佳译共赏:納霞堡之莪默伽亞謨絕句集(伯昏子译a

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佳译共赏:納霞堡之莪默伽亞謨絕句集(伯昏子译)
作者: Gossudar  发布日期: 2007-11-26    查看数:    出自:网上读书园地
據菲茨傑拉德第五版英譯本轉譯
其一
醒罷東君逐夜還,紛紜列宿逝冥關。赫戲萬丈光如箭,正射君王宮闕間。
其二
昧爽昏昏酒肆閒,忽傳聲叱意茫然。神宮設醮皆齊具,香客何猶閫外眠。
其三
雞聲茅店客來喧,羈日無多倚戶言。分袂一朝江海去,悠悠不復過君門。
其四
宿願新歲又蘖芽,萬千神思隱孤葩。摩西素手橫枝出,人子黃泉亦起嗟。
其五
翳林已逝葬薔薇,七扣御樽安所歸。惟覩蒲桃赤瓊灼,千園繞水滿芳菲。
其六
韓娥已絕繞梁音,淒豔但闻莺嘯吟。佶屈殷勤呼美酒,萎花病頰暈霞侵。
其七
春暖邀君酌羽觴,惱人重襺盡除將。韶光振翮無多路,跂翼時禽欲遠揚。
其八
往復雙城安立身,樽中甘苦與誰論?命如莤酒滲將盡,枯葉紛飛歸故根。
其九
朝花千束日堪摘,昨夕紫薇何處覓?孟夏但攜群艷來,帝君難老倩誰錫?
其十
父子稱雄過眼冥,祖孫帝業底干卿?且任沙場吼不息,誰趨鼎食與鍾鳴?
其十一
田園沙磧望漫漫,芳甸如紳挈兩端。臣主假名安復記,無愁天子倚金鑾。
其十二
一片乾餱一卷詩,一壺美酒傍疏枝。荒原有汝歌清發,爰得樂郊無盡時。
其十三
光耀人間世所希,升遐來日或心期。花開堪折直須折,宮鼓鼉鳴哪復知?
其十四
環眸四際盡薔薇,鬧罷紅塵笑語歸。“旦暮看余繡囊裂,奇珍園囿散霏霏。”
其十五
或持金粟惜如珠,或任風抛雨委輸。擬化丹砂既未得,塋封誰復事刨刳。
其十六
塵心如熾世人傾,旋作死灰旋復生。白雪橫飛沙磧面,熠燿須臾終不成。
其十七
逆旅千年已弊穿,陰陽圜轉戶樞前。列王隆貴今安在,時命相追馭鶴煙。
其十八
野驢馳踐羿王元,猶夢黃粱伏草宛②。英主深宮曾醉臥,雄獅巨蜥守無言。
其十九
薔薇何處最紅妍,凱撒王陵喋血殷。風信飄園如落帽,教猜螓首墮華鬘。
其二十
輕臥河漘覆碧茸,甦生芳甸正芃芃。麝香暗吐誰家女,教惜櫻唇一點紅。
其二十一
命酌同心盡此朝,後憂前悔泯然消。余身明日將何在,當化池灰作劫燒。
其二十二
江山歷代有才人,醇酒能醅幾日新?換盞推杯數巡後,山阿托體藉橫陳。
其二十三
椒房金屋樂無垠,夏日穠芳衣著新。終臥黃泉之下土,余身之上臥何人?
其二十四
極慾窮情君莫遲,終歸塵土復誰知。塵來塵去塵中息,無酒無歌無絕期。
其二十五
或求今世願能持,或溺諸緣來世睎。暗塔司辰叱衆妄,“汝之所報不於茲。”
其二十六
先哲二宗論別裁,流同術士亦愚哉。猥辭瑣語隨塵散,佞口如簧止積埃。
其二十七
壯歲求知切問存,俊賢捫蝨坐談論。詹詹喋喋皆聽慣,出入無非總一門。
其二十八
齊播智種共耕躬,長育辛勤拮据功。問我於茲何所獲,來如流水逝如風。
其二十九
不知何日亦何由,天地玄黃水自流。橐籥出風何處去,無心蕩蕩過荒疇。
其三十
莫問何來疾若風,焉知此去又何從。平生枉屈無窮憶,辱沒杯杯禁酒中。
其三十一
遐升帝闕七重門,安坐填星致極尊。中道漫漫頻破惑,獨餘性命惑猶存。
其三十二
孤門扃鐍固難開,重幕深垂瞽目哀。卿我人言偶稍及,便隨風逝失塵垓。
其三十三
地不言兮海哭嗥,紫波失眷恨滔滔。參商隱現陰陽界,璿璣默然天運高。
其三十四
我中卿在幕帷藏,舉手求卿逐暗光。心外驚聞叱聲起,卿中之我實爲盲。
其三十五
誰主此生心欲參,土甌唇側對呢喃。生時荷锸長懽醉,埋罷冥幽絕此甘。
其三十六
姑酌金罍晤語輕,憐卿曾醉亦曾生。絳唇今點何其冷,縱接千回不解酲。
其三十七
憶昔遊方半道棲,暮觀陶匠正摶批。泥中鴂舌忽輕語,楚毒輕加請緩稽。
其三十八
一抔濕土女媧摶,造作人形獨有天。亙古綿延豈不絕,渺茫此說代相傳。
其三十九
香醪酹地入冥藏,滴滴潛行土未嚐。千歲游魂深隱在,熾心灼目得清涼。
其四十
仙露晨思降玉皇,紅塵儼儼鬱金香。君誠當若空樽覆,地轉天翻亦醉狂。
其四十一
幽心不復惑人神,明日亂麻風解紛。擁醉當壚誰氏子,指間青發掌中身。
