3.3 Lán tio̍h jîn-chû, tio̍h khoan-iông
Hugo biô-siá Marion Delorme, Musset biô-siá
Bernerette, Alexandre Dumas biô-siá Fernande, kok sî-kî lóng ū su-sióng-ka kap
si-jîn piáu-sī tùi ian-hoa-lú ê tông-chêng, ū-sî-chūn mā ū úi-tāi ê lâng iōng i
ê ài-chêng, sīm-chì iōng i ê miâ-ū, lâi sé-chheng in ê pháiⁿ miâ-siaⁿ. Góa
kian-chhî kóng che, sī in-ūi khai-sí tha̍k chit pún chheh ê tha̍k-chiá
tiong-kan, khióng-kiaⁿ ū chin chē lâng siūⁿ boeh phiaⁿ chheh, siūⁿ kóng chit
pún chheh sī boeh thè àm-sàm--ê a̍h-sī thàn-chia̍h--ê piān-hō͘; iû-kî chok-chiá
ê nî-kí tek-khak koh-khah ē hông án-ne siūⁿ. Góa seng án-ne kái-phòa, hi-bōng ū
che siūⁿ-hoat ê lâng iáu-sī kè-sio̍k tha̍k--lo̍h-khì.
Góa ê goân-chek chin kán-tan: Bô lâng kà i siáⁿ sī "siān"
ê cha-bó͘, Sîn chóng-sī hō͘ in nn̄g tiâu lō͘, m̄-sī thòng-khó͘ ê lō͘ tō-sī
ài-chêng ê lō͘. Che lóng sī kan-lân ê lō͘; kiâⁿ che lō͘ lóng ài kiâⁿ-kah kha
lâu-hoeh, chhiú phòa-khang, m̄-koh in lóng ē kā chōe-kò ê chhēng-chhah lâu tī
lō͘-piⁿ ê chhì-á châng, lō͘-bóe kui-sin kng-liu-liu lâi-kàu Sîn ê bīn-chêng,
m̄-bián kám-kak bīn-âng.
Tú tio̍h chiah-ê ióng-kám ê lí-kheh ê lâng, èng-kai
ài pang-chān in, ài kā ta̍k-ê kóng in ū tú tio̍h chiah-ê cha-bó͘, in-ūi án-ne
ē-tàng chí-chhut tō-lō͘. Būn-tê pēng m̄-sī tī jîn-seng tō-lō͘ ê chhut-hoat tiám
chhāi nn̄g ê pâi-á, chi̍t ê siá "Siān ê Lō͘," lēng-gōa chi̍t ê siá
"Ok ê Lō͘," kā lâi-kàu hia ê lâng kóng: "Lí ka-tī soán."
Lán ài chhiūⁿ Ki-tok án-ne, kà hiah-ê hông chhōa m̄-tio̍h lō͘ ê lâng, án-chóaⁿ
ùi tē-jī tiâu lō͘ kiâⁿ kàu tē-it tiâu lō͘; iáu-ū, chiah-ê lō͘ bē-sái chi̍t
khai-sí tō siuⁿ kan-lân, siuⁿ pháiⁿ kiâⁿ.
Ki-tok-kàu iú-koan lōng-chú hôe-thâu ê gū-giân
tō-sī boeh kà lán tio̍h jîn-chû, tio̍h khoan-iông. Iâ-so͘ tùi hiah-ê ūi tio̍h
cha-po͘-lâng ê chêng-ài siū-siong ê lêng-hûn chhiong-móa ài-sim; i ài thè in
pau-chat khang-chhùi, ùi hiah-ê khang-chhùi the̍h-chhut ē-tàng tī-siong ê
io̍h-ko. I án-ne kā Magdalen kóng: "Lí ē tit-tio̍h goân-liōng, in-ūi lí ê ài
móa-móa." Chit chióng ko-kùi ê khoan-sià chū-jiân ín-lâi ko-kùi ê
sìn-ióng.
