纳瓦霍人的鹿舞（中英对照）

淇园之竹

Deer Dance of the Navahos纳瓦霍人的鹿舞
This is an original dance, suggested by the HUNTING SONG (Dinni-e Sin), recorded by Natalie Curtis in her Indians' Book, p. 3 69.这是一种原创性舞蹈，在Dinni-e Sin的《猎歌》中提到过，在Natalie Curtis的印第安人书册中记录过。
"All animals of the chase are the herds of Hastyeyalti, God of Sunrise. He is god of game, and he made the hunting songs and gave them to the Navahos. In the old days, before they were shepherds, the Navahos lived by hunting. The Navaho hunter sits quite still and chants a song, and the game comes straight to him. When the animal is near enough, the hunter shoots him through the heart. The Navahos say that the deer like the song of the hunter, and come from all directions to hear it . . . . 所有追捕的动物都是日出之神Hastyeyalti的牲畜，Hastyeyalti是竞技之神，是他创造了猎歌并把它们给了纳瓦霍人。古时，在纳瓦霍人成为牧羊人之前，他们以狩猎为生。纳瓦霍猎手安静地坐着，轻轻唱出一首歌，猎物就会直接来到他身边。当猎物足够近的时候，猎手就在心里射击它。纳瓦霍人说，鹿喜欢猎人唱的歌，会从四面八方赶来听……
This can be readily believed, for the Indian can be absolutely immovable. The measured chant attracts the animals, who, always curious, first come to find out what the sound is, and are then almost hypnotised, as it were, by the monotony and rhythm of the chanting . . . . Pueblo Indians say that before they start on the hunt, they sing, bending every thought on prayerful wish for success. While they sing, the distant deer gather in council, and choose to whom each will fall. To those who have been most devout in singing will the animals go. This idea is held by the Navahos also, as is shown in this song. Indians believe in man's power to draw to himself or to bring about that upon which he fixes his mind in song and prayer. . 这种说法很容易被接受，因为印第安人绝对能够坐着不动。整齐的的圣歌吸引着动物，那些好奇的就首先跑过了看看到底是什么声音，接着就好像被歌声的单调和韵律施了催眠术。普韦布洛印第安人说，在他们开始狩猎之前，他们会唱歌，一心祈祷狩猎成功。当他们唱歌的时候，远方的鹿会聚在一起，商量着选择谁下一个被捕猎。然后猎物就会来到那些唱歌特别虔诚的人身边。就像在歌中所显示的一样，纳瓦霍人也持有这种观念。印第安人坚信人有能力将猎物吸引到身边来，或者专心于唱歌和祈祷就能吸引猎物。
"In this song, the hunter likens himself to the beautiful blackbird loved by the deer. The Navahos say that this bird alights on the animals, and sometimes tries to make its nest between the horns. The refrain of the song tells of the coming of the deer-how he makes a trail from the top of Black Mountain down through the fair meadows, how he comes through the dewdrops and the pollen of the flowers, and then how, startled at sight of the hunter, he stamps and turns to run. But the man kills him, and will kill yet many another, for he is lucky and blessed in hunting. The Navahos say that the male deer always starts with the left foreleg, the female with the right.在歌中，猎人将自己比作鹿所钟爱的美丽山鸟。纳瓦霍人说，这种鸟习惯落在动物身上，甚至有时候还将巢搭在动物头上的两角中间。副歌讲述了鹿的到来——他怎样沿着小路从布莱克山脉下来穿过美丽的草地，他怎样穿过露珠和花粉，接着怎样一见到猎人而震惊，怎样顿足并转身逃跑。但是，猎人杀死了他，并且还会杀死许多其它的鹿，因为被猎捕者在狩猎中是被保佑和被祝福的。纳瓦霍人说，公鹿常惊起左前腿，母鹿则常惊起右前腿。
"This is an ancient song made by the god Hastyeyalti:
"Hunting Song
"Comes the deer to my singing, Comes the deer to my song, Comes the deer to my singing.
“这是Hastyeyalti之神创作的一首古老的歌：
“猎歌
“在我的歌声中鹿来到这里，在我的歌曲中鹿来到这里，，在我的歌声中鹿来到这里。
with yellow buckskin. He carried a large bunch of evergreen in his right hand, with which he directed the rhythm of the dance.他身着鹿皮，右手拿着一大束常青植物指挥着舞蹈的节奏。
Before the approach of the Deer at dawn, there had been planted in the plaza two small evergreen trees, each about three feet high, and some thirty feet apart. The whole dance took place in a straight line between these two trees.拂晓在“鹿”到来之前，广场上事先种植好两株小的常青树，每株大约3英尺高，相隔大约30英尺远。整个舞蹈是在这两株树之间的直线上进行。
The Deer, one behind the other, trot-step in place to the rhythm of the song they sing, and the thumping of the one tombe. There were no words to the song, scarcely even vocables; it was a peculiar propulsion of sound in a faintly melodious air.这些“鹿”一个接着一个小跑入场，和着他们所唱歌曲的节奏和堂巴鼓的重击声。歌曲没有歌词，甚至几乎没有词语；它是靠声音奇特推动、曲调轻柔优美。
The long wands were held obliquely in front of each dancer by the left hand, and never left the ground during the rendition of the song; until all about-faced and repeated the music and dance in the opposite direction. The Medicine Man slowly moved with his step along the line of the dancers, always facing forward.每个舞蹈者都用左手握着一根长棍放在身前，而且在歌曲表演中从不让它离开地面；直到所有的人倒转过来在相反的方向重复歌唱和舞蹈。身怀法术之人常常面朝前面沿着舞蹈者的线路缓缓向前迈步。
When the dance was about half finished, there appeared two hunters, their faces painted white and black, and dressed more or less in the manner of clowns. One wore a wide band of black fur about the forehead, with an eagle wing over each ear; the other a stockinette cap of gray, with black and white turkey feathers in a bunch at the top. Each carried a bow, and wore a quiver of arrows (really reeds). These hunters manoeuvred about, and occasionally shot one of the arrows over the head of some Deer, lightly touching the headdress of the victim.当舞蹈快跳完一半的时候，会出现两位猎手，他们的脸以黑白颜色涂画过，衣着或多或少像个小丑。其中一个前额上系着一根宽大的黑色毛皮带子，每个耳朵上带着鹰状翅膀样的饰物；另外一个头戴灰白的针织帽子，顶上插着一束黑白相间的火鸡羽毛。每个人都拿着一张弓，身上带着一袋箭（真正的管乐器）。这两个猎人四处游走。偶尔会射出一支箭射到某个“鹿”的头上，轻轻地触及牺牲者的头饰。
This went on for some twenty minutes, and was repeated after a rest period.他们这样进行大约二十分钟，休息一段时间之后继续重复。
Toward the end of the afternoon, after a pause in the dancing during which they sang in one of the houses, the dancers reappeared, each now with a short stick, about eighteen inches long, in each hand, body bent forward over these as if walking on all fours.下午快要过去之际，在跳舞的人暂停舞蹈在一所房子里唱过歌之后，舞蹈者再度出现，每个人每只手都拿着一根大约十八英尺长的短棍，身体向前弯曲就像是用四肢在走路。
Suddenly, they rose up and ran, followed by the women of the pueblo. We could see them for half a mile across the desert. When caught, all returned to the pueblo. The Deer must give the woman who caught him some meat; the woman gives the Deer some flour.突然，他们站直身子四处逃窜，村庄的妇女们到处追赶。我们可以看到他们穿过场地跑到半英里之外。当被抓住时，所有的“鹿”都返回村庄。“鹿”必须给抓住他的妇女一些肉；妇女要给“鹿”一些面粉。
Meantime, the four Deer who had been shot by the hunters, kneeled down in one place, and were addressed in loud harangue by the hunters. This was their official execution.与其同时，四个被猎人射中的“鹿”在某个地方跪下来，听着猎人高声地长篇演说。下面是他们正式的表演：
54
"He, the blackbird, he am I,
Bird beloved of the wild deer.
Comes the deer to my singing.
"From the Mountain Black,
From the summit,
Down the trail, coming, coming now,
Comes the deer to my singing.
"Through the blossoms,
Through the flowers, coming, coming now,
Comes the deer to my singing.
"Through the flower dewdrops, Coming, coming now,
Comes the deer to my singing.
"Through the pollen, flower pollen, Coming, coming now,
Comes the deer to my singing.
"Starting with his left forefoot,
Stamping, turns the frightened deer,
Comes the deer to my singing.
"Quarry mine, blessed am I
In the luck of the chase.
Comes the deer to my singing.
"Comes the deer to my singing, Comes the deer to my song,
Comes the deer to my singing."

