When the deadhero wanders contentedly through this forest he slowly becomes aware of theother inhabitants of the island. They are heroes like himself, who haveperished in the defence of the right against the powers of darkness, togetherwith a race of beautiful women who are the keepers of that magic which inspiresmankind with charity, courage, kindliness, and pure-hearted love.
英灵欣然漫游于林间，他慢慢觉察到岛上的其他住民。与他皆然，他们均是为捍卫正义、对抗黑暗而故去的英杰。于此还有些佳人在侧，她们乃巫之守护者，以仁慈、勇气、善良与赤子之心激励众生。

In the depthsof the forest there is a small church built by Joseph of Arimathea, and it isthere that the hero finds the supreme joy of worshipping the Creator who gavehim, during life, the strength to combat evil and defy the oppressor.
林深之处，有一亚马利太之约瑟夫所建的小教堂。正于此地，英灵供祀了赋予他此生战胜战胜罪恶、反抗压迫者之力的造物主，以为极乐。

Avalonaccording to Geoffrey of Monmouth
Avalon isvariously described as an island or valley. Geoffrey of Monmouth gives the nameAvalon to an otherwordly island of Celtic mythology, located to the west ofBritain. In his Latin, it is Insula Avallonis. He mentions the place twice inthe Historia Regum Britanniae, saying
蒙茅斯的杰弗里笔下的阿瓦隆
阿瓦隆多被描述为岛屿或山谷。蒙茅斯的杰弗里则将阿瓦隆之名给予了凯尔特神话中，坐落于不列颠之西的来世之岛。而该名称他用拉丁文写作Insula Avallonis。在《不列颠诸王史》中他两次提及该地：
the gloriousKing Arthur was mortally wounded, and was carried from [the battlefield ofCamlann] to the Isle of Avalon [Insula Avallonis], so that his wounds might behealed.
伟大的亚瑟王身受致命之伤，从剑栏战场被送至阿瓦隆岛[InsulaAvallonis]，以使其痊愈。

He alsostates that Arthur's sword, Caliburn, was forged there and that he was carriedthere after his last battle so that his wounds might be attended to.
他又提及亚瑟王的佩剑石中剑，也是于此地锻造而成，并且亚瑟王在最后之战后被送至阿瓦隆医治其伤。


The Sleep of King Arthur in Avalon

The meaningGeoffrey attaches to the name emerges in his poetic Vita Merlini, where heintrodudes the island as the Insula Pomorum, or 'isle of apples', which, headds, is called "Fortunate" (which recall the Fortunate Isles ofclassical myth). It is a lush otherworld paradise that produces grain withoutcultivation and provides longevity to its residents. It lies vaguely overwestern waters and is the home of Morgan - Morgan Le Fay - here depicted as akindly enchantress heading a sisterhood of nine, and all were adept healers.Morgan’s nine sisters recollect the nine maidens of Annwyn who kept a magiccauldron in Preiddeu Annwfn (see also Nine Witches). It is often seen as havinga connection with apples because of the similarity of its name to variousCeltic words denoting that fruit: Old Irish aball, Middle Welsh afall, MiddleBreton avellenn, Celtic avallo. It has also been connected with Avalloc,evidently originally a god who, according to William of Malmesbury, lived therewith his daughters.
杰弗里在他的诗歌《梅林传》中显示了他对这个名字的理解。其中，他将这座岛屿称作“Insula Pomorum”或是苹果岛，又补充道，苹果岛这样的名字被认为代表着“幸运”（这让人想起古典神话中的幸运岛）。阿瓦隆是一个葱翠盎然的世外桃源，不需耕作便可丰收，居者皆得永生。它依稀在西部水域之间，是摩根——摩根勒菲——的家，在《梅林传》中，摩根是一位带领着九位姐妹的友善慈爱的女巫，她们皆善于医治。摩根的九位姐妹使人联想到安温的九位少女，在《安温的战利品》中，这九位少女拥有一口魔法埚。因阿瓦隆之名与凯尔特语系中许多表示水果的词相似，因此时常将阿瓦隆与苹果联系在一起：古爱尔兰语‘aball’、中古威尔士语‘afall'，中古布列塔尼亚语‘avallenn’，凯尔特语‘avallo’阿瓦隆也与Avalloc有关，根据蒙茅斯伯里的威廉姆记载，Avalloc显然最初是某位神祇，与其女等居于阿瓦隆。

