作者：塔米姆·安萨利
出版社：浙江人民出版社
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无规则游戏：阿富汗屡被中断的历史(好望角书系)试读：
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Press, 2010.第1章 国父
乔治·华盛顿登上北美政治舞台的时候，遥远的中亚与南亚之间，一个帝国正在形成。帝国的主人艾哈迈德·沙阿（Ahmad Shah）是位部落首领，日后的阿富汗人都会把他尊为“国父”（Baba）。因为，大家追根溯源，觉得此人才是他们国家的初代君主。
艾哈迈德确实是个大人物。他块头很大，还长着一张宽颊大脸；一双杏仁眼颇具部落特色，同时又带着几分浪漫豪情。艾哈迈德16岁时，波斯国王纳迪尔·阿夫沙尔（Nadir Afshar）已对他赏识有加。纳迪尔出身草莽，性情残暴，一心想要重现波斯帝国的荣光，一度还差点如愿以偿。他曾经远征印度，并把著名的孔雀宝座（Peacock Throne）掠夺回国。攻伐期间，艾哈迈德一直伴在国王左右，取得了对方的信任。纳迪尔把手下一支4000多人组成的精锐骑兵托付给了这个部落青年。要知道，当时的艾哈迈德不过十来岁。
1747年的某天夜里，波斯军队发生哗变，纳迪尔被自己的亲信大臣杀死。而后的一夜混乱不堪，各位将领忙着争权夺位，普通士兵则在尽情抢掠。和国王一道出征的后宫妃嫔，自然成了乱兵垂涎的战利品。据说，艾哈迈德当时正在王室女眷下榻处当差值守，他凭借一人之勇，打退了好些前来骚扰的醉汉。最终，他成功守护了一屋子的女性，并召集手下突出重围，踏上了回家的行程。
这个故事来自笔者小时候在历史课堂上的见闻。故事听起来有些虚假，不过，史书确有记载。那个晚上，一个体貌特征神似艾哈迈德的人逃出了纷纷扰扰的波斯军营，国王生前攒下的大批财宝被此人劫掠一空。黄金、宝石自不必说，世界上最大的钻石“光之山”（Koh-i-Noor）也落到了他的手中（如今，这件珍宝是英国王室的藏品，被陈列在伦敦塔供人观瞻）。
那个时候，艾哈迈德的乡亲父老正在蓄积力量、图谋变革。历史上，普什图人从未得到真正的统一。大多数时候，他们只是结成部落，互相攻伐。眼看纳迪尔的波斯帝国行将崩溃，普什图的各部首领意识到必须选出一位共主，带领大家暂时团结起来共克时艰。出于这个目的，各大部落决定会盟坎大哈。每逢这种支尔格大会议（Loya jirga），主要部落的一众头面人物都要出席。为了帮助头领作出正确选择，德高望重的学者、法官和教士也将列席旁听。一些作家认为，该地区的其他重要族裔，比如塔吉克人、哈扎拉人和乌兹别克人，也会派出代表参加。艾哈迈德也是与会人士之一，只不过，会上的他总是沉默不语。这也难怪，当时艾哈迈德只有25岁。按照地区传统，他作为后生晚辈，必须行事谨慎，服从长者的意愿。
会议开了9天，各部长老争论不休，没人愿意退让，把王位让与他人。最后，一位年迈的、很有威望的托钵僧走下会场，一手指向了年轻的艾哈迈德。“他就是你们的王。看啊，他拥有众人所没有的贵气与王者之气。”艾哈迈德本人谦恭异常，他婉言表示，自己资历不够，难堪大任。托钵僧却把一顶麦草编成的王冠戴在了艾哈迈德的头上。那一刻，艾哈迈德仿佛焕发了领袖的神采。各部长老都立即拜服于他，他们觉得，这位谦谦后生的身上确有与众不同的英雄气概。
就这样，艾哈迈德得以称王。
对此故事，我们大可提出质疑。长老们臣服于一个小辈，显然不只因为后者的领袖魅力。那个时候的艾哈迈德本就实力雄厚，他有一支忠心耿耿的铁骑可供差遣，还掌握了波斯国王留下的大笔财富。不过，虚构的故事反映了普什图文化有趣的方面，这使艾哈迈德的晋升合法化。即使强如艾哈迈德，他也需要宗教老者的支持、部落领袖的选票。此外，他的谦逊态度也让他显得卓尔不群。雄厚的实力、宗教的肯定、出众的人品，艾哈迈德三者兼具，终于得到“沙阿”的头衔。［1］年轻的艾哈迈德成了所有普什图人及其当地盟友和部下的王。
普什图人聚居区北至兴都库什山脉，向南一直延伸到印度河河谷。他们的人口有4000万左右，虽不及西班牙，却比加州略多。他们的主要语言是普什图语，这门语言和波斯语有些相近（可能和葡萄牙语与意大利语之间的关系有得一比）。他们的文化也有着鲜明的独特性。关于普什图人的起源问题，学界尚无定论，普什图人的传说故事将其起源追溯到古以色列遗失的部落。不过，他们在这里已经生活了两三千年，这个地方确是他们的家园无疑。
