奈拉（妓女，科林斯与雅典，公元前4世纪）

在我们开始之前，先说一句提醒。

A quick note here before we get started.

在这一集中，我会详细讨论性工作及其他相关话题，因此这一集可能不适合年轻听众。

In this episode, I'll be speaking at length about sex work and other related topics, which means this one might not be appropriate for younger listeners.

人们普遍认为，过去的社会与我们的社会截然不同，甚至可以说是陌生的。

It's generally understood that past societies were deeply different from ours, even alien.

古希腊人对性别和性行为的理解，与我们现代的道德观念大相径庭，这还算是客气的说法。

How ancient Greeks understood sex and gender doesn't mesh well with our modern sense of morality, to say the least.

如果你还不熟悉这个世界，或者即使你已经熟悉，本集中讨论的一些内容仍可能让你感到震惊、不适或触发创伤。

If you're not already familiar with this world or even if you are, some of what we discuss in this episode might be shocking, disturbing, or triggering.

纳伊拉的手杖敲击着铺路石，随着她行走发出声响。

Nayyra's cane tapped on the paving stones as she walked.

她快六十岁了，步伐虽不如从前轻快，但依然足够迅捷，让两位年迈的女仆气喘吁吁地追赶。

Nearly 60, her pace was slower than it used to but she was still brisk enough to leave her two aging maids struggling to keep up.

这两位女性，弗拉塔和科卡琳，已经跟随纳伊拉三十多年了。

The two women, Frata and Kokaline, had been with Naira for more than thirty years.

她们是她的知己，也是她最亲密的朋友。

They were her confidants and her closest friends.

她们也是她的奴隶，不过如今她们对这种身份并不太在意。

They were also her slaves, though they wore that status lightly these days.

纳伊拉的雅典男子斯蒂法努斯曾开玩笑说，养活她们的花费比她们的价值还高。

Stephanus, Naira's Athenian man, had joked that it cost more to keep them than they were worth.

这不好笑，”纳伊拉对他厉声说道。

That wasn't funny, Naira snapped at him.

弗拉塔和科科利娜曾随她前往梅加拉。

Frata and Kokolini had gone with her to Megara.

她们随她一起回到雅典，并在她最艰难的时光里始终不离不弃。

They had come back with her to Athens, and they had stuck with her through the very worst of times.

她绝不会允许她们离开自己。

She would never see them parted from her.

如果她们获得自由，又能去往何方呢？

And if they were freed, where would they go?

他们该如何照顾自己？

How would they care for themselves?

弗拉塔和科科林的埃格斯塔西翁日子早已一去不复返。

Frata and Cocoline's days in the Ergasterion were long since over.

埃格斯塔西翁。

The ergasterion.

梅伊拉鄙视这个词。

Meira disdained that word.

她俯视着它，仿佛它沉在一片深不见底的苦涩之井底。

She looked down on it as if it lay at the bottom of a deep well of bitterness.

如今，当她听到‘埃格斯塔西翁’这个词时，指的是斯特凡努斯拥有的鞋匠铺，或是他们城中住宅与阿戈拉市场之间那家喧闹的盾牌工厂，而不是她青春岁月里待过的那个地方。

These days, when she heard ergasterion, it referred to the cobbler's shop Stephanus owned or the noisy shield factory between their city house and the Agora Market, not the establishment in which she had spent her youth.

那家店铺出售鞋子和盔甲。

The shop sold shoes and armor.

她的埃格斯塔西翁出售的是她的身体。

Her ergasterion had sold her body.

她曾自称是哈塔伊雷，一名交际花，但还有更不堪的词来形容她的工作。

She had called herself a hataire, a courtesan, but there were other meaner ways to describe her work.

大多数日子里，纳耶雷努力不去想这些事。

Most days, Nayere tried not to think about any of it.

那些在科林斯尼卡罗特家度过的岁月早已远去。

Those years in Nicarote's house back in Corinth were long past.

感谢众神赐予这一切。

Thank all the gods for that.

纳雅拉当然如此。

Nayarra certainly did.

她定期向多位神祇献祭，在他们富丽堂皇的神庙中寻求庇佑，以回报他们赐予她的一切。

She made offerings regularly to a number of different deities, seeking them out in their rich temples and sacrificing in return for all that they'd given her.

她的思绪转向了一位旧识，一位朋友兼前哈塔伊雷。

Her mind turned to one of her old acquaintances, a friend and fellow former Hetaira.

这位女子已被永世铭记。

This other woman had been immortalized.

她的雕像位于德尔斐圣地，伫立在马其顿的腓力王和斯巴达的阿尔卡达摩斯雕像之间。

A statue of her resided at the sanctuary of Delphi, standing between the statues of king Philip of Macedonia and Arkadamos of Sparta.

奈耶拉并不打算在德尔斐买一尊雕像。

Nayera wasn't in the market for a statue with Delphi.

此刻，她正在寻找精美的彩绘陶器，以替换几天前安提多里德打碎的那件。

Right now, she was searching for fine painted pottery, something to replace the piece Antidorides had broken a few days before.

那个男孩——她提醒自己，已经是个成年男子——在脚下一滑时，打翻了红色的调酒器，也就是混合盆。

The boy, not a boy, she reminded herself, a full grown man, had dropped the red krater, the mixing base, when his foot slipped.

多丽德阿姨是她见过的最出色的跑步者，这些年来，她在奥林匹亚和尼米亚也见过不少顶尖选手。

Auntie Dorides was the finest runner she had ever seen, and she had seen some great ones at Olympia in Nemea over the years.

尽管如此，多丽德阿姨在家里却总是笨手笨脚。

Even so, Auntie Dorides was so clumsy around the house.

这怎么可能呢？

How could that be?

想到多丽德阿姨和她的其他孩子们，奈拉露出了微笑。

Thinking of Aunty Dorides and her other children made Naira smile.

