Benjamin Lee Whorf (1939): The relation of habitual thought and behavior to language, LANGUAGE, THOUGHT, and REALITY, Cambridge: Technology Press of Massachusetts Institute of Technology. Pp. 148-151.
中譯本：
（美）本杰明．李．沃爾夫著，高一虹等譯：《論語言、思維和現實：沃爾夫文集》，長沙：湖南教育出版社，2001年，頁136-139。（又2012年北京商務印書館再版）
（輯按：以下譯文，由輯者以中譯本為基礎加以修訂）
HABITUAL BEHAVIOR FEATURES OF HOPI CULTURE
霍皮文化慣常行為的特徵
Our behaviour, and that of Hopi, can be seen to be coordinated in many ways to the linguistically conditioned microcosm. As in my fire casebook, people act about situations in ways which are like the ways they talk about them. A characteristic of Hopi behaviour is the emphasis on preparation. This includes announcing and getting ready for events well beforehand, elaborate precautions to insure persistence of desired conditions, and stress on good will as the preparer of right results. Consider the analogies of the day-counting pattern alone. Time is mainly reckoned “by day” (taʟk, -tala) or “by night” (tok), which words are not nouns but tensors, the first formed on a root “light, day,” the second on a root “sleep.” The count is by ORDINALS. This is not the pattern of counting a number of different men or things, even though they appear successively, for, even then, they COULD gather into an assemblage. It is the pattern of counting successive reappearances of the SAME man or thing, incapable of forming an assemblage. The analogy is not to behave about day-cyclicity as to several men (“several day”), which is what WE tend to do, but to behave as to the successive visits of the SAME MAN. One does not alter several men by working upon just one, but one can prepare and so alter the later visits of the same man by working to affect the visit he is making now. This is the way the Hopi deal with the future – by working within a present situation which is expected to carry impresses, both obvious and occult, forward into the future event of interest. One might say that Hopi society understands our proverb ‘Well begun is half done,’ but not our ‘Tomorrow is another day.’ This may explain much in Hopi character.
This Hopi preparing behavior may be roughly divided into announcing, outer preparing, inner preparing, covert participation, and persistence. Announcing, or preparative publicity, is an important function in the hands of a special official, the Crier Chief. Outer preparing is preparation involving much visible activity, not all necessarily directly useful within our understanding. It includes ordinary practicing, rehearsing, getting ready, introductory formalities, preparing of special food, etc. (all of these to a degree that may seem overelaborate to us), intensive sustained muscular activity like running, racing, dancing, which is thought to increase the intensity of development of events (such as growth of crops), mimetic and other magic, preparations based on esoteric theory involving perhaps occult instruments like prayer sticks, prayer feathers, and prayer meal, and finally the great cyclic ceremonies and dances, which have the significance of preparing rain and crops. From one of the verbs meaning “prepare” is derived the noun for “harvest” or “crop” : na'twani ‘the prepared’ or the ‘in preparation’[1].
霍皮人的準備行為大約分為：宣佈準備、外在準備、內心準備、背後參與和堅持。只有族中的「傳令長」才有權宣佈準備。外在準備是肉眼可見的行為，在常人眼中對事情不一定有用，包括練習、綵排、進行有指導作用的儀式、準備特定的食品、（他們甚至投入得有點過份）、長時間的劇烈運動如奔跑、比賽、跳舞（他們相信會加強事物的發展，如農作物的生長）。還有具備模仿或其他性質的巫術活動。按神秘的理論，他們事先準備祭棒、羽飾、饗食，以舉行祭祀和舞會，以期「準備」雨水和收成。霍皮族「na'twani」一詞解作「準備了的」或「準備中」，就是由「收成」、「農穫」的意思衍生出來的。
Inner preparing is use of prayer and meditation, and at lesser intensity good wishes and good will, to further desired results. Hopi attitudes stress the power of desire and thought. With their “microcosm” it is utterly natural that they should. Desire and thought are the earliest, and therefore the most important, most critical and crucial, stage of preparing. Moreover, to the Hopi, one’s desires and thoughts influence not only his own actions, but all nature as well. This too is wholly natural. Consciousness itself is aware of work, of the feel of effort and energy, in desire and thinking. Experience more basic than language tells us that, if energy is expended, effects are produced. WE tend to believe that our bodies can stop up this energy, prevent it from affecting other things until we will our BODIES to overt action. But this may be so only because we have our own linguistic basis for a theory that formless items like “matter” are things in themselves, malleable only by similar things, by more matter, and hence insulated from the powers of life and thought.
