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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