The Canonization
John Donne (1572-1631)
FOR God's sake hold your tongue, and let me love;
Or chide my palsy, or my gout;
My five gray hairs, or ruin'd fortune, flout;
With wealth your state, your mind with arts improve;
Take you a course, get you a place,
.Observe his Honor, or his Grace;
Or the king's real1., or his stamp'd face
Contemplate; what you will, approve, 2..
So you will let me love.
Alas! Alas! who's injured by my love?
What merchant's ships have my sighs drown'd?
Who says my tears have overflow'd his ground?
When did my colds a forward spring remove?3.
When did the heats which my veins fill
Add one more to the plaguy bill?4.
Soldiers find wars, and lawyers find out still
Litigious men5.., which quarrels move,
Though she and I do love.
Call's what you will, we are made such by love ;
Call her one, me another fly,
We're tapers too, and at our own cost die,.
And we in us find th' eagle and the dove.6
The phoenix riddle hath more wit
By us:7 we two being one, are it;
So, to one neutral thing both sexes fit.
We die and rise the same, and prove
Mysterious by this love.
We can die by it, if not live by love,
And if unfit for tomb or hearse
Our legend be, it will be fit for verse;
And if no piece of chronicle we prove,
We'll build in sonnets pretty rooms;8.
As well a well-wrought urn becomes
The greatest ashes, as half-acre tombs,
And by these hymns, all shall approve
Us canonized for love;
And thus invoke us, "You, whom reverend love
Made one another's hermitage ;
You, to whom love was peace, that now is rage ;
Who did the whole world's soul contract,9 and drove
Into the glasses of your eyes
(So made such mirrors, and such spies10,
That they did all to you epitomize)
Countries, towns, courts: Beg from above
A pattern of your love."爱情的圣徒
约翰·邓恩
看在上帝面上，住嘴，让我爱，
要嘛责骂我的疯瘫，或我的痛风病；
嘲笑我的五根灰发，或我的蹇命，
用财富去改善你的状况，用艺术去改善你的心态，
去找你的门路，去做你的事情，
注意阁下的面子，或去讨阁下的欢心；
关注国王本人，或钱币上的面像，
你愿干啥都可以，好好想想，
只要你让我爱。
看上帝面上请住嘴，让我爱；
你可以指责我中风兼痛风，
可以笑我鬓斑白、家道穷，
且祝你胸有文采、高升发财，
你可以选定路线去谋官，
看重御赐的荣耀和恩典，
仰慕御容或他金铸的脸．
对你的路固然要刮目看待，
但是你要让我爱。
In stanza 1, the speaker urges an unnamed person to go about his own business and stop interfering with his love.
爱情是一个永恒的主题，历来久诵不衰。“生命诚可贵，爱情价更高”。诗人开篇立题“让我们爱”，不在乎别人的风言风语，我们依然要爱。诗人以自己的健康受到别人的非议为引言，“你可以指责我中风兼痛风”，说明别人可以指责我的健康，但不能阻碍我的爱情。弦外之音就是：别人连我的健康状况都无权过问，更不用说阻拦我的爱情了。下面几句是祝福他人，也就是说自己得到了爱情，就不能得到以下的祝福。爱情与名利不能兼得，作者舍名利、取爱情，可见其对爱的执着。
哎呀呀！我们相爱能把谁伤害？
什么商贾的船被我的叹息掀翻？
谁说我的泪水淹没了他的地盘？
我的冷寂什么时候妨碍了春天的到来？
什么时候我血管中的热流
导致瘟疫名单中死者增多？
士兵照样打仗，律师照样寻求
爱打官司的人，鼓动吵架，
尽管她和我相爱。
爱把我们造成这样，任你称我们什么都可以；
称她是一只飞蛾，我是另一只，
我们也是蜡烛，为自己的付出而死，
我们发现我们既是鹰隼也是鸽子。
凤凰之谜因我们更加奇异：
我们俩合二为一就是凤凰一只；
所以，对于一个中性事物两性都合适。
我们死后能复活，我们的爱
证实了这种神秘。
我们可以为爱而死，倘若不能为爱而活，
假如我们的传奇不适宜
入坟墓或进柩车，就让它进入诗里；
如果在编年史中没有印证的记录，
我们就在十四行诗中建立美好的住地：
一只精致的骨灰盒也同样适宜
最伟大的骨灰，不亚于半亩墓地，
通过这些赞美诗，所有人都会同意
追认我们为爱的圣徒。
于是这样祈求我们吧：“至尊的爱情
把你们变成彼此的隐居地；
爱情曾是你们的和平，如今激情洋溢；
你们曾把整个世界的灵魂变成缩影，
把乡村，城镇，宫廷
都拉进你的眼睛
（你的眼睛变成了反射镜和望远镜
展示一切缩影）：祈求上苍
把你们的爱情树为榜样。”
【Analytical Reading】
In reading this poem, what is worth our attention is the poet's use of the special slang meaning of "die" in developing the metaphor that the lovers have become saints.
