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里爾克Rainer Maria Rilke作，方思譯，〈秋日 Autumn Day 〉從語詞窺見社會文化的變遷
方思譯里爾克〈秋日〉末段 顯然和英文翻譯有差異和誤解.
"Autumn Day" by Rainer Maria Rilke - poetry on 'The Beckoning'
Rainer Maria Rilke
This translation is by Guntram Deichsel:
Autumn Day
Lord, it is time. Let the great summer go,
Lay your long shadows on the sundials,
And over harvest piles let the winds blow.
Lay your long shadows on the sundials,
And over harvest piles let the winds blow.
Command the last fruits to be ripe;
Grant them some other southern hour,
Urge them to completion, and with power
Drive final sweetness to the heavy grape.
Grant them some other southern hour,
Urge them to completion, and with power
Drive final sweetness to the heavy grape.
Who's homeless now, will for long stay alone.
No home will build his weary hands,
He'll wake, read, write letters long to friends
And will the alleys up and down
Walk restlessly, when falling leaves dance.
No home will build his weary hands,
He'll wake, read, write letters long to friends
And will the alleys up and down
Walk restlessly, when falling leaves dance.
現在孤獨的人要長久孤獨
要醒來，誦讀，而且寫長長的信
而在荒蕪的途徑上來回
不休止的流浪當死去的葉子吹來
──里爾克作，方思譯，〈秋日〉
Madison Square Garden
Kenneth Battelle, 86, Hairdresser to the Stars, Dies
May 31, 2013
肯尼斯·巴特爾 | 1927-2013
他同時為肯尼迪夫人和夢露造型
2013年05月31日
In 1961, Vogue
magazine said that “almost every famous female head in the world has
gone or will go” to Kenneth, the hairdresser who created Jacqueline
Kennedy’s legendary bouffant and softened the golden locks of Marilyn
Monroe.
1961年，《Vogue》雜誌說：「世界上幾乎所有女性名人的髮型都是，或者都將由」肯尼斯先生設計，他設計了傑奎琳·肯尼迪(Jacqueline Kennedy)傳奇的蓬鬆髮式，還柔化了瑪麗蓮·夢露(Marilyn Monroe)的金色髮捲。
From the grandes
dames of Manhattan society to first ladies (including Mrs. Kennedy and
Rosalynn Carter) to foreign royalty to movie stars to a new generation
of career women, Kenneth Battelle, who chose to be known by his first
name only — and no “Mr. Kenneth,” please — was the coiffurist of choice.
肯尼斯·巴特爾(Kenneth
Battelle)的客戶包括曼哈頓社交界上流社會的女士們、若干位第一夫人（包括肯尼迪夫人和羅絲琳·卡特[Rosalynn
Carter]）、外國皇室成員、電影明星，乃至新一代事業女性。他希望人們只記住「肯尼斯」這個名字，並且不要稱他為「肯尼斯先生」。
When he left his
Manhattan lair in the 1960s, women around the country asked for his
autograph. When Glamour mentioned his name on the cover, circulation
went up, according to Karlys Daly Brown, a former beauty editor of the
magazine.
20世紀60年代，他一從曼哈頓的家裡出來，就會有來自全國各地的女人向他索要簽名。曾任《魅力》(Glamour)雜誌編輯的卡利斯·戴利·布朗(Karlys Daly Brown)說，有一次他的名字出現在雜誌封面上，令當期銷量劇增。
Carl T. Gossett Jr. and Robert Walker/The New York Times
1961年，肯尼斯·巴特爾與模特們在一起，那年他因為讓髮型設計成為「時尚的關鍵成分」而獲獎。
Mr. Battelle died
at 86 on Sunday at his home in Wappingers Falls, N.Y., two years after
he cut his last head of hair. Victoria Meekins, vice president of Mr.
Battelle’s company, K.E.B. Associates, announced the death.
