"Zarathustra Án-ne 講" 目錄 (小部份)

Also Sprach Zarathustra (Thus Spoke Zarathustra) /by Friedrich Nietzsche /Eng tran Thomas Common

https://en.wikisource.org/wiki/Thus_Spake_Zarathustra

Zarathustra Án-ne Kóng | Zarathustra Án-ne 講

-- Chi̍t-pún hō͘ chèng-lâng mā hō͘ bô-lâng ê chheh | 一本予眾人 mā 予無人 ê 冊

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Zarathustra ê Ōe-thâu | Zarathustra ê 話頭

Zarathustra 開始落山去
https://zara-an-ne-kong.blogspot.com/2024/02/zarathustra.html

老山人無聽講神已經死 ah
https://zara-an-ne-kong.blogspot.com/2024/03/sin-i-keng-si-ah-ah.html

介紹超人 hō͘ 群眾
https://zara-an-ne-kong.blogspot.com/2024/03/e.html

人是 ùi 動物 kàu 超人 ê 一條大索
https://zara-an-ne-kong.blogspot.com/2024/03/ui-ian-e.html

上 hông 看輕 ê 是最後 ê 人
https://zara-an-ne-kong.blogspot.com/2024/03/hong-e-e.html

行大索--ê ê 悲劇
https://zara-an-ne-kong.blogspot.com/2024/03/khah-gau-e-e.html

我是 tī 戇人 hām 死體中間
https://zara-an-ne-kong.blogspot.com/2024/03/ti-ham.html

面對敵意, 揣歇睏位
https://zara-an-ne-kong.blogspot.com/2024/03/e_6.html

創造者揣同伴, 同齊行向超人
https://zara-an-ne-kong.blogspot.com/2024/03/blog-post.html

尊嚴著 hām 智慧同齊
https://zara-an-ne-kong.blogspot.com/2024/03/ham.html

講論 第一篇

1. Lūn Saⁿ-chióng Piàn-hêng | 論三種變形
https://zara-an-ne-kong.blogspot.com/2024/03/1-lun-sa-chiong-pian-heng.html

2. Bí-tek ê Káng-chō | 美德 ê 講座
https://zara-an-ne-kong.blogspot.com/2024/03/2-bi-tek-e-kang-cho-e.html

3. Tūn-sè ê lâng | 遁世 ê 人
https://zara-an-ne-kong.blogspot.com/2024/03/3-tun-se-e-lang-e.html

4. Khòaⁿ-khin Sin-khu ê lâng | 看輕身軀 ê 人
https://zara-an-ne-kong.blogspot.com/2024/03/4-khoa-khin-sin-khu-e-lang-e.html

5. Khoài-lo̍k hām Jia̍t-chêng | 快樂 hām 熱情
https://zara-an-ne-kong.blogspot.com/2024/03/5-khoai-lok-ham-jiat-cheng-ham.html

6. Sí-pe̍h ê Chōe-hoān | 死白 ê 罪犯
https://zara-an-ne-kong.blogspot.com/2024/03/6-si-peh-e-choe-hoan-e.html

(無限期停止)

6. Sí-pe̍h ê Chōe-hoān | 死白 ê 罪犯

6. Sí-pe̍h ê Chōe-hoān

Lín chiah-ê hoat-koaⁿ hām chè-si, tī tōng-bu̍t àⁿ-thâu chìn-chêng lín kám bô siūⁿ boeh kā thâi? Lí khòaⁿ! Bīn-sek sí-pe̍h ê chōe-hoān í-keng àⁿ-thâu: i ê ba̍k-chiu kóng-chhut tōa biáu-sī.

"Góa ê chū-ngó͘ sī tio̍h chhiau-thoat ê mi̍h-kiāⁿ: góa ê chū-ngó͘, tùi góa lâi kóng, sī tùi jîn-lūi ê tōa bíau-sī": ùi ba̍k-chiu án-ne kóng chhut-lâi.

Tī i chū-ngó͘ phòaⁿ-toàn ê sî ... che sī i ke̍k-koân ê sî-khek; m̄-thang hō͘ chi̍t-ê ko-seng ê lâng koh lak-lo̍h i ē-bīn ê chhân-tē!

Ūi ka-tī siū-khó͘ ê lâng, tî-hui kín sí, sī bô hoat-tō͘ tit-kiù.

Lín chiah-ê hoat-koaⁿ ah, lín thâi lâng eng-kai sī liân-bín, m̄-sī pò-ho̍k; tī lín só͘ thâi--ê, lí tio̍h chù-ì ka-tī ūi sèⁿ-miā piān-kái!

Lín hām lín só͘ thâi--ê hô-kái, án-ne pēng bô-kàu. Hō͘ lín ê ai-siong chiâⁿ-chò tùi Chhiau-jîn ê ài: án-ne lí chiah thang ūi lí ka-tī ê chûn-oa̍h piān-kái!

Lín tio̍h kóng "te̍k-jîn," m̄-thang kóng "ok-tô͘," lín tio̍h kóng "pēⁿ-lâng," m̄-thang kóng "pháiⁿ-lâng," lín tio̍h kóng "gōng-lâng," m̄-thang kóng "chōe-jîn."

Á lí, âng-sek hoat-koaⁿ, lí nā chhut-siaⁿ kóng chhut lí ê só͘ siūⁿ, chèng-lâng tō ē án-ne hoah; "Kóaⁿ-cháu he òe-sòe, ū-to̍k ê pê-thâng!"

M̄-koh, siūⁿ sī chi̍t-hôe sū, chò sī lēng-hôe sū, tùi chò ê siūⁿ-hoat iū-sī lēng-gōa ê sū. in-kó ê lián-á bô tī chit tiong-kan liàn.

Chi̍t-ê siūⁿ-hoat hō͘ chit-ê sí-pe̍h--ê piàn sí-pe̍h. I chò ê sî, chò kah chin sek-tòng, m̄-koh chò-liáu ê sî, tùi he ê siūⁿ-hoat hō͘ i bô hoat-tō͘ jím-siū.

Sīm-chì taⁿ, i oa̍t-lú kā ka-tī khòaⁿ chò bó͘ hêng-ûi ê si̍t-si chiá. Góa kā che kiò-chò siáu: tī i, lē-gōa piàn-sêng sī kui-chek.

Chi̍t-chōa hún-pit sòaⁿ hō͘ ke-bó bê-he̍k; i ê kong-kek bê-he̍k i ê lí-tì. Góa kā che kiò-chò: sū-āu siáu.

Lia̍t-ūi hoat-koaⁿ, thiaⁿ góa kóng! Iáu-ū chi̍t-chióng siáu, sī tī hêng-ûi chìn-chêng. Ah! lín tùi chit-ê lêng-hûn liáu-kái bô-kàu chhim!

Âng-sek hoat-koaⁿ án-ne kóng: "Sī án-chóaⁿ chit-ê chōe-hoān thâi-lâng? I boeh chhiúⁿ-kiap." Put-jî-kò, góa kā lí kóng, i ê lêng-hûn su-iàu hoeh, m̄-sī chhiúⁿ ê mi̍h: i giàn to-á tòa-lâi ê khoài-lo̍k!

Tān i loán-jio̍k ê lí-tì bô liáu-kái chit-chióng siáu, i tō khì chò. "Hoeh ū siáⁿ lō͘-iōng!" lí-tì kóng, "ná-m̄ siōng-bô chhiúⁿ kóa mi̍h? A̍h sī pò-ho̍k chi̍t-ē?"

I thiaⁿ-sìn he loán-jio̍k ê lí-tì: he ōe ná iân án-ne teh tī i sin-khu ... chū án-ne i thâi-lâng koh chhiúⁿ mi̍h. I bô ì-sù tùi ka-tī ê siáu kiàn-siàu.

Taⁿ, chōe-kò ê iân koh-chài teh tī i, koh chi̍t-pái i loán-jio̍k ê lí-tì hiah-nī bâ-pì, hiah-nī put-sūi, hiah-nī tî-tūn.

Chí-iàu i iô-thâu, i ê tāng-tàⁿ tō ē-tit sià lo̍h-lâi; tān siáng iô hit-ê thâu?

Chit-lâng sī siáⁿ ah? Sī chi̍t-tīn ê pēⁿ, chioh i ê cheng-sîn chìn-ji̍p sè-kài, siūⁿ boeh tī hia tit-tio̍h in ê la̍h-bu̍t.

Chit-lâng sī siáⁿ? Sī chi̍t-tīn tiong-kan hán-tit hô-pêng ê chôa ... só͘-tì in sûi-ê boeh tī sè-kài chhōe la̍h-bu̍t.

Khòaⁿ he khó-liân ê sin-khu! I ê siū-khó͘, i ê khat-bōng, khó-liân ê lêng-hûn kā kái-soeh chò sī i ka-tī ... i kā kái-soeh chò tùi thâi-lâng ê io̍k-bōng hām ài-boeh to-á tòa-lâi ê khoài-lo̍k.

Tong-kim phòa-pēⁿ ê lâng, hoān-tio̍h hiān-chú-sî ê siâ-ok: i kō͘ hāi i ê thòng-khó͘, hāi lâng thòng-khó͘. M̄-koh, ū kî-thaⁿ ê sî-tāi, kî-thaⁿ ê siān hām ok.

Kòe-khì, hoâi-gî sī siâ-ok, iáu-ū Chū-ngó͘ ì-chì. Hit-sî, ū-pēⁿ ê lâng piàn-chò ī-kàu-tô͘ a̍h hoat-su; in-ūi ī-kàu-tô͘ a̍h hoat-su siū-khó͘, i tō boeh hāi lâng siū-khó͘.

Tān che lín thiaⁿ bē ji̍p-hīⁿ; che ē hāi lín siān-liông ê lâng, lín án-ne kóng. Tān lín siān-liông ê lâng kap góa siáⁿ tī-tāi ah!

Lín siān-liông ê lâng chē-chē tāi-chì hō͘ góa ià, tān m̄-sī in ê siâ-ok. Góa hi-bāng in ū thang hō͘ in khut-ho̍k ê siáu-kông, chhiūⁿ chit-ê sí-pe̍h ê chōe-hoān án-ne!

Si̍t-chāi kóng, góa hi-bāng in ê siáu-kông kiò-chò chin-lí, tiong-si̍t, a̍h chèng-gī: tān in ū in ê bí-tek, sī ūi-tio̍h tn̂g hòe-siū, koh tī khó-liân ê chū-boán tiong-kan tō͘ ji̍t-chí. 

Góa sī kip-lâu piⁿ-á ê lân-kan; lia̍h ē-tio̍h góa ê lâng tō lia̍h góa! Put-jî-kò, góa m̄-sī lín ê koái-á. ...

Zarathustra án-ne kóng.

[Hoan-e̍k kàu chia, bô hān-kî thêng-kang]

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6. 死白 ê 罪犯

恁 chiah-ê 法官 hām 祭司, tī 動物 àⁿ 頭進前恁 kám 無想欲 kā 刣? 你看! 面色死白 ê 罪犯已經 àⁿ 頭: 伊 ê 目睭講出大藐視.

"我 ê 自我是 tio̍h 超脫 ê 物件: 我 ê 自我, tùi 我來講, 是 tùi 人類 ê 大藐視": ùi 目睭 án-ne 講出來.

Tī 伊自我判斷 ê 時 ... 這是伊極懸 ê 時刻; m̄-thang 予一个高升 ê 人 koh lak 落伊下面 ê 田地!

為 ka-tī 受苦 ê 人, 除非緊死, 是無法度得救.

恁 chiah-ê 法官 ah, 恁刣人應該是憐憫, 毋是報復; tī 恁所刣 ê, 你 tio̍h 注意 ka-tī 為性命辯解!

恁 hām 恁所刣--ê 和解, án-ne 並無夠. 予恁 ê 哀傷成做 tùi 超人 ê 愛: án-ne 你才 thang 為你 ka-tī ê 存活辯解!

恁 tio̍h 講 "敵人," m̄-thang 講 "惡徒," 恁 tio̍h 講 "病人," m̄-thang 講 "歹人," 恁 tio̍h 講 "戇人," m̄-thang 講 "罪人."

Á 你, 紅色法官, 你若出聲講出你 ê 所想, 眾人 tō ē án-ne 喝; "趕走 he òe-sòe, 有毒 ê 爬蟲!"

M̄-koh, 想是一回事, 做是另回事, tùi 做 ê 想法又是另外 ê 事. 因果 ê 輪仔無 tī 這中間輾.

一个想法予這个死白--ê 變死白. 伊做 ê 時, 做 kah 真適當, m̄-koh 做了 ê 時, tùi he ê 想法予伊無法度忍受.

甚至今, 伊越愈 kā ka-tī 看做某行為 ê 實施者. 我 kā che 叫做痟: tī 伊, 例外變成是規則.

一逝粉筆線予雞母迷惑; 伊 ê 攻擊迷惑伊 ê 理智. 我 kā che 叫做: 事後痟.

列位法官, 聽我講! 猶有一種痟, 是 tī 行為進前. Ah! 恁 tùi 這个靈魂了解無夠深!

紅色法官 án-ne 講: "是按怎這个罪犯刣人? 伊欲搶劫." 不而過, 我 kā 你講, 伊 ê 靈魂需要血, 毋是搶 ê mi̍h: 伊癮刀仔帶來 ê 快樂!

但伊軟弱 ê 理智無了解這種痟, 伊 tō 去做. "血有啥路用!" 理智講, "那毋上無搶寡 mi̍h? A̍h 是報復一下?"

伊聽信 he 軟弱 ê 理智: he 話 ná 鉛 án-ne 硩 tī 伊身軀 ... 自 án-ne 伊刣人 koh 搶 mi̍h. 伊無意思 tùi ka-tī ê 痟見笑.

今, 罪過 ê 鉛 koh-chài 硩 tī 伊, koh 一擺伊軟弱 ê 理智 hiah-nī 麻痺, hiah-nī 不遂, hiah-nī 遲鈍.

只要伊搖頭, 伊 ê 重擔 tō 會得卸落來; 但 siáng 搖彼个頭?

Chit 人是啥 ah? 是一陣 ê 病, 借伊 ê 精神進入世界, 想欲 tī hia 得著 in ê 獵物.

Chit 人是啥? 是一陣中間罕得和平 ê 蛇 ... 所致 in 隨个欲 tī 世界揣獵物.

