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Literatura Orientu W Piśmiennictwie Polskim XIX W

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Literatura Orientu W Piśmiennictwie Polskim XIX W Recenzent dr hab. Kinga Paraskiewicz Projekt okładki Igor Stanisławski Na okładce wykorzystano fragment anonimowego obrazu w stylu kad żarskim „Kobieta trzymaj ąca diadem” (Iran, poł. XIX w.), ze zbiorów Państwowego Muzeum Ermita żu, nr kat. VP 1112 Ksi ąż ka finansowana w ramach programu Ministra Nauki i Szkolnictwa Wy ższego pod nazw ą „Narodowy Program Rozwoju Humanistyki” w latach 2013-2017 © Copyright by individual authors, 2016 ISBN 978-83-7638-926-4 KSI ĘGARNIA AKADEMICKA ul. św. Anny 6, 31-008 Kraków tel./faks 12-431-27-43, 12-421-13-87 e-mail: [email protected] Ksi ęgarnia internetowa www.akademicka.pl Spis tre ści Słowo wst ępne . 7 Ignacy Krasicki, O rymotwórstwie i rymotwórcach. Cz ęść dziewi ąta: o rymotwórcach wschodnich (fragmenty) . 9 § I. 11 § III. Pilpaj . 14 § IV. Ferduzy . 17 Assedy . 18 Saady . 20 Suzeni . 22 Katebi . 24 Hafiz . 26 § V. O rymotwórstwie chi ńskim . 27 Tou-fu . 30 Lipe . 31 Chaoyung . 32 Kien-Long . 34 Diwani Chod ża Hafyz Szirazi, zbiór poezji Chod ży Hafyza z Szyrazu, sławnego rymotwórcy perskiego przez Józefa S ękowskiego . 37 Wilhelm Münnich, O poezji perskiej . 63 Gazele perskiego poety Hafiza (wolny przekład z perskiego) przeło żył Jan Wiernikowski . 101 Józef Szujski, Rys dziejów pi śmiennictwa świata niechrze ścija ńskiego (fragmenty) . 115 Odczyt pierwszy: Świat ras niekaukaskich z Chinami na czele . 119 Odczyt drugi: Aryjczycy. Świat Hindusów. Wedy. Ksi ęgi Manu. Budaizm . 155 Odczyt trzeci: Epopeja indyjskie: Mahabharata i Ramajana . 183 Odczyt czwarty: Kalidasa i Dszajadewa [D źajadewa] . 211 Odczyt pi ąty: Aryjczycy. Lud Zendów – Zendawesta. Firduzi. Saadi. Hafis . 233 Piotr Chmielowski, Edward Grabowski, Obraz literatury powszechnej w streszczeniach i przekładach (fragmenty) . 283 Chi ńczycy . 288 Indusowie . 303 Persowie . 365 Bibliografia . 394 Nota bibliograficzna . 412 Słowo wst ępne Oddajemy czytelnikom kolejny tom z serii „Orientalia Polonica. Polskie tradycje bada ń nad Orientem”, zawieraj ący wybór dzie- wi ętnastowiecznych tekstów polskich, dotycz ących literatur Ira- nu, Indii i Chin (marginalnie wykraczaj ąc poza ten obszar w przypadku Szujskiego). Teksty uło żone zostały w porz ądku chronologicznym ich publikacji: krótkie artykuły z otwieraj ące- go tom zbioru O rymotwórstwie i rymotwórcach Krasickiego pierwotnie ukazywały si ę drukiem w latach 1798-1799, a zamy- kaj ący publikacj ę Obraz literatury powszechnej Chmielowskie- go i Grabowskiego pochodzi z roku 1895, tak wi ęc prace te dzieli całe niemal że stulecie. Pomi ędzy tymi datami znalazły si ę trzy prace z lat 20.-30. XIX w. (wszystkie trzy po świ ęcone poe- zji perskiej), powstałe na fali zainteresowania Orientem epoki romantyzmu, i obszerne fragmenty ksi ąż ki Rys dziejów pi śmien- nictwa świata niechrze ścija ńskiego Józefa Szujskiego z roku 1867. Istotn ą cz ęść prezentowanego tu materiału stanowi ą prze- kłady z literatur orientalnych, dokonywane bezpo średnio z j ęzy- ka oryginału w przypadku S ękowskiego, Münnicha i Wierni- kowskiego, natomiast u pó źniejszych autorów głównie poprzez języki trzecie (niemiecki, francuski, rzadziej angielski). Polskie dziewi ętnastowieczne opracowania dotycz ące literatur Wschodu maj ą charakter wtórny. Ich autorzy nie prowadzili własnych bada ń nad oryginalnymi tekstami, bazuj ąc na dokonaniach orientalistów zachodnich. Publikacje o charakterze popularyza- torskim (Szujski, Chmielewski i Grabowski) wykorzystuj ą po- nadto istniej ące ju ż polskie przekłady poezji wschodniej, ci ągle jeszcze nieliczne – st ąd ich powtarzalno ść . Niemniej prezento- wane tu prace świadcz ą o du żej erudycji autorów, ich fascynacji 8 | Słowo wstępne kulturami pozaeuropejskimi i o ich ch ęci upowszechnienia tej wiedzy w społecze ństwie polskim. Obszerna bibliografia niniej- szego tomu, zawieraj ąca wiele przełomowych niegdy ś, a dzi ś zapomnianych prac osiemnasto- i dziewi ętnastowiecznych bada- czy europejskich, mo że świadczy ć o rozległo ści wiedzy i zainte- resowa ń polskich protoorientalistów w XIX w. Na uwag ę zasłu- guje te ż wysoki poziom artystyczny cytowanych przekładów: zarówno tłumaczenia z oryginału, jak i te z drugiej r ęki dokona- ne zostały z du żą dbało ści ą o jako ść j ęzyka polskiego i formy poetyckiej. Widoczna jest ch ęć przybli żenia tych odległych kul- turowo arcydzieł czytelnikowi polskiemu i zakotwiczenia ich w naszej tradycji literackiej. * * * Krytycznego opracowania tekstów dokonał zespół badaczek z Uniwersytetu Jagiello ńskiego w składzie: Renata Czekalska [rc], Anna Krasnowolska [ak], Agnieszka Kuczkiewicz-Fra ś [akf], Renata Rusek-Kowalska [rrk] i Katarzyna Sonnenberg [ks]. Komentarze w postaci przypisów dolnych maj ą zarówno charakter bibliograficzny, jak merytoryczny: zawieraj ą noty o wzmiankowanych dziełach i ich twórcach, staraj ą si ę dotrze ć do źródeł cytowanych przez dziewi ętnastowiecznych autorów, zidentyfikowa ć oryginalne i po średnie źródła przekładów i adap- tacji literackich; komentuj ą wyst ępuj ące w tekstach nie ścisło ści z perspektywy współczesnego stanu wiedzy. Zapis terminów i nazw własnych zgodny jest z zasadami transkrypcji stosowanej dla poszczególnych j ęzyków. [ak] IGNACY KRASICKI O RYMOTWÓRSTWIE I RYMOTWÓRCACH *1 CZÊÃÆ DZIEWI¥TA: O RYMOTW ÓRCACH WSCHODNICH ** [fragmenty] * Pierwotnie odcinki ukazywały si ę w: „Co Tydzie ń” 1798 (nr 8-11, 20, 22-24) i 1799 (nr 11-13). [przyp. red.] ** Przykłady w tym dziele z ró żnych poetów przytoczone, gdzie nie masz wyra źnie poło żonego imienia tłumacza, s ą wszystkie roboty Krasickiego. [przyp. wyd. oryg.] § I. Jak ludzkiego towarzystwa, tak nauk i kunsztów najpierwsze były pocz ątki w krajach wschodnich. Indów, Chaldejczyków, Egip- cjan narody poprzedzaj ąc w wydoskonaleniu wszystkie inne, dały im z siebie i przykład i prawidła. Odległa staro żytno ść za- traciła pierwiastkowe dzieła tych narodów, mi ędzy którymi ju ż były rymotworskie, tym bardziej o tym w ątpi ć nie nale ży, ile że te pospolicie poprzedzały inne; w tych nawet, które si ę pozosta- ły, znajduj ą si ę ślady rytmowego uło żenia. Na pierwszym wst ępie uczyniła si ę wzmianka o ksi ęgach pisma Bo żego, mi ędzy innymi o poemacie Joba czułym i prze- ra żaj ącym. Dzieło to chaldejskim j ęzykiem miało by ć pisane, i mi ędzy najstaro żytniejszymi wschodnich krajów rachowa ć si ę powinno. Ksi ęgi prawodawcze Indów, Zend-Pazend-Abesta albo Vo- sta-Ezur-Wedam, j