第20章 苏曼殊 杂文 (6)

     
     
     
     　　畏友仲子尝论“不知心恨谁”句，英译微嫌薄弱。衲谓第以此土人译作英语，恐弥不逮。是犹倭人之汉译，其蹇涩殊出意表也。又如“长安一片月”，尤属难译，今英译亦略得意趣。友人君武译拜伦《哀希腊》诗，亦宛转不离原意，惟稍逊《新小说》所载二章，盖稍失粗豪耳。顾欧人译李白诗不可多得，犹此土之于Byron也。其《留别雅典女郎》四章，则故友译自《Byron集》中。沙恭达罗（Sakoontala）者，印度先圣毗舍密多罗（Viswamitra）女，庄艳绝伦。
     
     　　后此诗圣迦梨陀娑（Kalidasa）作“Sakoontala”剧曲，纪无能胜王（Dusyanta）与沙恭达罗慕恋事，百灵光怪。千七百八十九年，William Jones（威林，留印度十二年，欧人习梵文之先登者）始译以英文。传至德，Goethe见之，惊叹难为譬说，遂为之颂，则《沙恭达纶》一章是也。Eastwick译为英文，衲重移译，感慨系之。印度为哲学文物源渊，俯视希腊，诚后进耳。其《摩诃婆罗多》（“Mahabrata”）、《罗摩衍那》（“Ramayana”）二章，衲谓中土名著，虽《孔雀东南飞》、《北征》、《南山》诸什，亦逊彼闳美。而今极目五天，荒丘残照，忆昔舟经锡兰，凭吊断塔颓垣，凄然泪下。有“恒河落日千山碧，王舍号风万木烟”句，不亦重可哀耶！
     
     　　曼殊
     
     　　拜伦诗选自序
     
     　　去秋，白零大学教授法兰居士游秣陵，会衲于桓精舍，谈及英人近译《大乘起信论》，以为破碎过甚。衲喟然叹曰：“译事固难，况译以英文，首尾负竭，不称其意，滋无论矣。又其卷端，谓马鸣此论，同符景教。呜呼，是乌足以语大乘者哉！”
     
     　　（62） (3)
     
     　　居士属衲为购《法苑珠林》，版久蠹蚀，无以应其求也。衲语居士：“震旦万事零坠，岂复如昔时所称天国（Celestial Empire），亦将谓印度、巴比伦、埃及、希腊之继耳！”此语思之，常有余恫。
     
     　　比自秣陵遄归将母，病起匈膈，濡笔译拜伦《去国行》、《大海》、《哀希腊》三篇。善哉，拜伦以诗人去国之忧，寄以吟咏，谋人家国，功成不居，虽与日月争光可也！
     
     　　尝谓诗歌之美，在乎气体。然其情思幼眇，抑亦十方同感。如衲旧译《赤墙靡》《去燕》《冬日》《答美人赠束发带诗》数章，可为证已。
     
     　　古诗“思君令人老”，英译作“To think of you makes me old”，辞气相副，正难再得。若《小雅》：
     
     　　昔我往矣，杨柳依依；
     
     　　今我来思，雨雪霏霏。
     
     　　行道迟迟，载渴载饥；
     
     　　我心伤悲，莫知我哀。
     
     　　译如：
     
     　　At first,when we set out,
     
     　　The willows were fresh and green;
     
     　　Now,when we shall be returning,
     
     　　The snow will be falling in clouds,
     
     　　Long and tedious will be our marching;
     
     　　We shall hunger; we shall thirst.
     
     　　Our hearts are wounded with grief,
     
     　　And no one knows our sadness.
     
     　　又陈陶《陇西行》：
     
     　　誓扫匈奴不顾身，五千貂锦丧胡尘；
     
     　　可怜无定河边骨，犹是春闺梦里人！
     
     　　They swore the Huns should perish:
     
     　　they would die in needs they must
     
     　　And now five thousand,sable-clad,
     
     　　have bit the Tartar dust,
     
     　　Along the river bank their bones lie
     
     　　Scattered where they may,
     
     　　But still their forms in dreams are
     
     　　to fair ones far away.
     
     　　顾视元文，犹不相及。自余译者，浇淳散朴，损益任情，宁足以胜寄之任！今译是篇，按文切理，语无增饰，陈义悱侧，事辞相称。世有作者，亦将有感乎斯文。
     
     　　光绪三十二年，佛从多罗夜登陵奢无下还日
     
     　　曼殊序于太平洋舟中
     
     　　潮音自序（英文）
     
     　　Byron and Shelley are two of the greatest British poets. Both had the lofty sentiment of creation,love,as the theme of their poetic expressions.Yes, although both wrote principally on love,lovers,and their fortunes,their modes of expression differ as widely as the poles.
     
