2023考研英語閱讀前蘇聯的末途
The end of the SovietUnion; Walking dead
前蘇聯的末途;行尸走肉;
The Last Man in Russia: The Struggle to Save aDying Nation.By Oliver Bullough.
《俄羅斯最后一人：拯救行將滅亡之國》，奧利佛布洛。
Stagnation, writes Oliver Bullough in his hauntingaccount of the late Soviet Union, is not sexy.Biographies of Stalin and Mikhail Gorbachevabound, but nobody has written seriously aboutLeonid Brezhnev, on whose watch the Soviet Union sank into drunken decay. The author of adefinitive book about the tortured history of the north Caucasus ,Mr Bullough has a good sense of how the traumas of Russia s past affect its present. His newbook is a mixture of travelogue and biography, as he traces the life of Father Dmitry Dudko,an Orthodox priest who exemplified both resistance to Soviet rule and defeat at its hands.
奧利弗布洛寫過一本描述前蘇聯晚年的著作，閱讀之后令人過目難忘，不過其中停滯部分卻讓人不愿直視。關于斯大林和戈爾巴喬夫的傳記汗牛充棟，勃列日涅夫卻鮮有人問津，即便他眼睜睜地看著前蘇聯陷入混沌恍惚的泥潭。關于敘述北高加索傷痕累累歷史的著作，布洛的《讓我們名聲大噪》無疑是最好的一本，也就是說，對于俄羅斯過去的創傷如何影響當今時代布洛的嗅覺像狗一樣靈敏。布洛的這本新書集游記和傳記于一體，主線以東正教傳教士德米特里杜德科神父的一生為軸。德米特里杜德科神父代表了一類人，首先反對蘇聯制度，之后卻臣服于它。
The Orthodox hierarchy in the post-war Soviet Union was tainted by collaboration withthe KGB. For those repelled by the sterility and corruption of the official ideology, religionwas part of the axis of resistance. So the authorities kept the lid on, and religious practicebeyond the liturgy was risky.
由于同克格勃合作，二戰后的前蘇聯東正教教義算是蒙上了一層不堪的色彩。所有厭惡政府思想體系下不作為和腐敗的角色中，宗教處在抗爭的洪流中心。所以，政府當局一直在雪藏宗教，而宗教習俗也不再局限于禮拜儀式，開始走向危險的邊緣。
Father Dmitry, whose post-war theological studies had been interrupted by eight years inthe gulag, was a striking exception. He preached passionately and lucidly. He fostereddiscussion and roused his flock against the degradation, despair, abortions, alcoholism andpromiscuity of Soviet life. He resolutely opposed anti-Semitism. Jews were sacredfriends, he said. In the early 1970s his sermons became a sensation, published in the Westand in samizdat in the Soviet Union. The Communist authorities objected. He defied them.They exiled him to a distant village. His flock followed him there. The authorities moved himagain. And on it went.
德米特里杜德科神父戰后研究宗教學，期間由于羈押在古拉格而中斷八年。他可以說是人盡皆知的異數。德米特里杜德科神父傳教富有激情、條理清晰，并且鼓勵集思廣益，號召教徒反對國家的倒退，抗擊前蘇聯令人絕望生活中的病癥，比如墮胎、酗酒和濫交。毋庸置疑，他是堅決反對反猶太主義的。用他的話說，猶太人是神圣的朋友。上世紀70年代，他所著的長篇訓誡引起不小的轟動，西方國家和前蘇聯地下都有出版，當然共產黨當局是明令禁止的。德米特里杜德科神父同他們抗爭，政府將他流放到了邊遠農村。教徒們繼而一路追隨。政府又轉移他的流放地，教徒繼續跟隨。最后就是政府藏，教徒追。
He began to see the Soviet system as the source of his country s ills. In 1977 he told theNew York Times of the diabolic storm that had broken on his country. Our nation hasbecome corrupted, the family has fallen apart, the nation has got drunk, traitors havebetrayed each other. That was true. But by the late 1970s detente was ending. Fame in theWest was no protection. Even a lone independent-minded priest was an existentialandintolerablethreat for the brittle Soviet leadership. The fledgling dissident movementwas systematically crushedby imprisonment, exile, coercive psychiatry or ferociouspressure on family members.
