴达国王德马拉图斯,据苏格拉底所说,德马拉图斯设法进入并占领了潘菲拉基姆。城市得救后,他们在阿戈斯路旁埋葬了在战斗中牺牲的女性,为了纪念幸存女性的功绩,他们建立了一座献给恩尼亚利乌斯·阿瑞斯的神庙……直到今天,他们仍在战斗周年纪念日庆祝"无耻节"(Hybristika),让女性穿上男性的束腰外衣和斗篷,而男性则穿上女性的连衣裙和头饰。
To restore the balance of the sexes in the city, they did not (despite Herodotus) marry the women to slaves, but to the best men in the surrounding towns, whom they made citizens of Argos. The women appeared not to show respect for their husbands and despise them when they slept with them as if they were inferior, so they made a law that says that women who have beards may spend the night with their husbands. 为了恢复城邦中的性别平衡,他们没有(尽管希罗多德如此记载)将女性嫁给奴隶,而是嫁给了周边城镇最优秀的男子,并使他们成为阿尔戈斯的公民。这些女性似乎不尊重她们的丈夫,在与他们同床时鄙视他们,仿佛他们低人一等,因此他们制定了一项法律,规定有胡须的女性可以与她们的丈夫共度良宵。
183. Marpessa and the defence of Tegea. Arcadia, 7th cent. bc Pausanias, Guide to Greece 8.48.4-5, 2nd cent. ad. G. 183. 玛佩萨与特格亚的保卫战。阿卡迪亚,公元前 7 世纪。保萨尼亚斯,《希腊指南》8.48.4-5,公元 2 世纪。G.
| A similar story is given as the explanation, or aition, of a festival in Tegea. ^(4){ }^{4} 在特格亚,一个类似的故事被作为某个节日的解释或原因(aition)。 ^(4){ }^{4}
In the agora of Tegea there is an image of Ares. It is carved on a stele, and the Tegeans give him the title Feaster of Women (gynaikothoinas). In the war with Sparta, when king Charillus ^(5){ }^{5} made the first invasion, the women took up arms and lay in ambush under the hill that is now called Guard Hill (phylaktris). When the two armies met and the men on both sides were carrying out many notable actions, they say that the women appeared among them and were the ones who routed the Spartans. Marpessa, who had the additional name Choire, ^(6){ }^{6} surpassed the other women in courage, and Charillus himself was among the Spartan prisoners. He was set free without ransom, and swore that the Spartans would never attack Tegea again, and then broke the oath. The women offered a sacrifice to Ares for their own victory without the men, and gave the men no share in the meat of the sacrificial victim. That is how Ares got his title Feaster of Women. 在特格阿的广场上有一座阿瑞斯的雕像。它被刻在一块石碑上,特格阿人称他为"妇女宴客者"(gynaikothoinas)。在与斯巴达的战争中,当查里卢斯国王 ^(5){ }^{5} 首次入侵时,妇女们拿起武器,埋伏在现在被称为"守卫山"(phylaktris)的山下。当两军相遇,双方的男子们正在进行许多英勇行动时,据说妇女们出现在他们中间,正是她们击溃了斯巴达人。马尔佩萨,她还有一个名字叫科瑞, ^(6){ }^{6} 在勇气上超过了其他妇女,查里卢斯本人就在斯巴达俘虏之中。他被无条件释放,并发誓斯巴达人将永远不再攻击特格阿,但随后违背了誓言。妇女们为她们自己的胜利向阿瑞斯献祭,没有让男子参与,也没有分给他们祭品的肉。这就是阿瑞斯获得"妇女宴客者"称号的由来。
184. A memorial to Telesilla. Argos, 2nd cent. ad
Pausanias, Guide to Greece 2.20.8. G 184. 泰莱西拉的纪念碑。阿尔戈斯,公元 2 世纪。保萨尼亚斯,《希腊指南》2.20.8。G
Above the theatre is a temple of Aphrodite, and in front of the seated statue [of the goddess] there is a stele with a relief of Telesilla, who wrote poems. ^(7){ }^{7} Her books have been thrown down at her feet, and she is looking at a helmet that she holds in her hand and is about to put onto her head. 剧院上方是阿佛洛狄忒神庙,女神坐像前有一块刻有泰勒西拉浮雕的石碑,她是一位诗人。 ^(7){ }^{7} 她的书籍被扔在她脚边,她正看着手中拿着的头盔,准备戴到头上。
185. Thargalia. Miletus, early 5th cent. BC
Anon., Tract. de Mulieribus 11. G 185. 塔尔格利亚节。米利都,公元前 5 世纪初。佚名,《论妇女》第 11 节。G
It is said that at the time that Antiochus was king of Thessaly, Thargalia came to marry Antiochus. After he died she ruled Thessaly for 20 years, and when the king 据说,在安条克担任色萨利国王之时,塔尔加利亚前来嫁给安条克。他去世后,她统治了色萨利 20 年,而当国王
of Persia invaded Greece she entertained him and sent him on his way without any loss to her country. 当波斯国王入侵希腊时,她款待了他,并让他离开,而她的国家未遭受任何损失。
186. Artemisia, the sea-captain. Salamis, 480 bc 186. 阿尔忒弥西亚,女船长。萨拉米斯,公元前 480 年
Herodotus, Histories 8.87-8. G 希罗多德,《历史》8.87-8. G
A local legend from Halicarnassus, a city in Asia Minor and Herodotus’ home. Halicarnassus was an ally of Persia in the second war with Greece, at the battle of Salamis in 480. 这是来自小亚细亚城市哈利卡纳苏斯(也是希罗多德的故乡)的一个地方传说。在公元前 480 年的萨拉米斯战役中,哈利卡纳苏斯是波斯的盟友。
I cannot offer a precise account of how anyone else fought, on either the Greek or the Persian side, but as far as Artemisia is concerned, this is what happened, and as a result of it she rose in King Xerxes’ estimation. 我无法精确描述希腊或波斯任何一方的其他人如何战斗,但就阿尔忒弥西亚而言,事情是这样的,结果她在国王薛西斯心中的地位得到了提升。
The king’s forces had been thrown into great confusion, and at this point Artemisia’s ship was being chased by an Athenian ship. She wasn’t able to get away (three friendly ships were in her way, and her own ship happened to be closest to the enemy). So she decided to act as follows, and the plan worked out well for her. 国王的军队陷入了大混乱,此时阿尔忒弥西亚的船正被一艘雅典战舰追赶。她无法逃脱(三艘友军船只挡住了她的去路,而她自己的船恰好离敌人最近)。于是她决定采取如下行动,这个计划对她来说效果很好。
As she was being pursued by the Athenian ship, she attacked at full speed a friendly ship, manned by Calyndians and the king of Calynda himself, Damasithymus. Whether she had been involved in a dispute with him while they were at the Hellespont, I can’t say; nor whether her action was premeditated or whether the Calyndian ship had the bad luck to get in her way. In any case, she attacked it and sank it, and used her good luck to get herself a double advantage. When the captain of the Athenian ship saw that she was attacking a Persian ship, he thought that Artemisia’s ship either was Greek or had defected from the Persians and was fighting on the Athenian side, so he turned away and took off after other ships. 当雅典船只追击她时,她全速攻击了一艘友舰,船上载有卡林德人和卡林德国王达马斯提姆斯本人。我无法确定她是否在赫勒斯滂时曾与他发生争执;也无法确定她的行动是预谋的,还是卡林德船只不幸挡住了她的去路。无论如何,她攻击并击沉了那艘船,并利用自己的好运获得了双重优势。当雅典船只的船长看到她正在攻击一艘波斯船只时,他认为阿尔忒弥斯的船只要么是希腊的,要么是从波斯人那里叛变并在雅典一方作战,于是他转向去追击其他船只。
That was the first benefit, to be able to get away and not be killed. The second was that by doing damage she rose higher as a result in Xerxes’ estimation. The story goes that when the king was watching the battle and saw her ship making its attack, one of the bystanders said: ‘Master, do you see how well Artemisia is fighting and that she has sunk an enemy ship?’ The king asked if this were truly Artemisia’s achievement, and they confirmed that it was, because they recognised her ship’s insignia; they believed that the ship she had destroyed was the enemy’s. In addition to everything else, she had the good luck that there were no survivors from the Calyndian ship to accuse her. Xerxes is said to have remarked on what he had been told: ‘My men have turned into women, and my women into men.’ 第一个好处是能够逃脱而不被杀死。第二个好处是,通过造成破坏,她在薛西斯心中的地位反而提高了。据说,当国王正在观看战斗,看到她的船发起攻击时,旁边有人说:"主人,您看到阿尔忒弥西亚战斗得多么出色,她击沉了一艘敌船吗?"国王问这是否真的是阿尔忒弥西亚的功绩,他们确认是的,因为他们认出了她船的标志;他们相信她摧毁的是敌人的船。除了这一切之外,她还很幸运,卡林迪亚船上没有幸存者来指控她。据说薛西斯在听到这些情况后评论道:"我的男人变成了女人,而我的女人变成了男人。"
187. The anger of the widows. Athens, early 6th cent. bc? 187. 寡妇的愤怒。雅典,公元前 6 世纪初?
Herodotus, Histories 5.87.2-3, 5th cent. bc. G 希罗多德,《历史》5.87.2-3,公元前 5 世纪。G
When the Athenians attacked the nearby island of Aegina, all but one member of the raiding party were killed by the Argives, who were allies of the Aeginetans. The story of the women’s anger was used to explain why the Athenian women dressed in the Ionian fashion instead of Dorian. ^(8){ }^{8} 当雅典人袭击附近的埃伊纳岛时,除一人外,所有袭击者都被埃伊纳人的盟友阿尔戈斯人所杀。雅典妇女们愤怒的故事被用来解释为什么雅典妇女穿爱奥尼亚风格的服装而不是多利安风格的。 ^(8){ }^{8}
The Athenians say that only one man survived, but that he was killed in the following manner. After he was brought back to Athens, he related the story of the defeat. When the wives of the men who had been in the Athenian expedition learned what had happened, they did something terrible to this sole survivor. Making a circle around the man and stabbing him with the brooches of their cloaks, each asked him where her husband was. ^(9){ }^{9} So the man was killed, and the women’s deed seemed more dreadful to the men of Athens than their defeat. Because they did not know how to punish the women, they made them change their dress to the Ionian style. Before that time the Athenian women had worn Dorian dress, similar to the Corinthian dress. They changed to the linen tunic, so that they did not need brooches. 雅典人说只有一名男子幸存,但他却是被以下方式杀死的。他被带回雅典后,讲述了战败的经过。当参加雅典远征的男人们的妻子们得知所发生的事情后,她们对这个唯一的幸存者做了一件可怕的事。她们围成一个圈,用她们斗篷上的胸针刺他,每个人都问她的丈夫在哪里。 ^(9){ }^{9} 就这样,这名男子被杀死了,而雅典男人们认为妇女们的行为比他们的战败更为可怕。因为他们不知道该如何惩罚这些妇女,便让她们改穿爱奥尼亚风格的服装。在此之前,雅典妇女一直穿着多利亚风格的服装,类似于科林斯式的服装。她们改穿亚麻束腰外衣,这样就不再需要胸针了。
188. Cloelia the hostage. Traditionally Rome, 506 bc 188. 人质克洛艾莉亚。传统上罗马,公元前 506 年
Livy, History of Rome 2.13.6-11, late 1st cent. BC-early 1st cent. AD. L 李维,《罗马史》2.13.6-11,公元前 1 世纪末-公元 1 世纪初。L
The Romans made a treaty with the Etruscan Lars Porsenna, king of Clusium, and sent ten boys and ten girls as hostage. In his account of the legendary events of the period, Livy places the episode of Cloelia, a story of the physical prowess and daring of an adolescent, near the spectacular acts of bravery and self-sacrifice of Mucius Scaevola and Horatius at the bridge. In later accounts of women’s physical and moral courage, such as those told by Appian (no. 190), the heroines are almost invariably married women defending their husbands. 罗马人与克卢西乌姆的伊特鲁里亚国王拉尔斯·波塞纳签订条约,并送去十名男孩和十名女孩作为人质。在他对这一时期传奇事件的记述中,李维将克洛莉亚的插曲——一个关于青少年体魄和胆量的故事——与穆奇乌斯·斯凯沃拉和霍拉提乌斯在桥上的壮举和自我牺牲并列。在后来关于女性身体和道德勇气的记述中,如阿庇安所讲述的那些(第 190 号),女主人公几乎无一例外是捍卫丈夫的已婚女性。
Seeing that the Romans so respected courage, women too were inspired to carry out acts of heroism, and Cloelia, one of the girls given as hostages, since the Etruscan camp was situated not far from the bank of the Tiber, eluded the guards, and swam the Tiber amidst a rain of enemy spears at the head of a group of other girls. They all reached Rome safely and she restored them to their families. When the king found out, he was furious at first and sent emissaries to Rome to ask that Cloelia be given back; he did not care about the other girls. But his anger turned to admiration and he said that her undertaking had been greater than that of a Cocles or a Mucius, and gave it to understand that, although he would consider the non-restoration of the hostage equivalent to breaking the treaty, he would nonetheless return her unharmed. Each side trusted the other: the Romans, according to the treaty, returned the pledge of peace, and the Etruscan king not merely respected her courage but honoured it; he praised the girl and said that he would give her half the hostages: she should herself choose the ones she wanted. They were brought before her and it is said she picked the boys, the appropriate choice for her young age, and by agreement of the hostages themselves is was the right thing, as they preferred to have released the persons at the greatest risk of harm by the enemy. Peace was reestablished, and the Romans rewarded this act of courage-new in a woman-with a new kind of honour, an equestrian statue. At the top of the Via Sacra a statue of the girl on horseback was set up. ^(10){ }^{10} 看到罗马人如此崇尚勇气,女性们也受到鼓舞去完成英勇事迹。克洛埃利亚是作为人质被交出的女孩之一,由于伊特鲁里亚营地坐落在台伯河岸不远的地方,她躲过守卫,带领一群其他女孩在敌人如雨的矛刺中游过台伯河。她们都安全抵达罗马,她将她们送回各自的家庭。国王得知后,起初勃然大怒,派遣使者前往罗马要求交出克洛埃利亚;他并不在乎其他女孩。但他的愤怒转为钦佩,他说她的壮举比科克莱斯或穆基乌斯的更为伟大,并暗示尽管他认为不归还人质等同于违反条约,他仍会毫发无损地归还她。双方互相信任:罗马人按照条约归还了和平的抵押,而伊特鲁里亚国王不仅尊重她的勇气,还予以表彰;他称赞这个女孩,并表示会给她一半的人质:她可以亲自选择她想要的人。 他们被带到她面前,据说她挑选了那些男孩,这对她年轻的年纪来说是合适的选择,而且人质们自己也同意这是正确的做法,因为他们更希望释放那些最有可能受到敌人伤害的人。和平得以重建,罗马人以一种新的荣誉来奖励她这种女性身上罕见的勇敢行为——一尊骑马雕像。在圣道顶端,竖立了一尊这个女孩骑在马上的雕像。 ^(10){ }^{10}
189. The rape of Lucretia. Traditionally, Ardea, near Rome, c. 510 bc 189. 卢克蕾提娅的受辱事件。传统上,此事发生于公元前 510 年左右,地点在罗马附近的阿尔代亚。
Livy, History of Rome 1.57.6-58, late 1st cent. BC-early 1st cent. Ad. L 李维,《罗马史》1.57.6-58,公元前 1 世纪末-公元 1 世纪初。L
While they were drinking at Sextus Tarquinius’ house, where Tarquinius Collatinus, son of Egerius, was also dining, the conversation happened to turn to their wives. Each one praised his own, and the discussion heated up. Collatinus said there was no need for all the talk as only a few hours were needed to prove beyond a doubt that his wife was the most virtuous. 他们在塞克斯图斯·塔奎尼乌斯的家中饮酒时,塔奎尼乌斯·科拉提努斯——埃格里乌斯之子——也在场用餐,谈话恰好转向了他们的妻子。每个人都称赞自己的妻子,讨论逐渐热烈起来。科拉提努斯说没有必要多言,只需几个小时就能毫无疑问地证明他的妻子是最有德行的。
‘We are young and strong. Why don’t we get on our horses and make a surprise visit. Then we’ll see with our own eyes how our wives behave when we’re not around.’ The wine had got them fired up. "我们年轻力壮。何不骑上马,来一次突袭探访。这样我们就能亲眼看看妻子们在我们不在身边时是如何表现的。"酒让他们热血沸腾。
‘Let’s go!’ they cried and flew off towards Rome, which they reached as twilight was falling. There they found the daughters-in-law of the king banqueting with their friends. They continued on to Collatia to check on Lucretia, whom they found, not at dinner like the others, but in the atrium of the house, with only her maidservants, working at her wool by lamplight. "我们走吧!"他们喊道,飞奔向罗马,在黄昏时分抵达。在那里,他们发现国王的儿媳们正与朋友们宴饮。他们继续前往科拉提亚查看卢克蕾西娅,发现她不像其他人那样在用餐,而是在房屋的中庭,只有女仆们陪伴,在灯光下纺羊毛。
There was no question who won the contest. She greeted her husband and the Tarquins, and the victorious husband graciously invited the others to dine. That was when Sextus Tarquinius became inflamed by lust and became possessed by the idea of raping Lucretia. 毫无疑问谁赢得了比赛。她向她的丈夫和塔奎因家族的人问好,获胜的丈夫优雅地邀请其他人共进晚餐。就在那时,塞克斯图斯·塔奎因乌斯被欲望所激,心中产生了强暴卢克蕾西娅的念头。
A few days later, unbeknownst to Collatinus, Sextus Tarquinius returned to Collatia with a single companion. The household received him warmly, as no one realised why he had come, and after dinner he was shown to the guestroom already seething with passion. 几天后,科拉提努斯并不知道,塞克斯图斯·塔奎尼乌斯带着一名同伴回到了科拉提亚。家中的人们热情地接待了他,因为没有人意识到他为何而来,晚餐后,他被带到客房,内心早已充满激情。
When he was sure everyone in the house was asleep, he went, with his sword drawn, to Lucretia’s room, where she was asleep. With his left hand he pinned her to the bed and said, ‘Not a sound, Lucretia. It is I, Sextus Tarquinius. I’ve got a sword in my hand. One sound and you will die.’ The terrified woman, awakened like that, was sure she was going to die. Tarquinius confessed his love and tried to persuade her with a combination of entreaties and threats. But when he saw that the fear of death was having no effect, he tried that of dishonour. 当他确信屋子里所有人都睡着了,他拔出剑,走到卢克蕾蒂亚的房间,她正在睡觉。他用左手将她按在床上说:"别出声,卢克蕾蒂亚。是我,塞克斯图斯·塔奎尼乌斯。我手里有剑。发出一点声音你就会死。"被这样惊醒的惊恐女人,确信自己就要死了。塔奎尼乌斯表白了自己的爱意,并试图用恳求和威胁相结合的方式说服她。但当他看到对死亡的恐惧没有效果时,他转而尝试用耻辱来威胁她。
He said that next to her dead body he would place the corpse of a slave with his throat cut. That way it would seem that she had been killed in the act of adultery. With such terror his lust triumphed over her tenacious chastity, and then he went away, proud of having blotted the woman’s honour. 他说他要在她的尸体旁放上一个喉咙被割断的奴隶尸体。那样看起来就像她是在通奸时被杀的。用这种恐怖手段,他的欲望战胜了她坚定的贞洁,然后他离开了,为自己玷污了那个女人的名誉而自豪。
Lucretia, overwrought by her ordeal, send a messenger to her father in Rome and her husband in Ardea for them to come to her each with one trusted friend and that they should hurry as something terrible had happened. Spurius Lucretius came with Publius Valerius, son of Volesus, while her husband brought Lucius Junius Brutus with whom he happened to be returned to Rome when he met his wife’s messenger. 卢克蕾蒂娅因她的遭遇而极度痛苦,派信使去罗马找她的父亲,去阿尔迪亚找她的丈夫,要他们各自带一位可信赖的朋友前来,并说有可怕的事情发生,必须赶快。斯普里乌斯·卢克蕾提乌斯带着沃勒苏斯的儿子普布利乌斯·瓦莱里乌斯前来,而她的丈夫则带来了卢基乌斯·尤尼乌斯·布鲁图斯,他碰巧是在回罗马的路上遇到了他妻子的信使。
They found Lucretia weeping in her room. ‘Are you all right?’ asked her husband. ‘No’, she replied, ‘how can anything be all right if a woman has lost her honour? In your bed, Collatinus, you’ll find the traces of another man. But only the body was violated, the mind is innocent, as my death shall attest. Promise me that the adulterer will be punished. He is Sextus Tarquinius. Last night, he came an enemy masquerading as a guest and by force of arms took his pleasure. But that pleasure, if you are men, will be death for him as well as for me.’ 他们发现卢克蕾提亚在自己的房间里哭泣。"你还好吗?"她的丈夫问道。"不,"她回答,"一个女人失去了名誉,怎么会好呢?科拉提努斯,在你的床上,你会发现另一个男人的痕迹。但是只有身体被玷污了,心灵是无辜的,我的死亡将证明这一点。请答应我,那个奸夫会受到惩罚。他是塞克斯图斯·塔奎尼乌斯。昨晚,他作为一个伪装成客人的敌人到来,用武力取乐。但是那种快乐,如果你们是真正的男人,将会成为他和我的死亡。"
They all promised and reassured her that she, who had been forced, was not guilty, but only the author of the crime. ‘You’ll see’, she said, 'what punishment he 他们都向她承诺并让她安心,她虽然是被迫的,但并没有罪,只有那个犯罪者才有罪。"你们会看到的,"她说,"他会受到什么样的惩罚"
deserves. As for me, although I absolve myself of guilt, I do not release myself from paying the penalty. From now on, no woman can use the example of Lucretia to live unchaste.’ With that she took the dagger she had hidden in her clothes, plunged in into her heart, and fell forward dead. Her husband and father cried out. 至于我,虽然我免除自己的罪责,但我不免除自己承受惩罚。从今以后,任何女人都不能以卢克雷蒂娅为榜样而过着不贞洁的生活。说完,她拿出藏在衣服中的匕首,刺入自己的心脏,向前倒下而死。她的丈夫和父亲大声呼喊。
History 历史
‘Paetus, it doesn’t hurt’ "佩图斯,这不疼"
Women who risked their lives to save their husbands. Rome, 43 bc 冒着生命危险拯救丈夫的女性们。罗马,公元前 43 年
Appian, Civil War 4.39-40, 2nd cent Ad. G 阿庇安,《内战史》4.39-40,公元 2 世纪。G
According to the historian Appian, writing in Greek in the second century AD, the proscriptions following the assassination of Julius Caesar elicited remarkable examples of wives’ devotion to their husbands. 根据公元二世纪用希腊语写作的历史学家阿庇安的记载,尤利乌斯·凯撒遇刺后的公敌宣告事件引发了妻子对丈夫忠诚的显著例证。
Acilius managed to escape from the city without being detected, but when a slave told the soldiers where he was, he persuaded them by a promise of greater financial reward to send some of their number to his wife with a special tokens that he gave them. When they came she gave them all her jewellery so that they would do what they promised, without knowing whether they would, but she was not disappointed in her loyalty. The soldiers hired a ship for Acilius and sent him to Sicily. 阿基利乌斯成功逃离城市而未被发现,但当一个奴隶告诉士兵们他的下落时,他通过承诺给予更多金钱报酬说服他们,派其中几人带着他给的特殊信物去找他的妻子。当他们到来时,她将所有珠宝都给了他们,希望他们履行承诺,尽管她不知道他们是否会这样做,但她的忠诚并未让她失望。士兵们为阿基利乌斯租了一艘船,将他送往西西里。
Lentulus’ wife asked him if she could accompany him in his escape and kept an eye on him for this purpose, but he did not wish her to share the danger with him, he managed to escape to Sicily without her noticing. When Pompey appointed him praetor there he let her know that he was safe and serving as praetor. When his wife knew where in the world he was, she got away from her mother (who she knew was watching her) and escaped with two slaves. She travelled with the slaves in difficult and rough conditions, like a fellow-slave, until she sailed from Rhegium ^(11){ }^{11} to Messina, landing in the evening. She discovered without difficulty where the praetor’s tent was, and found Lentulus living not as a praetor should, but on a pallet and with dishevelled hair and wretched food because he was longing for his wife. 伦图卢斯的妻子问他是否可以陪同他一起逃跑,并为此目的一直盯着他,但他不希望她与他共同承担危险,他设法在她不知情的情况下逃到了西西里。当庞培在那里任命他为裁判官时,他让她知道他安全无事并担任着裁判官的职务。当他的妻子得知他在世界的何处时,她摆脱了她的母亲(她知道母亲在监视她),带着两个奴隶逃走了。她与奴隶们在艰难困苦的条件下旅行,如同奴隶同伴一般,直到她从雷焦 ^(11){ }^{11} 航行至墨西拿,傍晚时分登陆。她毫不费力地发现了裁判官帐篷的位置,并发现伦图卢斯生活得不像一个裁判官应有的样子,而是睡在简易床上,头发凌乱,食物简陋,因为他思念着他的妻子。
(40) Apuleius’ wife threatened to inform on him if he escaped without her. So he unwillingly took her along, and successfully avoided suspicion in his escape because he was travelling openly with his wife and male and female slaves. (40) 阿普列尤斯的妻子威胁说,如果他不带她一起逃跑,她就会告发他。因此,他只好不情愿地带上了她,并在逃跑时成功地避免了怀疑,因为他公开地与妻子以及男女奴仆一同旅行。
Antius’ wife wrapped him in a bag of bed coverings and gave the bag to hired porters, and he managed to get from his house to the sea, from where he escaped to Sicily. 安提乌斯的妻子用床罩把他装进一个袋子里,然后把袋子交给雇来的搬运工,他成功从家里到了海边,从那里逃到了西西里。
Rheginus’ wife hid him in a sewer at night, which the soldiers had not been prepared to enter by day because of the stench, and the next night she disguised him as a charcoal-seller and had him drive a donkey carrying the charcoal. She herself went on a short distance ahead, being carried in a litter. When a soldier at the citygates became suspicious of the litter and searched it, Rheginus became apprehensive and ran up and like a wayfarer told the soldier not to harass women. After the soldier had addressed him angrily, as if he were a charcoal-seller, he recognised Rheginus (he had been with him on campaign in Syria) and said, ‘Please go ahead, general, for that is the title that I still ought to use for you’. 雷吉努斯的妻子夜间将他藏在下水道中,士兵们白天因恶臭而不愿进入那里。第二天晚上,她将他伪装成木炭商,让他赶着一头驮着木炭的驴子。她自己则坐在轿子里,走在前面不远处。当城门处的一名士兵对轿子产生怀疑并搜查时,雷吉努斯变得不安,跑上前去,像一个路人一样告诉士兵不要骚扰妇女。士兵愤怒地对他说话,仿佛他只是一个木炭商,随后他认出了雷吉努斯(他曾在叙利亚与他一同征战),并说:"请继续前进,将军,因为这是我仍应该使用的称谓"。
Coponius’ wife asked Antony for her husband’s freedom; she had been chaste before that, and now cured one misfortune by another. 科波尼乌斯的妻子向安东尼请求她丈夫的自由;在此之前她一直保持贞洁,如今却以一种不幸治愈了另一种不幸。
191. A funeral eulogy. Rome, 1st cent. BC 191. 一篇葬礼悼词。罗马,公元前 1 世纪
CIL VI. 41062 = ILS 8393. Tr. E. Wistrand. L CIL VI. 41062 = ILS 8393. 译:E. Wistrand. L
The following unusually long funerary inscription, carved in fine lettering on two marble slabs, ^(12){ }^{12} is traditionally known as the ‘Laudatio Turiae’ as attempts have been made to identify the deceased woman with the Turia described by Valerius Maximus (see no. 63), an identification no longer given credence. Unfortunately, the surviving fragments of the inscription do not include the name of the deceased. 以下这段异常冗长的墓志铭,以精美的字体刻在两块大理石板上, ^(12){ }^{12} 传统上被称为"图里亚颂词",因为曾有人试图将这位已故女性与瓦莱里乌斯·马克西穆斯所描述的图里亚(见第 63 号)联系起来,但这种说法现已不再被认可。不幸的是,现存铭文残片中并未包含这位已故女性的名字。
The form of the text resembles that of the customary eulogy read aloud at the funeral. The speaker is the woman’s husband. ^(13){ }^{13} 文本的形式类似于在葬礼上宣读的 customary eulogy。演讲者是这位女性的丈夫。 ^(13){ }^{13}
(heading) . . . of my wife (标题)……我的妻子
Left-hand column 左侧栏
(line 1) . . . through the honesty of your character . . . ……通过你品格的诚实……
(2) . . . you remained . . . (2) . . . 你仍然 . . .
(3) You became an orphan suddenly before the day of our wedding, when both your parents were murdered together in the solitude of the countryside. It was mainly due to your efforts that the death of your parents was not left unavenged. For I had left for Macedonia, and your sister’s husband Cluvius had gone to the Province of Africa (49 BC). (3) 在我们婚礼的前一天,你突然成了孤儿,你的父母在乡下的僻静处一同被杀害。主要由于你的努力,你父母的死才没有未得报复。因为我当时已前往马其顿,而你姐夫克卢维乌斯也已前往阿非利加省(公元前 49 年)。
(7) So strenuously did you perform your filial duty by your insistent demands and your pursuit of justice that we could not have done more if we had been present. But these merits you have in common with that most virtuous lady your sister. 你以执着的要求和对正义的追求如此热忱地履行了你的孝道,即便我们亲临现场也无法做得更多。但这些优点是你与那位最有德行的女士——你的姐姐所共有的。
(10) While you were engaged in these things, having secured the punishment of the guilty, you immediately left your own house in order to guard your modesty and you came to my mother’s house, where you awaited my return. (13) Then pressure was brought to bear on you and your sister to accept the view that your father’s will, by which you and I were heirs, had been invalidated by his having contracted a coemptio ^(14){ }^{14} with his wife. If that was the case, then you together with all your father’s property would necessarily come under the guardianship of those who pursued the matter; your sister would be left without any share at all of that inheritance, since she had been transferred to the potestas ^(15){ }^{15} of Cluvius. How you reacted to this, with what presence of mind you offered resistance, I know full well, although I was absent. (10) 当你处理这些事情,确保有罪之人受到惩罚后,你立即离开了自己的家,以守护你的贞洁,来到我母亲的住所,在那里等待我的归来。(13) 然后,有人向你和你的姐妹施加压力,要你们接受这样一种观点:你父亲的遗嘱——通过该遗嘱你和我成为继承人——已经因为他与妻子订立了 coemptio ^(14){ }^{14} 而失效。如果情况确实如此,那么你连同你父亲的所有财产都将必然落入那些追究此事者的监护之下;你的姐妹则将完全无法分得那份遗产,因为她已被转移至 Cluvius 的 potestas ^(15){ }^{15} 之下。你对此作何反应,以何等沉着的心态进行抵抗,我虽不在场,却完全知晓。
(18) You defended our common cause by asserting the truth, namely, that the will had not in fact been broken, so that we should both keep the property, instead of your getting all of it alone. It was your firm decision that you would defend your father’s written word; you would do this anyhow, you declared, by sharing your inheritance with your sister, if you were unable to uphold the validity of the will. And you maintained that you would not come under the state of legal guardianship, since there was no such right against you in law, for there was no proof that your father belonged to any gens that could by law compel you to do this. For even assuming that your father’s will had become void, those who prosecuted had no such right since they did not belong to the same gens. (18) 你通过坚持事实来捍卫我们共同的事业,即遗嘱实际上并未被废除,因此我们应该共同保留财产,而不是由你独自获得全部。你坚定地决定要捍卫你父亲的书面承诺;你宣称,无论如何,如果你无法维护遗嘱的有效性,你将通过与你的姐妹分享遗产来实现这一点。并且你坚持认为你不会处于法定监护状态,因为法律上没有任何权利可以对你这样做,因为没有证据表明你的父亲属于任何能够依法强迫你这样做的氏族。因为即使假设你父亲的遗嘱已经失效,那些起诉你的人也没有这样的权利,因为他们不属于同一个氏族。
(25) They gave way before your firm resolution and did not pursue the matter any further. Thus you on your own brought to a successful conclusion the defence you took up of your duty to your father, your devotion to your sister, and your faithfulness towards me. 他们在你坚定的决心面前退让了,没有再追究此事。就这样,你靠自己成功地完成了对父亲责任的捍卫、对姐姐的关爱以及对我的忠诚。
(27) Marriages as long as ours are rare, marriages that are ended by death and not broken by divorce. For we were fortunate enough to see our marriage last without disharmony for fully 40 years. I wish that our long union had come to its final end through something that had befallen me instead of you; it would have been more just if I as the older partner had had to yield to fate through such an event. 像我们这样长久的婚姻实属罕见,是以死亡终结而非离婚破裂的婚姻。我们有幸见证了我们的婚姻在整整四十年里和谐无间地持续。我宁愿我们长久的关系是由降临在我身上的事件而终结,而不是你;作为年长的一方,若我不得不通过这样的事件屈服于命运,那会更加公平。
(30) Why should I mention your domestic virtues: your loyalty, obedience, affability, reasonableness, industry in working wool, religion without superstition, sobriety of attire, modesty of appearance? Why dwell on your love for your relatives, your devotion to your family? You have shown the same attention to my mother as (30)我何必提及你的家庭美德:你的忠诚、顺从、和蔼、通情达理、勤于纺织、不迷信的虔诚、朴素的着装、端庄的仪态?何必详述你对亲人的关爱、对家庭的奉献?你对我母亲也同样关怀备至,如同
you did to your own parents, and have taken care to secure an equally peaceful life for her as you did for your own people, and you have innumerable other merits in common with all married women who care for their good name. It is your very own virtues that I am asserting, and very few women have encountered comparable circumstances to make them endure such sufferings and perform such deeds. Providentially Fate has made such hard tests rare for women. 你对待自己的父母那样,并且你像为你自己的人民所做的那样,确保她也能过上同样平静的生活,你还与所有珍视自己良好声誉的已婚女性一样,拥有无数其他优点。我所称赞的正是你自身的品德,很少有女性遇到过类似的境况,让她们不得不忍受这样的痛苦并完成这样的事迹。幸运的是,命运使得女性很少需要经历如此严峻的考验。
We have preserved all the property you inherited from your parents under common custody, for you were not concerned to make your own what you had given to me without any restriction. We divided our duties in such a way that I had the guardianship of your property and you had the care of mine. Concerning this side of our relationship I pass over much, in case I should take a share myself in what is properly yours. May it be enough for me to have said this much to indicate how you felt and thought. 我们已将你从父母那里继承的所有财产置于共同保管之下,因为你并不在意将你毫无保留地给予我的东西变为你自己的。我们以这样的方式分配了我们的职责:我负责保管你的财产,而你负责照看我的财产。关于我们关系的这一方面,我略过许多细节,以免我侵占了本应属于你的东西。对我来说,说了这么多就足够了,足以表明你的感受和想法。
(42) Your generosity you have manifested to many friends and particularly to your beloved relatives. On this point someone might mention with praise other women, but the only equal you have had has been your sister. For you brought up your female relations who deserved such kindness in your own houses with us. You also prepared marriage-portions for them so that they could obtain marriages worthy of your family. The dowries you had decided upon Cluvius and I by common accord took upon ourselves to pay, and since we approved of your generosity we did not wish that you should let your own patrimony suffer diminution but substituted our own money and gave our own estates as dowries. I have mentioned this not from a wish to commend ourselves but to make clear that it was a point of honour for us to execute with our means what you had conceived in a spirit of generous family affection. (42)你对许多朋友,特别是对你亲爱的亲人,展现了你的慷慨。在这一点上,或许有人会称赞其他女性,但唯一与你相称的只有你的姐姐。因为你在我们自己的家中抚养了那些值得你如此善待的女性亲属。你还为她们准备了嫁妆,使她们能够获得与你家族相称的婚姻。由你决定的嫁妆,我和克卢维乌斯共同承担了支付的责任,既然我们赞同你的慷慨,我们不希望你自己的家产因此减少,而是用我们自己的钱替代,并将我们自己的地产作为嫁妆提供。我提及此事并非为了赞扬我们自己,而是为了表明,用我们的财力去实现你出于慷慨的家庭亲情所构想的事情,对我们而言是一种荣誉。
(52) A number of other benefits of yours I have preferred not to mention . . . (several lines missing) (52) 您的其他诸多恩惠,我选择不提及……(此处缺数行)
Right-hand column 右侧栏
(2a) You provided abundantly for my needs during my flight and gave me the means for a dignified manner of living, when you took all the gold and jewellery from your own body and sent it to me and over and over again enriched me in my absence with servants, money and provisions, showing great ingenuity in deceiving the guards posted by our adversaries. 在我逃亡期间,你慷慨地满足了我的需求,并给了我维持尊严生活的手段,当时你从自己身上取下所有黄金和珠宝送给我,并在我不在时一再用仆人、金钱和物资来丰富我的生活,在欺骗我们的敌人所设置的守卫方面表现出极大的机智。
(6a) You begged for my life when I was abroad ^(16){ }^{16}-it was your courage that urged you to this step-and because of your entreaties I was shielded by the clemency of those against whom you marshalled your words. But whatever you said was always said with undaunted courage. (6a) 当我在国外时,你曾为我的生命求情 ^(16){ }^{16} ——是你的勇气促使你采取这一行动——正是因为你的恳求,我才得到了那些你用言辞对抗的人们的宽恕而受到保护。但无论你说什么,你总是以无畏的勇气说出来。
(9a) Meanwhile when a troop of men collected by Milo, whose house I had acquired through purchase when he was in exile, tried to profit by the opportunities provided by the civil war and break into our house to plunder, you beat them back successfully and were able to defend our home. 与此同时,当米洛集结的一群人试图利用内战提供的机会闯入我们家进行抢劫时,你成功地击退了他们,并保卫了我们的家园。米洛的房子是在他流亡期间我通过购买获得的。
(About 12 lines missing) (约 12 行缺失)
(0) . . . exist . . . that I was brought back to my country by him (Caesar Augustus), for if you had not, by taking care for my safety, provided what he could save, he (0) . . . 存在 . . . 我被他(凯撒·奥古斯都)带回我的祖国,因为如果你没有为确保我的安全而提供他能拯救的一切,他
would have promised his support in vain. Thus I owe my life no less to your devotion than to Caesar. 他本会徒劳地承诺他的支持。因此,我欠我的生命不亚于对你的忠诚,也不亚于对凯撒的。
(4) Why should I now hold up to view our intimate and secret plans and private conversations: how I was saved by your good advice when I was roused by startling reports to meet sudden and imminent dangers; how you did not allow me imprudently to tempt providence by an overbold step but prepared a safe hiding-place for me, when I had given up my ambitious designs, choosing as partners in your plans to save me, your sister, and her husband Cluvius, all of you taking the same risk? There would be no end, if I tried to go into all this. It is enough for me and for you that I was hidden and my life was saved. (4)我现在为何要提起我们亲密而秘密的计划和私人谈话呢:当我被惊人报告惊动而面临突发且迫在眉睫的危险时,我是如何因你的明智建议而得救;当我放弃了我的野心计划时,你如何没有让我鲁莽地以过于大胆的举动去试探命运,而是为我准备了一个安全的藏身之处,你选择你的姐姐和她的丈夫克卢维乌斯作为拯救你的计划的伙伴,你们所有人都承担着同样的风险?如果我试图详述这一切,那将没完没了。对我来说,对你来说,我得以隐藏并保住性命就足够了。
(11) But I must say that the bitterest thing that happened to me in my life befell me though what happened to you. When thanks to the kindness and judgement of the absent Caesar Augustus I had been restored to my country as a citizen, Marcus Lepidus, his colleague, who was present, was confronted with your request concerning my recall, and you lay prostrate at his feet, and you were not only not raised up but were dragged away and carried off brutally like a slave. But although your body was full of bruises, your spirit was unbroken and you kept reminding him of Caesar’s edict with its expression of pleasure at my reinstatement, and although you had to listen to insulting words and suffer cruel wounds, you pronounced the words of the edict in a loud voice, so that it should be known who was the cause of my deadly perils. This matter was soon to prove harmful for him. (11)但我必须说,我一生中最痛苦的事情是因你而发生的。当多亏了不在场的凯撒·奥古斯都的仁慈和判断,我得以作为公民恢复国籍时,在场的同僚马库斯·李必达面对着关于我召回的你的请求,你俯卧在他的脚下,不仅没有被扶起,反而像奴隶一样被粗暴地拖走带走。但是,虽然你的身上满是伤痕,你的精神却未被摧垮,你不断提醒他那道凯撒的敕令,其中表达了对我的复职的喜悦,尽管你不得不听取侮辱性的言辞并忍受残酷的伤口,你仍大声宣读敕令的内容,以便让人们知道是谁导致我陷入致命的危险。这件事很快就对他造成了伤害。
(19) What could have been more effective than the virtue you displayed? You managed to give Caesar an opportunity to display his clemency and not only to preserve my life but also to brand Lepidus’ insolent cruelty by your admirable endurance. (19) 有什么能比您展现的美德更有效呢?您成功给了凯撒一个展示他仁慈的机会,不仅保全了我的生命,还通过您令人钦佩的忍耐,使勒皮杜斯傲慢的残暴行为蒙上了耻辱。
(22) But why go on? Let me cut my speech short. My words should and can be brief, lest by dwelling on your great deeds I treat them unworthily. In gratitude of you great services towards me let me display before the eyes of all men my public acknowledgement that you saved my life. (22)但何必多说呢?让我长话短说。我的话应该而且可以简短些,以免过多谈论你们的伟大事迹反而显得不敬。为了感谢你们对我的巨大帮助,我要在众人面前公开承认,是你们拯救了我的生命。
(25) When peace had been restored throughout the world and the lawful political order reestablished, we began to enjoy quiet and happy times. It is true that we did wish to have children, who had for a long time been denied to us by an envious fate. If it had pleased Fortune to continue to be favourable to us as she was wont to be, what would have been lacking for either of us? But Fortune took a different course, and our hopes were sinking. The courses you considered and the steps you attempted to take because of this would perhaps be remarkable and praiseworthy in some other women, but in you they are nothing to wonder at when compared to your other great qualities and I will not go into them. (25) 当世界恢复了和平,合法的政治秩序重新确立,我们开始享受宁静幸福的生活。确实,我们一直渴望拥有孩子,但嫉妒的命运长期以来却剥夺了我们这个愿望。如果命运女神能像往常一样继续眷顾我们,我们还会缺少什么呢?但命运却走向了不同的方向,我们的希望也随之破灭。你为此所考虑的方案和尝试采取的措施,或许在其他女性身上会显得非凡且值得赞扬,但与你的其他优秀品质相比,这些在你身上并不足为奇,我就不再赘述了。
(31) When you despaired of your ability to bear children and grieved over my childlessness, you became anxious lest by retaining you in marriage I might lose all hope of having children and be distressed for that reason. So you proposed a divorce outright and offered to yield our house free to another woman’s fertility. Your intention was in fact that you yourself, relying on our well-known conformity of sentiment, would search out and provide for me a wife who was worthy and suitable for me, and you declared that you would regard future children as joint and as though your own, and that you would not effect a separation of our property which had hitherto been held in common, but that it would still be under my control and, (31) 当你绝望于自己生育子女的能力,并为我的无子而悲痛时,你开始担心,若我继续与你维持婚姻关系,可能会失去拥有子女的所有希望,并因此感到痛苦。于是你直接提出离婚,并愿意将我们的家让给另一位有生育能力的女人。实际上,你的意图是,凭借我们之间众所周知的情感契合,你自己会为我寻找并安排一位既值得又适合我的妻子,你宣称你会将未来的子女视为共同的,如同自己的亲生子女一般,而且你不会分割我们至今共同持有的财产,这些财产仍将由我掌控,并且
if I wished so, under your administration: nothing would be kept apart by you, nothing separate, and you would thereafter take upon yourself the duties and the loyalty of a sister and a mother-in-law. 如果我愿意的话,在你的管理下:你不会将任何事情分开,没有任何隔阂,此后你会承担起姐妹和婆婆的责任与忠诚。
(40) I must admit that I flared up so that I almost lost control of myself; so horrified was I by what you tried to do that I found it difficult to retrieve my composure. To think that separation should be considered between us before fate had so ordained, to think that you had been able to conceive in your mind the idea that you might cease to be my wife while I was still alive, although you had been utterly faithful to me when I was exiled and practically dead! (40)我必须承认,我勃然大怒,几乎失控;我对你试图做的事情感到如此震惊,以至于难以恢复平静。想想看,在命运尚未如此安排之前,我们之间竟应考虑分离;想想看,你竟能在脑海中萌生这样的念头——在我还活着的时候,你可能会不再是我的妻子,尽管在我被流放、几乎等于死亡的时候,你对我始终忠贞不渝!
(44) What desire, what need to have children could I have had that was so great that I should have broken faith for that reason and changed certainty for uncertainty? But no more about this! You remained with me as my wife, for I could not have given in to you without disgrace for me and unhappiness for both of us. (44) 我能有什么样的渴望,什么样的生育需求,会大到让我为此背弃誓言,将确定变为不确定?但不再说这些了!你仍然是我的妻子留在我身边,因为我若屈从于你,只会给我带来耻辱,给我们两人带来不幸。
(48) But on your part, what could have been more worthy of commemoration and praise than your efforts in devotion to my interests: when I could not have children from yourself, you wanted me to have them through your good offices, and since you despaired of bearing children, to provide me with offspring by my marriage to another woman. 但就你而言,还有什么比您为我的利益所做的努力更值得纪念和赞扬的呢:当您无法为我生育子女时,您希望借助您的善意让我拥有孩子,并且由于您对自己生育子女感到绝望,便通过我与另一位女性结婚来为我提供后代。
(51) Would that the life-span of each of us had allowed our marriage to continue until I, as the older partner, had been borne to the grave-that would have been juster-and you had performed for me the last rites, and that I had died leaving you still alive and that I had had you as a daughter to myself in place of my childlessness. 愿我们每个人的寿命都能让我们的婚姻持续下去,直到我作为年长的一方被送入坟墓——那会更加公平——而你为我举行最后的葬礼,我去世时你仍然健在,我拥有你如同我的女儿,以弥补我的无子之憾。
(54) Fate decreed that you should precede me. You bequeathed me sorrow through my longing for you and left me a miserable man without children to comfort me. I on my part will, however, bend my way of thinking and feeling to your judgements and be guided by your admonitions. 命运注定你应先我而去。你因我对你的思念而留给我悲伤,使我成为一个没有子女安慰的悲惨之人。然而,我将调整我的思想和情感方式,顺应你的判断,并以你的告诫为指引。
(56) But all your opinions and instructions should give precedence to the praise you have won so that this praise will be a consolation for me and I will not feel too much the loss of what I have consecrated to immortality to be remembered for ever. (56) 但你所有的意见和指导都应优先考虑你已赢得的赞誉,这样这份赞誉将成为我的慰藉,我也不会过于感到失去了那些我奉献给永恒、以被永远铭记的东西。
(58) What you have achieved in your life will not be lost to me. The thought of your fame gives me strength of mind and from your actions I draw instruction so that I shall be able to resist Fortune. Fortune did not rob me of everything since it permitted your memory to be glorified by praise. But along with you I have lost the tranquillity of my existence. When I recall how you used to foresee and ward off the dangers that threatened me, I break down under my calamity and cannot hold steadfastly by my promise. (58) 你一生所取得的成就不会对我失去。想到你的名声给了我精神力量,我从你的行为中汲取教诲,使我能够抵抗命运。命运并未夺走我的一切,因为它允许你的记忆因赞美而荣耀。但随你而去,我也失去了我存在的宁静。当我回想起你如何预见并抵御威胁我的危险时,我在灾难中崩溃,无法坚守我的承诺。
(63) Natural sorrow wrests away my power of self-control and I am overwhelmed by sorrow. I am tormented by two emotions-grief and fear-and I do not stand firm against either. When I go back in thought to my previous misfortunes and when I envisage what the future may have in store for me, fixing my eyes on your glory does not give me strength to bear my sorrow with patience. Rather I seem to be destined to long mourning. (63) 自然的悲痛夺走了我的自制力,我被悲伤所淹没。我受到两种情感的折磨——悲伤和恐惧——我对任何一种都无法坚定抵抗。当我回想过去的不幸,当我设想未来可能等待我的命运时,注视着你的荣耀并不能给我力量去耐心承受我的悲伤。相反,我似乎注定要长期哀悼。
(67) The conclusions of my speech will be that you deserved everything but that it did not fall to my lot to give you everything as I ought; your last wishes I have regarded as law; whatever it will be in my power to do in addition, I shall do. 我演讲的结论是,你理应得到一切,但我却未能如我所愿地给予你一切;我将你的最后愿望视为法律;此外,凡是我力所能及之事,我都将去做。
(69) I pray that your Di Manes will grant you rest and protection. 我愿你的家神赐你安宁与庇护。
192. Pythias, a courageous slave-woman. Rome, AD 63 192. 皮西亚斯,一位勇敢的女奴隶。罗马,公元 63 年
Dio Cassius, History of Rome 62.13.4, early 3rd cent. Ad. G 卡西乌斯·狄奥,《罗马史》62.13.4,公元 3 世纪初。G
I Octavia was Nero’s wife, whom he persecuted, exiled, and finally had put to death. 奥克塔维娅是尼禄的妻子,尼禄迫害她,将她流放,并最终下令处死了她。
All the other members of Octavia’s entourage except for Pythias sided with Sabina in her attacks on Octavia. ^(17){ }^{17} They despised Octavia because she had fallen out of favour, and played up to Sabina because she had power. Pythias alone refused to tell lies about Octavia, although she was cruelly tortured. Finally, when Tigellinus ^(18){ }^{18} threatened her, she spat in his face and said, ‘My queen’s private parts are purer than your mouth’. 奥克塔维娅随行中的所有其他成员,除了皮提亚斯之外,都在萨宾娜攻击奥克塔维娅时站在萨宾娜一边。 ^(17){ }^{17} 他们鄙视奥克塔维娅,因为她已经失宠,而他们奉承萨宾娜则是因为她有权势。只有皮提亚斯拒绝说奥克塔维娅的谎言,尽管她遭受了残酷的折磨。最后,当提盖利努斯 ^(18){ }^{18} 威胁她时,她朝他脸上吐口水并说:"我女王的私处比你的嘴巴更纯洁。"
193. On Arria. Rome, 1st cent. AD 193. 关于阿里亚。罗马,公元 1 世纪
Pliny the Younger, Letters 3.16, AD 97/107. L 小普林尼,《书信集》3.16,公元 97/107 年。L
Fannia was granddaughter of the famous Arria the Elder, a Stoic, who committed suicide when her husband, Caecina Paetus, was condemned to death in AD 42 by the emperor Tiberius. Her daughter, Arria the Younger, Fannia’s mother, stopped from doing as her mother had when her own husband, P. Clodius Thrasea Paetus, was condemned in 66, under Nero. She was later banished, by Domitian, but returned after his death and became a friend of Pliny. In this letter, Pliny is writing about events that happened more than a half century earlier. 范妮娅是著名的斯托亚派学者老阿里娅的孙女,老阿里娅在公元 42 年其丈夫凯奇娜·派图斯被皇帝提比略判处死刑时自杀身亡。她的女儿,即范妮娅的母亲小阿里娅,在公元 66 年自己的丈夫 P.克洛狄乌斯·特拉塞亚·派图斯在尼禄统治下被定罪时,未能像她母亲那样做。她后来被图密善流放,但在他死后返回,并成为普林尼的朋友。在这封信中,普林尼描述的是半个多世纪前发生的事件。
Arria was by no means a political innocent and would certainly have shared the blame for her husband’s role in the conspiracy. Her choice of a glorious death over living in widowhood in greatly reduced circumstances (her husband’s property would have been confiscated), or possibly even exile, quickly earned her a place in the pantheon of Roman matrons. 阿里亚绝非政治上的天真之人,她本应因其丈夫在阴谋中的角色而分担罪责。她选择了光荣的死亡,而不是在境况大不如前的情况下守寡(她丈夫的财产本会被没收),甚至可能面临流放,这使她迅速跻身于罗马贵妇的万神殿之列。
To Nepos. 致尼波斯。
I think I have noticed that the most celebrated words and deeds of the most illustrious men and women are not always the greatest. This opinion was confirmed yesterday when I spoke with Fannia. She is the granddaughter of the Arria who gave her husband not just consolation at his death but also an example. Fannia told me many things about her grandmother not so well known as that story but no less significant. I think you will be as impressed to read about them as I was when I heard them. 我想我已注意到,那些最著名的男男女女的最受赞誉的言行,并不总是最伟大的。昨天我与法尼娅交谈时,这一观点得到了证实。她是阿里亚的孙女,那位阿里亚不仅在她丈夫临终时给予他安慰,还以身作则。法尼娅向我讲述了许多关于她祖母的事情,这些事情不像那个故事那样广为人知,但同样意义重大。我想当你读到这些事情时,会像我听到它们时一样印象深刻。
Caecina Paetus, Arria’s husband, and her son were mortally ill at the same time. The son died. He was a youth of great beauty and modest, and was dear to his parents not just because he was their son. Arria took care of the funeral without her husband’s even knowing of the death. But that’s not all. Whenever she entered his room, she pretended that their son was alive and improving. If he asked about the son’s health, she answered that he had rested well or that he had a good appetite. Then, when her tears were about to overflow, she would leave, and give herself to sorrow. Then she would pull herself together and go back in with a calm expression on her face, as if she had left her mourning outside the door. It was noble indeed when she took the dagger, plunged it into her breast, withdrew it, and uttered those 凯基娜·帕埃图斯,阿里亚的丈夫,和她的儿子同时身患重病。儿子去世了。他是个容貌俊美、举止谦逊的年轻人,父母疼爱他不仅因为他是他们的儿子。阿里亚料理了丧事,而她的丈夫甚至不知道儿子的死讯。但这还不是全部。每当她进入丈夫的房间时,她都假装他们的儿子还活着并且病情有所好转。如果丈夫询问儿子的健康状况,她就会回答说儿子休息得很好,或者胃口很好。然后,当她的眼泪快要溢出时,她会离开房间,让自己沉浸在悲伤中。接着她会振作起来,带着平静的表情回到房间,仿佛她把哀悼留在了门外。当她拿起匕首,刺入自己的胸膛,拔出它,并说出那句
famous words, ‘Paetus, it doesn’t hurt’. But when she did that, immortality was before her eyes. How much nobler it was, without the prospect of glory and fame, to hide her grief and act like a mother after her son had died. 著名的"佩图斯,这不疼"这句话。但当她这样做时,不朽就在她眼前。在儿子死后,没有荣耀和名声的前景,隐藏自己的悲伤,表现得像一位母亲,这是多么高尚啊。
Paetus was a partisan of Scribonianus in Illyria in the rising against Claudius; he was brought as a prisoner to Rome when Scribonianus was killed. When he was about to embark on the ship, Arria begged the soldier: ‘You will certainly allow a man of consular rank to have a few slaves to look after his food and clothing. Let me come along and I’ll do their jobs myself.’ But they refused. So she followed behind the huge ship in a tiny fishing boat. 佩图斯在伊利里亚曾是斯基博尼亚努斯的党羽,参与了反对克劳狄乌斯的起义;当斯基博尼亚努斯被杀后,他被作为囚犯带到了罗马。当他即将登上船只时,阿里里亚恳求士兵说:"你们肯定会允许一位执政官级别的人拥有几个奴隶来照顾他的饮食起居。让我跟去吧,我会亲自做他们的工作。"但他们拒绝了。于是她乘坐一艘小小的渔船,跟在那艘巨大的船只后面。
When at the imperial palace she met the wife of Scribonianus offering evidence to the prosecution, she said, ‘Am I to listen to you who could go on living after Scribonianus died in your arms?’ From that it is clear that her decision to die a noble death was not taken on the spur of the moment. 当她在皇宫遇到斯克里博尼亚努斯的妻子为控方提供证据时,她说:"难道我要听你这样的人说话吗?斯克里博尼亚努斯死在你怀中后,你竟然还能继续活下去。"由此可见,她决定选择高贵死亡并非一时冲动。
Then, too, when her son-in-law Thrasea was trying to dissuade her from her intent to die, he said, among other things, ‘Would you want your daughter to die with me if I were to die?’ She replied, ‘I would, if she lived as long and as happily with you as I have with Paetus.’ That made everyone all the more anxious for her and she was carefully watched. But she realised it and said, ‘You’re wasting your time. You can make me die painfully but you cannot stop me from dying.’ Having said which, she jumped up from her chair and ran to the wall, upon which she banged her head and fell down unconscious. When she came to she said, ‘I told you I would do it the hard way if you stopped me from doing it the easy way.’ 此外,当她的女婿特拉塞亚试图劝说她放弃自杀的念头时,他说了这样的话,"如果我死了,你愿意让你的女儿随我而去吗?"她回答道,"我愿意,如果她和你的生活能像我和佩图斯一样长久而幸福。"这让所有人更加为她担忧,于是她被严密看管起来。但她意识到了这一点,并说道,"你们在浪费时间。你们可以让我痛苦地死去,但你们无法阻止我死去。"说完,她从椅子上跳起来,冲向墙壁,用头撞墙,然后倒下失去了知觉。当她醒来时,她说,"我告诉过你们,如果你们阻止我用简单的方式,我就会用艰难的方式去做。"
Don’t you think that these words are greater than the famous ‘Paetus, it doesn’t hurt’ to which they led? But that’s what everyone remembers, while no one mentions the other. Whence we can infer, as I said at the beginning of this letter, that the most famous acts are not necessarily the most noble. Farewell. 难道你不认为这些话比它们所引出的那句著名的"培图斯,这不疼"更有分量吗?但人人都记得那句,却没人提到另一句。由此我们可以推断,正如我在信的开头所说,最著名的行为不一定最高尚。再见。
194. Arria's death 194. 阿里亚之死
Martial, Epigrams 1.13. L 马提亚尔,《短诗集》1.13. L
I The poet Martial, too, records Arria’s famous words. 诗人马提亚尔也记录了阿里亚的著名话语。
When chaste Arria handed to Paetus the sword she had drawn from her own breast, she said, ‘If you believe me, the wound I made does not hurt, but the one you are going to make, that one, Paetus, hurts me.’ 当贞洁的阿里娅将那把从自己胸膛拔出的剑交给派图斯时,她说:"如果你相信我,我所造成的伤口并不疼痛,但你将要造成的那个伤口,派图斯,那才真正伤害我。"
195. On Fannia. Rome, ad 107 195. 关于法尼娅。罗马,公元 107 年
Pliny the Younger, Letters 7.19. L 小普林尼,《书信集》7.19. L
From Pliny to Priscus. 从普林尼到普里斯库斯。
I am most concerned about Fannia’s health. She contracted this illness while she was taking care of Junia, a Vestal Virgin, first on her own initiative (as Junia was a relative) and subsequently by order of the priests. For virgins, while obliged by serious illness to leave the atrium of Vesta, are given into the care of some matron. Fannia was diligently performing this duty when she fell ill. She has constant fever and a cough that is getting worse; she is emaciated and generally in decline. Only her 我最担心的是法尼娅的健康。她是在照顾维斯塔贞女朱尼亚时生病的,最初是出于自愿(因为朱尼亚是她的亲戚),后来则是奉祭司之命。因为贞女们因重病不得不离开维斯塔庭院时,会被交给某位已婚妇女照顾。法尼娅正在认真履行这一职责时病倒了。她持续发烧,咳嗽日益加重;她身体消瘦,整体状况每况愈下。只有她的
spirit is vigorous, worthy of her husband Helvidius and father Thrasea, but everything else is going down, and I am not merely afraid but deeply saddened. It pains me that so great a woman will be snatched from the eyes of her people, and who knows when her like will be seen again. 她的精神依然充满活力,不愧为她的丈夫赫尔维迪乌斯和父亲特拉塞亚的女儿,但其他一切都在走下坡路,我不仅感到恐惧,更是深感悲伤。如此伟大的女性将从她的人民眼前被夺走,而且谁知道何时才能再见到像她一样的人,这令我痛苦不已。
What chastity, what sanctity, what dignity, what constancy! Twice she followed her husband into exile, and the third time she herself was exiled on his account. For when Senecio, on trial for writing the life of Helvidius, said in his own defence that Fannia had asked him to write it, Mettius Carus asked threateningly whether she had. ‘I did ask him’, she replied; and to whether she had given him her husband’s diaries-‘I did give them.’ And to whether her mother knew about this, ‘She does not.’ In other words, she did not utter a single word to reduce the danger to herself. She even took into her exile its very cause-those books which the senate had through the compulsion and fear of the times ordered suppressed-for she had managed to save them when her goods were confiscated. 何等的贞洁,何等的神圣,何等的尊严,何等的坚贞!她曾两次随丈夫流放,第三次则因他的缘故而被流放。当塞内西奥因撰写赫尔维狄乌斯的传记而受审时,他在辩护中称是范妮娅请求他写的,梅提乌斯·卡鲁斯威胁性地询问她是否确实如此。她回答道:"是我请求他的。"当被问及是否将丈夫的日记交给他时——"是我给的。"当被问及她的母亲是否知道此事时,"她不知道。"换句话说,她没有说一个字来减轻自己的危险。她甚至将流放的原因——那些元老院因时代的压力和恐惧而下令销毁的书籍——带入了流放地;因为她在财产被没收时设法救出了这些书。
How pleasant she is, how kind, how respectable and amiable at once-two qualities rarely found in the same person. Indeed, she will be a woman whom later we can show our wives, from whose fortitude men too can draw an example, whom now while we can still see and hear her we admire as much as those women whom we read about. To me her very house seems to totter on the brink of collapse, shaken at its foundations, even though she leaves descendants. How great must be their virtues and their accomplishments for her not to die the last of her line. 她是多么令人愉快,多么善良,多么可敬而又可爱——这两种品质很少在同一个人身上找到。确实,她将成为一位我们日后可以向妻子们展示的女性,男人们也能从她的坚韧中汲取榜样,如今我们还能亲眼见到她、亲耳听到她,我们对她的敬佩不亚于那些我们从书中读到的女性。对我而言,她的家似乎摇摇欲坠,根基动摇,尽管她留下了后代。他们的品德和成就必须多么卓越,才能使她不至于成为家族的最后一人。
My anguish is even greater because I feel I am reliving the death of her mother, that-I can find no higher praise-great mother of a great woman, who, as she is given back to us in her daughter, so will be taken from us yet again, and I must suffer the old wound reopened as well as the new one. I honoured and loved both-I do not know which the more, nor did they want me to decide. My services were theirs in good times and bad; I comforted them in exile and avenged them when they returned. But that was not enough to repay my debt to them, and I am all the more eager that she be saved, so that I will have time to do so. There are my worries as I write you; if some god turns them into, I won’t complain about my present fears. 我的痛苦更加深重,因为我感觉正在重演她母亲的死亡——我找不到更高的赞美——一位伟大女性的伟大母亲,她既以女儿的身份归还给我们,又将再次被夺走,我必须忍受旧伤重开和新伤并存的痛苦。我尊敬并爱着她们两人——我不知道哪一个更多,她们也不希望我做出选择。无论顺境逆境,我的服务都属于她们;我在流放中安慰她们,在她们归来时为她们复仇。但这不足以回报我对她们的亏欠,我更加渴望她能得救,这样我才有时间偿还。这就是我写信给你时的忧虑;如果有神明能将这些忧虑化为现实,我不会抱怨现在的恐惧。
Farewell. 再见。
POLITICAL LIFE 政治生活
‘Statia asks you to vote for . . .’ ‘Statia 请你投票给……’
196. Women demonstrate and obtain repeal of the Oppian law. Rome, 195 bc 196. 妇女示威并成功废除奥庇安法。罗马,公元前 195 年
Livy, History of Rome 34.1, excerpts, late 1st cent. BC-early 1st cent. Ad. L 李维,《罗马史》34.1 节选,公元前 1 世纪末-公元 1 世纪初。L
In 215 bc, after its disastrous defeat by Hannibal at Cannae, Rome passed the Oppian law, an emergency measure which limited women’s use of expensive goods. Twenty years later, the crisis having long since passed, the law was repealed against the objections of many conservatives, here represented by the consul and champion of traditional values, Marcus Porcius Cato (see also nos 130 and 196. 公元前 215 年,罗马在坎尼战役中被汉尼拔惨败后,通过了奥庇安法,这是一项限制妇女使用昂贵商品的紧急措施。二十年后,危机早已过去,尽管许多保守派人士反对,该法律被废除。这里的保守派由执政官和传统价值观的捍卫者马库斯·波尔基乌斯·加图代表(另见第 130 和 196 号)。
Livy’s reconstruction of the debate over the law’s repeal devotes considerable space to ethical issues raised in legislation initiated in his own time by the emperor Augustus (see no. 142). 李维对关于废除该法律的辩论的重建,将相当大的篇幅用于皇帝奥古斯都在他那个时代发起的立法中所提出的伦理问题(参见第 142 条)。
Among the troubles of great wars, either scarcely over or yet to come, something intervened which, while it can be told briefly, stirred up enough excitement to become a great battle. Marcus Fundanius and Lucius Valerius, the tribunes of the people, brought a motion to repeal the Oppian law before the people. Gaius Oppius had carried this law as tribune at the height of the Punic War, during the consulship of Quintus Fabius and Tiberius Sempronius. The law said that no woman might own more than half an ounce of gold nor wear a multicoloured ^(19){ }^{19} dress nor ride in a carriage in the city or in a town within a mile of it, unless there was a religious festival. The tribunes, Marcus and Publius Junius Brutus, were in favour of the Oppian law and said that they would not allow its repeal. Many noble men came forward hoping to persuade or dissuade them; a crowd of men, both supporters and opponents, filled the Capitoline Hill. The matrons, whom neither counsel nor shame nor their husbands’ orders could keep at home, blockaded every street in the city and every entrance to the Forum. As the men came down to the Forum, the matrons besought them to let them, too, have back the luxuries they had enjoyed before, giving as their reason that the republic was thriving and that everyone’s private wealth was increasing with every day. This crowd of women was growing daily, for now they were even gathering from the towns and villages. Before long they dared go up and solicit the consuls, praetors, and other magistrates; but one of the consuls could not be moved in the least, Marcus Porcius Cato, ^(20){ }^{20} who spoke in favour of the law: 在刚刚结束或即将来临的巨大战争灾难中,发生了一件虽然可以简短叙述,却足以引发轩然大波并演变成一场重大争端的事件。平民保民官马库斯·丰达尼乌斯和卢修斯·瓦莱里乌斯向人民提出了一项废除奥庇安法的动议。该法是由盖乌斯·奥庇安斯在布匿战争最激烈时期,昆图斯·法比乌斯和提比略·森普罗尼乌斯担任执政官期间,作为保民官推动通过的。法律规定,任何女性不得拥有超过半盎司黄金,不得穿着多彩的 ^(19){ }^{19} 服装,不得在城市或其周围一英里内的城镇乘坐马车,除非是在宗教节日期间。保民官马库斯和普布利乌斯·尤尼乌斯·布鲁图斯支持奥庇安法,并表示他们不会允许废除该法。许多贵族人士站出来,希望能说服或阻止他们;支持者和反对者的人群挤满了卡比托利欧山。那些既不为劝说、不为羞耻感、也不为丈夫的命令所动而留在家的已婚妇女们,封锁了城内的每条街道和广场的每个入口。 当男人们来到广场时,主妇们恳求他们也允许她们恢复以前享有的奢侈品,理由是共和国正在繁荣,每个人的私人财富每天都在增加。这群妇女的人数日益增多,因为现在她们甚至从城镇和乡村聚集而来。不久,她们竟敢上前向执政官、裁判官和其他官员请求;但其中一位执政官马尔库斯·波尔基乌斯·加图 ^(20){ }^{20} 却丝毫不为所动,他支持这项法律:
'If each man of us, fellow citizens, had established that the right and authority of the husband should be held over the mother of his own family, we should have less difficulty with women in general; now, at home our freedom is conquered by female fury, here in the Forum it is bruised and trampled upon, and, because we have not contained the individuals, we fear the lot . . . '如果我们每个公民,同胞们,都已经确立了丈夫应拥有对其家庭母亲的权力和权威,那么我们在处理女性问题时就会少一些困难;如今,在家中我们的自由被女性的狂怒所征服,在这广场上它则被践踏和蹂躏,而且,因为我们未能约束个体,所以我们畏惧整个群体...'
‘Indeed, I blushed when, a short while ago, I walked through the midst of a band of women. Had not respect for the dignity and modesty of certain ones (not them all!) restrained me (so they would not be seen being scolded by a consul), I should have said, ‘What kind of behaviour is this? Running around in public, blocking streets, and speaking to other women’s husbands! Could you not have asked your own husbands the same thing at home? Are you more charming in public with others’ husbands than at home with your own? And yet, it is not fitting even at home (if modesty were to keep married women within the bounds of their rights) for you to concern yourselves with what laws are passed or repealed here.’ Our ancestors did not want women to conduct any-not even private-business without a guardian; they wanted them to be under the authority of parents, brothers, or husbands; we (the gods help us!) even now let them snatch at the government and meddle in the Forum and our assemblies. What are they doing now on the streets and crossroads, if they are not persuading the tribunes to vote for repeal? Give the reins to their unbridled nature and this unmastered creature, and hope that they will put limits on their own freedom; unless you do something yourselves, this is the least of the things imposed upon them either by custom or by law which they "确实,不久前当我走过一群妇女中间时,我脸红了。若不是出于对某些人(不是全部!)的尊严和端庄的尊重而克制了我自己(以免她们被看到受到执政官的训斥),我本该说,'这是什么行为?在公共场所到处乱跑,堵塞街道,还和其他女人的丈夫说话!你们难道不能在家里问自己的丈夫同样的事情吗?你们在公共场合与别人的丈夫交谈,比在家里与自己丈夫交谈更有魅力吗?而且,即使在家里(如果端庄能让已婚妇女保持在她们权利的范围内),也不适合你们关心这里通过或废除什么法律。'我们的祖先不希望妇女在没有监护人的情况下处理任何事务——甚至是私人事务;他们希望她们处于父母、兄弟或丈夫的权威之下;我们(神啊保佑我们!)甚至现在还让她们攫取政权,干预广场和我们的集会。如果她们不是在说服保民官投票支持废除,那她们现在在街道和十字路口做什么呢?" 放纵她们不受约束的本性和这无法驾驭的生物,并希望她们会为自己的自由设限;除非你们自己采取行动,否则这不过是习俗或法律强加给她们的最轻微的束缚罢了
endure with hurt feelings. They want freedom, nay licence (if we are to speak the truth), in all things. 忍受着受伤的感情。她们想要自由,不,是放纵(如果我们说实话),在所有事情上。
'If they are victorious now, what will they not attempt? . . . As soon as they begin to be your equals, they will have become your superiors . . . "如果他们现在就胜利了,还有什么事情是他们不敢尝试的?……一旦他们开始与你们平起平坐,他们就会变得比你们更优越……"
'What honest excuse is offered, pray, for this womanish rebellion? ‘That we might shine with gold and purple’, says one of them, ‘that we might ride through the city in coaches on holidays and working-days, as though triumphant over the conquered law and the votes which we captured by tearing them from you; that there should be no limit to our expenses and our luxury.’ . . . "请问,这种女人式的叛乱有什么正当的借口呢?'我们想要用黄金和紫色来炫耀自己,'她们中的一个说道,'我们想要在节假日和工作日乘坐马车穿过城市,仿佛我们战胜了被征服的法律,以及从你们手中夺来的选票;我们的开支和奢侈应该没有限制。'" . . .
The woman who can spend her own money will do so; the one who cannot will ask her husband. Pity that husband-the one who gives in and the one who stands firm! What he refuses, he will see given by another man. Now they publicly solicit other women’s husbands, and, what is worse, they ask for a law and votes, and certain men give them what they want. You there, you, are easily moved about things which concern yourself, your estate, and your children; once the law no longer limits your wife’s spending, you will never do it by yourself. Fellow citizens, do not imagine that the state which existed before the law was passed will return. A dishonest man is safer never accused than acquitted, and luxury, left alone, would have been more acceptable than it will be now, as when wild animals are first chafed by their chains and then released. I vote that the Oppian law should not, in the smallest measure, be repealed; whatever course you take, may all the gods make you happy with it.’ 能够自己花钱的女人会这样做;不能这样做的女人会向她的丈夫要钱。可怜那些丈夫——无论是让步的还是坚持的!他拒绝给予的,他会看到另一个男人给予。现在她们公开地引诱别人的丈夫,更糟糕的是,她们要求制定法律和投票,而某些男人给了她们想要的东西。你,你,对于涉及你自己、你的财产和你的孩子的事情,很容易被感动;一旦法律不再限制你妻子的花费,你将永远无法自己做到这一点。同胞们,不要想象法律通过前存在的那种状态会回来。一个不诚实的人,从未被指控比被宣判无罪更安全,奢侈,如果放任不管,会比现在更容易被接受,就像野生动物先是被链条激怒,然后被释放一样。我投票反对废除奥庇安法,无论你们采取什么行动,愿所有的神让你们因此幸福。
After this, when the tribunes of the people, who had declared that they would oppose the motion to repeal, had added a few remarks along the same lines, Lucius Valerius spoke on behalf of the motion which he himself had brought: 此后,当那些曾声明要反对撤销动议的平民保民官补充了几句类似言论后,卢修斯·瓦莱里乌斯便为他自己提出的动议进行了发言:
'[Cato] used up more words castigating the women than he did opposing the motion, and he left in some uncertainty whether the women had done the deeds which he reproached on their own or at our instigation. I shall defend the motion, not ourselves, against whom the consul has hurled this charge, more for the words than for the reality of the accusation. He has called this assemblage “secession” and sometimes “womanish rebellion”, because the matrons have publicly asked you, in peacetime when the state is happy and prosperous, to repeal a law passed against them during the straits of war . . . "[加图]斥责妇女时所用的话语比他反对动议时还要多,而且他留下了一个疑问:这些妇女是他所指责的那些行为是她们自己做的,还是在我们的怂恿下做的。我将为动议辩护,而不是为我们自己辩护,执政官向我们提出了这项指控,这更多的是针对言辞而非指控的实质。他将这次集会称为'脱离',有时又称为'妇女的叛乱',因为主妇们在国家和平繁荣时期,公开请求你们废除一项在战争困境中针对她们通过的法律..."
‘What, may I ask, are the women doing that is new, having gathered and come forth publicly in a case which concerns them directly? Have they never appeared in public before this? Allow me to unroll your own Origines ^(21){ }^{21} before you. Listen to how often they have done so-always for the public good. From the very beginningthe reign of Romulus-when the Capitoline had been taken by the Sabines and there was fighting in the middle of the Forum, was not the battle halted by the women’s intervention between the two lines? How about this? After the kings had been expelled, when the Volscian legions and their general, Marcius Coriolanus, had pitched camp at the fifth milestone, did not the matrons turn away the forces which would have buried the city? When Rome was in the hands of the Gauls, who ransomed it? Indeed the matrons agreed unanimously to turn their gold over to the public need. Not to go too far back in history, in the most recent war, when we needed funds, did not the widows’ money assist the treasury? And when new gods "请问,妇女们聚集并公开出现在一个直接关系到她们的事件中,这有什么新鲜的呢?她们以前从未在公开场合出现过吗?请允许我在你们面前展开你们自己的《起源》一书。听听她们曾经多么频繁地这样做——而且总是为了公共利益。从一开始——罗慕路斯统治时期——当卡比托利欧山被萨宾人占领,广场中央发生战斗时,难道不是妇女们介入两军之间而使战斗停止了吗?还有这件事呢?国王被驱逐后,当沃尔西军团及其将军马尔基乌斯·科里奥拉努斯在第五里程碑处扎营时,难道不是已婚妇女们击退了那支本会埋葬这座城市的军队吗?当罗马落入高卢人手中时,是谁赎回了它?确实是已婚妇女们一致同意将她们的黄金交给公共需求。不必追溯太远的历史,在最近的战争中,当我们需要资金时,寡妇们的钱难道没有帮助国库吗?而当新神"
were summoned to bring their power to our difficulties, was it not all the matrons who went to the sea to meet the Idaean Mother? You say these cases are different. I am not here to say they are the same; it is enough to prove that nothing new has been done. Indeed, as no one is amazed that they acted in situations affecting men and women alike, why should we wonder that they have taken action in a case which concerns themselves? What, after all, have they done? We have proud ears indeed, if, while masters do not scorn the appeals of slaves, we are angry when honourable women ask something of us . . . 当她们被召唤来为我们的困境贡献力量时,不正是所有的已婚妇女都前往海边迎接伊达亚的母亲吗?你说这些情况不同。我不是在这里说它们相同;只要证明没有做任何新鲜事就足够了。事实上,既然没有人对他们在影响男女双方的情况下的行动感到惊讶,我们为什么要对她们在关乎自身的事情上采取行动感到奇怪呢?毕竟,她们做了什么?如果主人都不鄙视奴隶的请求,而我们却因高贵女性向我们请求某些事情而愤怒,那我们的耳朵确实太傲慢了……
'Who then does not know that this is a recent law, passed twenty years ago? Since our matrons lived for so long by the highest standards of behaviour without any law, what risk is there that, once it is repealed, they will yield to luxury? For if the law were an old one, or if it had been passed to restrain feminine licence, there might be reason to fear that repeal would incite them. The times themselves will show you why the law was passed. Hannibal was in Italy, victorious at Cannae. Already he held Tarentum, Arpi, and Capua. He seemed on the verge of moving against Rome. Our allies had gone over to him. We had no reserve troops, no allies at sea to protect the fleet, no funds in the treasury. Slaves were being bought and armed, on condition that the price be paid their owners when the war was over. The contractors had declared that they would provide, on that same day of payment (after the war), the grain and other supplies the needs of war demanded. We were giving our slaves as rowers at our own expense, in proportion to our property rating. We were giving all our gold and silver for public use, as the senators had done first. Widows and children were donating their funds to the treasury. We were ordered to keep at home no more than a certain amount of wrought and stamped gold and silver. At a time like that were the matrons so taken up with luxury and fancy trappings that the Oppian law was needed to restrain them, when, since the rites of Ceres had been suspended because all the women were in mourning, the senate ordered mourning limited to thirty days? To whom is it not clear that poverty and misfortune were the authors of that law of yours, since all private wealth had to be turned over to public use, and that it was to remain in effect only as long as the reason for its writing did? . . . 那么,谁不知道这是一部二十年前才通过的新法律呢?既然我们的主妇们在没有任何法律的情况下长期以最高标准生活,那么一旦废除这部法律,她们屈服于奢侈的风险又在哪里呢?因为如果这是一部古老的法律,或者如果它是为了约束女性的放荡行为而通过的,那么担心废除会刺激她们或许是有理由的。时代本身会告诉你这部法律为何被通过。汉尼拔当时在意大利,在坎尼战役中取得了胜利。他已经占领了塔兰托、阿尔皮和卡普亚。他似乎即将向罗马进军。我们的盟友已经背叛我们投靠了他。我们没有后备部队,没有海上盟友保护舰队,国库中没有资金。奴隶正在被购买和武装,条件是战争结束后向他们的主人支付价格。承包商已经宣布,他们将在(战争后的)同一天支付日提供战争所需的谷物和其他物资。我们正在按照我们的财产等级自费提供奴隶作为划桨手。我们正在像元老们首先做的那样,将我们所有的黄金和白银都用于公共用途。 寡妇和儿童们正在向国库捐赠他们的资金。我们被命令在家中不得保留超过一定数量的加工和铸造的金银。在那样一个时期,已婚妇女们如此沉迷于奢华和华丽的装饰,以至于需要奥庇安法来约束她们,而当时由于所有妇女都在服丧,谷神仪式已被暂停,元老院下令将服丧期限限制在三十天?这对谁来说不是显而易见的,贫困和不幸是你们那项法律的制定者,因为所有私人财富都必须转为公共用途,而且该法律仅在制定理由存在期间有效?...
‘Shall it be our wives alone to whom the fruits of peace and tranquillity of the state do not come? . . . Shall we forbid only women to wear purple? When you, a man, may use purple on your clothes, will you not allow the mother of your family to have a purple cloak, and will your horse be more beautifully saddled than your wife is garbed? . . . "难道只有我们的妻子不能享受到国家的和平与安宁所带来的果实吗?...难道我们要禁止只有妇女穿紫色衣服吗?当你,一个男人,可以在衣服上使用紫色时,你却不允许你家庭的母亲拥有紫色的斗篷吗?难道你的马匹要比你的妻子穿着更华丽的马鞍吗?..."
[Cato] has said that, if none of them had anything, there would be no rivalry among individual women. By Hercules! All are unhappy and indignant when they see the finery denied them permitted to the wives of the Latin allies, when they see them adorned with gold and purple, when those other women ride through the city and they follow on foot, as though the power belonged to the other women’s cities, not to their own. This could wound the spirits of men; what do you think it could do the spirits of women, whom even little things disturb? They cannot partake of magistracies, priesthoods, triumphs, badges of office, gifts, or spoils of war; elegance, finery, and beautiful clothes are women’s badges, in these they find joy and take pride, this our forebears called the women’s world. When they are in mourning, [加图]曾说,如果她们一无所有,女性之间就不会有争斗。以赫拉克勒斯的名义起誓!当她们看到拉丁盟友的妻子们被允许佩戴的华丽饰品而自己却被拒绝,当她们看到那些女人身着金饰紫袍,当其他女人乘车穿行城市而她们却只能徒步跟随时,所有女性都感到不快和愤怒,似乎权力属于那些女人的城邦,而不属于她们自己的城邦。这种情况都会伤害男人的精神;你们认为它会对女人的精神造成什么影响呢?连小事都会扰乱她们的心绪。她们不能担任官职、祭司职位,不能享受凯旋仪式、官职徽章、礼物或战利品;优雅、华丽和美丽的衣服是女性的徽章,她们从中找到快乐和自豪,我们的祖先称之为女性的世界。当她们服丧时,
what, other than purple and gold, do they take off? What do they put on again when they have completed the period of mourning? What do they add for public prayer and thanksgiving other than still greater ornament? Of course, if you repeal the Oppian law, you will not have the power to prohibit that which the law now forbids; daughters, wives, even some men’s sisters will be less under your authority-never, while her men are well, is a woman’s slavery cast off; and even they hate the freedom created by widowhood and orphanage. They prefer their adornment to be subject to your judgment, not the law’s; and you ought to hold them in marital power and guardianship, not slavery; you should prefer to be called fathers and husbands to masters. The consul just now used odious terms when he said ‘womanish rebellion’ and ‘secession’. For there is danger-he would have us believe-that they will seize the Sacred Hill as once the angry plebeians did, or the Aventine. It is for the weaker sex to submit to whatever you advise The more power you possess, all the more moderately should you exercise your authority.’ 除了紫色和金色,她们还脱掉什么?当她们完成哀悼期后,她们又重新穿上什么?除了更加华丽的装饰,她们在公共祈祷和感恩时还添加什么?当然,如果你们废除奥庇安法,你们将无权禁止法律现在所禁止的事情;女儿们、妻子们,甚至一些男人的姐妹们将更少地受你们约束——只要她们的男性亲属安康,女性的奴役状态就永远不会被抛弃;即使是她们也憎恨寡居和孤儿身份所带来的自由。她们宁愿自己的装饰品受你们的判断约束,而不是法律的约束;你们应该以婚姻权力和监护权来约束她们,而不是奴役;你们应该更愿意被称为父亲和丈夫,而不是主人。刚才执政官使用了令人厌恶的词语,说什么"女人的反抗"和"分离"。他让我们相信,有危险存在——她们会像愤怒的平民那样占领圣山,或者占领阿文提诺山。较弱的性别应该顺从你们的任何建议。你们拥有的权力越大,就越应该适度地行使你们的权威。
When these speeches for and against the law had been made, a considerably larger crowd of women poured forth in public the next day; as a single body they besieged the doors of the Brutuses, who were vetoing their colleagues’ motion, and they did not stop until the tribunes took back their veto. After that there was no doubt but that all the tribes would repeal the law. Twenty years after it was passed, the law was repealed. 当支持和反对这项法律的发言结束后,第二天有相当多的妇女涌上街头;她们作为一个整体包围了正在否决同僚提案的布鲁图斯家的家门,直到护民官们撤回他们的否决才停止。此后,毫无疑问所有部落都会废除这项法律。该法律通过二十年后,被废除了。
197. Sempronia, a revolutionary. Rome, 1st cent. bc 197. 森普罗尼亚,一位革命者。罗马,公元前 1 世纪
Sallust, Conspiracy of Catiline 24.3-25. L 萨卢斯特,《喀提林阴谋》24.3-25. L
The historian Sallust regarded the conspiracy led by Catiline in 62 bc as a result of moral decline. In his account, Catiline’s supporter Sempronia egregiously lacks the qualities for which virtuous Roman matrons are celebrated, but possesses others. 历史学家萨卢斯特认为公元前 62 年喀提林领导的阴谋是道德衰退的结果。在他的记述中,喀提林的支持者森普罗尼亚严重缺乏美德罗马主妇所被赞颂的品质,但却拥有其他特质。
(24.3) At that time Catiline is said to have attracted many people of every sort, including some women. These had first sold their bodies to finance their luxuries, but later, when age set a limit to this activity-but not to their tastes-fell heavily into debt. Catiline believed he could use these women to win over the urban slaves, set fire to the city, and either enlist or kill their husbands. (24.3) 据说当时喀提林吸引了各行各业的人,包括一些女性。这些女性起初出卖身体来资助她们的奢侈生活,但后来,当年龄限制了这种活动——却未能限制她们的品味时——她们便陷入了沉重的债务。喀提林相信他可以利用这些女性来争取城市奴隶的支持,纵火烧城,并要么拉拢她们的丈夫,要么将其杀害。
(25) One of these women was Sempronia, whose masculine boldness had already led her to commit many crimes. This woman was favoured by fortune in birth and beauty as well as in her husband and children. She was well read in Greek and Latin literature; she played the lyre and danced with greater skill than propriety warrants; and she had a number of other accomplishments all of the sort that promote dissipation. But to her nothing was more worthless than modesty and chastity. It is not easy to say which she threw away more wantonly, her money or her reputation. She was so oversexed that it was more often she who went after men than the other way around. She had often broken promises, disavowed her debts, and been an accessory to murder. Love of luxury combined with poverty had driven her headlong. And yet, she had real talents. She could write verse, make jokes, and converse with modesty, tenderness, or wantonness. She was a woman of considerable wit and charm. (25) 这些女性中有一位名叫森普罗尼亚,她那男性般的胆大妄为已经使她犯下了许多罪行。这个女人在出身、美貌、丈夫和子女方面都受到命运的眷顾。她精通希腊和拉丁文学;她演奏里拉琴和跳舞的技巧远超得体所允许的范围;她还拥有许多其他才艺,但都是那些助长放荡的才艺。然而对她而言,最无价值的莫过于谦逊和贞洁。很难说她究竟是更随意地挥霍了她的金钱还是她的名誉。她如此好色,以至于常常是她主动追求男性,而非男性追求她。她常常背弃承诺,否认债务,并成为谋杀的帮凶。对奢侈的热爱与贫困相结合,使她变得肆无忌惮。然而,她确实拥有真正的才华。她能写诗,会说笑话,能以谦逊、温柔或轻浮的方式交谈。她是一个相当机智和富有魅力的女人。
198. A portrait of Cleopatra VII. Egypt, 1st cent. bc 198. 克利奥帕特拉七世的肖像。埃及,公元前 1 世纪。
Plutarch, Life of Mark Antony 25.5-28.1, 29, 2nd cent. AD. G 普鲁塔克,《马克·安东尼传》25.5-28.1, 29,公元 2 世纪。G
'For Rome, who had never condescended to fear any nation or people, did in her time fear two human beings; one was Hannibal, and the other was a woman. ^(22){ }^{22} 对于罗马来说,她从未屈尊畏惧任何民族或人民,但在她的时代却畏惧两个人;一个是汉尼拔,另一个是一个女人。 ^(22){ }^{22}
In Roman literature during her lifetime and just after her death ^(23){ }^{23} (e.g. Vergil’s characterisation of Dido in the Aeneid; Horace, Odes 1.37), Cleopatra represented the dangerous appeal of decadence and corruption. A highly educated Greek, with the wealth of Egypt at her disposal, she was mistress first of Julius Caesar and then of Mark Antony. In Plutarch’s account traditional anecdotes are related with considerable sympathy and admiration. 在她生前及去世后不久的罗马文学中(例如维吉尔在《埃涅阿斯纪》中对狄多的刻画;贺拉斯,《颂歌》1.37),克娄巴特拉代表了堕落与腐化的危险诱惑。作为一位受过高等教育的希腊人,她拥有埃及的财富,先是成为尤利乌斯·凯撒的情妇,后来又成为马克·安东尼的情妇。在普鲁塔克的记述中,传统轶事被以相当同情和钦佩的口吻讲述。
[Caesar and Pompey knew Cleopatra when she was] still a girl, and ignorant of the world, ^(24){ }^{24} but it was a different matter in the case of Antony, because she was ready to meet him when she had reached the time of life when women are most beautiful and have full understanding. So she prepared for him many gifts and money and adornment, of a magnitude appropriate to her great wealth and prosperous kingdom, but she put most of her hopes in her own personal magical arts and charms. [凯撒和庞培认识克利奥帕特拉时,她]还是个不谙世事的女孩, ^(24){ }^{24} 但在安东尼的情况就不同了,因为她在女性最美貌且心智完全成熟的年纪准备与他相见。因此,她为他准备了众多礼物、金钱和装饰品,其规模与她巨大的财富和繁荣的王国相称,但她最大的希望寄托于她个人的魔法技艺和魅力。
(26) Although she had received many letters from Antony and his friends asking her to come to meet him [in Cilicia], she took his summons so lightly and laughed at (26) 尽管她收到了安东尼及其朋友的多封信函,要求她前来[在奇里乞亚]与他相会,但她却如此轻视他的召唤,并对此嗤之以鼻
it, that she sailed up the Cydnus river in a barge with a gilded stern, with purple sails outstretched, pulled by silver oars in time to piping accompanied by fifes and lyres. She herself lay under a gold-embroidered awning, got up like Aphrodite in a painting, with slaves dressed as Erotes fanning her on either side. Likewise the prettiest slavewomen, dressed like Nereids and Graces, were at the tillers and the ropes. Remarkable perfumes from many censers surrounded them. People followed after Cleopatra on both sides of the river, and others came downstream from the city to see the sight. When finally the entire crowd in the marketplace had disappeared, Antony was left sitting on the tribunal by himself, and word got round that Aphrodite was leading a festival procession to Dionysus for the benefit of Asia. 她乘坐一艘船尾镀金的驳船,沿西德纳斯河而上,紫色船帆展开,银制的船桨随着笛子、竖琴和里拉琴的音乐节奏划动。她自己躺在金绣华盖下,装扮得像画中的阿佛洛狄忒,两旁有扮成厄洛斯的奴隶为她扇风。同样,最美丽的女奴们装扮成涅瑞伊得斯和美惠女神,掌舵和操纵绳索。许多香炉散发出的奇特香气环绕着她们。人们沿河两岸追随克娄巴特拉,还有人从城里顺流而下观看这一景象。当集市上的人群最终散去时,安东尼独自一人坐在审判席上,消息传开说阿佛洛狄忒正在为亚洲的利益举行祭祀狄俄尼索斯的节日游行。
Antony sent messengers inviting her to dinner. She insisted instead that he come to her. Because he wished to show that his readiness to accept her invitation and his friendship, he obeyed her summons and came. The preparations she had made for him were indescribable, and he was particularly struck by the number of lights. Many are said to have been lowered and lit up at the same time, ordered and arranged in such intricate relationships with one another, and patterns, some in squares, some in circles, so that it was a sight among the most noteworthy and beautiful. ^(25){ }^{25} 安东尼派使者邀请她共进晚餐。她却坚持要他前来见她。因为他希望表明自己接受邀请的诚意和友谊,便听从了她的召唤前来。她为他所做的准备难以言表,尤其是灯火的数量让他印象深刻。据说许多灯被同时放下并点亮,它们被精心布置,彼此间形成复杂的关系,组成了各种图案,有方形的,有圆形的,构成了一幅极为引人注目且美丽的景象。 ^(25){ }^{25}
(27) The next day he invited her in return, and he considered it a matter of honour to exceed the magnificence and care of her entertainment, but when he was outdone and vanquished by her in both respects, he was the first to make fun of himself for his bombast and rusticity. Cleopatra saw the soldierly and common nature of Antony’s jokes, and she used the same soldier’s humour towards him in a relaxed and confident manner. For (as they say) it was not because her beauty in itself was so striking that it stunned the onlooker, but the inescapable impression produced by daily contact with her: the attractiveness in the persuasiveness of her talk, and the character that surrounded her conversation was stimulating. It was a pleasure to hear the sound of her voice, and she tuned her tongue like a manystringed instrument expertly to whatever language she chose, and only used interpreters to talk to a few foreigners; usually she gave responses by herself, as in the case of Ethiopians, Troglodytes, Hebrews, Arabs, Syrians, Medes, Parthians, and she is said to have learned the languages of many other peoples, although her predecessors on the throne did not bother to learn Egyptian, and some had even forgotten how to speak the Macedonian dialect. ^(26){ }^{26} (27) 第二天,他回请了她,并认为在宴会的奢华和用心上超越她是一件关乎荣誉的事,但当他在这两方面都被她超越并击败时,他第一个嘲笑自己的浮夸和粗俗。克娄巴特拉看出了安东尼玩笑中的军人本色和通俗性,她以一种轻松自信的方式用同样的军人式幽默回应他。因为(据说)并非她的美貌本身如此惊人以至于使旁观者目瞪口呆,而是与她日常接触所产生的不可避免的影响:她谈话的说服力中的魅力,以及她谈话周围所展现的性格都具有激励作用。 听到她的声音是一种享受,她能像熟练演奏多弦乐器一样,自如地运用她选择的任何语言,她只在和少数外国人交谈时才使用翻译;通常她亲自回应,比如与埃塞俄比亚人、特罗格洛迪特人、希伯来人、阿拉伯人、叙利亚人、米底人、帕提亚人交谈时;据说她还学会了许多其他民族的语言,尽管她王位上的前辈们都不屑于学习埃及语,有些人甚至已经忘记了如何说马其顿方言。 ^(26){ }^{26}
(28) She took such hold over Antony that while his wife Fulvia was carrying on the war in Rome against Octavian on his behalf, and the Parthian army had been gathered in Mesopotamia (the general of that Army, Labienus, was now being addressed by the generals of the King of Persia as Commander of the Parthians) and was about to invade Syria, Antony was carried off by Cleopatra to Alexandria, and amused himself there with the pastimes of a boy on holiday and games, and spent and luxuriated away that (as Antiphon says) most precious of commodities, time . . . (28) 她对安东尼产生了如此大的影响力,以至于当他的妻子富尔维亚在罗马为他对抗屋大维而进行战争,而帕提亚军队已在美索不达米亚集结(该军队的将领拉比努斯当时正被波斯国王的将领们称为帕提亚人的统帅)并准备入侵叙利亚时,安东尼却被克娄巴特拉带到亚历山大港,在那里像个度假的男孩一样沉迷于消遣和游戏,挥霍并沉溺于(正如安提丰所说)那最宝贵的财富——时间……
(29) Cleopatra used not (as Plato says) the four kinds of flattery, ^(27){ }^{27} but many, and whether Antony were in a serious or playful mood she could always produce some new pleasure or charm, and she kept watch over him and by neither day nor night let him out of her sight. She played dice with him and hunted with him and watched him exercising with his weapons, and she roamed around and wandered about with (29)克利奥帕特拉并不(如柏拉图所说)使用四种奉承手段, ^(27){ }^{27} 而是使用许多种,而且无论安东尼是严肃还是嬉戏,她总能带来一些新的愉悦或魅力,她一直监视着他,无论白天黑夜都不让他离开她的视线。她与他一起掷骰子,与他一起打猎,观看他练习武器,她与他四处漫游和游荡
him at night when he stood at people’s doors and windows and made fun of the people inside, dressed in a slave-woman’s outfit; for he also attempted to dress up like a slave. 他晚上站在人们的门窗前,穿着女奴的服装取笑里面的人;因为他也曾试图打扮成奴隶的样子。
He returned from these expeditions having been mocked in return, and often beaten, although most people suspected who he was. But the Alexandrians got pleasure from his irreverence and accompanied it with good timing and good taste, enjoying his humour and saying that he showed his tragic face to the Romans and his comic one to them. 他从这些远征中归来,却遭到了回敬的嘲笑,还常常挨打,尽管大多数人都怀疑他的真实身份。但亚历山大港的居民却从他的不敬行为中获得乐趣,并且时机把握得恰到好处,品味高雅,他们欣赏他的幽默,说他向罗马人展示了他悲剧的一面,而向他们展示了他喜剧的一面。
Although it would be a waste of time to catalogue all of his amusements, one time he went fishing and had the misfortune not to catch anything while Cleopatra was present. So he ordered the fisherman secretly to dive underneath and attach fish that had already been caught to his hooks, but Cleopatra was not fooled after she saw him pull up two or three. She pretended to be amazed and told her friends and invited them come as observers on the next day. After a large audience had gathered on the fishing boats and Antony had lowered his line, Cleopatra told one of her slaves to get in ahead of the others and attach a salted fish from the Black Sea to his hook. When Antony thought he had caught something he pulled it up, and when (as might be expected) loud laughter followed, she said ‘General, leave the fishing rod to us, the rulers of the Pharos and Canopus; your game is cities and kingdoms and countries’. 虽然列举他所有的消遣活动会浪费时间,但有一次他去钓鱼,不幸的是在克娄巴特拉在场时一无所获。于是他命令渔夫秘密潜入水下,将已经捕获的鱼挂在他的鱼钩上,但克娄巴特拉看到他拉起两三条鱼后并没有被愚弄。她假装惊讶地告诉她的朋友们,并邀请她们第二天作为观察者前来。当大批观众聚集在渔船上,安东尼放下鱼线后,克娄巴特拉命令她的一个奴隶抢先下水,将一条来自黑海的咸鱼挂在他的鱼钩上。当安东尼以为自己钓到了什么而拉起鱼线时,随之而来的是(可以预见的)哄堂大笑,她说:"将军,把鱼竿留给我们这些法罗斯和卡诺普斯的统治者吧;你的猎物是城市、王国和国家。"
Appian, Civil Wars 4.32-4, 2nd cent. ad. G 阿庇安,《内战史》4.32-4,公元 2 世纪。G
Since Appian wrote in Greek during the second century AD, what follows is his own version of what Hortensia said, though it is known (cf. no. 252) that her speech was preserved and read many years after it was delivered. When the triumvirs Octavian, Antony, and Lepidus were unable to raise enough money by selling the property of the people they had proscribed (or condemned to death by judicial process for political revenge or financial expediency), they decided to pass an edict demanding evaluations of the property of the 1,400 wealthiest women, in order to collect money from them. The speech had an effect: the next day the triumvirs reduced considerably the number of women to be taxed, and instead decreed that men worth 100,000 sesterces or more were required to make substantial contributions. 由于阿庇安在公元二世纪用希腊语写作,以下是他自己版本中霍滕西娅所说的话,尽管已知(参见第 252 号文献)她的演讲在发表多年后仍被保存和阅读。当后三头同盟成员屋大维、安东尼和雷必达无法通过出售他们所宣布为公敌(或通过司法程序以政治报复或财务便利为由判处死刑)的人的财产来筹集足够资金时,他们决定颁布一项法令,要求对 1400 名最富有女性的财产进行评估,以便向她们征收钱财。这篇演讲产生了效果:第二天,后三头同盟大幅减少了需要征税的女性数量,转而规定价值 10 万塞斯特斯或以上的男性必须做出重大贡献。
32. [These] women decided to ask the wives of the triumvirs for help. ^(28){ }^{28} They were not disappointed by Octavian’s sister or by Antony’s mother, but when Antony’s wife Fulvia, threw them out of the house, they did not put up with the insult and pushed their way into the forum onto the tribunal of the triumvirs, while the people and the guards stood aside for them. This is what they said, through Hortensia who was selected as their spokesman: 32. [这些]妇女决定向三巨头的妻子们求助。 ^(28){ }^{28} 她们没有遭到屋大维的姐姐或安东尼的母亲的拒绝,但当安东尼的妻子富尔维亚将她们赶出家门时,她们没有忍受这种侮辱,而是强行闯入广场,登上三巨头的审判台,而民众和卫兵都为她们让路。她们通过被选为发言人的霍尔滕西亚说了这样的话:
'As was appropriate for women like ourselves when addressing a petition to you, we rushed to your womenfolk. But we did not get the treatment we were entitled to from Fulvia, and have been driven by her into the forum. You have already stolen from us our fathers and sons and husbands and brothers by your proscriptions, on '像我们这样的女人向你们请愿时,理应先去找你们的女性亲属。但我们并未从富尔维亚那里得到应有的对待,反而被她驱赶到广场上来。你们已经通过你们的公敌宣告夺走了我们的父亲、儿子、丈夫和兄弟,'
the grounds that they had wronged you. But if you also steal from us our property, you will set us into a state unworthy of our family and manners and our female gender. If you claim that you have in any way been wronged by us, as you were by our husbands, proscribe us as you did them. But if we women have not voted any of you public enemies, if we did not demolish your houses or destroy your army or lead another army against you; if we have not kept you from public office or honour, why should we share the penalties if we have no part in the wrongdoing? 理由是她们曾冤枉你们。但如果你们还窃取我们的财产,你们将使我们陷入一种与我们的家庭、礼仪和女性身份不相称的境地。如果你们声称我们以任何方式冤枉了你们,就像我们的丈夫那样,那么就像你们对待他们一样,宣布我们为公敌。但是,如果我们妇女没有投票将你们中的任何人定为公敌,如果我们没有拆毁你们的房屋或摧毁你们的军队,也没有带领另一支军队对抗你们;如果我们没有阻止你们担任公职或获得荣誉,那么既然我们没有参与任何不法行为,为什么要我们分担惩罚呢?
‘Why should we pay taxes when we have no part in public office or honours or commands or government in general, an evil you have fought over with such disastrous results? Because, you say, this is a time of war? And when have there not been wars? And when have women paid taxes? By nature of their sex women are absolved from paying taxes among all mankind. Our mothers on one occasion long ago were superior to their sex and paid taxes, when your whole government was threatened and the city itself, when the Carthaginians were pressuring you. They gave willingly, not from their land or their fields or their dowry or their households, without which life would be unlivable for free women, but only from their own jewellery, and not with a fixed price set on it, nor under threat of informers and accusers or by force, but they gave as much as they themselves chose. ^(29){ }^{29} Why are you now so anxious about the government or the country? But if there should be a war against the Celts or Parthians, we will not be less eager for our country’s welfare than our mothers. But we will never pay taxes for civil wars, and we will not cooperate with you against each another. We did not pay taxes to Caesar or to Pompey, nor did Marius ask us for contributions, nor Cinna nor Sulla, even though he was a tyrant over this country. And you say that you are reestablishing the Republic!’ "我们既然不能担任公职、获得荣誉、掌握指挥权或参与任何形式的政府管理——这些你们曾为之争斗并带来灾难性后果的东西——为什么要纳税呢?因为,你们说,现在是战争时期?但什么时候没有过战争呢?而什么时候女性纳过税呢?根据性别天性,女性在全人类中都是免除纳税义务的。我们的母亲们在很久以前的一次特殊情况下超越了她们的性别而纳税了,那时你们的整个政府都受到威胁,城市本身也岌岌可危,当时迦太基人正在向你们施压。她们是自愿捐献的,不是从她们的土地、田产、嫁妆或家产中拿出——没有这些,自由女性的生活将无法维持——而只是从她们自己的首饰中捐献,而且不是按照设定的固定价格,也不是在告密者和控告者的威胁下或通过强迫,而是她们自己选择捐献多少就捐献多少。 ^(29){ }^{29} 你们现在为什么如此担忧政府或国家?但如果有对抗凯尔特人或帕提亚人的战争,我们对我们国家福祉的热忱不会比我们的母亲们少。但我们绝不会为内战纳税,我们也不会协助你们相互对抗。" 我们没有向凯撒或庞贝纳税,马略也没有向我们索取贡献,辛纳和苏拉也没有,尽管他曾是这个国家的暴君。而你们却说你们在重建共和国!
After Hortensia made this speech, the triumvirs were angry that women had the nerve to hold a public meeting while the men were silent, and that women demanded an accounting from the triumvirs, and that they would not supply the money while the men were serving in the army. They ordered the lictors to drive them away from the tribunal, until the lictors were stopped by the shouts of the crowd outside and the triumvirs postponed the proceedings till the next day. 霍滕西娅发表这番演讲后,三头同盟感到愤怒,因为妇女们竟敢在男人保持沉默时举行公开集会,因为妇女们要求三头同盟进行账目清算,还因为她们在男人服兵役期间拒绝提供资金。他们命令执法官将妇女们从法庭上赶走,直到外面人群的呼喊声阻止了执法官,三头同盟才将审理推迟到第二天。
200. Caenis, not just a secretary. Rome, ad 71-75
Dio Cassius, History of Rome 65.14.1-5. G 200. 凯尼斯,不仅仅是一位秘书。罗马,公元 71-75 年。卡西乌斯·狄奥,《罗马史》65.14.1-5。G
Before becoming the emperor Vespasian’s concubine, for which she is best remembered, Antonia Caenis was confidential secretary (with a prodigious memory) of Antonia Minor, mother of the emperor Claudius. ^(30){ }^{30} 在成为皇帝维斯帕先的情妇(这也是她最为人所熟知的身份)之前,安东尼娅·凯妮斯曾是皇帝克劳狄乌斯的母亲小安东尼娅的机要秘书(她拥有惊人的记忆力)。 ^(30){ }^{30}
At this time also Vespasian’s concubine Caenis ^(31){ }^{31} passed away. I mention her because she was extraordinarily faithful and because she had an excellent memory. Once, when Claudius’ mother Antonia ordered her to write a secret letter to Tiberius about Sejanus, and then to erase it immediately, so that no trace of it remained, ^(32){ }^{32} Caenis replied, ‘Mistress, your orders are meaningless. For I carry everything that you have written, and anything else you tell me, in my mind and no one can ever erase them’. 此时,韦斯巴芗的情妇凯尼斯 ^(31){ }^{31} 也去世了。我提到她是因为她异常忠诚,并且拥有出色的记忆力。有一次,当克劳狄乌斯的母亲安东尼娅命令她写一封关于塞扬努斯的秘密信件给提比略,然后立即擦掉,不留任何痕迹时, ^(32){ }^{32} 凯尼斯回答说:"女主人,您的命令毫无意义。因为您所写的一切,以及您告诉我的任何其他事情,我都记在心中,没有人能够抹去它们。"
I think that she was remarkable for this response, and also because Vespasian got so much pleasure from her company; because of this she became very powerful, and 我认为她的回答非常引人注目,而且维斯帕先与她相处时也感到极大的愉悦;因此她变得权势显赫,并且
acquired untold capital, so that the emperor was thought to have made money because of her efforts. For she received large sums from many sources, selling government offices to some, and to others procuratorships, generalships, and priesthoods, and sometimes even imperial decisions. Vespasian never executed anyone for money, but he granted pardons to many who paid for them. And it was Caenis who took the money, though it was suspected that Vespasian was happy to delegate to her the job of taking money from the others. 她获得了无数资本,以至于人们认为皇帝是因她的努力而赚钱。因为她从许多来源收取大笔款项,向一些人出售政府职位,向另一些人出售财务官职位、将军职位和祭司职位,有时甚至出售皇帝的决定。韦斯巴芗从未因金钱而处决任何人,但他却赦免了许多付钱的人。而正是凯尼斯收取了这些钱,尽管人们怀疑韦斯巴芗很乐意将向他人收钱的工作委托给她。
201. Caenis’ epitaph. Rome, ad 74? 201. 凯尼斯的墓志铭。罗马,公元 74 年?
CIL VI.12037. L 《拉丁铭文集成》第六卷,第 12037 号。L
| Inscribed in elegant lettering on a marble altar. 以优雅的字体铭刻在大理石祭坛上。
To the gods of the dead. (The altar of) Antonia Caenis, freedwoman of the empress. ^(33){ }^{33} 献给亡灵之神。(安托尼娅·凯尼斯的祭坛),女皇的被释奴。 ^(33){ }^{33}
202. Women advocates 202. 女性倡导者
Valerius Maximus, Memorable Deeds and Sayings 8.3, 1st cent. Ad. L 瓦列里乌斯·马克西姆斯,《著名事迹与名言》8.3,公元 1 世纪。L
We must be silent no longer about those women whom neither the condition of their nature nor the cloak of modesty could keep silent in the Forum or the courts. 对于那些既无法因其天性状况也无法因其谦逊外衣而在广场或法庭上保持沉默的女性,我们再也不能保持沉默了。
Amasia Sentia, a defendant, plead her case before a great crowd of people and Lucius Titius, the praetor who presided over the court. [77 BC] She pursued every aspect of her defence diligently and boldly and was acquitted, almost unanimously, in a single hearing. Because she bore a man’s spirit under the appearance of a woman, they called her Androgyne. 阿玛西娅·森提娅,一名被告,在众多人群和主持法庭的裁判官卢基乌斯·提提乌斯面前为自己的案件辩护。[公元前 77 年]她勤奋而大胆地进行了辩护的各个方面,并在一次听证会上几乎一致地被宣判无罪。因为她虽外表为女性却怀有男性的精神,人们称她为"雌雄同体者"。
Gaia Afrania, ^(34){ }^{34} the wife of the senator Licinius Buccio, a woman disposed to bring suits, always represented herself before the praetor: not because she had no advocates, but because her impudence was abundant. And so, by constantly plaguing the tribunals with such barking as the Forum had seldom heard, she became the bestknown example of women’s litigiousness. As a result, to charge a woman with low morals, it is enough to call her ‘Gaia Afrania’. She prolonged her life until Caesar’s second consulship [48 BC] with Publius Servius as his colleague; for it is better to record when such a monster died than when it was born. 盖娅·阿弗拉尼亚, ^(34){ }^{34} 元老利奇尼乌斯·布基奥之妻,一个喜欢打官司的妇人,总是在裁判官面前亲自为自己辩护:并非因为她没有辩护人,而是因为她无耻至极。因此,她不断用那种罗马广场上罕见的咆哮骚扰法庭,成为了女性好讼的最著名例子。结果,要指责一个妇女品行不端,只需称她为"盖娅·阿弗拉尼亚"即可。她一直活到凯撒第二次担任执政官[公元前 48 年],同僚是普布利乌斯·塞尔维乌斯;因为记录这样一个怪物何时死亡,比记录它何时出生更有意义。
Hortensia, the daughter of Quintus Hortensius, ^(35){ }^{35} when the triumvirs burdened the matrons with a heavy tribute ^(36){ }^{36} and no man dared take their defence, plead the case before the triumvirs, both firmly and successfully. For by bringing back her father’s eloquence, she brought about the remission of the greater part of the tax. Quintus Hortensius lived again in the female line and breathed through his daughter’s words. If any of her male descendants had wished to follow her strength, the great heritage of Hortensian eloquence would not have ended with a woman’s action. 霍滕西娅,昆图斯·霍滕西乌斯的女儿, ^(35){ }^{35} 当三巨头向贵妇们征收重税 ^(36){ }^{36} 且无人敢为她们辩护时,她在三巨头面前既坚定又成功地为此案辩护。因为她重现了父亲的雄辩之才,使大部分税款得以免除。昆图斯·霍滕西乌斯通过女性血脉重生,通过女儿的话语呼吸。如果她的任何男性后裔想要追随她的力量,霍滕西乌斯雄辩的伟大遗产就不会因一个女性的行动而终结。
203. Electioneering. Pompeii, 1st cent. AD 203. 竞选活动。庞贝,公元 1 世纪
CIL IV.207, 171 [= ILS 6431a], 913, 3291 [= ILS 6415], 1083, 6610, 3678
[= ILS 6414], 3684, 3527 [= ILS 6408a]. Tr. J. C. Fant. L [= ILS 6414], 3684, 3527 [= ILS 6408a]. J. C. Fant 译. L
Although women could not vote, the frequency with which their names appear in the electoral graffiti of Pompeii indicates that they took a lively interest in local politics, endorsing candidates publicly with or without husbands or male associates. 尽管女性不能投票,但她们的名字频繁出现在庞贝的选举涂鸦中,这表明她们对当地政治有着浓厚的兴趣,无论有无丈夫或男性同伴,她们都会公开支持候选人。
(207) Nymphodotus, along with Caprasia, asks you to vote for Marcus Cerrinius Vatia for the aedileship. (207) 尼姆佛多图斯与卡普拉西亚一同请求您投票支持马库斯·切里尼乌斯·瓦提亚担任市政官。
(171) Caprasia along with Nymphius-her neighbours too-ask you to vote for Aulus Vettius Firmus for the aedileship; he is worthy of the office. 卡普拉西娅与宁菲乌斯—还有她的邻居们—请求你们投票支持奥卢斯·维蒂乌斯·菲尔穆斯担任市政官;他胜任此职。
Caprasia was probably the proprietor of the wine shop on which the second programma was painted. Nymphodotus was most likely a retainer of the Helvian family, on whose house the first notice appeared. 卡普拉西亚很可能是第二份公告所绘制的酒馆的店主。宁福多图斯极有可能是赫尔维亚家族的随从,第一份通知就是出现在那家人的房子上。
(913) Amandio, along with his wife, asks you to vote for Gnaeus Helvius Sabinus for aedile; he is worthy of public office. 阿曼迪奥与他的妻子一同请求您投票支持格奈乌斯·赫尔维乌斯·萨比努斯担任市政官;他值得担任公职。
(3291) Pyramus, Olympionica and Calvus ask your support for Marcus Casellius Marcellus. 皮拉穆斯、奥林匹奥尼卡和卡尔沃斯请求您支持马库斯·卡塞利乌斯·马塞卢斯。
A notice put up by Pyramus for the same candidate has been found in another part of the city. Were these three partisans campaign workers, or did they just work at the same bakery around the corner? 在城市的另一部分发现了皮拉穆斯为同一位候选人张贴的公告。这三人是竞选活动的工作人员,还是他们只是在街角同一家面包店工作?
(1083) Recepta, not without Thalamus, asks that you make Gnaeus Helvius Sabinus aedile and Lucius Ceius Secundus duovir. 雷塞普塔,并非没有塔拉穆斯的支持,请求您选举格奈乌斯·赫尔维乌斯·萨比努斯为市政官,卢基乌斯·凯乌斯·塞孔杜斯为双执法官。
(6610). Epidia, not without Cosmus, asks you to vote for Marcus Samellius for aedile. (6610). 埃皮迪娅,并非没有科斯穆斯,请求您投票支持马库斯·萨梅利乌斯担任市政官。
(3678) Statia and Petronia ask you to vote for Marcus Casellius and Lucius Alfucius for aediles. May our colony always have such citizens! 斯塔提娅和佩特罗尼亚请求您投票给马库斯·卡塞利乌斯和卢基乌斯·阿尔富基乌斯担任市政官。愿我们的殖民地永远拥有这样的公民!