周日(指5月12日——編注)，巴特爾先生於紐約州的瓦平格斯福爾斯逝世，享年86歲，他生前最後一次為客戶美髮是逝世兩年前的事情。他擁有的K.E.B聯合公司的副總裁維多利亞·米金斯(Victoria Meekins)宣布了這一消息。
Mr. Battelle was
often called the first celebrity hairdresser, and he had a list of
clients to prove it — Brooke Astor, Lee Radziwill, Katharine Graham,
Judy Garland and Audrey Hepburn among them. Lucille Ball called him
“God.” His contribution to his craft — he insisted that it was neither a
profession nor an art — was to persuade women to rely less on
permanents, bleaches and hair spray in favor of a more romantic look. He
advanced the use of rollers to create natural-looking waves.
巴特爾先生經常被譽為第一位名人髮型師，
有他的客戶名單為證——布魯克·阿斯特(Brooke Astor)、李·洛茲維爾(Lee
Radziwill)、凱瑟琳·格拉罕姆(Katharine Graham)、朱迪·嘉蘭(Judy Garland)與奧黛麗·赫本(Audrey
Hepburn)都名列其上。露西爾·鮑爾(Lucille
Ball)說他就是「上帝」。他對自己行業的貢獻（他堅持認為這不算一門職業，也不是什麼藝術）就是讓女人不再依賴用燙髮、染髮和髮膠定型來讓自己顯得更
加浪漫；而是更多使用捲髮器，製造更加自然的波浪髮型。
He also made his
beauty parlor at 19 East 54th Street a place of fun, almost a club. The
salon, filling four stories just off Fifth Avenue, was a wild montage of
colors and patterns meant to evoke the circus. He served finger
sandwiches and tea.
他在東區54街19號所開的美容院是個很有趣的地方，簡直像個俱樂部。這個美容沙龍離第五大道不遠，有四層樓，店內用狂野的色彩和圖案組合裝飾着，讓人想起馬戲團。他向來客提供手指三明治和茶。
In 1985, Enid Nemy
wrote in The New York Times that Mr. Battelle had become “more than
currently fashionable” — although he was still that. He was, she
declared, “an institution.”
1985年，伊妮德·內米(Enid Nemy)為《紐約時報》撰文，稱巴特爾先生已經「超越了流行風尚」——儘管他依然流行。她說，他已經成為「一種典範」。
In 1961, Mr.
Battelle became the first and only hairdresser to receive the Coty
American Fashion Critics’ Award, given from 1943 to 1984. Vanity Fair
said that in the 1960s only two hairdressers vied with him for tonsorial
pre-eminence: Alexandre in Paris and Vidal Sassoon in London.
1961年，巴特爾先生成為第一個，也是
唯一一個榮獲「科蒂美國時尚評論家獎」(Coty American Fashion Critics』
Award)的美髮師（該獎從1943年頒發至1984年）。《名利場》雜誌說，20世紀60年代只有兩位美髮師在業內的重要性堪與他相提並論：巴黎的亞
歷山大(Alexandre)與倫敦的維達·沙宣( Vidal Sassoon)。
Kenneth Everette
Battelle was born on April 19, 1927, in Syracuse. His father, a shoe
salesman, and his mother divorced when he was 12, and he took jobs as a
short-order cook and a dishwasher to help support his four younger
sisters. He enlisted in the Navy at 17 and attended Syracuse University
on the G.I. Bill. Money ran out, and he attended beauty school after
seeing an ad promising $100-a-week jobs to anyone who finished a
six-month course.
肯尼斯·埃弗雷特·巴特爾於1927年4
月19日生於錫拉丘茲，父親是鞋店店員。他12歲時父母離異，為了幫忙養活自己的四個妹妹，他曾經做過快餐廚子和洗碗工。17歲那年，他應徵入伍海軍，退
役後在退伍軍人安置法案(G.I.
Bill)幫助下進入錫拉丘茲大學讀書。這筆錢花完後，他看到一則美容學校的廣告，承諾只要上完6個月的課程，就能找到周薪100美元的工作，於是就去上
了這個學校。
His mother hated
the idea of his becoming a hairdresser. “Red-blooded American boys don’t
do that,” she would say, he recalled in an interview with The
Post-Standard of Syracuse.