In the punning terminology of the 17th century, to"die" was to perform the sex act and experience orgasm. According to the old superstition， intercourse shortens life. That is what the images of "fly" and "capers" suggest. But since the lovers are two being one like the legendary phoenix, they could, therefore, expect rebirth and, be canonized.
With many erotic puns (especially the equation of death and orgasm) and much sexual lore, Donne here in the poem presents a tissue of exaggerations that confirm the strength of his love.
The poem is made up of five stanzas. In stanza 1, the speaker urges an unnamed person to go about his own business and stop interfering with his love. He asks in stanza 2, who is injured by my love? What activities are interfered with? In stanza 3, the poet compares the lovers to both flies (the ephemeral moth) and self-consuming tapers that attracts the moth. Donne hints here that love can not only make the lovers "die" but can also make them rise again, thus giving meaning to death and rebirth of the phoenix from its own ashes. In stanza 4, the lovers' legend will be immortalized in verse because "a well-wrought urn"（that is, a well-wroght poem like a sonnet）is as fitting for "the greatest ashes" as an impressive tomb. In stanza 5, the canonized lovers shall be the pattern for all who created their own world and religion of love.
In art the argumentative method is still used in a dramatic way, the language is colloquial and the tone witty.With the line length irregular, there is a regular rhyme scheme with each stanza: abbacccaa, which shows again Donne's creative quality in poetic forms.
选自 何功杰：【英语诗歌导读】
1. .“real”这里可以指昔时西班牙语国家所使用之银币，也或许指真正的国王本人。后面“stamp'd face”指的是钱币上国王的脸像。
2. . Put to proof, find by experience.
3. . Petrachan lovers traditionally sigh, weep, and are frozen by their mistress's neglect. The "forward spring" is either a fountain or a season.
4. . Deaths from the hot-weather plague were recorded, by parish, in weekly bills.
5. Litigious men:. men fond of going to law.
6 . . The eagle signifies such qualities as strength and vision; and the dove, meekness and mercy. The phoenix was a fabulous Arabian bird, only one of which existed at any one time. After living 500 years, it lit its nest of spices, jumped in, and sang its funeral song as it was consumed— then rose triumphantly from its ashes, a new bird. Thus it was a symbol of immortality, and was sometimes associated with Christ.
7 . .I.e. the story of phoenix seems more plausible, now that we've shown how male and female can fuse.
8 . . The "rooms" (punning on the Italian meaning of "stanza") will hold the ashes- i.e. record their exploits- as prose records great deeds in other spheres. "Becomes": befits.
9 An alternative reading is “extract”.
10 spies: spy-glasses 小型望远镜。
11 . The poet and his mistress, turned into saints, are implored by the rest of the population to get from heaven ("above") a pattern of their love for general distribution. "Countries, towns, courts" are objects of the verb "drove"; the notion that eyes see and reflect the outside world, and so "contain" it doubly, was very delightful to Donne.
＜宣布成圣＞这首诗将凡俗的爱与神圣的爱相提并论，诗人认为他与情人之间的爱，虽然在名利上毫无益处可言，但也不至于酿成灾祸；相反，他们的爱情经过结合的过程终将升华，而进入永世不朽的神话境界。换句话说，凡俗的爱透过热情的锻炼，必将脱胎换骨，转化为神圣的爱情，并成为凡人瞻仰的榜样。从另一个角度来看，舍弃人间的功名，而追求爱的理想，末了所得的报酬势将胜过当初舍弃的一切。
The canonization 宣布成圣
For God's sake hold your tongue, and
let me love ;
Or chide my palsy, or my gout ;
My five gray hairs, or ruin'd fortune flout ;
With wealth your state, your mind with
arts improve ;
Take you a course, get you a place,
Observe his Honor, or his Grace ;
Or the king's real, or his stamp'd face
Contemplate ; what you will, approve,
So you will let me love.
看上帝面上请住嘴，让我爱；
你可以指责我中风兼痛风，
可以笑我鬓斑白、家道穷，
且祝你胸有文采、高升发财，
你可以选定路线去谋官，
看重御赐的荣耀和恩典，
仰慕御容或他金铸的脸．
对你的路固然要刮目看待，
但是你要让我爱。
In stanza 1, the speaker urges an unnamed person to go about his own business and stop interfering with his love.