ęzykiem dawnym Zebani-Pechlevi pisane, wzorem rytmów s ą uło żone 1, jak si ę to ze świe żego ich tłuma- 1 Zend-Pazend-Abesta: Awesta – korpus świ ętych tekstów reli- gii zoroastryjskiej staro żytnych Ira ńczyków (nie Indusów!), powstałej na bazie politeistycznych wierze ń indoira ńskich. Za jej twórc ę uwa ża- ny jest prorok Zarathusztra (zob. ni żej). Teksty liturgiczne Awesty , oryginalnie powstałe i spisane w j ęzyku tzw. awestyjskim (nale żą cym do grupy staro-wschodnioira ńskiej), obok modlitw i przepisów rytual- nych obejmowały hymny – Gathy (awest. Gāth ā – „Pie śni”) i Jaszty („Hymny [pochwalne]”). Gathy , których autorstwo jest przypisywane samemu Zarathusztrze i zawieraj ą podstawy jego doktryny, s ą stroficz- ne, oparte na wierszu sylabicznym wyst ępuj ącym w pi ęciu wzorcach metrycznych. Podobnie Jaszty (21 hymnów na cze ść bóstw z przedzo- roastryjskiego panteonu ira ńskiego), spisane młodszym j ęzykiem awe- styjskim, lecz oparte na bardzo archaicznym materiale mitycznym, to wiersz przewa żnie o śmiozgłoskowy). Zob. Hintze 2002; Humbach 2000; Gropp 1967, 137; Lazard 1984, i in. Por. dalej, przypisy 35-37 na s. 242-243. 12 | Ignacy Krasicki czenia pokazuje. Parsowie czciciele ognia, dawnych Persów relig ę i obrz ądki zachowuj ący 2, maj ą ksi ęgi prawodawcy swego Zerdusta, którego Grecy, a na ich wzór łacinnicy, Zoroastrem nazwali 3. Sposób pisania wschodniego najpierwszy rzecz ukrywał w podobie ństwach. St ąd Apolog, albo w bajkach ukryte oby- czajno ści prawidła. Pod jarzmem jedynowładców zostaj ący pisa- rze, nie śmiej ąc jawnie obwieszczać prawd, cz ęstokro ć panuj ą- Zend: zand – komentarz do Awesty w j ęzyku średnioperskim ( za- bān-e pahlawi ); nazwa bł ędnie uznana przez badaczy zachodnich za oryginaln ą nazw ę ksi ęgi, a nawet j ęzyka. Pazand – zapis tekstu śred- nioperskiego alfabetem awestyjskim, lepiej oddaj ącym fonetyk ę tekstu ni ż nieprecyzyjne pismo pahlawijskie. Ezur-Wedam: Jad żur-weda (?) – jedna z czterech świ ętych ksi ąg hinduizmu, zawieraj ąca teksty liturgiczne. Z Awest ą bezpo średnio nie zwi ązana, cho ć maj ą wspólne indoira ńskie korzenie. [ak] 2 Parsowie – wyznawcy religii zoroastryjskiej, którzy po arab- skim podboju Iranu wyemigrowali do Indii (najwi ększe fale migracyj- ne miały miejsce w X-XIII w.). Dzi ś Parsowie jako mniejszo ść etnicz- no-religijna żyj ą głównie na zachodnim wybrze żu Półwyspu Indyj- skiego, w stanie Gud źarat. W Iranie wyznawcy zoroastryzmu (kilkadziesi ąt tysi ęcy osób) żyj ą w prowincjach Jazd, Kerman i jako grupa napływowa w Teheranie. Zob. Boyce 1988, 208 i nast. [ak] 3 Zerdust, Zoroaster – ira ński reformator religijny Spitama Za- rathusztra, twórca religii zwanej od jego imienia zaratusztrianizmem lub zoroastryzmem, która była wyznaniem oficjalnym pa ństwa partyj- skiego (247 p.n.e. – 226 n.e.) i sasanidzkiego (226-632 n.e.). Po podbo- ju arabskim nieliczne gminy zoroastryjskie przetrwały w Iranie, cz ęść wyznawców wyemigrowała do Indii, gdzie znani s ą jako Parsowie. Charakterystyczn ą cech ą tej religii jest kult ognia jako hierofanii bo- skiej. Miejsce i czas życia Zarathusztry nie s ą znane. O ile badacze XIX i 1. połowy XX w. datowali życie Zarathusztry na VIII-VI w. p.n.e. (por. Duchesne-Guillemin
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