(3684) Statia asks you to vote for Herennius and Suettius for the aedileship. There is no way to know whether the Statias are one and the same woman. 斯塔蒂娅请您投票支持赫伦尼乌斯和苏提乌斯担任市政官职位。无法确定这些斯塔蒂娅是否是同一个人。
(3527) Appuleia and Narcissus, along with their neighbour Mustius, ask you to vote for Pupius for the aedileship. 阿普莱娅和那喀索斯与他们的邻居穆斯提乌斯一起,请求您投票支持普皮乌斯担任市政官。
204. The family of Julia Domna. Rome, 3rd cent. AD 204. 尤利娅·多姆娜的家族。罗马,公元 3 世纪
Dio Cassius, History of Rome 78.2, 18.1-3; 79.23, excerpts, early 3rd cent. ad. G 卡西乌斯·狄奥,《罗马史》78.2, 18.1-3;79.23,节选,公元 3 世纪初。G
Julia Domna, born in Syria, was the wife of the emperor Septimius Severus (ad 193-211) and mother of his successor, Caracalla (Antoninus, ad 211-17). She was known for her love of learning and her wit. After her husband’s death, she supported her younger son, Geta, in his unsuccessful claim to the throne against Caracalla. 茱莉亚·多姆娜出生于叙利亚,是皇帝塞普蒂米乌斯·塞维鲁(公元 193-211 年)的妻子,也是其继任者卡拉卡拉(安东尼努斯,公元 211-217 年)的母亲。她以热爱学习和机智闻名。丈夫去世后,她支持小儿子盖塔与卡拉卡拉争夺王位,但未能成功。
(78.2) Antoninus had planned to murder his brother Geta at the Saturnalia, but he was unable to, because his evil intentions were so well known as to make concealment impossible. From this point on there was constant conflict between them, with each planning against the other, and many counterplots. Since many soldiers and athletes were guarding Geta, both home and abroad, by day and by night, Antoninus persuaded his mother to summon both of them to her room, on the pretext that he wanted a reconciliation. Since Geta trusted her, Antoninus went in with him, and when they were inside, a group of centurions who had been assembled by Antoninus, rushed out and struck Geta, who had run to his mother as soon as he saw them and put his arms round her neck and held himself to her bosom, weeping and crying out ‘Mother, mother, who bore me, who bore me, help, I am being murdered’. (78.2) 安东尼努斯本计划在农神节谋杀他的兄弟盖塔,但未能得逞,因为他的邪恶意图已广为人知,无法隐瞒。从那时起,他们之间不断发生冲突,各自密谋对付对方,并有许多反阴谋。由于许多士兵和运动员日夜守卫着盖塔,无论在国内还是国外,安东尼努斯说服他的母亲以希望和解为借口,将两人召到她的房间。由于盖塔信任她,安东尼努斯便与他一同进入。当他们进入后,一群由安东尼努斯召集的百夫长冲了出来,袭击了盖塔。盖塔一看到他们,就跑到母亲身边,双臂搂住她的脖子,紧贴她的胸膛,哭泣着喊道:"母亲,母亲,生我的母亲,生我的母亲,救命,我被人谋杀了。"
And because she had been deceived in this way, she saw her son murdered most impiously and dying in her lap. In a manner of speaking, she received his death into the same womb from which he had been born; she was completely covered with blood, so that she did not take any account of the wound inflicted on her own hand. But Antoninus did not allow her to weep or to lament her son, even though she had seen him die so piteously (for he was twenty-two years and nine months old), but she was forced to rejoice and be cheerful as if she had been very fortunate, so closely watched were all her words and gestures and expressions. Thus it was only she, the wife of the emperor and the mother of emperors, who could not weep even in private over so great a misfortune. 因为她就这样被欺骗了,她看到自己的儿子被极其不敬地杀害,死在她的怀中。可以说,她将他的死亡接纳进了生养他的同一个子宫;她全身沾满了鲜血,以至于没有注意到自己手上的伤口。但是安东尼努斯不允许她为儿子哭泣或哀悼,尽管她看到他死得如此凄惨(因为他年仅二十二岁零九个月),但她却被迫表现得欢欣鼓舞,仿佛非常幸运一般,因为她的一言一行、一举一动、一颦一笑都受到严密的监视。因此,只有她这位皇帝的妻子、皇帝们的母亲,即使私下里也不能为如此巨大的不幸而哭泣。
During the year ad 214-215 在公元 214-215 年期间
(78. 18) [Antoninus continued] to pollute himself and break the law and squander money. Neither in these matters nor in any others did he pay attention to his mother, although she gave him much excellent advice. And yet he assigned to her the (78. 18) [安东尼努斯继续]玷污自己、违反法律、挥霍金钱。在这些事情上,也像在其他所有事情上一样,他都不听从母亲的劝告,尽管她给了他许多极好的建议。然而,他还是指派她担任
supervision of petitions and correspondence in both languages, except for very urgent cases, and included her name along with his own and that of the legions in correspondence with the Senate, stating that she was well, and with expressions of high praise. Need I mention that she held public receptions for all the most prominent men, as did the emperor himself? But while she involved herself in philosophical discussions still more intensely with these men, he said that he himself needed nothing but the essentials, and in addition stated pompously that he could live on the simplest fare, while in fact there was nothing from the earth, sea, or air that we did not provide for him at both public and private expense. 她负责监督请愿书和两种语言的往来信函,除非是非常紧急的情况,并在与元老院的通信中将她的名字与他本人以及军团的名称一起提及,说明她身体健康,并表达了高度赞扬。我还需要提及她为所有最杰出的人物举行公开接待会,就像皇帝本人所做的那样吗?但是,当她与这些人更加深入地参与哲学讨论时,他却说自己只需要必需品,并且还夸耀地说他可以靠最简单的食物生活,而事实上,无论是来自陆地、海洋还是空中的任何东西,我们都用公共和私人费用为他提供。
At the time of Caracalla’s assassination in AD 217. 在公元 217 年卡拉卡拉遇刺之时。
(79.23) Julia, Tarautas’ (Caracalla’s) mother, happened to be in Antioch, and at the news of his death, she was so shocked that she struck herself violently and tried to starve herself. She had hated him while he was alive, but now that he was dead she missed him, not because she wished that he was alive, but because she hated to return to private life. For this reason, she complained bitterly about [his assassin and successor] Macrinus. Then, when he did not make any changes in her royal retinue or in her cohort of the Praetorian guards, and sent her friendly greetings, although he had heard what she had said about him, she was encouraged, and put aside her desire for death. She did not make any reply to his message, but [began to plot] with her soldiers … so that she might become sole ruler like Semiramis or Nitocris, since she was in a manner of speaking from the same part of the world. ^(37){ }^{37}. . . (79.23) 尤利娅,塔拉乌塔斯(卡拉卡拉)的母亲,当时恰好在安条克,听到他死讯时,她震惊不已,猛烈地打自己,并试图绝食自尽。他在世时她曾憎恨他,但如今他死了,她却想念他,并非因为她希望他复活,而是因为她不愿回到平民生活。因此,她对[他的刺客和继任者]马克里努斯发出强烈抱怨。后来,当他没有对她的王室随从或她的禁卫军 cohort 作任何变动,并且尽管听到了她对他的议论,仍向她致以友好的问候时,她受到了鼓舞,便放弃了求死的念头。她没有回复他的消息,而是[开始与]她的士兵们密谋……以便她能像塞米拉米斯或尼托克里斯一样成为唯一统治者,因为她可以说是来自世界的同一地区。 ^(37){ }^{37} . . .
Some lines are missing, in which her plot was discovered. 有些行文缺失,其中她的阴谋被发现。
When Macrinus ordered her to leave Antioch as soon as she could and go wherever she wished, and she had heard what was being said in Rome about Caracalla, she no longer wanted to live, and although she was already dying of cancer (she had had for some time a dormant cancer of the breast, which she had inflamed by the blow that she gave herself on the chest at the time of her son’s death), she brought on her death by starving herself. 当马克林努斯命令她尽快离开安条克,去任何她想去的地方时,当她听到罗马关于卡拉卡拉的传闻时,她已不想再活下去,尽管她已因癌症而奄奄一息(她患乳腺癌症已久,一直处于潜伏状态,在她儿子去世时,她曾捶打胸部,导致癌症恶化),她通过绝食加速了自己的死亡。
And so a woman who had risen high from a common origin, who during her husband’s reign had led a miserable existence because of Plautianus, ^(38){ }^{38} and who had seen the younger of her two sons slaughtered on her own bosom, and who had always hated her older son and had learned of his death in such a violent manner, fell from power while she was alive and killed herself. . . . This is what happened to Julia, and her body was brought to Rome and placed in the tomb of Gaius and Lucius. ^(39){ }^{39} Later, however, her bones, along with her son Geta’s, were moved by her sister Maesa to the precinct of Caracalla. 因此,一个出身平民却地位显赫的女子,在丈夫统治期间因普劳提亚努斯而过着悲惨的生活, ^(38){ }^{38} 亲眼目睹自己的两个儿子中较年幼的那个在自己怀中被杀害,并且一直憎恨自己的长子,后来又以如此暴力的方式得知了他的死亡,最终在生前失势并自杀了……这就是尤利娅的遭遇,她的遗体被运回罗马,安放在盖乌斯和卢西乌斯的陵墓中。 ^(39){ }^{39} 然而后来,她的遗骨与儿子盖塔的遗骨一起,被她的妹妹梅萨转移到了卡拉卡拉的圣地。
‘They elected from among themselves . . .’ "他们从自己人中选举..."
205. A trade union? Rome, late 3rd-early 2nd cent. bc 205. 一个工会?罗马,公元前 3 世纪末至 2 世纪初Plautus, Cistellaria 22-41. L 普劳图斯,《宝盒》22-41 行。L
Prostitutes, pimps, and their customers are the mainstays of the comedies of Plautus and Terence, which should be enjoyed in their entirety. In this brief extract, the character Syra, a madam, suggests that what the prostitutes need is a little organisation, as the matronae have already learned. 妓女、皮条客和他们的顾客是普劳图斯和泰伦提乌斯喜剧作品的主要支柱,这些作品应当完整欣赏。在这简短摘录中,一位老鸨西拉暗示,妓女们需要的是一些组织,就像主妇们已经学到的那样。
It certainly seems right to me, Silenium dear, that our class should be kind to each other and stick together, when you see those highborn women, those top matrons, how they cultivate their friendship and how tight they are with one another. If we were to do the same thing, if we imitate them, even then we can hardly live, they hate us so much. They want us poor women to need their wealth. They want for us to be able to do nothing on our own but to have to ask them all the time for favours. If you go to them, you prefer to leave than go inside, the way they publicly flatter women of our rank, but in private, if they get the chance they pour cold water on us-they’re so crafty. They claim we always go with their men, they say we are their concubines, and try to squelch us. Because we are freedwomen, both your mother and I became prostitutes. She brought you up, and I brought up this one [Gymnasium], your fathers being from various quarters. I didn’t make my girl become a prostitute because of pride but so that I shouldn’t starve. 亲爱的西莱尼乌姆,在我看来,我们这个阶层的人确实应该互相善待、团结一致,当你看到那些出身高贵的女人,那些顶级贵妇,她们是如何培养友谊、彼此关系多么紧密时。如果我们也这样做,如果我们模仿她们,即便如此,我们也几乎无法生存,因为她们如此憎恨我们。她们希望我们这些贫穷的女人需要她们的财富。她们希望我们自己什么也做不了,而不得不一直向她们请求恩惠。如果你去找她们,你宁愿离开也不愿进去,她们公开奉承我们这个阶层的女人,但在私下里,如果有机会,她们就会给我们泼冷水——她们如此狡猾。她们声称我们总是勾引她们的男人,说我们是她们的情妇,并试图压制我们。因为我们都是被解放的女奴,你母亲和我都成了妓女。她抚养你长大,而我抚养了这个孩子(吉姆纳西乌姆),你们的父亲来自各个地方。我让我的女儿成为妓女不是因为骄傲,而是为了不至于饿死。
Allusions in inscriptions to groups of women are a bit mysterious. In some cases they seem to indicate women’s burial societies or perhaps a sort of unofficial ladies’ auxiliary for keeping feast days and honouring the dead. Not all the contexts, however, are funerary. At the least, the texts show that women organised outside the home for some social or religious purpose. If Elagabalus’ senaculum did exist, it would have been at far too exalted a level to bear any resemblance to the organisations referred to in the inscriptions, with one perplexing exception, which in any case antedates his reign. 铭文中提到的女性团体有些神秘。在某些情况下,它们似乎指的是女性葬礼社团,或者是一种非官方的妇女辅助组织,负责庆祝节日和纪念逝者。然而,并非所有上下文都与葬礼有关。至少,这些文本表明女性为了某些社会或宗教目的而在家庭之外组织起来。如果埃拉加巴卢斯的"senaculum"确实存在,那么它的地位会过于崇高,与铭文中提到的组织毫无相似之处,只有一个令人困惑的例外,而这个例外无论如何都早于他的统治时期。
206. A women's club. Alexandria, 1st cent. AD
JEA 4 [1917] 253f. G 206. 一个女性俱乐部。亚历山大,公元 1 世纪 JEA 4 [1917] 253f. G
| The many analogous extant inscriptions are for men’s clubs. 现存许多类似的铭文都是为男性俱乐部而刻。
. . . for the women’s [club] from the common treasury . . . the president and Tetiris the . . . have [dedicated a statue] of . . . aris the high priestess. ...为妇女[俱乐部]从公共金库中...主席和泰蒂里斯...已[奉献一座雕像]给...阿里斯这位女大祭司。
207. A grateful mother. Corfinium, near L'Aquila CIL IX.3171. L 207. 一位感恩的母亲。位于拉奎拉附近的科尔菲尼乌姆 CIL IX.3171. L
We do not know who the women were who were rewarded for honouring Capria’s children, but they would seem to have been members of a club or organisation. 我们不知道那些因尊敬卡普里亚的孩子们而获得奖励的妇女是谁,但她们似乎是一个俱乐部或组织的成员。
Capria Quinta, daughter of Quintus, mother of Avelia Prisca, daughter of Quintus, and Severia Severa, put (this up). On account of the dedication of statues of her children ^(40){ }^{40} she gave a donation to each woman. The place (of this dedication) granted by decree of the decurions. 卡普里亚·昆塔,昆图斯之女,阿维利亚·普里斯卡(昆图斯之女)和塞维利亚·塞维拉之母,立此碑。因其子女雕像的奉献 ^(40){ }^{40} ,她向每位女性捐赠了一份礼物。此奉献地点由元老院法令批准。
208. The curia of women. Lanuvium, 2nd cent. ad 208. 女性议事会。拉努维乌姆,公元 2 世纪
CIL XIV. 2120 = ILS 6199. ^(41)L{ }^{41} \mathrm{~L}
To Gaius Sulpicius Victor, father of Roman knights, a most blameless man, patron of the city, the senate and people of Lanuvium, on account of his incomparable service and immense generosity towards them, voted that an equestrian statue should be erected and dedicated it. On account of this dedication, he distributed to each man of the decurions, Augustales, and curiae 24 sesterces, and to the curia of women he gave a double banquet. 致盖乌斯·苏尔皮基乌斯·维克托,罗马骑士之父,一位无可指责的人,拉努维乌姆城的庇护者,由于他对该城无与伦比的服务和巨大的慷慨,元老院和人民投票决定为他建立并奉献一座骑士雕像。为纪念这次奉献,他向每位十人团成员、奥古斯塔莱斯成员和库里亚成员分发 24 塞斯特斯,并为女性库里亚举办了一场双倍宴会。
209. The women’s collegium. Rome, 1st/2nd cent. AD 209. 妇女协会。罗马,公元 1/2 世纪
CIL VI.10423. L
To well-deserving Ti . . . ^(42){ }^{42} The women’s collegium [put this up]. 献给应受尊敬的提图斯…… ^(42){ }^{42} 妇女协会[立此]。
210. A grant for funeral rites. Feltria, 2nd cent. AD 210. 丧葬仪式的拨款。费尔特里亚,公元 2 世纪
CIL V.2072. L
Three groups receive grants in this text, the Ciarnenses, the Herclanenses, and ‘the women’. The names of the men’s groups may denote cult associations and the women’s a burial society like the collegium in the document above. The Herclanenses were probably devoted to Hercules and the Ciarnenses (a name which occurs nowhere else) to a local deity. ^(43){ }^{43} 本段文字中,有三类群体获得补助:Ciarnenses、Herclanenses 和"妇女"。男性群体的名称可能表示宗教团体,而女性群体则可能是一个类似于上文文件中的 collegium 的葬礼协会。Herclanenses 可能致力于崇拜赫拉克勒斯,而 Ciarnenses(一个在其他地方从未出现过的名称)则可能致力于崇拜当地的神祇。 ^(43){ }^{43}
To the gods of the dead. To Lucius Veturius Nepos, who, in order that they might carry out his funeral rites, gave the Ciarnenses 1,600 sesterces, and the women 400 sesterces, so that the Ciarnenses might celebrate his birthday with incense, sausage, and wine, the Herclanenses the parentalia, and the women the roses. ^(44){ }^{44} He did this while he was still alive. 献给亡灵之神。献给卢基乌斯·维图里乌斯·尼波斯,为了让人们能够举行他的葬礼仪式,他给恰尔内西斯人 1600 塞斯特斯,给女人们 400 塞斯特斯,以便恰尔内西斯人能够用香、香肠和酒庆祝他的生日,赫尔克拉内西斯人举行祭祖仪式,女人们则献上玫瑰。 ^(44){ }^{44} 他在世时便做了这些安排。
211. The matrons. Trajan’s Forum, Rome, 3rd cent. AD 211. 主妇们。图拉真广场,罗马,公元 3 世纪
CIL VI. 997 = ILS 324. L
Julia Augusta, ^(45){ }^{45} mother of emperors and camps, restored this for the matrons. Sabina Augusta ^(46){ }^{46} [put this up] for the matrons. 茱莉亚·奥古斯塔, ^(45){ }^{45} 皇帝们和军营的母亲,为已婚妇女们修复了此物。萨比娜·奥古斯塔 ^(46){ }^{46} [为已婚妇女们]立此。
Livy, History of Rome 27.37.8-9, late 1st cent. BC-early 1st cent. AD. L 李维,《罗马史》27.37.8-9,公元前 1 世纪末-公元 1 世纪初。L
I In 206 bc the temple of Juno on the Aventine Hill was struck by lightning. 公元前 206 年,阿文提诺山上的朱诺神庙被闪电击中。
When the soothsayers said that the omen had to do with the matrons and that the goddess must be appeased with a gift, those matrons who lived in the city or within the tenth milestone were called together on the Capitoline Hill by an edict of the curule aedile, and they elected from among themselves twenty-five to whom they would bring a sum of money from their dowries. From that the gift of a golden bowl was made and carried to the Aventine and was purely and chastely dedicated by the matrons. 当占卜师说征兆与已婚妇女有关,且必须以礼物来安抚女神时,那些住在城市内或距城十英里内的已婚妇女便根据市政官的法令在卡比托利欧山聚集,她们从自己人中选出二十五人,这些人从她们的嫁妆中筹集了一笔款项。用这笔钱制作了一个金碗作为礼物,被带到阿文提诺山,并由那些已婚妇女以纯洁和贞洁的方式献祭。
213. A meeting of married women. Rome, 1st cent. AD
Suetonius, Life of Galba 5.1. L 213. 已婚妇女的集会。罗马,公元 1 世纪。苏埃托尼乌斯,《伽尔巴传》5.1。L
Although a formally constituted body of women cannot be inferred from the following text, the conventus referred to may be more than a casual gathering in someone’s drawing room. 尽管从下文无法推断出一个正式组成的女性团体,但所提及的集会可能不仅仅是某人家客厅中的随意聚会。
[The emperor Galba] did his duty by matrimony, but when he lost his wife Lepida and his two sons by her, he remained celibate and could no more be tempted by any prospect, not even Agrippina [the Younger], who, widowed by the death of Domitius, had gone after the still-married Galba with every means to such a degree that in a meeting of married women ^(47){ }^{47} Lepida’s mother chastised her and even slapped her. [皇帝加尔巴]履行了婚姻的义务,但当他失去妻子莱皮达和她所生的两个儿子后,他保持独身,不再被任何前景所诱惑,甚至包括[小]阿格里皮娜,她在多米提乌斯死后成为寡妇,用尽一切手段追求当时已婚的加尔巴,以至于在一次已婚妇女的聚会中 ^(47){ }^{47} 莱皮达的母亲责骂了她,甚至打了她一巴掌。
214. A women's 'senate'. 3rd cent. AD
Hist. Aug. Elag. 4.3-4, 4th cent. Ad. L 214. 女子"元老院"。公元 3 世纪。《奥古斯都史·埃拉加巴卢斯》4.3-4,公元 4 世纪。《拉丁文选》
That the emperor Elagabalus (ad 218-222) instituted a sente of women for the extremely frivolous purposes described below is unlikely. The text, from an often imaginative collection of imperial biographies, is worth noting, however, for its allusion to an earlier organisation. ^(48){ }^{48} 皇帝埃拉加巴卢斯(公元 218-222 年)为下述极其轻浮的目的而设立一个女性参议院是不大可能的。然而,这段出自一部常常充满想象力的帝王传记集的文本,因其提及了一个更早的组织而值得注意。 ^(48){ }^{48}
He established a senaculum, ^(49){ }^{49} a senate for women, on the Quirinal Hill. Earlier there had been a matrons’ assembly ^(50){ }^{50} there but only for special festivals or when a matron was given the insignia of ‘consular marriage’, which the early emperors gave their female relatives, especially those whose husbands were not nobles so that their marriage would not make them lose their own noble rank. 他在奎里纳尔山上建立了一个元老院, ^(49){ }^{49} 一个女性的元老院。早先那里曾有一个已婚妇女的集会 ^(50){ }^{50} ,但仅限于特殊节日或当一位已婚妇女被授予"执政官婚姻"的标志时,早期皇帝会将此标志授予他们的女性亲属,特别是那些丈夫不是贵族的妇女,这样她们的婚姻就不会让她们失去自己的贵族地位。
Now, however, under the influence of Symiamira, ^(51){ }^{51} the senaculum passed all sorts of ridiculous laws for matrons, like what sort of clothes they could wear in public, who had precedence over whom, who was to kiss first, who could ride in a chariot, or on a horse, or on a beast of burden, or on a donkey, or who could ride in a muledraw carriage or a litter, and what the litter could be made of-leather or bone-and whether it could be decorated with ivory or silver, and who could have gold and silver ornaments on her shoes. 然而,在 Symiamira 的影响下, ^(51){ }^{51} 元老院为贵妇们通过了各种荒谬的法律,比如她们在公共场合可以穿什么样的衣服,谁比谁有优先权,谁应该先亲吻谁,谁可以乘坐战车、骑马、骑驮兽或骑驴,谁可以乘坐骡车或轿子,轿子可以用什么材料制作——皮革或骨头——以及是否可以用象牙或银装饰,还有谁可以在鞋子上佩戴金银饰品。
215. A plan to restore the 'senate'. Rome, ad 270-5 215. 恢复"元老院"的计划。罗马,公元 270-5 年
Hist. Aug. Aurel. 49.6, 4th cent. Ad. L 《奥古斯都史》奥勒良 49.6,公元 4 世纪。拉丁文
The same source credits the emperor Aurelian (ad 270-275) with remembering Elagabalus’ brainchild (if it existed). 同一史料记载,皇帝奥勒良(公元 270-275 年)记得埃拉伽巴卢斯的创举(如果它确实存在过)。
He had wanted to restore to the matrons their senate, or rather senaculum, with the proviso that those women who had earned priesthoods with the senate’s approval should occupy the highest positions. 他曾想恢复主妇们的元老院,或者更确切地说是小元老院,并规定那些经元老院批准获得祭司职位的女性应占据最高职位。
216. A member of a youth group. Reate (Rieti), 1st cent. AD 216. 青年团体成员。里亚特(列蒂),公元 1 世纪
CIL IX. 4696 = AE 1997, 79. L
Actually, this association of youths (invenes) probably included both boys and girls. ^(52){ }^{52} 实际上,这个青年团体(invenes)可能既包括男孩也包括女孩。 ^(52){ }^{52}
To the gods of the dead. To Valeria Iucunda, who belonged to the youth corps. She lived 17 years and 9 months. Titus F(lavius) Sabinus, master of the youths (put this up). 献给亡灵之神。献给属于青年团的瓦莱里娅·尤昆达。她活了 17 年零 9 个月。提图斯·弗拉维乌斯·萨比努斯,青年团团长(立此碑)。
INSCRIPTIONS HONOURING BENEFACTRESSES AND PHILANTHROPISTS 铭文颂扬女恩主与慈善家
‘She has been honoured by the people’ "她受到了人民的尊敬"
217. The chaste Asë. Lycia, ad 100
Pleket 15. G 217. 贞洁的阿塞。吕基亚,公元 100 年 普莱克特 15. G
Timarchus of Arneae son of Diotimus, to Asë (who was also called Dimanthis), his daughter and daughter also of Pinnarma, daughter of Diodotus, in loving remembrance. She has also been honoured by the people: the people of Arneae and the entire vicinity honoured with a gold wreath and a bronze statue Asë (who was also called Dimanthis, daughter of Timarchus of Arneae son of Diotimus), a woman who was chaste, and cultivated and who glorifies both her city and her family with praise won for her conduct, in recognition of her virtue and the incomparable and enviable manner in which she exemplifies every admirable quality of womanhood. 阿尔尼亚的提马库斯,狄奥提穆斯之子,致阿塞(又称迪曼西斯),他的女儿,也是皮纳尔玛的女儿,狄奥多图斯之孙女,以爱的纪念。她也受到了人民的尊崇:阿尔尼亚的人民及周边地区用金花环和青铜雕像尊崇阿塞(又称迪曼西斯,阿尔尼亚的提马库斯之女,狄奥提穆斯之孙女),一位贞洁、有教养的女子,她以自己的品行赢得了赞誉,为她的城市和家庭带来荣耀,以表彰她的美德以及她所展现的女性所有美好品质的无可比拟和令人钦佩的方式。
218. Aufria, woman of letters. Delphi, 2nd cent. ad
Ecole française d'Athènes, Fouilles de Delphes (Paris, 1902-), 4, 79. G 218. 奥夫里亚,女文人。德尔斐,公元 2 世纪。雅典法国学校,《德尔斐发掘》(巴黎,1902 年-),第 4 卷,79 页。G
Aufria, who came to Delphi from another city (in Bithynia? the inscription is damaged) received public honours for her series of talks at the Pythian games, ^(53){ }^{53} apparently in the form of commemorative statues. 奥夫里亚从另一座城市(比提尼亚?碑文已损坏)来到德尔斐,因她在皮提亚运动会上的系列演讲而获得公共荣誉, ^(53){ }^{53} 显然是以纪念雕像的形式。
With good fortune. The city of Delphi has decreed that Aufria of . . . is citizen of Delphi, since she was present at the festival of the god, and demonstrated the entire range of her education, and delivered many excellent and enjoyable lectures at the assembly of Greeks at the Pythian games . . . 承蒙好运。德尔斐城已颁布法令,授予来自……的奥夫里亚为德尔斐公民,因为她出席了神的节日,展示了她全面的教育,并在皮提亚竞技会的希腊人集会上发表了多次出色且令人愉悦的演讲……
219. Lalla of Arneae (gymnasiarch). ^(54){ }^{54} Lycia, c. ad 100 219. 阿尔尼亚的拉拉(体育馆馆长)。 ^(54){ }^{54} 吕基亚,约公元 100 年
Pleket 14. G
| See also no. 542. Lalla is the sister of Asë, honoured in no. 217. 另见第 542 条。拉拉是阿塞的姐妹,阿塞在第 217 条中受到尊崇。
To Lalla of Arneae, daughter of Timarchus son of Diotimus, Masas, because she had set him free, in accordance with her will. 致阿尔尼亚的拉拉,提马库斯之子迪奥提穆斯之女,马萨斯,因她按照自己的意愿解放了他。
220. Phile, a benefactress. Priene, 1st cent. BC ^(55){ }^{55} 220. 菲勒,一位女恩人。普里恩,公元前 1 世纪 ^(55){ }^{55}
Pleket 5. G
Phile, daughter of Apollonius wife of Thessalus son of Polydeuces; as the first woman stephanephorus ^(56){ }^{56} she dedicated at her own expense a cistern and the water pipes in the city. 菲勒,阿波罗尼奥斯之女,波吕丢刻斯之子塞萨卢斯之妻;作为第一位女冠冕官 ^(56){ }^{56} ,她自费在城市中捐建了一座蓄水池和供水管道。
221. Food for children. Tarracina, 2nd cent. AD
CIL X. 6328 = ILS 6278. Tr. J. C. Fant. L 221. 儿童食物。塔拉奇纳,公元 2 世纪 CIL X. 6328 = ILS 6278. Tr. J. C. Fant. L
Caelia Macrina left money for the construction of the building to which this inscription was originally attached, and at the same time endowed an alimentary fund (i.e. to provide cash grants for food) for 200 children of her city. Alimentary grants could be either private or governmental, and were customarily larger for boys than for girls. ^(57){ }^{57} Caelia follows this pattern but is slightly more generous to girls than was usual. The shorter period allowed for girls to receive support reflects their younger age at marriage (often 13 or 14 years old). 凯利娅·马克里娜留下资金建造了这块铭文原本所附的建筑,同时设立了一个救济基金(即为 200 名她所在城市的儿童提供食品现金补助)。救济补助可以是私人的或政府的,并且通常男孩的补助比女孩多。凯利娅遵循了这一模式,但对女孩的补助比通常情况稍微更慷慨一些。女孩获得补助的较短期限反映了她们结婚时年龄较小(通常 13 或 14 岁)。
Caelia Macrina, daughter of Gaius, by her will ordered 300,000 sesterces to be used [for the construction of this building]. She left . . . sesterces for its decoration and maintenance. To the people of Tarracina, in memory of her son Macer, she left 1,000,0001,000,000 sesterces, so that the income from the money might be given to 100 boys [and to 100 girls] under the title of ‘alimenta’; 5 denarii [ =20=20 sesterces] each month to each citizen boy up to the age of 16 , and 4 denarii [ =16=16 sesterces] each month to each citizen girl up to the age of 14 , so that 100 boys and 100 girls might always be receiving [the grant] in succession. 盖乌斯之女凯利娅·马克里娜,依其遗嘱下令使用 30 万塞斯特斯[用于建造此建筑]。她留下...塞斯特斯用于其装饰和维护。为纪念其子马克尔,她给塔拉奇纳人民留下 1,000,0001,000,000 塞斯特斯,以便将该笔资金的收入以" alimenta"(补助金)的名义给予 100 名男孩[和 100 名女孩];每位公民男孩每月 5 迪纳里[ =20=20 塞斯特斯],直至 16 岁,每位公民女孩每月 4 迪纳里[ =16=16 塞斯特斯],直至 14 岁,以便始终有 100 名男孩和 100 名女孩连续[领取补助]。
222. Eumachia. Pompeii, 1st cent. AD 222. 欧玛奇娅。庞贝,公元 1 世纪
CIL X. 810 = ILS 3785; CIL X. 813 = ILS 6368. L
Eumachia was priestess and prominent citizen of the city of Pompeii. She was patroness of the guild of fullers (cleaners, dyers, and clothing makers), one of the most influential trade-guilds of the city because of the importance of the wool industry in Pompeii’s economy. Although her ancestry was humble, the fortune she inherited from her father, a brick manufacturer, enabled her to marry into one of Pompeii’s older families. She provided the fullers with a large and beautiful building which was probably used as the guild’s headquarters. 尤马基亚是庞贝城的女祭司和杰出公民。她是漂洗师行会(包括清洁工、染工和服装制造商)的赞助人,该行会是庞贝城最具影响力的贸易行会之一,因为羊毛工业在庞贝经济中占据重要地位。尽管她出身卑微,但她从身为砖制造商的父亲那里继承的财富使她得以嫁入庞贝的一个古老家族。她为漂洗师们提供了一座宏伟而美丽的建筑,该建筑可能被用作行会的总部。
Over each of the two entrances to the Building of Eumachia in the Civil Forum (the dedication refers to the emperor Tiberius and his mother, Livia, whose statue was found inside the building): 在市民广场的欧马基亚建筑的每个入口处(题词提及皇帝提比略和他的母亲莉薇娅,她的雕像是在建筑内发现的):
Eumachia, daughter of Lucius (Eumachius), public priestess, in her own name and that of her son, Marcus Numistrius Fronto, built with her own funds the porch, covered passage, and colonnade and dedicated them to Concordia Augusta and to Pietas. 卢基乌斯(欧马基乌斯)之女欧马基娅,女祭司,以她自己和她儿子马库斯·努米斯特里乌斯·弗龙托的名义,用自己的资金建造了门廊、有顶通道和柱廊,并将它们献给奥古斯塔和谐女神与虔诚女神。
On the base of a statue of Eumachia (now in the Museo Archeologico Nazionale, Naples), with her head veiled as a priestess: 在尤玛奇娅雕像的底座上(现藏于那不勒斯国家考古博物馆),她头戴面纱,装扮成女祭司:
To Eumachia, daughter of Lucius, public priestess, the fullers [dedicated this statue]. 献给卢奇乌斯之女欧玛奇娅,公共女祭司,漂洗工们[敬献此雕像]。
On her tomb in the cemetery outside the Porta Nuceria: 在努凯里亚门外的公墓中,她的墓碑上刻着:
Eumachia, daughter of Lucius, [built this] for herself and for her household. 卢奇乌斯的女儿尤马基亚,[为]自己和她的家庭[建造了此建筑]。
223. A lesser patroness. Aesernia, in Samnium, Roman period CIL IX.2687. L 223. 一位次要的女庇护人。萨姆尼乌姆地区的埃塞尔尼亚,罗马时期 CIL IX.2687. L
Eumachia’s wealth, sufficient to build a building, ensured her status and fame (cf. no. 222), but evidently her patronage of a trade guild was not unique, as this modest inscription demonstrates. 尤马基亚的财富足以建造一座建筑,这确保了她的地位和名声(参见第 222 号),但显然她对贸易行会的赞助并非独一无二,正如这块朴素的铭文所证明的那样。
To Gavillia Optat[a], wife, mother of the guild of makers of patchwork clothes. ^(58){ }^{58} 致加维利亚·奥普塔[a],妻子,拼布衣物制作行会的母亲。 ^(58){ }^{58}
224. Honours from the Seviri Augusti. ^(59){ }^{59} Corfinium, imperial period CIL IX.3182, 3180. L 224. 来自塞维里·奥古斯都的荣誉。 ^(59){ }^{59} 科菲尼乌姆,帝国时期 CIL IX.3182, 3180. L
(3182) The Seviri Augusti put (this) up for Rutilia Paulina, their patroness, on account of her father’s merit and her own. 奥古斯都六人团为他们的女庇护人鲁提利亚·保利娜立此碑,以表彰她父亲和她本人的功绩。
(3180) For Mammia Aufidia Titeca Maria, daughter of Publius, grandaughter of Publius, great-granddaughter of Publius, ^(60){ }^{60} an honourable ^(61){ }^{61} girl, daughter of P . Mammius Aufidus Priscinus, Roman knight. On account of her father’s beneficence, which he performed for the honour of the Seviri Augustales of the second cycle, they put up a statue to her with their own funds. Place granted by decree of the decurions. 为马米娅·奥菲迪娅·蒂特卡·玛利亚,普布利乌斯之女,普布利乌斯之孙女,普布利乌斯之曾孙女, ^(60){ }^{60} 一位可敬的 ^(61){ }^{61} 少女,P·马米乌斯·奥菲迪乌斯·普里斯基努斯,罗马骑士之女。因其父为第二周期塞维里·奥古斯塔莱斯成员的荣誉所施的善举,他们自费为她立了一座雕像。地点由十人委员会法令批准。
225. Junia Theodora. Corinth, c. AD 43
Pleket 8, excerpts. G 225. 朱尼亚·西奥多拉。科林斯,约公元 43 年 普莱克特 8,节选。G
The people of Patara (in Lycia) have decreed: Whereas Junia Theodora, a Roman resident in Corinth, a woman held in highest honour . . . who copiously supplied from her own means many of our citizens with generosity, and received them in her home and in particular never ceased acting on behalf of our citizens in regard to any favour asked-the majority of citizens have gathered in assembly to offer testimony on her behalf. Our people in gratitude agreed to vote: to commend Junia and to offer testimony of her generosity to our native city and of her good will, and declares that it urges her to increase her generosity towards the city in the knowledge that our people also would not cease in their good will and gratitude to her and would do everything for the excellence and the glory that she deserved. For this reason (with good fortune), it was decreed to commend her for all that she had done. 帕塔拉(位于吕基亚)的人民决议如下:鉴于朱尼亚·西奥多拉,一位居住在科林斯的罗马女性,一位备受尊敬的女士……她慷慨地用自己的财富资助了我们许多公民,并在家中接待他们,尤其是当我们的公民请求任何恩惠时,她从未停止为他们提供帮助——大多数公民已集会为她作证。我们的人民出于感激,一致同意:赞扬朱尼亚,并向我们的母城证明她的慷慨和善意,并声明我们鼓励她继续增加对城市的慷慨,同时我们的人民也不会停止对她的善意和感激,并将为她所应得的卓越和荣誉做一切事情。因此,(带着好运)决议赞扬她所做的一切。
226. Flavia Publicia Nicomachis. Phocaea, Asia Minor, 2nd cent. ad
Pleket 19. G 226. 弗拉维娅·普布利基亚·尼科马基斯。小亚细亚福西亚,公元 2 世纪。普莱克特 19。G
The council and the people, to Flavia Publicia Nicomachis, daughter of Dinomachus and Procle . . . their benefactor, and benefactor through her ancestors, founder of our city, president for life, in recognition of her complete virtue. 议会和人民,致弗拉维娅·普布利基娅·尼科马基斯,迪诺马库斯和普罗克勒之女……他们的恩人,以及通过她的祖先成为恩人,我们城市的创始人,终身总统,以表彰她的完全美德。
227. Modia Quintia. Africa Proconsularis, 2nd/3rd cent. ad
CIL VIII.23888. L 227. 莫迪娅·昆提娅。阿非利加行省,公元 2/3 世纪 CIL VIII.23888. L
The town council decreed a statue of Modia Quintia, daughter of Quintus Modius Felix, perpetual priestess, who, on account of the honour of the priesthood, adorned 市议会决定为莫迪娅·昆提娅立一尊雕像,她是昆图斯·莫迪乌斯·费利克斯的女儿,担任终身女祭司,因祭司职位的荣誉而增光添彩
the portico with marble paving, coffered ceilings and columns, exceeding in cost her original estimate with an additional contribution and quite apart from the statutory entry fee [for the priesthood] and also [built] an aqueduct. By decree of the town council, [erected] with public funds. 那座带有大理石铺地、格子天花板和柱子的门廊,其费用超出了她最初的估计,她额外捐助了一笔资金,且完全不同于法定入会费[祭司职位],还[建造]了一条引水渠。根据市议会的法令,[此建筑]由公共资金建造。
228. Aurelia Leite. Paros, c. ad 300 228. 奥蕾莉娅·莱特。帕罗斯岛,约公元 300 年
Pleket 31. G
A monument set up by the husband of a benefactress to record the honours given her by her city. 一位恩主的丈夫所立的纪念碑,用以记录她的城市所授予她的荣誉。
To the most renowned and in all respects excellent Aurelia Leite, daughter of Theodotus, wife of the foremost man in the city, Marcus Aurelius Faustus, hereditary high priest for life of the cult of Diocletian and his co-rulers, priest of Demeter and gymnasiarch. She was gymnasiarch ^(62){ }^{62} of the gymnasium which she repaired and renewed when it had been dilapidated for many years. The glorious city of the Parians, her native city, in return for her many great benefactions, receiving honour rather than giving it, in accordance with many decrees, has set up a marble statue of her. She loved wisdom, her husband, her children, her native city: (in verse) this woman, with her wisdom, best of mothers, his wife Leite, renowned Faustus glorifies. 致最卓越且各方面都杰出的奥蕾莉娅·莱特,西奥多图斯之女,城中杰出人物马库斯·奥蕾利乌斯·福斯图斯之妻,戴克里先及其共治者崇拜的世袭终身大祭司,得墨忒耳的祭司和体育馆馆长。她曾担任 ^(62){ }^{62} 体育馆馆长,该馆在她修复和更新之前已荒废多年。帕里亚人的光荣城市,她的故乡,为回报她的众多伟大恩惠,与其说是给予荣誉不如说是接受荣誉,根据多项法令,为她竖立了一尊大理石雕像。她热爱智慧、丈夫、子女和故乡:(以诗体)这位女子,以其智慧,作为最优秀的母亲,他的妻子莱特,著名的福斯图斯为之增光。
229. Scholasticia. Ephesus, late 4th cent. AD SGO 03/02/32. G 229. 学者。以弗所,公元 4 世纪末 SGO 03/02/32. G
| Epigram for the statue of a woman who restored two public baths. ^(63){ }^{63} | 为一位修复了两座公共浴场的女性雕像所作的短诗。 ^(63){ }^{63}
You see here, stranger, the statue of a woman who was pious and very wise, Scholasticia. She provided the great sum of gold for constructing the part of the [buildings] here that had fallen down. 你看,陌生人,这是一位虔诚且非常智慧的女士的雕像,她叫 Scholasticia。她提供了大量黄金用于修建这里[建筑]中已经倒塌的部分。
230. Restoration of a theatre. Nemi, 1st cent. AD 230. 剧院的修复。内米,公元 1 世纪
AE 1932, 68. L^(64)\mathrm{L}^{64}
The lettering of this inscription is fine but rather cramped and crowded within a molding on a marble slab nearly nine feet wide. The small theatre in question was in Nemi, in the Castelli Romani, southeast of Rome. 这块铭文的字迹精美,但在一块近九英尺宽的大理石板上的饰框内显得相当拥挤。所提及的小剧场位于罗马东南部的卡斯特利罗马尼地区的内米。
Volusia Cornelia, daughter of Quintus, restored and decorated this theatre, ruined by old age. 昆图斯之女沃鲁西娅·科尔内利亚修复并装饰了这座因年久失修而破败的剧院。
231. Helvidia Priscilla. Chieti (Abruzzo), imperial period 231. 赫尔维迪娅·普里西拉。基耶蒂(阿布鲁佐),帝国时期
CIL IX.3019. L
M(arcus) Vettius Marcellus, procurator of the emperors, and Helvidia Priscilla, daughter of Gaius and wife of Marcellus, did this with their own money. 皇帝的财务官马库斯·维提乌斯·马尔切卢斯与盖乌斯之女、马尔切卢斯之妻赫尔维迪娅·普里斯奇拉用自己的资金建造了此物。
232. An aqueduct restored. Chieti (Abruzzo), 2nd half of the 1st cent. ad CIL IX.3018. L 232. 一条水道得到修复。基耶蒂(阿布鲁佐),公元 1 世纪下半叶 CIL IX.3018. L
In honour of the imperial house, Dusmia Numisilla, daughter of Marcus, in her own name and that of her husband, Lucius Trebius Secundus, with her own money repaired and put back into use the aqueduct, built by Gaius Asinius Gallus, which had fallen into ruin: she restored its structure, found its source again, and enlarged it with new stretches of tunnel and access wells. 为纪念皇室之家,马库斯之女杜斯米娅·努米西拉,以其本人及其丈夫卢基乌斯·特雷比乌斯·塞孔都斯的名义,用自己的资金修复并重新启用了由盖乌斯·阿西尼乌斯·加卢斯建造的已毁坏的水渠:她恢复了其结构,重新找到了水源,并通过新建隧道段和检修井将其扩大。
VICTORS 胜利者
'With my swift-running horses' "我那飞驰的骏马"
Women victors in athletic contests all appear to have been sponsored by men and to have had professional charioteers. 在体育竞赛中获胜的女性似乎都是由男性赞助,并且拥有职业赛车手。
233. Euryleonis, a Spartan princess, victor in the Olympic chariot race in 368 bc Pausanias, Guide to Greece 3.17.6. G 233. 欧律勒奥尼斯,一位斯巴达公主,公元前 368 年奥林匹克战车比赛的获胜者。保萨尼亚斯,《希腊指南》3.17.6。G
Near the so-called Tent is a statue of a woman, whom the Spartans say is Euryleonis. She won a victory at Olympia in the two-horse chariot race. ^(65){ }^{65} 在所谓的"帐篷"附近有一尊女性雕像,斯巴达人称她是欧律勒奥尼斯。她在奥林匹亚的双马战车比赛中取得了胜利。 ^(65){ }^{65}
234. A royal victor. Sparta, early 4th cent. bc 234. 一位王室胜利者。斯巴达,公元前 4 世纪初
Anth.Pal. XIII.16. G
I Cynisca won victories at Olympia in 396 BC and again 392 BC. ^(66){ }^{66} 基尼斯卡于公元前 396 年和公元前 392 年在奥林匹亚取得了胜利。 ^(66){ }^{66}
My father and brothers were kings of Sparta. 我的父亲和兄弟们是斯巴达的国王。
I, Cynisca, won a victory with my swift-running horses ^(67){ }^{67} and set up this statue. I claim that I am the only woman from all Greece to have won this crown. 我,库尼斯卡,凭借我迅驰的骏马赢得了胜利 ^(67){ }^{67} 并立下了这座雕像。我宣称我是全希腊唯一赢得这顶桂冠的女性。
235. Winner of a four-horse chariot race. Oxyrhynchus, 268/267 bc FGrH 257a Fr. 6 = POxy. 2082. G 235. 四马战车比赛的获胜者。奥克西林库斯,公元前 268/267 年 FGrH 257a Fr. 6 = POxy. 2082. G
Bilistiche ^(68){ }^{68} of Magnesia’s four-colt chariot. She was the hetaera of Ptolemy Philadelphus. 马格尼西亚人比利斯提克的四驹战车。她是托勒密·菲拉德尔弗斯的娼妓。
236. Berenice II, winner in chariot races. Alexandria, 3rd cent. bc 236. 贝勒尼基二世,战车比赛的获胜者。亚历山大港,公元前 3 世纪
Posidippus of Pella, ^(69){ }^{69} AB 78, 87, 82, 79. G 佩拉的波西迪普斯, ^(69){ }^{69} AB 78, 87, 82, 79. G
As in the case of other women victors, the chariots were driven by professional charioteers and sponsored by their male relatives. The speaker in the first epigram is Berenice II, wife and cousin of Ptolemy III Euergetes (pharaoh of Egypt 与其他女性胜利者的情况一样,战车由职业战车手驾驶,并由她们的男性亲属赞助。第一首短诗的演讲者是贝勒尼基二世,她是托勒密三世·欧尔格特斯(埃及法老)的妻子和表亲。
247-221 BC). Although she was the daughter of the king of Cyrene, she is described here as being a member of the Macedonian dynasty that ruled Egypt. 公元前 247-221 年)。尽管她是昔兰尼国王的女儿,但在这里她被描述为统治埃及的马其顿王朝的成员。
Tell of my glory, all you poets, . . . to speak of what is well known, because my fame has an ancient lineage. My grandfather Ptolemy [I] won [an Olympian victory] with his chariot when driving his horse at the stadium at Pisa, and so did my father’s 讲述我的荣耀吧,所有的诗人,……去述说那些众所周知的事情,因为我的名声有着古老的血统。我的祖父托勒密[一世]在皮萨体育场驾驭他的战车时赢得了[奥林匹克胜利],我父亲的也是如此。
[Ptolemy II Euergetes] mother Berenice [I], and again my father won, a king who took his name from a king. Arsinoe [II Philadelphus] won all three chariot races in one contest . . . the holy family of women . . . a maidenly . . . saw these [glories] in chariot racing from one house and the prize-winning children of children. Sing, Macedonians, of the crown Berenice [II] won with her successful chariot. [托勒密二世·欧尔格特]的母亲贝伦尼丝[一世],我的父亲再次获胜,一位以国王之名命名的国王。阿尔西诺伊[二世·菲拉德尔福斯]在一场比赛中赢得了所有三项战车赛事……神圣的女性家族……一位少女……从同一个家族看到了战车比赛中的这些[荣耀]和获奖的子孙后代。歌唱吧,马其顿人,歌唱贝伦尼丝[二世]凭借她成功的战车赢得的桂冠。
In this epigram statues of horses recall the victory they won for Berenice II when they were alive. 在这首短诗中,马的雕像唤起了它们生前为贝勒尼基二世赢得的胜利。
When we were still horses ^(70){ }^{70} we brought Berenice of Macedon an Olympic victory crown, which offers her glory that will be often be spoken of, because with it we took away the glory that Cynisca had long held in Sparta. ^(71){ }^{71} 当我们还是赛马时 ^(70){ }^{70} 我们为马其顿的贝蕾妮丝赢得了一顶奥林匹克胜利桂冠,这为她带来了将被经常传颂的荣耀,因为凭借它,我们夺走了基尼斯卡长久以来在斯巴达所拥有的荣耀。 ^(71){ }^{71}
| This epigram celebrates Berenice’s victory at the Isthmian games. ^(72){ }^{72} 这首短诗庆祝贝勒尼基在地峡运动会上的胜利。 ^(72){ }^{72}
. . . a great . . .: Berenice’s horse won . . . in the races. The sacred spring of Peirene admired the daughter of Macedonia near Acrocorinth, along with her father Ptolemy [Ptolemy II Euergetes]. For you-a queen on your own-announced at the Isthmus how often your house had won the contests. . . . 一件伟大的 . . .:贝勒尼基的马在比赛中获胜了 . . . 。佩瑞尼圣泉在阿克罗科林斯附近钦佩着这位马其顿的女儿,以及她的父亲托勒密[托勒密二世·欧厄格特斯]。因为你——一位独立的皇后——在地峡宣布了你的家族赢得比赛胜利的次数。
Another epigram describes the victories of Berenice II at the Nemean games, possibly in 249 or 247 bc. A similar victory is described by Callimachus (Supp. Hell. 254. 8-10). 另一首短诗描述了贝勒尼基二世在涅墨亚竞技会上的胜利,可能发生在公元前 249 年或前 247 年。卡利马科斯也描述了一次类似的胜利(Supp. Hell. 254. 8-10)。
The girl queen with her chariot, yes, Berenice, has won all the crowns for chariot races in the games, from you, Zeus, god of Nemea. By the speed of her horses her chariot left behind the many drivers. And like . . . with slack reins ^(73){ }^{73} the horses came to the judges of the Argolid. 驾着战车的女王,是的,贝勒尼基,在运动会上赢得了所有战车比赛的桂冠,来自你,涅墨亚的宙斯神。凭借她马匹的速度,她的战车将众多驭手甩在身后。并且就像……松开缰绳 ^(73){ }^{73} 马匹来到了阿尔戈利斯的裁判面前。
237. Winner of a two-horse chariot race. Larisa, early 2nd cent. bc IG IX.ii.526.19-20. G 237. 双轮战车赛冠军。拉里萨,公元前 2 世纪初 IG IX.ii.526.19-20. G
I From a list of victors in various competitions from all over the Greek world. I 来自一份希腊世界各地各类竞赛的获胜者名单。
Aristoclea from Larisa, daughter of Megacles, in the two-horse chariot race. 拉里萨的阿里斯托克莉娅,墨伽克勒斯之女,在双轮战车赛中。
238. From the Panathenaic victor lists. ^(74){ }^{74} Athens, 2 nd cent. bc IG II ^(2).2313.9-15{ }^{2} .2313 .9-15; 2313.60; 2314.50-51. G 238. 摘自泛雅典娜节胜利者名单。 ^(74){ }^{74} 雅典,公元前 2 世纪 IG II ^(2).2313.9-15{ }^{2} .2313 .9-15 ;2313.60;2314.50-51。G
(2313.9-15) (194/193 BC) Zeuxo of Argos, daughter of Polycrates, ^(75){ }^{75} in the horse race . . . Encrateia of Argos, daughter of Polycrates, in the four-horse chariot race; Hermione of Argos, daughter of Polycrates . . . (2313.9-15) (公元前 194/193 年) 阿尔戈斯的泽克索,波利克拉特斯的女儿, ^(75){ }^{75} 在马术比赛中... 阿尔戈斯的恩克拉提亚,波利克拉特斯的女儿,在四马战车赛中;阿尔戈斯的赫米奥妮,波利克拉特斯的女儿...
(2313.60) (190/189 вс) Zeuxo of Cyrene, daughter of Ariston, in the four-horse chariot race . . . 昔兰尼的泽克索,阿里斯顿的女儿,在四马战车比赛中...
(2314.50-1) (182 bc) Zeuxo of Argos from Achaea, daughter of Polycrates, in the four-horse chariot race . . . (2314.50-1) (公元前 182 年) 来自亚该亚的阿尔戈斯的泽克索,波利克拉特斯之女,在四马战车赛中……
239. Women victors. Delphi, c. ad 45 239. 女性胜利者。德尔斐,约公元 45 年
Pleket 9. G
Hermesianax, son of Dionysius, of Caesaria in Tralles (also from Corinth), for his daughters, who themselves have the same citizenships. 赫梅西亚纳克斯,狄奥尼西乌斯之子,来自特拉莱斯的凯撒里亚(也来自科林斯),为他的女儿们而立,她们本人拥有相同的公民身份。
(1) Tryphosa, at the Pythian Games with Antigonus and Cleomachis as judges, and at the Isthmian Games, with Juventius Proclus as president, each time placed first in the girls’ single-course race. 特里福萨在皮提亚运动会上,由安提戈努斯和克利俄马基斯担任裁判,在地峡运动会上,由尤文提乌斯·普罗克卢斯担任主席,每次都在女子单程赛跑中获得第一名。
(2) Hedea, at the Isthmian Games with Cornelius Pulcher as judge, won the race in armour, and the chariot race; at the Nemean Games she won the singlecourse race with Antigonus as president and also in Sicyon with Menoites as president. She also won the children’s lyre contest at the Augustan Games in Athens with Nuvius son of Philinus as president. She was first in her age group . . . citizen . . . a girl. (2) 赫迪亚在科林斯地峡运动会上,由科尔内利乌斯·普尔凯担任裁判,赢得了武装赛跑和战车赛;在尼米亚运动会上,由安提戈努斯担任主席,她赢得了单程赛跑,在西库昂由梅诺伊特斯担任主席时也获胜。她还在雅典的奥古斯都运动会上,由菲利努斯之子努维乌斯担任主席,赢得了儿童竖琴比赛。她在同龄组中排名第一……公民……一个女孩。
(3) Dionysia won at . . . with Antigonus as president, the single-course race at the Asclepian Games at the sanctuary of Epidaurus with Nicoteles as president. (3) 狄奥尼西亚在……获胜,由安提戈努斯担任主席,在埃皮达鲁斯圣地的阿斯克勒庇俄斯竞技会上赢得了单程赛跑,由尼科特勒斯担任主席。
To Pythian Apollo. 致皮媞亚的阿波罗。
240. Melosa. Athens, 5th cent. bc
FH 177m. G 240. 梅洛萨。雅典,公元前 5 世纪 FH 177m. G
| Not all memorable victories were athletic. An inscription on a black-figure vase. | 并非所有令人难忘的胜利都是体育方面的。一个黑彩陶器上的铭文。
I am Melosa’s prize. She won a victory in the girls’ carding ^(76){ }^{76} contest. 我是梅洛萨的奖品。她在女孩的梳棉比赛中获得了胜利。
241. Prizes for beauty, chastity, and household management
Athenaeus 13.609e-610b. G 241. 美丽、贞洁和家务管理的奖品 雅典娜乌斯 13.609e-610b. G
Nicias in his History of Arcadia ^(77){ }^{77} says that Cypselus established a beauty contest for women, when he founded a city in the plain of the Alpheus river. ^(78){ }^{78} He settled some Parrhasians there and dedicated a precinct and altar to Demeter of Eleusis, and it was in the festival of that goddess that he established the beauty contest. And in the first festival his wife Herodice won the contest. This contest is still being held in our own time, and the women who compete in it are called the wearers of the gold. Theophrastus says that there was a beauty contest among the men in Elis, and that the contest is conducted with solemnity and the winners win weapons. ^(79){ }^{79} Dionysius of Leuctra says that that these weapons are dedicated to Athena, and that the winner is decked in ribbons by his friends, and leads the procession to the temple. But Myrsilus in his Historical Paradoxes ^(80){ }^{80} says that the winners wore crowns of myrtle. Somewhere the same Theophrastus ^(81){ }^{81} says that there were contests among women for chastity and household management, as there were among foreigners. Elsewhere he says there were beauty contests, as if this also ought to be honoured, as it is on the islands of Tenedos and Lesbos, ^(82){ }^{82} but he says that beauty was the result of luck or nature, and that the honour ought to be awarded to chastity. For beauty is beautiful only along with chastity, but without it, it is dangerous and leads to wantonness. 尼西亚斯在他的《阿卡迪亚历史》 ^(77){ }^{77} 中说,塞普塞卢斯在阿尔菲乌斯河平原建立一座城市时,为女性设立了一场选美比赛。 ^(78){ }^{78} 他在那里安置了一些帕尔哈西亚人,并为埃莱夫西斯的得墨忒耳女神划定了圣地并建立了祭坛,正是在这位女神的节日中,他设立了选美比赛。在第一届节日中,他的妻子赫罗迪丝赢得了比赛。这场比赛在我们这个时代仍在举行,参赛的女性被称为"金饰佩戴者"。泰奥弗拉斯托斯说,在埃利斯有一场男性的选美比赛,比赛庄重举行,获胜者赢得武器。 ^(79){ }^{79} 琉克特拉的狄奥尼西奥斯说,这些武器被献给雅典娜,获胜者被朋友们用彩带装饰,并带领队伍前往神庙。但米尔西卢斯在他的《历史悖论》 ^(80){ }^{80} 中说,获胜者佩戴的是桃金娘花冠。泰奥弗拉斯托斯 ^(81){ }^{81} 在某处说,女性中有贞洁和家政管理的比赛,就像外国人中也有这样的比赛一样。 在其他地方,他说有选美比赛,仿佛这也应该受到尊敬,就像在特内多斯岛和莱斯博斯岛上那样, ^(82){ }^{82} 但他说美貌是运气或自然的结果,而荣誉应该授予贞洁。因为美貌只有与贞洁相伴才是美丽的,但没有贞洁,它就是危险的,会导致放荡。
VII. Private Life 七、私人生活
‘She will share her secrets’ "她将分享她的秘密"
Proper conduct and practical advice 得体行为与实用建议
Education and intellectual achievements 教育与智力成就
Women’s conversations, real and imaginary 女性的对话,真实的与想象的
Interactions with men, good and bad 与男性的互动,好坏兼有
Mothers, nurses, and infants 母亲、保姆和婴儿
Parents and children 父母与子女
Household management 家务管理
Celebrations 庆祝活动
Commemorations 纪念活动
CORRECT BEHAVIOUR 正确行为
‘A woman’s greatest virtue is chastity’ "女人最大的美德是贞洁"
Letters Attributed to Women Followers of Pythagoras 归于毕达哥拉斯女性追随者的信件
The inhabitants of Croton, on the Ionian coast of southern Italy, claimed that their city had been founded in the sixth century bc by the philosopher Pythagoras, and along with several other cities nearby, believed in the principles and practices attributed to him. Letters from the Pythagorean community written in Doric and Ionic dialects appear to date to the fourth century BC. Other letters were written in Attic koine and almost certainly date to the Hellenistic era or early Empire. ^(1){ }^{1} Although the women in prosperous Pythagorean communities in southern Italy and elsewhere would have been capable of writing these letters, in style the letters seem more like rhetorical exercises than real letters by real women (compare, for example, the papyrus letters nos 253 and 320); it is also true that the Pythagorean principles alluded to in the letters were well known in the outside world. The women’s views about women’s conduct do not differ significantly from those expressed by men. ^(2){ }^{2} 位于意大利南部爱奥尼亚海岸的克罗顿居民声称,他们的城市是在公元前六世纪由哲学家毕达哥拉斯建立的,并且与附近其他几个城市一起,信奉归功于他的原则和实践。用多立克方言和爱奥尼亚方言书写的毕达哥拉斯社区信件似乎可追溯到公元前四世纪。其他信件则是用阿提卡通用语写成的,几乎可以确定是希腊化时代或帝国早期的作品。 ^(1){ }^{1} 尽管在意大利南部及其他地区繁荣的毕达哥拉斯社区中的女性本有能力撰写这些信件,但从风格上看,这些信件更像是修辞练习,而非真实女性写的真实信件(例如,可比较纸草信件第 253 号和第 320 号);同样真实的是,信件中提到的毕达哥拉斯原则在外界也是广为人知的。女性对女性行为的看法与男性所表达的并无显著差异。 ^(2){ }^{2}
242. Greek sayings attributed to Theano, Pythagoras’ wife. 242. 据传是毕达哥拉斯妻子塞阿诺的希腊格言。
From multiple sources and places, with dates ranging from the 3rd cent. ad to late antiquity 来自多个来源和地点,时间跨度从公元 3 世纪到古代晚期
(Stobaeus, Anthologium 4.23.53) When Theano the Pythagorean philosopher was asked after how soon a woman would be pure after intercourse with a man, she replied, ‘with her own husband, immediately; with another man, never’. ^(3){ }^{3} (斯托拜乌斯,《选集》4.23.53) 当毕达哥拉斯学派的女哲学家西阿诺被问及,女性在与男性性交后多久才能变得纯洁时,她回答说:"与自己的丈夫,立即;与其他男人,永远不"。 ^(3){ }^{3}
(D. L. 8.43) She advised a woman who was about to have intercourse with her husband to take off her modesty along with her clothes, and when she left his bed to put it back on again. When she was asked what to put on, she said ‘what allows me to be called a wife’. ^(4){ }^{4} 她建议一位即将与丈夫同房的女子,在脱去衣服的同时也脱去她的羞耻心,而在离开丈夫的床时再重新穿上。当被问及应该穿什么时,她说:"能让我被称为妻子的东西。" ^(4){ }^{4}
(Stobaeus, Anthologium 4.23.55) When Theano was asked what a woman ought to do, she replied, ‘please her own husband’. (斯托拜乌斯,《选集》4.23.55) 当提亚诺被问及一个女人应该做什么时,她回答道,'取悦自己的丈夫'。
(Stobaeus, Anthologium) When Theano the Pythagorean was asked how she would be well regarded, she answered ‘by working the loom and sharing my bed’. ^(5){ }^{5} 当毕达哥拉斯学派的塞阿诺被问及如何才能获得良好声誉时,她回答说:"通过织布和分享我的床"。 ^(5){ }^{5}
(Stobaeus, Anthologium 4.23.49a) When Theano was wrapping her cloak around herself, she showed her bare arm. When someone said ‘you have a beautiful arm’, she replied ‘but it’s not for public use’. And it is not only a chaste woman’s forearm but also her speech that should not be made public, and she should be ashamed of her speech as if she were revealing herself to those who wanted to strip her naked, and protect it from outsiders. Because when she speaks her passion and character and disposition are visible to others. (斯托拜乌斯,《文选》4.23.49a) 当塞阿诺裹上斗篷时,她露出了裸露的手臂。当有人说"你的手臂很美"时,她回答说"但这不是供公众使用的"。不仅贞洁女性的前臂不应公开,她的言语也不应公开,她应当为自己的言语感到羞耻,就像她正在向那些想要剥光她衣服的人展示自己一样,并保护它免受外人窥探。因为当她说话时,她的热情、性格和性情都会被他人所察觉。
(Clement, Stromata 4.19.121 after relating a shorter version of the cloak story [no. 5], adds: Another saying of hers shows her profundity: when she was asked whether a woman should go to the Thesmophoria after being with a man, she said immediately, if with her own husband, and never if with someone else. (克莱门特,《杂记》4.19.121,在讲述了一个较短版本的外套故事[第 5 则]后补充道:她的另一句话显示了她的深刻:当被问及一个女人在与男子同房后是否应该参加塞斯莫福里亚节时,她立即回答说,如果是与自己的丈夫,就应该去;如果是与其他人,就永远不要去。
(Florilegium Monacense 268) Theano said: A man is better off trusting himself to a horse without a bridle than to a woman who does not use reason. (慕尼黑选集 268) 西阿诺说:男人将自己托付给一匹没有缰绳的马,比托付给一个不运用理性的女人更为安全。
(Clement, Stromata 4.7.44) For Theano the Pythagorean writes: 'So in truth life would be a party for bad people who have done evil things. If the soul were not immortal, when they die, death would bring them good fortune. ^(6){ }^{6} (克莱门特,《杂记》4.7.44)毕达哥拉斯学派的塞阿诺写道:"如果灵魂不是不朽的,那么对于那些作恶多端的坏人来说,死亡会给他们带来好运。当他们死去时,死亡将赐予他们好运。 ^(6){ }^{6}
(Florilegium Monacense 269) Theano said: It is wrong to keep silent about what one ought to say, but best to be silent about what it is shameful to say. (慕尼黑选集 269)西阿诺说:对应当说的事情保持沉默是错误的,但对可耻的事情保持沉默则是最好的。
(Florilegium Monacense 269) When Theano was asked to define passion, she said ‘what happens to an idle soul’. (慕尼黑选集 269)当塞阿诺被要求定义激情时,她说'那是发生在闲散灵魂上的事情'。
(Stobaeus, Anthologium 1.10.13). From Theano’s On Piety: I have heard that many Greeks believe that Pythagoras said that all things come from a number. That statement makes no sense, because how can something that does not exist have consciousness and reproduce? Pythagoras did not say that everything came from a number; he said that everything comes into being in a numbered sequence, because the primary ordering is in a number, and in conjunction with that whatever is first and second and so on is arranged sequentially among what is numbered. (斯托拜乌斯,《文选》1.10.13)。摘自塞阿诺的《论虔诚》:我听说许多希腊人相信毕达哥拉斯说过万物皆源于数。这种说法毫无意义,因为不存在的东西怎么可能具有意识并繁衍后代?毕达哥拉斯并没有说万物都源于数;他说的是万物都是按数的顺序产生的,因为首要的秩序存在于数中,与此相关,第一和第二等等在数的序列中被依次排列。
243. The Syriac Sayings of Theano. Northern Mesopotamia, 3rd cent. ad 243. 西亚诺的叙利亚格言。北美索不达米亚,公元 3 世纪。
From multiple sources and places. Translated and edited by U. Possekel. Syriac 源自多种来源和地点。由 U. Possekel 翻译和编辑。叙利亚语
The Syriac tradition preserves in translation numerous sayings attributed to Theano. ^(7){ }^{7} The largest collection consists of about seventy philosophical maxims. These advocate a virtuous and upright life and admonish the reader not to seek wealth or pleasure, but to strive for good works, charity, and wisdom. The Sayings 叙利亚传统在翻译中保存了许多归功于西阿诺的名言。 ^(7){ }^{7} 最大的合集包含了大约七十条哲学格言。这些格言提倡美德和正直的生活,告诫读者不要追求财富或享乐,而要努力追求善行、慈善和智慧。《名言集》
give considerable attention to friendship, and to the appropriate use of speech and silence. The story of these sayings is (to put it mildly) complicated. Some might be ipsissima verba (that is, if Theano actually existed), but most were probably invented later. 相当重视友谊,以及言语和沉默的恰当运用。这些格言的来历(委婉地说)相当复杂。有些可能是原话(也就是说,如果塞阿诺确实存在过的话),但大多数可能是后人编造的。
8. It is detestable to remain silent regarding (words) that should be spoken. 8. 对于应当说出的话保持沉默是可憎的。
9. People who are diligent in good deeds have many friends, even if they fall into poverty. 9. 勤于行善的人会有很多朋友,即使他们陷入贫困。
14. It is a smaller folly to do good to your friends beyond (the measure of) justice than to harm your enemies beyond (the measure of) justice. 14. 对朋友行善超过正义的限度,比对敌人伤害超过正义的限度,是较小的愚蠢。
19. Take care to persuade a person, but not to compel someone by force. The persuaded ones are your friends, but the forced ones enemies. 19. 要注意说服人,而不是用武力强迫他人。被说服的人会成为你的朋友,而被强迫的人则会成为敌人。
21. Take care not to give time to enmity which might increase. 21. 注意不要给仇恨留有时间,以免它增长。
25. Take care to obtain friends by means of yourself and not by means of possessions. 25. 务必通过自身而非财产来获得朋友。
26. Take care to obtain possessions because of your friends, and not to obtain friends because of possessions. 26. 务必为了朋友而获取财产,而非为了财产而结交朋友。
37. It is right to know when it is suitable to speak and when to remain silent. 37. 应当知道何时说话合适,何时保持沉默。
49. It is right to indulge your friends with pleasant things, for friendship exists because of this. 49. 用美好的事物款待朋友是正确的,因为友谊正是因此而存在。
52. Be everywhere among those who are your good friends, and at convenient (times) approach those who are distant from you. 52. 要时常出现在你的好友之中,并在适当的时候接近那些与你疏远的人。
65. He who desires his loved ones to long for him will see their (true) faces at the end of days. 65. 那个渴望自己被所爱之人思念的人,将在末日之时看到他们(真实的)面容。
244. Chastity. Italy, 3rd/2nd cent. bc 244. 贞洁。意大利,公元前 3/2 世纪
Thesleff, pp. 151-4. G Thesleff,第 151-4 页。G
Fragments of treatises written in a Doric dialect and attributed to Phintys, a female member of the Hellenistic Pythagorean community in southern Italy. ^(8){ }^{8} 用多立克方言撰写的一些论著残篇,据传出自芬提斯之手,她是意大利南部希腊化毕达哥拉斯学派社区的一位女性成员。 ^(8){ }^{8}
In general a woman must be good and orderly-and this no one can become without virtue (aretē). The virtue appropriate to each thing makes everything receptive to it excellent. The virtue appropriate to the eyes makes the eyes excellent, that appropriate to hearing makes hearing excellent, that appropriate to a horse makes the horse excellent, that of a man makes the man excellent, that of a woman makes the woman excellent. A woman’s greatest virtue is chastity. Because of this quality she is able to honour and to cherish her own particular husband. 一般来说,一个女人必须是善良且守规矩的——没有美德(aretē),没有人能够做到这一点。每件事物所对应的美德使它能够接纳卓越。眼睛所对应的美德使眼睛卓越,耳朵所对应的美德使听觉卓越,马所对应的美德使马卓越,男人的美德使男人卓越,女人的美德使女人卓越。女人最大的美德是贞洁。因为这种品质,她才能够尊重并珍惜她自己的丈夫。
Now many people think that it is not appropriate for a woman to be a philosopher, just as a woman should not be a cavalry officer or a politician. I believe that some things are suitable for men, and others for women, some are shared by men and women, and some things belong more to men than to women, and some to women more than men. Men should be generals and city officials and politicians, and women should keep house and stay inside and receive and take care of their husbands. But I believe that courage, justice, and intelligence are qualities that men and women have in common. It is appropriate for both to have virtues of the body and likewise of the 现在许多人认为女人不适合做哲学家,就像女人不应该成为骑兵军官或政治家一样。我相信有些事情适合男人,有些适合女人,有些是男女共有的,有些事情更多地属于男人而非女人,有些则更多地属于女人而非男人。男人应该成为将军、市政官员和政治家,而女人应该持家、待在家中、接待并照顾她们的丈夫。但我相信勇气、正义和智慧是男女共有的品质。身体的美德对于两者都是合适的,同样地,灵魂的美德也是如此。
soul. It is helpful for both to be healthy in mind and healthy in body. Some things are more natural for a man to practise and possess, and some more natural for a woman. Courage and intelligence are more appropriately male qualities because of the strength of men’s bodies and the power of their minds. Chastity is more appropriately female. 灵魂。身心健康对双方都有益。有些事情对男性来说更自然地实践和拥有,而有些则对女性更自然。由于男性身体的强壮和思想的力量,勇气和智慧更适合作为男性的品质。贞洁则更适合女性。
Accordingly, a woman must learn about chastity and realise what she must do quantitatively and qualitatively to be able to obtain this womanly virtue. I believe that there are five qualifications: (1) the sanctity of her marriage bed, (2) the cleanliness of her body, (3) the manner in which she chooses to leave her house, (4) her refusal to participate in secret cults or Cybeline ritual, (5) her readiness and moderation in sacrificing to the gods. 因此,女性必须学习贞洁,并明白她必须在数量和质量上做些什么才能获得这种女性美德。我认为有五个条件:(1)她婚床的神圣,(2)她身体的洁净,(3)她选择离家外出的方式,(4)她拒绝参与秘密崇拜或库柏勒仪式,(5)她向神献祭时的准备和适度。
Of these the most important quality for chastity is to be pure in respect to her marriage bed, and for her not to have affairs with men from other households. If she breaks the law in this way she wrongs the gods of her family and provides her family and home not with its own offspring but with bastards. She wrongs the true gods, the gods to whom she swore to join with her own ancestors and her relatives in the sharing of life and the begetting of children according to law. She wrongs her own fatherland, because she does not abide by its established rules. And then she continues to do wrong against those laws for which the greatest of penalties-death-has been established. Because of the enormity of the crime, it is beyond the pale and unforgiveable for her to do wrong and be proud of it (hybrizen). The reward of pride (hybris) is death. 在这些品质中,贞洁最重要的方面是保持婚姻床榻的纯洁,不与其他家庭的男子有染。如果她在这方面违背法律,她就冒犯了她家族的神灵,为她的家庭和家宅带来的不是自己的后代,而是私生子。她冒犯了真正的神灵,那些她曾向其发誓,按照法律规定与自己的祖先和亲属共同生活、生育子女的神灵。她冒犯了自己的祖国,因为她不遵守既定的规则。而且她还继续违背那些以最严厉的惩罚——死刑——所确立的法律。由于罪行的严重性,她做错了事还为此骄傲自大(hybrizen),这是无法容忍且不可饶恕的。骄傲(hybris)的回报是死亡。
2. She should also consider the following: that there is no means of atoning for this sin; no way in which she can approach the shrines or the altars of the gods as a pure woman, dear to the gods. For this crime in particular a divinity has no mercy. The greatest glory a freeborn woman can have-her foremost honour-is the witness her own children will give to her chastity towards her husband, the stamp of likeness they bear to the father whose seed produced them. ^(9){ }^{9} 2. 她还应该考虑以下几点:这种罪孽是无法赎回的;她无法作为一个纯洁的、受神喜爱的女人接近神殿或祭坛。对于这种罪行,神明尤其不会宽恕。一个自由出身的女人所能拥有的最大荣耀——她首要的荣誉——就是她的子女将为她对丈夫的贞洁作证,他们身上带有生养他们的父亲的印记。 ^(9){ }^{9}
As far as adornment of her body is concerned, the same arguments apply. She should be dressed in white, natural, plain. Her clothes should not be transparent or ornate. She should not put on silken material, but moderate, white-coloured clothes. In this way she will avoid being over-dressed or luxurious or made-up, and not give other women cause to be uncomfortably envious. She should not wear gold or gemstones at all; these are expensive and arrogant towards common women. ^(10){ }^{10} An orderly city, one that is well ordered in all respects, must be considerate and have similar customs, and it must keep out the craftsmen who make such objects. She should not apply imported or artificial colouring to her face-with her own natural colouring, by washing only with water, she can ornament herself with modesty. In that way she will bring honour both to the man who lives with her and to herself. 就身体的装饰而言,同样的论点也适用。她应该穿着白色、自然、朴素的衣服。她的衣服不应透明或华丽。她不应穿丝绸材质,而应穿着适中、白色的衣服。这样她就能避免过度打扮、奢侈或化妆,也不会给其他女性造成不适的嫉妒。她完全不应佩戴黄金或宝石;这些物品对普通女性来说是昂贵和傲慢的。 ^(10){ }^{10} 一个有序的城市,一个在各方面都秩序井然的城市,必须体贴并拥有相似的习俗,它必须禁止制造此类物品的工匠进入。她不应在脸上涂抹进口或人工色素——仅用水清洗,凭借自己自然的肤色,她就能以谦逊来装饰自己。这样她既能给与她同住的男人带来荣誉,也能给自己带来荣誉。
Women of importance leave the house to sacrifice to the leading divinity of the community on behalf of themselves and their husbands and their households. They do not leave home at night nor in the evening, but at midday, to attend a religious festival or to make some purchase, accompanied by a single female servant or decorously escorted by two servants at most. ^(11){ }^{11} They make modest sacrifices to the gods also, according to their means. They keep away from secret cults and Cybeline orgies in their homes. For public law prevents women from participating in these rites, particularly because these forms of worship encourage drunkenness and 重要女性会离开家,代表自己、丈夫和家庭向社区的主要神祇献祭。她们不会在夜间或傍晚外出,而是在中午参加宗教节日或进行购物,由一名女仆陪同,或最多由两名仆人得体地护送。 ^(11){ }^{11} 她们也会根据自己的财力向神祇献上适度的祭品。她们避免参与秘密教派和家中的西布莉狂欢仪式。因为公共法律禁止女性参与这些仪式,特别是因为这些崇拜形式会助长酗酒和
ecstasy. ^(12){ }^{12} The mistress of the house and head of the household should be chaste and untouched in all respects. 狂喜。 ^(12){ }^{12} 家庭的女主人和户主应该在各方面保持贞洁和纯洁。
245. Advice about coping with a husband who is consorting with a hetaera Thesleff, pp. 198-200. G 245. 关于如何应对丈夫与交际花交往的建议 Thesleff, 第 198-200 页. G
Since this letter is written in language characteristic of the Hellenistic era, the Theano who wrote this text cannot have been Pythagoras’ wife. ^(13){ }^{13} 由于这封信是用希腊化时代特有的语言写成的,因此写下这篇文字的西阿诺不可能是毕达哥拉斯的妻子。 ^(13){ }^{13}
Theano to Nicostrate, greetings. I heard about your husband’s lunacy and that he has acquired a hetaera, and that you are jealous and angry at him. Dear friend, I know many men who are suffering from the same disease. They are hunted down by those women and possessed by them and lose their minds, but you are depressed day and night and are upset and are planning to do something to hurt him. Don’t do it, my dear. A wife’s virtue does not consist of supervising her husband but in accommodation. Accommodation means tolerating his foolishness. ^(14){ }^{14} A husband associates with a hetaera for pleasure, but with a wife for benefit. It is beneficial not to combine wrong with wrong, and not to add foolishness to foolishness. 塞阿诺致尼科斯特拉特,问候。我听闻你丈夫的疯狂行为,他养了一名艺妓,而你因此嫉妒并对他生气。亲爱的朋友,我知道许多男人都遭受着同样的疾病。他们被那些女人追捕,被她们迷惑,失去了理智,而你却日夜忧愁,心烦意乱,并计划做些伤害他的事情。不要这样做,亲爱的。妻子的美德不在于监督丈夫,而在于包容。包容意味着容忍他的愚蠢。 ^(14){ }^{14} 丈夫与艺妓交往是为了享乐,而与妻子在一起则是为了利益。不要将错误与错误结合,不要将愚蠢叠加到愚蠢之上,这是有益的。
Some mistakes, my dear, become worse when criticised, but go away when no one talks about them-as they say, fires burn out if they are ignored. You think that by showing that he wishes to deceive you will remove the covers from his crime, and everyone will see that he is doing wrong. For you think that loving [her] he is not acting like a gentleman-for that is what brings joy to a marriage. Consider then that while he is eager to go to the hetaera, he wants to live with you, and that he loves you because of his regard for you, but loves her because of his passion. The time for passion is short; it happens quickly, and stops. The time a man spends with a hetaera is short, unless he is really evil. For what is more fruitless than an unlawful desire once it is spent? For that reason eventually he will also see that he is spending his wealth and ruining his good character. No sensible person holds on to harm that he has brought on himself. When he is summoned by justice toward you and when he sees the reduction of his livelihood and can no longer bear the insult of being looked down upon, he will repent. 亲爱的,有些错误在被批评时会变得更糟,但当无人谈论时就会消失——正如人们所说,火若被忽视就会熄灭。你认为通过揭露他想要欺骗你,就能揭开他罪行的面纱,让所有人都看到他的不当行为。你认为他爱着(她)时不像个绅士——而这正是婚姻带来快乐的原因。那么请考虑,尽管他急切地去找那位交际花,他却想与你共度生活;他因对你的敬重而爱你,却因激情而爱她。激情的时间很短暂;它来得快,去得也快。一个男人与交际花相处的时间是短暂的,除非他真的邪恶。还有什么比耗尽后的非法欲望更无果呢?因此,最终他也会意识到自己正在挥霍财富,毁掉自己的良好品格。没有理智的人会坚持自己带来的伤害。当他被对你的正义感召唤,当他看到生计减少,再也无法忍受被轻视的侮辱时,他会悔改的。
And you, my dear, go on living not by answering to hetaeras, but comporting yourself toward your husband with dignity and with good management of your household and dealings with your servants, and loving care of your children. You must not be jealous of her (for the best thing is to emulate virtuous women). Instead prepare yourself for reconciliation. For good character wins the good will even of enemies, my dear, and honour is the result of good behaviour alone, and in that way it is possible for a wife to overcome a husband’s power, and to be honoured instead of being a slave to an enemy. Because he has been trained by you he will be all the more ashamed of himself and all the sooner wish to be reconciled. He will love you all the more intensely because he recognises the wrong he has done you and is conscious of your concern for his livelihood and acknowledges the test of your affection for him. Just as bodily suffering makes release from pain all the more sweet, so disputes between friends make reconciliations more comfortable. And you, you must postpone your plans for compensation for your suffering, for since he is sick he also calls on you to share in his misery, and when he fails to behave properly, 而你,亲爱的,继续生活的方式不是回应那些交际花,而是以尊严对待你的丈夫,妥善管理家务,善待仆人,并关爱你的孩子。你不必嫉妒她(因为最好的事情是效仿有德行的女性)。相反,你要为和解做好准备。因为良好的品格能赢得敌人的好感,亲爱的,而荣誉仅源于良好的行为,通过这种方式,妻子才能战胜丈夫的权威,获得尊重,而不是成为敌人的奴隶。因为他受过你的教诲,他会更加自惭形秽,更早地希望和解。他会更加热切地爱你,因为他认识到对你的亏欠,意识到你对他生计的关心,并承认你对他感情的考验。正如身体的痛苦使得解除痛苦更加甜美,朋友间的争执也使和解更加舒适。 而你,你必须推迟你为所受痛苦寻求补偿的计划,因为他生病了,他也要你分担他的痛苦,而当他行为不当时,
he also wants you to fail in decorum, and because he has damaged his livelihood he wants you to damage what is profitable for you. On account of this you will seem to be attacking him and in punishing him will punish yourself. 他也希望你失礼,因为他已经损害了自己的生计,所以他想要你损害对你有利的事情。因此,你似乎是在攻击他,而在惩罚他时却是在惩罚自己。
If you let him go and leave, and take on another husband once you are divorced from him, and if he behaves in the same way, take on still another (since young women cannot abide being single); or you can remain alone away from your husband as if you were unmarried. But do you want to neglect your household and destroy your husband? Then you will have a share of the misery of a life of pain. Do you want to attack the hetaera? She will be on the watch for you and defend herself, and if she defends herself, she will be a tough opponent because she has no shame. Do you think it is a good thing to fight every day against your husband? And what more do you want? Your battles and accusations won’t stop his bad behaviour, and by their repetition will increase the differences between you. What now? Are you planning to do something to him? Don’t do it, my dear. Tragedy teaches us to control our jealousy. You know the plot of the dramas in which Medea goes outside the law. ^(15){ }^{15} No-just as when you are suffering from eye disease you need to keep your hands off your eyes, keep your pretensions away from your pain. By overcoming them, you will stop the pain sooner. 如果你让他离开,并在与他离婚后另嫁他人,而如果他也以同样的方式行事,那就再找一个(因为年轻女性无法忍受单身);或者你可以远离丈夫独自生活,仿佛你未婚一般。但是,你想要忽视家庭、毁掉你的丈夫吗?那么你将分享痛苦生活中的悲惨。你想要攻击那个交际花吗?她会监视你并为自己辩护,而如果她为自己辩护,她将是一个难缠的对手,因为她毫无羞耻之心。你认为每天与丈夫争吵是好事吗?你还想要什么?你的争吵和指责不会阻止他的不良行为,反而会因为重复而加剧你们之间的分歧。现在怎么办?你打算对他做些什么吗?不要这样做,亲爱的。悲剧教导我们要控制嫉妒。你知道那些美狄亚违法乱纪的戏剧情节。 ^(15){ }^{15} 不——就像当你患眼疾时需要远离你的眼睛一样,让你的自负远离你的痛苦。通过克服它们,你将更快地停止痛苦。
246. Greek and Roman customs compared. Rome, 1st cent. bc Cornelius Nepos, Lives praef. 6. L 246. 希腊与罗马习俗之比较。罗马,公元前 1 世纪。科尼利厄斯·尼波斯,《名人传》前言 6。L
They consider that many of the customs we think are appropriate are in bad taste. No Roman would hesitate to take his wife to a dinner party, or to allow the mother of his family to occupy the first rooms in his house and to walk about in public. The custom in Greece is completely different: a woman cannot appear at a party unless it is among her relatives; she can only sit in the interior of the house, which is called the women’s quarters (gynaeceum); this no male can enter unless he is a close relation. 他们认为我们认为合适的许多习俗其实很不得体。罗马人会毫不犹豫地带妻子参加晚宴,或者允许家庭主妇占据家中的主要房间并在公共场所走动。希腊的习俗则完全不同:除非是在亲戚之间,否则女性不能出现在聚会上;她只能待在房子的内部,那里被称为女性区域(女眷房);除非是近亲,任何男性都不得进入。
247. Imperial upbringing. Rome, 1st cent. AD
Suetonius, Life of Augustus 64.4-5. L 247. 皇室教育。罗马,公元 1 世纪。苏维托尼乌斯,《奥古斯都传》64.4-5。L
He brought up his daughters and granddaughters so that they even became accustomed to weaving and spinning ^(16){ }^{16} and forbade them to speak or do anything except publicly and that was not fit to be entered in the imperial diary. He kept them from contact with strangers, to the point that he wrote to Lucius Vinicius, a noble and distinguished young man, that he had ‘behaved badly when he went to visit my daughter at Baiae’. ^(17){ }^{17} 他抚养他的女儿和孙女,以至于她们甚至习惯了纺织和纺纱,并禁止她们私下说话或做任何事,除非那些适合记入皇家日记的事情。他阻止她们与陌生人接触,以至于他写信给卢修斯·维尼奇乌斯——一位高贵且杰出的年轻人——说他"在拜伊拜访我的女儿时行为不当"。
248. Seating for gladiatorial shows. Rome 27 bc-ad 14
Suetonius, Life of Augustus 44.5-7. L 248. 角斗士表演的座位安排。罗马 公元前 27 年-公元 14 年 苏埃托尼乌斯,《奥古斯都传》44.5-7. L
While formerly women had been used to attend gladiatorial shows together with men, (the emperor Augustus) ordered that they could attend only if they were accompanied and if they sat in the highest rows. 虽然以前女性习惯与男性一同观看角斗士表演,(皇帝奥古斯都)下令她们只能在有人陪同的情况下出席,并且必须坐在最高排的座位上。
To the Vestal Virgins he assigned a reserved seat in the theatre facing the tribunal of the praetor. He kept women away from athletic displays. Indeed, during the Pontifical Games ^(18){ }^{18} he postponed till the following morning a boxing match that had been called for, and issued an edict to the effect that women should not come to the theatre before the fifth hour. ^(19){ }^{19} 他为维斯塔贞女在剧院中指定了面对裁判官席的专座。他不许女性观看体育表演。实际上,在祭司游戏期间 ^(18){ }^{18} ,他将一场原定举行的拳击比赛推迟到了第二天早晨,并颁布法令规定女性不得在第五时辰之前进入剧院。 ^(19){ }^{19}
249. The household of P. Larcius Nicia. Campania, 1st cent. bc 249. P. 拉尔基乌斯·尼基亚的家庭。坎帕尼亚,公元前 1 世纪
CIL X. 6009 = CIL I ^(2).1570{ }^{2} .1570 = ILLRP 977 = CLE 56. L
Publius Larcius Nicia, freedman of Publius; Saufeia Thalea, freedwoman of Aulus; Lucius Larcius Rufus, son of Publius; Publius Larcius Brocchus, son of Publius; Larcia Horaea, freedwoman of Publius [and Saufeia]. ^(20){ }^{20} 普布利乌斯·拉尔基乌斯·尼基亚,普布利乌斯的被释奴;索菲娅·塔莱娅,奥卢斯的被释女奴;卢基乌斯·拉尔基乌斯·鲁弗斯,普布利乌斯之子;普布利乌斯·拉尔基乌斯·布罗库斯,普布利乌斯之子;拉尔基娅·霍莱娅,普布利乌斯[和索菲娅]的被释女奴。 ^(20){ }^{20}
I was respected by good people and was envied by no woman of character. I was obedient to my old master and mistress, and to this man, my husband, I was dutiful. They honoured me with my freedom, he with a [matron’s] robe. I kept the house for twenty years, beginning as a little girl. My last day made its judgement; death snatched away my soul but did not take my life’s honour. 我受到善良人们的尊敬,没有品行端正的女子嫉妒我。我顺从我的老主人和女主人,对这个男人,我的丈夫,我尽职尽责。他们以自由之身尊重我,他以[主妇]的长袍尊重我。我管理这个家二十年,从小女孩开始。我最后的日子做出了它的评判;死亡夺走了我的灵魂,但没有带走我一生的荣誉。
Lucius Eprius Chilo, messenger of the tribune of the people, Epria Cri . . . (The rest is lost.) 卢基乌斯·埃普里乌斯·基洛,人民保民官埃普里亚·克里...的使者(其余部分已遗失。)
250. An intruder. Athens, 4th cent. BC 250. 一个闯入者。雅典,公元前 4 世纪
Lysias, Oration 3, Against Simon 5-7. G 吕西阿斯,《演说集》第 3 篇,《反对西蒙》5-7 节。G
This oration describes the contest for the affections of a youth, Theodotus of Plataea, ^(21){ }^{21} between the defendant Simon and the plaintiff for whom Lysias wrote the speech (we do not know his name). 这篇演说描述了普拉提亚的年轻人西奥多图斯的感情之争,发生在被告西蒙与原告(利西阿斯为其撰写演说词,但我们不知道其姓名)之间。
I think that you should hear about the many wrongs Simon has done to me. When he learned that the boy was staying in my house, Simon arrived at my house drunk. He broke down the doors and entered the women’s quarters (gynaikonitis), while my sister and nieces were inside-females who have been living such an orderly existence that they are ashamed to be seen by their male relatives. This man, then, was so insolent that he was not willing to go away until the people present and the men who had come with him pointed out that he had done something disgraceful, by intruding on young girls and orphans, and threw him out by force. 我认为你应该听听西蒙对我犯下的诸多不公。当他得知那个男孩住在我家时,西蒙醉醺醺地来到我家。他破门而入,闯进了女眷区(gynaikonitis),而当时我的姐妹和侄女们都在里面——这些女性一直过着如此规矩的生活,以至于她们甚至羞于被男性亲属看见。这个人如此无礼,直到在场的人和与他同来的人指出他闯入年轻女孩和孤儿家中是件可耻的事情,并强行将他赶走,他才愿意离开。
EDUCATION OF FEMALES 女性教育
‘She worked hard to learn letters’ 她努力学习文字
251. Eurydice’s education. Hierapolis, 2nd cent. ad? 251. 欧律狄刻的教育。希拉波利斯,公元 2 世纪?
Pseudo-Plutarch, Moralia 14b-c. G 伪普鲁塔克,《道德论丛》14b-c. G
We ought therefore to try every appropriate means of disciplining our children, following the example of Eurydice. She was an Illyrian and a complete barbarian, but late in life she became involved in education because of her children’s studies. The epigram she set up to the Muses provides adequate documentation of her love for her children: ‘Eurydice of Hierapolis set up this tablet, when she had satisfied her desire to become learned; for she worked hard to learn letters, the repository of speech, because she was a mother of growing sons.’ 因此我们应该尝试一切适当的方法来管教我们的孩子,以欧律狄刻为榜样。她是一个伊利里亚人,完全是个野蛮人,但在晚年,因为孩子们的学习,她开始投身于教育。她为缪斯女神建立的碑文充分证明了她对孩子们的爱:'希拉波利斯的欧律狄刻立下这块碑,当她满足了自己求知的渴望;因为她努力学习文字,这言语的宝库,因为她是有成长中的儿子的母亲。'
252. The need for educated parents. Rome, 1st cent. ad 252. 对受过教育的父母的需求。罗马,公元 1 世纪
Quintilian, Institutes of Oratory 1.1.6. L 昆体良,《雄辩术原理》1.1.6. L
As for parents, I should like them to be as well educated as possible, and I am not speaking just of fathers. We know that Cornelia, the mother of the Gracchi, contributed greatly to their eloquence, for the erudition of her speech has been handed down even to the present day in her letters. Laelia, too, daughter of Gaius [Laelius], ^(22){ }^{22} is said to have brought back the elegance of her father’s speech in her own; and the oration which Hortensia, Quintus’ daughter, made before the triumvirs is read not merely as an honour to her sex. ^(23){ }^{23} 至于父母,我希望他们尽可能受到良好教育,我说的不仅仅是父亲。我们知道,格拉古兄弟的母亲科尔内利娅对他们的雄辩才能贡献良多,因为她在书信中展现的博学言辞甚至流传至今。同样,盖乌斯[莱利乌斯]的女儿莱利娅 ^(22){ }^{22} 据说也在自己的言辞中重现了她父亲的优雅;而昆图斯的女儿霍滕西娅在三头执政官面前发表的演说,人们阅读它并不仅仅是为了向她的性别致敬。 ^(23){ }^{23}
253. Heraidous, a girl who is learning to read. Egypt, 2nd cent. AD 253. 赫拉伊多斯,一个正在学习阅读的女孩。埃及,公元 2 世纪
PGies. 80, 95. G
I Fragment of a letter; the names of the writer and addressee(s) are lost. 一封信件的残篇;写信人和收信人的姓名已佚。
(80) Heraidous sends greetings . . . so do Helen and Tinoutis and her father and everyone in the household and the mother of dearest Heraidous. Send the pigeons and small fowl, which I am not accustomed to eat, to Heraidous’ teacher. Helen, Apollonius’ mother, asks you to keep her son Hermaeus in hand. Whatever I did not eat send as a gift to my daughter’s teacher, so that he may take trouble over her. My best wishes to you. Choiak 17. (80) 赫莱多乌斯向您致意……海伦、提诺乌蒂斯、她的父亲以及全家人和最亲爱的赫莱多乌斯的母亲也都向您致意。请将我不习惯吃的鸽子和家禽送给赫莱多乌斯的老师。阿波罗尼乌斯的母亲海伦请您管教她的儿子赫马乌斯。我没有吃的食物都作为礼物送给我女儿的老师,以便他能用心教导她。向您致以最美好的祝愿。科亚克月 17 日。
(95) Please see that I have the necessary equipment for school, such as a book for Heraidous to read . . . (95) 请确保我有上学所需的必要设备,比如一本给赫莱多斯读的书……
INTELLECTUAL LIFE 知识生活
‘An author of books’ "一位书籍作者"
254. Sayings attributed to Aspasia by Socrates. Athens, 5th cent. 254. 苏格拉底所述的阿斯帕西娅的言论。雅典,公元前 5 世纪。
Xenophon, Memorabilia 2.36; Oeconomicus 3.15. G 色诺芬,《回忆录》2.36;《经济论》3.15. G
On occasion, men can be educated by wise women (cf. also no. 535). In Plato’s Symposium Socrates claims to have learned about passion from Diotima of Mantinea; in the Menexenus he says he learned about rhetoric from Aspasia, and there was a considerable literature (now lost) about their relationship. ^(24){ }^{24} 有时,男人可以接受智慧女性的教育(另参见第 535 条)。在柏拉图的《会饮篇》中,苏格拉底声称他从曼提尼亚的狄奥提玛那里学到了关于激情的知识;在《美涅克塞努篇》中,他说他从阿斯帕西娅那里学到了修辞学,而且关于他们的关系曾有大量文献(现已失传)。 ^(24){ }^{24}
Advice about matchmaking 关于媒妁之言的建议
Aspasia once told me that good matchmakers whose good reports are true are successful in creating marriages. She did not wish to recommend matchmakers who told lies, because the people they deceive hate each other and the matchmaker as well. I am convinced that she was right, so that I can’t give any recommendation about you that I can’t give truthfully. 阿斯帕西亚曾告诉我,好的媒人因其真实的美好报告而成功促成婚姻。她不愿推荐说谎的媒人,因为被他们欺骗的人不仅互相憎恨,也憎恨媒人本人。我深信她是对的,因此我不能对你做出任何我不能真实给出的推荐。
Characterisation of a good wife 贤妻的特点
I will recommend Aspasia to you, who can explain the whole matter to you better than I can. I believe that a wife who is a good partner plays an equal role with her husband in benefiting the household. Possessions come into the household mainly as a result of the husband’s efforts, but most of the outgoings are under the wife’s stewardship. If both do their jobs well, the household prospers, but if they do them badly the household is diminished. 我向你推荐阿斯帕西娅,她能比我更好地向你解释整件事。我相信,一位作为好伴侣的妻子与丈夫在家庭福祉中扮演着同等重要的角色。家庭财产主要来自丈夫的努力,而大部分支出则在妻子的管理之下。如果双方都尽职尽责,家庭就会兴旺;但如果他们做得不好,家庭就会衰落。
Diogenes Laertius 3.46; Themistius, Orations 295e; POxy. 3656. G 第欧根尼·拉尔修 3.46;泰米斯提乌斯,《演说集》295e;POxy. 3656. G
Diogenes names seventeen of Plato's many male pupils 第欧根尼列出了柏拉图众多男学生中的十七位
Along with them there were two women, Lasthenia of Mantinea and Axiothea of Phlius; she dressed like a man, according to Dicaearchus. ^(25){ }^{25} 与她们在一起的还有两位女性,曼提尼亚的拉斯塞尼亚和夫利乌斯的阿克西奥西娅;根据狄凯尔库斯的记载,她穿着男装。 ^(25){ }^{25}
Themistius uses the case of Axiothea as an illustration of the powerful attractions of Plato’s philosophy 特米斯提乌斯以阿克西奥西娅为例,说明柏拉图哲学具有强大的吸引力
For Axiothea, when she had read some of Plato’s Republic, ^(26){ }^{26} left her home in Arcadia and went to Athens. She attended Plato’s lectures without anyone noticing that she was a woman . . . 对于阿克西奥娅来说,当她读了柏拉图的《理想国》的一些内容后,她离开了她在阿卡迪亚的家,前往雅典。她参加了柏拉图的讲座,而没有人注意到她是一名女性……
. . . after Plato’s death [Lasthenia?] also studied with Speusippus, according to Hippobotus, and then with Menedemus the Eretrian. ^(27){ }^{27} Again Hieronymus of Rhodes writes about her in his treatise on Physics. Aristophanes the Peripatetic similarly tells the story in his treatise on Painlessness that the girl was pretty and full of unaffected charm. . . . 据希波博图斯记载,在柏拉图去世后,[拉斯塞尼亚?]还曾师从斯珀西波斯,随后又师从埃雷特里亚的梅内德穆斯。 ^(27){ }^{27} 罗德岛的希罗尼穆斯在他的物理学论著中也提到了她。漫步学派的阿里斯托芬在其《无痛论》中同样讲述了这个故事,说这个女孩美丽动人,充满自然魅力。
256. A female philosopher. ^(28){ }^{28} Athens, 3rd cent. bc 256. 一位女哲学家。 ^(28){ }^{28} 雅典,公元前 3 世纪
Diogenes Laertius 6.96-8, 3rd cent. Ad. G 第欧根尼·拉尔修 6.96-8,公元 3 世纪。G
Hipparchia fell in love with both Crates’ discourses and his way of life. She paid no attention to any of her suitors, their money, their high birth, or their good looks. To her Crates was everything. And in fact she threatened her parents that she would kill herself, if they didn’t let her marry him. Her parents begged Crates to dissuade her. He did everything he could, but finally when he couldn’t persuade her, he stood up and took off his clothes in front of her and said: ‘This is your bridegroom; these are his possessions; plan accordingly!’ He didn’t think she would be able to be his partner unless she could share in the same pursuits. 希帕尔爱上了克拉特的言论和他的生活方式。她不关心任何追求者,不在乎他们的金钱、高贵出身或英俊外表。对她来说,克拉特就是一切。事实上,她威胁父母说,如果他们不让她嫁给克拉特,她就会自杀。她的父母恳求克拉特劝说她。他尽了一切努力,但最终当他无法说服她时,他站起来,在她面前脱掉衣服说:'这就是你的新郎;这些就是他的财产;请据此做决定!'他认为,除非她能够分享同样的追求,否则她无法成为他的伴侣。
But the girl chose him. She adopted the same dress and went about with him; she made love to him in public; she went to dinner parties with him. ^(29){ }^{29} Once, when she went to a dinner party at Lysimachus’ house, she put down Theodorus, called the 但那个女孩选择了他。她穿着同样的服装与他四处游荡;她在公开场合与他亲热;她与他共赴晚宴。 ^(29){ }^{29} 有一次,当她去利西马库斯家参加晚宴时,她羞辱了被称为
Atheist, by using the following trick of logic: if an action could not be called wrong when done by Theodorus, it could not be called wrong when done by Hipparchia. Therefore, if Theodorus does nothing wrong when he hits himself, Hipparchia does nothing wrong if she hits Theodorus. He had no defence against her logic, and started to pull off her cloak. ^(30){ }^{30} 无神论者,通过使用以下逻辑诡计:如果一个行为由西奥多鲁斯来做不能被称为错误,那么由希帕尔基亚来做也不能被称为错误。因此,如果西奥多鲁斯打自己没有做错,那么希帕尔基亚打西奥多鲁斯也没有做错。他对她的逻辑无法反驳,于是开始扯下她的斗篷。 ^(30){ }^{30}
But Hipparchia did not get upset or excited as other women would. Then when he said to her: 'Here I am, Agave, who left behind my shuttles beside my loom. ^(31){ }^{31} ‘Indeed it is I,’ said Hipparchia; ‘Theodorus-you don’t think that I have arranged my life so badly, do you, if I have used the time I would have wasted on weaving for my education?’ These and many other stories are told about the woman philosopher. 但希帕尔基亚并没有像其他女人那样心烦意乱或激动。然后当他对她说:"我在这里,阿加维,我把我的梭子留在了织布机旁。" ^(31){ }^{31} "确实是我,"希帕尔基亚说;"西奥多勒斯—你不认为我安排自己的生活并不糟糕,是吗?如果我把本会浪费在纺织上的时间用在了我的教育上?"关于这位女哲学家,流传着这些以及许多其他故事。
257. Epigram on Hipparchia. 3rd cent. bc
Antipater of Thessalonica, Anth.Pal. VII.413. G 257. 关于希帕尔基亚的警句。公元前 3 世纪,塞萨洛尼基的安提帕特,《希腊诗选》第七卷 413 首。G
I, Hipparchia, have no use for the works of deep-robed women; I have chosen the Cynics’ virile life. I don’t need capes with brooches or deep-soled slippers; I don’t like glossy nets for my hair. My wallet is my staff’s travelling companion, and the double cloak that goes with them, the cover for my bed on the ground. I’m much stronger than Atalanta from Maenalus, because my wisdom is better than racing over the mountain. 我,希帕尔基亚,不需要那些穿着长袍的女人的作品;我选择了犬儒派的刚毅生活。我不需要带胸针的斗篷或厚底拖鞋;我不喜欢我头发上闪亮的发网。我的行囊是我的手杖的旅伴,还有伴随它们的双斗篷,是我睡在地面上的被褥。我比马埃纳鲁斯的阿塔兰塔强壮得多,因为我的智慧胜过在山间奔跑。
258. Hestiaea of Alexandria, author of a book on Homer. Pre-2nd cent. bc Strabo 13.1.36. G 亚历山大的赫斯提娅,《荷马》一书的作者。公元前 2 世纪前。斯特拉波 13.1.36。G
Demetrius ^(32){ }^{32} also calls on Hestiaea of Alexandria as a witness, the woman who wrote a book on Homer’s Iliad and asked whether the war took place around the present city and the Trojan plain, which the poet says lies between the city and the sea. For she says that the plain that one sees in front of the present city was subsequently deposited by the rivers. ^(33){ }^{33} 德米特里 ^(32){ }^{32} 也引用亚历山大的赫斯提娅作为证人,这位女性写了一本关于荷马《伊利亚特》的书,并询问战争是否发生在现今的城市和特洛伊平原之间,诗人说这片平原位于城市和海洋之间。因为她说,在现今城市前方所见的平原是后来由河流沉积形成的。 ^(33){ }^{33}
259. A learned woman. 1st cent. AD
Suda Pi 139.^(34)139 .{ }^{34} G 259. 一位博学的女性。公元 1 世纪 苏达词典 Pi 139.^(34)139 .{ }^{34} G
Pamphile was an Epidaurian, a learned woman, the daughter of Soterides, who is also said to have been an author of books, ^(35){ }^{35} according to Dionysius in the thirteenth book of his History of Learning; or, as others have written, it was Socratides her husband. She wrote historical memoirs in 33 books, an epitome of Ctesias’ history is three books, many epitomes of histories and other books, about controversies, sex, ^(36){ }^{36} and many other things. 潘菲勒是埃皮达鲁斯人,一位博学的女性,是索特里德的女儿。据狄奥尼西乌斯在其《学术史》第十三卷中记载,据说索特里德也是一位作家;或者,如其他人所写,是她的丈夫索克拉提德斯。她撰写了 33 卷历史回忆录,3 卷克特西亚斯历史的摘要,以及许多其他历史摘要和书籍,内容涉及争议、性,以及许多其他事物。
260. Agrippina's memoirs. Rome, 1st cent. AD
Tacitus, Annals 4.53. L 260. 阿格里皮娜的回忆录。罗马,公元 1 世纪。塔西佗,《编年史》4.53。L
Agrippina the Younger, known to history as the murdered mother of the emperor Nero, wrote the story of her life and her family in sufficient detail for it to have been of use to the historian Tacitus, who cites the work. 小阿格里皮娜,在历史上以皇帝尼禄被谋杀的母亲而闻名,曾详细撰写了她自己及其家族的生平故事,其内容之详尽足以被历史学家塔西佗引用,后者在其著作中引用了这部作品。
But Agrippina [the Elder] was still angry and ill. When Caesar ^(37){ }^{37} paid her a visit, she wept long and silently, then began to berate him and plead with him by turns. He should help her out of her loneliness and give her a husband. She was still young and healthy and no other comfort was available to honest women. And there were plenty of men in Rome who would consider it an honour to take in the widow and children of Germanicus. But the emperor, who was not blind to the political aspects of her request, gave no outward sign either of displeasure or fear, and left her forthwith, despite her insistence, without a reply. 但阿格里皮娜[长者]仍然愤怒且身体不适。当凯撒 ^(37){ }^{37} 前来探望时,她长时间地默默哭泣,然后开始时而责骂他,时而恳求他。他应该帮助她摆脱孤独,给她一个丈夫。她仍然年轻健康,而对于正直的妇女来说没有其他的安慰。罗马有许多人会认为娶日耳曼尼库斯的遗孀和孩子是一种荣誉。但皇帝并非没有看到她请求的政治方面,既没有表现出不悦或恐惧的外在迹象,尽管她坚持,也没有给予任何回应,随即离开了她。
I read about this incident in the memoirs of Agrippina the Younger, mother of the emperor Nero, in which she recorded for posterity her own life and her family’s travails. 我在小阿格里皮娜的回忆录中读到了这件事,她是皇帝尼禄的母亲,她在回忆录中为后人记录了自己的生平和家族的苦难。
261. The empress Plotina, an Epicurean. Rome, 2nd cent. AD ILS 7784, L; IG II ^(2).1099{ }^{2} .1099 G. (Tr. R. van Bremen) ^(38){ }^{38} 261. 皇后普洛提娜,一位伊壁鸠鲁学派信徒。罗马,公元 2 世纪 ILS 7784, L; IG II ^(2).1099{ }^{2} .1099 G.(R. van Bremen 译) ^(38){ }^{38}
Pompeia Plotina, the wife of the emperor Trajan (r. 98-117), was a native of Nimes, in France. She adopted the title Augusta in AD 105 and arranged that Hadrian (r. 117-38) would become Trajan’s successor. Her letters to the Epicureans in Athens were inscribed in stone in Athens in ad 121. The first letter and Hadrian’s postscript are in Latin. Plotina’s letter ‘to all her friends’ is in Greek. A longer letter in Greek from Hadrian (not included here) was inscribed on another stone two years after her death in 103 . 庞培娅·普洛提娜是皇帝图拉真(公元 98-117 年在位)的妻子,她出生于法国的尼姆。她在公元 105 年接受了奥古斯塔的称号,并安排哈德良(公元 117-138 年在位)成为图拉真的继任者。她写给雅典伊壁鸠鲁学派信徒的信件于公元 121 年被刻在雅典的石碑上。第一封信和哈德良的附言是用拉丁文写的。普洛提娜"致她所有朋友"的信是用希腊文写的。哈德良用希腊文写的一封更长的信(此处未收录)在她于公元 103 年去世两年后被刻在另一块石碑上。
The language of the second letter, though formal and convoluted, displays a grasp of the Epicurean principle of inductive reasoning from data, respect for traditional gods (‘by Zeus’), the power of language, and awareness of human weakness. 第二封信的语言虽然正式且复杂,却显示出对伊壁鸠鲁从数据进行归纳推理原则的掌握,对传统神明的尊重("以宙斯之名"),语言的力量,以及对人类弱点的认识。
(In Latin) In the consulship of [M. Annius Verus for the second time and of Cn.] Arrius Augur. (拉丁文)在[马库斯·安尼乌斯·维鲁斯第二次和格奈乌斯·阿里乌斯·奥古尔]担任执政官期间。
From Plotina Augusta 来自普洛提娜·奥古斯塔
Of my zeal for the sect of Epicurus you know very well, lord. His School needs help from you, for since (4) it is permitted only to choose a successor from those who are Roman citizens, the choice is narrowly limited. I ask therefore in the name of Popillius Theotimus, who is currently successor at Athens, that he be permitted by you both to draw up a testament in Greek concerning that part of his decisions which pertains to the organisation of the succession and to be able to appoint as successor to himself a man of (8) peregrine ^(39){ }^{39} status, if the distinction of the person should make it advisable. And that which you have conceded to Theotimus, all future successors of the sect of Epicurus may also use with the same right, all the more so because it is the rule, whenever a mistake has been made by the testator about the selection of a successor, for the best man to be substituted by the members of his sect in a common meeting, something which will become easier if the selection is made from a larger group. 主啊,您非常清楚我对伊壁鸠鲁学派的热情。该学派需要您的帮助,因为(4)只能从罗马公民中选择继任者,所以选择范围非常有限。因此,我以现任雅典继任者波皮利乌斯·泰奥提穆斯的名义请求您,允许他用希腊语起草一份遗嘱,涉及其关于继任组织安排的决定部分,并能够任命一位(8)外籍身份的人作为他的继任者,如果此人的卓越品质使这一任命成为可取之举。您给予泰奥提穆斯的这项特权,所有伊壁鸠鲁学派未来的继任者也可以以同样的权利使用,尤其因为这是一项规则,即每当遗嘱人在选择继任者时犯了错误,学派成员将在共同会议上用最优秀的人来替代,如果从更大的群体中进行选择,这一过程将变得更加容易。
(12) I, Imperator Caesar Traianus Hadrianus Augustus, permit Popillius Theotimus to testate in Greek concerning those matters which pertain to the succession of the Epicurean sect, and since it will be easier for him to select a successor if the option exists also to appoint from among peregrini, I guarantee this too and it will be permitted from now on to those who have obtained the succession that this right be transmitted either to a peregrine or to a Roman citizen. (12)我,皇帝凯撒·图拉真·哈德良·奥古斯都,允许波皮利乌斯·泰奥提穆斯用希腊语就伊壁鸠鲁学派的继承事宜立遗嘱,并且由于如果可以选择从异邦人中任命继承人将使他更容易选择继任者,我亦保证此权利,并且从今往后,获得继承权者将有权将此权利传给异邦人或罗马公民。
2. (In Greek) (16) Plotina Augusta to all her friends, greetings. We now have what we were keen to achieve. For it has been granted to each Successor who will lead the School of Epicurus in Athens, both to make dispositions about the entire administration concerning the School by means of a Greek testament, and to choose at will, either a Greek or a Roman as Head of the School. (20) Because this excellent extension of authority has been granted to us-which binds us to express true gratitude to him ^(40){ }^{40} who is verily a benefactor and guardian of all culture and therefore a most venerable emperor; to me personally also most dear in all respects as both an outstanding master and a good son-it is proper that each of those who have been trusted with the decision concerning the headship always tries to appoint in his own place (24) the best of those who share in the doctrine and to attach more importance to the view of the community as a whole than to his own predilections for particular individuals. It would therefore please me if he did not show preference to anyone over those who are acknowledged as outstanding in the power of our doctrines and, accordingly, in the superiority of their own moral conduct. If this were not to be the case, not because of the (28) particular nature of the matter, but because of our own weakness, or through some other accidental impediment, I consider it proper that he who will plan ahead for the common observances will aim for that which will please all in common and not that which will please him personally. But, by Zeus, I do not 2. (希腊语) (16) 奥古斯塔·普洛提娜致所有友人,问候。我们现在已经实现了我们热切期望的目标。因为已经授予每位将领导雅典伊壁鸠鲁学派的继任者,既可以通过希腊遗嘱对学派的所有管理事务做出安排,也可以随意选择希腊人或罗马人担任学派的领袖。(20) 因为这项极好的权力扩展已经授予给我们——这使我们有义务向他 ^(40){ }^{40} 表达真诚的感激之情,他确实是所有文化的恩人和守护者,因此是一位最值得尊敬的皇帝;对我个人而言,在各方面也同样亲切,既是一位杰出的导师,也是一个好儿子——所以,那些被委托决定领袖人选的人都应该努力在自己的位置上(24)任命那些共享该学说的人中最优秀者,并且应该更重视整个群体的观点,而不是自己对特定个人的偏爱。 因此,如果他不对那些被认为在我们教义的力量上,相应地也在他们自身道德行为的优越性上杰出的人表现出偏爱,我会感到高兴。如果不是这样,不是因为(28)事物的特殊性质,而是因为我们自己的弱点,或通过一些其他偶然的障碍,我认为那些将为共同礼仪做规划的人应该追求能让所有人共同满意的事情,而不是追求让他个人满意的事情。但是,以宙斯之名,我并不
think that he who has grasped the benefit which has come to him from the teachings and is (32) grateful for the wonderful insight it brings, by virtue of his adhering to a reasoned principle which does not permit him to abuse the magnitude of that gift, will fail to dispose by testament in such a way that both the preservation of the dignity of that place which contains the [. . .] will be firmly secured and equally the opinion concerning the succession of our saviour, ^(41){ }^{41} which … when [. . .? . .] became (36) master of the school, since Epicurus . . . according to other specific qualities, not according to the preeminence of . . . 我认为,那些已经领悟到从教义中获得的益处,并对这种教义所带来的奇妙洞察心存感激的人,由于他们遵循一个理性原则,不允许他们滥用这份礼物的伟大,将不会通过遗嘱来安排,以确保那个包含[...]的场所的尊严得到坚定维护,同时也确保关于我们救世主继承权的看法, ^(41){ }^{41} ……当[...?...]成为(36)学校的主管时,因为伊壁鸠鲁……是根据其他特定品质,而不是根据……的卓越地位
262. A philosopher. Apollonia, Mysia, 2nd/3rd cent. AD 262. 一位哲学家。阿波罗尼亚,米西亚,公元 2/3 世纪
Pleket 30. G
For Magnilla the philosopher, daughter of Magnus the philosopher, wife of Menius the philosopher. 为哲学家马格努斯的女儿、哲学家梅尼乌斯的妻子、哲学家玛格尼拉而作。
263. A Roman philosopher. Rome, 1st cent. AD 263. 一位罗马哲学家。罗马,公元 1 世纪
" CIL VI. "33898" = ILS "7783" = CLE 1965. L "\text { CIL VI. } 33898 \text { = ILS } 7783 \text { = CLE 1965. L }
Pious Euphrosyne, learned in the nine Muses, ^(42){ }^{42} philosopher, she lived 20 years. 虔诚的欧弗洛绪涅,精通九位缪斯, ^(42){ }^{42} 哲学家,她活了 20 年。
264. A Platonist patroness. Nicaea, Bithynia (?), 3rd cent. AD 264. 一位柏拉图主义的女赞助人。尼西亚,比提尼亚(?),公元 3 世纪
Diogenes Laertius 3.47. G 第欧根尼·拉尔修 3.47. G
Diogenes Laertius wrote his Lives and Opinions of the Philosophers for this woman, whose identity is unknown. 第欧根尼·拉尔修为这位身份不明的女性撰写了他的《哲学家生平与见解》。
For you, since you are justifiably enthusiastic about Plato and eagerly seek out his doctrines before all others, I have thought it essential to write about the nature of his writing and the order of his dialogues and his inductive method, reduced so far as possible to the elements and outlines of his ideas, so that my collection of information about his life includes an account of his doctrines. ^(43){ }^{43} For it would be taking ‘Owls to Athens’, ^(44){ }^{44} as they say, if I were to provide you with a full account of his work. 对于你,既然你理所当然地热衷于柏拉图,并且比任何人都更热切地寻求他的学说,我认为有必要写下他的写作性质、对话录的顺序以及他的归纳方法,尽可能将其简化为他思想的要素和概述,这样我关于他生平的资料集就包括对他学说的阐述。 ^(43){ }^{43} 因为正如他们所说,如果我要向你全面介绍他的著作,那将是"多此一举"。 ^(44){ }^{44}
265. Women's eloquence. Rome, 46 bc 265. 女性的雄辩。罗马,公元前 46 年
Cicero, Brutus 58.211. G 西塞罗,《布鲁图斯》58.211. G
We have read the letters of Cornelia, mother of the Gracchi; it appears that her sons were brought up not so much at their mother’s breast as by her speech. I often heard the speech of Laelia, Gaius’ daughter; we saw that she was touched by her father’s refinement and so were her two daughters, the Muciae, whose speech is also known to me, and I have heard both her granddaughters, the Liciniae, one of whom, the wife of Scipio, you, Brutus, I believe, have heard speak. 我们读过格拉古兄弟的母亲科妮莉亚的信;看来她的儿子们与其说是在母亲的哺育下长大,不如说是在她的言教中成长。我经常听到盖乌斯的女儿莱莉亚的言谈;我们看到她深受父亲文雅气质的影响,她的两个女儿穆基娅姐妹也是如此,她们的言谈我也很熟悉,我还听过她的两个外孙女李锡尼姐妹的讲话,其中一位,西庇阿的妻子,布鲁图斯,我相信你曾听过她说话。
266. Sulpicia. Rome, late 1st cent. AD 266. 苏尔皮西娅。罗马,公元 1 世纪晚期
Martial, Epigrams 10.35. L 马提亚尔,《警句集》10.35. L
The work of the second Roman woman poet named Sulpicia (for the first, see nos 26 and 27), who lived in the Flavian period (ad 69-96), is not preserved. If Martial’s praise of her work is any guide, her poems must have lacked the passion and immediacy of those of her earlier namesake. 第二位名为苏尔皮西娅的罗马女诗人(第一位参见第 26 和 27 号)生活在弗拉维王朝时期(公元 69-96 年),她的作品未能保存下来。如果马提亚尔对她作品的赞美可以作为指引,那么她的诗歌必定缺乏了与她同名的早期诗人作品中的激情和即时性。
Let all girls read Sulpicia if they want to please their husband alone. And let every husband read Sulpicia who wants to please his bride alone. She doesn’t write about the Colchian’s ^(45){ }^{45} fury or Thyestes’ deadly dinner; she doesn’t believe in Scylla and Byblis: but she teaches chaste and honest loves, the games, the delights, the humour of love. He who appreciates her poetry will say that no woman was more mischievous, and no woman more modest. I believe the nymph Egeria exchanged such pleasantries with Numa in his dripping cave. And, Sappho, if she’d been your teacher or classmate, you’d have learned more and kept your chastity intact. But if hard Phaon had seen you and her together at the same time, he’d have loved Sulpicia. In vain: that girl wouldn’t live as the wife of Jupiter himself or the lover of Bacchus or Apollo if her Calenus were ever taken from her. ^(46){ }^{46} 所有想要只取悦丈夫的姑娘都应读苏尔皮基娅。所有想要只取悦新娘的丈夫都应读苏尔皮基娅。她不写科尔喀斯人的 ^(45){ }^{45} 愤怒或堤厄斯忒斯的致命晚宴;她不相信斯库拉和拜布利斯:但她教导贞洁而诚实的爱情,爱情的游戏、愉悦和幽默。欣赏她诗歌的人会说,没有哪个女人更淘气,也没有哪个女人更端庄。我相信仙女埃杰里亚在滴水的洞穴中与努玛就是这样交换着愉快的对话。而且,萨福,如果她曾是你的老师或同学,你会学到更多,同时保持你的贞洁。但如果冷酷的法翁同时看到你们俩在一起,他会爱上苏尔皮基娅。徒劳无功:如果她的卡莱努斯被从她身边带走,那个姑娘既不会作为朱庇特本人的妻子生活,也不会作为巴克斯或阿波罗的情人生活。 ^(46){ }^{46}
WOMEN AND WOMEN 女性与女性
‘Your true and sweet friendship’ "你真诚而甜蜜的友谊"
267. Biote. Athens, late 5th cent. BC 267. 比奥特。雅典,公元前 5 世纪晚期
CEG 97=IG97=I G II ^(2)^{2}.10954. G
Because of your true and sweet friendship, your companion ^(47){ }^{47} Euthylla placed this tablet on your grave, Biote, for she keeps your memory with her tears, and weeps for your lost youth. 因为你真挚而甜蜜的友谊,你的同伴 Euthylla 将这块石碑放在你的坟墓上,Biote,因为她用泪水铭记着你,为你逝去的青春而哭泣。
268. Praxidice and Dyseris. Thessaly, early 5th cent. BC 268. 普拉克西狄克和迪塞里斯。色萨利,公元前 5 世纪初
FH 152. G
I A dedicatory epigram for an offering. 一、奉献供品的题铭诗。
Praxidice made this garment, Dyseris designed it: the skill of both is united. 普拉西迪斯制作了这件衣服,迪塞里斯设计了它:两人技艺融为一体。
269. The dildo. Egypt, 3rd cent. bc? 269. 假阳具。埃及,公元前 3 世纪?
Herodas, Mime 6. G 希罗达斯,《拟剧》6. G
A poem representing a discussion between two middle-class women about the virtues of a particular dildo, referred to here not by its generic name olisbos (‘slipper’), but euphemistically as a ‘pacifier’ (baubon, from baubao, ‘sleep’), made by a shoemaker named Kerdon, ‘Greedy’. The poet manages to imply that the two famous women poets Nossis and Erinna are collaborators in their activities. 一首诗,描述了两位中产阶级女性关于某个特定假阳具优点的讨论,这里没有使用其通用名称"olisbos"(意为"拖鞋"),而是委婉地称之为"安抚器"(baubon,源自 baubao,意为"睡眠"),这个安抚器是由一位名叫 Kerdon(意为"贪婪")的鞋匠制作的。诗人巧妙地暗示两位著名女诗人 Nossis 和 Erinna 是她们活动中的同谋者。
Koritto: Metro, sit down. (To her slave) Get up and give the lady your chair-I have to tell her to do everything-you couldn’t do anything on your own, could you? Bah, she’s a stone, sitting in the house, not a slave. But when I measure out your barley ration you count the crumbs, and if even a little bit falls off the top you 科里托:梅特罗,坐下。(对她的奴隶说)起来,把你的椅子让给这位女士——我什么事都得吩咐她——你自己什么都不会做,是吧?呸,她简直是个石头,坐在家里,不像个奴隶。可当我给你分配大麦口粮时,你却数着面包屑,要是顶上掉下一点点
complain for the entire day-the walls fall in with your shouting. Oh, now you’re polishing and making it shine, you pirate, just when we need it. Offer a prayer to my friend, since without her here you’d have had a taste of my hands. 你整天抱怨——你的喊声都快把墙震塌了。哦,现在你正在擦拭打磨让它发亮,你这个海盗,偏偏在我们最需要它的时候。向我的朋友祈祷吧,因为要不是她在这里,你早就尝过我拳头的厉害了。
Metro: Dear Koritto, our necks are worn out by the same yoke: I bark like a dog yelling at these unmentionable creatures day and night. But the reason I’ve come to your house-get the hell out of the way, you smart-arses, all ears and tongues, and days-off the rest of the time-please, don’t hold back, dear Koritto, who was the man that made the red Pacifier for you? 地铁:亲爱的科里托,我们的脖子被同一副枷锁磨破了:我像狗一样日夜对着这些不可名状的生物狂吠。但我来你家的原因——滚开,你们这些自作聪明的家伙,整天竖着耳朵、伸着舌头,其余时间就放假——亲爱的科里托,请别隐瞒,是谁为你做了那个红色的安抚奶嘴?