看 he 可憐 ê 身軀! 伊 ê 受苦, 伊 ê 渴望, 可憐 ê 靈魂 kā 解說做是伊 ka-tī ... 伊 kā 解說做 tùi 刣人 ê 慾望 hām 愛欲刀仔帶來 ê 快樂.

當今破病 ê 人, 犯著現此時 ê 邪惡: 伊 kō͘ 害伊 ê 痛苦,害人痛苦. M̄-koh, 有其他 ê 時代, 其他 ê 善 hām 惡.

過去, 懷疑是邪惡, 猶有自我意志. 彼時, 有病 ê 人變做異教徒 a̍h 法師; 因為異教徒 a̍h 法師受苦, 伊 tō 欲害人受苦.

但 che 恁聽袂入耳; che ē 害恁善良 ê 人, 恁 án-ne 講. 但恁善良 ê 人 kap 我啥 tī-tāi ah!

恁善良 ê 人濟濟代誌予我厭, 但毋是 in ê 邪惡. 我希望 in 有 thang 予 in 屈服 ê 痟狂, 像這个死白 ê 罪犯 án-ne!

實在講, 我希望 in ê 痟狂叫做真理, 忠實, a̍h 正義: 但 in 有 in ê 美德, 是為著長歲壽, koh tī 可憐 ê 自滿中間度日子. 

我是急流邊仔 ê 欄杆; 掠 ē-tio̍h我 ê 人 tō 掠我! 不而過, 我毋是恁 ê 枴仔. ...

Zarathustra án-ne 講.

[翻譯到 chia, 無限期停工]

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6. The Pale Criminal

Ye do not mean to slay, ye judges and sacrificers, until the animal hath bowed its head? Lo! the pale criminal hath bowed his head: out of his eye speaketh the great contempt.

"Mine ego is something which is to be surpassed: mine ego is to me the great contempt of man": so speaketh it out of that eye.

When he judged himself—that was his supreme moment; let not the exalted one relapse again into his low estate!

There is no salvation for him who thus suffereth from himself, unless it be speedy death.

Your slaying, ye judges, shall be pity, and not revenge; and in that ye slay, see to it that ye yourselves justify life!

It is not enough that ye should reconcile with him whom ye slay. Let your sorrow be love to the Superman: thus will ye justify your own survival!

"Enemy" shall ye say but not "villain," "invalid" shall ye say but not "wretch," "fool" shall ye say but not "sinner."

And thou, red judge, if thou would say audibly all thou hast done in thought, then would every one cry: "Away with the nastiness and the virtulent reptile!"

But one thing is the thought, another thing is the deed, and another thing is the idea of the deed. The wheel of causality doth not roll between them.

An idea made this pale man pale. Adequate was he for his deed when he did it, but the idea of it, he could not endure when it was done.

Evermore did he now see himself as the doer of one deed. Madness, I call this: the exception reversed itself to the rule in him.

The streak of chalk bewitcheth the hen; the stroke he struck bewitched his weak reason. Madness after the deed, I call this.

Hearken, ye judges! There is another madness besides, and it is before the deed. Ah! ye have not gone deep enough into this soul!

Thus speaketh the red judge: "Why did this criminal commit murder? He meant to rob." I tell you, however, that his soul wanted blood, not booty: he thirsted for the happiness of the knife!

But his weak reason understood not this madness, and it persuaded him. "What matter about blood!" it said; "wishest thou not, at least, to make booty thereby? Or take revenge?"

And he hearkened unto his weak reason: like lead lay its words upon him—thereupon he robbed when he murdered. He did not mean to be ashamed of his madness.

And now once more lieth the lead of his guilt upon him, and once more is his weak reason so benumbled, so paralysed, and so dull.

Could he only shake his head, then would his burden roll off; but who shaketh that head?

What is this man? A mass of diseases that reach out into the world through the spirit; there they want to get their prey.

What is this man? A coil of wild serpents that are seldom at peace among themselves—so they go forth apart and seek prey in the world.

Look at that poor body! What it suffered and craved, the poor soul interpreted to itself—it interpreted it as murderous desire, and eagerness for the happiness of the knife.

Him who now turneth sick, the evil overtaketh which is now the evil: he seeketh to cause pain with that which causeth him pain. But there have been other ages, and another evil and good.

Once was doubt evil, and the will to Self. Then the invalid became a heretic or sorcerer; as heretic or sorcerer he suffered, and sought to cause suffering.

But this will not enter your ears; it hurteth your good people, ye tell me. But what doth it matter to me about your good people!

Many things in your good people cause me disgust, and verily, not their evil. I would that they had a madness by which they succumbed, like this pale criminal!

Verily, I would that their madness were called truth, or fidelity, or justice: but they have their virtue in order to live long, and in wretched self-complacency.

I am railing alongside the torrent; whoever is able to grasp me may grasp me! Your crutch, however, I am not.—

Thus spake Zarathustra.

**Analysis and Summary: The Pale Criminal (Chapter 6)

This passage in "Thus Spoke Zarathustra" by Friedrich Nietzsche explores guilt, madness, and the nature of crime. Here's a breakdown and summary:

Beyond Appearances: The Pale Criminal's Suffering

Zarathustra criticizes judges who only see the criminal's act of bowing his head, missing the deeper contempt in his eyes.

The pale criminal's self-judgment is seen as his critical moment, but his continued suffering makes escape impossible.

Zarathustra suggests death might be the only release for someone who suffers from themselves so deeply.

The Duality of Deed and Thought:

He argues that killing should be motivated by pity, not revenge, and should ultimately affirm life.

Reconciliation with the criminal isn't enough. Their execution should inspire a love for the "Superman" – a future ideal of humanity.

Zarathustra criticizes labeling criminals purely negative terms ("villain," "sinner").

Madness Before and After the Deed:

He differentiates between the thought, the deed, and the idea of the deed, arguing they are not directly connected.

The pale criminal is driven mad by the "idea" of his deed, not the deed itself.

He becomes obsessed with a single act, a reversal of his sanity.

The Weakness of Reason and the Desire for the Knife:

The red judge misinterprets the motive. The criminal craved the "happiness of the knife" (violence itself) and disguised it for his weak reason with robbery or revenge.

His weak reason, unable to understand the true desire, becomes burdened by guilt.

The Criminal as a Diseased and Divided Being:

Zarathustra uses metaphors of "diseases" and "wild serpents" to describe the criminal's internal turmoil that manifests in violence.

The criminal's body suffers, and his mind misinterprets this suffering as a desire to inflict pain.

Shifting Perspectives on Evil:

The passage acknowledges historical changes in the perception of good and evil.

Zarathustra criticizes the "good people" for their self-righteousness and lack of passion.

He suggests their comfortable existence is worse than succumbing to a noble madness.

Concluding Remarks:

Zarathustra emphasizes his outsider perspective and rejects the limitations of conventional morality.

He offers a complex understanding of the criminal, highlighting the role of internal states and the potential for misinterpretation.

Summary:

This passage challenges conventional views on crime and punishment. It delves into the psychological torment that can drive a person to violence. Zarathustra criticizes both the superficial judgements of authority and the self-satisfied mediocrity of the "good people."**

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5. Khoài-lo̍k hām Jia̍t-chêng | 快樂 hām 熱情

5. Khoài-lo̍k hām Jia̍t-chêng

Hiaⁿ-tī ah, lí nā ū chi̍t-ê bí-tek, koh sī lí ka-tī ê bí-tek, lí m̄-thang kap pa̍t-lâng kong-ke ū.

Tong-jiân, lí ē kiò i ê miâ, phok i ê sin; lí ē giú i ê hīⁿ, ka-tī kap i sńg.

M̄-koh, lí khòaⁿ! Taⁿ lí kā i ê miâ hām chèng-lâng kong-ke, lí tō chiâⁿ chò ū lí ê bí-tek ê chèng-lâng hām iûⁿ-kûn tiong-kan ê chi̍t-ê!

Lí siōng-hó sī kóng: "He sī kóng bē-chhut, koh bô miâ, he sī góa lêng-hûn ê thòng-khó͘ hām tiⁿ-bi̍t, mā sī góa pak-lāi ê iau-ki."

Hō͘ lí ê bí-tek koân kah bô it-poaⁿ-tek ê miâ, jû-kó lí tio̍h kóng-khí i, m̄-bián kiàn-siàu lí kóng kah tōa-chi̍h.

Só͘-í, lí tō án-ne tōa-chi̍h kóng: "He sī góa só͘ ài, sī góa ê siān-liông, só͘-tì i hō͘ góa choân-sim hoaⁿ-hí, só͘-tì góa kan-ta kah-ì chit-ê siān-liông.

"Góa bô-ài i chò bó͘ chi̍t-ê Sîn ê lu̍t-hoat, góa bô-ài i chò lâng ê lu̍t-hoat, a̍h lâng ê su-kiû; i bô eng-kai sī ūi góa kí hiòng chhiau-thó͘-tē hām thian-tông ê lō͘-piau.

"Góa só͘ ài ê sī sè-sio̍k ê bí-tek: lāi-bīn bô siáⁿ khiáu-tì, koh-khah bô ji̍t-siông ê tì-hūi.

"M̄-koh, hit-chiah chiáu tī góa sin-piⁿ chò siū: só͘-tì, góa ài i koh thiàⁿ-sioh i ... taⁿ, i tī góa sin-piⁿ, pū tī i ê kim-nn̄g téng-bīn."

Só͘-í, lí tio̍h tōa-chi̍h, koh o-ló lí ê bí-tek.

Lí bat ū jia̍t-chêng, koh kiò in sī siâ-ok. M̄-koh, taⁿ lí kan-ta ū lí ê bí-tek: in ùi lí ê jia̍t-chêng seng chhut-lâi.

Lí tī chiah-ê jia̍t-chêng ê sim-tiong chù-ji̍p lí siōng koân ê bo̍k-piau: chū án-ne, in chiâⁿ-chò lí ê bí-tek hām hoaⁿ-hí.

Sui-bóng lí sio̍k tī sèng-tē bái, a̍h hòⁿ-sek, a̍h jia̍t-kông, a̍h hèng pò-ho̍k hit-cho̍k;

It-chhè lí ê jia̍t-chêng, lo̍h-bóe lóng piàn-sêng bí-tek, it-chhè lí ê ok-mô͘ piàn thian-sài.

Li bat ū iá-káu tī lí ê tē-hā-sek: m̄-koh in lo̍h-bóe piàn-sêng chiáu-á hām bê-lâng ê lú koa-chhiú.

Lí ùi to̍k-io̍h ūi ka-tī kek-chhut phang-ko; ùi lí ê gû-bó jek-chhut khó͘-náu ... taⁿ, lí lim i ê tiⁿ leng.

Chū án-ne, bô koh ū siâ-ok seⁿ tī lí, tî-hui he sī seⁿ chū lí ê bí-tek ê chhiong-tu̍t.

Hiaⁿ-tī ah, lí nā hó-ūn, lí tō kan-ta ū chi̍t-ê bí-tek, bô khah chē: án-ne lí tō khah hó kòe-kiô.

Chē-chē bí-tek chin kong-chhái, m̄-koh he sī pháiⁿ kiat-tiāu: ū chin chē lâng cháu khì hong-iá, tī hia chū-sat, in-ūi i ià-siān chiâⁿ-chò bí-tek tiong-kan ê chiàn-tàu hām chiàn-tiûⁿ.

Hiaⁿ-tī ah, chiàn-cheng hām chiàn-tàu kám sī siâ-ok? M̄-koh, chit-chióng siâ-ok sī pit-jiân; tī bí-tek tiong-kan ê ba̍k-chhiah, bô sìn-jīm, kóng āu-piah ōe, che mā sī pit-jiân.

Khòaⁿ! múi chi̍t-ê lí ê bí-tek lóng tham-kiû chiàm-koân; i ài-boeh lí kui-ê cheng-sîn chò i ê sian-hong, i ài-boeh lí lí tī siū-khì, oàn-hūn, hām ài-chêng tang-tiong ê choân-pō͘ le̍k-liōng.

Múi chi̍t-ê bí-tek lóng ba̍k-chhiah kî-thaⁿ ê bí-tek, á ba̍k-chhiah sī khó-phà ê mi̍h-kiāⁿ. Sīm-chì bí-tek mā ē in-ūi ba̍k-chhiah lâi khut-ho̍k.

Hō͘ ba̍k-chhiah ê hóe pau-ûi ê lâng, lo̍h-bóe ē ná-chhiūⁿ giat-á án-ne, kā to̍k-chiam chha̍k hiòng ka-tī.

Ah! hiaⁿ-tī ah, lí kám m̄-bat khòaⁿ kòe bí-tek tò kā, chha̍k ka-tī?

Jîn-lūi sī pit-tēng hông chhiau-kòe ê mi̍h-kiāⁿ: só͘-tì, lí tio̍h ài lí ê bí-tek, ... in-ūi lí chiong in-ūi in lâi khut-ho̍k. ... 

Zarathustra án-ne kóng.

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5. 快樂 hām 熱情

兄弟 ah, 你若有一个美德, koh 是你 ka-tī ê 美德, 你毋通 kap 別人公家有.

當然, 你 ē 叫伊 ê 名, phok 伊 ê 身; 你 ē 搝伊 ê 耳, ka-tī kap 伊耍.

M̄-koh, 你看! 今你 kā 伊 ê 名 hām 眾人公家, 你 tō 成做有你 ê 美德 ê 眾人 hām 羊群中間 ê 一个!

你上好是講: "He 是講袂出, koh 無名, he 是我靈魂 ê 痛苦 hām 甜蜜, mā 是我腹內 ê 枵饑."

予你 ê 美德懸 kah 無一般 tek ê 名, 如果你 tio̍h 講起伊, 毋免見笑你講 kah 大舌.

所以, 你 tō án-ne 大舌講: "He 是我所愛, 是我 ê 善良, 所致伊予我全心歡喜, 所致我 kan-ta 佮意這个善良.

"我無愛伊做某一个神 ê 律法, 我無愛伊做人 ê 律法, a̍h 人 ê 需求; 伊無應該是為我指向超土地 hām 天堂 ê 路標.

"我所愛 ê 是世俗 ê 美德: 內面無啥巧智, koh-khah 無日常 ê 智慧.

"M̄-koh, 彼隻鳥 tī 我身邊做岫: 所致, 我愛伊 koh 疼惜伊 ... 今, 伊 tī 我身邊, 孵 tī 伊 ê 金卵頂面."

