47.4 Khî-sū-tō sio-soat tùi Kok-ka ū-hāi
"Kóng hit-lō 5-4-3!" thì-thâu-sai thiaⁿ tio̍h che, tōa-siaⁿ hoah, "lí sī lín chú-lâng ê hó hiaⁿ-tī hioh, Sancho? Thiⁿ ah, góa khòaⁿ lí boeh pôe i ji̍p lông-á lāi neh, chhiūⁿ i án-ne tiòng-siâ, in-ūi lí í-keng jiám-tio̍h i he khî-sū-tō ê khì-chit. Chū-chiông lí thâu-khak lāi chhiong-móa i ê èng-ún, siàu-siūⁿ boeh tit-tio̍h tó-sū, lí ê pháiⁿ-ūn tō khai-sí ah lah."
"Góa chiah bô chhiong-móa siáⁿ," Sancho hôe-tap, "i mā m̄-sī kā góa thâu-khak koàn mi̍h-kiāⁿ ê lâng, liân Kok-ông mā bô hoat-tō͘ neh. Sui-bóng sàn, góa sī lāu Kitok-tô͘, góa bô khiàm lâng siáⁿ. Nā kóng góa siàu-siūⁿ tó-sū, á pa̍t-lâng ê siàu-siūⁿ koh-khah hāi neh. Lán ta̍k-ê lóng tio̍h khò ka-tī phah-piàⁿ. Chò chi̍t-ê cha-po͘-kiáⁿ, góa ū khó-lêng chiâⁿ-chò kàu-chong, koh-khah bián kóng chiâⁿ-chò tó-sū chóng-tok. Goán chú-lâng ū khó-lêng chiàn-iâⁿ chē-chē tó-sū, chē kah m̄-chai boeh sàng hō͘ siáng hó. Kóng-ōe khah kheh-khì leh, thì-thâu sai-hū, thì-thâu bô siáⁿ liáu-put-khí lah, Peter kap Peter tiong-kan sī ū cheng-chha neh. Góa án-ne kóng, in-ūi lán chai-chai lah, lí mài tùi góa pìⁿ pá-hì. Á nā kóng tio̍h goán chú-lâng tiòng-siâ chit-chân tāi, Sîn chiah chai chin-siòng. Lán mài koh chèⁿ he, lú kā kiáu-tāng tāi-chì lú mâ-hoân."
Thì-thâu-sai bô siūⁿ boeh hôe-tap Sancho, bián-tit i he ti̍t-lí ti̍t-lō͘ ê ōe sia̍p-lāu i kap sîn-hū khó͘-sim am-khàm ê chin-siòng. Kāng-khoán chit-ê kò͘-lī, sîn-hū chhiáⁿ kàu-sū khiâ khah hiòng-chêng, hó-thang hō͘ i kā i kóng-khí lông-á lāi hit-ê lâng ê pì-bi̍t, í-ki̍p kî-thaⁿ ê chhù-bī tāi.
Kàu-sū tông-ì, tō kap i ê sûi-chiông kiâⁿ khì thâu-chêng, nāi-sim thiaⁿ sîn-hū kā i kóng Don Quixote ê sèng-keh, sin-sè, siáu-kông kap hêng-ûi téng-téng. Sîn-hū kán-iàu kā i kóng-khí Don Quixote khí-siáu ê goân-in kap it-chhè ê keng-kòe, it-ti̍t kóng kàu kā i koaiⁿ tī lông-á lāi, í-ki̍p kè-ōe boeh kā i chhōa tńg-chhù, hi-bāng chhōe tio̍h tī-liâu i ê siáu-chèng ê hoat-tō͘. Kàu-sū kap sûi-chiông thiaⁿ tio̍h Don Quixote ê chit-chióng koài-kî ê kò͘-sū, iū-koh tōa-tōa tio̍h-kiaⁿ, tán kò͘-sū kóng liáu, i án-ne kóng:
"Kóng si̍t-chāi ê, sîn-hū Ss, góa kò-jîn jīn-ûi, só͘-ūi ê khî-sū-tō sio-soat tùi Kok-ka ū-hāi. Sui-bóng, góa mā bat in-ūi bô-liâu kap chhò-gō͘ phín-bī, hian kòe chha-put-to só͘-ū chhut-pán kòe ê khî-sū sió-soat, tān góa chiông-lâi m̄-bat kā jīm-hô chi̍t-pún ùi thâu kàu bóe tha̍k kah liáu. In-ūi chāi góa khòaⁿ, in chha-put-to lóng sī kāng-khoán ê mi̍h-kiāⁿ, ta̍k-pún tiong-kan bô siáⁿ-mih tōa chha-pia̍t, bô siáⁿ-mih sin lāi-iông.