Koritto: Metro-you haven’t seen it have you? 科里托:梅特罗——你还没见过它,是吗?
Metro: Nossis, Erinna’s daughter, had it a couple of days ago. Mm, nice gift. 地铁:诺西斯,艾琳娜的女儿,几天前有了。嗯,不错的礼物。
Koritto: Nossis? Where’d she get it? 科里托:诺西斯?她从哪里得到的?
Metro: Will you tell on me if I tell you? 地铁:如果我告诉你,你会告发我吗?
Koritto: By your sweet eyes, dear Metro, nothing you say will be heard escaping from Koritto’s mouth. 科里托:凭你那甜美的眼睛,亲爱的梅特罗,科里托嘴里说出的任何话都不会被听到泄露出去。
Metro: Bitas’ wife Euboule gave it to her and told her no one should find out about it. 地铁:比塔斯的妻子欧布勒把它给了她,并告诉她不应该让任何人知道这件事。
Koritto: Women. That woman will wear me out. She begged me and I took pity on her and gave it to her, Metro, before I could even get to use it myself. And she snatches it away like some hidden treasure and gives it to people who shouldn’t get it. A fond farewell to friends like that. She can look for somebody else instead of me to lend my things to Nossis-in case you think that for her (if I’m complaining more than is right, forgive me, Nemesis). If I had a thousand, I wouldn’t give her one, not even a rotten one. 科里托:女人啊。那个女人会把我累死的。她求我,我心软了,就把东西给了她,梅特罗,我自己都还没来得及用呢。她却像对待什么隐藏的宝藏一样把它抢走,还给了那些不该得到的人。对这样的朋友,我只能道声珍重了。她可以去找别人,而不是找我,把我的东西借给诺西斯——免得你觉得我抱怨得太过分了(如果我确实抱怨得太过分,请原谅我,涅墨西斯)。就算我有一千个,我也不会给她一个,哪怕是一个烂的。
Metro: No, Koritto, don’t let anger flare in your nostrils, when you hear of some silly story. It’s a respectable woman’s duty to put up with anything. I’m the one who’s responsible, because I chatter so much, and I ought to have my tongue cut out. But what I particularly wanted to find out from you, who made it for you? If you love me, tell me. Why are you looking at me and laughing? Is this the first time you’ve ever seen me, Metro? Why are you behaving in such an affected way? Please, Koritto, don’t hold back, and tell me who made it. 梅特罗:不,科里托,当你听到一些愚蠢的故事时,不要让你的鼻孔冒出怒火。一个体面的女人应该忍受一切。这是我的错,因为我太爱说话了,我应该被割掉舌头。但我特别想从你那里知道,是谁为你做的?如果你爱我,就告诉我。你为什么看着我笑?梅特罗,这是你第一次见到我吗?你为什么表现得如此做作?求你了,科里托,不要隐瞒,告诉我是谁做的。
Koritto: Oh, why plead with me? Kerdon made it. 科里托:哦,为什么要恳求我?克尔顿做的。
Metro: Who? Tell me! Kerdon? There are two Kerdons. One has grey eyes, Myrtaline’s neighbour (Kylaethis’ daughter). But he couldn’t sew a plectrum for a lyre. The other one lives near Hermodorus’ tenement houses, as you go out from Main Street. He was somebody once, but now he’s got old. The old lady, Kylaethis, used to use him. (Piously) May her friends and family remember her in death. 米特罗:谁?告诉我!克尔登?有两个克尔登。一个是灰眼睛的,米尔塔琳的邻居(凯莱提斯的女儿)。但他连为里拉琴缝制一个拨片都不会。另一个住在赫尔莫多鲁斯的出租屋附近,就在你走出主街的地方。他曾经是个有头有脸的人物,但现在老了。那位老妇人凯莱提斯以前常找他。(虔诚地)愿她的亲友在她去世后记得她。
Koritto: As you say, Metro, it isn’t either of them. He is-I don’t know, either from Chios or Erythrae, bald, a little man. You’d say he was Prexinus-they’re as alike as fig and fig, except when he talks, then you know it’s Kerdon and not Prexinus. He works at home and sells undercover-every door these days fears the tax collectors. But his workmanship-what workmanship. You’d think Athena’s hands, not Kerdon’s, went into it. I-he came bringing two of them, Metro. When I saw them, my eyes swam at the sight-men don’t have such firm pricks! Not only that, but its smoothness is sleep, and its straps are like wool, not leather. You couldn’t find a kinder woman’s shoemaker. 科里托:梅特罗,正如你所说,两者都不是。他是——我不知道,是来自希俄斯还是厄律色拉,秃头,一个小个子。你会说他是普瑞克西努斯——他们简直一模一样,除了他说话的时候,那时你就知道是克尔东,而不是普瑞克西努斯。他在家里工作,偷偷摸摸地卖东西——如今每家每户都怕税务官。但他的手艺——多么精湛的手艺啊。你会以为是雅典娜的手,而不是克尔东的手,参与了制作。我——他带来了两件,梅特罗。当我看到它们时,我的视线都模糊了——男人没有那么坚硬的阳具!不仅如此,它的光滑度就像睡眠一样,它的带子像羊毛,而不是皮革。你找不到比他更体贴的女鞋匠。
Metro: Why did you let the other one go? 地铁:你为什么让另一个走了?
Koritto: Metro, what didn’t I do to get it? What sort of charm didn’t I use to besiege him? I kissed him, and rubbed his bald head, and gave him something sweet to drink, and called him ‘Daddy’ - the only thing I didn’t give him to use was my body. 科里托:梅特罗,为了得到它,我什么没做?我用了什么样的魅力来缠住他?我亲吻他,抚摸他的秃头,给他甜饮料喝,还叫他"爸爸"——唯一没有给他的就是我的身体。
Metro: Well, you should have given him that if he’d asked for it. 地铁:嗯,如果他当时要了,你就应该给他的。
Koritto: Yes, I would have. But it’s not a good idea to talk about what’s not becoming a lady. Bitas’ wife Euboule was there grinding. She has worn down my millstone night and day and turned it into trash, just so she wouldn’t need to spend four obols to have her own sharpened. 科里托:是的,我会的。但是谈论有失淑女身份的事情并不合适。比塔斯的妻子欧布勒当时在那里磨东西。她夜以继日地用我的磨石,把它都磨成废品了,就是为了不想花四个奥波尔去磨她自己的。
Metro: How did he manage to come to your house, all this long way, dear Koritto? Don’t hold back from me. 地铁:他是怎么走了这么远的路来到你家的,亲爱的科里托?别对我隐瞒。
Koritto: Artemeis sent him, the wife of Kandas the tanner-she pointed my house out. 科里托:阿尔忒弥斯派他来的,她是制革匠坎达斯的妻子——她指出了我的房子。
Metro: Artemeis always finds out about new discoveries-she can outdrink . . . But since you couldn’t rescue the two of them you ought to have found out who ordered the other one. 地铁:阿尔忒弥斯总能发现新发现——她能喝倒……但既然你没能救出他们两个,你本该查出是谁指使了另一个。
Koritto: I begged him, but he swore that he wouldn’t tell me. 科里托:我求过他,但他发誓不会告诉我。
Metro: What you’re telling me means that I must take a trip. I’m going now, to Artemeis’ house, so I can find out who this Kerdon is. Stay well, Koritto dear. (Ambiguously) Someone is hungry, and it’s time for me . . . 米特罗:你告诉我的这些意味着我必须走一趟。我现在就去阿尔忒弥斯家,这样我就能弄清楚这个克尔登是谁。保重,亲爱的科里托。(含糊地)有人饿了,而对我来说是时候了……
Koritto: Close the door. You-count the hens, give them some darnel seed. You can be sure bird-snatchers will steal them, unless you hold them in your lap. 科里托:关上门。你去数数那些母鸡,给它们一些毒麦种子。你可以肯定偷鸟贼会偷走它们,除非你把它们抱在腿上。
270. Going to a festival. Egypt, 3rd cent. bc 270. 参加节日庆典。埃及,公元前 3 世纪
Theocritus, Idyll 15, excerpts. G 狄奥克里图斯,《田园诗》第 15 首,节选。G
Gorgo, a housewife, visits her friend Praxinoa on the day of the festival of Adonis in Alexandria. 戈尔戈,一位家庭主妇,在阿多尼斯节那天去亚历山大城拜访她的朋友普拉西诺亚。
Gorgo: Is Praxinoa in? 戈尔戈:普拉西诺亚在家吗?
Praxinoa: Gorgo dear-how long it’s been-yes, I’m in. I’m amazed that you’ve come at last. See that she has a chair, Eunoa; put a cushion on it. 普拉西诺亚:戈尔戈亲爱的——好久不见了——是的,我进来了。真没想到你终于来了。埃诺亚,给她拿把椅子;放个垫子在上面。
Gorgo: Thank you. 戈尔戈:谢谢。
Praxinoa: Sit down. 普拉西诺亚:请坐。
Gorgo: I’m so incompetent. I barely got here in one piece, Praxinoa, there was such a crowd, so many chariots, everywhere boots, everywhere men wearing cloaks. And the road is endless. Every time you move further away. 戈尔戈:我真没用。我好不容易才完好无损地赶到这里,普拉西诺亚,人太多了,战车也太多了,到处都是靴子,到处都是穿斗篷的男人。而且路长得没完没了。每次你走得更远一点。
Praxinoa: It’s that crazy man. He brings me here to the ends of the earth, and gets me a hovel, not a house, so that we can’t be neighbours, out of spite, envious brute; he never changes. 普拉西诺亚:就是那个疯子。他把我带到天涯海角,给我弄了个茅草屋,而不是房子,这样我们就不能做邻居了,出于恶意,这个嫉妒的畜生;他从不改变。
Gorgo: Don’t talk about your husband that way, dear, when the little boy is around. You see, Praxinoa, how he’s looking at you. Don’t worry, Zopyrion, sweet babyshe isn’t talking about Daddy. 戈尔戈:亲爱的,当小男孩在旁边时,不要那样谈论你的丈夫。你看,普拉西诺亚,他正看着你呢。别担心,佐庇里昂,可爱的小宝贝——她不是在说爸爸。
Praxinoa: The child understands, by the great goddess. 普拉西诺亚:孩子懂了,以伟大的女神之名。
Gorgo: Nice daddy. 戈尔戈:好爸爸。
Praxinoa: Daddy (that man) the other day-just the other day I said to him: ‘Daddy, go and buy some soap and rouge at the booth’, and he came back with salt, the big ox. 普拉西诺亚:爸爸(那个家伙)前几天——就是前几天我对他说:"爸爸,去摊位上买些肥皂和胭脂",结果他带回来的是盐,这个大笨牛。
Gorgo: Mine’s like that too. He’s a spendthrift, Diocleidas. For seven drachmas he bought dog skins, pluckings of old wallets-five fleeces, yesterday, all of it dirt, work and more work. But come on, get your dress and your cloak. Let’s go to the house of the king, rich Ptolemy, to see Adonis. I hear the queen has done a beautiful job of decorating it. 戈尔戈:我丈夫也是那样。他是个挥霍无度的人,迪奥克莱达斯。他花了七德拉克马买了狗皮、旧钱包的毛边——五张羊皮,昨天买的,全都是些没用的东西,活儿多着呢。不过来吧,带上你的裙子和斗篷。我们去富有的托勒密国王的家,看看阿多尼斯。我听说王后把那里装饰得非常漂亮。
Praxinoa: In fine homes everything’s fine. 普拉西诺亚:在富贵的家庭里,一切都很好。
Gorgo: When you’ve seen it, what won’t you be able to say to someone who hasn’t. It must be time to go. 戈尔戈:当你亲眼目睹之后,对于那些未曾见过的人,你还有什么话不能说呢?现在该是出发的时候了。
Praxinoa: Every day is a holiday if you don’t work. Eunoa-you lazy-pick up that spinning and put it back in the centre again. Weasels like to sleep on soft beds. Move, bring me some water, right now. She was supposed to bring water; she brought soap. Give it to me anyway. Not so much, you pirate. Pour on the water. Stupid-why are you getting my cloak wet? Now stop. I’ve washed as well as the gods permit it. Where is the key to the big chest? Then bring it. 普拉西诺:如果你不工作,每天都是假日。欧诺亚——你这个懒虫——拿起那个纺锤,把它放回中间。黄鼠狼喜欢睡在软床上。动起来,给我拿点水来,马上。她本该拿水来;却拿来了肥皂。不管怎样,把它给我。别那么多,你这个强盗。倒上水。笨蛋——你为什么把我的斗篷弄湿?现在停下。我已经洗得和神明允许的一样干净了。大箱子的钥匙在哪里?那就把它拿来。
Gorgo: Praxinoa, that pleated dress suits you. Tell me-how much did the cloth cost off of the loom? 戈尔戈:普拉西诺亚,那件褶皱连衣裙很适合你。告诉我——那块布料从织布机上取下来时花了多少钱?
Praxinoa: Don’t remind me, Gorgo. More than two minas of pure silver. I put my heart into the handwork. 普拉西诺亚:别提醒我,戈尔戈。超过两米纳的纯银啊。我把心血都花在手艺上了。
Gorgo: Well, it lives up to your expectations. You can say that. 戈尔戈:嗯,它确实符合你的期望。你可以这么说。
Praxinoa: Bring me my cloak and my hat. Put them on right. I’m not taking you, baby. Mormo Bogy; horse will bite you. Cry as much as you like, I won’t let you be lame. Let’s go. Phrygia, take the baby and play with him, call the dog inside, and lock the front door. 普拉西诺阿:把我的斗篷和帽子拿来。把它们戴好。我不带你去,宝宝。莫尔莫妖怪;马会咬你的。你想哭就哭吧,我不会让你瘸腿的。我们走吧。弗里吉亚,抱起宝宝陪他玩,把狗叫进来,锁上大门。
271. The go-between. Egypt, 3rd cent. bc? 271. 中间人。埃及,公元前 3 世纪?
Herodas, Mime 1. G 希罗达斯,拟剧 1. G
A conversation between a hetaera, Metriche, whose man has been away in Egypt, and her old ‘nurse’ Gyllis (cf. Neaera’s household arrangements in Megara, above, no. 107). 一位名叫梅特里切的交际花与她的老"保姆"吉莉斯之间的对话(她的男人一直远在埃及)(参见上文第 107 条关于尼拉在麦加拉的家庭安排)。
Metriche (to her slave Threissa): Someone is making a noise at the door. See which of the farm workers has come in from the fields. 梅特里刻(对她的奴隶特瑞萨):有人在门口弄出声响。去看看是哪个农场工人从田地里回来了。
Threissa: Who’s at the door? 特瑞萨:谁在门口?
Gyllis: It’s me. 吉利斯:是我。
Threissa: Who are you? Are you afraid to come closer? 特瑞萨:你是谁?你害怕靠近吗?
Gyllis: Look, here I am. I’ve come closer. 吉利斯:看,我来了。我已经走近了。
Threissa: Who are you? 特蕾莎:你是谁?
Gyllis: Gyllis, Philaenis’ mother. ^(48){ }^{48} Go inside and tell Metriche I’m here. 吉利斯:吉利斯,菲莱尼斯的母亲。 ^(48){ }^{48} 进去告诉梅特里奇我来了。
Threissa (to Metriche): You’re being called by . . . 特瑞萨(对梅特里克):有人在叫你……
Metriche: Who? 米特里奇:是谁?
Threissa: Gyllis. 特雷萨:吉利斯。
Metriche: Old ma Gyllis. Go away for a bit, slave. What Fate sent you to come to us, Gyllis? (With ironic exaggeration) Why have you come like a god to mortals, for it’s already five months, I think, since anyone has seen you-I swear by the Fates, coming to the door of this house. 米特里凯:老吉莉斯。走开一会儿,奴隶。是什么命运让你来到我们这里,吉莉斯?(带着讽刺的夸张)你为何像神明降临凡人一样来到这里,因为我想已经有五个月了——我以命运女神起誓,没有人见过你来到这所房子的门口。
Gyllis: I live far off, ^(49){ }^{49} child, and the mud in the back alleys comes up to my knees. I have only the strength of a fly. My old age drags me down. It stands like a shadow beside me. 吉利斯:我住得很远,孩子,小巷里的泥浆没过我的膝盖。我只有苍蝇般的力量。我的老年拖垮了我。它像一个影子一样站在我身边。
Metriche: Quiet! Don’t bring false charges against your age. You’re still able, Gyllis, to use your arms to throttle your adversaries. 梅特里凯:安静!不要对你的年龄提出虚假的指控。你仍然有能力,吉莉斯,用你的手臂扼住你的对手。
Gyllis: Yes, joke away. Just like women your age. But joking won’t keep you warm. Why, dear child, how long have you been a widow, tossing alone on your lonely bed? It has been ten months since Mandris went off to Egypt. He hasn’t even sent you a letter. He has forgotten you, and drunk from a new cup. Egypt is the House of Aphrodite. Everything that exists anywhere in the world is in Egypt, money, gymnasia, power, tranquillity, fame, sights, philosophers, gold, young men, the shrine of the Sibling Gods Ptolemy and Arsinoë, a good king, the Museum, wine, all the good things Mandris could want, and women, more of them, I swear by the Maiden who is Hades’ wife, than the stars which the heaven boasts that it holds, and their looks-like the goddesses who once set out to be judged for their beauty by Paris (may they not hear what I am saying). Well, poor thing, what are you thinking of, as you warm your chair? You’ll find out you have grown old and the ashes will gulp down your life’s prime. Look elsewhere and for two or three days, change your mind and be happy and find a new man. A ship isn’t safe in port with only one anchor. If Death comes, there will be no one to resurrect us. A cruel winter . . . no one knows . . . Mortals’ life is uncertain. But now no one is standing near us? 吉利斯:是啊,尽管开玩笑吧。就像你这个年纪的女人一样。但是开玩笑可不会让你温暖。哎呀,亲爱的孩子,你守寡多久了,一个人在孤独的床上辗转反侧?曼德里斯去埃及已经十个月了。他甚至没给你寄过一封信。他已经忘了你,从新的杯子里畅饮。埃及是阿芙罗狄蒂的住所。世界上任何地方存在的东西,埃及都有,金钱、健身房、权力、安宁、名声、景观、哲学家、黄金、年轻人、托勒密和阿西诺亚兄妹神的神殿、一位好国王、博物馆、美酒、曼德里斯可能想要的所有好东西,还有女人,我以哈迪斯的妻子那位少女起誓,比天空夸耀拥有的星星还要多,而且她们的美貌——就像那些曾经由帕里斯评判美貌的女神们(愿她们不要听到我正在说的话)。唉,可怜的人儿,当你温暖你的椅子时,你在想什么呢?你会发现自己已经老了,灰烬将吞噬你生命的黄金时期。看看别处吧,用两三天时间,改变主意,快乐起来,找个新男人。只有一根锚的船在港口里是不安全的。如果死神来临,将没有人能让我们复活。 残酷的冬天……无人知晓……凡人的生命变幻无常。但现在没有一个人站在我们身边吗?
Metriche: Not a soul. Metriche:一个人也没有。
Gyllis: Then listen. This is what I wanted to come here to tell you. There is Gryllus, ^(50){ }^{50} son of Matacine, Pataicius’ wife; he has won five prizes in Games: as a boy in Delphi, and twice in Corinth when he was first getting a beard, and then he beat his opponents in boxing twice at Olympia. He’s nicely rich; he doesn’t stir a straw on the ground; he’s an untouched sea as far as sex is concerned. When he saw you at the festival of the Descent of Mise, ^(51){ }^{51} his passions were inflamed, his heart was stung by desire, and, my child, he won’t leave my house by night or by day, but weeps over me and wheedles me and says he is dying of passion. So my dear child Metriche, grant the Goddess this one misdemeanour. Dedicate yourself, before you find that age has looked upon you. You will profit in two ways . . . and you will be given more than you imagine. Think it over. Do what I say. I am your friend. I swear by the Fates. 吉利斯:那么听着。这就是我想要来这里告诉你的事情。有个叫格里鲁斯的人, ^(50){ }^{50} 是马塔辛的儿子,帕泰西乌斯的妻子;他在运动会上赢得了五项奖品:小时候在德尔斐,刚长胡子时在科林斯两次,然后在奥林匹亚两次击败了拳击对手。他相当富有;他从不为琐事操心;在性方面,他是一片未经触碰的海。当他在米塞节上看到你时, ^(51){ }^{51} 他的激情被点燃了,他的心被欲望刺痛,而且,我的孩子,他日夜不离我的房子,但在我面前哭泣,哄骗我,说他因激情而快要死了。所以,我亲爱的孩子梅特里切,请允许女神这一个小过失。在你发现年龄已经降临到你身上之前,献身吧。你将获得两方面的好处……而且你将得到比你想象的更多。好好考虑一下。按照我说的做。我是你的朋友。我以命运女神起誓。
Metriche: Gyllis, your white hair has made your wits dull. I swear by Mandris’ safe return home and beloved Demeter I wouldn’t have listened calmly to any other woman. I would have taught her to limp to her lame song and to have considered my door’s threshold an enemy. My friend, don’t you come ever again to my house with one more message like this, but bring me the kind of message that ought to be brought to young girls by old women. You let Pytheas’ daughter Metriche warm her chair. No one laughs at Mandris. But those aren’t the words Gyllis needs to hear, as 梅特里凯:吉莉斯,你的白头发让你的头脑迟钝了。我以曼德里斯平安回家和亲爱的得墨忒耳发誓,我不会平静地听任何其他女人说这样的话。我会让她跛着脚去唱她那蹩脚的歌,让她把我家的门槛视为敌人。我的朋友,你再也不要带着这样的消息来我家,而是带给我那些老妇人应该带给年轻女孩的消息。你让皮塞斯的女儿梅特里凯暖着她的椅子。没有人嘲笑曼德里斯。但这些都不是吉莉斯需要听的话,因为
the saying goes. Threissa, wipe out the cup and pour her three sixth-parts of straight wine, drop some water into it and give it to her to drink. 俗话说。特瑞萨,擦净杯子,倒入六分之三的纯葡萄酒,滴入一些水,然后递给她喝。
Gyllis: No, thank you. 吉莉斯:不了,谢谢你。
Metriche: Here, Gyllis, drink it. Metriche:来,Gyllis,喝了这个。
Gyllis: No thank you. I didn’t come here to lead you astray, but because of the Holy Rites. 吉利斯:不用了,谢谢。我来到这里不是为了引诱你误入歧途,而是因为神圣的仪式。
Metriche: On account of them, Gyllis. 为了她们,吉莉斯。
Gyllis (she takes the wine): . . . Well, my child, it is sweet. I swear by Demeter, Gyllis has never drunk sweeter wine than this. Good luck to you, child, take care of yourself. May my Myrtale and Sime stay young, ^(52){ }^{52} while Gyllis is still alive and breathing. 吉利斯(她接过酒):……嗯,我的孩子,这酒真甜。我以得墨忒耳的名义发誓,吉利斯从未喝过比这更甜的酒。祝你好运,孩子,照顾好自己。愿我的米尔塔勒和西米保持年轻, ^(52){ }^{52} 而吉利斯还活着呼吸着。
272. Letters to Lepidina, the wife of the Prefect of the Roman camp at Vindolanda Tab. Vindol. 292, 294. L 272. 致莱皮迪娜的信,温多兰达罗马营地长官之妻 温多兰达 tablets 292, 294. L
Severa, the wife of the officer Brocchius, was a close friend of Lepidina and the author of the birthday invitation in no. 324, who appears to have added final greetings to both in her own hand, which are the earliest examples of Latin handwriting by a woman. ^(53){ }^{53} The letters were written on folded wooden tablets. Officers’ wives (and apparently other women) lived with their soldier husbands in this remote outpost near Hadrian’s Wall in the North of England. 塞维拉是军官布罗基乌斯的妻子,她是莱皮迪娜的密友,也是第 324 号生日请柬的作者,她似乎亲手在请柬末尾添加了对两人的问候,这是现存最早的女性拉丁文手写范例。 ^(53){ }^{53} 这些信件写在折叠的木板上。军官的妻子们(显然还有其他女性)与她们的军人丈夫一同居住在英格兰北部哈德良长城附近的这个偏远前哨。
(In a hand used on several surviving tablets) Greetings. Sister, just as I had told and promised to ask Brocchius if I could come to you, I asked him and he answered me that it was always possible to be together with you in whatever way I could. For there are some essential matters which (when you receive my letters) by which you will know what I am going to do. Which for you I shall . . . and remain at Briga. ^(54){ }^{54} Greet your [husband] Cerialis for me . . . (In a different hand) farewell, sister, dearest and most longed-for soul. To Sulpicia Lepidina, wife of Cerialis, from Severa, wife of Brocchus. (在几块幸存泥板上使用的一种笔迹)问候。姐妹,正如我曾告诉并承诺要询问布罗基乌斯我是否能去你那里,我确实问了他,他回答说,无论以何种方式,我总是有可能与你在一起。因为有一些重要事项(当你收到我的信时),通过这些事项你将会知道我将要做什么。为了你,我将……并留在布里加。 ^(54){ }^{54} 请代我向你的[丈夫]塞里亚利斯问好……(另一种笔迹)再见,姐妹,最亲爱、最渴望的灵魂。致塞里亚利斯的妻子苏尔皮西娅·莱皮迪娜,来自布罗库斯的妻子塞维拉。
| The author of this letter seems not to be Lepidina’s close friend or social equal. ^(55){ }^{55} 这封信的作者似乎并非莱皮迪娜的密友或社会地位相当的人。 ^(55){ }^{55}
[Pater]na to Lepidina, greetings. As I am in good health, my lady, I shall bring you two . . . one for . . . and one for fever (?), and so myself for you . . . in so far as . . . [帕特]纳向莱皮迪娜问好。我的夫人,我身体健康,我将给您带来两样东西……一样用于……一样用于发热(?),因此我自己为您……就……而言……
273. Lesbians as a bad omen. Daldis, Lydia, late 2nd cent. AD 273. 女同性恋者被视为不祥之兆。达尔迪斯,吕底亚,公元 2 世纪末
Artemidorus, On the Interpretation of Dreams 1.80. G 阿尔特米多鲁斯,《解梦》1.80. G
I From a list of predictions based on dreams about ‘unnatural sexual intercourse’. 一、根据关于"非自然性交"的梦境所作的预测清单。
If [in a dream] a woman penetrates another woman, she will share her secrets with the woman she has penetrated. If she does not know the woman she has penetrated, she will attempt futile actions. If a woman is penetrated by another woman, she will be divorced from her husband or become a widow. Nonetheless she will learn the secrets of the woman with whom she had sexual intercourse. 如果[在梦中]一个女人与另一个女人发生性关系,她将与她所交合的女人分享她的秘密。如果她不认识她所交合的女人,她将尝试徒劳的行动。如果一个被另一个女人所交合,她将与丈夫离婚或成为寡妇。尽管如此,她将学会与她发生性关系的女人的秘密。
274. A letter from a soldier's wife complaining about the behaviour of another soldier's daughters. Egypt, 4th cent. AD PGrenf. I.53. G 274. 一封士兵妻子的信,抱怨另一位士兵女儿的行为。埃及,公元 4 世纪。PGrenf. I.53. G
The abrupt style and eccentric spelling of these letters convey an unusual sense of spontaneity. The addresses of neither husband nor wife are specified, and the precise nature of the problem described is not entirely clear: presumably some male member of Artemis’ household has become the lover of one of Sarapion’s daughters. 这些信件突兀的风格和古怪的拼写传达出一种不同寻常的自发性。丈夫和妻子的地址都没有具体说明,所描述问题的确切性质也不完全清楚:据推测,阿尔忒弥斯家庭的某位男性成员已成为萨拉皮翁其中一个女儿的情人。
Artemis to Theodorus her own husband. Above all I pray to the dear Lord that we have found you well. I have sent this letter and maforte ^(56){ }^{56} with your fellow soldier Apion. Your children send their love and Allous often complains of you, for although you have written frequently and sent love to everyone to her alone you have not sent your love! Ara sends her love. 阿尔忒弥斯致她自己的丈夫西奥多勒斯。首先,我向亲爱的主祈祷,希望我们找到你时你一切安好。我已通过你的战友阿皮翁寄出这封信和 maforte ^(56){ }^{56} 。你的孩子们向你致以爱意,阿卢斯经常抱怨你,因为尽管你经常写信并向大家表达爱意,但唯独没有向她表达你的爱意!阿拉向你致以爱意。
(The enclosed letter) Artemis to Sarapion also known as Isidorus. The soldier Phanes writes and you are continuing in your folly. May the prefect swiftly suppress your folly. He writes me that you are amazed at me, and say that the prefect does not want home-wreckers. If you want to condone the prostitution of your daughters, do not criticise me but blame the elders of the church [if I tell you] how these daughters of yours have made their escape by saying ‘we want husbands’ and how Lucra was caught in the act with her lover, after she made herself a neighbourhood nuisance; ^(57){ }^{57} as a result of this they hate me because for your sake we have described their actions. If you know who the man is, put up with it; we are the first to reveal that he is of better birth than someone; and I myself am hardly the daughter of a slave! (附信)阿尔忒弥斯致萨拉皮翁,又名伊西多鲁斯。士兵法涅斯写信给你,而你却继续你的愚蠢行为。愿总督迅速制止你的愚蠢。他写信告诉我,你对我感到惊讶,并说总督不想要破坏家庭的人。如果你想纵容你女儿的卖淫行为,不要批评我,而要责怪教会长老[如果我告诉你]你的这些女儿是如何以"我们需要丈夫"为借口逃脱的,以及卢克拉是如何在与情人幽会时被抓个正着的,此前她已经成了邻里间的麻烦; ^(57){ }^{57} 因此他们恨我,因为为了你的缘故,我们揭露了她们的行为。如果你知道那个男人是谁,就忍受吧;我们首先揭示他比某些人出身更好;而我本人几乎不是奴隶的女儿!
I am writing this to you, Theodorus, so that [Sarapion] will make every effort because of the situation and it is essential that you show him the letter. Give this to Theodorus the soldier from his son [sic]. 我写这封信给你,西奥多勒斯,以便[萨拉皮昂]会因当前情况而尽一切努力,你必须让他看这封信。将此信交给士兵西奥多勒斯,来自他的儿子[原文如此]。
WOMEN AND MEN 女性与男性
‘It is incredible how much I miss you’ 我多么想念你,简直难以置信
275. The rape of the Sabine women. Rome, traditionally 8th cent. bc 275. 劫掠萨宾妇女。罗马,传统上为公元前 8 世纪。
Livy, History of Rome 1.9, late 1st cent. BC-early 1st cent. AD. L 李维,《罗马史》1.9,公元前 1 世纪末-公元 1 世纪初。L
The historian Livy retells the legend of how the Sabine women were snatched from their families at a religious festival to populate Rome and how their hearts and minds were won over by violence followed by sweet words and childbearing. 历史学家李维重述了这样一个传说:萨宾妇女是如何在宗教节庆上被从家人身边掳走以繁衍罗马人口,以及她们的心意是如何在暴力之后,通过甜言蜜语和生育子女而被征服的。
The Roman state had become strong enough to hold its own in war with all the peoples along its borders, but a shortage of women meant that its greatness was fated to last for a single generation, since there was no prospect of offspring at home nor any prospect of marriage with their neighbours. Then, in accordance with the decision of the senate, Romulus sent messengers to the neighbouring peoples to ask for alliance and the right of marriage for the new people: cities, like everything else, start small but later if their own excellence and the gods assist them, they grow in strength and in fame. It was certain that at the beginning of Rome the gods had been propitiated and that it would not lack in valour. Therefore, men should not disdain to join blood and family ties with other men. 罗马国家已经足够强大,能够在与所有边境民族的战争中自保,但女性的短缺意味着它的伟大注定只能持续一代人,因为在国内既没有后代的希望,也没有与邻国通婚的可能。于是,根据元老院的决定,罗慕路斯派遣使者前往邻国,请求结盟并为这个新兴民族争取通婚权:城市,就像其他一切事物一样,开始时规模很小,但后来如果它们自身的优秀品质和神灵的眷顾相助,它们就会在力量和声望上不断增长。可以肯定的是,在罗马建城之初,神灵就已经被安抚,罗马也不会缺乏勇气。因此,人们不应该鄙视与其他人建立血缘和家庭联系。
But nowhere were the emissaries given a fair hearing. Some scorned, others feared the great power growing in their midst, both for themselves and for their descendants. In more than one place the emissaries were asked, even as they were being sent packing, why they hadn’t offered asylum to women (criminals) too: that way they’d have had their marriage and with others of their own rank! The youth of Rome took this insult badly and began to think seriously about the use of force. Romulus, to gain time till he found the right occasion, hid his concern and prepared to celebrate the Consualia, the solemn games in honour of equestrian Neptune. He then ordered that the spectacle be announced to the neighbouring peoples. He gave the event great publicity by the most lavish means possible in those days. Many people came, some simply out of curiosity to see the new city, and especially the nearest neighbours, from Caenina, Crustuminum, and Antemnae; the entire Sabine population came, wives and children included. Received with hospitality in the houses, after having seen the position of the city, its walls, and the large number of buildings, they marvelled that Rome had grown so fast. When it was time for the show, and everybody was concentrating on this, a prearranged signal was given and all the Roman youths began to grab the women. Many just snatched the nearest woman to hand, but the most beautiful had already been reserved for the senators and these were escorted to the senators’ houses by plebeians who had been given this assignment. The story goes that one woman, far and away the most beautiful, was carried off by the gang of a certain Thalassius, and because many wanted to know where they were taking her, they repeatedly shouted that they were taking her to Thalassius, and that is how the nuptial cry came to be. ^(58){ }^{58} 然而,使节们无处得到公正的倾听。有些人鄙视,有些人则畏惧在他们中间崛起的强大势力,既为他们自己,也为他们的后代。在不止一个地方,使节们被驱逐时还被问道,为何他们不也为女性(罪犯)提供庇护:那样他们就可以与同阶层的人结婚了!罗马的年轻人对这种侮辱感到愤怒,开始认真考虑使用武力。罗慕路斯为了争取时间,等待合适的时机,隐藏了自己的忧虑,准备举行孔苏阿利亚节,即纪念马神尼普顿的庄严赛会。他随即下令向邻近民族宣布这一盛会。他通过当时最奢华的方式大肆宣传这一活动。许多人前来,有些人纯粹是出于好奇想看看这座新城,尤其是来自凯尼纳、克鲁斯图米乌姆和安特姆奈的最近邻邦;整个萨宾民族都来了,包括妻子和孩子。他们在各户人家受到热情款待,在看到城市的地理位置、城墙和大量建筑后,他们对罗马发展如此之快感到惊叹。 当表演开始,所有人都全神贯注于此之际,一个预先安排的信号发出,所有罗马青年开始抢夺妇女。许多人只是随手抓取最近的女子,但最美丽的女子早已为元老院议员们预留,这些女子由被指派此任务的平民护送到元老院议员们的家中。传说有一位女子,远比其他女子美丽,被某个名为塔拉西乌斯的人的团伙带走,由于许多人都想知道要把她带到哪里去,他们一再呼喊说要把她带给塔拉西乌斯,婚礼的欢呼声就是这样产生的。 ^(58){ }^{58}
The party was over, and the grieving parents of the girls ran away, accusing the Romans of having violated the laws of hospitality and invoking the god who was supposed to have been honoured at that day’s festival. Nor did the girls themselves hold much hope. But Romulus went among them in person to assure them that none of this would have happened if their fathers hadn’t been so inflexible in not letting them marry their neighbours. But now they would have the status of wives with all the material rewards and civil rights of citizenship and they would have children, than which nothing is dearer. They should cool their anger and give their hearts to the men who had already taken their bodies. A good relationship often begins with an offence, he said. And their husbands would treat them with extra kindness in hope of making up for the parents and country they so missed. The men added their blandishments, saying that they’d been motivated by love and passion, entreaties which are very effective with women. 聚会结束了,女孩们悲伤的父母逃走了,他们指责罗马人违反了待客之道,并祈求本应在那天节日中受到敬奉的神明。女孩们自己也几乎不抱什么希望。但罗穆路斯亲自来到她们中间,向她们保证,如果她们的父亲不是如此固执地不让她们嫁给邻邦的男子,这一切就不会发生。但现在她们将获得妻子的地位,享有公民身份的所有物质回报和民事权利,她们还会有孩子,而没有什么比孩子更珍贵的了。她们应该平息怒火,将心交给已经占有她们身体的男人们。他说,一段良好的关系往往始于冒犯。而且她们的丈夫会以额外的善意对待她们,希望能弥补她们如此思念的父母和国家。男人们也甜言蜜语地补充说,他们的行为是出于爱和激情,这些恳求对女性非常有效。
276. The first caryatids. Rome, 1st cent. AD 276. 最早的女像柱。罗马,公元 1 世纪
Vitruvius, Ten Books on Architecture 1.5. L 维特鲁威,《建筑十书》1.5. L
Vitruvius’ handbook on architecture seems an unlikely place to look for women’s history, and yet this apocryphal account of the origin of a common architectural form recounts a dramatic event for the women of a Greek city and is illustrative of the ancient propensity to make up stories to explain things. For another ancient explanation of the origin of caryatids, see no. 332. 维特鲁威的建筑手册似乎不是寻找女性史的合适场所,然而这个关于一种常见建筑形式起源的伪经记载,讲述了一座希腊城市女性经历的戏剧性事件,并说明了古代人倾向于编造故事来解释事物的特性。关于女像柱起源的另一种古代解释,参见第 332 条。
Unless acquainted with history, (the architect) will be unable to account for the use of many ornaments which he may have occasion to introduce. For example, should anyone ask about the origin of those draped matronal figures crowned with a mutulus and cornice, called Caryatides, he will explain it by the following story. 如果不熟悉历史,(建筑师)将无法解释他可能需要引入的许多装饰的用途。例如,如果有人问及那些被檐口和托檐石装饰的披着长袍的贵妇人形象的起源,即所谓的女像柱,他将通过以下故事来解释。
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Figure 26: FIGURE 26: Caryatid porch on the Erechtheum on the Athenian Acropolis, late 5th cent. bc. See no. 276 for an account of their origin. (Photo: Robert Harding) 图 26:雅典卫城厄瑞克忒翁神庙上的女像柱门廊,公元前 5 世纪晚期。关于其起源的说明请参见第 276 号。(摄影:罗伯特·哈丁)
Carya, a city of Peloponnesus, joined the Persians in their war against the Greeks. These, in return for the treachery, after having freed themselves by a most glorious victory from the intended Persian yoke, unanimously resolved to levy war against the Caryans. Carya was, in consequence, taken and destroyed, its male population extinguished, and its matrons carried into slavery. That these circumstances might be better remembered, and the nature of the triumph perpetuated, the victors represented them draped, and apparently suffering under their burden, to expiate the crime of their native city. Thus, in their edifices, the ancient architects, by the use of these statues, handed down to posterity a memorial of the crime of the Caryans. 卡里亚,伯罗奔尼撒的一个城市,在波斯人对抗希腊人的战争中加入了波斯一方。作为对这种背叛行为的回报,希腊人在通过一场辉煌的胜利摆脱了波斯人的奴役后,一致决定向卡里亚人开战。结果,卡里亚被攻占并摧毁,其男性人口被消灭,已婚妇女被沦为奴隶。为了让这些事件更好地被铭记,并使胜利的性质永存,胜利者们将这些妇女雕像表现为身着长袍、似乎背负重担的样子,以赎其母城的罪行。因此,古代建筑师们在他们的建筑中,通过使用这些雕像,将卡里亚人的罪行作为纪念传给了后代。
277. ‘Birth control’. Paros, 7th cent. bc 277. "节育"。帕罗斯岛,公元前 7 世纪
Archilochus, Fr. 196a West, IE^(2)I E^{2}. G 阿尔基洛科斯,残篇 196a 韦斯特, IE^(2)I E^{2} . G
A poem representing conversation between a girl and a young man who wants to make love to her. She suggests he ask another girl. He promises instead not to get her pregnant. 一首诗,描绘了一个女孩和一个想要与她做爱的年轻人之间的对话。她建议他去问另一个女孩。他则承诺不会让她怀孕。
‘But if you are in a hurry and desire drives you on, there is in our house a girl who is eager . . . young and delicate. I think she has a perfect figure. You . . . her.’ "但如果你心急如焚,欲望驱使你前行,在我家里有个渴望的女孩……年轻而娇嫩。我想她的身材完美无瑕。你……她。"
So she spoke, and I answered: ‘Daughter of Amphimedo (she was a good woman, though now she lies beneath the broad earth), there are many other pleasures for young men besides the Sacred Act. One of those will do. The rest you and I will discuss at leisure when . . . I’ll follow your orders: beneath the lintel and below the gate-don’t begrudge me, dear; I’ll put ashore at your garden’s grass. ^(59){ }^{59} But realise this: another man can have Neobule. ^(60){ }^{60} Alas, she’s overripe; her girlhood’s flower has fallen, and the charm she had before; [she can’t get] enough a mad-woman who shows no measure . . . she can go to hell . . . If I had such a wife I’d give my neighbours pleasure. ^(61){ }^{61} I much prefer you. You aren’t faithless or two-faced; she’s more bitter and takes on too many. I’m afraid that in my haste I’d hurry to produce blind and premature offspring, like a bitch.’ 她如此说道,我回答道:"安菲米多的女儿(她是个好女人,虽然现在她已躺在广阔的大地之下),对年轻人来说,除了神圣的行为之外,还有许多其他的乐趣。其中之一就足够了。其余的,你和我可以在闲暇时讨论当...我会听从你的吩咐:在门楣下,在大门下—亲爱的,不要吝啬我;我会在你花园的草地上岸。 ^(59){ }^{59} 但请明白这一点:另一个男人可以拥有尼奥布勒。 ^(60){ }^{60} 唉,她已经过于成熟;她少女的花朵已经凋谢,她以前拥有的魅力也已消失;[她无法满足]一个不知节制的疯女人...她可以去下地狱...如果我有这样的妻子,我会给邻居们带来乐趣。 ^(61){ }^{61} 我更喜欢你。你不忠不义;她更刻薄,承担得太多。我担心在匆忙中,我会急于生出盲目和早产的后代,像一只母狗一样。"
Those were my words. I took the girl and laid her down among the flowers. I covered her with my soft cloak and held my arm around her neck. She stopped trembling like a fawn; I touched her breasts gently with my hand; she revealed her new young skin. I touched her fair body everywhere and sent my white force aside, touching her blonde hair. 那些是我的话。我带走了那个女孩,让她躺在花丛中。我用柔软的斗篷盖住她,手臂环绕着她的脖子。她不再像小鹿一样颤抖;我用手轻轻抚摸她的胸脯;她展露出她年轻的新肌肤。我抚摸她洁白的身体各处,将我白色的力量释放一旁,触摸她金色的头发。
278. The courtesan Aspasia, mistress of Pericles. ^(62){ }^{62} Athens, 5th cent. bc Plutarch, Life of Pericles 24. 1-6, 32. 1-2, 2nd cent. ad. G 278. 名妓阿斯帕西娅,伯利克里的情妇。 ^(62){ }^{62} 雅典,公元前 5 世纪 普鲁塔克,《伯利克里传》24. 1-6, 32. 1-2,公元 2 世纪。G
(24.1) This may be the right place to discuss Aspasia, and to ask what techniques or powers gave her such great control of the principal politicians and caused the philosophers to make her an important subject of discourse. (24.2) My sources agree that her family was from Miletus, and that she was the daughter of Axiochus. They say that she was following the example of a certain Thargelia, an Ionian woman of the past, when she set her sights on men of power. This Thargelia was a particularly (24.1) 这或许是讨论阿斯帕西娅的合适之处,探究是何种技巧或能力使她能够如此有力地控制主要政治家,并导致哲学家们将她作为重要讨论对象。(24.2) 我的资料一致认为,她的家族来自米利都,她是阿克西奥库斯的女儿。据说,她效仿了过去的某位塔尔格利亚——一位爱奥尼亚女性,将目光投向了权贵人士。这位塔尔格利亚是一位特别
beautiful woman and was endowed with charm as well as wit. She lived with many Greek men, and she won all of her consorts over to the king of Persia, and through them sowed the seeds of sympathy for the Persian cause in the most influential and important men. 她是一位美丽的女子,既富有魅力又聪慧机智。她与许多希腊男子同居,并将她所有的情人都争取到波斯国王一边,通过他们,她在最有影响力和最重要的人物中播下了对波斯事业同情的种子。
(24.3) They say that Pericles had high regard for Aspasia as a philosopher and politician. Socrates, in fact, came to see her with his disciples, and his friends brought their wives to hear her, although she ran a disreputable and improper business, because she trained young hetaeras. (24.4) According to Aeschines, ^(63){ }^{63} Lysicles the sheep-seller, a man of no family and humble birth became the most important man in Athens because he lived with Aspasia after Pericles’ death. In the Menexenus of Plato (the first part of which is a parody, but it contains at least some historical truth), that the woman had the reputation of associating with many Athenians as a teacher of rhetoric. ^(64){ }^{64} (24.3) 据说,伯里克利非常尊重阿斯帕西娅,视她为哲学家和政治家。事实上,苏格拉底曾带着他的门徒去拜访她,他的朋友们也带着妻子去听她讲话,尽管她经营着声名狼藉、不合礼法的生意,因为她培训年轻的交际花。(24.4) 根据埃斯基涅斯的说法, ^(63){ }^{63} 卖羊的吕西克勒斯,一个出身卑微、没有家世的人,在伯里克利死后因为与阿斯帕西娅同居而成为雅典最重要的人物。在柏拉图的《美涅克塞努斯篇》中(其第一部分是戏仿,但至少包含一些历史真相),这位女子以修辞学教师的身份与许多雅典人交往而闻名。 ^(64){ }^{64}
(24.5) But Pericles’ affection for Aspasia appears rather to have been erotic [rather than as pupil to teacher]. His own wife was a close relation of his, and had been married first to Hipponicus, by whom she had Callias the Rich. Then by Pericles she had Xanthippus and Paralus. Then, because their marriage was unsatisfactory, he gave her over to another husband and took Aspasia and loved her very much. It is said that he greeted her with a kiss both when he went off to the Agora and when he came home. (24.5) 但伯里克利对阿斯帕西娅的感情似乎更多是出于情爱[而非师生关系]。他自己的妻子是他的近亲,最初嫁给了希波尼库斯,并为他生下了富有的卡利亚斯。后来她为伯里克利生下了克桑西普斯和帕拉鲁斯。但由于他们的婚姻并不美满,他便让她另嫁他人,自己则迎娶了阿斯帕西娅并深爱着她。据说,无论是前往集市还是回家,他都会亲吻她以示问候。
(32.1-2) About this time [c. 430 BC] Aspasia was a defendant in a trial for impiety. Hermippus the comic poet was the prosecutor, and accused her of bringing freeborn women to a house for Pericles. ^(65){ }^{65}. . . But Pericles begged Aspasia off, by weeping floods of tears for her at the trial, as Aeschines says, and by imploring the jurors [to spare her]. ^(66){ }^{66} (32.1-2) 大约在这个时候[约公元前 430 年],阿斯帕西娅因不敬罪而受到审判。喜剧诗人赫米普斯是检察官,指控她为伯里克利将自由出身的妇女带到一所房子里。 ^(65){ }^{65} . . . 但正如埃斯基涅斯所说,伯里克利在审判中为她痛哭流涕,并恳求陪审员们[饶恕她],从而使阿斯帕西娅免于惩罚。 ^(66){ }^{66}
279. Disadvantages of a liberal education. Athens, 4th cent. bc
Xenophon, Memorabilia 2.7. G 279. 自由教育的弊端。雅典,公元前 4 世纪。色诺芬,《回忆录》2.7. G
Xenophon, a pupil of Socrates, applied his teacher’s philosophy to every aspect of life. Here he portrays Socrates using deductive reasoning on a practical problem: his friend Aristarchus finds himself with a household of female relatives to maintain; Socrates offers the revolutionary advice that they should be put to work making cloth, like slaves, so that they can pay for their upkeep. 色诺芬是苏格拉底的学生,他将老师的哲学应用到生活的方方面面。在这里,他描述了苏格拉底如何将演绎推理应用于一个实际问题:他的朋友阿里斯塔库斯发现自己需要供养一大家子女性亲戚;苏格拉底提出了革命性的建议,让她们像奴隶一样从事纺织工作,这样她们就能支付自己的生活费用。
‘Yes, Socrates, indeed I don’t know where to turn. After the civil war began, ^(67){ }^{67} many people fled to the Piraeus. My female relatives were left behind and all collected at my house-sisters and nieces and cousins, so that there are fourteen freeborn persons in the household. Now we can get no food or income from our land because the enemy has control of it, and we get no rents from the houses we own because of the depopulation in Athens. No one is buying our furniture and one can’t borrow money anywhere-a man could find more money looking in the street than he could trying to raise a loan. It’s hard, Socrates, to look on and see my relatives dying, but it is impossible to support them in hard times like these.’ "是的,苏格拉底,我确实不知道该怎么办了。内战开始后, ^(67){ }^{67} 许多人逃到了比雷埃夫斯。我的女亲戚们都被留了下来,全都聚集在我家里——姐妹、侄女和表亲,所以家里有十四个自由人。现在我们无法从我们的土地上获得食物或收入,因为敌人控制了那片土地,我们也无法从我们拥有的房屋中获得租金,因为雅典人口锐减。没人购买我们的家具,而且到处都借不到钱——一个人在街上找钱比试图贷款更容易。看着我的亲戚们死去很难受,苏格拉底,但在这样的艰难时期,养活她们是不可能的。"
After Socrates heard this he asked, ‘How is it that Ceramon manages to provide for so many people, not just for himself and his family, but to save enough in addition that he is able to be a rich man? Meanwhile you with your many people to take care of are afraid that all of you will die from want of the necessities of life.’ 苏格拉底听到这话后问道:"凯拉蒙是如何养活这么多人的,不仅他自己和他的家人,还能额外存下足够的钱,使他成为一个富人?而你有这么多人要照顾,却担心你们所有人都会因生活必需品的匮乏而死去。"
Aristarchus replied, ‘The reason is, by Zeus, that he has slaves to provide for, while my people are freeborn.’ 阿里斯塔库斯回答说:"原因在于,以宙斯之名,他需要供养奴隶,而我的家人都是自由民。"
‘Which do you think are better, your freeborn people or Ceramus’ slaves?’ "你认为哪个更好,你的自由民还是塞拉姆斯的奴隶?"
‘I think the freeborn people at my house!’ "我想我家里有自由民!"
‘But’, said Socrates, ‘isn’t it shocking that Ceramon should live well off the work of people of a lower order, while you who have far better people are in want?’ "但是,"苏格拉底说,"塞拉蒙靠着下层人的工作生活得很好,而你们这些拥有更好人才的人却生活困顿,这难道不令人震惊吗?"
‘Indeed’, said Aristarchus, ‘he is supporting technicians but mine have been educated like free persons.’ "确实,"阿里斯塔库斯说,"他供养的是技术工人,而我的工匠却是像自由人一样被教育出来的。"
280. Melite. Athens, 365-340 вс 280. 梅利特。雅典,公元前 365-340 年
CEG 530 = IG II ^(2){ }^{2}.12067. G
An inscription on a tablet that shows a woman holding out her hand to her husband. The verses awkwardly represent a dialogue between husband and wife. 一块石板上的铭文,展示了一位女性向她的丈夫伸出手。这些诗句笨拙地表现了夫妻之间的对话。
‘Farewell, tomb of Melite; a good woman lies here. You loved your husband Onesimus; he loved you in return. You were the best, and so he laments your death, for you were a good woman.’ "别了,梅利特的墓;这里躺着一位好女人。你爱你的丈夫奥尼西姆斯;他也同样爱你。你是最好的,因此他为你的死而哀悼,因为你是一位好女人。"
'And to you farewell, dearest of men; love my children., ^(68){ }^{68} "再见了,最亲爱的男人;爱我的孩子们。, ^(68){ }^{68} "
281. Epitaph for Atthis. Cnidus in Asia Minor, 1st cent. bC ^(69){ }^{69} 281. 阿提斯墓志铭。小亚细亚的克尼多斯,公元前 1 世纪
SGO 01/01/07. G
For you I built the stone dwelling of a tomb, Atthis, I Theios, twice your age. On the verge of old age, I hoped to receive the dust from your hands. Undiscriminating god, who has quenched the sun for both of us. 阿提斯,我提奥斯,比你年长一倍,为你建造了石墓。我已步入暮年,本希望亲手为你收殓尘土。无情的神啊,你熄灭了属于我们两人的阳光。
At this, you lived for me and in me left your last breath, what was once a reason for joy but now for tears. Pure, much lamented, why do you sleep the mournful slumber, you who never took your head from your husband’s chest, but now have deserted Theios who is no more, for with you my hopes for our life have gone to Hades. 为此,你曾为我而活,在我怀中留下最后一息,那曾经是喜悦的缘由,如今却成了泪水的源头。纯洁而令人哀悼的你,为何沉睡在这悲伤的长眠中,你从未将头从丈夫的胸膛移开,如今却抛弃了已不复存在的提奥斯,因为与你一起,我对我们生活的希望也已随你一同去了冥府。
[Atthis replies] ‘I did not drink the final water of Lethe, daughter of Hades, so that I might have the consolation of you even among the dead. Theios, greatly unfortunate, who deprived of your chaste marriage weep for the widowing of our bedroom.’ [阿提斯回答道]『我没有喝下冥王之女勒忒的最后一汪水,以便即使在死者之中,我也能拥有你的慰藉。提俄斯,多么不幸的人啊,被剥夺了你纯洁的婚姻,我为我们的卧室失去了主人而哭泣。』
This is the reward for the chastity of Atthis, much wept, not equal to her virtue, that nonetheless I have set up for all time as a memorial that bears her name. Myself, by necessity, take pleasure in drawing breath for our young child. I shall bear this for your sake and with my wretched eyes look upon the harsh sun. 这是对阿提斯贞洁的奖赏,她被众人哀悼,其美德无与伦比,尽管如此,我仍为她建立了永久的纪念,以她的名字命名。我自己,为了我们的幼子,不得不继续呼吸。我将为你承受这一切,用我悲惨的双眼凝视那严酷的太阳。
282. Betrayal. Athens, 4th cent. bc 282. 背叛。雅典,公元前 4 世纪
Fr. Adesp. 1084 PCG. G
In this fragment of a lost comedy, a young husband complains that the wife he loves has betrayed him. 在这部失传喜剧的片段中,一位年轻的丈夫抱怨说他所爱的妻子背叛了他。
Who in this city has suffered more dreadfully than I? By Demeter and Heaven! I have been married for five months, and since the night I was married-queen Night, 在这座城市里,有谁比我遭受的苦难更可怕?我以得墨忒耳和天神起誓!我结婚才五个月,而从我结婚的那晚起——神圣的夜晚啊,
I call you as witness to the truth of what I say-I haven’t been away from bed a single night, away from my wife. . . . I wanted her, honestly . . . I was tied to her by her noble character and her unaffected way of life; she loved me and I loved her. ^(70){ }^{70} 我请你为我说的话的真实性作证——我从未有一晚离开过床铺,离开过我的妻子……说实话,我想要她……我被她高尚的品格和朴实的生活方式所吸引;她爱我,我也爱她。 ^(70){ }^{70}
283. A butcher and his wife. Rome, 1st cent. BC 283. 屠夫和他的妻子。罗马,公元前 1 世纪
" ILLRP "793" = CIL I'. "1221" = CIL VI. "9499" = ILS "7472" = CLE 959. L "\text { ILLRP } 793 \text { = CIL I'. } 1221 \text { = CIL VI. } 9499 \text { = ILS } 7472 \text { = CLE 959. L }
A man and a woman, hands joined, are shown in relief on this travertine tombstone now in the British Museum. 一块石灰岩墓碑上,浮雕展示了一男一女手牵手的形象,这块墓碑现藏于大英博物馆。
(On the left) (在左侧)
Lucius Aurelius Hermia, freedman of Lucius, a butcher from the Viminal Hill. 卢基乌斯·奥勒利乌斯·赫尔米亚,卢基乌斯的被释奴,来自维米纳尔山的屠夫。
My wife, who died before me, chaste in body, my one and only, a loving woman who possessed my heart, she lived as a faithful wife to a faithful husband with affection equal to my own, since she never let avarice keep her from her duty. Aurelia, freedwoman of Lucius. 我的妻子,先我而去,身体纯洁,我唯一的挚爱,占据我心的女人,她作为一个忠实的妻子,对忠实的丈夫生活着,怀着与我同等的爱,因为她从未让贪婪阻碍她履行职责。奥蕾莉亚,卢修斯的被释女奴。
(On the right) (在右侧)
Aurelia Philematio, freedwoman of Lucius. 奥蕾莉娅·菲勒玛提奥,卢奇乌斯的被释女奴。
When I was alive I was called Aurelia Philematium. I was chaste and modest; I did not know the crowd; I was faithful to my husband. He whom, alas, I have lost was my fellow-freedman and was truly more than a father to me. When I was seven years old, he took me to his bosom; now at 40, I am possessed by violent death. He, through my diligent performance of duty, flourished at all [times . . .]. (The rest is lost.) 我生前名叫奥蕾莉亚·菲勒马提乌姆。我贞洁端庄,不谙世事,对丈夫忠贞不渝。唉,我失去的那个人是我的同获自由者,他对我来说确实比父亲还要亲。我七岁时,他把我拥入怀中;如今四十岁,我却被暴夺去生命。他因我勤勉尽责,一直兴旺发达……(其余部分已佚。)
284. Graffito on a tomb. Porta Nuceria cemetery, Pompeii, 1st cent. AD CIL IV.10231. L 284. 墓上的涂鸦。庞贝努塞里亚门墓地,公元 1 世纪 CIL IV.10231. L
Atimetus got me pregnant. ^(71){ }^{71} 阿提默图斯让我怀孕了。 ^(71){ }^{71}
285. Women unfavourably compared with boy lovers. Egypt, 2nd cent. ad
Achilles Tatius, Leucippe and Clitophon 2.37.5-9, 38.1-3. G 285. 女人被 unfavorably 与男童恋人相比。埃及,公元 2 世纪。阿喀琉斯·塔提乌斯,《琉基佩与克利托丰》2.37.5-9, 38.1-3. G
From a debate between defenders of heterosexual and homosexual intercourse in one of the most popular ancient Greek novels. 摘自一部最受欢迎的古希腊小说中关于异性恋与同性恋性行为的辩论。
(37.5) ’ . . . I am just a beginner in dealings with women, and have only had intercourse with women who sell sex. A man who has been further initiated into the mysteries could probably tell you more. Still, I’ll speak in defence of women, even though I have limited experience. (37.6) A woman’s body is moist in the clinch, and her lips are soft in response to kisses. On account of this she holds the man’s body in her arms, with it completely joined to her flesh, and he is surrounded with pleasure when he has intercourse with her. (37.7) She stamps her kisses on his lips like seals on wax, and when she has experience she can make her kisses sweeter, by not only wishing to use her lips, but also her teeth, grazing round her lover’s mouth and biting his kisses. And her breast when it is caressed provides its own particular (37.5) "……我只是一个与女人交往的新手,只与卖淫的女人有过性关系。一个更深入了解女人奥秘的人或许能告诉你更多。尽管我经验有限,我仍要为女人辩护。(37.6) 在拥抱时,女人的身体是湿润的,她的嘴唇在回应亲吻时是柔软的。因此,她将男人的身体抱在怀中,使其完全与她的肉体结合,当他与她交合时,他被快感所包围。(37.7) 她像印章盖在蜡上一样将吻印在他的嘴唇上,当她有经验时,她能让她的吻更加甜美,不仅用她的嘴唇,还用她的牙齿,环绕着爱人的嘴轻咬并啃咬他的吻。当她的乳房被爱抚时,它提供其独特的
pleasure. (37.8) At the height of orgasm she goes mad with pleasure, and opens her mouth in passion. At this time tongues keep company with each other, and so far as possible they also make love to one another; you can make your pleasure greater by opening your mouth to her kisses. (37.9) Towards the end of the orgasm the woman begins to pant with hot pleasure . . .’ 快感。(37.8) 在性高潮达到顶点时,她会因快感而疯狂,情不自禁地张开嘴巴。此时,舌头相互交缠,尽可能地彼此爱抚;你可以张开双唇迎接她的亲吻,从而增加你的快感。(37.9) 在性高潮即将结束时,女性开始因炽热的快感而喘息……
(38.1) ‘To me you sound less like a beginner in sex than an old pro, surrounding us with all these female complications. Now listen to what I have to say in defence of boys. (38.2) Everything women do is false, both words and actions. Even if a woman appears to be beautiful, it is the laborious contrivance of make-up. Her beauty is all perfume, or hair dye, or potions. And if you strip her of all these devices, she’ll look like the jackdaw in the fable, stripped of all his feathers. ^(72){ }^{72} (38.3) A boy’s beauty isn’t fostered by the scent of myrrh or by other false odours; a boy’s sweat smells sweeter than all women’s perfumes . . .’ (38.1) "在我看来,你听起来不像是个性爱新手,倒像个老手,用这些女性的复杂问题把我们团团围住。现在听听我为男孩们辩护的话。(38.2) 女人所做的一切都是虚假的,无论是言语还是行动。即使一个女人看起来美丽,那也是精心化妆的产物。她的美全靠香水、染发剂或各种药水。如果你剥去她所有这些装饰,她就会像寓言中被拔光羽毛的寒鸦一样。 ^(72){ }^{72} (38.3) 男孩的美不是靠没药香气或其他虚假气味培养出来的;男孩的汗味比所有女人的香水都要香甜……"
286. Advice on marriage. Boeotia, 2nd cent. ad
Plutarch, Moralia 138a-146a, excerpts. Tr. R. Warner. G 286. 关于婚姻的建议。波奥提亚,公元 2 世纪。普鲁塔克,《道德论丛》138a-146a,节选。R.沃纳译。G
Suggestions to a young friend and his wife; the husband is urged to be understanding and faithful, but it is expected that most adjustments will be made by the wife. 给年轻朋友及其妻子的建议;丈夫被敦促要理解和忠诚,但预期大多数调整将由妻子做出。
Now you two have been brought up together in philosophy, and so, by way of a wedding present for you both, I have made and am sending you a summary of what you have often heard. I have put things down briefly and side by side, to make them easier to remember. I pray that the Muses may stand by Aphrodite and help her! For they know that it is no more important for a lyre or a lute to be properly tuned than it is for the proper care of marriage and family life to be set to harmony by reason, mutual adjustment, and philosophy. Indeed, the ancients gave Hermes a place at the side of Aphrodite, indicating that in the pleasures of love reason is especially valuable; and they also gave a place to Persuasion and to the Graces, so that married people should have what they want from each other through persuasion and not by quarrelling and fighting with each other. 现在你们两人一同在哲学中成长,因此,作为送给你们两人的结婚礼物,我整理并寄给你们一份你们经常听到的内容摘要。我已将内容简要地并列记录,以便于记忆。我祈愿缪斯女神们能站在阿佛洛狄忒身边并帮助她!因为她们知道,里拉琴或鲁特琴的准确调音并不比通过理性、相互调整和哲学来使婚姻和家庭生活达到和谐更为重要。确实,古人让赫尔墨斯站在阿佛洛狄忒身旁,表明在爱情的愉悦中理性尤其宝贵;他们还为说服和美惠女神们安排了位置,以便已婚人士能够通过说服而非争吵和打斗来从彼此那里获得他们想要的东西。
Solon advised the bride to eat a quince before getting into bed with her husband, and by this, I think, he meant that from the very beginning the pleasures coming from the lips and the voice should be harmonious and delightful. 梭伦建议新娘在与丈夫同床前吃一个榅桲,我认为,他的意思是,从一开始,来自嘴唇和声音的愉悦就应该是和谐而令人愉快的。
In Boeotia after they have veiled the bride they put a garland of asparagus on her head, this being a plant with very rough spines and yet with an extremely pleasant taste. So the bride will make gentle and sweet her partnership with her husband if he does not shrink from her and get angry with her when in the early stages she is difficult and disagreeable. The people who cannot put up with girlish tantrums at the beginning are just like those who because unripe grapes are sour leave the bunches of ripe grapes for others to eat. Many newly married women, too, who get angry with their husbands in the first days find themselves in the position of people who put up with being stung by the bees, but never reach out for the honey comb. 在维奥蒂亚,人们为新娘蒙上头纱后,会在她头上戴上一顶芦笋花冠。这是一种带有非常粗糙的刺但却有着极其美妙味道的植物。因此,如果丈夫在新婚初期不退缩、不生气,新娘就能使她与丈夫的伴侣关系变得温柔而甜蜜,即使她那时可能难以相处且令人不快。那些一开始就忍受不了少女脾气的人,就像那些因为未成熟的葡萄是酸的,而把成串的熟葡萄留给别人吃的人一样。许多新婚女性在头几天对丈夫发脾气,她们就像那些忍受被蜜蜂蜇刺,却从未伸手去拿蜂巢中蜂蜜的人。
When the moon is a long way from the sun, she looks large and bright to us; but when she comes near she fades away and hides. With a good wife it is just the 当月亮远离太阳时,她看起来又大又亮;但当她靠近时,她逐渐暗淡并隐藏起来。对于一位贤妻来说,情况恰恰
opposite; she ought to be most conspicuous when she is with her husband, and to stay at home and hide herself when he is not there. 相反;她与丈夫在一起时应该最为引人注目,而当丈夫不在家时,她应该待在家里,不露面。
When music is played in two parts, it is the bass part which carries the melody. So in a good and wise household, while every activity is carried on by husband and wife in agreement with each other, it will still be evident that it is the husband who leads and makes the final choice. 当音乐以两个声部演奏时,是低音部分承载着旋律。同样,在一个良好而明智的家庭中,虽然丈夫和妻子相互协调地共同进行每一项活动,但仍然能明显看出是丈夫在主导并做出最终决定。
A young Spartan girl was once asked whether she had yet started making advances to her husband. She replied: ‘I don’t to him; he does to me.’ This, I think, is how a married woman ought to behave-not to shrink away or object when her husband starts to make love, but not herself to be the one to start either. In the one case she is being over-eager like a prostitute, in the other she is being cold and lacking in affection. 一位年轻的斯巴达女孩曾被问及是否已经开始向她的丈夫示好。她回答说:"我没有向他示好;是他向我示好。"我认为,已婚女性就应当如此——当丈夫开始示爱时,既不退缩也不反对,但自己也不应是主动的一方。在前一种情况下,她表现得像妓女一样过于急切;在后一种情况下,她又显得冷漠而缺乏感情。
A wife ought not to make friends of her own, but to enjoy her husband’s friends together with him. And the first and best friends are the gods in whom her husband believes and to shut her door to all magic ceremonies and foreign superstitions. For no god can be pleased by stealthy and surreptitious rites performed by a woman. 妻子不应结交自己的朋友,而应与丈夫一同享受他的朋友。首要和最好的朋友是她丈夫所信仰的神,她应当对所有魔法仪式和外来迷信紧闭大门。因为没有任何神会喜欢女人私下偷偷进行的仪式。
Man and woman are joined together physically so that the woman may take and blend together elements derived from each and so give birth to a child which is common to them both, so that neither of the two can tell or distinguish what in particular is his or hers. It is very right too that married people should have the same kind of partnership in property. They should put everything they have into a common fund; neither of the two should think of one part as belonging to him and the other as not belonging; instead each should think of it all as his own, and none of it as not belonging to him. 男女在身体上结合在一起,使女性能够接受并融合来自双方的元素,从而生育一个属于他们共同的孩子,以至于两人都无法分辨或辨别哪一部分特别属于自己或对方。已婚人士在财产上也应该有同样的伙伴关系,这是非常正确的。他们应该把所拥有的一切都投入到一个共同基金中;两人都不应该认为一部分属于自己而另一部分不属于自己;相反,每个人都应该把全部财产视为自己的,而不认为有任何一部分不属于自己。
The economical woman ought not to neglect cleanliness and the wife who is devoted to her husband should also show a cheerful disposition; for economy ceases to please when it is combined with dirt, as does the most proper behaviour in a wife when combined with an austere manner. 节俭的女性不应忽视整洁,而忠贞于丈夫的妻子也应展现出愉快的性情;因为当节俭与肮脏相伴时,它便不再令人愉悦,正如妻子最得体的行为若与严厉的态度相结合,也会失去其魅力。
It should be the same with married people-a mutual blending of bodies, property, friends, and relations. Indeed what the Roman lawgiver had in mind, when he prohibited an exchange of gifts between man and wife, was not to deprive them of anything, but to make them feel that everything belonged to both of them together. 对于已婚人士也应当如此——身体、财产、朋友和关系的相互融合。事实上,罗马立法者禁止夫妻之间交换礼物,其目的并非要剥夺他们任何东西,而是要让他们感觉到一切都属于他们共同所有。
In the African city of Leptis there is an old custom that on the day after her marriage the bride sends to her husband’s mother and asks her for a pot. She does not give it and says that she hasn’t got one, the idea being that the bride should recognise from the beginning a step-motherly attitude in her mother-in-law and, if something worse happens later on, should not be angry or resentful. A wife ought to realise what the position is and try to do her best about it. Her mother-in-law is jealous of her because her son loves her. And the only way of dealing with this is for her to win her husband’s affection for herself and at the same time not to detract from or lessen his affection for his mother. 在非洲的莱普提斯城,有一个古老的习俗:新娘在婚后第二天会派人去丈夫的母亲那里索要一个罐子。婆婆不会给她,并说自己没有,目的是让新娘从一开始就认识到婆婆的继母般的态度,如果以后发生更糟糕的事情,她也不会生气或怨恨。妻子应该明白自己的处境,并尽力应对。婆婆因为儿子爱她而嫉妒她。应对这种情况的唯一方法是,她既要赢得丈夫对自己的爱,同时又不削弱或减少丈夫对他母亲的爱。
At all times and in all places wives and husbands should try to avoid quarrelling with each other, but they ought to be especially careful of this when they are together in bed. There was a woman in labour who, when the pains were on her, kept saying to those who were trying to get her to bed ‘What’s the good of going to bed? It was by going to bed that I got this.’ But it is not easy to escape the disagreements, harsh words and anger that may arise in bed except just then and there. 在任何时候和任何地方,妻子和丈夫都应该尽量避免彼此争吵,但当他们同床共枕时,尤其应该注意这一点。有一位正在分娩的妇女,当阵痛袭来时,她不断对那些试图让她上床的人说:"上床有什么好处?正是因为上床,我才落得这个下场。"但除了在那个特定的时刻和地点之外,要避免在床上可能产生的分歧、刻薄言语和愤怒并不容易。
But it is a finer thing still for a man to hear his wife say ‘My dear husband, “but to me you are” ^(73){ }^{73} guide, philosopher and teacher in all that is most beautiful and most divine.’ In the first place these studies will take away a woman’s appetite for stupid and irrational pursuits. A woman who is studying geometry will be ashamed to go dancing and one who is charmed by the words of Plato or Xenophon is not going to pay any attention to magic incantations. For if they do not receive the seed of a good education and do not develop this education in company with their husbands they will, left to themselves, conceive a lot of ridiculous ideas and unworthy aims and emotions. 但对一个男人来说,听到妻子说"我亲爱的丈夫,你是我所有最美好和最神圣事物的向导、哲学家和老师",这更是一件美妙的事情。首先,这些研究将消除女性对愚蠢和非理性追求的兴趣。一个学习几何学的女性会羞于去跳舞,一个被柏拉图或色诺芬的言辞所吸引的女性不会在意魔咒。因为如果她们不接受良好教育的种子,不与丈夫一同培养这种教育,那么在她们独处时,就会产生许多荒谬的想法和不值得的目标与情感。
Pliny’s third wife, Calpurnia, was an orphan and several years his junior. She was a native of Pliny’s home town, Comum (Como), in northern Italy. His letters to her and about her should be read not as private correspondence but as representations of his beliefs and attitudes intended for publication. 普林尼的第三任妻子卡尔普尔尼亚是一名孤儿,比他年轻几岁。她来自普林尼的家乡,意大利北部的科姆(科莫)。他写给她的信以及关于她的信件不应被视为私人通信,而应被理解为他打算出版的信念和态度的表述。
287. To Calpurnia Hispulla. Rome, ad 104-108
Pliny the Younger, Letters 4.19. L 287. 致卡尔普尔尼亚·希斯普拉。罗马,公元 104-108 年 小普林尼,《书信集》4.19. L
I The letter is addressed to his wife’s aunt and nearest living female relative. 这封信是写给他妻子的姑妈,也是他最亲近的在世女性亲属。
To Calpurnia Hispulla. 致卡尔普尔尼亚·希斯普拉。
Since you are a model of devotion and you loved your dear, wonderful brother with a tenderness he reciprocated, and you love his daughter as if she were your own, and now that you have taken his place you are more than an aunt to her, I am sure you will be happy to hear that she is proving worthy of her father, her grandfather, and you. She is highly intelligent, and extremely frugal; she loves me, which is a sign of chastity. Her love for me has made her take up books. She reads and rereads my writings and even memorises them. She is solicitous for me when I am starting a new case and happy with me when it is over. When I am in court, she has messengers tell her how the case is going. When I read my own work aloud, she sits discreetly behind a curtain and soaks up the praise. She accompanies herself on the lyre as she sings my verses, with no instructor but love, the best teacher of all. 既然你是一位忠诚的典范,以温柔的爱爱着你亲爱的、出色的兄弟,他也同样回报你的爱,你爱他的女儿如同爱自己的孩子,如今你已取代了他的位置,对她而言你不仅仅是姑姑,我确信你会很高兴听到她正证明自己配得上她的父亲、她的祖父和你。她非常聪明,极其节俭;她爱我,这是贞洁的标志。她对我的爱使她开始读书。她一遍又一遍地阅读我的作品,甚至背诵它们。当我开始一个新的案件时,她为我担忧,案件结束后她与我同喜。当我在法庭上时,她让使者告诉她案件进展如何。当我大声朗读自己的作品时,她谨慎地坐在帘子后面,吸收着赞美。她一边弹着里拉琴一边吟唱我的诗句,除了爱这位最好的老师外,没有其他指导者。
I take this as evidence that the harmony between us will continue to grow stronger for the rest of our lives. For it’s not my youth or body she loves-they are gradually declining-but my glory. But that is because she was brought up and taught by you. With you she saw only what was moral and honest, and she learned to love me thanks to your encouragement. For while you honoured my mother in place of your own, and have helped form me since I was a child, so that I should become what my wife now sees me as. Therefore, we both thank you, for what you have given each of us, as if we were chosen one for the other. Farewell. 我将此视为证据,证明我们之间的和谐将在余生中不断增强。因为她爱的不是我的青春或身体——这些正在逐渐衰退——而是我的荣耀。但那是因为她是由你抚养和教导的。在你身边,她只看到了道德和诚实的事物,并且在你的鼓励下学会了爱我。因为当你尊敬我的母亲如同尊敬你自己的母亲,并且从我童年起就帮助塑造我,使我成为我妻子现在所看到的我的样子。因此,我们两人都感谢你,感谢你给予我们每个人的恩赐,仿佛我们是彼此命中注定的选择。再见。
288. To his wife Calpurnia. Rome, ad 104-108 288. 致他的妻子卡尔普尔尼亚。罗马,公元 104-108 年
Pliny the Younger, Letters 6.4. L 小普林尼,《书信集》6.4. L
Inever complained more about my duties than when they kept me from accompanying you to Campania, when you had to go there for your health, and even from following 我从未如此抱怨过我的职责,就是当它们阻止我陪你去坎帕尼亚的时候,当时你必须为了健康而去那里,甚至阻止我跟随你
you there immediately. Now especially I would like to see with my own eyes whether you are getting stronger and putting on some weight, and whether you are enjoying the pleasures of your retreat and the luxuries of the region without ill effect. Indeed, I would still worry about you when you were away even if you were not ill; there is an anxious suspense in not knowing about someone you love dearly. Now uncertainty about your illness and your absence frightens me along with various other worries. I fear and imagine everything, and-typical of frightened people-I see with my mind’s eye exactly what it is I wish least to happen. Please, then, ease my anxiety and write me once a day, or even twice. I’ll feel more secure-but then will start worrying again as soon as I’ve finished the letters. Farewell. 我立刻就想见到你。现在我特别想亲眼看看你是否变得更强壮、长了一些肉,以及你是否在享受隐居的乐趣和地区的奢华而没有不良影响。事实上,即使你没有生病,当你不在身边时我也会担心你;对于深爱却不知其状况的人,总有一种焦虑的悬念。现在,对你病情的不确定性以及你的缺席,连同其他各种担忧一起让我感到恐惧。我害怕并想象着一切,而且—作为典型的恐惧者—我用心眼看到的恰恰是我最不希望发生的事情。因此,请减轻我的焦虑,每天给我写一封信,甚至一天两次。我会感到更安全—但一旦读完信,又会开始担心。再见。
289. To Calpurnia. Rome, ad 104-108 289. 致卡尔普尔尼亚。罗马,公元 104-108 年
Pliny the Younger, Letters 6.7. L 小普林尼,《书信集》6.7. L
You write that you are not a little affected by my absence and that your only solace is to hold my books and sometimes put them by you in my place. It is gratifying for me to think you long for me like this and take comfort in these consolations. For my part, I read and reread your letters and pick them up again and again as though I had just received them; but that only makes my longing for you worse. For, if your letters contain so much sweetness, your conversation contains even more. Nevertheless, keep writing, although the pleasure is tinged with pain. Farewell. 你写道,我的缺席让你颇为不安,你唯一的慰藉是捧着我的书,有时把它们放在我常待的位置。想到你如此思念我,并从这些慰藉中寻求安慰,我感到欣慰。至于我,我一读再读你的来信,一遍又一遍地拿起它们,仿佛刚刚收到;但这只会加深我对你的思念。因为,如果你的信中已经包含如此多的甜蜜,那么你的谈话更是如此。尽管如此,请继续写信,尽管这种快乐中夹杂着痛苦。再会。
290. To Calpurnia. Rome, ad 104-108 290. 致卡尔普尔尼亚。罗马,公元 104-108 年
Pliny the Younger, Letters 7.5. L 小普林尼,《书信集》7.5. L
It is incredible how much I miss you-first of all, because I love you, but then because we are not used to being apart. I stay awake at night conjuring up your image, and during the day at the times when I usually visit you, my feet literally carry me to your rooms. But when I do not find you there, I retreat, lovesick, like a lover locked out. My only relief I find in court, trying my friends’ cases. You can judge for yourself what a life this is: my rest I take in work, my solace in care. 我多么想念你,这简直令人难以置信——首先是因为我爱你,其次是因为我们不习惯分离。我夜不能寐,脑海中浮现着你的身影;而在白天,那些我通常会去拜访你的时刻,我的双脚会不由自主地带我走向你的房间。但当我在那里找不到你时,我就像被锁在门外的恋人一样,因相思之苦而退却。我唯一的慰藉是在法庭上为朋友们辩护案件。你可以自己判断这是怎样的生活:我的休息来自于工作,我的安慰来自于忧虑。
291. To Calpurnius Fabatus, his wife's grandfather 291. 致卡尔普尔尼乌斯·法巴图斯,他妻子的祖父
Pliny the Younger, Letters 8.10. L 小普林尼,《书信集》8.10. L
To Calpurnius Fabatus. 致卡尔普尔尼乌斯·法巴图斯。
Your wish that we give you a great-grandchild cannot be greater than your sorrow will be to hear that your granddaughter has had a miscarriage. She is young and inexperienced and did not realise she was pregnant, so did not take proper care of herself and even did some things she should not have done at all. She has learned a severe lesson and nearly paid for her mistake with her life. Therefore, though it is unfortunate at your age to be deprived of seeing your posterity, you should thank the gods, though they denied you your great-grandchild this time, that they preserved your granddaughter. They will surely grant your wish in future: we at least now know that she is capable of conceiving a child. 您希望我们给您一个曾孙的愿望,不会比听到您的孙女流产时您的悲伤更强烈。她年轻且缺乏经验,没有意识到自己怀孕了,因此没有好好照顾自己,甚至做了一些她根本不该做的事情。她得到了一个惨痛的教训,几乎用生命为她的错误付出了代价。因此,尽管在您这个年纪无法看到您的后代是不幸的,但您应该感谢众神,虽然他们这次拒绝了您的曾孙,但他们保住了您的孙女。他们将来一定会满足您的愿望:我们至少现在知道她有能力怀上孩子。
I am giving you the same advice and encouragement as I give myself. You cannot want great-grandchildren more than I want children. Descent from your side and mine will give them an easy path to office and a well-known name and an established family tree. Let them now be born and turn our sorrow into joy. Farewell. 我给你的建议和鼓励,正是我给自己的。你不可能比我更想要曾孙辈,我多么渴望有孩子。来自你和我双方的血统,将为他们铺就一条通往官职的平坦道路,赋予他们显赫的名声和完整的家族谱系。让他们降生吧,将我们的悲伤化为喜悦。再会。
292. From a husband who misses his wife and wants her to come back. Oxyrhynchus, Egypt, 2nd cent. ad РОху. 528. G 292. 来自一位思念妻子并希望她回来的丈夫。埃及,奥克西林库斯,公元 2 世纪 РОху. 528. G
I This letter is written in an awkward style, with poor spelling. 我这封信的写作风格笨拙,拼写也很糟糕。
Serenus to his sister and wife Isidora, very many greetings. Above all I pray that you are well and make an act of veneration to Thoeris who loves you. I want you to know that since you left me I have been weeping at night and grieving by day. Not since we bathed together on the 12th Phaophi did I bathe or anoint myself until the 12th Athur. You sent me letters that could have shaken a stone, so much did your words move me. I wrote you back immediately and on the 12th sent sealed letters along with your letters. Aside from your saying and writing ‘Colobus has made me a prostitute’, Colobus says that ‘your wife sent me a message to say that you (Serenus) sold the chain and himself put me in the boat’. You say this so that I will no longer be believed about my embarkation. See how often I have sent messages to you. Tell me whether or not you are coming. (On the back) Give this to Isidora from Serenus. 塞里努斯致他的妹妹兼妻子伊西多拉,万分问候。首先我祈祷你安好,并向喜爱你的托埃里斯致敬。我想让你知道,自你离开我后,我夜夜哭泣,日日悲伤。自我们在法奥菲月 12 日一同沐浴后,直到阿图尔月 12 日,我都没有沐浴或涂抹香油。你寄给我的信连石头都能感动,你的话语深深打动了我。我立即给你回信,并在 12 日将密封的信连同你的信一同寄出。除了你说和写的"科洛布斯让我成为妓女"之外,科洛布斯还说"你的妻子传话给我说,你(塞里努斯)卖掉了链子,还亲自把我送上船"。你这样说,是为了让我关于登船的说法不再被相信。看看我给你传了多少次信。告诉我你是否要来。(背面)将此信从塞里努斯转交给伊西多拉。
293. Gifts of gem stones. Various places, 3rd cent. bc 293. 宝石礼物。各地,公元前 3 世纪
Posidippus of Pella, AB 6, 7, 12. G 佩拉的波西迪普斯,AB 6, 7, 12. G
Beautifully incised pieces of carnelian, lapis lazuli, jasper, beryl, and other semiprecious stones, often set in gold, were prized throughout the ancient world. Though animal or human figures are the most common decoration. In this sampling of verses that accompanied gifts of gems, the poet praises the quality of both stone and carving. ^(74){ }^{74} 精美雕刻的红玉髓、青金石、碧玉、绿柱石和其他半宝石,通常镶嵌在黄金中,在整个古代世界都备受珍视。虽然动物或人形是最常见的装饰。在这组伴随宝石礼物赠送的诗句中,诗人赞美了宝石和雕刻的品质。 ^(74){ }^{74}
(6) Timanthes carved this starry lapis lazuli, a soft Persian stone with golden flecks, for Demylus, and in return for a gentle kiss, gave it as a gift to dark-haired Nicaea of Cos. (6) 蒂曼特斯为德米勒斯雕刻了这块星光熠熠的青金石,这是一种带有金色斑点的柔软波斯石头,作为回报,他为了一个温柔的吻,将它赠给了来自科斯岛的黑发尼西亚。
(7) On this stone Heros . . . this gleaming beryl carries [the goddess] Iris . . . and the stone is mounted on Niconoe’s golden necklace (?) . . . and the cube has been firmly fastened to a golden necklace on her bosom, a sweet brilliance on her breast. 在这块石头上,赫洛斯……这块闪亮的绿宝石承载着[女神]伊里斯……而这块宝石镶嵌在尼科诺伊的金项链上……立方体被牢牢固定在她胸前的金项链上,是她胸前一道明亮的光辉。
(12) Rolling golden stones down from Arabia to the sea, the river with its wintry torrents swiftly carried (?) the stone with a colour like honey; this the hand of Cronius carved. Set in soft gold the stone sets on fire Niconoe’s necklace with its piercings, for the light of honey shines against the white skin of her breast. (12)河流将金色的石头从阿拉伯滚落到海中,带着冬日激流的河水迅速地(?)冲走了那块色泽如蜜的石头;这块石头由克罗尼乌斯之手雕刻而成。镶嵌在柔软黄金中的石头点燃了尼科诺埃那条带有穿孔的项链,因为蜜色的光芒映照着她胸脯的白色肌肤。
294. A brother-in-law's cruelty. Milan, 4th-5th cent. AD
CIL V. 6214 294. 姐夫的残忍。米兰,公元 4-5 世纪 CIL V. 6214
On this inscription, transcribed in the Renaissance and now nearly illegible, Discolia calls on her deceased husband to punish his brother, who has managed to appropriate his brother’s estate, leaving his widow with nothing. 在这块文艺复兴时期被转录、如今已几乎无法辨认的铭文上,迪斯科利亚呼唤她已故的丈夫惩罚他的兄弟,因为那个兄弟设法侵占了其兄弟的遗产,使他的遗孀一无所有。
Monument to the memory. 纪念碑。
Discolia to her well-deserving husband Leucadius, who lived 60 years, 12 days, with whom I lived 32 years and 2 months, I who, after your death, have been stripped of every possession by your brother Eugenius. Thus may God and your spirit pay back him who left me naked with (the inheritance of) an unhappy memory. 迪斯科利亚致她应得的丈夫琉卡迪乌斯,他活了 60 年零 12 天,我与他共同生活了 32 年零 2 个月。我,在你死后,被你的兄弟尤金尼乌斯剥夺了一切财产。愿上帝和你的灵魂报复那个让我只留下痛苦记忆作为遗产的人。
BABIES 婴儿
‘If it is a female, expose it’ "如果是女婴,就遗弃她"
295. Exposure of a female child. Oxyrhynchus, Egypt, 1 bc 295. 弃女婴。埃及,奥克西林库斯,公元前 1 年
POxy. 744. G
A letter from a husband to his wife directing her not to raise her baby if it is female. Exposed children were left to be raised by others or to die. ^(75){ }^{75} 一封丈夫写给妻子的信,指示她如果生的是女婴就不要抚养。被遗弃的孩子要么由他人抚养,要么任其死亡。 ^(75){ }^{75}
Hilarion to Alis his sister, ^(76){ }^{76} heartiest greetings, and to my dear Berous and Apollonarion. Know that we are still even now in Alexandria. Do not worry if when all the others return I remain in Alexandria. I beg and beseech of you to take care of the little child, and as soon as we receive wages I will send them to you. If-good luck to you!-you bear offspring, if it is a male, let it live; if it is a female, expose it. You told Aphrodisias, ‘Do not forget me.’ How can I forget you? I beg you therefore not to worry. 希拉里昂致他的姐妹阿利斯,以及我亲爱的贝鲁斯和阿波罗纳里翁,致以最诚挚的问候。请知悉,我们至今仍在亚历山大港。若当其他人都返回时我仍留在亚历山大港,请勿担忧。我恳求并请求你照顾好那个小孩,一俟我们收到工钱,我便会寄给你。如果—祝你好运!—你生育了后代,若是男孩,就让他活着;若是女孩,就将她抛弃。你曾对阿佛洛狄西亚说,'不要忘记我。'我怎能忘记你?因此我恳请你不要担忧。
The 29th year of Caesar, Pauni 23. 凯撒第 29 年,帕乌尼月 23 日。
296. Egyptian practices compared with Greek. Rome, 1st cent. BC 296. 埃及习俗与希腊习俗的比较。罗马,公元前 1 世纪
Diodorus of Sicily, History I.80. G 西西里的狄奥多罗斯,《历史》I.80. G
The historian Diodorus visited Egypt in 60-56 bc. His observations at least provide a guide to what a first-century Greek considered normal in his own culture, like the practice of exposing unwanted children, and emphasising the distinction between freeborn and slave. ^(77){ }^{77} 历史学家狄奥多罗斯在公元前 60-56 年间访问了埃及。他的观察至少为我们提供了一个指南,让我们了解一位公元前一世纪的希腊人认为在其自身文化中是正常的事物,比如遗弃 unwanted children 的做法,以及强调自由民与奴隶之间的区别。 ^(77){ }^{77}
Among the Egyptians priests marry one wife, but the others as many as they wish. And they raise all their children out of necessity in order to increase the population, since that will make the greatest contribution to the prosperity of both country and city. They do not consider any of their offspring to be bastards, even if the mother is a slave. ^(78){ }^{78} In general they regard the father as the sole origin of the child’s birth, and the mother as the nurse and provider of a place for the child ^(79){ }^{79}-they call the trees that bear fruit male and the trees that do not bear fruit female, contrary to the Greek practice. 在埃及人中,祭司只娶一位妻子,而其他人则可以随心所欲地娶多位妻子。他们出于必要抚养所有子女,以增加人口,因为这将极大地促进国家和城市的繁荣。即使母亲是奴隶,他们也不认为任何子女是私生子。 ^(78){ }^{78} 总的来说,他们将父亲视为孩子出生的唯一根源,而母亲则是孩子的养育者和提供居所的人 ^(79){ }^{79} ——与希腊人的做法相反,他们将结果实的树称为雄性,不结果实的树称为雌性。
The following texts are about nurses, mothers, and the nursing of babies. For texts on wet-nursing as employment, see nos 412, 416, and 418, and for the medical aspects of nursing, nos 476-479. 以下文本是关于保姆、母亲和婴儿护理的。有关作为职业的乳母喂养的文本,参见第 412、416 和 418 号,关于护理的医学方面,参见第 476-479 号。
297. Hiring a wet-nurse. Italy, 3rd cent. bc 297. 雇佣乳母。意大利,公元前 3 世纪
Thesleff, pp. 123-4. G Thesleff,第 123-4 页。G
Pythagoras had a daughter named Myia, ^(80){ }^{80} but the style of this letter suggests that it was written centuries later. Its sensible advice on how to hire a wet-nurse, with a characteristically Pythagorean emphasis on measure and balance in all things. On letters attributed to Pythagorean women, see no. 243. 毕达哥拉斯有一个名叫米娅的女儿, ^(80){ }^{80} 但这封信的风格表明它是在几个世纪后写成的。信中就如何聘请乳母提供了明智的建议,并具有典型的毕达哥拉斯风格,强调在一切事物中保持适度与平衡。关于归功于毕达哥拉斯派女性的书信,参见第 243 条。
Myia to Phyllis, greetings. Here is my advice to you now that you have become a mother. Choose a proper and clean wet-nurse, a modest woman who is inclined neither to drowsiness nor to drunkenness. Such a woman can make the best judgments about how to care for children appropriately, particularly if she has milk to nourish them and is not easily persuaded to sleep with her husband, for it is in this that she has an important part, foremost and prefatory to the whole of the child’s life, in her nursing, as concerns his being raised well, for he will do everything well, at the proper time. The nurse will give him the nipple and breast not at his whim, but after due consideration. In this way she will encourage the baby’s health. She will not succumb to sleep when she is tired, but when the newborn wants to rest. She will offer the child no small relief. 米娅致菲莉丝,问候。既然你已成为母亲,我现在给你一些建议。选择一个得体且干净的乳母,一个端庄的女人,她既不嗜睡也不酗酒。这样的女人能够对如何适当地照顾孩子做出最佳判断,特别是如果她有奶水来滋养他们,并且不容易被说服与她的丈夫同床,因为在这方面她扮演着重要角色,这是孩子整个生命的首要和开端,就她的哺乳而言,关系到他的良好成长,因为他会在适当的时候把一切都做好。乳母不会按照婴儿的随意要求给他乳头和乳房,而是在经过适当考虑后。这样她将促进婴儿的健康。当她累了时,她不会屈服于睡眠,而是当新生儿想要休息时。她将给孩子不小的安慰。
The wet-nurse should not be temperamental or talkative or uncontrolled in her appetite for food, but orderly and temperate, practical, not a foreigner, but a Greek. ^(81){ }^{81} It is best, if the baby is put down to sleep when it is well filled with milk. Such rest is sweet for little ones and such feeding most effective. If other food is given, it should be as simple as possible. One should stay away from wine completely because it has such a powerful effect or mix it sparingly with its evening meal of milk. She should not give him continual baths; it is better to have occasional temperate ones. Along the same lines, the atmosphere around the baby should have an even balance of hot and cold, and his housing should be neither too airy nor too close. Moreover, his water should not be too hard nor too soft, nor his bed too rough, rather, it should fall comfortably on his skin. In each of these areas Nature desires what is rightfully hers, not luxuries. 奶妈不应脾气暴躁、喋喋不休或食欲无度,而应有序有节、务实,不是外国人,而是希腊人。 ^(81){ }^{81} 如果婴儿在饱饮牛奶后入睡,那是最好的。这样的休息对幼儿来说很甜美,这样的喂养也最有效。如果给予其他食物,应尽可能简单。应完全避免饮酒,因为酒有强烈的功效,或者将其少量混入晚间的牛奶餐中。她不应给他频繁洗澡;偶尔适度的沐浴会更好。同样,婴儿周围的空气应保持冷热平衡,他的住所既不应过于通风也不应过于密闭。此外,他的水不应过硬或过软,床铺也不应太粗糙,而应舒适地贴合他的皮肤。在所有这些方面,自然需要的是它本应拥有的东西,而不是奢侈品。
This much then I think it is useful to write at present-my hopes based on Nursing according to Plan. With the god’s help, I shall in the future provide the possible and appropriate reminders about the child’s upbringing. 因此,我认为目前有必要写下这些内容——这些是基于《按计划育儿》的希望。在神的帮助下,我将来会提供关于孩子抚养的适当提醒。
298. Graxia who nursed her own children. Rome, 2nd-3rd cent. ad CIL VI.19128. L 298. 格拉西亚,亲自哺育自己的孩子。罗马,公元 2-3 世纪 CIL VI.19128. L
| Inscription on a marble sarcophagus | 大理石石棺上的铭文
(The sarcophagus) of Graxia Alexandria, distinguished for her virtue and fidelity. She nursed her children with her own breasts. Her husband Pudens the emperor’s 格拉西亚·亚历山德里亚的石棺,以其美德和忠诚而著称。她用自己的乳汁哺育子女。她的丈夫普登斯是皇帝的
freedman [dedicated this monument] as a reward to her. She lived 24 years, 3 months, 16 days. [一位获释奴隶]为她立此碑作为回报。她活了 24 年 3 个月 16 天。
299. A letter from a parent offering to pay for a wet-nurse. Egypt, second half of 3rd cent. AD 299. 一封父母提供支付乳母费用的信。埃及,公元 3 世纪下半叶。
PLond. 951 verso. G
. . . I hear that you have forced her to breast-feed. If you wish, let the baby have a wet-nurse. I do not want my daughter to breast-feed. Many affectionate greetings to my dearest daughter Apollonia and to Euphrosyne. Greetings to Pinna. Your brother Besas sends affectionate greetings and to Syros and his wife. Do everything you can so that she comes after the Calends as has been specified. 我听说你强迫她哺乳。如果你愿意,可以让婴儿请个奶妈。我不想让我的女儿哺乳。向我最亲爱的女儿阿波罗尼亚和优弗罗西尼致以许多亲切的问候。向皮娜问好。你的兄弟贝萨送上亲切的问候,也向西罗斯和他的妻子问好。尽你所能让她在规定的朔日之后来。
300. The philosopher Favorinus on breast-feeding 300. 哲学家法沃里努斯论母乳喂养
Aulus Gellius, Attic Nights 12.1, excerpts. L 奥卢斯·盖利乌斯,《阿提卡之夜》12.1,节选。L
Conservative reaction against women’s wish to rebel against biologically determined roles. ^(82){ }^{82} Favorinus also condemns abortion at 12.1.8. ^(83){ }^{83} 保守派对女性反抗生物学决定角色的愿望的反应。 ^(82){ }^{82} 法沃里努斯也在 12.1.8 中谴责堕胎。 ^(83){ }^{83}
A discourse of the philosopher Favorinus, in which he persuades a noble lady to nurse her children herself, with her own milk, and not with that of other nurses. 哲学家法沃里努斯的一篇论述,他在其中劝说一位贵妇亲自用自己的乳汁哺育子女,而非雇佣乳母。
It was once announced in my presence to Favorinus the philosopher that the wife of an auditor and disciple of his had just given birth and the family been increased by a newborn son. ‘Let us go’, he said, ‘to see the boy and congratulate the father.’ 有人当着哲学家法沃里努斯的面宣布,他的一个听众兼弟子的妻子刚刚生下孩子,家里添了一个新生儿。"我们去,"他说,"看看那个男孩,并向他的父亲祝贺。"
The man was of senatorial rank and a noble family. All of us with Favorinus at the time went along. As soon as he entered the house, Favorinus embraced the father, congratulated him, and sat down. He proceeded to ask how long the labour had lasted and how difficult it had been, and was told that the girl, exhausted by the 该男子具有元老院议员身份且出身贵族家庭。当时我们所有人都与法沃里努斯一同前往。他一进入屋内,法沃里努斯就拥抱了那位父亲,向他表示祝贺,然后坐下。他接着询问分娩持续了多久以及过程有多艰难,并被告知那个女孩因疲惫不堪而
labour and long time without sleep, was taking a nap. At last he began to speak at some length. ‘I have no doubt’, he said, ‘that she will nurse the baby with her own milk’. But when the girl’s mother said that her daughter should be spared this and nurses provided-so as not to add the burdensome and difficult task of nursing to the pains of childbirth, he said, ‘I pray you, woman, let her be completely the mother of her own child. What sort of half-baked, unnatural kind of mother bears a child and then sends it away? To have nourished in her womb with her own blood something she could not see, and now that she can see it not to feed it with her own milk, now that it’s alive and human, crying for its mother’s attentions? Or do you think’, he said, 'that women have nipples for decoration and not for feeding their babies? . . . 经过长时间的劳动和不眠不休,她正在打盹。最后,他开始长篇大论起来。他说:"我毫不怀疑,她会用自己的母乳喂养婴儿。"但当女孩的母亲说应该让她的女儿免于这项工作,并请来奶妈——以免将哺乳这一繁重而困难的任务添加到分娩的痛苦中时,他说:"我恳求你,女人,让她完全成为自己孩子的母亲。什么样的半吊子、不自然的母亲会生下孩子然后将其送走?用她自己的血液在子宫中滋养了她看不见的东西,而现在她能看见它了,却不用自己的母乳喂养它,当它活着、有生命、渴望母亲的关注时?或者你认为,"他说,"女性的乳头是为了装饰而不是为了喂养婴儿吗?...
“But it’s not important”, I hear said, “as long as the baby is alive and well-fed whose milk it drinks.” Why then does not the same person say, if he understands so little of nature, not also think that it doesn’t matter in whose body a human being is formed? . . . “但这并不重要”,我听到有人说,“只要婴儿活着并且吃饱了,喝的是谁的奶又有什么关系。”那么,为什么同一个人,如果他对自然了解得如此之少,不也认为人类在谁的体内形成也无关紧要呢?……
'Why in heaven’s name corrupt that nobility of body and mind of the newborn human being, which was off to a fine start, with the alien and degraded food of the milk of a stranger? Especially if the person you use to supply milk is, as is often the case, from a foreign and barbarian nation, or if she is dishonest, or ugly, or immodest, or unchaste, or a drinker; usually the only qualification for the post is that of having milk. . . . "看在老天爷的份上,为什么要用陌生人的异族且低劣的乳汁来败坏新生儿那良好开端的身体与心灵的高贵呢?特别是如果你用来提供奶水的人,如常发生的那样,来自一个外国的野蛮民族,或者她不诚实,或者相貌丑陋,或者不知羞耻,或者不贞洁,或者是个酒鬼;通常这份工作的唯一资格要求就是有奶水。 . . ."