他们是斯特凡努斯的孩子，但自从他们母亲去世后，她已经陪伴在他们身边大约三十年了。

They were Stephanus' children, but she had been in their lives for some thirty years since just after their mother died.

那标志着娜伊拉第一段人生的终结，也是她第二段人生的开始。

That had been the end of Naira's first life as a and the beginning of her second.

她现在过着自由的生活，但这并不意味着生活轻松。

She lived a free life now, but that's not to say it was an easy one.

当然，它不再像过去那样富有智力上的刺激性。

It certainly wasn't as intellectually stimulating as it used to be.

但她毫无疑问更喜欢现在的生活。

But there was no question which she preferred.

问题是，她的过去拒绝安分地留在过去。

The problem was her past refused to stay where it belonged in the past.

当那个傻瓜阿波罗多罗斯对她提起这场诉讼时，那段过去便以猛烈的姿态卷土重来。

When that fool Apollodorus filed this lawsuit against her, that past had reemerged with a vengeance.

我是帕特里克·怀曼。

I'm Patrick Wyman.

欢迎来到《前世今生》。

Welcome to Past Lives.

卖淫在古希腊无处不在。

Prostitution was everywhere in ancient Greece.

我们第一次听到‘porne’这个词——这是希腊语语料库中对妓女的标准称呼——是在荷马作品之外最早的诗歌中，可追溯至公元前八世纪。

The first time we hear the word porne, the standard term for a prostitute throughout the Greek language corpus, is in the earliest poetry outside the works of Homer dating all the way back to the eighth century BC.

事实上，古希腊语中有超过200个不同的词汇，用于描述各种类型的性工作者，包括男性和女性、奴隶和自由人、成人和儿童，以及高端伴侣和街头妓女。

In fact, there are more than 200 different ancient Greek words for different kinds of sex workers, male and female, enslaved and free, adults and children, high end companions and streetwalkers.

有些人是自愿选择这一行当的。

Some of these people chose their line of work.

但更多的人——很可能占绝大多数——并非自愿。

Many more, probably by a considerable margin, did not.

文学作品常常对美丽而博学的希塔吉（hetaerae）赞不绝口，这些精明的交际花曾为雅典精英的酒会增添光彩。

Literary types waxed rhapsodic about beautiful, educated Hittagii, the sophisticated courtesans who graced the elite drinking parties of Athens with their presence.

早期诗人阿尔基洛科斯却以尖刻的讽刺看待这一切。

The cruel wit of the early poet Archilochus saw it rather differently.

正如色雷斯人或弗里吉亚人用吸管喝大麦啤酒一样，她弯着腰，辛勤劳作。

Quote, just as a Thracian or Phrygian man sucks barley beer through a straw, she was bent over, toiling.

古希腊人认为付钱买性行为并无不妥，但这并不意味着他们赞美那些提供性服务的人。

Ancient Greeks saw nothing wrong with paying for sex, but that doesn't mean they celebrated those who provided it.

尽管数千年来我们用来指称性工作者的词汇发生了变化，但她们所受的待遇却未曾改变。

While the language we use to refer to sex workers has changed over the millennia, the way they're treated has not.

在古希腊，性工作者被边缘化，被排除在文明社会之外，遭到嘲笑、贬低，而正是那些同样会邀请艺妓参加优雅酒会、或毫不在意光顾妓院的男人如此对待她们。

In ancient Greece, sex workers were marginalized, excluded from polite society, mocked, degraded, and looked down upon by those very same men who had hetairi at their elegant symposium or thought nothing of visiting a brothel.

性工作是一个复杂而棘手的话题，因此在我十年的历史播客生涯中，我大多回避谈论它。

Sex work is a complex and thorny topic, which is why I've mostly shied away from talking about it in my decade of history podcasting.

我担心自己说错话，从而辜负了我试图让世人了解的那些过去的人们。

I was afraid that I say the wrong thing and in the process fail in my obligations to the past people I'm trying to bring to light.

然而，我现在清楚的是，这绝对是一个至关重要的议题。

What's clear to me now, however, is that it's an absolutely essential topic.

性工作是一种劳动，必须被理解为一种有意义的经济活动，它涉及体力劳动，就像采矿、手工艺生产或雇佣兵服役一样。

Sex work is work and has to be understood as a meaningful economic activity that involves physical labor just like mining, craft production, or mercenary soldiering.

但它远不止如此。

But it's also so much more than that.

性工作反映了性与社会规范，以及关于性别和性取向等概念。

Sex work speaks to sexual and social mores as well as concepts around things like gender and sexuality.

这些是任何社会的决定性特征，需要进行探索和阐释。

These are defining aspects of any society, and they require exploration and explanation.

在性工作的背景下，对男性气质和女性气质的焦虑，以及社会秩序的脆弱性，表现得尤为清晰。

Anxieties about masculinity and femininity and the fragility of the social order show themselves with extraordinary clarity in the context of sex work.

谁提供性服务？

Who provides it?

谁可以获取性服务？

Who can access it?

关于这些服务的提供与消费，乃至包括虐待在内，揭示了参与者怎样的本质，这些都是悬而未决的问题。

And what the provision and consumption, up to and including abuse, of those services says about the participants are all open questions.

这些答案会因我们观察的时间和地点而异。

Their answers vary depending on when and where we look.

因为卖淫在古希腊无处不在，人们对此进行了大量讨论和书写，我们可以对所有这些问题得出明确的答案。

Because prostitution was omnipresent in ancient Greece and they talked and wrote about it so much, we can come up with strong answers to all of those questions.

更重要的是，我们可以突出这一时期一些性工作者的经历，并了解这些经历如何影响了他们的生活。

More importantly, we can highlight the experiences of some of the people who were sex workers in this time and learn how that impacted their lives.