"Góa jīn-ûi, chit-lūi ê bûn-pit kap siá-chok sī sio̍k tī só͘-ūi Miletus gū-giân kò͘-sū hit-lūi, sī chi̍t-kóa hàm-kó͘ tāi, sûn-chhùi ūi-tio̍h boeh hō͘ lâng gô͘-lo̍k, bô siáⁿ kàu-io̍k ì-gī. I kap hit-chióng tông-sî gô͘-lo̍k koh ē-tit kàu-io̍k ê tō-tek gū-giân kò͘-sū tian-tò-péng. Chún-kóng chit-chióng chheh ê chú-iàu bo̍k-tek sī gô͘-lo̍k, tān lāi-iông hàm kah m̄-sī khoán, góa m̄-chai in án-nóa ē-tàng ta̍t-sêng hit-ê bo̍k-tek. Lán-lâng sim-lāi kám-kak tio̍h khoài-kám, sī ùi khòaⁿ tio̍h a̍h siūⁿ tio̍h ê mi̍h-kiāⁿ tiong-kan, kám-siū tio̍h a̍h him-sióng tio̍h in ê súi kap hô-hâi, á nā bái kap sit-tiâu ê mi̍h-kiāⁿ, sī bē hō͘ lâng sán-seng khoài-kám.
"Nā án-ne, chi̍t-pún chheh a̍h kò͘-sū lāi-bīn kóng: chi̍t-ê 16-hòe siàu-liân-ke kā chi̍t-ê koân kah ná thah ê kī-jîn chám chò nn̄g-koe̍h, bē-su chhiūⁿ chhiat hēng-jîn nn̄g-ko kāng-khoán, che ê súi tī tó-ūi ah, a̍h sī kóng i ê chéng-thé tùi pō͘-hūn tiong-kan ū siáⁿ hô-hâi ah? A̍h sī kóng, tī biô-siá chiàn-cheng tiûⁿ-bīn ê sî, seng kóng te̍k-kun ū 100 bān lâng, iû chheh tiong eng-hiông ko͘-lâng bīn-tùi, m̄-koán lán boeh a̍h m̄, pek lán tio̍h siong-sìn, hit-ê khî-sū kō͘ i ê chho͘-ióng chhiú-kut chiàn-iâⁿ, tit-tio̍h sèng-lī. Iáu ū, chi̍t-ê pún-chiâⁿ ê lú-ông a̍h hông-hiō, chhìn-chhái tō chông kòe-khì hō͘ chi̍t-ê bô sio-bat ê liû-lōng khî-sū kā lám tī heng-khám, che lán boeh án-nóa kái-soeh ah? ...
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47.4 騎士道小說 tùi 國家有害
"講 hit-lō 5-4-3!" 剃頭師聽著 che, 大聲喝, "你是恁主人 ê 好兄弟 hioh, Sancho? 天 ah, 我看你欲陪伊入櫳仔內 neh, 像伊 án-ne 中邪, 因為你已經染著伊 he 騎士道 ê 氣質. 自從你頭殼內充滿伊 ê 應允, 數想欲得著島嶼, 你 ê 歹運 tō 開始 ah lah."
"我才無充滿啥," Sancho 回答, "伊 mā 毋是 kā 我頭殼灌物件 ê 人, 連國王 mā 無法度 neh. 雖罔 sàn, 我是老 Kitok 徒, 我無欠人啥. 若講我數想島嶼, á 別人 ê 數想 koh-khah 害 neh. 咱逐个 lóng 著靠 ka-tī 拍拚. 做一个查埔囝, 我有可能成做教宗, koh-khah 免講成做島嶼總督. 阮主人有可能戰贏濟濟島嶼, 濟 kah 毋知欲送 hō͘ siáng 好. 講話 khah 客氣 leh, 剃頭師傅, 剃頭無啥了不起 lah, Peter kap Peter 中間是有精差 neh. 我 án-ne 講, 因為咱知知 lah, 你莫 tùi 我 pìⁿ 把戲. Á 若講著阮主人中邪這層代, 神才知真相. 咱莫 koh 諍 he, lú kā 攪動代誌 lú 麻煩."
剃頭師無想欲回答 Sancho, 免得伊 he 直理直路 ê 話洩漏伊 kap 神父苦心掩崁 ê 真相. 仝款這个顧慮, 神父請教士騎 khah 向前, hó-thang hō͘ 伊 kā 伊講起櫳仔內彼个人 ê 祕密, 以及其他 ê 趣味代.
教士同意, tō kap 伊 ê 隨從行去頭前, 耐心聽神父 kā 伊講 Don Quixote ê 性格, 身世, 痟狂 kap 行為等等. 神父簡要 kā 伊講起 Don Quixote 起痟 ê 原因 kap 一切 ê 經過, 一直講到 kā 伊關 tī 櫳仔內, 以及計畫欲 kā 伊𤆬轉厝, 希望揣著治療伊 ê 痟症 ê 法度. 教士 kap 隨從聽著 Don Quixote ê 這種怪奇 ê 故事, 又閣大大著驚, 等故事講了, 伊 án-ne 講:
"講實在 ê, 神父 Ss, 我個人認為, 所謂 ê 騎士道小說 tùi 國家有害. 雖罔, 我 mā bat 因為無聊 kap 錯誤品味, 掀過差不多所有出版過 ê 騎士小說, 但我從來 m̄-bat kā 任何一本 ùi 頭到尾讀 kah 了. 因為在我看, in 差不多 lóng 是仝款 ê 物件, 逐本中間無啥物大差別, 無啥物新內容.
