13.2 Khî-sū sī Sîn tī sè-kan ûi-chhî chèng-gī ê chhiú-kut
"Chū hit-sî khai-sí, chit-chióng khî-sū-tō kè-sio̍k khok-tōa koh seⁿ-thòaⁿ kàu sè-kài kok-tē. Kî-tiong ū in-ūi sū-chek chhut-miâ ê Gaul lâng Amadis kap in 5-tāi kiáⁿ-sun, kap eng-ióng ê Hircania lâng Felixmarte, koh-ū án-nóa o-ló to bô-kàu ê Tiirante el Blanco, í-ki̍p kàu lán chit-ê sî-tāi, lán iáu khòaⁿ ē-tio̍h, thiaⁿ ē-tio̍h, kau-tâm ē-tio̍h ê Hi-lia̍p khî-sū Don Belianis. Lia̍t-ūi sian-siⁿ, che tō sī iû-kiap khî-sū, tō sī góa só͘ kóng ê khî-sū-tō, sui-jiân góa ū chōe-kò, góa kō͘ góa só͘ kóng hiah-ê khî-sū ê chit-gia̍p chò góa ê chit-gia̍p. Só͘-tì, góa kiâⁿ-ta̍h tī ko͘-chi̍p kap hong-iá lāng-hiám, chū lêng-hûn lāi-bīn koat-sim, boeh kō͘ chhiú-kut kap sin-khu tùi-khòng miā-ūn só͘ thê-kiong hō͘ góa ê hûi-hiám, pang-chān jio̍k-chiá kap sàn-chhiah-lâng."
Thiaⁿ i chiah-ê ōe, lí-hêng chiá khak-tēng Don Quixote í-keng sit lí-tì, ta̍t-kàu khí-siáu ê thêng-tō͘, kap kî-thaⁿ thâu-pái tú-tio̍h i ê lâng kāng-khoán tio̍h-kiaⁿ. Hit-ê Vivaldo sī chi̍t-ê kan-khiáu koh oa̍t-phoat ê lâng, thiaⁿ-kóng kàu chòng-lé soaⁿ-téng iáu ū chi̍t sió chat lō͘, ūi-tio̍h ū siau-khián, tō chhōe ki-hōe hō͘ i kè-sio̍k kóng gō͘-sì-saⁿ. I tō án-ne kā i kóng:
"Chāi góa khòaⁿ, Iû-kiap Khî-sū Ss, lí só͘ soán ê sī sè-kài siōng giám-ngē ê chit-gia̍p, góa siūⁿ liân Carthusian siu-tō-sū ê chit-gia̍p mā bô hiah giám-ngē."
"Giám-ngē hoān-sè sī," lán Don Quixote ìn, "tān tùi sè-kài hiah su-iàu, che góa sió-khóa ū hoâi-gî. In-ūi, kóng si̍t-chāi, chip-hêng tūi-tiúⁿ bēng-lēng ê su-peng, só͘ chò ê bē khah-su hoat bēng-lēng ê tūi-tiúⁿ. Góa ê ì-sù sī kóng, kàu-sū tī pêng-hô, lêng-chēng tang-tiong hiòng Thiⁿ ūi sè-kài kî-kiû hok-ūn, á goán chò-ûi sū-peng kap khî-sū si̍t-hiān in só͘ kî-kiû ê, kō͘ goán chhiú-kut ê le̍k-liōng kap lāi-kiàm ê to-bah chò pó-hō͘, bô tòa-chhù, khùn iá-gōa, jím-siū joa̍h-thiⁿ ji̍t-thâu ê sio-thǹg kap kôaⁿ-thiⁿ chha̍k-kut ê hân-song. Só͘-tì, goán sī Sîn tī jîn-kan ê sú-chiá, mā sī Sîn tī sè-kan ûi-chhî chèng-gī ê chhiú-kut.