他母親不希望他成為美髮師。「好樣的美國男孩不幹這行，」他在接受錫拉丘茲媒體《Post-Standard》採訪時，回憶她這麼說過。
He found a job at
the Starlet Beauty Bar, opposite the Greyhound bus station in Syracuse.
Prostitutes made up much of the clientele, he said. His bob cut there
became ragingly popular.
他在錫拉丘茲的灰狗大巴站附近的新星美容吧找到了一份工作。他說，他的客人主要是妓女，他設計的短髮極其流行。
After working
briefly in Miami, he arrived in New York City with $9 in his pocket in
1950. He ended up working for Helena Rubinstein. In 1954, Mrs. Kennedy,
newly wed, arrived at the salon and asked for Lawrence, who usually did
her hair. Lawrence was not around, so the receptionist paged Mr.
Battelle.
在邁阿密短暫工作了一段時間之
後，1950年，他兜里揣着9美元來到紐約，最後在海倫娜·魯賓斯坦(Helena
Rubinstein)手下工作。1954年，新婚不久的肯尼迪夫人來到這家沙龍，要熟悉的髮型師勞倫斯給自己理髮。但勞倫斯當天不在，於是接待員就指定
巴特爾代替。
Mrs. Kennedy had
what was called the Italian cut, which he felt was too short, layered
and curly for her tall proportions and big bones, he told Vanity Fair in
2003. He decided to stretch it out by setting it with big rollers. But
rollers as big as he wanted did not exist then, so he had some specially
made, out of Lucite.
肯尼迪夫人當時留着所謂的「意大利髮型」，2003年，巴特爾在接受《名利場》採訪時說，當時他覺得她身材高大，這髮型對她來說顯得太短、太厚、太捲曲了。但是當時市面上還沒有他需要的大號捲髮器，於是他就用樹脂特製了一些。
After John F.
Kennedy became president, Mr. Battelle perfected the bouffant style that
became associated with Mrs. Kennedy. He thought the look would lengthen
her head and balance her broad cheekbones. He used some hair spray, but
allowed a few wisps to fall away to make her look less “set.” He was
nicknamed Secretary of Grooming.
約翰·F·肯尼迪當選總統後，巴特爾改進了蓬鬆頭，最後，這個髮型和肯尼迪夫人的名字聯繫在一起。他覺得這個髮型能讓她的頭看起來長一些，掩飾她寬大的顴骨。他使用了一點髮膠，但讓幾縷頭髮垂落下來，讓她顯得不那麼「正式」。他還得到了「美髮部長」這個綽號。
In 1958, Miss
Monroe’s hair was falling out from overbleaching and overperming. Mr.
Battelle fixed the problem, restoring its soft luster. Whenever she was
in New York, Miss Monroe came to see him. In March 1959, he accompanied
her to Chicago for the premiere of “Some Like It Hot,” the comedy she
starred in with Tony Curtis and Jack Lemmon. He also groomed her for
President Kennedy’s 45th-birthday rally in May 1962 at Madison Square
Garden, where she sang “Happy Birthday, Mr. President.”
1958年，由於染髮和電燙過度，夢露開
始掉發。巴特爾解決了這個問題，令她的秀髮恢復光澤。夢露去紐約時總會去找他。1959年3月，他陪她去芝加哥參加《熱情如火》(Some Like
It Hot)的首映，這部喜劇片是她與托尼·柯蒂斯(Tony Curtis)和傑克·萊蒙(Jack
Lemmon)聯袂主演的。1962年5月，她出席肯尼迪總統在麥迪遜廣場花園舉辦的45歲生日集會時，也是他為她做的髮型，正是在那次集會上她唱了《生
日快樂，總統先生》(Happy Birthday, Mr. President)。
Mr. Battelle
dismissed the popular belief that women confide to their hairdressers
all the intimate details of their lives. No woman had told him such
things in 20 years, he told The Boston Globe in 1968, and he would
discourage anyone who did.
