将逝之诗 9787220116148 宫梓铭，赵文瑞，李天翼 四川人民出版社有限公司
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作者宫梓铭，赵文瑞，李天翼
出版社四川人民出版社有限公司
ISBN9787220116148
出版时间2017-09
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定价88元
货号9626356
上书时间2024-05-19
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作者简介
作者：宫梓铭：《人民文学》很年轻的作者；2019年获“北大培文杯”一等奖；曾在《萌芽》《文艺报》等报刊发表多篇作品，并出版作品集《去萨莱的路上》。 赵文瑞：中学生独立电影制作人，作品《过气作家》获北京（靠前）大学生影像展很好中学生作品提名。 李天翼：热爱自然科学，地质学尤甚。
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内容摘要
[1] 欺诈虚弱 乞讨权力 我们的国王 寿命长 1982年的某个暖和的冬日午后，我在丹麦北部的海滩上闲逛，偶然发现了一块刻着文字的石碑。我将这些文字临摹了下来，带给我在丹麦皇家科学院的好友——奥拉夫博士（他一直以精于研究奇怪的历史细节而著称）看。他十分激动地告诉我，我这些偶然的收获证明了他的一个推测，那就是丹麦曾经有过一位“被隐藏的国王”——康哈三又二分之一世。这首小小的讽刺诗讲述的正是他的故事，它用很好简短的句子概述了他的一生。 生活在12世纪的康哈本是一个渔夫，靠在赌场中诈骗一位无法站起来的老人起家。康哈以他的花言巧语，和一点小小的花招，赢得了这位老人全部的财产。后来，他偶遇了当时的国王——瓦尔德马一世。具体的过程人们不得而知，但很后康哈通过厚颜无耻的坚持赢得了当一天国王的机会，日子可以由他自行选择。于是当康哈得知瓦尔德马一世于伏尔丁堡猝死时，他立即使用了自己乞讨来的这个机会，在新王继位前加冕为王。大臣们用怜悯的目光望着他，并嘲讽他失去了理智。但是当康哈拿出先王手谕时，大臣们沉默了。他们经过讨论，觉得让康哈荒诞地登基可以平复国内悲伤的气氛，并且可以“让他吸收走先王暴毙的不幸气息”。康哈登基之后，人们对他满是不屑，但他在一天之内（具体过程不得而知 ）说服了所有的大臣，让他的统治可以延续到他的死亡。康哈三又二分之一世的政权少有人承认，大部分人都效忠于瓦尔德马的儿子，对这个他们一手创造的笑话视而不见，但王国倒是奇妙地维持了很长时间的和平。康哈在位七十年整，死的时候将近一百岁。因为他的故事过于荒诞，后人决定抹消掉他的存在。 康哈的一生就是这样，有意思的是，他一直吹嘘自己有很多珍宝（当然，是从那位可怜的老人那里得到的）。据他所说，这里面有世界上优选的绿宝石，有长得像鲸鱼一样的金块，记载着 “世界上所有灵魂”的书籍，还有镶嵌着三角形“纯粹的火焰 ”的项链。当然，没有人见到过它们。所以在那个石碑被发现的地方，有这么一句俗语：“康哈国王的珍宝”，指代被拙劣地编造出来的谎言。 [2] 为什么碰撞朗姆酒？ 低沉的羞耻喷涌而出 血腥的死亡郁郁葱葱 好酒！好酒！ 这首诗是我在对纳瓦拉王国桑乔三世时期阿方索将军墓葬的一次发掘中发现的。那是 1976年的夏天，因为我对巴斯克语有一定的了解，考古队的负责人卡洛斯教授委托我去辨认一批刚刚发掘出来的文献。工作之余，我查看了他们发掘出的其他文物，其中一个密封完好的陶瓶引起了我的注意。这个陶瓶大约三十厘米高，有一个五厘米长的细颈，瓶身上刻满了弯曲的条纹。我在这些弯曲的条纹中辨认出了一些花体的巴斯克语句子，也就是各位读者所阅读到的这首诗。 这首诗的句中提到了一种酒类，如果直译的话可以译为“莫米克 ”，因为“莫米克”的制作方法与我们所熟知的朗姆酒极为相似，我在翻译时便自作主张使用了“朗姆酒 ”作为译文。而后几句提到了血腥与死亡两个意象，因此，学者们推测这首诗是为阿方索将军所领导的比利牛斯山战役的胜利而作。但是具体这首诗是将军本人的作品还是由其身边大臣所赠，在其他更多的资料被发掘之前我们就不得而知了。 [3] 和尚的灯 打开蓝色极地冰 它是真正的火花 在夜晚闪耀 这首诗来自冰岛西北很寒冷的地区，因此其中对“和尚”的描述就显得有些奇怪。众所周知，冰岛之前为诺德信仰，后来转成基督教，几乎从未与佛教进行接触。我在当地寻求帮助的时候，遇到了一位历史学家伊瓦尔先生，我们在经过讨论之后理清了这么一条线索：在蒙古人西征的过程中，有大量蒙古后裔留在了现在伏尔加河流域（现俄罗斯卡尔梅克共和国境内）。据说利斯塔·阿勃拉姆，一位来自以色列的诺斯替教派信徒，于13世纪来到这里并定居了下来，诺斯替教与当地的泛灵信仰融合成了一种奇妙的宗教流派。后来16世纪土尔扈特人征服了这里，佛教又与之融合。 在17世纪，一位来自阿斯特拉罕（那附近的一座城市）的独眼商人，也是之前那个诺斯替信徒的后代，利斯塔·阿勃拉姆十二世，来到了冰岛，在西北方向的一座冰山旁建立了一座寺庙。当时的居民不了解其历史，便将他简单地称作“和尚 ”。他的一家人从此居住在了寺庙里。人们不喜欢这一家人，因为他们说话有严重的口音，且举止怪异：每一代利斯塔都会带着一个眼罩，他们解释为“家族传统”。在二战期间，据历史学家所描述，当地人目击到他的后代利斯塔·阿勃拉姆二十一世举着“橙红色的光 ”进入了他的寺庙，随后冰面裂开，发出淡淡的蓝光，整个寺庙就消失不见了，只剩下橙红色的火焰持续燃烧，昼夜不绝。我亲自到那个传说中的地址探索了一遍，甚至雇用了一位渔夫载我前往海里，尝试寻找这座寺庙的踪迹。但什么都没有发现，我专享的收获是埋在浅海中的一块带链子的石头，石头上凹下去一个三角形的形状。这个也许是项链的东西被我收藏在家中，权当纪念。 鉴于没有其他的解释，我姑且将这个故事放在这里。 [1] Dishonesty is feeble The persuasiveness of begging The king of our country Has a long life On one very warm afternoon in 1982, I was strolling on a beach in the north of Denmark when by accident I came across a stone tablet on which some words had been engraved. I copied down the words, to show to my friend at the Royal Danish Academy of Scienc-es, Dr. Olaf (he has always had a reputation for his study of strange historical details). He told me very excitedly that my accidental dis-covery bore witness to one of his conjectures, that is, that Denmark once had a “hidden king”, Kang Ha the Third and A Half. This short satirical poem tells his story and outlines his life in very short sen-tences. Kang Ha, who lived in the twelfth century, was originally a fish-erman. He made his fortune by cheating an old man who could no longer stand up in a gambling house. Kang Ha’s glib remarks en-abled him to win all the old man’s property. Later, he met the then king, Valdemar I. The exact details are not known, but Kang Ha, through brazen perseverance, obtained the opportunity to be king for one day and he himself could choose which day that would be. So when Kang Ha learnt that King Valdemar I had suddenly died in Voltinburg, he immediately took advantage of the opportunity which he had begged for, before the new king acceded to the throne. Min-isters of state pitied him and taunted him for losing his mind. But when Kang Ha produced the king’s handwritten note, the ministers of state all became silent. After some deliberation, they felt that Kang Ha’s absurd ascent to the throne could calm the general atmosphere of grief in the country and let him absorb the misfortune the violent death of his predecessor. The