海德格爾讀詩錄音：荷爾德林《伊斯特河》
經典與解釋 2019-12-10
海德格爾朗誦荷爾德林《伊斯特河》
選自電影《伊斯特河》
The Ister-Holderlin Friedrich
Now come fire！
Eager are we to see the day
And when the trial
has passed through our knees,
May someone sense the forest's cry
We, however, singing from the Indus
Arrive from afar and
From Alpheus, long have
We sought what is fitting,
Not without wings may
Someone grasp what is nearest
Directly
And reach the other side
Here, however, we wish to build.
For rivers make arable
The land. Whenever plants grow
And there in summer
The animals go to drink,
So human goes there too.
This one, however, is named the Ister
Beautiful he dwells.
The foliage of the columns burns
And stirs. Wild they stand
Erect among one other; above
A second measure, from rocks,
The roof just out. Thus it surprises
Me not, that he
Invited Hercules as guest,
Gleaming from afar,
down there by Olympus,
When he in search of shade
From the sultry Isthmus came,
For full of courage were
They even there, yet there was need, for the spirit's sake
Of cooling too. Whence that one prefered to travel
To the water's sources here and yellow banks,
Their scent wifting high above, and black
With the forest of firs, within whoes depths
A hunter likes to roam
At midday, and grows can be heard
In the resinous trees of the Ister,
He appears, however, almost
To go backwards and
I persume he must come
From the east
There would be
Much to tell of this.
And why does he precisely
Cling to the mountains?
The other
The Rhine has departed
Sideways. Not in vain do
River runs in the dry.
Yet how? Namely, they are
To be to language.
A sign is needed,
Nothing else, plain and simple, so that sun
And moon may be borne
in mind, inseparable,
And pass on, day and night too, and
The heavenly feel themselves warm by one another.
Whence those ones too
Are the joy of the Hightest.
For how else would he
Descend? ANd like Hertha green,
They are the children of the heavens.
Yet all too patient
He appares to me, not
Free and almost to mock. Namely, when
The day is to commence
In his youth, where he begins,
To grow, another there already
Drives high his Splendor, and like colts
He grins at the bit, and far away the breezes
Hear his activity,
He is saddened;
The rocks, however, has need of cuts,
And of furrows the earth, in hospitable it would be, without while;
Yet what that one does, that river,
No one knows.
1963年，74歲的海德格爾錄製了一批荷爾德林詩的朗誦。他朗讀了《返鄉》《流浪》《激發》《和平慶典》《伊斯特河》《上帝是誰》《傢園》等十首荷爾德林的詩。在這份錄音開頭，他說：“荷爾德林是我們的命運。”
為什麽海德格爾如此鐘愛荷爾德林？他在《荷爾德林與詩的本質》一文中這樣寫道：
“我何以藉助荷爾德林來揭示詩的本質呢？為什麽不選荷馬或索福剋勒斯？不選維吉爾或但丁？不選莎士比亞或歌德？在這些詩人的詩作中也能探到詩的本質，而且還比在荷爾德林的詩作中更為豐厚，荷爾德林的創造過早中輟。
也許確實如此，然而，我還是選中了荷爾德林，而且衹選中他一人。但是，一般來講，從某一位詩人的詩作出發去探究詩的普遍本質可能嗎？所謂普遍的，就是對衆多情形都有效，這衹有通過比較才能達到。因此，這要求所選取的範例應包含盡可能多的不同性質的詩和不同類型的詩。從這一點來看，荷爾德林的詩作，不過僅是衆多詩作之一。當然，荷爾德林的詩作本身决不足以作為裁决詩的本質的尺度。這樣一來，從一開始我們能否達到探究詩的本質這一目的的就成問題了。衹要我們所談的“詩的本質”是指聚合在一個帶普遍性的概念中的東西，它對每一首詩都應同樣有效的話，那麽，情形當然如此。可是，這種平均運用於每一個別事例上去的普遍性，卻往往又抹殺差別，平平淡淡，這樣一來，其本質就决不會成為本質的了。
因此，準確地說，我們現在是要探求本質的本質因素，這迫使我們拿定主意是否要去認真地談詩，如果要，又如何談，如果我們必得進入詩的領域，我們又是否能夠並且在何種程度上能夠提出一些必不可少的前提。
之所以選中荷爾德林，並非因為他的詩作作為衆多的詩作之一揭示了詩的普遍本質，而衹是因為荷爾德林的詩作受詩的天命的召喚身不由己地表達出詩的本質。對我們來說，荷爾德林是真資格意義上的詩人之詩人。這就是我們必須選中他的原因。”
從這個意義上，讀懂荷爾德林已不再意味着讀懂詩歌，更是在思考“詩歌”的本質。