很多人相信女人會對髮型師傾吐自己生活中的隱秘瑣事，巴特爾先生對此不以為然。1968年接受《波士頓環球報》(The Boston Globe)採訪時，他說，20年來沒有任何女人對他說過自己的隱私，他也不鼓勵對方這麼做。
But he did allow
that when he was barred from visiting Miss Monroe backstage at Madison
Square Garden, he could not help thinking of the rumors he had heard
that she was having an affair with the president.
但在麥迪遜廣場花園的後台，他被禁止到後台去看望夢露，那一次他忍不住想，那些關於夢露和總統有染的傳言究竟是不是真的。
“She said she was
fearful of publicity,” he said in the Vanity Fair interview. “I don’t
really know what she had in mind, but since I was doing both Marilyn and
Mrs. Kennedy at the same time, I imagine it was about that.”
「她說她害怕公之於眾，」他在接受《名利場》採訪時說，「我其實不知道她說的是什麼，但我同時為夢露和肯尼迪夫人做髮型，所以覺得她指的可能是她和總統的事。」
Mr. Battelle is survived by his sisters, Joan Conine, Jane Lyon and Lynn Johnson.
巴特爾先生的妹妹瓊·科奈恩(Joan Conine)、簡·里昂(Jane Lyon)和琳恩·約翰遜(Lynn Johnson)都先於他去世。
There were many
more chapters in Mr. Battelle’s life. In 1966, he sheared the locks of
many of the women who attended Truman Capote’s Black and White Ball at
the Plaza Hotel, including Pamela Harriman and Lauren Bacall. In 1969,
he marketed a makeup kit to add “a delicate glow” to bosoms. In 1990,
his studio burned to the ground, and because of a technicality, he
recovered no insurance money. He moved to the Helmsley Palace Hotel,
then to the Waldorf-Astoria.
巴特爾的生活還有其他許多篇章。1966
年，他為杜魯門·卡波特(Truman Capote)在Plaza酒店舉辦的「黑白舞會」中的很多女賓修剪髮型，其中包括帕米拉·哈里曼(Pamela
Harriman)和勞倫·白考爾(Lauren
Bacall)。1969年，他推出了一種化妝設備，可以為乳房增添「微妙的光彩」。1990年，他的工作室在火災中夷為平地，因為技術問題，他沒能獲得
任何保險賠償。他搬到赫爾姆利斯宮酒店居住，後來又住進了華道夫-阿斯托利亞酒店。
But Mr. Battelle
never saw himself as anything more than a hard-working servant, a word
he liked to use. “What I do,” he said, “is only a shampoo away from
being nothing.”
但巴特爾只是把自己當做一個辛勤工作的「僕人」——這是他喜歡用的字眼：「我做的工作就好像洗髮水，沖洗過後不留痕迹。」
Copyright © 2013 The New York Times Company. All rights reserved.
\r翻譯：董楠
What Our Words Tell Us
May 29, 2013
專欄作者
從語詞窺見社會文化的變遷
戴維·布魯克斯 2013年05月29日
About two years
ago, the folks at Google released a database of 5.2 million books
published between 1500 and 2008. You can type a search word into the
database and find out how frequently different words were used at
different epochs.
大概兩年前，谷歌(Google)那幫人發佈了一個數據庫，包含了1500年到2008年之間出版的520萬本圖書。你可以在數據庫里鍵入關鍵詞，了解各種詞彙在不同年代的使用頻率會有多大差異。
The database
doesn’t tell you how the words were used; it just tells you how
frequently they were used. Still, results can reveal interesting
cultural shifts. For example, somebody typed the word “cocaine” into the
search engine and found that the word was surprisingly common in the
Victorian era. Then it gradually declined during the 20th century until
around 1970, when usage skyrocketed.
數據庫不會告訴你具體這個詞是怎麼用的；它只是告訴你使用頻率。但是搜索結果還是能揭示一些有趣的文化轉變。比如有人在搜索引擎里輸入「可卡因」，發現這個詞在維多利亞時代驚人地常見。然而到了20世紀漸漸減少，直到1970年左右突然躥升。
I’d like to tell a
story about the last half-century, based on studies done with this
search engine. The first element in this story is rising individualism. A
study by Jean M. Twenge, W. Keith Campbell and Brittany Gentile found
that between 1960 and 2008 individualistic words and phrases
increasingly overshadowed communal words and phrases.
