37.5 Bú-gē mā su-iàu tì-hūi
"... M̄-tio̍h. M̄-thang siūⁿ-kóng khò thé-la̍t tō ē-tàng liáu-kái a̍h ioh-tio̍h te̍k-jîn ê ì-tô͘, kè-ōe, chhek-lio̍k, a̍h chó͘-gāi, he̍k-chiá hòa-kái pek-kīn ê hûi-hiám. In-ūi it-chhè chiah-ê lóng sī sim-tì ê khang-khòe, sin-thé kin-pún to bô khan-sia̍p tio̍h. Só͘-tì, kì-jiân bú-gē mā su-iàu tì-hūi, bûn-gē mā sī án-ne, taⁿ, lán lâi khòaⁿ-māi, bûn-jîn ê tì-hūi a̍h bú-sū ê tì-hūi koh-khah ū-hāu. Che ē-sái kō͘ in tui-kiû ê bo̍k-tek a̍h kiat-kó lâi phòaⁿ-toàn. In-ūi lú ko-sióng ê bo̍k-piau, lú ta̍t-tit chun-kèng.
"Bûn-gē ê bo̍k-te̍k kap kiat-kó - góa taⁿ m̄-sī boeh kóng sîn-ha̍k bûn-gē, he ê bo̍k-tek sī ín-tō lêng-hûn khì Thian-tông, hit-chióng bû-hān ê bo̍k-tek sī bô-tè pí - góa sī boeh kóng sè-kan ê bûn-gē, he ê bo̍k-tek sī kiàn-li̍p kong-pêng ê hun-phòe, hō͘ ta̍k-lâng tit-tio̍h i ê gia̍h, koh khak-pó hó ê hoat-lu̍t tit-tio̍h chun-siú. Che bô-gî sī ko-sióng, chông-ko, koh ta̍t-tit o-ló ê bo̍k-tek, tān bô hoat-tō͘ kap bú-gē só͘ tui-kiû ê bo̍k-tek sio pí-phēng. Bú-gē tui-kiû ê bo̍k-tek sī hô-pêng, che sī lâng ê it-seng só͘ ǹg-bāng ê chòe tōa lī-ek.
"Sè-kài kap jîn-lūi siu-tio̍h ê tē-it ê hó siau-sit sī, thiⁿ-sài tī sio̍k lán ê ji̍t-chí hit-àm thoân-lâi siau-sit, in tī khong-tiong án-ne chhiùⁿ: ‘Êng-iāu sio̍k tī chì-ko ê Sîn, tē-siōng pêng-an kui tī I só͘ kah-ì ê lâng.’ Chit-ūi thiⁿ-tē ê úi-tāi Chú-lâng kà i ê bûn-tô͘ kap kéng-soán ê kin-sûi-chiá kóng, tī chìn-ji̍p jīm-hô chhù ê sî, tio̍h kóng: ‘Goān chit-keng chhù ū pêng-an.’ Chē-chē pái, i kā in kóng: ‘Góa sù lín pêng-an, góa kā pêng-an lâu hō͘ lín, goān pêng-an kap lín chò-hóe tī-leh.’ Ùi úi-tāi ê chhiú tit-tio̍h ê chu-pó, pó-kùi lé-mih: nā bô che chu-pó, sè-kan a̍h thiⁿ-téng tō bô hēng-hok.
"Chit-chióng pêng-an sī chiàn-cheng ê chin-chiàⁿ bo̍k-tek, á chiàn-cheng sī bú-gē ê lēng-gōa kóng-hoat. Só͘-tì, nā sī án-ne, chiàn-cheng ê bo̍k-tek sī hô-pêng, chiū chit-tiám lâi kóng, he pí bûn-gē ê bo̍k-tek koh-khah ū lī-ek. Taⁿ, lán lâi khòaⁿ bûn-jîn kap bú-sū só͘ hù-chhut ê thé-la̍t, khòaⁿ tó chi̍t-ê khah chia̍h-la̍t."
