3.
Zarathustra lâi kàu siōng óa chhiū-nâ ê siâⁿ-chhī, i hoat-hiān ū chē-chē lâng chū-chi̍p tī chhī-tiûⁿ; in-ūi ū lâng kóng, ū chi̍t-ê kiâⁿ tōa-soh ê lâng boeh lâi piáu-ián. Zarathustra tō kā hiah-ê lâng kóng:
Góa kà lín Chhiau-jîn. Lâng sī ē hông chhiau-kòe ê mi̍h-kiāⁿ. Lín bat án-chóaⁿ chò lâi chhiau-kòe lâng?
It-chhè seng-bu̍t chū-lâi lóng bat chhòng-chō chhiau-kòe ka-tī ê mi̍h-kiāⁿ: lín kám boeh chò tōa hái-tiòng ê thè-lâu, kam-goān tńg-khì chò tōng-bu̍t, m̄-ài chhiau-kòe jîn-lūi?
Lâng án-chóaⁿ khòaⁿ kâu ah? He sī chhiò-khoe, sī kiàn-siàu ê mi̍h-kiāⁿ. Kāng-khoán, Chhiau-jîn mā-sī án-ne khòaⁿ lâng: sī chhiò-khoe, sī kiàn-siàu ê mi̍h-kiāⁿ.
Lín í-keng kiâⁿ-kòe ùi thâng kàu lâng ê lō͘, m̄-koh chin chē hong-bīn, lín iáu sī thâng. Lín bat sī kâu, m̄-koh taⁿ ê lâng pí jīm-hô kâu koh-khah sī kâu.
Sīm-chì lín tang-tiong siōng chhong-bêng ê lâng, mā kan-ta sī si̍t-bu̍t hām kúi-hûn ê mâu-tún hām hūn-ha̍p thé. M̄-koh, góa kám sī kiò lín khì chiâⁿ-chò kúi-hûn a̍h si̍t-bu̍t?
Lí khòaⁿ, góa kà lín Chhiau-jîn!
Chhiau-jîn chiah sī thó͘-tē ê ì-gī. Hō͘ lín ê sim-chì án-ne kóng: Chhiau-jîn pit-tēng sī thó͘-tē ê ì-gī!
Hiaⁿ-tī ah, góa thê-chhéⁿ lín, ûi-chhî tùi thó͘-tē ê tiong-si̍t, m̄-thang siong-sìn hiah-ê tùi lín kóng-khí chhiau-kòe thó͘-tē ê hi-bāng ê lâng! In sī thāu-to̍k ê lâng, m̄-koán in ka-tī chai a̍h m̄-chai.
In sī khòaⁿ-khin sèⁿ-miā ê lâng, pun-sin tō sī soe-pāi, tiòng-to̍k ê lâng, thó͘-tē ià-siān in: só͘-í pàng in khì lah!
Kòe-khì, siat-to̍k Sîn sī siōng tōa ê siat-to̍k; m̄-koh Sîn í-keng sí, siat-to̍k ê lâng mā sí ah. Taⁿ, siat-to̍k thó͘-tē sī siōng khó-phà ê chōe-kò, sī kā bô-thang-chai ê sim khòaⁿ chò pí thó͘-tē ê ì-gī khah koân!
Kòe-khì, lêng-hûn khòaⁿ-khin bah-thé, hit-chióng khòaⁿ-khin sī ke̍k-ko ê tāi-chì: ... lêng-hûn hi-bāng bah-thé siau-sán, sí-pe̍h, iau-ki. I siūⁿ boeh chū án-ne lâi tô-pī bah-thé hām thó͘-tē.
Oh, hit-ê lêng-hûn ka-tī pún-sin tō siau-sán, sí-pe̍h, koh iau-ki; iá chân-jím tō sī hit-ê lêng-hûn ê lo̍k-thiòng!
M̄-koh, góa ê hiaⁿ-tī ah, chhiáⁿ lín kā góa kóng: Lín ê bah-thé án-chóaⁿ kóng lín ê lêng-hûn ah? Lín ê lêng-hûn kám m̄-sī sàn-chhiah, òe-sòe, koh pi-chiān?
