1.1 老爸勸我莫出外

Robinson 漂流記
Robinson Crusoe /by Daniel Defoe
https://www.gutenberg.org/files/521/521-h/521-h.htm

Robinson Phiau-liû Kì | Robinson 漂流記

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1. Seng-oa̍h ê Khai-sí

1.1 Lāu-pē khǹg góa mài chhut-gōa [Gí-im]

Tī 1632 nî, góa chhut-sì tī Eng-kok ê York, tī chi̍t-ê chin hó kòe-ji̍t ê ka-têng. Goán m̄-sī pún-tē lâng; goán lāu-pē sī Tek-kok Bremen lâng, poaⁿ-lâi Eng-kok ê sî, siōng tāi-seng, i tòa tī Hull. I chò seng-lí thàn tio̍h chîⁿ liáu, tō kā seng-lí siu khí-lâi, poaⁿ khì tòa tī York, koh tī hia hām goán lāu-bú kiat-hun. Goán lāu-bú ê gōa-ke sèⁿ Robinson, sī tong-tē chi̍t-ê chin hó kòe-ji̍t ê ka-têng. Chū án-ne, in kā góa hō-miâ kiò Robinson Kreutznaer /kro.íz.nair/. M̄-koh, in-ūi Eng-kok lâng tha̍k Kreutznaer chit-ê jī chóng-sī cháu-im, ta̍k-ê lóng kā tha̍k-chò Crusoe /krú.so/, goán mā kui-khì kā án-ne tha̍k, án-ne siá, goán pêng-iú mā lóng án-ne kiò góa.

Góa ū nn̄g-ê hiaⁿ-ko. Tōa-hiaⁿ sī Franders ê Eng-kok pō͘-peng thoân tiong-hāu, hit-ê thoân í-chá bat iû chhut-miâ ê Lockhart siōng-hāu só͘ sut-niá. Tōa-hiaⁿ tī Dunkirk hū-kīn hām Sepanga lâng chiàn-sí. Goán jī-hiaⁿ ê tāi-chì, góa kàu taⁿ lóng m̄-chai, tō ná-chhiūⁿ goán pē-bú tùi góa āu-lâi ê tāi-chì oân-choân m̄-chai kāng-khoán.

Góa sī chhù-lāi tē-saⁿ hāu-seⁿ, koh bô o̍h siáⁿ chhiú-gē, só͘-tì chū sè-hàn góa ê thâu-khak tō ài o͘-pe̍h siūⁿ. Goán lāu-pē sī chi̍t-ê lāu kó͘-tóng, ài góa ū hó ê kàu-io̍k, m̄-koán sī chhiàⁿ ka-têng lāu-su a̍h khì tha̍k chng-kha bián-hùi ê kong ha̍k-hāu lóng hó, i hi-bāng góa chiong-lâi chò lu̍t-su. M̄-koh, che góa lóng bô chhù-bī, góa kan-ta siūⁿ boeh chhut-hái. Góa ê hèng-chhù hō͘ góa bô kò͘ lāu-pē ê sim-ì, sīm-chì ûi-hoán i ê bēng-lēng, mā bô thiaⁿ lāu-bú hām pêng-iú ê khún-kiû hām khó͘-khǹg. Góa ê chit-chióng kò-sèng ká-ná í-keng chù-tiāⁿ góa bī-lâi put-hēng ê miā-ūn.

Goán lāu-pē sī chi̍t-ê chhong-bêng, chèng-phài ê lâng, i khòaⁿ góa ê ì-tô͘, chai he ē tòa-lâi put-hēng, tō put-sî kā góa khai-phòa, koh hō͘ góa chin hó ê kiàn-gī. Chi̍t-kang chá-khí, i kiò góa ji̍p i ê pâng-keng, hit-sî i in-ūi thiàⁿ-hong, hêng-tōng bô hong-piān. I chin sêng-khún koh kā góa khó͘-khǹg chi̍t-piàn. I mn̄g góa, tî liáu boán-chiok góa ài liû-lōng ê hèng-chhù í-gōa, tàu-té sī siáⁿ lí-iû góa boeh lī-khui pē-bú, lī-khui kò͘-hiong? Tī kò͘-hiong, góa ē-tàng ū-lâng khan-kà, chí-iàu kut-la̍t koh phah-piàⁿ, ū chin hó ê ki-hōe thàn-chîⁿ, kòe sūn-sī, khùiⁿ-oa̍h ê ji̍t-chí. 