Don Quixote káng-lūn ê hong-sek, só͘ iōng ê ōe-gí, hō͘ thiaⁿ ê lâng chi̍t-sî bē siūⁿ-kóng i ê thâu-khak pháiⁿ-khì. Tian-tò, in-ūi in tōa pō͘-hūn sī sin-sū, chū chhut-sì tō kap bú-gē ū khan-liân, hō͘ in thiaⁿ kah kài chhù-bī. I tō koh kè-sio̍k kóng:
"Tī chia, jiân-āu, góa boeh koh kóng, bûn-jîn ê chhut-lō͘ sī án-chóaⁿ. Siú-sian, lóng chin sàn: m̄-sī só͘-ū ê lóng sàn, tān lán kā kóng khah ke̍k-toan leh. Góa kóng in tio̍h jím-siū sàn-chhiah, án-ne tō m̄-bián koh kóng in ê khùn-khó͘, in-ūi sàn-chhiah lâng ê seng-oa̍h tiong, hó tāi-chì bô in ê hūn.
Sàn-chhiah kō͘ kok-chióng hong-sek kā in chiat-bôa: iau-ki, hân-léng, a̍h bô saⁿ chhēng, a̍h sī saⁿ-hāng chiâu ū. Tān, it-chhè bē chiâu hiah-nī ke̍k-toan. In iáu sī ū thang chia̍h, sui-bóng chia̍h ê sî-kan bô kò͘-tēng, a̍h sī chia̍h hó-gia̍h-lâng chhun ê chhài-pn̄g. Tùi bûn-jîn lâi kóng, siōng tōa ê khó͘-chhó͘ sī in só͘ kóng ê ‘chhut-gōa thó-chia̍h,’ chóng sī ū chhù-piⁿ keh-piah ê hóe-lô͘ a̍h chàu-kha, sui-bóng bô-kàu hō͘ in sio-joa̍h, siōng-bô hō͘ in bē kôaⁿ. Lo̍h-bóe, in tī àm-sî sù-sī khùn tī chhù kha-ē. Góa bô boeh kóng kî-thaⁿ khó͘-chhó͘ ê sè-chiat ah, chhin-chhiūⁿ kóng bô siatchuh, bô ke-gia̍h ê ê-á, saⁿ-á po̍h koh phòa, a̍h sī tú-tio̍h hó-ūn, ū-lâng chhiáⁿ khì iàn-hōe, in tō tiùⁿ kah péng pe̍h-kâiⁿ.
"Iân góa biô-siá ê chit-tiâu lō͘, kham-kia̍t koh ngē-táu, chia phiân chi̍t-ē, hia poa̍h chi̍t-tó, peh khí-lâi, koh-chài poa̍h-tó, in chiah ta̍t-kàu ka-tī ǹg-bāng ê tē-ūi. It-tàn tit-tio̍h, lán khòaⁿ kòe chē-chē lâng keng-kòe kok-chióng Syrtes, Scyllas, kap Charybdises ê khùn-lân kap hûi-hiám, bē-su sī chi̍t-lō͘ hó-ūn, sūn-hong koh sūn-chúi. Che lán khòaⁿ kòe, iā tō sī, in chē í-á thóng-chè, tī-lí sè-kài, in ê iau-ki piàn-chò pá-tīⁿ, in ê hân-léng piàn-chò sù-sī, in ê bô-saⁿ piàn-chò súi saⁿ, in ê khùn chháu-chhio̍h piàn-chò an-hioh tī iù-se, siù-toān, che sī in ê bí-tek kai-tong tit-tio̍h ê hôe-pò. M̄-koh, in só͘ hù-chhut ê tāi-kè, nā kap bú-sū ê hù-chhut sio-pí, kin-pún bô-tè pí. Che góa tī ē-bīn chiah kè-sio̍k kóng."