In Geoffrey'spoem, the bard Taliesin tells how Arthur was taken there after Camlann in aboat piloted by Barinthus, an authority on seafaring who also figures in theIrish tale of 'St. Brendan's Voyage'. Morgan placed Arthur on a bed made ofgold, examined his major wound, and undertook to heal him if he would stay inAvalon for a long time under her care.
在杰弗里的诗中，吟游诗人塔里耶讲述了亚瑟王如何在剑栏之后被船带到阿瓦隆一事，此船由航海名手，即在爱尔兰传说“圣布伦丹航行”中扮演重要角色的巴林达斯驾驶。摩根将亚瑟王置于金床之上，检视了其主要创伤，并承诺如若亚瑟王肯在阿瓦隆由她长期照顾，其伤定能痊愈。


《The Passing of Arthur》by Hawes Craven

This accountis related to much older beliefs, and even realities. Geoffrey pictures Avalonas one of the Fortunate Isles of classical myth. He speaks of self-sown grain,vines that flourish without tending, and inhabitants who live for a century ormore. But he combines all this with genuine Celtic motifs, including the ninesisters. Moreover, the first-century geographer Pomponius Mela refers to agroup of nine virgin priestesses actually living on the Ile de Sein off thecoast of Brittany. Reputedly, they could cure the sick, foretell the future,control the weather, and assume animal disguises. Their talents resembleMorgan's as Geoffrey describes them. She herself, in her origins, is a Celticgoddess.
此说法与许多古老的信仰，甚而与现实有关。杰弗里将阿瓦隆描述为古典神话中的幸运岛之一。他提及了自种的谷物、无需照料的繁盛葡萄藤蔓，以及在此生活一个世纪乃至更长时间的住民。但他将这一切，包括九姐妹在内，都与纯粹的凯尔特精髓关联起来。此外，一世纪的地理学家庞波尼乌斯·马拉提到了居住在布列塔尼海爱勒德森岛的九位纯洁女祭司，据说她们可以治愈疾病、预知未来、呼风唤雨、变身动物。这些天赋才能与杰弗里笔下的摩根所拥有的才能相似。而摩根则源于凯尔特女神。

Given thenumerous mythological examples of apples as otherworldly or magical fruits, andgiven that the Celtic word for "apple" is avallo, Geoffrey’s equation of "Avalon" to "Apple Island" isprobably correct, the apples being paradisal or magical fruit like those of theHesperides, or of Celtic otherworld regions portrayed elsewhere. We must alsonote, however, the appearance of a ruler named Affalach (various spelled)occurs in Welsh genealogical and legendary matter, named as the father ofModron - the Celtic progenitor of Morgan le Fay - he is said to rule an islandwith the qualities of Geoffrey’s Avalon. Geoffrey’s Insula Avallonis equals the Welsh Ynys Avallach, which may signify"Apple Island", or may mean "Avallach’sIsland". Scholars have also pointed out that the Irish sea-god Manannanwas said to live on an island called Abhlach ("lush with Appletrees").
鉴于不少神话中苹果都是具有魔力的神奇果实这一例证，且考虑到凯尔特语中的苹果为‘avallo’，杰弗里将阿瓦隆定为‘苹果岛’的做法是正确的，如赫斯珀里德斯及凯尔特冥界传说中所描绘的那样，苹果是乐园仙果。但需注意的是，在威尔士系谱与传说中，有一个名为阿瓦拉赫（拼写各异）的统治者，号称摩德隆之父——摩德隆即为摩根勒菲的凯尔特起源——据说他统治着一座与杰弗里笔下的阿瓦隆特质相似的岛屿。杰弗里的Insula Avallonis相当于威尔士语中的Ynys Avallach，也许意为“苹果岛”，或意为“阿瓦拉赫之岛”。学者们还指出，据说爱尔兰海神马南南便居住于名为苹果的岛上（“苹果树平原”）。