I kā góa kóng, it-poaⁿ chhut-hái mō͘-hiám ê lâng, m̄-sī sàn kah kúi boeh lia̍h, tō sī boeh thàn hoâiⁿ-chîⁿ ê lâng; in ê sim-koaⁿ tōa, siūⁿ boeh kiâⁿ bô-kāng ê lō͘ lâi chhut-miâ. Chit-lō tāi-chì, tùi góa lâi kóng, m̄-sī bô kè-ta̍t tō sī bô pit-iàu. Chiū góa ê tē-ūi lâi kóng, sī tī chit nn̄g-hāng tiong-kan, sī tī kē-chân seng-oa̍h ê téng-bīn ūi, ùi tn̂g-kî ê keng-giām lâi khòaⁿ, che sī tē-it chán ê kai-chân, siōng sek-ha̍p lâng ê hēng-hok. In bē chhiūⁿ kē-chân ê lâng khò lô-tōng, chia̍h-khó͘ iáu tio̍h jím-siū put-hēng hām khó͘-chhó͘; mā bē chhiūⁿ téng-chân ê lâng, ūi-tio̍h hong-sîn, chhia-chhi, iá-sim, hām ba̍k-chhiah, pìⁿ kah bô chi̍t-ê tiāⁿ-tio̍h. 

I kóng, góa ē-tàng kō͘ chit-ê sū-si̍t lâi phòaⁿ-toàn tiong-chân seng-oa̍h ê hēng-hok -- iā-tō-sī, che sī só͘-ū ê lâng him-siān ê tē-ūi; chē-chē tè-ông lóng oàn-thàn in ko-kùi ê chhut-sin tòa hō͘ in put-hēng ê hiō-kó, tān-goān in chhut-sin tī nn̄g-ê ke̍k-toan ê tiong-ng, tī pi-chiān hām ko-kùi tiong-kan. Bêng-tì ê lâng kan-chèng kóng, che chiah sī chin-chiàⁿ ê hēng-hok, in-ūi in kî-tó: mài sàn-chhiah, mā bián hó-gia̍h.  

I kiò góa chù-ì koan-chhat, án-ne góa tō chóng-sī ē hoat-hiān, seng-oa̍h tiong ê chai-lān sī iû jîn-lūi ê téng-chân hām kē-chân teh sêng-tam, tiong-chân ê khó͘-lān siōng chió, mā bô chhiūⁿ téng/kē-chân án-ne cho-siū hiah chē piàn-chhian. Jî-chhiáⁿ, in ê sin-thé hām cheng-sîn mā bē chhiūⁿ seng-oa̍h hú-pāi, chhia-chhi, hòng-tōng ê lâng, a̍h chhiūⁿ lô-tōng, khiàm-khoeh, iau-ki ê lâng, in-ūi seng-oa̍h hong-sek ê chū-jiân hiō-kó, tì-kàu hiah chē khùn-jiáu hām put-an. Tiong-chân ê seng-oa̍h sek-ha̍p kok-chióng bí-tek, kok-chióng hiáng-siū; hô-pêng hām hù-chiok sī tiong-chân châi-hù ê chō͘-chhiú; khek-chè, chún-chat, pêng-chēng, khong-kiān, siā-kau, it-chhè hoaⁿ-hí ê siau-khián, hām it-chhè kî-bōng ê lo̍k-thiòng, lóng sī tiong-chân seng-oa̍h ê hok-khì. 

Tiong-chân ê lâng kō͘ chit-ê hong-sek chēng-chēng, sūn-lī kiâⁿ-kòe sè-kài, koh khin-khin sang-sang lī-khui, bô siū-tio̍h chhiú a̍h náu ê lô-tōng só͘ khùn-jiáu, bián ūi-tio̍h saⁿ-tǹg chò seng-oa̍h ê lô͘-lē, mā bián siū khún-tio̍k ê khoân-kéng pek-hāi, tì-sú sit-khì lêng-hûn ê an-lêng hām sin-khu ê hioh-khùn, koh-khah bē in-ūi oàn-tò͘ ê kek-chêng lâi siū-khì, a̍h in-ūi tùi tōa sū-hāng ê pì-bi̍t iá-sim lâi sim-kông hóe-to̍h. Tiong-chân ê lâng tī khin-sang ê chōng-hóng hā, khin-khin kiâⁿ-kòe chit-ê sè-kài, kō͘ lí-tì kám-siū seng-oa̍h ê tiⁿ-bi̍t, bô khó͘-siap; kám-kak ka-tī ê hēng-hok, thàu-kòe ji̍t-siông keng-giām ê ha̍k-si̍p, koh-khah jīn-bat jîn-seng.