[2024-9-9]
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37.5 武藝 mā 需要智慧
"... 毋著. 毋通想講靠體力 tō 會當了解 a̍h 臆著敵人 ê 意圖, 計畫, 策略, a̍h 阻礙, 或者化解迫近 ê 危險. 因為一切 chiah-ê lóng 是心智 ê 工課, 身體根本 to 無牽涉著. 所致, 既然武藝 mā 需要智慧, 文藝 mā 是 án-ne, 今, 咱來看覓, 文人 ê 智慧 a̍h 武士 ê 智慧 koh-khah 有效. 這會使 kō͘ in 追求 ê 目的 a̍h 結果來判斷. 因為 lú 高尚 ê 目標, lú 值得尊敬.
"文藝 ê 目的 kap 結果 - 我今毋是欲講神學文藝, he ê 目的是引導靈魂去天堂, 彼種無限 ê 目的是無地比 - 我是欲講世間 ê 文藝, he ê 目的是建立公平 ê 分配, hō͘ 逐人得著伊 ê 額, koh 確保好 ê 法律得著遵守. Che 無疑是高尚, 崇高, koh 值得 o-ló ê 目的, 但無法度 kap 武藝所追求 ê 目的相比並. 武藝追求 ê 目的是和平, 這是人 ê 一生所 ǹg 望 ê 最大利益.
"世界 kap 人類收著 ê 第一个好消息是, 天使 tī 屬咱 ê 日子彼暗傳來消息, in tī 空中 án-ne 唱: ‘榮耀屬 tī 至高 ê 神, 地上平安歸 tī 伊所佮意 ê 人.’ 這位天地 ê 偉大主人教伊 ê 門徒 kap 揀選 ê 跟隨者講, tī 進入任何厝 ê 時, 著講: ‘願這間厝有平安.’ 濟濟擺, 伊 kā in 講: ‘我賜恁平安, 我 kā 平安留 hō͘ 恁, 願平安 kap 恁做伙 tī-leh.’ Ùi 偉大 ê 手得著 ê 珠寶, 寶貴禮物: 若無 che 珠寶, 世間 a̍h 天頂 tō 無幸福.
"這種平安是戰爭 ê 真正目的, á 戰爭是武藝 ê 另外講法. 所致, 若是 án-ne, 戰爭 ê 目的 sī 和平, 就 chit 點來講, he 比文藝 ê 目的 koh-khah 有利益. 今, 咱來看文人 kap 武士所付出 ê 體力, 看佗一个較食力."
Don Quixote 講論 ê 方式, 所用 ê 話語, hō͘ 聽 ê 人一時袂想講伊 ê 頭殼歹去. 顛倒, 因為 in 大部份是紳士, 自出世 tō kap 武藝有牽連, hō͘ in 聽 kah kài 趣味. 伊 tō koh 繼續講:
"Tī chia, 然後, 我欲 koh 講, 文人 ê 出路是按怎. 首先, lóng 真散: 毋是所有 ê lóng 散, 但咱 kā 講較極端 leh. 我講 in 著忍受散赤, án-ne tō 毋免 koh 講 in ê 困苦, 因為散赤人 ê 生活中, 好代誌無 in ê 份.
散赤 kō͘ 各種方式 kā in 折磨: 枵飢, 寒冷, a̍h 無衫穿, a̍h 是三項齊有. 但, 一切袂齊 hiah-nī 極端. In 猶是有通食, 雖罔食 ê 時間無固定, a̍h 是食好額人賰 ê 菜飯. 對文人來講, 上大 ê 苦楚是 in 所講 ê ‘出外討食,’ 總是有厝邊隔壁 ê 火爐 a̍h 灶跤, 雖罔無夠 hō͘ in 燒熱, 上無 hō͘ in 袂寒. 落尾, in tī 暗時四序睏 tī 厝跤下. 我無欲講其他苦楚 ê 細節 ah, 親像講無 siatchuh, 無加額 ê 鞋仔, 衫仔薄 koh 破, a̍h 是拄著好運, 有人請去宴會, in tō 脹 kah 反白睚.
