11.3 Hut-jiân tī hái-piⁿ hoat-hiān lâng kha-ìn
Che ē-sái chèng-bêng góa bô pîn-tōaⁿ. Ūi-tio̍h seng-oa̍h sù-sī só͘ su-iàu chò-ê, góa lóng m̄-kiaⁿ thiám. In-ūi góa siong-sìn, sin-piⁿ chhī chi̍t-tīn thâu-seⁿ-á, tō ná chhiūⁿ ū chi̍t-keng ū bah, leng, butter /ba.tah/, hām chhiz ê oa̍h khò͘-pâng, ū-kàu góa tī chia seng-oa̍h kú-kú, sīm-chì 40 nî. Boeh sûi-chhiú lia̍h in ē-tio̍h, oân-choân chāi tī ûi-khian ê oân-chéng, tio̍h khak-tēng ē-tàng kā in koaiⁿ chò-hóe. Kō͘ chit-ê hoat-tō͘, góa chò kah chin khak-si̍t, tán khi̍t-á khai-sí oa̍h ê sî, soah siuⁿ-kòe cha̍t, góa chí-hó koh kā kî-tiong ê chi̍t-kóa-á khiú tiāu.
Tī chit só͘-chāi, góa mā chèng pô-tô, che sī kôaⁿ-thiⁿ pô-tô-koaⁿ ê lâi-goân, góa kā pó-chûn kah chin hó-sè, sī góa chia̍h-mi̍h tiong-kan siōng hó-chia̍h ê. In m̄-nā hó-chia̍h, mā ū io̍h-hāu, lī-ek kiān-khong, ū êng-ióng, iū-koh thê-sîn pó͘-náu.
In-ūi chia mā sī ùi lēng-gōa hit-ê khiā-ke khì khǹg chûn hit só͘-chāi ê chi̍t-pòaⁿ lō͘, só͘-í tī khì hia ê tiong-kan, góa chóng-sī seng tī chia thêng-khùn, sió tòa chi̍t-ē. In-ūi góa chhiâng-chāi khì sió-chûn hia, góa kā chûn-téng ê mi̍h-kiāⁿ chéng-lí kah chin chéng-chê. Ū-sî góa kò-chûn chhut-khì sió siau-khián chi̍t-ē, m̄-koh m̄-káⁿ koh mō͘-hiám hâng-hêng, chóng-sī lī hái-hōaⁿ bô kài hn̄g, tìm chio̍h-thâu to ē-kàu, bián-tit koh ì-gōa hō͘ hái-lâu a̍h hong thoa chhut-khì. Put-jî-kò, chit-sî góa lâi kàu seng-oa̍h ê chi̍t-ê sin piàn-hòa.
Chi̍t-kang boeh-tàu ê sî, boeh khì góa ê chûn hia, hut-jiân tī hái-piⁿ hoat-hiān lâng kha-ìn, he sī chhiah-kha ê kha-ìn, chheng-chheng chhó-chhó ìn tī soa-than, kā góa heh chi̍t-tiô, góa khiā hia ná hō͘ lûi kòng tio̍h, mā ná khòaⁿ tio̍h kúi. Góa àⁿ-hīⁿ thiaⁿ, sì-kho͘-liàn-tńg khòaⁿ, m̄-koh thiaⁿ bô siáⁿ, mā bô khòaⁿ-e siáⁿ. Góa kiâⁿ kàu khah koân ê só͘-chāi khòaⁿ khah hn̄g khì, tī hái-piⁿ kiâⁿ lâi koh kiâⁿ khì, m̄-koh kan-ta khòaⁿ tio̍h chi̍t-ê, bô koh hoat-hiān kî-thaⁿ kha-ìn. Góa koh kiâⁿ-óa khòaⁿ, chhōe khòaⁿ ū pa̍t-ê bô, mā boeh khak-tēng he m̄-sī góa ê hoàn-kak. M̄-koh bô siáⁿ cheng-chha, chiàⁿ-chiàⁿ he sī chi̍t-ê kha-ìn -- ū kha-cháiⁿ, ū āu-teⁿ, sī oân-chéng ê kha-jiah. Góa m̄-chai he sī án-chóaⁿ lâi ê, mā ioh bē-lâi. M̄-koh, keng-kòe chē-chē o͘-pe̍h siūⁿ, ná-chhiūⁿ gông-ngia̍h koh sit-sim, góa khí-kha tō chông hiòng ka-tī ê pó-lúi, cháu kah ná poe, kiaⁿ kah bô-tè kóng, nn̄g/saⁿ-pō͘ tō oa̍t-thâu, kā múi chi̍t-ê chháu-châng, chhiū-á, a̍h chhiū-thâu lóng khòaⁿ chò sī lâng iáⁿ. Góa bô hoat-tō͘ biô-siá, tī kiaⁿ-hiâⁿ tang-tiong, iân-lō͘ góa khòaⁿ tio̍h gōa-chē hêng-chōng, góa ê hoàn-kak iū chhut-hiān gōa-chē koài-kî ê siūⁿ-hoat.