     　　Byron was born and brought up in luxury,wealth,and liberty.He was an ardent and sincere devotee of libery,—yes,he dared to clain liberty in everything—great and small, social or political.He knew not how or where he was extreme.
     
     　　Byron’s poems are like a stimulating liquor,—the more one drinks,the more one feels the sweet fascination.They are full of charm,full of beauty,full of sincerity throughout.
     
     　　In sentimentality,enthusiasm and straightforwardness of diction,they have no equal.He was a free and noble hearted man.His end came while he was engaged in a noble pursuit.He went to Greece,where he sided with the patriots who were fighting for their liberty.His whole life,career and production are intertwined in Love and Liberty.
     
     　　Shelley,though a devotee of love,is judicious and pensive.His enthusiasm for love never appears in any strong out-burst of expression.He is a “Philosopherlover”.He loves not only the beauty of love,or love for love,but “love in philosophy” of “philosophy in love”.He had depth,but not continuance:energy without youthful devotion.His poems are as the moonshine,placidly beautiful,somnolently still,reflected on the waters of silence and contemplation.
     
     　　Shelley sought Nirvana in love;but Byron sought action for love, and in love.Shelley was self-contained and quite engrossed in his devotion to the Muses.His premature and violent death will be lamented so long as English literature exists.
     
     　　Both Shelley and Byron’s works are worth studying by every lover of learning,for enjoyment of poetic beauty,and to appreciate the lofty ideals of Love and Liberty.
     
     　　In these pages,I have the honour to offer my readers translations of a few poems from the works of Byron.
     
     　　Hereafter,I shall try my best,to present them with the translation of the world reknowned Sakuntala of the famous poet Kalidasa of Hindustan,the Land of Lord Sakya Buddha.
     
     　　That the labour bestowed on the present publication will be appreciated by my readers is the writer’s earnest desire.
     
     　　Manshu
     
     　　潮音跋
     
     　　曼殊黎，始名宗之助，自幼失怙，多病寡言，依太夫人河合氏生长江户。四岁，伏地绘狮子频伸状，栩栩欲活。喜效奈良时裹头法师装。一日，有相士过门，见之，抚其肉髻，叹曰：“是儿高抗，当逃禅，否则非寿征也。”五岁，别太夫人，随远亲西行支那，经商南海，易名苏三郎，又号子谷。始学粤语。稍长，不事生产，奢豪爱客，肝胆照人。而遭逢身世有难言之恫。年十二，从慧龙寺住持赞初大师披剃于广州长寿寺，法名博经。由是经行侍师惟谨，威仪严肃，器钵无声。旋入博罗，坐关三月，诣雷峰海云寺，具足三坛大戒，嗣受曹洞衣钵，任知藏于南楼古刹。四山长老极器重之，咸叹曰：“如大德者，复何人也！”亡何，以师命归广州。时长寿寺被新学暴徒毁为圩市，法器无存。阇黎乘欧舶渡日本，奉太夫人居神奈川。太夫人令学泰西美术于上野二年，学政治于早稻田三年，一无所成。清使汪大燮以使馆公费助之学陆军八阅月，卒不屑。从此孑身傲游，足迹遍亚洲，以是赢疾几殆。太夫人忧之，药师屡劝静养，而阇黎马背郎当，经钵飘零如故。
     
     　　尝从西班牙庄湘处士治欧洲词学。庄公欲以第五女公子雪鸿妻之，阇黎垂泪曰：“吾证法身久，辱命奈何？”庄公为整资装，遂之扶南，随乔悉摩长老究心梵章二年，归入灵隐山，著《梵文典》八卷，盖仿《波弥尼八部书》。余杭章枚叔、仪征刘申叔，及印度逻罕学士序而行之。
     
     　　阇黎绘事精妙奇特，太息苦瓜和尚去后，衣钵尘土，自创新宗，不傍前人门户。零缣断楮，非食烟火人所能及。顾不肯多作，中原名士，不知之也。
     
     　　初，驻锡沪上，为《国民日日报》翻译。后赴苏州任吴中公学义务教授。继渡湘水，登衡岳以吊三闾大夫。复先后应聘长沙实业学堂、蒙正学堂、明德学堂、经正学堂、安徽公学、芜湖皖江中学、金陵陆军小学、日本西京学社、淑德画院、南海波罗寺、盘谷青年学会、锡兰菩提寺、中华会馆诸处，振铃执鞭，慈悲慷慨，诏诸生以勇猛奋迅，大雄无畏，澄清天下。故其弟子多奇节孤标之士。
     
     　　第一章 苏曼殊 杂文 (2) (6)