'The disposition of the nurse and the quality of the milk play a great role in character development; the milk is, from the beginning, tinged with the father’s seed, and affects the baby from the mother’s mind and body as well. 保姆的性情和乳汁的质量在性格发展中起着重要作用;乳汁从一开始就带有父亲精液的特质,同时也会受到母亲身心状态的影响。
'And furthermore who could forget or belittle that those who desert their newborn and send them away to be fed by others cut or at least loosen the bond and that joining of mind and love by which nature links parents to their children. ^(84)dots{ }^{84} \ldots ’ '而且,谁能忘记或轻视那些抛弃新生儿、将他们送交他人喂养的人,他们切断或至少是削弱了那种将父母与子女联系在一起的自然纽带,那种心灵与爱的结合。 ^(84)dots{ }^{84} \ldots '
301. A devoted wet-nurse. Rome, imperial period CIL VI.25728. L 301. 一位忠实的乳母。罗马,帝国时期 CIL VI.25728. L
On a marble plaque from Rome, now in the Museo Civico Archeologico, Bologna. The plaque is broken at the bottom. 在罗马的一块大理石碑上,现藏于博洛尼亚市立考古博物馆。该石碑底部已破损。
To the gods of the underworld. Sabina, wet-nurse, made (this) for her well-deserving charge, Martina, who lived three years and four months. 献给冥界的神祇。保姆萨比娜为她应得的受护者玛蒂娜制作了此物,她活了三年零四个月。
PARENTS AND CHILDREN 父母与子女
‘These are my jewels’ "这些就是我的珠宝"
302. Posilla Senenia. Monteleone Sabino, 1st cent. bc 302. 波西拉·塞尼娅。蒙特莱奥内·萨比诺,公元前 1 世纪
CIL IX. 4933 = ILLRP 971. L
Posilla Senenia, daughter of Quartus, and Quarta Senenia, freedwoman of Gaius. 波西拉·塞尼娅,夸尔图斯之女,以及夸尔塔·塞尼娅,盖乌斯的被释女奴。
Stranger, stop and, while you are here, read what is written: that a mother was not permitted to enjoy her only daughter, whose life, I believe, was envied by some god. 陌生人,停下脚步,在此停留时,请读一读所写的内容:一位母亲不被允许享受她唯一的女儿,我相信,她的生命被某位神明所嫉妒。
Since here mother was not allowed to adorn her while she was alive, she does so just the same after death; at the end of her time, [her mother] with this monument honours her whom she loved. 既然她母亲在她生前不允许她打扮,她在死后却依然如此;在她生命的尽头,[她的母亲]用这座纪念碑来纪念她所爱的女儿。
303. A daughter who breast-fed her mother. Rome, 150 bc 303. 一位给母亲哺乳的女儿。罗马,公元前 150 年
Pliny the Elder, Natural History 7.36.22. L 老普林尼,《自然史》7.36.22. L
Valerius Maximus (5.4.7 and Ext. 1) tells a version of the same story, followed by the story of Pero who breast-fed her father Myco in prison, which was also portrayed in a famous painting and in some figurines from Pompeii. Both tales are almost certainly apocryphal. The temple of Pietas was built in fulfilment of a vow made by Manius Acilius in 191 bc. It was located in the vegetable market north of the Roman Forum, but demolished in the 1st cent. AD so that the theater of Marcellus could be constructed. ^(85){ }^{85} 瓦莱里乌斯·马克西姆斯(5.4.7 和 Ext. 1)讲述了同一故事的版本,随后是佩罗在监狱中哺乳她父亲迈科的故事,这个故事也在一幅著名的绘画和庞贝出土的一些小雕像中有所描绘。这两个故事几乎可以肯定是伪托的。虔诚神庙是为了履行马尼乌斯·阿基利乌斯在公元前 191 年所立的誓言而建造的。它位于罗马广场北边的蔬菜市场,但在公元 1 世纪被拆除,以便建造马塞卢斯剧院。 ^(85){ }^{85}
Unlimited examples of filial devotion (pietas) exist around the world, but there is one in Rome to which is beyond comparison to all the others. A plebeian woman and therefore unknown, who had just given birth, was given permission to visit her mother who was in prison for a committing a crime. She was searched in advance by the jailkeeper so that she could not bring in any food, and caught feeding her mother from her own breasts. By means of this remarkable deed, the mother was released because of her daughter’s devotion, and both mother and daughter received sustenance for the rest of their lives, and the place itself was consecrated to Pietas in the consulship of Gaius Quinctius and Manius Acilius [150 BC], when a temple to the goddess was built on the site of the prison, where the theater of Marcellus now stands. 世界上有无数孝道(虔诚)的例子,但在罗马有一个例子是其他所有例子都无法比拟的。一位平民妇女因此无名,她刚刚生完孩子,获准去探望因犯罪而入狱的母亲。狱卒提前搜查了她,使她无法带进任何食物,却发现她用自己的乳汁喂养母亲。通过这一非凡的行为,母亲因女儿的虔诚而被释放,母女俩都得到了终身供养,这个地方本身在盖乌斯·昆克提乌斯和马尼乌斯·阿奇利乌斯的执政期间[公元前 150 年]被奉献给虔诚女神,并在监狱原址上建造了一座神庙,即现在马塞卢斯剧院所在地。
304. A mother’s request. Henchir Thina, Algeria, imperial period 304. 一位母亲的请求。阿尔及利亚,亨奇尔蒂纳,帝国时期
CIL VIII. 9491 = CLE 151. L
My son, your mother asks you to take her with you. 我儿,你母亲要你带她一起走。
305. A mother’s last wish. Philippeville, Algeria 305. 一位母亲的最后愿望。阿尔及利亚,菲利普维尔
CIL VIII. 8123 = CLE 1287. L
Here lies Pompeia Chia, who lived 25 years. 这里躺着庞佩亚·奇娅,她活了 25 岁。
I hope that my daughter will live chastely and learn by my example to love her husband. 我希望我的女儿能贞洁地生活,并以我为榜样学会爱她的丈夫。
306. A mother’s instructions about her son’s education. 2nd/3rd cent. ad POxy. 930. G 306. 一位母亲关于她儿子教育的指导。公元 2/3 世纪 POxy. 930. G
[The beginning of the letter is lost] . . . hurry and write me about what you may need. I was sad to learn from the daughter of our teacher Diogenes that he had gone down [信的开头部分已丢失]...赶紧写信告诉我你可能需要什么。我从我们的老师第欧根尼的女儿那里得知他已经去世,我感到很难过。
the river. I never had to worry about him because I knew that he would take the best care of you that he could. I took care to write and to ask about your health and to find out what you were reading. He said it was the sixth book [of the Iliad] and supplied me with full information about your attendant. So now, my son, you and your attendant must take care to engage a proper teacher for you. Your sisters send many greetings; so do the children (avert the evil eye!) of Theonis and all of our friends by name. My greetings to your esteemed attendant Eros. (Addressed) To her son Ptolemaeus. 那条河。我从不为他担心,因为我知道他会尽他所能最好地照顾你。我特意写信询问你的健康状况,并了解你在读什么书。他说你正在读《伊利亚特》的第六卷,并详细告诉了我关于你侍从的情况。所以现在,我的儿子,你和你的侍从必须注意为你聘请一位合适的老师。你的姐妹们向你致以许多问候;塞奥尼斯的孩子们(愿邪恶之眼远离!)以及我们所有的朋友也一一向你问好。我向你尊敬的侍从埃洛斯问好。(寄给)她的儿子托勒密。
307. The good old days. Rome, late 1st cent. AD 307. 过去的好时光。罗马,公元 1 世纪晚期
Tacitus, Dialogue 28, excerpts. L 塔西佗,《对话录》28,节选。L
The historian Tacitus looks back on the time when mothers played a role in their sons’ education and thus, directly or indirectly, had a share in Rome’s greatness. 历史学家塔西佗回顾了母亲们参与儿子教育的时代,因此,无论直接还是间接,她们都为罗马的伟大贡献了一份力量。
In the old days, every child born to a respectable mother was brought up not in the room of a bought nurse but at his mother’s knee. It was her particular honour to care for the home and serve her children. An older female relative, of tested character, was picked to be in charge of all the children in the house. And no one dared do or say anything improper in front of her. She supervised not only the boys’ studies but also their recreation and games with piety and modesty. Thus, tradition has it, Cornelia, mother of the Gracchi, Aurelia, mother of Julius Caesar, and Atia, mother of Augustus, brought up their sons and produced princes. 在过去,体面母亲所生的每个孩子都不是由雇佣的保姆抚养,而是在母亲的膝下长大。照顾家庭、养育子女是她特有的荣耀。一位经过考验、品格高尚的女性长辈会被挑选来管理家中所有的孩子。没有人敢在她面前做或说任何不当的事情。她不仅监督男孩们的学习,还监督他们的娱乐和游戏,表现出虔诚和谦逊。因此,传统记载,格拉古兄弟的母亲科尔内利娅、尤利乌斯·凯撒的母亲奥雷莉娅以及奥古斯都的母亲阿提娅,就是这样抚养她们的儿子,培养出了杰出的人物。
308. Cornelia’s jewels. Rome, 2nd cent. bc 308. 科妮莉亚的珠宝。罗马,公元前 2 世纪
Valerius Maximus, Memorable Deeds and Sayings 4.4 pr., 1st cent. ad. L 瓦列里乌斯·马克西姆斯,《值得纪念的言行录》4.4 pr.,公元 1 世纪。L
This familiar anecdote illustrates the perfection to which a Roman mother might aspire. 这个众所周知的轶事说明了一位罗马母亲可能渴望达到的完美境界。
A Campanian matron who was staying with Cornelia, mother of the Gracchi, was showing off her jewels, the most beautiful of that period. Cornelia managed to prolong the conversation until her children got home from school. Then she said, ‘These are my jewels.’ 一位与格拉古兄弟的母亲科尔内利娅同住的坎帕尼亚贵妇正在炫耀她那个时期最美丽的珠宝。科尔内利娅设法延长谈话,直到她的孩子们从学校回家。然后她说:"这些就是我的珠宝。"
309. A letter from Cornelia to Gaius Gracchus. 2nd cent. bc 309. 科妮莉亚致盖乌斯·格拉古的一封信。公元前 2 世纪
Cornelius Nepos, Fr. 2 Winstedt. Tr. A. Gratwick. L 科尼利厄斯·尼波斯,温斯特德残篇 2。A. 格拉特威克译。L
A letter from Cornelia to her son Gaius Gracchus, urging him not to seek the Tribunate, purportedly written from Misenum 131 bc, where she had retired after the assassination of her other Tribune son, Tiberius Gracchus. ^(86){ }^{86} He did not, however, listen to his mother, and was killed in a riot in 121 bc. 科妮莉亚写给儿子盖乌斯·格拉古的一封信,劝他不要寻求保民官职位,据称写于公元前 131 年的米塞努姆,在她另一位担任保民官的儿子提比略·格拉古遇刺后,她退隐于此。 ^(86){ }^{86} 然而,他没有听从母亲的劝告,于公元前 121 年在一场暴乱中被杀。
I would take a solemn oath, that apart from those who killed Tiberius Gracchus, no one has given me so much pain as you in this matter, who ought to undertake the part of all the children I have ever had, and to make sure that I should have as little 我郑重起誓,除了那些杀害提比略·格拉古的人之外,在这件事上,没有人比您更让我痛苦了。您本应承担起我所有子女的责任,并确保我尽可能少地……
worry as possible in my old age, and that, whatever your schemes might be, you should wish them to be agreeable to me, and that you should count it a sin to take any major step against my wishes, especially considering that I have only a little part of life left. 希望在我年老时尽可能少地为我带来忧虑,而且无论你的计划是什么,你都应该希望它们能让我感到愉快,你应该认为违背我的意愿采取任何重大步骤都是一种罪过,特别是考虑到我剩下的生命已经不多了。
Is it quite impossible to cooperate for even that short space of time without your opposing me and ruining our country? Where will it all end? Will our family ever cease from madness? Can a bound ever be put to it? Shall we ever cease to dwell on affronts, both causing and suffering them? Shall we ever begin to feel true shame for confounding and destroying the constitution? But if that is quite impossible, when I am dead, then seek the Tribunate. 难道就连在那么短的时间内合作都不可能吗?你非要反对我、毁掉我们的国家吗?这一切何时才会结束?我们的家族何时才能停止疯狂?能给它设个界限吗?我们何时才能不再专注于侮辱,既制造又忍受它们?我们何时才会开始为混淆和摧毁宪法而感到真正的羞耻?但如果那完全不可能,那么等我死后,再去寻求保民官之职吧。
Do what you like so far as I am concerned, when I am not there to know it. When I am dead, you will sacrifice to me and invoke me as your hallowed parent. At that time, you will not be ashamed to seek the intercession of those hallowed ones whom alive and present you treated with such abandonment and desertion? May Jove above not let you persist in this nor let such lunacy enter your mind! But if you do persist, I fear that through your own fault you will encounter so much trouble throughout your whole life that at no time will you be able to rest content. 只要我不知道,你爱做什么就做什么吧。当我死后,你会为我献祭,称我为你的神圣父母。到那时,你难道不会羞于寻求那些神圣之人的代祷吗?那些在你面前活生生的人,你却如此抛弃和遗弃他们!愿天上的朱庇特不让你继续这样,也不让这种疯狂进入你的脑海!但如果你执意如此,我担心你将因自己的过错而在整个生命中遭遇如此多的麻烦,以至于你将永远无法安享宁静。
310. Seneca to his mother. Corsica, ad 41-49 310. 塞内加致他的母亲。科西嘉,公元 41-49 年
Seneca, On Consolation 16. L 塞内卡,《论安慰》16. L
Lucius Annaeus Seneca, Stoic philosopher, politician, and tutor to the young Nero, spent eight years (ad 41-49) in Corsica, exiled because the empress Messalina had accused him of adultery with Julia Livilla, Caligula’s sister. During this period, he wrote the long essay To Helvia on Consolation, from which this extract is taken, to comfort his mother, Helvia. He urges her to limit her grief on grounds that excessive grieving would be like a woman, and she is better than that. 卢修斯·安奈乌斯·塞内卡,斯多葛派哲学家、政治家,也是年轻尼禄的导师,在科西嘉岛度过了八年(公元 41-49 年),因皇后美萨利纳指控他与卡利古拉的妹妹朱莉娅·利维拉通奸而被流放。在此期间,他写了长篇散文《致赫尔维亚的慰藉》,本文摘录自此,以安慰他的母亲赫尔维亚。他劝她限制自己的悲伤,理由是过度的悲伤会像女人一样,而她比那更好。
Do not use the excuse that you are a woman, who has the right to weep immoderately, but not without limit; and if our ancestors gave widows by law up to ten months for mourning, it was in reaction to the tenacity of women’s grief. They did not forbid mourning; they limited it; for to suffer for the rest of one’s life for the loss of a loved one is as inhuman as showing no grief at all. The best compromise between devotion and reason is to feel the grief and to suppress it. Do not look at certain women whose period of bereavement ends only with their own death (you know some who lost their children and put on mourning and never took it off). From you, life, harder from the very beginning, requires more. A woman who never had women’s defects cannot now plead womanhood as an excuse. 不要以你是女人为借口,认为有权过度哭泣,但并非毫无节制;如果我们的祖先依法给予寡妇长达十个月的哀悼期,那是因为女性悲痛的持久性。他们没有禁止哀悼;而是限制了它;因为因失去所爱之人而终生痛苦,与完全不表现悲伤一样不人道。在虔诚与理性之间最好的妥协是感受悲痛并抑制它。不要效仿那些哀悼期直到自己死亡才结束的某些女性(你知道有些人失去了孩子,穿上丧服后就再也没有脱下)。生活从一开始就对你更为严苛,要求你更多。一个从未有过女性缺点的女性,现在不能以女性身份作为借口。
You-unlike so many-never succumbed to immorality, the worst evil of the century; jewels and pearls did not bend you; you never thought wealth was the greatest gift to the human race; the bad example of lesser women-dangerous even for the virtuous-did not lead you to stray from the old-fashioned, strict upbringing you received at home. You never were ashamed of your fertility, as though the number of children you had mocked your age. You never tried to hide your pregnancy as though it were indecent, like other women who seek to please only with their beauty. Nor did you ever extinguish the hope of children already conceived whom 你——与许多人不同——从未屈服于不道德,这个世纪最邪恶的罪行;珠宝和珍珠未能使你屈服;你从不认为财富是人类最大的恩赐;那些劣质女性的坏榜样——即使对有德行的人也很危险——未能使你偏离在家中受到的旧式严格教育。你从不为自己的生育能力感到羞耻,仿佛你所生的孩子数量在嘲笑你的年龄。你从不试图隐藏你的怀孕,仿佛那是不体面的,不像那些只靠美貌取悦他人的女性。你也从未熄灭已经怀上的孩子的希望,那些
you were carrying. You never polluted yourself with make-up, and you never wore a dress that covered about as much on as it did off. Your only ornament, the kind of beauty that time does not tarnish, is the great honour of modesty. 你从未用化妆品玷污自己,也从未穿上那种穿上和脱下时几乎一样暴露的衣裙。你唯一的装饰,是那种时间无法磨灭的美,那就是端庄的崇高荣誉。
So you cannot use your sex to justify your sorrow when with your virtue you have transcended it. Keep as far away from women’s tears as from their faults. But not even women will let you nurse your wound till it eats you up. Once you have got over the first wave of sorrow, they will invite you to pick yourself up, at least if you look at the examples of women who deserve to be ranked with great men. Fortune took all but two of Cornelia’s twelve children. If you count the numbers, she lost ten; if you consider the value, she lost the Gracchi. ^(87){ }^{87} But when those around her wept and cursed her fate, she forbade them to blame Fortune, which had given her the Gracchi as her sons. The man who said in public ‘You would speak ill of my mother, who brought me into the world?’ should have had her as his mother. How much prouder the remark of the mother: for the son what counted was the birth of the Gracchi, for the mother their death as well. 所以你无法用你的性别来为你的悲伤辩解,因为你的美德已经超越了它。远离女人的眼泪,就像远离她们的缺点一样。但即使是女人也不会让你沉溺于伤痛直到它吞噬你。一旦你度过了悲伤的第一波浪潮,她们会鼓励你重新振作,至少如果你看看那些值得与伟人并列的女性的例子。命运夺走了科妮莉亚十二个孩子中的十个。如果你计算数量,她失去了十个;如果你考虑价值,她失去了格拉古兄弟。 ^(87){ }^{87} 但当她周围的人哭泣并诅咒她的命运时,她禁止他们责怪命运,因为命运给了她格拉古兄弟作为她的儿子。那个在公开场合说"你会诽谤把我带到这个世界的母亲吗?"的人本应该让她做他的母亲。那位母亲的话是多么自豪:对儿子来说,重要的是格拉古兄弟的诞生;对母亲来说,他们的死亡同样重要。
Rutilia followed her son Cotta ^(88){ }^{88} into exile and was so attached to him that she preferred exile to separation and would not return until he did. But when, after he returned and his career was flourishing, he died, she bore the loss with no less courage than that she had needed to follow him, and no one saw her crying after the funeral. She showed strength of spirit towards her son in exile, and wisdom when she lost him. For nothing could deter her from her maternal devotion, and nothing could detain her in useless and foolish sorrow. 鲁提莉娅跟随她的儿子科塔 ^(88){ }^{88} 流亡,她如此依恋他,以至于宁愿选择流亡也不愿分离,直到他回来她才肯返回。但是,当他在回来后事业蒸蒸日上时却去世了,她以不亚于跟随他流亡时的勇气承受了这一损失,葬礼后没有人看到她哭泣。她对流亡中的儿子展现了精神力量,在失去他时表现出了智慧。因为没有什么能阻止她的母爱奉献,也没有什么能让她陷入无益而愚蠢的悲伤之中。
I want you to be one of those women. You have always emulated their life; you will do well to follow their example in suppressing your grief. 我希望你成为那些女性中的一员。你一直都在效仿她们的生活;在抑制你的悲痛方面,你最好能以她们为榜样。
311. The death of the Helvidiae. Rome, ad 104//105104 / 105 311. 赫尔维迪亚姐妹之死。罗马,公元 104//105104 / 105 年
Pliny the Younger, Letters 4.21. L 小普林尼,《书信集》4.21. L
How awful what happened to the sisters Helvidiae! ^(89){ }^{89} They both died giving birth to daughters. My grief is acute, but no worse than what is right under the circumstances. It is sad indeed to see two such fine girls in the bloom of youth felled by their own fertility. I am very sorry too for their infants, orphans at birth, and for their fine husbands, and even for myself. I continue to be devoted to their late father, as my writings and actions attest. Now only one of his three children survives, all that remains of a family so recently supported by so many members. 赫尔维迪亚姐妹的遭遇多么可怕啊! ^(89){ }^{89} 她们都在生下女儿时去世了。我的悲痛是深切的,但在这种情况下,这并不比应有的更强烈。看到两位如此优秀的年轻女子在青春盛年时因自己的生育能力而倒下,确实令人悲伤。我也为她们的婴儿感到难过,他们一出生就成了孤儿;为她们优秀的丈夫感到难过;甚至也为自己感到难过。我继续忠于她们已故的父亲,我的著作和行动都证明了这一点。现在他的三个孩子中只有一个幸存,这是一个不久前还有那么多成员支撑的家庭仅存的血脉。
It will go a long way towards assuaging my grief if Fortune keeps that one safe and makes him as good as his father and grandfather. I am the more anxious for his health and character now that he is all that remains of the family. You know how soft I go, how frightened I get when someone I love is concerned; so you won’t be surprised that where I am very afraid, I am also full of high hopes. Farewell. 如果命运能保佑那个孩子平安,并使他像他的父亲和祖父一样优秀,那将大大减轻我的悲痛。如今他是这个家族唯一的血脉,因此我对他的健康和品格更加忧虑。你知道我多么容易心软,当我所爱的人遇到事情时我有多么恐惧;所以你不会感到惊讶,在我非常恐惧的同时,我也满怀希望。再见。
312. Epitaph for a woman who died in childbirth. 3rd cent. bc
Leonidas of Tarentum, Anth.Pal. VII. 163. G 312. 为死于分娩的妇女所作的墓志铭。公元前 3 世纪,塔兰托的莱昂尼达斯,《希腊诗选》第七卷 163 首。G
This elegant epitaph was paraphrased by Antipater of Sidon (Anth.Pal. VII.164), and later adapted further in an inscription in Philomelion, Lydia, for a mother of three named Elate (SGO 16/55/03) 这则优雅的墓志铭被西顿的安提帕特转述(希腊诗选第七卷 164 首),后来在吕底亚的菲洛米利翁的一篇铭文中被进一步改编,用于一位名叫埃拉特的三个孩子的母亲(SGO 16/55/03)
Who and whose daughter were you, lady? You lie beneath a column in Samos. -I was Prexo, daughter of Calliteles.-And where from? -Samos.-And who buried you? -Theocritus, to whom my parents gave me.-What caused your death?Giving birth.-How old were you? -Twenty-two.-Were you childless? -No, I left a son Calliteles aged three.-For your sake may he live to a great age. -And you, stranger, may Fortune give you all good things. 女士,你是谁?又是谁的女儿?你躺在萨摩斯的一根石柱下。-我是普雷克索,卡利特斯的女儿。-你从哪里来?-萨摩斯。-谁埋葬了你?-提奥克里图斯,我的父母把我嫁给了他。-什么导致了你的死亡?-分娩。-你多大年纪?-二十二岁。-你没有孩子吗?-不,我留下了一个三岁的儿子卡利特斯。-为了你,愿他长寿。-而你,陌生人,愿命运赐予你一切美好。
313. Epitaph for four sisters who died in childbirth. 3rd cent. bc
Leonidas of Tarentum, Anth.Pal. VII 463. G 313. 为死于分娩的四姐妹所立的墓志铭。公元前 3 世纪 塔兰托的莱昂尼达斯,《希腊诗选》第七卷 463 首。G
Here is Timoclea, here is Philo, here is Aristo. Here is Timaetho, the daughters of Aristodicus, all killed in childbirth. Their father died after he set up this monument to them. 这是蒂莫克莱,这是菲洛,这是阿里斯托。这是阿里斯托迪库斯的女儿蒂迈托,她们都死于分娩。她们的父亲在为她们立下这座纪念碑后去世了。
314. Epitaph for Matrona, wife of Aurelius Marcianus, also known as Orestes. Lycia, Imperial period SGO 14/05/01. G 314. 为奥勒留·马尔西安(又称奥雷斯特斯)之妻玛特罗娜所立的墓志铭。吕基亚,帝国时期 SGO 14/05/01. G
(In verse) The child of Paulus and the bride of Aurelius Marcianus, the wife of Orestes, who did not fulfill her life’s span. No, she abandoned her husband and died giving birth to a daughter. She was no more than fifteen years old. She left her house half complete and her child in her womb, and she has left her family without tears to weep. (In prose) Marcianus set up this monument for his own wife Matrona. (诗歌)保卢斯之女,奥勒利乌斯·马尔西安努斯之新娘,奥雷斯特斯之妻,未能完成她的一生。不,她抛弃了丈夫,在生下一个女儿时死去。她年仅十五岁。她留下未完成的家园和腹中的孩子,她使她的家人无泪可泣。(散文)马尔西安努斯为他的妻子玛特罗娜立此纪念碑。
315. The death of Minicia Marcella. Rome, ad 105//106105 / 106 315. 米尼奇娅·玛尔塞拉之死。罗马,公元 105//106105 / 106 年
Pliny the Younger, Letters 5.16. L 小普林尼,《书信集》5.16. L
To Aefulanus Marcellinus. 致阿富拉努斯·马塞利努斯。
I could not be sadder as I write you that our friend Fundanus has lost his younger daughter. I’ve never seen anyone more cheerful or agreeable or worthy of a long life-even immortality-than that girl. She was just under fourteen but was as wise as an old woman and as sedate as a matron without losing her girlish sweet and virginal modesty. How she would throw her arms around her father’s neck! How she loved her nurses and pedagogues and teachers for the services they provided her! How studiously and intelligently she read, and how sparingly she played! She suffered her last illness with such sobriety, patience, and constancy. She did as she was told by the doctors, and she cheered up her sister and her father. When her body could no longer support her, her spirit went on till the last, broken neither by the illness itself nor fear of death-all the more reason why her loss is so great. 我写信告诉你,我们的朋友芬达努斯失去了他的小女儿,我感到无比悲伤。我从未见过比那个女孩更开朗、更讨人喜欢、更值得长寿——甚至永生——的人。她还不到十四岁,却像老妇人一样睿智,像主妇一样庄重,同时又不失少女的甜美和处女的矜持。她是多么地拥抱她父亲的脖子啊!她是多么地爱她的保姆、家庭教师和老师们,因为他们为她提供了服务!她是多么勤奋而聪明地阅读,又是多么节制地玩耍!她以如此清醒、耐心和坚毅的态度忍受着最后的疾病。她听从医生的嘱咐,还安慰她的姐姐和父亲。当她的身体再也无法支撑她时,她的精神一直坚持到最后,既没有被疾病本身击垮,也没有被对死亡的恐惧所动摇——这正是她的损失如此巨大的原因。
Her death is all the more bitter for its timing. She was engaged to marry an excellent young man. The date was set and we were all invited. But our joy was changed to sorrow. I cannot find the words to describe my grief when I heard Fundanus himself (so grief multiplies itself) ordering the money that had been delegated to clothes, pearls, and gems for the wedding be spent on incense, ointments, 她的死因时机而更加令人痛苦。她本已与一位优秀的年轻人订婚。婚期已定,我们都受到了邀请。但我们的喜悦变成了悲伤。当我听到丰达努斯本人(悲伤就是这样倍增的)下令将原本用于婚礼服装、珍珠和宝石的钱改用于购买香料、药膏时,我无法用言语描述我的悲痛。
and spices for the funeral. He is indeed a wise and scholarly man, having dedicated himself since he was young to the nobler subjects and arts; but now he rejects all he used to hear and often said, and his devotion has supplanted every other virtue. But if you consider what he has lost, you will forgive, or even praise, him. He has lost a daughter who was as like him in manner as in physical appearance and who copied her father in everything with a marvellous similarity. 以及葬礼所需的香料。他确实是一位睿智博学的人,自年轻时起就致力于更高尚的学科和艺术;但现在他摒弃了所有曾经听闻和经常说的话,他的虔诚已经取代了其他所有美德。但如果你考虑到他失去了什么,你就会原谅他,甚至赞美他。他失去了一个女儿,她在举止上和外表上都与他极为相似,并以惊人的相似度在方方面面模仿着她的父亲。
Then, if you write him during his justifiable grief, remember not to use conventional expressions of consolation that he might construe as reproof but to be soft and sympathetic. He will accept consolation more easily with time. Just as a fresh wound recoils from the healing hand but later receives, even seeks, it, so a mind when its grief is fresh rejects consolation, soon desires it and calmly accepts what is offered. Farewell. 然后,如果你在他正当悲痛时写信给他,切记不要使用那些他可能理解为责备的常规安慰话语,而要温和且富有同情心。随着时间的推移,他会更容易接受安慰。就像新伤口会避开治疗的手,但后来却会接受,甚至寻求治疗一样,心灵在刚经历悲痛时会拒绝安慰,但很快就会渴望它,并平静地接受所提供的慰藉。再见。
316. Epitaph of Minicia Marcella. ad 105 316. 米尼奇娅·玛尔切拉的墓志铭。公元 105 年
CIL VI. 16631 = ILS 1030. L
Minicia Marcella’s epitaph was found in the family tomb outside Rome. It is inscribed in fine lettering on a large funerary altar decorated with an eagle, which can be seen next to that of her mother in the courtyard of the Terme Museum in Rome. 米尼奇娅·马塞拉的墓志铭是在罗马城外的家族墓中发现的。它以精美的字体刻在一座装饰有鹰的大型祭坛上,这座祭坛可以在罗马特尔梅博物馆的庭院中看到,就在她母亲的墓碑旁边。
To the gods of the dead. The tomb of Minicia Marcella, daughter of Fundanus. She lived 12 years, 11 months, 7 days. 献给亡灵之神。这是丰达努斯之女米尼奇娅·玛尔切拉的坟墓。她活了 12 年 11 个月零 7 天。
317. Julia, daughter of Augustus. Rome, 1st cent. AD
Seneca, On Benefits 6.32.1. L 317. 尤利娅,奥古斯都的女儿。罗马,公元 1 世纪。塞内卡,《论恩惠》6.32.1。L
One of the unhappiest father-daughter relationships of antiquity (that we know about) was that of the emperor Augustus and his daughter Julia. 我们所知的古代最不幸的父女关系之一是皇帝奥古斯都和他女儿朱莉亚之间的关系。
The divine Augustus relegated his daughter, who was shameless beyond any taunt of shamelessness, and published the sins of the imperial house: that she had admitted flocks of lovers, that she had wandered through the city in nocturnal revels; that the very forum and rostra from which her father had made known his law on adultery ^(90){ }^{90} suited the daughter for fornication; that she ran daily to the statue of Marsyas, since she switched from adulteress to working girl and sought the right to every sort of liberty with an unknown lover. 神圣的奥古斯都流放了他的女儿,她无耻到了任何关于无耻的指责都无法形容的地步,并公布了皇室的罪行:她接纳了成群的情人,她在夜间的狂欢中游荡于城市;正是她父亲颁布通奸法的那个广场和演讲台,却成了女儿通奸的合适场所;她每天都跑到玛尔叙阿斯的雕像前,因为她从通奸者变成了妓女,与陌生的情人一起寻求各种自由的权利。
Macrobius, Saturnalia 2.5.1-10. c. AD 400. Tr. H. Lloyd-Jones. L 马克罗比乌斯,《农神节》2.5.1-10。约公元 400 年。H. 劳埃德-琼斯译。L
I Avienus, the narrator of this section, has just told a number of Augustus’ jokes. 我,阿维努斯,本段的叙述者,刚刚讲述了一些奥古斯都的笑话。
‘Should you like us to recall also some of the sayings of his daughter Julia? If you will not think I talk too much, I shall first say a few words about her character, unless any of you has anything serious and worth learning to bring forward’. "你们想不想我们也回忆一下他女儿朱莉亚的一些言论?如果你们不觉得我说得太多,我会先简单谈谈她的性格,除非你们中有人有什么严肃且值得学习的事情要提出。"
Everyone urged him to go ahead with what he had begun, so he began talking about Julia, saying something like this: (2) 'She was in her thirty-eighth year, a time of life when if she had behaved reasonably she would have been almost elderly; but she abused the indulgence of fortune no less than that of her father. Of course her love of literature and considerable culture, a thing easy to come by in that household, and also her kindness and gentleness and utter freedom from vindictiveness had won her immense popularity, and people who knew about her faults were amazed that she combined them with qualities so much their opposite. 大家都催他继续他已经开始的话题,于是他开始谈论朱莉娅,说了这样的话:(2)"她当时三十八岁,在那个年纪,如果她行为得体的话,几乎可以算是老年人了;但她不仅滥用父亲的宽容,也同样滥用了命运的眷顾。当然,她对文学的热爱和相当的文化修养——在那个家庭里这是很容易获得的——还有她的善良、温柔以及完全没有报复心,都为她赢得了巨大的声望,而了解她缺点的人则惊讶于她竟能将这些缺点与如此相反的品质集于一身。
(3) 'Her father had more than once, speaking in a manner indulgent but serious, advised her to moderate her luxurious mode of life and her choice of conspicuous associates. But when he considered the number of his grandchildren and their likeness to Agrippa, he was ashamed to entertain doubts about his daughter’s chastity. (4) So Augustus persuaded himself that his daughter was light-hearted almost to the point of indiscretion, but above reproach, and was encouraged to believe that his ancestress Claudia had also been such a person. He used to tell his friends that he had two somewhat wayward daughters whom he had to put up with, the Roman republic and Julia. ^(91){ }^{91} (3)她的父亲曾多次以宽容而严肃的口吻劝告她节制她奢华的生活方式和她对引人注目的同伴的选择。但当他考虑到他孙辈的数量以及他们与阿格里帕的相似之处时,他为自己对女儿贞洁的疑虑感到羞愧。(4)因此,奥古斯都说服自己,他的女儿轻率到几乎不谨慎的地步,但却是无可指责的,并且他受到鼓励相信他的祖先克劳迪娅也曾是这样的人。他常常告诉朋友们,他有两个有些任性的女儿,他必须忍受她们,那就是罗马共和国和朱莉娅。 ^(91){ }^{91}
(5) 'One day she came into his presence in a somewhat risque costume, and though he said nothing, he was offended. The next day she changed her style and embraced her father, who was delighted by the respectability which she was affecting. Augustus, who the day before had concealed his distress, was now unable to conceal his pleasure. “How much more suitable”, he remarked, “for a daughter of Augustus is this costume!” Julia did not fail to stand up for herself. “Today”, she said, “I dressed to be looked at by my father, yesterday to be looked at by my husband.” (5)"有一天,她穿着颇为暴露的服装出现在他面前,虽然他什么也没说,但感到很冒犯。第二天,她改变了风格,拥抱了她的父亲,父亲对她表现出的端庄举止感到非常高兴。奥古斯都前一天还隐藏着自己的不快,现在却无法掩饰自己的喜悦。他评论道:'这套服装对于奥古斯都的女儿来说要得体得多!'尤利娅不甘示弱地为自己辩护。她说:'今天,我打扮是为了让父亲看,昨天则是为了让丈夫看。'"
(6) 'Here is another well-known story. At a gladiatorial show, Livia ^(92){ }^{92} and Julia drew the attention of the people by the dissimilarity of their companions; Livia was surrounded by respectable men, Julia by men who were not only youthful but extravagant. Her father wrote that she ought to notice the difference between the two princesses, but Julia wittily wrote back, “These men will be old when I am old”. (6)"这是另一个众所周知的故事。在一场角斗士表演中,莉薇娅 ^(92){ }^{92} 和朱莉娅因其同伴的差异而引起人们的注意;莉薇娅被体面的男子包围,而朱莉娅则被那些不仅年轻而且挥霍无度的男子包围。她的父亲写信说她应该注意这两位公主之间的区别,但朱莉娅机智地回信说:'等我老了,这些男人也会老。'"
(7) 'Julia’s hair began early to go grey, and she used to pluck out hairs in private; one day her father came in suddenly and surprised her beauty specialists at their work. Augustus noticed the grey hairs on their clothing. In another conversation some time later he raised the question of age, and asked his daughter whether as time went on she would rather be grey-haired, he contradicted her by saying, “So why are those women in such a hurry to make you bald?” (7)朱莉娅的头发很早就开始变白,她常常私下拔掉白发;有一天她的父亲突然进来,撞见了她的美容师正在为她工作。奥古斯都注意到了她们衣服上的白发。在后来的一次谈话中,他提到了年龄问题,问他的女儿随着时间的推移,她是否宁愿头发变白,他反驳她说:"那么为什么那些女人这么急着让你变成秃头呢?"
(8) 'After listening to a serious friend who tried to persuade her that she would do better if she copied her father’s frugal habits, Julia said, “He forgets that he is Caesar, but I remember that I am Caesar’s daughter”. (8)"在听了一位严肃的朋友试图说服她,如果效仿她父亲的节俭习惯会过得更好后,朱莉娅说:'他忘记了自己是凯撒,但我记得自己是凯撒的女儿'。"
(9) ‘When people who knew about her shocking behaviour said they were surprised that she who distributed her favours so wildly gave birth to sons who were so like Agrippa, she said, “I never take on a passenger unless the ship is full.”’ "当那些知道她惊人行为的人说,他们惊讶于她如此随意地施舍恩宠,却生下了如此像阿格里帕的儿子们时,她说:'我从不让乘客上船,除非船已经满了。'"
THE HOME 家庭
‘The god arranged that the work and supervision indoors are a woman’s task’ "神安排了室内的劳作和监督作为女人的任务"
319. How to train a wife. Athens, 4th cent. bc 319. 如何训练妻子。雅典,公元前 4 世纪
Xenophon, On Household Management [Oeconomicus] 6.17-10, excerpts. G 色诺芬,《家政论》6.17-10,节选。G
In Plato’s dialogues Socrates often seeks out and examines people who claim to be experts in a topic and usually manages to show that they have only a confused understanding of their subjects. In Xenophon’s dialogue Socrates describes a conversation he had with Ischomachus, in which he tried to learn from Ischomachus how he managed to have such leisure from managing his estate. Ischomachus explains that he leaves the management up to his wife, and describes to Socrates how he trained her. By using simple analogies and creating polarities, Ischomachus explained to his wife that the role assigned to women by society is natural, since it was ordained by the gods, and that it works to the advantage of both sexes. 在柏拉图的对话录中,苏格拉底经常寻找并检验那些自称是某领域专家的人,并且通常能够证明他们对所涉学科只有混乱的理解。在色诺芬的对话录中,苏格拉底描述了他与伊斯霍玛库斯的一次交谈,在这次交谈中,他试图向伊斯霍玛库斯学习如何能够如此悠闲地管理自己的财产。伊斯霍玛库斯解释说他将管理工作交给了妻子,并向苏格拉底描述了他是如何训练她的。通过使用简单的类比和创造对立,伊斯霍玛库斯向他的妻子解释说,社会赋予女性的角色是自然的,因为这是由神明所规定的,而且这对两性都有利。
Although in this dialogue Ischomachus claims that he has trained his wife to run the household effectively, it seems likely that he was deceived about the extent his wife’s innocence and malleability. ^(93){ }^{93} In the course of her education, Ischomachus has not allowed his wife to assume any unusual authority; she runs the house, but remains accountable to him. It is important to remember that in training her his purpose is to serve his own convenience, not hers; Ischomachus is not concerned with his wife’s particular needs as a female, but rather wants her to behave as little like a conventional woman as possible. ^(94){ }^{94} 尽管在这段对话中,伊索马库斯声称他已经训练他的妻子有效地管理家务,但似乎他对于妻子天真无知和顺从程度的认知可能是被欺骗的。 ^(93){ }^{93} 在教育她的过程中,伊索马库斯并未允许他的妻子拥有任何不寻常的权威;她管理家务,但仍需向他负责。重要的是要记住,在训练她时,他的目的是为了自己的便利,而不是她的便利;伊索马库斯并不关心他妻子作为女性的特殊需求,而是希望她尽可能不像传统女性那样行事。 ^(94){ }^{94}
(6.17) Since I had heard everyone-men, women, foreigners, and Athenians-call him an excellent person, I thought I ought to try to get to know him. (7.1) One day I saw him sitting in the stoa of Zeus Eleutherios, and since I thought I had the time, I went up to him and sat down next to him and asked, ‘Why is it that you are sitting here at leisure, contrary to your usual behaviour? Usually you are busy doing many things, or at least something, and have no time to waste in the Agora.’ (6.17) 既然我听到所有人——男人、女人、外国人和雅典人——都称他为一个优秀的人,我认为我应该尝试去认识他。(7.1) 有一天,我看到他坐在自由神宙斯的柱廊里,因为我觉得有时间,就走到他身边坐下,问道:"为什么您会像这样悠闲地坐在这里,与您平时的行为不同呢?通常您总是忙于做很多事情,或者至少在做某事,没有时间在广场上浪费。"
(7.2) Ischomachus replied, ‘You wouldn’t see me here now, Socrates, if I weren’t waiting for some foreigners.’ (7.2) 伊索马库斯回答说:"苏格拉底,要不是我在等一些外国人,你现在就不会在这里看到我了。"
‘But when you’re not waiting for someone,’ I said, ‘by the gods, how do you spend your time and what do you do? I want to learn from you what you do in order to be known as an excellent person, since you don’t spend your time indoors, nor does your physique look as if you do.’ "但当你不是在等人的时候,"我说,"天哪,你是如何度过你的时间的?你都做些什么?我想向你学习,你是如何成为一个优秀的人的,因为你不是把时间花在室内,而且你的体态看起来也不像是那样的人。"
(7.3) Ischomachus laughed at my question about what he did in order to be known as an excellent person, and he seemed happy to reply as follows: ‘I don’t know whether some people talk with you about me and call me by that name. No one calls me “excellent person” when they’re looking for a contribution for fitting out a trireme or supporting a chorus; they ask for me plainly by own name, Ischomachus son of my father. ^(95){ }^{95} But now, Socrates, as to your question why I don’t spend time indoors any more, that is because my wife is completely capable of running my household affairs.’ (7.3) 当我问他为了被称为优秀之人都做了些什么时,伊索马库斯笑了,他似乎很高兴地回答如下:"我不知道是否有人在你面前谈论我并这样称呼我。当他们需要为装备三列桨战船捐款或支持合唱团时,没有人称我为"优秀之人";他们直接用我的名字称呼我,我父亲的儿子伊索马库斯。 ^(95){ }^{95} 但是,苏格拉底,至于你问我为什么不再待在家里,那是因为我的妻子完全有能力管理我的家务事。"
(7.4) ‘Ischomachus,’ I said, ‘this in fact is what I’d like to learn from you-did you teach your wife yourself what she needed to know or did you take her from her father and mother knowing everything she was supposed to do?’ "伊斯霍玛库斯,"我说,"这正是我想向你学习的——你是亲自教导你妻子她所需知道的知识,还是你从她父母那里接过来时她已经知道她应该做的一切?"
(7.5) Ischomachus replied, ‘What could she have known when I married her, since she wasn’t fifteen years old when she came to me, and in the time before that she had lived such a protected life that she saw and heard as little as possible, and asked the fewest questions?’ 伊索马库斯回答说:"当我娶她时,她能知道什么呢?她到我身边时还不到十五岁,在此之前她过着如此受保护的生活,以至于她尽可能少看少听,也极少提问?"
(7.6) 'Aren’t you satisfied that she came knowing only how to take the wool and produce clothes, and seeing how the spinning was distributed to the women slaves?'96 "她来的时候只会拿羊毛做衣服,看着纺纱工作如何分配给女奴们,你还不满意吗?"96
‘She came to me, Socrates, quite knowledgeable about food, a matter that seems to me important for both men and women to know about.’ "苏格拉底,她来到我这里时,对食物相当了解,在我看来,这对男女双方来说都是一件需要了解的重要事情。"
(7.7) I then asked, ‘But what about other matters, Ischomachus? Did you teach your wife yourself to do what she needed to do?’ (7.7) 我接着问道,"那么其他事情呢,伊斯霍玛库斯?是你亲自教导你的妻子做她需要做的事情吗?"
‘No indeed, Socrates,’ Ischomachus said, (7.8) ‘not before I offered a sacrifice and prayed that I could teach and she could learn what was best for us both.’ "不,确实如此,苏格拉底,"伊斯霍玛库斯说,(7.8)"在我献祭并祈祷我能够教导、她能够学习对我们双方最有益的事物之前,确实没有。"
I asked: ‘Did your wife join you in offering sacrifice and making the prayer?’ 我问:"你的妻子是否与你一同献祭并祈祷?"
‘Yes, indeed,’ he said, ‘she offered to fulfil many vows to the gods if all went as it should, and it was clear that she would be attentive to what she was taught.’ "是的,确实如此,"他说,"她向神明许下许多誓愿,如果一切顺利,而且很明显,她会认真对待所受的教导。"
(7.9) ‘By the gods, Ischomachus,’ I said, ‘explain to me, what did you start to teach her first? It would give me more pleasure to hear you recount that than a success in games or with horses.’ "天哪,伊斯科马库斯,"我说,"告诉我,你最先教她的是什么?听你讲述这个,比看比赛成功或赛马成功更让我高兴。"
(7.10) And Ischomachus answered: ‘What did I do, Socrates? Since she was already manageable and domesticated enough to participate in a discussion, I asked her something like this: “Tell me, my dear, do you know why I married you and your parents gave you to me in marriage?” (7.11) I know and it is obvious to you too that it would have been possible to sleep beside someone else. But I took counsel on my own behalf and your parents on yours how we might best share a home and children, if I chose you, and your parents chose me, as they apparently did, from the other possible candidates. (7.12) If the god allows it, children will be born, and then we will consult together how we will best educate them. This will be an advantage that we can share, to obtain the best allies and supporters in our old age. ^(97){ }^{97} (7.10) 伊斯科马库斯回答说:"我做了什么,苏格拉底?既然她已经足够温顺和驯服,能够参与讨论了,我便这样问她:'告诉我,亲爱的,你知道我为什么娶你,你的父母为什么把你嫁给我吗?'" (7.11) 我知道,而且对你来说也很明显,我本可以与其他人同床共枕。但我为自己考虑,你的父母为你考虑,商议如何最好地共享一个家和子女,如果我选择了你,而你的父母也选择了我,他们显然是从其他可能的候选人中这样做的。(7.12) 如果神明允许,孩子将会出生,然后我们将一起商议如何最好地教育他们。这将是我们能够共享的一个优势,以便在我们年老时获得最好的盟友和支持者。 ^(97){ }^{97}
(7.13) “'But now there is the home we share, as follows. I shall share with you all my property, and you have shared with me everything you brought with you. We do not need to make an accounting of which of us contributed the larger amount, but you should realise that whichever of us is the better partner will make the most worthy contribution.”’ "但现在我们共同的家是这样的。我将与你分享我所有的财产,而你也与我分享了你带来的一切。我们无需计算谁贡献的更多,但你应该明白,我们中谁成为更好的伴侣,谁就会做出最有价值的贡献。"
(7.14) 'Then, Socrates, my wife answered me: “But what can I contribute? What potential do I have? The only accomplishment I learned from my mother is to behave properly.” (7.14) "于是,苏格拉底,我的妻子回答我:'但我能贡献什么呢?我有什么潜力?我从母亲那里学到的唯一本领就是举止得体。'"
(7.15) '“Yes, by Zeus, my dear, that’s what my father taught me also. But it is the task of a proper husband and wife to keep their property as well as possible and see that so far as possible other property accrues from their just and good behaviour.” "是的,以宙斯之名,亲爱的,我父亲也是这样教导我的。但是,一个合格的丈夫和妻子的职责是尽可能妥善地管理他们的财产,并确保通过他们公正和良好的行为,使其他财产尽可能增加。"
(7.16) "“What is it that I can do”, asked my wife, “that might cause the household to prosper?” (7.16) "我能做些什么呢?"我的妻子问道,"才能让家庭兴旺起来?"
“By Zeus,” I said, “you can try to do what the gods made you able to do and custom advises.” “以宙斯之名,”我说,“你可以尝试做神赋予你能力的事,并且遵循习俗的建议。”
(7.17) '“And what is that?” she asked. "那是什么?"她问道。
"“I think”, I said, “that it is a most important responsibility, unless you think that the work the leader bee supervises in her hive is unimportant.” "我想,"我说,"这是一项极其重要的责任,除非你认为蜂后在她蜂巢中监督的工作是不重要的。"
(7.18) ““For it seems to me, my dear,” Ischomachus told me he said, “that the gods took considerable care to establish this yoke as it is called, male and female, so that it might be most effective in partnership. (7.19) First of all this yoke exists so that the race of living things will be continued by the begetting of children, and then human beings provide themselves with care in their old age by means of this yoke. Furthermore, humans do not live their lives in the open air, as animals do, but it’s evident that they require roofs over their heads. (7.20) But it is important for humans to conserve what they are going to bring into their homes from the work they do outside in the open air-for ploughing and sowing and growing and herding are all of them outdoor work, which provide our provisions.” (7.18) "亲爱的,在我看来,"伊斯科马库斯告诉我他曾这样说,"神明们相当用心地建立了所谓的男女结合,以便这种伙伴关系能够最为有效。(7.19) 首先,这种结合的存在是为了通过生育后代来延续生物的种族,然后人类通过这种结合为自己年老时提供照料。此外,人类不像动物那样在露天生活,而是明显地需要头顶有遮蔽的屋顶。(7.20) 但对人类来说,保存他们将从户外的劳作中带回家的东西是很重要的——因为耕作、播种、种植和放牧都是户外工作,这些工作为我们提供生活必需品。"
(7.21) " “It is important then, when the provisions are brought into the home, for someone to keep them safe and to do the work of the household. A home is required for the rearing of infant children, and a home is required for making food out of the harvest. Similarly a home is required for the making of clothing from wool. (7.22) Since both indoor and outdoor matters require work and supervision,” I said, “I believe that the god arranged that the work and supervision indoors are a woman’s task, and the outdoors are the man’s. (7.23) For the god made a man’s body and soul better able to endure the cold and heat of travel and military service, so that he assigned to him the outdoor work. But the god endowed the woman with a body less able to endure these hardships and so””, Ischomachus told me he said, “I believe that he assigned the indoor work to her. (7.24) With this in mind the god made the nursing of young children instinctive for women and gave her this task, and he allotted more affection for infants to her than to a man.” (7.21) "“因此,当食物被带回家中时,需要有人来保管它们并处理家务。养育幼儿需要一个家,将收获的食物制作成餐食也需要一个家。同样,将羊毛制成衣物也需要一个家。(7.22) 由于室内外事务都需要工作和监督,”我说,“我相信神明安排了室内的工作和监督由女性负责,而室外的事务则由男性负责。(7.23) 因为神明使男性的身体和灵魂更能忍受旅行和军役中的寒冷与炎热,所以他将室外工作分配给了他。但神明赋予女性的身体则较不能忍受这些艰苦,因此””,伊斯科马库斯告诉我他当时说,“我相信他将室内工作分配给了她。(7.24) 考虑到这一点,神明使女性天生具有抚育幼儿的本能,并将这项任务交给了她,而且他赋予了她比男性更多的对幼儿的关爱。”"
(7.25) ““The god designated that the woman should guard what is brought into the household, because he knew that a fearful soul is better at guarding. He also gave a greater share of fearfulness to the woman than to the man. Because he knew that it would be necessary for the one who did the outdoor work to defend the household, if someone tried to hurt it, he allotted to him a greater share of courage. (7.26) But because it was necessary for both to give and take, he divided the shares of memory and concern equally between them, so that it is impossible to decide whether the female or the male excels in this respect. (7.27) And self-control where needed he divided equally, and the god allowed whichever of the two was better, whether it was the man or the woman, to get more advantage from this benefit. (7.28) Because the natures of the two sexes are not equally well equipped in all the same respects, for that reason they have greater need of one another and the yoke is mutually beneficial, because what one lacks the other has.” (7.25) "神指定女人应当守护带入家庭的东西,因为他知道恐惧的灵魂更善于守护。他还赋予女人比男人更多的恐惧。因为他知道,从事户外工作的人需要保卫家庭,如果有人试图伤害它,所以他赋予他更多的勇气。(7.26) 但因为两人都需要给予和接受,他将记忆和关怀的份额平等地分配给他们,所以不可能决定女性还是男性在这方面更优秀。(7.27) 而在需要的地方,他将自制力平等地分配,神允许两者中更好的一方,无论是男人还是女人,从这个好处中获得更多优势。(7.28) 因为两种性别的天性在所有相同方面并不都同样完善,因此他们更需要彼此,这种结合是相互有益的,因为一个人所缺乏的,另一个人拥有。"
(7.29) '“Now, my dear,” I said, “since we both understand what has been assigned to us by the god, each of us must try to accomplish the work appropriate to us. (7.30) This is what the law intends””, Ischomachus told me he said, "when it yokes man and wife. Since the god made them partners in their children, so the law makes them partners in their household. And that the law shows that the arrangement that the god made each more competent in certain respects. For it is better for a woman to remain indoors than to go outside, and it is more disgraceful for a man to remain (7.29) "好了,亲爱的,"我说,"既然我们俩都明白神灵分配给我们的任务,那么我们每个人都必须努力完成适合我们的工作。(7.30) 这就是法律的目的,"伊斯霍玛库斯告诉我他当时说道,"当它让男女结合时。既然神灵让他们在子女方面成为伙伴,那么法律也让他们在家庭事务上成为伙伴。而且法律表明,神灵的安排使每个人在某些方面更有能力。因为对女人而言,待在室内比外出更好,而对男人而言,待在室内则更为可耻。"
inside than to take care of the work outside. (7.31) If anyone does something contrary to the nature the god gave him, it is quite possible that his disorderliness will not escape the notice of the gods and that he will pay the penalty for ignoring his proper work or doing a woman’s work. 比照管外面的工作更合适。(7.31)如果任何人做了违背神所赋予他本性的事情,他的无序行为很可能不会逃过神明的注意,他将因忽视自己应做的工作或从事女人的工作而受到惩罚。
(7.32) '“I believe”, I said, “that the leader bee has the same kind of work assigned to her by the god.” "我相信,"我说,"蜂后也被神赋予了同样的工作。"
“And what sort of work is it”, said my wife, “that the leader bee does that resembles the kind of work I ought to do?” “那是什么样的工作呢,”我的妻子说,“蜂王所做的工作与我应该做的那种工作有什么相似之处?”
(7.33) '“It is”, said I, “that the leader bee, although she stays within the hive, does not allow the bees to be lazy, but she sends outside those bees who ought to work outside, and she knows what each of them brings into the house and receives it, and she keeps it until it is needed. When the time comes to use it, she sees that each bee gets her just share. (7.34) And she supervises those who weave the wax inside, and sees that they weave well and efficiently, and she looks after the young that are being born and sees that they are cared for. And when the little bees are grown and are ready to go to work, she sends them out with the leader of the new hive.” (7.33)"是的,"我说,"蜂后虽然待在蜂巢内,但她不允许蜜蜂们懒惰,而是将那些应该在外面工作的蜜蜂派出去,她知道每只蜜蜂带回了什么并接收它,她妥善保管直到需要使用。当需要使用的时候,她确保每只蜜蜂都能得到应得的一份。(7.34)她监督那些在内部编织蜂蜡的蜜蜂,确保它们编织得又好又高效,她照顾正在出生的幼蜂,确保它们得到妥善照料。当小蜜蜂长大并准备好去工作时,她便让它们跟随新蜂巢的领导者一起出去。"
(7.35) "“Will it then be my job”, asked my wife, “to do this?” (7.35) "“那么这是我的工作吗?”我的妻子问道,“要做这件事?”
“It will be your job”, I said, “to remain indoors and to send out those of members of the household who must work outdoors, (7.36) and to supervise those who must work indoors, and to receive what is brought in and to allocate what each must spend, and you must decide what surplus needs to remain, and watch that the expenditure set aside for a year is not used up in a month. When fleeces are brought to you, you must take care that they become cloaks for those who need them. And you must take care that the grain that is stored remains edible. (7.37) One of your duties, however,” I said, “you may find unwelcome, which is, if one of the household slaves is ill, you must see to it that he is looked after.” “你的职责将是,”我说,“待在室内,并派那些必须在户外工作的家庭成员出去,(7.36)监督那些必须在室内工作的人,接收带回来的物品,分配每个人必须花费的金额,你必须决定需要保留多少剩余物资,并注意为一年预留的开支不要在一个月内就用完。当羊毛被带给你时,你必须确保它们变成那些需要它们的人的斗篷。你必须确保储存的粮食保持可食用状态。(7.37)然而,你的职责之一,”我说,“你可能会觉得不受欢迎,那就是,如果家中有一个奴隶生病了,你必须确保他得到照顾。”
“By Zeus,” said my wife, “that would be a welcome task, because the slaves who are cared for would be grateful and better inclined towards me than before.” “以宙斯之名,”我的妻子说,“那将是一项受欢迎的任务,因为受到照顾的奴隶会心怀感激,并且比以前更加倾向于我。”
(7.39) ‘And I’, Ischomachus said, 'was pleased with her answer and replied, “Isn’t it because of this sort of concern also on the part of the leader bee that the bees are so dependent on her, that when she leaves, none of the bees thinks of being left behind, but they all follow her?” (7.39) "而我,"伊斯霍玛库斯说,"对她的回答感到满意,并回答说:'这不也是因为蜂后这种类似的关心,蜜蜂们才如此依赖她吗?当她离开时,没有一只蜜蜂会想到被留下,而是全都跟随她?'"
(7.39) ‘And my wife replied: “I would be surprised if the work of the leader bee didn’t apply to you more than to me. (7.40) For my keeping watch over and managing what is inside would seem to be inconsequential, if you didn’t supervise how whatever is outside was brought in.” (7.39)我的妻子回答说:"如果首领蜜蜂的工作对你来说比对我更适用,我倒会感到惊讶。(7.40)因为我对内部事物的看守和管理,如果没有你监督外部事物如何被带进来,那似乎就显得微不足道了。"
“But my bringing it in would be inconsequential”, I said, “if there were no one to keep it safe once it got there. Don’t you see”, I said, “how people pity the people in the proverb who draw water in a broken jug, because they toil in vain.” ^(98){ }^{98} “但我把它带进去也没用,”我说,“如果没人能保管好它。你难道不明白,”我说,“人们是如何同情谚语中那些用破罐子打水的人,因为他们白费力气。” ^(98){ }^{98}
“By Zeus,” said my wife, “indeed they are to be pitied if that is what they do.” “以宙斯之名,”我的妻子说,“如果他们真的那么做,那确实值得同情。”
(7.41) “Other pleasant responsibilities”, I said, “remain for you, such as when by taking a woman who is ignorant of wool-working you make her into a skilled worker and she becomes twice as valuable to you, and when by taking someone who is ignorant of housekeeping and serving and make her into a skilful and faithful servant you have someone completely worthwhile, and when you have the power to favour the proper and helpful members of your household, and it is possible for you to (7.41) "其他愉快的责任",我说,"仍然属于你,比如当你娶了一位不懂纺织的女子,使她成为熟练的工匠,她对你的价值便增加了一倍;当你娶了一位不懂家务和侍奉的女子,使她成为熟练而忠实的仆人,你就拥有了一个完全值得珍惜的人;当你有能力善待家中合适且有益的成员,并且你有可能"
punish anyone who proves to be useless. (7.42) And the greatest pleasure of all will be if you prove to be better than me, and make me your slave, and you won’t need to fear that with advancing age you will have a lower standing in the household, but you will be confident that as you grow older you will become a better partner for me and guardian of the house for our children and have a proportionately higher standing in the household. ^(99){ }^{99} (7.44) For personal excellence”, I said, “does not come from beauty, but increases in human life on account of virtue.” It is something like that, Socrates, that I seem to remember telling her in our first discussion.’ 惩罚任何被证明无用的人。(7.42)而最大的快乐将是你被证明比我更优秀,使我成为你的奴隶,你也不必担心随着年龄增长在家庭中的地位会降低,而是可以确信,随着你年岁增长,你将成为我更好的伴侣,为我们的孩子守护家园,并在家庭中获得相应更高的地位。 ^(99){ }^{99} (7.44)"个人的优秀",我说,"并非来自美貌,而是因美德在人类生活中增长。"苏格拉底,类似这样的话,我记得在我们第一次讨论时对她说过。'
(8.1) ‘And, Ischomachus,’ I said, ‘did you discover that as a result of your discussion she became more inclined to take over?’ "那么,伊斯霍马库斯,"我说,"你是否发现,经过你们的讨论,她变得更倾向于接手管理了?"
‘Yes, by Zeus,’ said Ischomachus, ‘in fact I know that she was upset and very embarrassed when I asked for something that had been brought in from outside and she couldn’t provide it. (8.2) But when I saw that she was troubled I said to her, “Don’t be discouraged, my dear, that you can’t give me what I happen to ask for . . . No,” I said, “you are not to blame for this, but I am, because I turned things over to you without putting them in order and arranging everything so that you would know where to store everything and from where to retrieve it”’ . . . “是的,以宙斯之名起誓,”伊斯霍玛库斯说,“事实上,我知道当我索要一些从外面带回来的东西而她无法提供时,她感到非常不安和尴尬。(8.2)但当我看到她为此烦恼时,我对她说:‘亲爱的,不要因为我偶然索要的东西你无法给我而气馁……不,’我说,‘这不是你的错,而是我的错,因为我把事情交给你时,没有整理好,也没有安排妥当,让你知道该把每样东西存放在哪里,又从哪里取出来’”……
(8.3-9.14) Ischomachus then discusses the importance of order in human life, the best example being the arrangement of a ship, and describes his plans for the arrangement of his household. . . . (8.3-9.14) 伊斯科马库斯接着讨论了人类生活中秩序的重要性,最好的例子是船上的安排,并描述了他安排家庭的计划。 . . .
(9.15) ‘Then I directed my wife to make regulations, and to supervise their enforcement within the household, and whenever she thought fit to demand an accounting of its inventory, in the way a captain of the watch might demand an accounting from his guards and inquire if everything is in good order, as the council investigates the cavalry, and like a queen ^(100){ }^{100} to praise and honour the deserving members of the force, and to criticise and punish the deficient members . . .’ "于是我吩咐我的妻子制定规章,并在家庭内部监督其执行,并且在她认为合适的时候要求对家庭财产进行清点,就像警卫队长可能要求他的卫兵报告并询问一切是否井然有序,如同议事会调查骑兵部队,并且像一位女王 ^(100){ }^{100} 那样表扬和嘉奖部队中应受表彰的成员,批评和惩戒不合格的成员……"
(9.18) ‘Well then, Ischomachus,’ I said, ‘when your wife heard this did she manage to comply?’ "那么,伊斯科马库斯,"我说,"当你的妻子听到这些话时,她是否能够遵从呢?"
‘Yes indeed, Socrates,’ he said, ‘she told me that I was mistaken if I thought my directions about looking after everything involved difficulties. It would be more difficult, she said, if I had directed her not to look after her own work rather than to insist that she cared about the welfare of the household. (9.19) For a proper woman was created in order to care for her children and not to neglect them, and so she said that a proper woman would prefer to care for the welfare of her own possessions rather than to neglect them.’ "是的,确实如此,苏格拉底,"他说,"她告诉我,如果我以为关于照管一切事物的指示会带来困难,那我就错了。她说,如果我指示她不要照管自己的工作,而不是坚持她要关心家庭的福祉,那才会更加困难。(9.19)因为一个贤淑的女人是为了照顾她的孩子而被创造的,而不是要忽视他们,所以她说,一个贤淑的女人宁愿关心自己财产的福祉,也不愿忽视它们。"
(10.1) ‘When I heard’, said Socrates, 'that his wife gave him that answer, I said, “By Hera, Ischomachus, your wife has a man’s intelligence.” ^(101){ }^{101} (10.1) "当我听说,"苏格拉底说,"他的妻子那样回答他时,我说,'以赫拉之名,伊斯霍玛库斯,你的妻子有男人的智慧。'" ^(101){ }^{101}
‘I can give you other illustrations of her great intelligence, to show that once she heard me she quickly obeyed.’ "我可以举出其他例子来证明她的聪明才智,表明她一旦听我的话,就会迅速服从。"
‘Give me some examples’, I said, ‘because I enjoy hearing about the excellence of a living female more than I would if [the famous painter] Zeuxis showed me a drawing that he had made of a beautiful woman.’ "请给我举些例子,"我说,"因为我更喜欢听到一位在世女性的卓越之处,而不是让[著名画家]宙克西斯向我展示他绘制的美人图。"
(10.2) Ischomachus then said, 'One time, Socrates, I saw that she had covered her face with white lead, so that she would seem to have a paler complexion than she (10.2) 伊索马库斯于是说道,"有一次,苏格拉底,我看到她用铅白涂脸,以便显得比实际肤色更白皙。"
really had, and put on thick rouge, so that her cheeks would seem redder than in reality, and high boots, so that she would seem taller than she naturally was. ^(102){ }^{102} 她实际上拥有的,并涂上厚厚的胭脂,使她的脸颊看起来比实际上更红,还穿上高筒靴,让她显得比自然身高更高。 ^(102){ }^{102}
(10.3) 'So I said, “Tell me, my dear, would you consider me more worthy of your love as a partner in our shared wealth, if I told you what I was worth, and didn’t boast that I had more than I actually had, and didn’t hide anything from you, or if I tried to deceive you by saying that I had more than I in fact had, and showed you counterfeit money and necklaces of gold plate and said that they were real?” (10.4) (10.3) "所以我说,'告诉我,亲爱的,如果我告诉你我到底值多少钱,不夸大我实际拥有的财富,也不对你隐瞒任何事,或者如果我试图欺骗你,说我拥有的比实际多,给你看假币和镀金项链并说它们是真的,在这两种情况下,你会认为我作为我们共同财富的伴侣更值得你的爱吗?'" (10.4)
‘She interrupted me at that point and said, “don’t say such things; don’t become that sort of man, because if you did, I couldn’t love you from my heart”. I replied: “Haven’t we come together, my dear, as partners in each other’s bodies?” She replied: “At least so people say.” (10.5) “Then tell me”, I said, “if I would seem to you to be a more worthy bodily partner, if I cared for myself and tried to make myself more healthy and strong, and because of that were in reality healthy-looking, or if I smeared myself with vermilion and and put flesh colour on my eyes ^(103){ }^{103} and presented myself to you and made love to you deceiving you and presenting you with vermilion to see and touch rather than my own skin.” (10.6) “I would not”, she said, “enjoy touching vermilion as much as your own skin and I do not enjoy looking at flesh colour as much as your own and I would not enjoy seeing your eyes covered with make-up as in good health.” “她这时打断我说:‘别说这样的话;别成为那种人,因为如果你那样做,我就无法真心爱你了。’我回答说:‘亲爱的,我们不是作为彼此身体的伴侣而结合在一起的吗?’她回答说:‘至少人们是这么说的。’(10.5)‘那么告诉我,’我说,‘如果我照顾自己,努力使自己更健康强壮,因此实际上看起来健康,这样我会成为你眼中更值得拥有的身体伴侣呢,还是如果我涂抹朱砂,在眼睛上涂上肉色颜料 ^(103){ }^{103} ,然后出现在你面前,欺骗你与你做爱,让你看到和触摸的是朱砂而不是我自己的皮肤。’(10.6)她说:‘我不会像喜欢触摸你自己的皮肤那样喜欢触摸朱砂,我也不像喜欢你自己的样子那样喜欢看肉色颜料,我也不喜欢看到你的眼睛像健康时那样被化妆品覆盖。’”
(10.7) ‘“Don’t think then, my dear,”’ Ischomachus told me he said, “that I enjoy the colour of white lead more than the colour of your own skin, but just as the gods made horses prefer horses and cattle prefer cattle, and sheep sheep, so human beings prefer the natural human body. (10.8) You might successfully fool someone outside the household by this kind of deception, but insiders always get caught when they try to deceive one another. For they can be found out when they get up in the morning before they have time to prepare or they are caught out by sweat or put to the test by tears and exposed completely by washing.”’ (10.7) "那么,亲爱的,不要以为,"伊斯科马库斯告诉我他曾这样说,"我更喜欢铅白的颜色,而不是你自己肌肤的颜色,但正如神明使马偏爱马,牛偏爱牛,羊偏爱羊一样,人类也偏爱自然的身体。(10.8) 你或许能通过这种欺骗成功地蒙骗家庭外的人,但家庭内部的人试图相互欺骗时总会被识破。因为她们在早晨起床时还没来得及打扮就会被发现,或者被汗水暴露,或者被泪水考验,或者通过清洗而完全暴露。"
(10.9) ‘What, by the gods,’ I asked, ‘was her response to that?’ ‘What else than that’, he said, ‘she never put on make-up again, but tried to present herself with a clean face and suitably dressed. And she asked me if I could advise her how she might look beautiful in reality, and not just appear to be beautiful. (10.10) And I advised her, Socrates,’ he said, ‘not always to sit about like a slave, but with the help of the gods to try to stand over the loom like a master and to teach what she understood better than another, and to learn what she knew less well, and to keep an eye on the baker, and to stand near the housekeeper when she was doling out portions, and to go around making sure that each thing was in its proper place. For these tasks seemed to me to provide both supervision and exercise. ^(104){ }^{104} (10.11) For I said it would be good exercise to moisten and knead the bread and to shake out and fold cloaks and coverlets. I said that if she had taken exercise in this matter she would both eat better and be more healthy and in truth have a healthier colour. (10.12) Her looks, if in comparison to a servant’s, would be appropriately cleaner and better dressed, would be more arousing, particularly if she showed herself willing to please her husband rather than be forced to acquiesce. (10.13) Women who sit around pretentiously ask to be categorised with the women who use make-up and deceit. And now, Socrates,’ he said, ‘you understand that my wife, after she received this training, conducts her life in the way that I taught her and as I have just explained to you.’ "天哪,"我问道,"她对此有什么反应?"他说,"除了这个还能有什么,她不再化妆了,而是试图以素颜和得体的衣着出现。她问我是否能建议她如何真正美丽,而不仅仅是看起来美丽。"(10.10)"我建议她,苏格拉底,"他说,"不要总是像奴隶一样闲坐着,而是要在神的帮助下,像主人一样站在织布机旁,教她比别人更懂的东西,学习她不太了解的东西,监督面包师,在管家分配食物时站在她旁边,四处巡视确保每样东西都在适当的位置。因为这些任务在我看来既能提供监督又能锻炼身体。 ^(104){ }^{104} (10.11)因为我说,湿润和揉捏面团、抖动和折叠斗篷和被褥会是很好的锻炼。我说,如果她在这些事情上锻炼,她既能吃得更好,也会更健康,真正拥有更健康的面色。" (10.12) 她的外表,如果与女仆相比,应当更加整洁、穿着得体,更加撩人,特别是当她表现出愿意取悦丈夫,而非被迫顺从时。(10.13) 那些装模作样地闲坐的女性,无异于那些使用化妆品和欺骗手段的女人。他说:"现在,苏格拉底,你明白了吧,我的妻子在接受这种训练后,按照我教导她的方式生活,正如我刚才向你解释的那样。"
320. Letter from a woman about domestic matters. Oxyrhynchus, Egypt. 3rd cent. AD
PSI 1080. G 320. 一封关于家庭事务的女性书信。埃及,奥克西林库斯。公元 3 世纪。PSI 1080。G
Diogenis to her brother Alexander greetings. As you told Taamois about a house where we could move into, we found a house where we will go before we move to Agathinus. The house is near the Isaeum, near Claudianus’ house . . . we are moving in Phamenoth. I want you to know that we have recovered 120 drachmas from Bottus. I sent you … of purple dye by Sarapicus. I gave Bolphius the letters which you sent me to give him. Many greetings to little Theon. Eight toys have been brought for him by the woman you told me to greet and these I have sent to you. To Aurelius Alexander. 狄奥吉尼斯向她的兄弟亚历山大问好。正如你告诉塔莫伊斯关于我们可以搬进去的房子一样,我们找到了一所房子,在我们搬到阿加西努斯之前会去那里。这房子靠近伊塞乌姆,靠近克劳迪亚努斯的房子……我们将在法门诺月搬家。我想让你知道,我们已经从博图斯那里收回了 120 德拉克马。我通过萨拉皮库斯寄给你……紫色染料。我把你让我交给他的信给了博尔菲乌斯。向小西翁致以许多问候。你让我问候的那个女人给他带来了八个玩具,我已经把这些寄给你了。致奥勒留·亚历山大。
321. Letter from a woman managing an estate. Oxyrhynchus, Egypt, 2nd cent. AD PHamb. 86. G 321. 一位管理庄园的女子的信。埃及,奥克西林库斯,公元 2 世纪 PHamb. 86. G
Ptolema to her brother Antas greetings. You write to Longinus to await the prefect’s arrival; but look, the prefect has already started on his journey]. If you can disentangle yourself safely, get here soon, before the prefect, so that we can have the little one evaluated. ^(105){ }^{105} All the fields are in good condition. The southern irrigated field of the 17 arurae has been sold for grazing of cattle. Your cattle have eaten an arura and have gone to Pansoue. All the land there is being used for grazing. The west side of the vegetable garden is being used for grass-cutting. We have sold the grass in our allotments for 112 drachmas, except for the 6 eastern irrigated fields. Grass is selling very cheap. Through Vetrianus three arurae were sold at 130 drachmas for grass, and also through him three at 68 drachmas for grazing sheep. Longinus and Sarapion and everyone at home sends greetings. Vibius has gone to Psenuris to sell the grain. All your family is well. Farewell. Mecheir 30. 托勒密向她的兄弟安塔问好。你写信给朗吉努斯让他等待长官的到来;但是看,长官已经开始了他的旅程。如果你能安全脱身,请在长官到来之前尽快赶到这里,这样我们就能让那个小东西接受评估。 ^(105){ }^{105} 所有的田地都状况良好。17 阿鲁拉的南部灌溉田已经出售用于放牧牛群。你的牛已经吃掉了一阿鲁拉的土地,并去了潘苏埃。那里的所有土地都被用于放牧。菜园的西侧正在用于割草。我们已经以 112 德拉克马的价格出售了我们分配地里的草,除了 6 块东部灌溉田。草卖得非常便宜。通过维特里亚努斯,三阿鲁拉的土地以 130 德拉克马的价格出售用于草,同样通过他,三阿鲁拉以 68 德拉克马的价格出售用于放牧羊群。朗吉努斯、萨拉皮翁和家里的所有人向你问好。维比乌斯已经去了普塞努里斯出售谷物。你的所有家人都很好。再见。梅奇尔 30 日。
CELEBRATIONS 庆典
‘Maidens are sad when they marry, but widows are happy’ "少女出嫁时悲伤,寡妇守寡时欢喜"
322. Attempts to explain Roman marriage customs. 2nd cent. ad 322. 试图解释罗马婚姻习俗。公元 2 世纪
Plutarch, Moralia 276d-e, 289a-b. G 普鲁塔克,《道德论集》276d-e, 289a-b. G
(50) Why does the Priest of Zeus (Flamen Dialis) resign his office when his wife dies, as Ateius relates? ^(106){ }^{106} (50) 正如阿提乌斯所述,为何宙斯祭司(弗拉门·迪亚利斯)在其妻子去世时会辞去职务? ^(106){ }^{106}
Is it because the man who has married a wife and lost her is more unfortunate than one who has never married? For the household of a man who is married is complete, and the one who has married but lost his wife is not only incomplete but also impaired. 难道是因为娶妻后又失去妻子的男人比从未结婚的人更不幸吗?因为已婚男人的家庭是完整的,而娶妻但失去妻子的人不仅不完整,而且受到了损害。
Or does the wife assist her husband in the performance of rituals, so that he cannot perform many of the rites without his wife’s being present, and it is not only impossible for him to marry another after he has lost his first wife, but also unseemly? For this reason, it was not possible in former times for him to divorce his wife and it 还是说妻子在仪式执行中协助丈夫,以至于没有妻子的在场,他就无法执行许多仪式,而且在他失去第一任妻子后,不仅不可能再娶另一人,甚至有失体面?因此,在古代他不可能与妻子离婚,而且
is still, it seems, not possible at present, though in my time [the emperor] Domitian granted a petition [to do so]. The priests were present at the dissolution of the marriage, and performed many terrifying and strange and gloomy rites. 目前看来,这仍然是不可能的,尽管在我那个时代,[皇帝]图密善批准了这样做的请愿。神职人员出席了婚姻的解除仪式,并执行了许多令人恐惧、奇异和阴郁的仪式。
(105) What is the explanation of the custom that it is not possible for maidens to marry during public holidays, but widows can marry? (105)有一种习俗,规定少女在公共节日期间不能结婚,但寡妇却可以结婚,对此应作何解释?
Is it, as Varro observed, because maidens are sad when they marry, but widows are happy, and during a festival one must not be forced to do anything sad? Or is it rather that it is good for maidens to be married in a large company, and disgraceful for widows? A first marriage is an object of admiration, and the second deprecated, because women are ashamed if they remarry when their first husbands are alive, and sad when they die? Therefore widows prefer a quiet ceremony to commotions and processions. Festivals distract many people, so that they have no time for weddings. 正如瓦罗所观察到的,是因为少女结婚时悲伤,而寡妇再嫁时快乐,而在节日期间不应被迫做任何悲伤之事吗?或者是因为少女在众多人陪伴下结婚是好事,而对寡妇来说却是可耻的?第一次婚姻令人钦佩,而第二次婚姻则不受欢迎,因为如果第一次丈夫还在世时女性就再婚会感到羞耻,而如果丈夫去世则会感到悲伤?因此,寡妇更喜欢安静的仪式,而不是喧闹和游行。节日会分散许多人的注意力,使他们没有时间参加婚礼。
Or is it because the Romans seized the maiden daughters of the Sabines during a festival and started a war, and so they consider it a bad omen to marry during religious holidays? 还是因为罗马人在节日期间抢走了萨宾少女,引发了一场战争,所以他们认为在宗教节日期间结婚是个不祥之兆?
323. A wedding invitation. Oxyrhynchus, Egypt 3rd cent. AD 323. 一份婚礼邀请。埃及,奥克西林库斯,公元 3 世纪
POxy. 111. G
Herais requests your company at dinner in celebration of the marriage of her children at her house tomorrow, the fifth, at nine o’clock. 赫拉伊斯邀请您明天五号九点钟到她家共进晚餐,庆祝她孩子们的婚礼。
324. A birthday party. Vindolanda, England, 2nd cent. ad
Tab. Vindol. Inv. No. 85/87. L 324. 一场生日派对。英格兰,文多兰达,公元 2 世纪。文多兰达 tablets 馆藏编号 85/87。L
An invitation contained in a letter on a folded tablet. ^(107){ }^{107} See also the letter from Severa to Lepidina in no. 272. 一封写在折叠平板上的信中的邀请。 ^(107){ }^{107} 另见第 272 号中塞维拉写给莱皮迪娜的信。
(Address on the back of the tablet) To Sulpicia Lepidina, wife of Flavius Cerialis, from Severa. (写在平板背面的地址)致苏尔皮西娅·莱皮迪娜,弗拉维乌斯·塞里亚利斯之妻,来自塞维拉。
(In a scribe’s hand) Claudia Severa to her friend Lepidina, greetings. On the third day before the Ides of September, sister, I cordially invite you to be sure to come to us for the day of the celebration of my birthday; if you came the day would bring me greater pleasure because of your presence. (由抄写员书写)克劳迪娅·塞维拉致她的朋友莱皮迪娜,问候。在九月伊德斯日的前三天,姐妹,我诚挚地邀请你务必来参加我生日的庆祝活动;如果你能来,你的出席将使这一天带给我更大的快乐。
Please give my greetings to your [husband] Cerialis. My [husband] Aelius and my little son send greetings. (Added in her own hand) I shall expect you sister; farewell sister, my dearest soul, as I hope to keep well; and hail. 请向你的[丈夫]塞里亚利斯问好。我的[丈夫]埃利乌斯和我的小儿子向你问好。(她自己手写添加)我会等你,姐妹;再见了,姐妹,我最亲爱的灵魂,愿我保持健康;向你致敬。
EPITAPHS 墓志铭
‘I lie here, a marble statue, instead of a woman’ "我躺在这里,是一座大理石雕像,而非一个女人"
Epitaphs preserve ideals more faithfully than historical fact, but as such constitute a record of models of approved public and private behaviour in women’s lives. 墓志铭比历史事实更忠实地保存理想,但因此也构成了对女性生活中被认可的公共和私人行为模式的记录。
325. Phrasicleia. Athens, c. 540 bс 325. 弗拉西克莱亚。雅典,约公元前 540 年
CEG 2. G
The tomb of Phrasicleia: I shall be called a maiden always. This is the name the gods gave me in place of ‘wife’. 弗拉西克莱亚的墓碑:我将永远被称为少女。这是神明赐予我的名字,以取代"妻子"之称。
326. Bitte. Amorgos, 450 bc 326. 请。阿莫尔戈斯,公元前 450 年
CEG 153. G
I lie here, a marble statue, instead of a woman, a memorial to Bitte, and of her mother’s sad grief. ^(108){ }^{108} 我躺在这里,是一座大理石雕像,而非一个女人,是比特的纪念,也是她母亲悲伤的哀悼。 ^(108){ }^{108}
327. Xenoclea. Piraeus, 360? вс 327. 诺诺克利亚。比雷埃夫斯,公元前 360 年?
CEG 526=IGII^(2).12335.G526=I G \mathrm{II}^{2} .12335 . \mathrm{G}
Leaving two young girls, Xenoclea, daughter of Nicarchus, lies here dead; she mourned the sad end of her son, Phoenix, who died out at sea when he was eight years old. 留下两个年幼的女儿,尼卡尔库斯的女儿克诺克勒亚长眠于此;她为儿子菲尼克斯的悲惨结局而哀悼,他八岁时在海上去世。
There is no one so ignorant of grief, Xenoclea, that he doesn’t pity your fate. You left behind two young girls and died of grief for your son, who has a pitiless tomb where he lies in the dark sea. 克诺克勒娅,没有人会如此不懂悲伤,以至于不为你的命运而怜悯。你留下了两个年幼的女儿,却因思念儿子而悲痛至死,他如今躺在无情的大海深处,坟墓就在那黑暗的海底。
328. The epitaph of Isias. Rhenea, near Delos, late 2 nd cent. bc 328. 伊西亚斯的墓志铭。位于提洛岛附近的雷内亚岛,公元前 2 世纪晚期。
GVI 703. G. ^(109){ }^{109}
This is one of a number of grave inscriptions in Greek from the Roman colony on the rocky and barren island of Delos. Between 166 bc and 87 bc Delos became the centre of the trans-Mediterranean slave-trade and was a free port frequented by merchants from other Mediterranean countries. Delos was from early times a shrine of the gods Apollo and Artemis, but the Egyptian goddess Isis is also mentioned in the inscriptions from this later period. The writer of the epigram skilfully brings out the contrast between the silence and remoteness of her death and the productive activity of her life. The stone is displayed at the Museo Maffeiano, Verona. 这是来自罗马殖民地德洛斯岛上众多希腊文墓碑铭文之一。德洛斯岛是一个岩石嶙峋、贫瘠荒芜的岛屿。公元前 166 年至公元前 87 年间,德洛斯成为跨地中海奴隶贸易的中心,是一个自由港,常有来自其他地中海国家的商人光顾。德洛斯自古以来就是阿波罗和阿耳忒弥斯神的圣地,但在这一后期的铭文中也提到了埃及女神伊西斯。这首短诗的作者巧妙地展现了她死亡的寂静与遥远与她生命中的生产活动之间的对比。这块石碑现陈列于维罗纳的马费伊博物馆。
I lie on the windswept shore of a cliff by the sea, watching the many ships that pass. I am Isias, ^(110){ }^{110} who loved to work, but who lie here lifeless in a deserted place. ^(111){ }^{111} I left two small children behind, and the man who shared my bed; when I was among the living I upheld the great fame of my household through my industry. I bid you farewell; and may my household remain forever with divine providence and because of my piety. 我躺在海边悬崖上风吹拂的海岸,看着过往的众多船只。我是伊西亚斯, ^(110){ }^{110} 曾热爱工作,但如今却躺在这荒凉之地,毫无生机。 ^(111){ }^{111} 我留下了两个年幼的孩子和与我同床共枕的丈夫;当我还活着时,我通过勤劳持家,维护了家族的伟大声誉。我向你们告别;愿我的家因我的虔诚而永远得到神明的眷顾。
329. Onasagoratis of Paphos, a grandmother. Cyprus, 3rd cent. bc 329. 帕福斯的奥纳萨哥拉提斯,一位祖母。塞浦路斯,公元前 3 世纪。
Posidippus of Pella, AB 47. G 佩拉的波西迪普斯,AB 47. G
This tomb holds Onasagoratis, who saw children and generations of children in succession, four times twenty in number. These eighty children cared for her, when she 这座墓穴安葬着奥纳萨哥拉提斯,她曾先后见证了一代又一代的子女,总数达四乘二十。这八十个子女在她生前照料着她,当她
was old, by their hands and their hearts. This woman, one hundred years old, the blessed daughter of Onasas, the citizens of Paphos placed in this dust consumed by fire. 是年老,是他们的双手和他们的心。这位百岁老妇,奥纳萨斯的受祝福之女,帕福斯的公民们将她安置在这被火吞噬的尘土中。
330. Bithynis, a slave. 3rd cent. BC 330. 比西尼斯,一名奴隶。公元前 3 世纪
Posidippus of Pella, AB 48. G 佩拉的波西迪普斯,AB 48. G
This tomb is a sufficient resting-place for wise Bithynis, a slave of worthy masters, goddess Themis. For I did not strive for freedom, but I was well rewarded, and I have this memorial which is more enduring than liberty. ^(112){ }^{112} 这座坟墓是聪明的比西尼斯的安息之所,她是值得尊敬的主人的奴隶,女神忒弥斯。因为我没有为自由而奋斗,但我得到了很好的回报,我有了这座比自由更持久的纪念碑。 ^(112){ }^{112}
331. Nicomache. Argos, 3rd cent. bc 331. 尼科马彻。阿尔戈斯,公元前 3 世纪
Posidippus of Pella, AB 55. G 佩拉的波西迪普斯,AB 55. G
Everything that was Nicomache’s, her playthings and the Sapphic talking and talking ^(113){ }^{113} at the shuttle of dawn, Fate has come and taken away prematurely. The city of the Argives has lamented the poor girl’s death, a shoot raised under Hera’s arm. Alas, the beds of the bridegrooms who hoped to marry her have remained cold. ^(114){ }^{114} 尼科马基的一切,她的玩具和那些在黎明时分不断吟唱的萨福诗歌,命运都过早地夺走了。阿尔戈斯城为这个可怜女孩的死亡哀悼,她是在赫拉臂膀下成长的一株幼苗。唉,那些希望娶她为妻的新郎们的床榻依旧冰冷。
332. Telephia of Carya. Laconia, 3rd cent. bc 332. 卡里亚的泰勒菲亚。拉科尼亚,公元前 3 世纪
Posidippus of Pella, AB 51. G 佩拉的波西迪普斯,AB 51. G
‘Weep and follow, stretch out your hands to the gods.’ This is what the women of Carya ^(115){ }^{115} said of Telephia, at her tomb . . . And in the spring bearing [a branch?] from the purple glade, sing of the girl swift as the wind, and bound to your tears, let the songs of Sappho, divine verses, ^(116){ }^{116} be bound up with your tears. "哭泣并追随,向神明伸出你的双手。"这是卡里亚的妇女们在泰勒菲亚的墓前所说的话……在春天,[带着一枝?]来自紫色林地的枝条,歌颂那如风般迅捷的少女,让你们的泪水与萨福的歌声、神圣的诗句交织在一起。
333. From a husband. Rome, 2nd cent. AD 333. 来自一位丈夫。罗马,公元 2 世纪
CIL VI.29149. Tr. R. Lattimore. L CIL VI.29149. 译自 R. Lattimore. L
To the gods of the dead 献给逝者的神明
Marcus Ulpius Cerdo put up this inscription for Claudia Tyche 马库斯·乌尔皮乌斯·塞尔多为克劳迪娅·提刻立此碑文
To my dear wife, with whom I lived 2 years, 6 months, 3 days, 10 hours. On the day of her death I gave thanks to god and man. 致我亲爱的妻子,我与她共度了 2 年 6 个月 3 天 10 小时。在她去世的那一天,我感谢神与人。
334. A widower. Pisa, imperial period 334. 一个鳏夫。比萨,帝国时期
CIL XI. 1491 = ILS 8461. L
To the gods of the underworld. 献给冥界的众神。
To Scribonia Hedone, with whom I lived 18 years without a quarrel. At her wish, I swore that after her I would not have another wife. 致斯克里波尼亚·赫多尼,我与她共度十八年,从未争吵。应她所愿,我发誓在她之后再不另娶。
335. To a young wife. Rome, 2 nd cent. AD 致一位年轻的妻子。罗马,公元 2 世纪。
CIL VI.16054. L
Inscribed on a marble funerary altar adorned with a woman’s portrait in high relief. 刻在一座饰有女性高浮雕肖像的大理石祭坛上。
To the gods of the dead. 献给逝者的众神。
To the most holy Cominia Tyche, Lucius Annius Festus (put this up) to his most chaste and loving wife, who lived 27 years, 11 months, and 28 days, and for himself and his descendants. 献给最神圣的科米尼亚·提克,卢基乌斯·安尼乌斯·费斯图斯(立此碑)给他最贞洁且深爱的妻子,她享年 27 岁 11 个月零 28 天,也为自己和他的后代而立。
336. Epitaph with curse. Lambaesis, Algeria CIL VIII.2756. L 336. 带有诅咒的墓志铭。阿尔及利亚,兰贝西斯 CIL VIII.2756. L
What were the proofs of an existence now ended, these final writings declare, consolations for death on the spot where the eternal memory of name or of race is preserved. 这些最后的文字宣告,一个已经终结的生命有何证据,在保存着姓名或种族永恒记忆的地方,为死亡提供慰藉。
Here lies Ennia Fructuosa, dearest wife, whose modesty was proved and whose obedience praised. 这里躺着的是恩尼亚·弗鲁克图奥萨,最亲爱的妻子,她的谦逊得到了证实,她的顺从受到了赞美。
At the age of 15 she became a matron and accepted the name of spouse: in which she was not able to live more than 13 years. Who thus bore the lot of death she did not deserve. Struck down by a spell, she lay dumb for a period, so that her spirit was torn out by force rather than rendered up to nature. The gods above and the gods below will be the avengers of this certain crime. 她在 15 岁时成为一位主妇并接受了妻子的名分:但她在此身份下未能活过 13 年。她就这样承受了不应得的死亡命运。被巫术所击中,她一度沉默不语,以致于她的灵魂是被强行撕裂,而非自然地交还给自然。天上与地下的诸神将会为这确凿的罪行复仇。
Aelius Proculinus her husband, tribune of the legion III Augusta, put up this (stone). 埃利乌斯·普罗库利努斯,她的丈夫,第三奥古斯塔军团保民官,立此(石碑)。
337. A devoted couple. Africa, imperial period 337. 一对恩爱夫妇。非洲,帝国时期
R. Cagnat, A. Merlin, and L. Chatelain, Inscriptions Latines d’Afrique (Paris 1923), p. 54 n. 175. L R. Cagnat, A. Merlin, and L. Chatelain, Inscriptions Latines d’Afrique (巴黎 1923), 第 54 页 注 175. L
Sacred to the spirits of the dead of Vibia, wife of Caelius. She lived 40 years. Here she lies. 献给已故的维比亚之灵,卡埃利乌斯之妻。她活了 40 岁。她长眠于此。
Sacred to the spirits of the dead of Claudius Januarianus. He lived 75 years. Bonosa put up (this stone) for her husband. 献给克劳狄·雅努阿里乌斯的亡魂。他享年 75 岁。博诺萨为她的丈夫立此碑。
I competed with you, wife, in devotion, virtue, frugality, and love, but I lost. May everybody have the same fate. 妻子,我与你比过忠诚、美德、节俭和爱,但我输了。愿所有人都遭遇同样的命运。
Januarianus put this up for his wife. 雅努阿里乌斯为他的妻子立此碑。
338. From the second husband. Monferrato (Piedmont), imperial period 338. 来自第二任丈夫。蒙费拉托(皮埃蒙特),帝国时期
CIL V. 7453 = CLE 1578. L
To the gods of the dead and to the memory-Simplicius, farewell-of Statilia Tigris. She lived 36 years. 献给亡灵之神,并纪念斯塔提利亚·提格里斯——辛普利西乌斯,永别了。她享年 36 岁。
O too beautiful and always modest with your husbands, you lay in two marriage beds, where two children were born of love. If the first one could have beaten fate, he would have put up this inscription of praise. But I, unfortunate man who has now lost a woman like you, am doing it instead after enjoying 16 years of your chaste love. 哦,美丽而总是对丈夫谦逊的你,躺在两张婚床上,那里有两个孩子因爱而生。如果第一个孩子能够战胜命运,他本会立下这赞颂的碑文。但如今失去了像你这样的女人的我,这个不幸的人,在享受了你十六年贞洁的爱之后,代他立下此碑。
Publius Vibius Verissius, while he was still alive, put this up for himself and for his incomparable wife. Euphilus to Simplicius. 普布利乌斯·维比乌斯·维里西乌斯在世时,为自己和他无与伦比的妻子立此碑。欧菲卢斯致辛普利西乌斯。
I Two funerary altars dedicated by grieving parents now in the Terme Museum, Rome. 两座由悲伤父母献祭的葬祭坛,现藏于罗马的泰梅博物馆。
339. From a father. Rome, 1st cent. AD 339. 来自一位父亲。罗马,公元 1 世纪
CIL VI.22560. L
I The altar is decorated with the bust of a girl. 祭坛上装饰着一个女孩的半身像。
To the gods of the dead. 献给逝者的众神。
(The altar of) Minucia Suavis, wife of Publius Sextilis Campanus. She lived 14 years, 8 months, 23 days. Her father Tiberius Claudius Suavis (put this up). 米努西亚·苏阿维斯(的祭坛),普布利乌斯·塞克斯提卢斯·坎帕努斯之妻。她活了 14 年 8 个月 23 天。她的父亲提比略·克劳狄乌斯·苏阿维斯(立此碑)。
340. From a mother. Rome, imperial period CIL VI.38605. L 340. 来自一位母亲。罗马,帝国时期 CIL VI.38605. L
To the gods of the dead. 献给逝者的众神。
(The altar of) Marcia Doris, daughter of Quintus. She lived 28 years, 8 months, 6 days. Marcia Doris, her most unhappy mother, put up (this monument) to her best and most devoted daughter, and for herself, and for her descendants. (玛尔西亚·多里斯的)祭坛,昆图斯之女。她活了 28 年 8 个月零 6 天。玛尔西亚·多里斯,她最不幸的母亲,为她最优秀、最孝顺的女儿,为自己,以及为她的后代们立此(纪念碑)。
341. Domitilla, a young girl abducted by bandits. Caesarea/Hadrianopolis in Paphlagonia. 3rd cent. AD SGO 10/02/12. G 341. 多米提拉,一个被强盗绑架的年轻女孩。来自帕夫拉戈尼亚地区的凯撒里亚/哈德良堡。公元 3 世纪。SGO 10/02/12。G
I Another instance of the courage shown by young women (e.g. nos 15 and 189). 年轻女性展现勇气的另一个例子(例如第 15 和 189 号)。
Look at this stele, a memorial for virtue. The girl Domitilla lies here inside her grave. She won a crown for her chastity, for alone of all the girls whom men led away to violate, men who the wrath of the gods and Fate brought from Pontus, ^(117){ }^{117} of the girls who were ruined by barbarian hands she did not fear death more than brutal violation. For seven months only she brought joy to her husband, and left her young life at fourteen years of age. Farewell. 看看这块石碑,一座美德的纪念碑。女孩多米提拉长眠于此。她因贞洁而赢得桂冠,因为在所有被男子带走施暴的女孩中,那些因神明之怒与命运而从本都来的男子中, ^(117){ }^{117} 在那些被野蛮人双手摧毁的女孩中,她并不认为死亡比野蛮的侵犯更可怕。她仅为丈夫带来七个月的欢乐,在十四岁时结束了年轻的生命。永别了。
342. From a father. Bologna, 1st-2nd cent. AD AE 1976, 202. L 342. 来自一位父亲。博洛尼亚,公元 1-2 世纪 AE 1976, 202. L
To the gods of the dead. 献给逝者的众神。
For Sosia Isias, sweetest girl, who lived 12 years, 7 months, 15 days. Quintus Sosius Argolicus, her desolate father, (put this up). 献给最可爱的女孩索西亚·伊西亚斯,她活了 12 年 7 个月 15 天。昆图斯·索西乌斯·阿尔戈利库斯,她悲痛欲绝的父亲,(立此碑)。
343. Loss of a baby daughter. Ariminum (Rimini), early 3rd cent. AD
CIL XI. 466 = CLE 505. L 343. 失去一个女婴。阿里米努姆(里米尼),公元 3 世纪初 CIL XI. 466 = CLE 505. L
| Inscribed on a small marble sarcophagus. 刻在一个小型大理石石棺上。
Here I, Irene, am buried. I lived 18 months. My parents Felicissimus, freedman of the emperor, and Furfulana Irene put this sarcophagus here for unfortunate me. 我,伊琳尼,长眠于此。我活了 18 个月。我的父母费利西西姆斯(皇帝的被释奴)和富尔富拉娜·伊琳尼为不幸的我安放了这个石棺。
344. Arete, ^(118){ }^{118} who lived to be 100. Mysia, 2nd/3rd cent. AD
SGO 08/08/05. G 344. 阿瑞特, ^(118){ }^{118} 享年 100 岁。米西亚,公元 2/3 世纪 SGO 08/08/05. G
After completing in comfortable circumstances a life of boundless length, I, Arete the Distinguished, a good woman who lived reputably for one hundred years, lie here in the tomb of my parents. 我在优越的环境中度过了一生,我,杰出的阿瑞特,一位以良好声誉生活了一百年的贤良女子,如今安息在我父母的墓穴中。
VIII. Occupations 八、职业
'I worked with my hands' 我用手劳动
Slave, free, or well born, women worked. 无论是奴隶、自由民还是贵族,女性都需要工作。
Workers, managers, businesswomen 工人、管理者、女商人
Courtesans and prostitutes 交际花和妓女
Female gladiators 女角斗士
Actresses and entertainers 女演员和艺人
Skilled artisans and unskilled labourers 技术工匠和非技术劳动者
Menial jobs 仆役工作
APPRENTICESHIP 学徒制
'To learn the weaver's trade' 学习纺织手艺
345. An apprenticeship agreement. Oxyrhynchus, 2nd cent. ad 345. 一份学徒协议。奥克西林库斯,公元 2 世纪
POxy. 1647. G
An agreement between Platonis, also called Ophelia, daughter of Horion, of the city of Oxyrhynchus, with her full brother Plato as guardian, and Lucius son of Ision and Tisasis, of Aphrodisium in the Small Oasis: Platonis, also called Ophelia, has apprenticed to Lucius her slave Thermuthion, who is under age, to learn the weaver’s trade, for four years starting at the beginning of the coming month Tubi of the present year, during which time she is to feed and clothe the girl and bring her to her instructor every day from sunrise to sunset so that the girl can perform all the duties assigned to her by him that are relevant to the aforesaid trade; her pay for the first year to be 8 drachmas a month, for the second similarly 12 , for the third 16 , for the fourth 20. The girl is to have each year 18 days off for festivals, but if she does no work or is sick for some days, she is to remain with her instructor for an equal number of days at the end of her time of service. The instructor is to pay for trade taxes and expenses. 来自奥克西林库斯城的赫里翁之女,又名奥菲莉娅的普拉托尼斯,由其亲兄柏拉图担任监护人,与小绿洲阿芙罗狄西乌姆城的伊西翁和提萨西斯之子卢修斯之间达成协议:又名奥菲莉娅的普拉托尼斯将其未成年女奴塞尔穆西翁学徒给卢修斯,学习织布工手艺,期限为四年,自当前年图比月初开始。在此期间,她需负责供养和衣着该女孩,并每日从日出到日落将她带到师傅处,使女孩能履行师傅分配的与上述手艺相关的所有职责;第一年月薪为 8 德拉克马,第二年同样为 12 德拉克马,第三年为 16 德拉克马,第四年为 20 德拉克马。女孩每年可有 18 天节日假期,但如果她因某些天未工作或生病,则需在服务期结束时补足相同天数留在师傅处。师傅需支付行业税费和开支。
Suetonius, Life of Claudius 19. L 苏埃托尼乌斯,《克劳狄乌斯传》19
In an all-out effort to increase grain imports, the emperor Claudius offered incentives to potential outfitters of ships, including women. 为了全力增加谷物进口,皇帝克劳狄乌斯向潜在的船舶装备者提供了激励措施,其中包括女性。
To citizens he offered exemption from the lex Papia Poppaea, to holders of Latin rights, he offered full citizenship, and to women the right of four children, ^(1){ }^{1} rules which are still in effect today. 他给予公民免除《帕皮亚·波皮亚法》的特权,给予拉丁权利持有者完整的公民权,并给予女性四个子女的权利, ^(1){ }^{1} 这些规则至今仍然有效。
347. A shipping magnate? Pompeii, 1st cent. AD 347. 一位航运大亨?庞贝,公元 1 世纪
CIL X. 1030 = ILS 6373
This inscription is carved on a grandiose tomb of a wealthy freedwoman on Pompeii’s Street of Tombs, outside the Herculaneum Gate. It is decorated with a relief of a ship. ^(2){ }^{2} A commanding female figure is shown seated aboard the ship. 这段铭文刻在庞贝城赫库兰尼姆门外墓葬街一位富有的女释奴的宏伟陵墓上。陵墓装饰有一艘船的浮雕。 ^(2){ }^{2} 图中一位威严的女性形象正端坐在船上。
Naevoleia Tyche, freedwoman of Lucius, for herself and for Gaius Munatius Faustus, Augustalis and suburban official, to whom the decurions by consent of the people decreed him a double seat of honour on account of his merits. While she was still alive Naevoleia Tyche put up this monument for her freedmen and freedwomen and those of Gaius Munatius Faustus. 奈沃莱娅·提克,卢奇乌斯的被释女奴,为她自己和盖乌斯·穆纳提乌斯·福斯图斯(奥古斯塔利斯成员和郊区官员)而立。鉴于其功绩,元老院经人民同意,授予他双座荣誉。奈沃莱娅·提克在世时,为她的被释奴们以及盖乌斯·穆纳提乌斯·福斯图斯的被释奴们立此纪念碑。
348. A businesswoman. Rome, second half of the 2 nd cent. bc 一位女商人。罗马,公元前 2 世纪下半叶。
CIL I I^(2)\mathrm{I}^{2}.3011a. L
The long tufa block on which this epitaph is inscribed, in archaic characters and spelling, is broken on the right. It is displayed in the Terme Musem, Rome. The nature of her business, probably a shop, unfortunately was recorded on the lost piece of the stone. 这块刻有墓志铭的长凝灰岩石板使用的是古老的字符和拼写,右侧已经断裂。它陈列在罗马的特尔梅博物馆。她的职业性质,可能是一家店铺,不幸的是记录在石头丢失的部分上。
Gavia Philumina, freedwoman of Gaius, (something missing) on the Aven(tine Hill?), with her own money, (put up this monument) for herself and for Cucuma the goldsmith (and for) Lucius Aufidius D(. . .), freedman of Lucius. 加维娅·菲卢米娜,盖乌斯的被释女奴,(残缺)在阿文提诺山(?),用自己的钱财,(建立此纪念碑)为她自己,也为金匠库库玛(以及)卢基乌斯·奥菲迪乌斯·D(...),卢基乌斯的被释奴。
349. The baker’s wife. Rome, second half of the 2 nd cent. bc 349. 面包师的妻子。罗马,公元前二世纪下半叶。
CIL I I^(2).1206\mathrm{I}^{2} .1206 = VI.1958. L
The large and unusual tomb of the wealthy baker M. Vergilius Eurysaces, built in about 30 bc, is conspicuous outside the Porta Maggiore in Rome. Eurysaces made a fortune baking bread for government contracts, which he specifies in his own epitaph and illustrates on the tomb with bas reliefs. His wife’s epitaph is written in his voice, and he makes no reference to her role in his business. Elsewhere bas reliefs and wall paintings do show female bread vendors, and it is tempting to imagine Atistia working at the family business until her husband’s new wealth made it unnecessary for her to continue. 富有的面包师 M. Vergilius Eurysaces 建于约公元前 30 年的大型而独特的陵墓,在罗马的马焦雷门外格外引人注目。Eurysaces 通过为政府合同烘焙面包而发家致富,他在自己的墓志铭中明确说明了这一点,并在陵墓上用浅浮雕加以描绘。他妻子的墓志铭是以他的口吻写的,他没有提及她在他的生意中扮演的角色。在其他地方,浅浮雕和壁画确实展示了女性面包商贩,这让人不禁想象 Atistia 一直在家族企业工作,直到她丈夫的新财富使她不必继续工作。
Atistia was my wife. She lived as an excellent woman. The remains of her body are here in this bread basket. ^(3){ }^{3} 阿提斯蒂亚是我的妻子。她生前是一位优秀的女性。她的遗体安放在这个面包篮中。 ^(3){ }^{3}
Property owners. Rome, imperial period 财产所有者。罗马,帝国时期
CIL XV.7305, 7306, 7377, 7398a, 7433, 7435, 7313a. L
The names preserved on segments of lead water pipes are often the only clue to ownership of the property. These are only a few examples of many from Rome bearing women’s names, and not all from the imperial family. 铅水管片段上保存的名字通常是确定财产所有权的唯一线索。这些只是罗马众多以女性命名的例子中的几个,而且并非都来自皇室家族。
(7305) ^(4){ }^{4} Of Plotina Aug(usta). ^(5){ }^{5} (7305) ^(4){ }^{4} 关于普洛提娜·奥古斯塔。 ^(5){ }^{5}
(7306) ^(6){ }^{6} Of Matidia, daughter of the empress. ^(7){ }^{7} (7306) ^(6){ }^{6} 关于玛提迪娅,皇后的女儿。 ^(7){ }^{7} (7377)^(8)(7377)^{8} Of Aelia Athenais, honest woman. 关于艾利亚·雅典娜伊斯,一位诚实的女性。
(7398a) ^(9){ }^{9} Aufidia Cornelia Valentilla
(7433) Of Cl(audia?) Marcia. 克劳迪娅?马尔西亚的。
(7435) Of Clodia Marciana. 关于克洛迪娅·玛尔奇安娜。
(7313 alpha\alpha ) Of Sabina Aug(usta). ^(10){ }^{10} 萨比娜·奥古斯塔。
351. An oil importer. Rome, first half of the 2 nd cent. ad 351. 一位橄榄油进口商。罗马,公元 2 世纪上半叶
CIL XV. 8166 and IG XIV.2412. L 《拉丁铭文集成》第十五卷 8166 条和《希腊铭文集成》第十四卷 2412 条。L
Inscribed in relief on a circular bronze seal with small ring handle in both Latin and Greek lettering. Connections among scraps of evidence suggest that the woman named belonged to a group of importers of olive oil from Baetica, southern Spain. ^(11){ }^{11} 浮雕刻在一个带有小环形手柄的圆形青铜印章上,同时使用拉丁文和希腊文字母。零散证据之间的联系表明,这位名叫的女性属于一个从西班牙南部巴埃提卡进口橄榄油的组织。 ^(11){ }^{11}
Of Coelia Mascellina, daughter of Gnaeus. 关于格奈乌斯之女科埃利亚·马斯凯利娜。
Of Coelia Mascellina, daughter of Gnaeus. 关于格奈乌斯之女科埃利亚·马斯凯利娜。
352. A moneylender. Pompeii, 1st cent. AD 352. 一位放债人。庞贝,公元 1 世纪。
CIL IV. 8203 = AE 1951, 162. L
Faustilla is mentioned in at least three graffiti ^(12){ }^{12} found in different parts of Pompeii. Since she evidently accepted personal possessions as security for loans, she must have been a sort of pawnbroker. 福斯蒂拉至少在庞贝城不同地区发现的三处涂鸦中被提及。由于她显然接受个人物品作为贷款担保,她一定是一种当铺老板。
On July 15, earrings deposited with Faustilla. She deducted 1 bronze as ^(13){ }^{13} for every two denarii as interest from a total of 30 . 7 月 15 日,将耳环存放在福斯提拉那里。她从总额 30 中每两个第纳里扣除 1 个青铜币作为 ^(13){ }^{13} 利息。
PROSTITUTION 娼妓
‘They care about making money . . .’ ‘他们关心赚钱……’
353. A native mistress of Ptolemy II Philadelphus (308-246 bc)? 3rd cent. ad 托勒密二世·菲拉德尔甫斯(公元前 308-246 年)的一位本地情妇?公元 3 世纪
Asclepiades, Anth.Pal. 5.210 = Gow-Page, HE 828-31. G 阿斯克莱皮亚德斯,《希腊诗选》5.210 = 高-佩奇,《希腊警句诗集》828-31. G
According to Ptolemy II Philadelphus’ son Ptolemy III Euergetes (284-222 bc), his father had a mistress Didyme, who was ‘one of the native women’. ^(14){ }^{14} Didyme (or Hatre in Egyptian, cf. nos 169, 478) was a common name in Egypt, where there seems to have been a high proportion of twins, but she may well be the same person as the Egyptian or even Nubian Didyme described in this epigram. ^(15){ }^{15} 根据托勒密二世费拉德尔甫斯的儿子托勒密三世欧厄格特斯(公元前 284-222 年)的说法,他的父亲有一位名叫狄迪米的情妇,她是"本地女子之一"。 ^(14){ }^{14} 狄迪米(或在埃及语中称为哈特雷,参见第 169、478 号)在埃及是一个常见的名字,那里似乎有很高比例的双胞胎,但她很可能就是这首短诗中描述的那位埃及甚至努比亚的狄迪米。 ^(15){ }^{15}
Didyme has caught me with her eye. Woe is me! When I gaze at her beauty, I melt like wax before a fire. If she is dark (melaina), what of it? So are coals. But when we heat them, they are bright as rosebuds. 狄迪梅用她的眼神俘获了我。我真不幸!当我凝视她的美貌时,我就像蜡在火前融化。如果她肤色黝黑(melaina),那又怎样?煤炭也是如此。但当我们加热它们时,它们明亮如玫瑰花蕾。
354. Tricks of the trade. Athens, 4th cent. bc Alexis, Fr. 103 PCG. G 354. 行业诀窍。雅典,公元前 4 世纪。亚历克西斯,残篇 103 PCG。G
First of all, they care about making money and robbing their neighbours. ^(16){ }^{16} Everything else has second priority. They string up traps for everyone. Once they start making money they take in new prostitutes who are getting their first start in the profession. They remodel these girls immediately, and their manners and looks remain no longer the same. Supposed one of them is small; cork is sewn into her shoes. Tall? she wears thin slippers and goes around with her head pitched towards her shoulder; that reduces her height. No hips? she puts on a bustle, and the onlookers make comments about her nice bottom. They have false breasts for them like the comic actors; they set them on straight out and pull their dresses forwards as if with punting poles. Eyebrows too light? They paint them with lamp-black. Too dark? She smears on white lead. Skin too white? She rubs on rouge. If a part of her body is pretty, she shows it bare. Nice teeth? Then she is forced to keep laughing, so present company can see the mouth she’s so proud of. If she doesn’t like laughing, she spends the day inside, like the meat at the butcher’s, when goats’ heads are on sale; she keeps a thin slip of myrtle wood propped up between her lips, so that in time she will grin, whether she wants to or not. They rebuild their bodies with these devices. 首先,他们关心的是赚钱和抢劫邻居。 ^(16){ }^{16} 其他一切都排在次要位置。他们为每个人设下陷阱。一旦开始赚钱,他们就会接纳新来的妓女,这些妓女刚刚开始从事这一行业。他们立即改造这些女孩,她们的举止和外表就不再和以前一样了。假设其中一个个子矮小;就在她的鞋子里缝上软木垫。个子高?她就穿薄薄的拖鞋,走路时头歪向肩膀;这样能减少她的高度。没有臀部?她就穿上臀垫,旁观者们就会评论她漂亮的臀部。她们有像喜剧演员那样的假乳房;她们把它们直接挺地向前推,然后用撑杆似的东西把裙子向前拉。眉毛太浅?她们用灯黑来画。太深?她抹上白铅。皮肤太白?她擦上胭脂。如果她身体的某个部位很漂亮,她就裸露展示。牙齿好看?那么她就被迫不停地笑,以便在座的人能看到她引以为傲的嘴巴。 如果她不喜欢笑,她就会整天待在室内,就像肉铺里待售的山羊头;她会在嘴唇间撑起一根细长的桃木条,这样久而久之,不管她愿不愿意,都会咧嘴而笑。她们就是用这些器具来重塑自己的身体。
355. A public brothel in Athens
Philemon, Fr. 3 PCG, 4th-3rd cent. bc. G 355. 雅典的一家公共妓院 菲莱蒙,残篇 3 PCG,公元前 4-3 世纪。G
If he could afford it, a man who wanted attractive female companionship would keep or share in providing the upkeep of a hetaera. For the man who simply wanted sex with no continuing commitment there were prostasai or common prostitutes, so called because they stood (-sta-) in front of (pro-) their houses, unlike respectable women. 如果一个男人经济条件允许,想要有吸引力的女性陪伴,他会供养或共同供养一名高级妓女。对于那些只想发生性关系而不愿承担持续承诺的男人,则有普通妓女,她们之所以如此称呼,是因为她们站在(-sta-)自己家门前(pro-),这与受人尊敬的女性不同。
Solon, you discovered a practice for everyone’s use, for they say that you first saw the ‘public’ facility. ^(17){ }^{17} It’s a lifesaver (and I have reason to say this). ^(18){ }^{18} You saw that the city was full of the young men who had a compelling natural urge and were straying into what was improper. So you bought women and stood them in places common and ready for all. These women stand there naked, so that you aren’t deceived. Look at everything. Do you happen to feel unlike yourself? Does something hurt you? So what? The door is open. It’s one obol. Hop in. There’s no coyness, no twaddle. She doesn’t pull back, but straight off, as you wish and any way you wish. ^(19){ }^{19} You’ve come out. You tell her to forget it. She’s nothing to you. 梭伦,你发现了一种人人可用的做法,因为人们说是你首先看到了"公共"设施。 ^(17){ }^{17} 这是个救星(我有理由这么说)。 ^(18){ }^{18} 你看到城里充满了年轻男子,他们有着强烈的自然冲动,正在误入歧途。于是你买来女人,让她们站在对所有人都开放且随时可用的地方。这些女人赤身裸体地站在那里,这样你就不会被欺骗。看看一切。你是否感觉不对劲?有什么让你不舒服吗?那又怎样?门是开着的。只要一个奥波尔。进去吧。没有扭捏,没有废话。她不会退缩,而是立刻按照你的意愿和任何你想要的方式。 ^(19){ }^{19} 你出来了。你让她忘记这件事。她对你来说什么都不是。
356. Prostitutes in action. Athens, 4th cent. bc Xenarchus, Fr. 4. 3-20 PCG. G 356. 妓女在工作。雅典,公元前 4 世纪。克塞纳尔库斯,残篇 4. 3-20 PCG。G
Here [in Athens] there are very pretty girls in the brothels. You can see them sunbathing; they’ve revealed their breasts. They’re naked, in battle line, ready for action. You can pick the one you want, thin, fat, plump, tall, stunted, young, old, middle-aged, or ripened. You don’t need to put up a ladder and climb in secretly, or let yourself down through the smoke-hole in the roof, or contrive to be brought inside wrapped in straw. ^(20){ }^{20} For the girls themselves lay hold of you and pull you in. They call the old men ‘daddy’ and the young men ‘bro’.’ And any one of these girls you can see freely, cheaply, by day, by night, any way you want. But you can’t see married women, or see them clearly. You’re always trembling and afraid, fearful; your life is in your hands . . . Great goddess Aphrodite, how can they fuck these women, when every time they get it up they think of the laws of Draco? ^(21){ }^{21} 在雅典,妓院里有非常漂亮的姑娘。你可以看到她们在晒太阳;她们露出了乳房。她们赤身裸体,排成一列,准备行动。你可以挑选你想要的,瘦的、胖的、丰满的、高的、矮的、年轻的、年老的、中年的或成熟的。你不需要架梯子偷偷爬进去,或者从屋顶的烟囱口降下来,或者设法让自己裹在稻草里被带进去。 ^(20){ }^{20} 因为姑娘们自己会抓住你,把你拉进去。她们称呼年长者为"爸爸",年轻人为"兄弟"。这些姑娘中的任何一个,你都可以自由地、便宜地看到,无论是白天还是夜晚,任何你想要的方式。但是你却看不到已婚妇女,或者无法清楚地看到她们。你总是在颤抖和害怕,恐惧;你的生命掌握在你自己手中……伟大的女神阿佛洛狄忒,他们怎么能与这些女人做爱,每当他们勃起时,他们就会想到德拉科的法律? ^(21){ }^{21}
357. The famous trial of the hetaera Phryne of Thespiae. Athens, 4th cent. bc Athenaeus 13.590e-591a = Hyperides, Fr. 178 in F. G. Kenyon (ed.), Classical Texts from Papyri (London, 1891). G 357. 著名的艺伎弗律涅(来自塞斯比亚)的审判。雅典,公元前 4 世纪。阿特纳奥斯 13.590e-591a = 希佩里德斯,F. G. 凯农(编),《纸草文献中的古典文本》(伦敦,1891 年)中的片段 178。G
Phryne had been charged with impiety, for leading disorderly and ‘not altogether serious’ religious processions of men and women in honour of an unrecognised god, Isodaites. ^(22){ }^{22} She was represented in court by the orator Hyperides. 芙里尼被指控不虔诚,因为她带领男女为 unrecognized god 伊索代特斯举行混乱且"并非完全严肃"的宗教游行。 ^(22){ }^{22} 她由演说家希佩里德斯在法庭上代表。
Hyperides spoke in defense of Phryne, but his speech had not succeeded and the judges seemed ready to vote against her. So he brought her out where she could be seen, tore off her shift, and laid bare her breasts. ^(23){ }^{23} He concluded his speech with lamentations about her appearance, and made the judges superstitious about this servant and ministrant of Aphrodite and indulgent in their pity, so that they did not execute her. ^(24){ }^{24} 希佩里德斯为芙里尼辩护,但他的演讲并未成功,法官们似乎准备投票反对她。于是他把她带到众人可见的地方,撕下她的外衣,露出她的双乳。 ^(23){ }^{23} 他以对她容貌的哀叹结束演讲,使法官们对这位阿佛洛狄忒的仆人和侍从产生敬畏之情,并因怜悯而宽恕她,因此他们没有处决她。 ^(24){ }^{24}
358. Some famous courtesans. Greece, 5th-4th cent. BC
Suda E 3266 Adler. G 358. 一些著名的交际花。希腊,公元前 5-4 世纪。苏达辞书 E 3266 Adler。G
Lais, Cyrene, Leaina, Sinope, Pyrrhine, Scione, Rhodopis the Thracian, who was a fellow slave along with Aesop the writer of fables. When she was set free, she settled in Egypt. Aristophanes says in his Plutus (149-52): ‘They say that when a poor man propositioned Corinthian courtesans, they paid no attention. But if a rich man approached them, they immediately presented their arses to him.’ 拉伊斯、昔兰尼、莱娜、西诺普、皮尔琳、西昂涅、色雷斯人罗多庇斯,她与寓言作家伊索曾是同一名奴隶的主人。当她获得自由后,她定居在埃及。阿里斯托芬在他的《财神》(149-152 行)中说:"他们说,当一个穷人向科林廷的妓女求爱时,她们毫不在意。但如果有富人接近她们,她们立刻就把屁股献给他。"
359. Inscription on a monument for Doricha. Naucratis, 3rd cent. bc 359. 为多里卡建造的纪念碑上的铭文。诺克拉提斯,公元前 3 世纪
Posidippus of Pella, AB 122, quoted in Athenaeus 13.596c = Gow-Page, HE 3142-49. G 佩拉的波西迪普斯,AB 122,引自阿特纳奥斯 13.596c = 高-佩奇,HE 3142-49. G
According to her biographers, Sappho (6th cent. BC) was critical of Charaxus for becoming involved with the hetaera Doricha. 根据她的传记作者记载,萨福(公元前 6 世纪)曾批评查拉克索斯与交际花多里查有染。
Doricha, your bones have long since turned to dust. So has this band for your hair and your robe that breathed perfume, in which you once wrapped handsome Charaxus, and as one flesh you reached for the wine cups in the morning. But Sappho’s brilliant columns of beloved verse endure, and will endure always. Your name is blessed, and so this city of Naucratis will preserve it as long as ships of the Nile sail on the salt sea. 多里卡,你的骨头早已化为尘土。你那发带和散发着香气的长袍也是如此,你曾用它包裹英俊的卡拉克斯斯,如同一体般在清晨共饮美酒。但萨福那备受喜爱的诗歌的辉煌篇章永存,并将永远存在。你的名字受到祝福,因此瑙克拉提斯这座城邦将永远保存它,只要尼罗河的船只仍在咸海上航行。
360. Doricha as Rhodopis. Naucratis, 6th cent. BC 360. 多里卡即罗多庇斯。诺克拉提斯,公元前 6 世纪
Herodotus, 5th cent. bc, 2.134.2-3; 135.1-6. G 希罗多德,公元前 5 世纪,2.134.2-3;135.1-6。G
Herodotus mentions the hetaera Rhodopis because the Greeks in Egypt believed (wrongly, in his opinion) that she built the pyramid of Mycerinus as a memorial to herself. The name Rhodopis (‘Rosie’) was presumably the professional name of Doricha, a woman Sappho complains about in connection with her brother. ^(25){ }^{25} 希罗多德提到了交际花罗多庇斯,因为在埃及的希腊人相信(他认为这是错误的)她为自己建造了米凯里努斯金字塔作为纪念。罗多庇斯(意为"罗茜")这个名字大概是多里查的艺名,萨福曾在诗中抱怨过她的兄弟与这个女人的关系。 ^(25){ }^{25}
Rhodopis flourished during the reign of the pharaoh Amasis ^(26){ }^{26}. . . She was a Thracian by birth, the slave of a Samian, Iadmon son of Hephaestopolis, and a fellow slave of Aesop the writer of fables. Rhodopis came to Egypt under the sponsorship of Xanthes of Samos. She came in order to practise her profession but was freed for a large sum by a man from Mytilene, Charaxus the son of Scamandronymus, the brother of Sappho the poetess. So Rhodopis was freed and remained in Egypt, and because she was very desirable, she made a lot of money for a Rhodopis, but not enough for such a pyramid. One need not attribute a great fortune to her, because anyone who wants to do so can see a tithe of her wealth. Rhodopis wanted to leave a memorial of herself in Greece, and to make a donation that no one else had thought to do and dedicate it in the temple, and this is what she dedicated as a memorial to herself. She had many spits made from her money, for cooking whole cattle, made of iron; these amounted to one tenth of her wealth, and she sent them to Delphi. The spits now are stacked behind the altar that the Chians dedicated, opposite the temple itself. The courtesans of Naucratis are particularly desirable. A particularly good example is the woman about whom I have been talking. She became so famous that all Greeks know the name of Rhodopis, and next most famous after her is Archedice, although she less talked about than Rhodopis. After Charaxus set her free, he returned to Mytilene, and Sappho often attacks her in her poetry. 罗多皮斯在法老阿玛西斯统治时期声名显赫 ^(26){ }^{26} 。她原是色雷斯人,萨摩斯人赫菲斯托波利斯的儿子雅德蒙的奴隶,与寓言作家伊索同为奴隶。罗多皮斯是在萨摩斯的克桑特斯的资助下来到埃及的。她来埃及是为了从事她的职业,但后来被来自米蒂利尼的卡拉克斯斯以一大笔钱赎身,他是斯坎德罗尼穆斯之子,女诗人萨福的兄弟。因此,罗多皮斯获得了自由并留在埃及,因为她非常迷人,她为罗多皮斯赚了很多钱,但还不足以建造这样一座金字塔。人们不必认为她拥有巨额财富,因为任何想要了解的人都可以看到她财富的十分之一。罗多皮斯想在希腊留下自己的纪念物,并做出一项无人想到过的捐赠,将其奉献给神庙,这就是她作为自己纪念物而奉献的东西。她用她的钱制作了许多烤肉叉,用于烤制整头牛,这些烤肉叉是铁制的;这些占她财富的十分之一,她将它们送往德尔斐。这些烤肉叉现在堆放在希俄斯人奉献的祭坛后面,正对着神庙本身。 瑙克拉提斯的交际花尤其令人向往。我一直在谈论的那个女人就是一个特别好的例子。她变得如此出名,以至于所有希腊人都知道罗多庇斯这个名字,而仅次于她最出名的是阿尔凯迪丝,尽管她不像罗多庇斯那样被人们经常谈论。卡拉克萨斯给她自由后,他回到了米蒂利尼,萨福在她的诗歌中经常攻击她。
361. Lais as an old woman
Epicrates, Anti-Lais Fr. 3.1-3, 11-21 PCG. G 361. 年老的拉伊斯 埃皮克拉特斯,《反拉伊斯》残篇 3.1-3, 11-21 PCG. G
Lais herself is sluggish and drunken. Each day she only thinks about what she drinks and eats . . . When she was a chick and young, and made wild by the staters, ^(27){ }^{27} you would have seen Pharnabazos sooner than her. ^(28){ }^{28} But now since she has run the long course in years, and structure of her body is relaxing, it’s easier to see her than to spit. She goes flying around, dashing everywhere; she takes a stater or three obols. She presents herself to old and young. My dear sir, she has become so tame that, she’ll take the money right from your hand. 拉伊斯自己懒散又酗酒。每天她只想着吃喝……当她还是个年轻姑娘时,被斯塔特金币冲昏了头脑, ^(27){ }^{27} 你见到法那巴佐斯会比见到她更容易。 ^(28){ }^{28} 但如今,既然她已经历了漫长的岁月,身体结构也开始松弛,见到她比吐口水还容易。她四处飞奔,到处乱闯;她收一个斯塔特或三个奥波尔。她向老少都献身。亲爱的先生,她已经变得如此温顺,她会直接从你手中拿走钱。
362. The palace brothel. Rome, 1st cent. AD
Suetonius, Life of Gaius 40-1, excerpts. L 362. 宫廷妓院。罗马,公元 1 世纪。苏维托尼乌斯,《盖乌斯传》40-41 节,摘录。L
He [Caligula] imposed new and unheard of taxes. ^(29){ }^{29} At first they were collected by the tax-collectors, then, as these were earning too much, he sent centurions and praetorian tribunes to collect, and no person or thing was exempt. . . . Porters had to pay an eighth of their earnings and prostitutes their usual fee for one act of intercourse. He made this law cover those who had married ^(30){ }^{30} as well as pimps and ex-pimps. 他[卡利古拉]征收了新的闻所未闻的税。 ^(29){ }^{29} 起初这些税由收税员征收,后来由于这些人赚取太多,他便派遣百夫长和禁卫军保民官去征税,没有任何人或事物可以豁免。......搬运工必须缴纳其收入的八分之一,妓女则需缴纳一次性交的常规费用。他使这项法律适用于已婚者 ^(30){ }^{30} 以及皮条客和前任皮条客。
(41) . . . Not wanting to neglect any source of income, he put a brothel in the Palace, where, he furnished decorously a number of cubicles and in them put matrons and freeborn boys. He then sent pages around the forums and basilicas inviting men, young and old, to pleasure. He loaned money with interest to any who were short of cash, while clerks took their names as though they were contributions to Caesar’s revenue. . . . (41) . . . 不愿忽视任何收入来源,他在宫殿里设立了一家妓院,在那里,他装饰了许多小隔间,并在其中安置了已婚妇女和自由出身的男孩。然后,他派遣侍卫们到各个广场和巴西利卡,邀请年轻和年长的男子来寻欢作乐。他向任何缺钱的人提供有息贷款,而书记员们则记录下他们的名字,仿佛这些是向凯撒国库的进贡。. . .