其四十二
不使芳唇負綠醪,色空生滅豈能逃。昨之汝即今之汝,明汝安能易一毫。
其四十三
神差尋汝至西崦,澤畔終逢釅酒拈。捉汝元神來對酌,羽觴飛舉勿相謙。
其四十四
玉宇憑虛浩浩翔,天爲棟宇屋爲裳。塵骸跼蹐何其辱,不若元神棄濁囊。
其四十五
一日之暇憩野廬,六龍御駕赴酆都。有司默然收供具,留待新賓復此趨。
其四十六
天縱教人畢有終,輪回誰睹造化工。萬千酒沫皆如我,汩汩斟流溢爵中。
其四十七
重重天幕共行穿,浮世悠悠百億年。卿我去來誰又見,石投於海浪依然。
其四十八
憩停片暇大荒中,遽飲仙泉行色匆。征轡丁令致遠極,自空處出復歸空。
其四十九
忍負韶華破此謎,孜孜求索勿遲稽。僞真其間不容髮,何郤庖丁尚可批。
其五十
僞真其間不容髮,一字能尋拯迷沒。直上昆侖崒嵂宮,或逢真宰傲然兀。
其五十一
萬類幽攡問太玄,遄行如汞慰憂煎。雜然魚月流形賦,運化惟其獨不遷。
其五十二
簾幕深深費猜度,刹那衣冠沉暗霧。悲喜自生還自看,流光优孟無盡數。
其五十三
仰察皇天閉網羅,俯看后土恨蹉跎。汝身有汝惟今日,明日成非奈汝何。
其五十四
韶光毋付水硼砰,亦莫徒勞與世爭。苦果無終何用慼,蒲桃與共樂天成。
其五十五
智衰妻老終無嗣,卷帳遣教棲冷宮,會飲瓊筵賓友賀,蒲桃新婦笑嫣紅。
其五十六
正理雖能別是非,陟降因明亦可追。慾海茫茫淵不測,瓊漿深溺獨歸依。
其五十七
籌算人言餘獨善,曆書漸密年漸短。昨天已死但將除,明日未生何足選。
其五十八
熹微茅店入門堂,忽賭金身顯異光。原是仙人負甕至,蒲桃佳釀令余嚐。
其五十九
酒德頌堪至理明,坐談橫議盡消冥。何處真仙生可遇,沉鉛刹那化金銒。
其六十
萬千憂懼黯銷魂,黑帳壓城如黑雲。天祐聖人拔劍起,一麾江海散愁軍。
其六十一
天教碩果成佳釀,休踐鬚藤誣穽網。福至堪承直可承,詛災難曉誰能降。
其六十二
生当歸靜未曾忘,券契還憂至期償。碾作香塵尚何冀,但求仙釀滿余觴。
其六十三
地域天堂寔命歧,臨川嘆逝駭飛馳。于斯為實它皆妄,凋盡曇花誰復知。
其六十四
怪哉千萬往匆匆,俱入鬼關幽界中。欲問前途皆不返,漫漫求索苦追從。
其六十五
漫道先知遭火焚,聖賢示道代相聞。醒來說此傳奇事,一夢槐安風雨紛。
其六十六
希夷吾遣吾靈過,使探來生當亦可。未幾即還為報言,天堂地獄皆為我。
其六十七
慾充形妄即天堂,煉火銷魂地獄光。吾輩俱投幽暗去,曾生曾死兩茫茫。
其六十八
日烛庭燎誰取明,司烜中夜独能擎。憧憧來往惟吾輩,幻影光前隊隊行。
其六十九
璿天棋布任移挪,枰局陰陽立網羅。馳突沙场攻杀罷,終歸一匣樂行窩。
其七十
隨人宛轉纵横飛,团鞠焉能辨是非。唯有蹴君塵世者,因緣獨識理無違。
其七十一
柔荑巧運灑洋洋,書罷焉能刪半行。齋絜靈機皆枉用②,滂沱涕泗亦徒傷。
其七十二
昊天如簋覆群生,六道群生伏楅衡。舉手何須籲上祐,彼如兀者亦難行。
其七十三
造人摶土功才足,末日豐田亦播穀。有始光中何所書,暾熹終劫恭聼讀。
其七十四
今日狷狂昨夜生,明朝恺沮默然成。何從何去君難悟,酣飲忘機不復醒。
其七十五
語汝重征發紫垣,馱星天馬燿雙肩。蒲桃根末已深植,靈土耕揉了宿緣。
其七十六
自在蒲桃根畔眠。游僧且任共嗤玩,濁囊化鑰啓門入,笑彼狂呼邃宇前。
其七十七
真火燒身賸炬燼,管它生懟抑生憫。神祠幽邃永消痕,未若酒廛光一瞬。
其七十八
無知無慾虛空界,終化有情成實在。受此偷懽之軶轅,恐遭永劫未能碎。
其七十九
予人熔滓帝何忒,反索真金償彼值。逋債何來安得知,此般貿物悔無極。
其八十
汝命通衢機穽充,教余躑躅勒青驄。汝教罪罟由天降,強墮余之惡彀中。
其八十一
摶泥汝已造元元,何設毒蟲藏樂園。罪按黥刑汝皆赦,猶人赦汝亦無言。
*******************************
其八十二
西山薄暮消殘照,齋月饑腸方欲了。重謁陶坊獨佇觀,行行瓦缶余身繞。
其八十三
千姿万態立參差,地上成行壁下依。或喜多言或喜默,或惟側耳諦聼徽。
其八十四
有物自言凡埴挻,挻成又毀豈徒然。幾經蹂躪還歸土,形復無形本自天。
其八十五
有曰狡童媅酒池,金罍欲墜強能持。亦如瓦缶彼親作,怒罷何曾毀棄之?
