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容安馆品藻录·George Orwell
来源：http://blog.sina.com.cn/s/blog_4e45c1220102v9vl.html

钱先生一向瞧不起近代国人，诚心佩服西洋人——《谈艺录》早蔽以一言：“吾国见事素迟，落人甚后”。The English People（《英国人民》）一出版，钱先生就有专门评论，刊于上海《大公报》一九四七年十一月十四日（翌月六日天津《大公报》重载）。书评者赞赏作者议论明通、文笔爽利——“有光芒，又有锋芒，举的例子都极巧妙，令人读之惟恐易尽”。还说：“作者渥惠尔的政论、文评和讽刺小说久负当代盛名。”渥惠尔，Orwell，今译奥威尔，大钱先生七岁。几年后，钱先生作《容安馆日札》，数数称赏Orwell的文评和小说。



Inside the Whale，《掣鲸集》。第五十九则论Tropic of Cancer（《北回归线》），一起云：“闻名十许年，今始得而读之。尚饶生气，较Céline为秽亵（Miller极称Céline），边幅亦较窄。馀则如George Orwell, Inside the Whale, pp.132 ff. 论之审矣。”

Shooting an Elephant，《射象集》。第五十则谓其论Gulliver’s Travels（《格利佛游记》）语（The reactionary cast of his mind is shown in his attitude towards Science; The “Scholars” patronized by the King of Brobdingnag and the famous Academy of Lagado are examples），“Bentham已先言之”。第一百五十八则欣赏Thackeray隽语“good bad verses”（佳好之恶诗），援引Orwell两处字法相同者：此书之“the good bad book”及Critical Essays（《月旦集》）之“good bad poetry”；第四百八十五则论“une belle laide”（美丽之丑人），第五百八十一则论“good-bad”，此物此志尔。

Collected Essays, Journalism and Letters，《散文新闻书信合集》。第四百四十四论Don Quixote（《堂吉诃德》）采录之：“If you look into your own mind, which are you, Don Quixote or Sancho Panza? Almost certainly you are both. Sancho is your unofficial self, the voice of the belly protesting against the soul.”第七百十七则论并世之人每以当时之得失利钝判是非曲直，《庄子·胠箧》所谓“诸侯之门而仁义存焉”（参看第七百五十则），引诸家说，Orwell之“History is written by the winners”与焉；钱先生慨叹遥深：“俛仰尊贵之颜，逶迤势利之间”是智识分子的大罪恶（第四百四十四则：Many “intellectuals” have same outlook as Sancho’ grandmother【Might is Right】，and backing the winning horse has always been the principal reason of the trahison des clercs；第四百六十六则：This ignoble hack has spawned a vast progeny who are even more pliant towards their blusters though perhaps less honest about themselves. Artists in uniform, scientists in livery, philosophers wearing motley as well as party badge and publicists turning their coats all change sides with the same frequency and the same consideration of personal comfort as a sick man in his bed. This time-serving and truckling to Powers that be in the real trahison des clercs. In other words, they have become “journalists”; écrivains become engagés under the menace of being disengaged, i. e., unemployed or displaced）。



Down and out in Paris and London，《巴黎伦敦落魄记》。第五百八十一则有条专论，谓其写实未能无欠无漏（George Orwell’s Down and out in Paris and London is less informative about the sleeping accommodation open to a homeless person in Paris. For a well-written account of that, one must go to Edouard Estaunié’s short story “Une Nuit de Noces” in Le Silence dans la campagne. Orwell knows that there are also “Twopenny Hangovers” in Paris, but seems to be ignorant of the nail which is even less comfortable than the rope for one to lean on while sitting on a bench）。钱先生说话的底气想来自《围城》第五章：“那伙计因为店里的竹榻全为添铺用完了，替顾先生把一扇板门搁在两张白木凳上，算是他的床。”第五百七十一则考“尿样饮料”，援用小说中语“Dat tay in de spike ain’t tay, it’s piss”（收容所里茶是尿）；可以疏证《围城》之“你讲咖啡里有唾沫，我看你这碗面里有人的鼻涕”。