Jiân-āu, i kō͘ chhin-chhiat ê thài-tō͘ sêng-khún khǹg góa, m̄-thang gín-á sèng, m̄-thang kip boeh chia̍h-khó͘; in-ūi bô-lūn sī lâng ê pún-sèng, a̍h sī góa ê chhut-sin, góa sī m̄-bián chia̍h-khó͘ chiah tio̍h. I kóng, góa bô su-iàu khoán saⁿ-tǹg, i ē kā góa an-pâi hó-sè, chīn-la̍t hō͘ góa kòe tú-chiah kóng ê tiong-chân seng-oa̍h. Jû-kó góa tī chit-ê sè-kài bē sūn-lī, bē khoài-lo̍k, he tiāⁿ-tio̍h sī góa ê miā-ūn a̍h sī in-ūi góa ka-tī ê chōe-gia̍t. In-ūi i khòaⁿ tio̍h góa boeh kiâⁿ ê lō͘, it-tēng ē siong-hāi góa ka-tī, chiah chhut-bīn lâi khó͘-khǹg, taⁿ i í-keng chīn i ê chek-jīm. 

Chóng-kóng chi̍t-kù, góa nā thiaⁿ-ōe, lâu tī chhù-ni̍h, i it-tēng chīn-la̍t ūi góa an-pâi kah chin hó-sè, só͘-í i bô chàn-sêng góa chhut-gōa, chiong-lâi góa nā ū siáⁿ put-hēng, he tō bô i ê tī-tāi. Chòe-āu, i kóng, goán tōa-hiaⁿ tō sī chi̍t-ê lē, i mā bat kō͘ kāng-khoán ê sêng-khún khǹg i m̄-hó khì chham-ka chiàn-cheng, m̄-koh bô-hāu, siàu-liân lâng ê io̍k-bōng tì-sú i chham-kun, koh chiàn-sí. I koh kóng, i tong-jiân éng-oán ē ūi góa kî-tó, m̄-koh, góa nā kiâⁿ chit-tiâu gōng-lō͘, i káⁿ kóng, Sîn-bêng tiāⁿ-tio̍h bē pó-pì, í-āu góa nā hoah-kiù bô lâng ìn ê sî, tō ē hoán-hóe ka-tī bô thiaⁿ i ê khó͘-khǹg.

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1. 生活 ê 開始

1.1 老爸勸我莫出外 [語音]

Tī 1632 年, 我出世 tī 英國 ê York, tī 一个真好過日 ê 家庭. 阮毋是本地人; 阮老爸是德國 Bremen 人, 搬來英國 ê 時, 上代先, 伊蹛 tī Hull. 伊做生理趁著錢了, tō kā 生理收起來, 搬去蹛 tī York, koh tī hia 和阮老母結婚. 阮老母 ê 外家姓 Robinson, 是當地 一个真好過日 ê 家庭. 自 án-ne, in kā 我號名叫 Robinson Kreutznaer /kro.íz.nair/. 毋過, 因為英國人讀 Kreutznaer 這个字總是走音, 逐个 lóng kā 讀做 Crusoe /krú.so/, 阮 mā 規氣 kā án-ne 讀, án-ne 寫, 阮朋友 mā lóng án-ne 叫我.

我有兩个兄哥. 大兄是 Franders ê 英國步兵團中校, 彼个團以早 bat 由出名 ê Lockhart 上校所率領. 大兄 tī Dunkirk 附近和 Sepanga 人戰死. 阮二兄 ê 代誌, 我到今 lóng 毋知, tō ná 像阮爸母對我後來 ê 代誌完全毋知仝款.

我是厝內第三後生, koh 無學啥手藝, 所致自細漢我 ê 頭殼 tō 愛烏白想. 阮老爸是一个老古董, 愛我有好 ê 教育, 毋管是倩家庭老師 a̍h 去讀庄跤免費 ê 公學校 lóng 好, 伊希望我將來做律師. 毋過, 這我 lóng 無趣味, 我干焦想欲出海. 我 ê 興趣 hō͘ 我無顧老爸 ê 心意, 甚至違反伊 ê 命令, mā 無聽老母和朋友 ê 懇求和苦勸. 我 ê 這種個性 ká-ná 已經註定我未來不幸 ê 命運.

阮老爸是一个聰明, 正派 ê 人, 伊看我 ê 意圖, 知彼會帶來不幸, tō 不時 kā 我開破, koh hō͘ 我真好 ê 建議. 一工早起, 伊叫我入伊 ê 房間, 彼時伊因為疼風, 行動無方便. 伊真誠懇 koh kā 我苦勸一遍. 伊問我, 除了滿足我愛流浪 ê 興趣以外, 到底是啥理由我欲離開爸母, 離開故鄉? Tī 故鄉, 我會當有人牽教, 只要骨力 koh 拍拚, 有真好 ê 機會趁錢, 過順序, 快活 ê 日子. 

