33.5 Kham-tit khó-giām, mā bē cheng-ka kè-ta̍t
"... Só͘-í kóng, pó-bi̍t lí mā siám bē-khui sim-sng, tian-tò ē ba̍k-sái lâu bē-lī, nā m̄-sī lâu ba̍k-sái, tō sī lâu sim-koaⁿ ê hoeh, ná-chhiūⁿ si-jîn kóng ê, chhì kō͘ mô͘-poe lim-chiú hit-ê tan-sûn i-seng só͘ lâu ê hit-khoán. Hit-chióng khó-giām, chhong-bêng ê Rinaldo, tī tit-tio̍h hó ê khǹg-kái liáu-āu, kī-choa̍t khì chhì. Sui-bóng che khó-lêng sī si-jîn hi-kò͘ ê kò͘-sū, tān i pau-hâm ū tō-tek ê kà-sī, ta̍t-tit chù-ì, ha̍k-si̍p, bô͘-hóng. Lēng-gōa, góa koh boeh kā lí kóng, hō͘ lí khòaⁿ-chhut lí khó-lêng hoān ê tōa chhò-gō͘.
"Góa mn̄g lí, Anselmo, ká-sú Thiⁿ-kong a̍h hó-ūn hō͘ lí ha̍p-hoat tit-tio̍h chi̍t-lia̍p chòe-ko phín-chit ê soān-chio̍h, chán koh sûn, só͘-ū soān-chio̍h ta̍t-jîn lóng chi̍t khòaⁿ tō kah-ì, kāng-siaⁿ tông-ì he sûn-tō͘, phín-chit, kang-gē lóng ta̍t-kàu pó-chio̍h ê chòe-ko, lí ka-tī mā án-ne siong-sìn, in-ūi m̄-chai ū siáⁿ hoán-bīn ê lí-iû. Lí nā siūⁿ boeh kā che soān-chio̍h khǹg tī thih-tiam, kō͘ hám-á khò chhiú-kut chhut tōa-la̍t kā kòng, chhì-giām i kám ū in só͘ kóng ê hiah tēng, hiah iù-tì, án-ne kám ha̍p-lí?
"Lí nā án-ne chò, jî-chhiáⁿ soān-chio̍h ē-kham-tit chit-chióng hàm-kó͘ khó-giām, án-ne mā bô cheng-ka i ê kè-ta̍t a̍h miâ-siaⁿ. á i nā phòa-khì, che ū khó-lêng, án-ne kám m̄-sī khì liáu-liáu ah? Bô-gî, hit-ê chú-lâng tiāⁿ-tio̍h hō͘ chèng-lâng khòaⁿ chò gōng-tai.
"Lí siūⁿ khòaⁿ-māi, Anselmo, góa ê pêng-iú, Camilla tī lí kap pa̍t-lâng ê gán-tiong lóng sī phín-chit chòe-ko ê soān-chio̍h, lí kā yi khǹg tī ū phòa-khì ê hong-hiám tang-tiong, he ûi-hoán lí-sèng. In-ūi yi nā bô sún-hāi, yi ê kè-ta̍t bē pí taⁿ khah koân, yi nā khut-ho̍k koh bē kham-tit, siūⁿ khòaⁿ-māi, lí chiong sit-khì yi, ūi-tio̍h che, lí ū siáⁿ lí-iû hiō-hóe lí húi-bia̍t yi, húi-bia̍t lí ka-tī?
"Kì hō͘ hó, sè-kài bô siáⁿ chu-pó pí cheng-chiat, bí-tek ê cha-bó͘ khah pó-kùi, á cha-bó͘ ê êng-ū chāi-tī hó miâ-siaⁿ. Kì-jiân lí chai lín bó͘ ê miâ-siaⁿ hiah-nī hó, sī án-chóaⁿ lí boeh hoâi-gî chit-ê sū-si̍t? Kì hō͘ hó, góa ê pêng-iú, cha-bó͘ m̄-sī oân-bí ê tōng-bu̍t, m̄-thang tī yi kiâⁿ ê lō͘ siat chiòng-gāi, pōaⁿ yi ê kha, hō͘ yi poa̍h-tó, tio̍h chheng-tî chiòng-gāi, hō͘ lō͘ thang-thàu, bô tîⁿ-pōaⁿ, yi tō ē-tit chū-iû cháu-chông, tit-tio̍h lí-sióng ê oân-bí, iā tō-sī hó ê lú-tek.