其八十六
稍定訩訩忽語詹,咨嗟物怪似無鹽。人皆笑我籧篨貌,余豈陶人顫手拈?
其八十七
粗紋小罋發霆雷,鼓舌滔滔驚四維。陶器陶人枉煩絮,汝知彼等竟為誰?
其八十八
器之成毀己何辜,教墮鐡圍臨鬼誅。謬甚斯言二三子,洵知彼己善而都。
其八十九
器成待價任由它,余乃乾泥葬冷花。倘得陳年醇釀沃,迴光返照病能賒。
其九十
一干瓦缶雜諓諓,待月初窺清牖前。鳩聚相呼四美至,酒罎已壓酒人肩。
*************************************
其九十一
賜我殘生以碧醪,百年亦令骨骸澆。葬余碧葉花枝下,絡繹凴臨不寂寥。
其九十二
既將骸骨葬花叢,更化氤氳繞碧空。正信之人全不覺,熙熙攘攘繞其中。
其九十三
亦曾虔奉眾神像,玷譽誠如直措枉。榮寵常教浸淺斟,浮名終把換低唱。
其九十四
幾番立誓悔前衷,疑是當時醉夢中。手執薔薇佇春日,隨風舊憾盡銷溶。
其九十五
造釀誤人猶異端,奪我紫緋羞我顏。諸料當壚所讎值,恐無珍物若斯般。
其九十六
春風終亦謝薔薇,行跡華年勒墓碑。枝上黃鶯獨吟唱,何來何去更問誰。
其九十七
泉之沙磧倘生眸,縱是矇騰亦啓猷。一眺行人病中起,恰如偃草復昂頭。
其九十八
神差插翅速飛升,冥錄能追未束縢。當使閻羅重紀錄,或投一炬殿前燈。
其九十九
擕卿與我共天謀,機運堪憐俱攝收。倘可毀之重範鑄,此心方遂恨方休。
其一百
玉壺光轉又升空,清苑盈虛未有窮。升復升兮炤復炤,佼人何處去無蹤。
其一百零一
侑客如星散林樾,夭紹玉人難得歇。殷勤倘至我身旁,但請覆杯空對月。
(篇終)
2007-11-22
伯昏子:此书国内有《鲁拜集》《柔巴依》《莪默絕句集》等不同译名,分别译自英语、波斯语的译本多达20多种。其中按照绝句这一中国传统诗歌形式来翻译此部世界名作的译本并不太多,其中合乎旧诗格律的译本更少。而所谓“鲁拜”或“四行诗”这种诗歌格律形式,与汉诗的绝句罕见雷同,也不是偶然的。这也是本人不惮繁复,用与作者同时代的汉语,用中国传统的文学语言,用诸多与莪默齐辉并耀于世界诗坛的中国诗坛巨星所使用的诗歌语言,来重新翻译这部名作的主要原因。我觉得,这也是本译作值得公布于世的原因之一。
http://www.stph.com.cn/mybbs/announce/announce.asp?BoardID=15&ID=145918&aupflag=1&anum=1
第五版原文:
I.
WAKE! For the Sun, who scatter‘d into flight
The Stars before him from the Field of Night,
Drives Night along with them from Heav‘n, and strikes
The Sultan‘s Turret with a Shaft of Light.
II.
Before the phantom of False morning died,
Methought a Voice within the Tavern cried,
"When all the Temple is prepared within,
"Why nods the drowsy Worshiper outside?"
III.
And, as the Cock crew, those who stood before
The Tavern shouted--"Open then the Door!
"You know how little while we have to stay,
And, once departed, may return no more."
IV.
Now the New Year reviving old Desires,
The thoughtful Soul to Solitude retires,
Where the WHITE HAND OF MOSES on the Bough
Puts out, and Jesus from the Ground suspires.
V.
Iram indeed is gone with all his Rose,
And Jamshyd‘s Sev‘n-ring‘d Cup where no one knows;
But still a Ruby kindles in the Vine,
And many a Garden by the Water blows.
VI.
And David‘s lips are lockt; but in divine
High-piping Pehlevi, with "Wine! Wine! Wine!
"Red Wine!"--the Nightingale cries to the Rose
That sallow cheek of hers to‘ incarnadine.
VII.
Come, fill the Cup, and in the fire of Spring
Your Winter garment of Repentance fling:
The Bird of Time has but a little way
To flutter--and the Bird is on the Wing.
VIII.
Whether at Naishapur or Babylon,
Whether the Cup with sweet or bitter run,
The Wine of Life keeps oozing drop by drop,
The Leaves of Life keep falling one by one.
IX.
Each Morn a thousand Roses brings, you say:
Yes, but where leaves the Rose of Yesterday?
And this first Summer month that brings the Rose
Shall take Jamshyd and Kaikobad away.
X.
Well, let it take them!  What have we to do
With Kaikobad the Great, or Kaikhosru?
Let Zal and Rustum bluster as they will,
Or Hatim call to Supper--heed not you.
XI.
With me along the strip of Herbage strown
That just divides the desert from the sown,
Where name of Slave and Sultan is forgot--
And Peace to Mahmud on his golden Throne!
XII.
A Book of Verses underneath the Bough,
A Jug of Wine, a Loaf of Bread--and Thou
Beside me singing in the Wilderness--
Oh, Wilderness were Paradise enow!
XIII.
Some for the Glories of This World; and some
Sigh for the Prophet‘s Paradise to come;
Ah, take the Cash, and let the Credit go,
Nor heed the rumble of a distant Drum!
XIV.
Look to the blowing Rose about us--"Lo,
Laughing," she says, "into the world I blow,
At once the silken tassel of my Purse
Tear, and its Treasure on the Garden throw."