Burmese Days，《缅甸岁月》。第六百九十一则论及动物的顽笑（All animals have a sense of joke），于Orwell书中拈出一例（A fat yellow woman was chasing a dog round a hut, smacking at it with a bamboo and laughing, and the dog was also laughing in its fashion）；参看第五百八十一则引Kingsley语，似可疏证《猫》所谓“记得达尔文就观察到狗能模仿人的幽默，我十几年前看德国心理学家泼拉埃（Preyer）讲儿童心理（Die Seele des Kindes）的书里也提起这类事”。又按《围城》第五章：“方鸿渐在轿子里想，今天到学校了，不知是什么样子。反正自己不存奢望。适才火铺屋后那个破门倒是好象征。好像个进口，背后藏着深宫大厦，引得人进去了，原来什么没有，一无可进的进口、一无可去的去处。‘撇下一切希望罢，你们这些进来的人！’”这引号引的是《神曲》佳句——“Lasciate ogni speranza, voi ch'entrate”的钱译。Dante伟词独铸，遂成模式（variation），第七百二十三则引证纷如，Burmese Days 之“Abandon your noses, all ye who enter here”是其一焉。言之不足，故第七百五十三则重言曾欷：Goethe名篇写女角囚繋，所欢仗魔鬼法力，使囹圄洞启，趣其走，女谢曰：“吾何出为？此生无所望已（Ich darf nicht fort; für mich ist nichts zu hoffen）！”钱先生长太息：“是有‘出路’亦无‘希望’也！沉痛入骨之诗，两节合观，便道出吾身处丘井之意”（Thus even for one who comes out there is no hope either! These two heart-rending lines complement each other and combine to point the moral of my life in this univers concentrationnaire）。

Coming up for Air，《上来透口气》。第四百二十八则、第四百九十九则、第七百九十则论“视觉自力补充”，能臻“审美形似”（aesthetic semblance）之境，如“纯淡墨画竹树黄雀”，如“白粉笔能画出黑人肖像”。第一百九十九则论“大理石中蕴雕像”，例如Orwell这部小说：“I’m fat, but I’m thin inside. Has it ever struck you that there’s a thin man inside every fat man, just as they say there’s a statue inside every block of stone?”（第七百一则仿之：“Poetry lying dormant in things and waiting to be aroused from sleep is very like the statue imbedded in a stone”）胖身体里面怀瘦子，奇思妙笔，实无妨视以“视觉自力补充”。第五百七十一则举“Like turkeys in November; not a notion of what’s coming to them”（昧不知几，有如感恩节之火鸡）例，以证Russell“the animal belief in causation”之论。第七百十八则论Ernst诗“Der Ersatz”，想起Orwell小说里用鱼做的德式香肠“Ersatz”（Ersatz, they call it. They were making sausages out of fish）。

Animal Farm，《动物庄园》。

第五百七十一则极口赞美近人Aymé寓托公鸡之作Le Petit Coq Noir，至比诸Animal Farm（is one of the wittiest and wisest cautionary tales I have read and, as a story, even better than George Orwell’s Animal Farm. Can there be higher praise? ）。足窥钱先生于Orwell滑稽多智之剧赏（日札使用Secker and Warburg本、Penguin Books本）。

第七百六十四则有条专考朔书中“为世传诵”的隽语“All animals are equal, but some animals are more equal than others”（动物一律平等，而某些动物更平等），谓语意句势胎息于Faithful记一女权主义者演说词：“I believe sexes were created perfectly equal, with the woman a little more equal than man”；Pearson之Conan Doyle: His Life and Art（《柯南道尔生平与艺术》）记其语亦云：“No woman is ugly. Every woman is beautiful. But some are more beautiful than others”，则依仿Byron巨著Don Juan（《荡荒》）：“The fair sex should always be fair; and no man, / Till thirty, should perceive there's a plain woman”（参看第七百六十五则）。第一百三十七则谓Carr所撰The Life of Sir Arthur Conan Doyle（《柯南道尔传》）记作“Just remember that no woman is ugly”，远逊Pearson所记之“隽永”。日札连类同型之句，近至一九八二年十一月二十六日T. L. S.（《泰晤士报文学副刊》）所引。钱先生赏之不足，斯力仿之：“All histories are contemporary, but literary and art history is more contemporary than others”（第七百三十四则）。