Tán lâi kàu góa ê siâⁿ-pó (í-āu góa lóng boeh án-ne kā chheng-ho͘), góa ná-chhiūⁿ teh tô-miā ê lâng, chi̍t-ē tō chông ji̍p-khì. Tàu-té sī chiàu goân-pún ê siat-kè kō͘ thui pôaⁿ kòe-khì, a̍h sī ùi he góa kā kiò-chò mn̂g ê chio̍h-tōng ji̍p-khì ê, taⁿ góa mā lóng bē-kì-tit ah. M̄-tio̍h, sīm-chì kàu keh-kang chá-khí, góa mā kì bē khí-lâi. Chún-kóng tio̍h-kiaⁿ chhōe ūi chhàng ê thò͘-á, a̍h chǹg thô͘-khang ê hô͘-lî, mā bē pí góa ê tô-miā koh-khah khióng-pò͘.
Hit-àm góa bô khùn. Lī tio̍h-kiaⁿ ê só͘-chāi lú hn̄g, góa soah lú kiaⁿ. Che chin bô chèng-siông, mā hām só͘-ū seng-bu̍t tio̍h-kiaⁿ ê hoán-èng tian-tò-péng. Góa chin kiàn-siàu ka-tī tùi chit-ê tāi-chì o͘-pe̍h-siūⁿ, ka-tī heh ka-tī, sui-bóng í-keng lī hia chin hn̄g. Ū-sî, góa hoàn-sióng, he tek-khak sī ok-mô͘, lí-tì ê ká-siat mā sī án-ne, sī án-chóaⁿ lâng-hêng ê mi̍h-kiāⁿ lâi kàu chit só͘-chāi? Chài in lâi ê chûn tī tó-ūi ah? Ná ē bô kî-thaⁿ ê kha-ìn? Chi̍t-ê lâng ná ū khó-lêng lâi kàu chia? M̄-koh, siūⁿ-tio̍h kóng, Sata bô-lí bô-iû piàn-chò lâng-hêng lâi chit-chióng só͘-chāi lâu chi̍t-ê kha-ìn, sīm-chì mā bô siáⁿ-mih bo̍k-tek, in-ūi i mā bô khak-tēng góa ē khòaⁿ tio̍h he -- che sī lēng-gōa chi̍t-chióng ê chò-sńg hong-hoat. Góa siūⁿ, ok-mô͘ khó-lêng í-keng chhōe chhut chē-chē heh góa ê kî-thaⁿ hong-hoat, m̄-sī kan-ta kō͘ chi̍t-ê kha-ìn chit-chióng. In-ūi góa tòa tī tó ê iáu chi̍t-pêng, i bô khó-lêng tan-sûn kah kan-ta lâu chi̍t-ê kha-ìn tī hia, he chí-ū bān-hun chi-it ê ki-hōe hō͘ góa khòaⁿ tio̍h, mā bô khó-lêng lâu tī soa-téng, he chi̍t-ē thàu tōa-hong, hái-chúi chi̍t-ē giâ-koân, kha-ìn tō sûi siau-sit kah bô iáⁿ bô jiah. It-chhè chiah-ê khòaⁿ sī hām tāi-chì pún-sin bô it-tì, mā bô hû-ha̍p lán tùi ok-mô͘ ê kan-khiáu khòaⁿ-hoat.