XV.
And those who husbanded the Golden grain,
And those who flung it to the winds like Rain,
Alike to no such aureate Earth are turn‘d
As, buried once, Men want dug up again.
XVI.
The Worldly Hope men set their Hearts upon
Turns Ashes--or it prospers; and anon,
Like Snow upon the Desert‘s dusty Face,
Lighting a little hour or two--is gone.
XVII.
Think, in this batter‘d Caravanserai
Whose Portals are alternate Night and Day,
How Sultan after Sultan with his Pomp
Abode his destined Hour, and went his way.
XVIII.
They say the Lion and the Lizard keep
The courts where Jamshyd gloried and drank deep:
And Bahram, that great Hunter--the Wild Ass
Stamps o‘er his Head, but cannot break his Sleep.
XIX.
I sometimes think that never blows so red
The Rose as where some buried Caesar bled;
That every Hyacinth the Garden wears
Dropt in her Lap from some once lovely Head.
XX.
And this reviving Herb whose tender Green
Fledges the River-Lip on which we lean--
Ah, lean upon it lightly! for who knows
From what once lovely Lip it springs unseen!
XXI.
Ah, my Beloved, fill the Cup that clears
TO-DAY of past Regrets and future Fears:
To-morrow--Why, To-morrow I may be
Myself with Yesterday‘s Sev‘n thousand Years.
XXII.
For some we loved, the loveliest and the best
That from his Vintage rolling Time hath prest,
Have drunk their Cup a Round or two before,
And one by one crept silently to rest.
XXIII.
And we, that now make merry in the Room
They left, and Summer dresses in new bloom,
Ourselves must we beneath the Couch of Earth
Descend--ourselves to make a Couch--for whom?
XXIV.
Ah, make the most of what we yet may spend,
Before we too into the Dust descend;
Dust into Dust, and under Dust to lie,
Sans Wine, sans Song, sans Singer, and--sans End!
XXV.
Alike for those who for TO-DAY prepare,
And those that after some TO-MORROW stare,
A Muezzin from the Tower of Darkness cries,
"Fools! your Reward is neither Here nor There."
XXVI.
Why, all the Saints and Sages who discuss‘d
Of the Two Worlds so wisely--they are thrust
Like foolish Prophets forth; their Words to Scorn
Are scatter‘d, and their Mouths are stopt with Dust.
XXVII.
Myself when young did eagerly frequent
Doctor and Saint, and heard great argument
About it and about: but evermore
Came out by the same door where in I went.
XXVIII.
With them the seed of Wisdom did I sow,
And with mine own hand wrought to make it grow;
And this was all the Harvest that I reap‘d--
"I came like Water, and like Wind I go."
XXIX.
Into this Universe, and Why not knowing
Nor Whence, like Water willy-nilly flowing;
And out of it, as Wind along the Waste,
I know not Whither, willy-nilly blowing.
XXX.
What, without asking, hither hurried Whence?
And, without asking, Whither hurried hence!
Oh, many a Cup of this forbidden Wine
Must drown the memory of that insolence!
XXXI.
Up from Earth‘s Center through the Seventh Gate
I rose, and on the Throne of Saturn sate,
And many a Knot unravel‘d by the Road;
But not the Master-knot of Human Fate.
XXXII.
There was the Door to which I found no Key;
There was the Veil through which I might not see:
Some little talk awhile of ME and THEE
There was--and then no more of THEE and ME.
XXXIII.
Earth could not answer; nor the Seas that mourn
In flowing Purple, of their Lord Forlorn;
Nor rolling Heaven, with all his Signs reveal‘d
And hidden by the sleeve of Night and Morn.
XXXIV.
Then of the THEE IN ME who works behind
The Veil, I lifted up my hands to find
A lamp amid the Darkness; and I heard,
As from Without--"THE ME WITHIN THEE BLIND!"
XXXV.
Then to the Lip of this poor earthen Urn
I lean‘d, the Secret of my Life to learn:
And Lip to Lip it murmur‘d--"While you live,
"Drink!--for, once dead, you never shall return."
XXXVI.
I think the Vessel, that with fugitive
Articulation answer‘d, once did live,
And drink; and Ah! the passive Lip I kiss‘d,
How many Kisses might it take--and give!
XXXVII.
For I remember stopping by the way
To watch a Potter thumping his wet Clay:
And with its all-obliterated Tongue
It murmur‘d--"Gently, Brother, gently, pray!"
XXXVIII.
And has not such a Story from of Old
Down Man‘s successive generations roll‘d
Of such a clod of saturated Earth
Cast by the Maker into Human mold?
XXXIX.
And not a drop that from our Cups we throw
For Earth to drink of, but may steal below
To quench the fire of Anguish in some Eye
There hidden--far beneath, and long ago.
XL.
As then the Tulip for her morning sup
Of Heav‘nly Vintage from the soil looks up,
Do you devoutly do the like, till Heav‘n
To Earth invert you--like an empty Cup.
XLI.
Perplext no more with Human or Divine,
To-morrow‘s tangle to the winds resign,
And lose your fingers in the tresses of
The Cypress-slender Minister of Wine.
XLII.
And if the Wine you drink, the Lip you press,
End in what All begins and ends in--Yes;
Think then you are TO-DAY what YESTERDAY
You were--TO-MORROW you shall not be less.
XLIII.
So when that Angel of the darker Drink
At last shall find you by the river-brink,
And, offering his Cup, invite your Soul
Forth to your Lips to quaff--you shall not shrink.
XLIV.
Why, if the Soul can fling the Dust aside,
And naked on the Air of Heaven ride,
Were‘t not a Shame--were‘t not a Shame for him
In this clay carcass crippled to abide?