第五百八则道及Treitschke拒斥社会主义（sound argument against the possibility of Socialism），谓其一根筋逻辑不克两端思想，无从预知即使在无等级社会里同志之间总会分出个主仆，遂运使Orwell的名论（What Treitschke with his single-track logic incapable of double-think failed to foresee is that though all become comrades in a classless society, some comrades are masters and the others servitors. In other words, “il doit y avoir des rangs, non des classes”, or “All animals are equal but some animals are more equal than others”）。

Nineteen Eighty-Four，《一九八四》。

小说于极权专制者之愚民欺世、权谋阴贼、鬼瞰狙伺诸方便解数，条分件系，烛幽抉隐，不啻铸鼎以象，燃犀以照。熟处难忘，钱先生至自仿书中“WAR IS PEACE / FREEDOM IS SLAVERY / IGNORANCE IS STRENGTH”之语式为“Top is bottom, / Black is white, / Far is near, / And day is night, / Big is little, / High is low, / Cold is hot, / And yes is no”而归于Nineteen Eighty-Four焉（第七百三十八则）。

第一百七十九则因Spencer“farmers are never contented unless simultaneously it is raining on the turnips while the sun shines on the corn”之言，论曰：



按东坡《泗州僧伽塔》诗云：“耕田欲雨刈欲晴，去得顺风来者怨”；吾乡谚语亦有“做天难做四月天，秧要日头麻要雨”之说。然而为政之道，求人人而悦，则巧为之说，一若凿枘者可相车辅、水火者可相水乳。此愚民之要术。山谷《宫亭湖》诗仅以左手画圆右手方，叹人心之机巧，真浅乎言之矣。Julien Benda, Du style d’Idées, p.140：“Un mode de penser qui conduit fatalement à des affirmations totalement vaines, souvent risibles, est la volonte de concilier à tour prix des notions qui par définition, s’excluent l’une l’autre. Ces moeurs, qui reviennent à proclamer qu’une chose est en même temps un cercle et un carre, s’observent éminemment dans la vie politique, l’orateur ne pouvant avouer aux masses, sons peine d’impopularité, que tel avantage qu’il leur propose comporte logiquement le sacrifice de tel autre auquel elles tiennent aussi. Ainsi Casinir-Périer Clame: ‘L’ordre sans sacrifice pour la liberté’”（Cf. p.142: Charles Maurras: “La perfection n’arrête pas le progrès”）。是矣而未尽也。至George Orwell, Nineteen Eighty-Four论“Doublethink”，遂抉发无遗——“To hold simultaneously two opinions which cancelled out”etc. (p.37) 。



“两歧主张，同时双持”（To hold simultaneously two opinions which cancelled out），Orwell铸以一词——“Doublethink”（两端思想）。陆深《金台纪闻》载明太祖尝欲戮一人，皇太子恳释之，太祖召袁凯问之，凯曰：“陛下刑之者，法之正；东宫释之者，心之慈。”即其例也。极权主义者愚民之术，钱先生少作《吃饭》业已勘破：“最巧妙的政治家知道怎样来敷衍民众，把自己的野心装点成民众的意志和福利。”第五百八则：“But the debased dialectic which specialisès in double-think and cheerfully to proves that one can eat the cake and have it, deserves the name ‘Pollyanna’ above all the other logics”；第七百八十七则：“约束整齐，俾才皆就范、思不出位。乃曰开诗书之禁，广言论之路；冀熊鱼之兼得，昧矛盾之相攻，充其量只是‘Die geordnete Meinungsfreiheit’耳。”可相说以解矣。“Die geordnete Meinungsfreiheit”，守秩序之言论自由，纳粹口号也（参看第六百六十七则）。依违两可，左右逢源，亦独夫“永远有理”之要术（参看第五百一则、第七百五十则论“Mussolini is always right”）。