普什图人的社会生活要靠部落制度维系运转。当然，大大小小的部落、子部落、氏族与大家庭，也造成了普什图社会的分裂局面。每个家族都会攀附某位英雄作为始祖。各位读者只要注意姓氏末尾的“扎伊”（-zai），就能大致了解某个普什图人的血脉传承，就像苏格兰人姓氏当中的“麦克”（Mac-）。艾哈迈德出自萨多扎伊（Sadozai）家族。顾名思义，他和他的族人拥有一位名叫“萨多”（Sado）的男性祖先。萨多有何丰功伟绩，史册上未见记载。唯一可以肯定的是，当年的他忙着开枝散叶，后世子孙才有生生不息的机会。巴拉克扎伊（Barakzai）与萨多扎伊同为望族，其祖巴拉克同样籍籍无名。但是，两族人民都还记得，他们的祖先乃是一对血亲兄弟。以血缘关系为纽带的不同氏族组成部落，部落又组成松散庞大的部落联盟。萨多扎伊和巴拉克扎伊同属阿卜达利（Abdali）部，也就是说，他们来自一个更遥远的祖先，名叫阿卜达勒（Abdal）。
吉尔扎伊（Ghilzai）部和阿卜达利部互为世仇。与阿卜达利部一样，吉尔扎伊部也是根系庞杂、人口众多。他们都以坎大哈为根据地，不断南进拓展。吉尔扎伊部的领地位于东面，阿卜达利部则占据了西部。几个世纪以来，吉尔扎伊部一直掌握着普什图部落社会的主导权。对此，阿卜达利部很是不满。15世纪时，吉尔扎伊部在印度北部建立了德里苏丹国。18世纪30年代，他们曾短暂统治伊朗。到了1747年，大局仍在吉尔扎伊部的掌控之中。可是，一场支尔格会议却把艾哈迈德推上了国王的宝座，部落社会的权力天平开始朝着阿卜达利部倾斜。
面对各部长老，艾哈迈德态度谦卑。登基之后，他却自封为“杜尔-依兰-杜兰”，意即“珍珠中的珍珠”（Durri-i-Durran）。后来，国王声望渐长，他的那些部落同胞争相攀附，不少阿卜达利部人都自称出自“杜兰尼”（Durranis）一族。这个源自“珍珠”的词汇，仿佛真是自带光环。到了后来，阿卜达利人个个自称“杜兰尼人”，祖先的真正名号反而湮灭在了史海深处。
如上的一切都是后话。初登大宝的艾哈迈德根基尚浅，族人也并不那么以他为荣。故而，他这个国王有名无实，倒更像是个部落联盟的召集人。只是由于危局来临，大家才把他推上王位，而且每个人都觉得艾哈迈德的王位难以长久。正如普什图古谚所说：“我和我的兄弟联手对抗我的堂兄弟，我和我的堂兄弟联手对抗我的陌生人。当没有外人时，我对付我的兄弟。”艾哈迈德能够称王，不过是因为外敌当前，北方的突厥军队、西方的波斯军队，都叫一众部落长老坐立难安。待到局势缓和，联盟就会重新分裂成不同的部落，部落再分裂成氏族，氏族变成大家庭，而大家庭才是普什图文化的基本单位。
这是艾哈迈德这个国王面临的最大挑战。他领导下的“国家”由大家庭组成，每个大家庭都认为自己是至高无上的，事实上，每个家庭中的男性也自视为国王。的确，传统赋予每个人一个角色、一个等级：男人在上，女人在下，年长意味着拥有尊位，官富子弟也比平民的儿子要高贵……
然而，除了这些准则之外，普什图部族社会还有一种独特的立身原则：男人的地位并不取决于他所担任的职位或这些职位所拥有的权力，直截了当笼络人心，才是步步进阶的保证。身居高位的人，一定有真本事让属下服膺。他们赢得这种尊重，是因为其在政治游戏中获得的经验。在这个游戏中，才干是有意义的，但不是一切；继承下来的声望固然重要，但并不代表一切；雄辩的口才、亲切的举止、盟友关系、姻亲背景，都是有意义的，但又不是必然的。这样的道理也适用于王权的更替。国王总像流水一般换来换去，觊觎王位的野心家也是层出不穷。小小的疏失、无意的惊扰、笨拙的举止、不雅的言行，都有可能成为对手利用的契机。
家人相处的道理，总能用于解释家族之间的关系，家族关系又能为氏族和部落的生存竞争提供借鉴。在这个部族社会，一切权力都来自私人关系。错综复杂的家族政治和这些关系网络交织在一起。干涉部落内部事务只会让国王大伤面子，甚至还会害他失去权位。因此，即便是艾哈迈德这样的酋长也无法命令他的近亲，他的每项命令都必须经过大家讨论，方能施行。