"Chū-jiân ha̍k-ka kóng, tiau sī mo͘-phôe sûn-pe̍h ê sió tōng-bu̍t, la̍h-jîn lī-iōng chit-ê te̍k-sèng lâi kā lia̍h. Thàm-chai tiau chhut-ji̍p keng-kòe ê só͘-chāi, la̍h-jîn kō͘ thô͘-môe kā he lō͘ cha̍h khí-lâi, jiân-āu kā tiau kóaⁿ hiòng hia. Chi̍t-ē kàu thô͘-môe ê só͘-chāi, tiau tō tòng-tiām, lêng-khó hông lia̍h, mā m̄-goān liâu-kòe thô͘-môe, poān lah-sap i ê pe̍h-mo͘, kā ka-tī ê sûn-kiat pí sèⁿ-miā kap chū-iû koh-khah khòaⁿ-tāng.
"Ū lú-tek, siú cheng-chiat ê cha-bó͘, tō ná chhiūⁿ tiau. Lú-tek sī pí seh koh-khah pe̍h, koh-khah sûn. Hi-bāng yi mài sit-khì he, tio̍h pó-chûn koh ûi-hō͘ he ê lâng, tek-khak m̄-thang iōng lia̍h tiau ê pō͘-sò͘. I tek-khak m̄-thang tī yi bīn-chêng khǹg mî-nōa tui-kiû chiá ê lé-mi̍h kap hí-lāng, he bē-su thô͘-môe, in-ūi ū khó-lêng - sīm-chì tiāⁿ-tio̍h - yi pún-sin ê bí-tek kap thian-seng ê khùi-la̍t bô kàu-gia̍h hō͘ yi khek-ho̍k koh kiâⁿ-kòe chit-chióng chiòng-gāi. Chit-chióng chiòng-gāi su-iàu chheng-tî, hō͘ bí-tek ê kong-hui kap hó miâ-siaⁿ ê súi tián-hiān tī yi bīn-chêng.
"Ū lú-tek ê cha-bó͘ mā ná chhiūⁿ chi̍t-bīn kiàⁿ, bêng-liāng ná chúi-chiⁿ, hah chi̍t-ê khùi tō ē sú i khí-bông. Tio̍h kā yi tòng-chò sèng-bu̍t chông-pài, m̄-thang kā bong. Yi tio̍h hông ná móa-móa mûi-kùi kap hoe-lúi ê súi hoe-hn̂g án-ne pó-hō͘, khioh-sioh, hn̂g-chú m̄-chún jīm-hô lâng kā thún-ta̍h, chhái-bán, pa̍t-lâng kan-ta ē-tàng thàng-kòe thih lân-kan hn̄g-hn̄g him-sióng hoe ê phang-bī kap bí-lē.
"Chòe-āu, góa lâi liām kúi-kù góa hut-jiân siūⁿ-tio̍h ê si-kù hō͘ lí thiaⁿ. Góa sī tī chi̍t-ê hiān-tāi hí-kio̍k lāi-bīn thiaⁿ-tio̍h che, góa kám-kak in kap lán tng-teh thó-lūn ê chú-tê ū koan. Chi̍t-ê kín-sīn ê lāu-lâng teh thê-kiong kiàn-gī hō͘ chi̍t-ê ko͘-niû ê lāu-pē. Hit-ê lāu-pē kā cha-bó͘-kiáⁿ koaiⁿ khí-lâi, kò͘ tiâu-tiâu, hō͘ yi pó-chhî ko͘-toaⁿ. I kiàn-gī ê lūn-tiám, kî-tiong ū ē-bīn kúi-kù:
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33.5 堪得考驗, mā 袂增加價值
"... 所以講, 保密你 mā 閃袂開心酸, 顛倒 ē 目屎流袂離, 若毋是流目屎, tō 是流心肝 ê 血, ná 像詩人講 ê, 試 kō͘ 毛盃啉酒彼个單純醫生所流 ê 彼款. 彼種考驗, 聰明 ê Rinaldo, tī 得著好 ê 勸解了後, 拒絕去試. 雖罔 che 可能是詩人虛構 ê 故事, 但伊包含有道德 ê 教示, 值得注意, 學習, 模仿. 另外, 我 koh 欲 kā 你講, hō͘ 你看出你可能犯 ê 大錯誤.
