主題 Topic | |
書刊名 Title | Ship of Fools 《愚者之舟》 |
作者 Author | Sebastian Brant /譯者: Alexander Barclay (1476-1552) |
出版社 Publisher | Henry Sotheran & CO. |
出版年 Year | 1996 reprint |
語言 Language | English |
裝訂 Binding | □ 平裝 Paperback ■精裝 Hardcover |
頁數 Pages | Vol. I: 347 ; Vol. II: 351 |
ISBN (10 / 13) | |
Bibliography Reference | (STC, Duff, GW . . .) |
來源網址 Web Link | |
劇本簡介撰稿者 | 李祁芳、林柏豪 |
撰寫日期 Date | 29 Aug. 2015 |
A. 簡介 Introduction (within 100 words, Chinese or English)
《愚者之舟》(Ship of Fools)由德國作家賽巴斯汀‧布朗特(Sebastian Brant)於1494年出版之作品。其流行的程度使之得以不斷再版,在當時書本製作成本仍相當高昂的時代,堪稱出版奇蹟。印刷術發明後,印刷技術使此書的流行程度更為廣泛,甚至跨越國界遍及歐洲各地區。這本書到底有何特殊之處得以蔚為風潮呢?《愚者之舟》是德國在馬丁路德宗教改革之前,對當時腐敗的天主教會做出強烈批判之諷刺文學作品。作者本身為一名虔誠的教徒,自小受教會的教育長大,也知悉教會的運作。除了熟知教會所教導之神學外,布朗特也學習了許多古籍及經典。教會教育(theology)與古典學術(humanism)的融合使他看到了教會的權力濫用與無知,原本應該是要提供心靈歸屬的教會(以舟做比喻)似乎不知要將盲目、無判斷力的信徒(愚者)帶向何方,而信徒也傻呼呼的上了愚人船,對於無人領行之船隻要航向何處漠不關切,作品中對於信徒的行為做了深入的刻畫。教會與信徒的雙重盲目造就了社會的動盪不安。布朗特因此將之比擬為一船的傻蛋,不知航行的目的,只有共同向下沉淪一途。此書諷刺的手法獲得各界讚揚,崔西米厄斯(Trithemius)稱之為神聖般的嘲諷 (Divina Satira),此書影響力可見一般。綜觀本書,可得三個重點。第一,本書以德文方言寫成,在宗教改革之前,用淺顯易懂的方言讓讀者了解當時社會及教會的運作,開啟民智,讓市井小民透過諷刺文思索信徒與教會的關係不對等,並反思教會的諸多主張是否具正確性與合法性。第二、本書後又翻譯成英文、法文等語言,除了有助新教思想的傳播外,在文化上更有助於各地方言的發展,並提升當時人民識字率。另外,以方言為媒介使得後來信仰新教的人民更能方便運用簡單的方言表達自己的意見。第三、無論是口語傳播或是寫作出版上,《愚者之舟》所獲得的迴響共鳴,為後來的宗教改革(Reformation)產生了推波助瀾之極大影響。
B. 文本摘錄 Extracts (4-6 Pages)
Of contempt, or dispisynge of holy scripture. Suche as dispyseth auncyent scripture Whiche prouyd is of great auctoryte And hath no pleasoure felycyte or cure Of godly Prophetis whiche wrote of veryte A fole he is for his moste felycyte Is to byleue the tales of an olde wyfe Rather than the doctryne of eternall lyfe The holy Bybyll grounde of trouth and of lawe Is nowe of many abiect and nought set by Nor godly scripture is nat worth an hawe But talys ar louyd grounde of rybawdry And many blynddyd ar so with theyr foly That no scripture thynke they so true nor gode As is a folysshe yest of Robyn hode. He that to scripture wyll not gyue credence Wherin ar the armys of our tuycion And of our fayth foundacion and defence Suche one ensueth nat the condycion Of man resonable, but by abusyon Lyuyth as a best of conscyence cruell As saue this worlde were neyther heuen nor hell. He thynketh that there is no god aboue Nor nobler place than is this wretchyd grounde Nor goddes power suche neyther fere nor loue With whom all grace and mercy doth abounde Whiche whan hym lyst vs wretches may confounde Alas what auayleth to gyue instruction To suche lewde folys of this condycion. It nought auayleth vnto them to complayne Of theyr blyndnes, nor enfourme them with vertue Theyr cursed lyfe wyll by no mean refrayne Their viciousnes, nor their erroure eschewe But rather stody theyr foly to renewe Alas what profytis to suche to expresse. The heuenly ioy, rewarde of holynesse. Alas what auayleth to suche to declare The paynes of hell, wo dissolate and derke No wo nor care can cause suche to beware From their lewde lyfe corrupt and synfull warke What profyteth sermons of any noble clarke Or godly lawes taught at any Scolys For to reherse to these myscheuous folys. What helpeth the Prophetis scripture or doctryne Unto these folys obstynate and blynde Their hertis ar harde, nat wyllynge to enclyne To theyr preceptis nor rote them in theyr mynde Nor them byleue as Cristen men vnkynde For if that they consydred heuen or hell They wolde nat be so cursed and cruell And certaynly the trouth apereth playne That these folys thynke in theyr intent That within hell is neyther car nor payne Hete nor colde, woo, nor other punysshement Nor that for synners is ordeyned no turment Thus these mad folys wandreth euery houre Without amendement styll in theyr blynde erroure Before thy fete thou mayst beholde and se Of our holy fayth the bokys euydent The olde lawes and newe layde ar before the Expressynge christes tryumphe right excellent But for all this set is nat thyne intent Theyr holy doctryne to plant within thy brest Wherof shold procede ioy and eternall rest Trowest thou that thy selfe wyllyd ignoraunce Of godly lawes and mystycall doctryne May clense or excuse thy blynde mysgouernaunce Or lewde erroure, whiche scorne hast to inclyne To theyr preceptis: and from thy synne declyne Nay nay thy cursed ignoraunce sothly shall