Sī án-chóaⁿ lán boeh pí Iâ-so͘ koh-khah giâm-keh
neh? Sī án-chóaⁿ lán kò͘-chip tī sè-sio̍k ê ì-kiàn, ūi-tio̍h hián-sī sè-sio̍k ê
kian-kiông neh? Sī án-chóaⁿ lán kap sè-sio̍k kāng-khoán, kū-choa̍t khang-chhùi lâu-hoeh
ê lêng-hûn neh? Chiah-ê lâu-chhut--ê, ná pēⁿ-lâng ê o͘-hoeh, ē tī-liâu in
kòe-khì ê chōe-ok, chí-iàu lán chhun-chhut iú-gî ê chhiú pang in sé
khang-chhùi, hō͘ in ê sim koh goân-choân.
Góa sī kóng
hō͘ goán chit iân ê lâng thiaⁿ, hō͘ m̄-chai ū Voltaire Ss [Sian-siⁿ] ê lí-lūn ê lâng
thiaⁿ, hō͘ chhiūⁿ góa án-ne chai-iáⁿ cha̍p-gō͘ nî lâi jîn-tō chú-gī it-ti̍t teh
chìn-tián ê lâng thiaⁿ. Siān-ok ê kiàn-sek í-keng
thong-lâng chai; sìn-ióng í-keng tiông-sin kiàn-li̍p ah; lán lóng koh ē chun-kèng
sîn-sèng ê mi̍h-kiāⁿ ah. Chún-kóng sè-kài iáu-bōe ta̍t-kàu bí-boán, siōng bô i
í-keng piàn khah hó ah. Ta̍k-ê ū tì-sek ê lâng lóng chīn-la̍t kāng ê
hong-hiòng, Ta̍k-ê kian-kiông ê ì-chì lóng ho̍k-chiông sio-kāng ê goân-chek: Ài
siān-liông, ài chheng-chhun, ài chin-si̍t! Siâ-ok chí-sī khang-hi, lán ài ū
siān-liông ê chun-giâm, siōng tiōng-iàu--ê, lán bē-sái choa̍t-bōng. M̄-thang khin-sī
m̄-sī lán lāu-bú, lán chí-mōe, lán cha-bó͘-kiáⁿ, a̍h-sī lán khan-chhiú ê
cha-bó͘. M̄-thang kan-ta chun-tiōng ka-tī ê ka-têng, kan-ta khoan-iông
chū-ngó͘. Kì-jiân "Thiⁿ-kong hoaⁿ-hí chi̍t ê chhàm-hóe ê chōe-lâng khah
iâⁿ-kòe káu-cha̍p káu ê bián chhàm-hóe ê chèng-ti̍t ê lâng," Lán mā lâi
thè Thiⁿ-kong hoaⁿ-hí. Thiⁿ-kong ē ke-gia̍h hôe-pó͘ hō͘ lán. Lán lâi tī lō͘ nih
lâu lo̍h goân-liōng ê io̍h-ko, hō͘ in-ūi sè-sio̍k ê io̍k-bōng kiâⁿ ji̍p
chhe-lō͘ ê lâng, sîn-sèng ê hi-bōng hoān-sè ē-tit kiù in, tō ná teh thui-siau
ka-tī chò ê io̍h-ko ê lāu hū-jîn-lâng kóng--ê: chún-kóng bô hāu, mā bē ū-hāi.
Tong-jiân, siūⁿ boeh ùi góa chhú-lí ê sió-sió
chú-tê ín-chhut chiah-nī tōa ê kiat-lūn ká-ná chin tōa-táⁿ; m̄-koh góa sī
siong-sìn sū-sū chhut chū sè-hāng. Gín-á chin sè, m̄-koh i sī bī-lâi ê
tōa-lâng; thâu-náu chin sè, m̄-koh i ū bô-hān ê su-sióng; ba̍k-chiu chí-sī chi̍t
ê tiám, m̄-koh i ē-tàng khòaⁿ thiⁿ-tē.