所以, 你 tio̍h 大舌, koh o-ló 你 ê 美德.

你 bat 有熱情, koh 叫 in 是邪惡. M̄-koh, 今你 kan-ta 有你 ê 美德: in ùi 你 ê 熱情先出來.

你 tī chiah-ê 熱情 ê 心中注入你上懸 ê 目標: 自 án-ne, in 成做你 ê 美德 hām 歡喜.

雖罔你屬 tī 性地䆀, a̍h 好色, a̍h 熱狂, a̍h hèng 報復 hit 族;

一切你 ê 熱情, 落尾 lóng 變成美德, 一切你 ê 惡魔變天使.

你 bat 有野狗 tī 你 ê 地下室: m̄-koh in 落尾變成鳥仔 hām 迷人 ê 女歌手.

你 ùi 毒藥為 ka-tī 激出芳膏; ùi 你 ê 牛母 jek 出苦惱 ... 今, 你啉伊 ê 甜奶.

自 án-ne, 無 koh 有邪惡生 tī 你, 除非 he 是生自你 ê 美德 ê 衝突.

兄弟 ah, 你若好運, 你 tō kan-ta 有一个美德, 無較濟: án-ne 你 tō 較好過橋.

濟濟美德真光彩, m̄-koh he 是歹吉兆: 有真濟人走去荒野, tī hia 自殺, 因為伊厭僐成做美德中間 ê 戰鬥 hām 戰場.

兄弟 ah, 戰爭 hām 戰鬥敢是邪惡? M̄-koh, 這種邪惡是必然; tī 美德中間 ê 目赤, 無信任, 講後壁話, che mā 是必然.

看! 每一个你 ê 美德 lóng 貪求佔懸; 伊愛欲你規个精神做伊 ê 先鋒, 伊愛欲你 tī 受氣, 怨恨, hām 愛情當中 ê 全部力量.

每一个美德 lóng 目赤其他 ê 美德, á 目赤是可怕 ê 物件. 甚至美德 mā ē 因為目赤來屈服.

予目赤 ê 火包圍 ê 人, 落尾 ē ná 像蠍仔 án-ne, kā 毒尖鑿向 ka-tī.

Ah! 兄弟 ah, 你敢 m̄-bat 看過美德倒咬, 鑿 ka-tī?

人類是必定 hông 超過 ê 物件: 所致, 你 tio̍h 愛你 ê 美德, ... 因為你將因為 in 來屈服. ... 

Zarathustra án-ne 講.

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5. Joys and Passions

My brother, when thou hast a virtue, and it is thine own virtue, thou hast it in common with no one.

To be sure, thou wouldst call it by name and caress it; thou wouldst pull its ears and amuse thyself with it.

And lo! Then hast thou its name in common with the people, and hast become one of the people and the herd with thy virtue!

Better for thee to say: "Ineffable is it, and nameless, that which is pain and sweetness to my soul, and also the hunger of my bowels."

Let thy virtue be too high for the familiarity of names, and if thou must speak of it, be not ashamed to stammer about it.

Thus speak and stammer: "That is my good, that do I love, thus doth it please me entirely, thus only do I desire the good.

Not as the law of a God do I desire it, not as a human law or a human need do I desire it; it is not to be a guide-post for me to superearths and paradises.

An earthly virtue is it which I love: little prudence is therein, and the least everyday wisdom.

But that bird built its nest beside me: therefore, I love and cherish it—now sitteth it beside me on its golden eggs."

Thus shouldst thou stammer, and praise thy virtue.

Once hadst thou passions and calledst them evil. But now hast thou only thy virtues: they grew out of thy passions.

Thou implantedst thy highest aim into the heart of those passions: then became they thy virtues and joys.

And though thou wert of the race of the hot-tempered, or of the voluptuous, or of the fanatical, or the vindictive;

All thy passions in the end became virtues, and all thy devils angels.

Once hadst thou wild dogs in thy cellar: but they changed at last into birds and charming songstresses.

Out of thy poisons brewedst thou balsam for thyself; thy cow, affliction, milkedst thou—now drinketh thou the sweet milk of her udder.

And nothing evil groweth in thee any longer, unless it be the evil that groweth out of the conflict of thy virtues.

My brother, if thou be fortunate, then wilt thou have one virtue and no more: thus goest thou easier over the bridge.

Illustrious is it to have many virtues, but a hard lot; and many a one hath gone into the wilderness and killed himself, because he is weary of being the battle and battlefield of virtues.

My brother, are war and battle evil? Necessary, however is the evil; necessary are the envy and the distrust and the back-biting among the virtues.

Lo! how each of thy virtues is covetous of the highest place; it wanteth thy whole spirit to be its herald, it wanteth thy whole power, in wrath, hatred, and love.

Jealous is every virtue of the others, and a dreadful thing is jealousy. Even virtues may succumb by jealousy.

He whom the flame of jealousy encompasseth, turneth at last, like the scorpion, the poisoned sting against himself.

Ah! my brother, hast thou never seen a virtue backbite and stab itself?

Man is something that hath to be surpassed: and therefore shalt thou love thy virtues,—for thou wilt succumb by them—

Thus spake Zarathustra.

**Analysis and Summary: Joys and Passions (Chapter 5)

This passage from "Thus Spoke Zarathustra" by Friedrich Nietzsche explores the nature of virtues, passions, and self-overcoming. Here's a breakdown and summary:

Uniqueness and Ownership of Virtues:

Zarathustra argues that true virtue is personal and cannot be shared through a common name.

He criticizes assigning labels to virtues, suggesting it diminishes their individuality and reduces them to societal norms.

He suggests a more personal and emotional approach to experiencing virtue, emphasizing how it makes you feel.

The Transformation of Passions:

Zarathustra proposes that virtues grow out of passions, not the other way around.

He encourages individuals to channel their passions by directing them towards a "highest aim," transforming them into positive forces (virtues) that bring joy.

He uses metaphors of "wild dogs" becoming "songstresses" and "poisons" becoming "balsam" to illustrate this transformation.

The Conflict Within:

He acknowledges the potential for conflict between virtues, each vying for dominance and control.

He compares this internal struggle to a "war and battle" within the individual.

He suggests "envy" and "jealousy" between virtues are inevitable due to their competitive nature.

The Double-Edged Sword of Virtues:

While virtues are generally positive, Zarathustra warns of their potential downside.

He suggests an excess of virtues can be overwhelming and lead to self-destruction.

He uses the metaphor of a scorpion stinging itself to illustrate how unchecked jealousy between virtues can be destructive.

Overcoming Through Virtue:

He concludes by stating that humans must strive to "surpass" themselves, implying personal growth and development.

He encourages individuals to love their virtues while recognizing the danger they pose, as overcoming them is a necessary step in this self-overcoming process.

Summary:

This passage challenges traditional views of virtue, emphasizing its personal and transformative nature. It highlights the potential for conflict within a virtuous individual and the importance of navigating that conflict for further growth. Ultimately, Zarathustra presents virtue as a tool for self-overcoming, a stepping stone on the path towards becoming something more.**

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4. Khòaⁿ-khin Sin-khu ê lâng | 看輕身軀 ê 人

4. Khòaⁿ-khin Sin-khu ê lâng

Góa ū ōe boeh kā khòaⁿ-khin sin-khu ê lâng. Góa hi-bāng in bián têng-sin ha̍k-si̍p, mā bián têng-sin kàu-ha̍k, kan-ta su-iàu hām ka-tī ê sin-khu kóng chài-hōe, chū án-ne lâi tiām-chhùi.

"Góa sī sin-khu, sī lêng-hûn" ... gín-á án-ne kóng. Lâng ná m̄ chhiūⁿ gín-á án-ne kóng?

Chheng-chhéⁿ ê lâng, bêng-pe̍k ê lâng kóng: "Góa oân-choân sī sin-khu, bô khah ke; á lêng-hûn kan-ta sī sin-khu lāi mi̍h-kiāⁿ ê miâ."

Sin-khu sī chi̍t-ê tōa lí-tì, chi̍t-ê ì-gī ê to-iūⁿ, sī chiàn-cheng hām hô-pêng, sī iûⁿ-kûn hām khòaⁿ-iûⁿ-á.

Lí sin-khu ê kang-kū mā-sī lí ê sió lí-tì, hiaⁿ-tī ah, he lí kā kiò chò "cheng-sîn," ... sī lí tōa lí-tì ê sió kang-kū hām thit-thô-mi̍h.

Lí kóng "chū-ngó͘," tùi hit-ê sû kám-kak kiau-ngō͘. M̄-koh, koh-khah úi-tāi ê mi̍h-kiāⁿ ... he lí m̄-goān siong-sìn ... sī lí ê sin-khu liân i ê lí-tì; i bô kóng "chū-ngó͘," i kan-ta chò.

Kám-koan só͘ kám-kak, cheng-sîn só͘ bêng-pe̍k ê, pún-sin éng-oán m̄-sī bo̍k-tek. M̄-koh, kám-koan hām cheng-sîn boeh soeh-ho̍k lí, in sī it-chhè mi̍h-kiāⁿ ê bo̍k-tek: in tō sī chiah-nī sáng-sè.

Kám-koan hām cheng-sîn sī kang-kū hām thit-thô-mi̍h: tī in āu-bīn iáu-sī ū Chū-kí. Chū-kí kō͘ kám-koan ê ba̍k-chiu khòaⁿ, i mā kō͘ cheng-sîn ê hīⁿ-khang thiaⁿ.

Chū-kí ti̍t-ti̍t thiaⁿ koh khòaⁿ; i pí-kàu, khòng-chè, cheng-ho̍k, phò-hoāi. I thóng-tī, mā sī chū-ngó͘ ê thóng-tī chiá.

Tī lí ê su-sióng hām kám-chêng āu-bīn, hiaⁿ-tī ah, ū chi̍t-ê kiông-tāi ê chú, chi̍t-ê bô-miâ ê tì-chiá ... he kiò chò Chū-kí; i tòa tī lí ê sin-khu, he tō sī lí ê sin-khu.

Lí ê sin-khu lāi ū pí lí siōng hó ê tì-hūi koh-khah chē ê lí-tì. Siáng chai-iáⁿ, sī án-chóaⁿ lí ê sin-khu kan-ta su-iàu lí ê tì-hūi?

Lí ê Chū-kí chhiò lí ê chū-ngó͘, hām i hong-sîn ê thiàu-tiô. "Chiah-ê su-sióng ê thiàu-tiô hām poe-tāng tùi góa sǹg siáⁿ ah?" i án-ne tùi ka-tī kóng. "Put-kò sī ta̍t-kàu góa ê bo̍k-tek ê oan-lō͘. Góa chiah sī khan-tāng chū-ngó͘ ê soh-á, sī i ê koan-liām ê thê-sī chiá."

Chū-kí tùi chū-ngó͘ kóng: "Kám-kak thòng-khó͘!" Chū án-ne, i siū-khó͘, tō su-khó boeh án-chóaⁿ mài koh thòng-khó͘ ... ūi-tio̍h hit-ê bo̍k-tek, i tio̍h án-ne siūⁿ.

Chū-kí tùi chū-ngó͘ kóng: "Kám-kak khoài-lo̍k!" Chū án-ne i hoaⁿ-hí, tō su-khó boeh án-chóaⁿ sî-siông hoaⁿ-hí ... ūi-tio̍h hit-ê bo̍k-tek, i tio̍h án-ne siūⁿ.

Tùi khòaⁿ-khin sin-khu ê lâng, góa boeh kóng chi̍t-kù ōe. In khòaⁿ-khin, sī in-ūi in ê chun-tiōng. Sī siáⁿ-mi̍h chhòng-chō chhut chun-tiōng, khòaⁿ-khin, kè-ta̍t, hām ì-chì?

Ū chhòng-chō-le̍k ê Chū-kí ūi ka-tī chhòng-chō chun-tiōng hām khòaⁿ-khin, i ūi ka-tī chhòng-chō hoaⁿ-hí hām kan-khó͘. Ū chhòng-chō-le̍k ê sin-khu ūi ka-tī chhòng-chō cheng-sîn, lâi chò i ê ì-chì ê chhiú.

Sīm-chì lín gū-gōng koh khòaⁿ-khin, lín chiah-ê khòaⁿ-khin sin-khu ê lâng, ta̍k-ê mā ūi lín ê Chū-kí ho̍k-bū. Góa kā lí kóng, lí ê chū-kí siūⁿ boeh sí, boeh ùi sèⁿ-miā lī-khui.

Lí ê Chū-kí í-keng bē-tàng chò i siōng giàn ê tāi-chì: ... chò chhiau-thoat ka-tī ê chhòng-chō. He sī i ê siōng giàn; he sī i siōng kah-ì.

M̄-koh, taⁿ chò he í-keng bē-hù ah: ... Só͘-tì, lín chiah-ê khòaⁿ-khin sin-khu ê lâng ah, lín ê Chū-kí boeh khut-ho̍k.

Khut-ho̍k ... lín ê Chū-kí án-ne ǹg-bāng; tō-sī án-ne, lín piàn-chò khòaⁿ-khin sin-khu ê lâng. In-ūi lín í-keng bē-tàng chò chhiau-thoat ka-tī ê chhòng-chō.

Tō-sī án-ne, lín taⁿ tùi sèⁿ-miā hām thó͘-tē siū-khì. Tī lín khòaⁿ-khin ê ba̍k-bóe ū bô ì-sek ê ba̍k-chhiah.

Lín chiah-ê khòaⁿ-khin sin-khu ê lâng ah, góa m̄ kiâⁿ lín ê lō͘! Lín m̄-sī góa kiâⁿ-óng Chhiau-jîn ê kiô! ... 

Zarathustra án-ne kóng.

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4. 看輕身軀 ê 人

我有話欲 kā 看輕身軀 ê 人. 我希望 in 免重新學習, mā 免重新教學, kan-ta 需要 hām ka-tī ê 身軀講再會, 自 án-ne 來恬喙.

"我是身軀, 是靈魂" ... 囡仔 án-ne 講. 人那毋像囡仔 án-ne 講?

清醒 ê 人, 明白 ê 人講: "我完全是身軀, 無較加; á 靈魂 kan-ta 是身軀內物件 ê 名."

身軀是一个大理智, 一个意義 ê 多樣, 是戰爭 hām 和平, 是羊群 hām 看羊仔.