[ 本帖由 淇园之竹 于 2003-6-16 10:34 最后编辑 ]

淇园之竹

stanza姐姐帮小竹子找到一些关于鹿舞的材料后，帮助小竹子解决了很多困扰——感激之情不甚言表！！今天，小竹子草草将此文翻译出来，供大家一起参考。因为水平有限，翻译中难免有不少纰漏，还请各位大侠不要介意！
tombe一词的汉语意思小竹子实在是没法查出来，如果哪位大侠知道，还望指正！！

stanza

淇园之竹 于 2003-6-16 00:16 写道：
This is an original dance, 这是一种原始舞蹈......

竹子：我想不能译作“原始舞蹈”，一则现在学界通常不再使用“原始”一词来描述“本土文化”以免引起误解或出现歧义，比如原来的使用的“原始宗教”现在多改用“本土宗教”或“原生宗教”；二则original dance，可视作“原创舞蹈”，不是改编的，不是受他文化影响的；也可理解为“独创性的舞蹈”，“原初形式的舞蹈”。如果放在词条的最前面，可以译为“这是纳瓦霍人的一种原创性舞蹈。”仅供参考。

至于tombe后提及的“重击声”，疑似一种鼓声的节奏，是否类似于非洲的手鼓(tom-tom)，不得而知。如果这种舞蹈使用了鼓之类的乐器，当是鼓声的节奏。可以从这个线索上网去查查？

stanza

As for [Tombe]:

it seems a kind of drum:

"They were placed in a row, facing the sun, about ten feet apart. A
Zuni executioner, armed with a war club, was stationed in front of
each victim, and another one, armed likewise, stood behind him. A war
“chief raised his arms and yelled, and forty clubs were raised in air.
Then the great war drum, or tombe, boomed out the knell of death.
There was a sickening, crashing thud, and twenty Navajos fell to
earth with crushed skulls, each cabeza having been whacked
simultaneously, right and left, fore and aft, by two stone clubs in
the hands of a pair of devils."

http://www.ibiblio.org/gutenberg/etext03/toazt10.txt


用google 搜索tombe, the Navajos，得到的大多像是法语资料，你可以请萧云从君替你再查查？

[ 本帖由 stanza 于 2003-6-16 04:07 最后编辑 ]

李扬

Tombe (tom'-bā), an Indian drum
恐怕只能音译成“堂巴鼓”之类了。
看过吴宇森关于纳瓦霍族战士的“windtalkers"，记不得里面有没有这鼓的画面了。