363. Writers of pornography. 3rd-2nd cent. bc?
Suda A 4261. G 363. 色情文学作家。公元前 3-2 世纪?苏达辞典 A 4261。G
Since it was not at all uncommon in antiquity for writers to pretend to be an earlier and more famous author, the treatises on pornography attributed to these women were probably written long after the deaths of their supposed authors. The writings of Astyanassa almost certainly were not composed in the twelfth century BC ! 由于在古代,作家冒充更早、更著名的作者并不罕见,因此归功于这些女性的色情论著很可能是在其所谓作者去世很久后才写成的。阿斯蒂娅娜萨的作品几乎可以肯定不是创作于公元前 12 世纪!
Astyanassa, the servant of Helen, wife of Menelaus. She was the first to discover the ways of lying in bed for intercourse and to write about the positions of intercourse. Later Philaenis ^(31){ }^{31} and Elephantine became her rivals and danced around such improper topics. 阿斯蒂娅娜萨,海伦的侍女,墨涅拉俄斯的妻子。她是第一个发现床上交媾方式并撰写交媾姿势的人。后来菲莱尼斯和埃莱凡廷成为她的竞争对手,围绕这些不雅的话题展开讨论。
364. Fragments of Philaenis' treatise on love. 3rd cent. bc?
POxy. 2891. G 364. 菲莱尼斯的爱情论著残篇。公元前 3 世纪?POxy. 2891. G
Philaenis of Samos ^(32){ }^{32} the daughter of Oecomenes wrote the following for those who wish to . . . their lives . . . About making passes: the man trying to make a pass should not be gussied up or well-groomed, lest the woman suppose that he is after her . . . with the intention . . . [he should say] that [a short woman?] is like a goddess and that an ugly one is sexy and that a older one is . . . About kissing: . . . 萨摩斯的菲莱尼斯,奥伊科梅涅斯的女儿,为那些希望...他们生活的人写了以下内容...关于搭讪:试图搭讪的男人不应打扮得花枝招展或精心修饰,以免女人认为他追求她...怀着意图...[他应该说][矮个女人?]像女神,丑陋的女人性感,而年长的女人是...关于亲吻:...
365. The senate vs. Vistilia. Rome, ad 19
Tacitus, Annals 2.85. L 365. 元老院诉维斯提利亚案。罗马,公元 19 年。塔西佗,《编年史》2.85。L
In the same year the senate passed severe provisions to repress women’s dissoluteness and prohibited prostitution for granddaughters, daughters, and wives of Roman knights. For Vistilia, a woman of a praetorian family, had made public, before the aediles, her practice of prostitution. This was done in keeping with a valid and 同年,元老院通过了严厉的规定以压制女性的放荡行为,并禁止罗马骑士的孙女、女儿和妻子从事卖淫活动。这是因为一位来自裁判官家庭的女性维斯提利亚,曾在市政官面前公开宣布自己从事卖淫行为。这是根据一项有效且
venerable custom by which it is considered sufficient punishment for unchaste women to admit their shame publicly. The senate also wanted to know why Titidius Labeo, Vistilia’s husband, had not carried out the punishment provided by law for his patently guilty wife. But he explained that the sixty days allowed for him to make up his mind what to do had not yet elapsed, ^(33){ }^{33} so the senate passed judgment only on Vistilia, who was relegated to the island of Seriphos. ^(34){ }^{34} 一种可敬的习俗,即认为不贞洁的女性公开承认其耻辱就足以作为惩罚。元老院还想知道,为什么维斯蒂利亚的丈夫提提迪乌斯·拉贝奥没有依法对其明显有罪的妻子执行惩罚。但他解释说,允许他决定如何处理的六十天期限尚未届满, ^(33){ }^{33} 因此元老院仅对维斯蒂利亚作出判决,将她流放到塞里福斯岛。 ^(34){ }^{34}
366. Justinian ^(35){ }^{35} on pimps. Rome, 6th cent. AD
Justinian, Novellae 14 pr.-1. Tr. S. P. Scott, revised. L 366. 查士丁尼 ^(35){ }^{35} 论皮条客。罗马,公元 6 世纪。查士丁尼,《新法》14 前言-1。S. P. Scott 译,修订版。L
The name and calling of pimp was so odious both to the ancient laws and to those of the Empire that many legal enactments have been published against persons committing offences of this description. We, ourselves, have already promulgated a constitution increasing the penalties against those who are guilty of such wicked deeds, and we have, in addition, supplied by other laws what our predecessors omitted, and have by no means lost sight of this matter, for we have very recently been informed of the evil consequences which such traffic has caused in this great city. 皮条客这个名称和职业在古代法律和帝国法律中都如此令人憎恶,以至于已经颁布了许多法律条文来惩罚犯有此类罪行的人。我们自己已经颁布了一项宪法,增加了对那些犯有此类恶行者的惩罚,此外,我们还通过其他法律补充了我们的前辈所遗漏的内容,并且丝毫没有忽视此事,因为我们最近才被告知这种交易在这座大城市中造成的恶劣后果。
We are aware that certain people live illicitly, that they find opportunity for themselves for dishonourable wealth by cruel and hateful means. They travel around the provinces and many other places, and they deceive wretched girls promising them shoes and clothing. With these they buy them and lead them back to this most blessed city. They keep them in their homes, and give them wretched food and clothes and then hand them over to those desiring them for their pleasure. They themselves receive the shameful income earned from the bodies of the girls. They draw up agreements so that the girls will maintain this wicked and criminal occupation so long as their keepers wish. Some of the women also take sureties. 我们知道有些人在非法地生活,他们通过残忍和可憎的手段为自己寻找获取不义之财的机会。他们游走于各省和许多其他地方,欺骗可怜的女孩们,许诺给她们鞋子和衣物。他们用这些东西买下女孩们,把她们带回这座最幸福的城邦。他们将女孩们关在家中,给她们提供糟糕的食物和衣物,然后将其交给那些寻求享乐的人。他们自己则从女孩们的身体上获得可耻的收入。他们起草协议,使得女孩们只要她们的看守者愿意,就必须继续这种邪恶和罪恶的职业。一些女性还会提供担保。
They pursue this criminal activity so much that in almost all of this regal city, as well as in the countries beyond seas; and (what is worse) houses of this kind exist in close proximity to holy places and religious establishments; and at the present time this wickedness is so prevalent that any persons who wish to withdraw these unhappy girls from the life that they are leading, and legally marry them, are not permitted to do so. 他们如此猖獗地进行这种犯罪活动,以至于在这座王城几乎所有的地区,以及海外各国;而且(更糟糕的是)这类场所就存在于神圣场所和宗教机构附近;时至今日,这种邪恶行为如此普遍,以至于任何想要将这些不幸的姑娘从她们所过的生活中解救出来,并合法娶她们为妻的人,都不被允许这样做。
Some of these wretches are so unprincipled as to deliver over to corruption girls who have not yet reached their tenth year, and in order to ransom these unhappy beings for the purpose of contracting lawful marriage, great sums of money are exacted. Ten thousand means of effecting their ruin exist which are not susceptible of being described in words; and the resulting evil is so great, and the cruelty so widespread that, while it first was confined to the most remote parts of the capital, it now not only extends over the city itself but also over all its suburbs. 这些无耻之徒中有些人竟如此毫无原则,将尚未满十岁的女孩交给腐败之徒;为了赎回这些不幸的生命以缔结合法婚姻,巨额金钱被勒索。无数毁灭她们的方式存在,这些方式难以用言语描述;由此产生的罪恶如此之大,残酷如此普遍,而这种现象最初仅限于首都最偏远的地区,如今不仅蔓延至整个城市,还扩展到了所有郊区。
A certain person informed us in secret of this condition of affairs some time ago, and recently the most excellent Praetors have been directed by us to make inquiry concerning it, which they have done, and made their reports to us, and we immediately afterwards deemed it necessary to implore the assistance of God, and purge the city quickly of this iniquity. 不久前,有人秘密告知我们此事的近况,最近我们已指示最杰出的行政长官对此进行调查,他们已执行并呈报于我们。我们随即认为有必要祈求神的帮助,并迅速清除城中的这一罪恶。
(1) Therefore we direct all persons to live as chastely as possible, which, with confidence in God, can alone profit the souls of men. . . . We absolutely forbid any (1)因此我们指导所有人尽可能贞洁地生活,怀着对上帝的信心,这才能有益于人类的灵魂。......我们绝对禁止任何
women to led by artifice, fraud, or compulsion to such debauchery; it is permitted to no one to support a prostitute or to prostitute them publicly, and to use the profits for any other business; we forbid them to undertake agreements for this and to require sureties and to do any such thing which compel the wretched women unwillingly to destroy their chastity. 禁止通过诡计、欺诈或强迫手段引导妇女从事这种放荡行为;任何人不得资助妓女或公开卖淫,也不得将所得利润用于任何其他业务;我们禁止她们为此达成协议、要求担保或做任何此类迫使不幸妇女违背意愿破坏其贞洁的事情。
Nor shall it hereafter be lawful to deceive young girls, and induce them to prostitute themselves by promising them clothing, food, and ornaments. 今后也不得欺骗年轻女孩,以承诺给予她们衣物、食物和饰品的方式诱使她们卖淫。
We strictly prohibit all these things; and, after having considered the subject carefully, we direct that any bonds which may have been executed to secure the performance of such contracts shall be of no effect; and that those who are guilty cannot recover any gifts which they may have made to the girls with whom the said contracts were made; and that they themselves shall be expelled from this most fortunate city as pestiferous persons, and destroyers of public morals, because of having reduced free women to slavery by requiring them to lead a licentious life and bringing them up for promiscuous debauchery. 我们严格禁止所有这些事情;并且在仔细考虑此事后,我们规定任何为确保此类合同履行而签署的债券均无效;且有罪之人不得收回他们可能给予与上述合同有关的女孩的任何礼物;且他们本人应作为有害之徒和公共道德的破坏者被逐出这座最幸运的城市,因为他们通过要求自由妇女过放荡生活并将她们培养为淫乱之人,而使她们沦为奴隶。
Hence we decree that if anyone should hereafter remove a girl against her will, and compel her to remain with him, and, without providing her with sufficient food, to appropriate for himself the wages of her prostitution; he shall be arrested by the respectable Praetors of the People of this most blessed city, and condemned to death. We have already entrusted the Praetors of the People with the prosecution of persons guilty of pecuniary theft and robbery; and there is not much more reason for us to do so where crimes against chastity are concerned? If any owner of a house should rent it to a pimp for this purpose, and, knowing who he is, should not eject him; he shall be sentenced to pay a fine of a hundred pounds of gold, and shall risk losing his house. If anyone hereafter should draw up an agreement in writing as evidence of a contract of this kind, and receive a surety with reference the same, he is hereby notified that he will not be benefited in any way either by the obligation of the girl, or by that of her surety; for as her agreement is void in every respect, her surety will, under no circumstances, incur any liability. The guilty person shall, as we have already stated, undergo corporal punishment, and shall be expelled far from this great city. We exhort the women of our Empire to remain chaste, and not to allow themselves to be persuaded or compelled to embrace a life of debauchery; we absolutely prohibit pimping, and when it is committed, we shall punish it. 因此我们规定,如果今后有人违背女孩意愿将其带走,强迫她与自己同居,并且不提供充足的食物,而是将她卖淫所得的收入据为己有;他将被这座最幸福城市的民众尊敬的执行官逮捕,并被判处死刑。我们已经将追究金钱盗窃和抢劫罪犯的职责委托给民众执行官;在涉及贞洁的罪行方面,我们更有理由这样做吗?如果有房主将房屋出租给皮条客用于此目的,并且明知他的身份却不将其驱逐;他将被判处罚款一百磅黄金,并可能面临房屋被没收的风险。如果今后有人以书面形式订立此类协议作为合同证据,并为此收取保证金,特此通知他,他将不会从女孩的义务或其保证人的义务中获得任何利益;因为她的协议在各方面均属无效,其保证人在任何情况下都不会承担任何责任。 有罪之人,如我们已陈述的,将接受体罚,并被驱逐出这座伟大的城市。我们劝诫帝国的妇女们保持贞洁,不要允许自己被说服或被迫堕入放荡的生活;我们绝对禁止皮条客行为,一旦发生,我们将予以惩罚。
367. Vibia Calybenis, the procuress. Beneventum, imperial period CIL IX. 2029 = ILS 8287. L 367. 维比亚·卡利贝尼斯,女鸨。贝内文图姆,帝国时期 CIL IX. 2029 = ILS 8287. L
Vibia Chresta, freedwoman of Lucius, put up this monument for herself and her family and for Gaius Rustius Thalossus, freedman of Gaius, her son, and for Vibia Calybenis, freedwoman of Gaia, a freedwoman procuress, entirely with her own money, without fraud to others. This monument does not pass to the heirs. 维比亚·克雷斯塔,卢修斯的被释女奴,为自己和她的家人,以及为盖乌斯·鲁斯蒂乌斯·塔洛苏斯,盖乌斯的被释男奴,她的儿子,以及为维比亚·卡莱贝尼斯,盖娅的被释女奴,一位被释女奴皮条客,完全用自己的钱立此纪念碑,未欺诈他人。此纪念碑不传给继承人。
368. Graffiti. Pompeii, 1st cent. AD
CIL IV.2175, 2224, 2265, 8356, 10233, 10241. L 368. 涂鸦。庞贝,公元 1 世纪 CIL IV.2175, 2224, 2265, 8356, 10233, 10241. L
(2175) ^(36){ }^{36} Here I screwed many girls. (2175) ^(36){ }^{36} 我在这里上了很多女孩。
(2224) Felix (did it) with Fortunata. 菲利克斯与福图娜塔(所为)。
(2265) Placidus with these (girls) screwed whomever he wanted. 普莱西杜斯和这些(女孩们)与他想要的任何人发生性关系。
(10233) Health to Hyginus. Hedone sucks off Pilades. (10233) 祝希吉纳斯健康。赫多内口交皮拉得斯。
Two graffiti about the same woman 关于同一位女性的两则涂鸦
(8356) (Found in the servants’ quarters of the House of the Menander.) In Nuceria, near Porta Romana, in the district of Venus, ask for Novellia Primigenia. (8356)(发现于米南德之家的仆人区。)在努切里亚,靠近罗马门,在维纳斯区,寻找诺维利亚·普里米格尼亚。
(10241) (On a tomb outside the Porta Nuceria) Health to Primigenia of Nuceria. For just one hour I’d like to be the stone of this ring, to give to you who moisten it with your mouth, the kisses I have impressed on it. (10241) (在努凯里亚门外的一座墓碑上) 祝努凯里亚的普里米格尼亚健康。我多么愿意成为这枚戒指上的宝石,哪怕只有一个小时,这样我就能把你用嘴唇湿润它的那些吻,回赠给你。
369. A runaway slave. Bulla Regia, Roman Africa ILS 9455. L 369. 一个逃跑的奴隶。布利亚雷吉亚,罗马非洲 ILS 9455. L
| Inscription on a lead collar, such as worn by slaves. | 铅项圈上的铭文,如奴隶所佩戴的那种。
Adulterous whore. Take me, because I ran away from Bulla Regia. 通奸的娼妓。带上我吧,因为我从布拉雷吉亚逃了出来。
WOMEN GLADIATORS 女角斗士
‘He had dwarfs fight, and also women’ "他让侏儒搏斗,也让女人搏斗"
Scattered brief references to women fighting publicly do not give a very satisfactory picture of this surprising activity. They tell us little more than that it was not an everyday occurrence but that the practice lasted for some centuries. Several of the mentions of women gladiators in ancient literature are in the context of the opening of the Flavian amphitheatre, better known as the Colosseum, begun by Vespasian in AD 69, after the death of Nero and year of the four emperors. It was dedicated during the brief reign of the Vespasian’s elder son, Titus (ad 79-81), but really got going under Domitian, Titus’ successor and younger brother. See also Juvenal’s sixth satire (no. 83). 关于女性公开战斗的零散简短记载并未能为我们提供关于这一惊人活动的清晰图景。这些记载仅仅告诉我们,这并非日常现象,但这种做法持续了几个世纪。古代文学中对女角斗士的几次提及都与弗拉维圆形剧场的开幕有关,该剧场更为人熟知的名称是罗马斗兽场,由韦帕芗在尼禄皇帝死后和"四皇帝之年"之后的公元 69 年开始兴建。它在韦帕芗长子提图斯(公元 79-81 年)短暂的统治期间落成,但实际上是在其继承人和弟弟图密善的统治下才真正兴盛起来。另见尤维纳利斯第六首讽刺诗(第 83 首)。
370. Freedom. Halicarnassus 370. 自由。哈利卡纳苏斯
CIG 6855. G
A dedicatory offering of two women gladiators on the occasion of getting their freedom. The inscription is a caption to a relief carving showing two armed women in single combat. 两位女角斗士在获得自由时奉献的祭品。这铭文是浮雕的标题,浮雕展示了两位武装女性进行单挑格斗的场景。
Amazon and Achillia were set free. 亚马逊和阿基利娅获得了自由。
371. Lady gladiators. Rome, ad 63 371. 女性角斗士。罗马,公元 63 年
Tacitus, Annals 15.32.3. L 塔西佗,《编年史》15.32.3. L
| Not all female gladiators were professionals. 并非所有女角斗士都是专业人士。
That same year he [the emperor Nero] held gladiatorial shows as magnificent as those that went before; but many distinguished ladies and senators disgraced themselves in the arena. 同年,他[皇帝尼禄]举办了与前几场一样盛大的角斗士表演;但许多显贵的女士和元老院议员在竞技场上自甘堕落。
372. In the Colosseum. Rome, ad 81 372. 在罗马斗兽场。罗马,公元 81 年
Suetonius, Life of Domitian 4.2. L 苏埃托尼乌斯,《图密善传》4.2. L
He put on hunts and gladiatorial shows even at night, by torchlight, in which women as well as men fought. 他甚至在夜间,在火炬下举办狩猎和角斗士表演,其中不仅有男性,还有女性参与战斗。
373. Domitian’s entertainment for the masses. Rome, ad 89 373. 图密善为民众举办的娱乐活动。罗马,公元 89 年
Dio Cassius, History of Rome 67.8.4, early 3rd cent. ad. G 卡西乌斯·狄奥,《罗马史》67.8.4,公元 3 世纪初。G
Domitian often held games at night, and one time he had dwarfs fight, and also women. 图密善经常在夜间举办竞技会,有一次他让侏儒格斗,还有妇女。
Both the satirist Martial, whose first published poems were in celebration of the opening of the Colosseum, and Domitian’s court poet Statius find women gladiators worthy of mythological allusion. 讽刺诗人马提亚尔(其首次发表的诗作是为了庆祝斗兽场的落成)和多米提安的宫廷诗人斯塔提乌斯都认为女角斗士值得用神话典故来比喻。
374. Evoking Hercules and Venus. Rome, ad 80 374. 唤起赫拉克勒斯与维纳斯。罗马,公元 80 年
Martial, Liber spectaculorum 6, 6b. L 马提雅尔,《竞技场之书》6, 6b. L
(a) Female combatants (a) 女性战斗人员
Warlike Mars serves you, Caesar, with his invincible arms. But that’s not enough for you. Venus herself serves you too! 战神玛斯用他无敌的武器为您服务,凯撒。但这对您来说还不够。维纳斯女神本人也在为您服务!
(b) Lion slayers (b) 狮子杀手
Fame sings of Hercules and the lion . . . After your names, Caesar, these feats [we have seen performed by women]. 名声传唱着赫拉克勒斯与狮子……在你们的名字之后,恺撒,这些功绩[我们已由女性见证]。
375. Amazons in the Colosseum. Rome, ad 92-96 375. 罗马斗兽场中的亚马逊女战士。罗马,公元 92-96 年
Statius, Silvae 1.6.51-6
With all the new thrills and extravagances the tenuous pleasure of watching goes quickly: the sex untrained in weapons recklessly dares men’s fights! You would think a band of Amazons was battling by the river Tanais or the barbarous Phasis. 随着所有新的刺激和奢华,观看的微弱乐趣迅速消逝:未经武器训练的性别竟敢鲁莽地挑战男人的战斗!你会以为是一群亚马逊女战士在塔奈斯河或野蛮的法西斯河畔作战。
376. Fans. Rome, 1st cent. AD 376. 扇子。罗马,公元 1 世纪
Petronius, Satyricon 45. L 佩特罗尼乌斯,《萨蒂利孔》45. L
| The speaker is Echion the rag dealer. 说话的是收破烂的埃希昂。
Say, we’re going have some gladiatorial show for the festival-three days long. And not with professional gladiators but with lots of freedmen. And our Titus is a generous sort, and an aficionado. You can say what you like, it’s going to be a big deal. I’m a friend of his, and I can tell you he doesn’t do things halfway. He’ll put on the best swords, no running away, with a pile of bodies in the middle for the whole audience to see. He has the wherewithal to do it too. He inherited 30 million sesterces from his father who died prematurely. So if he spends 400,000 he doesn’t feel the pinch at all. He already has some characters: a woman who fights from a chariot and Glyco’s paymaster who got caught fooling around with the lady of the house. You’ll see a real battle between the jealous men and the fond lovers. That tightwad Glyco turned over his paymaster to the beasts, airing his dirty linen in public. What fault was it of the slave? She made him do it. It’s that bitch instead who should be tossed by a bull. But he who can’t beat the ass beats the blanket. 说,我们要为节日举办一场角斗士表演——持续三天。而且不是用职业角斗士,而是用很多获释奴隶。我们的提图斯是个慷慨的人,也是个狂热爱好者。随便你怎么说,这都将是一场盛事。我是他的朋友,我可以告诉你他做事从不半途而废。他会安排最优秀的剑士上场,不会有逃跑的,中间会堆满尸体,让所有观众都能看到。他也有财力这么做。他从早逝的父亲那里继承了三千万塞斯特斯。所以即使他花掉四十万,也根本不会感到拮据。他已经有些特色人物了:一个从战车上战斗的女人,以及格利科的财务主管,他被发现与女主人有染。你将看到一场嫉妒的男人和多情的恋人之间的真正战斗。那个小气鬼格利科把他的财务主管交给了野兽,在公众场合揭露家丑。这奴隶有什么错?是她让他这么做的。倒是那个贱妇应该被公牛抛来抛去。但是,打不过驴子就打毯子。
377. Septimius Severus calls a halt. Rome, ad 193-211
Dio Cassius, History of Rome 76.16.1, early 3rd cent. Ad. G 377. 塞普蒂米乌斯·塞维鲁下令停止。罗马,公元 193-211 年 卡西乌斯·狄奥,《罗马史》76.16.1,公元 3 世纪初。G
At that time a gymnastic contest took place; so many athletes were compelled to assemble that we wondered how the stadium could accommodate them. And women also competed in this contest so fiercely that jokes about their conduct were also directed at other very prominent women. Because of that it was no longer permitted for any woman, whatever her origin, to fight in a gladiatorial contest. ^(37){ }^{37} 当时举行了一场体操比赛;如此多的运动员被迫聚集在一起,以至于我们不知道体育场如何能容纳他们。而且女性也在这场比赛中激烈竞争,以至于关于她们行为的笑话也针对其他非常杰出的女性。因此,不再允许任何女性,无论其出身如何,参加角斗士比赛。 ^(37){ }^{37}
THE ARTS AND ENTERTAINMENT 艺术与娱乐
'A woman who played the trumpet' 一位吹喇叭的女性
378. An exceptional tumbler. Athens, 4th cent. bc
Xenophon, Symposium 2.9. G 378. 一位非凡的杂技演员。雅典,公元前 4 世纪。色诺芬,《会饮》2.9. G
I saw this dancer stand up and someone hand hoops to her. After that another woman played the aulos for her, and someone stood beside the dancer and one-byone handed her twelve hoops. She took them and at the same time danced, and threw the hoops up spinning, estimating how high she had to throw them in order to catch them in time to the music. 我看到这个舞者站起来,有人递给她圆环。之后,另一个女人为她演奏阿夫洛斯管,有人站在舞者旁边,一个接一个地递给她十二个圆环。她接过圆环的同时跳舞,并将圆环旋转着抛向空中,估算她需要抛多高才能及时接住圆环以配合音乐节奏。
Then Socrates observed: ‘Like many other things, what this girl is doing demonstrates that the female nature is in no way inferior to the male, except that it lacks judgment and strength. So if any of you has a wife, he should confidently teach her whatever he wants her to be able to do.’ 然后苏格拉底观察到:"像许多其他事情一样,这个女孩正在做的事情表明,女性天性在决不亚于男性,只是缺乏判断力和力量。所以如果你们中有人有妻子,他应该自信地教她任何他希望她能够做的事情。"
Antisthenes replied: 'Since you advise this, how come you don’t educate your wife Xanthippe, who is one of the most difficult women of our own time, and also of times past and future?" ^(38){ }^{38} 安提西尼回答说:"既然你提出这样的建议,那你为什么不教育你的妻子赞西佩呢?她可是我们这个时代,乃至过去和未来最难相处的女人之一。" ^(38){ }^{38}
379. A tumbler. Athens, 2 nd cent. bc 379. 一个杂技演员。雅典,公元前 2 世纪。
IG II ^(2){ }^{2}.12583. G
Excellent Sanno, a good tumbler. 优秀的萨诺,一个出色的翻筋斗者。
380. Aglaïs the trumpet-player. Alexandria, 270 bc 380. 小号演奏家阿格莱。亚历山大港,公元前 270 年
Athenaeus 10.415ab = Posidippus of Pella, Supp. Hell. 702=702= AB 143. G 雅典娜乌斯 10.415ab = 佩拉的波西迪普斯,Supp. Hell. 702=702= AB 143. G
There was also a woman, Aglaïs the daughter of Megacles, who played the trumpet in the first great procession in Alexandria, wearing a wig and a plume on her head, as Posidippus describes vividly in his epigrams. She used to eat 12 pounds of meat, four days’ worth of bread and a whole jug of wine. ^(39){ }^{39} 还有一位名叫阿格莱的女子,是墨伽克勒斯的女儿,她在亚历山大城首次盛大游行中演奏小号,头上戴着假发和羽饰,正如波西迪普斯在他的短诗中生动描述的那样。她过去常吃 12 磅肉、四天的面包和一整壶酒。 ^(39){ }^{39}
381. A harpist. Delphi, 86 вс 381. 一位竖琴演奏者。德尔斐,公元前 86 年
Pleket 6. G
An inscription honouring a Theban woman for her services to Delphi. In a succeeding paragraph, similar honours are awarded to her nephew Lycinus, who lived with her. 一篇铭文,表彰一位底比斯妇女对德尔斐的贡献。在接下来的段落中,类似的荣誉被授予与她同住的侄子吕基努斯。
To the god. With good fortune. During the archonship of Habromachus, in the month Boucatios. Strategos, Cleon, Antiphilus, and Damon were serving as councillors for the first six-month period. 致神。好运。在哈布罗马库斯执政期间,于布卡提奥斯月。将军克利昂、安提菲卢斯和达蒙担任前六个月的议员。
The city of Delphi has decreed: whereas Polygnota, daughter of Socrates, a Theban harpist having come to Delphi, at the appointed time of the Pythian games, which could not be held on account of the present war, began on that very day and gave a day’s time and performed at the request of the archons and the citizens for three days, and won the highest degree of respect, deserving the praise of Apollo and of the Theban people and of our city-she is awarded a crown and 500 drachmas. With good fortune. 德尔斐城已颁布法令:鉴于底比斯竖琴演奏家苏格拉底之女波吕格诺塔,前来德尔斐参加皮提亚竞技会,但因当前战争而无法如期举行,她于当日开始,献出一日时间,应执政官和公民之请,连续表演三日,赢得极高赞誉,无愧于阿波罗神、底比斯人民及我城的称赞—特授予其冠冕及 500 德拉克马。祝好运。
Voted: to commend Polygnota, daughter of Socrates, the Theban, for her piety and reverence towards the god and for her dedication to her profession; to bestow on her and on her descendants the guest-friendship of the city, the right to consult the oracle, the privileges of being heard first, of safety, of exemption from taxes, and of front seating at the games held by the city, the right of owning land and a house and all the other honours ordinarily awarded to other benefactors of the city; to invite her to the town hall to the public hearth, and provide her with a victim to sacrifice to Apollo. To the god. With good fortune. 投票决定:表彰底比斯人苏格拉底之女波利格诺塔,因其对神的虔诚与敬畏,以及对其职业的奉献;授予她及其后裔城市的客谊权、咨询神谕的权利、优先发言权、安全保障权、免税权、在城市举办的比赛中前排就座权、拥有土地和房屋的权利,以及通常授予城市其他恩人的所有其他荣誉;邀请她到市政厅的公共炉灶旁,并提供祭品供她向阿波罗献祭。致神。祝好运。
382. Women painters. 1st cent. AD 382. 女性画家。公元 1 世纪
Pliny the Elder, Natural History 35.40. L 老普林尼,《自然史》35.40. L
Women, too, have been painters. Timarete, the daughter of Micon, painted a Diana on a panel of the very archaic painting in Ephesus. Irene, daughter and student of Cratinus, painted a girl at Eleusis, a Calypso, the old juggler Theodorus, and the dancer Alcisthenes. Aristarete, daughter and pupil of Nearchus, painted an Asclepius. Iaia of 女性也曾是画家。米康的女儿蒂马雷特在以弗所的一块非常古老的画板上画了一幅狄安娜像。克拉提努斯的女儿和学生艾琳在厄琉西斯画了一个女孩、一位卡吕普索、老杂耍演员西奥多罗斯和舞者阿尔西斯特涅斯。尼亚尔库斯的女儿和学生阿里斯塔瑞特画了一幅阿斯克勒庇俄斯。来自的伊亚亚
Cyzicus, who never married, worked in Rome during the youth of Marcus Varro. ^(40){ }^{40} She used both the painter’s brush and, on ivory, the graving tool. She painted women most frequently, including a panel picture of an old woman in Naples, and even a selfportrait for which she used a mirror. No one’s hand was quicker to paint a picture than hers; so great was her talent that her prices far exceeded those of the most celebrated painters of her day, Sopolis and Dionysius, whose works fill the galleries. A certain Olympias, too, was a painter. About her we know only that Autobulus was her student. 库齐库斯终身未婚,在马库斯·瓦罗年轻时曾在罗马工作。 ^(40){ }^{40} 她既使用画笔,也在象牙上使用雕刻工具。她最常画女性,包括那不勒斯一幅老妇人的板画,甚至还有一幅她用镜子创作的自画像。没有人作画的速度比她更快;她的才华如此出众,以至于她的作品价格远远超过了她那个时代最著名的画家索波利斯和狄奥尼西乌斯,后者的作品摆满了画廊。还有一位名叫奥林匹亚斯的画家。关于她,我们只知道奥托布鲁斯是她的学生。
383. An actress. From the theatre at Aquileia, 3rd cent. Ad 383. 一位女演员。来自阿奎莱亚的剧院,公元 3 世纪
CGF 609. G
The talents of actors and actresses may have been admired, but their low social status was maintained by law. See, for example, no. 148. 演员和女演员的才华可能受到赞赏,但他们的低社会地位却由法律维持。例如,参见第 148 条。
In the past she won resounding fame in many towns and many cities for her various accomplishments in plays, mimes, and choruses, and (often) dances. But she did not die on the stage, this tenth Muse. 过去,她因在戏剧、哑剧、合唱和(经常)舞蹈中的各种成就,在许多城镇和城市赢得了响亮的名声。但这位第十位缪斯并未在舞台上死去。
To Bassilla the actress Heracleides, the skilled speaker and biographer, set up this stone. Even though she is dead, she will have the same honour she had in life, when she made her body ‘die’ on the floor of the stage. This is what her fellow actors are saying to her: ‘Bassilla farewell, no one lives forever.’ 为女演员巴西拉,能言善辩的演说家和传记作家赫拉克利德斯立了这块石碑。尽管她已去世,她将享有与生前同等的荣誉,那时她曾在舞台上让自己的身体"死去"。这是她的同台演员们对她说的话:"巴西拉永别了,没有人能永远活着。"
384. A troupe of castanet-dancers. Philadelphia, Egypt, AD 206 384. 一支响板舞者队伍。埃及费城,公元 206 年
PCorn. 9. G
I The dancers are presumably being hired for a wedding feast. 这些舞者大概是被雇佣来参加婚宴的。
To Isidora the castanet-dancer from Artemisia of the town of Philadelphia. I wish to hire you along with two other castanet dancers for a six-day engagement at our house from the 24th of the month Pauni (according to the old reckoning). You are to receive for each day 36 drachmas and for the whole engagement 4 artabas of grain and 20 double loaves of bread. All the cloaks and gold jewellery that you bring with you we undertake to keep safe. We will provide two donkeys for your journey here and two for your return. In the 14th year of Lucius Septimius Severus Pius Pertinax and Marcus Aurelius Antoninus Pius Augustus and Publius Septimius Geta Caesar Augustus, 16 Pauni. 致费城德尔斐镇的响板舞者伊西多拉,来自阿尔忒弥西亚。我希望雇佣你及另外两名响板舞者,从本月 24 日(按旧历法,帕乌尼月)开始,在我家进行为期六天的表演。你将每天获得 36 德拉克马,整个演出期间还将获得 4 阿塔巴谷物和 20 个双倍大小的面包。你随身带来的所有斗篷和金饰,我们承诺妥善保管。我们将为你提供两头驴子供你前来,并提供两头驴子供你返回。在卢修斯·塞普蒂米乌斯·塞维鲁·皮乌斯·佩尔蒂纳克斯、马库斯·奥勒留·安东尼努斯·皮乌斯·奥古斯都和普布利乌斯·塞普蒂米乌斯·盖塔·凯撒·奥古斯都统治的第 14 年,帕乌尼月 16 日。
385. Menophila. Athens, 1st cent. bc? 385. 梅诺菲拉。雅典,公元前 1 世纪?
Agora XVII no. 913. G 广场 XVII 编号 913. G
The tomb of Menophila [connected] with the theatre. 梅诺菲拉的[与]剧院相连的陵墓。
386. A citharist. Rome, imperial period 386. 一位基萨拉琴演奏者。罗马,帝国时期
CIL VI. 10125 = ILS 5244. L
To the gods of the dead. Gaius Cornelius Neritus made this for himself and for Auxesis the citharist, the best wife. 献给逝者的神明。盖乌斯·科尔内利乌斯·涅里图斯为自己和为最优秀的妻子、基塔拉琴演奏者奥克塞西斯制作了此碑。
387. Phoebe Vocontia. Rome, imperial period 387. 福柏·沃康提娅。罗马,帝国时期
CIL VI. 10127 = ILS 5262. L
I An emboliaria was an actress who performed during interludes in the theatre. 一位幕间女演员是在剧院幕间休息时进行表演的女演员。
Phoebe Vocontia, emboliaria, learned in all the arts. Fate suppressed her. She lived 12 years. 福贝·沃孔提娅,女艺人,精通所有技艺。命运扼杀了她的生命。她活了 12 岁。
On the right: Publius Fabius Faustus, freedman of Publius and Gaia, (put this up) while he was still alive. 右侧:普布利乌斯·法比乌斯·福斯图斯,普布利乌斯和盖娅的被释奴,(在他)生前立此(碑)。
On the left: Pompeia Sabbatis, freedwoman of Gnaeus, (put this up) while she was still alive. 左侧:格奈乌斯的被释女奴庞培娅·萨巴提斯,(在她)生前立此。
Twin singers. Rome, outside the Porta Salaria 双胞胎歌手。罗马,萨 alaria 门外
ILS 9347. L^(41)\mathrm{L}^{41}
Thelxis Cottia; Chelys Cottia (still alive), beloved twin sisters, singers, both dear to their loved ones. 特尔克西斯·科蒂亚;凯利斯·科蒂亚(仍在世),亲爱的双胞胎姐妹,歌手,都深受她们所爱之人的喜爱。
389. A musical family. Rome, imperial period. 389. 一个音乐世家。罗马,帝国时期。
CIL VI. 10131 = ILS 5264 = CLE 1282
To the gods of the dead. 献给逝者的众神。
Here lie three, taken by an untimely death, a mother and her small twin charges. Pollia Saturnina, the mother, lived 30 years and shone forth as performer of learned songs. The boy Titius Philippus, her offspring snatched prematurely away, lived for 8 years, and a sister very dear to her sweet brother, went away a year older, nor did leaping or dancing prolong her life. 这里躺着三人,被不及时的死亡夺走生命,一位母亲和她年幼的双胞胎孩子。母亲波利娅·萨图尔尼娜活了 30 年,以演唱博学歌曲而光彩照人。男孩提提乌斯·菲利普斯,她过早被夺走的孩子,活了 8 年,而她亲爱的姐姐,比她甜美的弟弟大一岁,也已离去,跳跃和舞蹈都未能延长她的生命。
390. A singer. Rome, imperial period 390. 一位歌手。罗马,帝国时期
CIL VI. 10132 = ILS 5231. L
To Paesuza, slave of Caesar, solo singer, ^(42){ }^{42} who lived 18 years, 8 months, Euchrestis put this up to his well-deserving wife. 致凯撒的奴隶、独唱歌手佩苏扎,她活了 18 年 8 个月,欧克里斯蒂为他当之无愧的妻子立此碑。
391. Petronia Musa, a singer. Rome 1st-2nd cent. ad 391. 佩特罗尼亚·穆萨,一位歌手。罗马,公元 1-2 世纪。
Peek 1939 = IG XIV.1942. G
The epitaph is inscribed on a beautiful funerary altar now in the Galleria Borghese, in Rome. Petronia’s profession is indicated by a cithara on the left and a lyre on the right of the shell surrounding her portrait bust. 这篇墓志铭刻在一座精美的祭坛上,现藏于罗马的博尔盖塞美术馆。佩特罗尼亚的职业由环绕其肖像的贝壳左侧的基塔拉琴和右侧的里拉琴所标示。
This modest tomb holds a Muse, her face shadowed, a sweet-voiced nightingale, suddenly silent. She who was so learned now lies like a stone, she who was so renowned. Fair Muse, may the dust be light on you. Which cruel spirit has cruelly stolen my Siren from me? Who has taken my sweet nightingale from me, dissolved in one night with the cold dew? You have perished, Muse, and those eyes of yours have faded away, and your golden mouth has been shuttered. There is nothing left of your beauty, nothing of your learning. A curse on cares that pain the heart! Human beings have no share in good hope. The fate of everything is uncertain. 这座朴素的墓穴中安息着一位缪斯,她的面容已暗淡,那甜嗓的夜莺,突然沉默。她曾如此博学,如今却如顽石般躺卧;她曾如此闻名,如今却已逝去。美丽的缪斯,愿尘土对你轻柔。是何等残忍的精灵,残忍地夺走了我的塞壬?是谁带走了我甜美的夜莺,在一夜之间被冰冷的露水所消融?缪斯,你已经逝去,你的双眼已经黯淡,你金色的嘴已经紧闭。你的美丽已荡然无存,你的学识也已消散。诅咒那些刺痛心灵的忧愁!人类无缘享受美好的希望。万物的命运皆不确定。
To Petronia Musa. 致佩特罗尼亚·穆萨。
392. A lyre player. Rome, imperial period 392. 一位里拉琴演奏者。罗马,帝国时期
CIL VI. 10138 = ILS 5248. L
Licinia, freedwoman of Gaius, lyre player, ^(43){ }^{43} and attendant in the family. 加伊乌斯的被释奴莉西尼娅,里拉琴演奏者, ^(43){ }^{43} 家中侍从。
393. A lyre player. Rome, 1st cent. AD 393. 一位里拉琴演奏者。罗马,公元 1 世纪
Friggeri et al., p. 43. L Friggeri 等人,第 43 页。L
| Inscribed on a marble plaque from a columbarium ^(44){ }^{44} on the Via Casilina, Rome. | 刻在罗马卡西利纳路上一个骨库 ^(44){ }^{44} 的大理石牌匾上。
Hymnis Gellia, age 18, lyre player. 希姆尼斯·盖利亚,18 岁,里拉琴演奏者。
394. An impresaria? Ummidia Quadratilla. Rome, 107 ad 394. 一位女演出经纪人?乌米迪娅·夸德拉提拉。罗马,公元 107 年
Pliny the Younger, Letters 7.24 (excerpts). L 小普林尼,《书信集》7.24(节选)。L
In a letter that reads largely as a recommendation of Ummidia’s grandson, Pliny expresses his disapproval of her employment of a troupe of pantomimes. But perhaps their theatrical performances were actually a lucrative business that contributed to the estate whose disposition Pliny approves and to public benefactions, such as that in no. 395. ^(45){ }^{45} 在一封主要内容是推荐乌米迪亚孙子的信中,普林尼表达了他对她雇佣一个哑剧团的不满。但也许他们的戏剧表演实际上是一项有利可图的生意,它为普林尼所赞许的财产处置以及诸如第 395 号文件中提到的公共捐助做出了贡献。 ^(45){ }^{45}
To Geminus 致格米努斯
Ummidia Quadratilla has died at just short of eighty. She was healthy until her recent illness and even had a strong, compact physique quite unlike the usual matron. 乌米狄娅·夸德拉提拉去世了,享年差一点就八十岁。直到最近生病前,她一直很健康,甚至有着强壮、结实的体格,与通常的贵妇人截然不同。
She has left an honourable will: two-thirds of her estate to her grandson, and the rest to her granddaughter. . . . 她留下了一份体面的遗嘱:将其三分之二的财产留给她的孙子,其余的留给她的孙女。 . . .
She had a company of mimes and encouraged them more than becomes a lady of her rank. Quadratus [her grandson] never attended their shows, either when she exhibited them in the theatre or in her own house, nor did she require him to. When she asked me to take an interest in her grandson’s studies, she told me that since, as a woman, she had a great deal of leisure time, she liked to relax with a game of draughts or watching her mimes perform, but always sent her grandson away to study . . . 她有一群哑剧演员,并且对他们的鼓励超出了她身份应有的程度。夸德拉图斯[她的孙子]从不观看他们的表演,无论是在剧院还是在她自己的家里,她也没有要求他这样做。当她请我关心她孙子的学业时,她告诉我,由于作为女性,她有很多闲暇时间,她喜欢通过玩西洋双陆棋或观看她的哑剧演员表演来放松,但总是让她的孙子离开去学习……
. . . men of a very different sort, to “honour” Quadratilla (I am ashamed to use that word), would run to the theatre, where they would stand up and applaud the performances of those pantomimes in admiration, copying their mistress’s every gesture with songs . . . . . . 一些完全不同的人,为了"向"夸德拉提拉"致敬"(我羞于使用这个词),会跑到剧院去,在那里站起来为那些哑剧的表演鼓掌喝彩,带着赞美之情模仿女主人的每一个手势,还唱着歌. . .
395. Benefactions. Casinum (Cassino), 2nd cent. ad 395. 捐赠。卡西努姆(卡西诺),公元 2 世纪
CIL X. 5813 = ILS 5628
Ummidia Quadratilla, daughter of Gaius, built this amphitheatre and temple for the people of Casinum with her own funds. 盖乌斯之女乌米狄娅·夸德拉提拉用自己的资金为卡西努姆的人民建造了这座圆形剧场和神庙。
396. Property ownership. Rome, imperial period 396. 财产所有权。罗马,帝国时期
CIL XV. 7567
| On a length of lead water pipe, probably from Ummidia’s Roman residence. ^(46){ }^{46} 在一根铅制水管上,可能来自乌米迪娅的罗马住所。 ^(46){ }^{46}
(Property of) Ummidia Quadratilla, daughter of Gaius. (属于)盖乌斯的女儿,乌米狄娅·夸德拉提拉。
Handiwork. Athens, after 350 bc 手工制作。雅典,公元前 350 年后
CEG 774 = IG II².4334. G
By her handiwork and skill, and with righteous courage, Melinna raised her children and set up this memorial to you, Athena, goddess of handiwork, a share of the possessions she has won, in honour of your kindness. 凭借她的手艺和技艺,以及正直的勇气,梅林娜养育了她的子女,并为您建立了这座纪念碑,手工艺女神雅典娜,将她赢得的财产中的一部分献给您,以感谢您的仁慈。
398. Handiwork. Athens, after 350 bc 398. 手工。雅典,公元前 350 年后
CEG 537=IGII^(2).12254.G537=I G \mathrm{II}^{2} .12254 . \mathrm{G}
I worked with my hands; I was a thrifty woman, I, Nicarete who lie here. 我亲手劳作;我是个节俭的妇女,我,尼卡瑞特,长眠于此。
399. An instructor of weaving. 3rd cent. BC 399. 一位纺织教师。公元前 3 世纪
Posidippus of Pella, 46 AB. G 佩拉的波西迪普斯,公元前 46 年。G
I, Batis, as an old woman, spent my old age with infants, as a servant hired by Athenodice of Phocaea. ^(47){ }^{47} I taught them to prepare wool, and varied yarns for their headbands, and the weaving of hairnets; and now as they were going to the threshold of their bridal chambers, they buried me, the old woman who instructed them in these mysteries. ^(48){ }^{48} 我,巴蒂斯,作为一个老妇人,与婴儿们共度晚年,作为福西亚的雅典诺迪斯雇佣的仆人。 ^(47){ }^{47} 我教她们准备羊毛,为她们的头带编织各种纱线,以及编织发网;如今当她们即将踏入婚房的门槛时,她们埋葬了我,这个教导她们这些技艺的老妇人。 ^(48){ }^{48}
400. A weaver of gold. Rome, imperial period 400. 一位金织工。罗马,帝国时期
CIL VI. 9213 = ILS 7691. L
Viccentia, sweetest daughter, a weaver of gold, who lived 8 years, 8 months. 维森提娅,最亲爱的女儿,一位金线织工,活了 8 年零 8 个月。
401. A reader. Rome 401. 一位读者。罗马
CIL VI. 33473=ILS 7771.^(49)L33473=I L S 7771 .{ }^{49} \mathrm{~L}
Derceto, reader of Aurelia the (Vestal) Virgin, wretched, I died in my twentieth year. 德塞托,奥蕾莉亚(维斯塔贞女)的读者,我悲惨地在二十岁那年去世。
On the same stone: 在同一块石头上:
Sabina Helena, freedwoman of Gaia, lived 16 years. 萨比娜·海伦娜,盖娅的被释女奴,享年 16 岁。
402. A skilled worker in gold. Rome, 1st cent. ad 402. 一位技艺精湛的金匠。罗马,公元 1 世纪
(a) CIL VI. 9214=9214= ILS 7692. L
The woman’s name is inscribed on the lid of a marble cinerary urn in the nominative case; the man’s, in the genitive, is on the body of the urn in much finer lettering. Probably Sellia provided the urn for her husband, and when she died, later, her name was added to the lid and her ashes mixed with his. 女人的名字以主格形式刻在大理石骨灰瓮的盖上;男人的名字以属格形式刻在瓮体上,字体要精致得多。很可能是塞利亚为她的丈夫提供了这个骨灰瓮,而当她后来去世时,她的名字被添加到盖上,她的骨灰与丈夫的混合在一起。
(on the lid) Sellia Epyre, dressmaker in gold in the Via Sacra (在盖子上)塞利亚·爱皮尔,圣街的金饰裁缝
(on the body of the urn) (the ashes of) Q . Futus Olympicus (在骨灰瓮上)(骨灰)Q. Futus Olympicus
(b) CIL VI.5287)
The same women appears to be named on a marble plaque in a columbarium on the Via Appia. The inscription is placed beneath a niche large enough to contain this urn and suggests that she was not the deceased but the owner of the space. ^(50){ }^{50} 同一位女性的名字似乎出现在阿庇亚路一座骨灰瓮安放所的大理石牌匾上。铭文位于一个足以容纳这个瓮的壁龛下方,表明她并非逝者,而是这个空间的所有者。 ^(50){ }^{50}
Sellia Ephyre of the Via Sacra 圣道上的塞利亚·埃菲尔
SALES AND SERVICES 销售与服务
’ . . . the Women’s Market’ '……妇女市场'
All specific information about women in retail trade comes from Athens. Men dominated lucrative trades (armaments, books, animals); women handled only 关于零售业中女性的所有具体信息都来自雅典。男性主导着利润丰厚的行业(军火、书籍、动物);女性只处理
relatively small sums. Prostitution may have been an exception, but we lack data about prices, and fees paid to owners or employers. 相对较小的金额。卖淫可能是一个例外,但我们缺乏关于价格以及支付给所有者或雇主的费用的数据。
403. A washerwoman. Athens, 6 th cent. BC IG II².473. G 403. 一名洗衣妇。雅典,公元前 6 世纪 IG II².473. G
Smikythe, a washerwoman, offered a tithe. 斯米基特,一位洗衣妇,献上了什一税。
404. A society of launderers. Athens, 4th cent. bc 404. 一个洗衣工协会。雅典,公元前 4 世纪
IG II ^(2){ }^{2}.2934. G
A tablet set up by a society of persons who washed clothes on the banks of the llissos river. 一块由在伊利索斯河岸洗衣的人们所设立的石碑。
To the nymphs and all the gods, fulfilling a vow, the washers set up this tablet: Zoagoras the son of Zocyprus, Socyprus the son of Zoagoras, Thallos, Leuce, ^(51){ }^{51} Socrates son of Polycrates, Apollopanes, Euporionus, Sosistratus, Manes, Myrrhine, ^(52){ }^{52} Sosias, Sosigenes, Midas. 向仙女们和所有的神明,为履行誓愿,洗衣者们立此碑文:佐西普鲁斯之子佐亚哥拉斯,佐亚哥拉斯之子索西普鲁斯,萨洛斯,琉刻,波利克拉特斯之子苏格拉底,阿波罗帕内斯,欧波里奥努斯,索西斯特拉图斯,马内斯,米林,索西亚斯,索西格尼斯,米达斯。
405. A grocer. Athens, 4th cent. bc 405. 一位食品杂货商。雅典,公元前 4 世纪。
IG III.iii.87. G ^(53){ }^{53}
. . . Callias the grocer in the neighbour’s street and his wife Thraitta . . . Glycanthis whom they call Malthace . . . Mania the (woman) grocer near the spring . . . ...街对面的杂货商卡里亚斯和他的妻子特拉伊塔...他们称之为马尔塔塞的格利坎西斯...泉水附近的(女)杂货商玛尼亚...
406. The women’s market. 4th-3rd cent. BC 406. 女性市场。公元前 4-3 世纪
Pollux 10.18 = Menander, Fr. 344 PCG. G 波鲁克斯 10.18 = 米南德,残篇 344 PCG. G
If you should want to call the place where they sell such things the Women’s Market, you will find the name in Menander’s play Synaristosae. ^(54){ }^{54} 如果你想称呼出售这类物品的地方为"妇女市场",你可以在米南德的戏剧《Synaristosae》中找到这个名称。 ^(54){ }^{54}
407. A bar-maid. Tibur 407. 一位女酒保。蒂布尔
CIL XIV. 3709 = ILS 7477. L
Women innkeepers, waitresses, and bar-maids frequently worked as prostitutes as well and were dealt with by the Roman jurists. This woman, whose husband praises her virtue, was evidently at least one who did not. ^(55){ }^{55} 女店主、女服务员和酒吧女服务员经常也从事卖淫活动,罗马法学家们对此有相关处理。这位被丈夫赞扬其美德的女性,显然至少不是其中之一。 ^(55){ }^{55}
. . . sweet . . . 甜蜜
. . . in this tomb lies Amemone, a bar-maid known [beyond the boundaries] of her own country, [on account of whom] many people used to frequent Tibur. [Now the supreme] god has taken [fragile life] from her, and a kindly light receives her spirit [in the aether]. I, . . .nus, [put up this inscription] to my holy wife. [It is right that her name] remain forever. ...在这座坟墓中躺着阿美莫内,一位闻名于自己国境之外的酒吧女仆,因为她的缘故,许多人常去提布尔。现在至高无上的神已经夺走了她脆弱的生命,仁慈的光在以太中接纳了她的灵魂。我,...努斯,为我圣洁的妻子立下此碑文。她的名字理应永存。
Valeria Maxima, owner of a farm. Cantalupo di Bardello (near Tibur), 1st cent. BC 瓦莱里娅·马克西玛,农场主。坎塔卢波·迪巴尔德洛(靠近提布尔),公元前 1 世纪
CIL XIV. 3482 = ILS 7459. L
Valeria Maxima, mother, owner of a farm, dearest daughter of Valeria, who lived 36 years, two months, 12 days, on her farm in the district of Mandela in the precinct of Hercules, rests in peace. 瓦莱里娅·马克西玛,母亲,农场主,瓦莱里娅最亲爱的女儿,享年 36 岁 2 个月 12 天,在她位于曼德拉区赫拉克勒斯辖区内的农场安息。
409. The duties of a farm manager. Rome, c. 160 BC 409. 农场管理员的职责。罗马,约公元前 160 年
Cato, On Agriculture 142-3. Trans. A. Dalby. L 加图,《论农业》142-3。A. Dalby 译。L
Marcus Porcius Cato, Cato the Elder (see also nos 130 and 196), was more than one of the dominant political figures and the greatest orator of his day. His handbook on farming, which owed more to Greek predecessors than Cato would have liked to admit, is one of the earliest works of Latin prose. 马库斯·波尔基乌斯·加图,即老加图(另见第 130 和 196 条),不仅是当时的主导政治人物之一,也是他那个时代最伟大的演说家。他的农业手册比加图愿意承认的更多地借鉴了希腊前辈的作品,是拉丁散文最早的作品之一。
(142) What are the responsibilities of the manager? I advise him thus: to attend, on the owner’s authority, to everything at the farm that needs to be done, or bought, or made, and to the allocating of foodstuffs and clothing to the household; and to pay attention to the owner’s words; and specifically, so to deal with the manageress, ^(56){ }^{56} and so to instruct her, that, when the owner visits, all that is needed has been prepared and attended to with care: (142)管理者的职责是什么?我这样建议他:凭借主人的权威,处理农场中一切需要完成、购买或制造的事务,以及分配给家庭成员的食物和衣物;并且要留意主人的话;特别是,要与女管家妥善相处, ^(56){ }^{56} 并如此指导她,以至于当主人来访时,一切所需之物都已准备就绪并得到妥善照料:
(143) 'Take care that the manageress carries out her functions. If your owner gave her to you as your wife, be satisfied with her. Make her afraid of you. She must not be too free-spending. She must not visit women neighbours, or any other women, more than absolutely necessary, or invite them to the house or to her own quarters. She must not go out to meals or be a wanderer. She must not perform rites, or cause others to perform them for her, unless at her master’s or mistress’s ^(57){ }^{57} orders: it must be understood that the master performs rites for all the household. She must be clean, and keep the farmhouse sweet and clean. "注意让女管家履行她的职责。如果你的主人把她给你做妻子,就对她满意。让她怕你。她不能太挥霍。她不能拜访女邻居或其他女性,除非绝对必要,也不能邀请她们来家里或去她的住处。她不能外出就餐或到处游荡。她不能举行仪式,或让别人为她举行,除非是主人或女主人 ^(57){ }^{57} 的命令:必须明白,主人为整个家庭举行仪式。她必须保持干净,并使农舍保持整洁清新。"
'She must have the hearth ready swept all round each day before she goes to bed. On the Calends, the Ides, the Nones, and on a feast day, she must place a wreath at the hearth, and on those days she must make offering to the Lar of the Household according to her means. 她必须在每天上床睡觉前将炉灶周围打扫干净。在朔日、望日、上弦日以及节日那天,她必须在炉灶上放置花环,并在那些日子里根据自己的财力向家庭守护神献祭。
‘She must have cooked food ready for yourself and the household. She must have plenty of hens and eggs. She must have dried pears, sorbs, figs, raisins: sorbs in sapa, pears, grapes and struthea quinces in vats, raisins in marc and in pots buried in the ground, scantia apples in vats, and other varieties that are conserved, and also crab-apples-all these she must be careful to have ready, conserved, every year. She must be able to make good flour and emmer groats.’ 她必须为你和全家准备好煮熟的食物。她必须有很多母鸡和鸡蛋。她必须有干梨、花楸果、无花果、葡萄干:花楸果用浓葡萄汁保存,梨、葡萄和斯特鲁西亚榅桲存放在大缸中,葡萄干用葡萄渣保存或在埋在地下的罐子里保存,斯坎提亚苹果存放在大缸中,以及其他可以保存的品种,还有野苹果——所有这些她都必须每年小心准备好并保存好。她必须能够制作优质面粉和二粒小麦粗粉。
OTHER RECORDS OF WOMEN'S EMPLOYMENT 关于女性就业的其他记录
'Shepherdess. Scribe. Fuller.' 牧羊女。抄写员。漂洗工。
Papyri 莎草纸
The following two texts list some jobs held by women in Hellenistic and Roman Egypt. 以下两份文本列出了在希腊化和罗马时期埃及女性所从事的一些职业。
410. Egypt, 3rd cent. BC 埃及,公元前 3 世纪
BGU VI 129.11, PMich. iv. 23. G
Shepherdess. Scribe. Fuller. 牧羊女。抄写员。漂洗工。
411. Egypt, Roman imperial period 411. 埃及,罗马帝国时期
CPR XIII. G 纸草文献集 XIII. G
Flute-player. Scribe. Olive-oil seller. Ibis-feeder. Barber. Wool-seller. Dancer. 笛手。抄写员。橄榄油商。饲养朱鹮者。理发师。羊毛商。舞者。
Inscriptions 铭文
Nos 413-416 are excerpted from inscriptions recording the completion of the process of manumission. 第 413-416 号摘自记载解放奴隶过程完成的铭文。
412. Occupations of freedwomen. Athens, 4th cent. bc 412. 获释女性的职业。雅典,公元前 4 世纪
Figure 35: FIGURE 35: Terracotta relief showing a woman selling chickens and eggs, 2nd half of the 2nd cent. ad. (C Museo di Ostia. Photo: Fototeca Unione) 图 35:图 35:陶土浮雕,展示一位正在出售鸡肉和鸡蛋的妇女,公元 2 世纪下半叶。(C 奥斯蒂亚博物馆。摄影:Fototeca Unione)
415. A baker. Reate (Rieti), imperial period CIL IX.4721/1. L 415. 一位面包师。雷阿特(列蒂),帝国时期 CIL IX.4721/1. L
Fonteia Gnome, freedwoman of a woman, (and) Fonteia Fausta, freedwoman of a woman, a baker. (The tomb measures) 12 feet across. 丰泰娅·格诺梅,一位女性的被释奴,以及丰泰娅·福斯塔,一位女性的被释奴,一位面包师。(坟墓尺寸)宽 12 英尺。
416. Occupations of women, from inscriptions on gravestones. Athens, 4th cent. BC 416. 女性职业,出自墓碑铭文。雅典,公元前 4 世纪
417. A storeroom attendant. Cape Zoster, near Athens, 56//5556 / 55 bc 417. 一名储藏室管理员。雅典附近的佐斯特角,公元前 56//5556 / 55 年
CGF 118. G
An epitaph by a mother for a daughter who worked for Cleopatra VI at the royal court of Alexandria. 一位母亲为在亚历山大里亚王室为克娄巴特拉六世工作的女儿所写的墓志铭。
Her mother, an Athenian woman, raised her to be an attendant of foreign storerooms. She too rushed for her child’s sake to come to the palace of the king who had set her over his rich possessions. Yet still she could not bring her daughter back alive. But the daughter has a tomb in Athens instead of on Libyan sand. ^(66){ }^{66} 她的母亲,一位雅典女性,将她抚养为外族仓库的侍女。她也为了孩子的缘故急忙赶来,来到那位任命她管理其丰富财产的国王的宫殿。然而,她仍然无法将女儿活着带回来。但女儿在雅典有一座坟墓,而不是在利比亚的沙地上。 ^(66){ }^{66}
418. Women in the service of the imperial household. ^(67){ }^{67} Rome, 1st cent. ad 418. 在皇室家庭中服务的女性。 ^(67){ }^{67} 罗马,公元 1 世纪
{:[" CIL VI. 8947, 8949, "5201" [= ILS 1837], 4352, "9037" [= ILS 1788], "8958],[" [= ILS 1784], "5539" [= ILS 1786], "8959" [= ILS 1786a7], 8957. L "]:}\begin{aligned}
& \text { CIL VI. 8947, 8949, } 5201 \text { [= ILS 1837], 4352, } 9037 \text { [= ILS 1788], } 8958 \\
& \text { [= ILS 1784], } 5539 \text { [= ILS 1786], } 8959 \text { [= ILS 1786a7], 8957. L }
\end{aligned}
These texts, funerary inscriptions found in Rome, record the death and the occupation in life of slaves and freedwomen who worked for the families of JulioClaudian emperors. Carved alongside the servants’ names on these modest marble plaques are some of the most famous names of Roman history. 这些文字是在罗马发现的墓志铭,记录了为克劳狄王朝皇帝家族工作的奴隶和获释女奴的死亡及其生前职业。在这些朴素的大理石牌匾上,与仆人名字一同刻下的还有一些罗马历史上最著名的人物名字。
(8947) [The tomb] of Antonia Thallusa, freedwoman of the emperor, a midwife. ^(68){ }^{68} 皇帝的被释奴安托尼娅·塔卢萨,助产士之墓。
(8949) To Julia . . . sia, freedwoman of the deified empress, ^(69){ }^{69} a midwife. 致尤利亚……西亚,神化皇后的女自由人, ^(69){ }^{69} 一位助产士。
(5201) Gaius Papius Asclepiades, Papia, freedwoman of Eros, Julia Jucunda, nurse of Drusus and Drusilla. ^(70){ }^{70} 盖乌斯·帕皮乌斯·阿斯克勒庇亚德斯,帕皮娅,厄洛斯的被释女奴,朱莉娅·朱昆达,德鲁苏斯和德鲁西拉的乳母。
(4352) Prima, freedwoman of the emperor [Tiberius] and empress [Livia], nurse of Julia [Livilla], daughter of Germanicus. (4352) 普里玛,皇帝[提比略]和皇后[莉薇娅]的被释女奴,日耳曼尼库斯的女儿[小莉薇拉]的乳母。
(9037) Extricata, seamstress of Octavia, daughter of [Claudius] Augustus, lived 20 years. 奥古斯都[克劳狄乌斯]之女奥克塔维娅的女裁缝埃克斯特里卡塔,享年 20 岁。
(8958) To Juno. [The tomb] of Dorcas, hairdresser of Julia Augusta, ^(71){ }^{71} born a slave on Capri [in the imperial house]. Lycastus, polling-clerk, her fellow freedman, [put this up] for his dearest wife and for himself. 献给朱诺。[这是]多卡斯之墓,她是朱莉娅·奥古斯塔的理发师, ^(71){ }^{71} 生于卡普里岛[皇室家中]的奴隶。利卡斯图斯,计票员,她的同为自由人的丈夫,[为]他最爱的妻子和自己[立此碑]。
(5539) To Paezusa, hairdresser of Octavia, daughter of Caesar Augustus [Claudius], who lived 18 years. Philetus, silver-slave of Octavia, daughter of Caesar Augustus [Claudius], put this up for his dearest wife and for himself. 致佩祖萨,凯撒·奥古斯都[克劳狄乌斯]之女奥克塔维娅的发型师,享年 18 岁。菲勒图斯,凯撒·奥古斯都[克劳狄乌斯]之女奥克塔维娅的银奴,为其最爱的妻子和自己立此碑。
(8959) To the gods of the dead. To Telesphoris, who lived 25 years, 3 months, and 11 days, hairdresser of Domitia [wife] of the emperor Domitian. Theopompus [put this up] for his wife. (8959) 致死者之神。献给泰勒斯福里斯,她享年 25 岁 3 个月零 11 天,是皇帝多米提安之妻多米提亚的发型师。泰奥庞浦斯为他的妻子立此碑。
(8957) To the gods of the dead. Claudia Parata, freedwoman of the emperor, hairdresser. She lived 27 years. Tiberius Julius Romanus, Tiberius Claudius Priscus, and Nedimus, slave of the emperor, ^(72){ }^{72} her husbands, ^(73){ }^{73} put up [this altar] at their own expense. 献给亡灵之神。克劳迪娅·帕拉塔,皇帝的被释奴,理发师。她活了 27 岁。提比略·尤利乌斯·罗曼努斯、提比略·克劳迪乌斯·普里斯库斯和内迪穆斯,皇帝的奴隶,她的丈夫们,自费立了[这座祭坛]。
419. Occupations of slaves and freedwomen in Italy. ^(74){ }^{74} Rome and Puteoli, 1st cent. BC-2nd cent. AD
CIL VI.9754, 6331, 9758, 33892 [= ILS 7760], 9523 [= ILS 7397], 9496, 9497, 9498, 6350, 9884 [= ILS 7567], 6357 [= ILS 7435b], 9980 [= ILS 7428], 9727 [= ILS 7420], 9730 [= ILS 7419], 9732 [= ILS 7420a], 9801 [= ILS 7500], 9683 [= ILS 7488], 6326, 6336, 6395, 6362 [= ILS 7432b], 6342 [= ILS 7432c], 6346 [= ILS 7432d]. L 419. 意大利女奴隶和获释妇女的职业。 ^(74){ }^{74} 罗马和普提奥利,公元前 1 世纪-公元 2 世纪 CIL VI.9754, 6331, 9758, 33892 [= ILS 7760], 9523 [= ILS 7397], 9496, 9497, 9498, 6350, 9884 [= ILS 7567], 6357 [= ILS 7435b], 9980 [= ILS 7428], 9727 [= ILS 7420], 9730 [= ILS 7419], 9732 [= ILS 7420a], 9801 [= ILS 7500], 9683 [= ILS 7488], 6326, 6336, 6395, 6362 [= ILS 7432b], 6342 [= ILS 7432c], 6346 [= ILS 7432d]. L
These texts, like those in no. 418, are epitaphs recording the job of the deceased. Unless freed status is specifically noted, the women may be assumed to be slaves. It was generally more common to name the occupation of the deceased in the case of slaves than of freedmen and women. 这些文本,与编号 418 中的文本一样,是记录逝者职业的墓志铭。除非特别注明已获自由身份,否则这些女性可被假定为奴隶。通常情况下,与已获自由的男女相比,在奴隶的墓志铭中提及逝者职业的情况更为常见。
(9754) Gaius Sulpicius Venustus, freedman of Gaius, Sulpicia Ammia, freedwoman of Gaius. Sulpicia Galbilla daughter of Gaius, [put this up] for her pedagogues. 盖乌斯·苏尔皮基乌斯·维努斯图斯,盖乌斯的被释奴,苏尔皮基娅·阿米娅,盖乌斯的被释女奴。盖乌斯之女苏尔皮基娅·加尔比拉,[为她的家庭教师们立此碑]。
(6331) Statilia Tyrannis, freedwoman of Titus, pedagogue of Statilia. (6331) 斯塔提利亚·提兰尼斯,提图斯的被释女奴,斯塔提利亚的家庭教师。
(9758) Urbana, pedagogue. She lived 25 years. (9758) 乌尔巴纳,女家庭教师。她活了 25 岁。 (33892)=ILS(33892)=I L S 7760. Sacred to the gods of the dead. To Hapate, a Greek stenographer, who lived 25 years. Pittosus put this up for his sweetest wife. 献给亡者之神。献给希腊速记员哈帕特,享年 25 岁。皮托苏斯为他最亲爱的妻子立此碑。 (9523)(9523) = ILS 7397. Grapte, secretary of Egnatia Maximilla. ^(75){ }^{75} Gaius Egnatius Arogus [dedicated this] to his dearest wife. (9523)(9523) = ILS 7397. 格拉普特,埃格纳提娅·马克西米拉的秘书。 ^(75){ }^{75} 盖乌斯·埃格纳提乌斯·阿罗古斯[将此]献给他最亲爱的妻子。
(9496) Crecusa, the wool-weigher. (9496) 克瑞乌萨,称羊毛者。
(9497) To the gods of the dead. [The tomb] of Irene the wool-weigher. She lived 28 years. Olympus put this up for his well-deserving wife. 献给亡灵之神。这是羊毛称量员伊琳妮之墓。她享年 28 岁。奥林匹斯为他应得的妻子立此碑。 (9498)^(76)(9498)^{76} To the gods of the dead. [The tomb] of Julia Soter, a wool-weigher. She lived 80 years. Marcus Julius Primus, Julia Musa, Julia Thisbe, Julia Ampliata, and Julia Romana put this up. (9498)^(76)(9498)^{76} 献给死亡之神。这是羊毛秤工朱莉娅·索特的墓。她活了 80 岁。马库斯·朱利乌斯·普里姆斯、朱莉娅·穆萨、朱莉娅·提斯比、朱莉娅·安普利亚塔和朱莉娅·罗曼纳立此碑。
(6350) Here lies Musa the seamstress. 这里躺着女裁缝穆萨。
(9884) Titus Thoranius Savius, freedman of Titus, [erected this monument] for himself and for Matia Prima, freedwoman of Gaia, ^(77){ }^{77} his wife, a seamstress from Six Altars. ^(78){ }^{78} She lived 46 years. 提图斯·托拉尼乌斯·萨维乌斯,提图斯的被释奴,[建立这座纪念碑]为了他自己和为了玛提娅·普里玛,盖娅的被释奴, ^(77){ }^{77} 他的妻子,一位来自六祭坛的裁缝。 ^(78){ }^{78} 她活了 46 岁。
(6357) Phyllis, Statilia’s seamstress, [dedicated this stone] to Sophrus, her deserving husband. 菲莉斯,斯塔提利亚的女裁缝,[立此石碑]纪念她值得尊敬的丈夫索夫鲁斯。
(9980) To Italia, dressmaker of Cocceia Phyllis. She lived 20 years. Acastus, her fellow slave, put this up because she was poor. 致科凯娅·菲莉斯的裁缝意大利。她活了 20 年。她的奴隶同伴阿卡斯图斯因她贫穷而立此碑。
(9727) ^(79){ }^{79} To the gods of the dead. Polydeuces dedicated this to the well-deserving Cypare, a hairdresser. 献给冥界的神明。波吕杜刻斯将此献给当之无愧的理发师基帕瑞。
(9730) Gnome, handmaiden and hairdresser of Pieris, was buried on January 28 of the year of Caesar [Augustus’] thirteenth consulship, when Marcus Plautius Silvanus was his colleague. ^(80){ }^{80} (9730) 格诺梅,皮耶里斯的女仆和理发师,于凯撒[奥古斯都]第十三次执政官任期的 1 月 28 日被安葬,当时马库斯·普劳蒂乌斯·西尔瓦努斯是他的同僚。 ^(80){ }^{80}
(9732) Psamate, Furia’s hairdresser, lived 19 years. Mithridates, baker of Thorius Flaccus, put up [this stone]. ^(81){ }^{81} (9732) 普萨玛特,芙里亚的理发师,活了 19 岁。托里乌斯·弗拉库斯的面包师米特拉达特斯立了[这块石碑]。 ^(81){ }^{81}
(9801) Aurelia Nais, freedwoman of Gaius, fishmonger in the warehouses of Galba. Gaius Aurelius Phileros, freedman of Gaius, and Lucius Valerius Secundus, freedman of Lucius, [dedicated this altar]. ^(82){ }^{82} (9801) 奥蕾莉娅·奈斯,盖乌斯的被释奴,在伽尔巴仓库中经营鱼贩生意。盖乌斯·奥蕾利乌斯·菲莱罗斯,盖乌斯的被释奴,以及卢基乌斯·瓦莱里乌斯·塞孔都斯,卢基乌斯的被释奴,[奉献了这座祭坛]。 ^(82){ }^{82}
(9683) To the gods of the dead. To Abudia Megiste, freedwoman of Marcus, most kindly, Marcus Abudius Luminaris, her patron and husband, built [this tomb] for the well-deserving dealer in grains and vegetables from the middle staircase, ^(83){ }^{83} and for himself and for his freedmen and freedwomen and descendants and for Marcus Abudius Saturninus his son, of the senior body of the Esquiline tribe. He lived 8 years. 献给亡灵之神。献给马库斯的被释女奴阿布迪娅·梅吉斯特,她是最和善的人。她的庇护主兼丈夫马库斯·阿布迪乌斯·卢米纳里斯,为这位来自中楼梯、当之无愧的谷物和蔬菜商贩建造了[这座坟墓],也为自己、为自己的被释奴和被释女奴、后代以及他的儿子、埃斯奎林部落高级团体的马库斯·阿布迪乌斯·萨图尔尼努斯建造了。他活了 8 年。
(6326) Optata Pasa, portress. Her friends put this up. (6326) 奥普塔塔·帕萨,门卫。她的朋友们立此碑。
(6336) Posis, Statilia’s attendant. 波西斯,斯塔提莉亚的侍从。
(6395) Hilara, slave of Hermia. ^(84)14{ }^{84} 14 years old. 希拉拉,赫尔米娅的奴隶。 ^(84)14{ }^{84} 14 岁。
From the tomb of the Statilii, Rome 来自斯塔提利家族之墓,罗马
(6362) The bones of Italia the weaver. (6362) 织工意大利娅的遗骨。
(6342) Italia, spinning girl. She lived 20 years. Scaeva, letter-carrier of Taurus, made this for his wife. (6342) 意大利,纺纱女孩。她活了 20 年。陶鲁斯的信使斯卡瓦为他的妻子制作了这个。
(6346) Urbana, veteran slave, a spinning girl. Here lie her bones. 乌尔巴纳,一位经验丰富的女奴,一位纺纱少女。她的遗骨安息于此。
420. Occupations in Roman Athens. Athens, 2nd/3rd cent. ad 420. 罗马时期的雅典职业。雅典,公元 2/3 世纪 IG^(2).11244I G^{2} .11244 [= CGF 121], 11205, 11496 [= CGF 102] G
(11244) Irene, salt vendor. (11244) 艾琳,盐贩。
(11205) Dmois, worn out by her work; beloved by the household that raised her. When she died she received this tomb. 德莫伊斯,因劳累而疲惫;被养育她的家庭所爱戴。她去世时,得到了这座坟墓。
(11496) Eutychousa and Nais, unfortunate; sisters, both musical, both eloquent, both trained to play the harp and the lyre, here the earth covers them gently, O stranger. 欧提库萨和奈斯,不幸的姐妹;两人都精通音乐,两人都善于言辞,两人都受过竖琴和里拉琴的演奏训练,陌生人啊,大地在此温柔地覆盖着她们。
421. Jobs named on lead curse tablets. Patissia and Athens IG III.iii.68, 69, excerpts. G 421. 铅制诅咒 tablets 上提及的职业。帕蒂西亚和雅典 IG III.iii.68, 69, 节选。G
| For lead curse tablets, see no. 526. | 关于铅制诅咒板,参见第 526 号。
(68) Parthenia the grocer (her hands, feet) . . . Arescusa the procuress (her hands, feet, tongue) . . . Anyte the grocer (hands, feet, shop and everything in the shop) . . . Lacaina Melas’ concubine (her hands and feet) . . . (69) Dionysius the helmet maker and his wife Artemeis the gilder (their household and workshop and work and livelihood) . . . (68) 杂货商帕耳忒尼亚(她的手、脚)……老鸨阿瑞斯库萨(她的手、脚、舌头)……杂货商安忒(手、脚、店铺和店里的一切)……墨拉斯的妾拉凯娜(她的手和脚)……(69) 头盔制造商狄奥尼西奥斯和他的妻子镀金工阿尔忒弥斯(他们的家庭、作坊、工作和生计)……
422. A female wrestler. Rome, imperial period 422. 一位女摔跤手。罗马,帝国时期
CIL VI.5813. L
I On a marble plaque, now in Verona. 在一块现在位于维罗纳的大理石牌匾上。
Heracla, (slave of) Caesar, wrestler. ^(85){ }^{85} 赫拉克拉,(凯撒的)奴隶,摔跤手。 ^(85){ }^{85}
IX. Medicine and Anatomy IX. 医学与解剖学
'There needs must be a female' 必须有一个女性
Male philosophers, physicians, and other writers came up with bizarre theories but sometimes also acute observations. 男性哲学家、医师和其他作家提出了奇异的理论,但有时也有敏锐的观察。
Theories of women’s diseases 女性疾病理论
Medicine and treatment 医学与治疗
Doctors and patients 医生和患者
Hysteria, childbirth, breast cancer, clitoridectomy 歇斯底里症,分娩,乳腺癌,阴蒂切除术
Case histories 病例记录
Women doctors, midwives, wet-nurses 女医生、助产士、奶妈
PHILOSOPHERS OBSERVE NATURE 哲学家观察自然
'A woman is an infertile male' 女人是不育的男性
Origins of the desire for procreation. Athens, 4th cent. bc 生育欲望的起源。雅典,公元前 4 世纪
Plato, Timaeus 90e-91d. G 柏拉图,《蒂迈欧篇》90e-91d。G
In this dialogue Plato attributes to a Pythagorean philosopher, Timaeus of Locri in Italy, an account of the creation of the universe. Timaeus, by comparing human genitalia to undomesticated animals, provides an aetiology for sexual desire and for female hysteria (cf. no. 432). 在这篇对话中,柏拉图将宇宙创造的描述归因于一位毕达哥拉斯学派哲学家——意大利洛克里的蒂迈欧。蒂迈欧通过将人类生殖器与未驯化的动物进行比较,为性欲和女性歇斯底里症提供了病因学解释(参见第 432 条)。
Of the men who were born in that generation, those who were cowardly and acted unjustly during their lifetimes, were (as required by logic) changed into women in the second generation. ^(1){ }^{1} For this reason at that time the gods created the passion for sexual intercourse, settling one living creature in us, and another in women. They made the two kinds in the following manner. They made the outlet for liquids, by which the drink goes through the lungs under the kidneys into the bladder, which receives it and expels it under pressure from air, and they drilled a channel for this 在那个时代出生的男性中,那些懦弱且一生行为不公的人,按照逻辑的要求,在第二代时变成了女性。 ^(1){ }^{1} 因此,那时神祇创造了性交的欲望,将一种生物安置在我们体内,另一种则安置在女性体内。他们以以下方式创造了这两种生物。他们创造了液体排出的出口,通过这个出口,饮料从肺部经过肾脏下方进入膀胱,膀胱接收它并在空气压力下将其排出,他们为此钻凿了一条通道。
outlet also into the marrow that is fixed from the head along the neck and through the back-the substance that we called the seed in our previous discussion. And this marrow, because it is alive and has acquired the power of respiration, . . . produces in it a lively desire for emission, and so brings about the desire for begetting. For this reason in men the thing connected with the nature of the genitals is intractable and self-willed, like an animal that will not obey reason, and it tries to control everything because of its maddening desires. 也流入从头沿颈部穿过背部的骨髓——我们在之前的讨论中称之为精子的物质。而这种骨髓,因为它是活的并且获得了呼吸的力量,……在其中产生了一种强烈的排放欲望,从而带来了生育的欲望。因此,在男性身上,与生殖器本性相关的东西是顽固且任性的,就像一头不听从理性的动物,并且由于其疯狂的欲望而试图控制一切。
It is the same for those things which are called mothering-places (metrai) and latter places (bysterai) ^(2){ }^{2} in women. They have an animal within them eager for conception, which whenever it goes without issue for a long time beyond its proper season, becomes angry and miserable, and wanders everywhere around the body, blocks the outlets for air, and prevents respiration, causing extreme helplessness and bringing on all sorts of other diseases, until the desire and passion of both the man and the woman bring them together, and as if they were picking fruit from a tree, they sow into the field that is the womb (metra) living beings that are too small to be seen and formless, and then again they separate out the large beings within [the womb] and nourish them, and after that bring them to the light and so complete the generation of animals. Thus women and the female race in general were created. 对于女性中被称为母位(metrai)和后位(bysterai) ^(2){ }^{2} 的器官来说,情况也是如此。她们体内有一个渴望受孕的动物,每当它在适当的季节之外长时间没有结果时,就会变得愤怒和痛苦,并在全身四处游走,堵塞空气的出口,阻碍呼吸,导致极度无力,并引发各种其他疾病,直到男女双方的欲望和激情使他们结合在一起,就像从树上采摘果实一样,他们将那些太小而看不见且无形的生命播种到作为子宫(metra)的田野中,然后他们又从中分离出较大的生命并滋养它们,之后将它们带到光明中,从而完成动物的繁殖。女性和整个女性种族就是这样被创造出来的。
424. The female role in generation. Athens, 4th cent. bc 424. 女性在生育中的作用。雅典,公元前 4 世纪
Aristotle, On the Generation of Animals 716a5-23, 727a2-30, 727b31-33, 728b 18-31, 765b8-20, 766al7-30, 783b26-784a12. Tr. A. L. Peck, LCL. G 亚里士多德,《论动物的生成》716a5-23, 727a2-30, 727b31-33, 728b 18-31, 765b8-20, 766al7-30, 783b26-784a12。A. L. Peck 英译,洛布古典丛书。G
Aristotle’s explanation of the process of conception is deduced from external secretions: male semen has primary generative importance, female semen (i.e. menstrual fluid, which also sustains the developing embryo) purely nutritive value. 亚里士多德对受孕过程的解释是从外部分泌物推导出来的:男性精液具有主要的生殖重要性,而女性精液(即月经液,同时也维持着发育中的胚胎)则纯粹具有营养价值。
Male and female defined 男性与女性的定义
(716a5) As far as animals are concerned, we must describe their generation just as we find the theme requires for each several kind as we go along, linking our account on to what has already been said. As we mentioned, we may safely set down as the chief principles of generation the male [factor] and the female [factor]; the male as possessing the principle of movement and of generation, the female as possessing that of matter. One is most likely to be convinced of this by considering how the semen is formed and whence it comes; for although the things that are formed in the course of Nature no doubt take their rise out of semen, we must not fail to notice how the semen itself is formed from the male and the female, since it is because this part is secreted from the male and the female, and because its secretion takes place in them and out of them, that the male and the female are the principles of generation. By a ‘male’ animal we mean one which generates in another, by ‘female’ one which generates in itself. This is why in cosmology too they speak of the nature of the earth as something female and call it ‘mother’, while they give to the heaven and the sun and anything else of that kind the title of ‘generator’, and ‘father’. (716a5) 就动物而言,我们必须随着主题对每一种类的需要来描述它们的生成,并将我们的论述与已说过的内容联系起来。正如我们提到的,我们可以安全地将生成的主要原则确定为雄性因素和雌性因素;雄性拥有运动和生成的原则,雌性则拥有物质的原则。通过考虑精液是如何形成以及其来源,人们最可能被这一点所说服;因为尽管在自然过程中形成的事物无疑起源于精液,但我们不能忽视精液本身是如何从雄性和雌性形成的,因为正是这部分从雄性和雌性中分泌出来,并且其分泌发生在它们体内并来自它们,雄性和雌性才是生成的原则。所谓"雄性"动物,我们指的是在另一者体内生成的动物,而"雌性"则指的是在自身内生成的动物。 这就是为什么在宇宙论中,他们也把地球的本性说成是女性的,并称之为"母亲",而把天空、太阳以及诸如此类的事物称为"创造者"和"父亲"。
Now male and female differ in respect of their logos in that the power or faculty possessed by the one differs from that possessed by the other; but they differ also to 现在男性和女性在理性方面有所不同,因为一方所拥有的能力或官能与另一方所拥有的不同;但他们也在其他方面有所不同
bodily sense, in respect of certain physical parts. They differ in their logos, because the male is that which has the power to generate in another (as was stated above), while the female is that which can generate in itself, i.e. it is that out of which the generated offspring, which is present in the generator, comes into being . . . ^(3){ }^{3} 身体感官上,就某些身体部位而言。它们在理性上有所不同,因为雄性是那种能在他者中生成的(如上所述),而雌性是那种能在自身中生成的,即它是那种被生成的后代(存在于生成者中)得以产生的实体…… ^(3){ }^{3}
Male and female secretions 男性与女性的分泌物
(727a2) This much is evident: the menstrual fluid is a residue, and it is the analogous thing in females to the semen in males. Its behaviour shows that this statement is correct. At the same time of life that semen begins to appear in males and is emitted, the menstrual discharge begins to flow in females, their voice changes and their breasts begin to become conspicuous; and similarly, in the decline of life the power to generate ceases in males and the menstrual discharge ceases in females. Here are still further indications that this secretion which females produce is a residue. Speaking generally, unless the menstrual discharge is suspended, women are not troubled by haemorrhoids or bleeding from the nose or any other such discharge, and if it happens that they are, then the evacuations fall off in quantity, which suggests that the substance secreted is being drawn off to the other discharges. Again, their blood vessels are not so prominent as those of males; and females are more neatly made and smoother than males, because the residue which goes to produce those characteristics in males is in females discharged together with the menstrual fluid. We are bound to hold, in addition, that for the same cause the bulk of the body in female vivipara ^(4){ }^{4} is smaller than that of the males, as of course it is only in vivipara that the menstrual discharge flows externally, and most conspicuously of all in women, who discharge a greater amount than any other female animals. On this account it is always very noticeable that the female is pale, and the blood-vessels are not prominent, and there is an obvious deficiency in physique as compared with males. (727a2) 这一点是显而易见的:经血是一种残余物,在女性体内相当于男性体内的精液。其行为表明这一说法是正确的。在男性开始出现精液并排出时,女性体内的经血也开始流出,她们的声音发生变化,乳房开始变得突出;同样地,在生命衰退期,男性丧失生育能力,而女性的经血也停止流出。还有更多迹象表明女性产生的这种分泌物是一种残余物。总的来说,除非经血停止,否则女性不会患痔疮、鼻出血或任何其他类似的排出物;如果她们确实患了这些病症,那么经血的排出量就会减少,这表明分泌的物质被转移到其他排出物中。此外,女性的血管不像男性那样突出;女性比男性身材更匀称、皮肤更光滑,因为在男性体内产生那些特征的残余物,在女性体内则与经血一起排出。 此外,我们必须认为,出于同样的原因,雌性胎生动物 ^(4){ }^{4} 的体型比雄性要小,因为当然只有在胎生动物中,经血才会向外排出,而在所有动物中,女性的经血排出量最为显著,比任何其他雌性动物都要多。因此,女性面色苍白、血管不突出、体质明显弱于男性的现象总是非常明显。
Now it is impossible that any creature should produce two seminal secretions at once, and as the secretion in females which answers to semen in males is the menstrual fluid, it obviously follows that the female does not contribute any semen to generation; for if there were semen, there would be no menstrual fluid; but as menstrual fluid is in fact formed, therefore there is no semen . . . 现在任何生物都不可能同时产生两种精液分泌物,而女性体内相当于男性精液的分泌物是月经,因此很明显,女性在生育过程中不贡献任何精液;因为如果有精液,就不会有月经;但实际上月经确实形成,因此没有精液……
(727b31) There are some who think that the female contributes semen during coition because women sometimes derive pleasure from it comparable to that of the male and also produce a fluid secretion. This fluid, however, is not seminal; it is peculiar to the part from which it comes in each several individual; there is a discharge from the uterus, which though it happens in some women does not in others. Speaking generally, this happens in fair-skinned women who are typically feminine, and not in dark women of a masculine appearance. Where it occurs, this discharge is sometimes on quite a different scale from the semen discharged by the male, and greatly exceeds it in bulk. Furthermore, differences of food cause a great difference in the amount of this discharge which is produced: e.g. some pungent foods cause a noticeable increase in the amount . . . (727b31) 有些人认为女性在交合时会分泌精液,因为女性有时会从中获得与男性相当的快感,并且也会产生液体分泌物。然而,这种液体并不是精液;它对每个个体而言都是独特的,来源于其特定的部位;这是一种从子宫排出的物质,虽然有些女性会有这种现象,但并非所有女性都会出现。一般来说,这种现象出现在肤色白皙、具有典型女性特质的女性身上,而不会出现在外表男性化的深肤色女性身上。当这种现象发生时,这种分泌物的量有时与男性排出的精液完全不同,在体积上远远超过精液。此外,食物的差异会导致这种分泌物产生量的巨大差异:例如,某些辛辣食物会明显增加分泌物的量……
(727b18) Further, a boy actually resembles a woman in physique, and a woman is, as it were, an infertile male; the female, in fact, is female on account of inability of a sort, viz. it lacks the power to concoct semen out of the final state of the nourishment (this is either blood, or its counterpart in bloodless animals) because of the coldness 此外,男孩在体格上实际上与女性相似,而女性可以说是一个不育的男性;事实上,女性之所以为女性,是由于某种能力的缺失,即她缺乏将营养的最后阶段(这要么是血液,要么是无血动物中与血液相对应的物质)因寒冷而无法调制精液的能力
of its nature. Thus, just as lack of concoction produces in the bowels diarrhoea, so in the blood vessels it produces discharge of blood of various sorts, and especially the menstrual discharge (which has to be classed as a discharge of blood, though it is a natural discharge, and the rest are morbid ones). 就其本质而言。因此,正如消化不良在肠道中引起腹泻,在血管中则引起各种类型的出血,尤其是月经(尽管月经是一种自然的排泄,而其他都是病态的,但它仍需被归类为一种出血)。
Hence, plainly, it is reasonable to hold that generation takes place from this process; for, as we see, the menstrual fluid is semen, not indeed semen in a pure concoction, but needing still to be acted upon. It is the same with fruit when it is forming. The nourishment is present right enough, even before it has been strained off, but it stands in need of being acted upon in order to purify it. That is why when the former is mixed with the semen, and when the latter is mixed with pure nourishment the one effects generation, and the other effects nutrition . . . 因此,很明显,有理由认为生殖是通过这一过程发生的;因为,正如我们所见,月经液是精液,虽然确实不是经过纯粹调制的精液,但仍需要被作用。这与果实形成时的情况相同。营养物质已经存在,甚至在它被过滤之前就已经存在,但它需要被作用以便净化。这就是为什么当前者与精液混合,而后者与纯净营养物质混合时,一个产生生殖,另一个产生营养……
The role of heat 热的作用
(765b8) Now the opinion that the cause of male and female is heat and cold, and that the difference depends upon whether the secretion comes from the right side or from the left, has a modicum of reason in it, because the right side of the body is hotter than the left; hotter semen is semen which has been concocted; the fact that it has been concocted means that it has been set and compacted, and the more compacted semen is, the more fertile it is. All the same, to state the matter in this way is attempting to lay hold of the cause from too great a distance, and we ought to come as closely to grips as we possibly can with the primary causes. (765b8) 认为男性和女性的成因是热和冷,并且差异取决于分泌物来自右侧还是左侧,这种观点有一定道理,因为身体的右侧比左侧更热;更热的精液是经过熬制的精液;经过熬制意味着它已经凝固和压实,而精液越压实,就越有生育能力。尽管如此,以这种方式陈述问题是从过远距离试图把握原因,我们应该尽可能接近地抓住主要原因。
We have dealt already elsewhere with the body as a whole and with its several parts, and have stated what each one is, and on account of what cause it is so. But that is not all, for (l) the male and the female are distinguished by a certain ability and inability. Male is that which is able to concoct, to cause to take shape, and to discharge, semen possessing the ‘principle’ of the ‘form’; and by ‘principle’ I do not mean that sort of principle out of which, as out of matter, offspring is formed belonging to the same kind as its parent, but I mean the proximate motive principle, whether it is able to act thus in itself or in something else. Female is that which receives the semen, but is unable to cause semen to take shape or to discharge it. And (2) all concoction works by means of heat. Assuming the truth of these two statements, it follows of necessity that (3) male animals are hotter than female ones, since it is on account of coldness and inability that the female is more abundant in blood in certain regions of the body. And this abundance of blood is a piece of evidence which goes to prove the opposite of the view held by some people, who suppose that the female must be hotter than the male, on account of the discharge of menstrual fluid. 我们已经在其他地方讨论了整体身体及其各个部分,并说明了每个部分是什么,以及为什么会如此。但这还不是全部,因为(1)男性和女性通过某种能力和无能来区分。男性是能够调制、使成形并排出精液的人,精液拥有"形式"的"本原";我所说的"本原"不是指那种作为物质、从中形成与亲代同种类后代的那种本原,而是指最近的动力本原,无论它本身是否能够这样行动,还是在其他事物中能够这样行动。女性是接收精液的人,但无法使精液成形或排出它。并且(2)所有的调制都是通过热来进行的。假设这两个陈述是真实的,那么必然得出(3)雄性动物比雌性动物更热,因为正是由于寒冷和无能,雌性在身体的某些区域拥有更多的血液。 而这种血液的丰富恰恰证明了与某些人观点相反的事实,这些人认为女性由于排出经液,必定比男性更热。
When the ‘principle’ is failing to gain the mastery and is unable to effect concoction owing to deficiency of heat, and does not succeed in reducing the material into its own proper form, but instead is worsted in the attempt, then of necessity the material must change over into its opposite condition. Now the opposite of the male is the female, and it is opposite in respect of that whereby one is male and the other female. And since it differs in the ability it possesses, so also it differs in the instrument which it possesses. Hence this is the condition into which the material changes over. And when one vital part changes, the whole make-up of the animal differs greatly in appearance and form. This may be observed in the case of eunuchs; the mutilation of just one part of them results in such a great alteration 当"本原"因热量不足而无法获得主导权,不能完成调制,未能将物质转化为其自身应有的形态,反而在尝试中失败,那么物质必然转变为相反的状态。男性的相反状态是女性,这种相反性体现在使一方为男性、另一方为女性的特质上。由于它们在所具有的能力上存在差异,因此它们所拥有的器官也有所不同。因此,物质转变为的就是这种状态。而当一个关键部分发生变化时,动物的整个构成在外观和形态上都会产生巨大差异。这一点在阉人身上可以观察到;他们仅一个部分被切除就导致了如此巨大的变化。
of their old semblance, and in close approximation to the appearance of the female. The reason for this is that some of the body’s parts are ‘principles’, and once a principle has been ‘moved’ (i.e. changed), many of the parts which cohere with it must of necessity change as well . . . 它们原有的外貌,并在外观上与女性极为相似。其原因在于,身体的一些部分是"基础",而一旦一个"基础"被"移动"(即改变),许多与之相连的部分也必然会发生改变……
(766a17) Also, the fact that the menstrual discharge in the natural course tends to take place when the moon is waning is due to the same cause. That time of month is colder and more fluid on account of the waning and failure of the moon (since the moon makes a summer and winter in the course of a month just as the sun does in the course of the whole year) . . . (766a17) 此外,月经在自然过程中倾向于在月亏时发生的事实也是由于同样的原因。那个月度时段因为月亏和月缺而更寒冷、更湿润(因为月亮在一个月的过程中造成夏季和冬季,正如太阳在整年的过程中所做的那样)……
Aristotle, On Dreams 459b-460a. G 亚里士多德,《论梦》459b-460a. G
I An illustration of how the eye affects what it sees. 一个关于眼睛如何影响其所见事物的例证。
In the case of very clean mirrors, if a woman who is menstruating looks into the mirror, the mirror’s surface becomes bloody-dark, like a cloud. It isn’t easy to wipe off the stain if the mirror is new, but if it is old it is easier. The reason for this is that vision, as we have said, is not only affected by the air, but indeed it also affects and does something to it ^(6){ }^{6}. . . Eyes are affected like any other part of the body when the monthly period occurs, since by nature they happen to be full of blood vessels. Accordingly during the monthly period, there is a difference [in the eyes] because of the disturbance and inflammation of the blood-invisible to us, but none the less there, for that is the effect of the seed and the menstrual period; the air is disturbed by them, and it has an effect on the air on the surface of the mirror, similar to how it itself has been affected, and the mirror’s surface is affected accordingly . . . 对于非常干净的镜子,如果正在月经期的女性照镜子,镜面会变得血暗,像云一样。如果镜子是新的,这种污渍不容易擦掉,但如果是旧的,就更容易一些。原因在于,正如我们所说,视觉不仅受空气影响,而且确实也会对空气产生影响并对其产生作用 ^(6){ }^{6} ……当月经来临时,眼睛会像身体其他任何部位一样受到影响,因为它们天生就充满了血管。因此在月经期间,眼睛会有所不同[的变化],这是由于血液的干扰和炎症——这虽然对我们来说是看不见的,但确实存在,因为这就是种子和月经期的效果;空气受到它们的干扰,进而对镜子表面的空气产生影响,类似于它自己受到的影响,镜面也因此受到影响……
426. Why women are inferior to men. Greece, 4th cent. bc 426. 为何女性劣于男性。希腊,公元前 4 世纪
[Aristotle], Physiognomica 809a38-b. G [Aristotle], 《面相学》809a38-b. G
The Physiognomica was probably written by one of Aristotle’s philosophical pupils, using arguments based on analogy with animals, and on a supposed antithesis between male and female anatomies. 《体相学》可能是由亚里士多德的一位哲学弟子所写,使用了基于与动物类比的论点,以及基于男性和女性解剖结构之间假定的对立。
In my opinion the females are more cowardly than the males, and rasher and more cowardly. Women and the female animals we breed are evidently like that, and all shepherds and hunters agree that they are like that in nature, as we have already said. Moreover, it is also apparent that each female in each species has a smaller head and more narrow face and thinner neck, and has a weaker chest and with lighter ribs, and that they have more flesh on their loins and their thighs, have knock-knees and flimsy calves and daintier feet, and that the whole shape of their bodies is pretty rather than noble, less sinewy and softer, and with moister flesh. In all male animals the opposite is true: their nature is more courageous and more honest; that of the females is more cowardly and less honest. 在我看来,雌性比雄性更胆小,也更鲁莽和怯懦。我们饲养的雌性动物和女性显然都是如此,正如我们已经说过的,所有牧羊人和猎人都同意她们天性如此。此外,也很明显,每个物种中的雌性头部较小,脸较窄,脖子较细,胸部较弱,肋骨较轻,她们的腰部和大腿有更多的肉,膝盖内翻,小腿纤细,脚更精致,她们整个身体形态是漂亮而非高贵,肌肉较少,更柔软,肉质更湿润。所有雄性动物则相反:它们的天性更勇敢和更诚实;雌性的天性则更胆小,不那么诚实。
WRITINGS OF PRACTISING PHYSICIANS 执业医师的著作
‘If they become pregnant, they will be cured’ "如果她们怀孕了,她们就会被治愈"
The Hippocratic Corpus 希波克拉底文集
Intercourse, conception, and pregnancy. Cos, 4th cent. BC 性交、受孕与怀孕。科斯岛,公元前 4 世纪
Hippocrates, On the Generating Seed and the Nature of the Child 4-7, 13, 30.4 = VII.474-80, 488-92, 536-8 Littré. Tr. I. M. Lonie. G 希波克拉底,《论生成种子与儿童本性》4-7, 13, 30.4 = VII.474-80, 488-92, 536-8 利特雷。I. M. 洛尼译。G
Doctors, who were throughout antiquity with very few exceptions male (see nos 463-469), concerned themselves only with diseases. The normal female functions of menstruation, childbirth, nursing, menopause, were dealt with by womenmidwives and wet-nurses. Hence few records exist of normal procedures and reactions. 医生,在整个古代时期几乎都是男性(见第 463-469 条),他们只关注疾病。正常的女性功能,如月经、分娩、哺乳、更年期,都由女性助产士和奶妈处理。因此,关于正常程序和反应的记录很少。
(4) In the case of women, it is my contention that when during intercourse the vagina is rubbed and the womb is disturbed, an irritation is set up in the womb which produces pleasure and heat in the rest of the body. A woman also releases something from her body, sometimes into the womb, which then becomes moist, and sometimes externally as well, if the womb is open wider than normal. Once intercourse has begun, she experiences pleasure throughout the whole time, until the man ejaculates. If her desire for intercourse is excited, she emits before the man, and for the remainder of the time she does not feel pleasure to the same extent; but if she is not in a state of excitement, then her pleasure terminates along with that of the man. What happens is like this: if into boiling water you pour another quantity of water which is cold, the water stops boiling. In the same way, the man’s sperm arriving in the womb extinguishes both the heat and the pleasure of the woman. Both the pleasure and the heat reach their peak simultaneously with the arrival of the sperm in the womb, and then they cease. If, for example, you pour wine on a flame, first of all the flame flares up and increases for a short period when you pour the wine on, then it dies away. In the same way the woman’s heat flares up in response to the man’s sperm, and then dies away. The pleasure experienced by the (4) 就女性而言,我认为在性交过程中,当阴道受到摩擦而子宫受到扰动时,子宫内会产生一种刺激,这种刺激会使身体其他部分产生愉悦和热感。女性也会从体内排出某种物质,有时排入子宫,使子宫变得湿润;有时也会排出体外,如果子宫张开的程度比平时大。一旦性交开始,她会一直体验到愉悦,直到男性射精为止。如果她的性欲被激发,她会比男性先达到高潮,在余下的时间里她感受到的愉悦程度就不如之前;但如果她没有处于兴奋状态,那么她的愉悦感会随着男性的愉悦感一起终止。发生的情况是这样的:如果你把冷水倒入沸水中,水就会停止沸腾。同样地,男性的精液到达子宫会熄灭女性的热感和愉悦感。愉悦感和热感都随着精液到达子宫而同时达到顶峰,然后它们就消失了。 例如,如果你将酒倒在火焰上,首先当你倒酒时火焰会短暂地燃烧得更旺并增大,然后就会熄灭。同样地,女人的热情因对男人精液的响应而燃起,然后又消退。女人所体验的快乐
woman during intercourse is considerably less than the man’s, although it lasts longer. The reason that the man feels more pleasure is that the secretion from the bodily fluid in his case occurs suddenly, and as the result of a more violent disturbance than in the woman’s case. 女性在性交过程中感受到的快感明显少于男性,尽管这种快感持续时间更长。男性感受到更多快感的原因是,其体液分泌是突然发生的,并且是由比女性情况下更为剧烈的骚动所引起的。
Another point about women: if they have intercourse with men their health is better than if they do not. For in the first place, the womb is moistened by intercourse, whereas when the womb is drier than it should be it becomes extremely contracted, and this extreme contraction causes pain to the body. In the second place, intercourse by heating the blood and rendering it more fluid gives an easier passage to the menses; whereas if the menses do not flow, women’s bodies become prone to sickness. 关于女性的另一点:如果她们与男性发生性关系,她们的健康状况会比不发生性关系时更好。首先,子宫通过性关系得到滋润,而当子宫比应有的状态更干燥时,它会极度收缩,这种极度收缩会导致身体疼痛。其次,性关系通过加热血液并使其更加流畅,为月经提供了更顺畅的通道;而如果月经不流通,女性的身体就容易生病。
(5) When a woman has intercourse, if she is not going to conceive, then it is her practice to expel the sperm produced by both partners whenever she wishes to do so. If however she is going to conceive, the sperm is not expelled, but remains in the womb. For when the womb has received the sperm it closes up and retains it, because the moisture causes the womb’s orifice to contract. Then both what is provided by the man and what is provided by the woman is mixed together. If the woman is experienced in matters of childbirth, and takes note when the sperm is retained, she will know the precise day on which she has conceived. (5)当女性进行性行为时,如果她不打算受孕,那么她会在自己希望的时候排出双方产生的精液。然而,如果她将要受孕,精液就不会被排出,而是留在子宫内。因为当子宫接收精液后,它会闭合并保留精液,因为湿气导致子宫口收缩。然后,由男性和女性提供的物质混合在一起。如果女性在生育方面有经验,并注意到精液被保留,她就会知道自己受孕的确切日期。
(13) As a matter of fact I myself have seen an embryo which was aborted after remaining in the womb for six days. It is upon its nature, as I observed it then, that I base the rest of my inferences. It was in the following way that I came to see a six-day-old embryo. A kinswoman of mine owned a very valuable danseuse, whom she employed as a prostitute. It was important that this girl should not become pregnant and thereby lose her value. Now this girl had heard the sort of thing women say to each other-that when a women is going to conceive, the seed remains inside her and does not fall out. She digested this information, and kept a watch. One day she noticed that the seed had not come out again. She told her mistress, and the story came to me. When I heard it, I told her to jump up and down, touching her buttocks with her heels at each leap. After she had done this no more than seven times, there was a noise, the seed fell out on the ground, and the girl looked at it in great surprise. ^(7){ }^{7} It looked like this: it was as though someone had removed the shell from a raw egg, so that the fluid inside showed through the inner membrane-a reasonably good description of its appearance. It was round, and red; and within the membrane could be seen thick white fibres, surrounded by a thick red serum; while on the outer surface of the membrane were clots of blood. In the middle of the membrane was a small projection: it looked to me like an umbilicus, and I considered that it was through this that the embryo first breathed in and out. From it, the membrane stretched all around the seed. Such then was the six-day embryo that I saw, and a little further on I intend to describe a second observation which will give a clear insight into the subject. It will also serve as evidence for the truth of my whole argument-so far as is humanly possible in such a matter. (13) 事实上,我本人确实见过一个在子宫内停留六天后被流产的胚胎。我基于当时观察到的它的性质,推断出其余的结论。我之所以能看到一个六天大的胚胎,情况是这样的。我的一位女亲属拥有一名非常有价值的舞女,她将其用作妓女。重要的是,这个女孩不应该怀孕,从而失去她的价值。现在,这个女孩听说了女人们之间常说的那种话——当一个女人将要受孕时,精液会留在她体内而不会流出。她消化了这一信息,并保持观察。有一天,她注意到精液没有再流出来。她告诉了她的女主人,而这件事传到了我这里。当我听到这件事时,我告诉她上下跳跃,每次跳跃时用脚跟触碰臀部。在她这样做不过七次后,发出了一声响声,精液掉落在地上,女孩非常惊讶地看着它。 ^(7){ }^{7} 它看起来是这样的:就好像有人从生鸡蛋上剥去了蛋壳,所以里面的液体透过内膜显现出来——这是对其外观的一个相当不错的描述。 它是圆形的,红色的;在膜内可以看到粗大的白色纤维,周围被一层浓稠的红色血清包围;而在膜的外表面则有血块。膜的中间有一个小突起:在我看来它就像脐带,我认为胚胎正是通过这个部位进行第一次呼吸的。从那里,膜向种子的四周延伸。这就是我所看到的六天胚胎的情况,稍后我打算描述第二次观察,这将使人们对这个主题有清晰的认识。它也将作为我整个论点真实性的证据——在这种事情上,就人类所能达到的程度而言。
(30) . . . In fact it is impossible for pregnancy to last longer than ten months, and I shall explain why. The nutriment for growth which the mother’s body provides is no longer sufficient for the child after ten months are up and it is fully grown. It is nurtured by drawing the sweetest part of the blood towards itself, although it is fed to some extent from the milk as well. Once these are no longer sufficient and the child is already big, in its desire for more nutriment than is there it tosses about and so ruptures the membranes. This occurs more frequently in women who are bearing their first child; with them, the supply of nutriment for the child tends to give out before the ten months are up. This is the reason; the menstrual flow of some women is sufficiently abundant, while with other women the flow is less. (If this is always the case it is the result of the constitution which the woman has inherited from her mother.) Now it is the women whose menses are small in quantity who also provide their infants with insufficient nutriment towards the end of their term when the infant is already large, and so cause it to toss about and bring on birth before ten months are up. The reason is their small flow of blood. Usually too these women (30) . . . 事实上,妊娠期不可能超过十个月,我将解释原因。母体提供的生长营养在十个月期满且胎儿完全发育后就不再足够。胎儿通过将血液中最甜的部分吸引自身来获取营养,尽管它也在一定程度上从乳汁中获取营养。一旦这些营养不再足够,而胎儿已经长大,它因渴望获得更多营养而躁动,从而破裂胎膜。这种情况在初次怀孕的妇女中更为常见;对她们而言,胎儿的营养供应往往在十个月期满前就耗尽。原因如下:有些妇女的经血流量充足,而其他妇女的流量较少。(如果总是如此,那是由于妇女从母亲那里继承的体质所致。)现在,正是那些经血量少的妇女,在妊娠期末期当胎儿已经长大时,为胎儿提供的营养不足,从而导致胎儿躁动,并在十个月期满前引发分娩。 原因是她们的血流量少。通常这些女性也是如此
cannot give milk; this is because they have a dry constitution and their flesh is densely packed. 无法产奶;这是因为她们体质干燥,且肉体组织紧密。
428. A contraceptive. Cos, 4th cent. BC 428. 一种避孕方法。科斯岛,公元前 4 世纪
Hippocrates, Nature of Women 98 = VII. 414 Littré. G 希波克拉底,《论女性的本性》98 = VII. 414 Littré. G
If a woman does not want to become pregnant, make as thick a mixture of beans and water as you can, make her drink it, and she will not become pregnant for a year. ^(8){ }^{8} 如果一个女人不想怀孕,就用豆子和水做成尽可能浓稠的混合物,让她喝下去,她一年内就不会怀孕。 ^(8){ }^{8}
429. Women’s illnesses. Cos, 4th cent. BC 429. 女性疾病。科斯岛,公元前 4 世纪
Hippocrates, Diseases of Women 1.1, 2, 6, 7, 21, 25, 33, 62 excerpts = VIII.12-22, 30-4, 60-2, 64-8, 78, 126 Littré. Tr. A. Hanson. G 希波克拉底,《妇女疾病》1.1, 2, 6, 7, 21, 25, 33, 62 节选 = 利特雷版 VIII.12-22, 30-4, 60-2, 64-8, 78, 126。A. 汉森译。G
Problems with the female sexual organs were thought to affect the woman’s organism as a whole. It was believed that normal conditions could be restored in the first instance by sexual intercourse and pregnancy, and then (if that were not possible) by manipulation of the affected areas and the insertion into the vagina of medicinal pessaries or fumigations to expel accumulated blood or fluid and/or restore a displaced uterus to its proper position. Along with a wide range of vegetable substances, doctors employed strong drugs like Spanish fly and substances that they did not use with such frequency on their male patients, such as animal dung and urine. ^(9){ }^{9} 女性性器官的问题被认为会影响女性的整个机体。人们相信,正常状况首先可以通过性交和怀孕来恢复,然后(如果这不可能的话)通过操作受影响区域,并在阴道内插入药物栓剂或进行熏蒸,以排出积聚的血液或液体,和/或将移位的子宫恢复到正确位置。除了各种植物物质外,医生还使用西班牙苍蝇等烈性药物以及他们不常用于男性患者的物质,如动物粪便和尿液。 ^(9){ }^{9}
(1) The following concerns women’s diseases. I say that a woman who has never given birth suffers more intensely and more readily from menstruation than a woman who has given birth to a child. For whenever a woman does give birth, her small vessels become more easy-flowing for menstruation (because the birth process stretches the vessels and so makes menstruation easier) . . . . 以下是关于女性疾病的内容。我认为从未生育过的女性比已经生育过孩子的女性在月经期间会遭受更强烈、更频繁的痛苦。因为每当女性生育后,她的小血管会变得更容易让经血流通(因为分娩过程拉伸了血管,从而使月经更容易)...