你身軀 ê 工具 mā 是你 ê 小理智, 兄弟 ah, he 你 kā 叫做 "精神," ... 是你大理智 ê 小工具 hām 𨑨迌物.

你講 "自我," 對彼个詞感覺驕傲. M̄-koh, koh-khah 偉大 ê 物件 ... he 你毋願相信 ... 是你 ê 身軀連伊 ê 理智; 伊無講 "自我," 伊 kan-ta 做.

感官所感覺, 精神所明白 ê, 本身永遠毋是目的. M̄-koh, 感官 hām 精神欲說服你, in 是一切物件 ê 目的: in tō 是 chiah-nī 聳勢.

感官 hām 精神是工具 hām 𨑨迌物: tī in 後面猶是有自己. 自己 kō͘ 感官 ê 目睭看, 伊 mā kō͘ 精神 ê 耳空聽.

自己直直聽 koh 看; 伊比較, 控制, 征服, 破壞. 伊統治, mā 是自我 ê 統治者.

Tī 你 ê 思想 hām 感情後面, 兄弟 ah, 有一个強大 ê 主, 一个無名 ê 智者 ... he 叫做自己; 伊蹛 tī 你 ê 身軀, he tō 是你 ê 身軀.

你 ê 身軀內有比你上好 ê 智慧 koh-khah 濟 ê 理智. Siáng 知影, 是按怎你 ê 身軀 kan-ta 需要你 ê 智慧?

你 ê 自己笑你 ê 自我, hām 伊風神 ê 跳趒. "Chiah-ê 思想 ê 跳趒 hām 飛動對我算啥 ah?" 伊 án-ne 對 ka-tī 講. "不過是達到我 ê 目的 ê 彎路. 我才是牽動自我 ê 索仔, 是伊 ê 觀念 ê 提示者."

自己對自我講: "感覺痛苦!" 自 án-ne, 伊受苦, tō 思考欲按怎莫 koh 痛苦 ... 為著彼个目的, 伊 tio̍h án-ne 想.

自己對自我講: "感覺快樂!" 自 án-ne 伊歡喜, tō 思考欲按怎時常歡喜 ... 為著彼个目的, 伊 tio̍h án-ne 想.

對看輕身軀 ê 人, 我欲講一句話. In 看輕, 是因為 in ê 尊重. 是啥物創造出尊重, 看輕, 價值, hām 意志?

有創造力 ê 自己為 ka-tī 創造尊重 hām 看輕, 伊為 ka-tī 創造歡喜 hām 艱苦. 有創造力 ê 身軀為 ka-tī 創造精神, 來做伊 ê 意志 ê 手.

甚至恁寓戇 koh 看輕, 恁 chiah-ê 看輕身軀 ê 人, 逐个 mā 為恁 ê 自己服務. 我 kā 你講, 你 ê 自己想欲死, 欲 ùi 性命離開.

你 ê 自己已經 bē-tàng 做伊上癮 ê 代誌: ... 做超脫 ka-tī ê 創造. He 是伊 ê 上癮; he 是伊上佮意.

M̄-koh, 今做 he 已經袂赴 ah: ... 所致, 恁 chiah-ê 看輕身軀 ê 人 ah, 恁 ê 自己欲屈服.

屈服 ... 恁 ê自己 án-ne ǹg-bāng; tō 是 án-ne, 恁變做看輕身軀 ê 人. 因為恁已經 bē-tàng 做超脫 ka-tī ê 創造.

Tō 是 án-ne, 恁今對性命 hām 土地受氣. Tī 恁看輕 ê 目尾有無意識 ê 目赤.

恁 chiah-ê 看輕身軀 ê 人 ah, 我毋行恁 ê 路! 恁毋是我行往超人 ê 橋! ... 

Zarathustra án-ne 講.

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4. The Dispisers of the Body

To the despisers of the body will I speak my word. I wish them neither to learn afresh, nor teach anew, but only to bid farewell to their own bodies,—and thus be dumb.

"Body am I, and soul"—so saith the child. And why should one not speak like children?

But the awakened one, the knowing own* [one], saith: "Body am I entirely and nothing more; and soul is only the name of something in the body."

The body is a big sagacity, a plurality with one sense, a war and a peace, a flock and a shepherd.

An instrument of thy body is also thy little sagacity, my brother, which thou callest a "spirit"—a little instrument and plaything of thy big sagacity.

"Ego," sayest thou, and art proud of that word. But the greater thing—in which thou are unwilling to believe—is thy body with its big sagacity; it saith not "ego," but doeth it.

What the sense feeleth, what the spirit discerneth, hath never its end in itself. But sense and spirit would fain persuade thee that they are the end of all things: so vain are they.

Instruments and plaything are sense and spirit: behind them there is still the Self. The Self seeketh with the eyes of the senses, it hearkeneth also with the ears of the spirit.

Ever hearkeneth the Self, and seeketh; it compareth, mastereth, conquereth, and destroyeth. It ruleth, and is also the ego's ruler.

Behind thy thoughts and feelings, my brother, there is a mighty lord, and unknown sage —it is called Self; it dwelleth in thy body, it is thy body.

There is more sagacity in thy body than in thy best wisdom. And who then knoweth why thy body requireth just thy best wisdom?

Thy Self laugheth at thine ego, and its proud prancings. "What are these prancings and flights of thought unto me?" it saith to itself. "A by-way to my purpose. I am the leading-string of the ego, and the prompter of its notions."

The Self saith unto the ego: "Feel pain!" And thereupon it suffereth, and thinketh how it may put and* [an] end thereto—and for that very purpose it is meant to think.

The Self saith unto the ego: "Feel pleasure!" Thereupon it rejoiceth, and thinketh how it many offtimes* [ofttimes] rejoice—and for that very purpose it is meant to think.

To the dispisers of the body will I speak a word. That they dispise is caused by their esteem. What is it that created esteeming and despising and worth and will?

The creating Self created for itself esteeming and despising, it created for itself joy and woe. The creating body created for itself spirit, as a hand to its will.

Even in your folly and despising ye each serve your Self, ye despisers of the body. I tell you, your very self wanteth to die, and turneth away from life.

No longer can your Self do that which it desireth most:— create beyond itself. That is what it desireth most; that is all its fervour.

But it is now too late to do so:—so your Self wisheth to succumb, ye despisers of the body.

To succumb—so wisheth your Self; and therefore have ye become despisers of the body. For ye can no longer create beyond yourselves.

And therefore are ye now angry with life and with the earth. And unconscious envy is in the sidelong look of your contempt.

I go not your way, ye despisers of the body! Ye are no bridges for me to the Superman!—

Thus spake Zarathustra.

**Analysis and Summary: The Body and the Self (Chapter 4)

This passage from "Thus Spoke Zarathustra" by Friedrich Nietzsche explores the relationship between the body, the Self, and the ego. Here's a breakdown and summary:

Against the Despisers of the Body:

Zarathustra addresses those who despise the body, urging them to "be dumb" rather than teach or learn anew.

He emphasizes the interconnectedness of body and soul, contrasting the child's dualistic view ("Body am I, and soul") with the "awakened one" who sees the body as the source of everything.

The Body as the Source of Intelligence:

Zarathustra describes the body as a "big sagacity" – a complex and unified system far greater than the "little sagacity" (mind or spirit).

He argues that the mind is merely an instrument of the body and that true intelligence comes from the body's "big sagacity."

The Ego and the Self:

Zarathustra differentiates between the ego (conscious self) and the Self (a deeper, unconscious force).

He argues that the ego is ultimately ruled by the Self, which uses the senses and mind to achieve its goals.

The Self perceives, learns, and acts through these tools but remains distinct from them.

The Primacy of the Self:

He emphasizes that the Self is wiser than the ego and its conscious thoughts.

The ego's desires and actions are ultimately driven by the needs and goals of the Self.

The Self uses pain and pleasure as motivators for the ego to take action and learn.

The Despisers of the Body as Frustrated Creators:

Zarathustra criticizes those who devalue the body, suggesting this stems from their inability to "create beyond themselves."

He argues that creation requires the body's power, and their self-loathing and envy derive from this frustration.

He views them as obstacles on his path towards the "Superman" – a future ideal of human evolution.

Summary:

This passage challenges the mind-body dualism and emphasizes the body as the foundation of intelligence and action. It introduces the concept of the Self as a powerful, unconscious force driving the ego and human experience. Zarathustra criticizes those who neglect the body  and sees them as hindering the path towards a higher form of humanity.**

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3. Tūn-sè ê lâng | 遁世 ê 人

3. Tūn-sè ê lâng (Backworldsmen)

Í-chá, Zarathustra, kap só͘-ū thè-pō͘ sè-kài ê lâng kāng-khoán, bat hoàn-sióng án-chóaⁿ chhiau-thoat jîn-lūi. Hit-chióng sè-kài, chāi góa khòaⁿ, sī chi̍t-ê siū thòng-khó͘, siū chiat-bôa ê Sîn ê chok-phín.

Hit-ê sè-kài, chāi góa khòaⁿ, sī Sîn ê bîn-bāng, Sîn ê si-kù; sī bô boán-chiok ê sîn-sèng-chiá ba̍k-chiu chêng ê chhái-sek ian-bū.

Siān-liông hām siâ-ok, hoaⁿ-hí hām pi-siong, góa hām lí ... chāi góa khòaⁿ, lóng sī chhòng-chō ê ba̍k-chiu chêng ê chhái-sek ian-bū. Chhòng-chō-chiá siūⁿ boeh ùi ka-tī khòaⁿ khì pa̍t-ūi, ... chū án-ne, i chhòng-chō sè-kài.

Siū-khó͘ ê lâng ūi-tio̍h khòaⁿ khui kan-khó͘, bē-kì-tit ka-tī, sī khò bê-chùi ê lo̍k-thiòng. Góa bat án-ne khòaⁿ sè-kài, jīn-ûi sè-kài sī bê-chùi ê lo̍k-thiòng, sī bâ-chùi ka-tī. 

Chit-ê sè-kài, éng-oán bô oân-bí, lāi-pō͘ ê hêng-siōng mâu-tún, hêng-siōng bô oân-bí ... sī i ê bô oân-bí chhòng-chō-chiá ê bê-chùi lo̍k-thiòng: ... góa bat án-ne khòaⁿ chit-ê sè-kài.

Chū án-ne, í-chá, góa mā bat hoàn-sióng án-chóaⁿ chhiau-thoat jîn-lūi, kap só͘-ū ê tūn-sè ê lâng kāng-khoán. Chhiau-thoat jîn-lūi, chin ê?

Ah, sī lah, hiaⁿ-tī ah, hit-ê góa chhòng-chō ê Sîn, hām it-chhè ê sîn kāng-khoán, sī lâng ê chok-phín, sī lâng ê siáu-kông!

I bat sī lâng, put-kò sī lâng hām chū-ngó͘ ê khó-liân sió pō͘-hūn. Sī ùi góa ka-tī ê hóe-hu hām hóe-kng, hit-ê iu-lêng lâi kàu góa chia. Kóng si̍t-chāi, i bô khó-lêng sī ùi chhiau-thoat lâi kàu góa chia!

Hiaⁿ-tī ah, hoat-seng siáⁿ sū ah? Góa khek-ho̍k ka-tī, siū-khó͘ ê góa; góa chah ka-tī ê hóe-hu chiūⁿ soaⁿ; góa ūi ka-tī hoat-bêng chi̍t-ê khah bêng-liāng ê hóe-iām. Lí khoàⁿ! Chū án-ne, hit-ê iu-lêng ùi góa chia thè--khì.

Chāi góa khòaⁿ, siong-sìn hit-chióng iu-lêng, taⁿ ê khong-ho̍k tiāⁿ-tio̍h sī siū-khó͘ koh chiat-bôa: taⁿ góa tiāⁿ-tio̍h sī siū-khó͘, kiàn-siàu. Góa tùi tūn-sè ê lâng án-ne kóng.

Sī siū-khó͘ hām bô-lêng ... sī he chhòng-chō it-chhè ê chiâm-tūn ê sè-kài; hām té-chām ê hēng-hok siáu-kông, he kan-ta siū-khó͘ siōng tōa ê lâng thé-giām tio̍h.

Phî-lô, he siūⁿ boeh piàⁿ-miā thiàu, thiàu chòe-āu chi̍t-pō͘; khó-liân bû-ti ê phî-lô, sīm-chì koh boeh ê ì-goān mā bô: sī he chhòng-chō it-chhè ê sîn hām chiâm-tūn ê sè-kài.

Siong-sìn góa, hiaⁿ-tī ah! Sī tùi sin-khu choa̍t-bōng ê sin-khu ... i kō͘ chéng-thâu-á, kō͘ tio̍h-bê ê cheng-sîn tī chòe-āu ê piah hôe.

Siong-sìn góa, hiaⁿ-tī ah! Sī tùi thó͘-tē choa̍t-bōng ê sin-khu ... i thiaⁿ tio̍h chûn-chāi ê pak-lāi tùi i kóng-ōe.

Jiân-āu, i kō͘ thâu boeh thàng-kòe chòe-āu ê piah ... m̄-nā kō͘ thâu niā-niā ... boeh ji̍p "pa̍t-ê sè-kài."

M̄-koh, hit-ê "pa̍t sè-kài" ùi lâng sī khòaⁿ bē-tio̍h, hit-ê khì jîn-sèng, bô jîn-sèng ê sè-kài, sī chi̍t-ê thài-hi (celestial naught); chûn-chāi ê pak-lāi, tî-hui kō͘ lâng ê sin-hūn, bē tùi lâng kóng-ōe.

Kóng si̍t-chāi, boeh chèng-bêng it-chhè ê chûn-chāi chin khùn-lân, kiò i kóng-ōe mā khùn-lân. Chhiáⁿ-mn̄g, hiaⁿ-tī ah, chèng-bêng liáu siōng hó ê, kám m̄-sī it-chhè siōng kî-koài ê mi̍h-kiāⁿ?

Tio̍h, chit-ê chū-ngó͘, ū i ê mâu-tún hām hūn-loān, chiàⁿ-chiàⁿ ti̍t-ti̍t kóng-chhut ka-tī ê chûn-chāi ... chit-ê ū chhòng-chō, ū ì-chì, ū phòaⁿ-toàn ê chū-ngó͘, he sī bān-bu̍t ê chhek-liông hām kè-ta̍t.