XLV.
‘Tis but a Tent where takes his one day‘s rest
A Sultan to the realm of Death addrest;
The Sultan rises, and the dark Ferrash
Strikes, and prepares it for another Guest.
XLVI.
And fear not lest Existence closing your
Account, and mine, should know the like no more;
The Eternal Saki from that Bowl has pour‘d
Millions of Bubbles like us, and will pour.
XLVII.
When You and I behind the Veil are past,
Oh, but the long, long while the World shall last,
Which of our Coming and Departure heeds
As the Sea‘s self should heed a pebble-cast.
XLVIII.
A Moment‘s Halt--a momentary taste
Of BEING from the Well amid the Waste--
And Lo!--the phantom Caravan has reach‘d
The NOTHING it set out from--Oh, make haste!
XLIX.
Would you that spangle of Existence spend
About THE SECRET--quick about it, Friend!
A Hair perhaps divides the False from True--
And upon what, prithee, may life depend?
L.
A Hair perhaps divides the False and True;
Yes; and a single Alif were the clue--
Could you but find it--to the Treasure-house,
And peradventure to THE MASTER too;
LI.
Whose secret Presence through Creation‘s veins
Running Quicksilver-like eludes your pains;
Taking all shapes from Mah to Mahi and
They change and perish all--but He remains;
LII.
A moment guessed--then back behind the Fold
Immerst of Darkness round the Drama roll‘d
Which, for the Pastime of Eternity,
He doth Himself contrive, enact, behold.
LIII.
But if in vain, down on the stubborn floor
Of Earth, and up to Heav‘n‘s unopening Door,
You gaze TO-DAY, while You are You--how then
TO-MORROW, when You shall be You no more?
LIV.
Waste not your Hour, nor in the vain pursuit
Of This and That endeavor and dispute;
Better be jocund with the fruitful Grape
Than sadden after none, or bitter, Fruit.
LV.
You know, my Friends, with what a brave Carouse
I made a Second Marriage in my house;
Divorced old barren Reason from my Bed,
And took the Daughter of the Vine to Spouse.
LVI.
For "Is" and "Is-not" though with Rule and Line
And "UP-AND-DOWN" by Logic I define,
Of all that one should care to fathom, I
was never deep in anything but--Wine.
LVII.
Ah, by my Computations, People say,
Reduce the Year to better reckoning?--Nay,
‘Twas only striking from the Calendar
Unborn To-morrow and dead Yesterday.
LVIII.
And lately, by the Tavern Door agape,
Came shining through the Dusk an Angel Shape
Bearing a Vessel on his Shoulder; and
He bid me taste of it; and ‘twas--the Grape!
LIX.
The Grape that can with Logic absolute
The Two-and-Seventy jarring Sects confute:
The sovereign Alchemist that in a trice
Life‘s leaden metal into Gold transmute;
LX.
The mighty Mahmud, Allah-breathing Lord,
That all the misbelieving and black Horde
Of Fears and Sorrows that infest the Soul
Scatters before him with his whirlwind Sword.
LXI.
Why, be this Juice the growth of God, who dare
Blaspheme the twisted tendril as a Snare?
A Blessing, we should use it, should we not?
And if a Curse--why, then, Who set it there?
LXII.
I must abjure the Balm of Life, I must,
Scared by some After-reckoning ta‘en on trust,
Or lured with Hope of some Diviner Drink,
To fill the Cup--when crumbled into Dust!
LXIII.
Of threats of Hell and Hopes of Paradise!
One thing at least is certain--This Life flies;
One thing is certain and the rest is Lies;
The Flower that once has blown for ever dies.
LXIV.
Strange, is it not? that of the myriads who
Before us pass‘d the door of Darkness through,
Not one returns to tell us of the Road,
Which to discover we must travel too.
LXV.
The Revelations of Devout and Learn‘d
Who rose before us, and as Prophets burn‘d,
Are all but Stories, which, awoke from Sleep
They told their comrades, and to Sleep return‘d.
LXVI.
I sent my Soul through the Invisible,
Some letter of that After-life to spell:
And by and by my Soul return‘d to me,
And answer‘d "I Myself am Heav‘n and Hell:"
LXVII.
Heav‘n but the Vision of fulfill‘d Desire,
And Hell the Shadow from a Soul on fire,
Cast on the Darkness into which Ourselves,
So late emerged from, shall so soon expire.
LXVIII.
We are no other than a moving row
Of Magic Shadow-shapes that come and go
Round with the Sun-illumined Lantern held
In Midnight by the Master of the Show;
LXIX.
But helpless Pieces of the Game He plays
Upon this Chequer-board of Nights and Days;
Hither and thither moves, and checks, and slays,
And one by one back in the Closet lays.
LXX.
The Ball no question makes of Ayes and Noes,
But Here or There as strikes the Player goes;
And He that toss‘d you down into the Field,
He knows about it all--HE knows--HE knows!
LXXI.
The Moving Finger writes; and, having writ,
Moves on: nor all your Piety nor Wit
Shall lure it back to cancel half a Line,
Nor all your Tears wash out a Word of it.
LXXII.
And that inverted Bowl they call the Sky,
Whereunder crawling coop‘d we live and die,
Lift not your hands to It for help--for It
As impotently moves as you or I.
LXXIII.
With Earth‘s first Clay They did the Last Man knead,
And there of the Last Harvest sow‘d the Seed:
And the first Morning of Creation wrote
What the Last Dawn of Reckoning shall read.
LXXIV.
YESTERDAY This Day‘s Madness did prepare;
TO-MORROW‘s Silence, Triumph, or Despair:
Drink! for you not know whence you came, nor why:
Drink! for you know not why you go, nor where.
LXXV.