雅典是一个民主政体，也是古代世界最全面的民主之一，即使相对普通的农民和小商贩，只要拥有公民身份，也能拥有政治发言权。

Athens was a democracy, one of the most comprehensive in the ancient world, where even comparatively humble farmers and shopkeepers had a political voice so long as they held citizenship.

居住在雅典及其周边地区阿提卡的大多数人并不是公民。

Most of the people living in Athens and its environs called Attica were not citizens.

他们包括被称为外邦人的定居外国人，以及数量庞大的奴隶，多达数万人，他们的劳动支撑着雅典的运转。

They included resident foreigners called metics along with vast numbers of enslaved people, tens of thousands of them, whose labor made Athens run.

但在这种所谓全面的民主制度中，却有一个显著的例外。

But within this so called comprehensive democracy was one notable exception.

没有任何女性公民拥有实际的政治权利，也没有任何途径可以实现这些权利。

There were no female citizens with actual political rights and no potential pathway to achieving them.

只要他们是男性，富裕的外国居民和前奴隶就有可能成为公民，尽管机会微乎其微。

Wealthy foreign residents and former slaves had a small, nearly nonexistent chance of becoming citizens so long as they were men.

尽管雅典的公民权相对广泛，但公民身份却受到极其严格的保护。

Despite its relative breadth, citizenship was guarded with extraordinary jealousy in Athens.

虚假声称自己是公民是一项严重罪行，会受到严厉惩罚。

To falsely claim to be a citizen was a serious offense, one that carried major penalties.

指控某人犯有此类行为，必然会导致在公开法庭上提起法律诉讼。

Accusing someone of such an act inevitably led to legal proceedings in open court.

正是通过这种方式，我们得知了今天这一集的主角——一位名叫奈拉的女性的存在。

That's how we know a woman named Naira, the subject of today's episode, existed.

雅典人热衷于公开演讲。

The Athenians were fond of public speeches.

由于他们必须说服大量同胞——无论是投票大会的成员，还是法庭的陪审员——演说便成为雅典政治生活的一个显著特征。

Because they had to persuade large bodies of their fellow citizens, members of the voting assembly or jurors in the law courts, oration became one of the defining features of Athenian political life.

幸运的是，今天我们可以接触到大量这些演讲稿，它们历经数个世纪被不断抄写和传抄，藏于修道院图书馆布满灰尘的书架上，直到学者们发现它们。

Luckily for us in the present, a great many of those speeches survived, copied and recopied in scrolls and manuscripts down the centuries, hidden on the dusty shelves of monastery libraries until scholars found them.

其中一篇演讲稿，署名为公元前四世纪雅典政治家德摩斯梯尼，但很可能并非他所写，题为《反对奈拉》。

One of these orations, attributed to but probably not written by the fourth century BC Athenian statesman Demosthenes, is entitled Against Neaira.

我们稍后会详细讨论具体细节，但事件的核心是这样的。

We'll talk more about the specifics later, but the gist of the incident is this.

娜伊拉，一位前艺妓，被阿波罗多罗斯起诉，指控她非法与一位雅典公民结婚，并将他们所生的女儿冒充为公民。

Naira, a former Hetaira, was sued by Apollodorus for illegally marrying an Athenian citizen and passing off the daughter they had together as a citizen.

仅这一点就为我们提供了极具吸引力的研究材料，但《反娜伊拉》这篇演说之所以如此非凡，是因为演说者详细描述了娜伊拉的背景。

That by itself is fascinating material for us to work with, but what makes Against Naira such an extraordinary text is that the author of the oration goes into great detail about Naira's background.

她是古希腊少数几位拥有如此完整人生经历的性工作者之一。

She is one of the very few sex workers in ancient Greece for whom we have such a complete life history.

尽管这份材料出自一个极具敌意的来源——演说的目的是说服陪审团相信娜伊拉有罪，但其中包含的信息却是独一无二的。

Even though it comes from a profoundly hostile source, the purpose of the oration was to convince the jury of Neaira's wrongdoing, the information it contains is unique.

毫不夸张地说，《反娜伊拉》是我们从古希腊时期获得的、关于卖淫以及更广泛意义上的性别规范与性别关系的最重要历史文献。

It's not an exaggeration to say that against Neaira is the single most important historical source we have from ancient Greece regarding prostitution specifically and gender norms and gender relations more generally.

然而，在我们开始剖析娜伊拉引人入胜的人生故事之前，我们需要先尝试理解古典雅典性工作的整体背景。

Before we can start to unpack Naira's fascinating life story, however, we need to try to understand the broader context of sex work in classical Athens.

关于古希腊卖淫的旧有研究对两类女性做了明确区分：一类是“pornai”，即性工作者的统称；另一类是“hetairai”，即那些以智慧、优雅和美貌为雅致酒会增添色彩的交际花。

Old scholarship on prostitution in ancient Greece made a hard distinction between pornai, the generic term for sex workers, and hetairai, the courtesans who enlivened the elegant drinking parties or symposia with their wit, grace, and physical beauty.

这种区别部分源于现代偏见，尤其是维多利亚时代保守观念对我们理解希腊人产生的持久影响。

This distinction is partially a result of modern biases, in particular, the long lasting influence of Victorian prudishness on our understanding of the Greeks.

以我们的标准来看，维多利亚时代的人非常拘谨，即使那些完全理解古希腊性观念相对陌生性的人，也倾向于用委婉语和半真半假的说法来谈论它。

Victorians were a squeamish bunch by our standards, and even those who fully grasped the comparatively alien world of ancient Greek sexuality were inclined to speak about it in euphemisms and half truths.

然而，这种对pornai和hetairai的无益区分，也源于我们所掌握的古代文献本身。

This unhelpful distinction between pornai and hetairai is also a product of the period sources we have at our disposal, though.

这些文献中的绝大多数是由精英男性写给其他精英男性的。

The vast majority of those sources were written by elite men for other elite men.