伊 kā 我講, 一般出海冒險 ê 人, 毋是 sàn kah 鬼欲掠, tō 是欲趁橫錢 ê 人; in ê 心肝大, 想欲行無仝 ê 路來出名. 這號代誌, 對我來講, 毋是無價值 tō 是無必要. 就我 ê 地位來講, 是 tī 這兩項中間, 是 tī 低層生活 ê 頂面位, ùi 長期 ê 經驗來看, 這是第一讚 ê 階層, 上適合人 ê 幸福. In 袂像低層 ê 人靠勞動, 食苦猶著忍受不幸和苦楚; mā 袂像頂層 ê 人, 為著風神, 奢侈, 野心, 和目赤, pìⁿ kah 無一个定著. 

伊講, 我會當 kō͘ 這个事實來判斷中層生活 ê 幸福 -- 也 tō 是, 這是所有 ê 人欣羨 ê 地位; 濟濟帝王 lóng 怨嘆 in 高貴 ê 出身帶 hō͘ in 不幸 ê 後果, 但願 in 出身 tī 兩个極端 ê 中央, tī 卑賤和高貴中間. 明智 ê 人干證講, 這才是真正 ê 幸福, 因為 in 祈禱: 莫散赤, mā 免好額.  

伊叫我注意觀察, án-ne 我 tō 總是會發現, 生活中 ê 災難是由人類 ê 頂層和低層 teh 承擔, 中層 ê 苦難上少, mā 無像頂/低層 án-ne 遭受 hiah 濟變遷. 而且, in ê 身體和精神 mā 袂像生活腐敗, 奢侈, 放蕩 ê 人, a̍h 像勞動, 欠缺, 枵饑 ê 人, 因為生活方式 ê 自然後果, 致到 hiah 濟困擾和不安. 中層 ê 生活適合各種美德, 各種享受; 和平和富足是中層財富 ê 助手; 克制, 撙節, 平靜, 康健, 社交, 一切歡喜 ê 消遣, 和一切期望 ê 樂暢, lóng 是中層生活 ê 福氣. 

中層 ê 人 kō͘ 這个方式靜靜, 順利行過世界, koh 輕輕鬆鬆離開, 無受著手 a̍h 腦 ê 勞動所困擾, 免為著三頓做生活 ê 奴隸, mā 免受窘逐 ê 環境迫害, 致使失去靈魂 ê 安寧和身軀 ê 歇睏, 閣較袂因為怨妒 ê 激情來受氣, a̍h 因為對大事項 ê 祕密野心來心狂火 to̍h. 中層 ê 人 tī 輕鬆 ê 狀況下, 輕輕行過這个世界, kō͘ 理智感受生活 ê 甜蜜, 無苦澀; 感覺家己 ê 幸福, 透過日常經驗 ê 學習, 閣較認捌人生.

然後, 伊 kō͘ 親切 ê 態度誠懇勸我, 毋通囡仔性, 毋通急欲食苦; 因為無論是人 ê 本性, a̍h 是我 ê 出身, 我是毋免食苦才著. 伊講, 我無需要款三頓, 伊會 kā 我安排好勢, 盡力 hō͘ 我過拄才講 ê 中層生活. 如果我 tī 這个世界袂順利, 袂快樂, 彼定著是我 ê 命運 a̍h 是因為我家己 ê 罪孽. 因為伊看著我欲行 ê 路, 一定會傷害我家己, 才出面來苦勸, 今伊已經盡伊 ê 責任. 

總講一句, 我若聽話, 留 tī 厝 ni̍h, 伊一定盡力為我安排 kah 真好勢, 所以伊無贊成我出外, 將來我若有啥不幸, 彼 tō 無伊 ê 底代. 最後, 伊講, 阮大兄 tō 是一个例, 伊 mā bat kō͘ 仝款 ê 誠懇勸伊毋好去參加戰爭, 毋過無效, 少年人 ê 慾望致使伊參軍, koh 戰死. 伊 koh 講, 伊當然永遠會為我祈禱, 毋過, 我若行這條戇路, 伊 káⁿ 講, 神明定著袂保庇, 以後我若喝救無人應 ê 時, tō 會反悔家己無聽伊 ê 苦勸.

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CHAPTER I.