Anothercurious point is that Geoffrey's spelling of the name, whether or not heinvented it, would scarcely be a true Latin equivalent for the Welsh. HisInsula Avallonis is influenced - perhaps through Breton channels - by the nameof a real place, a town, in Burgundy, Avallon. This is of Gaulish derivationand certainly does have the "apple" meaning. Geoffrey's use of it,coupled with hints in his Prophetiae Merlini and elsewhere, may indicate adifferent version of Arthur's passing. One school of thought suggests that"Avallon" comes from Irish oileán (island).
另一奇怪之处在于杰弗里对这个名字的拼写方式，无论这个名字是否为杰弗里原创，在威尔士人看来，这都并非真正的拉丁语。他的苹果岛可能受到了——也许通过布立吞人传播的——真实地名的影响，即勃艮第的一个镇，阿瓦隆。这个词来源于高卢语的派生词，确乎意为“苹果”。杰弗里采用的这个地名，加上他在《先知梅林》及其他作品中的暗示，也许意味着亚瑟王之死有不同的说法。有学派认为，“阿瓦隆”一次来自于爱尔兰的欧利尼（岛屿）。

It wasperhaps originally a Celtic paradise. It was said to produce crops withoutcultivation, to be ruled by Guingamuer (Guingomar), Morgan's lover, or by aking named Bangon. Burgundy, whether coincidentally or not, is near where theBritish high king called "Riothamus" in continental chronicles endedhis career, probably slain in battle against the Visigoths. In their ArthurianHandbook, Geoffrey Ashe and Norris Lacy trace the career of Riothamus andargue, as other scholars have done, for an identification between Riothamus andArthur. If this identification is correct, it adds an entirely new angle to theidea of Avalon or Avallon as Arthur’s final resting place.
阿瓦隆也许是源自凯尔特神话中的天堂。据说不必耕作便可丰收，摩根的爱人格林加玛（格林戈玛）或者班贡王统治此地。无论是否巧合，在欧洲的历代记中，名为“列奥萨莫斯”的不列颠王或许正是在勃艮第附近，在与西哥特人的作战中殒命。杰弗里·阿斯与诺力思·拉西在他们的《亚瑟王遍览》中描述了列奥萨莫斯的王者生涯，并与其他学者一样，对亚瑟王与列奥萨莫斯二者的身份辨析进行了探讨。若这个辨析是正确的，它将为阿瓦隆或阿瓦隆作为亚瑟王长眠之地这个观点提供全新的视角。

Successiveauthors added sporadically to the concept of Geoffrey’s Insula Avallonis. Wace and Layamon both relate the Briton beliefthat Arthur would return from Avalon to rule again. Layamon gives its fairyqueen’s name as Argante rather than Morgan. Chrétien de Troyes names its ruler as Guinguemar, Morgan’s lover, while Heinrich von dem Türlin callsits queen Enfeidas, Arthur’s aunt. In the Italian LaTavola Ritonda, the island, located in the Soriano Sea, is inhabited by awicked sorceress named Escorducarla. Durmart le Gallois names its ruler as KingBangon. The French tale of Les Merveilles de Rigomer refers to all of theBritish Isles as the "Isles of Avalon".
不断有作者为杰弗里的苹果岛概念添砖加瓦。韦斯与莱阿门都提及了不列颠人坚信亚瑟王将从阿瓦隆归来，重新统治不列颠。莱阿门为精灵女王取名阿尔冈特，替代了摩根之名。克雷蒂安将摩根的爱人、阿瓦隆岛之主称作格林戈玛，而海因里希·冯·德·图灵则将岛之主称为安菲达女王，她是亚瑟王的姨妈。在意大利作品《圆桌传奇》中，此岛坐落于索里亚诺海域，岛上住着一名为“艾斯可杜卡拉”的邪恶女巫。德玛尔·加诺瓦将其统治者命名为班贡王。法兰西传说故事《里戈默的故事》则将所有的不列颠群岛都称作“阿瓦隆岛”。

Apart fromwhat Geoffrey transmits himself, little is known of the way the island wasregarded before him. The Irish sea-god Manannan ruled over an elysianotherworld isle to which the epithet ablach was given, meaning "rich inapple-trees". There is obviously some connection, but the Irish parallelremains unenlightening. Some have thought that Avalon was an abode of departedspirits. Evidence is lacking, and indeed, as the story of Arthur's sojourndevelops, the whole point is that he is not a departed spirit; he is stillalive through enchantment and will continue in Avalon till the day comes forhis return. Wace and Layamon note this as a Breton belief, and several authorsfollow inventively in the same path.
除了杰弗里对阿瓦隆的叙述外，人们对杰弗里之前对其相关的描述所知甚少。爱尔兰海神马南南统治着一个世外极乐之岛，此岛有“苹果”之名，意为“苹果树繁盛”。这一点与阿瓦隆显然颇有关联，但仍无法解释与爱尔兰传说中的相似之处。有些观点认为阿瓦隆为亡灵的归处。但这一观点缺乏证据，因为确切而言，在亚瑟王暂留阿瓦隆的故事更替中，皆提及他并非是离体的魂灵这一主旨；他仍因魔法存活，直到他归来之日，他都将久居于阿瓦隆。韦斯与莱阿门记录了这一布列塔尼的信念，且有数位作者都遵循此途继续创新。