艾哈迈德能够得势，少不了身边一群人的追随与拱卫。至于地方上那些实力派，国王则许以权力与高位，换取他们对他的忠诚。君臣之间就像家人，家人之间的关系，外人自然无法买断。权力的秘密总在折磨入侵的外敌，他们总在扶植傀儡，试图达到代治的目的，却浑然不知一个官位在阿富汗并不代表相应的权力。
艾哈迈德很清楚，唯有养战自重，他才能保住盟主的位置，他的子民也会因为战争而团结一心。他的先祖曾经远征印度、大肆劫掠，他决定效仿。印度人大多是印度教徒，他们的信仰包含了偶像崇拜的成分。艾哈迈德和他的百姓则是穆斯林。伊斯兰教反对以物配主，他们认为摧毁偶像越是得力，就越能得到安拉的赐福。艾哈迈德·沙阿在印度破坏神庙、打砸神像，自然收获了不少福气。
劫掠，还能带来经济上的收益。神像之上，往往饰有珍珠和宝石；神庙之内，还有黄金等其他稀罕玩意儿。一场对印战争，总能满载而归。腰包鼓鼓的艾哈迈德因此有了收买人心的更多本钱；那些人接受了国王的好处，自然就得登上国王的战车。艾哈迈德·沙阿一生征战无数，他的疆土越来越广，原有的地盘也愈发巩固。
艾哈迈德作战英勇。不过，臣民对他的爱戴并不仅仅缘于他的武功。作为普什图部落的一员，国王也得和臣下一样慷慨大方。为此，他不惜金钱，频频赐宴；又打开国库，救济穷困。他总是摆出一副乐善好施的模样。诚然，朝廷的大小事务都在国父的掌控之中。不过，艾哈迈德也得满足属下的自尊与骄傲。唯有谦逊的君王，方能拥有强大的力量。雄辩，也是普什图社会颇为看重的一大才能。艾哈迈德在这方面是一等一的好手。国王御制的沙场诗篇，至今仍为后人所传诵［2］（可惜，艾哈迈德的诗作精髓，译笔实在难以传神）。
总之，敌人对艾哈迈德忌恨入骨，但在臣下的眼中，国王却是智慧、老练、公正的象征。他非但没有专制，还成立了9名顾问组成的委员会帮助他执政。这些顾问出自不同的部落，是各部的首领，所有内政事务都须经过顾问委员会讨论方能敲定。他对部落势力百般讨好，也换来了他们的耿耿忠心。
普什图瓦里（Pushtoonwali）是普什图人遵守的一套价值观念和行为规范。它要求普什图人慷慨待客，甚至在必要时牺牲财富和生产；提倡恩怨必报、血亲复仇，要誓死捍卫家中女性的纯洁；要求普什图人宽恕敌人等。
其实，阿富汗的其他民族也遵守着同样的守则。虽然普什图人在这方面堪称表率，不过，哈扎拉人、塔吉克人、乌兹别克人也未落人后。大家都要为客人倾其所有，都觉得家门荣誉与女眷的贞操息息相关。未婚女性一旦失节，更是罪莫大焉。艾哈迈德对普什图社会多加规范，对于其他民族也未曾放纵。普什图人与少数民族之间自然存在文化差异，但是，在艾哈迈德这个普什图人的统治下，大家相处得还算融洽。国家一派和谐，与艾哈迈德对地方势力的宽纵有关。身为国主，自然需要收缴税款。不过，艾哈迈德并未横征暴敛。他将各族臣民征召入伍，与其说这是一种强加于人的做法，不如说是分享战利品的方式。
艾哈迈德·沙阿建立了一个庞大帝国。全盛时期，帝国疆域西及伊朗东部，东至印度河畔。这等业绩，先辈也曾数次企及。早在11世纪，加兹尼王朝苏丹马赫迈德（Mahmoud）就已出兵南下。他劫掠的那些神庙，艾哈迈德日后也会造访。16世纪的时候，莫卧儿帝国的开国皇帝曾在帕尼帕特（Panipat）赢下关键的一仗。同样的地方，200年后又迎来了艾哈迈德的武装。艾哈迈德·沙阿·杜兰尼帝国的位置和范围
众多雄主之中，艾哈迈德也有那么一点不同：唯有他能让普什图部族团结在一起。吉尔扎伊部与杜兰尼部的关系被他妙手修复，巴拉克扎伊与萨多扎伊两大家族也重归于好。他甚至搭起了一座桥梁，让普什图人与少数族裔和平共处。说波斯语的塔吉克人、信仰什叶派的哈扎拉人与隶属突厥语族的乌兹别克人，都对他俯首称臣。阿富汗北部的土库曼人、伊朗境内的波斯人，也成了帝国的一部分。大家对这位伟大帝王都深感服膺。各族杂处的军队中，隐隐约约的国家意识正在慢慢萌生。在艾哈迈德·沙阿国父军队中并肩作战的各民族，开始［3］形成一种民族精神，一种阿富汗意识。这就是为什么在艾哈迈德统治的时代，这片古称“亚里安那”（Ariana），后又改名“呼罗珊”（Khurasan）的土地，开始被人叫作“阿富汗”。
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