"沿我描寫 ê 這條路, kham-kia̍t koh 硬篤, chia 蹁一下, hia 跋一倒, peh 起來, koh 再跋倒, in 才達到 ka-tī ǹg 望 ê 地位. 一旦得著, 咱看過濟濟人經過各種 Syrtes, Scyllas, kap Charybdises ê 困難 kap 危險, 袂輸是一路好運, 順風 koh 順水. Che 咱看過, 也 tō 是, in 坐椅仔統制, 治理世界, in ê 枵飢變做飽滇, in ê 寒冷變做四序 , in ê 無衫變做媠衫, in ê 睏草蓆變做安歇 tī 幼紗, 繡緞, 這是 in ê 美德該當得著 ê 回報. M̄-koh, in 所付出 ê 代價, 若 kap 武士 ê 付出相比, 根本無地比. Che 我 tī 下面才繼續講."
[2024-9-9]
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37.5
Nay; see whether by bodily strength it be possible to learn or divine the intentions of the enemy, his plans, stratagems, or obstacles, or to ward off impending mischief; for all these are the work of the mind, and in them the body has no share whatever. Since, therefore, arms have need of the mind, as much as letters, let us see now which of the two minds, that of the man of letters or that of the warrior, has most to do; and this will be seen by the end and goal that each seeks to attain; for that purpose is the more estimable which has for its aim the nobler object. /
The end and goal of letters—I am not speaking now of divine letters, the aim of which is to raise and direct the soul to Heaven; for with an end so infinite no other can be compared—I speak of human letters, the end of which is to establish distributive justice, give to every man that which is his, and see and take care that good laws are observed: an end undoubtedly noble, lofty, and deserving of high praise, but not such as should be given to that sought by arms, which have for their end and object peace, the greatest boon that men can desire in this life. /
The first good news the world and mankind received was that which the angels announced on the night that was our day, when they sang in the air,
‘Glory to God in the highest, and peace on earth to men of good-will;’ and the salutation which the great Master of heaven and earth taught his disciples and chosen followers when they entered any house, was to say, ‘Peace be on this house;’ and many other times he said to them, ‘My peace I give unto you, my peace I leave you, peace be with you;’ a jewel and a precious gift given and left by such a hand: a jewel without which there can be no happiness either on earth or in heaven. /
This peace is the true end of war; and war is only another name for arms. This, then, being admitted, that the end of war is peace, and that so far it has the advantage of the end of letters, let us turn to the bodily labours of the man of letters, and those of him who follows the profession of arms, and see which are the greater.”
Don Quixote delivered his discourse in such a manner and in such correct language, that for the time being he made it impossible for any of his hearers to consider him a madman; on the contrary, as they were mostly gentlemen, to whom arms are an appurtenance by birth, they listened to him with great pleasure as he continued: /
“Here, then, I say is what the student has to undergo; first of all poverty: not that all are poor, but to put the case as strongly as possible: and when I have said that he endures poverty, I think nothing more need be said about his hard fortune, for he who is poor has no share of the good things of life. /
This poverty he suffers from in various ways, hunger, or cold, or nakedness, or all together; but for all that it is not so extreme but that he gets something to eat, though it may be at somewhat unseasonable hours and from the leavings of the rich; for the greatest misery of the student is what they themselves call ‘going out for soup,’ and there is always some neighbour’s brazier or hearth for them, which, if it does not warm, at least tempers the cold to them, and lastly, they sleep comfortably at night under a roof. I will not go into other particulars, as for example want of shirts, and no superabundance of shoes, thin and threadbare garments, and gorging themselves to surfeit in their voracity when good luck has treated them to a banquet of some sort. /
By this road that I have described, rough and hard, stumbling here, falling there, getting up again to fall again, they reach the rank they desire, and that once attained, we have seen many who have passed these Syrtes and Scyllas and Charybdises, as if borne flying on the wings of favouring fortune; we have seen them, I say, ruling and governing the world from a chair, their hunger turned into satiety, their cold into comfort, their nakedness into fine raiment, their sleep on a mat into repose in holland and damask, the justly earned reward of their virtue; but, contrasted and compared with what the warrior undergoes, all they have undergone falls far short of it, as I am now about to show.”
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