通過用這個搜索引擎展開的研究，我希望能
講述一個關於近半個世紀的故事。這個故事的第一個要素是個人主義的崛起。簡·M·特文奇(Jean M. Twenge)、K·基思·坎貝爾(W.
Keith Campbell)和布里特妮·詹泰爾(Brittany
Gentile)的一項研究發現，1960到2008年間個體性的詞語和短語逐漸超越群體性的詞語和短語。
That is to say,
over those 48 years, words and phrases like “personalized,” “self,”
“standout,” “unique,” “I come first” and “I can do it myself” were used
more frequently. Communal words and phrases like “community,”
“collective,” “tribe,” “share,” “united,” “band together” and “common
good” receded.
具體來說，在這48年里，「個人化的」、「自我」、「突出」、「獨特」、「我優先」和「我可以自己來」這樣的詞語和短語使用更頻繁了。「社區」、「集體」、「部落」、「分享」、「聯合」、「合起來」和「公益」這樣的群體性詞語和短語日漸式微。
The second element
of the story is demoralization. A study by Pelin Kesebir and Selin
Kesebir found that general moral terms like “virtue,” “decency” and
“conscience” were used less frequently over the course of the 20th
century. Words associated with moral excellence, like “honesty,”
“patience” and “compassion” were used much less frequently.
這個故事的第二個要素是去道德化。佩林·
凱瑟比爾(Pelin Kesebir)和塞林·凱瑟比爾(Selin
Kesebir)的一項研究發現，一些常見的道德詞彙，比如「美德」、「正派」和「良知」在20世紀的使用頻率逐漸下降。一些和優良品行相關的詞，比如
「誠實」、「耐心」和「憐憫」，使用次數較以前少了很多。
The Kesebirs
identified 50 words associated with moral virtue and found that 74
percent were used less frequently as the century progressed. Certain
types of virtues were especially hard hit. Usage of courage words like
“bravery” and “fortitude” fell by 66 percent. Usage of gratitude words
like “thankfulness” and “appreciation” dropped by 49 percent.
凱瑟比爾姊妹篩選出了50個和美德相關的詞，發現其中74%的詞在過去一個世紀里使用頻率有所下降。某些類型的美德格外難覓蹤跡。「勇敢」和「堅韌」這樣表達勇氣詞彙使用率下降了66%。「感激」和「感謝」等謝辭的使用率下降了49%。
Usage of humility
words like “modesty” and “humbleness” dropped by 52 percent. Usage of
compassion words like “kindness” and “helpfulness” dropped by 56
percent. Meanwhile, usage of words associated with the ability to
deliver, like “discipline” and “dependability” rose over the century, as
did the usage of words associated with fairness. The Kesebirs point out
that these sorts of virtues are most relevant to economic production
and exchange.
「樸素」和「謙遜」等表謙虛的詞使用率下降52%。「親切」和「樂於助人」等表憐憫心的詞下降56%。與此同時，和行事能力有關的詞，比如「紀律」和「可靠性」，一個世紀以來使用率在上升，和公平性相關的詞也是這樣。凱瑟比爾姊妹指出，這類美德在經濟生產和交易中更有用。
Daniel Klein of
George Mason University has conducted one of the broadest studies with
the Google search engine. He found further evidence of the two elements
I’ve mentioned. On the subject of individualization, he found that the
word “preferences” was barely used until about 1930, but usage has
surged since. On the general subject of demoralization, he finds a long
decline of usage in terms like “faith,” “wisdom,” “ought,” “evil” and
“prudence,” and a sharp rise in what you might call social science terms
like “subjectivity,” “normative,” “psychology” and “information.”