爱情是一个永恒的主题，历来久诵不衰。“生命诚可贵，爱情价更高”。诗人开篇立题“让我们爱”，不在乎别人的风言风语，我们依然要爱。诗人以自己的健康受到别人的非议为引言，“你可以指责我中风兼痛风”，说明别人可以指责我的健康，但不能阻碍我的爱情。弦外之音就是：别人连我的健康状况都无权过问，更不用说阻拦我的爱情了。下面几句是祝福他人，也就是说自己得到了爱情，就不能得到以下的祝福。爱情与名利不能兼得，作者舍名利、取爱情，可见其对爱的执着。
Alas ! alas ! who's injured by my love?
What merchant's ships have my sighs
drown'd?
Who says my tears have overflow'd his
ground?
When did my colds a forward spring
remove?
When did the heats which my veins fill
Add one more to the plaguy bill?
Soldiers find wars, and lawyers find out
still
Litigious men, which quarrels move,
Though she and I do love.
唉，唉，我的爱会把谁妨碍？
我们叹息翻沉过谁家商船？
谁家田地曾被我的泪水淹？
我发冷，何曾推迟春天到来？
我发烧，烧得我血脉如焚，
何曾使瘟疫死亡单增加一人？
士兵们寻求战争，而律师们
把爱争吵的诉讼者招徕，
无关乎她与我相爱。
He asks in stanza 2, who is injured by my love? What activities are interfered with?
第一段写爱情并没有给作者带来过名、利上的好处，第二段则写自己的爱情也同样没给别人带来任何灾难。彼特拉克曾这样形容爱情：男人叹气变作风暴而将船吹翻，泪如雨下而泛滥成灾，心灰意懒而导致冰天雪地，满腔热情而致瘟疫肆虐。作者反其意而用之，言下之意也就是说，自己的爱情即使再荒谬，荒谬的如彼特拉克夸张说法的地步，也不会给别人带来任何伤害。既然自己的爱情对他人毫无伤害，那他人也就更无权来阻挡我们相爱了。
Call's what you will, we are made such by love ;
Call her one, me another fly,
We're tapers too, and at our own cost die,
And we in us find th' eagle and the dove.
The phoenix riddle hath more wit
By us ; we two being one, are it ;
So, to one neutral thing both sexes fit.
We die and rise the same, and prove
Mysterious by this love.
随你怎么说，我们禀性于爱；
你可以把她和我唤作蜉蝣，
我们也是灯芯，不惜以死相酬，
鹰和鸽深藏在我俩心怀；
我们使凤凰之谜更增奇妙，
我俩合一，就是它的写照，
两性结合，构成这中性的鸟。
我们死而复生，又照旧起来，
神秘之力全来自爱。
在作者看来，生与死已无法阻碍他们的爱情。正如一首歌名一样——死了都要爱。“我们死而复生，又照旧（爱）起来，神秘之力全来自爱。”在中国古代，也有对爱难舍的描述。《上邪》中写道：“上邪，我欲与君相知，长命无绝衰。山无棱，江水为竭，冬雷阵阵，夏雨雪，天地合，乃敢与君绝。”这些有悖自然规律的事是永远不可能发生的，也就是说爱人永远不可能分离。即使自然规律都不可能将他们分开，那人为之力就更不可能使他们不爱了。
We can die by it, if not live by love,
And if unfit for tomb or hearse
Our legend be, it will be fit for verse ;
And if no piece of chronicle we prove,
We'll build in sonnets pretty rooms ;
As well a well-wrought urn becomes
The greatest ashes, as half-acre tombs,
And by these hymns, all shall approve
Us canonized for love ;
我们若非靠爱生，总能死于爱，
如果配不上灵车和厚葬，
我们的传奇至少配得上诗章；
如果我们不配在史册上记载，
就在十四行诗中建筑寓所，
如此精制的骨灰瓮独具高格，
不会比占半英亩的墓葬逊色。
这些颂歌将向普天之下告白：
我们成圣是由于爱。
In stanza 4, the lovers' legend will be immortalized in verse because "a well-wrought urn"（that is, a well-wrought poem like a sonnet）is as fitting for "the greatest ashes" as an impressive tomb.
我们可能不是为了爱情才出生，但我们可以为了爱情而死去。我们的爱可以不轰轰烈烈、青史留名，但至少我们可以野史传芳、有口皆碑，这一样不比前者逊色。我们的爱在人间得不到赞许，但我们死后成为圣人却是因为爱情。这就像中国神话传说中的牛郎织女，他们的爱在天界得不到公认，但在人间却受到万人的景羡。虽然这与作者所述恰好相反，但却是理出同辙。
And thus invoke us, "You, whom reverend love
Made one another's hermitage ;
You, to whom love was peace, that now is rage ;
Who did the whole world's soul contract, and drove
Into the glasses of your eyes ;
So made such mirrors, and such spies,
That they did all to you epitomize
Countries, towns, courts beg from above
A pattern of your love."