Chit-ê siōng chiàⁿ-ti̍t ê chûn-chāi, chit-ê chū-ngó͘ ... kóng khí sin-khu, sīm-chì tī tîm-su, tī hô͘-soat ê sî, tī kō͘ tn̄g-si̍t teh phia̍t ê sî, iáu-sī àm-sī sin-khu.

Che chū-ngó͘, chóng-sī oa̍t-lú chiàⁿ-ti̍t o̍h kóng; i oa̍t-lú o̍h, tō oa̍t-lú ūi sin-khu hām thó͘-tē hoat-hiān chheng-ho͘ hām êng-ū.

Góa ê chū-ngó͘ kà góa chi̍t-ê sin chun-giâm, góa koh kō͘ he khì kà lâng: mài koh kā thâu-khak chiⁿ tī thài-hi ê soa lāi, tio̍h kā chū-iû chah leh, chah tē siōng ê thâu-khak, he hō͘ thó͘-tē ū ì-gī!

Góa kà lâng chi̍t-chióng sin ì-chì: soán hit-tiâu lâng í-keng bông-bo̍k tòe teh kiâⁿ ê lō͘, jīn-tông i ... mài ná-chhiūⁿ pēⁿ-lâng a̍h boeh-sí ê lâng án-ne liu lī-khui!

Pēⁿ-lâng a̍h boeh-sí ê lâng ... sī in khòaⁿ-khin sin-khu hām thó͘-tē, hoat-bêng thian-kok hām kiù-sio̍k ê hoeh-tih; m̄-koh, liân hiah-ê tiⁿ-bi̍t koh pi-ai ê to̍k-io̍h, mā-sī ùi sin-khu hām thó͘-tē chioh lâi ê!

In boeh siám-pī in ê khó͘-lān, m̄-koh thiⁿ-chheⁿ lī in siuⁿ hn̄g. Chit-sî, in oàn-thàn: "O, ū thong-thiⁿ ê lō͘, ē-tàng thau-thau chìn-ji̍p pa̍t-ê chûn-chāi, chìn-ji̍p hēng-hok!" Chū án-ne, in ūi ka-tī hoat-bêng sai-khia lō͘ hām hoeh ê ím-liāu!

Chiah-ê m̄-chai kám-un chiá, taⁿ kiò-sī in í-keng thoat-lī ka-tī sin-khu hām thó͘-tē ê hoān-ûi. M̄-koh, in boeh kā ka-tī thoat-lī ê chhoah-tāng hām khoài-kám kui-kong hō͘ siáⁿ ah? Sī hō͘ in ê sin-khu hām thó͘-tē.

Zarathustra tùi pēⁿ-lâng chin jîn-chû. Kóng si̍t-chāi, i bô hùn-khài in chū-ngó͘ an-ùi ê hong-sek hām m̄-chai kám-un. Tān-goān in ē-tit ho̍k-goân, ē-tit khek-ho̍k, koh ūi ka-tī chhòng-chō chhut khah koân ê sin-khu!

Zarathustra mā bô hùn-khài ho̍k-goân chiá, hit-lâng jiû-jiû khòaⁿ ka-tī ê chhò-kak, tī pòaⁿ-mê thau-thau khì se̍h i ê Sîn ê bōng; m̄-koh pēⁿ hām pēⁿ ê kut-kè. iáu lâu tī i ê ba̍k-sái ni̍h.

Tī siàu-siūⁿ koh khat-bōng Sîn ê lâng tiong-kan chóng-sī ū chē-chē pēⁿ-lâng; in ke̍k oàn-hūn bêng-pe̍k ê lâng, oàn-hūn siōng sin ê bí-tek, iā-tō-sī chiàⁿ-ti̍t.

In chóng-sī hôe-thâu khòaⁿ o͘-àm ê sî-tāi: hit-sî, chhò-kak hām sìn-gióng khak-si̍t sī bô sio-kāng ê tāi-chì. Tùi lí-sèng ê jia̍t-kông sī Sîn ê siòng, hoâi-gî sī chōe-kò.

Góa ke̍k liáu-kái hiah-ê ná-chhiūⁿ sîn--ê: in kian-chhî tit-tio̍h siong-sìn, hoâi-gî sī chōe-kò. Góa mā ke̍k liáu-kái in ka-tī siōng siong-sìn siáⁿ.

Kóng si̍t-chāi, m̄-sī chiâm-tūn ê sè-kài hām kiù-sio̍k ê hoeh-tih: m̄-koh, in siōng siong-sìn--ê, mā-sī sin-khu; in ka-tī ê sin-khu, tùi in lâi kóng, tō sī mi̍h-kiāⁿ pún-sin.

M̄-koh, tùi in lâi kóng, he sī ū-pēⁿ ê mi̍h-kiāⁿ, in chin hoaⁿ-hí thoat-lī he. Chū án-ne, in thiaⁿ sí-bông ê soan-káng chiá, koh ka-tī soan-káng chiâm-tūn ê sè-kài.

Hiaⁿ-tī ah, lí tio̍h thiaⁿ kiān-khong sin-khu ê siaⁿ-im; che sī khah chiàⁿ-ti̍t, sûn-kiat ê siaⁿ-im.

Kiān-khong ê sin-khu, oân-bí koh sì-chiàⁿ, kóng-ōe khah chiàⁿ-ti̍t, sûn-kiat; i kóng-khí thó͘-tē ê ì-gī. ... 

Zarathustra án-ne kóng.

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3. 遁世 ê 人 (Backworldsmen)

以早, Zarathustra, kap 所有遁世 ê 人仝款, bat 幻想 án-chóaⁿ 超脫人類. 彼種世界, 在我看, 是一个受痛苦, 受折磨 ê 神 ê 作品.

彼个世界, 在我看, 是神 ê 眠夢, 神 ê 詩句; 是無滿足 ê 神聖者目睭前 ê 彩色煙霧.

善良 hām 邪惡, 歡喜 hām 悲傷, 我 hām 你 ... 在我看, lóng 是創造 ê 目睭前 ê 彩色煙霧. 創造者想欲 ùi ka-tī 看去別位, ... 自 án-ne, 伊創造世界.

受苦 ê 人為著看開艱苦, 袂記得 ka-tī, 是靠迷醉 ê 樂暢. 我 bat án-ne 看世界, 認為世界是迷醉 ê 樂暢, 是麻醉 ka-tī. 

這个世界, 永遠無完美, 內部 ê 形象矛盾, 形象無完美 ... 是伊 ê 無完美創造者 ê 迷醉樂暢: ... 我 bat án-ne 看這个世界.

自 án-ne, 以早, 我 mā bat 幻想 án-chóaⁿ 超脫人類, kap 所有 ê 遁世 ê 人仝款. 超脫人類, 真 ê?

Ah, 是 lah, 兄弟 ah, 彼个我創造 ê 神, hām 一切 ê 神仝款, 是人 ê 作品, 是人 ê 痟狂!

伊 bat 是人, 不過是人 hām 自我 ê 可憐小部份. 是 ùi 我 ka-tī ê 火烌 hām 火光, 彼个幽靈來到我 chia. 講實在, 伊無可能是 ùi 超脫來到我 chia!

兄弟 ah, 發生啥事 ah? 我克服 ka-tī, 受苦 ê 我; 我扎 ka-tī ê 火烌上山; 我為 ka-tī 發明一个較明亮 ê 火焰. 你看! 自 án-ne, 彼个幽靈 ùi 我 chia 退去.

在我看, 相信彼種幽靈, 今 ê 康復定著是受苦 koh 折磨: 今我定著是受苦, 見笑. 我對遁世 ê 人 án-ne 講.

是受苦 hām 無能 ... 是 he 創造一切 ê 潛遁 ê 世界; hām 短站 ê 幸福痟狂, he kan-ta 受苦上大 ê 人體驗著.

疲勞, he 想欲拚命跳, 跳最後一步; 可憐無知 ê 疲勞, 甚至 koh 欲 ê 意願 mā 無: 是 he 創造一切 ê 神 hām 潛遁 ê 世界.

相信我, 兄弟 ah! 是對身軀絕望 ê 身軀 ... 伊 kō͘ 指頭仔, kō͘ 著迷 ê 精神 tī 最後 ê 壁回.

相信我, 兄弟 ah! 是對土地絕望 ê 身軀 ... 伊聽著存在 ê 腹內對伊講話.

然後, 伊 kō͘ 頭欲迵過最後 ê 壁 ... 毋但 kō͘ 頭 niā-niā ... 欲入 "別个世界."

M̄-koh, 彼个 "別世界" ùi 人是看袂著, 彼个去人性, 無人性 ê 世界, 是一个太虛 (celestial naught); 存在 ê 腹內, 除非 kō͘ 人 ê 身份, 袂對人講話.

講實在, 欲證明一切 ê 存在真困難, 叫伊講話 mā 困難. 請問, 兄弟 ah, 證明了上好 ê, kám 毋是一切上奇怪 ê 物件?

Tio̍h, 這个自我, 有伊 ê 矛盾 hām 混亂, 正正直直講出 ka-tī ê 存在 ... 這个有創造, 有意志, 有判斷 ê 自我, he 是萬物 ê 測量 hām 價值.

這个上正直 ê 存在, 這个自我 ... 講起身軀, 甚至 tī 沉思, tī 胡說 ê 時, tī kō͘ tn̄g 翼 teh phia̍t ê 時, 猶是暗示身軀.

Che 自我, 總是越愈正直學講; 伊越愈學, tō 越愈為身軀 hām 土地發現稱呼 hām 榮譽.

我 ê 自我教我一个新尊嚴, 我 koh kō͘ he 去教人: 莫 koh kā 頭殼 chiⁿ tī 太虛 ê 沙內, tio̍h kā 自由扎 leh, 扎地上 ê 頭殼, he 予土地有意義!

我教人一種新意志: 選彼條人已經盲目綴 teh 行 ê 路, 認同伊 ... 莫 ná 像病人 a̍h 欲死 ê 人 án-ne 溜離開!

病人 a̍h 欲死 ê人  ... 是 in 看輕身軀 hām 土地, 發明天國 hām 救贖 ê 血滴; m̄-koh, 連 hiah-ê 甜蜜 koh 悲哀 ê 毒藥, mā-sī ùi 身軀 hām 土地借來 ê!

In 欲閃避 in ê 苦難, m̄-koh 天星離 in siuⁿ 遠. 這時, in 怨嘆: "O, 有通天 ê 路, ē-tàng 偷偷進入別个存在, 進入幸福!" 自 án-ne, in 為 ka-tī 發明 sai-khia 路 hām 血 ê 飲料!

Chiah-ê 毋知感恩者, 今叫是 in 已經脫離 ka-tī 身軀 hām 土地 ê 範圍. M̄-koh, in 欲 kā ka-tī 脫離 ê 掣動 hām 快感歸功予啥 ah? 是予 in ê 身軀 hām 土地.

Zarathustra 對病人真仁慈. 講實在, 伊無憤慨 in 自我安慰 ê 方式 hām 毋知感恩. 但願 in 會得復原, 會得克服, koh 為 ka-tī 創造出較懸 ê 身軀!

Zarathustra mā 無憤慨復原者, 彼人柔柔看 ka-tī ê 錯覺, tī 半暝偷偷去踅伊 ê 神 ê 墓; m̄-koh 病 hām 病 ê 骨架. 猶留 tī 伊 ê 目屎 ni̍h.

Tī 數想 koh 渴望神 ê 人中間總是有濟濟病人; in 極怨恨明白 ê 人, 怨恨上新 ê 美德, 也 tō 是正直.

In 總是回頭看烏暗 ê 時代: 彼時, 錯覺 hām 信仰確實是無相仝 ê 代誌. Tùi 理性 ê 熱狂是神 ê 相, 懷疑是罪過.

我極了解 hiah-ê ná 像神 ê: in 堅持得著相信, 懷疑是罪過. 我 mā 極了解 in ka-tī 上相信啥.

講實在, 毋是潛遁 ê 世界 hām 救贖 ê 血滴: m̄-koh, in 上相信 ê, mā 是身軀; in ka-tī ê 身軀, tùi in 來講, tō 是物件本身.

M̄-koh, tùi in 來講, he 是有病 ê 物件, in 真歡喜脫離 he. 自 án-ne, in 聽死亡 ê 宣講者, koh ka-tī 宣講潛遁 ê 世界.

兄弟 ah, 你 tio̍h 聽健康身軀 ê 聲音; che 是較正直, 純潔 ê 聲音.

健康 ê 身軀, 完美 koh 四正, 講話較正直, 純潔; 伊講起土地 ê 意義. ... 

Zarathustra án-ne 講.

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3. Backworldsmen

Once on a time, Zarathustra also cast his fancy beyond man, like all backworldsmen. The work of a suffering and tortured God, did the world then seem to me.

The dream—and diction—of a God, did the world then seem to me; coloured vapours before the eyes of a divinely dissatisfied one.

Good and evil, and joy and woe, and I and thou—coloured vapours did they seem to me before creative eyes. The creator wished to look away from himself,—thereupon he created the world.

Intoxicating joy is it for the sufferer to look away from his suffering and forget himself. Intoxicating joy and self-forgetting, did the world once seem to me.

This world, the eternally imperfect, and internal contradiction's image and imperfect image—an intoxicating joy to its imperfect creator:—thus did the world once seem to me.

Thus, once on a time, did I also cast my fancy beyond man, like all backworldsmen. Beyond man, forsooth?

Ah, ye brethren, that God whom I created was human work and human madness, like all gods!

A man was he, and only a poor fragment of a man and ego. Out of mine own ashes and glow it came unto me, that phantom. And verily, it came not unto me from beyond!

What happened, my brethren? I surpassed myself, the suffering one; I carried mine own ashes to the mountain; a brighter flame I contrived for myself. And lo! Thereupon the phantom withdrew from me!

To me the convalescent would it now be suffering and torment to believe in such phantoms: suffering would it now be to me, and humiliation. Thus I speak to backworldsmen.

Suffering was it, and impotence—that created all backworlds; and the short madness of happiness, which only the greatest sufferer experienceth.

Weariness, which seeketh to get the ultimate one leap, with a death-leap; a poor ignorant weariness, unwilling even to will any longer: that created all gods and backworlds.

Believe me, my brethren! It was the body which despaired of the body—it groped with the fingers or the infatuated spirit at the ultimate walls.