I say that a woman’s flesh is more sponge-like and softer than a man’s: since this is so, the woman’s body draws moisture both with more speed and in greater quantity from the belly than does the body of a man . . . 我说,女性的肉体比男性更像海绵且更为柔软:既然如此,女性的身体比男性的身体能以更快的速度和更大的数量从腹部吸收水分……
And when the body of a woman-whose flesh is soft-happens to be full of blood and if that blood does not go off from her body, pain occurs, whenever her flesh is full and becomes heated. A woman has warmer blood and therefore she is warmer than a man. If the existing surplus of blood should go off, no pain results from the blood. Because a man has more solid flesh than a woman, he is never so totally overfilled with blood that pain results if some of his blood does not exit each month. He draws whatever quantity of blood is needed for his body’s nourishment; since his body is not soft, it does not become overstrained nor is it heated up by fullness, as in the case of a woman. The fact that a man works harder than a woman contributes greatly to this; for hard work draws off some of the fluid. 当一个女人——她的肉体柔软——的身体恰好充满血液,如果这些血液没有从她的身体排出,那么每当她的肉体充满并变热时,疼痛就会发生。女人的血液更温暖,因此她比男人更热。如果现有的多余血液排出,血液就不会导致疼痛。因为男人的肉体比女人更坚实,他永远不会如此完全地充满血液,以至于如果他的血液每月不排出一些就会导致疼痛。他汲取身体营养所需的任何数量的血液;由于他的身体不柔软,它不会变得过度紧张,也不会像女人那样因充满而变热。男人比女人工作更努力这一事实对此有很大贡献;因为艰苦的工作会排出一些体液。
(2) Whenever in a woman who has never given birth the menses are suppressed and cannot find a way out, illness results. This happens if the mouth of the womb is closed or if some part of her vagina is prolapsed. For if one of these things happens, the menses will not be able to find a way out until the womb returns to a healthy state. This disease occurs more frequently in women who have a womb narrow at (2) 对于从未生育过的女性,当月经被抑制且无法排出时,就会导致疾病。这种情况发生在子宫口闭合或阴道部分脱垂时。因为如果出现这些情况之一,月经将无法排出,直到子宫恢复健康状态。这种疾病在子宫狭窄的女性中更为常见。
the mouth or who have a cervix which lies far away from the vagina. For if either of these conditions exists and if the woman in question does not have intercourse and if her belly is more emptied than usual from some suffering, the womb is displaced. ^(10){ }^{10} The womb is not damp of its own accord (as, for example, in the case of a woman who does not have coitus) and there is empty space for the womb (as, for example, when the belly is more empty than usual) so that the womb is displaced when the woman is drier and emptier than normal. 口或宫颈远离阴道的女性。因为如果存在这些情况中的任何一种,且该女性没有性交,并且她的腹部因某些痛苦而比平时更空虚时,子宫就会移位。 ^(10){ }^{10} 子宫不会自行湿润(例如,在没有性交的女性身上就是如此),并且子宫有空间可以移动(例如,当腹部比平时更空虚时),因此当女性比正常情况下更干燥和更空虚时,子宫就会移位。
There are also occasions when, after the womb is displaced, the mouth happens to be turned too far, such as in a case where the cervix lies far away from the vagina. But if her womb is damp from coitus and her belly is not empty, her womb is not easily displaced. 有时子宫移位后,子宫口恰好转向过远,例如宫颈远离阴道的情况。但如果她的子宫因性交而湿润,且腹部并非空虚,那么她的子宫就不容易移位。
The following things also happen. For some women, when two months’ menses are accumulated in quantity in the womb, they move off into the lungs whenever they are prevented from exiting. The woman suffers all the symptoms which have been mentioned in the discussion of phthisis ^(11){ }^{11} and she cannot survive. 以下情况也会发生。对于某些女性来说,当两个月的经血在子宫内积聚时,若受阻无法排出,就会转移到肺部。女性会出现肺痨讨论中提到的所有症状 ^(11){ }^{11} ,并且无法存活。
(6) If a woman is healthy, her blood flows like that from a sacrificial animal and it speedily coagulates. Those women who habitually menstruate for longer than four days and whose menses flow in great abundance, are delicate and their embryos are delicate and waste away. But those women whose menstruation is less than three days or is meagre, are robust, with a healthy complexion and a masculine appearance; yet they are not concerned about bearing children nor do they become pregnant. (6)如果妇女身体健康,她的血液流动如同祭祀动物的血液,并且会迅速凝固。那些习惯性月经超过四天且经血量大的妇女,体质娇弱,她们的胚胎也娇弱并会消亡。而那些月经少于三天或经血量少的妇女,则体格强健,面色红润,具有男性化的外貌;然而她们对生育漠不关心,也不会怀孕。
(7) If suffocation occurs suddenly, it will happen especially to women who do not have intercourse and to older women rather than to young ones, for their wombs are lighter. It usually occurs because of the following: when a woman is empty and works harder than in her previous experience, her womb, becoming heated from the hard work, turns because it is empty and light. There is, in fact, empty space for it to turn in because the belly is empty. Now when the womb turns, it hits the liver and they go together and strike against the abdomen-for the womb rushes and goes upward towards the moisture, because it has been dried out by hard work, and the liver is, after all, moist. When the womb hits the liver, it produces sudden suffocation as it occupies the breathing passage around the belly. (7)如果窒息突然发生,尤其会发生在没有性交的妇女和年长妇女身上,而不是年轻妇女,因为她们的子宫较轻。这种情况通常由以下原因引起:当妇女身体空虚且工作比以往更加劳累时,她的子宫因劳累而发热,由于空虚和轻便而翻转。事实上,腹部空虚为它翻转提供了空间。当子宫翻转时,它会撞击肝脏,两者一起撞击腹部——因为子宫因劳累而干燥,会向上冲向湿润处,而肝脏毕竟是湿润的。当子宫撞击肝脏时,它会占据腹部周围的呼吸通道,导致突然窒息。
Sometimes, at the same time the womb begins to go towards the liver, phlegm flows down from the head to the abdomen (that is, when the woman is experiencing the suffocation) and sometimes, simultaneously with the flow of phlegm, the womb goes away from the liver to its normal place and the suffocation ceases. The womb goes back, then, when it has taken on moisture and has become heavy . . . Sometimes, if a woman is empty and she overworks, her womb turns and falls towards the neck of her bladder and produces strangury-but no other malady seizes her. When such a woman is treated, she speedily becomes healthy; sometimes recovery is even spontaneous. 有时,当子宫开始向肝脏移动时,黏液会从头部流到腹部(即当女性感到窒息时);有时,随着黏液的流动,子宫会离开肝脏回到正常位置,窒息感便停止。子宫在吸收了水分并变重后就会回到原位……有时,如果女性身体空虚且过度劳累,她的子宫会翻转并下垂到膀胱颈部,导致排尿困难——但她不会患上其他疾病。当这样的女性接受治疗后,她会迅速恢复健康;有时甚至能自行痊愈。
In some women the womb falls towards the lower back or towards the hips because of hard work or lack of food, and produces pain. 有些女性的子宫因劳累或食物不足而坠向腰背部或髋部,并引起疼痛。
Diseases of pregnant women 孕妇的疾病
(21) Now I shall discuss the diseases of pregnant women. Some women conceive a child easily, but are not able to carry it full term; the children are lost through (21) 现在我将讨论孕妇的疾病。有些妇女容易受孕,却无法将胎儿怀至足月;胎儿会因此流失
miscarriage in the third or fourth month-even though the woman has suffered no physical injury nor eaten the wrong kind of food. In such women the cause of the circumstances mentioned is especially when the womb releases matter which would make the embryo grow. The woman’s bowels become upset: weakness, high fever, and lack of appetite affect them during the time in which they are aborting their children. The following is also a cause, namely if the womb is smooth-either naturally or due to the presence of lacerations in the womb. Now if the womb is smooth, sometimes the membranes which envelop the child are detached from the womb when the child begins to move-because these membranes are less a part of the womb than they ought to be, due to the fact that the womb is smooth. Anyone would know all these details if he would carefully ask about them. Insofar as the smoothness of the womb is concerned, let another woman touch the womb when it is empty, for the smoothness is not immediately distinguishable. If the menses flow in these women, they come copiously. Occasionally some of these women carry their embryos to full term, and when such women are cared for, they have hope of a normal birth. 在第三或第四个月流产——即使妇女没有遭受身体伤害或食用不当的食物。在这种情况下,导致上述情况的原因是子宫释放了本应使胚胎生长的物质。妇女的肠道变得紊乱:虚弱、高烧和食欲不振在她们流产期间影响她们。以下也是一个原因,即子宫光滑——无论是天生如此还是由于子宫存在撕裂。如果子宫光滑,有时包裹婴儿的膜会在婴儿开始活动时从子宫脱落——因为这些膜与子宫的连接不如应有的紧密,这是由于子宫光滑造成的。如果有人仔细询问,就能了解所有这些细节。就子宫的光滑度而言,可以让另一位女性在子宫空虚时触摸它,因为光滑度不是立即就能分辨的。如果这些女性的月经来潮,流量会很大。 偶尔这些妇女中的一些会将胚胎足月孕育,当这些妇女得到妥善照顾时,她们就有正常分娩的希望。
(25) I say that if menses flow each month for a woman who is two or three months pregnant or more, she is necessarily thin and weak. Occasionally a fever grips her during the days until the menses flow. When the menstrual blood flows, she becomes pale, yet very little flows out. Her womb has come to gape open more than it ought to and it releases matter which would make the embryo grow. Blood comes down from all the body when a woman is pregnant and gradually enters the womb, encircling that which is inside it; the blood makes it grow. But if the womb gapes open more than it should, it releases the blood each month just as it has been accustomed to do in the past, and that which is in the womb becomes thin and weak. When such a woman is cared for, the embryo also is better and the woman herself is healthy. If she is not cared for, she loses her child and, in addition, she runs the risk of having a long-lasting disease . . . (25) 我认为,如果一个怀孕两三个月或更久的女性每月仍有月经,她必然会变得瘦弱。偶尔在月经来临前的那几天,她会发烧。当经血流出时,她面色苍白,但流出的量却很少。她的子宫张开得比应有的程度更大,释放出本应使胚胎生长的物质。女性怀孕时,血液从全身汇集,逐渐进入子宫,环绕其中的胚胎;血液使其生长。但如果子宫张开得超过应有的程度,它就会像过去习惯的那样每月释放血液,导致子宫内的胚胎变得瘦弱。当这样的女性得到妥善照料时,胚胎也会发育得更好,女性自身也会恢复健康。如果她得不到照料,她会失去孩子,此外还可能患上长期疾病……
There are also many other dangers by which embryos are aborted; if, for example, a pregnant woman is sick and weak, and if she picks up a burden with all her bodily strength, or if she is beaten, or leaps into the air, or goes without food, or has a fainting spell, or takes too much or too little nourishment, or becomes frightened and scared, or shouts violently. Nurture is a cause of miscarriage, and so is an excessive drink. Wombs by themselves also have natural dispositions by which miscarriage can occur: wombs that are flatulent, for example, or tightly packed, loose, over large, over small, and other types which are similar. 还有许多其他危险会导致胚胎流产;例如,如果孕妇生病且身体虚弱,如果她用尽全力提起重物,如果她受到殴打,如果她跳跃,如果她不进食,如果她昏厥,如果她摄入过多或过少的营养,或者如果她受到惊吓和恐惧,或者大声喊叫。营养不当是流产的原因,过量饮酒也是。子宫本身也有一些自然倾向会导致流产:例如,胀气的子宫,或者紧绷、松弛、过大、过小的子宫,以及其他类似的类型。
If a pregnant woman feels distressed in her belly or in her lower back, one must fear lest the embryo bring on a miscarriage, since the membranes which surround it have been broken. 如果孕妇感到腹部或下背部不适,人们必须担心胚胎会导致流产,因为包裹胚胎的胎膜已经破裂。
There are also women who lose their children if they eat or drink something pungent or something bitter contrary to their usual habits-if the child is in an early stage of its development. For whenever something happens to a child contrary to its usual habits, it will die when it is little, especially if the mother drinks or eats the kind of thing that strongly upsets her stomach when the child is in an early stage of development. For the womb perceives when a diarrhoetic flux comes down from the belly. 还有一些女性,如果她们吃了或喝了与平时习惯不同的辛辣或苦涩的东西,就会失去孩子——如果孩子还处于发育早期的话。因为每当孩子遇到与平时习惯不同的情况时,它就会在年幼时死亡,特别是当母亲在孩子发育早期吃了或喝了那些会严重扰乱她胃部的食物时。因为子宫能够感知到什么时候有腹泻性的物质从腹部向下流动。
(33) If in the case of a pregnant woman the time for birth is already past, if labour pains are present, and if for a long time the woman has been unable to bring forth the child without injury to herself, usually the child is coming in lateral or breech position-yet it is better for it to come out head-first. The pain involved is of the following sort: as if, for example, someone would throw an olive pit into a smallmouthed oil flask, the pit is not naturally suited to be taken out when it is turned on its side. In this way, then, the birth of the embryo laterally presented is also a very painful experience for the woman; it just doesn’t go out. The pains are even more difficult if the embryo proceeds feet-first; many times the women die, or the children, or even both. A major cause of the embryo not going out easily is if it is dead, or paralysed, or if there are two of them. (33)如果孕妇已过预产期,出现阵痛,且长时间无法在不伤害自身的情况下分娩,通常胎儿处于横向或臀位——但最好是头先出来。疼痛情况如下:例如,有人将橄榄核投入窄口油瓶,当瓶子侧转时,橄榄核自然无法取出。同样,胎儿横向分娩对女性来说也是非常痛苦的体验;就是无法出来。如果胎儿脚先出来,疼痛会更加剧烈;许多时候,产妇死亡,或胎儿死亡,甚至两者都死亡。胎儿无法顺利出来的主要原因可能是胎儿已死亡,或瘫痪,或是双胞胎。
(62) All these diseases, then, happen more frequently to women who have not borne a child; yet they also happen to those who have. These diseases are dangerous, as has been said, and for the most part they are both acute and serious, and difficult to understand because of the fact that women are the ones who share these sicknesses. Sometimes women do not know what sickness they have, until they have experienced the diseases which come from menses and they become older. Then both necessity and time teach them the cause of their sicknesses. Sometimes diseases become incurable for women who do not learn why they are sick before the doctor has been correctly taught by the sick woman why she is sick. For women are ashamed to tell even of their inexperience and lack of knowledge. At the same time the doctors also make mistakes by not learning the apparent cause through accurate questioning, but they proceed to heal as though they were dealing with men’s diseases. I have already seen many women die from just this kind of suffering. But at the outset one must ask accurate questions about the cause. For the healing of the diseases of women differs greatly from the healing of men’s diseases. (62) 所有这些疾病,在不曾生育的妇女中更为常见;但它们也会发生在已经生育的妇女身上。如前所述,这些疾病是危险的,而且大多数情况下它们既急又重,并且由于是女性特有的疾病而难以理解。有时女性并不知道自己患了什么病,直到她们经历了由月经引起的疾病并年长后,才明白。此时,必要性和时间教会了她们疾病的原因。有时,对于在医生通过病患女性正确了解病因之前,未能了解自己为何生病的女性来说,疾病会变得无法治愈。因为女性羞于承认自己的无知和缺乏经验。同时,医生也因未通过准确询问了解明显原因而犯错,却像对待男性疾病那样进行治疗。我已经见过许多女性因这种痛苦而死亡。但在治疗开始时,必须首先就病因提出准确的问题。 治疗女性疾病与治疗男性疾病有很大不同。
430. Displacement of the womb. Cos, 4th cent. bc
Hippocrates, Places in Human Anatomy 47=47= V 344-6 Littré. G 430. 子宫移位。科斯岛,公元前 4 世纪。希波克拉底,《人体解剖学中的位置》 47=47= V 344-6 利特雷。G
As for what are called women’s diseases: the womb is responsible for all such diseases. For the womb, when it is displaced from its natural position, whether forward or back, causes diseases. When the neck of the womb has been moved back and does not bring its opening towards or touch the lips of the vagina, the problem is minor. But if the womb falls forward and brings its opening towards the lips, it first of all causes pain when it makes contact, and then because the womb is cut off and obstructed by the contact of its neck with the lips of the vagina, there is no socalled menstrual flow. This flow if retained causes swelling and pain. If the womb descends and is diverted so that it approaches the groin, it causes pain. If it ascends and is diverted and cut off, it causes illness through its compression. When a woman is ill because of this problem, she has pains in her thighs and her head. When the womb is distended and swollen, there is no flow, and it becomes filled up. When it is filled, it touches the thighs. When the womb is filled with moisture and distended, there is no flow, and it causes pain in both the thighs and the groin, something like balls roll through the stomach, and cause pain in the head, first in one part, and then in all of it, as the disease develops. 至于所谓的女性疾病:子宫是所有此类疾病的根源。因为子宫当它从自然位置移位时,无论是向前还是向后,都会导致疾病。当子宫颈向后移动,没有使其开口朝向或接触阴道唇时,问题较轻微。但如果子宫向前下垂,使其开口朝向阴道唇,首先会在接触时引起疼痛,然后由于子宫颈与阴道唇的接触而被切断和阻塞,就没有所谓的月经流动。这种流动如果滞留会导致肿胀和疼痛。如果子宫下降并偏斜接近腹股沟,会引起疼痛。如果它上升并偏斜被阻塞,会通过其压迫引起疾病。当女性因此问题而生病时,她的大腿和头部会疼痛。当子宫扩张和肿胀时,没有流动,它会变得充满。当充满时,它会接触大腿。 当子宫充满湿气并膨胀时,经血就不会流出,这会导致大腿和腹股沟疼痛,有像球一样的东西在胃部滚动,并引起头痛,先是局部疼痛,随着病情发展,然后整个头部都会疼痛。
The treatment is as follows: if the womb has only moved forward and it is possible to apply ointment, use any foul-smelling ointment you choose, either cedar or myssoton, or some other heavy and ill-scented substance, and fumigate, but do not use a vapour-bath, and do not give food or a diuretic liquid during this time, or wash her in hot water. If the womb has turned upwards and is not obstructed, use sweetsmelling pessaries that are also inflammatory. These are myrrh, or perfume, or some other aromatic and inflammatory substance. Use these in pessaries, and from below apply fumigations with wine vapour, and wash with hot water, and use diuretics. It is clear that the womb is turned upwards and is not obstructed, because there is a flow. 治疗方法如下:如果子宫只是前移,并且可以涂抹药膏,那么选用任何你选择的难闻药膏,无论是雪松还是没药,或其他一些气味浓重且难闻的物质,进行熏蒸,但不要使用蒸汽浴,在此期间不要给予食物或利尿液体,也不要用热水给她清洗。如果子宫向上翻转且没有阻塞,使用既香甜又有刺激性的阴道栓剂。这些物质包括没药、香水或其他一些芳香且有刺激性的物质。将这些用于阴道栓剂,从下方用葡萄酒蒸汽进行熏蒸,用热水清洗,并使用利尿剂。很明显子宫向上翻转且没有阻塞,因为有液体流出。
If the womb is obstructed, then there is no so-called menstrual flow. This disease must be treated first with a vapour-bath; put wild figs into the wine, and heat it and put a gourd around the mouth of the vessel in which the wine is heated. Then do as follows: cut the gourd through the middle and hollow it out, and cut off a bit of its top, as if you were making a nozzle for a bellows, so that the vapour can go through its channel and reach the womb. Wash with hot water, and use pessaries made of inflammatory drugs. The following inflammatory drugs bring on menstruation: cow dung, beef bile, myrrh, alum, galbanum, and anything similar; use as much of these as possible. Evacuate from below by laxative drugs that do not cause vomiting, diluted, so that it does not become a purgative by being too strong. Use pessaries as follows, if you want them to be strong. Use half-cooked honey, and add some of the substances prescribed to bring on menstruation; after you have added them, make the pessaries like pellets used for the anus, but make them long and thin. Make the woman lie down, and elevate the feet of the bed towards her feet, insert the pessary, and apply heat either on a chamber-pot or on some other vessel, so that the pessary melts. If you want to make the pessary less strong, wrap it in linen. And if the womb is filled with fluid, with its mouth swollen, so that amenorrhoea results, heal it by bringing on menstruation with medicinal pessaries, using both inflammatory pessaries as described, as in the case of the preceding amenorrhoea. If there is an excessive flow, do not use hot water or any other kind, nor diuretics or laxative foods. Raise the foot of the bed higher, so that the inclination of the bed does not encourage the flow, and use astringent pessaries. The flow, if her period comes directly, is bloody, if it diminishes, it contains pus. Young women bleed more, and the so-called menstrual periods of older women contain more mucous. 如果子宫阻塞,就不会有所谓的月经。这种疾病必须先用蒸汽浴治疗;将野生无花果放入葡萄酒中,加热后在加热葡萄酒的容器口上放一个葫芦。然后按以下方法操作:将葫芦从中间切开并挖空,切掉一小部分顶部,就像在制作风箱的喷嘴一样,使蒸汽能够通过其通道到达子宫。用热水冲洗,并使用由刺激性药物制成的阴道栓剂。以下刺激性药物能引起月经:牛粪、牛胆、没药、明矾、格篷香脂及类似物质;尽可能多地使用这些物质。通过不会引起呕吐的泻药从下部排泄,稀释使用,以免因药效过强而成为强力泻药。如果你希望阴道栓剂效果强烈,可按以下方法使用。使用半熟的蜂蜜,加入一些规定的引起月经的物质;加入后,将阴道栓剂制成类似用于肛门的小丸状,但要做得长而细。 让女性躺下,将床脚向她的脚部方向抬高,插入子宫托,并在便盆或其他容器上施加热量,使子宫托融化。如果你想减弱子宫托的效力,可以用亚麻布包裹它。如果子宫充满液体,其口部肿胀,导致闭经,则通过使用药物性子宫托引发月经来治疗,如前述闭经病例中所述,使用具有刺激性的子宫托。如果流量过多,不要使用热水或任何其他类型的水,也不要使用利尿剂或泻性食物。将床脚抬高得更高,使床的倾斜度不会促进流量,并使用收敛性子宫托。如果她的月经直接到来,流量是血性的;如果流量减少,则含有脓液。年轻女性出血更多,而所谓老年女性的月经则含有更多黏液。
431. Hysterical suffocation. Cos, 4th cent. BC
Hippocrates, Diseases of Women 2.126, 123 = VIII 271-3, 266 Littré. G 431. 歇斯底里性窒息。科斯岛,公元前 4 世纪。希波克拉底,《妇女疾病》2.126, 123 = VIII 271-3, 266 利特雷。G
(126) When the womb remains in the upper abdomen, the suffocation is similar to that caused by the purgative hellebore, with stiff breathing and sharp pains in the heart. Some women spit up acid saliva, and their mouths are full of fluid, and their legs become cold. In such cases, if the womb does not leave the upper abdomen directly, the women lose their voices, and their head and tongue are overcome by drowsiness. If you find such women unable to speak and with their teeth chattering, insert a pessary of wool, twisting it round the shaft of a feather in order to get it in as far as possible-dip it either in white Egyptian perfume or myrtle or bacchar or (126) 当子宫滞留在上腹部时,窒息症状类似于由泻药藜芦引起的窒息,伴有呼吸僵硬和心脏剧痛。有些女性会吐出酸性唾液,口中充满液体,双腿变冷。在这种情况下,如果子宫不立即离开上腹部,女性会失声,头部和舌头会被困倦感所征服。如果你发现这样的女性无法说话且牙齿打颤,请插入一个羊毛栓剂,将其缠绕在羽毛杆上以便尽可能深入——将其浸入白色埃及香水或桃金娘或 bacchar 或
marjoram. Use a spatula to apply black medicine (the kind you use for the head) to her nostrils. If this is not available, wipe the inside of her nostrils with silphium, or insert a feather that you have dipped in vinegar, or induce sneezing. If her mouth is closed tight and she is unable to speak, make her drink castoreum in wine. Dip your finger in seal oil and wipe inside her nostrils. Insert a wool pessary, until the womb returns, and remove it when the symptoms disappear. But if, when you take the pessary out, the womb returns to the upper abdomen, insert the pessary as you did before, and apply beneath her nostrils fumigations of ground-up goat or deer horn, to which you have added hot ashes, so that they make as much smoke as possible, and have her inhale the vapour up through her nose as long as she can stand it. It is best to use a fumigation of seal oil: put the coals in a pot and wrap the woman upexcept for her head. So that as much vapour as possible is emitted, drip a little fat on it, and have her inhale the vapour. She should keep her mouth shut. This is the procedure if the womb has fallen upward out of place . . . 用牛至。用刮刀将黑色药物(用于头部的那种)涂抹在她的鼻孔内。如果没有这种药物,可用阿魏草擦拭她的鼻孔内部,或插入一根蘸了醋的羽毛,或诱发打喷嚏。如果她的嘴巴紧闭无法说话,让她喝下葡萄酒中的海狸香。将你的手指蘸上海豹油,擦拭她的鼻孔内部。插入羊毛栓剂,直到子宫复位,当症状消失时将其取出。但是,如果你取出栓剂后,子宫又回到上腹部,就像之前一样插入栓剂,并在她的鼻孔下方使用磨碎的山羊或鹿角的熏蒸物,你已加入热灰,使它们产生尽可能多的烟雾,让她尽可能长时间地通过鼻子吸入蒸汽。最好使用海豹油的熏蒸:将木炭放入锅中,将女人包裹起来——只露出头部。为了释放尽可能多的蒸汽,在上面滴一点脂肪,让她吸入蒸汽。她应该保持嘴巴紧闭。这就是如果子宫向上脱位的处理方法……
(123) When the womb moves towards her head and suffocation occurs in that region, the woman’s head becomes heavy, though there are different symptoms in some cases. One symptom: the woman says the veins in her nose hurt her and beneath her eyes, and she becomes sleepy, and when this condition is alleviated, she foams at the mouth. (123) 当子宫向头部移动并在该区域造成窒息时,女性的头部会变得沉重,尽管在某些情况下症状有所不同。一种症状是:女性说她鼻子里的血管疼痛,眼睛下方也疼痛,并且变得昏昏欲睡,当这种情况缓解时,她会口吐白沫。
You should wash her thoroughly with hot water, and if she does not respond, with cold, from her head on down, using cool water in which you have previously boiled laurel and myrtle. Rub her head with rose perfume, and use sweet-scented fumigations beneath her vagina, but foul-scented ones at her nose. She should eat cabbage, and drink cabbage juice. 你应该用热水彻底清洗她,如果她没有反应,就用冷水,从头部往下冲洗,使用你之前煮沸了月桂和桃金娘的凉水。用玫瑰香水擦拭她的头部,并在她的阴道下方使用香味熏香,但在她的鼻子处使用难闻的熏香。她应该吃卷心菜,并喝卷心菜汁。
432. Dislocation of the womb. Cos, 4th cent. bc 432. 子宫脱位。科斯,公元前 4 世纪
Hippocrates, Nature of Women 8, 3 = VII 322-4, 314-6 Littré. G 希波克拉底,《论女性的本性》8, 3 = VII 322-4, 314-6 利特雷。G
(8) If her womb moves towards her hips, her periods stop coming, and pain develops in her lower stomach and abdomen. If you touch her with your finger, you will see the mouth of the womb turned towards her hip. ^(12){ }^{12} (8) 如果她的子宫向臀部移动,她的月经就会停止,并且下腹部和胃部会出现疼痛。如果你用手指触摸她,你会发现子宫口转向了她的臀部。 ^(12){ }^{12}
When this condition occurs, wash the woman with warm water, make her eat as much garlic as she can, and have her drink undiluted sheep’s milk after her meals. Then fumigate her and give her a laxative. After the laxative has taken effect, fumigate the womb once again, using a preparation of fennel and absinthe mixed together. Right after the fumigation, pull the mouth of the womb with your finger. Then insert a pessary made with squills; leave it in for a while, and then insert a pessary made with opium poppies. If you think the condition has been corrected, insert a pessary of bitter almond oil, and on the next day, a pessary of rose perfume. She should stop inserting pessaries on the first day of her period, and start again the day after it stops. The blood during the period provides a normal interruption. If there is no flow, she should drink four cantharid beetles ^(13){ }^{13} with their legs, wings and heads removed, four dark peony seeds, cuttlefish eggs, and a little parsley seed in wine. If she has a pain and irregular flow, she should sit in warm water, and drink honey mixed with water. If she is not cured by the first procedure, she should drink it again, until her period comes. When it comes, she should abstain from food and 当这种情况发生时,用温水为女性清洗,让她尽可能多地食用大蒜,并在饭后让她饮用未稀释的羊奶。然后为她进行烟熏治疗,并给予泻药。泻药生效后,再次用茴香和苦艾混合制剂对子宫进行烟熏治疗。烟熏后立即用手指拉扯子宫口。然后插入由海葱制成的阴道栓剂;保留一段时间,然后插入由罂粟制成的阴道栓剂。如果认为情况已经纠正,插入苦杏仁油阴道栓剂,第二天插入玫瑰香精阴道栓剂。她应在月经第一天停止使用阴道栓剂,并在月经停止后的第二天重新开始。月经期间的血液提供了正常的中断。如果没有经血流出,她应在酒中饮用四只去除了腿、翅膀和头部的斑蝥、四粒深色牡丹种子、乌贼卵和少量欧芹籽。如果她有疼痛和不规则的经血流出,她应坐在温水中,并饮用混合了水的蜂蜜。如果第一次治疗未能治愈,她应再次饮用,直到月经来临。 当它来临时,她应该禁食并
have intercourse with her husband. During her period she should eat mercury plant, and boiled squid, and keep to soft foods. If she becomes pregnant she will be cured of this disease . . . 与她的丈夫同房。在经期期间,她应该食用汞植物、煮鱿鱼,并坚持食用软食。如果她怀孕了,这种疾病将会被治愈……
(3) When her womb moves towards her liver, she suddenly loses her voice and her teeth chatter and her colouring turns dark. This condition can occur suddenly, while she is in good health. The problem particularly affects old maids and widowsyoung women who have been widowed after having had children. (3) 当她的子宫移向肝脏时,她会突然失声,牙齿打颤,脸色变得暗沉。这种情况可能在她身体健康时突然发生。这个问题尤其影响老处女和寡妇——那些生育过孩子后成为寡妇的年轻女性。
When this condition occurs, push your hand down below her liver, and tie a bandage below her ribs. ^(14){ }^{14} Open her mouth and pour in very sweet-scented wine; put applications on her nostrils and burn foul-scented vapours below her womb . . . 当这种情况发生时,将你的手向下压到她的肝脏下方,并在她的肋骨下方绑上绷带。 ^(14){ }^{14} 张开她的嘴,倒入非常香甜的葡萄酒;在她的鼻孔上涂抹药物,并在她的子宫下方燃烧气味难闻的蒸汽……
433. Dropsy in the womb. Cos, 4th cent. BC
Hippocrates, Nature of Women 2 = VII 312-4 Littré. G 433. 子宫水肿。科斯岛,公元前 4 世纪。希波克拉底,《论女性本性》2 = VII 312-4 Littré. G
When there is a dropsy in her womb, her monthly periods become smaller and weaker, and then stop suddenly, and her stomach bloats up, and her breasts dry out, and everything else suffers, and she seems to be pregnant-this is how you know she has dropsy. A further indication is the condition of the mouth of the womb: when she touches it, it seems withered. Fever and swelling attack her. As time goes on, pain develops in her lower stomach and loins and abdomen. This disease is usually brought on by miscarriage, but there are other causes. 当她的子宫出现水肿时,她的月经会变得稀少且微弱,然后突然停止,她的胃部会膨胀,乳房会干瘪,身体其他部位也会受到影响,她看起来像是怀孕了——这就是你如何判断她患有水肿。进一步的迹象是子宫口的状况:当她触摸时,它看起来像是萎缩了。发烧和肿胀会侵袭她。随着时间的推移,她的下腹部、腰部和腹部会出现疼痛。这种疾病通常是由流产引起的,但也有其他原因。
When swelling in the womb occurs, one should wash the woman with warm water and apply warm poultices where she has pain. One should make her drink a laxative. After the laxative, put her in a vapour bath made with cow dung, then insert a pessary made with cantharid beetle, and after three days a pessary made of bile. Leave this in for one day, and then after three days give her a vinegar douche. Then if her stomach becomes soft and her fever goes away, and her period comes, have her sleep with her husband. If not, follow the previous procedure over again, until her period comes, and have her use some suppositories. In the days between suppositories have her drink samphire bark and dark peony berries, and eat as much mercury plant as possible, and garlic both raw and cooked. Have her eat soft foods such as squid and other soft animals. If she gives birth, she will be cured. 当子宫出现肿胀时,应用温水为女性清洗,并在疼痛处敷上温热药膏。应让她服用泻药。服用泻药后,将她置于用牛粪制成的蒸汽浴中,然后插入由斑蝥制成的阴道栓剂,三天后再插入由胆汁制成的栓剂。保留一天,然后三天后给她用醋冲洗。如果她的腹部变软,发烧消退,月经来潮,让她与丈夫同房。如果没有,重复之前的步骤,直到月经来潮,并让她使用一些栓剂。在使用栓剂的间隔期间,让她喝海蓬子皮和深色牡丹浆果,尽可能多地食用汞植物,以及生熟大蒜。让她食用软质食物,如鱿鱼和其他软体动物。如果她分娩,她将被治愈。
434. The dangerous first and sixth 40 -day periods during pregnancy. Cos, 4th cent. BC
Hippocrates, On the Seventh-Month Child 3-4 = VII 438-42 Littré. G 434. 怀孕期间危险的第一个和第六个 40 天时期。科斯岛,公元前 4 世纪。希波克拉底,《论七月胎儿》3-4 = VII 438-42 Littré。G
The author shows some impatience for the women who do not seem to understand the logical medical explanation for miscarriages during the early stages and for still-births in the later stages of pregnancy. ^(15){ }^{15} 作者对那些似乎不理解早期流产和晚期死产的合理解释的女性表现出一些不耐烦。 ^(15){ }^{15}
(3.1) At the age of seven months most foetuses, when the membranes relax, move to the yielding part of the body and get their nourishment there. There they spend the first 40 -day period [after the move], ^(16){ }^{16} for better or for worse, because of the transition they have made from the places that had nourished them [previously], and because the umbilical cord is pulled and displaced, and because of the discomfort (3.1)在七个月大时,大多数胎儿当胎膜松弛时,会移动到身体的柔韧部分并在那里获取营养。它们在那里度过最初的 40 天周期, ^(16){ }^{16} 无论好坏,因为它们已经从先前滋养它们的地方转移,并且因为脐带被拉扯和移位,还因为不适感
suffered by the mother. (3.2) When the membranes are stretched and the umbilical cord is pulled, it gives pain to the mother. The foetus, once released from its old binding, becomes heavier. Many women develop fevers when this happens, and others even die, along with their foetuses. All women agree on this point. For they say that during the eighth month ^(17){ }^{17} it is most difficult for them to carry their bellies, and they are correct. But this eighth month is not the only critical time; there are also the days that are added from the seventh month and the ninth month [to make up the 40-day period]. 母亲所遭受的痛苦。(3.2) 当胎膜被拉伸且脐带被拉扯时,会给母亲带来疼痛。胎儿一旦从旧的束缚中解脱出来,就会变得更重。许多女性在这种情况下会发烧,有些人甚至会与胎儿一同死亡。所有女性都同意这一点。因为她们说在第八个月 ^(17){ }^{17} 时,她们最难承受腹部的重量,她们是正确的。但第八个月并不是唯一的危险期;还有从第七个月和第九个月[凑成 40 天周期]而增加的日子。
(3.3) But women do not talk about these [additional] days in the same way and do not know about them. They lose track because the period is not always the same, since sometimes a greater number of days from the seventh month are added to the 40-day period and sometimes from the ninth month. It all depends on when during the month and on the time of day that she happens to have conceived. The eighth month, however, is unambiguous, because this is the critical time, and the month is a unit among ten, so that it is easily remembered. (3.3) 但女性不会以同样的方式谈论这些[额外的]日子,也不知道它们。她们会记不清,因为周期并不总是相同的,因为有时 40 天的周期会从第七个月增加更多的天数,有时则从第九个月。这完全取决于她在一个月中的何时以及一天中的什么时间恰好受孕。然而,第八个月是明确的,因为这是关键时期,而且这个月是十个单位中的一个,因此很容易记住。
(4.1) You cannot disregard what women say about child-bearing. For they are talking about what they know and always inquiring about; they could not be persuaded either by deed or word that they do not know rather more [than you do] about what is happening in their own bodies. It is possible for those [doctors] who wish to say something different, but it is the women who make the judgments and who award the prize, and they always will inquire about this subject and will insist that they give birth to seventh-month and eighth-month and ninth-month and tenthmonth and eleventh-month babies, and that the eighth-month babies do not survive, but the others do. (4.2) For they confirm that the majority of miscarriages occur in the first 40 days. ^(18){ }^{18} (4.1) 你不能忽视女性关于生育的说法。因为她们谈论的是她们所了解并一直在探究的事情;无论通过行动还是言语,都无法让她们相信,她们对自己体内发生的事情的了解不比你多得多。那些[医生]或许可以说些不同的话,但做出判断并给予奖励的是女性,而且她们总是会探究这个话题,并坚持认为她们会生下七个月、八个月、九个月、十个月和十一个月的婴儿,而八个月的婴儿无法存活,其他的却可以。(4.2) 因为她们证实大多数流产发生在最初的 40 天内。 ^(18){ }^{18}
When the membranes are broken in the seventh month, and the embryo descends, the discomfort begins that is said to arise around the time of eighth month and the sixth 40 -day period. After that time has passed, in women for whom matters go well, the inflammation of the foetus and mother disappears, and the belly is softer. And the weight descends from the upper abdomen and the flanks to the lower region for its convenience in turning for birth. (4.3) During the seventh 40 -day period, the foetus rests there for most of the time; there is a soft place for it, and its movements are easier and more frequent. Women carry their bellies in the last days of this forty-day period most easily until the foetus tries to turn. After this there are labour pains and discomfort until the mother is delivered of the child and the afterbirth. 当羊膜在第七个月破裂,胎儿下降时,不适感开始出现,据说这种不适感会在第八个月和第六个四十天周期左右出现。这段时间过去后,对于情况顺利的女性来说,胎儿和母亲的炎症会消失,腹部也会变得更柔软。重量从上腹部和两侧下降到下部区域,以便于它为分娩而转动。(4.3)在第七个四十天周期内,胎儿大部分时间都在那里休息;那里有一个柔软的地方给它,它的运动也更容易、更频繁。女性在这个四十天周期的最后几天最容易承受腹部负担,直到胎儿试图转动。之后会出现分娩疼痛和不适,直到母亲生下孩子和胎盘。
435. Hysteria in virgins. Cos, 4th cent. BC
Hippocrates, On Virgins = VIII.466-70 Littré. G 435. 处女的歇斯底里症。科斯岛,公元前 4 世纪。希波克拉底,《论处女》= VIII.466-70 利特雷。G
As a result of visions, many people choke to death, more women than men, for the nature of women is less courageous and is weaker. And virgins who do not take a husband at the appropriate time for marriage experience these visions more frequently, especially at the time of their first monthly period, although previously they have had no such bad dreams of this sort. For later the blood collects in the womb in preparation to flow out; but when the mouth of the egress is not opened 由于幻觉,许多人窒息而死,其中女性多于男性,因为女性的天性较为胆怯且体质较弱。那些在适婚年龄未嫁的处女更频繁地经历这些幻觉,尤其是在初次月经来潮时,尽管在此之前她们从未有过此类噩梦。因为后来血液在子宫内积聚准备流出;但当出口的通道未被打开时
up, and more blood flows into the womb on account of the body’s nourishment of it and its growth, then the blood which has no place to flow out, because of its abundance, rushes up to the heart and to the lungs; and when these are filled with blood, the heart becomes sluggish, and then, because of the sluggishness, numb, and then, because of the numbness, insanity takes hold of the woman. ^(19){ }^{19} Just as when one has been sitting for a long time the blood that has been forced away from the hips and the thighs collects in one’s lower legs and feet, it brings numbness, and as a result of the numbness, one’s feet are useless for movement, until the blood goes back where it belongs. It returns most quickly when one stands in cold water and wets the tops of one’s ankles. This numbness presents no complications, since the blood flows back quickly because the veins in that part of the body are straight, and the legs are not a critical part of the body. But blood flows slowly from the heart and from the phrenes. ^(20){ }^{20} There the veins are slanted, and it is a critical place for insanity, and suited for madness. 随着子宫得到身体的滋养并生长,更多的血液流入子宫;由于血液过多,无处流出,便涌向心脏和肺部;当这些器官充满血液时,心脏变得迟缓,然后因迟缓而麻木,再因麻木而导致女性陷入疯狂。 ^(19){ }^{19} 就如同一个人长时间坐着,被迫从臀部和大腿流走的血液会聚集在小腿和脚部,造成麻木,结果导致双脚无法活动,直到血液回到原位。当一个人站在冷水中并浸湿脚踝顶部时,血液会最快地回流。这种麻木不会带来并发症,因为血液能迅速回流,且身体该部位的静脉是直的,而腿部又不是身体的关键部位。但是,从心脏和膈肌流出的血液则很缓慢。 ^(20){ }^{20} 在那里,静脉是倾斜的,那是一个对疯狂而言很关键的地方,也适合疯癫产生。
When these places ^(21){ }^{21} are filled with blood, shivering sets in with fevers. They call these ‘erratic fevers’. When this is the state of affairs, the girl goes crazy because of the violent inflammation, and she becomes murderous because of the decay and is afraid and fearful because of the darkness. The girls try to choke themselves because of the pressure on their hearts; their will, distraught and anguished because of the bad condition of the blood, forces evil on itself. In some cases the girl says dreadful things: [the visions] order her to jump up and throw herself into wells and drown, as if this were good for her and served some useful purpose. ^(22){ }^{22} When a girl does not have visions, a desire sets in which compels her to love death as if it were a form of good. When this person returns to her right mind, women give to Artemis various offerings, especially the most valuable of women’s robes, following the orders of oracles, but they are deceived. The fact is that the disorder is cured when nothing impedes the downward flow of blood. My prescription is that when virgins experience this trouble, they should cohabit with a man as quickly as possible. If they become pregnant, they will be cured. If they don’t do this, either they will succumb at the onset of puberty or a little later, unless they catch another disease. Among married women, those who are sterile are more likely to suffer what I have described. 当这些部位 ^(21){ }^{21} 充满血液时,便会出现寒战和发热。他们称这些为"间歇热"。当情况如此时,女孩因剧烈的炎症而发疯,因腐败而变得凶残,因黑暗而感到恐惧和害怕。女孩们因心脏受压而试图自缢;她们的意志因血液状况恶化而混乱痛苦,迫使自己走向邪恶。在某些情况下,女孩会说可怕的话:[幻象]命令她跳起来投入井中淹死,仿佛这对她有好处且能达到某种有用目的。 ^(22){ }^{22} 当女孩没有幻象时,会产生一种欲望,迫使她热爱死亡,仿佛死亡是一种善行。当此人恢复理智时,女人们会向阿尔忒弥斯献上各种祭品,特别是最贵重的女袍,遵循神谕的命令,但她们被欺骗了。事实是,当没有什么阻碍血液向下流动时,这种疾病就会痊愈。我的处方是,当处女经历这种困扰时,她们应该尽快与男子同居。 如果她们怀孕了,就会痊愈。如果不这样做,她们要么会在青春期开始时或稍后死亡,除非患上其他疾病。在已婚女性中,那些不孕的女性更容易遭受我所描述的痛苦。
436. Case histories. Cos, 4th cent. BC 436. 病例记录。科斯岛,公元前 4 世纪
Hippocrates, Epidemics 5.12 and 25 = V.212, 224 Littré. G 希波克拉底,《流行病》5.12 和 25=V.212,224 利特雷。G
In Pheres a woman for a long time had headaches and no one could help her at all, not even when she had her head drained. It was easier for her when her period passed easily. When she had a headache, scented pessaries in her womb were helpful, and she was drained [of the fluid in her head] somewhat. But when she became pregnant, her headaches disappeared. 在费雷斯,有一位妇女长期头痛,没有人能帮助她,即使在她头部被引流后也无济于事。当她月经顺利来潮时,她的症状会减轻。当她头痛时,将香栓放入子宫对她有帮助,她的头部(液体)也被部分引流。但当她怀孕后,她的头痛就消失了。
(25) In Larissa a servant in Dyseris’ household, when she was young, suffered severe labour pains whenever she had intercourse-otherwise she had no pains. She had never been pregnant. When she was 60 , she felt labour pains in the middle of the day, as severe as if in childbirth. Before that she had eaten a large number of leeks. When a pain came that was more severe than any she had had before, she (25) 在拉里萨,迪塞里斯家中的一个女仆年轻时每次性交都会遭受剧烈的产痛——否则她没有任何疼痛。她从未怀孕过。当她 60 岁时,她在中午时分感到产痛,剧烈得就像分娩一样。在此之前,她吃了大量的韭菜。当一阵比以往任何时候都更剧烈的疼痛袭来时,她
stood up and felt something rough in the mouth of her womb. Then, after she had fainted, another woman inserted her hand and squeezed out a rough stone, like the whorl of a spindle. And the woman recovered immediately and stayed well thereafter. 她站起来时感觉子宫口里有粗糙的东西。然后,在她昏倒后,另一个女人将手伸进去,挤出了一个粗糙的石头,像纺锤的绕线轮。那个女人立即康复了,之后一直保持健康。
437. A fatal breast cancer. Cos, 4th cent. BC 437. 致命的乳腺癌。科斯岛,公元前 4 世纪
Hippocrates, Epidemics 5.101. Tr. L. Bliquez. G 希波克拉底,《流行病》5.101。L. Bliquez 译。G
A woman at Abdera had breast cancer. A bloody fluid flowed from her nipple. When the flow stopped she died. 在阿布德拉有一位妇女患了乳腺癌。有血性液体从她的乳头流出。当液体停止流动时,她便去世了。
Galen 盖伦
Comparison of male and female anatomy. Pergamum, 2nd cent. ad 男性与女性解剖结构比较。帕加马,公元 2 世纪
Galen, On the Usefulness of the Parts of the Body 14.6-7, excerpts. Tr. M. T. May. G 盖伦,《论身体各部分的功能》14.6-7 节,节选。M. T. May 译。G
Galen, born and educated in Pergamum, the great Hellenistic seat of learning in Asia Minor, was philosopher, physician, and eclectic dogmatist. He began his career as a gladiators’ doctor, but eventually became physician to the emperor Marcus Aurelius. His pathology was speculative and based on the doctrine that health depended on the balance of the four humours (black bile, yellow bile, blood and phlegm). His reliance on philosophical premise and astrological prognostication has little connection with modern scientific technique. Some of his anatomical conclusions are based on inaccurate comparisons between animals, which he dissected, and humans, whom he did not. But he made significant contributions to diagnosis and prognosis. ^(23){ }^{23} 盖伦出生并受教育于帕加马——小亚细亚伟大的希腊化学术中心,他是一位哲学家、医生和折衷主义的教条主义者。他的职业生涯始于角斗士医生,但最终成为皇帝马可·奥勒留的御医。他的病理学是推测性的,基于健康取决于四种体液(黑胆汁、黄胆汁、血液和黏液)平衡的学说。他对哲学前提和占星预测的依赖与现代科学技术几乎没有联系。他的一些解剖学结论是基于他所解剖的动物和他未曾解剖的人类之间的不准确比较。但他在诊断和预后方面做出了重要贡献。 ^(23){ }^{23}
The female is less perfect than the male for one, principal reason because she is colder, for if among animals the warm one is the more active, a colder animal would be less perfect than a warmer. A second reason is one that appears in dissecting . . . 女性之所以不如男性完美,主要有一个原因:她更寒冷,因为在动物中,温热的个体更为活跃,所以较冷的动物就不如较温热的动物完美。第二个原因是在解剖时显现出来的……
All the parts, then, that men have, women have too, the difference between them lying in only one thing, which must be kept in mind throughout the discussion, namely, that in women the parts are within [the body], whereas in men they are outside, in the region called the perineum. ^(24){ }^{24} Consider first whichever ones you please, turn outward the woman’s, turn inward, so to speak and fold double the man’s, and you will find them the same in both in every respect. Then think first, please, of the man’s turned in and extending inward between the rectum and the bladder. 那么,男人拥有的所有部位,女人也都有,它们之间的差异仅在于一点,这一点在整个讨论过程中都必须牢记在心,即女人的这些部位在身体内部,而男人的则在外部,位于称为会阴的区域。 ^(24){ }^{24} 首先考虑你喜欢的任何部位,将女人的向外翻转,将男人的,可以说,向内翻转并折叠,你会发现它们在各方面都是完全相同的。那么请首先想象男人的部位向内翻转并在直肠和膀胱之间向内延伸。
If this should happen, the scrotum would necessarily take the place of the uteri, with the testes lying outside, next to it on either side; the penis of the male would become the neck of the cavity that had been formed; and the skin at the end of the penis, now called the prepuce, would become the female pudendum [the vagina] itself. Think too, please of the converse, the uterus turned outward and projecting. Would not the testes [the ovaries] then necessarily be inside it? Would it not contain them like a scrotum? Would not the neck [the cervix], hitherto concealed inside the perineum but now pendent, be made into the male member? And would not the female pudendum, being a skinlike growth upon this neck, be changed into the part called the 如果这种情况发生,阴囊必然会取代子宫的位置,睾丸位于外部,在阴囊两侧;男性的阴茎会成为所形成腔体的颈部;而阴茎末端的皮肤,现在称为包皮的部分,则会变成女性的外阴[阴道]本身。也请想想相反的情况,子宫向外翻转并凸出。那么睾丸[卵巢]不是必然会位于其内部吗?它难道不会像阴囊一样容纳它们吗?至今隐藏在会阴内部但现在悬垂的颈部[宫颈],难道不会变成男性的器官吗?而作为这个颈部上类似皮肤生长物的女性外阴,难道不会变成被称为
prepuce? It is also clear that in consequence the position of the arteries, veins, and spermatic vessels [the ductus deferentes and Fallopian tubes] would be changed too. In fact, you could not find a single male part left over that had not simply changed its position; for the parts that are inside in woman are outside in man. You can see something like this in the eyes of the mole, which have vitreous and crystalline humours and the tunics that surround these and grow out from the meninges, as I have said, and they have these just as much as animals do that make use of their eyes. The mole’s eyes, however, do not open, nor do they project but are left there imperfect and remain like the eyes of other animals when these are still in the uterus . . . 包皮?因此很明显,动脉、静脉和精索血管[输精管和输卵管]的位置也会随之改变。事实上,你找不到任何一个男性部位不是仅仅改变了位置;因为女性体内的部位在男性身上则是在体外。你可以在鼹鼠的眼睛中看到类似的情况,鼹鼠的眼睛有玻璃状液和晶状体液,以及包围这些液体并从脑膜生长出来的膜层,正如我所说,它们拥有这些结构,就像那些使用眼睛的动物一样。然而,鼹鼠的眼睛并不张开,也不突出,而是留在那里不完整,就像其他动物的眼睛还在子宫内时的样子……
So too the woman is less perfect than the man in respect to the generative parts. For the parts were formed within her when she was still a foetus, but could not because of the defect in the heat emerge and project on the outside, and this, though making the animal itself that was being formed less perfect than one that is complete in all respects, provided no small advantage for the race; for there needs must be a female. Indeed, you ought not to think that our creator would purposely make half the whole race imperfect and, as it were, mutilated, unless there was to be some great advantage in such a mutilation. 同样,在生殖器官方面,女性也不如男性完美。因为当她还处于胎儿阶段时,这些器官就在她体内形成了,但由于热量的不足,无法向外突出显露。虽然这使得正在形成的动物本身不如各方面都完整的动物完美,但对整个人类种族却提供了不小的优势;因为必须有女性的存在。事实上,你不应该认为我们的造物主会故意让整个种族的一半变得不完美,仿佛残缺不全,除非在这种残缺中存在着某种巨大的优势。
Let me tell what this is. The foetus needs abundant material both when it is first constituted and for the entire period of growth that follows. Hence it is obliged to do one of two things; it must either snatch nutriment away from the mother herself or take nutriment that is left over. Snatching it away would be to injure the generant, and taking leftover nutriment would be impossible if the female were perfectly warm; for if she were, she would easily disperse and evaporate it. Accordingly, it was better for the female to be made enough colder so that she cannot disperse all the nutriment which she concocts and elaborates . . . This is the reason why the female was made cold, and the immediate consequence of this is the imperfection of the parts, which cannot emerge on the outside on account of the defect in the heat, another very great advantage for the continuance of the race. For, remaining within, that which would have become the scrotum if it had emerged on the outside was made into the substance of the uteri, an instrument fitted to receive and retain the semen and to nourish and perfect the foetus. 让我告诉你这是怎么回事。胎儿在最初形成时以及随后整个生长期间都需要充足的营养物质。因此,它必须做两件事之一:要么从母体本身夺取营养,要么摄取剩余的营养。夺取营养会伤害孕育者,而如果女性体温完全正常,摄取剩余营养则是不可能的;因为如果她体温正常,她会轻易地分散和蒸发这些营养。因此,女性被造得足够冷一些会更好,这样她就不能分散她所调制和精制的所有营养……这就是为什么女性被造得冷的原因,而这一点的直接后果是器官的不完美,由于热量的缺陷,这些器官无法在外部显露出来,这对种族的延续是另一个非常大的优势。因为,留在内部的那部分,如果它出现在外部,本会成为阴囊,现在却被制成了子宫的物质,这是一个适合接收和保留精液并滋养和完善胎儿的器官。
Forthwith, of course, the female must have smaller, less perfect testes, and the semen generated in them must be scantier, colder, and wetter (for these things too follow of necessity from the deficient heat). Certainly such semen would be incapable of generating an animal, and, since it too has not been made in vain, I shall explain in the course of my discussion what its use is: The testes of the male are as much larger as he is the warmer animal. The semen generated in them, having received the peak of concoction, becomes the efficient principle of the animal. Thus, from one principle devised by the creator in his wisdom, that principle in accordance with which the female has been made less perfect than the male, have stemmed all these things useful for the generation of the animal: that the parts of the female cannot escape to the outside; that she accumulates an excess of useful nutriment and has imperfect semen and a hollow instrument to receive the perfect semen; that since everything in the male is the opposite [of what it is in the female], the male member has been elongated to be most suitable for coitus and the excretion of semen; and that his semen itself has been made thick, abundant, and warm . . . 当然,女性必然拥有较小、不够完美的睾丸,在其中产生的精液也必然更稀少、更寒冷、更湿润(因为这些情况也是由热量不足所必然导致的)。这样的精液当然无法孕育动物,既然它也不是毫无用处,我将在讨论中解释它的用途:男性的睾丸要大得多,因为他是更温热的动物。在其中产生的精液,经历了最充分的熬制,成为动物生成的有效本原。 因此,从创造者以其智慧所设计的一项原则出发——即根据这一原则,女性被造得不如男性完美——便产生了所有这些对动物繁衍有益的事物:女性的器官无法向外显露;她积聚了过剩的有用营养物,拥有不完美的精子和一个中空的器官来接收完美的精子;由于男性身上的一切都与女性相反,男性的器官被延长,最适合于性交和精液的排出;而且他的精液本身被造得浓稠、丰富且温热……
It is clear that the left testis in the male and the left uterus in the female receive blood still uncleansed, full of residues, watery and serous, and so it happens that the temperaments of the instruments themselves that receive [the blood] become different. For just as pure blood is warmer than blood full of residues, so too the instruments on the right side, nourished with pure blood, become warmer than those on the left . . . Moreover, if this has been demonstrated and it has been granted that the male is warmer than the female, it is no longer at all unreasonable to say that the parts on the right produce males and those on the left, females. In fact, that is what Hippocrates meant when he said, 'At puberty, whichever testis appears on the outside, the right, a male, the left, a female. ^(25){ }^{25} That is to say, when the generative parts first swell out and the voice becomes rougher and deeper-for this is what puberty is-Hippocrates bids us observe which of the parts is the stronger; for of course, those that swell out first and have a greater growth are the stronger. 很明显,男性的左睾丸和女性的左子宫接收的血液仍未净化,充满残渣、水分和浆液,因此接收血液的器官本身的性情也变得不同。就像纯净的血液比充满残渣的血液更热一样,右侧器官由纯净血液滋养,因此比左侧器官更热……此外,如果这一点已被证明,并且我们承认男性比女性更热,那么说右侧部分产生男性而左侧部分产生女性,就完全不合理了。事实上,这就是希波克拉底的意思,他说:"在青春期, whichever testis appears on the outside, the right, a male, the left, a female. ^(25){ }^{25} "也就是说,当生殖器官首次肿胀,声音变得粗糙而深沉时——这就是青春期的特征——希波克拉底要求我们观察哪个部分更强壮;因为当然,那些首先肿胀且生长更大的部分就是更强壮的。
439. Psychological origins of hysteria. Pergamum, 2nd cent. ad
Galen, On Prognosis 6. Tr. A. J. Brock. G 439. 歇斯底里的心理起源。帕加马,公元 2 世纪。盖伦,《论预后》6。A. J. 布罗克译。G
A rare case history of elegant deductive analysis; that the causes of hysteria are primarily psychological was not rediscovered until the twentieth century. ^(26){ }^{26} 一个优雅的演绎分析的罕见病例史;歇斯底里的原因主要是心理上的,直到二十世纪才被重新发现。 ^(26){ }^{26}
I was called in to see a woman who was stated to be sleepless at night and to lie tossing about from one position to another. Finding she had no fever, I made a detailed inquiry into everything that had happened to her, especially considering such factors as we know to cause insomnia. But she answered either little or nothing at all, as if to show that it was useless to question her. Finally, she turned away, hiding herself completely by throwing the bedclothes over her whole body, and laying her head on another small pillow, as if desiring sleep. 我被叫去给一位妇女看病,据说她晚上失眠,躺在床上辗转反侧。我发现她没有发烧,便详细询问了她遇到的所有事情,特别考虑了我们所知会导致失眠的因素。但她要么回答得很少,要么完全不作答,仿佛在表明询问她是徒劳的。最后,她转过身去,用被子盖住全身,完全把自己藏起来,并把头枕在另一个小枕头上,仿佛想要入睡。
After leaving I came to the conclusion that she was suffering from one of two things: either from a melancholy dependent on black bile, or else trouble about something she was unwilling to confess. I therefore deferred till the next day a closer investigation of this. Further, on first arriving, I was told by her attendant maid that she could not at present be seen; and on returning a second time, I was told the same again. So I went yet a third time, but the attendant asked me to go away, as she did not want her mistress disturbed. Having learned, however, that when I left she had washed and taken food in her customary manner, I came back the next day and in a private conversation with the maid on one subject and another I found out exactly what was worrying the patient. And this I discovered by chance. 离开后我得出结论,她正遭受两种情况之一的困扰:要么是因黑胆汁引起的忧郁症,要么是她不愿承认的某些烦恼。因此,我将更深入的调查推迟到第二天。此外,刚到达时,她的侍女告诉我她目前不能见客;第二次返回时,我得到了同样的答复。于是我第三次前往,但侍女请我离开,因为她不想让女主人受到打扰。然而,我得知在我离开后,她像往常一样洗漱并进食,于是第二天我回来,在与侍女的私人交谈中,我逐渐了解了病人究竟为何烦恼。而这一点我是偶然发现的。
After I had diagnosed that there was no bodily trouble, and that the woman was suffering from some mental uneasiness, it happened that, at the very time I was examining her, this was confirmed. Somebody came from the theatre and said he had seen Pylades dancing. Then both her expression and the colour of her face changed. Seeing this, I applied my hand to her wrist, and noticed that her pulse had suddenly become extremely irregular. This kind of pulse indicates that the mind is disturbed; thus it occurs also in people who are disputing over any subject. So on the next day I said to one of my followers that, when I paid my visit to the woman, he was to come a little later and announce to me, ‘Morphus is dancing today.’ When he 在我诊断出她没有身体上的问题,而是正遭受某种精神上的不安之后,恰在我检查她的时候,这一点得到了证实。有人从剧院来,说他看到了皮拉德斯在跳舞。这时,她的表情和脸色都变了。看到这一情况,我将手放在她的手腕上,注意到她的脉搏突然变得极其不规律。这种脉搏表明精神受到了干扰;因此,这种情况也会发生在争论任何问题的人身上。于是第二天,我对我的一个随从说,当我去看望那位女士时,他要稍晚一些来,并告诉我:"摩福斯今天在跳舞。"当他
said this, I found that the pulse was unaffected. Similarly also on the next day, when I had an announcement made about the third member of the troupe, the pulse remained unchanged as before. On the fourth evening I kept very careful watch when it was announced that Pylades was dancing, and I noticed that the pulse was very much disturbed. Thus I found out that the woman was in love with Pylades, and by very careful watch on the succeeding days my discovery was confirmed. 说了这话,我发现脉搏没有受到影响。同样地,第二天,当我宣布剧团第三位成员的消息时,脉搏也和之前一样保持不变。第四天晚上,当宣布皮拉德斯正在跳舞时,我非常仔细地观察,注意到脉搏受到了很大干扰。于是我发现了这个女人爱上了皮拉德斯,在随后的几天里通过非常仔细的观察,我的发现得到了证实。
Similarly too I diagnosed the case of a slave who administered the household of another wealthy man, and who sickened in the same way. He was concerned about having to give an account of his expenses, in which he knew that there was a considerable sum wanting; the thought of this kept him awake, and he grew thin with anxiety. I first told his master that there was nothing physically wrong with the old man, and advised an investigation to be made as to whether he feared his master was about to ask an account of the sums he had entrusted to him and for this reason was worried, knowing that a considerable amount would be found wanting. The master told me I had made a good suggestion, so in order to make the diagnosis certain I advised him to do as follows: he was to tell the slave to give him back all the money he had in hand, lest, in the event of his sudden death, it should be lost, owing to the administration passing into the hands of some other servant whom he did not know: for there would be no use asking for an account from such a one. And when the master said this to him, he felt sure he would not be questioned. So he ceased to worry, and by the third day had regained his natural physical condition. 同样,我也诊断了一个奴隶的病例,他是另一个富人家的管家,也出现了同样的症状。他担心需要交代自己的开支,因为他知道有一大笔钱短缺;这个念头让他彻夜难眠,焦虑使他日渐消瘦。我首先告诉他的主人,这位老人身体上并无大碍,并建议调查他是否害怕主人要他交代托付给他的资金账目,因此才忧心忡忡,因为他知道会有一大笔钱被发现短缺。主人告诉我我提出了一个好建议,因此为了确认诊断,我建议他按以下方式行事:他要告诉奴隶把手中所有的钱都还给他,以免万一他突然去世,这些钱会因为管理权落入某个他不认识的其他仆人手中而丢失:因为向这样的人要账目是毫无用处的。当主人对他说了这番话后,他确信自己不会被质问了。 所以他不再担心,到了第三天已经恢复了自然的身体状况。
Now what was it that escaped the notice of previous physicians when examining the aforesaid woman and the aforesaid slave? For such discoveries are made by common inductions if one has even the smallest acquaintance with medical science. I suppose it is because they have no clear conception of how the body tends to be affected by mental conditions. Possibly also they do not know that the pulse is altered by quarrels and alarms which suddenly disturb the mind. 那么,先前医生在检查上述妇女和上述女奴时,忽略了什么呢?因为如果一个人对医学科学有最起码的了解,这样的发现是通过普遍归纳得出的。我想,这是因为他们对身体如何受到心理状况影响没有清晰的概念。可能他们也不知道,争吵和惊恐会突然扰乱心灵,从而改变脉搏。
Aretaeus of Cappadocia 卡帕多西亚的阿雷塔乌斯
The wandering womb. Cappadocia, 2nd cent. ad 游走的子宫。卡帕多西亚,公元 2 世纪
Aretaeus, On the Causes and Symptoms of Acute Diseases 2, excerpts. Tr. F. Adams. G 阿雷泰乌斯,《论急性疾病的病因与症状》第 2 卷,节选。F.亚当斯译。G
Aretaeus of Cappadocia, a contemporary of Galen, accepts the basic Hippocratic doctrines about hysteria but adds dramatic analogy to his account. 卡帕多西亚的阿雷塔乌斯是盖伦的同时代人,他接受了希波克拉底关于歇斯底里的基本学说,但在他的叙述中加入了生动的类比。
In the middle of the flanks of women lies the womb, a female viscus, closely resembling an animal; for it is moved of itself hither and thither in the flanks, also upwards in a direct line to below the cartilage of the thorax, and also obliquely to the right or to the left, either to the liver or spleen; and it likewise is subject to prolapsus downwards, and, in a word, it is altogether erratic. It delights, also, in fragrant smells, and advances towards them; and it has an aversion to fetid smells, and flees from them; and, on the whole, the womb is like an animal within an animal. 在女性的腹部中央有子宫,这是一个女性内脏,酷似一只动物;因为它会自行在腹中左右移动,也会直接向上移动至胸骨软骨下方,还会斜向移动至右侧或左侧,靠近肝脏或脾脏;它同样会向下脱垂,总而言之,它完全是游走不定的。它还喜欢芬芳的气味,并会向其靠近;它厌恶恶臭的气味,并会逃避它们;总的来说,子宫就像是一个动物体内的另一个动物。
When, therefore, it is suddenly carried upwards, and remains above for a considerable time, and violently compresses the intestines, the woman experiences a choking, after 因此,当它突然向上移动,并在上方停留相当长的时间,并剧烈压迫肠道时,女性会感到窒息,之后
the form of epilepsy, but without convulsions. For the liver, diaphragm, lungs and heart are quickly squeezed within a narrow space; and therefore loss of breathing and of speech seems to be present. And, moreover, the carotids are compressed from sympathy with the heart, and hence there is heaviness of head, loss of sensibility, and deep sleep. 这种癫痫的形式,但没有抽搐。因为肝脏、横膈膜、肺和心脏在狭小的空间内迅速受到挤压;因此似乎出现呼吸和言语丧失。此外,颈动脉因心脏的连带反应而受到压迫,从而导致头部沉重、感觉丧失和深度睡眠。
And in women there also arises another affection resembling this form, with sense of choking and loss of speech, but not proceeding from the womb; for it also happens to men, in the manner of catalepsy. But those from the uterus are remedied by fetid smells, and the application of fragrant things to the female parts; but in the others these things do no good; and the limbs are moved about in the affection from the womb, but in the other affection not at all. Moreover, voluntary and involuntary tremblings . . . but from the application of a pessary to induce abortion, powerful congelation of the womb, the stoppage of a copious haemorrhage, and such like. 在女性中也会出现另一种类似这种症状的疾病,伴有窒息感和言语丧失,但并非源于子宫;因为男性也会发生这种情况,形式类似强直性昏厥。而源于子宫的疾病可以通过恶臭气味和将芳香物质涂抹在女性部位来治疗;但对于其他类型的疾病,这些方法毫无效果;在源于子宫的疾病中,四肢会移动,而在其他类型的疾病中则完全不动。此外,还有自主和非自主的颤抖……但通过使用子宫托引产、子宫严重冻结、制止大量出血以及类似情况所致。
If, therefore, upon the womb’s being moved upwards, she begin to suffer: there is sluggishness in the performance of her offices, prostration of strength, atony, loss of the faculties of her knees, vertigo (and the limbs sink under her), headache, heaviness of the head, and the woman is pained in the veins on each side of the nose. 因此,当子宫向上移动时,她开始痛苦:身体机能迟缓,精力衰竭,肌肉松弛,膝盖功能丧失,眩晕(四肢无力),头痛,头部沉重,并且女性鼻翼两侧的血管会感到疼痛。
But if they fall down they have heartburn . . . in the hypochondriac regions; flanks empty, where is the seat of the womb; pulse intermittent, irregular, and failing; strong sense of choking; loss of speech and of sensibility; respiration imperceptible and indistinct; a very sudden and incredible death, for they have nothing deadly in their appearance; in colour like that of life, and for a considerable time after death they are more ruddy than usual; eyes somewhat prominent, bright, not entirely fixed, but yet not very much turned aside. 但如果她们倒下,就会出现心灼痛……在季肋部;两胁空空,那是子宫所在的位置;脉搏间歇、不规律且衰弱;强烈的窒息感;丧失言语和知觉;呼吸微弱且不清晰;死亡非常突然且令人难以置信,因为她们的外表并无致命之处;面色如生,死后相当长一段时间内比平时更为红润;眼睛有些突出,明亮,不完全固定,但也并非严重偏斜。
But if the uterus be removed back to its seat before the affection come to a conclusion, they escape the suffocation. When the belly rumbles there is moisture about the female parts, respiration thicker and more distinct, a very speedy rousing up from the affection, in like manner as death is very sudden; for as it readily ascends to the higher regions, so it readily recedes. For the uterus is buoyant, but the membranes, its supporters, are humid, and the place is humid in which the uterus lies; and, moreover, it flees from fetid things, and seeks after sweet; wherefore it readily inclines to this side and to that, like a log of wood, and floats upwards and downwards. For this reason the affection occurs in young women, but not in old. For in those in whom the age, mode of life, and understanding is more mobile, the uterus also is of a wandering nature; but in those more advanced in life, the age, mode of living, understanding, and the uterus are of a steady character. Wherefore this suffocation from the womb accompanies females alone. 但如果在病症结束前将子宫移回原位,她们就能免于窒息。当腹部发出隆隆声时,女性生殖器周围会有湿气,呼吸变得更为粗重和明显,从病症中迅速恢复,如同死亡来得非常突然;因为子宫既能轻易地向上移动,也能轻易地退回。子宫是浮动的,而支撑它的膜是湿润的,子宫所处的位置也是湿润的;此外,它会避开恶臭的东西,而寻求芬芳的气味;因此它会像一块木头一样轻易地向这边或那边倾斜,上下浮动。因此这种病症发生在年轻女性身上,而不会发生在老年女性身上。因为在那些年龄、生活方式和理解力更为活跃的人身上,子宫也具有游走的特性;而在那些年长的人身上,年龄、生活方式、理解力和子宫都具有稳定的特性。因此这种由子宫引起的窒息只发生在女性身上。
But the affections common to men happen also to the uterus, such as inflammation and haemorrhage, and they have the common symptoms, namely, fever, asphyxia, coldness, loss of speech. But in haemorrhage the death is even more sudden, being like that of a slaughtered animal. 但男性常见的疾病也会发生于子宫,如炎症和出血,并且它们具有共同的症状,即发热、窒息、发冷、失语。但在出血的情况下,死亡更为突然,如同被屠宰的动物一般。
441. Inflammation of the womb. Cappadocia, 2nd cent. AD
Aretaeus, Therapeutics of Acute Diseases 2.11, excerpts. Tr. F. Adams. G 441. 子宫炎症。卡帕多西亚,公元 2 世纪。阿雷泰乌斯,《急性疾病治疗学》2.11 节,节选。F.亚当斯译。G
The uterus in women has membranes extended on both sides at the flanks, and also is subject to the affections of an animal in smelling; for it follows after fragrant 女性的子宫两侧有膜延伸至腹部两侧,同时它也具有动物的嗅觉特性;因为它会追随芬芳
things as if for pleasure and flees from fetid things as if for dislike. If, therefore, anything annoys it from above, it protrudes even beyond the genital organs. But if any of these things be applied to the os, it retreats backwards and upwards. Sometimes it will go to this side or to that-to the spleen and liver, while the membranes yield to the distension and contraction like the sails of a ship. 它仿佛为了愉悦而趋向于美好的事物,又仿佛出于厌恶而逃离恶臭之物。因此,如果有任何东西从上方刺激它,它甚至会突出于生殖器官之外。但如果这些东西被应用到子宫口,它会向后上方退缩。有时它会向一侧或另一侧移动——到达脾脏和肝脏,而膜状组织则像船帆一样在扩张和收缩时屈服。
It suffers in this way also from inflammation; and it protrudes more than usual in this affection and in the swelling of its neck; for inflammation of the fundus inclines upwards; but if downwards to the feet, it protrudes externally, a troublesome, painful and unseemly complaint, rendering it difficult to walk, to lie on the side or on the back, unless the woman suffer from inflammation of the feet. But if it mount upwards, it very speedily suffocates the woman, and stops the respiration as if with a cord, before she feels pain, or can scream aloud, or can call upon the spectators, for in many cases the respiration is first stopped, and in others the speech. It is proper, then, in these cases, to call the physician quickly before the patient die. Should you fortunately arrive in time and ascertain that it is inflammation, you must open a vein, especially the one at the ankle, and pursue the other means which prove remedial in suffocation without inflammation: ligatures of the hands and feet so tight as to induce torpor; smelling of fetid substances-liquid pitch, hairs and burnt wool, the extinguished flame of a lamp, and castor, since, in addition to its bad smell, it warms the congealed nerves. Old urine greatly rouses the sense of one in a death-like state, and drives the uterus downwards. Wherefore we must apply fragrant things on pessaries to the region of the uterus-any ointment of a mild nature, and not pungent to the touch, nard, or Egyptian bacchar, or the medicine from the leaves of the malabathrum, the Indian tree, or cinnamon pounded with any of the fragrant oils. These articles are to be rubbed into the female parts. And also an injection of these things is to be thrown into the uterus. The anus is to be rubbed with applications which dispel flatus; and injections of things not acrid, but softening, viscid, and lubricant, are to be given to the expulsion of the faeces solely, so that the region of the uterus may be emptied-with the juice of marsh mallow, or of fenugreek, but let melilot or marjoram be boiled along with the oil. But, if the uterus stands in need of support rather than evacuation, the abdomen is to be compressed by the hands of a strong woman, or of an expert man, binding it round also with a roller, when you have replaced the part, so that it may not ascend upwards again. Having produced sneezing, you must compress the nostrils; for by the sneezing and straining, in certain cases, the uterus has returned to its place. We are to blow into the nostrils also some of the root of soapwort, or of pepper, or of castor. We are also to apply the instrument for dry cupping to the thighs, loins, the ischiatic regions, and groins, in order to attract the uterus. And, moreover, we are to apply it to the spine, and between the scapulae, in order to relieve the sense of suffocation. But if the feeling of suffocation be connected with inflammation, we may also scarify the vein leading along the pubes, and abstract plenty of blood . . . Should the patient partially recover, she is to be seated in a decoction of aromatics, and fumigated from below with fragrant perfumes. Also before a meal, she is to drink of castor, and a little quantity of the hiera with the castor. And if relieved, she is to bathe, and at the proper season is to return to her accustomed habits; and we must look to the woman that her menstrual discharges flow freely. 它也因此而遭受炎症;在这种疾病和颈部肿胀时,它会比平时更突出;因为底部的炎症向上倾斜;但如果向下朝着脚部,它会向外突出,这是一种麻烦、痛苦且不雅的疾病,使行走、侧卧或仰卧变得困难,除非妇女患有足部炎症。但如果它向上蔓延,会很快使妇女窒息,并像用绳子一样阻止呼吸,在她感到疼痛、能够大声尖叫或能够呼救之前,因为在许多情况下,呼吸首先被阻止,而在其他情况下则是言语被阻止。因此,在这些情况下,应该在患者死亡之前迅速呼叫医生。 如果你幸运地及时到达并确定是炎症,你必须切开静脉,特别是脚踝处的静脉,并采取其他在无炎症窒息情况下被证明有效的治疗方法:将手和脚绑紧到引起麻木的程度;闻恶臭物质——液态沥青、毛发和烧焦的羊毛、熄灭的灯焰,以及蓖麻,因为除了其难闻的气味外,它还能温暖凝固的神经。陈旧的尿液能极大地唤醒处于死亡般状态的人的感觉,并使子宫下降。因此,我们必须在子宫栓剂上涂抹芳香物质到子宫区域——任何性质温和、触感不刺鼻的软膏、甘松或埃及巴克哈尔,或来自印度树马拉巴特鲁姆叶子的药物,或与任何芳香油一起捣碎的肉桂。这些物品要涂抹在女性部位。同时也要将这些物质的注射剂注入子宫。 肛门应涂抹能驱散胀气的药物;并给予非刺激性、而是软化、粘稠和润滑的灌肠剂,仅用于促进粪便排出,以便子宫区域得以排空——使用蜀葵汁或胡芦巴汁,但需将草木犀或马乔兰与油一同煮沸。然而,如果子宫需要支撑而非排空,则应由强壮的女性或专业的男性用手按压腹部,并在复位部位后用绷带缠绕固定,以防其再次上移。引发喷嚏后,你必须捏住鼻孔;因为在某些情况下,通过喷嚏和用力,子宫已回复原位。我们还应将肥皂草根、胡椒根或蓖麻根吹入鼻孔。我们还应在大腿、腰部、坐骨区域和腹股沟处应用干杯吸疗法,以吸引子宫。此外,我们还应在脊柱和肩胛骨之间应用此疗法,以缓解窒息感。 但如果窒息感与炎症有关,我们也可以切开沿阴阜走向的静脉,放出大量血液……如果患者部分康复,她应坐在芳香药草的煎剂中,并从下方用香熏疗法熏蒸。此外,在餐前,她应服用蓖麻油,以及少量与蓖麻油一起的圣药。如果症状缓解,她可以洗澡,在适当的季节恢复她的日常习惯;我们必须确保女性的月经排泄物畅通无阻。
Soranus 索拉努斯
442. Menstruation, conception, contraception, and abortion. Rome, 1st cent. AD Soranus, Gynaecology 1.24, 26, 34, 36, 39, 40, 60, 61, 64. Tr. O. Temkin. G 442. 月经、受孕、避孕和堕胎。罗马,公元 1 世纪。索拉努斯,《妇科学》1.24, 26, 34, 36, 39, 40, 60, 61, 64。O. Temkin 译。G
Soranus, a Greek from Ephesus in Asia Minor who practised in Rome, approaches his topic with more sympathy and common sense than his colleagues, and, unlike other practitioners, includes in his account of gynaecology all aspects of the female reproductive system, normal as well as abnormal. 来自小亚细亚以弗所的希腊人索拉努斯在罗马行医,他以比同行更多的同情心和常识来处理他的主题,并且与其他从业者不同,他在其妇科学论述中包含了女性生殖系统的所有方面,既包括正常的也包括异常的。
Menstruation 月经
(24) One has to infer approaching menstruation from the fact that at the expected time of the period it becomes trying to move and there develops heaviness of the loins, sometimes pain as well, sluggishness, continual yawning, and tension of the limbs, sometimes also a flush of the cheeks which either remains or, having been dispersed, reappears after an interval; and in some cases approaching menstruation must be inferred from the fact that the stomach is prone to nausea and it lacks appetite. Menstruation which is about to occur for the first time must be inferred from the same signs but above all from the growth of the breasts which, broadly, takes place around the fourteenth year, and from the heaviness, irritation and pubescence in the region of the lower abdomen. (24) 必须从以下事实推断月经即将来临:在预期的时间段内,身体变得难以活动,腰部出现沉重感,有时还会疼痛,行动迟缓,不断打哈欠,四肢紧张,有时脸颊潮红,这种潮红要么持续存在,要么消退后间隔一段时间再次出现;在某些情况下,必须从胃部容易恶心和食欲不振来推断月经即将来临。初次月经的来临必须从相同的迹象推断,但主要是从乳房的发育来推断,这通常发生在十四岁左右,以及从下腹部区域的沉重感、烦躁和阴毛生长来推断。
(26) In women who have already menstruated often, each must be allowed to do according to her own custom. For some habitually take a rest, while others go on with moderate activities. But it is safer to rest and not to bathe especially on the first day. But in women who are about to menstruate no longer, their time for menstruation having passed, one must take care that the stoppage of the menses does not occur suddenly. For in regard to alteration, even if the body be changed for the better, all abruptness disturbs it through discomfort; for that which is unaccustomed is not tolerated, but is like some unfamiliar malaise. The methods we employ at the approach of the first menstruation must now be marshalled forth during the time when menstruation is about to cease; for that which is able to evoke the as yet absent excretion is even more able to preserve for some time menstruation which is still present. In addition, vaginal suppositories capable of softening and injections which have the [same] effect should be employed, together with all the remedies capable of rendering hardened bodies soft. But if the menstruation is too much for the strength of the patient, or again, if it is impeded by abnormal factors, then there is need for therapeutic measures which we shall elaborate in the section on ‘things abnormal’. (26) 对于已经多次月经的妇女,必须允许她们按照自己的习惯行事。因为有些人习惯休息,而其他人则继续进行适度的活动。但休息和不洗澡更安全,特别是在第一天。但对于即将停止月经的妇女,她们的月经期已经过去,必须注意月经不要突然停止。因为关于变化,即使身体向好的方向改变,所有突然的变化都会通过不适感扰乱它;因为不习惯的事情是无法忍受的,就像某种陌生的不适。我们在初次月经来临时所采用的方法,现在必须在月经即将停止时再次使用;因为能够引发尚未出现的分泌物的方法,更能维持仍然存在的月经一段时间。此外,应使用能够软化的阴道栓剂和具有[相同]效果的注射剂,以及所有能够使硬化身体变软的疗法。 但如果月经量对患者的体力来说过多,或者又因异常因素而受阻,那么就需要采取治疗措施,我们将在"异常情况"一节中详细阐述这些措施。
Conception 受孕
(34) One must judge the majority from the ages of 15 to 40 to be fit for conception, if they are not mannish, compact, and oversturdy, or too flabby and very moist. Since the uterus is similar to the whole [body], it will in these cases either be unable, on account of its pronounced hardness, easily to accept the attachment of the seed, or by reason of its extreme laxity and atony [let it fall again]. Furthermore they seem fit if their uteri are neither very moist or dry, nor too lax or constricted, and if they have their catharsis regularly, not through some moisture or ichors of various kinds, (34) 对于大多数 15 至 40 岁的女性,如果她们不男性化、不结实、不过于强壮,也不过于松软和湿润,则应被认为适合受孕。由于子宫与整个[身体]相似,在这些情况下,子宫要么因其明显的硬度而无法轻易接受种子的附着,要么因其极度松弛和无力而[使其再次脱落]。此外,如果她们的子宫既不太湿润也不太干燥,不过于松弛也不过于收缩,并且她们有规律的排泄,不是通过某种湿液或各种类型的脓液,那么她们似乎就适合受孕。
but through blood and of this neither too much nor, on the other hand, extremely little. Also those in whom the orifice of the uterus is comparatively far forward and lies in a straight line (for an orifice deviated even in its natural state and lying farther back in the vagina, is less suited for the attraction and acceptance of the seed). 但通过血液,且血液既不过多,也不至于过少。此外,那些子宫口相对靠前且呈直线排列的女性(因为即使是自然状态下偏离且在阴道内位置更靠后的子宫口,不太适合吸引和接受精液)。
(36) The best time for fruitful intercourse is when menstruation is ending and abating, when urge and appetite for coitus are present, when the body is neither in want nor too congested and heavy from drunkenness and indigestion, and after the body has been rubbed down and a little food been eaten and when a pleasant state exists in every respect. (I) ‘When menstruation is ending and abating’, for the time before menstruation is not suitable, the uterus already being overburdened and in an unresponsive state because of the ingress of material and incapable of carrying on two motions contrary to each other, one for the excretion of material, the other for receiving. (36) 最有利于受孕的性交时机是在月经即将结束并逐渐减弱时,此时有性交的冲动和欲望,身体既不匮乏,也未因醉酒和消化不良而过于沉重和臃肿,并且在身体经过按摩、少量进食后,各方面都处于愉悦状态时。(I) "当月经即将结束并逐渐减弱时",因为月经来临前的时期并不适宜,子宫已经因物质的进入而负担过重且处于不反应状态,无法同时进行两种相反的运动:一种是排出物质,另一种是接受物质。
(39) (2) In order that the offspring may not be rendered misshapen, women must be sober during coitus because in drunkenness the soul becomes the victim of strange fantasies; this furthermore, because the offspring bears some resemblance to the mother as well not only in body but in soul . . . (39) (2) 为了使后代不会畸形,女性在交合时必须保持清醒,因为在醉酒状态下,灵魂会成为奇异幻想的受害者;此外,还因为后代不仅在身体上,而且在灵魂上都与母亲有某种相似之处……
(40) (3) Together with these points it has already been stated that the best time is after a rubdown has been given and a little food been eaten. The food will give the inner turbulence an impetus towards coitus, the urge for intercourse not being diverted by appetite for food; while the rubdown will make it possible to lay hold of the injected seed more readily. For just as the rubdown naturally aids the distribution of food, it helps also in the reception and retention of the seed, yesterday’s superfluities, as one may say, being unloaded, and the body thoroughly cleansed and in a sound state for its natural processes. Consequently, as the farmer sows only after having first cleansed the soil and removed any foreign material, in the same manner we too advise that insemination for the production of man should follow after the body has first been given a rubdown. (40) (3) 与此同时,已经说明最佳时机是在按摩并少量进食之后。食物会为内在的骚动提供性交的动力,性交的冲动不会被食欲所分散;而按摩则能更容易地抓住注入的精液。因为正如按摩自然有助于食物的分布,它也有助于精液的接收和保留,可以说,昨天的多余物已被排出,身体被彻底清洁,处于适合自然过程的健康状态。因此,正如农民只有在先清理土壤并清除任何异物后才播种,同样地,我们也建议为生育后代而进行的授精应在身体先接受按摩之后进行。
Contraception 避孕
(60) A contraceptive differs from an abortive, for the first does not let conception take place, while the latter destroys what has been conceived . . . And an expulsive some people say is synonymous with an abortive; others, however, say that there is a difference because an expulsive does not mean drugs but shaking and leaping . . . For this reason they say that Hippocrates, although prohibiting abortives, yet in his book ‘On the Nature of the Child’ employs leaping with the heels to the buttocks for the sake of expulsion. ^(27){ }^{27} But a controversy has arisen. For one party banishes abortives, citing the testimony of Hippocrates who says: ‘I will give to no one an abortive’; moreover, because it is the specific task of medicine to guard and preserve what has been engendered by nature. The other party prescribes abortives, but with discrimination, that is, they do not prescribe them when a person wishes to destroy the embryo because of adultery or out of consideration for youthful beauty; but only to prevent subsequent danger in parturition if the uterus is small and not capable of accommodating the complete development, or if the uterus at its orifice has knobbly swelling and fissures, or if some similar difficulty is involved. And they say the same about contraceptives as well, and we too agree with them. And since it is safer to (60) 避孕药与堕胎药不同,因为前者阻止受孕发生,而后者则摧毁已经受孕的胚胎……而有些人认为排出药与堕胎药是同义词;然而,另一些人则说存在区别,因为排出药不是指药物,而是指摇晃和跳跃……因此他们说,希波克拉底虽然禁止使用堕胎药,但在他的《论儿童本性》一书中,却采用了脚跟撞击臀部的跳跃方式以达到排出的目的。 ^(27){ }^{27} 但争议已经产生。一方禁止使用堕胎药,引用希波克拉底的证言:"我不会给任何人堕胎药";此外,因为医学的特定任务是保护和保护自然孕育的生命。 另一方规定使用堕胎药,但有所区别,也就是说,当一个人因通奸或为了保持青春美貌而希望毁掉胚胎时,他们不会开这种药;只有在子宫过小无法容纳完全发育,或子宫口有结节状肿胀和裂缝,或存在类似困难时,为了防止分娩时的后续危险,他们才会开药。他们对避孕药也持同样的看法,我们也同意他们的观点。而且由于这样做更安全
prevent conception from taking place than to destroy the foetus, we shall now first discourse upon such prevention. 防止受孕比毁掉胎儿更为可取,因此我们现在首先来讨论这种预防方法。
(61) For if it is much more advantageous not to conceive than to destroy the embryo, one must consequently beware of having sexual intercourse at those periods which we said were suitable for conception. And during the sexual act, at the critical moment of coitus when the man is about to discharge the seed, the woman must hold her breath and draw herself away a little, so that the seed may not be hurled too deep into the cavity of the uterus. And getting up immediately and squatting down, she should induce sneezing and carefully wipe the vagina all round; she might even drink something cold. It also aids in preventing conception to smear the orifice of the uterus all over before with old olive oil or honey or cedar resin or juice of the balsam tree, alone or together with white lead; or with a moist cerate containing myrtle oil and white lead; or before the act with moist alum, or with galbanum together with wine; or to put a lock of fine wool into the orifice of the uterus; or, before sexual relations to use vaginal suppositories which have the power to contract and to condense. For such of these things as are styptic, clogging and cooling cause the orifice of the uterus to shut before the time of coitus and do not let the seed pass into its fundus. [Such, however, as are hot] and irritating not only do not allow the seed of the man to remain in the cavity of the uterus, but draw forth as well another fluid from it. (61) 因为如果不怀孕比毁坏胚胎更有利,那么必须避免在我们所说的适合受孕的时期进行性交。在性行为过程中,在男子即将排出精液的关键时刻,女子必须屏住呼吸并稍微向后退,以免精液被射入子宫腔深处。事后应立即起身蹲下,并诱发打喷嚏,仔细擦拭阴道四周;她甚至可以喝一些冷饮。在性交前,用陈橄榄油、蜂蜜、雪松树脂或香脂树汁液单独或与白铅一起涂抹子宫口,也有助于防止受孕;或者使用含有桃金娘油和白铅的湿性蜡膏;或者在性交前使用湿矾,或用阿魏胶与酒一起;或将一缕细羊毛放入子宫口;或在性关系前使用具有收缩和凝固功能的阴道栓剂。 这些具有收敛、阻塞和冷却作用的物质,会导致子宫口在交合前就闭合,不让精液进入其底部。然而,那些具有热性和刺激性的物质,不仅不让男性的精液留在子宫腔内,还会从中引出另一种液体。
(62) And we shall make specific mention of some. Pine bark, tanning sumach, equal quantities of each, rub with wine and apply in due measure before coitus after wool has been wrapped around; and after two or three hours she may remove it and have intercourse. Another: Of Cimolian earth, ^(28){ }^{28} root of all-heal, ^(29){ }^{29} equal quantities, rub with water separately and together, and when sticky apply in like manner. Or: Grind the inside of fresh pomegranate peel with water, and apply. Or: Grind two parts of pomegranate peel and one part of oak galls, ^(30){ }^{30} form small suppositories and insert after the cessation of menstruation. Or: Moist alum, the inside of pomegranate rind, mix with water, and apply with wool. Or: Of unripe oak galls, of the inside of pomegranate peel, of ginger, of each 2 drachms, mould it with wine to the size of vetch peas and dry indoors and give before coitus, to be applied as a vaginal suppository. Or: Grind the flesh of dried figs and apply together with natron. Or: Apply pomegranate peel with an equal amount of gum and an equal amount of oil of roses. Then one should always follow with a drink of honey water. But one should beware of things which are very pungent, because of the ulcerations arising from them. And we use all these things after the end of menstruation . . . (62) 我们将特别提及一些方法。松树皮、鞣料漆树,各取等量,用酒揉搓,在性交前以适量涂抹,并用羊毛包裹;两三小时后,她可将其取出并进行性交。另一种方法:基莫利亚土、 ^(28){ }^{28} 独活草根、 ^(29){ }^{29} 各取等量,分别用水揉搓后再混合,当变粘稠时以同样方式涂抹。或者:将新鲜石榴皮内侧用水研磨后涂抹。或者:将两份石榴皮和一份橡树瘿 ^(30){ }^{30} 研磨,制成小栓剂,在月经停止后插入。或者:将湿明矾、石榴皮内侧与水混合,用羊毛涂抹。或者:取未成熟的橡树瘿、石榴皮内侧、生姜各 2 德拉姆,用酒揉搓成豌豆大小,在室内晾干,在性交前给予,作为阴道栓剂使用。或者:将无花果干果肉研磨后与天然碱一同涂抹。或者:将石榴皮与等量的树胶和等量的玫瑰油一同涂抹。然后应始终饮用蜂蜜水。 但是人们应该警惕那些非常辛辣的东西,因为它们会引起溃疡。我们在月经结束后使用所有这些东西……
Abortion 堕胎
(64) In order that the embryo be separated, the woman should have [more violent exercise], walking about energetically and being shaken by means of draught animals; she should also leap energetically and carry things which are heavy beyond her strength. She should use diuretic decoctions which also have the power to bring on menstruation, and empty and purge the abdomen with relatively pungent clysters; sometimes using warm and sweet olive oil as injections, sometimes anointing the whole body thoroughly therewith and rubbing it vigorously, especially around the pubes, the abdomen, and the loins, bathing daily in sweet water which is not too hot, (64) 为了使胚胎分离,妇女应进行[更剧烈的运动],精力充沛地走动,并通过役用牲畜来摇晃身体;她还应精力充沛地跳跃,并携带超出她力量范围的重物。她应使用具有催经功效的利尿煎剂,并用相对辛辣的灌肠剂清空和净化腹部;有时使用温甜的橄榄油作为注射剂,有时用它彻底涂抹全身并用力按摩,特别是阴阜、腹部和腰部周围,每天在不太热的甜水中沐浴,
lingering in the baths and drinking first a little wine and living on pungent food. If this is without effect, one must also treat locally by having her sit in a bath of a decoction of linseed, fenugreek, mallow, marsh mallow, and wormwood. She must also use poultices of the same substances and have injections of old oil, alone or together with rue juice or maybe with honey, or of iris oil, or of absinthium together with honey, or of panax balm or else of spelt together with rue and honey, or of Syrian unguent. And if the situation remains the same she must no longer apply the common poultices, but those made of meal of lupines together with ox bile and absinthium, [and she must use] plasters of a similar kind. 在浴场中逗留,先喝一点葡萄酒,食用辛辣食物。如果这没有效果,还必须通过让她坐在亚麻籽、葫芦巴、锦葵、蜀葵和艾草的煎剂浴中进行局部治疗。她还必须使用相同物质的膏药,并注入陈油,单独使用或与芸香汁一起,或者与蜂蜜一起,或注入鸢尾油,或注入艾草与蜂蜜,或注入人参香膏,或注入斯佩尔特小麦与芸香和蜂蜜,或注入叙利亚软膏。如果情况仍然相同,她不应再使用普通膏药,而应使用羽扇豆粉与牛胆汁和艾草制成的膏药,[她必须使用]类似类型的膏药。
(65) For a woman who intends to have an abortion, it is necessary for two or even three days beforehand to take protracted baths, little food and to use softening vaginal suppositories; also to abstain from wine; then to be bled and a relatively great quantity taken away. For the dictum of Hippocrates in the Aphorisms, even if not true in a case of constriction, is yet true of a healthy woman: ‘A pregnant woman if bled, miscarries.’ For just as sweat, urine, or faeces are excreted, if the parts containing these substances slacken very much, so the foetus falls out after the uterus dilates. Following the venesection one must shake her by means of draught animals (for now the shaking is more effective on the parts which previously have been relaxed) and one must use softening vaginal suppositories. But if a woman reacts unfavourably to venesection and is languid, one must first relax the parts by means of hip-baths, full baths, softening vaginal suppositories, by keeping her on water and limited food, and by means of aperients and the application of a softening clyster; afterwards one must apply an abortive vaginal suppository. Of the latter one should choose those which are not too pungent, that they may not cause too great a sympathetic reaction and heat. And of the more gentle ones there exist for instance: Of myrtle, wallflower seed, bitter lupines equal quantities, by means of water, mould troches the size of a bean. Or: Of rue leaves 3 drachms, of myrtle 2 drachms and the same of sweet bay, mix with wine in the same way, and give her a drink. Another vaginal suppository which produces abortion with relatively little danger: Of wallflower, cardamom, brimstone, absinthium, myrrh, equal quantities, mould with water. And she who intends to apply these things should be bathed beforehand or made to relax by hip-baths; and if after some time she brings forth nothing, she should again be relaxed by hip-baths and for the second time a suppository should be applied. In addition, many different things have been mentioned by others; one must, however, beware of things that are too powerful and of separating the embryo by means of something sharp-edged, for danger arises that some of the adjacent parts be wounded. After the abortion one must treat as for inflammation. (65) 对于想要堕胎的妇女,有必要在两三天甚至三天前进行长时间沐浴,少量进食,并使用软化阴道栓剂;同时要戒酒;然后进行放血,并抽取相对较多的血量。因为希波克拉底在《格言》中的论断,即使在狭窄情况下不成立,但对于健康女性来说却是真实的:"孕妇若被放血,就会流产。"因为正如汗液、尿液或粪便被排出一样,如果容纳这些物质的部分极度松弛,胎儿也会在子宫扩张后脱落。放血后,必须通过役畜来摇晃她(因为现在摇晃对先前已经松弛的部分更有效),并且必须使用软化阴道栓剂。但如果妇女对放血反应不良且身体虚弱,必须首先通过坐浴、全身浴、软化阴道栓剂、让她只喝水和限制饮食、使用轻泻剂以及应用软化灌肠剂来放松身体部位;之后才能使用堕胎阴道栓剂。 对于后者,应选择那些不太刺激的,以免引起过大的交感反应和发热。较为温和的例如:等量的桃金娘、桂竹香种子、苦羽扇豆,用水调和,制成豆大小的药片。或者:芸香叶 3 打兰,桃金娘 2 打兰,甜月桂同样 2 打兰,用同样的方法与酒混合,让她饮用。另一种相对较少危险的阴道栓剂,可导致流产:等量的桂竹香、豆蔻、硫磺、苦艾、没药,用水调和。准备使用这些药物的人应事先沐浴或通过坐浴使其放松;如果一段时间后她没有排出任何东西,应再次通过坐浴使其放松,并第二次使用栓剂。此外,其他人还提到了许多不同的方法;但是,必须警惕过于强效的药物以及使用锋利物品分离胚胎的方法,因为存在伤害邻近部位的危险。流产后,必须按照治疗炎症的方法进行处理。
443. Childbirth: instructions for the midwife. Rome, 1st cent. ad Soranus, Gynaecology 1.67-9, excerpts. L 443. 分娩:助产士指南。罗马,公元 1 世纪。索拉努斯,《妇科学》1.67-9,节选。L
For normal childbirth have the following ready: oil for injections and cleansing, hot water in order to wash the affected area, hot compresses to relieve the labour pains, sponges for sponging off; wool for covering the woman’s body, and bandages to swaddle the baby in, a pillow so that the infant may be placed on it below the mother until the afterbirth has been taken away; scents, such as pennyroyal, sparganium, 对于正常分娩,请准备以下物品:用于注射和清洁的油,用于清洗受影响区域的热水,用于缓解分娩疼痛的热敷布,用于擦拭的海绵;用于覆盖女性身体的羊毛,以及包裹婴儿的绷带,一个枕头以便将婴儿放在母亲下方直到胎盘被取出;香料,如薄荷、香蒲,
barley groats, and quince, and if in season citron, or melon and anything similar to these, for the recovery of the mother’s strength; a birthing stool so that the mother may be arranged on it . . . a wide space in a crescent shape must be cut out in it [of a size appropriate] . . . to prevent the woman from being pulled down beyond her thighs because the opening is too great, and on the contrary to prevent her from having her vagina pressured by its being too narrow (which is a greater problem); . . . two couches, the one made up with soft coverings for rest after giving birth, the other hard for lying down on between labour pains . . . When the mouth of the womb is open, and the midwife has washed her hands with hot oil, she should put in her forefinger (with the nail cut) of her left hand, and by gently drawing it arrange the opening so that the accessible part of the amniotic sac falls forward, and with her right hand she should apply oil to the area . . . When the amniotic sac takes the size of an egg beneath the mouth of the womb, if the mother is weak and tense, one must deliver her while she is lying down there because this method is less disturbing and frightening. . . Three women should stay ready who are able gently to calm the fears of the woman who is giving birth, even if they do not happen to have experience in childbirth. Two should stand on the sides, and one behind her so that the mother does not lean sideways because of the pain. If no birthing stool is available the same arrangement can be made if she sits on a woman’s lap . . . Finally the midwife, with her dress belted up high in an orderly way should sit down below beneath and opposite the mother. 大麦碎粒、榅桲,如果是当季的还有香橼或甜瓜以及类似这些东西,用于恢复母亲的体力;一把分娩凳,让母亲可以坐在上面……必须在其上切出一个新月形的宽大空间[大小要合适]……防止因开口过大而使女性被拉出大腿范围,相反也要防止因开口过窄而使她的阴道受到压迫(这是更严重的问题);……两张躺椅,一张铺有柔软的垫子用于产后休息,另一张是硬的用于在阵痛间歇时躺下……当子宫口张开时,助产士应用热油洗手,然后将她左手(指甲已剪短)的食指伸入,通过轻柔地牵引来调整开口,使羊膜囊的可及部分向前突出,并用右手在该区域涂抹油……当羊膜囊在子宫口下方达到鸡蛋大小时,如果母亲虚弱且紧张,必须让她躺在那里进行分娩,因为这种方法较少干扰和惊吓。…… 三位妇女应随时待命,她们要能够温柔地安抚分娩妇女的恐惧,即使她们碰巧没有分娩经验。两位应站在两侧,一位站在她身后,这样产妇不会因疼痛而向一侧倾斜。如果没有分娩凳,她坐在一位妇女的腿上也可以采用同样的安排……最后,助产士应将衣服整齐地束高,坐在产妇下方对面。
The midwife should then sit holding her thighs apart and with her left thigh leaning to support her left hand, in front of the mother as previously specified . . . Then it is good for the midwife to be able to see the face of the mother, so she can calm her fears and assure her that there is nothing to worry about and that the childbirth is going well … The midwife should guard against holding her face towards the mother’s lap, lest she in modesty pull her body up; instead she should circle round the mouth of the womb with her finger . . . ^(31){ }^{31} She should order the other woman who is holding her from behind to hold the mother’s anus with a linen cloth, lest it be pushed out with her straining. If indeed the amniotic sac remains unbroken for a long time, she should break it with her fingernails and put her fingers in it and little by little open it wider. She should take care that the infant not fall out at once dots\ldots the helpers standing on the side, without shaking her and with open hands should bring the uterus downwards. When the infant tries to come out, the midwife should have a cloth in her hands to pick him up. 助产士应坐下,分开产妇的大腿,左腿倾斜以支撑左手,如前所述地站在产妇面前...助产士最好能看到产妇的脸,这样她可以安抚产妇的恐惧,向她保证无需担忧,分娩过程进行顺利...助产士应注意不要将脸朝向产妇的腹部,以免产妇因害羞而将身体抬起;相反,她应该用手指围绕子宫口... ^(31){ }^{31} 她应命令从后面扶住产妇的另一位女性用亚麻布按住产妇的肛门,以防其在用力时被推出。如果羊膜长时间未破裂,她应该用指甲将其弄破,将手指伸入其中,并逐渐将其扩大。她应注意不要让婴儿一下子掉出来 dots\ldots 站在旁边的助手们,不要摇晃产妇,用张开的手将子宫向下推。当婴儿试图出来时,助产士应手持布准备接住他。
444. Treatment for hysterical suffocation. Cappadocia, 2nd cent. ad 444. 歇斯底里窒息症的治疗。卡帕多西亚,公元 2 世纪
Soranus, Gynaecology 3.26, 28, 29. Tr. O. Temkin. L 索拉努斯,《妇科学》3.26, 28, 29。O. 特姆金译。L
Unlike some of his medical colleagues, Soranus did not believe in the theory of the wandering womb; he prescribes instead reassuring attention and physical therapy with soothing medicaments. 与一些医学同行不同,索拉努斯并不相信子宫游走理论;相反,他建议给予安抚性的关注并使用舒缓药物进行物理治疗。
26. Hysterical suffocation has been named after both the affected organ and one symptom, viz. suffocation. But its connotation is: obstructed respiration together with aphonia and a seizure of the senses caused by some condition of the uterus. In 26. 歇斯底里性窒息症是根据受影响的器官和其中一个症状来命名的,即窒息。但其含义是:由于子宫的某些状况导致的呼吸受阻、失语以及感觉丧失。在
most cases the disease is preceded by recurrent miscarriages, premature birth, long widowhood, retention of menses and the end of ordinary childbearing or inflation of the uterus. When an attack occurs, sufferers from the disease collapse, show aphonia, laboured breathing, a seizure of the senses, clenching of the teeth, stridor, convulsive contraction of the extremities (but sometimes only weakness), upper abdominal distention, retraction of the uterus, swelling of the thorax, bulging of the network of vessels of the face. The whole body is cool, covered with perspiration, the pulse stops or is very small. In the majority of cases they recover quickly from the collapse and usually recall what has happened; head and tendons ache and sometimes they are even deranged . . . 在大多数情况下,此病之前会反复流产、早产、长期守寡、闭经、正常生育期结束或子宫膨胀。当发作时,患者会昏倒、失声、呼吸困难、知觉丧失、牙关紧闭、喘鸣、四肢痉挛性收缩(但有时仅表现为虚弱)、上腹胀、子宫收缩、胸部肿胀、面部血管网络凸起。全身冰冷,出汗,脉搏停止或极其微弱。大多数情况下,患者能迅速从昏厥中恢复,并且通常能回忆起发生的事情;头部和肌腱疼痛,有时甚至会精神错乱……
28. [The disease] is of the constricted and violent class and exists in both an acute and chronic form; therefore the treatment must be suitable to these characteristics. During the initial stage one should lay the patient down in a room which is moderately warm and bright and, without hurting her, rouse her from the collapsed state by moving the jaw, placing warm compresses all over the middle of her body, gently straightening out all the cramped parts, restraining each extremity, and warming all the cool parts by the touch of [the] bare hands. Then one should wash the face with a sponge soaked in warm water, for sponging the face has a vitalising effect. If, however, the state of aphonia persists, we also use dry cupping over the groin, pubes, and the neighbouring regions; then we put on covers of soft clean wool. We also moisten these parts freely with sweet olive oil, keeping it up for some time, and swathe each extremity in wool (for this conducts the relaxation from the extremities towards the centre). Then we instil warm water into the opened jaws, and afterwards honey water too, and prescribe movement in a hammock. When the initial stage has ended we bleed, provided that weakness does not prevent it, or it is not long since food was given. Afterwards we give an injection of warm, sweet olive oil, moisten the parts, offer warm water as a mouthwash and drink, and make her abstain from food until the third day. On this day we first rub the patient down and afterwards we offer gruel-like food and give this from now on, every second day, until the dangerous condition regarding the uterus has safely subsided. [But every day] we use poultices like those prescribed for women who suffer from painful menstruation and apply hot sponge baths and relaxing hip-baths, the material for which we have mentioned above, and suppositories made of fat, marrow, fenugreek, mallow, and oil of lilies or henna oil, and injections by means of a clyster of olive oil or oil mixed with water, particularly if faeces are retained (for the excrement bruises the adjacent uterus). When the condition has abated we make use of wax salves and suppositories of a relatively high emollient power, then we give varied food, later on a bath, and finally wine. 28. [这种疾病]属于痉挛性和剧烈性的一类,有急性和慢性两种形式;因此治疗必须适合这些特点。在初始阶段,应让患者躺在一个温暖适度和明亮的房间里,在不伤害她的情况下,通过移动下颌、在身体中部放置热敷、轻轻伸直所有痉挛部位、固定每一肢体,以及用赤裸的手触摸温暖所有冰冷的部位,使她从虚脱状态中恢复过来。然后用浸泡在温水中的海绵清洗脸部,因为用海绵擦拭脸部有恢复活力的效果。然而,如果失语状态持续,我们也在腹股沟、阴部及邻近区域使用干拔罐;然后盖上柔软干净的羊毛布。我们还用甜橄榄油充分涂抹这些部位,持续一段时间,并用羊毛包裹每一肢体(因为这能将松弛感从四肢传导至中心)。然后我们将温水注入张开的下颌,之后也注入蜂蜜水,并规定在吊床中活动。 当初始阶段结束后,我们会进行放血,前提是虚弱不会阻止这一过程,或者距离进食时间不长。之后,我们注射温热的甜橄榄油,湿润相关部位,提供温水作为漱口水和饮用水,并让她禁食直到第三天。在这一天,我们首先为患者擦拭身体,然后提供粥状食物,从此每隔一天给予一次,直到子宫的危险状况安全消退。[但每天]我们使用为那些遭受痛经痛苦的女性所规定的膏药,并应用热海绵浴和放松的盆浴,其材料我们已在上面提及,以及由脂肪、骨髓、葫芦巴、锦葵、百合油或指甲花油制成的栓剂,通过灌肠器注射橄榄油或与水混合的油,特别是在粪便滞留的情况下(因为排泄物会擦伤邻近的子宫)。当状况缓解后,我们使用蜡质软膏和具有相当高软化功效的栓剂,然后我们提供多样化的食物,之后是沐浴,最后是葡萄酒。
29. But the majority of the ancients and almost all followers of the other sects have made use of ill-smelling odours (such as burnt hair, extinguished lamp wicks, charred deer’s horn, burnt wool, burnt flock, skins and rags, castoreum with which they anoint the nose and ears, pitch, cedar resin, bitumen, squashed bedbugs, and all substances which are supposed to have an oppressive smell) in the opinion that the uterus flees from evil smells. Wherefore they have also fumigated with fragrant substances from below, and have approved of suppositories of spikenard and storax, so that the uterus fleeing the first-mentioned odours, but pursuing the last-mentioned, 29. 但大多数古人以及几乎所有其他学派的人都使用难闻的气味(如烧焦的头发、熄灭的灯芯、烧焦的鹿角、烧焦的羊毛、烧焦的棉絮、皮毛和破布、他们用来涂抹鼻子和耳朵的海狸香、沥青、雪松树脂、沥青、碾碎的臭虫,以及所有被认为具有压迫性气味的物质),认为子宫会躲避恶臭。因此,他们还从下方用芳香物质进行熏蒸,并认可使用甘松和苏合香的栓剂,这样子宫就会躲避前面提到的气味,而追逐后面提到的气味,
might move from the upper to the lower parts. Besides, Hippocrates ^(32){ }^{32} made some of his patients drink a decoction of cabbage, others asses’ milk; and he, believing that the uterus is twisted like the intestines are in intestinal obstruction, inserted a small pipe and blew air into the vagina by means of a blacksmith’s bellow, thus causing dilation. Diocles, however, in the third book of On Gynaecology, pinches the nostrils, but opens the mouth and applies a sternutative; moreover, with the hand he pushes the uterus towards the lower parts by pressing upon the hypochondriac region; and applies warm fomentations to the legs. Mantias gives castoreum and bitumen in wine to drink, and if the arousal is imminent he orders playing on the flute and drumming. Xenophon proposes torchlight and prescribes the making of greater noise by whetting and beating metal plates. And Asclepiades ^(33){ }^{33} applies a sternutative, constricts the hypochondriac region with bandages and strings of gut, shouts loudly, blows vinegar into the nose, allows sexual intercourse during remissions, drinking of water [and pouring cold water over the head]. We, however, censure all these men who start by hurting the inflamed parts and cause torpor by the effluvia of ill-smelling substances. For the uterus does not issue forth like a wild animal from the lair, delighted by fragrant odours and fleeing bad odours; rather it is drawn together because of the stricture caused by the inflammation. Also upsetting the stomach, which suffers from sympathetic inflammation, with toxic and pungent potions makes trouble. Forcing air by means of the smith’s bellows into the vagina this inflation makes the uterus even more tense, which is already rendered sufficiently tense by reason of the inflammation. Moreover, the use of sternutatives, through their shaking effects and the pungency of the drugs, produces a metasyncrisis in chronic conditions, thus aggravating the condition of the patient who during the initial stage needs not force but gentleness. Sounds and the noise of metal plates have an overpowering effect and irritate those who are made sensitive by inflammation. At any rate, even many healthy persons have been given headaches by such sounds. Vinegar blown in is also harmful, for just as external inflammations, so internal inflammations are increased by every astringent. Furthermore, it is injurious to constrict externally with strings or bandages the inflamed uterus which cannot even bear a poultice without feeling it burdensome, because of the intensification caused by the pressure. And drinking of water is not only not helpful but sometimes even noxious, since the patient needs strengthening, not metasyncrisis; moreover, metasyncrisis is produced again by switching to diluted wine. Intercourse causes atony in everybody and is therefore not appropriate; for without giving any advantage it affects the body adversely by making it atonic. Pouring cold water over the head in order to stop aphonia is obviously a technical mistake. For if the body is rendered dense by the cold, the arousal necessarily becomes more difficult to accomplish on account of the increased inflammation. 可能会从上部移动到下部。此外,希波克拉底 ^(32){ }^{32} 让一些患者喝卷心菜煎剂,另一些则喝驴奶;他认为子宫像肠梗阻时的肠道一样扭曲,于是插入一根小管,用铁匠的风箱向阴道内吹气,从而引起扩张。然而,迪奥克勒斯在其《妇科学》第三卷中,捏住患者的鼻子,但张开嘴巴并使用喷嚏剂;此外,他用手按压上腹部区域,将子宫推向下部;并在腿部施以热敷。曼蒂亚斯让患者用酒服用海狸香和沥青,如果兴奋即将来临,他命令吹笛和击鼓。色诺芬建议使用火把,并规定通过磨擦和敲击金属板制造更大的噪音。而阿斯克勒庇俄斯 ^(33){ }^{33} 使用喷嚏剂,用绷带和肠线束紧上腹部区域,大声喊叫,向鼻子吹入醋,在缓解期允许性交,喝水[并将冷水倒在头上]。 然而,我们谴责所有那些先伤害发炎部位,再用恶臭物质的气味导致麻木的人。因为子宫并不会像野兽从洞穴中出来那样,被香味所吸引而躲避恶臭;相反,它是因为炎症引起的收缩而被拉紧的。此外,用有毒和刺激性的药剂来扰乱因交感性炎症而受苦的胃,只会带来麻烦。用铁匠的风箱将空气强行吹入阴道,这种充气会使已经因炎症而足够紧张的子宫更加紧张。而且,使用催嚏剂,通过其震动效果和药物的刺激性,在慢性病中产生一种移位反应,从而加剧了在初期阶段不需要强力而需要温和的患者的病情。声音和金属板的噪音具有压倒性的效果,会刺激那些因炎症而变得敏感的人。无论如何,甚至许多健康人也因这种声音而头痛。 向内吹入醋也是有害的,因为正如外部炎症一样,内部炎症也会因任何收敛剂而加重。此外,用绳子或绷带从外部压迫发炎的子宫是有害的,因为这种子宫甚至不能忍受敷料,会感到负担沉重,这是由于压力导致的炎症加剧。饮水不仅无益,有时甚至有害,因为患者需要的是增强体质,而不是体液转换;此外,通过改用稀释的酒可以再次产生体液转换。性交会使每个人出现肌肉松弛,因此不适宜;因为它不仅没有任何益处,还会通过使身体松弛而对身体产生不良影响。为了治疗失音症而在头上浇冷水显然是一种技术性错误。因为如果身体因寒冷而变得致密,由于炎症加剧,唤醒必然变得更加困难。
445. Surgery for breast cancer. Alexandria, c. AD 100 445. 乳腺癌手术。亚历山大港,约公元 100 年
Leonides of Alexandria, a physician, quoted by Aëtius 16.44. Tr. L. Bliquez. G 亚历山大里亚的莱昂尼德斯,一位医师,被埃提乌斯引用于 16.44。译:L. Bliquez。G
Like all operations in antiquity, breast surgery was performed without anaesthetic. Visible tumours that had developed vein systems would almost certainly have metastasised. 像古代所有的手术一样,乳房手术是在没有麻醉的情况下进行的。已经发展出静脉系统的可见肿瘤几乎肯定已经转移。
'I usually operate in cases where the tumours do not extend into the chest. The procedure is as follows. When the patient has been placed on her back, I incise the healthy area of the breast above the tumour and then cauterise the incision until scabs form and the bleeding is stanched. Then I incise again, marking out the area as I cut deeply into the breast, and again I cauterise. I do this quite often, incising and then cauterising to stanch the bleeding. This way the bleeding is not dangerous. After the excision is complete I again cauterise the entire area until it is desiccated. I apply the cauteries ^(34){ }^{34} the first and second time to check the bleeding, but the last time, after the tumour has been excised, for the complete cure of the disease. Sometimes it is my practice even to operate without cauterisation when a breast tumour is not scrofulous, as I treat the source of the tumour. ^(35){ }^{35} So when such a condition exists, one can cure it with excision [of the tumour] from the healthy parts of the breast, for the bleeding is not at all excessive in such cases. ^(36){ }^{36} "我通常在肿瘤未延伸至胸腔的情况下进行手术。手术步骤如下。当患者仰卧时,我在肿瘤上方的乳房健康区域进行切口,然后灼烧切口直至结痂并止血。接着我再次切口,在深入切割乳房时标出区域,并再次灼烧。我经常这样做,先切口再灼烧以止血。这样出血不会造成危险。切除完成后,我再次灼烧整个区域直至其干燥。我第一次和第二次使用烧灼术是为了止血,但最后一次,在肿瘤切除后,是为了彻底治愈疾病。有时,当乳房肿瘤不是结核性时,我甚至习惯在不使用烧灼术的情况下进行手术,因为我治疗的是肿瘤的根源。 ^(35){ }^{35} 因此,当存在这种情况时,可以通过从乳房健康部分切除[肿瘤]来治愈,因为在这些情况下出血并不过多。 ^(36){ }^{36} "
446. Surgery for cancer of the breast and uterus. 7th cent. ad 446. 乳腺癌和子宫癌的手术。公元 7 世纪
Paul of Aegina 6.45. G 保罗·埃吉纳 6.45. G
The irregular and invasive tumours we now call by the generic name cancer (the Latin word for crab) took their name from the tumours with their blood supply systems on women’s breasts. 我们现在用癌症这个通用名称(拉丁语中意为螃蟹)来称呼的那些不规则且具有侵袭性的肿瘤,其名称来源于女性乳房上带有供血系统的肿瘤。
On Cancer (karkinos). Cancer is irregular, lumpy, misshapen, livid, painful, sometimes without ulceration (this is the kind Hippocrates calls hidden), and sometimes ulcerated. It has its origin in the black bile and when it establishes itself in very many parts of the body, it eats through everything. In particular it affects the womb and the breasts of women. The cancers have veins stretching around them in all directions, like the feet of the crab (karkinos), which is how the disease gets its name . . . . Although bodies that are gangrenous or depart from normality demand removal, it is not possible or beneficial to operate on cancers in the womb, but we should use surgery on external cancers, not least on the breasts. 论癌症(karkinos)。癌症是不规则的、有肿块、畸形、青紫、疼痛的,有时不溃烂(希波克拉底称这种为隐性癌),有时则会溃烂。它起源于黑胆汁,当它在身体的许多部位扎根时,会侵蚀一切。它特别影响女性的子宫和乳房。癌症周围有向各个方向延伸的静脉,就像螃蟹(karkinos)的脚一样,这也是这种疾病得名的缘由……。虽然坏疽或异常的身体组织需要切除,但对子宫内的癌症进行手术是不可能或无益的,但我们应该对外部癌症,特别是乳房癌使用外科手术。
Some physicians apply cauteries ^(37){ }^{37} to the whole of the surrounding area, others cauterise after removing the whole of the breast. Galen uses only incisions in his surgery, and writes as follows 'if you dare on occasion to cure the cancer by surgery, begin to clear the area by removing the black bile fluid, then cut round the affected area precisely, so as to leave no root behind. Allow the blood to flow, and do not be in a hurry to stop it, but press the surrounding veins and push out the bulk of the blood. Then treat the other lesions similarly. ^(38){ }^{38} That is what Galen says. And other malignant and putrefying wounds, such as cancerous sores and gangrene and the like, should be operated on in the same manner. 一些医生对整个周围区域使用烧灼术 ^(37){ }^{37} ,另一些医生则在切除整个乳房后进行烧灼。盖伦在他的手术中仅使用切口,并写道:"如果你有时敢于通过手术治疗癌症,首先要通过清除黑胆液来清理该区域,然后精确地环绕患处切割,以免留下任何根部。让血液流出,不要急于止血,而是按压周围的静脉,将大部分血液排出。然后以类似的方式处理其他病灶。 ^(38){ }^{38} 这就是盖伦所说的。其他恶性和腐烂的伤口,如癌性溃疡、坏疽等,应以相同的方式进行手术。
WRITINGS ON MEDICAL MATTERS BY LAYMEN 外行撰写的医学著作
‘When the foetus is male, the mother has an easier delivery’ ‘当胎儿是男性时,母亲的分娩会更容易’
447. The women of Miletus (a traditional story)
Plutarch, The Bravery of Women 11, Moralia 249b-d, 2nd cent. Ad. G 447. 米利都的妇女(一个传统故事) 普鲁塔克,《论妇女的勇敢》11,《道德论丛》249b-d,公元 2 世纪。G
One time the young women of Miletus were afflicted by a dreadful and irrational trouble, of uncertain origin. It was suggested that the atmosphere had become polluted with an ecstatic concoction and poisonous character and so caused them to lose control of their senses. For suddenly all of them were seized with a desire to commit suicide, and there was an insane rush to hang themselves, and many managed to hang themselves before they could be stopped. ^(39){ }^{39} Neither their parents’ arguments nor tears nor their friends’ advice got through to them, but they got round every plot and trick their watchers could devise in order to destroy themselves. The affliction appeared to have been sent by some god, and to be more than human ability could handle, until the time when a sensible man proposed an ordinance that the women who hung themselves must be carried naked through the market-place in their funeral procession. This ordinance, once approved, not only prevented, but completely stopped the young women from hanging themselves. Precaution against ill repute is a clear indication of goodness and virtue, and the women who were not afraid of the most dreadful of all possibilities, death and suffering, could not bring themselves to bear the thought of the disgrace that would come to them after their deaths. 有一次,米利都的年轻女性们遭受了一种可怕且非理性的困扰,其起源不确定。有人认为,大气被一种令人狂喜的混合物和有毒物质污染,导致她们失去理智。因为突然间,她们都产生了自杀的欲望,疯狂地争相上吊,许多人在被阻止之前就已经成功自缢。 ^(39){ }^{39} 无论是父母的劝说和眼泪,还是朋友的忠告,都无法打动她们,她们反而绕过监视者设计的各种计谋和诡计来毁灭自己。这种困扰似乎是某个神灵降下的,超出了人类能力所能处理的范围,直到有一天,一个明智的人提出一项法令:上吊自杀的女性必须在葬礼游行中被赤裸地抬过集市。这项法令一经批准,不仅阻止了年轻女性上吊,而且完全制止了这种行为。 防范恶名是善良和美德的明确体现,那些不惧怕最可怕的可能性——死亡和痛苦的女性,却无法忍受死后会降临在她们身上的耻辱。
448. Pregnancy. Rome, 1st cent. AD 448. 怀孕。罗马,公元 1 世纪
Pliny the Elder, Natural History 7.38-43, 48-9. L 老普林尼,《自然史》7.38-43, 48-9. L
While pursuing the public career of a Roman knight, which culminated in command of the fleet at Misenum, Pliny wrote on many and varied subjects. His only surviving work, the Natural History, consists of thirty-six books on the arts and sciences. Pliny casts a wide net in gathering his scientific ‘facts’. Here he draws heavily on Aristotle, adding his own examples for his Roman readership. 在追求罗马骑士的公共事业生涯中,普林尼最终担任了米塞努姆舰队的指挥官,同时他还撰写了许多不同主题的作品。他唯一幸存的作品《自然史》包含三十六卷关于艺术和科学的书籍。普林尼在收集科学"事实"时范围广泛。在这里,他大量借鉴了亚里士多德的观点,并为他的罗马读者群添加了自己的例子。
(38) Other animals have set times for mating and bearing young. Man, on the other hand, is born any time of year and after a variable gestation period-sometimes seven months, sometimes eight, and sometimes it goes to the beginning of the eleventh month. Before the seventh month, the pregnancy is never viable. In the seventh month are born only those babies conceived on the day before or day after the full moon, or during the new moon. (39) In Egypt it is common for babies to be born in the eighth month; in Italy too such births are viable, contrary to the opinions of our ancestors. ^(40){ }^{40} Gestation periods vary greatly. Vistilia, wife of Glitius and then of Pomponius and Orfitius, all distinguished citizens, gave birth four times by them always in the seventh month, then gave birth to Suillius Rufus in the eleventh month and Corbulo in the seventh-both of them later consuls-then Caesonia, wife of the emperor Gaius (Caligula) in the eighth. (40) Eighth-month babies are in danger until (38) 其他动物有固定的交配和生育时间。而人类则可以在一年中的任何时候出生,且妊娠期长短不一——有时是七个月,有时是八个月,有时甚至长达近十一个月。在七个月之前,胎儿从未能存活。只有在满月前一天、后一天或新月期间受孕的婴儿才会在七个月时出生。(39) 在埃及,婴儿在八个月出生很常见;在意大利也是如此,这种分娩是可行的,这与我们祖先的观点相反。 ^(40){ }^{40} 妊娠期差异很大。维斯蒂利亚,先后嫁给格利提乌斯、庞波尼乌斯和奥尔菲提乌斯——他们都是杰出的公民——为他们生育了四次,都是在第七个月;然后在第十一个月生下了苏利乌斯·鲁弗斯,在第七个月生下了科尔布洛——两人后来都成为了执政官——接着在第八个月为皇帝盖乌斯(卡利古拉)的妻子凯索尼亚生了孩子。(40) 八个月出生的婴儿在...之前都处于危险中
the fortieth day of life, while for the mothers the fourth and eighth month are riskiest, and an abortion in those months lethal. Masurius ^(41){ }^{41} writes that Lucius Papirius as praetor in a suit brought by a secondary heir found against him, since the mother said she had been pregnant for 13 months and no fixed gestation period had been established. 生命的第四十天,而对于母亲来说,第四个月和第八个月是最危险的,在这些月份流产是致命的。马苏里乌斯 ^(41){ }^{41} 写道,卢修斯·帕皮里乌斯在担任裁判官期间,审理了一起由次要继承人提起的诉讼,并做出了不利于他的判决,因为母亲声称她怀孕已有 13 个月,而固定的妊娠期尚未确定。
(41) On the tenth day after conception headaches, dizziness, and darkened visions, nausea are the signs that a human being has begun to form. When the foetus is male, the mother has a better colour and an easier delivery; the foetus begins to move in the uterus on the fortieth day. Everything is the opposite with the other sex. The weight is unbearable. The legs and groin are slightly swollen. The foetus first moves after ninety days. (42) But for both sexes, the greatest weakness occurs when the foetus begins to grow hair and when the moon is full, which is a very bad time for babies already born too. The way in which the mother-to-be walks and every little detail are of utmost importance. If a woman eats food that is too salty, the baby will be born without nails. Breathing makes delivery more difficult. ^(42){ }^{42} Yawning can be lethal during delivery, just as sneezing after intercourse can cause abortion. ^(43){ }^{43} (41) 怀孕第十天,头痛、头晕、视力模糊、恶心是人体开始形成的迹象。当胎儿是男性时,母亲气色更好,分娩更顺利;胎儿在第四十天开始在子宫内活动。而另一性别的情况则完全相反。体重难以承受。腿部和腹股沟轻微肿胀。胎儿在九十天后才开始活动。(42) 但对于两种性别来说,当胎儿开始长毛和月圆时,都会出现最严重的虚弱,这对已出生的婴儿也是非常糟糕的时期。准母亲的行走方式以及每一个小细节都至关重要。如果女性吃的食物太咸,婴儿出生时将没有指甲。呼吸会使分娩更加困难。 ^(42){ }^{42} 打哈欠在分娩过程中可能是致命的,就像性交后打喷嚏可能导致流产一样。 ^(43){ }^{43}
(43) It makes one feel pity and shame at how precarious are the beginnings of the proudest of animals, if the smell of a freshly extinguished lamp really can cause abortion . . . . 如果刚熄灭的灯的气味真的能导致流产,那么这最高贵的动物在生命之初是何等脆弱,令人感到怜悯和羞愧……
(48) With the exception of women, few other animals mate during pregnancy, and only one or two other species have superfoetation. ^(44){ }^{44} It is found in writings of physicians and other experts that twelve foetuses were expelled in a single abortion. But when the interval between conceptions is brief, both are carried to term. This was the case of Hercules and Iphicles, ^(45){ }^{45} and of a women who bore twins, one resembling her husband, the other her adulterous lover. Then there was a maid in Proconnesus (Marmora) who had intercourse twice in one day and bore twins, one of whom resembled her master, the other his steward. Finally, there are the examples of two women one of whom bore one child after the normal time and produced a fifth-month baby at the same time, while the other had a baby at seven months and some months later had twins. (48)除了人类女性,很少有其他动物在怀孕期间交配,也只有一两种其他物种会出现复孕现象。 ^(44){ }^{44} 在医生和其他专家的著作中发现,有一次流产排出了十二个胎儿。但当受孕间隔很短时,两个胎儿都能足月分娩。赫拉克勒斯和伊菲克勒斯的情况就是如此, ^(45){ }^{45} 还有一个妇女生了一对双胞胎,一个长得像她的丈夫,另一个则像她的奸夫。此外,普罗科涅苏斯(马尔马拉)有一个女仆在同一天内发生两次性关系,生了一对双胞胎,其中一个长得像她的主人,另一个则像主人的管家。最后,还有两个妇女的例子,其中一个在正常时间分娩一个孩子,同时产下了一个五个月的胎儿;而另一个在七个月时生了一个孩子,几个月后又生了一对双胞胎。
449. Treatments for diseases of the womb. Rome, 1st cent. ad Celsus, On Medicine 4.27; 5.21. L 449. 子宫疾病的治疗方法。罗马,公元 1 世纪。塞尔苏斯,《论医学》4.27;5.21。L
Celsus, an encyclopaedist and not a physician, attempted to put diverse Hippocratic ideas into decorous and precise Latin. ^(46){ }^{46} 塞尔苏斯,一位百科全书家而非医生,试图将各种希波克拉底思想转化为得体而精确的拉丁文。 ^(46){ }^{46}
From the womb a violent illness arises and after the stomach it is the part that most afflicts the body and that in turn most affects it. Sometimes it so knocks the wind out of the woman that she is prostrated, as with epilepsy. But this case differs in that the eyes do not roll, nor is there frothing at the mouth nor nerve spasms but only stupor. In some women it recurs frequently and never goes away. Bleeding her, if she is strong enough, is helpful. If she is weak, nevertheless, cupping should be done at the groin. If she lies down for a long time or habitually did so at other times, hold an extinguished lamp wick up to her nose ^(47){ }^{47} or one of the other things I have listed as being particularly foul-smelling, to stimulate the woman. Pouring cold water over her is effective too. 从子宫产生一种剧烈的疾病,在胃之后,这是最困扰身体的部分,反过来也最影响身体。有时它会使妇女如此喘不过气,以致她倒地不起,如同癫痫发作。但这种情况的不同之处在于眼睛不会翻白,口中也没有泡沫,也没有神经痉挛,只有昏迷。有些妇女这种情况经常复发,从不消失。如果她身体足够强壮,放血是有帮助的。如果她虚弱,尽管如此,仍应在腹股沟处进行拔罐。如果她长时间躺下,或者在其他时候习惯如此,将熄灭的灯芯举到她鼻子前 ^(47){ }^{47} 或我列出的其他特别难闻的东西之一,以刺激这位妇女。向她泼冷水也有效。
Rue chopped up in honey helps, or wax-salve of cyprus oil or some sort of hot, moist compresses held to the pubic region. The hips and knees should be rubbed at the same time. Then, when she has come to, she should be cut off from wine for a year, even if she does not have a relapse. She should have a daily rubdown of the whole body but especially the abdomen and knees. She should be given food of the middle category; ^(48){ }^{48} mustard should be rubbed on the stomach every three or four days until the skin gets red. If induration remains, a handy emollient seems to be bitter-sweet dissolved in milk, then minced and mixed with white wax and deer marrow in iris oil, or beef or goat suet mixed with rose oil. She should be given a drink of castory or git ^(49){ }^{49} or dill. If the womb is not quite clean, it should be purged with a squared reed. If it is actually ulcerated, make a wax salve with rose oil mixed with fresh pork fat and eggwhite and apply it; or eggwhite mixed with rose oil with chopped roses in powder. When there is pain, the womb should be fumigated underneath with sulphur. If the menstrual flow is too heavy and doing harm, the remedy is cupping and scarifying at the groin and under the breasts. If it is too weak, these medications will stimulate the flow of blood: costmary, pennyroyal, white violent, parsley, catmint and savoury and hyssop. A suitable diet would include: leeks, rue, cummin, onion, mustard and other sharptasting vegetables. If the blood that usually comes out down below should appear from the nose, the groin should be scarified and cupped every thirty days for three or four months. If you still see no blood, you may know she has pain in her head. Then let blood from the arm and she’ll be fine right away . . . . 将芸香切碎拌入蜂蜜有帮助,或使用塞浦路斯油的蜡膏,或将某种温热湿润的敷料敷在阴部。同时应按摩髋部和膝盖。然后,当她恢复意识后,即使没有复发,也应戒酒一年。她应每天进行全身按摩,特别是腹部和膝盖。应给她中等类别的食物;每三或四天应在胃部涂抹芥末直到皮肤发红。如果仍有硬结,将苦茄溶解在牛奶中,然后切碎并与白蜡和鹿骨髓混合在鸢尾油中,或将牛油或山羊脂与玫瑰油混合,似乎是一种方便的润肤剂。应给她喝蓖麻油或吉特或莳萝饮品。如果子宫不干净,应用方形芦苇进行清理。如果确实有溃疡,可用玫瑰油与新鲜猪油和蛋白混合制成蜡膏涂抹;或用蛋白与玫瑰油混合,加入切碎的玫瑰粉末。当有疼痛时,应在子宫下方用硫磺进行熏蒸。 如果月经流量过多并造成伤害,治疗方法是在腹股沟和乳房下方进行拔罐和划痕放血。如果流量过少,这些药物会促进血液流动:香艾、薄荷、紫罗兰、欧芹、猫薄荷、香薄荷和牛至。适宜的饮食应包括:韭菜、芸香、孜然、洋葱、芥末和其他辛辣蔬菜。如果通常从下部流出的血液从鼻子流出,应每隔三十天在腹股沟进行划痕放血和拔罐,持续三到四个月。如果仍然看不到血液,可以知道她头部疼痛。然后从手臂放血,她会立即好转……
(5.21) . . . But other compositions are useful, such as those used on women below: the Greeks call them pessoi. ^(50){ }^{50} They have this property: they are absorbed into soft wool and the wool is inserted into the genitals. (5.21) . . . 但其他一些配方也很有用,比如用于女性的那些:希腊人称之为 pessoi。 ^(50){ }^{50} 它们有这样的特性:被吸收到柔软的羊毛中,然后将羊毛插入生殖器内。
To induce menstruation, use two Caunean figs mixed with 2//32 / 3 denarius ^(51){ }^{51} of soda; or garlic seeds ground with a little myrrh and mixed with an ointment of lilies; or the inner part of wild cucumber mixed with mother’s milk. 为促进月经,可使用两个卡尼亚无花果混合一 denarius 的苏打;或将大蒜种子与少量没药研磨,并与百合膏混合;或将野生黄瓜的内部部分与母乳混合。
To soften the womb, mix egg yolk and fenugreek and rose oil and saffron. Or 1/6 denarius each of elaterium and salt, and 6 denarii of black bryony berries mixed with honey. 要软化子宫,将蛋黄、葫芦巴、玫瑰油和藏红花混合。或者将六分之一迪纳里乌斯的喷瓜和盐,以及六迪纳里乌斯的黑泻根浆果与蜂蜜混合。
The Boethus pessary is a mixture of 4 denarii each of saffron and turpentine resin, 1//31 / 3 denarius of myrrh, 1 denarius of rose-oil, 11//611 / 6 denarii of veal suet, and 2 denarii of wax. Boethus 子宫托是由 4 第纳尔的藏红花和松脂、 1//31 / 3 第纳尔的没药、1 第纳尔的玫瑰油、 11//611 / 6 第纳尔的牛脂和 2 第纳尔的蜡混合而成。
But Numenius’ concoction is best against inflammations of the womb; it is made of 1//41 / 4 denarius of saffron, 1 denarius of wax, 8 denarii of butter, 12 denarii of goose-fat, 2 boiled egg yolks, and less than 1 cyathus of rose-oil. ^(52){ }^{52} 但是纽米尼乌斯的配方对于治疗子宫炎症最为有效;它由 1//41 / 4 1 第纳里的藏红花、1 第纳里的蜡、8 第纳里的黄油、12 第纳里的鹅油、2 个煮熟的蛋黄以及不到 1 杯的玫瑰油制成。 ^(52){ }^{52}
To facilitate expulsion of a dead foetus, use pomegranate rind rubbed in water. 为促进死胎排出,可用石榴皮在水中摩擦后使用。
If a woman has fits as a result of disease of the genitals, burn snails with their shells, pound them together and add honey. 如果妇女因生殖器官疾病而抽搐,将带壳的蜗牛烧焦,一起捣碎并加入蜂蜜。
If a woman does not conceive, soften lion’s fat with rose-oil. 如果女子不孕,用玫瑰油软化狮子脂肪。
450. The dangers of sharing a bath with women Plutarch, Fr. 97, 2nd cent. Ad. G 450. 与女性共浴的危险 普鲁塔克,残篇 97,公元 2 世纪
Men should not cleanse their skin in the women’s bath. Men must not be naked together with women. In addition to the indecency, certain effluvia issue from 男人不应在女浴室清洁皮肤。男人不得与女人一同裸体。除了不体面之外,某些气味还会从
women’s bodies and excretions which are defiling when absorbed by men: anyone who enters the same air or water partakes of them. 女性的身体和排泄物如果被男性吸收会玷污他们:任何进入同一空气或水源的人都会沾染这些。
451. Side effects of menstruation. Rome, 1st cent. ad
Pliny the Elder, Natural History 28.23, excerpts. L 451. 月经的副作用。罗马,公元 1 世纪。老普林尼,《自然史》28.23 节,节选。L
A sampling of the phenomena recorded by Pliny caused by menstrual fluid and menstruating women. 普林尼所记录的由经血和月经期女性引起的现象样本。
Terrible things are told about the monstrous power of menses, whose magic I have already discussed, ^(53){ }^{53} of which I can repeat the following without embarrassment: if the female force begins to flow in a solar or lunar eclipse the harm will be irremediable, and even if there is no moon, and sexual intercourse is pestiferous or fatal to the man; purple is contaminated by menstruating women, so much the greater is their force. But at other times during the menstrual period, if the women walk naked through a field, worms, beetles, and other pests fall down. Metrodorus of Scepsis says that this was discovered in Cappadocia during an infestation of cantharid beetles, ^(54){ }^{54} so women walk through the fields with their dresses hiked up above their buttocks. 人们讲述了关于经血的可怕力量,我已经讨论过其魔力,我可以毫不尴尬地重复以下内容:如果女性的经血在日食或月食期间开始流动,其危害将无法补救,即使没有月亮,男性与女性发生性关系也会带来瘟疫或致命的后果;紫色会被月经期的女性污染,这更加凸显了她们的力量。但在月经期间的其他时候,如果女性赤身裸体走过田野,蠕虫、甲虫和其他害虫会纷纷坠落。塞普西斯的梅特罗多鲁斯说,这是在卡帕多西亚发生斑蝥甲虫灾害时发现的,因此女性们会撩起裙摆至臀部以上走过田野。
452. A death in childbirth. Asia Minor, 3rd cent. bc
Posidippus of Pella, AB 56. G 452. 死于分娩。小亚细亚,公元前 3 世纪。佩拉的波西迪普斯,AB 56。G
The epigram may describe a representation of the dead woman and her son on a grave stele. The deceased woman is not named. 这首短诗可能描述了墓碑上已故女子及其儿子的形象。这位已故的女子没有留下名字。
Five times during childbirth Eleutho raised her bow beside your bed, ^(55){ }^{55} but in the sixth childbirth you died, and your infant child perished on the seventh day while pursuing your swelling breast. Now tears for you have come into the eyes of both caretakers of your tomb. Lady of Asia Minor, the gods will care for your five children, and you also are caring for one child on your lap. 分娩时,埃莱乌托五次在你的床边举起她的弓, ^(55){ }^{55} 但在第六次分娩时你去世了,而你的婴儿在第七天追寻你隆起的胸脯时也夭折了。如今,为你看护坟墓的两位守护者眼中都流下了泪水。小亚细亚的女神,众神会照顾你的五个孩子,而你自己也在膝上照顾着一个孩子。
453. Clitoridectomy. Roman Egypt, 6th cent. AD 453. 阴蒂切除术。罗马埃及,公元 6 世纪
Aëtius 16. 115. G. ^(56){ }^{56} 埃提乌斯 16. 115. G. ^(56){ }^{56}
According to the Greek geographer Strabo (1st cent. Bc), the Egyptians were noted ‘for raising all their children and for circumcising the males and for performing excision (ektemein) on the females, as is the custom among the Jews’ (17.2.5).^(57)(17.2 .5) .^{57} 根据希腊地理学家斯特拉波(公元前 1 世纪)的记载,埃及人以"抚养所有子女、为男性行割礼,以及对女性施行切割手术(ektemein)而闻名,这是犹太人中的习俗" (17.2.5).^(57)(17.2 .5) .^{57}
The so-called ‘bride’ (clitoris) is like a muscular or fleshy structure located near the upper closure of the lips of the vagina, in the place where the urethra is located. In some women it becomes enlarged, increasing the female organs in size, and causes inappropriate behaviour and disgrace. Also when it is rubbed continuously beneath the clothes it arouses the woman, and encourages her to engage in sexual intercourse. 所谓的"新娘"(阴蒂)是一种肌肉或肉质结构,位于阴道上唇闭合处附近,即尿道所在的位置。在某些女性中,它会变大,使女性器官增大,并导致不当行为和耻辱。此外,当它在衣服下被持续摩擦时,会激起女性的性欲,并鼓励她进行性交。
Accordingly, the Egyptians thought it best to remove it completely, at the time when young women were about to be married. 因此,埃及人认为最好在年轻女子即将结婚时将其完全切除。
The surgery is accomplished as follows. Let the young woman be seated on a stool. Have a strong young man stand behind her and place his hands on her thighs, so that he can control her legs and her whole body. Have the surgeon stand opposite and let him draw out the clitoris with his left hand by grasping it with a widemouthed forceps; have him cut the clitoris off with his right hand at the tip of the forceps. It is appropriate to retain a portion of the cut-off organ, so that only the excess is removed. I have said that the excision takes place at the tip of the forceps, because the clitoris is fleshy at that point and can be stretched as far as possible, and so that a haemorrhage will not occur, as in the case of the more extensive excision used to remove a tumour. ^(58){ }^{58} After the surgery one should use wine or cold water to stop the wound from bleeding, and to wipe the wound off with a sponge and to sprinkle powder on it, and moisten a compress with vinegar and apply it, and put a sponge moistened with vinegar on top of it. After the seventh day sprinkle the lightest chamomile on it, along with rose petals, or genital medicine dried with pumice stone {?}. And this also is good: burn the stones of date palms and grind them and sprinkle on the dust, and do this also for wounds in the genitals. 手术操作如下。让年轻女子坐在凳子上。让一个强壮的年轻男子站在她身后,双手放在她的大腿上,以便控制她的腿和整个身体。让外科医生站在对面,用左手持宽口镊子夹住阴蒂并将其拉出;用右手在镊子尖端处切除阴蒂。应保留被切除器官的一部分,只切除多余部分。我之所以说切除应在镊子尖端处进行,是因为阴蒂在该部位肉质较多,可以尽可能地拉伸,而且不会像切除肿瘤时进行的大范围切除那样导致出血。 ^(58){ }^{58} 手术后,应使用葡萄酒或冷水止血,用海绵擦拭伤口并撒上药粉,用醋浸湿敷料并敷上,再在敷料上放置一块用醋浸湿的海绵。第七天后,在最轻的洋甘菊上撒上玫瑰花瓣,或用浮石干燥的生殖器药物{?}。 这也是一种好方法:焚烧枣椰树的石头,将其研磨成粉,撒在灰尘上,这种方法也可用于生殖器伤口。
CASE HISTORIES FROM EPITAPHS 墓志铭中的案例历史
‘I die in pain, escaping the pangs of childbirth’ 我在痛苦中死去,逃离分娩的剧痛
454. Taking the cure. Ischia, 1st cent. ad 454. 接受治疗。伊斯基亚,公元 1 世纪
CIL X.6787. L
A votive inscription found near the fountain known as Nitrodi, on the island of Ischia, in the Bay of Naples. The fountain, and the waters and mud of the island as a whole, were believed in antiquity, and are still today, to have therapeutic properties. Argenne evidently was cured of something, but we don’t know what. 在伊斯基亚岛那不勒斯湾,一处名为尼特罗迪的喷泉附近发现的一块还愿铭文。这座喷泉以及整座岛屿的水和泥,在古代被认为具有治疗功效,至今仍持有这一信念。阿根涅显然治愈了某种疾病,但我们不知道具体是什么。
Argenne, freedwoman of the empress Poppaea, made a votive offering to Apollo and the Nymphs. 波培娅皇后的被释女奴阿尔根尼向阿波罗和宁芙女神们献上了还愿祭品。
455. Epitaph for a woman who died while pregnant. Egypt, 2nd/1st cent. bC GVI 1233. G 455. 一位在怀孕期间去世的女性的墓志铭。埃及,公元前 2/1 世纪。GVI 1233. G
Dosithea, daughter of -. Look at these letters on the polished rock. Thallus’ son Chaeremon married me in his great house. I die in pain, escaping the pangs of childbirth, leaving the breath of life when I was 25 years old; from a disease which he died of before, I succumbed after. I lie here in Schedia. Wayfarers, as you go by, all to you, say: ‘Beloved Dosithea, stay well, also among the dead.’ 多西西娅,某人之女。请看这光滑岩石上的文字。萨鲁斯的儿子凯瑞蒙在他的大宅中娶我为妻。我在痛苦中死去,逃离分娩的剧痛,在我 25 岁时离开了生命的气息;我因他先前死于的疾病而随后屈服。我长眠于此,在谢迪亚。过路的人们,当你们经过时,请对所有人说:'亲爱的多西西娅,愿你安好,即使在死者之中也是如此。'
456. Martha. Rhenea near Delos, late 2nd cent. bc GVI 662. G 456. 玛莎。提洛岛附近的瑞尼亚岛,公元前 2 世纪晚期 GVI 662. G
The language of the epitaph is not polished: was it written by a foreigner? The disease that caused the deaths is not named. 墓志铭的语言并不精炼:是外国人写的吗?导致死亡的疾病没有被提及。
They made my tomb in a sculpted tablet, when I left for the sweet last extremity of the sun. ^(59){ }^{59} The ground of Rhenea received me, ^(60){ }^{60} and the dark threshold of Hades hides me in its shadows, Martha, ^(61){ }^{61} the daughter of Demosthenes, who was twenty-two years old. Know that I was the third who died on that day, alas, because of my hateful mother and my brother. A disease seized [their] destiny in inevitable fate. 他们在一块雕刻的石碑上为我建造了坟墓,当我前往太阳甜蜜的最终边界时。 ^(59){ }^{59} 勒尼亚的土地接纳了我, ^(60){ }^{60} 哈迪斯的黑暗门槛在阴影中隐藏着我,玛尔塔, ^(61){ }^{61} 德摩斯梯尼的女儿,享年二十二岁。要知道,我是那天第三个死去的人,唉,因为我可恨的母亲和我的兄弟。一种疾病在不可避免的命运中攫取了[他们的]命运。
457. Epitaph of a pregnant woman. Delos, 2nd-1st cent. BC 457. 一位孕妇的墓志铭。提洛岛,公元前 2-1 世纪
IDélos 2622b II,4 Tr. T. D. McClain and N. K. Rauh. ^(62){ }^{62} G 德洛斯岛铭文 2622b II,4 译者:T. D. McClain 和 N. K. Rauh。 ^(62){ }^{62} G
Stranger, look closely at this tomb. Cry for the unfortunate pregnant woman who lies here in a grave on foreign soil that destiny appointed for her. [Here lies] Aline, ^(63){ }^{63} originally from somewhere in Phoenicia, perhaps Ascalon, a solitary, wandering, abandoned commoner. Cry for her, for pity’s sake, and when you turn your back, give thanks for the man who buried her with due last rites. 陌生人,请仔细看看这座坟墓。为这位不幸的孕妇哭泣吧,她躺在异国他乡的坟墓中,这是命运为她安排的归宿。[这里躺着]艾琳, ^(63){ }^{63} 原籍腓尼基某地,可能是阿什凯隆,一个孤独、漂泊、被遗弃的平民。为了怜悯,为她哭泣吧,当你转身离开时,感谢那个为她举行了适当葬礼的人。
458. Malpractice. Rome 458. 医疗事故。罗马
" CIL VI. "25580" = CLE 94. L "\text { CIL VI. } 25580 \text { = CLE 94. L }
Here lies Ephesia Rufria, a good wife, a good mother, who died of a malignant fever which outlasted the doctors’ expectations. This is a consolation nor is the story of the alleged crime true: I think a woman so sweet died because she was thought more worthy of the company of the gods. 这里躺着艾菲西亚·鲁夫里亚,一位好妻子,一位好母亲,她死于一种恶性热病,其持续时间超出了医生们的预期。这是一种慰藉,所谓的犯罪传言并非真实:我认为如此甜美的一位女子去世,是因为她被认为更配得上与诸神为伴。