德米特里杜德科神父開始認識到前蘇聯大的系統正是國家癥結所在。1977年，他向紐約時報講道，說罪惡的風暴攪得這個國家天翻地覆。我們的國家腐敗透頂，家庭支離破碎，我們的國家此時就像一個醉漢，賣國賊之間互相叛變。他沒說錯。不過，70年代后期國際緊張關系不再處在緩和狀態，西方國家不再顧及名聲。在脆弱不堪的前蘇聯領導層面看來，甚至一個單獨具有獨立思想的神父也成了實實在在并且不能再坐視不管的威脅。異見運動還沒孵化就遭到有計劃的打擊監禁、流放、強加精神病罪名亦或異見者家人承受著不堪重負的壓力。
In January 1980 Father Dmitry was arrested. His friends prayed; the West protested. But heemerged six months later, a changed man: a zealous, repentant patriot who, in asensational television broadcast, admitted to working with foreign powers against the Sovietstate. Worse, he denounced his friends and helpers.
1980年1月，德米特里杜德科神父遭逮捕。他的朋友開始祈禱，西方國家表示抗議。不過在六個月之后，德米特里杜德科神父不再是之前德米特里杜德科神父：洗心革面之后的他成了一位熱忱的愛國志士。他在電視廣播中的表態令人震驚：承認與外國勢力里勾外連，以反對前蘇聯政府。更不堪的是，他還揭發了自己的朋友和戰友。
It was a huge propaganda coup for the regime. He showed no signs of torture, drugs orexhaustion. One of his followers wrote an open letter accusing the KGB of the murder of myspiritual father.
對于政權而言，大篇幅的宣傳獲得了意想不到的成功。在他身上，人們看不出一絲拷打或者下了迷魂藥的跡象，而他也不顯一絲疲態。德米特里杜德科神父的一位追隨者發表了一封公開信，譴責克格勃謀殺了自己的靈魂長者。
Mr Bullough explains the mystifying conversion. The KGB played on his fears of renewedimprisonment and separation from his family. A skilful interrogator, Vladimir Sorokin foundand enlarged the chink in his victim s soul: patriotism. Surely no true, law-abiding Russiancould side with the enemies of his country?
布洛在書中解釋了這一令人匪夷所思的轉變。克格勃利用了德米特里杜德科神父恐懼二進宮的心理以及害怕同家人再度分開的心情。弗拉基米爾索羅金深諳審訊之道，他在手中這位受害者的靈魂之中察覺到了一個致命的軟肋，并且將其放大：愛國主義。但是，真就沒有一個真正并且守法的俄國人會站在國家敵人這一邊了嗎?
Later Father Dmitry was filled with remorse. But it was too late. Dogged by loneliness andguilt, and unable to resurrect his crusade for trust, hope and faith, he descended into thefetid swamps of Russian nationalism, wallowing in the paranoid anti-Semitism he had onceeschewed. The brave, happy and confident man of the 1960s and 1970s became amiserable racist, a campaigner for hatred and nihilism.
之后，雖然德米特里杜德科神父心理滿是悔恨，但是為時已晚。孤獨和罪惡感陪著他走完余生，其間他一直苦于不能重塑自己當年為信任、希望和信念而戰斗的形象。他深陷散發著俄羅斯式愛國主義惡臭的泥潭之中，沉浸在多疑好猜忌的反猶太主義之中，即使這是他曾經一度反對的。60年代勇敢、自信、快樂的德米特里杜德科神父死了，70年代的德米特里杜德科神父變成一個卑鄙無恥的種族主義分子，一個滿腦子仇恨、虛無縹緲的沿街叫罵的人。
Mr Bullough largely succeeds in using this sad tale as a metaphor for the fate of the SovietUnion. He weaves the woes of past decades into his journeys to wretched villages, along withthe lies and greed in the metropolis. Father Dmitry may be all but forgotten in modernRussia, but his old self would have plenty to say about it.
布洛以這則悲情故事來充當前蘇聯命運的影子，新書也因此獲得了巨大的成功。在過去的幾十年里，他游歷了一些貧窮困苦村莊，他把其中所體驗的悲傷編入書中，當然還有大都市的謊言和欲望。德米特里杜德科神父或許已經消逝在現代俄羅斯人民的生活里，但是60年代的神父依然對現代俄羅斯影響深刻。
The end of the SovietUnion; Walking dead
前蘇聯的末途;行尸走肉;
The Last Man in Russia: The Struggle to Save aDying Nation.By Oliver Bullough.
