美國(guó)語(yǔ)文第六冊(cè) 第82期:懷念先輩(2)

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“對(duì)我們先輩的懷念”應(yīng)該是整個(gè)這塊土地上打出的自由的口號(hào)，

for, imperfect as they were, the world before had not seen their like, nor will it soon, we fear, behold their like again.

盡管他們并不完美，而之前的世界并沒(méi)有見(jiàn)到與他們相類的人，我們擔(dān)心今后也不會(huì)見(jiàn)到這樣的人。

Such models of moral excellence, such apostles of civil and religious liberty,

道德上這樣完美的模范，這樣孜孜追求國(guó)家和宗教自由的傳道先驅(qū)，

such shades of the illustrious dead looking down upon their descendants with approbation or reproof,

那些以贊許和鄙夷的神情看待他們先輩的杰出人士的內(nèi)心留下這樣的陰影，

according as they follow or depart from the good way, constitute a censorship inferior only to the eye of God;

不論他們遵守還是拋棄美德，建立屬下審查制度只是為了做給上帝看。

and to ridicule them is national suicide.

嘲笑先輩就意味著這個(gè)國(guó)家在自殺。

The doctrines of our fathers have been represented as gloomy, superstitious, severe, irrational, and of a licentious tendency.

我們先輩的信條以蒙昧、迷信、純樸和非理性為特征，具有一種淫亂傾向。

But when other systems shall have produced a piety as devoted, a morality as pure, a patriotism as disinterested,

但是，當(dāng)其他制度導(dǎo)致能夠?yàn)橹I(xiàn)身的虔敬，純粹的道德倫理，公正的愛(ài)國(guó)主義，

and a state of society as happy, as have prevailed where their doctrines have been most prevalent,

快樂(lè)的社會(huì)形態(tài)時(shí)——這是他們的制度所能取得的最普遍的結(jié)果，

it may be in season to seek an answer to this objection.

也許就反對(duì)的理由尋求答案就有其合理性了。

The persecutions instituted by our fathers have been the occasion of ceaseless obloquy upon their fair fame.

從我們先輩開(kāi)始的迫害使他們的名譽(yù)蒙受無(wú)休止的誹謗。