459. Death in childbirth. Tusculum, 1st cent. bc? 459. 死于分娩。图斯库卢姆,公元前 1 世纪?
CIL XIV. 2737 = CLE 1297. Tr. L. A. Holford-Strevens. L CIL XIV. 2737 = CLE 1297. 译者:L. A. Holford-Strevens. L
Born for a brief space of time and never before subjected to childbirth, Rhanis attests by her tomb to her sad fate. For she had not yet completed twice eight years, and was snatched away from life, snatched away from childbirth; the tomb . . . (contains) two deaths in one body, now the single (urnful of) ashes contains twin funerals. 兰尼斯生来短暂,从未经历过分娩,她的墓碑见证了她的悲惨命运。她还未满十六岁,就被夺走了生命,被夺去了分娩的机会;这坟墓……(包含)一个身体中的两次死亡,如今单一的(一壶)骨灰中包含了双重葬礼。
(On the left) Sulpicia Rhanis, freedwoman of Trio. (左侧)苏尔皮西娅·拉尼斯,特里奥的被释女奴。
460. Death in childbirth. Ain Kebira, Mauretania 460. 死于分娩。 Ain Kebira,毛里塔尼亚
CIL VIII, Suppl. 20288 = CLE 1834. L
Sacred to the gods of the dead. 献给亡灵之神。
Rusticeia Matrona lived 25 years. 鲁斯蒂切娅·马特罗娜活了 25 年。
The cause of my death was childbirth and malignant fate. 我死的原因是分娩和恶毒的命运。
But stop crying, beloved spouse, and take care of our son with love. For my spirit is now with the stars in the heavens. 但是,亲爱的妻子,别再哭泣了,请用爱照顾好我们的儿子。因为我的灵魂现在已与天上的星辰同在。
. . . to his well-deserving wife. ……给他当之无愧的妻子。
461. Death in childbirth. Roman Carthage, imperial period 461. 死于分娩。罗马迦太基,帝国时期
CIL VIII. 24734 = CLE 2115. L
Daphne, bride of Hermes, I’ve been freed; even though the master wanted to free Hermes first. Fate made me first, fate took me first. All that I bore, the tears I so often shed I leave to my husband, since I just had a baby, though the master did not want me to. Now who will feed him? Who will take care of him for the rest of his life? The Styx snatched me away to the gods. 达芙涅,赫尔墨斯的新娘,我已获得自由;尽管主人本想先释放赫尔墨斯。命运让我先来,命运也先带我离去。我所承受的一切,我时常流下的泪水,我都留给我丈夫,因为我刚刚生下孩子,尽管主人并不愿意。现在谁来喂养他?谁来照顾他一生?冥河将我夺走,带往众神之地。
She lived a pious woman for 25 years. Here she lies. 她虔诚地生活了 25 年。她长眠于此。
462. Socratea. Paros, 2nd cent. AD 462. 苏格拉底亚。帕罗斯岛,公元 2 世纪
CGF 218. G
. . . Nicander was my father, my country was Paros, and my name Socratea. My husband Parmenion buried me when I died, granting me that favour so that my good conduct in life might be remembered also by future generations. 尼坎德是我的父亲,我的祖国是帕罗斯,我的名字是苏克拉特亚。我的丈夫帕尔梅尼翁在我去世时安葬了我,给予我这个恩惠,以便我生前的良好品行也能被后代所铭记。
The cruel Fury of the new-born, ^(65){ }^{65} implacable, with a haemorrhage took me from my happy life. In my third decade of life I reached the sixth year. I left my husband male offspring: two for my father and for my spouse; for myself, because of the third, I got this grave. 新生的残酷复仇女神, ^(65){ }^{65} 无情的,因出血将我从幸福的生活中带走。在我生命的第三个十年里,我活到了第六年。我为我的丈夫留下了男性后代:两个为我的父亲,两个为我的配偶;因为第三个,我自己得到了这座坟墓。
FEMALE MEDICAL PRACTITIONERS 女性医疗从业者
‘Her experience in the healing art’ ‘她在治疗艺术方面的经验’
Physicians 医生
Antiochis. Tlos, Lycia, 1st cent. AD 安条基斯。托洛斯,吕基亚,公元 1 世纪
Pleket 12. G
Antiochis, daughter of Diodotus of Tlos, awarded special recognition by the council and the people of Tlos for her experience in the healing art, has set up this statue of herself. 安条基斯,迪奥多图斯之女,特洛斯人,因其在医术方面的经验而获得特洛斯议事会和人民的特别表彰,特立此像。
464. Primilla. Rome, 1st/2nd cent. ad 464. 普里米拉。罗马,公元 1/2 世纪
CIL VI. 7581 = ILS 7804. L
To my holy goddess. To Primilla, a physician, daughter of Lucius Vibius Melito. She lived 44 years, of which 30 she spent with Lucius Cocceius Apthorus 献给我神圣的女神。致普里米拉,一位医师,卢基乌斯·维比乌斯·梅利托之女。她活了 44 岁,其中 30 年与卢基乌斯·科克切乌斯·阿普托鲁斯共度。
without a quarrel. Apthorus built this monument for his best, chaste wife and for himself. 没有争吵。阿普托鲁斯为他最好、贞洁的妻子和自己建造了这座纪念碑。
465. Julia Saturnina. Emerita Augusta (Mérida), Lusitania, 1st cent. AD CIL II.497. L 465. 尤利娅·萨图尼娜。来自埃梅里塔·奥古斯塔(梅里达),卢西塔尼亚,公元 1 世纪。CIL II.497. L
For Julia Saturnina, age 45, incomparable wife, excellent physician, most holy woman. Cassius Philippus, her husband, (put this up). Here she lies. May the earth lie light on you. 为尤利娅·萨图尼娜,45 岁,无与伦比的妻子,卓越的医师,最圣洁的女性。她的丈夫卡西乌斯·菲利普斯(立此碑)。她长眠于此。愿大地轻覆于你。
466. Terentia Prima. Rome, 1st/2nd cent. AD CIL VI.9619. L 466. 特伦提娅·普里玛。罗马,公元 1/2 世纪 CIL VI.9619. L
To Terentia Nice, freedwoman of Terentia Prima the physician. Mussius Antiochus and Mussia Dionysia, her children, put this up for their well-deserving mother. 致泰伦提娅·普里玛医生的被释女奴泰伦提娅·尼斯。她的孩子穆西乌斯·安提奥库斯和穆西娅·狄奥尼西娅为他们的当之无愧的母亲立此碑。
467. Four doctors. Rome, 1st/2nd cent. AD CIL VI.9614, 9615, 9617, 6851. L 467. 四位医生。罗马,公元 1/2 世纪 CIL VI.9614, 9615, 9617, 6851. L
(9614) Julia Pye, a doctor. (9614) 茱莉亚·派,一位医生。
(9615) Minucia Asste, a doctor, freedwoman of Gaia. ^(66){ }^{66} (9615) 米努奇娅·阿斯特,一位医生,盖娅的被释女奴。 ^(66){ }^{66}
(9617) Venuleia Sosis, a doctor, freedwoman of Gaia. 维努莱娅·索西斯,一位医生,盖娅的被释女奴。
(6851) Melitine, a doctor, [slave] of Appuleius. 梅利蒂尼,阿普列尤斯的医生,[奴隶]。
468. Panthia. Pergamum, 2nd cent. AD 468. 潘西亚。帕加马,公元 2 世纪
Pleket 20. G
Farewell, lady Panthia, from your husband. After your departure, I keep up my lasting grief for your cruel death. Hera, goddess of marriage, never saw such a wife: your beauty, your wisdom, your chastity. You bore me children completely like myself; you cared for your bridegroom and your children; you guided straight the rudder of life in our home and raised high our common fame in healing-though you were a woman you were not behind me in skill. In recognition of this your bridegroom Glycon built this tomb for you. I also buried here the body of [my father] immortal Philadelphus, and I myself will lie here when I die, since with you alone I shared my bed when I was alive, so may I cover myself in ground that we share. ^(67){ }^{67} 别了,潘西娅女士,你的丈夫致此。你离去之后,我为你残酷的死亡而长久悲痛。婚姻女神赫拉从未见过这样的妻子:你的美丽、你的智慧、你的贞洁。你为我生下了与我完全相似的孩子;你照料着你的丈夫和孩子们;你在家中掌舵,指引着生活的正确方向,并在医术上提升了我们共同的声誉——虽然你是女子,但在技艺上并不逊于我。为表彰这一点,你的丈夫格利康为你建造了这座坟墓。我也在此安葬了[我父亲]不朽的菲拉德尔福斯的遗体,当我去世时,我亦将长眠于此,因为在我生前,唯有你与我共枕同眠,但愿我能覆盖在我们共同的土地之下。 ^(67){ }^{67}
469. Domnina. Neoclaudopolis, Asia, 2nd/3rd cent. AD 469. 多姆尼娜。小亚细亚的新克劳迪奥波利斯,公元 2/3 世纪。
SGO 11/03/02, Pleket 26. G
You rush off to be with the gods, Domnina, and forget your husband. You have raised your body to the heavenly stars. Men will say that you have not died but that 你匆匆离去与神明相伴,多姆尼娜,却忘记了你的丈夫。你将你的身体提升到了天上的星辰。人们会说你没有死去,而是
the gods stole you away because you saved your native fatherland from disease. Goodbye, and rejoice in the Elysian fields. But you have left pain and eternal lamentations behind for your loved ones. 诸神将你带走,因为你从疾病中拯救了你的祖国。再见了,在极乐之地欢欣吧。但你却为你的亲人留下了痛苦和永恒的悲悼。
Midwives 助产士
Qualities and training. Rome, 2nd cent. AD 品质与训练。罗马,公元 2 世纪
Soranus, Gynaecology 1.3-4, abridged. Tr. O. Temkin 索拉努斯,《妇科学》1.3-4 节,节选。O. 特姆金译
A unique account of the elaborate professional skill involved in an exclusively female occupation. 一份独特的记述,详细描述了一项完全由女性从事的职业所涉及的专业精湛技艺。
(3) . . . A suitable person . . . must be literate in order to be able to comprehend the art through theory too: she must have her wits about her so that she may easily follow what is said and what is happening: she must have a good memory to retain the imparted instructions (for knowledge arises from memory of what has been grasped). She must love work in order to persevere through all vicissitudes (for a woman who wishes to acquire such vast knowledge needs manly patience). She must be respectable since people will have to trust their household and the secrets of their lives to her and because to women of bad character the semblance of medical (3) . . . 一个合适的人选 . . . 必须有文化,以便能够通过理论来理解这门艺术:她必须头脑机敏,以便能够轻松跟上所说的话和所发生的事情:她必须有良好的记忆力来记住所传授的指导(因为知识来自于对已掌握内容的记忆)。她必须热爱工作,以便能够坚持经历所有的变化(因为一个希望获得如此广博知识的女性需要男性般的耐心)。她必须品行端正,因为人们将不得不把他们的家庭和生活的秘密托付给她,而且因为对于品行不良的女性来说,医学的表象
instruction is a cover for evil scheming. She must not be handicapped as regards her senses since there are things which she must see, answers which she must hear when questioning, and objects which she must grasp by her sense of touch. She needs sound limbs so as not to be handicapped in the performances of her work and she must be robust, for she takes a double task upon herself during the hardship of her professional visits. Long and slim fingers and short nails are necessary to touch a deep lying inflammation without causing too much pain. This skill, however, can also be acquired through zealous endeavour and practice in her work . . . 教导是邪恶阴谋的掩护。她在感官方面不能有障碍,因为她必须看到一些事物,在询问时必须听到一些回答,还必须通过触觉抓住一些物体。她需要健全的四肢,以便在执行工作时不会受阻,而且她必须强壮,因为在艰苦的专业出诊过程中,她承担着双重任务。她需要长而纤细的手指和短指甲,以便触摸深处的炎症而不会造成过多疼痛。然而,这种技巧也可以通过在她工作中的热忱努力和练习来获得……
(4) . . . We call a person the best midwife if she is trained in all branches of therapy (for some cases must be treated by diet, others by surgery, while still others must be cured by drugs); if she is moreover able to prescribe hygienic regulations for her patients, to observe the general and the individual features of the case, and from this to find out what is expedient, not from the causes or from the repeated observations of what usually occurs or something of the kind. Now to go into detail: she will not change her methods when the symptoms change, but will give her advice in accordance with the course of the disease: she will be unperturbed, unafraid in danger, able to state clearly the reasons for her measures, she will bring reassurance to her patients, and be sympathetic. And it is not absolutely essential for her to have borne children, as some people contend, in order that she may sympathise with the mother, because of her experience with pain; for [to have sympathy] is not more characteristic of a person who has given birth to a child. She must be robust on account of her duties but not necessarily young as some people maintain, for sometimes young persons are weak whereas on the contrary older persons may be robust. She will be well disciplined and always sober, since it is uncertain when she may be summoned to those in danger. She will have a quiet disposition, for she will have to share many secrets of life. She must not be greedy for money, lest she give an abortive wickedly for payment; she will be free from superstition so as not to overlook salutary measures on account of a dream or omen or some customary rite or vulgar superstition. She must also keep her hands soft, abstaining from such woolworking as may make them hard, and she must acquire softness by means of ointments if it is not present naturally. Such persons will be the best midwives. (4) . . . 我们称一个人为最好的助产士,如果她精通所有治疗分支(因为有些病例必须通过饮食治疗,其他病例通过手术治疗,而还有些病例必须通过药物治疗);如果她还能为她的病人制定卫生规定,观察病例的普遍和个体特征,并从中找出什么是适当的,而不是从原因或从对通常发生情况的反复观察或类似事物中寻找。现在详细地说:当症状改变时,她不会改变她的方法,而是会根据疾病的进程给出她的建议:她将保持镇定,在危险中无所畏惧,能够清楚地说明她采取的措施的理由,她会给她的病人带来安心,并且富有同情心。而且,她并非必须生育过孩子,正如一些人主张的那样,以便她能够因为对疼痛的体验而同情产妇;因为[拥有同情心]并不是一个生育过孩子的人所特有的特质。 她必须因职责而身体强健,但不一定像某些人坚持的那样年轻,因为有时年轻人反而虚弱,而年长者可能身体强壮。她必须纪律严明且始终保持清醒,因为不知道何时会被召唤去帮助那些处于危险中的人。她性格要沉稳,因为她将需要分享许多生命的秘密。她不能贪财,以免为金钱而邪恶地实施堕胎;她必须摆脱迷信,不会因为梦境、预兆、某些传统仪式或庸俗迷信而忽视有益的措施。她还必须保持双手柔软,避免从事那些会使双手变硬的毛纺工作,如果天生不够柔软,她必须通过药膏来获得柔软。这样的人将是最好的助产士。
471. A midwife and physician. Athens, 4th cent. bc 471. 一位助产士和医生。雅典,公元前 4 世纪。
CGF 45 = Pleket 1. G
The memorial tablet represents two women, one seated, one standing, surrounded by infants of both sexes. 这块纪念碑描绘了两位女性,一位坐着,一位站着,周围环绕着男女婴儿。
Phanostrate, a midwife and physician, ^(68){ }^{68} lies here. She caused pain to none, and all lamented her death. 法诺斯特拉特,一位助产士和医生,长眠于此。她未曾给任何人带来痛苦,所有人都为她的离世而哀悼。
472. Epitaphs of midwives. Rome, 1st/2nd cent. AD 472. 助产士的墓志铭。罗马,公元 1/2 世纪
CIL VI.6325, 6647, 8192, 9720, 9721, 9722, 9723. L
The nomenclature and status-indications of midwives in the inscriptions suggest that they began their careers in slavery, but continued to practise, and to own 铭文中记载的助产士的命名和地位表明,她们始于奴隶身份,但后来继续执业并拥有
slaves themselves, after receiving their freedom. Some of the stones were dedicated by the midwives’ slaves. 奴隶们自己,在获得自由之后。其中一些石碑是由助产士的奴隶们奉献的。
(6325) Secunda, the midwife, [slave] of Statilia the Elder. 塞昆达,助产士,老斯塔提利亚的[奴隶]。
(6647) To Hygia [goddess of health]. [The tomb] of Flavia Sabina, midwife. She lived 30 years. Marius Orthrus and Apollonius [put this up] to [Apollonius’] dearest wife. 致许吉亚[健康女神]。[这是]助产士弗拉维娅·萨比娜之墓。她享年 30 岁。马里乌斯·奥尔特鲁斯和阿波罗尼乌斯[为纪念][阿波罗尼乌斯]最亲爱的妻子而立此碑。
(8192) Quintus Sallustius Dioges, freedman of Dioga. Sallustia Athenais, midwife, freedwoman of Artemidorus. (8192) 昆图斯·萨卢斯提乌斯·迪奥格斯,迪奥加的被释奴。萨卢斯提娅·雅典娜伊斯,助产士,阿尔特米多鲁斯的被释女奴。
(9720) To Claudia Trophima, midwife. Titus Cassius Trophimus, her son, to his most gentle mother, and Tiberius Cassius Trophimianus to his grandmother, and to their descendants, [put this up]. She lived 75 years and 5 months. 致助产士克劳迪娅·特罗菲玛。提图斯·卡西乌斯·特罗菲穆斯,她的儿子,献给他最慈爱的母亲,以及提比略·卡西乌斯·特罗菲米亚努斯献给他的祖母,并献给他们所有的后代,[立此碑]。她享年 75 岁零 5 个月。
(9721) Gaius Grattius Plocamus, freedman of Hilara, the midwife from the Esquiline Hill. (9721) 盖乌斯·格拉提乌斯·普洛卡穆斯,希拉拉的自由民,来自埃斯奎利尼山的助产士。
(9722) To the gods of the dead. To Julia Veneria, the midwife, well-deserving. Julius He . . . put this up. 献给亡灵之神。致助产士朱莉娅·维内里亚,她当之无愧。尤利乌斯·赫……立此碑。
(9723) Poblicia Aphe, midwife, freedwoman of Gaia. ^(69){ }^{69} May your bones rest peacefully. She lived 21 years. 波布里西亚·阿菲,助产士,盖娅的被释女奴。愿你安息。她活了 21 岁。
473. Hagnodice of Athens, the legendary first woman obstetrician. Athens 3rd cent. BC ? 雅典的哈格诺迪克,传说中的第一位女性产科医生。雅典,公元前 3 世纪?
Hyginus, Fab. 274. L 许吉努斯,《神话集》274。L
Many essential details of this story cannot be historical: the ancient Greeks had midwives; the name Hagnodice (‘chaste by judgment’) was coined to fit the story; Hierophilus was a famous doctor in third-century Alexandria, not Athens; the Areopagus court tried murder cases. ^(70){ }^{70} Nonetheless, the legend had a considerable influence on later literature, including the story of St. Eugenia, a follower of St. Paul. 这个故事中的许多基本细节不可能是历史事实:古希腊有助产士;哈格诺迪斯(意为"因审判而纯洁")这个名字是为了配合这个故事而创造的;希罗菲鲁斯是公元前三世纪亚历山大港的著名医生,而非雅典;阿雷奥帕戈斯法庭审理的是谋杀案。 ^(70){ }^{70} 尽管如此,这个传说对后来的文学产生了相当大的影响,包括圣保罗的追随者圣尤金尼亚的故事。
The ancients did not have midwives, so women perished as a result of their modesty, because the Athenians forbade slaves and women to learn the art of medicine. Hagnodice, a certain young woman wanted to learn the art of medicine. Because she was eager to do it, she cut her hair and put on men’s clothes and apprenticed herself to study with a certain Hierophilus. After she had learned the art and heard that a woman was in suffering pain in the lower section of her body, she went to her. But when the woman did not want to trust herself to her because she thought she was a man, Hagnodice lifted her tunic and revealed that she was a woman, and so she treated women. When the doctors saw that they were not allowed to treat women, they began to accuse Hagnodice, on the grounds that ‘he’ was a seducer and corrupter 古人没有助产士,因此女性因羞怯而丧命,因为雅典人禁止奴隶和女性学习医术。有一位名叫哈格诺迪克的年轻女子想要学习医术。由于她渴望这样做,便剪掉头发,穿上男装,拜师学习,师从一位名叫希罗菲卢斯的医生。她学成医术后,听说有位女性身体下部遭受痛苦折磨,便前去为她诊治。但当那位女性因认为她是男性而不愿信任她时,哈格诺迪克掀起她的外衣,表明自己是女性,就这样她为女性治病。当医生们看到他们不被允许为女性治病时,他们开始指控哈格诺迪克,理由是"他"是个诱惑者和败坏者。
of women and that the women were pretending to be sick. So when the court of the Areopagus was in session they began to accuse Hagnodice. Hagnodice lifted her tunic for them and showed herself to be a woman. And then the doctors began to accuse her more energetically. As a result the leading women came to the court and said: ‘You are enemies rather than husbands, because you have condemned the woman who discovered how to save us.’ Then the Athenians revised the law so freeborn women could learn the art of medicine. 妇女们假装生病。因此,当最高法院开庭时,他们开始指控哈格诺迪斯。哈格诺迪斯为她们掀起外衣,表明自己是个女人。然后医生们开始更激烈地指控她。结果,上层妇女们来到法庭说:"你们是敌人而不是丈夫,因为你们谴责了那个发现如何拯救我们的女人。"于是雅典人修改了法律,使自由出身的妇女可以学习医术。
474. Epitaph of a midwife. Puteoli (modern Pozzuoli), 2nd cent. ad CIL X.1933. L 474. 一位助产士的墓志铭。普泰奥利(今波佐利),公元 2 世纪。CIL X.1933. L
To the gods of the dead. To Coelia Hagne, midwife. Marcus Ulpius Zosimus (put this up) to his most holy wife. 献给亡灵之神。献给助产士科埃利亚·哈格涅。马库斯·乌尔皮乌斯·佐西穆斯(立此碑)纪念他最神圣的妻子。
475. A slave midwife. Rome, Republican period 475. 一位助产奴隶。罗马,共和时期
These texts address principally the medical aspects of nursing. For the social aspects, see above nos 297-300. 这些文本主要涉及护理的医学方面。关于社会方面,请参见上文第 297-300 号。
476. A nurse. Athens, after 350 bс 476. 一位保姆。雅典,公元前 350 年后
CEG 571 = IG II2.7873. G
[Epitaph for] Apollodorus the immigrant’s ^(71){ }^{71} daughter, Melitta, a nurse. ^(72){ }^{72} Here the earth covers Hippostrate’s good nurse; and Hippostrate still misses you. ‘I loved you while you were alive, nurse, I love you still now even beneath the earth and now I shall honour you as long as I live. I know that for you beneath the earth also, if there is reward for the good, honours will come first to you, in the realm of Persephone and of Pluto.’ [为]移民阿波罗多洛斯的女儿、保姆梅利塔所作的墓志铭。 ^(71){ }^{71}^(72){ }^{72} 这里埋葬着希波斯特拉特的好保姆;希波斯特拉特仍然想念你。"保姆,你活着时我爱你,现在你在地下我依然爱你,只要我活着,我就会一直敬重你。我知道,在地下,如果好人会有回报,在珀耳塞福涅和普路托的王国里,荣誉将首先降临于你。"
477. Advice on hiring a wet-nurse. Rome, 1st cent. AD 477. 关于雇佣乳母的建议。罗马,公元 1 世纪
Soranus, Gynaecology 2.18-20. Tr. O. Temkin. L 索拉努斯,《妇科学》2.18-20。O.特姆金译。L
A physician’s advice; as in the pseudo-Pythagorean treatise on this subject, no. 297, the nurse is thought to pass her character on with her milk. On Soranus, see no. 444. 一位医师的建议;正如关于这一主题的伪毕达哥拉斯论著第 297 号中所言,人们认为保姆会通过乳汁将自己的性格传给婴儿。关于索拉努斯,参见第 444 号。
(18) . . . To be sure, other things being equal, it is better to feed the child with maternal milk, for this is more suited to it, and the mothers become more sympathetic towards the offspring, and it is more natural to be fed from the mother after parturition just as before parturition. But if anything prevents it one must choose the (18) . . . 诚然,在其他条件相同的情况下,用母乳喂养孩子更好,因为这更适合孩子,母亲也会对后代更加亲切,而且在分娩后由母亲喂养,正如分娩前一样,更为自然。但如果有任何阻碍,就必须选择
best wet-nurse, lest the mother grows prematurely old, having spent herself through the daily suckling. ^(73){ }^{73}. . . 最好的奶妈,以免母亲因日常哺乳而耗尽精力,过早衰老。 ^(73){ }^{73} . . .
(19) One should choose a wet-nurse not younger than twenty nor older than forty years, who has already given birth twice or thrice, who is healthy, of good constitution, of large frame, and of a good colour. Her breasts should be of medium size, lax, soft and unwrinkled, the nipples neither big nor too small and neither too compact nor too porous and discharging milk overabundantly. She should be selfcontrolled, sympathetic and not ill-tempered, a Greek, and tidy. And for each of these points the reasons are as follows: (19) 应选择一位年龄不小于二十岁也不大于四十岁的乳母,她应已生育两到三次,身体健康,体质良好,身材高大,面色红润。她的乳房应中等大小,松软、柔滑且无皱纹,乳头既不大也不太小,既不太紧密也不太疏松,乳汁分泌充足。她应自制、富有同情心且不暴躁,是希腊人,且整洁。关于以上各点的理由如下:
She should be in her prime because younger women are ignorant in the rearing of children and their minds are still somewhat careless and childish; while older ones yield a more watery milk because of the atony of the body. In women in their prime, however, every natural function is at its highest. She should already have given birth twice or thrice, because women with their first child are as yet unpractised in the rearing of children and have breasts whose structure is still infantile, small and too compact; while those who have delivered often have nursed children often and, being wrinkled, produce thick milk which is not at its best. 她应处于最佳年龄,因为年轻女性在抚养孩子方面缺乏经验,且她们的思想仍有些轻率和幼稚;而年长女性则因身体松弛而分泌的乳汁更为稀薄。然而,处于最佳年龄的女性,各项生理功能都处于巅峰状态。她应该已经生育过两到三次,因为初为人母的女性在抚养孩子方面尚无经验,且她们的乳房结构仍处于幼稚状态,小而过于紧实;而那些多次生育的女性则经常哺乳孩子,且因乳房出现皱纹,产生的乳汁较为浓稠,并非最佳状态。
[She should be healthy because healthful] and nourishing milk comes from a healthy body, unwholesome and worthless milk from a sickly one; just as water which flows through worthless soil is itself rendered worthless, spoiled by the qualities of its basin. And she should be of good constitution, that is, fleshy and strong, not only for the same reason, but also lest she easily become too weak for hard work and nightly duties with the result that the milk also deteriorates. Of large frame: for everything else being equal, milk from large bodies is more nourishing. Of a good colour: for in such women bigger vessels carry the material up to the breasts so that there is more milk. And her breasts should be of medium size: for small ones have little milk, whereas excessively large ones have more than is necessary so that if after nursing the surplus is retained it will be drawn out by the newborn when no longer fresh, and in some way already spoiled. If, on the other hand, it is all sucked out by other children or even other animals, the wet-nurse will be completely exhausted… [她应该身体健康,因为健康的身体能产生有益且营养丰富的乳汁,而病弱的身体则会产生不健康且无价值的乳汁;就像流过贫瘠土壤的水本身也会变得无价值,被其流经区域的性质所污染。她应该有良好的体质,也就是说,丰腴而强壮,这不仅出于同样的原因,也是为了防止她因艰苦的工作和夜间的职责而变得过于虚弱,从而导致乳汁质量下降。体格要高大:因为在其他条件相同的情况下,高大身体的乳汁更有营养。肤色要好:因为在这样的女性体内,更大的血管会将营养物质输送到乳房,从而产生更多的乳汁。她的乳房应该中等大小:因为小乳房乳汁少,而过大的乳房则会产生超过需要的乳汁,如果哺乳后多余的乳汁被保留下来,当新生儿吸吮时,这些乳汁已经不再新鲜,并且在某种程度上已经变质了。另一方面,如果这些多余的乳汁被其他孩子甚至其他动物吸光,乳母将会完全耗尽……]
The wet-nurse should be self-controlled so as to abstain from coitus, drinking, lewdness, and any other such pleasure and incontinence. For coitus cools the affection towards the nursling by the diversion of sexual pleasure and moreover spoils and diminishes the milk or suppresses it entirely by stimulating menstrual catharsis through the uterus or by bringing about conception. 乳母应当自制,戒绝性交、饮酒、淫乱及其他任何类似的放纵和节制。因为性交会因性快感而转移对婴儿的关爱,此外还会通过子宫刺激月经排泄或导致受孕,从而破坏并减少乳汁,或完全抑制乳汁分泌。
In regard to drinking, first the wet-nurse is harmed in soul as well as in body and for this reason the milk also is spoiled. Secondly, seized by a sleep from which she is hard to awaken, she leaves the newborn untended or even falls down upon it in a dangerous way. Thirdly, too much wine passes its quality to the milk and therefore the nursling becomes sluggish and comatose and sometimes even afflicted with tremor, apoplexy, and convulsions, just as suckling pigs become comatose and stupefied when the sow has eaten drugs. 关于饮酒,首先,奶妈的灵魂和身体都会受到伤害,因此乳汁也会变质。其次,她会陷入难以醒来的沉睡,导致新生儿无人照看,甚至危险地倒在婴儿身上。第三,过多的葡萄酒会将其性质传递给乳汁,因此哺乳的婴儿会变得迟钝和昏睡,有时甚至会患上震颤、中风和抽搐,就像母猪吃了药物后,哺乳的小猪会变得昏睡和麻木一样。
[She should be] sympathetic and affectionate, that she may fulfil her duties without hesitation and without murmuring. For some wet-nurses are so lacking in sympathy towards the nursling that they not only pay no heed when it cries for a long time, but [她应该]富有同情心和爱心,这样她才能毫不犹豫、毫无怨言地履行自己的职责。因为有些乳母对婴儿如此缺乏同情心,以至于当婴儿长时间哭泣时,她们不仅不予理睬,而且
do not even arrange its position when it lies still; rather, they leave it in one position so that often because of the pressure the sinewy parts suffer and consequently become numb and bad. Not ill-tempered: since by nature the nursling becomes similar to the nurse and accordingly grows sullen if the nurse is ill-tempered, but of mild disposition if she is even-tempered. Besides, angry women are like maniacs and sometimes when the newborn cries from fear and they are unable to restrain it, they let it drop from their hands or overturn it dangerously. For the same reason the wet-nurse should not be superstitious and prone to ecstatic states so that she may not expose the infant to danger when led astray by fallacious reasoning, sometimes even trembling like mad. And the wet nurse should be tidy-minded lest the odour of the swaddling clothes cause the child’s stomach to become weak and it lie awake on account of itching or suffer some ulceration subsequently. And she should be a Greek so that the infant nursed by her may become accustomed to the best speech. 他们甚至不会在婴儿静止时调整其姿势;相反,他们任其保持一个姿势,以至于常常因为压迫导致筋腱部位受损,进而变得麻木和恶化。不暴躁易怒:因为婴儿天性上会与乳母相似,如果乳母脾气暴躁,婴儿相应地也会变得阴郁;但如果乳母性情温和,婴儿也会性格温顺。此外,愤怒的女性就像疯子一样,有时当新生儿因恐惧而哭泣,她们无法安抚时,会让婴儿从手中滑落或危险地将其翻转。出于同样的原因,乳母不应迷信且容易陷入狂喜状态,以免在被谬误引导时将婴儿置于危险之中,有时甚至会像疯子一样发抖。乳母应当注重整洁,以免襁褓的气味导致婴儿胃部虚弱,或因瘙痒而无法入睡,或随后遭受某些溃疡之苦。她应当是希腊人,以便由她哺育的婴儿能够习惯最优秀的语言。
(20) At the most she should have had milk for two or three months. For very early milk, as we have said, is thick of particles and is hard to digest, while late milk is not nutritious, and is thin. But some people say that a woman who is going to feed a male must have given birth to a male, if a female, on the other hand, to a female. One should pay no heed to these people, for they do not consider that mothers of twins, the one being male and the other female, feed both with one and the same milk. And in general, each kind of animal makes use of the same nourishment, male as well as female; and this is [no] reason at all for the male to become more feminine or for the female to become more masculine. One should, on the other hand, provide several wet-nurses for children who are to be nursed safely and successfully. For it is precarious for the nursling to become accustomed to one nurse who might become ill or die, and then, because of the change of milk, the child sometimes suffers from the strange milk and is distressed, while sometimes it rejects it altogether and succumbs to hunger. (20) 她最多应该哺乳两三个月。因为正如我们所说,初乳颗粒浓稠,难以消化,而后期的乳汁则缺乏营养,且质地稀薄。但有人说,要喂养男孩的妇女必须生过男孩,而要喂养女孩的则必须生过女孩。我们不应理会这些人,因为他们没有考虑到,生有龙凤胎的母亲会用同一种乳汁同时喂养两个孩子。总的来说,每种动物,无论雄性还是雌性,都使用同样的营养;这绝不是雄性变得更雌性化或雌性变得更雄性化的理由。另一方面,为了确保婴儿能够安全成功地哺乳,应该准备多位乳母。因为让婴儿习惯于一位乳母是有风险的,如果这位乳母生病或死亡,由于乳汁的改变,婴儿有时会因为不适应新乳汁而痛苦,有时则完全拒绝新乳汁而饿死。
478. Two contracts for the services of wet nurses for slave children. Alexandria, 13 вс 478. 两份为奴隶儿童雇佣乳母的契约。亚历山大港,公元前 13 年
BGU 4.1106, 1107. G
The contracts appear to favour the slave-owners over the resident aliens who have been engaged to nurse their foundling slave babies. In the first contract, the foundling is specifically female (cf. no. 295), but in the second the sex of the child is not specified. Although repetitions in the phraseology indicate that such contracts were standard, the stiff penalties and exact specifications suggest that in previous instances both the slave-owners and wet nurses had failed to keep their part of the bargain. 这些合同似乎更有利于奴隶主,而非那些受雇哺育他们收养的奴隶婴儿的外邦居民。在第一份合同中,收养的婴儿明确是女性(参见第 295 号),但在第二份合同中,并未指明婴儿的性别。尽管措辞上的重复表明这类合同是标准化的,但严厉的惩罚和精确的条款表明,在先前的案例中,奴隶主和奶娘都未能履行各自的承诺。
(1106) To Protarchus on the tribunal from Marcus Aemilius son of Marcus of the Claudian tribe and from Theodote the daughter of Dositheus, a Persian, ^(74){ }^{74} with her husband Sophron son of … archus, from the Persian expedition serving as her guardian and guarantor in regard to this contract. According to the agreement Theodote contracts for 18 months from Phamenoth of the present 17th year of the emperor Augustus to care for and nurse outside of his home in her own home in the (1106) 来自克劳迪亚部落的马库斯之子马库斯·埃米利乌斯,以及波斯人多西修斯之女塞奥多托, ^(74){ }^{74} 与其丈夫……阿尔库斯之子索夫龙,从波斯远征中担任她在此合同中的监护人和担保人,向法庭上的普罗塔库斯致函。根据协议,塞奥多托同意从皇帝奥古斯都执政第 17 年当前的法门诺斯月起,为期 18 个月,在她自己的家中照顾和护理他,而非在他家中。
city with her own pure and unadulterated milk the foundling slave child that Marcus has entrusted to her as a nursling by the name of Tyche, ^(75){ }^{75} having taken from him for each month as pay for her milk and nursing care along with olive oil 8 drachmas. 她用自己的纯净乳汁喂养马库斯托付给她的名为 Tyche 的弃婴奴隶, ^(75){ }^{75} 每月从他那里收取 8 德拉克马作为乳汁和护理费用以及橄榄油。
Theodote has also received from Marcus by hand from his own house for the aforesaid 18 months for nine months’ nursing 72 drachmas, and if during that time the child should experience a mortal calamity, Theodote agrees to care for another foundling child and to nurse her and to hand the child over to Marcus after nine months, receiving no additional wages at all, because she has undertaken to bring up a child irrespective of whether it dies or not, taking good care of her in all other respects month by month, and to give her the care she would give her own child, not ruining her milk or sleeping with her husband nor becoming pregnant or nursing another child. Whatever things she receives she shall keep safe and return when requested to, or pay back [to Marcus] the value of each unless it can be demonstrated that the child is dead; if this can be shown she is released from obligation. Moreover, she is not to abandon her nursing responsibilities during the time. 奥多特也已从马库斯家中亲手收到上述 18 个月中 9 个月哺乳期的 72 德拉克马,如果在此期间孩子遭遇致命灾难,奥多特同意照顾另一个弃婴,哺乳她,并在 9 个月后把孩子交给马库斯,不收取任何额外工资,因为她已承诺抚养一个孩子,无论其生死,在其他各方面每月都好好照顾她,并给予她如同自己孩子般的照顾,不损害她的乳汁,不与丈夫同寝,不怀孕或哺乳其他孩子。她收到的一切物品都应妥善保管,并在要求时归还,或偿还[给马库斯]每件物品的价值,除非能够证明孩子已死;若能证明这一点,她则免除责任。此外,在此期间她不得放弃哺乳责任。
If she does not abide by the contract, she and her husband Sophron are liable to prosecution and to be held in custody until she has paid back the wages she has already received, and she is to pay what she has taken plus one half and the damages and expenses and 300 silver drachmas in addition. In the event of such a judgement, both parties are liable for restitution of the money and it may be taken from either one or the other, and from all their property, as if by court judgement, with all assurances that they may produce and all protection being invalid. But if she fulfils her contractual obligations, Marcus Aemilius is to pay Theodote her monthly wages for nursing for the remaining nine months and he shall not take away the child during that time unless he pays her the equivalent wages. Theodote is to come to Marcus three times per month in order that the child may be inspected by him. Theodote the daughter of Dositheus and her husband Sophron for the slave child Tyche and for 18 months have received 8 drachmas for 9 months, in the city. 如果她不遵守合同,她和她丈夫索夫龙将受到起诉并被拘留,直到她偿还已收到的工资,她必须支付她所领取的金额加上一半的金额、损害赔偿和费用,外加 300 银德拉克马。如果作出这样的判决,双方都有责任偿还这笔钱,可以从其中一方或另一方以及他们所有的财产中追讨,如同法院判决一样,他们可能提供的所有保证和所有保护均无效。但如果她履行合同义务,马库斯·埃米利乌斯应支付西奥多特剩余九个月的护理月工资,并且在那段时间内他不得带走孩子,除非支付她相应的工资。多西修斯的女儿西奥多特和她的丈夫索夫龙为奴隶孩子泰克以及 18 个月的服务,已在城市内收到 9 个月的 8 德拉克马。
(1107) To Protarchus from Isidora the daughter of Com . . . with her brother Eutychides son of Com . . . acting as guardian and from Didyme the daughter of Apollonius, a Persian, with her brother Ischyrion son of Apollonius of the Persian expedition acting as guardian. Didyme agrees to take care of and to nurse outside of his home at her home in the city with her own pure and unadulterated milk for 16 months from Pharmouthi of the current 17th year of Augustus Caesar, the foundling infant slave child that Isidora has entrusted to her as nursling. Didyme has received from the aforesaid Isidora wages for her milk and nursing care for each month ten drachmas of silver and two cotylae of oil. In return for these wages she contracts to take care of herself and not ruin her milk nor sleep with a man nor become pregnant nor nurse another child. Whatever belongings from the child she receives or is entrusted with, she shall keep safe and return when requested to, or to pay back the value of each unless it can be demonstrated that the child is dead; if this can be shown she is released from obligation. (1107) 来自科姆...的女儿伊西多拉,由其兄弟科姆...之子欧提基德斯担任监护人,以及来自阿波罗尼乌斯之女、波斯人迪迪梅,由其兄弟波斯远征军中的阿波罗尼乌斯之子伊斯基里翁担任监护人,致普罗塔库斯。迪迪梅同意从奥古斯都·凯撒当政第 17 年现行法尔穆提月起,在城内自己家中用纯净的乳汁,照看并哺育伊西多拉托付给她的弃婴奴隶儿童 16 个月,期间不将其带回家中。迪迪梅已从前述伊西多拉处收到每月十德拉克马银币和两科泰莱油的哺乳和照看工资。为换取这些工资,她承诺照顾好自己,不使乳汁变质,不与男子同寝,不怀孕,不哺育其他儿童。她收到或被托付的儿童任何物品,均应妥善保管,并在被要求时归还,或赔偿每件物品的价值,除非能够证明儿童已死亡;若能证明此情况,她则免除义务。
Furthermore Didyme has received from Isidora by hand from her house oil for the first three months, Pharmouthi, Pachon, and Pauni. She is not to abandon her nursing during this time, but if she does not abide by the contract she must pay back the wages she has received and half of whatever she has received plus damages and expenses, and 此外,迪迪梅已从伊西多拉家中亲手领取了前三个月——法尔穆提月、帕琼月和保利月——的油。在此期间,她不得放弃哺乳工作,但如果她不遵守合同,她必须退还已收到的工资以及她所收到的任何物品的一半,外加损害赔偿和费用,并且
in addition she is to pay 500 drachmas and the prescribed fine. Isidora is to have right of execution on Didyme’s person, and on all her possessions as if by court judgement, with all assurances that Didyme may produce and all protection being invalid. But if she fulfils all the conditions of the contract, Isidora is to provide her with the monthly wages for the remaining 13 months as specified above, and not to take the child away during that time, unless she pays her the equivalent wages. Didyme shall visit Isidora every month on four separate days taking the child with her to be inspected by her. 此外,她须支付 500 德拉克马及规定罚款。伊西多拉有权对狄迪梅的人身及其所有财产执行判决,如同法院判决一般,狄迪梅可能提供的所有保证和保护均无效。但如果她履行合同的所有条件,伊西多拉应按上述规定向她支付剩余 13 个月的月薪,且在此期间不得带走孩子,除非支付她等额的工资。狄迪梅应每月在四个不同的日子拜访伊西多拉,并带着孩子让她检查。
(second hand) I, Isidora, agree to abide by this contract as written. I, Eutychides, declare myself as guardian of my sister and have written for her because she does not know letters. (二手)我,伊西多拉,同意遵守此书面合同。我,欧提基德斯,声明自己为我姐姐的监护人,并因她不识字而代为书写。
(third hand) I, Didyme agree to abide by this contract as written. I, Ischyrion, declare myself as guardian of my sister and have written for her because she does not know letters. (第三方)我,狄迪墨,同意遵守此书面合同。我,伊斯奇里翁,声明作为我姐姐的监护人,并因她不识字而代为书写。
(first hand). Isidora’s contract. 17th year of Caesar’s reign. (第一手资料)。伊西多拉的合同。恺撒统治第 17 年。
479. Receipt of wages for nursing. Oxyrhynchus, ad 187 479. 护理工资收据。奥克西林库斯,公元 187 年
POxy. 91. G
In this formal legal document an owner acknowledges the receipt from a child’s mother of wages for the services of his slave. 在这份正式的法律文书中,一位所有者确认已从一个孩子的母亲那里收到其奴隶服务所获得的工资。
Chosion, son of Sarapion, son of Harpocration, his mother being Sarapias of the city of Oxyrhynchus, to Tanenteris, daughter of Thonis, son of Thonis, her mother being Zoilous, of the same city, with her kyrios Demetrius son of Orion, his mother being Arsinoe, from the same city, greetings. 萨拉皮昂之子哈波克拉提昂之子乔西翁,其母为奥克西林库斯城的萨拉皮阿斯,向同城的托尼斯之子托尼斯之女塔内特里斯,其母为佐伊洛斯,并由其监护人、同城的阿里昂之子德米特里乌斯(其母为阿尔西诺伊)陪同,致以问候。
I acknowledge receipt from you through Heliodorus and his fellow overseers of the bank at the Sarapeion in the city of Oxyrhynchus, as promised by Epimachus, 400 drachmas if silver in Imperial coin for wages, oil, clothing, and other expenses incurred during the two years in which my slave Sarapias nursed your daughter Helene, known as her father’s child ^(76){ }^{76} whom you received from her having been weaned and having received proper care. I acknowledge that I have no complaint nor shall I bring a complaint about this matter or about any other matter up to the present date. This receipt is valid. In the 27th year of the emperor Caesar Marcus Aurelius Commodus Antoninus Pius Felix Augustus Armeniacus Medicus Parthicus Sarmaticus Germanicus Maximus Brittanicus, Phaophi 15.^(77)15 .{ }^{77} 我确认已通过赫利奥多鲁斯及其在奥克西林库斯城萨拉皮翁神庙银行的同事,收到您按照埃皮马库斯的承诺支付的 400 德拉克马银币,用于支付我的奴隶萨拉皮亚斯在两年间照顾您的女儿海伦期间的工资、油、衣物及其他费用。海伦被称为其父的孩子,您在她断奶并得到妥善照顾后接走了她。我确认对此事及至今为止的任何其他事项没有投诉,也不会提出投诉。此收据有效。在皇帝凯撒·马库斯·奥勒留·康茂德·安东尼乌斯·庇护·菲利克斯·奥古斯都·亚美尼亚库斯·美迪库斯·帕提库斯·萨尔马提库斯·日耳曼尼库斯·马克西穆斯·不列颠库斯统治第 27 年,法奥菲月 15.^(77)15 .{ }^{77}
(Written in a different hand) I, Chosion, son of Sarapion have received the 400 drachmas for the nursing and have no complaint to make, as previously stated. I, Tanenteris daughter of Thonion, with Demetrius, son of Orion, assent and have received my daughter as previously stated. I, Ploution, son of Hermes have written the contract for them because they do not know letters. (由不同笔迹书写)我,萨拉皮昂的儿子霍西昂,已收到 400 德拉克马作为护理费用,并无任何异议,如前所述。我,托尼昂的女儿塔内特里斯,与俄里昂的儿子德米特里乌斯一同同意,并已如前所述接回我的女儿。我,赫尔墨斯的儿子普卢提昂,因他们不识字而为他们书写了此合同。
480. Epitaph of a wet-nurse. Rome, imperial period 480. 一位乳母的墓志铭。罗马,帝国时期
CIL VI.5939. L 《拉丁铭文集成》第六卷,第 5939 号铭文。L
The man and woman named on this four-sided cinerary urn, former slaves of the same master, were nursed as babies by the same woman. 这个四面骨灰瓮上提到的男女,曾是同一主人的前奴隶,婴儿时期由同一乳母哺育。
Arruntia Cleopatra, freedwoman of Lucius, a wet-nurse, (and) Lucius Arruntius Dicaeus, freedman of Lucius, her milk brother. 阿伦蒂娅·克利奥帕特拉,卢修斯的被释女奴,一位乳母,以及卢修斯·阿伦蒂乌斯·狄凯乌斯,卢修斯的被释男奴,她的乳兄弟。
481. A slave wet-nurse. Rome, imperial period CIL VI.12023. L 481. 一位奴隶奶妈。罗马,帝国时期 CIL VI.12023. L
Marcus Antonius Tyrannus for himself and Antonia Arete, his wife, nurse of Marcus Antonius Florus. 马库斯·安东尼乌斯·提拉努斯为自己和他的妻子安东尼娅·阿瑞特——马库斯·安东尼乌斯·弗洛鲁斯的乳母。
NOTES 注释
As in no. 319, it is presumed that women are naturally more fearful than men. 正如在第 319 号中所述,人们认为女性天生比男性更加胆小。
The Greek words metrai (‘matrix’) and hysterai (‘womb’) almost always appear in the plural; until the Hellenistic age, when dissection was practised, it was generally believed that humans had a bicornuate uterus like larger mammals. See A. Guttmacher’s note in T. H. Ellinger, Hippocrates on Intercourse and Pregnancy (New York, H. Schuman, 1952), 113-17. 希腊语词汇 metrai("子宫")和 hysterai("子宫")几乎总是以复数形式出现;直到希腊化时代,当解剖学实践开始时,人们普遍认为人类拥有像大型哺乳动物一样的双角子宫。参见 T. H. Ellinger 所著《希波克拉底论性行为与妊娠》(纽约,H. Schuman 出版社,1952 年)中 A. Guttmacher 的注释,113-17 页。
Cf. Apollo’s argument in Aeschylus, Eumenides 658-61, which helps win the case for Orestes: ‘She who is called the child’s mother is not its begetter, but the nurse of the newly sown conception. The begetter is the male, and she as a stranger for a stranger preserves the offspring, if no god blights its birth’ (tr. H. Lloyd-Jones). 参考埃斯库罗斯在《欧墨尼得斯》658-661 行中阿波罗的论点,这有助于俄瑞斯忒斯赢得官司:"所谓孩子的母亲并非其孕育者,而只是新播种胚胎的保姆。孕育者是男性,她作为陌生人替陌生人保存后代,如果没有神祇诅咒其降生的话"(H. Lloyd-Jones 译)。
Animals that give birth to live offspring, as opposed to those that lay eggs. 胎生动物,相对于卵生动物而言。
In the Hippocratic Corpus (On the Nature of the Child 20), baldness is also attributed to excess fluid. 在希波克拉底文集(《论儿童的本质》20)中,秃头也被归因于过多的体液。
Cf. Pliny the Elder, Natural History 28.23.82: this effect can be counteracted if the woman looks at the back of the mirror or carries a red mullet. For other effects of menstruation, see no. 451. 参见老普林尼,《自然史》28.23.82:如果女性看向镜子的背面或携带一条红鲻鱼,这种影响就可以被抵消。关于月经的其他影响,参见第 451 条。
The flute-girl’s gymnastics would not have aborted a healthy pregnancy, but they helped eject more quickly an early defective embryon (or ‘blood mole’) that would soon have been miscarried in the normal course of events. The embryon was of course much older than six days. See A. Guttmacher’s note in Ellinger 1952, 113-17. 笛女的体操并不会中止健康的妊娠,但它们有助于更快地排出早期有缺陷的胚胎(或"血块"),而这种胚胎在正常情况下很快就会流产。当然,这个胚胎的年龄远超过六天。参见埃林格 1952 年著作第 113-117 页中古特马克的注释。
The idea is to induce a substitute pregnancy by using the Egyptian beans the Pythagoreans would not eat because they believed that they could house human souls. 这个想法是通过使用埃及豆来诱导替代性怀孕,毕达哥拉斯学派的人不吃这种豆子,因为他们相信这些豆子能容纳人类的灵魂。
On the medicinal use of excrement, cf. H. von Staden, Herophilus: The Art of Medicine in Early Alexandria (Cambridge, Cambridge University Press, 1989), 18-19. 关于粪便的药用用途,参见 H. von Staden,《希罗菲卢斯:早期亚历山大时期的医学艺术》(剑桥,剑桥大学出版社,1989 年),18-19 页。
Womb here translates the plural in Greek. Since human dissection was not practised, doctors inferred that the human uterus was similar to the bicornuate uterus of domestic animals. See A. Guttmacher’s note in Ellinger 1952, 113-17. 这里的"子宫"翻译了希腊语中的复数形式。由于当时不进行人体解剖,医生推断人类的子宫与家畜的双角子宫相似。参见埃林格 1952 年版第 113-117 页中古特马赫的注释。
I.e. wasting away or atrophy. 即消瘦或萎缩。
In recent times women’s backaches, pains, and depression were sometimes attributed to a ‘tipped’ uterus, though now these symptoms can usually be traced to other causes. Pessaries and/or surgical suspension are now used to alleviate symptoms traceable to a malpositioned uterus. 近年来,女性的背痛、疼痛和抑郁有时被归因于"倾斜"的子宫,尽管现在这些症状通常可以追溯到其他原因。目前,子宫托和/或手术悬吊被用于缓解可追溯到子宫位置不正的症状。
According to Pliny, Natural History 29.95, ground-up cantharid beetles were used to induce menstruation (and presumably also abortion), and also as a diuretic. This dangerous medicine, known as ‘Spanish fly’, has been used in small quantities as an 根据普林尼《自然史》29.95 的记载,研磨的斑蝥甲虫被用来引发月经(大概也用于堕胎),同时也用作利尿剂。这种被称为"西班牙苍蝇"的危险药物,在少量情况下被用作
X. Religion 十、宗教
'Maenadic rites and noble customs' '酒神祭仪与高贵习俗'
Women were enthusiastic participants in every kind of religious expression, sometimes with a high public profile or privileges. 女性是各种宗教表达形式的热情参与者,有时具有很高的公众形象或特权。
Women’s role in various pagan cults 女性在多种异教崇拜中的角色
Witches and alchemists 女巫与炼金术士
Women priestesses 女祭司
Women’s role in christian cult 女性在基督教崇拜中的角色
Christian virginity, service, monasticism 基督教的贞洁、服务、修道主义
Christian martyrs and saints 基督教殉道者和圣徒
Pagan women’s martyrdom and heroism 异教女性的殉难与英雄主义
DIONYSUS/BACCHUS 狄俄尼索斯/巴克斯
'Initiation in all the orgies' "在所有狂欢仪式中的入会"
The politically oppressed often turn to ecstasy as a temporary means of possessing the power they otherwise lack: orgiastic ritual, secret cults, trances, and magic provided such outlets, especially for women, who could not justify meeting together for any other purpose. 政治上受压迫的人常常转向狂喜状态,作为暂时拥有他们所缺乏权力的一种手段:狂欢仪式、秘密崇拜、出神状态和魔法提供了这样的宣泄渠道,特别是对女性而言,她们无法为其他任何目的而聚集在一起。
482. Imported Phrygian rituals. Athens, 4th cent. bc 482. 引进的弗里吉亚仪式。雅典,公元前 4 世纪
Demosthenes, On the Crown 258-60. G 德摩斯梯尼,《论王冠》258-60. G
An excerpt from a passage in which Demosthenes seeks to discredit his opponent Aeschines by claiming that Aeschines as a young man helped his mother to run initiations and rituals to Dionysus Sabazius in Athens. 这是一段节选,其中德摩斯梯尼试图通过声称其对手埃斯基涅斯年轻时曾帮助其母亲在雅典举行狄奥尼索斯·萨巴齐乌斯的入会仪式和祭祀活动,来诋毁埃斯基涅斯。
As a child you were raised in utter poverty . . . when you became a man, you read the service while your mother performed the initiations and prepared the ritual equipment. At night you put the fawn-skins on the initiates and mixed the libations and cleansed the initiates by wiping them down with mud and bran, and you stood 你童年时在极度贫困中长大……成年后,你诵读经文,而你的母亲则主持入会仪式并准备仪式用具。夜晚,你为入会者披上幼鹿皮,调制祭酒,用泥浆和麦麸为他们擦拭净身,然后你站在那里
up after the lustration and proclaimed, ‘I have escaped evil, and found a better way . . .’ During the day you led the sacred bands through the streets, with their heads wreathed in crowns of fennel and white poplar. As you went you squeezed the cheeks of the snakes and raised them over your head shouting ‘euhoe Saboi’ and dancing ‘hyes attes attes hyes.’ You were greeted by old women as Conductor and Leader and Ivy-bearer and Carrier of the Winnowing Fan, and you were paid with sops, twisted rolls, and new cakes. 在净化仪式结束后,你站起身来,宣称:"我已逃离邪恶,找到了更好的道路……"白天,你带领神圣的队伍穿过街道,他们头上戴着茴香和白杨花环。你一边走,一边挤压蛇的脸颊,将它们举过头顶,高喊"euhe Saboi",并跳着"hyes attes attes hyes"的舞蹈。老妇人们称你为引导者、领袖、常春藤持有者和簸箕携带者,并用面包浸泡物、扭卷面包和新蛋糕来回报你。
483. Rules of ritual. Miletus, 276//275276 / 275 bc 483. 仪式规则。米利都,公元前 276//275276 / 275 年
Sokolowski, LSAM 48. Tr. A. Henrichs, HSCP 82 (1978) 150. G 索科洛夫斯基,LSAM 48。A·亨里希斯译,《哈佛古典语文学研究》82 (1978) 150。G
Whenever the priestess performs the holy rites on behalf of the city . . . , it is not permitted for anyone to throw pieces of raw meat [anywhere], before the priestess has thrown them on behalf of the city, nor is it permitted for anyone to assemble a band of maenads [thiasos] before the public thiasos [has been assembled] . . . 每当女祭司为城市举行神圣仪式时……在女祭司代表城市投掷生肉之前,任何人都不得投掷生肉,也不得在公共酒神狂女团体(thiasos)集合之前组织酒神狂女团体(thiasos)……
. . . to provide [for the women] the implements for initiation in all the orgies . . . ......为[妇女]们提供所有狂欢仪式中入会所需的器具......
And whenever a woman wishes to perform an initiation for Dionysus Bacchius in the city, in the countryside, or on the islands, she must pay a piece of gold to the priestess at each biennial celebration. 每当有妇女想要在城市、乡村或岛屿上为酒神狄俄尼索斯举行入会仪式时,她必须在每两年一度的庆典上向女祭司支付一块金币。
484. Epitaph for a priestess. Miletus, 3 rd/ 2 nd cent. bc 484. 一位女祭司的墓志铭。米利都,公元前 3/2 世纪
SGO 01/20/21; HSCP 82 (1978) 148. Tr. A. Henrichs. G SGO 01/20/21; HSCP 82 (1978) 148. 译 A. Henrichs. G
Bacchae of the City, say ‘Farewell you holy priestess’. This is what a good woman deserves. She led you to the mountain and carried all the sacred objects and implements, marching in procession before the whole city. Should some stranger ask for her name: Alcmeonis, daughter of Rhodius, who knew her share of the blessings. 城中的酒神女信徒们,说"再见,神圣的女祭司"。这是一个好女人应得的。她带领你们上山,携带所有神圣的器物和用具,在全城人民面前列队行进。若有陌生人问起她的名字:她是罗狄乌斯的女儿阿尔克梅奥尼斯,她曾享有过她的那份祝福。
485. Authorisation by the Delphic oracle to establish a temple in Ionian Magnesia. ^(1){ }^{1} Delphi, Hellenistic
I. Magn. 215 (a), 2440. Tr. A. Henrichs, HSCP 82 (1978) 123-4. G 485. 德尔斐神谕授权在爱奥尼亚的玛格尼西亚建立一座神庙。 ^(1){ }^{1} 德尔斐,希腊化时期 I. Magn. 215 (a), 2440. 译者:A. Henrichs, HSCP 82 (1978) 123-4. G
Go to the holy plain of Thebes to fetch maenads from the race of Cadmean Ino. They will bring you maenadic rites and noble customs and will establish troops of Bacchus in your city. ^(2){ }^{2} 前往底比斯的神圣平原,从卡德摩斯的伊诺族人那里取回酒神女祭司。她们将为你带来酒神的狂热仪式和高尚的习俗,并在你的城中建立巴克斯的队伍。 ^(2){ }^{2}
‘In accordance with the oracle, and through the agency of the envoys, three maenads were brought from Thebes: Cosco, Baubo and Thettale. And Cosco organised the thiasos named after the plane tree, Baubo the thiasos outside the city, and Thettale the thiasos named after Cataebates. After their death they were buried by the Magnesians, and Cosco lies buried in the area called Hillock of Cosco, Baubo in the area called Tabarnis, and Thettale near the theatre.’ ‘根据神谕,并通过使节的安排,三位来自底比斯的狂女被带到马格尼西亚:科斯科、包博和泰塔勒。科斯科组织了以悬铃木命名的狂女团体,包博组织了城外的狂女团体,而泰塔勒则组织了以卡塔埃巴特斯命名的狂女团体。她们去世后,由马格尼西亚人安葬,科斯科埋葬在被称为科斯科山丘的地方,包博埋葬在被称为塔巴尼斯的地方,而泰塔勒则埋葬在剧院附近。’
486. Equipment for women’s orgiastic rites. Egypt, c. 245 bc 486. 女性狂欢仪式的装备。埃及,约公元前 245 年
PHib. 54. B. P. Grenfell and A. S. Hunt, The Hibeh Papyri, pt. I PHib. 54. B. P. Grenfell and A. S. Hunt, 希伯纸草文献, 第一部分
(London, 1906). G (伦敦,1906 年)。G
Demophon to Ptolemaeus, greetings. Send us at your earliest opportunity the flautist Petoun with the Phrygian flutes, plus the other flutes. If it’s necessary to pay him, do so, and we will reimburse you. Also send us the eunuch Zenobius with a drum, cymbals and castanets. The women need them for their festival. Be sure he is wearing his most elegant clothing. Get the special goat from Aristion and send it to us . . . Send us also as many cheeses as you can, a new jug, and vegetables of all kinds, and fish if you have it. Your health! Throw in some policemen at the same time to accompany the boat. 德摩丰致托勒密,问候。请尽快将笛手佩通连同弗里吉亚笛子以及其他笛子送来给我们。如果需要支付他费用,请先行支付,我们会报销你。另外,请将带着鼓、铙钹和响板的宦官泽诺比乌斯送来给我们。女人们需要这些物品参加她们的节日。务必让他穿着最华丽的服装。从阿里斯提昂那里取来特制的山羊并送给我们...同时尽可能多地送给我们奶酪,一个新罐子,各种蔬菜,如果有鱼的话也请送来。祝您健康!同时派些警察来护送船只。
487. Senatus consultum de bacchanalibus. Rome, 186 bc 487. 元老院关于巴克斯节庆的法令。罗马,公元前 186 年
CIL I2.581 = ILS 18 = ILLRP 511. Tr. ARS. L
The worship of the god Dionysus spread through Italy from the Greek cities of the south and was particularly popular among the lower classes and slaves. ^(3){ }^{3} While the exaggerated reports of orgiastic rites were shocking to conservative Romans, far more alarming was the organisational nature of this new religion. Secret societies of any sort, and especially of the lower classes, always held for the Romans the threat of sedition. The senate’s decree which follows applied to all Italy and placed strict limitations on the worship of Bacchus, though it did not prohibit it entirely. 狄奥尼索斯神的崇拜从南部希腊城市传入意大利,特别在底层阶级和奴隶中广受欢迎。 ^(3){ }^{3} 尽管那些关于狂欢仪式的夸张报道令保守的罗马人震惊,但更为令人警惕的是这种新宗教的组织性质。任何形式的秘密社团,尤其是底层阶级的秘密社团,在罗马人看来总是蕴含着煽动叛乱的威胁。接下来元老院的法令适用于整个意大利,并对巴克斯神的崇拜施加了严格限制,尽管并未完全禁止。
The consuls Quintus Marcius, son of Lucius, and Spurius Postumius, son of Lucius, consulted the Senate on October 7 in the Temple of Bellona, Marcus Claudius, son of Marcus, Lucius Valerius, son of Publius, and Quintus Minucius, son of Gaius, assisted in drafting the decree. 执政官卢基乌斯之子昆图斯·马尔基乌斯和卢基乌斯之子斯普里乌斯·波斯图米乌斯于 10 月 7 日在贝洛娜神庙咨询元老院,马库斯之子马库斯·克劳狄乌斯、普布利乌斯之子卢基乌斯·瓦莱里乌斯和盖乌斯之子昆图斯·米努基乌斯协助起草法令。
Regarding the Bacchanalia the senators proposed to issue a decree as follows to those who are allied with us: ‘No one of them shall have a place devoted to the worship of Bacchus: and if there are any who say that they have a need for such a place, they shall appear in Rome before the urban praetor; and when the pleas of these men have been heard, our Senate shall make a decision regarding these matters, provided that not less than 100 senators are present when the matter is discussed. No Roman citizen or man of Latin rights or anyone of the allies shall associate with the Bacchae, unless they have appeared before the urban praetor and he has given permission, in accordance with the opinion of the Senate, delivered while not less than 100 senators were present when the matter was discussed.’ 关于巴克斯狂欢节,元老院向我们的盟友们提议颁布如下法令:"他们中任何人不得拥有供奉巴克斯的场所:如果有人说他们需要这样的场所,他们必须前往罗马,在城市裁判官面前出庭;当这些人的请求被听取后,我们的元老院将就这些事项做出决定,前提是讨论此事时出席的元老不少于 100 人。任何罗马公民、拥有拉丁权利的人或任何盟友都不得与巴克斯女信徒交往,除非他们已出庭于城市裁判官面前,并且他已根据元老院的意见给予许可,该意见是在讨论此事时有不少于 100 名元老在场的情况下作出的。"
The proposal passed. 该提案获得通过。
‘No man shall be priest of, nor shall any man or woman be master of, such an organisation; nor shall anyone of them have a common fund; nor shall anyone appoint any man or woman to be master of such an organisation or to act as master; nor hereafter shall anyone take common oath with them, shall make common vows, shall make stipulations with them; nor shall anyone give them surety or shall take surety from them. No one shall perform their rites in secret; nor shall anyone perform their rites in public, in private, or outside the city, unless he has appeared before the urban praetor and he has given permission, in accordance with the opinion of the Senate, delivered while not less than 100 senators were present when the matter was discussed.’ "任何男子不得担任此类组织的祭司,任何男子或女子不得成为其管理者;他们中的任何人都不得设立公共基金;任何人都不得任命任何男子或女子成为此类组织的管理者或行使管理者职责;此后任何人都不得与他们共同宣誓、共同发愿、与他们订立协议;任何人都不得为他们提供担保,也不得从他们那里获取担保。任何人都不得秘密举行他们的仪式;任何人都不得在公共场合、私下或城外举行他们的仪式,除非他已出现在城市裁判官面前,并得到其许可,此许可需符合元老院的意见,且在讨论此事时有不少于 100 名元老在场。"
The proposal passed. 该提案获得通过。
‘No one in a company of more than five persons altogether, men and women, shall perform such rites; nor in that company shall more than two men or three women be present, unless it is in accordance with the opinion of the urban praetor and the Senate, as has been written above.’ "在总共超过五人的团体中,无论是男是女,都不得举行此类仪式;在该团体中,也不得有两名以上男性或三名以上女性在场,除非符合城市裁判官和元老院的意见,如上文所述。"
You shall publish these decrees in public assembly for not less than three market days, that you may know the opinion of the Senate. For the opinion of the senators is as follows: 你们应在公共集会上公布这些法令,时间不少于三个集市日,以便你们了解元老院的意见。因为元老们的意见如下:
‘If there are any persons who act contrary to what has been written above, it is our opinion that a proceeding for a capital offence must be made against them’; and you shall inscribe this on a bronze tablet, for thus the Senate voted was proper; and you shall order it to be posted where it can be read most easily; and, as has been written above, you shall provide within ten days after these tablets have been delivered to you that those places devoted to the worship of Bacchus shall be dismantled, if there are any such, except in case something sacred is concerned in the matter. "如果有任何人违反上述规定,我们认为必须对他们提起死罪诉讼";你们应将此刻在青铜板上,因为元老院投票认为这样做是恰当的;你们应下令将其张贴在最易阅读的地方;并且,如上文所述,在这些板子交付给你们后的十天内,你们应确保那些用于崇拜巴克斯的场所被拆除,如果存在这样的场所,除非此事涉及某些神圣之物。
488. Rules in the cult of Dionysus. Physcus, Locris, 2nd cent. ad IG IX.ii 670.^(4)670 .{ }^{4} Tr. A. Henrichs. G 488. 狄俄尼索斯崇拜的规则。菲斯库斯,洛克里斯,公元 2 世纪 IG IX.ii 670.^(4)670 .{ }^{4} 译:A. Henrichs. G
With a Good Omen. 吉兆。
The Law of the thiasos of Amandus has been [ratified?] in two [meetings ?]. 阿曼杜斯兄弟会的法律已在两次[会议?]上得到[批准?]。
The [ . . . ?] must pay to the association 14 obols and no less. [ . . . ?]必须向协会支付 14 奥波尔,不得少付。
The association has to provide three lamps. 该协会必须提供三盏灯。
A Maenad must not get excited over another Maenad nor rail at her. Likewise a Cowherd must not get excited or rail. If someone does, he or she shall give to the association a fine of 4 drachmas for each word. 酒神女信徒不得对其他酒神女信徒动怒或辱骂她。同样,牧牛人也不得动怒或辱骂。若有人违反,他或她每说一个词,须向协会缴纳 4 德拉克马的罚款。
For someone who does not attend the meetings although he is in town, the same. Someone who does not join the others on the mountain shall pay 5 drachmas to the association. [If] a Maenad does [not] bring 15 [??] for the Holy Night, she shall pay 5 drachmas [to the association]. The same if (a Cowherd) does not bring . . . (The rest is lost.) 对于虽在城中却不参加会议的人,处以同样处罚。不与他人一同上山者,应向协会支付 5 德拉克马。如果一名酒神女祭司在圣夜时未带来 15[??],她应向协会支付 5 德拉克马。如果(一名牧牛人)未带来……,同样处罚。(其余部分已遗失。)
489. The festival of Agrionia 489. 阿格瑞俄尼亚节
Plutarch, Moralia 299e-300a, 2nd cent. Ad. G 普鲁塔克,《道德论丛》299e-300a,公元 2 世纪。G
As a historian, Plutarch had a keen interest in ancient practices of all kinds; but he reports this incident also as a pious believer in the traditional gods. ^(5){ }^{5} 作为一名历史学家,普鲁塔克对各种古代习俗有着浓厚的兴趣;但他也作为一名虔诚的传统信仰者报道了这一事件。 ^(5){ }^{5}
The story is that the daughters of Minyas, Leucippe and Arsinoe and Alcathoe, went crazy. ^(6){ }^{6} They developed a craving for human flesh and drew lots to choose among their children. Leucippe won and offered up her son Hippasos to be torn to pieces. Their husbands were called ‘Psoloeis’ because in their pain and grief they were shabbily dressed. The daughters of Minyas were called Oleiae ^(8){ }^{8} because they were destructive. 故事是这样的,米尼亚斯的女儿们——琉基佩、阿尔西诺伊和阿尔卡托厄——都疯了。 ^(6){ }^{6} 她们渴望吃人肉,于是抽签选择自己的孩子。琉基佩抽中了,献出了她的儿子希帕索斯,让他被撕成碎片。她们的丈夫被称为"普索洛伊人",因为他们在痛苦和悲伤中衣衫褴褛。米尼亚斯的女儿们被称为"奥利埃人" ^(8){ }^{8} ,因为她们具有破坏性。
Today the people of Orchomenus still call women in this family by that name. Every year at the festival of Agrionia the Oleiae flee and are pursued by the priest of Dionysus, sword in hand. If he captures one of the women he is permitted to kill her, 如今,奥尔霍迈诺斯的人们仍然用那个名字称呼这个家族的女性。每年在阿格里奥尼亚节上,奥利埃家族的女子们会逃跑,而狄俄尼索斯的祭司则手持利剑追赶她们。如果他抓住其中一名女子,他有权杀死她,
and in my day the priest Zoilus did kill one. But the killing did the people of Orchomenus no good. Zoilus became sick as a result of a small wound he had, which became gangrenous, and eventually died. The people of Orchomenus were beset by suits for damages and adverse judgments. They took the priesthood away from Zoilus’ family, and picked as new priest the best man in the city. 在我那个时代,祭佐伊勒斯确实杀了一头。但是这次屠杀并没有给奥尔霍迈诺斯的人民带来任何好处。佐伊勒斯因一个小伤口而生病,伤口坏疽了,最终去世了。奥尔霍迈诺斯的人民被索赔诉讼和不利的判决所困扰。他们从佐伊勒斯的家族手中夺走了祭司职位,并挑选了城里最好的人担任新祭司。
HERA 赫拉
‘The priestess placed a lighted torch near the garlands and fell asleep’ 女祭司将点燃的火炬放在花环附近,然后睡着了
490. Chrysis, priestess of Hera. Argos, 5th cent. bc 490. 克律西斯,赫拉的女祭司。阿尔戈斯,公元前 5 世纪
Thucydides, History 2.2.1, 4.133.2-3. G 修昔底德,《历史》2.2.1,4.133.2-3. G
The list of priestesses at Argos was the oldest chronological record available to fifth-century historians. In other cities dates were reckoned by the (male) holders of public office. ^(9){ }^{9} 阿戈斯的女祭司名录是五世纪历史学家所能获得的最古老的编年记录。在其他城市,日期则是根据(男性)公职任职者来计算的。 ^(9){ }^{9}
In the fifteenth year of the 30 years’ truce, when Chrysis had been priestess in Argos 48 years, Aenesias was Ephor in Sparta and Pythodorus had two months more as archon in Athens (431 BC) . . . 在三十年休战协议的第十五年,当时克里西斯已在阿尔戈斯担任女祭司 48 年,埃内西亚斯是斯巴达的监察官,而皮托多罗斯在雅典的执政官任期还剩两个月(公元前 431 年)……
During the same summer (423 BC) the temple of Argos was destroyed by fire, when Chrysis the priestess placed a lighted torch near the garlands and fell asleep, so that she did not notice that everything had caught fire and had been burned. Then Chrysis fled immediately to Phlious in the middle of the night because she was afraid of the Argives. The Argives appointed another priestess according to their established custom, whose name was Phaeinis. Chrysis had been priestess for 8 years of the war and half of the ninth, when she went into exile. 同年夏天(公元前 423 年),阿尔戈斯神庙被大火烧毁,当时女祭司克里斯伊斯将点燃的火炬靠近花环后睡着了,以至于她没有注意到一切都已着火并被烧毁。随后,克里斯伊斯因害怕阿尔戈斯人,在半夜立即逃往弗利奥斯。阿尔戈斯人按照既定习俗任命了另一位女祭司,她的名字是菲尼斯。克里斯伊斯在流亡前担任女祭司已有八年战争时间加上第九年的一半。
491. The cult of Hera. Olympia, 1st cent. ad 491. 赫拉崇拜。奥林匹亚,公元 1 世纪
Pausanias, Guide to Greece 5.16.2-4. G 帕乌萨尼亚斯,《希腊指南》5.16.2-4. G
Every fourth year the Sixteen Women weave a robe for Hera and also hold the Heraean games. The games consist of foot-races for girls. The girls are not all from the same age-group (helikia), but the youngest run first, and after that the next youngest age-group, and finally the oldest group of girls runs. They run as follows: their hair hangs loose. Their tunics come just above the knee, and they leave their right shoulder bare above the breast. The stadium at Olympia is made available for them as well, but they shorten the length of course by about one-sixth. They give the winners crowns of olives and a portion of the cow sacrificed to Hera, and they set up statues of them with their names inscribed. ^(10){ }^{10} Married women administer for the Sixteen Women who preside over the games, since they themselves are married. The competition among the girls goes back to ancient times; they say that Hippodamia in gratitude to Hera for her marriage to Pelops assembled the Sixteen Women and founded the Heraea. 每四年,十六位妇女为赫拉织一件长袍,并举办赫拉亚运动会。运动会包括女孩们的赛跑比赛。参赛的女孩们并非都来自同一年龄段(helikia),而是最年轻的先跑,然后是次年轻的年龄段,最后是最年长的女孩组跑步。她们跑步的方式如下:头发披散着。她们的束腰外衣刚好在膝盖上方,她们在胸部以上露出右肩。奥林匹亚的体育场也为她们开放,但她们将赛程缩短了约六分之一。她们为获胜者颁发橄榄花冠和祭祀赫拉的牛的一部分,并为她们建立雕像,上面刻有她们的名字。 ^(10){ }^{10} 已婚妇女为负责管理运动会的十六位妇女提供协助,因为她们自己都是已婚的。女孩们之间的竞赛可以追溯到古代;据说希波达米亚为了感谢赫拉让她与佩洛普斯结婚,召集了十六位妇女并创立了赫拉亚运动会。
DEMETER/CERES 得墨忒耳/刻瑞斯
'With their hearts in agreement they cheered their souls' 他们心意相通,愉悦了彼此的心灵
492. The story of Persephone. 7th cent. bc? 492. 珀耳塞福涅的故事。公元前 7 世纪?
Homeric Hymn to Demeter, verses 370-95. G 荷马致德墨忒尔颂歌,第 370-395 行。G
Secret rites at Eleusis celebrated Persephone’s return to her mother, Demeter from Hades. Though no one knows exactly what happened at the Mysteries, the possibility of rebirth suggested by the story was represented also in the notion of the dead grain’s becoming the live seed of the next year’s crop. The Homeric Hymn to Demeter describes in detail how Hades, god of the underworld, stole Persephone, how her mother searched for her and hid the seed within the earth until she got her daughter back again. This excerpt describes how Persephone returns, but only for part of the year, because she ate seeds in the underworld and must now forever return to spend four months of the year with her husband. 在埃琉西斯举行的秘密仪式庆祝珀耳塞福涅从冥界回到她母亲得墨忒耳身边。虽然没有人确切知道神秘仪式中发生了什么,但这个故事所暗示的重生可能性也体现在死去的谷物成为来年庄稼的活种子的概念中。《荷马致得墨忒耳颂歌》详细描述了冥界之神哈迪斯如何偷走珀耳塞福涅,她的母亲如何寻找她并将种子藏在地里,直到她找回女儿。这段摘录描述了珀耳塞福涅如何回来,但只回来一年中的部分时间,因为她在冥界吃了种子,现在必须永远回到冥界与她丈夫一起度过一年中的四个月。
So Aidoneus spoke, and wise Persephone was delighted, and in her joy swiftly rose up from the bed; but Aidoneus gave her to eat the sweet seed of a pomegranate, furtively, looking out for himself to keep her from spending all of her days here on earth with revered black-robed Demeter. And before them Aidoneus, ruler of many, got ready his immortal horses in his golden chariot. Persephone got into the chariot, and beside her strong Hermes took the reins and whip in his hands and drove out of the palace. The two horses flew on eagerly; they easily completed the long journeyneither the sea nor the water of rivers nor grassy valleys nor mountain peaks held back the horses’ speed, but as they went they cut the steep air beneath them. Hermes stopped and brought her where fair-crowned Demeter was waiting beside her fragrant temple [at Eleusis]. 于是埃多涅斯开口说话,聪明的珀耳塞福涅感到欣喜,在喜悦中迅速从床上起身;但埃多涅斯偷偷让她吃了甜美的石榴籽,为自己打算,以免她与受人尊敬的黑袍得墨忒耳一起在地球上度过所有时光。在他们面前,统治众人的埃多涅斯在黄金战车上备好了不朽的战马。珀耳塞福涅登上战车,强壮的赫尔墨斯坐在她身旁,手中握住缰绳和鞭子,驱车驶出宫殿。两匹战马急切地飞奔;它们轻松地完成了漫长的旅程——无论是海洋还是河水,无论是青翠的山谷还是高耸的山峰,都无法阻挡战马的速度,它们前行时,将下方的陡峭空气劈开。赫尔墨斯停下战车,将她带到头戴花冠的得墨忒耳正在[埃莱夫西斯]的芬芳神庙旁等待的地方。
And when Demeter saw Persephone, she rushed like a maenad along the mountain shaded in forest; and Persephone opposite . . . leaped down . . . [Demeter asked . . .] . . . ‘Child . . .? [You have not tasted food in the Underworld?] Tell me! Because if you refused it, you could live with me and your father, Zeus of the black clouds, honoured by all the immortals . . . But if you have tasted food, you must live for a third part of the seasons [below] and for two parts with me and the other immortals. When the earth blooms with all kinds of fragrant spring flowers, then from the murky darkness you will come up once again and be a great wonder to gods and to mortal men. And with what trick did the strong Receiver of Many deceive you?’ 当德墨忒尔看到珀耳塞福涅时,她如女祭司般沿着森林覆盖的山脉疾奔;而珀耳塞福涅在对面……跳下来……[德墨忒尔问道……]……"孩子……?[你在冥界没有尝过食物吗?]告诉我!因为如果你拒绝了它,你就可以和我以及你的父亲——黑云宙斯一起生活,受到所有不朽之神的尊敬……但如果你已经尝过食物,你必须在季节的三分之一[时间]生活在[地下],而三分之二的时间和我以及其他不朽之神一起生活。当大地盛开各种芬芳的春花时,你将从黑暗的深渊中再次升起,成为神祇和凡人的伟大奇迹。而强大的亡者接收者是用什么诡计欺骗了你?"