START IN LIFE

1.1

I was born in the year 1632, in the city of York, of a good family, though not of that country, my father being a foreigner of Bremen, who settled first at Hull. He got a good estate by merchandise, and leaving off his trade, lived afterwards at York, from whence he had married my mother, whose relations were named Robinson, a very good family in that country, and from whom I was called Robinson Kreutznaer; but, by the usual corruption of words in England, we are now called—nay we call ourselves and write our name—Crusoe; and so my companions always called me.

I had two elder brothers, one of whom was lieutenant-colonel to an English regiment of foot in Flanders, formerly commanded by the famous Colonel Lockhart, and was killed at the battle near Dunkirk against the Spaniards. What became of my second brother I never knew, any more than my father or mother knew what became of me.

Being the third son of the family and not bred to any trade, my head began to be filled very early with rambling thoughts. My father, who was very ancient, had given me a competent share of learning, as far as house-education and a country free school generally go, and designed me for the law; but I would be satisfied with nothing but going to sea; and my inclination to this led me so strongly against the will, nay, the commands of my father, and against all the entreaties and persuasions of my mother and other friends, that there seemed to be something fatal in that propensity of nature, tending directly to the life of misery which was to befall me.

My father, a wise and grave man, gave me serious and excellent counsel against what he foresaw was my design. He called me one morning into his chamber, where he was confined by the gout, and expostulated very warmly with me upon this subject. He asked me what reasons, more than a mere wandering inclination, I had for leaving father’s house and my native country, where I might be well introduced, and had a prospect of raising my fortune by application and industry, with a life of ease and pleasure. /

He told me it was men of desperate fortunes on one hand, or of aspiring, superior fortunes on the other, who went abroad upon adventures, to rise by enterprise, and make themselves famous in undertakings of a nature out of the common road; that these things were all either too far above me or too far below me; that mine was the middle state, or what might be called the upper station of low life, which he had found, by long experience, was the best state in the world, the most suited to human happiness, not exposed to the miseries and hardships, the labour and sufferings of the mechanic part of mankind, and not embarrassed with the pride, luxury, ambition, and envy of the upper part of mankind. /

He told me I might judge of the happiness of this state by this one thing—viz. that this was the state of life which all other people envied; that kings have frequently lamented the miserable consequence of being born to great things, and wished they had been placed in the middle of the two extremes, between the mean and the great; that the wise man gave his testimony to this, as the standard of felicity, when he prayed to have neither poverty nor riches.

He bade me observe it, and I should always find that the calamities of life were shared among the upper and lower part of mankind, but that the middle station had the fewest disasters, and was not exposed to so many vicissitudes as the higher or lower part of mankind; nay, they were not subjected to so many distempers and uneasinesses, either of body or mind, as those were who, by vicious living, luxury, and extravagances on the one hand, or by hard labour, want of necessaries, and mean or insufficient diet on the other hand, bring distemper upon themselves by the natural consequences of their way of living; that the middle station of life was calculated for all kind of virtue and all kind of enjoyments; that peace and plenty were the handmaids of a middle fortune; that temperance, moderation, quietness, health, society, all agreeable diversions, and all desirable pleasures, were the blessings attending the middle station of life; /

that this way men went silently and smoothly through the world, and comfortably out of it, not embarrassed with the labours of the hands or of the head, not sold to a life of slavery for daily bread, nor harassed with perplexed circumstances, which rob the soul of peace and the body of rest, nor enraged with the passion of envy, or the secret burning lust of ambition for great things; but, in easy circumstances, sliding gently through the world, and sensibly tasting the sweets of living, without the bitter; feeling that they are happy, and learning by every day’s experience to know it more sensibly.

After this he pressed me earnestly, and in the most affectionate manner, not to play the young man, nor to precipitate myself into miseries which nature, and the station of life I was born in, seemed to have provided against; that I was under no necessity of seeking my bread; that he would do well for me, and endeavour to enter me fairly into the station of life which he had just been recommending to me; and that if I was not very easy and happy in the world, it must be my mere fate or fault that must hinder it; and that he should have nothing to answer for, having thus discharged his duty in warning me against measures which he knew would be to my hurt; /

in a word, that as he would do very kind things for me if I would stay and settle at home as he directed, so he would not have so much hand in my misfortunes as to give me any encouragement to go away; and to close all, he told me I had my elder brother for an example, to whom he had used the same earnest persuasions to keep him from going into the Low Country wars, but could not prevail, his young desires prompting him to run into the army, where he was killed; and though he said he would not cease to pray for me, yet he would venture to say to me, that if I did take this foolish step, God would not bless me, and I should have leisure hereafter to reflect upon having neglected his counsel when there might be none to assist in my recovery.

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