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乌尔法特《自由的微风》

阿富汗 星期一诗社 2024-01-10

乌尔法特(Gul Pacha Ulfat,1909—1977),阿富汗当代散文家和诗人。十九世纪三十年代,印度短歌和民歌迅速发展,主要内容大都反映了抗英、爱国的情调。而乌尔法特则由于优异的创作成就,成为当代阿富汗诗人的杰出代表。他青年时代开始写诗,以后兼写散文和小说。主要作品有《散文选》《诗选》和《论写作》等。其创作成就主要在散文创作方面,代表作为《两个葬礼》。他的诗歌和散文观察敏锐,风格清新,文字凝练,时代意识浓厚,表现了强烈的爱国主义精神。乌尔法特曾任报刊编辑、主编,普什图学会主席,出版了十多部著作,深受阿富汗人民的喜爱。




自由的微风


在那百花吐艳的新春,

  山谷中花丛似波涛起伏。

遍地是浓馥的郁金香,

  整个祖国宛如一座花圃。

出游的少女发辫上饰着鲜花,

  在晨光曙色中轻轻吹拂。

自由的空气使失望者重新振作,

  我迎着春光悠悠漫步。

多美呀!令人心旷神怡的大自然,

  我孑然一身无拘无束。

不觉跨入一座小巧的花园,

  景色虽美却被高墙锁住。

我的目光被墙壁遮断,

  视野狭窄,精神受到束缚。

旷野中的人在花园里难得乐趣,

  终还是喜爱那高山险途。

不仅我,花草在这儿也不舒畅,

  夜莺和春燕在哀哀啼哭。

蓦然间,从田野吹来一阵春风,

  树叶和花卉都乘风飞渡,

笑声中离开了园中寂寞,

  那自由的交谈无限绸缪。

倘若你在园中身受禁锢,

  蔷薇园也无非是花丛囹圄。

董 振 邦 译

乌尔法特主要的创作成就在于诗歌和散文,他的诗歌和散文创作互相渗透,以致某些作品如《生活》、《穷人和富人》、《生命之曲》等都被人认为是散文诗。散文诗是兼有诗与散文特点的一种现代抒情文学样式,它融合了诗的表现性和散文的描写性的特点。这里选的《自由的微风》在季羡林先生主编的《东方文学作品选》中被定位为散文,但无论是从内容还是从形式上看,它都完全可以被归入诗歌,虽然诗中有较多颇为明显的散文化的描写性句子。
翻译过来的全诗形式上偶数行比奇数行缩进两个字,这是遵守原诗的格式。纵观全诗,形式的变化很有规律,十分整饬,又不乏灵动之感。每两行押韵,节奏感和音乐感在诗行的跳动间很好地得到了彰显。
全诗原本没有分节,这里基于鉴赏的需要,根据内容将其划分为三个小节。前两个小节的散文化色彩较为突出,基本上以描述性文字为主。第一节主要描写的是新春时节万物复苏,百花吐艳,祖国宛如一个大花园。将山谷中的花丛比喻为起伏的波涛,很好地表现了百花怒放的姿态。接着又描写了如春天般令人心旷神怡的少女,发辫上装饰着鲜花,在晨光中轻轻摇动。少女们的出现,使得春的气息更为浓烈。这里是自由的,失望者也有感于春天的生机勃勃而重新振作,“我”禁不住来到广阔的大自然,无拘无束地漫步。这一节描绘了一幅新春踏青图,那种悠然自得和舒适惬意令人神往。
第二节则描写了另外一个图景。从“我”无意中跨入一座花园开始,大自然的明媚风光被庭院深锁的幽闭景象所代替。这里的人放不开视野,精神受到束缚,享受过旷野中生机勃勃和无拘无束乐趣的人是难以忍受这种羁勒和锁闭的,哪怕高山险途,毕竟是自由的,那种酣畅淋漓的感觉在这里是不可能体会得到的。而且不仅仅人在这里不舒服,就连花花草草和夜莺春燕也难以忍受这种禁锢,不禁发出哀哀悲鸣。这里所描绘的景色与第一节截然相反,对比之下更突出了自由的可贵、禁锢的可恶。
第三节,笔锋又一转,描写忽然从田野吹来春风,被禁锢的一切都“乘风飞渡”,获得了“自由的交谈”,那种豁然开朗的美好感觉惹人羡慕。这里的想象颇为奇幻。如果对诗歌含义作深入挖掘的话,必然会联想到当时的社会时局。最后一句说: 倘若你在园中深受没有自由之苦,那么蔷薇园也就是花丛中的囚笼。诗的寓意极为深刻,有很强的警示意味。联系当时社会现实,似乎是警告那些贪图一时安逸的人莫要为了蝇头小利而放弃了最为可贵的人类的自由和尊严。这两行诗堪称点睛之笔,道出了“自由的空气”的深刻含义。
全诗具有很强烈的描写叙事色彩,同时又有丰厚的哲理寓意,体现了乌尔法特作品的一贯风格,从日常生活中体悟出深刻的道理,发人深省。( 邵 娜 )



The River
Poem by Gul Pacha Ulfat

A large river flows alongside the vast deserts and dry steppes; but it provides no water to that arid wasteland. In this harsh drought, when people crack each others' skulls over water, it rushes past like a ruthless stingy miser, caring nothing for our thirst.

When its water rises and its waves churn, it carries away houses and cultivated fields along with itself. The same river flows differently once beyond our lands, treating other people differently. It does not inflict this sort of destruction over there. It isn't stingy over there, nor does it contain this sort of mercilessness. Over there, people pan for gold in the sand of its banks.

Over there fishermen catch bushels of fish from its water, and hunters hunt ducks in the huge marshy ponds that it forms. Numerous canals have been tapped from its waters. Huge fields are now watered. Villages and towns flourish.

There, barren lands have blossomed to fertility, and there is no shortage of grains and fruits. There, big dams have been set up in the course of the river; hydroelectric turbines have been installed; factories have started humming with work; and people are prosperous and full-bellied.

How can the river have such different faces here and there?

It rages at us, but is compassionate on them. Here it hurtles by in rapids; there it flows gently and slowly.

Here it zigs and zags; and there it follows the path assigned to it and does not divert from it. In reality, here it inflicts great destruction while there it submits to law and order, and is not allowed to destroy anything.

Our blame is laid on the river: "It has taken away so much from us; has killed so many among us. This is bloodthirsty river, with an ancient vendetta against us. It has destroyed our homes more than once, and swept away our cultivated fields again and again."

All our blame is laid on the river: "It is powerful and can inflict oppression and cruelty on us at any time."

Ah, what a shame. How unwise we are, to think this way as we do. We do not understand our own faults, and so we heap our blame down on the river bank. But we ourselves have settled down there on its banks. Really, the fault is ours, not the river's!

The river does not consider anyone in particular to be an enemy. The river will give water to anyone who is thirsty, and will clean anyone's dirty laundry. What the river needs is solid, mature work, and concrete dams reigning it in. If our actions were firm and our dams were concrete, our irrigation streams would not dry up and our fields would not be swept away.

We did not know how to reign in the river, and so we could not use it to our advantage. This river is the river of life. It contains within itself the powers both of destruction and prosperity alike. The river looks at the talent and ability of all sides, and then apportions them their due share. It does not give an equal share to two people if one comes down with a clay pot and the other comes with a small jar; and small rivulets cannot give benefits on the same scale as large canals.

The river tests the work of every one and then deals with them on that basis. It destroys dams made of earth, and submits to concrete ones. Those who leave the river of life uncontrolled, and cannot define a due course for it, cannot reap the benefits available in their own lives. 




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