Chin ê, lâng sī chi̍t-tiâu lah-sap khe. Lán tio̍h ài sī tōa-hái, tio̍h chiap-siū lah-sap khe, án-ne chiah bē hō͘ lán piàn-sêng bô sûn-kiat.
Lí khòaⁿ, góa kà lín Chhiau-jîn: i tō sī tōa-hái; lín ê tōa biáu-sī ē-tàng tîm tī i ê lāi-bīn.
Lín ē-tàng keng-giām ê siōng-tōa ê mi̍h-kiāⁿ sī siáⁿ? He tō sī lín siōng-tōa biáu-sī ê sî-khek. Tī hit-ê sî-khek, sīm-chì lín ê hēng-hok hō͘ lín kám-kak oàn-chheh, lín ê lí-sèng hām bí-tek mā sī án-ne.
Hit sî-chūn, lín kóng: "Góa ê hēng-hok ū siáⁿ hó! He put-kò sī sàn-chhiah, òe-sòe, hām pi-chiān. M̄-koh, góa ê hēng-hok eng-kai ka-tī chèng-bêng chûn-chāi ê ì-gī!"
Hit sî-chūn, lín kóng: "Góa ê lí-sèng ū siáⁿ hó! I kám chhiūⁿ sai-á giàn chia̍h án-ne teh tui-kiû tì-sek? I put-kò sī sàn-chhiah, òe-sòe, hām pi-chiān!"
Hit sî-chūn, lín kóng: "Góa ê bí-tek ū siáⁿ hó! I iáu m̄-bat hō͘ góa khí jia̍t-chêng. Góa ū-kàu ià-siān góa ê siān hām góa ê ok! Chiah-ê lóng sī sàn-chhiah, òe-sòe, koh pi-chiān!"
Hit sî-chūn, lín kóng: "Góa ê chèng-gī ū siáⁿ hó! Góa khòaⁿ bē-chhut góa sī hóe, sī chhâ. M̄-koh, chèng-gī tō sī hóe, tō sī chhâ!"
Hit sî-chūn, lín kóng: "Góa ê chû-pi ū siáⁿ hó! Chû-pi kám m̄-sī hit-ê ài jîn-lūi ê i hông tèng ê si̍p-jī-kè? M̄-koh, góa ê chû-pi m̄-sī tèng si̍p-jī-kè."
Lín bat án-ne kóng bô? Lín bat án-ne hoah bô? Ah! góa sī-m̄-sī bat thiaⁿ lín án-ne hoah!
He m̄-sī lín ê chōe-kò ... he sī lín ê chū-boán teh tùi thiⁿ hoah; sī lín chōe-kò ê put-chiok teh tùi thiⁿ hoah!
Boeh kō͘ chi̍h kā lín chīⁿ ê sih-nah tī tó-ūi ah? Boeh kā lín chù ī-hông-siā ê hong-kông tī tó-ūi ah?
Lí khòaⁿ, góa kà lín Chhiau-jîn: i tō sī hit-ê sih-nah, i tō sī hit-ê hong-kông! ...
Zarathustra án-ne kóng liáu-āu, lâng-tīn tiong ū chi̍t-ê chhut-siaⁿ kóng: "Hit-ê kiâⁿ tōa-soh--ê, lán í-keng thiaⁿ chin chē ah; taⁿ lán mā tio̍h khòaⁿ i!" Chèng-lâng tō chhiò Zarathustra. M̄-koh hit-ê kiâⁿ tōa-soh ê lâng siūⁿ kóng chit-kù ōe sī teh kóng i, tō khai-sí piáu-ián.
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3.
Zarathustra 來到上倚樹林 ê 城市, 伊發現有濟濟人聚集 tī 市場; 因為有人講, 有一个行大索 ê 人欲來表演. Zarathustra tō kā hiah-ê 人講:
我教恁超人. 人是 ē hông 超過 ê 物件. 恁 bat 按怎做來超過人?