它们反映的是作者的世界、他们的观点和盲点，而非他们周围的真实世界——像奈拉这样的人生活和工作其中的世界。

Their writings reflect their world, its viewpoints, and its blind spots, not the real world that surrounded them, the world in which people like Naira lived and worked.

这些文本随后经历了数个世纪的抄写，几乎全部在修道院图书馆中进行，而修士们对性有着众所周知的偏执。

Those texts were then filtered through centuries of copying, almost entirely in monastery libraries, where the monks had their own well documented hang ups about sex.

这影响了修士们决定将哪些内容从破损的数百年古籍抄录到新的羊皮纸上。

This informed what the monks decided to copy or not copy from a crumbling centuries old manuscript onto fresh parchment.

因此，我们对古希腊性与卖淫的描绘存在扭曲，以至于难以看清全局，只见树木不见森林。

As a result, our portrait of ancient Greek sex and prostitution is warped in ways that make it hard to see the forest for the trees.

我们对高端妓女的了解相对丰富，但对普通性工作者生活的理解却要狭窄得多。

We have a comparative wealth of information about high end hetairai, but our understanding of the lives of humbler sex workers is much, much narrower.

我们可以明确且肯定地说，性工作在古希腊无处不在。

What we can say with clarity and certainty is that sex work was everywhere in ancient Greece.

对于古希腊男性而言，与性工作者的互动并不属于通奸的定义范畴。

For ancient Greek men, interactions with sex workers were absent from the definition of adultery.

我之前提到过，古希腊人用来指代不同类型性工作者的词汇种类繁多，超过200个。

I already mentioned the sheer variety of terms, more than 200 of them ancient Greeks used for different kinds of sex workers.

就像那句老话所说的，因纽特人有大量描述雪和冰的词汇，你只有在现实中有大量相应应用场景时，才需要如此多的定义。

Much like the old adage about the Inuit and their cornucopia of terms for snow and ice, you only need so many if there is a commensurate number of real world applications that require definition.

公元前3世纪的希腊作家、拜占庭的阿里斯托芬注意到这些术语存在巨大差异和混乱，因此他撰写了一部题为《论侮辱》的详细研究著作。

The third century BC Greek writer, Aristophanes of Byzantium, saw so much variation in terms and so much confusion about them that he felt the need to write a detailed study of the topic entitled On Insults.

标准词汇是'porne'和'pornos'，分别指代被出售的女性和男性。

The standard words were porne and pornos, referring to a man or woman for sale, respectively.

这正是我们术语'色情'的词源。

This is the origin of our term pornography.

Hetaira 是对高端伴侣的委婉称呼。

Hetaira referred euphemistically to a high end companion.

Olatris（吹笛女）和 orchestris（舞者）同样是委婉说法。

Olatris, flute player, and orchestris, dancer, were likewise euphemisms.

Ground beater 相当于我们所说的街头拉客者。

Ground beater, was our equivalent of streetwalker.

Naira 在她的一生中会听到所有这些术语以及更多。

Naira would have heard all of these terms and war besides in her lifetime.

在这个世界中，男性性工作者要少得多，但他们确实存在。

Male sex workers were far less common in this world, but they did exist.

雅典剧作家阿里斯托芬——与我刚才提到的不是同一个人——讨论了一位老妇人雇佣年轻男子提供性服务的情况。

The Athenian playwright Aristophanes, a different Aristophanes from the one I just mentioned, discusses an old woman hiring a young man to provide sexual services.

对于从事卖淫的男性来说，代价是沉重的。

For men who engaged in prostitution, the price was steep.

这些术语通常属于不洁的范畴，比如‘不洁’或暗示男性气质的丧失。

The terms generally fall into the category of impurity, like, unclean or imply the loss of one's masculinity.

古典学者康斯坦丁诺斯·卡帕里对此作了简洁的总结，因此我将在这里长段引用他的话。

The classicist Constantinos Capari sums this up succinctly, so I'll quote him at length here.

与女性妓女容易被所有人接触且无法掌控自己的身体不同，男性妓女确实掌控着自己的身体和命运，但他们选择放弃这种控制，将自己的身体、青春和美貌提供给任何愿意购买的人。

Quote, unlike the female prostitute who is easily available and accessible to everyone but does not have control over her body, the male prostitute does have control over his body and his fate and chooses to relinquish this control and make his body, youth, and good looks available to anyone who wants to buy it.

对于女性妓女而言，攻击的焦点在于她们容易接触。

In the case of the female prostitute, the invective focus is on easy access.

但对于男性妓女，焦点则在于他们选择出卖自己。

But in the case of the male prostitute, the focus is on his choice to sell himself.

沿着这一思路，当时并没有专门指代男性妓女的妓院的术语，男性卖淫也不像女性那样被视为一种工作。

Following along those lines, there was no term for a brothel with male prostitutes, nor was male prostitution considered work in the same way it was for women.

然而，女性性工作者被称作‘ergasterion’（工坊），就像鞋匠和其他体力劳动者一样，她们只是为生存而不得不从事这种工作。

Female sex workers, however, labeled in an ergasterion, a workshop, just like cobblers and other physical laborers, doing what they had to do to survive.

尽管性工作者无处不在，但在古希腊历史的任何时期，人们对他们的态度都不积极，而且随着时间推移，这种态度变得愈发明显地负面。

Despite their ubiquity, however, attitudes towards sex workers were not positive at any time in ancient Greek history, and they became blatantly negative as time went on.

早期的雅典剧作家从卖淫这一严肃创伤中找到了巨大的幽默感——一种残酷、贬低、虐待式的幽默，将悲剧轻佻化。

The early Athenian playwrights found immense humor, cruel, demeaning, abusive humor that made light of serious trauma in prostitution.

他们的词汇富有创意，比如术语'lakoproctos'，意思是'沟臀'。

Their vocabulary is inventive, such as the term lakoproctos, meaning ditch ass.

这是由'深沟'和'肛门'两个词组成的复合词。

It's a compound of the words for deep ditch and anus.