"Kì-jiân chiàn-cheng kap siong-koan ê it-chhè lī bē-khui lâu tōa lia̍p kōaⁿ, thoa-bôa, kap chhia-piàⁿ, só͘-tì kō͘ che chò chit-gia̍p ê lâng tiāⁿ-tio̍h tō pí hiah-ê tī an-lêng, pêng-chēng tiong-kan kiû Sîn pang-chō͘ jio̍k-chiá ê lâng hù-chhut khah chē lô-tōng. Góa ê ì-sù m̄-sī, mā m̄-bat án-ne siūⁿ: iû-kiap khî-sū ê sū-gia̍p kap siu-tō-īⁿ ê siu-sū pêⁿ hó. Ùi góa ê keng-le̍k lâi thui-toàn, chit-chióng sū-gia̍p sī koh-khah sin-khó͘, thiám-thâu, iau-gō, chhùi-ta, chhi-chhám, phòa-nōa, m̄-chiâⁿ-iūⁿ. In-ūi lán bô lí-iû hoâi-gî, kòe-khì ê iû-kiap khî-sū tī in ê it-seng lóng jím-siū chē-chē kan-lân. In tang-tiong nā ū-lâng khò ka-tī ê thé-le̍k chiâⁿ-chò hông-tè, khak-si̍t in it-tēng mā hù-chhut bē-chió ê hoeh kap kōaⁿ. Jî-chhiáⁿ peh kàu hit-ê tē-ūi, in nā bô kap kap gâu-lâng ê pang-chān, in ê sim-chì mā bē-tit si̍t-hiān, hi-bāng mā tio̍h lo̍k-khong."
"Che mā sī góa ê khòaⁿ-hoat," lí-hêng-chiá kā ìn, "m̄-koh, góa jīn-ûi iû-kiap khî-sū ū chi̍t-hāng tāi-chì chin bô hó, iā tō sī tī in tú-tio̍h tōa mō͘-hiám, ū khó-lêng bô-miā ê sî, in m̄-bat siūⁿ boeh chhiūⁿ khiân-sêng kitok-tô͘ án-ne kî-kiû Sîn pó-pì, in tian-tò khì kî-kiû in ê hu-jîn, bē-su he sī in ê sîn. Chāi góa khòaⁿ, che sió-khóa ū ī-kàu ê ì-bī."
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13.2 騎士是神 tī 世間維持正義 ê 手骨
"自彼時開始, 這種騎士道繼續擴大 koh 生湠到世界各地. 其中有因為事蹟出名 ê Gaul 人 Amadis kap in 5 代囝孫, kap 英勇 ê Hircania 人 Felixmarte, koh 有 án-nóa o-ló to 無夠 ê Tirante el Blanco, 以及到咱這个時代, 咱猶看 ē-tio̍h, 聽 ē-tio̍h, 交談 ē-tio̍h ê 希臘騎士 Don Belianis. 列位先生, che tō 是遊俠騎士, tō 是我所講 ê 騎士道, 雖然我有罪過, 我 kō͘ 我所講 hiah-ê 騎士 ê 職業做我 ê 職業. 所致, 我行踏 tī 孤寂 kap 荒野弄險, 自靈魂內面決心, 欲 kō͘ 手骨 kap 身軀對抗命運所提供 hō͘ 我 ê 危險, 幫贊弱者 kap 散赤人."
聽伊 chiah-ê 話, 旅行者確定 Don Quixote 已經失理智, 達到起痟 ê 程度, kap 其他頭擺拄著伊 ê 人仝款著驚. 彼个 Vivaldo 是一个奸巧 koh 活潑 ê 人, 聽講到葬禮山頂猶有一小節路, 為著有消遣, tō 揣機會 hō͘ 伊繼續講五四三. 伊 tō án-ne kā 伊講:
"在我看, 遊俠騎士 Ss, 你所選 ê 是世界上儼硬 ê 職業, 我想連 Carthusian 修道士 ê 職業 mā 無 hiah 儼硬."
"儼硬凡勢是," 咱 Don Quixote 應, "但 tùi 世界 hiah 需要, che 我小可有懷疑. 因為, 講實在, 執行隊長命令 ê 士兵, 所做 ê 袂較輸發命令 ê 隊長. 我 ê 意思是講, 教士 tī 平和, 寧靜 tang-tiong 向天為世界祈求福運, á 阮做為士兵 kap 騎士實現 in 所祈求 ê, kō͘ 阮手骨 ê 力量 kap 利劍 ê 刀肉做保護, 無蹛厝, 睏野外, 忍受熱天日頭 ê 燒燙 kap 寒天鑿骨 ê 寒霜. 所致, 阮是神 tī 人間 ê 使者, mā 是神 tī 世間維持正義 ê 手骨.