Believe me, my brethren! It was the body which despaired of the earth—it heard the bowels of existence speaking unto it.

And then it sought to get through the ultimate walls with its head—and not with its head only—into "the other world."

But that "other world" is well concealed from man, that dehumanised, inhuman world, which is a celestial naught; and the bowels of existence do not speak unto man, except as a man.

Verily, it is difficult to prove all being, and hard to make it speak. Tell me, ye brethren, is not the strangest of all things best proved?

Yea, this ego, with its contradiction and perplexity, speaketh most uprightly of its being—this creating, willing, evaluing ego, which is the measure and value of things.

And this most upright existence, the ego—it speaketh of the body, and still implieth the body, even when it museth and raveth and fluttereth with broken wings.

Always more uprightly learneth it to speak, the ego; and the more it learneth, the more doth it find titles, and honours for the body and the earth.

A new pride taught me mine ego, and that teach I unto men: no longer to thrust one's head into the sand of celestial things, but to carry it freely, a terrestrial head, which giveth meaning to the earth!

A new will teach I unto men: to choose that path which man hath followed blindly, and to approve of it—and no longer slink aside from it, like the sick and perishing!

The sick and perishing—it was they who despised the body and the earth, and invented the heavenly world, and the redeeming blood-drops; but even those sweet and sad poisons they borrowed from the body and the earth!

From their misery they sought to escape, and the stars were too remote for them. Then they sight: "O that there were heavenly paths by which to steal into another existence and into happiness!" Then they contrived for themselves their bypaths and bloody draughts!

Beyond the sphere of their body and this earth they now fancied themselves transported, these ungrateful ones. But to what did they owe the convulsion and rapture of their transport? To their body and this earth.

Gentle is Zarathustra to the sickly. Verily, he is not indignant of their modes of consolation and ingratitude. May they become convalescents and overcomers, and create higher bodies for themselves!

Neither is Zarathustra indignant at a convalescent who looketh tenderly on his delusions, and at midnight stealeth round the grave of his God; but sickness and a sick frame remain even in his tears.

Many sickly ones have there always been among those who muse, and languish for God; violently they hate the discerning ones, and the latest of virtues, which is uprightness.

Backward they always gaze toward dark ages: then, indeed, were delusion and faith something different. Raving of the reason was likeness to God, and doubt was sin.

Too well do I know those godlike ones: they insist on being believed in, and that doubt is sin. Too well, also, do I know what they themselves most believe in.

Verily, not in backworlds and redeeming blood-drops: but in the body do they also believe most; and their own body is for them the thing-in-itself.

But it is a sickly thing to them, and gladly would they get out of their skin. Therefore hearken they to the preachers of death, and themselves preach backworlds.

Hearken rather, my brethren, to the voice of the healthy body; it is a more upright and pure voice.

More uprightly and purely speaketh the healthy body, perfect and square-built; and it speaketh of the meaning of the earth.—

Thus spake Zarathustra.

**Analysis and Summary: The Rejection of Backworlds and Celebration of the Earth (Chapter 3)

This passage from "Thus Spoke Zarathustra" by Friedrich Nietzsche explores Zarathustra's rejection of "backworlds" and his emphasis on embracing the earth and the body. Here's a breakdown and summary:

Zarathustra's Past Belief in a Suffering God and Beyond Man:

Zarathustra admits his past belief in a suffering and tormented God who created the world as an escape from his dissatisfaction.

He viewed the world as a product of the creator's desire to look away from himself and find temporary joy in its imperfections.

He acknowledges this belief as a "human work and human madness," similar to other gods created by humankind.

The Birth and Demise of his Phantom God:

He describes the creation of this "phantom god" from his suffering and ashes, emphasizing its human origin.

He recognizes that overcoming his own suffering and embracing a "brighter flame" led to the disappearance of the phantom god.

Rejection of Backworlds and Their Source:

He criticizes the concept of "backworlds" as creations of suffering, weakness, and the "short madness of happiness."

He argues that these backworlds are attempts to escape the limitations of the body and the earth, but fail to recognize the true source of meaning.

The Body as the Source of All Being:

He challenges the idea of a separate, "celestial naught" beyond the earth and argues that true understanding comes from recognizing the body and its connection to the earth.

The Ego, the Body, and the Earth:

He emphasizes the importance of the ego and its engagement with the world, even though it might be contradictory and complex.

He argues that the ego, despite its limitations, remains grounded in the body and ultimately speaks of the earth and its meaning.

A New Pride and Will:

Zarathustra proposes a "new pride" – embracing the limitations of the earth and finding meaning within it.

He advocates for a new will – accepting the human path and finding value in the earthly experience instead of seeking escapes through "backworlds."

Critique of the "Sick and Perishing" and their "Heavenly World":

He criticizes those who created the concept of a "heavenly world" and "redeeming blood-drops" as escapes from their suffering and limitations.

He highlights the hypocrisy of their dependence on the very things they devalue (body and earth) for their "sweet and sad poisons."

Acceptance of the Sickly and Call for Overcoming:

Despite his critique, Zarathustra expresses gentleness towards the "sickly" and their delusions.

He encourages them to become "overcomers" and create "higher bodies" for themselves, potentially indicating personal growth.

Criticism of Backwards-Looking and Godlike Figures:

He condemns those who cling to past delusions and faith, viewing doubt as a sin.

He suggests that these "godlike" figures ultimately value their own bodies above all else, despite their attempts to appear selfless.

He criticizes their belief in backworlds as a desire to escape their own sickly bodies.

The Call to Listen to the Healthy Body:

He urges everyone to listen to the "healthy body" as a source of truth and meaning.

He claims that the healthy body speaks more "uprightly and purely" about the value of the earth and the human experience.

Summary:

This passage marks a significant shift in Zarathustra's philosophy. He rejects the notion of escaping reality through "backworlds" and emphasizes the importance of embracing the limitations and possibilities of the human experience rooted in the body and the earth. He encourages individuals to find meaning and growth within the world rather than seeking external solutions or escapism.**

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2. Bí-tek ê Káng-chō | 美德 ê 講座

2. Bí-tek ê Káng-chō

Chèng-lâng tùi Zarathustra o-ló chi̍t-ê tì-chiá, kóng i chiok gâu káng-lūn khùn-bîn hām bí-tek ê tāi-chì: in-ūi che i tit-tio̍h chin hó ê miâ-siaⁿ hām o-ló, chē-chē siàu-liân-ke chē lâi i ê bīn-chêng. Zarathustra mā khì i hia, hām siàu-liân-ke chò-tīn chē tī i bīn-chêng. Chū án-ne, hit-ê tì-chiá án-ne kóng:

Tī khùn-bîn bīn-chêng tio̍h chun-kèng koh khiam-hi! He sī tē-it hāng tāi-chì! Tio̍h siám-pī hiah-ê khùn bē hó koh kui-mê chheng-chhéⁿ ê lâng!

Sīm-chì chhat-thau mā tùi khùn-bîn khiam-hi: I chóng-sī tī àm-iā khin-khin-á thau. M̄-koh, siú-iā ê lâng tō bô teh sè-jī; i chhì giâ-giâ chah i ê hō-kak.

Khùn-bîn m̄-sī sió gē-su̍t: ūi tio̍h hit-ê bo̍k-tek, su-iàu ji̍t-sî kui-kang pó-chhî chheng-chhéⁿ.

Chi̍t-kang lí tio̍h khek-chè ka-tī cha̍p-pái: án-ne thang ín-khí kiān-choân ê phî-lô, sī lêng-hûn ê a-phiàn.

Lí mā tio̍h pàng-sang ka-tī cha̍p-pái: in-ūi khek-chè sī thòng-khó͘, bô pàng-sang tō khùn bē hó.

Tī ji̍t-sî, lí tio̍h hoat-hiān cha̍p-ê chin-lí; nā-bô, lí tō tī àm-sî chhōe, lí ê lêng-hûn tō ē iau-ki.

Tī ji̍t-sî, lí tio̍h chhiò cha̍p-pái, tio̍h hoaⁿ-hí; nā-bô, lí ê ūi, iā-tō-sī thòng-khó͘ ê kin-goân, tō ē tī àm-sî kā lí loān.

Chin chió lâng chai-iáⁿ che, m̄-koh lâng tio̍h ū it-chhè ê bí-tek chiah khùn ē hó. Góa kám boeh chò ké ê kan-chèng? Góa kám boeh hoān kan-îm?

Góa kám boeh siàu-siūⁿ chhù-piⁿ ê cha-bó͘-kán? Che it-chhè lóng hām hó khùn-bîn bē hia̍p-tiau.

Sīm-chì lâng ū it-chhè ê bí-tek, iáu su-iàu chi̍t-hāng tāi-chì: tī tio̍h ê sî-kan sàng bí-tek lóng khì khùn.

Án-ne in tō bē hō͘-siong oan-ke, ná chi̍t-tīn koai cha-bó͘! Jî-chhiáⁿ sī ūi-tio̍h lí, lí chit-ê put-hēng ê lâng ah!

Hām Sîn, hām lín chhù-piⁿ hô-hó: hó khùn-bîn hi-bāng sī án-ne. Mā hām lín chhù-piⁿ ê ok-mô͘ hô-hó! Nā bô, i ē tī àm-sî kā lí tîⁿ.

Chun-tiōng chèng-hú, sūn-ho̍k in, sīm-chì tùi àu-kó͘ chèng-hú mā án-ne! Hó khùn-bîn mā án-ne hi-bāng. Khoân-le̍k nā kah-ì kō͘ àu-kó͘ kha kiâⁿ-lō͘, góa iū ē-tàng án-chóaⁿ tàu saⁿ-kāng ah?

Chāi góa khòaⁿ, kā i ê iûⁿ-á chhōa kàu siōng chheⁿ-chhùi ê chháu-po͘--ê, tō sī siōng hó ê khòaⁿ-iûⁿ-á: che án-ne mā hām hó khùn-bîn ū hia̍p-tiau.

Góa bô-ài ū chē-chē êng-ū, mā bô-ài tōa châi-hù: he ē ín-khí phî-khì. M̄-koh, nā bô hó miâ-siaⁿ, bô tām-po̍h ke-hóe mā khùn bē hó-sè.

Chió tông-phòaⁿ pí pháiⁿ tông-phōaⁿ koh-khah siū góa hoan-gêng: M̄-koh, in ê lâi hām khì ài tio̍h-sî. Án-ne chiah ē hām hó khùn-bîn hia̍p-tiau.

Sīm-chì cheng-sîn sàn-chhiah--ê, mā hō͘ góa hoaⁿ-hí: in chhiok-chìn khùn-bîn. In ū hok-khì, iû-kî lâng nā chóng-sī sūn-ho̍k in.

Chū án-ne, ji̍t-sî tī ū bí-tek ê lâng hia kòe. Àm-sî lâi ê sî, góa chù-ì mài chio khùn-bîn. I bô-ài lâng chio ... khùn-bîn, sī bí-tek ê chú-lâng!

M̄-koh, góa su-khó ji̍t-sî ê só͘ chò, só͘ siūⁿ. Án-ne su-khó, ná gû-bó hiah ū nāi-sim, góa mn̄g ka-tī: Lí ê cha̍p-pái khek-chè sī siáⁿ?

Siáⁿ-mi̍h sī góa ê  cha̍p-pái pàng-sang, cha̍p-ê chin-lí, cha̍p-pái hō͘ góa sim-koaⁿ hoaⁿ-hí ê chhiò?

Án-ne siūⁿ, hō͘ sì-cha̍p tiâu su-sióng iô-tāng, he sûi tō lâi ... khùn-bîn, bô lâng chio, bí-tek ê chú-lâng.  

Khùn-bîn phok góa ê ba̍k-chiu, ba̍k-chiu piàn tāng. Khùn-bîn bong góa ê chhùi, chhùi tō khui-khui.

Kóng si̍t-chāi, i khin-kha khin-chhiú lâi góa chia, siōng khó-ài ê chhat-thau, thau cháu góa ê su-sióng: góa gāng-gāng khiā tio̍h, ná-chhiūⁿ chit-ê káng-chō.

M̄-koh, góa bô koh khiā gōa-kú: Góa í-keng tó--lo̍h. ... 

Zarathustra thiaⁿ hit-ê tì-chiá án-ne kóng, i tī sim-lāi chhiò: in-ūi hit-sî ū chi̍t-ê kng kā i tiám-chhéⁿ, i tō kā ka-tī ê sim kóng:

Chit-ê ū sì-cha̍p ê su-sióng ê tì-chiá khòaⁿ sī gōng-lâng: m̄-koh góa siong-sìn i chai-iáⁿ án-chóaⁿ hó khùn.

Sīm-chì tòa óa chit-ê tì-chiá ê lâng mā hēng-hok! Chit-chióng khùn-bîn ē thoân-jiám ... sīm-chì thàng kòe kāu piah mā ē thoân-jiám.

Sīm-chì i ê káng-chō mā ū mô͘-su̍t. Siàu-liân-ke chē tī bí-tek káng-tō chiá bīn-chêng, pēng bē bô-chhái-kang. 

I ê tì-hūi sī tio̍h pó-chhî chheng-chhéⁿ chiah ē hó-khùn. Kóng si̍t-chāi, sèⁿ-miā nā bô ì-gī, góa koh tio̍h soán chi̍t-ê bô ì-gī, iā tō sī góa siōng kah-ì ê bô ì-gī.

 Taⁿ góa chin liáu-kái, kòe-khì chèng-lâng chhōe bí-tek kàu-su ê sî, in chú-iàu sī teh chhōe siáⁿ. In teh chhōe ka-tī ê hó khùn-bîn, hām chhiok-chìn hó khùn-bîn ê a-phiàn thâu bí-tek!

Tùi só͘-ū siū o-ló ê káng-chō tì-chiá lâi kóng, tì-hūi tō sī bô bîn-bāng ê khùn-bîn: in m̄-chai koh khah koân ê sèⁿ-miā ì-gī.

Sīm-chì kàu taⁿ, chin khak-tēng, iáu ū chit-khoán ê bí-tek káng-su, m̄-koh bô chóng-sī chiah-nī hó miâ-siaⁿ: m̄-koh in ê sî-tāi í-keng kòe. In koh khiā bô gōa-kú: in í-keng tó tī hia.

Hiah-ê khí ài-khùn ê lâng hok-khì lah: in-ūi in chin kín tō ē tuh-ku khùn--khì. ... 