I tell you this--When, started from the Goal,
Over the flaming shoulders of the Foal
Of Heav‘n Parwin and Mushtari they flung,
In my predestined Plot of Dust and Soul.
LXXVI.
The Vine had struck a fiber: which about
It clings my Being--let the Dervish flout;
Of my Base metal may be filed a Key
That shall unlock the Door he howls without.
LXXVII.
And this I know: whether the one True Light
Kindle to Love, or Wrath consume me quite,
One Flash of It within the Tavern caught
Better than in the Temple lost outright.
LXXVIII.
What! out of senseless Nothing to provoke
A conscious Something to resent the yoke
Of unpermitted Pleasure, under pain
Of Everlasting Penalties, if broke!
LXXIX.
What! from his helpless Creature be repaid
Pure Gold for what he lent him dross-allay‘d--
Sue for a Debt he never did contract,
And cannot answer--Oh the sorry trade!
LXXX.
Oh Thou, who didst with pitfall and with gin
Beset the Road I was to wander in,
Thou wilt not with Predestined Evil round
Enmesh, and then impute my Fall to Sin!
LXXXI.
Oh Thou, who Man of baser Earth didst make,
And ev‘n with Paradise devise the Snake:
For all the Sin wherewith the Face of Man
Is blacken‘d--Man‘s forgiveness give--and take!
* * * * * * * * * * * * * * * * * * * * * * * *
LXXXII.
As under cover of departing Day
Slunk hunger-stricken Ramazan away,
Once more within the Potter‘s house alone
I stood, surrounded by the Shapes of Clay.
LXXXIII.
Shapes of all Sorts and Sizes, great and small,
That stood along the floor and by the wall;
And some loquacious Vessels were; and some
Listen‘d perhaps, but never talk‘d at all.
LXXXIV.
Said one among them--"Surely not in vain
My substance of the common Earth was ta‘en
And to this Figure molded, to be broke,
Or trampled back to shapeless Earth again."
LXXXV.
Then said a Second--"Ne‘er a peevish Boy
Would break the Bowl from which he drank in joy;
And He that with his hand the Vessel made
Will surely not in after Wrath destroy."
LXXXVI.
After a momentary silence spake
Some Vessel of a more ungainly Make;
"They sneer at me for leaning all awry:
What! did the Hand then of the Potter shake?"
LXXXVII.
Whereat some one of the loquacious Lot--
I think a Sufi pipkin--waxing hot--
"All this of Pot and Potter--Tell me then,
Who is the Potter, pray, and who the Pot?"
LXXXVIII.
"Why," said another, "Some there are who tell
Of one who threatens he will toss to Hell
The luckless Pots he marr‘d in making--Pish!
He‘s a Good Fellow, and ‘twill all be well."
LXXXIX.
"Well," murmured one, "Let whoso make or buy,
My Clay with long Oblivion is gone dry:
But fill me with the old familiar Juice,
Methinks I might recover by and by."
XC.
So while the Vessels one by one were speaking,
The little Moon look‘d in that all were seeking:
And then they jogg‘d each other, "Brother! Brother!
Now for the Porter‘s shoulders‘ knot a-creaking!"
* * * * * * * * * * * * * * * * * * * *
XCI.
Ah, with the Grape my fading life provide,
And wash the Body whence the Life has died,
And lay me, shrouded in the living Leaf,
By some not unfrequented Garden-side.
XCII.
That ev‘n buried Ashes such a snare
Of Vintage shall fling up into the Air
As not a True-believer passing by
But shall be overtaken unaware.
XCIII.
Indeed the Idols I have loved so long
Have done my credit in this World much wrong:
Have drown‘d my Glory in a shallow Cup,
And sold my reputation for a Song.
XCIV.
Indeed, indeed, Repentance oft before
I swore--but was I sober when I swore?
And then and then came Spring, and Rose-in-hand
My thread-bare Penitence apieces tore.
XCV.
And much as Wine has play‘d the Infidel,
And robb‘d me of my Robe of Honor--Well,
I wonder often what the Vintners buy
One half so precious as the stuff they sell.
XCVI.
Yet Ah, that Spring should vanish with the Rose!
That Youth‘s sweet-scented manuscript should close!
The Nightingale that in the branches sang,
Ah whence, and whither flown again, who knows!
XCVII.
Would but the Desert of the Fountain yield
One glimpse--if dimly, yet indeed, reveal‘d,
To which the fainting Traveler might spring,
As springs the trampled herbage of the field!
XCVIII.
Would but some winged Angel ere too late
Arrest the yet unfolded Roll of Fate,
And make the stern Recorder otherwise
Enregister, or quite obliterate!
XCIX.
Ah Love! could you and I with Him conspire
To grasp this sorry Scheme of Things entire,
Would not we shatter it to bits--and then
Re-mold it nearer to the Heart‘s Desire!
C.
Yon rising Moon that looks for us again--
How oft hereafter will she wax and wane;
How oft hereafter rising look for us
Through this same Garden--and for one in vain!
CI.
And when like her, oh Saki, you shall pass
Among the Guests Star-scatter‘d on the Grass,
And in your joyous errand reach the spot
Where I made One--turn down an empty Glass!
TAMAM.