一位古雅典喜剧作家可能会称性工作者为'肉捕手'或'radiya'，意为'容易得手'。

An old Athenian comic might call a sex worker a or meat catcher or radiya, easy.

随着时间推移进入希腊化和罗马时期，幽默感消失了，取而代之的是对污秽、不洁和贬低的日益强调。

As time went on into the Hellenistic and Roman periods, the humor disappeared, replaced by an increasing emphasis on filth, uncleanliness, and degradation.

然而，这些元素一直存在，并从始至终塑造了奈阿拉的生活。

Those elements were always present, though, and they shaped Nayara's life from beginning to end.

现在我们已经掌握了关键的背景信息，可以转向奈阿拉及其生平了。

Now that we have some crucial background in place, we can turn to Nayera and what we know of her life.

与我们之前遇到的前两位人物——奈雅·伊莱和索西乌斯不同，他们的历史痕迹极其稀少，必须从最微小的证据中榨取每一个细节，而关于奈阿拉的记载却相当丰富。

Unlike the first two individuals we encountered on past lives, the Naye Ila'i and Sosius, whose scant historical footprints had to be squeezed of every ounce of detail from the tiniest bits of evidence, a lot was written about Neaira.

但这带来了更棘手的问题，因为这些记载都出自敌对的语境。

This presents an even thornier problem, though, because those writings come from a hostile context.

我们对尼拉的所有了解都源于这场在雅典法庭上于三月左右针对尼拉发表的演说。

Everything we know about Neaira derives from that oration against Naira, delivered in an Athenian court sometime in the March.

我们能相信这个叙述中的哪些内容？

What can we trust from this account?

学者们花费了大量时间和精力争论这个问题，因为《反对尼拉》一文对于我们理解古希腊的卖淫和女性生活至关重要。

Scholars have spent a lot of time and energy debating this question because against Naira is so central to our understanding of both prostitution and women's lives in ancient Greece.

以下是产生这场演说的案件的基本情况。

Here are the fundamentals of the case that produced the oration.

一个名叫塞奥门努斯的人代表他的岳父阿波罗多罗斯，对已年过五十的尼拉提起了诉讼。

A man named Theomnestus brought the suit against Naira, then well over 50 years old, on behalf of his father-in-law, Apollodorus.

塞奥门努斯和阿波罗多罗斯声称，尼拉谎称自己是雅典公民，她的女儿法诺嫁给了一个贵族雅典公民，但同样不具备这一身份。

Theomnestus and Apollodorus claimed Naida had misrepresented herself as an Athenian citizen and that her daughter, Phano, who had married an aristocratic Athenian citizen, likewise didn't have that status.

这里的背景十分复杂。

The background here is complex.

尼拉是著名雅典人斯特凡努斯的妾室，而斯特凡努斯与提起诉讼的阿波罗多罗斯有着长期而激烈的矛盾。

Neaira was the concubine of a prominent Athenian named Stephanus who had a long and contentious history with Apollodorus, the man who brought the suit.

我们必须牢记，这场诉讼和演说的目的是说服一群古希腊男性陪审员，而非为我们当代人提供一段连贯、准确的奈伊拉生平叙述。

We have to bear in mind that the purpose of the lawsuit and the oration was to persuade a jury of ancient Greek men, not to give us, in the present, a sustained, accurate narrative of Neaira's life.

阿波罗多罗斯为我们勾勒的生平画像，旨在让雅典公民觉得奈伊拉形象恶劣，利用他们对公民身份与奴隶制之间界限模糊的焦虑，以及对独立女性的恐惧。

The biographical sketch Apollodorus gives us was intended to make Neaira look bad to an audience of Athenian citizens, to play on their anxieties about the thin line between citizenship and slavery, and not least, the dangers of independent women.

话虽如此，阿波罗多罗斯所讲述的奈伊拉生平，必定符合当时听众的认知与预期。

With that said, Apollodorus must have told a life story for Neaira that would have rung true to that audience.

请记住，这些雅典男性都对性工作及其各种形式非常熟悉。

Remember, these Athenian men were all familiar with sex work and its various manifestations.

听众中许多人可能认识斯蒂芬努斯，或至少听说过他，如果阿波罗多罗斯公然撒谎，他们一定会向陪审团其他成员指出。

Many in the audience would have known Stephanus or known of him and told other members of the jury if Apollodorus was outright lying.

这些陪审员中，甚至很可能有人曾亲自认识奈伊拉。

It's also more than possible that some of the men on that jury were familiar with Naida personally.

我们不必相信阿波罗多罗斯对奈伊拉的指控，比如他冷酷地声称她让女儿法诺卖身，却谎称女儿是公民。

We don't have to believe the accusations Apollodorus hurls at Naida, like the callous assertion that she pimped out her daughter, Fano, while claiming the girl was a citizen.

但我们有理由相信，奈伊拉生平的基本轮廓——即使不包括阿波罗多罗斯添加的污蔑细节——是基本准确的。

But we can be reasonably confident that the basic outline of Naida's life story, if not the slanderous details Apollodorus gives, is accurate.

尼艾拉的人生故事始于雅典之外的科林斯，那是当时希腊最大、最富裕、人口最多的城邦之一。

The story of Neaira's life begins not in Athens, but in Corinth, one of the largest, wealthiest, and most populous Greek cities in this period.

科林斯在那个时期以高端性产业而闻名。

Corinth in the March or March was famous for its high end sex industry.

它堪称一个目的地。

It was something of a destination.

该行业的主要人物之一是一位名叫尼卡雷特的女性。

One of the major players in that industry was a woman named Nicarete.

尼卡雷特曾一度为奴，但最终被她的主人解放。

Nicarete had been enslaved at one time, but was eventually freed by her master.

随后，她独自创业，很可能得到了前主人的财务和后勤支持。

She then went into business on her own, probably with her former master's financial and logistical support.

