悲劇的誕生The Birth Of Tragedy 第145
But the state no less than art dipped into this current of the timeless to find rest in it from the burden and the greed of the moment.
And any people--just as, incidentally, also any individual--is worth only as much as it is able to press upon its experiences the stamp of the eternal; for thus it is, as it were, desecularized and shows its unconscious inward convictions of the relativity of time and of the true, that is metaphysical, significance of life.
甚至一個民族，——何況是一個人，——究有多少價值，也全視乎它能在自己的經驗上打下多少永垂不朽的印記；因爲，彷彿是這樣，它才能超凡脫俗，這樣，它才顯出它對時間之相對性，對人生之真諦，對人生之哲理的無意識的內心信仰。The opposite of this happens when a people begins to comprehend itself historically and to smash the mythical works that surround it. At that point we generally find a decisive secularization, a break with the unconscious metaphysics of its previous existence, together with all its ethical consequences.
如果一個民族開始從歷史上認識自己，並且摧毀它周圍的神話堡壘，那就會發生相反的情況：這往往帶來一種斷然的世俗傾向，使它背棄了往昔生活的無意識的哲理，及其一切道德結論。
Greek art and pre-eminently Greek tragedy delayed above all the destruction of myth. One hadto destroy tragedy, too, in order to be able to live away from the soil of home, uninhibited, in the wilderness of thought, custom, and deed.
希臘藝術，尤其是希臘悲劇，首先阻止了神話的毀滅；所以必須毀滅了這兩者，才能脫離故土，在思想、習俗、行爲的荒漠中無拘無束地生活。Even now this metaphysical drive still tries to create for itself a certainly attenuated form of transfiguration, in the Socratism of science that strives for life; but on the lower steps, this same drive led only to a feverish search that gradually lost itself in a pandemonium of myths and superstitions that were collected from all over and piled up in confusion: nevertheless the Greek sat among them with an unstilled heart until he learned to mask this fever with Greek cheerfulness and Greek frivolity, becoming a Graeculus [A contemptuous term for a Greek.], or he numbed his mind completely in some dark Oriental superstition.
甚到那時，這種超脫的衝動，還努力爲自己創造一種崇拜，即便是衰弱的崇拜：那是力求生存的科學蘇格拉底主義；但是，在其較低階段，這種衝動只能引向熱烈的探索，而逐漸消失在各處積累的神話和迷信之地獄中：希臘人端坐在這地獄中央，依依不捨，直至他曉得，象格里庫盧斯（Griculus）那樣，以希臘的樂觀和希臘的無憂來掩飾自己的狂熱，或者以某些陰森的東方迷信來完全麻醉自己。Since the reawakening of Alexandrian-Roman antiquity in the fifteenth century we have approximated this state in the most evident manner, after a long interlude that is difficult to describe.
自從亞歷山德里亞—羅馬古學，在難以說明的長期中斷之後，終於在十五世紀復興以來，我們今日觸目驚心地接近了這種情況。On the heights we encounter the same overabundant lust for knowledge, the same unsatisfied delight in discovery, the same tremendous secularization, and beside it a homeless roving, a greedy crowding around foreign tables, a frivolous deification of the present, or a dully dazed retreat--everything sub specie saeculi [Under the aspect of the times, or the spirit of the age.], of the "present age."
And these same symptoms allow us to infer the same lack at the heart of this culture, the destruction of myth.同樣盛旺的求知慾，同樣不知饜足的發明之樂趣，同樣急劇的世俗傾向，已經達到了高峯；加以一種無家可歸的彷徨，一種擠入別人宴席的貪饞，一種對現在的輕浮崇拜，或者對當代，對一切subspeciesaeculi（屬於世俗範圍）事物的麻木不仁的疏遠；——這些朕兆，使人想到這種文化之核心中有同樣的缺點，想到神話的毀滅。
It scarcely seems possible to be continuously successful at transplanting a foreign myth without irreparably damaging the tree by this transplantation. In one case it may perhaps be strong and healthy enlugh to eliminate this foreign element in a terrible fight; usually, however, it must consume itself, sick and withered or in diseased superfoetation.移植一種外國神話，不斷成功，而不致無可挽回地傷害樹木，似乎是絕不可能的；這顆樹有時也許是相當壯健，靠慘淡鬥爭足以再度排除一切異己因素，可是在慣常的情況下，它定必萎弱不振，或者根枯葉茂。
We think so highly of the pure and vigorous core of the German character that we dare to expect of it above all others this elimination of the forcibly implanted foreign elements, and consider it possible that the German spirit will return to itself.我們十分看重德國民族性的純粹而強健的核心，所以我們敢於期望它排除那些勉強移入的異己因素；我們認爲，德國精神將有可能從新作自我反省。
Some may suppose that this spirit must begin its fight with the elimination of everything so they may recognize an external preparation and encouragement in the victorious fortitude and bloody glory of the last war; but one must still seek the inner necessity in the ambition to be always worthy of the sublime champions on this way, Luther as well as our great artists and poets.或許，不少人認爲，德國精神的鬥爭必須從排除羅馬因素開始；從而，他們在最近這次戰爭的勝利戰果和浴血光榮中，看到這種鬥爭的一點表面準備和鼓舞；然而，在競爭熱情中，必須找到一種內在要求，才能始終無愧於這條路上的崇高對手，無愧於路德以及我們的偉大藝術家和詩人們。
But let him never believe that he could fight similar fights without the gods of his house, or his mythical home, without "bringing back" all German things!但是，您切莫以爲：沒有我們的家神，沒有神話的家鄉，無須“恢復”德國一切遺產，也可能參與這場鬥爭。
And if the German should hesitantly look around for a leader who might bring him back again into his long lost home whose ways and paths he scarcely knows anymore, let him merely listen to the ecstatically luring call of the Dionysian bird that hovers above him and wants to point the way for him.如果德國人畏縮不前，環顧四圍，要找一個引路人領他回到久別的故鄉，因爲他再也不認識故鄉的道路；那未，他只須傾聽酒神的靈禽的快樂迷人的啼聲，它正在天上翱翔，願意給他指點前途。