附:鲁拜集汉译版本
作者:jb909 经验值:8605 时间:2004/01/17 14:59
◎郭沫若译 莪默.鲁拜集
上海泰东书局 1924年,人民文学出版社 1958年,1978年,以英文译本为主,参考日文译本转译
◎李竟龙《鲁拜集》旧诗体译本,1942年毛边纸自印
◎吴剑岚、伍蠡甫 《鲁拜集》上海黎明书局 一九三五年
◎孙毓棠,《鲁拜集》韵体译本,1939年全部刊于上海《西洋文学月刊》
◎柏丽汉译《怒湃译草》英汉对照插图本,,中国人民大学 1990年
◎黄杲炘,《柔巴依集》, 上海译文出版社 1982
◎潘家柏,《鲁拜集》新诗无韵体译本
依Le Gallienne Richard (1866-1947英国诗人)无韵散文诗体的英译本
◎陈次云、孟祥森 狂歌集 晨钟出版社1971年
◎黄克孙,鲁拜集 1986年 台北:书林
◎张晖译 《柔巴依诗集》(波斯)欧玛尔·哈亚姆着,,湖南人民出版社1988年,有20多幅彩色、黑白插图,从波斯文直接译来的,共有一百八十九首。
◎虞尔昌(1985年)?????????
◎孟祥森 鲁拜集   远景出版社1990年
◎邢秉顺 鲁拜(载于人民文学出版社的《鲁达基海亚姆萨迪哈菲兹作品选》),
收154首。译自波斯文,1999出版
◎张鸿年 《鲁拜集》 ,2000年,波斯原著翻译的中译本(收380首)
参考資料
◎慈恩 《三十五年鲁拜集翻译沧桑录》
◎黄杲炘 《 柔巴依集的汉译情况》
◎莫渝 《鲁拜集---甲子翻译史》
http://note.ssreader.com/show_topic.asp?Topicid=205187&forumid=12
傻按:附件为DJVU格式,Macmillan 1905年版,所据即1889年“the fifth edition”。那位大兄的书目中,“孙毓棠,《鲁拜集》韵体译本,1939年全部刊于上海《西洋文学月刊》”,犹误,孙毓棠译本实际刊载于《西洋文学》月刊1941年[民国三十年三月出版]第7期。此外,朱湘节译本,收于湖南文艺“诗苑译林”《朱湘译诗集》。
Rubaiyat_of_Omar_Khayyam_FitzGerald_1905_djvu.part1.rar
Rubaiyat_of_Omar_Khayyam_FitzGerald_1905_djvu.part2.rar
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相关评论
作者: benchren 发布日期: 2007-11-26
英译下载了,有空看看.多谢分享.
作者: aπολλωv 发布日期: 2007-11-26
读外国的诗作非要体味出中国味来
我觉得还是不要这样刻意翻译好些
虽说这样翻译能体现出译者的才华
作者: Gossudar 发布日期: 2007-11-27
QUOTE:
引用第2楼aπολλωv于2007-11-26 20:23发表的  :
读外国的诗作非要体味出中国味来
我觉得还是不要这样刻意翻译好些
虽说这样翻译能体现出译者的才华
同意船长的话,船长所说的,大抵属于过度“归化”吧。但是,文学作品中,不顾原文的时代、体式、风格,将诗译成散文,让Beowulf说“你、我”而非“汝、吾”,傻以为,亦属于不“忠”(信)。
所以,船长批评的,应该是:http://www.readfree.net/bbs/read-htm-tid-4499511.html
伯昏子兄在那厢说:
本译文全部按照汉语历史音韵和近体诗的基本要求来处理格律与押韵。偶尔会邻韵通押,也是遵照近体邻韵分类原则来安排。格律上孤平力求避免,拗救可能未全面顾及。文字上也追求唐宋汉语的历史风貌,本质上就是以莪默时代的汉语来翻译莪默的诗。
其实不一定是炫耀,傻看做是他再现鲁拜集时代感的努力。诗是语言艺术,不是翻译出大意就可的:古希腊、拉丁语,英语,法语,德语……诗歌的音韵是各不相同的:“长短”、“抑扬”、“阴阳”……都必须注意——英国人译古罗马诗时,将拉丁语的“短长”模写成英语的“抑扬”,于是乃形成英诗自己的品质……所以,汉译前辈有“以顿代步”的尝试。我辈对此岂能视而不见?
作者: chaque 发布日期: 2007-11-27
译品的水准先不提,单说"以莪默时代的汉语来翻译莪默的诗",这个想法太奇特了,况且还是照着Fitzgerald的英文来做这件事!试想一下,如果Fitzgerald当年,也是按照"莪默时代的英语"来译莪默的诗,那还有大家今天读到的"莪默"吗?
作者: Gossudar 发布日期: 2007-11-27
QUOTE:
引用第4楼chaque于2007-11-27 14:39发表的  :
译品的水准先不提,单说"以莪默时代的汉语来翻译莪默的诗",这个想法太奇特了,况且还是照着Fitzgerald的英文来做这件事!试想一下,如果Fitzgerald当年,也是按照"莪默时代的英语"来译莪默的诗,那还有大家今天读到的"莪默"吗?