人们将这样祈求我们：神圣的爱
使你们互为庇护的隐居地，
狂暴的爱，却赋予你们以安谧；
你们把世界的灵魂提炼出来
注入于你们眼睛的明晶，
制成这样的镜子和望远镜，
把一切集中反映于你们之中，
万国、城镇、宫廷：向天膜拜，
祈求你们典范的爱！
In stanza 5, the canonized lovers shall be the pattern for all who created their own world and religion of love.
此段将全诗错综复杂的意象加以统一：两个情人合而为一，情人将全世界的灵魂压缩为一，情人的眼睛容纳世界的一切，而世人更希望情人能赐给他们一个天国的爱情典范。这一典范可以说是上帝大慈大悲、普度众生的爱。作者后期作为一个虔诚的新教教徒，对上帝是非常信仰的。他以情人眼中的小千世界，涵盖乡、镇、宫廷的大千世界。两个相比相差甚大，可事实上依据基督教的教义，放弃世间的荣华富贵而皈依上帝，反而能重新拥有世界。
WEET day, so cool, so calm, so bright!
The bridal of the earth and sky--
The dew shall weep thy fall to-night;
For thou must die.
Sweet rose, whose hue angry and brave
Bids the rash gazer wipe his eye,
Thy root is ever in its grave,
And thou must die.
Sweet spring, full of sweet days and roses,
A box where sweets compacted lie,
My music shows ye have your closes,
And all must die.
Only a sweet and virtuous soul,
Like season'd timber, never gives;
But though the whole world turn to coal,
Then chiefly lives.
Beside a more inherently theoretical impression by exhibiting a seemingly unfocused diversity of experiences and attitudes, a free range of feelings and moods are still given in the poem. The mode is dynamic. Vivid imagery and dynamic emotions with the wonderful organization lead to a fresh conceit. To express emotions, in the first stanza, “sweet day, so good, so calm, so bright/ The bridal of the earth and sky!/ The dew shall sweep you thy fall to-night;/ For thou must die.” The sharp contrast of the emotion of the first two sentences and the rest brings out a strongly psychological shock which finally draws our attention and pulls the readers back to think out the intimate essence. The conceit to express feeble decay by the combination of magnificent image- bridal and the pleasing scene- sweet spring has obtained unexpected effect. For the sentence pattern, the first two stanzas apply periodic sentence while others are loose construction, which accentuates the conceit the poet employs as well as strengthens the influence of the feelings those conceit supposed to express.
Besides, the poet actually want to presents his faith to god that only believe in the god, can a soul be immortality, but he first describe the especially beauty, then he changed his tone to indicate that all that will be die. In VIRTUE, it praised the immortality soul that is loyalty to the god then it will long lasting through so many previous death examples.
此诗表达了这样一个信念：世间万物，无论多么美丽可爱，都只是短暂的，最终免不了死亡的命运；惟有高尚的美德可以流芳百世、万古长青。这在物欲横流的当今社会，显然不乏启迪意义。该诗意象智巧新奇（如把白昼比喻为天空和大地的婚礼、把春天比作一个美物飘香的匣子、把美德比作风干的木材），风格简洁有力而庄重。此外，该诗运用了对比（前三节中美丽和死亡的强烈反差）和重复（前三节末行）的手法，使主题更加鲜明突出。
On Virtue by George Herbert
Beside a more inherently theoretical impression by exhibiting a seemingly unfocused diversity of experiences and attitudes, a free range of feelings and moods are still given in the poem. The mode is dynamic. Vivid imagery and dynamic emotions with the wonderful organization lead to a fresh conceit. To express emotions, in the first stanza, “sweet day, so good, so calm, so bright/ The bridal of the earth and sky!/ The dew shall sweep you thy fall to-night;/ For thou must die.” The sharp contrast of the emotion of the first two sentences and the rest brings out a strongly psychological shock which finally draws our attention and pulls the readers back to think out the intimate essence. The conceit to express feeble decay by the combination of magnificent image- bridal and the pleasing scene- sweet spring has obtained unexpected effect. For the sentence pattern, the first two stanzas apply periodic sentence while others are loose construction, which accentuates the conceit the poet employs as well as strengthens the influence of the feelings those conceit supposed to express.
Besides, the poet actually want to presents his faith to god that only believe in the god, can a soul be immortality, but he first describe the especially beauty, then he changed his tone to indicate that all that will be die. In VIRTUE, it praised the immortality soul that is loyalty to the god then it will long lasting through so many previous death examples.
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