"我認為, 這類 ê 文筆 kap 寫作是屬 tī 所謂 Miletus 寓言故事彼類, 是一寡譀古代, 純粹為著欲 hō͘ 人娛樂, 無啥教育意義. 伊 kap 彼種同時娛樂 koh ē-tit 教育 ê 道德寓言故事顛倒反. 準講這種冊 ê 主要目的是娛樂, 但內容 hàm kah 毋是款, 我毋知 in án-nóa 會當達成彼个目的. 咱人心內感覺著快感, 是 ùi 看著 a̍h 想著 ê 物件中間, 感受著 a̍h 欣賞著 in ê 媠 kap 和諧, á 若䆀 kap 失調 ê 物件, 是袂 hō͘ 人產生快感.
"若 án-ne, 一本冊 a̍h 故事內面講: 一个 16 歲少年家 kā 一个懸 kah ná 塔 ê 巨人斬做兩 koe̍h, 袂輸像切杏仁卵糕仝款, che ê 媠 tī 佗位 ah, a̍h 是講伊 ê 整體 tùi 部份中間有啥和諧 ah? A̍h 是講, tī 描寫戰爭場面 ê 時, 先講敵軍有 100 萬人, 由冊中英雄孤人面對, 毋管咱欲 a̍h m̄, 迫咱著相信, 彼个騎士 kō͘ 伊 ê 粗勇手骨戰贏, 得著勝利. 猶有, 一个本成 ê 女王 a̍h 皇后, 凊彩 tō 傱過去 hō͘ 一个無 sio-bat ê 流浪騎士 kā 攬 tī 胸坎, che 咱欲 án-nóa 解說 ah? ...
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47.4
“Trim those lamps there!” exclaimed the barber at this; “so you are of the same fraternity as your master, too, Sancho? By God, I begin to see that you will have to keep him company in the cage, and be enchanted like him for having caught some of his humour and chivalry. It was an evil hour when you let yourself be got with child by his promises, and that island you long so much for found its way into your head.”
“I am not with child by anyone,” returned Sancho, “nor am I a man to let myself be got with child, if it was by the King himself. Though I am poor I am an old Christian, and I owe nothing to nobody, and if I long for an island, other people long for worse. Each of us is the son of his own works; and being a man I may come to be pope, not to say governor of an island, especially as my master may win so many that he will not know whom to give them to. Mind how you talk, master barber; for shaving is not everything, and there is some difference between Peter and Peter. I say this because we all know one another, and it will not do to throw false dice with me; and as to the enchantment of my master, God knows the truth; leave it as it is; it only makes it worse to stir it.”
The barber did not care to answer Sancho lest by his plain speaking he should disclose what the curate and he himself were trying so hard to conceal; and under the same apprehension the curate had asked the canon to ride on a little in advance, so that he might tell him the mystery of this man in the cage, and other things that would amuse him. /
The canon agreed, and going on ahead with his servants, listened with attention to the account of the character, life, madness, and ways of Don Quixote, given him by the curate, who described to him briefly the beginning and origin of his craze, and told him the whole story of his adventures up to his being confined in the cage, together with the plan they had of taking him home to try if by any means they could discover a cure for his madness. The canon and his servants were surprised anew when they heard Don Quixote’s strange story, and when it was finished he said, /
“To tell the truth, señor curate, I for my part consider what they call books of chivalry to be mischievous to the State; and though, led by idle and false taste, I have read the beginnings of almost all that have been printed, I never could manage to read any one of them from beginning to end; for it seems to me they are all more or less the same thing; and one has nothing more in it than another; this no more than that. /
And in my opinion this sort of writing and composition is of the same species as the fables they call the Milesian, nonsensical tales that aim solely at giving amusement and not instruction, exactly the opposite of the apologue fables which amuse and instruct at the same time. And though it may be the chief object of such books to amuse, I do not know how they can succeed, when they are so full of such monstrous nonsense. For the enjoyment the mind feels must come from the beauty and harmony which it perceives or contemplates in the things that the eye or the imagination brings before it; and nothing that has any ugliness or disproportion about it can give any pleasure. /
What beauty, then, or what proportion of the parts to the whole, or of the whole to the parts, can there be in a book or fable where a lad of sixteen cuts down a giant as tall as a tower and makes two halves of him as if he was an almond cake? And when they want to give us a picture of a battle, after having told us that there are a million of combatants on the side of the enemy, let the hero of the book be opposed to them, and we have perforce to believe, whether we like it or not, that the said knight wins the victory by the single might of his strong arm. And then, what shall we say of the facility with which a born queen or empress will give herself over into the arms of some unknown wandering knight? /
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