Then beautiful Persephone addressed her in return: 'Then, Mother, I will tell you everything truthfully. When Hermes came as a messenger from my father Zeus and the other gods of Heaven to say I was to come from the Underworld, so you could see me with your own eyes and end your anger and cruel rage against the immortals, then in my joy I got up from the bed and he furtively put into me the seed of a pomegranate, sweet food; he compelled me to taste it by force, against my will. And I will tell you how Aidoneus carried me off because of my father’s clever plan, and went and took me beneath the depths of the earth; I will relate everything in detail, as you request. 然后美丽的珀耳塞福涅回答她道:"母亲,那么我会把一切如实地告诉你。当赫尔墨斯作为我父亲宙斯和天上众神的使者前来,说我应该从冥府回来,好让你亲眼见到我,平息你对不朽之神的愤怒和残酷的狂怒时,我因喜悦而从床上起身,他偷偷地将一颗石榴的籽——甜美的食物——放入我口中;他违背我的意愿,强迫我品尝它。我将告诉你艾多纽斯如何因我父亲的巧妙计谋而掳走我,将我带到地底深处;我会按照你的要求,详细叙述一切。"
‘We were playing, all of us, in the lovely meadow: Leucippe and Phaeno and Electre and Ianthe and Melite and Iache and Rhodeia and Callirhoe and Melobosis and Tyche and pretty Ocyrhoe and Chryseis and Ianeira and Acaste and Rhodope and Plouto and lovely Calypso and Styx and Urania and lovely Galaxaure and Pallas rouser of battles and Artemis shooter of arrows; and we were gathering lovely flowers in our arms, soft crocuses mingled with irises and hyacinths and rose blossoms and lilies, wondrous to see; and the narcissus which the broad earth made grow like a crocus. This I picked in my joy, and the earth parted beneath me, and there the strong lord, the Receiver of Many, leaped out. He came and took me away beneath the earth in his golden chariot, much against my will, and I cried out in a shrill voice. This, in my sorrow, is the whole truth that I tell you.’ "我们都在美丽的草地上玩耍:琉基普、斐诺、厄勒克特拉、伊安忒、墨利忒、伊阿刻、罗得亚、卡利罗厄、墨洛波西斯、堤刻、美丽的奥库罗厄、克律塞伊斯、伊涅拉、阿卡斯忒、罗多珀、普路托、美丽的卡吕普索、斯堤克斯、乌拉尼亚和美丽的加拉克索瑞,还有唤起战斗的帕拉斯和射箭的阿尔忒弥斯;我们用双臂采集美丽的花朵,柔软的藏红花与鸢尾花、风信子、玫瑰花和百合花交织在一起,令人惊叹;还有那大地像藏红花一样培育出来的水仙花。我高兴地摘下这朵花,大地就在我脚下裂开,那里强大的冥王,众多亡灵的接收者,跳了出来。他乘着金车把我带到地下,完全违背我的意愿,我用尖锐的声音哭喊。这就是我在悲伤中告诉你的全部真相。"
So then with their hearts in agreement they cheered their souls and hearts by embracing each other, and their hearts had respite from their sorrows. They took and gave joyousness to one another. And Hecate with her bright headband came near them, and embraced many times the daughter of holy Demeter; since then she has been her guardian and attendant queen. And then far-seeing Zeus of the loud thunder sent them a messenger, fair-haired Rhea, to bring black-robed Demeter back 于是她们心意相通,相互拥抱,慰藉彼此的心灵与灵魂,心中的悲痛得以缓解。她们相互给予欢乐。戴着明亮头带的赫卡忒走近她们,多次拥抱神圣的得墨忒耳之女;从那时起,她便成为她的守护者和侍奉女王。随后,远见卓识、雷声隆隆的宙斯派遣信使美丽的瑞亚前来,要带回身着黑袍的得墨忒耳。
to the family of the gods, and he promised to give her honours that she could choose for herself among the immortals. He agreed that her daughter should spend the third part of the circling year beneath the murky darkness, but two parts with her mother and the other immortals. This was what Zeus said, and Demeter did not disobey his message. But she rushed swiftly to the peaks of Olympus, and she came to the Rharian plain, which before had been the nourishing breast of the land, but now no longer nourishing, since it stood fallow and leafless; it hid the white barley because of slim-ankled Demeter’s devising. But then as spring grew strong, she began to adorn the field with long stalks of grain, and the plain’s rich furrows were laden with grain stalks, which were bound into sheaves. Here she went first of all from the barren air. And the goddesses were happy to see one another and rejoiced in their hearts. 他承诺将她纳入神族,并允许她在不朽者中为自己选择荣誉。他同意她的女儿在循环的一年中,有三分之一的时间要在黑暗的冥府度过,其余三分之二的时间则与母亲和其他不朽者在一起。这就是宙斯的旨意,得墨忒耳没有违背他的命令。她迅速地奔向奥林匹斯山的顶峰,来到拉里亚平原。这片平原原本是大地滋养的乳房,但现在却不再肥沃,因为它荒芜无叶,光秃秃的;由于细脚踝的得墨忒耳的安排,它隐藏了白色的大麦。然而,随着春天的到来,她开始用长长的谷穗装饰田野,平原肥沃的犁沟里挂满了谷穗,这些谷穗被捆成了束。她首先从贫瘠的空气中来到这里。女神们见到彼此都非常高兴,内心充满了喜悦。
Then Rhea of the shining headband spoke to her thus: ‘Come here, my child; far-seeing Zeus of the loud thunder is calling you to come to the family of the gods, and he has promised to give you honours, which you could choose from among the immortals. He has agreed that your daughter should spend the third part of the year beneath the murky darkness, but two with you and the other immortals . . . He has nodded his head in confirmation. But come, my child, and obey them, and do not any longer be relentlessly angry at Zeus of the black clouds. Make a nourishing harvest grow for mortal men directly.’ 于是头戴闪亮头巾的瑞亚对她说道:"过来,我的孩子;远见的宙斯,那雷声轰鸣的神,正召唤你加入神族,他已承诺给予你荣誉,你可以从不朽者中选择。他已同意你的女儿一年中有三分之一的时间在幽暗的黑暗下度过,但另外三分之二的时间与你和其他不朽者在一起……他已点头确认。但是来吧,我的孩子,听从他们,不要再对黑云之神宙斯无情地愤怒。为凡人直接地生长出滋养的庄稼吧。"
So she spoke, and fair-crowned Demeter did not disobey her. Directly she sent up a harvest for the fields with their dark loam. And all the broad earth was laden with leaves and with flowers. And she came and showed the just kings Triptolemus and Diocles smiter of horses and mighty Eumolpus and Celeus leader of people the performance of her ritual and instructed them in his sacred mysteries, which one must never transgress or hear of or speak of, for great reverence for the gods holds back one’s tongue. Happy the man who has seen these mysteries; but he who has not been initiated, and has not taken part in the ritual, does not share in the same rewards when he goes down beneath the broad darkness. 于是她这样说道,头戴花冠的得墨忒耳没有违背她的意愿。她立即为那片深色沃土的田野送上了丰收。整个广阔的大地都长满了叶子和花朵。她前来向公正的国王们——特里普托勒摩斯、驯马者狄奥克勒斯、强大的欧摩尔波斯和人民的领袖刻琉斯——展示了她的仪式,并教导他们那些神圣的奥秘,这些奥秘绝不能违背、听闻或言说,因为对神明的极大敬畏会使人缄口不言。见过这些奥秘的人是幸福的;但那些未曾入会、未曾参与仪式的人,当他走入那广阔的黑暗之下时,不会得到同样的回报。
But when the bright goddess had taught them all her rituals, she went to Olympus to the company of the other goddesses. And there the two goddesses live beside Zeus who delights in thunder, awful and revered. Happy the man whom the goddesses willingly love; for directly they send as a guest to his great house Wealth who gives men riches. But now goddesses who protect the city of fragrant Eleusis, and sea-girt Paros and rocky Andron, queen Deo (Demeter) with your shining gifts, bringer of harvests, Mistress, you and your daughter beautiful Persephone willingly give me a good living in return for my song; and I shall remember you and another song also. 但当明亮的女神传授完他们所有仪式后,她便前往奥林匹斯山,与其他女神们相聚。在那里,这两位女神生活在喜爱雷电的可畏而受尊敬的宙斯身边。有幸获得女神们自愿垂爱的人是幸福的;因为她们会直接将赐予人类财富的财富之神作为客人送到他宏伟的家中。但是,现在保护芬芳的埃莱夫西斯城、被海洋环绕的帕罗斯岛和岩石遍布的安德隆的女神们,拥有闪耀礼物的丰收女神德奥(得墨忒耳),女主人,您和您美丽的女儿珀耳塞福涅,愿你们因我的歌而自愿赐予我美好的生活;我将铭记你们,并再献上一首歌。
493. Thesmophoria. Alexandria, 3rd cent. bc Callimachus, Hymn 6.119-33. G 493. 塞斯莫福里亚节。亚历山大,公元前 3 世纪。卡利马科斯,《颂歌》6.119-33。G
Women celebrated the annual festival of Demeter Thesmophoria (Lawgiver) to ensure the continued fertility of the earth. In this hymn the poet Callimachus tells how Demeter punished young Erysichthon when he cut down her sacred tree by giving him an insatiable appetite. The hymn concludes with a prescription for appropriate tribute to the goddess. 妇女们庆祝德墨忒尔·忒斯摩福拉(立法者)的年度节日,以确保大地持续的生育力。在这首赞美诗中,诗人卡利马科斯讲述了当年轻的厄律西克同砍倒她的圣树时,德墨忒尔如何通过给予他无法满足的食欲来惩罚他。这首赞美诗以对女神适当祭品的描述作为结尾。
Sing, virgins, and mothers join the chorus: ‘Demeter, all hail, nurse of many, giver of full measure.’ And as four white horses pull the basket, so will the great goddess, the wide-ruler, come to us bringing white spring, and white summer, and winter and the season of withering. She will protect us through another year. As we walk through the city without sandals and with our hair unbound, so we shall have our feet and hands unharmed forever. And as the basket-bearers bring baskets full of gold, so may we taste boundless gold. The uninitiated women may process as far as the city hall; the initiated right to the goddess’s temple-all who are younger than sixty. But women who are heavy, who stretch their hands to Eileithuia goddess of childbirth, or who are in pain-it’s enough that they go as far as their legs can carry them. For these Deo (Demeter) will give all things full to the brim and let them come to her temple. Hail goddess, and keep this city safe in harmony and in prosperity. Bring all things from the fields in abundance. Nourish the cattle, bring us sheep, bring us grain, bring in the harvest, nourish peace also, so that he who sows may reap. Have mercy on me, thrice-prayed to, great queen among goddesses. 唱吧,少女们,母亲们也加入合唱:"德墨忒尔,万岁,众多生命的养育者,丰饶的赐予者。"正如四匹白马拉着花篮,伟大的女神,广阔的统治者,也将来到我们身边,带来洁白的春天,洁白的夏天,还有冬天和凋零的季节。她将在新的一年里保护我们。当我们赤脚行走,头发散开地穿过城市,我们的手脚将永远不受伤害。正如花篮携带者带来装满黄金的花篮,愿我们也能品尝无尽的黄金。未入会的妇女可以行进到市政厅;已入会的则可直达女神的神殿——所有六十岁以下的人。但那些身体沉重的,向分娩女神厄勒梯亚伸出手的,或正在痛苦中的——只要她们的腿能支撑她们走到哪里就足够了。德奥(德墨忒尔)将为这些人装满一切,让她们来到她的神殿。致敬女神,让这座城市在和谐与繁荣中保持安全。从田野中带来丰盛的一切。滋养牲畜,带给我们羊群,带给我们谷物,带来丰收,也滋养和平,让播种的人能够收获。 怜悯我吧,被三次祈求的女神中伟大的女王。
494. A girl’s chorus in a ritual for Demeter. Alexandria (?), 2nd cent. bc POxy. I. 8=8= Powell, Coll.Alex. Lyr. Adesp. 9. G 494. 在为得墨忒耳举行的仪式中的少女合唱团。亚历山大港(?),公元前 2 世纪。POxy. I. 8=8= Powell, Coll.Alex. Lyr. Adesp. 9. G
A fragment of a song that appears to have been composed for a ritual for Demeter in Alexandria such as the one described by Callimachus in no. 493, or in a local reconstruction of the Eleusinian mysteries. ^(11){ }^{11} The style and language of the song are reminiscent of the maiden songs of the seventh-century poet Alcman (no. 502), where the girls also sing about themselves, and their clothes and jewelry. 这是一首歌曲的片段,似乎是为一项在亚历山大城举行的德墨忒尔仪式而创作的,类似于卡利马科斯在第 493 号文献中描述的仪式,或是在厄琉息斯秘仪的地方性重现中使用的。这首歌曲的风格和语言让人想起公元前七世纪诗人阿尔克曼的少女歌曲(第 502 号文献),在那首歌曲中,女孩们也歌唱自己,以及她们的衣物和首饰。
We have come to the temple of Demeter, nine of us, all maidens, all wearing beautiful cloaks, and shining necklaces made of sawn ivory, which look like . . . 我们来到了德墨忒尔的神庙,我们一共九人,都是少女,都穿着美丽的斗篷,戴着由锯断的象牙制成的闪亮项链,这些项链看起来像是……
495. Regulations for women attending the festival of Demeter. Patras, 3rd cent. bc IG V.11390. G 495. 关于参加得墨忒耳节的女性的规定。帕特雷,公元前 3 世纪 IG V.11390. G
At the festival of Demeter women should not wear gold in excess of one obol in weight, nor wear embroidered robes, nor purple, nor put white lead on their faces, ^(12){ }^{12} or play the aulos. If a woman disregards these rules, the sanctuary should be purified, on the grounds that she has been impious. 在得墨忒耳的节日上,妇女不应佩戴重量超过一奥波尔的黄金饰品,不应穿着绣花长袍,不应穿着紫色衣物,不应在脸上涂抹白铅, ^(12){ }^{12} 或演奏奥洛斯管。如果有妇女无视这些规定,神殿应当被净化,理由是她已经犯了不敬之罪。
496. The order of the procession at the Mysteries. Andania, 92 bc 496. 秘仪游行的顺序。安德尼亚,公元前 92 年
Syll. ^(3){ }^{3} 2653. G
Women walk ahead of men in parts of the parade in this excerpt from a long inscription. 在这段长篇铭文的摘录中,在游行队伍的某些部分,妇女走在男人前面。
Rules for the procession. Mnesistratus [the hierophant] should lead the procession. Then the priest of the gods for whom the mysteries are being celebrated, after the priestess. Then the contest officials, the sacrifice officials, the aulos players. After 游行规则。姆涅西斯特拉图斯[圣师]应领导游行。随后是为其举行神秘仪式的诸神祭司,在女祭司之后。接着是比赛官员、祭祀官员、阿夫洛斯管演奏者。之后
this, the maiden initiates in the order determined by lot, bringing the chariots containing the boxes that hold the sacred mysteries. Then the officials of the feast of Demeter and the under-officials of the feast who have come forward, and then the priestess of Demeter at the sanctuary near the Hippodrome, and then the priestess of Demeter at the sanctuary in Aigila. Then the female initiates, one by one, in the order determined by lot, and then the male initiates in the order arranged by the Ten. 此时,少女们按照抽签决定的顺序开始仪式,带来装有神圣秘密物品的箱子的战车。接着是得墨忒耳节日的官员和前来参加的节日助理官员,然后是位于赛马场附近圣所的得墨忒耳女祭司,以及位于艾吉拉圣所的得墨忒耳女祭司。然后是女性入会者,按照抽签决定的顺序一个接一个地前来,再然后是男性入会者,按照十人委员会安排的顺序前来。
ATHENA 雅典娜
‘Something useful for the city’ "对城市有用的东西"
497. Inscribed monument dedicated by a woman. ^(13){ }^{13} Athens, 520 bс 497. 由一位女性奉献的铭刻纪念碑。 ^(13){ }^{13} 雅典,公元前 520 年
D. E. Raubitschek, Dedications from the Athenian Acropolis (Cambridge, MA, 1949), 348 = IG I ^(2).756{ }^{2} .756. G D. E. Raubitschek,雅典卫城奉献物(马萨诸塞州剑桥,1949 年),348 = IG I ^(2).756{ }^{2} .756 . G
| Only three other such monuments exist. ^(14){ }^{14} | 仅有三座类似的纪念碑存在。 ^(14){ }^{14}
Callicrate placed me here as a dedication to Athena. 卡利克拉特将我放置在此作为献给雅典娜的供奉。
498. The priestess and temple of Athena Nike. Athens, 450-445 ? вс 498. 雅典娜·尼刻的女祭司与神庙。雅典,公元前 450-445 年?
Excerpt from IG I ^(2).24.^(15)=G{ }^{2} .24 .{ }^{15}=\mathrm{G} 摘自 IG I ^(2).24.^(15)=G{ }^{2} .24 .{ }^{15}=\mathrm{G}
Although in most cases priestesses were selected from the aristocratic families that had the rights to certain cults, the priestess of this cult is to be chosen by lot from all Athenian women. 尽管在大多数情况下,女祭司是从拥有特定祭祀权利的贵族家庭中选出的,但这一祭祀的女祭司则是从所有雅典妇女中抽签选出。
[a man’s name] made the motion: a priestess to Athena Nike . . . who is to be appointed from all Athenian women, and the temple precinct is to be provided with doors as Callicrates ^(16){ }^{16} shall prescribe. The Sellers ^(17){ }^{17} shall let out the contract during the prytany of the Leontis tribe. The priestess is to receive 50 drachmas [per year] and the legs and hides from public [sacrificial victims]. The temple and a stone altar are to be built as Callicrates prescribes . . . [某男子姓名]提出动议:任命一位雅典娜·尼刻的女祭司...她将从所有雅典妇女中选出,神庙区域将按照卡利克拉特斯 ^(16){ }^{16} 的规定安装门。卖官者 ^(17){ }^{17} 将在莱昂提斯部落执政期间出租合同。女祭司将获得 50 德拉克马[每年]以及公共[祭祀牲畜]的腿和皮。神庙和石祭坛将按照卡利克拉特斯的规定建造...
499. The religious duties of aristocratic young girls. Athens, 5th cent. bc 499. 贵族年轻女孩的宗教职责。雅典,公元前 5 世纪
Aristophanes, Lysistrata 638-47. Tr. H. Lloyd-Jones. G 阿里斯托芬,《吕西斯特拉塔》638-47 行。H.劳埃德-琼斯译。G
We are setting out, all you citizens, to say something useful for the city, as we well may, because it reared me in splendid affluence. From the moment I was seven I served as arrhephoros; ^(18){ }^{18} then at ten I was a baker for Athena Archegetis; then I had my saffron robe (krokotos) and was a bear [for Artemis] at the Brauronia; ^(19){ }^{19} and then I was once a basket-carrier (kanephoros), a lovely girl with a bunch of figs. 我们出发了,全体公民们,要说一些对城邦有益的话,我们完全有资格这样说,因为它在富足的环境中养育了我。从我七岁起,我担任圣物搬运女童; ^(18){ }^{18} 然后十岁时,我为雅典娜·阿尔凯盖提斯当面包师;后来我穿上了藏红花色的长袍(克罗科托斯),在布劳罗尼亚节上成为阿尔忒弥斯的熊少女; ^(19){ }^{19} 然后我曾担任一次篮子搬运者(卡内福罗斯),一个手持一束无花果的可爱少女。
500. Lysimache, priestess of Athena Polias. Athens, early 4th cent. bc IG^(2).3453.GI G^{2} .3453 . \mathrm{G} 500. 吕西马刻,雅典娜·波利亚斯的祭司。雅典,公元前 4 世纪初 IG^(2).3453.GI G^{2} .3453 . \mathrm{G}
The name of this important priestess is so similar to that of the heroine of Aristophanes’ comedy Lysistrata that she may well have served as a model for that character. This fragmentary inscription comes from a marble statue base found on the Athenian Acropolis. ^(20){ }^{20} 这位重要女祭司的名字与阿里斯托芬喜剧《利西斯特拉塔》中女主角的名字如此相似,她很可能就是该角色的原型。这块残缺的铭文来自在雅典卫城发现的一座大理石雕像基座。 ^(20){ }^{20}
This [Lysimache] was [the daughter] of Drakontides, and she lived for [eighty-four] years. She was the priestess of Athena for four and [sixty years altogether], and she saw four [generations] of children. 这位[吕西马凯]是[德拉康提德斯]的[女儿],她活了[八十四]年。她担任雅典娜的女祭司共计四年和[六十年],她见证了四[代]子孙。
501. A procession. Delphi, 2nd cent. bc 501. 一场游行。德尔斐,公元前 2 世纪
IG II^(2)\mathrm{II}^{2}.1136. G
I Inscription in the form of a letter from the people of Delphi to the people of Athens. 一封以书信形式出现的铭文,来自德尔斐人民致雅典人民。
. . . Greetings. Whereas the people of Athens led a Pythian procession to Pythian Apollo in a grand manner worthy of the god and their particular excellence: the priestess of Athena, Chrysis daughter of Nicetes, also was present with the procession; she made the journey out and the return well, appropriately, and worthily of the people of Athens and of our own city. With good fortune, it was voted by the city of Delphi to praise Chrysis, daughter of Nicetes, and to crown her with the god’s crown that is customary among the Delphians. It was voted also to give proxenia to her and to her descendants from the city, and the right to consult the oracle, priority of trial, safe conduct, freedom from taxes, and a front seat at all the contests held by the city, the right to own land and a house and all the other honours customary for proxenoi and benefactors of the City. . . . 问候。鉴于雅典人民以宏伟的方式向皮西亚阿波罗举行了皮西亚游行,其规模配得上这位神祇和他们特有的卓越:雅典娜的女祭司,尼刻特斯的女儿克律西斯,也参加了游行;她往返的旅程都表现良好,得体且配得上雅典人民和我们自己的城市。在好运的眷顾下,德尔斐城决定赞扬尼刻特斯的女儿克律西斯,并用德尔斐人习惯的神圣花冠为她加冕。还决定授予她及其后代以城市的 proxenia(领事权),以及咨询神谕的权利、审判优先权、安全通行权、免税权、在城市举办的所有比赛中前排就座的权利,拥有土地和房屋的权利,以及所有其他为城市的 proxenoi(领事)和恩人习惯授予的荣誉。
ARTEMIS 阿尔忒弥斯
‘I see her as the sun’ "我把她看作太阳"
Women of all ages were concerned to appease the goddess Artemis, killer of women; but young women reaching the age of puberty and women bearing children were particularly vulnerable. There may be a correspondence between the shedding of blood requisite for those stages of female life and the sacrifice of ritual victims on the altar. 所有年龄段的女性都试图安抚女神阿尔忒弥斯,这位夺走女性生命的女神;但达到青春期年龄的年轻女性和生育孩子的妇女尤其容易受到伤害。女性生命这些阶段所必需的流血与在祭坛上献祭仪式性祭品之间可能存在某种对应关系。
502. A puberty ritual. Sparta, 7th cent. BC 502. 青春期仪式。斯巴达,公元前 7 世纪
Alcman, Fr. 1.5-101. G 阿尔克曼,残篇 1.5-101. G
A chorus of young girls describe themselves and their ceremonial role in a special song. They appear to be offering a robe to a goddess, possibly Helen, who was worshipped in Sparta. Their erotic attraction to their leaders, Hagesichora and 一群年轻少女在一首特别的歌曲中描述了自己和她们的仪式角色。她们似乎正在向一位女神献上长袍,这位女神可能是在斯巴达受到崇拜的海伦。她们对她们的领袖哈格西科拉产生了性吸引,
her friend Agido, recalls Sappho’s world; perhaps Aenesimbrota was their teacher and trainer. Emphasis on the beauty of face and hair suggests that they are involved in a ritual that marks the transition (hence perhaps the references to battle) from girlhood to womanhood: the running of races is also a feature of puberty rites for Athena in Argos and Artemis in Brauron. Comparison to horses may suggest the imminence of marriage, which is often described in metaphors of taming and yoking. Doves frequently represent women’s vulnerability. ^(21){ }^{21} The girls readily accept their leaders’ preeminence. But in men’s competition, success is ordinarily accompanied by strong expressions of envy and resentment. 她的朋友阿吉多让人想起萨福的世界;或许埃尼西姆布罗塔是她们的老师和训练者。对面容和秀美的强调暗示她们参与了一个标志着从少女到成年女性转变的仪式(因此可能提到了战斗):赛跑也是阿尔戈斯为雅典娜和布拉乌隆为阿尔忒弥斯举行的青春期仪式的特征。与马的比较可能暗示婚姻的临近,婚姻通常被描述为驯服和束缚的隐喻。鸽子常常代表女性的脆弱。 ^(21){ }^{21} 女孩们欣然接受她们领导者的卓越地位。但在男性的竞争中,成功通常伴随着强烈的嫉妒和怨恨表达。
I sing of Agido’s light. I see her as the sun; Agido calls him to testify to us that he is shining. But our famous leader will not let me either praise or criticise her; for our leader seems to us to be supreme, as if one set a horse among the herds, strong, prize-winning, with thundering hooves-horse of the world of dreams. And don’t you see: the race-horse is Venetic; but my cousin ^(22){ }^{22} Hagesichora’s hair blooms like unmixed gold. And her silver face-why should I spell it out? Here is Hagesichora. And she who is second to Agido in looks, runs like a Colaxian horse to an Ibenian. For the Doves bring the robe to the Goddess of the Dawn for us; they rise like the dog star through the immortal night and fight for us. There is not enough purple to protect us, nor jewelled snake of solid gold, nor Lydian cap-adornment of girls with their dark eyes; nor Nanno’s hair, no nor Areta who is like the gods; not Sylakis and Cleeisera. You wouldn’t go to Aenesimbrota’s house and say: let me have Astaphis; may Philylla look at me, and lovely Damareta and Vianthemis-no, it’s Hagesichora who excites me. For Hagesichora of the fair ankles is near her; close to Agido . . . she praises our festival. Yes, gods, receive [their prayer]. From the gods [comes] accomplishment and fulfilment. Leader, I could say-a young girl that I am; I shriek in vain from my roof like an owl, and I will say what will please Dawn most, for she has been healer of our troubles; but it is through Hagesichora that girls have reached the peace they long for . . . 我歌颂阿吉多的光芒。我视她如太阳;阿吉多召唤他向我们证明他正在闪耀。但我们著名的领袖不让我赞美或批评她;因为我们的领袖在我们看来至高无上,就像一匹马被置于马群中,强壮,获奖,蹄声雷鸣——梦中之马。难道你没看见:这匹赛马是威尼提亚的;但我的堂姐妹 ^(22){ }^{22} 哈格西科拉的头发如纯金般绽放。而她银色的脸庞——我何必明说?哈格西科拉就在这里。而容貌仅次于阿吉多的她,像一匹科拉西亚马奔向伊贝尼亚人。因为鸽子们为我们将长袍带给黎明女神;它们如天狼星般穿过不朽的夜晚为我们而战。没有足够的紫色来保护我们,没有纯金的宝石蛇,没有吕底亚的帽子——黑眼睛女孩的装饰;也没有南诺的头发,没有神一般的阿瑞塔;没有西拉基斯和克利塞拉。你不会去艾内西姆布罗塔的屋子里说:让我拥有阿斯塔菲斯;愿菲拉看我,还有可爱的达玛瑞塔和维安塞米斯——不,是哈格西科拉让我心动。因为脚踝美丽的哈格西科拉在她身边;靠近阿吉多……她赞美我们的节日。 是的,神啊,接受[他们的祈祷]。从神[而来]的是成就与满足。首领,我可以这么说——我还是个年轻女孩;我像猫头鹰一样在屋顶上徒劳地尖叫,我将说出最令黎明女神高兴的话,因为她一直是我们困境的治愈者;但正是通过哈格西科拉,女孩们才获得了她们渴望的和平……
503. Excerpts from records of offerings to Artemis at Brauron. Brauron, Attica, 4th cent. BC
IG II ^(2){ }^{2}.1514. G 503. 布劳隆献给阿尔忒弥斯的祭品记录摘录。布劳隆,阿提卡,公元前 4 世纪 IG II ^(2){ }^{2} .1514. G
The women’s names indicate aristocratic rank; the list gives an idea of the variety of decoration and colour in their clothing. ^(23){ }^{23} 女性的名字表明了贵族地位;这份名单让我们了解到她们服装装饰和色彩的多样性。 ^(23){ }^{23}
Archippe [dedicated] a dotted, sleeved tunic in a box during the year Callimachus was archon (349/248 BC). Callippe a short tunic, scalloped and embroidered; it has letters woven in. (Chaerippe and Eucoline, a dotted tunic in a box. Philumene a silken tunic, in the year Theophilus was archon ( 348//347348 / 347 BC). Pythias a dotted robe in the year Themistocles was archon ( 347//346347 / 346 BC) There is an embroidered purple tunic; Thyaene and Malthace dedicated it. Phile [dedicated] a woman’s girdle; Pheidylla a white woman’s cloak ^(24){ }^{24} in a box. Mneso a frog-green garment. Nausis a woman’s cloak, with a broad purple border in a wave design. ^(25){ }^{25} 阿尔基佩在卡利马库斯担任执政官的那一年(公元前 349/248 年)奉献了一件带点的、有袖的束腰外衣,放在一个盒子里。卡利佩奉献了一件短束腰外衣,有扇形边饰和刺绣;上面织有字母。(凯里佩和欧科利娜奉献了一件带点的束腰外衣,放在盒子里。菲卢梅内在泰奥菲卢斯担任执政官的那一年(公元前 348//347348 / 347 年)奉献了一件丝绸束腰外衣。皮西娅斯在忒米斯托克利斯担任执政官的那一年(公元前 347//346347 / 346 年)奉献了一件带点的长袍。有一件刺绣的紫色束腰外衣;泰亚妮和马尔塔塞奉献了它。菲勒奉献了一条女式腰带;菲迪拉奉献了一件白色女式斗篷 ^(24){ }^{24} ,放在盒子里。姆内索奉献了一件青蛙绿色的衣服。纳乌西斯奉献了一件女式斗篷,有波浪形设计的宽紫色边饰。 ^(25){ }^{25}
504. Records of dedications to Artemis Brauronia. Athens, early 4th cent. bc IGII^(2).1388.78-80,82-3I G I I^{2} .1388 .78-80,82-3; IG II ^(2){ }^{2}.1400. 41-2, 46, 47. G 504. 献给布劳罗尼亚的阿尔忒弥斯的奉献记录。雅典,公元前 4 世纪初 IGII^(2).1388.78-80,82-3I G I I^{2} .1388 .78-80,82-3 ;IG II ^(2){ }^{2} .1400. 41-2, 46, 47. G
Five perforated earrings: these Thaumarete the wife of Timonides dedicated, in a wooden box . . . An ivory lyre and wooden pick inlaid with ivory in a carved box, which Cleito daughter of Aristocrates, Cimon’s wife, dedicated . . . A seal with a gold ring; Dexilla dedicated it . . . To Artemis Brauronia a punctured golden ornament with a golden chain, which Callion dedicated, weight 2 drachmas . . . a silver bowl which Aristola dedicated . . . A gold ring which Dorcas who lives in Peiraeus ^(26){ }^{26} dedicated to Artemis Brauronia . . . 五只穿孔耳环:这些是提摩尼德斯的妻子绍马雷特奉献的,放在一个木盒子里……一把象牙竖琴和一把镶嵌象牙的木拨子,放在一个雕刻的盒子里,这是阿里斯托克拉特的女儿、西门之妻克里托奉献的……一枚带金戒指的印章;德克西拉奉献了它……献给布劳罗尼亚的阿尔忒弥斯一个带金链的穿孔金饰,这是卡利昂奉献的,重 2 德拉克马……阿里斯托拉奉献的一个银碗……住在比雷埃夫斯的多卡斯献给布劳罗尼亚的阿尔忒弥斯的一枚金戒指……
505. Ritual procedures. Cyrene, 4th cent BC SEG IX.72.13-16. G 505. 仪式程序。昔兰尼,公元前 4 世纪 SEG IX.72.13-16. G
(13) [If a bride comes to the dormi]tory, ^(27){ }^{27} she must sacrifice as a penalty to Artemis. She must not share a roof with her husband and must not be polluted; she must purify the temple of Artemis and as penalty sacrifice a full-grown victim, and then she should go to the dormitory. If she pollutes involuntarily, she must purify the temple. (13) [如果新娘来到寝]室, ^(27){ }^{27} 她必须作为惩罚向阿尔忒弥斯献祭。她不得与丈夫同住一屋,不得被玷污;她必须净化阿尔忒弥斯神庙,并作为惩罚献祭一只成年的祭品,然后她才能进入寝室。如果她无意中被玷污,她必须净化神庙。
(14) A bride must make a ceremonial visit to the bride-room at the temple of Artemis at the festival of Artemis, whenever she wishes, but the sooner the better. If she does not make her ceremonial visit, she must make the regular sacrifice to Artemis at the festival of Artemis as one who has made no visit, and she must purify the temple and sacrifice a victim as penalty. (14)新娘必须在阿尔忒弥斯节期间前往阿尔忒弥斯神庙的新娘房进行仪式性拜访,无论她何时愿意,但越早越好。如果她不进行仪式性拜访,她必须在阿尔忒弥斯节期间向阿尔忒弥斯献上常规祭品,如同未曾拜访者一样,并且她必须洁净神庙并献祭牲畜作为惩罚。
(15) [A pregnant woman] shall make a ceremonial visit [before birth] to the brideroom in the precinct of Artemis and give the Bear priestess feet and head and skin of the sacrifice. If she does not make a ceremonial visit before giving birth she must make a visit afterwards with a full-grown victim. If she makes a ceremonial visit to the temple she must observe ritual purity on the seventh, eighth, and ninth day, and if she does not make a visit, she must perform the rites on these days. If she is polluted, she must purify herself and the temple and sacrifice a full-grown victim as penalty. (15)[孕妇]应在[分娩前]前往阿尔忒弥斯圣区的新娘房进行祭祀访问,并将祭品的脚、头和皮交给熊女祭司。如果她在分娩前未进行祭祀访问,则必须在产后用一只成年的祭牲进行访问。如果她前往神庙进行祭祀访问,她必须在第七、第八和第九天保持仪式上的纯洁;如果她未进行访问,则必须在这些天举行仪式。如果她受到污染,她必须净化自己和神庙,并献上一只成年的祭牲作为惩罚。
(16) If a woman miscarries, if the foetus is fully formed, they are polluted as if by a death; if it is not fully formed, the household is polluted as if from childbirth. ^(28){ }^{28} (16)如果一名妇女流产,如果胎儿已完全成形,她们会像因死亡一样受到污染;如果胎儿未完全成形,家庭会像因分娩一样受到污染。 ^(28){ }^{28}
506. The priestess of Artemis Hymnia. Arcadia, Greece, 7th cent. bc (?) Pausanias, Guide to Greece 8.5.11-12, 2nd cent. Ad. G 506. 阿尔忒弥斯·许姆尼亚的女祭司。希腊阿卡迪亚,公元前 7 世纪(?)保萨尼亚斯,《希腊指南》8.5.11-12,公元 2 世纪。G
There is a sanctuary of Artemis with the cult title Hymnia, on the borders of Orchomenus, near Mantineia. Artemis Hymnia has been worshipped by all Arcadians from the earliest times. At that time [seventh century?] a girl who was still a maiden took the office of priestess. But when the maiden kept on opposing the attempts of Aristocrates [the king of Arcadia] to seduce her, he finally raped her after she had fled inside the temple to the statue of Artemis. When the story of the outrage reached all the people, the Arcadians stoned Aristocrates to death, and from that time on the custom was changed: instead of a maiden they give Artemis a priestess who has ceased to have intercourse with men. 在奥科美努斯边境,靠近曼提尼亚的地方,有一座阿尔忒弥斯圣所,其崇拜称号为许姆尼亚。自远古以来,所有阿卡迪亚人都崇拜许姆尼亚的阿尔忒弥斯。那时[公元前七世纪?],一位仍是处女的少女担任了女祭司的职位。但当这位少女不断抵制阿里斯托克拉特[阿卡迪亚国王]引诱她的企图时,他最终在她逃入神殿内的阿尔忒弥斯雕像后强奸了她。当这起暴行的故事传遍所有人时,阿卡迪亚人用石头将阿里斯托克拉特砸死,从那时起,习俗发生了改变:他们不再为阿尔忒弥斯任命处女,而是选择一位已停止与男性性交的女性作为女祭司。
507. Vera, Priestess of Artemis. Patmos, 4th cent. ad SGO 01/21/01. G 507. 维拉,阿尔忒弥斯的女祭司。帕特莫斯,公元 4 世纪。SGO 01/21/01。G
An epigram honouring the goddess Artemis for ensuring that her priestess Vera had a safe voyage to the island of Patmos. 一首短诗,颂扬女神阿尔忒弥斯确保其女祭司维拉安全航行至帕特莫斯岛。
The maiden Huntress of Deer ^(29){ }^{29} herself made Vera, the renowned daughter of Glaucias, her Water-Carrier Priestess, to offer at the altar the embryos of newly slain goats in auspicious sacrifice. As a young girl she was brought up in Artis, ^(30){ }^{30} but from birth Vera’s wet-nurse and parent was Patmos, the proud island of the daughter of Leto, ^(31){ }^{31} from which she has gone forth and protects as her seat in the Aegean Sea, since the time when the warrior Orestes brought her from Scythia, after he recovered from the madness sent by his hateful mother. ^(32){ }^{32} Now lovely Vera, daughter of the wise doctor Glaucias, through the plans of Scythian Artemis, has sailed over the wintry swell of the Aegean Sea, and brought glory to her rites and festival, as is proper. With good fortune. 狩猎女神亲自任命格劳西亚斯的著名女儿维拉为她的汲水女祭司,在祭坛上献祭新宰杀的山羊胚胎,以进行吉祥的祭祀。她还是个小女孩时在阿尔提斯长大,但从出生起,维拉的奶妈和养育者是帕特莫斯,勒托女儿的骄傲岛屿,她从那里出发并保护着她在爱琴海的驻地,自从战士奥瑞斯特斯从西徐亚带她回来,在他摆脱了可憎母亲所施加的疯狂之后。现在,聪明的医生格劳西亚斯的女儿美丽的维拉,通过西徐亚的阿尔忒弥斯的计划,已经航行过爱琴海冬季的波涛,为她的仪式和节日带来荣耀,这是理所应当的。祝好运。
APHRODITE 阿佛洛狄忒
'The goddess Cypris' 女神塞浦路斯
Dedication of statues of women. Corinth, 5th cent. bc 女性雕像的奉献。科林斯,公元前 5 世纪
CGF 129-32. G
Several versions survive of this epigram, explaining the dedication of statues of women in the temple of Aphrodite on Acrocorinth, the Acropolis of Corinth, after the war against Xerxes. The text does not make clear whether the supplication was made by cult prostitutes in the temple or by Corinthian wives (cf. Fornara, no. 53). 这首短诗有多个版本流传,解释了在对抗薛西斯战争后,为何在科林斯卫城阿克罗科林斯上的阿芙罗狄蒂神庙中供奉女性雕像。文本并未明确表明请求是由神庙中的神妓还是由科林斯的妻子们所提出(参见福尔纳拉,第 53 号)。
These women stand here on behalf of the Hellenes and the courageous soldiers of their own city, after they made their sacred vows to the goddess Cypris. For divine Aphrodite contrived not to betray the acropolis of the Hellenes to the bow-carrying Medes. 这些妇女代表希腊人和自己城市的勇敢士兵站在这里,在她们向女神塞浦路斯许下神圣誓言之后。因为神圣的阿佛洛狄忒策划不让希腊的卫城落入携带弓箭的米提亚人之手。
ASCLEPIUS 阿斯克勒庇俄斯
'Cleo was pregnant for five years' 克莉奥怀孕了五年
Cures of women’s diseases, from the shrine of Asclepius in Epidaurus. 女性疾病的治疗方法,来自埃皮达鲁斯的阿斯克勒庇俄斯神殿。
First half of 4th cent. bc 公元前 4 世纪前半叶
IG IV.2.121-2, excerpts. G IG IV.2.121-2,节选。G
From an inscription listing cures by Apollo and Asclepius, brought about as the result of ‘incubation’, or sleeping in the sanctuary. ^(33){ }^{33} 来自一块铭文,记载了阿波罗和阿斯克勒庇俄斯通过" incubation"(即在圣所内睡眠)所实现的治愈。 ^(33){ }^{33}
(1) Cleo was pregnant for five years. After she had been pregnant for five years she came as a suppliant to the god and slept in the sanctuary. As soon as she came out of the inner sanctuary and was outside the temple the enclosure she gave birth to a son. This son as soon as he was born washed himself in the spring and walked around with his mother. After this experience she put up a votive offering: ‘Wonder not at the greatness of this tablet but of the god, because he healed Cleo, after she had been pregnant and had carried the burden in her womb for five years, until she slept in the sanctuary.’ (1) 克莱奥怀孕了五年。在她怀孕五年后,她作为祈求者来到神庙,并在圣所中过夜。她一走出内殿,到达神庙围墙外,就生下了一个儿子。这个儿子一出生就在泉水中清洗自己,然后和他的母亲一起四处走动。这次经历之后,她献上了一件还愿物:"不要惊异于这块碑的伟大,而要惊异于神的伟大,因为他在克莱奥怀孕并在腹中承受负担五年后,治愈了她,直到她在圣所中过夜。"
(2) A three-year pregnancy. Ithmonica of Pellene came to the sanctuary in order to have children. She fell asleep and saw a dream. She seemed to be asking the god that she become pregnant with a girl child, and that Asclepius said that she would become pregnant and told her that if she had any other request, he would grant it to her, but she said that she did not need anything. She conceived and was pregnant for three years, until she returned to the god as a suppliant, in order to give birth. After she went to sleep, she saw a dream. She thought that the god had asked if everything had not happened as she had asked and if she had not become pregnant. But she had not made any specific request about childbirth, and when he had inquired about this, and asked if she needed anything else, to say so, so that he could do that as well. But since she had come to him now about this matter, he said to tell him her request. ^(34){ }^{34} And after this when she went out of the sanctuary and left the temple enclosure, she gave birth to a daughter. (2)一次为期三年的怀孕。佩莱涅的伊姆尼卡来到圣所,祈求能够生育子女。她入睡后做了一个梦。她仿佛在向神明祈求能够怀上一个女婴,而阿斯克勒庇俄斯说她将会怀孕,并告诉她如果还有其他请求,他也会满足她,但她表示自己不需要任何其他东西。她果然怀孕了,并且怀孕了三年,直到她作为恳求者再次回到神明面前,请求分娩。她入睡后,又做了一个梦。她觉得神明在问是否一切都没有按照她的请求发生,她是否没有怀孕。但她之前并没有对分娩提出任何具体请求,当神明询问此事,并问她是否还需要其他什么,要说出来,这样他也能为她实现。既然她现在为这件事而来,神明便让她说出自己的请求。 ^(34){ }^{34} 此后,当她走出圣所,离开神庙区域时,她生下了一个女儿。
(21) Arata, a Spartan, suffering from dropsy. ^(35){ }^{35} On her behalf her mother slept in the sanctuary while she stayed in Sparta. It seemed to her that the god cut off her daughter’s head and hung her body with the neck downwards. After a considerable amount of water had flowed out, he released the body and put the head back on her neck. After she saw this dream she returned to Sparta and found that her daughter had recovered and had seen the same dream. (21) 阿拉塔,一位斯巴达女性,患有水肿病。 ^(35){ }^{35} 她的母亲替她在圣殿中过夜,而她自己则留在斯巴达。母亲梦见神明割下了她女儿的头,然后将她的身体倒挂着。当大量水流出来后,神明放下了她的身体,并把头重新安放在她的脖子上。母亲做了这个梦后回到斯巴达,发现她的女儿已经康复,而且女儿也做了同样的梦。
(23) Aristagora of Troezen. When she had a tapeworm in her stomach she slept in the sanctuary of Asclepius in Troezen and had a dream. She thought that since the god was not present, but rather in Epidaurus, his three sons cut off her head, but since they were not able to put it back again they sent a messenger to get Asclepius to come. Meanwhile daylight intervened and the priest saw her head removed from her body. The next night Aristagora had a dream. The god seemed to come from Epidaurus and replace her head on her neck, and after that he cut open her stomach and took out the tapeworm and sewed her up again, and after this she was cured. (23) 特罗伊曾的阿里斯塔戈拉。当她肚子里有绦虫时,她在特罗伊曾的阿斯克勒庇俄斯圣所里睡觉并做了一个梦。她认为神不在那里,而是在埃皮达鲁斯,他的三个儿子割下了她的头,但由于他们无法将头重新安上,便派了一个信使去请阿斯克勒庇俄斯来。与此同时,天亮了,祭司看到她的头与身体分离。第二天晚上,阿里斯塔戈拉又做了一个梦。神似乎从埃皮达鲁斯赶来,将她的头重新安在脖子上,然后他切开她的肚子,取出绦虫,再将她缝合起来,此后她就痊愈了。
(25) Sostrata of Pherae was pregnant with worms. When she was absolutely too weak to walk, she was brought into the sanctuary and slept there. When she did not see any clear dream, she went back home again. After that near Cornoi someone seemed to appear to her and her escort, a distinguished-looking man, who inquired about their misfortune; he told them to put down the litter on which they were carrying Sostrata. Then he cut open her stomach and removed a large multitude of worms, two washbasins full. Then he sewed up her stomach, and once he had cured (25) 费赖的索斯特拉塔体内怀有蠕虫。当她虚弱到完全无法行走时,她被带到圣殿并在那里睡下。当她没有看到任何明确的梦境时,她又回到了家中。之后,在科尔诺伊附近,似乎有一个人出现在她和她的护送者面前,那是一个相貌堂堂的男子,他询问了她们的不幸遭遇;他让他们把抬着索斯特拉塔的担架放下。然后他切开她的腹部,取出了一大群蠕虫,装满了两个洗脸盆。接着他缝合了她的腹部,一旦他治愈了
her, Asclepius showed that it was he who had appeared, and ordered her to send votive offerings to Epidaurus. 阿斯克勒庇俄斯向她表明正是他显现了,并命令她将还愿祭品送到埃皮达鲁斯。
(31) Andromache, from Epirus, for children. She fell asleep and saw a dream. It seemed to her that a handsome youth uncovered her, and after that the god touched her with his hand. ^(36){ }^{36} After this a son was born to Andromache, whose father was Arrybas. (31) 安德洛玛刻,来自伊庇鲁斯,为了孩子。她睡着了,做了一个梦。她似乎看到一个英俊的青年揭开她的衣衫,之后神用手触碰了她。 ^(36){ }^{36} 此后,安德洛玛刻生了一个儿子,其父亲是阿里巴斯。
(34) An anonymous woman from Troezen, for children. She fell asleep and saw a dream. The god seemed to say that she would bear children and asked her whether she wanted a boy or a girl. She said that she wanted a boy and after that within a year a son was born to her. (34)一位来自特里真城的匿名妇女,为了孩子。她睡着了,做了一个梦。神似乎说她将会生育孩子,并问她想要男孩还是女孩。她说她想要男孩,之后一年内,她生了一个儿子。
(39) Agameda of Ceos. She slept in the sanctuary, in order to have children and saw a dream. She thought that a snake lay on her stomach while she slept. After this five children were born to her. ^(37){ }^{37} (39) 凯奥斯的阿加梅达。她在圣所中睡觉,希望能有孩子,并做了一个梦。她梦见一条蛇在她睡觉时躺在她的肚子上。此后,她生下了五个孩子。 ^(37){ }^{37}
(40) Nicasiboula, a Messenian, slept in the sanctuary in order to have children and saw a dream. The god seemed to come to her carrying a snake that went towards her and that she had intercourse with the snake. After this she bore two male children within the year. (40) 来自美塞尼亚的尼卡西布拉为了生育孩子而在圣所里睡觉,并做了一个梦。梦中神似乎向她走来,带着一条蛇,那条蛇朝她靠近,她与蛇交合。此后,她在一年内生下了两个男孩。
SERAPIS 塞拉皮斯
‘Twins who minister in the great Serapeum’ "在伟大的塞拉皮神庙中侍奉的双胞胎"
510. A petition to Ptolemy VI Philometor and Cleopatra II. Memphis, 163-162 bc UPZ 19. Tr. G. Milligan. G 510. 一份致托勒密六世菲洛梅托尔和克娄巴特拉二世的请愿书。孟菲斯,公元前 163-162 年 UPZ 19. G. 米利根译. G
The cult of the Egyptian god Serapis grew out of the worship, at Memphis, of Apis, the sacred bull. Beginning under the first Ptolemy and continuing through the Roman Empire, Serapis came to combine features of Egyptian, Greek and Roman gods, namely, Osiris, Zeus-Jupiter, Hades-Pluto, Asclepius, Helios and Dionysus. Incubation was associated with his cult as well as with that of Asclepius. 埃及神塞拉皮斯的崇拜起源于孟菲斯对圣牛阿匹斯的崇拜。从第一位托勒密国王开始,一直延续到罗马帝国时期,塞拉皮斯逐渐融合了埃及、希腊和罗马神祇的特征,即奥西里斯、宙斯-朱庇特、哈迪斯-普路托、阿斯克勒庇俄斯、赫利俄斯和狄俄尼索斯。神托梦境与他的崇拜以及阿斯克勒庇俄斯的崇拜都有联系。
To King Ptolemy and Queen Cleopatra the sister, gods Philometores, greeting. We, Thaues and Taous are twins, who minister in the great Serapeum at Memphis. On a former occasion when you were in residence at Memphis and had gone up to the temple to sacrifice, we petitioned you, and gave in a petition, bringing before you our plea that we are not receiving the contribution of necessaries which it is fitting should be given to us both from the Serapeum and the Asclepeum. And having failed to receive them up to the present time in full, we have been compelled, under pressure of necessity, wasting away as we are through starvation, to petition you again, and in a few words to set before you the selfishness of those who are injuring us. For although you already from former times have proclaimed a contribution for the Serapeum and Asclepeum, and in consequence of this the twins who were there before us daily received what they required, to us also when we first went up to the temple straightway for a few days the impression was conveyed as 致托勒密国王和克娄巴特拉王后兄妹,菲洛梅托雷斯神,问安。我们是陶伊斯和陶奥斯,是在孟菲斯大塞拉皮乌姆神庙服务的双胞胎祭司。先前当您驻跸孟菲斯并前往神庙献祭时,我们曾向您请愿,并递交了请愿书,向您陈述我们未能获得应从塞拉皮乌姆神庙和阿斯克勒庇乌姆神庙给予我们的必需品供给。由于至今未能全额收到这些供给,我们被迫在必要性的压力下,因饥饿而日渐消瘦,再次向您请愿,并简明扼要地向您陈述那些伤害我们的人的自私行为。因为您早已从前宣布了为塞拉皮乌姆神庙和阿斯克勒庇乌姆神庙提供供给,因此在我们之前的双胞胎祭司们每天都收到他们所需的东西,而我们最初前往神庙时,在几天内也似乎
if everything fitting would be done for us in good order, but for the remainder of the time this was not carried out. Wherefore we both sent repeatedly to the supervisors persons to petition on our behalf, and laid information on these matters before you, on the occasion of your visits to Memphis. And when those who had been appointed to the administration in the Serapeum and Asclepeum had insolently maltreated us, and were removing the privileges conferred on you by us, and were paying no regard to religious scruple, and when we were being crushed by our wants, we often made representations even to Achomarres the supervisor of the temple to give us [our rights]. And we approached the son of Psintaes the supervisor of the sacrifices, when we went up to the temple the day before yesterday, and gave him detailed information. And having called Achomarres to him, he strictly commanded him to give what was owing to us. And he, being by nature the most unfeeling of all mankind, promised us that he would perform what he had been directed to do, but no sooner had the son of Psintaes departed from Memphis than he took no further account of the matter. And not only this man, but also others connected with the Serapeum, and others connected with the Asclepeum in the administration, from whom it is usual for us to receive what we need, are defrauding, whose names and obligations, because they are numerous, we have decided not to record. 如果一切适宜之事都能为我们井然有序地完成,但在余下的时间里这并未得到执行。因此,我们不仅多次派人向监督者请愿,代表我们申诉,还在您访问孟斐斯之际,将这些事宜向您禀报。当那些被任命管理塞拉皮乌姆神庙和阿斯克勒庇俄斯神庙的人傲慢地虐待我们,剥夺我们授予您的特权,丝毫不顾宗教禁忌,而当我们因贫困备受压迫时,我们甚至多次向神庙监督者阿科马雷斯申诉,以求获得[我们的权利]。前天我们前往神庙时,我们找到了祭祀监督者普辛泰斯的儿子,向他详细说明了情况。他将阿科马雷斯叫到身边,严厉命令他支付我们应得之物。而他,生来就是全人类中最无情的人,向我们承诺会执行他被指示要做的事,但普辛泰斯的儿子一离开孟斐斯,他便不再理会此事。 不仅这个人,而且还有与塞拉皮姆神庙有关的其他人,以及与阿斯克勒庇俄斯神庙管理有关的其他人,都是我们通常从中获取所需物品的人,他们都在欺骗我们。由于他们的名字和义务繁多,我们决定不予记录。
We beg you therefore, having as our one hope the assistance that lies in your power, to send away our petition to Dionysius Privy Councillor and strategus, that he may write to Apollonius the supervisor to compel them to render to us [what is owing], when he has received from us the written list of the necessaries owing to us and what further debts are due us along with the periods for which they have been owing and the persons who owe them, so that, when we have everything in order, we may be much better able to perform our regular duties to Serapis and to Isis, both for your own sakes and for the sake of your children. May it be given you to hold fast all the territory you desire. Farewell. 因此,我们恳求您,将您力所能及的援助作为我们唯一的希望,将我们的请愿书转交给狄奥尼西奥斯亲信顾问和战略家,以便他可以写信给监督官阿波罗尼奥斯,迫使他们向我们支付[所欠款项],当他从我们这里收到欠我们的必需品清单以及进一步的债务、欠款期限和欠款人名单后,这样,当我们一切就绪时,我们将能够更好地为塞拉皮斯和伊西斯履行我们的常规职责,既是为了您自己,也是为了您的孩子。愿您能够牢牢掌握您所期望的所有领土。再见。
VESTA 维斯塔
‘A Virgin who is seduced is buried alive’ ‘被引诱的处女将被活埋’
511. Vestal Virgins. Rome, 7th cent. BC 511. 维斯塔贞女。罗马,公元前 7 世纪
Plutarch, Life of Numa Pompilius 9.5-10, excerpts, 2nd cent. Ad. G 普鲁塔克,《努马·庞皮利乌斯传》9.5-10 节,节选,公元 2 世纪。G
The goddess of the hearth, Vesta, was served by six virgins, whose duty it was to keep the sacred fire which took the place of a cult statue. Vesta’s temple was a round building in the Roman Forum. Its institution was attributed to Numa Pompilius, the pious second king of Rome (715-673 BC), who succeeded the warlike Romulus. ^(38){ }^{38} 灶神维斯塔由六位贞女侍奉,她们的职责是守护圣火,这圣火取代了崇拜神像的地位。维斯塔的神庙是罗马广场中的一座圆形建筑。它的创立归功于虔诚的罗马第二位国王努马·庞皮利乌斯(公元前 715-673 年),他继承了好战的罗慕路斯的王位。 ^(38){ }^{38}
(10.1) At first they say that Gegania and Verenia were made priestesses by Numa, and next Canuleia and Tarpeia. Later Servius added two more, to bring the number (10.1) 起初据说努马任命盖加尼亚和韦雷尼亚为女祭司,接着是卡努莱娅和塔尔佩娅。后来塞尔维乌斯又增加了两名,使总数达到
up to what has been since that time. The king set the term of service for the holy virgins at thirty years; in the first decade they learn their duties, in the middle decade they do what they have learned, and in the third they teach others. (10.2) After that a virgin is free to marry if she wishes to or to adopt another style of life, once her term of service has been completed. But few are said to have welcomed this opportunity, and that matters did not go well for those who did, but rather because they were afflicted by regret and depression for the rest of their lives they inspired pious reverence in the others, so that they remained constant in their virginity until old age and death. 国王将圣女的服役期限定为三十年;在第一个十年中她们学习职责,在中间十年中实践所学,在第三个十年中教导他人。(10.2)服役期满后,圣女若愿意可以自由结婚或选择另一种生活方式。但据说很少有人欢迎这个机会,而且那些这样做了的人下场并不好,反而因为余生都饱受悔恨和抑郁的折磨,使其他圣女对她们产生了虔诚的敬畏,以至于她们都坚守贞洁直到年老去世。
(10.3) Numa gave them significant honours, one of which is the right to make a will during their father’s lifetime and to conduct their other business affairs without a guardian, like the mothers of three children. ^(39){ }^{39} When they go out they are preceded by lictors with the fasces, and if they accidentally happen to meet a criminal being led to execution, his life is spared. The virgin must swear that the meeting was involuntary and accidental and not planned. Anyone who goes underneath a Vestal’s litter when she is being carried is put to death. (10.4) (10.3) 努马赋予了她们重要的荣誉,其中之一是在父亲在世时立遗嘱的权利,以及无需监护人即可处理其他事务的权利,如同有三个孩子的母亲一样。 ^(39){ }^{39} 当她们外出时,有持法西斯束棒的侍从官在前开道,如果她们偶然遇到正被押往刑场的罪犯,该罪犯的性命就会被赦免。这位贞女必须发誓这次相遇是无意和偶然的,而非事先策划的。任何人从维斯塔贞女所乘的轿子下经过都会被处死。(10.4)
The Virgins’ minor offences are punished by beating, which is administered by the Pontifex, with the offender naked, and in a dark place with a curtain set up between them. A Virgin who is seduced is buried alive near what is known as the Colline gate. At this place in the city there is a little ridge of land that extends for some distance, which is called a ‘mound’ in the Latin language. ^(40){ }^{40} (10.5) Here they prepare a small room, with an entrance from above. In it there is a bed with a cover, a lighted lamp, and some of the basic necessities of life, such as bread, water in a bucket, milk, oil, because they consider it impious to allow a body that is consecrated to the most holy rites to die of starvation. ^(41){ }^{41} They put the woman who is being punished on a litter, which they cover over from outside and bind down with straps, so that not even her voice can be heard, and they take her through the Forum. Everyone there stands aside silently and follows the litter without a word, in serious dejection. There is no other sight so terrifying, (10.7) and the city finds no day more distasteful than that day. When the litter is borne to the special place, the attendants unfasten her chains and the chief priest says certain secret prayers and lifts his hands to the gods in prayer because he is required to carry out the execution, and he leads the victim out veiled and settles her on the ladder that carries her down to the room. Then he, along with the other priests, turns away. The ladder is removed from the entrance and a great pile of earth is placed over the room to hide it, so that the place is on a level with the rest of the mound. That is how those who abandon their sacred virginity are punished. 维斯塔贞女的轻微罪行会受到鞭打惩罚,由大祭司执行,罪犯需赤身裸体,在一个黑暗的地方进行,他们之间会挂起一道帘子。被引诱的贞女则会被活埋在所谓的科利纳城门附近。城中的这个地方有一小块延伸一段距离的高地,在拉丁语中被称为"土丘"。 ^(40){ }^{40} (10.5) 他们在此准备一个小房间,从上方有入口。里面有一张带罩的床,一盏点燃的灯,以及一些基本生活必需品,如面包、桶装水、牛奶、油,因为他们认为让一个奉献给最神圣仪式的身体饿死是不虔诚的。 ^(41){ }^{41} 他们将受罚的女子放在担架上,从外面盖住并用带子绑紧,这样甚至她的声音都听不见,然后他们抬着她穿过广场。那里的所有人都默默地站在一旁,一言不发地跟随担架,神情严肃沮丧。没有其他景象如此可怕,(10.7) 对城市来说,没有比这一天更令人不快的日子了。 当轿子被抬到特定地点时,侍从们解开她的锁链,主祭司念诵某些秘密祷文,并向神明举起双手祈祷,因为他必须执行处决,然后他领着蒙着面的受害者走出,让她安置在梯子上,梯子将她送入下面的房间。接着,他与其他祭司一起转身离去。梯子从入口处移开,大量的泥土被堆放在房间上将其遮盖,使这个地方与土堆的其他部分齐平。这就是那些抛弃神圣童贞的人所受的惩罚。
512. Vestal Virgins. Rome
Aulus Gellius, Attic Nights 1.12, 2nd cent. Ad. L 512. 维斯塔贞女。罗马 奥卢斯·盖利乌斯,《阿提卡之夜》1.12,公元 2 世纪。L
The Vestal Virgin, at what age and from what sort of family and by what ritual and ceremonies and rites and under what title, she is taken by the Pontifex Maximus, and what rights she has as soon as she is taken; and that, as Labeo ^(42){ }^{42} says, by law she cannot be heir of an intestate person nor can anyone be her heir if she dies intestate. 维斯塔贞女在什么年龄、从何种家庭、通过何种仪式和典礼、以何种身份被大祭司选中,以及她一旦被选中后拥有哪些权利;并且,正如拉贝奥 ^(42){ }^{42} 所说,根据法律,她不能成为无遗嘱死亡者的继承人,如果她无遗嘱死亡,也不能有人成为她的继承人。
Those who have written about the taking of a virgin, of whom the most diligent was Labeo Antistius, say that it is unlawful to take a girl younger than six or older than ten, or to take a girl whose father and mother are not living, or who has a speech or hearing defect, or any other bodily imperfection. She must not have been freed from her father’s power, even if her father is alive and she is in the power of her grandfather; likewise, neither of her parents must ever have been slaves or held lowly occupations. But they say that she is exempt if her sister was elected to the priesthood; likewise if her father is a flamen or auger or one of the Fifteen in charge of the Sibylline Books, ^(43){ }^{43} one of the Seven of the banquets, or a Salian priest (of Mars). ^(44){ }^{44} Also exempt are girls who are betrothed to a pontifex or daughters of priests of the tubilustrium. Moreover, Ateius Capito writes that the daughter of a man who does not have a residence in Italy cannot be chosen, and the daughter of a man who has three children is to be excused. 那些曾写过关于童贞女选取问题的人,其中最勤勉的是拉贝奥·安提斯提乌斯,他们认为选取不满六岁或超过十岁的女孩是不合法的,也不能选取父母双亡的女孩,或有言语或听力缺陷,或有任何其他身体缺陷的女孩。她必须尚未脱离父亲的权威,即使父亲健在而她处于祖父的权威之下;同样,她的父母双方都绝不能曾是奴隶或从事低贱职业。但他们说,如果她的姐姐被选为女祭司,则她可豁免;同样,如果她的父亲是弗拉门祭司、占卜官或负责西比拉神谕的十五人之一, ^(43){ }^{43} 七人宴会的成员之一,或萨利祭司(战神祭司), ^(44){ }^{44} 则她也可豁免。此外,与祭司订婚的女孩或图比利斯特里乌姆祭司的女儿也可豁免。而且,阿提乌斯·卡皮托写道,在意大利没有住所的人的女儿不能被选中,有三个子女的人的女儿也应被豁免。
As soon as a Vestal Virgin is taken and brought to the atrium of Vesta ^(45){ }^{45} and handed over to the pontifices, from that moment she leaves her father’s power without being emancipated and without diminution of her rights and gains the right to make a will. 一旦维斯塔贞女被选中并带到维斯塔神殿的中庭 ^(45){ }^{45} ,交给大祭司们,从那一刻起,她就脱离了父亲的权力,既未被解放,权利也未减少,并获得了立遗嘱的权利。
As to the custom and ritual of taking a virgin we do not possess ancient writings, except that the first one was taken by Numa when he was king. But we find the Papian law, according to which under the direction of the Pontifex Maximus twenty girls are to be chosen from among the people and one of these chosen by lot in an assembly and the Pontifex Maximus takes the winner who now belongs to Vesta. But the lottery of the Papian law is usually not needed nowadays. For if a man of respectable birth goes to the Pontifex Maximus and offers his daughter for the priesthood, insofar as it can be done in keeping with the religious observations, he is given exemption from the Papian law by the senate. 关于迎娶贞女的习俗和仪式,我们没有古代文献记载,只有第一位是在努马为王时迎娶的。但我们发现了帕皮亚法,根据该法,在大祭司的指导下,要从民众中选出二十名女孩,然后在集会中通过抽签选出其中一人,大祭司便迎娶这位胜利者,她从此属于维斯塔。不过,如今通常不需要帕皮亚法的抽签方式。因为如果一位出身体面的男子向大祭司提出将其女儿献祭给神职,只要能够符合宗教仪式的要求,元老院就会给予他帕皮亚法的豁免权。
The word ‘taken’ is used, so it seems, because the Pontifex Maximus literally takes her by the hand and leads her away from the parent in whose power she is, as though she had been captured in war. In his first book, Fabius Pictor gives the words the Pontifex Maximus must say when he takes a virgin. They are: ‘I take you, Amata, to be a Vestal priestess, who will carry out sacred rites which it is the law for a Vestal priestess to perform on behalf of the Roman people, on the same terms as her who was a Vestal on the best terms’. ^(46){ }^{46} "带走"一词被使用,似乎是因为大祭司确实会拉着她的手,将她从拥有监护权的父母身边带走,就如同她在战争中被俘获一般。法比乌斯·皮克托在他的第一本书中给出了大祭司带走一名贞女时必须说的话。这些话是:"我带走你,阿玛塔,成为一名维斯塔贞女,你将执行维斯塔贞女依法代表罗马人民履行的神圣仪式,享有与那位处于最佳状态的维斯塔贞女相同的条件。" ^(46){ }^{46}
Many think that the term ‘taken’ should apply only to Vestal Virgins, but also the Flamines Diales, and pontiff and augurs were said to be ‘taken’. Lucius Sulla wrote in Book Two of his autobiography: ‘Publius Cornelius, who was the first to receive the cognomen Sulla, was taken as flamen Dialis.’ Marcus Cato, writing on the Lusitanians, accused Servius Galba: ‘Nevertheless they say he wanted to revolt. I now want to know pontifical law as well as possible; does that mean I am to be ‘taken’ as pontiff? If I want to know augury, should I be ‘taken’ for an augur?’ 许多人认为"被选"一词应仅适用于维斯塔贞女,但据说迪亚里斯祭司、大祭司和占卜官也被称为"被选"。卢基乌斯·苏拉在其自传第二卷中写道:"第一个获得'苏拉'这个绰号的普布利乌斯·科尔奈利乌斯被选为迪亚里斯祭司。"马库斯·加图在论述卢西塔尼亚人时指责塞尔维乌斯·加尔巴:"尽管如此,他们说他想要叛乱。我现在想尽可能多地了解大祭司法律;这是否意味着我要被选为大祭司?如果我想了解占卜术,我是否应该被选为占卜官?"
Moreover, in Labeo’s Commentaries on the Twelve Tables, he wrote: ‘A Vestal Virgin is neither heir to an intestate person nor is anyone her heir if she dies intestate, but her estate passes to the public treasury. It is not certain what the law meant.’ 此外,在拉贝奥关于《十二铜表法》的评注中,他写道:"维斯塔贞女既不是无遗嘱死亡者的继承人,如果她无遗嘱死亡,也没有人是她的继承人,但她的财产归入国库。法律的确切含义尚不明确。"
The Pontifex Maximus calls the girl ‘Amata’ when he takes her because that is the traditional name of the first Vestal Virgin to be taken. 大祭司在带走女孩时称她为"阿玛塔",因为这是第一位被带走的维斯塔贞女的传统名字。
513. Augustus and the Vestal Virgins. Rome 27 bc-ad 14
Suetonius, Life of Augustus 31.4. L 513. 奥古斯都与维斯塔贞女。罗马 公元前 27 年-公元 14 年 苏埃托尼乌斯,《奥古斯都传》31.4. L
He increased the numbers and the dignities, and likewise the privileges of the priests, and especially of the Vestal Virgins. Once, when a virgin died and had to be replaced and many parents tried to keep their daughters from being picked by lot, he swore that if one of his granddaughters had been of the right age, he would have offered her. 他增加了祭司的数量和尊荣,同时也增加了他们的特权,尤其是维斯塔贞女的特权。有一次,当一名贞女去世需要替补时,许多父母试图让女儿免于抽选,他发誓说如果他有一个孙女到了合适的年龄,他会献出她。
514. Inscription to the chief Vestal. Rome, ad 215 (?) 514. 致首席维斯塔贞女的铭文。罗马,公元 215 年(?)
CIL VI. 2144 = ILS 4927. L
This inscription, from the Atrium Vestae in the Roman Forum, was carved on the base of a statue of the chief Vestal, by her brother and his wife and nephew. It is one of several dedications found to the same chief Vestal. ^(47){ }^{47} 这块铭文出土于罗马广场的维斯塔圣殿庭院,刻在一尊首席维斯塔贞女雕像的底座上,由她的兄弟及其妻子和侄子所立。这是献给同一位首席维斯塔贞女的几件奉献物之一。 ^(47){ }^{47}
To Terentia Flavula, Chief Vestal Virgin, his sister, Terentius Gentianus, flamen Dialis, vir clarissimus, praetor tutelarius, ^(48){ }^{48} with his wife Pomponia Paetina and Lollianus Gentianus, the son of his brother (put this up). 致维斯塔贞女女祭司长特伦提娅·弗拉武拉,他的姐姐,特伦提乌斯·根提亚努斯,迪亚利斯祭司,显赫之人,监护官, ^(48){ }^{48} 与其妻子庞波尼娅·派提娜及其兄弟之子洛利亚努斯·根提亚努斯(立此碑文)。
515. A dire portent. Rome, 114 bc 515. 一个不祥的预兆。罗马,公元前 114 年
Plutarch, Moralia 284a-b, 2nd cent. Ad. G 普鲁塔克,《道德论丛》284a-b,公元 2 世纪。G
According to the story, a certain Helvia, a maiden, while riding on a horse, was struck by lightning, and the horse was found lying dead without its trappings, and she was found naked with her tunic pulled up from her unmentionable parts, and her shoes and rings and headdress were torn off and scattered all about, and her mouth was open with her tongue sticking out. The prophets proclaimed that this event was a dreadful disgrace for the Vestal Virgins, and that it would become notorious, and that it had bearing on some outrage among the Knights. A foreign slave of a knight testified against three Vestal Virgins, Aemilia, Licinia, and Marcia. He said that they had been seduced about the same time and had lovers for a long time, one of whom was Vetutius Barrus, the master of the slave who gave the information. 根据传说,有一位名叫赫尔维亚的少女,在骑马时被闪电击中,人们发现马已死亡,马具也不见了,而她则被发现赤身裸体,内裙从她不可言说的部位被掀起,她的鞋子、戒指和头饰都被扯掉,散落一地,她的嘴巴张开,舌头伸出。先知们宣称,这一事件对维斯塔贞女来说是一个可怕的耻辱,并将变得声名狼藉,而且与骑士阶层中的某些暴行有关。一位骑士的外邦奴隶指控了三位维斯塔贞女——艾米利亚、利西尼娅和玛尔西亚。他说她们大约在同一时间被引诱,并且长期有情人,其中之一就是提供信息的奴隶的主人维图提乌斯·巴鲁斯。
516. Tax exemptions for Vestal Virgins. Rome, imperial period 516. 维斯塔贞女的税收豁免。罗马,帝国时期
These laconic, and fragmentary, inscriptions are telling not so much for their texts but for the objects on which they were inscribed, tabellae immunitatis, bronze plaques with nail holes so they could be affixed to the vehicles of persons exempt from tolls or customs. ^(49){ }^{49} It is not known whether the privilege was personal or due to the office. 这些简洁而零散的铭文之所以引人注目,与其说是因其文本内容,不如说是因其所刻录的物品——即豁免牌,这些是带有钉孔的青铜牌,以便能够固定在免除通行费或关税人员的车辆上。 ^(49){ }^{49} 目前尚不清楚这种特权是个人性的还是因职务而获得的。
(a) CIL VI.2146. Rome, late 1st cent. AD (a) CIL VI.2146. 罗马,公元 1 世纪晚期
Of Calpurnia Praetextata, ^(50){ }^{50} Vestal Virgin, exempt to the maximum extent. 关于卡尔普尼亚·普雷特克斯塔塔, ^(50){ }^{50} 维斯塔贞女,最大程度地豁免。
(b) CIL VI.2148. Rome, mid-2nd cent. ad (b) CIL VI.2148. 罗马,公元 2 世纪中叶
Of Sossia Maxima, Vestal Virgin 维斯塔贞女索西娅·马克西玛
BONA DEA 博娜女神
‘The goddess whom the Romans call “Good”’ "罗马人称之为'善'的女神"
517. A divine portent. Rome, 63 bc
Plutarch, Life of Cicero 19.3, 20.1-2, 2nd cent. AD. G 517. 一个神迹。罗马,公元前 63 年。普鲁塔克,《西塞罗传》19.3, 20.1-2,公元 2 世纪。G
Plutarch records a story which demonstrates how Cicero had divine support in his prosecution of the Catilinarian conspirators. 普鲁塔克记载了一个故事,展示了西塞罗在起诉喀提林阴谋者时如何获得神明的支持。
It was now evening and a crowd had gathered. Cicero came forward and told the citizens what had happened. He was then escorted to the house of a friend and neighbour; his own was occupied by women who were celebrating the secret rites of the goddess whom the Romans call ‘Good’ (Agathe, i.e. in Latin, Bona) and the Greeks the ‘Women’s Goddess’ (Gynaikeia). Sacrifice is offered to this goddess annually in the house of the consul by his wife or mother, in the presence of the Vestal Virgins. Cicero went to his friend’s house, and began to deliberate with himself (since he had only a small entourage with him) how he should deal with the conspirators . . . (20.1) While he still did not know what to do, a sign was given to the women holding the sacrifice. Although the fire on it seemed to have died out, a large bright flame shot forth from the ash and burnt bark on the altar. The rest of the women were frightened, but the Vestals told Cicero’s wife Terentia to go to her husband as quickly as possible and tell him to do what he had decided to do on behalf of his country, because the goddess had sent a light to him to lead him to salvation and glory. Terentia-who was not meek or fearful by nature, but a particularly ambitious woman, as Cicero himself says, who was inclined to take a share in his political concerns rather than involve him in household affairs ^(51){ }^{51} gave him the message and strengthened his determination against the conspirators. 此时已是傍晚,人群聚集起来。西塞罗走上前,向市民们讲述了发生的事情。随后他被护送到一位朋友和邻居的家中;他自己的房子被妇女们占据,她们正在庆祝罗马人称为"善良女神"(Agathe,即拉丁语中的 Bona)而希腊人称为"妇女女神"(Gynaikeia)的女神的秘密仪式。每年,执政官的妻子或母亲会在维斯塔贞女的在场下,在执政官的家中向这位女神献祭。西塞罗来到朋友家,开始独自思考(因为他只带了少数随从)该如何处理那些阴谋者……(20.1)正当他仍不知所措时,一个征兆显现给了正在举行献祭的妇女们。虽然祭坛上的火似乎已经熄灭,但一道明亮的大火焰从灰烬和祭坛上燃烧的树皮中喷出。其他妇女都感到惊恐,但维斯塔贞女们告诉西塞罗的妻子特伦提娅,要她尽快去见丈夫,告诉他为了国家利益去做他已经决定要做的事情,因为女神已经向他发出了一道光芒,指引他走向拯救和荣耀。 特伦提娅——天性并不温顺或胆怯,而是个特别有野心的女人,正如西塞罗自己所说,她倾向于参与他的政治事务,而不是让他陷入家庭琐事——传达了消息并坚定了他对抗阴谋者的决心。
518. Desecration of the rites of the Bona Dea. Rome, 62 bc
Plutarch, Life of Caesar 9-10, 2nd cent. Ad. G 518. 亵渎波娜女神仪式。 罗马,公元前 62 年。 普鲁塔克,《凯撒传》9-10 节,公元 2 世纪。 G
In this ‘unfortunate incident’ during Caesar’s praetorship Clodius managed to spy on the secret rites. 在凯撒担任裁判官期间的这起"不幸事件"中,克洛迪乌斯设法窥探了秘密仪式。
(9.1) Publius Clodius was a man of noble birth and notable for his wealth and reputation, but not even the most notorious scoundrels came close to him in insolence and audacity. Clodius was in love with Caesar’s wife Pompeia, and she was not unwilling. But a close watch was kept on the women’s apartment, and Caesar’s mother Aurelia followed the young wife around and made it difficult and dangerous for the lovers to meet. ^(52){ }^{52} (9.1) 普布利乌斯·克洛狄乌斯出身贵族,以财富和声誉闻名,但就连最臭名昭著的无赖之徒也无法比得上他的傲慢和大胆。克洛狄乌斯爱上了恺撒的妻子庞培娅,而她也并非不愿意。但是,妇女住所受到严密监视,恺撒的母亲奥蕾莉娅时刻跟随着这位年轻妻子,使这对恋人难以见面,且充满危险。 ^(52){ }^{52}
(9.3) The Romans have a goddess whom they call Good, whom the Greeks call the Women’s Goddess. The Phrygians say that this goddess originated with them, and that she was the mother of their king Midas. The Romans say that she was a Dryad nymph who married Faunus, and the Greeks say that she was the Unnameable One among the mothers of Dionysus. For this reason the women who celebrate her rites cover their tents with vine-branches, and a sacred serpent sits beside the goddess (9.3) 罗马人有一位女神,他们称之为"善神",希腊人则称之为"女神之神"。弗里吉亚人说这位女神起源于他们那里,并且是他们国王米达斯的母亲。罗马人说她是一位嫁给福努斯的树宁芙,而希腊人则说她是狄俄尼索斯母亲们中那位不可言说的女神。因此,庆祝她仪式的妇女们用葡萄藤枝叶覆盖她们的帐篷,一条神圣的蛇则盘踞在女神身旁。
on her throne, as in the myth. It is unlawful for a man to approach or to be in the house when the rites are celebrated. The women, alone by themselves, are said to perform rites that conform to Orphic ritual during the sacred ceremony. 她坐在宝座上,如同神话中所述。当举行仪式时,男子不得接近或进入屋内,这是违法的。据说,只有女性独自在神圣仪式中举行符合俄耳甫斯教礼仪的仪式。
(9.4) As a result, when the time for the festival comes, and a man is consul or praetor or general, he goes away and takes every male with him, and his wife takes over the house and decorates it for the festival. Most of the rites are celebrated at night, and with great amounts of festivity in the revels and music as well. (9.4) 因此,当节日来临时,如果某人是执政官、裁判官或将军,他就会离开并带走所有男性,而他的妻子则接管家务,为节日装饰房屋。大多数仪式在夜间举行,狂欢和音乐中也充满了大量的喜庆气氛。
(10.1) At the time [that the incident occurred] Pompeia was celebrating this ritual; Clodius did not yet have a beard and for this reason thought that he would escape detection if he were dressed up as lyre-player, and went into the house looking like a young woman. He found the doors open and was led in without difficulty by a slavewoman who was in on the plot; this woman went to Pompeia and told her, and some time passed, but Clodius could not bear to wait, and as he was wandering around the large house and trying to avoid the lights, one of Aurelia’s attendants got hold of him, and asked him to play with her, as one woman might with another, and when he refused, she dragged him before the others and asked who he was and where he came from. (10.1) 当时[事件发生时]庞培娅正在举行这个仪式;克洛迪乌斯还没有长胡子,因此他认为如果打扮成竖琴演奏者,就能不被发现,于是他像年轻女子一样进入屋内。他发现门开着,一个参与阴谋的女奴毫不费力地带他进去;这个女奴去告诉庞培娅,过了一段时间,但克洛迪乌斯无法忍受等待,当他在大房子里徘徊并试图避开灯光时,奥雷莉娅的一个侍女抓住了他,并邀请她和她一起玩,就像一个女人和另一个女人那样,当他拒绝时,她把他拖到其他人面前,问他是谁,从哪里来。
(10.3) Clodius said that he was waiting for Pompeia’s slave Abra (which happened to be the woman’s name), and gave himself away by his voice. The attendant dashed away from him towards the lights and the crowd, shouting that she had caught a man. The women were terrified, and Aurelia called a halt to the rites of the goddess and hid the sacred objects; she ordered the doors to be shut and went around the house with torches, looking for Clodius. He was found in the room that belonged to the girl where he had gone in an attempt to escape. When he was discovered, he was taken through the doors by the women and thrown out of the house. That night the women went right off and told their husbands about the affair, and during the day the story spread through the city that Clodius had been involved in sacrilege and had committed injustice against not only those he had insulted, but the city and the gods. 克洛迪乌斯说他正在等待庞佩娅的女奴阿布拉(这恰好是那个女人的名字),却因为声音暴露了自己。女侍从从他身边冲向灯光和人群,大喊说她抓住了一个男人。女人们都吓坏了,奥雷莉亚停止了女神的仪式,藏起了圣物;她命令关上大门,然后拿着火把在房子里四处寻找克洛迪乌斯。他在女孩的房间里被发现,他进入那里是为了试图逃跑。当他被发现时,女人们把他带过大门,扔出了房子。那天晚上,女人们立刻去告诉她们的丈夫这件事,白天,消息传遍了全城,说克洛迪乌斯犯了亵渎神明的罪,不仅对他侮辱的那些人,而且对城市和神灵都犯下了不义之举。
(10.5) Clodius was indicted for sacrilege by one of the tribunes, and the most influential senators joined forces against him and testified about other dreadful outrages he had committed and his incest with his sister, who was married to Lucullus. ^(53){ }^{53} But the common people strenuously opposed these senators’ efforts, and defended Clodius, and the mob helped him considerably by terrifying and frightening the jury. (10.5) 克洛迪乌斯被一名保民官以亵渎神明罪起诉,最有影响力的参议员们联合起来反对他,并作证说他犯下了其他可怕的暴行,还与他嫁给卢库鲁斯的妹妹乱伦。 ^(53){ }^{53} 但平民百姓极力反对这些参议员的行为,并为克洛迪乌斯辩护,暴民通过恐吓和威胁陪审团而极大地帮助了他。
(10.6) Caesar immediately divorced Pompeia, but when he was summoned as a witness in the trial said that he knew nothing about the accusations against Clodius. The prosecutor asked him about the apparent contradiction: ‘why then did you divorce your wife?’ He answered, ‘because I thought my wife should be above suspicion’. Some say that that was what Caesar really thought; others that he was eager to save Clodius in order to gratify the common people. Clodius was acquitted because most of the jurors handed in their opinions in illegible writing, so that they would not endanger themselves with the common people by voting against him, or disgrace themselves with the nobility by letting him off. (10.6)凯撒立即与庞培娅离婚,但当他作为证人在审判中被传唤时,他表示对克洛迪乌斯的指控一无所知。检察官问他这一明显的矛盾:"那你为什么休妻?"他回答说:"因为我认为我的妻子不应受到任何怀疑。"有人说,这确实是凯撒的真实想法;也有人说他急于拯救克洛迪乌斯,以取悦平民。克洛迪乌斯最终被判无罪,因为大多数陪审员以难以辨认的字迹提交了他们的意见,这样他们就不会因投票反对他而使自己陷入平民的危险,也不会因放过他而让自己在贵族中蒙羞。
519. Two inscriptions from southern France 519. 来自法国南方的两篇铭文
Both inscriptions are on altars, each decorated with an oak wreath and two human ears in relief. ^(54){ }^{54} 两块铭文都刻在祭坛上,每个祭坛都装饰有橡树花环和两个浮雕人耳。 ^(54){ }^{54}
(a) From Glanum (southern France), imperial period AE 1946, 253. L (a) 出自格拉努姆(法国南部),帝国时期 AE 1946, 253. L
To the ears (of the Good Goddess) 献给(善良女神的)耳朵
Loreia Pia, an attendant, ^(55){ }^{55} (put this up). 洛雷娅·皮娅,一位侍女, ^(55){ }^{55} (把这个挂起来)。
(b) From Arles (b) 来自阿尔勒
CIL XII. 654 = ILS 3496. L
To the Good Goddess 致善良女神
Caiena Attice, freedwoman of Prisca, an attendant (put this up) 凯埃娜·阿提卡,普里斯卡的被释女奴,一名侍从(立此)
520. A dedication from a couple. Rome, ^(56){ }^{56} 2nd cent. ad AE 2007, 251. L 520. 一对夫妇的奉献铭文。罗马, ^(56){ }^{56} 公元 2 世纪 AE 2007, 251. L
To the Good Goddess of Apollinaris. Marcus Ulpius Restutus [sic], freedman of the emperor, chief of the marble yard, ^(57){ }^{57} and Valeria Donata dedicated (this) altar as a donation. 献给阿波利纳里斯的善女神。皇帝的被释奴马尔库斯·乌尔皮乌斯·雷斯图图斯[原文如此],大理石工场的主管, ^(57){ }^{57} 与瓦莱里娅·多纳塔奉献此祭坛作为捐赠。
ISIS
A devotee of the goddess Isis. Ascoli Piceno, 1st cent. ad 女神伊西斯的信徒。阿斯科利皮切诺,公元 1 世纪
CIL IX.5179. L
The cult of the Egyptian goddess Isis was extremely popular even in Italy under the Roman Empire. Although the goddess was a particular protector of women, infants, and fertility, her broader appeal - as a healer and mistress of the universemeant that men were among her most ardent worshippers. 在罗马帝国统治下的意大利,埃及女神伊西斯的崇拜极为盛行。尽管这位女神特别保护妇女、婴儿和生育,但她作为治愈者和宇宙主宰的更广泛吸引力,意味着男性也是她最热诚的崇拜者之一。
Valeria Citheris, freedwoman of Marcus, in honour of Isis Victrix and Juno, after a vision, had the surrounding wall (of the temple) built at her own expense. ^(58){ }^{58} 瓦莱里娅·奇塞里斯,马库斯的被释女奴,为纪念胜利的伊西斯和朱诺,在一次神示后,自费建造了(神庙的)围墙。 ^(58){ }^{58}
WITCHCRAFT 巫术
‘I will sing to Hecate underground’ "我将歌颂地下的赫卡忒"
Many papyri and tablets survive to testify to a pervasive faith, among all strata of society, in the efficacy of magic. Although both men and women were practitioners, sexual motives were considered particularly unnatural in females, who are portrayed 许多莎草纸和泥板得以保存,证明了社会各阶层普遍相信魔法的效果。尽管男女都是实践者,但性动机在女性中被认为尤其不自然,她们被描绘为
in such works as Apuleius’ Golden Ass as capable of murdering children and husband to attain their evil desires. Such things at least were believed to have happened in real life: cf. the epitaph for Iucundus (CIL VI. 19747=ILS 852219747=I L S 8522, Rome, c. AD 20): ‘As I was approaching my fourth birthday I was seized and put in the ground, when I could have been sweet to my mother and father. A magic hand (saga manus) stole me away, everywhere cruel. While she is on earth she can also harm you and your children; guard them, parents, lest sorrow be driven into your hearts.’ Horace composed a dramatic poem about a similar event: a young boy is killed to provide ingredients for a love charm to bring back Varus, the lover of the witch Canidia (see no. 525). 在诸如阿普列尤斯的《金驴记》等作品中,女性被描绘成能够为满足其邪恶欲望而谋杀孩子和丈夫。至少人们相信这类事情在现实生活中确实发生过:参见为尤昆杜斯所立的墓志铭(CIL VI. 19747=ILS 852219747=I L S 8522 ,罗马,约公元 20 年):"当我即将满四岁时,我被抓走并埋入地下,那时我本可以给父母带来甜蜜。一只魔法之手(saga manus)将我偷走,无处不在的残酷。只要她还在世上,她也能伤害你和你的孩子;父母们,保护好你们的孩子,以免悲伤被驱入你们心中。"贺拉斯也曾就类似事件创作过一首戏剧性诗歌:一个年轻男孩被杀害,为的是为女巫卡尼迪亚的情人瓦鲁斯制作爱情魔药的原料(见第 525 号)。
522. Medea 522. 美狄亚
Apollonius of Rhodes, Argonautica 3.838-67. Alexandria, 3rd cent bc. G 罗德岛的阿波罗尼奥斯,《阿尔戈船英雄记》3.838-67。亚历山大里亚,公元前 3 世纪。G
A poet’s account of how the young Medea found the drug she needed to protect Jason. 一位诗人描述了年轻的美狄亚如何找到她所需要的药物来保护伊阿宋。
Medea called to her maidservants-there were twelve in all; they slept in the porch of her fragrant bedchamber, of the same age as she; they had not yet shared their beds with husbands-swiftly to yoke the mules to the wagon, so they might bring her to the beautiful temple of Hecate. Then the maidens got the chariot ready. And meanwhile Medea took from a hollow casket the drug that men say is called Prometheian. If a man should wet his body with this drug and appease Persephone with sacrificial offerings by night, he would not be wounded by blows from bronze weapons nor would he yield to blazing fire, but on that day he would be superior in valour and power. The drug first sprang up when the savage eagle let drop to earth in the valleys of Caucasus bloody ichor from Prometheus in his agony. ^(59){ }^{59} Its flower came out as high as a cubit above the ground, in colour like the Corycian crocus, rising on twin stems. In the ground its root was like new-cut flesh. Its juice, dark like a beech tree in the mountains, Medea collected in a shell from the Caspian Sea to use as a drug; she washed it seven times in flowing water, and seven times called on Brimo protectress of children. Brimo who travels by night, from the underworld, queen of the dead, in the murky night, in black clothes. And the dark earth shook beneath and groaned as the root of the Titan god was cut, and Prometheus himself cried out in pain in his heart’s agony. Medea now took out this drug and put it underneath the fragrant band that was fastened below her divine breasts. 美狄亚呼唤她的女仆们——总共有十二人;她们睡在她芬芳卧室的门廊里,与她同龄;她们还未与丈夫同床共枕——迅速将骡子套上马车,以便带她前往赫卡忒的美丽神庙。于是少女们准备好了战车。与此同时,美狄亚从一个空心的匣子中取出那种据说被称为普罗米修斯之药的药物。如果一个人用这种药物涂抹身体,并在夜间通过祭祀献品安抚珀耳塞福涅,他就不会受到青铜武器的伤害,也不会屈服于熊熊烈火,而且在那天他将在勇猛和力量上胜过他人。这种药物最初是在凶猛的雄鹰将普罗米修斯痛苦中流出的血腥汁液滴落到高加索山谷时生长起来的。 ^(59){ }^{59} 它的花朵从地面长出一肘尺高,颜色像科律克斯番红花,长在双茎上。它的根在地下如同新割的肉。美狄亚用里海的贝壳收集了它那如同山中山毛榉般深色的汁液用作药物;她在流水中洗涤了七次,并七次呼唤儿童保护女神布莉摩。 夜行的布莉莫,来自冥界,亡者之女王,在昏暗的夜晚,身着黑衣。黑暗的大地在脚下颤抖并呻吟,当泰坦神的根被切断时,普罗米修斯自己也在内心的痛苦中哭喊。美狄亚现在取出这种药物,将它放在系在她神圣乳房下方的芳香带子下面。
523. A love potion. Alexandria, 3rd cent. BC 523. 一剂爱情魔药。亚历山大,公元前 3 世纪
Theocritus, Idyll 2, excerpts. G 泰奥克里托斯,《田园诗》第 2 首,节选。G
A dramatic representation of a courtesan’s attempt to win back a handsome lover. 一位交际花试图赢回英俊情人的戏剧性表现。
Where are my bay-leaves? Go get them, Thestylis. And where are my drugs? Put a wreath of crimson wool round the bowl, so I can bind my dear lover, who is cruel to me. It’s now the twelfth day that the beast hasn’t even come near me and he doesn’t know if I’m dead or alive; cruel man, he hasn’t knocked on my door. I’m sure that 我的月桂叶在哪里?去拿来,塞斯提利斯。我的药又在哪里?在碗周围缠一圈深红色的羊毛,这样我就能绑住我那对我残忍的亲爱的情人了。这已经是第十二天了,那个畜生甚至都没有靠近我,他也不知道我是死是活;残忍的人,他连我的门都没有敲过。我确信
Love has gone off with his fickle heart elsewhere, and so has Aphrodite. I’ll go to Timagetus’ wrestling-ring tomorrow, so I can see him, and I’ll complain about how he is treating me. 爱已经带着他善变的心去了别处,阿佛洛狄忒也是如此。明天我要去提马格图斯的摔跤场,这样我就能见到他,我要抱怨他对待我的方式。
But today I will bind him with what I burn here. Now, Moon, shine brightly, and I will sing to you softly, goddess, and to Hecate underground, before whom even dogs tremble as she comes from the graves of the dead and their black blood. Hail, Hecate unapproachable, and guide me until I am finished; make these drugs of mine in no way inferior to Circe’s or Medea’s or blonde Perimede’s. 但今天我将用我在此焚烧的东西束缚他。现在,月亮,明亮地照耀吧,我将轻声地向你歌唱,女神,也向地下的赫卡忒歌唱,在她从死者的坟墓和他们的黑血中走来时,连狗都会为之颤抖。致敬,不可接近的赫卡忒,引导我直到我完成;让我的这些药物绝不逊于喀耳刻的、美狄亚的或金发的佩里墨德的。
Magic wheel, draw that man to my house. 魔法之轮,将那个男人引到我的家中。
First barley melts on the fire. Sprinkle them on, Thestylis. Fool, where have your wits flown to? You curse, do you also think you can make fun of me? Sprinkle it on and say as follows: ‘I sprinkle the bones of Delphis.’ 首先大麦在火上融化。把它们撒上去,泰斯提利斯。傻瓜,你的理智飞到哪里去了?你咒骂,难道还认为可以取笑我吗?把它撒上去,然后说如下的话:"我撒下德尔菲斯的骨头。"
Magic wheel, draw that man to my house. 魔法之轮,将那个男人引到我的家中。
Delphis has hurt me. So I burn this bay on Delphis. As they catch fire, crackle loudly and are consumed in an instant and I can’t even see their ashes, so may Delphis’ flesh be consumed in flames. Magic wheel, draw that man to my house. 德尔菲斯伤害了我。因此我在德尔菲斯身上烧这个月桂。当它们着火、噼啪作响并瞬间燃尽,我甚至看不到它们的灰烬时,愿德尔菲斯的肉体也这样被火焰吞噬。魔法之轮,把那个男人引到我的家里来。
Now I’ll burn the bran. Artemis, you can move the power of Death and anything else that is immovable-Thestylis, dogs all round the city are barking; the goddess is at the crossroads. As quick as you can, clash the cymbals. 现在我要烧麸皮了。阿尔忒弥斯,你能移动死亡的力量和任何不可移动的东西—忒斯提利斯,城里的狗都在叫;女神就在十字路口。尽快敲响铙钹。
Magic wheel, draw that man to my house. 魔法之轮,将那个男人引到我的家中。
Now the sea is still; the winds are still, but the pain in my heart is not still, but the whole of me burns for him; instead of a wife, he has made me miserable, a fallen woman, no longer a virgin. 现在海已平静;风已静止,但我心中的痛苦却不止息,我全身为他而燃烧;他使我不再是妻子,而是悲惨的堕落女子,不再是处女。
Magic wheel, draw that man to my house. 魔法之轮,将那个男人引到我的家中。
As I melt this wax with the goddess’s assistance, so may Delphis from Myndus melt with desire. As this bronze wheel of Aphrodite’s spins, so may Delphis spin in front of my door. 在女神的帮助下,我融化这块蜡,愿来自明德斯的德尔菲斯也因欲望而融化。当阿佛洛狄忒的这青铜轮子转动时,愿德尔菲斯也在我的门前转动。
Magic wheel, draw that man to my house. 魔法之轮,将那个男人引到我的家中。
I shall pour three libations and say three times as follows, ‘O goddess: whether a woman lies beside him or whether a man does, let him forget that person as fast as they say Theseus once forgot fair-haired Ariadne on Naxos.’ 我将倒三次祭酒,并说三次如下的话,'哦,女神:无论是一个女人躺在他身旁,还是一个男人,让他尽快忘记那个人,就像人们说忒修斯曾在纳克索斯岛忘记金发阿里阿德涅那样。'
Magic wheel, draw that man to my house. 魔法之轮,将那个男人引到我的家中。
Coltsfoot is an herb that grows in Arcadia, and for it all the swift mares and colts run mad through the mountains, swift mares. May I see Delphis like that; may he rush to this house like a madman, from the glistening wrestling-ring. 款冬是阿卡迪亚生长的一种草药,所有快马和马驹都会因它而在山中疯狂奔跑,那些快马啊。愿我见到德尔菲斯也那样;愿他从闪亮的摔跤场像疯子一样冲向这所房子。
Magic wheel, draw that man to my house. 魔法之轮,将那个男人引到我的家中。
Delphis lost this, the fringe of his cloak. I now shred it and throw it in the wild fire. Ai ai, painful Desire, why have you drunk the black blood from my flesh, all of it, like a marsh leech stuck to me? 德尔菲斯失去了这个,他斗篷的流苏。我现在把它撕碎,扔进野火中。唉唉,痛苦的欲望啊,你为何吸干了我肉体中的黑血,全部都吸干了,就像一只吸在我身上的沼泽水蛭?
I’ll grind up a lizard and bring it tomorrow for him to drink. Now, Thestylis, take these flowers and knead them over his threshold, while it’s still night, and say in a whisper, ‘I knead the bones of Delphis.’ 我明天会把一只蜥蜴磨碎带给他喝。现在,塞斯提利斯,趁天还没亮,把这些花拿到他的门槛上揉碎,同时低声说:"我在揉碎德尔菲斯的骨头。"
Magic wheel, draw that man to my house. 魔法之轮,将那个男人引到我的家中。
524. Bitto’s curse. Athens, 3rd/2nd cent. bc 524. 比托的诅咒。雅典,公元前 3/2 世纪
CGF 1136. G
A curse inscribed on a lead tablet; at the end of the name of the author Bitto and her victim Sosiclea are written upside-down. 一块铅板上刻写的诅咒;在作者 Bitto 和受害者 Sosiclea 的名字末端是倒着书写的。
I shall bind Sosiclea and her possessions and her actions and her thoughts. May she become hateful to her friends. I shall bind her beneath empty Tartarus in cruel bonds, and, with the aid of Hecate under the earth. Sosiclea. Bitto. Dedicated to the Maddener ^(60){ }^{60} Furies. 我将束缚索西克莱亚及其财产、行动和思想。愿她被她的朋友们所憎恨。我将在残酷的枷锁下将她束缚在空旷的塔尔塔罗斯,并借助地下的赫卡忒之力。索西克莱亚。比托。献给驱使人疯狂的复仇女神。
525. Ingredients for a love charm. Rome, 1st cent. BC 525. 爱情魔药配方。罗马,公元前 1 世纪
Horace, Epodes 5. L 贺拉斯,《长短句集》5. L
‘Oh, by all the gods in the sky who rule earth and the human race, what does this noise mean, why are all of you looking at me savagely? I beg you, by your children, if you ever called on Lucina ^(61){ }^{61} and she came to bring you successful childbirth-by this purple band on my toga, insignia of innocent childhood; by Jupiter, who will not approve of this-why are you looking at me like a stepmother, like a wild animal facing a spear?’ "哦,天上统治着大地和人类的众神啊,这喧闹声是什么意思,为什么你们都凶狠地看着我?我恳求你们,以你们的孩子为证,如果你们曾经祈求过卢西娜 ^(61){ }^{61} ,而她来为你们带来顺利的分娩——以我托加袍上的紫色饰带为证,那是无辜童年的象征;以朱庇特为证,他不会赞同这样——为什么你们像继母一样看着我,像面对长矛的野兽一样看着我?"
This is what the boy said in protest, with his lips trembling. He stood there (they had torn off his children’s insignia), a young body, the sort that would soften the sacrilegious heart of a Thracian. Canidia, who had twined little snakes in her dishevelled hair, gave orders to burn in her witch’s fire wild fig trees uprooted from tombs and funeral cypresses, eggs dipped in the blood of foul frogs, a night owl’s feather, herbs from Iolchus ^(62){ }^{62} and Spain with its rich poisons, and bones torn from the mouth of a hungry bitch. 男孩嘴唇颤抖着,这样抗议道。他站在那里(他们已经撕掉了他孩子的标志),一个年轻的身体,那种能够软化色雷斯人亵渎之心的身体。卡尼迪亚,她那凌乱的头发上缠绕着小蛇,下令在她的巫火中烧掉从坟墓里拔出的野生无花果树和丧葬用的柏树、浸泡在污秽青蛙血中的蛋、夜猫子的羽毛、来自约尔科斯的草药和富含毒药的西班牙,以及从饥饿母狗嘴中撕扯下来的骨头。
Now Sagana, with her skirts tied up, sprinkles water from Lake Avernus ^(63){ }^{63} through the whole house, with her rough hair standing on end, like a sea-urchin or some bristling wild boar. Vera, who lacks any conscience, had been digging up the ground with thick hoes, groaning with the effort, so the boy could be placed in the ditch and die from watching, throughout the long day, meals brought in two and three times-only his face would remain unburied, like a swimmer hanging in water by his chin. All this so his marrow could be cut out and his liver dried, to make a love charm, once his eyeballs had melted away from staring at the food. 现在萨加纳撩起裙摆,用阿弗努斯湖的水洒遍整座房子,她粗糙的头发竖立着,像一只海胆或某种鬃毛直立的野猪。毫无良心的维拉正用粗大的锄头挖掘地面,因用力而呻吟着,以便将那男孩放入沟中,让他在漫长的一天里因看着送进来的两三顿餐食而死去——只有他的脸会保持不被掩埋,如同游泳者下巴悬挂在水面上。所有这一切都是为了在男孩的眼球因盯着食物而融化后,取出他的骨髓,晒干他的肝脏,制成爱情魔药。
Folia of Ariminum was there also, with her man’s lust-so the resort town of Naples and all the neighbouring towns believed-she can bring down the stars and the moon from the sky with her Thessalian incantations. Then Canidia, gnawing her nails-what did she say (or not say?): 阿里米努姆的福利亚也在那里,她有着男人的欲望——那不勒斯度假小镇和所有邻近城镇的人都相信——她能用她的塞萨利咒语将星星和月亮从天空召唤下来。然后是卡尼迪娅,咬着她的指甲——她说了什么(或者没说什么?):
‘Oh faithful witnesses to my deeds, Night and Diana, you who rule the silent time, when the secret rites are enacted, come to me now, and turn your divine anger ‘哦,我行为的忠实见证者,黑夜和狄安娜,你们统治着寂静的时刻,当秘密仪式举行时,现在来到我这里,并转化你们神圣的愤怒
on my enemy’s house. While wild beasts lie hidden in the treacherous woods, relaxed in sweet slumber, that old man, whom everyone laughs at, my lover Varus-have Subura’s ^(64){ }^{64} dogs bark at him he has been rubbed with an ointment, the most perfect my hands have yet made. What has happened? Why does my cruel poison work less well than barbarian Medea’s, the poisons she used when she went into exile, after taking revenge on her royal rival, high Creon’s daughter, when the robe she prepared, a gift steeped in poison, carried off the new bride in fire? No herb, no root hidden in inaccessible places has escaped me. He is lying asleep on his couch, forgetting all of his lovers. But no! He’s free to move around, thanks to an incantation by some more knowledgeable poisoner! No, Varus, I won’t use ordinary potions. You’ll regret what you’ve done; you’ll come back to me, and your devotion to me will return with no help from Marsian spells. ^(65){ }^{65} I’ll prepare a stronger potion, made stronger because you disdain me. You’ll see heaven sinking beneath the sea, below the earth’s surface, before you’ll fail to burn with love for me, just like pitch in dark flames.’ 在我敌人的房子上。当野兽潜伏在诡异的树林中,在甜蜜的沉睡中放松时,那个被所有人嘲笑的老人,我的情人瓦鲁斯——让苏布拉的 ^(64){ }^{64} 狗对他吠叫吧——他被涂抹了一种药膏,是我双手迄今为止制作的最完美的药膏。发生了什么?为什么我残忍的毒药比野蛮的美狄亚的毒药效果差,那些毒药是她在报复她的王室对手,高贵的克瑞翁的女儿后,流亡时使用的,当她准备的那件浸满毒药的长袍,作为礼物,用火焰带走了新娘?没有草药,没有藏在难以到达地方的根茎能逃过我的眼睛。他正躺在他的卧榻上熟睡,忘记了他所有的情人。但不!他能够自由走动,这要归功于某个更有经验的投毒者的咒语!不,瓦鲁斯,我不会使用普通的魔药。你会后悔你所做的;你会回到我身边,你对我的忠诚会回来,无需马尔西人的咒语帮助。 ^(65){ }^{65} 我会准备一种更强的魔药,因为你鄙视我而变得更加强大。你会看到天空沉入海中,低于地球表面,在你不会因爱我而燃烧之前,就像在黑暗火焰中的沥青一样。
After she said this the boy stopped trying (as he had earlier) to mollify the sacrilegious women with kind words and, uncertain how he should break the silence, he threw out Thyestean curses: ‘Your magic poisons don’t have the power to invert right and wrong, to stop a man’s vengeance. I’ll pursue you with curses; no sacrifice can atone for my angry curse. No, when I die the death you have determined, I’ll come as a Fury by night, ^(66){ }^{66} as a shade I’ll find your face with my hooked talons, the gods of the Dead ^(67){ }^{67} have this power, and I’ll set on your restless hearts and drive your sleep off in terror. People will pursue you in turn and hit you with stones, you dirty old hags, and the wolves and the birds on the Esquiline Hill ^(68){ }^{68} will scatter your unburied remains-a sight my parents (who alas will survive me)^(69))^{69} will not fail to enjoy.’ 说完这话,男孩便不再像之前那样试图用甜言蜜语来安抚这些亵渎神灵的妇人,他不知该如何打破沉默,于是抛出了 Thyestean 式的诅咒:"你们的魔法毒药没有颠倒是非的力量,也无法阻止一个男人的复仇。我会用诅咒追捕你们;任何祭祀都无法平息我愤怒的诅咒。不,当我死于你们为我安排的死法时,我会在黑夜中化作复仇女神 ^(66){ }^{66} ,作为鬼魂,我会用我钩状的利爪找到你们的面孔,冥界之神 ^(67){ }^{67} 拥有这种力量,我会袭击你们不安宁的心灵,用恐惧驱逐你们的睡意。人们转而会追捕你们,用石头砸你们,你们这些肮脏的老巫婆,埃斯奎利诺山 ^(68){ }^{68} 上的狼和鸟会撕裂你们无人埋葬的遗体——我的父母(唉,他们会比我活得久 )^(69))^{69} )绝不会错过欣赏这一幕的机会。"
526. Epitaph with a curse. Rome, 1st cent. AD 526. 带有诅咒的墓志铭。罗马,公元 1 世纪
CIL VI. 20905 = CLE 95. Tr. R. Lattimore. L CIL VI. 20905 = CLE 95. 译者:R. Lattimore. L
An epitaph set up by a father to his daughter, with a curse added against the girl’s mother, Acte, who had left him. 一位父亲为他的女儿立的墓志铭,并附上对离开他的女孩母亲阿克特的诅咒。
To the gods of the dead, the tomb of Junia Procula, daughter of Marcus. She lived eight years, eleven months, five days. She left in sorrow her unhappy father and mother. Marcus Junius Euphrosynus put up this altar for himself and the (name erased). 献给死者之神,这是马库斯之女朱尼亚·普罗库拉的墓。她活了八年十一个月零五天。她留下了悲伤而不幸的父亲和母亲。马库斯·朱尼亚斯·欧弗罗西努斯为自己和(名字被擦除者)立了这座祭坛。
You, may your daughter’s bones and your parents’ rest together without you. Whatever you have done to us, may you get the same yourself. Believe me, you will be witness to your [fate]: here are inscribed the marks of eternal shame of Acte, a freedwoman, a treacherous, tricky, hard-hearted poisoner. [I leave her] a nail and a hempen rope to fasten about her neck, and burning pitch to sear her evil heart. Manumitted gratis, she went off with an adulterer, cheated her patron, and took away his servants, a maid and a boy, as he lay in bed, leaving him a lonely, despoiled man, broken-hearted. And the same curse [is laid upon] Hymnus and those who went away with Zosimus. 愿你女儿的骸骨与你父母的骸骨一同安息,而你却不在其中。无论你对我们做了什么,愿你自己也遭受同样的报应。相信我,你将成为见证你[命运]的人:这里刻着阿克特——一个被解放的女奴,一个背信弃义、狡猾、心肠狠毒的投毒者——永恒耻辱的印记。[我留给她]一根钉子和一条麻绳,好勒住她的脖子,还有烧焦的沥青,以灼烧她邪恶的心。她被无偿释放,却与一个奸夫私奔,欺骗了她的恩主,在他卧病在床时带走了他的仆人——一个女仆和一个男孩,使他成为一个孤独、被掠夺、心碎的人。同样的诅咒[也降临在]希姆努斯和那些与佐西穆斯一同离去的人身上。
Defixiones (‘bindings’) usually give the names of the victim and the author of the curse (cf. no. 421, although the authors’ names are omitted here) and list the 诅咒符("束缚符")通常列出受害者和诅咒发起者的名字(参见第 421 条,尽管此处省略了发起者的名字)并列举
parts of the body to be affected by the malediction. The reason for the curse is not always given. 身体中会受到诅咒影响的部位。诅咒的原因并不总是被提及。
527. A comprehensive curse. Rome, late 2 nd //3/ 3 rd cent. ad ILS 8751. L 527. 一则全面的诅咒。罗马,公元 2 世纪末至 3 世纪。ILS 8751。L
This text, written on a thin sheet of lead, was discovered in a cinerary urn in a tomb at Mentana, north of Rome, along with the cremated woman’s remains. 这份写在薄铅板上的文字,是在罗马北部的门塔纳一座坟墓中的骨灰瓮内发现的,与那位被火化的女性遗骸一同出土。
Rufa Pulica: her hands, her teeth, her eyes, her arms, her belly, her tits, her chest, her bones, her marrow, her belly, her legs, her mouth, her feet, her forehead, her nails, her fingers, her belly, her navel, her cunt, her womb, her groin; I curse Rufa Pulica on these tablets. 鲁法·普利卡:她的手,她的牙齿,她的眼睛,她的手臂,她的肚子,她的乳房,她的胸膛,她的骨骼,她的骨髓,她的肚子,她的腿,她的嘴,她的脚,她的前额,她的指甲,她的手指,她的肚子,她的肚脐,她的阴户,她的子宫,她的腹股沟;我在这些牌匾上诅咒鲁法·普利卡。
528. A curse against Aristo. Athens, Roman period IG III.iii.97.34-41. G 528. 针对阿里斯托的诅咒。雅典,罗马时期 IG III.iii.97.34-41. G
I take Aristo and bind her hands and feet and soul; may she not utter an evil word about Philo, but may her tongue become lead and you [the daimon] bite her tongue! 我抓住阿里斯托,绑住她的手脚和灵魂;愿她不对菲洛说出恶言,但愿她的舌头变成铅,而你(恶魔)咬她的舌头!
529. A curse against Aristocydes. Athens, 4th cent. AD IG III.iii.78. G 529. 针对阿里斯托西德的诅咒。雅典,公元 4 世纪。IG III.iii.78. G
Aristocydes and the women who accommodate him; may he never marry another woman; nor a boy either. 阿里斯托西德斯和那些迎合他的女人们;愿他永远不会娶另一个女人;也不要娶男孩。
530. A remedy for induration of the breasts. Egypt, 2nd-5th cent. ad 530. 一种治疗乳房硬结的疗法。埃及,公元 2-5 世纪
PGM VII, 208-9. Tr. J. Scarborough. G PGM VII, 208-9. 译自 J. Scarborough. G
[A remedy] against induration ^(70){ }^{70} of the breasts: take a fine linen rag and write on it in black ink: THERTTHARTHRL. ^(71){ }^{71} [一种治疗]乳房硬结的药方:取一块细亚麻布,用黑墨水在上面写下:THERTTHARTHRL。
531. A remedy for ascent of the womb. Egypt, 2nd-5th cent. AD 531. 治疗子宫上移的药方。埃及,公元 2-5 世纪
PGM VII, 260-71. G
Physicians too addressed the ‘problem’ of the wandering uterus: see nos 430 and 431. 医生们也关注了"游走子宫"的问题:参见第 430 和 431 条。
[A remedy] against ascent of the uterus: ‘I swear to you, Womb of the Origin of the World, by him who has been set over the underworld, before Heaven and Earth and Sea came into being, who created the angels, from whom first (magic words: amichamchou kai chochao cheroei oueiacho odou proseionges); by him who sits with the Cherubim and who bears his appointed throne; return again back to your seat, [and] do not bite into the heart like a dog, but stop and remain in your proper place; do not rage; as long as I swear to you by [一种疗法]针对子宫上移:'我向你起誓,世界起源之子宫,以那位被任命掌管冥府者,在天、地、海尚未存在之前,他创造了天使,从他开始(咒语:amichamchou kai chochao cheroei oueiacho odou proseionges);以那位与基路伯同坐并承担其指定宝座者;再次回到你的位置,[并且]不要像狗一样咬噬心脏,而是停止并留在你适当的地方;不要发怒;只要我向你起誓,以
him who in the Beginning created the heaven and earth and all that is in them. Hallelujah. Amen.’ Write that on a plate [or strip] of tin and clothe it in seven colours. ^(72){ }^{72} 起初创造天地和其中万物的他。哈利路亚。阿们。'将此写在锡板[或锡条]上,并用七种颜色包裹。 ^(72){ }^{72}
532. Magic recipe for a male contraceptive. Egypt, 100 bc-AD 400 PGM XXXVI 321-32. G 532. 男性避孕的魔法配方。埃及,公元前 100 年-公元 400 年 PGM XXXVI 321-32. G
The recipe uses sympathetic magic to make the man’s semen infertile, first by having the him place seeds that cannot reproduce into a frog (associated in Egyptian religion with the birth goddess Heket), ^(73){ }^{73} then by wearing other nonproductive seeds under negative planetary signs and during the traditionally infertile waning of the moon. 这个配方利用交感魔法使男性的精液失去生育能力,首先让他将无法繁殖的种子放入青蛙体内(在埃及宗教中,青蛙与生育女神赫克特有关), ^(73){ }^{73} 然后在负面行星影响下以及传统上被认为不育的月亏期间佩戴其他不产籽的种子。
A contraceptive that is the only one in the world. Take as many bittervetch seeds for as many years as you wish not to conceive and steep them into the menstrual fluid of a woman during her period. Let her steep them in her vagina. Then take a live frog and throw the seeds into his mouth, so that he swallows them, and release the frog alive in the place from which you got him. Take a seed of henbane and steep it in mare’s milk, and take the mucus from a cow and put it with grains of barley into a deer hide and tie it up with the skin of a donkey and wear it [as an amulet] made during the waning moon in a female sign of the zodiac during a day of [the planets] Cronus or Hermes. ^(74){ }^{74} Also mix with the barley grains also the dirt from the ear of a mule. 一种世界上独一无二的避孕方法。取与你希望避孕的年数等量的苦豌豆种子,在女性经期时将其浸入其经血中。让她将这些种子置于阴道内浸泡。然后取一只活青蛙,将种子投入其口中,使其吞下,然后将青蛙放回你捕获它的地方。取一粒天仙子种子,用母马奶浸泡,再取牛的黏液,与大麦粒一起放入鹿皮中,用驴皮绑好,在月亮渐亏期间,黄道带女性星座的日子里,于[行星]克洛诺斯或赫尔墨斯之日制作并佩戴[作为护身符]。 ^(74){ }^{74} 也可将骡子耳中的污垢与大麦粒混合。
533. A spell to ensure a woman's fidelity. Egypt, 100 bc-ad 400 PGM XXXVI 283-94. G 533. 确保女性忠诚的咒语。埃及,公元前 100 年至公元 400 年 PGM XXXVI 283-94. G
Vagina key. Take the egg of a crow and the juice of a crow’s-foot plant and the bile of an electric catfish from the Nile, ^(75){ }^{75} grind them with honey and say the spell when you grind and when you rub it on your penis. This is the spell that should be said: 'I say to you, womb of NN, open and receive the semen of NN and the unconquerable seed of iarphe . . . arphe . . . (keep on writing it). ^(76){ }^{76} Let NN love me for all of her life as Isis loved Osiris, ^(77){ }^{77} and let her remain chaste for me, as Penelope did for Odysseus. And you, womb, remember me for the whole of my life, because I am Akarnachthas. Say this as you grind, and when you rub it on your penis; have intercourse in this way, and the woman will love you and sleep with no one else, unless it is with you. 阴道钥匙。取一只乌鸦的蛋、乌鸦足草的汁液和尼罗河电鲶的胆汁, ^(75){ }^{75} 用蜂蜜研磨它们,在研磨时和涂抹在阴茎上时念诵咒语。应该念诵的咒语是:'我对你说,某某的子宫,打开并接受某某的精液和 iarphe 的不可征服的种子...arphe...(继续写下去)。 ^(76){ }^{76} 让某某一生爱我,就像伊西斯爱奥西里斯一样, ^(77){ }^{77} 让她为我保持贞洁,就像珀涅罗珀为奥德修斯所做的那样。而你,子宫,在我的一生中都要记住我,因为我是 Akarnachthas。在研磨时和涂抹在阴茎上时念诵这个;以这种方式性交,女人将会爱你,并且不会与除你之外的任何人睡觉。
534. A magic spell. Egypt, 3rd-4th cent. AD PGM LXII.76-106. tr. John Scarborough. G 534. 一道魔法咒语。埃及,公元 3-4 世纪。PGM LXII.76-106。John Scarborough 译。G
[Magic words laid out in a heart shape] [以心形排列的魔法咒语]
“Let the genitals and the womb of her, NN, be open, and let her become bloody by night and day.” And [these things must be written] in sheep’s blood, and recite before nightfall, the offerings / (?) . . . first she harmed . . ., and bury it near sumac, or near . . . on a slip of papyrus.’ “让她的生殖器和子宫,NN,敞开,让她日夜流血。”并且[这些东西必须用]羊血书写,在日落前诵读,祭品/(?)……首先她伤害了……,然后把它埋在盐肤木附近,或者……在一张莎草纸碎片上。’
535. Women alchemists, Mary the Jewess and Cleopatra. Egypt, 2nd cent. ad? Berthelot, Coll. II 102 535. 女性炼金术士,犹太人玛丽和克娄巴特拉。埃及,公元 2 世纪?贝特洛,文集 II 102
Alchemy was the ‘divine science and art’ that purported to enable its practitioners to turn base metals into gold; but at the same time it was also a mystical religion concerned with prolonging and even creating human life, and hence of great interest to philosophers and rulers. ^(78){ }^{78} Early treatises about alchemy quote the aphorisms of Mary the Jewess, who was said to have invented the ‘bain-marie’, or double-boiler, and record the mystical pronouncements of Cleopatra, who is said to have invented the ambix, or beaker. ^(79){ }^{79} But since their names also occur in the New Testament and the sayings attributed to them survive only in quotation, it seems probable that they are fictions, like Socrates’ instructor in Plato’s Symposium, Diotima. ^(80){ }^{80} 炼金术是一种"神圣的科学和艺术",据称能使从业者将贱金属转化为黄金;但同时它也是一种神秘的宗教,关注延长甚至创造人类生命,因此对哲学家和统治者具有极大的吸引力。 ^(78){ }^{78} 早期关于炼金术的论文引用了犹太女子玛丽的格言,据说她发明了"水浴锅"或双层锅,并记录了克娄巴特拉的神秘言论,据说她发明了安比克斯或烧杯。 ^(79){ }^{79} 但由于她们的名字也出现在《新约》中,且归因于她们的言论仅以引用形式保存,她们很可能是虚构人物,就像柏拉图《会饮篇》中苏格拉底的导师狄奥提玛一样。 ^(80){ }^{80}
(1) Sayings of Mary the Jewess: (p. 102) ‘Join the male and the female and you will find what you seek; without the association of this union, nothing can be done right. The one nature seeks the other’ . . ( pp. 103) Do not seek to touch them with your hands; you are not of the race of Abraham, and [you cannot touch it] unless you are from our race’. ( pp. 201) ‘Do not try to touch them with your hands, because the fiery element is a drug’. (p. 382) ‘If you dip bronze seven times, you find a paradox’. (1) 犹太女子玛丽的话:(第 102 页)"结合男性和女性,你就会找到你所寻求的;没有这种结合的联合,任何事情都无法正确完成。一种本性寻求另一种本性"...(第 103 页)"不要试图用手触摸它们;你不是亚伯拉罕的后裔,除非你来自我们的种族,否则[你不能触摸它]"。(第 201 页)"不要试图用手触摸它们,因为火的元素是一种药物"。(第 382 页)"如果你将青铜浸入七次,你会发现一个悖论"。
(2) Cleopatra’s response to the philosophers’ questions about how the dead may be brought to life, from ‘the account of Comarus, priest and philosopher, of the holy Cleopatra and the sacred art of the philosopher’s stone’. (p. 404) The Hebrew prophetess cried out loud: ‘The one becomes two, and two three, and the one from three four; in two there is one’. (2)克利奥帕特拉对哲学家们关于如何使死者复活问题的回答,摘自"科马鲁斯祭司兼哲学家关于神圣克利奥帕特拉和哲学家之石神圣艺术的记述"。(第 404 页)这位希伯来女先知大声呼喊:"一分为二,二分为三,三中生四;二中有"。
(pp. 293-4) ‘The waters waken the bodies and the spirits that are locked up and weak, for again’, she said, 'the waters apply pressure and again surround the dead, and little by little they come to life and rise up and put on varied and remarkable colours, like the flowers in spring, and the spring itself is glad and rejoices in the beauty with which it is surrounded. I speak to those of you who understand. When you take up plants and elements and stones from their places, they seem both to be beautiful and not beautiful, when the fire tests them. But when they take on the glory of the fire and their radiant colour, there you will see them become larger in their hidden glory, and you will see their intense beauty, and their earthly nature transformed into a divine nature, because they are nursed by the fire, as a foetus nursed in the womb grows quickly, when the ordained time approaches, nothing prevents it from coming out. That is how this remarkable art survives. Swelling waters and waves coming one after the other in Hades and in the tomb in which the waters lie wound our art. But when the tomb is opened, the waters leave Hades, as when a baby comes from the womb. The philosophers admire the art’s beauty, as a loving mother who admires the child that she has borne. Then the philosophers seek where they may put the child to nurse, like a baby, with waters instead of milk. The art is like a baby, and when the baby takes shape, and when it is grown up among the other elements, behold the mystery that was sealed. (pp. 293-4) "水唤醒了被禁锢而虚弱的身体和精神,因为,"她说,"水再次施加压力,再次环绕着死者,它们逐渐苏醒,站起来,呈现出各种各样引人注目的色彩,就像春天的花朵,春天本身也为它所环绕的美丽而欢欣喜悦。我对你们中能够理解的人说。当你们从它们所在的地方取出植物、元素和石头时,当火考验它们时,它们似乎既美丽又不美丽。但当它们获得火的荣耀和它们的光彩时,你们将看到它们在隐藏的荣耀中变得更大,你们将看到它们强烈的美丽,它们的世俗本质转变为神圣的本质,因为它们被火所滋养,就像子宫中的胎儿在预定的时间临近时迅速成长,没有什么能阻止它出来。这就是这门非凡的艺术得以保存的方式。在冥界和水所躺卧的坟墓中,汹涌的水和一波接一波的波浪伤害了我们的艺术。但当坟墓被打开时,水离开了冥界,就像婴儿从子宫中出来一样。" 哲学家们欣赏艺术之美,如同一位慈爱的母亲欣赏她所生的孩子。然后,哲学家们寻找可以将孩子托付给谁抚养,就像一个婴儿,用水而不是奶来喂养。艺术就像一个婴儿,当婴儿成形,当它在其他元素中成长时,看啊,那被封印的奥秘便显现了。
(11) After this I will tell you plainly where the elements and plants lie hidden. I shall begin by speaking in riddles. Go to the highest roof, to the dense mountain (11) 此后,我将坦率地告诉你元素和植物隐藏在何处。我将以谜语开始。去到最高的屋顶,去到茂密的山中