《俄羅斯最后一人：拯救行將滅亡之國》，奧利佛布洛。
Stagnation, writes Oliver Bullough in his hauntingaccount of the late Soviet Union, is not sexy.Biographies of Stalin and Mikhail Gorbachevabound, but nobody has written seriously aboutLeonid Brezhnev, on whose watch the Soviet Union sank into drunken decay. The author of adefinitive book about the tortured history of the north Caucasus ,Mr Bullough has a good sense of how the traumas of Russia s past affect its present. His newbook is a mixture of travelogue and biography, as he traces the life of Father Dmitry Dudko,an Orthodox priest who exemplified both resistance to Soviet rule and defeat at its hands.
奧利弗布洛寫過一本描述前蘇聯晚年的著作，閱讀之后令人過目難忘，不過其中停滯部分卻讓人不愿直視。關于斯大林和戈爾巴喬夫的傳記汗牛充棟，勃列日涅夫卻鮮有人問津，即便他眼睜睜地看著前蘇聯陷入混沌恍惚的泥潭。關于敘述北高加索傷痕累累歷史的著作，布洛的《讓我們名聲大噪》無疑是最好的一本，也就是說，對于俄羅斯過去的創傷如何影響當今時代布洛的嗅覺像狗一樣靈敏。布洛的這本新書集游記和傳記于一體，主線以東正教傳教士德米特里杜德科神父的一生為軸。德米特里杜德科神父代表了一類人，首先反對蘇聯制度，之后卻臣服于它。
The Orthodox hierarchy in the post-war Soviet Union was tainted by collaboration withthe KGB. For those repelled by the sterility and corruption of the official ideology, religionwas part of the axis of resistance. So the authorities kept the lid on, and religious practicebeyond the liturgy was risky.
由于同克格勃合作，二戰后的前蘇聯東正教教義算是蒙上了一層不堪的色彩。所有厭惡政府思想體系下不作為和腐敗的角色中，宗教處在抗爭的洪流中心。所以，政府當局一直在雪藏宗教，而宗教習俗也不再局限于禮拜儀式，開始走向危險的邊緣。
Father Dmitry, whose post-war theological studies had been interrupted by eight years inthe gulag, was a striking exception. He preached passionately and lucidly. He fostereddiscussion and roused his flock against the degradation, despair, abortions, alcoholism andpromiscuity of Soviet life. He resolutely opposed anti-Semitism. Jews were sacredfriends, he said. In the early 1970s his sermons became a sensation, published in the Westand in samizdat in the Soviet Union. The Communist authorities objected. He defied them.They exiled him to a distant village. His flock followed him there. The authorities moved himagain. And on it went.
德米特里杜德科神父戰后研究宗教學，期間由于羈押在古拉格而中斷八年。他可以說是人盡皆知的異數。德米特里杜德科神父傳教富有激情、條理清晰，并且鼓勵集思廣益，號召教徒反對國家的倒退，抗擊前蘇聯令人絕望生活中的病癥，比如墮胎、酗酒和濫交。毋庸置疑，他是堅決反對反猶太主義的。用他的話說，猶太人是神圣的朋友。上世紀70年代，他所著的長篇訓誡引起不小的轟動，西方國家和前蘇聯地下都有出版，當然共產黨當局是明令禁止的。德米特里杜德科神父同他們抗爭，政府將他流放到了邊遠農村。教徒們繼而一路追隨。政府又轉移他的流放地，教徒繼續跟隨。最后就是政府藏，教徒追。
He began to see the Soviet system as the source of his country s ills. In 1977 he told theNew York Times of the diabolic storm that had broken on his country. Our nation hasbecome corrupted, the family has fallen apart, the nation has got drunk, traitors havebetrayed each other. That was true. But by the late 1970s detente was ending. Fame in theWest was no protection. Even a lone independent-minded priest was an existentialandintolerablethreat for the brittle Soviet leadership. The fledgling dissident movementwas systematically crushedby imprisonment, exile, coercive psychiatry or ferociouspressure on family members.