]"以莪默时代的汉语来翻译莪默的诗",并不奇特,确实奇特的是:“照着Fitzgerald的英文来做这件事”。Dasha是始终反对转译的人,更何况Dasha阅读了大量并不负责任的英译本。
Fitzgerald的“柔巴依”影响巨大,但并非英国人都认为其为佳译。如果菲氏按照"莪默时代的英语"来译莪默的诗,未必影响深远,但也未必不是佳译。梵澄先生“骚体”译“薄伽梵歌”,无论如何,也是让Dasha叹服的。李太白如果译鲁拜,结果会是怎样的呢?“刺勒川,阴山下,天似穹庐,笼盖四野。天苍苍,野茫茫,风吹草低见牛羊。”也是从蛮语里译过来的,真不知道黄杲炘如果找到了原文,会弄成什么样的“口语诗”。同样的例子就是西人的汉学著作,用现代汉语回译成的那些古代汉语引文,Dasha的评价则只有“呸”。j借此,再次对译《蒙古帝国史》的龚钺,对最近Dasha刚翻阅过的《琉璃宫史》的众译者表示景仰。
作者: klaustang 发布日期: 2007-11-27
初来园地得见着许多高人不胜景仰
尤其是读到G兄对翻译的一些看法 深深赞同(学术栏)。顺藤摸瓜看到G兄德文藏书和里尔克的专门网站,羡慕之余更是感佩,像是找到了队伍:)
首先谢谢G兄分享译文。对翻译观有些些不同看法:
译文学作品是否需要以古译古,以诗译诗,值得商榷。
另外翻译中是否仅仅考虑原文这一个因素(当然是必须考虑的),“忠”是否在任何情况下都是翻译的目的,也是个问题。
举例说明:
Luther的德译圣经,奠定了现代德语的基础,成为后来德国各城邦联系的最重要的纽带,不可谓不成功,但若以以古译古的观点衡量,则必不够忠实。新近K. Berger 与Ch.Nord将新约重译,其使用的德语自然比Luther的“年轻”,以上述标准衡量,则一没有必要二无人接受。然而苏黎世报评价如下
Dieser Übersetzung geht es nicht um Worttreue, sondern ausschließlich um Verständlichkeit. Sie nimmt den kulturhistorischen Abstand zwischen den christlichen Schriften der Antike der ersten zwei Jahrhunderte und dem heutigen Publikum ernst und versucht, die Fremdheit der Texte in die Zielsprache zu transferieren, aber so, daß Verstehen möglich und das Fremde jedenfalls nachvollziehbar, ›verstandene Fremdheit‹ wird.
Neue Zürcher Zeitung
G兄德文强悍,小的就不再弄斧翻译了:)
另外译文在一般读者来看也反响不错(http://www.amazon.de/Das-Neue-Te ... iften/dp/3458172491 上有个读者的评论,比较专业全面)
由上文可见,翻译受众、翻译目的对翻译策略的影响,下例则重在说明翻译规范与诗学规范的时代性,及其对译者策略的影响。以汉诗外译为例来看:
许渊冲先生,将汉语诗词歌赋近三千首译为英法韵体诗歌。许先生认为译诗重在“三美”,求“音美”所以借助英美诗人喜用的格律,选择与原文相近的韵脚,以双声、叠韵、重复对仗等方法,采取韵体译诗,(许渊冲 意美 音美 形美——如何译毛主席诗词 1979)国内为人称道。当然也有反对者称,韵体译诗,流弊丛生“超码翻译,添枝加叶;减码翻译,削足适履;抑义就辞等等”(刘英凯 关于音美理论的再商榷 现代外语 1989 - 2  S.37/41)
双方各执一词,让人莫衷一是。
最近马红军先生对英美读者的问卷调查却表明,许译并不太受英美读者亲睐。其原因在于,一是因韵害义,二是这些年英美诗学规范发生了重大的转变,xxx时代的韵体式诗歌在其本国已是他日夕阳,自由体诗歌在今天英美诗坛占据主流地位,因而许译未能达到其预设的目的(使译文读者乐之),正在于翻译策略的时代错位。
(参见 马红军 从文学翻译到翻译文学 上海译文 2006  这本书谈到中古诗翻译中的许多问题,个人觉得很好,G兄或可一看)
因此G兄所主张的以古译古,更大原因不在于 现代汉语译西文古诗就一定不为佳品,而在于中国古诗与现代诗相比的强势地位,以及读者的文化水平阅读期待
当然伯先生的译文,确实也是文学佳作,与许多粗制滥造的译文相比,自然是更得人心。
翻译中还牵涉许多其他因素,就无法在这里细说了。
以上乱码而成,说得不对的地方,还请指正:)
作者: chaque 发布日期: 2007-11-27
Gossudar兄又谈了很多有益的读、译心得,受教!
可能上面我说得还是太含糊,现在就再挑明一些。这里有三个情况:
1.伯昏子的翻译原则是:应以莪默时代的汉语来翻译莪默的诗。
2.Fitzgerald的翻译实践是:以近代英语来翻译11~12世纪的Omar诗。
3.伯昏子采用Fitzgerald的译本转译Omar。
1,2各自的情况,或许都各有可以言之成理之处;究竟该取哪一方的立场,这里不是做分别判断的地方。但两者显然是相互矛盾的,因此将双方捏合成3,就实在扞格不通了。因为,如果你支持1,就只能反对2;认可2,就不能再按1的方式走下去。换句话说,我实在想不出,为什么一个主张“以莪默时代的汉语来翻译莪默的诗"的人,会选Fitzgerald为底本翻译。这好比是喝冰水驱寒、嚼辣椒止渴了。
QUOTE:
西人的汉学著作,用现代汉语回译成的那些古代汉语引文...
我以为最佳办法是古代汉语原文附现代汉语回译或西文原文,这样也能让读者领略“西人”对中国典籍的妙解或误解。
作者: chaque 发布日期: 2007-11-27
另外,刚才我之所以说“以莪默时代的汉语来翻译莪默的诗”的想法很奇特,是因为想到语言也有年轻、年长之分;要求译文的语言与原文语言同样古老,这对于很多新兴语言来说就是不可能的。
比如,《论语》的英译者固然可以把译本语言处理得雅训、古朴一些,但若按照“以孔子时代的英语来翻译孔子的话”这一标准,就不可能有英译《论语》这种东西了,除非我们新发现了“孔子时代的英语”是怎么说的。所以我觉得上述原则,至多是一种趣论。
作者: swell 发布日期: 2007-11-27
路过顺便请教一下:各位,假如把《诗经》翻译成英文,采用什么年代的英文比较合适??  
作者: aπολλωv 发布日期: 2007-11-27
嘿嘿,那就需要用凯尔特语翻译《诗经》了