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3.3 咱著仁慈, 著寬容
Hugo 描寫 Marion Delorme, Musset 描寫 Bernerette, Alexandre
Dumas 描寫 Fernande, 各時期攏有思想家 kap 詩人表示對煙花女 ê 同情, 有時陣 mā 有偉大 ê 人用伊 ê 愛情, 甚至用伊 ê 名譽, 來洗清 in ê 歹名聲. 我堅持講這, 是因為開始讀這本冊 ê 讀者中間, 恐驚有真濟人想欲 phiaⁿ 冊, 想講這本冊是欲替暗 sàm ê 抑是趁食 ê 辯護; 尤其作者 ê 年紀的確 koh 較會 hông án-ne 想. 我先 án-ne 解剖, 希望有這想法 ê 人猶是繼續讀落去.
我 ê 原則真簡單: 無人教伊啥是 "善"
ê 查某, 神總是予 in 兩條路, 毋是痛苦 ê 路 tō 是愛情 ê 路. 這攏是艱難 ê 路; 行這路攏愛行甲跤流血, 手破空, 毋過 in 攏會 kā 罪過 ê 穿插留 tī 路邊 ê 刺仔叢, 路尾規身光溜溜來到神 ê 面前, 毋免感覺面紅.
拄著 chiah-ê 勇敢 ê 旅客 ê 人, 應該愛幫贊 in, 愛 kā 逐个講 in 有拄著 chiah-ê 查某, 因為 án-ne 會當指出道路. 問題並毋是 tī 人生道路 ê 出發點 chhāi 兩个牌仔, 一个寫 "善 ê 路,"
另外一个寫 "惡 ê 路,"
kā 來到遐 ê 人講: "你家己選." 咱愛像基督 án-ne, 教 hiah-ê hông chhōa 毋著路 ê 人, 按怎 ùi 第二條路行到第一條路; 猶有, chiah-ê 路袂使一開始 tō 傷艱難, 傷歹行.
基督教有關浪子回頭 ê 寓言就是欲教咱著仁慈, 著寬容. 耶穌對 hiah-ê 為著查埔人 ê 情愛受傷 ê 靈魂充滿愛心; 伊愛替 in 包紮空喙, ùi hiah-ê 空喙提出會當治傷 ê 藥膏. 伊 án-ne kā Magdalen 講:
"你會得著原諒, 因為你 ê 愛滿滿." 這種高貴 ê 寬赦自然引來高貴 ê 信仰.
是按怎咱欲比耶穌 koh 較嚴格 neh? 是按怎咱固執 tī 世俗 ê 意見, 為著顯示世俗 ê 堅強 neh? 是按怎咱 kap 世俗仝款, 拒絕空喙流血 ê 靈魂 neh? Chiah-ê 流出 ê, ná 病人 ê 烏血, 會治療 in 過去 ê 罪惡, 只要咱伸出友誼 ê 手幫 in 洗空喙, 予 in ê 心 koh 原全.
我是講予阮這沿 ê 人聽, 予毋知有 Voltaire Ss [先生] ê 理論 ê 人聽, 予像我 án-ne 知影十五年來人道主義一直 teh 進展 ê 人聽. 善惡 ê 見識已經通人知; 信仰已經重新建立 ah; 咱攏 koh 會尊敬神聖 ê 物件 ah. 準講世界猶未達到美滿, 上無伊已經變較好 ah. 逐个有智識 ê 人攏盡力仝 ê 方向, 逐个堅強 ê 意志攏服從相仝 ê 原則: 愛善良, 愛青春, 愛真實! 邪惡只是空虛, 咱愛有善良 ê 尊嚴, 上重要 ê, 咱袂使絕望. 毋通輕視毋是咱老母, 咱姊妹, 咱查某囝, 抑是咱牽手 ê 查某. 毋通干焦尊重家己 ê 家庭, 干焦寬容自我. 既然 "天公歡喜一个懺悔 ê 罪人較贏過九十九个免懺悔 ê 正直 ê 人,"
咱 mā 來替天公歡喜. 天公會加額回補予咱. 咱來 tī 路 nih 留落原諒 ê 藥膏, 予因為世俗 ê 慾望行入叉路 ê 人, 神聖 ê 希望凡勢會得救 in, tō ná teh 推銷家己做 ê 藥膏 ê 老婦人 lâng 講 ê: 準講無效, mā 袂有害.