Zarathustra án-ne kóng.

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2. 美德 ê 講座

眾人 tùi Zarathustra o-ló 一个智者, 講伊足 gâu 講論睏眠 hām 美德 ê 代誌: 因為 che 伊得著真好 ê 名聲 hām o-ló, 濟濟少年家坐來伊 ê 面前. Zarathustra mā 去伊 hia, hām 少年家做陣坐 tī 伊面前. 自 án-ne, 彼个智者 án-ne 講:

Tī 睏眠面前 tio̍h 尊敬 koh 謙虛! He 是第一項代誌! Tio̍h 閃避 hiah-ê 睏袂好 koh 規暝清醒 ê 人!

甚至賊偷 mā tùi 睏眠謙虛: 伊總是 tī 暗夜輕輕仔偷. M̄-koh, 守夜 ê 人 tō 無 teh 細膩; 伊刺 giâ-giâ 扎伊 ê 號角.

睏眠毋是小藝術: 為著彼个目的, 需要日時規工保持清醒.

一工你 tio̍h 克制 ka-tī 十擺: án-ne thang 引起健全 ê 疲勞, 是靈魂 ê 鴉片.

你 mā tio̍h 放鬆 ka-tī 十擺: 因為克制是痛苦, 無放鬆 tō 睏袂好.

Tī 日時, 你 tio̍h 發現十个真理; 若無, 你 tō tī 暗時揣, 你 ê 靈魂 tō ē 枵饑.

Tī 日時, 你 tio̍h 笑十擺, tio̍h 歡喜; 若無, 你 ê 胃, 也 tō 是痛苦 ê 根源, tō ē tī 暗時 kā 你亂.

真少人知影 che, m̄-koh 人 tio̍h 有一切 ê 美德才睏 ē 好. 我 kám 欲做假 ê 干證? 我 kám 欲犯姦淫?

我 kám 欲數想厝邊 ê 查某𡢃? Che 一切 lóng hām 好睏眠袂協調.

甚至人有一切 ê 美德, 猶需要一項代誌: tī tio̍h ê 時間送美德 lóng 去睏.

Án-ne in tō 袂互相冤家, ná 一陣乖查某! 而且是為著你, 你這个不幸 ê 人 ah!

Hām 神, hām 恁厝邊和好: 好睏眠希望是 án-ne. Mā hām 恁厝邊 ê 惡魔和好! 若無, 伊 ē tī 暗時 kā 你纏.

尊重政府, 順服 in, 甚至 tùi 漚古政府 mā án-ne! 好睏眠 mā án-ne 希望. 權力若佮意 kō͘ 漚古跤行路, 我又 ē-tàng 按怎鬥相共 ah?

在我看, kā 伊 ê 羊仔𤆬到上青翠 ê 草埔 ê, tō 是上好 ê 看羊仔: che án-ne mā hām 好睏眠有協調.

我無愛有濟濟榮譽, mā 無愛大財富: he ē 引起脾氣. M̄-koh, 若無好名聲, 無淡薄家伙 mā 睏袂好勢.

少同伴比歹同伴 koh-khah 受我歡迎: M̄-koh, in ê 來 hām 去愛著時. Án-ne 才 ē hām 好睏眠協調.

甚至精神散赤 ê, mā 予我歡喜: in 促進睏眠. In 有福氣, 尤其人若總是順服 in.

自 án-ne, 日時 tī 有美德 ê 人 hia 過. 暗時來 ê 時, 我注意莫招睏眠. 伊無愛人招 ... 睏眠, 是美德 ê 主人!

M̄-koh, 我思考日時 ê 所做, 所想. Án-ne 思考, ná 牛母 hiah 有耐心, 我問 ka-tī: 你 ê 十擺克制是啥?

啥物是我 ê  十擺放鬆, 十个真理, 十擺予我心肝歡喜 ê 笑?

Án-ne 想, 予四十條思想搖動, he 隨 tō 來 ... 睏眠, 無人招, 美德 ê 主人.  

睏眠 phok 我 ê 目睭, 目睭變重. 睏眠摸我 ê 喙, 喙 tō 開開.

講實在, 伊輕跤輕手來我 chia, 上可愛 ê 賊偷, 偷走我 ê 思想: 我愣愣徛著, ná 像這个講座.

M̄-koh, 我無 koh 徛偌久: 我已經倒落. ... 

Zarathustra 聽彼个智者 án-ne 講, 伊 tī 心內笑: 因為彼時有一个光 kā 伊點醒, 伊 tō kā ka-tī ê 心講:

這个有四十个思想 ê 智者看是戇人: m̄-koh 我相信伊知影按怎好睏.

甚至蹛倚這个智者 ê 人 mā 幸福! 這種睏眠 ē 傳染 ... 甚至迵過厚壁 mā ē 傳染.

甚至伊 ê 講座 mā 有魔術. 少年家坐 tī 美德講道者面前, 並袂無彩工. 

伊 ê 智慧是 tio̍h 保持清醒才 ē 好睏. 講實在, 性命若無意義, 我 koh tio̍h 選一个無意義, 也 tō 是我上佮意 ê 無意義.

 今我真了解, 過去眾人揣美德教師 ê 時, in主要是 teh 揣啥. In teh 揣 ka-tī ê 好睏眠, hām 促進好睏眠 ê 鴉片頭美德!

對所有受 o-ló ê 講座智者來講, 智慧 tō 是無眠夢 ê 睏眠: in 毋知 koh khah 懸 ê 性命意義.

甚至到今, 真確定, 猶有這款 ê 美德講師, m̄-koh 無總是 chiah-nī 好名聲: m̄-koh in ê 時代已經過. In koh 徛無偌久: in 已經倒 tī hia.

Hiah-ê 起愛睏 ê 人福氣 lah: 因為 in chin 緊 tō ē tuh-ku 睏去. ... 

Zarathustra án-ne 講.

--

2. The Academic Chairs of Virtue

People commended unto Zarathustra a wise man, as one who could discourse well about sleep and virtue: greatly was he honoured and rewarded for it, and all the youths sat before his chair. To him went Zarathustra, and sat among the youths before his chair. And thus spake the wise man:

Respect and modesty in presence of sleep! That is the first thing! And to go out of the way of all who sleep badly and keep awake at night!

Modest is even the thief in the presence of sleep: He always stealeth softly through the night. Immodest, however, is the night-watchman; immodestly he carrieth his horn.

No small art is it to sleep: it is necessary for that purpose to keep awake all day.

Ten times a day must thou overcome thyself: that causeth wholesome weariness, and is poppy to the soul.

Ten times must thou reconcile again with thyself; for overcoming is bitterness, and badly sleep the unreconciled.

Ten truths must thou find during the day; otherwise wilt thou seek truth during the night, and they* [thy] soul will have been hungry.

Ten times must thou laugh during the day, and be cheerful; otherwise thy stomach, the father of affliction, will disturb thee in the night.

Few people know it, but one must have all the virtues in order to sleep well. Shall I bear false witness? Shall I commit adultery?

Shall I covet my neighbour's maidservant? All that would ill accord with good sleep.

And even if one have all the virtues, there is still one thing needful: to send the virtues themselves to sleep at the right time.

That they may not quarrel with one another, the good females! And about thee, thou unhappy one!

Peace with God and thy neighbour: so desireth good sleep. And peace also with thy neighbour's devil! Otherwise it will haunt thee in the night.

Honour to the government, and obedience, and also to the crooked government! So desireth good sleep. How can I help it, if power liketh to walk on crooked legs?

He who leadeth his sheep to the greenest pasture, shall always be for me the best shepherd: so doth it accord with good sleep.

Many honours I want not, nor great treasures: they excite the spleen. But it is bad sleeping without a good name and a little treasure.

A small company is more welcome to me than a bad one: but they must come and go at the right time. So doth it accord with good sleep.

Well, also, do the poor in spirit please me: they promote sleep. Blessed are they, especially if one always give in to them.

Thus passeth the day unto the virtuous. When night cometh, then take I good care not to summon sleep. It disliketh to be summoned—sleep, the lord of the virtues!

But I think of what I have done and thought during the day. Thus ruminating, patient as a cow, I ask myself: What were they* [thy] ten overcomings?

And what were the ten reconciliations, and the ten truths, and the ten laughters with which my heart enjoyed itself?

Thus pondering, and cradled by forty thoughts, it over taketh me all at once—sleep, the unsummoned, the lord of the virtues.

Sleep tappeth on mine eye, and it turneth heavy. Sleep toucheth my mouth, and it remaineth open.

Verily, on soft soles doth it come to me, the dearest of thieves, and stealeth from me my thoughts: stupid do I then stand, like this academic chair.

But not much longer do I then stand: I already lie.—

When Zarathustra heard the wise man thus speak, he laughed in his heart: for thereby had a light dawned upon him and thus spake he to his heart:

A fool seemeth this wise man with his forty thoughts: but I believe he knoweth well how to sleep.

Happy even is he who liveth near this wise man! Such sleep is contagious—even through a thick wall it is contagious.

A magic resideth even in his academic chair. And not in vain did the youths sit before the preacher of virtue.

His wisdom is to keep awake in order to sleep well. And verily, if life had no sense, and I had to choose nonsense, this would be the desirablest nonsense for me also.

Now know I well what people sought formerly above all else when they sought teachers of virtue. Good sleep they sought for themselves, and poppy-head virtues to promote it!

To all those belauded sages of the academic chairs, wisdom was sleep without dreams: they knew no higher significance of life.

Even at present, to be sure, there are some like this preacher of virtue, and not always so honourable: but their time is past. And not much longer do they stand: there they already lie.

Blessed are those drowsy ones: for they shall soon nod to sleep.—

Thus spake Zarathustra.

**Analysis and Summary: The Academic Chairs of Virtue

This passage from "Thus Spoke Zarathustra" by Friedrich Nietzsche satirizes the concept of "virtue" as presented by an academic teacher. Here's a breakdown and summary:

The Teacher's Prescriptions for Good Sleep:

The wise man emphasizes the importance of respecting and avoiding disturbing sleep.

He outlines a series of daily practices, including self-overcoming, reconciliation, seeking truth, laughter, and ethical conduct, as necessary for good sleep.

He suggests the need for "sending the virtues to sleep" to prevent conflict and promote peaceful slumber.

He emphasizes practical considerations like having a good reputation, a small amount of wealth, and choosing the right company for peaceful sleep.

He advocates for accepting authority, both good and bad, and yielding to the "poor in spirit" for the sake of good sleep.

He describes his own evening routine, pondering his day and enjoying the "unsummoned" arrival of sleep.

Zarathustra's Mocking Response:

While the teacher seems confident in his philosophy, Zarathustra finds it ridiculous.

He considers the teacher a fool and his forty daily reflections excessive.

However, he acknowledges the effectiveness of the approach for achieving good sleep.

He recognizes the contagious nature of the teacher's calm demeanor and the potential benefit of such sleep for the students.

He critiques the teacher's limited view of life, focusing solely on sleep instead of seeking higher meaning.

He criticizes the historical emphasis on "poppy-head virtues" aimed solely at promoting sleep.

He suggests that such teachers and their outdated philosophies are nearing their end.

Summary:

This passage uses satire to critique a narrow understanding of virtue focused solely on achieving good sleep. Zarathustra mocks the teacher's emphasis on practices solely for personal comfort

and highlights the lack of depth and purpose in such a philosophy. He suggests that these outdated approaches are fading and that a more profound approach to life is necessary.**

--

1. Lūn Saⁿ-chióng Piàn-hêng | 論三種變形

Zarathustra ê Káng-lūn

Tē-it Phiⁿ

1. Lūn Saⁿ-chióng Piàn-hêng

Góa lâi kā lín kái-soeh cheng-sîn ê saⁿ-chióng piàn-hêng: cheng-sîn piàn lo̍k-tô, lo̍k-tô piàn sai, sai chòe-āu piàn gín-á.

Cheng-sîn ū chē-chē tāng mi̍h, taⁿ-tāng ê cheng-sîn lāi-bīn tòa chun-kèng: in-ūi i ê ióng-chòng kî-thāi tāng hām siōng tāng ê mi̍h-kiāⁿ.

Tāng sī siáⁿ-mi̍h? taⁿ-tāng ê cheng-sîn án-ne mn̄g; jiân-āu i ná-chhiūⁿ lo̍k-tô án-ne kūi lo̍h-lâi, boeh-ài cha̍p-chiok ê tāng-tàⁿ.

Siōng-tāng ê mi̍h-kiāⁿ sī siáⁿ, lia̍t-ūi eng-hiông ah? taⁿ-tāng ê cheng-sîn án-ne mn̄g, iā-tō-sī góa taⁿ ē-khí koh tī góa ê ióng-chòng lāi-bīn kám-kak hoaⁿ-hí.

Kám m̄-sī án-ne: Chò-chiān ka-tī, án-ne lâi bú-jio̍k ka-tī ê chun-giâm? Hián-chhut ka-tī ê gû-gōng, án-ne lâi thí-chhiò ka-tī ê tì-hūi?

A̍h sī án-ne: Tī khèng-chiok sèng-lī ê sî, hòng-khì lán só͘ tui-kiû ê? Peh-chiūⁿ koân-soaⁿ khì ín-iú ín-iú chiá?

A̍h sī án-ne: Chia̍h tì-sek ê kó hām chháu, koh ūi-tio̍h chin-lí jím-siū lêng-hûn ê iau-ki?

A̍h sī án-ne: Phòa-pēⁿ koh m̄ chiap-la̍p an-ùi chiá, koh khì kap éng-oán thiaⁿ bē-tio̍h lí ê iau-kiû ê chhàu-hīⁿ-lâng chò pêng-iú?

A̍h sī án-ne: Chin-lí ê chúi, khah chhàu mā ji̍p-khì, koh bē khì-hiâm léng kap-á hām sio chiuⁿ-chî.

A̍h sī án-ne: Ài-tio̍h khòaⁿ-khin lán ê lâng, koh chhun-chhiú hō͘ boeh heh-kiaⁿ lán ê mô͘-kúi?

Taⁿ-tāng ê cheng-sîn kā it-chhè siōng-tāng ê mi̍h-kiāⁿ taⁿ khí-lâi: tō ná-chhiūⁿ lo̍k-tô taⁿ-tàⁿ sûi kóaⁿ-kín ji̍p hong-iá án-ne, cheng-sîn mā kóaⁿ-kín ji̍p hong-iá.