她是一名妓院经营者，专门管理妓女。

She was a porno buscusa, a procurer or keeper of pornai.

她的工作是购买尚未成熟的年轻貌美女孩，抚养她们，并教授她们从事这一行业所需的知识。

Her job was to purchase young, desirable girls before they reached maturity, taydiskay, and teach them what they needed to know about their trade.

她随后将这些女孩以自己女儿的身份介绍给客户，这些客户是不仅在科林斯，而且在整个希腊都享有盛名、富有且有权势的男子。

She would then present these children as her own daughters to her clients, men who were established among the famous, wealthy, and powerful, not just in Corinth, but across Greece.

《反对尼拉》告诉我们，演说家、诗人和演员都曾造访尼卡雷特的场所，并雇佣她的奴隶工作者。

Against Neaire tells us that orators, poets, and actors all sought out Nicarote's establishment and engaged the services of her enslaved workers.

阿波罗多罗斯期望他的演说听众熟悉这种商业模式，即使不一定了解尼卡雷特本人，但显然她声名远扬。

Apollodorus expected the audience of his oration to be familiar with this business model, if not Nicarote specifically, though she seems to have had quite a reputation.

尼拉是尼卡雷特购买的女孩之一，时间大概在三月到三月之间。

Naira was one of the girls Nikarete bought, probably sometime between March and March.

阿波罗多罗斯将她的早年经历描述为一段羞耻而卑贱的过往，旨在证明尼拉不配过上体面的生活，但以今天的标准来看，这段经历令人极度悲惨。

The details of her early years, which Apollodorus presents as a shameful, degrading past that ought to disqualify Naira from ever living an honorable life, read as extraordinarily harrowing to us today.

我们对尼拉在被尼卡雷特买下之前的生活一无所知。

We don't know anything about Nayarra's background before Nikarete purchased her.

考古证据表明，许多妓院中的女性来自东方，尼拉也可能出身于此。

Archaeological evidence tells us that many women working in brothels came from points east, and that may have been true of Nayarra as well.

我们能确定的是，她当时还是个孩子。

What we can say with certainty is that she was a child.

根据阿波罗多罗斯的说法——他可能为了增强效果而有所夸大——尼卡雷特在奈拉尚未进入青春期时就让她开始工作了。

According to a polodorus who may or may not have been exaggerating for effect, Nicarete had put Naira to work even before she reached puberty.

按照古希腊的标准，这虽然年纪很小，但并不罕见。

This was young by ancient Greek standards, but far from unheard of.

没有人质疑青春期的男孩和女孩可以轻易成为成年男性性欲对象这一事实。

And nobody questioned the fact that pubescent boys and girls were readily available as sexual fodder for adult men.

在大约十年的时间里，奈拉的生活就是被希腊一些更富有、更有权势的男性当作昂贵的租用品对待。

For perhaps a decade, this would have been Naira's life, being treated as an expensive rental by some of the wealthier and more powerful men in Greece.

她是一名哈塔拉，即陪同男性参加酒宴的妓女；在这些畅饮美酒的聚会上，人们讨论哲学、法律和历史，这些对话塑造了古希腊的知识生活，而哈塔拉们也参与其中。

She was a hattara, a courtesan who accompanied men to symposia, wine guzzling parties where discussions of philosophy, law, and history took place, conversations that defined the intellectual life of ancient Greece, conversations that hattarii were involved in.

我们还知道，奈拉曾广泛旅行。

We also know that Neaira traveled widely.

著名的雅典演说家吕西阿斯喜欢尼卡雷特的另一位奴隶哈塔拉——梅塔内拉，并安排梅塔内拉和奈拉陪同他前往厄琉西斯，参加厄琉西斯秘仪的入会仪式。

The famous Athenian order Lysias was fond of another of Nicarote's enslaved Hattarii, Metanera, and arranged for Metanera and Neaira to accompany him to Eleusis for initiation into the Eleusinian Mysteries.

这是一个古老而极其崇高的宗教崇拜。

This was an ancient and really prestigious religious cult.

奈拉可能还去过伯罗奔尼撒、色萨利，甚至到达了小亚细亚海岸的爱奥尼亚希腊城市。

Nayara may also have been to the Peloponnese, Thessaly, and even to the Greek cities of Ionia on the coast of Asia.

很少有自由女性能有如此广泛的世面经历。

Not many free women had that kind of exposure to the world.

随着奈拉年龄增长，不再属于儿童性奴的‘派德·斯凯’类别，她对尼卡雷特的价值也随之下降。

As she aged out of the paide skai category of child sex slaves, Nayera's value to Nicarete decreased.

会有新的女孩被买来，并像奈拉一样被抚养长大，以取代她的位置。

There would be new girls bought and brought up as Nayera had been to take her place.

尼卡雷特的所作所为表明，她对她的员工毫无感情，甚至不关心她们生活的艰难。

Nothing about Nicarete suggests that she was at all sentimental about her workers or even that she sympathized with the difficulties of their lives.

毕竟，她自己很可能也经历过类似的生活，而利用同样的商业模式，正是她摆脱这种生活的途径。

After all, she had probably experienced much the same, and exploiting that same business model was her way out of that life.

尼卡雷特在市场上的定位，建立在她称之为女儿的被奴儿童的青春与虚假的体面之上。

Nicarete's niche in the market was built on the youth and feigned respectability of the enslaved children she called her daughters.

然而，对其他人而言，奈拉的价值非同寻常。

To others, however, Nayera's value was extraordinary.

两位男子，欧克拉提斯和提莫诺里塔斯，以三十米那的高价从尼卡雷特手中买下了她。

Two men, Eukratis and Timonoritas, bought her from Nicarete for the high price of 30 minae of silver.

这大约相当于半塔兰特，或是半个世纪前雅典人尼基亚斯为矿监索基乌斯所支付价格的一半。

That's about half a talent or half the price the Athenian Nychias had paid for the mining overseer, Socius, half a century or more earlier.