"我問你, Anselmo, 假使天公 a̍h 好運 hō͘ 你合法得著一粒最高品質 ê 璇石, 讚 koh 純, 所有璇石達人 lóng 一看 tō 佮意, 仝聲同意 he 純度, 品質, 工藝 lóng 達到寶石 ê 最高, 你 ka-tī mā án-ne 相信, 因為毋知有啥反面 ê 理由. 你若想欲 kā che 璇石囥 tī 鐵砧, kō͘ hám-á 靠手骨出大力 kā 摃, 試驗伊敢有 in 所講 ê hiah 𠕇, hiah 幼致, án-ne 敢合理?
"你若 án-ne 做, 而且璇石會堪得這種譀古考驗, án-ne mā 無增加伊 ê 價值 a̍h 名聲. á 伊若破去, che 有可能, án-ne 敢毋是去了了 ah? 無疑, 彼个主人定著 hō͘ 眾人看做戇呆.
"你想看覓, Anselmo, 我 ê 朋友, Camilla tī 你 kap 別人 ê 眼中 lóng 是品質最高 ê 璇石, 你 kā 她囥 tī 有破去 ê 風險當中, he 違反理性. 因為她若無損害, 她 ê 價值袂比今 khah 懸, 她若屈服 koh 袂堪得, 想看覓, 你將失去她, 為著 che, 你有啥理由後悔你毀滅她, 毀滅你 ka-tī?
"記 hō͘ 好, 世界無啥珠寶比貞節, 美德 ê 查某 khah 寶貴, á 查某 ê 榮譽在 tī 好名聲. 既然你知恁某 ê 名聲 hiah-nī 好, 是按怎你欲懷疑這个事實? 記 hō͘ 好, 我 ê 朋友, 查某毋是完美 ê 動物, 毋通 tī 她行 ê 路設障礙, 拌她 ê 跤, hō͘ 她跋倒, 著清除障礙, hō͘ 路 thang 透, 無纏拌, 她 tō 會得自由走傱, 得著理想 ê 完美, 也 tō 是好 ê 女德.
"自然學家講, 貂是毛皮純白 ê 小動物, 獵人利用這个特性來 kā 掠. 探知貂出入經過 ê 所在, 獵人 kō͘ 塗糜 kā he 路閘起來, 然後 kā 貂趕向 hia. 一下到塗糜 ê 所在, 貂 tō 擋恬, 寧可 hông 掠, mā 毋願遼過塗糜, poān lah-sap 伊 ê 白毛, kā ka-tī ê 純潔比性命 kap 自由 koh-khah 看重.
"有女德, 守貞節 ê 查某, tō ná 像貂. 女德是比雪 koh-khah 白, koh-khah 純. 希望她莫失去 he, 著保存 koh 維護 he ê 人, 的確毋通用掠貂 ê 步數. 伊的確毋通 tī 她面前囥綿爛追求者 ê 禮 mi̍h kap 戲弄, he 袂輸塗糜, 因為有可能 - 甚至定著 - 她本身 ê 美德 kap 天生 ê 氣力無夠額 hō͘ 她克服 koh 行過這種障礙. 這種障礙需要清除, hō͘ 美德 ê 光輝 kap 好名聲 ê 媠展現 tī 她面前.
"有女德 ê 查某 mā ná 像一面鏡, 明亮 ná 水晶, 哈一个氣 tō ē 使伊起蒙. 著 kā 她當做聖物崇拜, 毋通 kā 摸. 她著 hông ná 滿滿玫瑰 kap 花蕊 ê 媠花園 án-ne 保護, 抾惜, 園主毋准任何人 kā 𧿬踏, 採挽, 別人 kan-ta ē-tàng 迵過鐵欄杆遠遠欣賞花 ê 芳味 kap 美麗.