Their Avalontends to drift into other climes, and Morgan goes with it. Étienne de Rouen inDraco Normannicus (ca. 1169) takes Arthur to the Antipodes, though hisintention may be satirical. Others do not venture so far. The author ofFloriant et Florete (ca 1250) seems to identify Avalon with Sicily, as opinionthat passes from romance into folklore. The resulting Sicilian presence ofMorgan is the reason for the term Fata Morgana applied to a mirage phenomenonin the Straits of Messina.
Afourteenth-century poem about the hero Ogier places Avalon in the East near theEarthly Paradise, and a Danish redaction of it points to India, while a Spanishmedieval poem La Faula considered it to be an oriental isle.But the chroniclerJean des Preis, or d'Outremeuse, toward 1400, tells of Ogier's meeting withArthur in a Mediterranean Avalon, where Morgan houses them in a palacesurrounded by pools and fruit-trees, and both enjoy immortality and perpetualyouth.
他们倾向于将阿瓦隆搬到其他地区，而摩根也随之而去。鲁恩的斯蒂芬在《龙之诺曼底》（ca.1169）中将亚瑟王带去了澳大利亚与新西兰，不过他这样写可能是意图讽刺。其他人并未去那么远的地方开展故事。《弗洛里特的弗洛里特》的作者便将阿瓦隆岛与西西里岛关联起来，这是一个从浪漫传说引渡到民间故事的观点。而摩根在西西里传说中的登场，其结果便是产生了“Fata Morgana”一词，指代了在摩西納海峡出现的海市蜃楼。
十四世纪的一首关于英雄奥吉尔的诗歌中，阿瓦隆被安置在极乐世界之东，而在丹麦的版本中，它指的是印度。中世纪的西班牙诗歌《传说》则认为阿瓦隆是一个东方岛。但约1400年，编年史作家让·德斯·普雷斯，或者达乌斯提莫，讲述了奥吉尔与亚瑟王于地中海阿瓦隆岛的会面，而摩根在一处环绕水潭与果树的宫殿之中安置了他们，他们都于此地永生不朽。
【亚米加：印度，emmmmm】

The Majorcanpoet Guillem Torroella, in La Faula (1360-70), describes a voyage on a whale'sback to an island that is likewise in the Mediterranean and is clearly meant tobe Avalon. The narrator enters Morgan's palace, and she shows him paintings ofArthurian characters. A young man in her company turns out to be Arthur. He hashealed his wounds by bating in the water of the River Tigris, which flows fromthe Earthly Paradise, and his youth is annually restored by visits of the HolyGrail.

马略卡诗人吉列姆·德·托罗拉在《传说》中，描述了他的乘鲸返岛之旅，而此岛同样位于地中海，显然正是指阿瓦隆。述者进入摩根的殿宇，摩根向他展示了亚瑟王传说中众人的画像。而与她朝夕相伴的一名青年便正是亚瑟王。亚瑟王在底格里斯河中以来自圣境的圣水治愈其伤，他亦因每年一度参见圣杯而重返青春。
【列兵：和摩根朝夕相伴的亚瑟王……阿瓦隆的别名是不是叫修罗场】
【亚米加：还要让她永葆青春，emmmmmmm（捂眼睛】