Drowne thy soule in the depe flodes infernall Therfore let none his cursydnes defende Nor holy doctryne, nor godly bokes dispyse But rather stody his fawtes to amende For god is aboue all our dedes to deuyse Whiche shall rewarde them in a ferefull wyse With mortall wo that euer shall endure Whiche haue dyspysyd his doctryne and scripture Barclay To the Folys. Out of your slomber folys I rede you ryse. Scripture dyuyne, to folowe and inbrace Be nat so bolde it to leue nor dispyse But you enforce it to get and purchase Remember mannys consort and solace. Is holy closyd within the boke of lyfe Who that it foloweth hath a speciall grace But he that doth nat a wretche is and caytyfe Of folys without prouysyon. Of other folys yet is a moche nomber Whom I wolde gladly brynge to intellygence To auoyde their blyndnes which sore doth incomber Theyr mynde and herte for lackynge of science Suche ar vnware and gyuen to neglygence Mad and mysmyndyd pryuate of wysdome Makynge no prouysyon for the tyme to come. If any mysfortune aduersyte or wo As often hapnyth, to suche a fole doth fall Than sayth he I thought it wolde nat haue be so But than ouer late is it agayne to call It is nat ynough thou fole to say I shall For this one daye prouyde me by wysdome A wyse man seyth peryll longe before it come He is vnwyse and of prouysyon pore That nought can se before he haue damage Whan the stede is stolyn to shyt the stable dore Comys small pleasoure profyte or vauntage But he that can suche folysshenes asswage Begynnynge by counsayll, and fore prouydence Is sure to escape all inconuenyence Whan Adam tastyd the appyll in Paradyse. To hym prohybyte by dyuyne commaundement If he had noted the ende of his interpryse To Eue he wolde nat haue ben obedyent Thus he endured right bytter punysshement For his blynde erroure and improuydence That all his lynage rue sore for his offence. Hymselfe dryuyn out from Paradyce all bare With Eue, into this vale of wretchydnes To get theyr lyuynge with laboure payne and care And also if Jonathas by errour and blyndnes Had nat receyued the gyftis of falsnes Unto hym gyuen of Tryphon by abusyon He sholde haue escapyd great confusyon If that he before had notyd craftely His ennemyes gyftis of frawde full and of treason He myght haue sauyd hymselfe from ieoperdy And all his people by prouydence and reason Where as he blynde was as at that season And to a cyte broughte in by a trayne Where he was murdred and all his people slayne Julius Cesar the chefe of conquerours Was euer warre and prudent of counsayle But whan he had obteyned great honours And drewe to rest as wery of Batayle Than his vnwarnes causyd hym to wayle For if he had red with good aduysement The letter whiche to the counselhous was sent He had nat gyuen his owne iugement As he dyd by his foly and neglygence For whiche he murdred was incontynent Without respect had vnto his excellence Alas se here what inconuenyence Came to this Emperour hye and excellent For nat beyng wyse dyscrete and prouydent If Nichanor before had noted well The ende of his dedes he had nat be slayne By Judas and the children of Israell His hande and tunge cut of to his great payne And than his hede, as the bybyll sheweth playne Thus may all knowe that wyll therto entende Wherto they come that caryth nat the ende But he that begynneth by counsayll and wysdome Alway procedynge with good prouysyon Notynge what is past and what is for to come Suche folowys godly scripture and monycion In happy wayes without transgressyon Of goddes lawes, and his commaundement And often tymes comys to his intent. Thus it appereth playne and euydent That wyse prouysyon, prose and good counsayle Are moche laudable, and also excellent And to mankynde great profyte and auayle. Where as those folys haue often cause to wayle For theyr mysfortune, in sorowe vexed sore Whiche ought begyn nat prouydyd before The Enuoy of Alexander Barclay. O man remember thou canste nat abyde Styll in this lyfe therfore moste specially For thy last ende thou oughtest to prouyde. For that prouysion forsoth is most godly And than next after thy mynde thou ought aply To fle offence, and bewayle thyne olde synne And in all workes and besynes worldly What may be the ende marke well or thou begynne