一切生物自來 lóng bat 創造超過家己 ê 物件: 恁 kám 欲做大海漲 ê 退流, 甘願轉去做動物, 毋愛超過人類?
人按怎看猴 ah? He 是笑詼, 是見笑 ê 物件. 仝款, 超人 mā 是 án-ne 看人: 是笑詼, 是見笑 ê 物件.
恁已經行過 ùi 蟲到人 ê 路, m̄-koh 真濟方面, 恁猶是蟲. 恁 bat 是猴, m̄-koh 今 ê 人比任何猴 koh 較是猴.
甚至恁當中上聰明 ê 人, mā kan-ta 是植物 hām 鬼魂 ê 矛盾 hām 混合體. M̄-koh, 我 kám 是叫恁去成做鬼魂 a̍h 植物?
你看, 我教恁超人!
超人才是土地 ê 意義. 予恁 ê 心志 án-ne 講: 超人必定是土地 ê 意義!
兄弟 ah, 我提醒恁, 維持對土地 ê 忠實, 毋通相信 hiah-ê 對恁講起超過土地 ê 希望 ê 人! In 是 thāu 毒 ê 人, 毋管 in 家己知 a̍h 毋知.
In 是看輕性命 ê 人, 本身 tō 是衰敗, 中毒 ê 人, 土地厭僐 in: 所以放 in 去 lah!
過去, 褻瀆神是上大 ê 褻瀆; m̄-koh 神已經死, 褻瀆 ê 人 mā 死 ah. 今, 褻瀆土地是上可怕 ê 罪過, 是 kā 無 thang 知 ê 心看做比土地 ê 意義較懸!
過去, 靈魂看輕肉體, 彼種看輕是極高 ê 代誌: ... 靈魂希望肉體消瘦, 死白, 枵饑. 伊想欲自 án-ne 來逃避肉體 hām 土地.
Oh, 彼个靈魂家己本身 tō 消瘦, 死白, koh 枵饑; iá 殘忍 tō 是彼个靈魂 ê 樂暢!
M̄-koh, 我 ê 兄弟 ah, 請恁 kā 我講: 恁 ê 肉體按怎講恁 ê 靈魂 ah? 恁 ê 靈魂 kám 毋是散赤, 穢涗, koh 卑賤?
真 ê, 人是一條 lah-sap 溪. 咱著愛是大海, tio̍h 接受 lah-sap 溪, án-ne 才袂予咱變成無純潔.
你看, 我教恁超人: 伊 tō 是大海; 恁 ê 大藐視 ē-tàng 沉 tī 伊 ê 內面.
恁 ē-tàng 經驗 ê 上大 ê 物件是啥? He tō 是恁上大藐視 ê 時刻. Tī 彼个時刻, 甚至恁 ê 幸福予恁感覺怨慼, 恁 ê 理性 hām 美德 mā 是 án-ne.
彼時陣, 恁講: "我 ê 幸福有啥好! He 不過是散赤, 穢涗, hām 卑賤. M̄-koh, 我 ê 幸福應該家己證明存在 ê 意義!"
彼時陣, 恁講: "我 ê 理性有啥好! 伊 kám 像獅仔癮食 án-ne teh 追求智識? 伊不過是散赤, 穢涗, hām 卑賤!"
彼時陣, 恁講: "我 ê 美德有啥好! 伊猶 m̄-bat 予我起熱情. 我有夠厭僐我 ê 善 hām 我 ê 惡! Chiah-ê lóng 是散赤, 穢涗, koh 卑賤!"
彼時陣, 恁講: "我 ê 正義有啥好! 我看袂出我是火, 是柴. M̄-koh, 正義 tō 是火, tō 是柴!"
彼時陣, 恁講: "我 ê 慈悲有啥好! 慈悲 kám 毋是彼个愛人類 ê 伊 hông 釘 ê 十字架? M̄-koh, 我 ê 慈悲毋是釘十字架."
恁 bat án-ne 講無? 恁 bat án-ne 喝無? Ah! 我是毋是 bat 聽恁 án-ne 喝!