reign of Kang Ha the Third and A Half was rarely acknowledged, most people pledged loyalty to Valde-mar’s son, paying no heed to the joke that had been brought about by themselves. However, the kingdom inexplicably maintained peace for a long time. Kang Ha reigned for seventy years and died at the age of nearly one hundred. Because his story was so absurd, later generations decided to erase his existence. This is the story of Kang Ha’s life, but the interesting thing is that he boasted all along of his many treasures (of course, they had all been obtained from that pitiful old man), and according to him, they included the largest emerald in the world, nuggets of gold that looked like whales, a book recording “every soul in the world”, and a necklace with a triangle of “pure flame”. Naturally, nobody has ever seen any of these. So in the locality where the stone tablet was found, there is an old saying, “the treasures of King Kang Ha”, which refers to a poorly fabricated lie. [2] Why am I confronted with rum? Deep shame flows forth A bloody death is exuberant Excellent liquor! Excellent liquor! This poem came to light when I was excavating the tomb of General Alfonso from the reign of Sancho III of the Kingdom of Navarre. It happened in the summer of 1976. Because I have some knowledge of the Basque language, Professor Carlos, the head of an archeological team, entrusted me with the task of identifying a batch of newly unearthed documents. After work, I looked at other cultur-al relics which the team had unearthed. Amongst these was a well-sealed ceramic bottle which caught my attention. This ceramic bottle was about thirty centimetres high, with a slender neck of about five centimetres long, and the bottle was engraved with curved stripes. I recognized some Basque sentences within these curved stripes, the same lines that you can read in the poem above. The first line of the poem refers to a kind of alcohol, if translated literally it would give us the word momick, because the way momick is made is very similar to what we know as rum. That is why, when I translated it, I recommended using the word “rum”. The last two lines refer to the images of blood and death. This is the reason why scholars speculate that the poem was written to commemorate the victory of the Battle of the Pyrenees, led by General Alfonso. But before more materials are brought to light, it is still unknown wheth-er the poem was written by the general himself or a present from the ministers who were with him. [3] The monk’s lamp Sheds forth blue polar ice It is a genuine flame Shining in the night This poem comes from the coldest part of Northwest Iceland. Therefore, it makes the description of the “monk” seem somewhat strange. As is well known, Icelandic people originally believed in the Nordic religion and only later converted to Christianity. They hardly ever came into contact with Buddhism. When I asked people in that area for help in understanding the poem, I met a historian named Mr. Ivar, and after some discussion, we came up with the following chain of events: during the Mongolian Western Expedition, a large number of Mongolian descendants remained in the Volga River Basin (now situated in the territory of the Republic of Kalmyk, Russia). It is said that Lista Abram, a Gnostic believer from Israel, arrived in this area in the thirteenth century and settled there. Mongolians’ pantheistic belief coincided with the Gnostic supernatural doctrine, and so the two religions fused into an intriguing belief system. Later, in the six-teenth century, the Tuerhute ethnic group conquered the area, and Buddhism merged with the local religion. In the seventeenth century, a one-eyed businessman from Astra-khan, a nearby city, also a descendant of the Gnostic believer, Lista Abram of the twelfth generation, came to Iceland, and a temple was built near an iceberg in the northwest part of the country. The inhabi-tants at that time did not know his own history and simply called him a “monk”. His family lived in a temple ever since that time. People did not like the family because they spoke with a heavy accent and displa
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