从我们关于索基乌斯的那期节目中可知，古希腊人对奴隶的货币价值有着敏锐的判断。

We know from our episode on Socius that ancient Greeks judged the monetary worth of enslaved people keenly.

没有理由认为欧克拉提斯和提莫诺里塔斯在决定以三十米那购买奈拉时是被迷住了，尽管我们不知道他们是否像尼卡雷特那样使用她，还是将她留作自己使用。

There's no reason to assume Eukratis and Timonoritas were besotted when they decided to pay 30 minae for Naira, though whether they employed her as Nicarete had done or retained her services for themselves is unknown.

三年后，当这两位男子迎娶妻子时，他们同意让奈拉买下自己的自由。

When the two men married their wives three years later, they agreed to allow Nayera to buy her freedom.

她支付了二十米那，资金来源于她被允许保留的收入，以及从前客户那里获得的礼物和借款。

She paid 20 minae sourced from earnings she'd been allowed to keep and a combination of gifts and loans from former clients.

我们无法确定，她较低的售价是欧克拉提斯和提莫诺里塔斯的馈赠，还是反映了她年老后性工作者的货币价值下降。

Whether her lower sale price was a gift from Eukratis and Timonoridas or reflected the lower monetary value of a sex worker as she aged, we can't say.

奈拉获得自由的条件之一，是她承诺不再在科林斯从事以前的职业。

One of the conditions of Naira buying her freedom was her agreement to no longer work in her former profession in Corinth.

她的前客户之一菲里翁在三月左右带她去了雅典。

Phrynion, one of her former clients, brought her with him to Athens around March.

《反对奈拉》一文这样描述奈拉与菲里翁共同生活的情形。

Against Naira describes Naira's life with Phrynion in this manner.

他，菲里翁，以极其放肆和鲁莽的方式对待她。

He, Phrynion, treated her in an outrageous and reckless way.

无论他去哪里喝酒，都带她一起去吃饭。

He took her to dinner with him everywhere, wherever he was drinking.

她参与了他所有的狂欢，他随时随地在公共场合与她发生关系，向旁观者炫耀自己的特权。

She joined in all his carousals, and he had intercourse with her in public whenever and wherever he pleased, making a display of his privilege in front of onlookers.

然而，有一次，奈拉陪他参加了雅典将军卡布里亚斯举办的一场喧闹派对。

On one occasion, however, Naida accompanied him to a raucous party given by the Athenian general, Kabrias.

据阿波罗多罗斯称，宾客甚至主人家的奴隶都对奈拉实施了性侵犯。

There, according to Apollodorus, guests and even the hosts' own slaves sexually assaulted Naida.

阿波罗多罗斯将此事视为她放荡堕落的证据。

Apollodorus treats this as evidence of her debauchery and degradation.

更有可能的是，她遭到了强奸。

It's far more likely that she was raped.

今天的性工作者和所有女性一样，始终面临性暴力的风险，过去也是如此。

Sex workers today, like all women, are constantly at risk of sexual violence, and the past was no different.

奈伊拉在卡布里亚斯派对上的经历，可能比文献记载的要普遍得多。

Neaira's experience at Caprias' party was probably far more common than the textual record tells us.

她在科林斯和雅典最高精英圈中活动，这并未给她带来任何保护，她用高价买来的自由也是如此。

The fact that she operated among the highest elite in both Corinth and Athens offered Naira no protection nor did her dearly purchased freedom.

这一事件发生后，奈伊拉带着两名女仆特拉塔和科科林以及她的珠宝，离开了雅典前往麦加拉。

In the aftermath of this incident, Naira decamped for the city of Megara with two maids, Thrata and Cocoline, and her jewelry.

奈伊拉到达麦加拉后，境遇有所改善。

Naera's circumstances improved once she reached Megara.

正是在那里，她遇到了斯蒂法努斯，他带她回到了雅典。

It was there that she met Stephanus, who brought her back to Athens with him.

阿波罗多罗斯声称，奈伊拉此时已有三个孩子，但这毫无根据。

Apollodorus claims that Naera had three children at this point, but this is a baseless attack.

这些孩子是斯特凡努斯的合法子女，两个男孩和一个女孩。

The children were Stephanus' legitimate offspring, two boys and a girl.

一旦她回到雅典，弗里贡就试图从斯特凡努斯那里把奈达夺回去。

Once she had returned to Athens, Frignon tried to take Naida back from Stephanus.

此事提交仲裁，仲裁员明确表示，奈达在法律上是自由的，且不受任何男人的直接监管。

The matter went to arbitration, and the arbitrators made it clear that Naida was both legally free and outside any man's direct supervision.

这是一种几乎没有任何雅典女性享有的地位和特权。

That was a status and a privilege that practically no women in Athens enjoyed.

然而，与此同时，仲裁员也同意奈达必须在弗里贡和斯特凡努斯之间分配时间。

At the same time, however, the arbitrators agreed that Naida would have to divide her time between Phrignon and Stephanus.

她的自由是有局限的。

Her freedom only went so far.

从那以后，我们就再也没有听到关于弗里贡的任何消息。

We hear no more about Phrignon after that point.

可以推测，在那之后直到三月的诉讼之间，奈拉一直与斯特凡努斯生活在一起。

Presumably, Naira went to live with Stephanus for the ensuing decades between then and the lawsuit in the March.

他声称自己没有娶她，而是将她作为妾室养着。

He claimed that he didn't marry her and kept her as a concubine.

斯特凡努斯的三个孩子是他与前妻所生，前妻是一位出生在雅典的公民女性。

Stephanus' three children were his by his previous wife, an Athenian born citizen woman.

我们无法得知这些关系真实的情况如何。

We cannot say what any of these relationships were really like.