InPerlesvaus, Guinevere and Loholt, Arthur's son, died before Arthur and wereburied there. (In Perlesvaus, Avalon may be identical to Glastonbury.)Perlesvaus somewhat strips it of its otherworldly associations by havingLancelot simply happen upon it during his adventures. In Alliterative MorteArthure, Arthur is borne to a manor there, but a surgeon from Salerno fails tocure him and he dies. However, because of the first syllable in Glastonbury'sname, some may have thought it identical with Caer Wydyr, the Fort of Glass,another name for Annwfn. Another tradition claims that a man named Glast orGlasteing found his eightfooted pigs here under an apple tree, and called itInsula Avalloniae.
在《帕西瓦尔》中，桂妮薇儿、亚瑟王之子洛霍尔特都死于亚瑟王之前，并被葬于此处（在《帕西瓦尔》中，阿瓦隆可能正是格拉斯顿伯里）。《帕西瓦尔》某种意义上通过兰斯洛特碰巧发生在岛上的冒险经历，褪去了阿瓦隆的超凡脱俗。在头韵诗《亚瑟王之死》中，亚瑟王被带往此处的一座庄园，但萨勒莫的医生并未治疗他，致其不治而亡。然而，由于格拉斯顿伯里名字中的第一个音节，有些观点认为其与琉璃堡垒 Caer Wydyr有所关联，而此名正是安温的另一个名字。另有传说宣称，一名名为格拉斯特或格拉斯丁的男人在此处的一颗苹果树下发现了他的八脚猪，并将此处命名为“苹果岛”。

Nightbringer 剑鞘部分
翻译：亚米加 校对：列兵
Excalibur, The Scabbard of

The scabbard of Excalibur, "heavy ofgold and precious stones", was, in Merlin's opinion, worth ten of thesword, because as long as a fighter had the scabbard upon him, he would lose noblood, no matter how severely wounded. The importance of the scabbard is anargument for making Excalibur the sword given by the Lady of the Lake, since itis more difficult to account for a scabbard belonging specifically to a swordthat appeared sheathed in stone and anvil. Morgan stole this scabbard and threwit into a convenient body of water fairly early in Arthur's career.
誓约胜利之剑剑鞘，“重若黄金，珍若宝石”，在梅林看来，其较其剑更胜十倍，因其若被武士所携，无论身受何等重伤，都不会流血。介于很难解释为何剑鞘被赋予了专属于剑的被宝石与钢铁覆盖的特性，因而便有一种说法是剑鞘的重要之处，正是铸造由湖上仙女赠予的誓约胜利之剑的因由。在亚瑟王为王前期，摩根便偷走了剑鞘，并将其彻彻底底地扔进了附近的某处水域之中。

In the fifteenth-century Catalan romancesTirant Lo Blanch, Excalibur seems to possess a kind of oracular magic: gazinginto his great sword enables Arthur to give every questioner an answer repletewith the wisdom of medieval courtly philosphy. This, however, occurs in apassage that surely describes an elaborate and presumably rehearsed masque.
在十五世纪的加泰罗尼亚浪漫小说《骑士蒂朗》中，誓约胜利之剑似乎有着神谕之力：只需凝视其剑，亚瑟王便能予每一个问者以充满中世纪宫廷智慧的答案。然而在一文章之中，此事确乎描绘了一场精心策划，也许是在彩排的假面剧。
When Gawaine fought the magician Mabon overthe fairy Marsique, she obtained the scabbard for him but it subsequentlydisappeared.
在高文与魔术师莫本争夺仙女玛西克时，仙女为高文取得了剑鞘，但剑鞘随后便消失无踪。
【列兵：考虑到型月设定，我还是校成了魔术师。另外吐个槽，这位莫本是摩根的原型摩卓的儿子，四舍五入就等于摩根的儿子……所以你们兄弟一天到晚到底在干啥，就是打架抢女人吗】

Sir Thomas Malory does not name the swordin his Le Morte d'Arthur. In the early Welsh story of Culhwch and Olwen, thesword is called Caladvwlch, which can be linguistically linked with the magicalsword Caladbolg (derived from calad - 'hard' - and bolg - 'lightning'), a swordborne by Irish heroes, and in particular Cú Chulainn. Geoffreyof Monmouth calls the sword Caliburnus, and so derives the Excalibur of theromances.
托马斯·马洛礼爵士并未在《亚瑟王之死》中为剑命名。在早期威尔士传说《库尔维奇与奥尔温》中，此剑被称作卡拉德维奇，语言学方面，它可与魔剑卡拉波罗格有所关联（由表示猛烈的calad与表示闪电的bolg组成），而卡拉波罗格则是爱尔兰英雄，特别是库丘林的佩剑。蒙茅斯的杰弗里将此剑命名为石中剑，由此方衍生出了浪漫传奇中的誓约胜利之剑。


注释
1.格拉斯顿伯里突岩：一说格拉斯顿伯里突岩乃冥界入口，也即阿瓦隆岛的入口。
2.埃里克与伊妮德：即《杰兰特与伊妮德》

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