"最後, 我來念幾句我忽然想著 ê 詩句 hō͘ 你聽. 我是 tī 一个現代喜劇內面聽著 che, 我感覺 in kap 咱 tng-teh 討論 ê 主題有關. 一个謹慎 ê 老人 teh 提供建議 hō͘ 一个姑娘 ê 老爸. 彼个老爸 kā 查某囝關起來, 顧 tiâu-tiâu, hō͘ 她保持孤單. 伊建議 ê 論點, 其中有下面幾句:
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33.5
Thus by keeping it secret thou wilt not escape thy sorrow, but rather thou wilt shed tears unceasingly, if not tears of the eyes, tears of blood from the heart, like those shed by that simple doctor our poet tells us of, that tried the test of the cup, which the wise Rinaldo, better advised, refused to do; for though this may be a poetic fiction it contains a moral lesson worthy of attention and study and imitation. Moreover by what I am about to say to thee thou wilt be led to see the great error thou wouldst commit.
“Tell me, Anselmo, if Heaven or good fortune had made thee master and lawful owner of a diamond of the finest quality, with the excellence and purity of which all the lapidaries that had seen it had been satisfied, saying with one voice and common consent that in purity, quality, and fineness, it was all that a stone of the kind could possibly be, thou thyself too being of the same belief, as knowing nothing to the contrary, would it be reasonable in thee to desire to take that diamond and place it between an anvil and a hammer, and by mere force of blows and strength of arm try if it were as hard and as fine as they said? /
And if thou didst, and if the stone should resist so silly a test, that would add nothing to its value or reputation; and if it were broken, as it might be, would not all be lost? Undoubtedly it would, leaving its owner to be rated as a fool in the opinion of all. /
Consider, then, Anselmo my friend, that Camilla is a diamond of the finest quality as well in thy estimation as in that of others, and that it is contrary to reason to expose her to the risk of being broken; for if she remains intact she cannot rise to a higher value than she now possesses; and if she give way and be unable to resist, bethink thee now how thou wilt be deprived of her, and with what good reason thou wilt complain of thyself for having been the cause of her ruin and thine own. /
Remember there is no jewel in the world so precious as a chaste and virtuous woman, and that the whole honour of women consists in reputation; and since thy wife’s is of that high excellence that thou knowest, wherefore shouldst thou seek to call that truth in question? Remember, my friend, that woman is an imperfect animal, and that impediments are not to be placed in her way to make her trip and fall, but that they should be removed, and her path left clear of all obstacles, so that without hindrance she may run her course freely to attain the desired perfection, which consists in being virtuous. /
Naturalists tell us that the ermine is a little animal which has a fur of purest white, and that when the hunters wish to take it, they make use of this artifice. Having ascertained the places which it frequents and passes, they stop the way to them with mud, and then rousing it, drive it towards the spot, and as soon as the ermine comes to the mud it halts, and allows itself to be taken captive rather than pass through the mire, and spoil and sully its whiteness, which it values more than life and liberty. /
The virtuous and chaste woman is an ermine, and whiter and purer than snow is the virtue of modesty; and he who wishes her not to lose it, but to keep and preserve it, must adopt a course different from that employed with the ermine; he must not put before her the mire of the gifts and attentions of persevering lovers, because perhaps—and even without a perhaps—she may not have sufficient virtue and natural strength in herself to pass through and tread under foot these impediments; they must be removed, and the brightness of virtue and the beauty of a fair fame must be put before her. /
A virtuous woman, too, is like a mirror, of clear shining crystal, liable to be tarnished and dimmed by every breath that touches it. She must be treated as relics are; adored, not touched. She must be protected and prized as one protects and prizes a fair garden full of roses and flowers, the owner of which allows no one to trespass or pluck a blossom; enough for others that from afar and through the iron grating they may enjoy its fragrance and its beauty. /
Finally let me repeat to thee some verses that come to my mind; I heard them in a modern comedy, and it seems to me they bear upon the point we are discussing. A prudent old man was giving advice to another, the father of a young girl, to lock her up, watch over her and keep her in seclusion, and among other arguments he used these:
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