M̄-koh tī siōng ko͘-toaⁿ ê hong-iá hoat-seng tē-jī pái ê piàn-hêng: tī chia, lo̍k-tô piàn-chò sai; i boeh tit-tio̍h chū-iû, koh thóng-tī i ka-tī ê hong-iá.

Tī chia, i boeh chhōe chòe-āu ê Chú: i boeh kap i tùi-te̍k, koh tùi-te̍k i chòe-āu ê Sîn; ūi-tio̍h sèng-lī, i boeh kap tōa-liông chhia-piàⁿ.

Cheng-sîn m̄-goān koh kā kiò-chò Chú hām Sîn ê hit-bóe tōa-liông sī siáⁿ-mi̍h? Tōa-liông kiò-chò "Lí-thio̍h. M̄-koh sai ê cheng-sîn kóng, "Góa-boeh."

"Lí-tio̍h," ... chi̍t-chiah kui-sin lîn-phìⁿ ê tōng-bu̍t ... kim-kong siám-siám, tó tī lō͘ ni̍h; múi chi̍t-tè lîn-phìⁿ lóng siám-kng, "Lí tio̍h!"

Kúi chheng nî ê kè-ta̍t siám-sih tī hiah-ê lîn-phìⁿ, chū án-ne siōng kiông-tāi ê liông kóng: "It-chhè bān-bu̍t ê kè-ta̍t ... tī góa ê sin-khu siám-sih.

"It-chhè ê kè-ta̍t lóng í-keng chhòng-chō, á it-chhè chhòng-chō ê kè-ta̍t ... iû góa tāi-piáu. Kóng si̍t-chāi, bô eng-kai koh ū ‘Góa boeh’," Liông án-ne kóng.

Góa ê hiaⁿ-tī ah, thái-thó ū su-iàu cheng-sîn ê sai? Sī án-chóaⁿ he hòng-khì koh chun-kèng ê taⁿ-tāng tōng-bu̍t iáu bô-kàu?

Chhòng-chō sin ê kè-ta̍t ... he, sīm-chì sai mā chò bē-kàu: m̄-koh, ūi ka-tī chhòng-chō chū-iû, thang-hó khì chò sin ê chhòng-chō ... che, sai ê khùi-la̍t chò ē-kàu.

Ūi ka-tī chhòng-chō chū-iû, koh sīm-chì tùi gī-bū thê-chhut sîn-sèng ê Hóⁿ-tēng: góa ê hiaⁿ-tī ah, chò che, tō su-iàu sai.

Tit-tio̍h sin kè-ta̍t ê khoân-lī ... he sī taⁿ-tāng koh chun-kèng ê cheng-sîn siōng khó-phà ê toa̍t-chhú. Kóng si̍t-chāi, tùi chit-chióng cheng-sîn lâi kóng, che sī chhiúⁿ-toa̍t, he sī béng-siù ê khang-khòe.

Kā tòng-chò siōng sîn-sèng, i bat ài "Lí-tio̍h": taⁿ i pī-pek sīm-chì tī siōng sîn-sèng ê mi̍h-kiāⁿ lāi-bīn chhōe hoàn-kak, chhōe chhìn-chhái, hó-thang ùi i ê ài lâi lia̍h-tio̍h chū-iû: su-iàu sai lâi si̍t-hiān chit-chióng toa̍t-chhú.

M̄-koh, chhiáⁿ-mn̄g, hiaⁿ-tī ah, sīm-chì sai bô hoat-tō͘ chò ê tāi-chì, gín-á ē-tàng chhòng-siáⁿ? Sī án-chóaⁿ béng-siù sai iáu-sī tio̍h piàn-chò gín-á?

Gín-á thian-chin, kín bē-kì-tit, sī sin ê khai-sí, sin ê iû-hì, sī chū-choán ê lián-á, sī khí-chho͘ ê tōng-chok, sī sîn-sèng ê khéng-tēng.

Sī lah, hiaⁿ-tī ah, ūi tio̍h chhòng-chō ê iû-hì, sèⁿ-miā su-iàu sîn-sèng ê khéng-tēng: cheng-sîn taⁿ tit-boeh ū i ka-tī ê ì-chì; sit-lo̍h sè-kài--ê, iâⁿ tio̍h i ka-tī ê sè-kài.

Góa í-keng kā lín kái-soeh cheng-sîn ê saⁿ-chióng piàn-hêng: cheng-sîn án-chóaⁿ piàn-chò lo̍k-tô, lo̍k-tô piàn-chò sai, chòe-āu sai piàn-chò gín-á. ... 

Zarathustra án-ne kóng. Tī hit-sî, i tòa tī kiò-chò Chhái-sek Gû ê siâⁿ-tìn.

--

Zarathustra ê 講論

第一篇

1. 論三種變形

我來 kā 恁解說精神 ê 三種變形: 精神變駱駝, 駱駝變獅, 獅最後變囡仔.

精神有濟濟重 mi̍h, 擔重 ê 精神內面蹛尊敬: 因為伊 ê 勇壯期待重 hām 上重 ê 物件.

重是啥物? 擔重 ê 精神 án-ne 問; 然後伊 ná 像駱駝 án-ne 跪落來, 欲愛十足 ê 重擔.

上重 ê 物件是啥, 列位英雄 ah? 擔重 ê 精神 án-ne 問, 也 tō 是我擔 ē 起 koh tī 我 ê 勇壯內面感覺歡喜.

敢毋是 án-ne: 做賤 ka-tī, án-ne 來侮辱 ka-tī ê 尊嚴? 顯出 ka-tī ê 愚戇, án-ne 來恥笑 ka-tī ê 智慧?

A̍h 是 án-ne: Tī 慶祝勝利 ê 時, 放棄咱所追求 ê? Peh-chiūⁿ 懸山去引誘引誘者?

A̍h 是 án-ne: 食智識 ê 果 hām 草, koh 為著真理忍受靈魂 ê 枵饑?

A̍h 是 án-ne: 破病 koh 毋接納安慰者, koh 去 kap 永遠聽袂著你 ê 要求 ê 臭耳聾做朋友?

A̍h 是 án-ne: 真理 ê 水, khah 臭 mā 入去, koh 袂棄嫌冷蛤仔 hām 燒 chiuⁿ-chî.

A̍h 是 án-ne: 愛著看輕咱 ê 人, koh 伸手予欲嚇驚咱 ê 魔鬼?

擔重 ê 精神 kā 一切上重 ê 物件擔起來: tō ná 像駱駝擔 tàⁿ sûi 趕緊入荒野 án-ne, 精神 mā 趕緊入荒野.

M̄-koh tī 上孤單 ê 荒野發生第二擺 ê 變形: tī chia, 駱駝變做獅; 伊欲得著自由, koh 統治伊 ka-tī ê 荒野.

Tī chia, 伊欲揣最後 ê 主: 伊欲 kap 伊對敵, koh 對敵伊最後 ê 神; 為著勝利, 伊欲 kap 大龍捙拚.

精神毋願 koh kā 叫做主 hām 神 ê 彼尾大龍是啥物? 大龍叫做 "你 thio̍h. M̄-koh 獅 ê 精神講, "我欲."

"你 tio̍h," ... 一隻規身鱗片 ê 動物 ... 金光閃閃, 倒 tī 路 ni̍h; 每一塊鱗片 lóng 閃光, "你 tio̍h!"

幾千年 ê 價值閃爍 tī hiah-ê 鱗片, 自 án-ne 上強大 ê 龍講: "一切萬物 ê 價值 ... tī 我 ê 身軀閃爍.

"一切 ê 價值 lóng 已經創造, á 一切創造 ê 價值 ... 由我代表. 講實在, 無應該 koh 有 ‘我欲’," 龍 án-ne 講.

我 ê 兄弟 ah, thái-thó 有需要精神 ê 獅? 是按怎 he 放棄 koh 尊敬 ê 擔重動物猶無夠?

創造新 ê 價值 ... he, 甚至獅 mā 做袂到: m̄-koh, 為 ka-tī 創造自由, 通好去做新 ê 創造 ... che, 獅 ê 氣力做 ē 到.

為 ka-tī 創造自由, koh 甚至 tùi 義務提出神聖 ê 否定: 我 ê 兄弟 ah, 做 che, tō 需要獅.

得著新價值 ê 權利 ... he 是擔重 koh 尊敬 ê 精神 siōng 可怕 ê 奪取. 講實在, tùi 這種精神來講, che 是搶奪, he 是猛獸 ê 工課.

Kā 當做上神聖, 伊 bat 愛 "你 tio̍h": 今伊被迫甚至 tī 上神聖 ê 物件內面揣幻覺, 揣凊彩, hó-thang ùi 伊 ê 愛來掠著自由: 需要獅來實現這種奪取.

M̄-koh, 請問, 兄弟 ah, 甚至獅無法度做 ê 代誌, 囡仔 ē-tàng 創啥? 是按怎猛獸獅猶是 tio̍h 變做囡仔?

囡仔天真, 緊袂記得, 是新 ê 開始, 新 ê 遊戲, 是自轉 ê 輪仔, 是起初 ê 動作, 是神聖 ê 肯定.

是 lah, 兄弟 ah, 為著創造 ê 遊戲, 性命需要神聖 ê 肯定: 精神今得欲有伊 ka-tī ê 意志; 失落世界 ê, 贏著伊 ka-tī ê 世界.

我已經 kā 恁解說精神 ê 三種變形: 精神按怎變做駱駝, 駱駝變做獅, 最後獅變做囡仔. ... 

Zarathustra án-ne 講. Tī 彼時, 伊蹛 tī 叫做彩色牛 ê 城鎮.

--

Zarathustra's Discourses

Part One

1. The Three Metamorphoses

Three metamorphoses of the spirit do I designate to you: now the spirit becometh a camel, the camel a lion, and the lion at last a child.

Many heavy things are there for the spirit, the strong load-bearing spirit in which the reverence dwelleth: for the heavy and the heaviest longeth its strength.

What is heavy? so asketh the load-bearing spirit; then kneeleth it down like the camel, and wanteth to be well laden.

What is the heaviest things, ye heroes? asketh the load-bearing spirit, that I may take it upon me and rejoice in my strength.

Is it not this: To humiliate oneself in order to mortify one's pride? To exhibit one's folly in order to mock at one's wisdom?

Or is it this: To desert our cause when it celebrateth its triumph? To ascend high mountains to tempt the tempter?

Or is it this: To feed on the acorns and grass of knowledge, and for the sake of truth to suffer hunger of soul?

Or is it this: To be sick and dismiss comforters, and make friends of the deaf, who never hear thy requests?

Or is it this: To go into foul water when it is the water of truth, and not disclaim cold frogs and hot toads?

Or is it this: To love those who despise us, and to give one's hand to the phantom when it is going to frighten us?

All these heaviest things the load-bearing spirit taketh upon itself: and like the camel, which, when laden, hasteneth into the wilderness, so hasteneth the spirit into its wilderness.

But in the loneliest wilderness happeneth the second metamorphosis: here the spirit becometh a lion; freedom will it capture, and lordship in its own wilderness.

Its last Lord it here seeketh: hostile will it be to him, and to its last God; for victory will it struggle with the great dragon.

What is the great dragon which the spirit is no longer inclined to call Lord and God? "Thou-shalt," is the great dragon called. But the spirit of the lion saith, "I will."

"Thou-shalt," lieth in its path, sparkling with gold—a scale-covered beast; and on every scale glittereth golden, "Thou shalt!"

The values of a thousand years glitter on those scales, and thus speaketh the mightiest of all dragons: "All the values of things—glitter on me.

All values have already been created, and all created values—do I represent. Verily, there shall be no 'I will' any more." Thus speaketh the dragon.

My brethren, wherefore is there need of the lion in the spirit? Why sufficeth not the beast of burden, which renounceth and is reverent?

To create new values—that, even the lion cannot yet accomplish: but to create itself freedom for new creating—that can the might of the lion do.

To create itself freedom, and give a holy Nay even unto duty: for that, my brethren, there is no* need [there is need] of the lion.

To assume the ride* into [the right to] new values—that is the most formidable assumption for a load-bearing and reverent spirit. Verily, unto such a spirit it is preying, and the work of a beast of prey.

As its holiest, it once loved "Thou-shalt": now it is forced to find illusion and arbitrariness even in the holiest things, that it may capture freedom from its love: the lion is needed for this capture.

But tell me, my brethren, what the child can do, which even the lion could not do? Why hath the preying lion still to become a child?

Innocence is the child, and forgetfulness, and a new beginning, a game, a self-rolling wheel, a first movement, a holy Yea.

Aye, for the game of creating, my brethren, there is needed a holy Yea unto life: its own will, willeth now the spirit; his own world winneth the world's outcast.

Three metamorphoses of the spirit have I designated to you: how the spirit became a camel, the camel a lion, and the lion at last a child.—

Thus spake Zarathustra. And at that time he abode in the town which is called The Pied Cow.

**This passage from "Thus Spoke Zarathustra" by Friedrich Nietzsche explores the three stages of a human spirit's development.

Stage 1: The Camel - The Burden Bearer

The spirit starts as a camel, strong and willing to bear heavy burdens. It seeks reverence and desires to be laden with tasks and responsibilities. It finds value in fulfilling obligations and enduring hardship. This stage represents obedience to external values and societal expectations.

Stage 2: The Lion - The Rebel

The camel eventually becomes a lion, seeking freedom and autonomy. It challenges established values and authorities, symbolized by the "great dragon" which represents the "Thou Shalt" of established rules and expectations. The lion strives to create its own values and carve its own path, even if it means rejecting the past and defying societal norms.

Stage 3: The Child - The Creator

Even the lion is not the ultimate stage. It evolves into a child, representing innocence, forgetfulness, and a new beginning. The child embodies creativity and the will to create new values independent of past constraints. It finds joy in the act of creation and embraces a playful, open-minded approach to life.

The Need for Each Stage:

The text explores the significance of each stage in the spirit's journey. The camel's ability to bear burdens lays the groundwork for the lion's rebellion by enabling it to endure the challenges of defying existing norms. The lion's courage to question and break free is necessary for the child to create something entirely new.

Overall, the passage emphasizes the importance of personal transformation and continuous evolution. It argues that true self-actualization requires overcoming external pressures, questioning existing values, and ultimately embracing creativity and the joy of creation.**

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