當然, 想欲 ùi 我處理 ê 小小主題引出 chiah-nī 大 ê 結論敢若真大膽; 毋過我是相信事事出自細項. 囡仔真細, 毋過伊是未來 ê 大人; 頭腦真細, 毋過伊有無限 ê 思想; 目睭只是一个點, 毋過伊會當看天地.
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3.3
Hugo has written Marion Delorme, Musset has written Bernerette, Alexandre Dumas has written Fernande, the thinkers and poets of all time have brought to the courtesan the offering of their pity, and at times a great man has rehabilitated them with his love and even with his name. If I insist on this point, it is because many among those who have begun to read me will be ready to throw down a book in which they will fear to find an apology for vice and prostitution; and the author's age will do something, no doubt, to increase this fear. Let me undeceive those who think thus, and let them go on reading, if nothing but such a fear hinders them.
I am quite simply convinced of a certain principle, which is: For the woman whose education has not taught her what is right, God almost always opens two ways which lead thither the ways of sorrow and of love. They are hard; those who walk in them walk with bleeding feet and torn hands, but they also leave the trappings of vice upon the thorns of the wayside, and reach the journey's end in a nakedness which is not shameful in the sight of the Lord.
Those who meet these bold travellers ought to succour them, and to tell all that they have met them, for in so doing they point out the way. It is not a question of setting at the outset of life two sign-posts, one bearing the inscription "The Right Way," the other the inscription "The Wrong Way," and of saying to those who come there, "Choose." One must needs, like Christ, point out the ways which lead from the second road to the first, to those who have been easily led astray; and it is needful that the beginning of these ways should not be too painful nor appear too impenetrable.
Here is Christianity with its marvellous parable of the Prodigal Son to teach us indulgence and pardon. Jesus was full of love for souls wounded by the passions of men; he loved to bind up their wounds and to find in those very wounds the balm which should heal them. Thus he said to the Magdalen: "Much shall be forgiven thee because thou hast loved much," a sublimity of pardon which can only have called forth a sublime faith.
Why do we make ourselves more strict than Christ? Why, holding obstinately to the opinions of the world, which hardens itself in order that it may be thought strong, do we reject, as it rejects, souls bleeding at wounds by which, like a sick man's bad blood, the evil of their past may be healed, if only a friendly hand is stretched out to lave them and set them in the convalescence of the heart?
It is to my own generation that I speak, to those for whom the theories of M. de Voltaire happily exist no longer, to those who, like myself, realize that humanity, for these last fifteen years, has been in one of its most audacious moments of expansion. The science of good and evil is acquired forever; faith is refashioned, respect for sacred things has returned to us, and if the world has not all at once become good, it has at least become better. The efforts of every intelligent man tend in the same direction, and every strong will is harnessed to the same principle: Be good, be young, be true! Evil is nothing but vanity, let us have the pride of good, and above all let us never despair. Do not let us despise the woman who is neither mother, sister, maid, nor wife. Do not let us limit esteem to the family nor indulgence to egoism. Since "there is more joy in heaven over one sinner that repenteth than over ninety and nine just persons that need no repentance," let us give joy to heaven. Heaven will render it back to us with usury. Let us leave on our way the alms of pardon for those whom earthly desires have driven astray, whom a divine hope shall perhaps save, and, as old women say when they offer you. some homely remedy of their own, if it does no good it will do no harm.
Doubtless it must seem a bold thing to attempt to deduce these grand results out of the meagre subject that I deal with; but I am one of those who believe that all is in little. The child is small, and he includes the man; the brain is narrow, and it harbours thought; the eye is but a point, and it covers leagues.
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