"既然戰爭 kap 相關 ê 一切離袂開流大粒汗, 拖磨, kap 捙拚, 所致 kō͘ che 做職業 ê 人定著 tō 比 hiah-ê tī 安寧, 平靜中間求神幫助弱者 ê 人付出 khah chē 勞動. 我 ê 意思毋是, mā m̄-bat án-ne 想: 遊俠騎士 ê 事業 kap 修道院 ê 修士平好. Ùi 我 ê 經歷來推斷, 這種事業是 koh-khah 辛苦, 忝頭, 枵餓, 喙焦, 悽慘, 破爛, 毋成樣. 因為咱無理由懷疑, 過去 ê 遊俠騎士 tī in ê 一生 lóng 忍受 chē-chē 艱難. In tang-tiong 若有人靠 ka-tī ê 體力成做皇帝, 確實 in 一定 mā 付出袂少 ê 血 kap 汗. 而且 peh 到彼个地位, in 若無魔法師 kap gâu 人 ê 幫贊, in ê 心志 mā 袂得實現, 希望 mā tio̍h 落空."
"Che mā 是我 ê 看法," 旅行者 kā 應, "m̄-koh, 我認為遊俠騎士有一項代誌真無好, 也 tō 是 tī in 拄著大冒險, 有可能無命 ê 時, in m̄-bat 想欲像虔誠 kitok 徒 án-ne 祈求神保庇, in 顛倒去祈求 in ê 夫人, 袂輸 he 是 in ê 神. 在我看, che 小可有異教 ê 意味."
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13.2
Handed down from that time, then, this order of chivalry went on extending and spreading itself over many and various parts of the world; and in it, famous and renowned for their deeds, were the mighty Amadis of Gaul with all his sons and descendants to the fifth generation, and the valiant Felixmarte of Hircania, and the never sufficiently praised Tirante el Blanco, and in our own days almost we have seen and heard and talked with the invincible knight Don Belianis of Greece. This, then, sirs, is to be a knight-errant, and what I have spoken of is the order of his chivalry, of which, as I have already said, I, though a sinner, have made profession, and what the aforesaid knights professed that same do I profess, and so I go through these solitudes and wilds seeking adventures, resolved in soul to oppose my arm and person to the most perilous that fortune may offer me in aid of the weak and needy.”
By these words of his the travellers were able to satisfy themselves of Don Quixote’s being out of his senses and of the form of madness that overmastered him, at which they felt the same astonishment that all felt on first becoming acquainted with it; and Vivaldo, who was a person of great shrewdness and of a lively temperament, in order to beguile the short journey which they said was required to reach the mountain, the scene of the burial, sought to give him an opportunity of going on with his absurdities. So he said to him, /
“It seems to me, Señor Knight-errant, that your worship has made choice of one of the most austere professions in the world, and I imagine even that of the Carthusian monks is not so austere.”
“As austere it may perhaps be,” replied our Don Quixote, “but so necessary for the world I am very much inclined to doubt. For, if the truth is to be told, the soldier who executes what his captain orders does no less than the captain himself who gives the order. My meaning, is, that churchmen in peace and quiet pray to Heaven for the welfare of the world, but we soldiers and knights carry into effect what they pray for, defending it with the might of our arms and the edge of our swords, not under shelter but in the open air, a target for the intolerable rays of the sun in summer and the piercing frosts of winter. Thus are we God’s ministers on earth and the arms by which his justice is done therein. /
And as the business of war and all that relates and belongs to it cannot be conducted without exceeding great sweat, toil, and exertion, it follows that those who make it their profession have undoubtedly more labour than those who in tranquil peace and quiet are engaged in praying to God to help the weak. I do not mean to say, nor does it enter into my thoughts, that the knight-errant’s calling is as good as that of the monk in his cell; I would merely infer from what I endure myself that it is beyond a doubt a more laborious and a more belaboured one, a hungrier and thirstier, a wretcheder, raggeder, and lousier; for there is no reason to doubt that the knights-errant of yore endured much hardship in the course of their lives. And if some of them by the might of their arms did rise to be emperors, in faith it cost them dear in the matter of blood and sweat; and if those who attained to that rank had not had magicians and sages to help them they would have been completely baulked in their ambition and disappointed in their hopes.”
“That is my own opinion,” replied the traveller; “but one thing among many others seems to me very wrong in knights-errant, and that is that when they find themselves about to engage in some mighty and perilous adventure in which there is manifest danger of losing their lives, they never at the moment of engaging in it think of commending themselves to God, as is the duty of every good Christian in like peril; instead of which they commend themselves to their ladies with as much devotion as if these were their gods, a thing which seems to me to savour somewhat of heathenism.”
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