喬治梅森大學(George Mason
University)的丹尼爾·克萊恩(Daniel
Klein)的研究是用谷歌搜索引擎進行的範圍最廣的研究之一。他為我前面提到的兩大要素找到了進一步的證據。在個人化這個問題上，他發現「偏好」這個在
大約1930年以前很少用的詞，自那以後突然出現大幅提升。在去道德化這個一般性主題上，他發現「信念」、「智慧」、「應當」和「審慎」這樣的詞使用率存
在持續性的下降，而一些可以說是社會科學術語的詞則大幅提升，比如「主觀性」、「規範化」、「心理學」和「信息」。
Klein adds the
third element to our story, which he calls “governmentalization.” Words
having to do with experts have shown a steady rise. So have phrases like
“run the country,” “economic justice,” “nationalism,” “priorities,”
“right-wing” and “left-wing.” The implication is that politics and
government have become more prevalent.
克萊恩給我的故事加入了第三個要素，他稱之為「政府化」(governmentalization)。一些跟專家有關的詞使用率出現穩步上升。「治理國家」、「經濟正義」、「國家主義」、「優先」、「右翼」和「左翼」等短語也是這樣。這暗示了政治和政府的影響力加大。
So the story I’d
like to tell is this: Over the past half-century, society has become
more individualistic. As it has become more individualistic, it has also
become less morally aware, because social and moral fabrics are
inextricably linked. The atomization and demoralization of society have
led to certain forms of social breakdown, which government has tried to
address, sometimes successfully and often impotently.
那麼我想講的故事是這樣的：在過去半個世紀里，社會變得更加個人化了。隨着它的個人化，道德意識也在減弱，因為社會和道德結構是密不可分地交織在一起的。社會原子化和去道德化導致了某些社會形態的崩塌，政府試圖應對這個問題，有時候能成功，但多數是無能為力的。
This story, if
true, should cause discomfort on right and left. Conservatives sometimes
argue that if we could just reduce government to the size it was back
in, say, the 1950s, then America would be vibrant and free again. But
the underlying sociology and moral culture is just not there anymore.
Government could be smaller when the social fabric was more tightly
knit, but small government will have different and more cataclysmic
effects today when it is not.
如果真是如此，那麼這個故事會令左右兩派
都感到不安。保守派認為如果我們能把政府縮小到以前的規模，比如20世紀50年代那樣，美國就能重新找回活力和自由。然而內在的社會和道德文化已經今非昔
比了。在社會結構更加緊密交織的時候，政府可以小一些，但如今不是那樣，小政府想起作用是很難的，會引發更多的動蕩。
Liberals sometimes
argue that our main problems come from the top: a self-dealing elite,
the oligarchic bankers. But the evidence suggests that individualism and
demoralization are pervasive up and down society, and may be even more
pervasive at the bottom. Liberals also sometimes talk as if our problems
are fundamentally economic, and can be addressed politically, through
redistribution. But maybe the root of the problem is also cultural. The
social and moral trends swamp the proposed redistributive remedies.
自由派有時候會提出，我們的主要問題來自
上層：自利交易的精英，富可敵國的銀行家。但是有證據表明個人主義和去道德化在整個社會上下無所不在，在底層可能更加普遍。按自由派的一些看法，我們的問
題似乎從根本上是經濟問題，並且可以從政治的角度，通過收入再分配加以解決。然而問題的根源可能還有文化的成分。社會和道德潮流會把他們提出的再分配補救
方案吞沒。
Evidence from crude
data sets like these are prone to confirmation bias. People see
patterns they already believe in. Maybe I’ve done that here. But these
gradual shifts in language reflect tectonic shifts in culture. We write
less about community bonds and obligations because they’re less central
to our lives.
在如此粗糙的數據集中提取的證據往往會存在確認偏誤。人總是會看到那些和他們既有信念相符的跡象，可能我現在就是這樣。但是語言的逐步轉變會反映文化的構造變遷。我們對社群維繫和責任寫得少了，那是因為它們在我們的生活里不像以往那麼重要了。
Copyright © 2013 The New York Times Company. All rights reserved.
翻譯：經雷
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