內心準備主要是祈禱和冥想，再保持積極的思想以期願望成真。霍皮人非常重視願力和思想，在他們的世界觀而言，這是理所當然的。發願和調整思想是最早、最重要、最關鍵的準備行為。霍皮人認為，一個人的願力和思想不但影響自己的行為，也影響大自然。發願和思考時，他的意識就會投射到工作，感覺到自己正在努力和投入能量。
消耗了能量，就會產生效果，這是比語言更基礎的經驗。一般人以為，在付諸實行之前，念頭只停留在腦海中，不會影響其他東西。然而，這之所以成立，是因為我們有一套建基於語言之上的理論：無形的東西如「事情」是物自體，只會受類似的東西影響（也就是其他事情），而不受現實和思想影響[2]。
It is no more unnatural to think that thought contacts everything and pervades the universe than to think, as we all do, that light kindles outdoors does this. And it is not unnatural to suppose that thought, like any other force, leaves everywhere traces of effect. Now, when WE think of a certain actual rosebush, we do not suppose that our thought goes to that actual bush, and engages with it, like a searchlight turned upon it. What then do we suppose our consciousness is dealing with when we are thinking of that rosebush? Probably we think it is dealing with a “mental image” which is not the rosebush but a mental surrogate of it. But why should it be NATURAL to think that our thought deals with a surrogate and not with the real rosebush? Quite possibly because we are dimly aware that we carry about with us a whole imaginary space, full of mental surrogates. To us, mental surrogates are old familiar fare. Along with the images of imaginary space, which we perhaps secretly know to be only imaginary, we tuck the thought-of actually existing rosebush, which may be quite another story, perhaps just because we have that very convenient “place” for it. The Hopi thought-world has no imaginary space. The corollary to this is that it may not locate thought dealing with real space anywhere but in real space, nor insulate real space from the effects of thought. A Hopi would naturally suppose that his thought (or he himself) traffics with the actual rosebush-or more likely, corn plant – that he is thinking about. The thought then should leave some trace of itself with the plant in the field. If it is a good thought, one about health and growth, it is good for the plant; if a bad thought, the reverse.
既然很多人以為陽光照遍宇宙萬物，思想可以影響宇宙萬物這種想法就不無道理。以此類推，思想跟其他力量一樣會到處留下影響。當我們幻想一片玫瑰花叢，不會認為我們的思想可以像探射燈一樣直達現實那片花叢，與它接合。那麼，我們幻想玫瑰花叢時，思想對像到底是什麼？也許我們會覺得那是一個虛擬影像、現實的代替品，但真的是這樣嗎？我們會認為自己有一個能容納各種虛擬影像的想像空間，玫瑰花叢的影像理所當然地與其他事物的影像一同存放在這個空間裡。霍皮人沒有這樣的概念，他們覺得指向現實的思想也處於現實，而現實也受思想影響。當一個霍皮人幻想一片玫瑰花叢，他會相信自己的思想（或其本人）跟現實的花叢（更多時是農作物）有所交集，並留下痕跡。如果是正面的思想，如「茁壯成長」，那就對植物有利；反之則不利。
The Hopi emphasize the intensity-factor of thought. Thought to be most effective should be vivid in consciousness, definite, steady, sustained, charged with strongly felt good intentions. They render the idea in English as ‘concentrating, holding it in your heart, putting your mind on it, earnestly hoping.’ Thought power is the force behind ceremonies, prayer sticks, ritual smoking, etc. The prayer pipe is regarded as an aid to “concentrating” (so said my informant). Its name, na'twanpi, means ‘instrument of preparing’.