这些孩子自幼便认识奈达，他们是否将她视为继母？奈达与斯特凡努斯是否过着幸福的生活，抑或只是为简单地管理生活而共处？又或者，他们实际上是否将彼此视为夫妻，尽管并不合法？

Whether the children, who had known Naida since their early years, saw her as a surrogate mother, whether Naida and Stephanus were living happily ever after or with an eye to the simple management of their lives, or whether they did in fact consider themselves married, albeit not legally.

斯特凡努斯是一位相当有声望的人。

Stephanus was a reasonably prominent man.

他绝不可能娶一位前希提里亚特女子为妻，更不可能与她生儿育女。

He could never marry a former Hittariat and certainly not have children by her.

到了案件发生时，她想必已年过五十，即便她想离开斯特凡努斯，也已没有任何其他生活选择。

By the time of the case, when she must have been well into her fifties, Naida's options for a different life were nonexistent even if she had wanted to leave Stephanus.

作为一位自由女性，她的生活中依然存在权力关系，这与她曾身为奴隶性工作者时并无二致。

There were power dynamics at play in her life as a free woman, no less than when she'd been an enslaved sex worker.

到那时，纳亚拉已经以自由人的身份度过了大半生。

By then, Nayarra had spent more than half her life as a free woman.

她在尼卡蕾特妓院的日子早已成为过去，但阿波罗多罗斯仍能唤起那些记忆，并用它们来攻击她。

Her days in Nicarete's brothel were far in the past, but Apollodorus could still bring those memories to the fore and weaponize them against her.

这场诉讼的结果令人遗憾地无从知晓，但我们希望陪审团能像我们两千三百年后一样，轻易看穿阿波罗多罗斯的攻击。

The result of the lawsuit is sadly unknown, but we can hope that the jury saw through Apollodorus' attacks as easily as we can twenty three hundred years later.

纳耶达的一生应当消除任何关于古典雅典高级希塔莱妓女的浪漫化幻想。

Nayeda's life ought to neutralize any remaining myths about the glamour of high end Hittari in classical Athens.

像纳耶达这样的女性，是智力精深与文化创造世界中亲密的一部分。

Women like Nayeda were an intimate part of a world of intellectual sophistication and cultural production.

她们是这个世界的参与者。

They were participants in that world.

前一代人中，希塔莱曾与苏格拉底讨论哲学。

A generation before, Hetairai had talked philosophy with Socrates.

在接下来的几十年里，希塔莱将伴随亚历山大大帝及其将领们横扫亚洲。

Hetairai would accompany Alexander the Great and his generals on their rampage across Asia in the coming decades.

纳亚达本人曾与她那个时代最伟大的演说家、哲学家和士兵们交往密切。

Nayada herself rubbed shoulders with some of the greatest orators, philosophers, and soldiers of her day.

但这些经历的背景、这些女性生活的真相，不能被忽视，也不能为了安抚我们现代的道德感而将其置于一个与现实脱节的抽象层面。

But the context of those experiences, the facts of these women's lives can't be ignored or placed on some other contextual level separate from reality in order to assuage our modern sensibilities.

纳亚达和无数像她一样的女性曾被贩卖、遭受性侵、被虐待，并被迫陷入长期关系，只为在这样一个对她们充满敌意的世界中生存下去。

Nayada and countless women like her were trafficked, sexually assaulted, abused, and forced into long term relationships in order to survive a world that was deeply hostile to them.

纳亚达的特别之处在于，她身处一个通常从业者默默无闻、饱受苦难的行业中，占据了最高、最显眼的阶层。

Nayada was extraordinary in that she occupied the very highest and most visible echelons of an industry whose workers typically toiled and suffered in anonymity.

但她们所有人的生活都与古希腊的历史画卷交织在一起，其重要性不亚于苏格拉底、亚历山大大帝或阿波罗多罗斯。

But all of their lives were woven into the tapestry of ancient Greece, no less so than Socrates, Alexander the Great, or Apollodorus.

最终，我们应当感到些许慰藉，因为更可能被后人铭记的，是纳亚达，而不是阿波罗多罗斯。

Ultimately, we ought to take some satisfaction in knowing that it's Naiaida, not Apollodorus, whose name we're more likely to carry with us.

下一期《往昔人生》，我们将从古希腊转向古罗马，认识拉丁文学的奠基人之一、剧作家泰伦斯，他曾经也是一名奴隶。

Next time on Past Lives, we'll move from ancient Greece to ancient Rome, where we'll meet one of the founders of Latin literature, the playwright Terence, who was also a former slave.

非常感谢您的参与，我期待下次再与您交流。

Thanks so much for joining me, and I look forward to chatting with you again.

如果你还没有，请订阅我们在描述中链接的Patreon。

If you haven't already, please subscribe to our Patreon linked here in the description.

每月仅需7美元，你就能获得大量独家内容，比如与杰出学者的访谈、我和你的问答环节、我们的读书会，以及更多更多内容。

It's only $7 a month, and you get access to tons of bonus content, like interviews with great scholars, q and a's with me, our book club, and much, much more.

你也可以在Instagram上关注我，用户名是Wyman_uncerscore_Patrick，或在Blue Sky上关注Patrick Wyman。

You can also follow me on Instagram at Wyman underscore Patrick or on blue sky at Patrick Wyman.

《过往人生》是一个完全独立制作的节目，你们的支持使我们能够制作这个节目。

Past Lives is a 100% independent production, and your support is what allows us to make this show.

所以，谢谢你们。

So thank you.

《过往人生》由我，帕特里克·怀曼，撰写并旁白。

Past Lives is written and narrated by me, Patrick Wyman.

制片人是摩根·贾夫。

The producer is Morgan Jaffe.

加布里埃尔·戈尔德负责音效设计和音乐。

Gabriel Gould handles sound design and music.

故事编辑是蕾切尔·坎布里。

The story editor is Rachel Camburi.

我们下期再见，这里是《前世今生》。

Until next time, this has been Past Lives.