德米特里杜德科神父開始認識到前蘇聯大的系統正是國家癥結所在。1977年，他向紐約時報講道，說罪惡的風暴攪得這個國家天翻地覆。我們的國家腐敗透頂，家庭支離破碎，我們的國家此時就像一個醉漢，賣國賊之間互相叛變。他沒說錯。不過，70年代后期國際緊張關系不再處在緩和狀態，西方國家不再顧及名聲。在脆弱不堪的前蘇聯領導層面看來，甚至一個單獨具有獨立思想的神父也成了實實在在并且不能再坐視不管的威脅。異見運動還沒孵化就遭到有計劃的打擊監禁、流放、強加精神病罪名亦或異見者家人承受著不堪重負的壓力。
In January 1980 Father Dmitry was arrested. His friends prayed; the West protested. But heemerged six months later, a changed man: a zealous, repentant patriot who, in asensational television broadcast, admitted to working with foreign powers against the Sovietstate. Worse, he denounced his friends and helpers.
1980年1月，德米特里杜德科神父遭逮捕。他的朋友開始祈禱，西方國家表示抗議。不過在六個月之后，德米特里杜德科神父不再是之前德米特里杜德科神父：洗心革面之后的他成了一位熱忱的愛國志士。他在電視廣播中的表態令人震驚：承認與外國勢力里勾外連，以反對前蘇聯政府。更不堪的是，他還揭發了自己的朋友和戰友。
It was a huge propaganda coup for the regime. He showed no signs of torture, drugs orexhaustion. One of his followers wrote an open letter accusing the KGB of the murder of myspiritual father.
對于政權而言，大篇幅的宣傳獲得了意想不到的成功。在他身上，人們看不出一絲拷打或者下了迷魂藥的跡象，而他也不顯一絲疲態。德米特里杜德科神父的一位追隨者發表了一封公開信，譴責克格勃謀殺了自己的靈魂長者。
Mr Bullough explains the mystifying conversion. The KGB played on his fears of renewedimprisonment and separation from his family. A skilful interrogator, Vladimir Sorokin foundand enlarged the chink in his victim s soul: patriotism. Surely no true, law-abiding Russiancould side with the enemies of his country?
布洛在書中解釋了這一令人匪夷所思的轉變。克格勃利用了德米特里杜德科神父恐懼二進宮的心理以及害怕同家人再度分開的心情。弗拉基米爾索羅金深諳審訊之道，他在手中這位受害者的靈魂之中察覺到了一個致命的軟肋，并且將其放大：愛國主義。但是，真就沒有一個真正并且守法的俄國人會站在國家敵人這一邊了嗎?
Later Father Dmitry was filled with remorse. But it was too late. Dogged by loneliness andguilt, and unable to resurrect his crusade for trust, hope and faith, he descended into thefetid swamps of Russian nationalism, wallowing in the paranoid anti-Semitism he had onceeschewed. The brave, happy and confident man of the 1960s and 1970s became amiserable racist, a campaigner for hatred and nihilism.
之后，雖然德米特里杜德科神父心理滿是悔恨，但是為時已晚。孤獨和罪惡感陪著他走完余生，其間他一直苦于不能重塑自己當年為信任、希望和信念而戰斗的形象。他深陷散發著俄羅斯式愛國主義惡臭的泥潭之中，沉浸在多疑好猜忌的反猶太主義之中，即使這是他曾經一度反對的。60年代勇敢、自信、快樂的德米特里杜德科神父死了，70年代的德米特里杜德科神父變成一個卑鄙無恥的種族主義分子，一個滿腦子仇恨、虛無縹緲的沿街叫罵的人。
Mr Bullough largely succeeds in using this sad tale as a metaphor for the fate of the SovietUnion. He weaves the woes of past decades into his journeys to wretched villages, along withthe lies and greed in the metropolis. Father Dmitry may be all but forgotten in modernRussia, but his old self would have plenty to say about it.
布洛以這則悲情故事來充當前蘇聯命運的影子，新書也因此獲得了巨大的成功。在過去的幾十年里，他游歷了一些貧窮困苦村莊，他把其中所體驗的悲傷編入書中，當然還有大都市的謊言和欲望。德米特里杜德科神父或許已經消逝在現代俄羅斯人民的生活里，但是60年代的神父依然對現代俄羅斯影響深刻。