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11.3 忽然 tī 海邊發現人跤印
這會使證明我無貧惰. 為著生活四序所需要做 ê, 我 lóng 毋驚忝. 因為我相信, 身邊飼一陣頭牲仔, tō ná 像有一間有肉, 奶, butter /ba.tah/, 和 chhiz ê 活庫房, 有夠我 tī chia 生活久久, 甚至 40 年. 欲隨手掠 in 會著, 完全在 tī 圍圈 ê 完整, 著確定會當 kā in 關做伙. Kō͘ 這个法度, 我做 kah 真確實, 等杙仔開始活 ê 時, 煞 siuⁿ 過 cha̍t, 我只好 koh kā 其中 ê 一寡仔搝掉.
Tī 這所在, 我 mā 種葡萄, 這是寒天葡萄乾 ê 來源, 我 kā 保存 kah 真好勢, 是我 chia̍h-mi̍h 中間上好食 ê. In 毋但好食, mā 有藥效, 利益健康, 有營養, 又閣提神補腦.
因為 chia mā 是 ùi 另外彼个徛家去囥船彼所在 ê 一半路, 所以 tī 去 hia ê 中間, 我總是先 tī chia 停睏, 小蹛一下. 因為我常在去小船 hia, 我 kā 船頂 ê 物件整理 kah 真整齊. 有時我划船出去小消遣一下, m̄-koh 毋敢 koh 冒險航行, 總是離海岸無 kài 遠, 抌石頭 to 會到, 免得 koh 意外予海流 a̍h 風拖出去. 不而過, 這時我來到生活 ê 一个新變化.
一工欲晝 ê 時, 欲去我 ê 船 hia, 忽然 tī 海邊發現人跤印, 彼是赤跤 ê 跤印, 清清楚楚印 tī 沙灘, kā 我嚇一趒, 我徛 hia ná 予雷摃著, mā ná 看著鬼. 我 àⁿ 耳聽, 四箍輾轉看, m̄-koh 聽無啥, mā 無看 e 啥. 我行到較懸 ê 所在看較遠去, tī 海邊行來 koh 行去, 毋過干焦看著一个, 無 koh 發現其他跤印. 我 koh 行倚看, 揣看有別个無, mā 欲確定彼毋是我 ê 幻覺. M̄-koh 無啥精差, 正正彼是一个跤印 -- 有跤 cháiⁿ, 有後蹬, 是完整 ê 跤跡. 我毋知彼是按怎來 ê, mā 臆袂來. M̄-koh, 經過濟濟烏白想, ná 像 gông-ngia̍h koh 失心, 我起跤 tō 傱向家己 ê 堡壘, 走 kah ná 飛, 驚 kah 無地講, 兩三步 tō 越頭, kā 每一个草叢, 樹仔, a̍h 樹頭 lóng 看做是人影. 我無法度描寫, tī 驚惶當中, 沿路我看著偌濟形狀, 我 ê 幻覺又出現偌濟怪奇 ê 想法.
等來到我 ê 城堡 (以後我 lóng 欲 án-ne kā 稱呼), 我 ná 像 teh 逃命 ê 人, 一下 tō 傱入去. 到底是照原本 ê 設計 kō͘ 梯盤過去, a̍h 是 ùi he 我 kā 叫做門 ê 石洞入去 ê, 今我 mā lóng 袂記得 ah. M̄-tio̍h, 甚至到隔工早起, 我 mā 記袂起來. 準講著驚揣位藏 ê 兔仔, a̍h 鑽塗空 ê 狐狸, mā 袂比我 ê 逃命閣較恐怖.
彼暗我無睏. 離著驚 ê 所在 lú 遠, 我煞 lú 驚. 這真無正常, mā 和所有生物著驚 ê 反應顛倒反. 我真見笑家己對這个代誌烏白想, 家己嚇家己, 雖罔已經離 hia 真遠. 有時, 我幻想, he 的確是惡魔, 理智 ê 假設 mā 是 án-ne, 是按怎人形 ê 物件來到這所在? 載 in 來 ê 船 tī 佗位 ah? 那會無其他 ê 跤印? 一个人那有可能來到 chia? M̄-koh, 想著講, Satan 無理無由變做人形來這種所在留一个跤印, 甚至 mā 無啥物目的, 因為伊 mā 無確定我會看著 he -- 這是另外一種 ê 做耍方法. 我想, 惡魔可能已經揣出濟濟嚇我 ê 其他方法, 毋是干焦 kō͘ 一个跤印這種. 因為我蹛 tī 島 ê 猶一爿, 伊無可能單純 kah 干焦留一个跤印 tī hia, he 只有萬分之一 ê 機會予我看著, mā 無可能留 tī 沙頂, he 一下透大風, 海水一下夯懸, 跤印 tō 隨消失 kah 無影無跡. 一切 chiah-ê 看是和代誌本身無一致, mā 無符合咱對惡魔 ê 奸巧看法.