He 毋是恁 ê 罪過 ... he 是恁 ê 自滿 teh 對天喝; 是恁罪過 ê 不足 teh 對天喝!
欲 kō͘ 舌 kā 恁舐 ê sih-nah tī 佗位 ah? 欲 kā 恁注預防射 ê 慌狂 tī 佗位 ah?
你看, 我教恁超人: 伊 tō 是彼个 sih-nah, 伊 tō 是彼个慌狂! ...
Zarathustra án-ne 講了後, 人陣中有一个出聲講: "彼个行大索 ê , 咱已經聽真濟 ah; 今咱 mā 著看伊!" 眾人 tō 笑 Zarathustra. M̄-koh 彼个行大索 ê 人想講這句話是 teh 講伊, tō 開始表演.
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3
When Zarathustra arrived at the nearest town which adjoineth the forest, he found many people assembled in the market-place; for it had been announced that a rope-dancer would give a performance. And Zarathustra spake thus unto the people:
I teach you the Superman. Man is something that is to be surpassed. What have ye done to surpass man?
All beings hitherto have created something beyond themselves: and ye want to be the ebb of that great tide, and would rather go back to the beast than surpass man?
What is the ape to man? A laughing-stock, a thing of shame. And just the same shall man be to the Superman: a laughing-stock, a thing of shame.
Ye have made your way from the worm to man, and much within you is still worm. Once were ye apes, and even yet man is more of an ape than any of the apes.
Even the wisest among you is only a disharmony and hybrid of plant and phantom. But do I bid you become phantoms or plants?
Lo, I teach you the Superman!
The Superman is the meaning of the earth. Let your will say: The Superman shall be the meaning of the earth!
I conjure you, my brethren, remain true to the earth, and believe not those who speak unto you of superearthly hopes! Poisoners are they, whether they know it or not.
Despisers of life are they, decaying ones and poisoned ones themselves, of whom the earth is weary: so away with them!
Once blasphemy against God was the greatest blasphemy; but God died, and therewith also those blasphemers. To blaspheme the earth is now the dreadfulest sin, and to rate the heart of the unknowable higher than the meaning of the earth!
Once the soul looked contemptuously on the body, and then that contempt was the supreme thing:—the soul wished the body meagre, ghastly, and famished. Thus it thought to escape from the body and the earth.
Oh, that soul was itself meagre, ghastly, and famished; and cruelty was the delight of that soul!
But ye, also, my brethren, tell me: What doth your body say about your soul? Is your soul not poverty and pollution and wretched self-complacency?
Verily, a polluted stream is man. One must be a sea, to receive a polluted stream without becoming impure.
Lo, I teach you the Superman: he is that sea; in him can your great contempt be submerged.
What is the greatest thing ye can experience? It is the hour of great contempt. The hour in which even your happiness becometh loathsome unto you, and so also your reason and virtue.
The hour when ye say: "What good is my happiness! It is poverty and pollution and wretched self-complacency. But my happiness should justify existence itself!"
The hour when ye say: "What good is my reason! Doth it long for knowledge as the lion for his food? It is poverty and pollution and wretched self-complacency!"
The hour when ye say: "What good is my virtue! As yet it hath not made me passionate. How weary I am of my good and my bad! It is all poverty and pollution and wretched self-complacency!"
The hour when ye say: "What good is my justice! I do not see that I am fervour and fuel. The just, however, are fervour and fuel!"
The hour when ye say: "What good is my pity! Is not pity the cross on which he is nailed who loveth man? But my pity is not a crucifixion."
Have ye ever spoken thus? Have ye ever cried thus? Ah! would that I had heard you crying thus!
It is not your sin—it is your self-satisfaction that crieth unto heaven; your very sparingness in sin crieth unto heaven!
Where is the lightning to lick you with its tongue? Where is the frenzy with which ye should be inoculated?
Lo, I teach you the Superman: he is that lightning, he is that frenzy!—
When Zarathustra had thus spoken, one of the people called out: "We have now heard enough of the rope-dancer; it is time now for us to see him!" And all the people laughed at Zarathustra. But the rope-dancer, who thought the words applied to him, began his performance.
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