霍皮人注重如何加強思想力量。逼真、堅定、穩固、持久、善良的念頭，影響力最大。在英語，這可以理解為「全神貫注」、「念念不忘」、「專心一志」、「孜孜以求」（concentrating, holding it in your heart, putting your mind on it, earnestly hoping）。思想力量在儀式、祭棒、祭煙背後發揮作用。祭管是協助人「集中精神」的工具（受訪者說），名為na’tqanpi，意思是「準備的工具」[3]。
Covert participation is mental collaboration from people who do not take part in the actual affair, be it a job of work, hunt, race, or ceremony, but direct their thought and good will toward the affair’s success. Announcements often seek to enlist the support of such mental helpers as well as of overt participants, and contain exhortations to the people to aid with their active good will[4]. A similarity to our concepts of a sympathetic audience or the cheering section at a football game should not obscure the fact that it is primarily the power of directed thought, and not merely sympathy or encouragement, that is expected of covert participants. In fact these latter get in their deadliest work before, not during, the game!
背後參與就是精神上的支持。有些人雖然不直接參與狩獵、競賽或祭祀，但仍然會利用自己的思想和願力促成該事情。霍皮人宣佈準備時，除了招募參與者，也經常徵求這種精神支持者，呼籲大家發揮積極意念。跟足球場上的球迷和啦啦隊不同，他們付出的不僅是認同和鼓勵，而是更直接的精神力量。而且，關鍵時刻是比賽前，而不是比賽中！
A corollary to the power of thought is the power of wrong thought for evil; hence one purpose of covert participation is to obtain the mass force of many good wishers to offset the harmful thought of ill wishers. Such attitudes greatly favor cooperation and community spirit. Not that the Hopi community is not full of rivalries and colliding interests. Against the tendency to social disintegration in such a small, isolated group, the theory of “preparing” by the power of thought, logically leading to the great power of the combined, intensified, and harmonized thought of the whole community, must help vastly toward the rather remarkable degree of cooperation that, in spite of much private bickering, the Hopi village displays in all the important cultural activities.
思想既然有力量，邪惡的思想自然有負面影響，所以背後參與的其中一個目的就是要集合正願者的力量，抵消惡願者的力量。這種想法促進了霍皮族的團結和社群精神。指的不是他們沒有仇怨和利益衝突，他們也不乏私人口角；但這個偏遠的小部落的確憑藉這套「用思想力量來準備」的理念抑制了分裂；順理成章，整個社群的思想變得一致、強大、和諧，故而他們在所有文化活動中都展現出非凡的協調能力。
[1] The Hopi verbs of preparing naturally do not correspond neatly to our “prepare”; so that na'twani could also be rendered ‘the practiced upon, the tried for,’ and other wise.↩
[2]譯注：這裡有點晦澀。此處所謂「事情」(matter)其實指腦海中某件事物的投影，一般人認為這些投影獨立於現實的事物而存在，所以是「物自體」(things in themselves)。下文「玫瑰花叢」的例子解釋得很清楚。↩
[3]譯注：祭管，原譯作「祈禱時用的管樂器」，但資料顯示似乎是類似煙槍的工具，所以上文才提到ritual smoking。姑且統籠地譯作祭管。↩
[4]See, e.g., Ernest Bèaglechole, Notes on Hopi economic life (Yale University Publications in Anthropology, no. 15, 1937), especially the reference to the announcement of a rabbit hunt, and on p.30, description of the activities in connection with the cleaning of Toreva Spring – announcing, various preparing activities, and finally, preparing the continuity of the good results already obtained and the continued flow of the spring.↩