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11.3
This will testify for me that I was not idle, and that I spared no pains to bring to pass whatever appeared necessary for my comfortable support, for I considered the keeping up a breed of tame creatures thus at my hand would be a living magazine of flesh, milk, butter, and cheese for me as long as I lived in the place, if it were to be forty years; and that keeping them in my reach depended entirely upon my perfecting my enclosures to such a degree that I might be sure of keeping them together; which by this method, indeed, I so effectually secured, that when these little stakes began to grow, I had planted them so very thick that I was forced to pull some of them up again.
In this place also I had my grapes growing, which I principally depended on for my winter store of raisins, and which I never failed to preserve very carefully, as the best and most agreeable dainty of my whole diet; and indeed they were not only agreeable, but medicinal, wholesome, nourishing, and refreshing to the last degree.
As this was also about half-way between my other habitation and the place where I had laid up my boat, I generally stayed and lay here in my way thither, for I used frequently to visit my boat; and I kept all things about or belonging to her in very good order. Sometimes I went out in her to divert myself, but no more hazardous voyages would I go, scarcely ever above a stone’s cast or two from the shore, I was so apprehensive of being hurried out of my knowledge again by the currents or winds, or any other accident. But now I come to a new scene of my life.
It happened one day, about noon, going towards my boat, I was exceedingly surprised with the print of a man’s naked foot on the shore, which was very plain to be seen on the sand. I stood like one thunderstruck, or as if I had seen an apparition. I listened, I looked round me, but I could hear nothing, nor see anything; I went up to a rising ground to look farther; I went up the shore and down the shore, but it was all one; I could see no other impression but that one. I went to it again to see if there were any more, and to observe if it might not be my fancy; but there was no room for that, for there was exactly the print of a foot—toes, heel, and every part of a foot. How it came thither I knew not, nor could I in the least imagine; but after innumerable fluttering thoughts, like a man perfectly confused and out of myself, I came home to my fortification, not feeling, as we say, the ground I went on, but terrified to the last degree, looking behind me at every two or three steps, mistaking every bush and tree, and fancying every stump at a distance to be a man. Nor is it possible to describe how many various shapes my affrighted imagination represented things to me in, how many wild ideas were found every moment in my fancy, and what strange, unaccountable whimsies came into my thoughts by the way.
When I came to my castle (for so I think I called it ever after this), I fled into it like one pursued. Whether I went over by the ladder, as first contrived, or went in at the hole in the rock, which I had called a door, I cannot remember; no, nor could I remember the next morning, for never frightened hare fled to cover, or fox to earth, with more terror of mind than I to this retreat.
I slept none that night; the farther I was from the occasion of my fright, the greater my apprehensions were, which is something contrary to the nature of such things, and especially to the usual practice of all creatures in fear; but I was so embarrassed with my own frightful ideas of the thing, that I formed nothing but dismal imaginations to myself, even though I was now a great way off. Sometimes I fancied it must be the devil, and reason joined in with me in this supposition, for how should any other thing in human shape come into the place? Where was the vessel that brought them? What marks were there of any other footstep? And how was it possible a man should come there? But then, to think that Satan should take human shape upon him in such a place, where there could be no manner of occasion for it, but to leave the print of his foot behind him, and that even for no purpose too, for he could not be sure I should see it—this was an amusement the other way. I considered that the devil might have found out abundance of other ways to have terrified me than this of the single print of a foot; that as I lived quite on the other side of the island, he would never have been so simple as to leave a mark in a place where it was ten thousand to one whether I should ever see it or not, and in the sand too, which the first surge of the sea, upon a high wind, would have defaced entirely. All this seemed inconsistent with the thing itself and with all the notions we usually entertain of the subtlety of the devil.
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