“Doublethink”实辩证法之一端。第六百六十七则稽考“首鼠两端”、“出语尽双，皆取对法”、“两歧语”，结缀以笑谭——“一僧与妇同舟，目之不已。妇怒，命仆打之。僧乃闭目而坐。妇又命打。僧曰：如今何罪？妇曰：汝闭目乃想我，更不好”，遂独奏雅言：“所谓辩证法者，实亦不外乎此。参观Jonas Cohn, Theorie der Dialektik, s.284论‘Bipolar’之‘Gebietsabgrenzung’及‘Gegenseitige Anerkennung’，正George Orwell, Nineteen Eighty-Four, p.37所言‘“Reality control”, they called it: in Newspeak, “doublethink”.…to hold simultaneously two opinions which cancelled out…’，亦即Julien Benda, Du style d’Idées, p.140”云云。下文又谓Der achtzehnte Brumaire des Louis Bonaparte（《路易·波拿巴之雾月十八日》）嘲法国宪法云云，“不知此正其所谓辩证也”。

Pascal说虔信云：“cela vous fera croire et vous abétira”（使汝蒙昧如畜兽），第五百十七则引小说角色Symes语以相映发：“Orthodoxy means not thinking—not needing to think. Orthodoxy is unconsciousness”（正统意味着杜绝思想——无须思想。正统即意识丧失）。“Orthodoxy”（参看第六百六十八则），正统观念，正统信仰；“统”有两重意义：一统和传统，换句话说，天下只此一家，古今相传一脉。愚民者治民如畜兽，一统思想（第四百六十六则：brain-washing and ideological re-education），一同行动（第五百三则：get organized）,涂人耳目，窒人聪明；使民断思绝虑、杜口结舌，固其大愿也（第六百二十七则：Dictator’s wish: that the people should have no tongue because they are suppose to have some voice in state affairs），而是有头脑有良心者的大不幸（第七百四十九则：Thought, memory and emotion—the most characteristically human in human consciousness—are considered the source of man’s unhappiness）。

Campanella尝赋诗，题曰“哲人有识而无力”（Senno senza Forza de’ Savi），谓哲人达心而懦，洞察世法之鄙妄，而只能闭户独居时心光自照，及夫外出，则不敢不随俗委蛇（Tal che sforzati i savi a viver come / gli stolti usavan, per schifar la morte, / chè’l più gran pazzo avea le regie some, / vissero sol col senno a chiuse porte, / in pubblico applaudendo in fatti e nome / all’altrui voglie forsennate e torte），第七百六十六则谓尤切今日智识分子的处境，尽管作于《一九八四》前，天真地相信关窗闭门就可以躲避胁害（Campanella’s poem, in particular, is prophetic and has a significance for contemporary intellectuals, though it was written before the Orwellian 1984, and contains the naive belief in the security of closed windows and barred doors）。一九六八年钱先生作此论之际，外面正有人破门跳窗进来——左有噬熊，右有啮虎，前触铁矛，后踬强弩；天地间无所逃，岩谷中不能匿（参看第六百九十五则）。世味已彻中边，苦语足折心骨。参看第六百六则：“In other words, for a man living in a block universe of discourse or a climate of monolithic opinion where, in Bossuet’s words, l’hérétique est celui qui a une opinion, the ‘moral obligation of being intelligent’ entail also the immoral obligation of being hypocritical. To avoid fire and faggots, a lover of truth has to nurse a lie in his soul”又第六百四十九则：“As I have often said, a monolithic state produces citizens with a multiple or at least dual personality”。足徵思想家钱默存的忧世伤生。