The Tenth Man /by Ida Fink
https://holocausteducation.org.uk/wp-content/uploads/Legacy-of-the-Holocaust-Liberation-home-The-Tenth-Man.pdf
Tē-cha̍p lâng | 第十人
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1. Ba̍k-chhiūⁿ-sai tē-it ê tńg-lâi
Tē-it ê tńg-lâi ê sī ba̍k-chhiūⁿ-sai Chaim.
Chi̍t-kang hông-hun, i chhut-hiān tī khe-piⁿ hām chhiū-nâ hit-tah; bô lâng chai-iáⁿ i khì tó-ūi a̍h hām siáng chò-hóe. Hiah-ê khòaⁿ tio̍h i iân khe-piⁿ teh kiâⁿ ê lâng, chi̍t khai-sí bô jīn chhut i. In ná ū khó-lêng án-ne? I it-hiòng koân-tōa, keng-thâu khoah; taⁿ i seⁿ-chò kiu-kiu, ta-sán, saⁿ-khò͘ phòa-nōa, siōng tiōng-iàu ê, i bô bīn. Bīn móa-móa sī chi̍t-chhok chi̍t-chhok, bū-bū o͘-sek ê mo͘. Chin pháiⁿ kóng, in sī án-chóaⁿ jīn chhut i. In ùi téng-koân, ùi khe-piⁿ soaⁿ-khàm téng-koân khòaⁿ tio̍h i, khòaⁿ i thoa-pō͘ teh kiâⁿ, it-ti̍t kàu ē-kha tìn thâu-kàu ê chhù ê sî, i thêng lo̍h-lâi, khai-sí chhiùⁿ-koa. Thâu-khí-seng, in kiò-sī i khí-siáu ah, m̄-koh āu-lâi, chi̍t-ê khah khiáu ê lâng ioh kóng, he m̄-sī chi̍t-tiâu koa, sī chi̍t-siú soân-lu̍t pêng-tām ê Iû-thài kî-tó-bûn, ná-chhiūⁿ kòe-khì tī pài-gō͘ àm-sî ē thiaⁿ-tio̍h ê, lâi chū í-keng hō͘ Tek-kok lâng sio-tiāu ê pah-nî Iû-thài kàu-tn̂g ê koa-khek. Iû-thài kàu-tn̂g goân-pún tī ē-kha tìn; kui-ê ē-kha tìn lóng tòa Iû-thài lâng -- tī Tek-kok lâng lâi chìn-chêng hām chiàm-niá kî-kan -- taⁿ Iû-thài lâng bô tī-leh ah, bô lâng chai hia ē piàn siáⁿ-khoán. Ba̍k-chhiūⁿ-sai Chaim sī tē-it ê tńg-lâi ê lâng.
Tio̍h-hóe-sio ê o͘-hûn iáu kòa tī tìn ê téng-koân, khong-khì tiong ū chhàu-bī, phú-sek ê hûn-chân phû tī Tek-kok lâng pàng-hóe sio-khì ê chhī-tiûⁿ téng.
Àm-thâu, siau-sit thoân chhut-khì liáu-āu, chi̍t-tīn lâng lâi kàu Chaim in tau thâu-chêng.
Ū-ê lâng lâi hoan-gêng i, ū-ê sī lâi khòaⁿ lāu-jia̍t, iáu-ū chi̍t-kóa sī lâi khòaⁿ kám chin-chiàⁿ ū-lâng oa̍h kòe-lâi. Kúi-ê ba̍k-chhiūⁿ-sai chē tī in tau mn̂g-chêng ê kha-khàm; he mn̂g hông kō͘ teng-á tèng-sí. I tùi būn-tê hām chio-ho͘ lóng bô hoán-èng. Āu-lâi, ū-lâng kóng, i ê ba̍k-chiu tī bīn mo͘ ê chhiū-nâ nih khang-khang siám-sih, bē-su i sī chheⁿ-mê.
I chē leh, ti̍t-ti̍t khòaⁿ thâu-chêng. Chi̍t-ê cha-bó͘ tī i bīn-chêng khǹg chi̍t-óaⁿ bé-lêng-chî, keh-kang chá-khí yi kā the̍h cháu, bô tāng tio̍h.
Sì-kang liáu-āu, koh chi̍t-ê lâng tńg-lâi ah.
I sī hū-kīn lông-tiûⁿ ê chi̍t-ê tiān-hō͘, tit-tio̍h lông-tiûⁿ keng-lí ê kiù-chō͘ oa̍h lo̍h-lâi. Keng-lí kō͘ bé-chhia kā i sàng tńg-lâi, he sī kng-thiⁿ pe̍h-ji̍t.
Lāu lâng khò tī chháu-khún, pòaⁿ tó pòaⁿ theⁿ. I ê bīn hām ba̍k-chhiūⁿ-sai ê bô kāng, pe̍h kah ná-chhiūⁿ sèng-chhan piáⁿ (communion wafer), chióng-lâng kî-koài, chi̍t-ê kú-sî tī chhân-hn̂g chhau-lô ê lâng thái-ē án-ne.
Tiān-lông ùi chhia téng lo̍h-lâi ê sî, i hàiⁿ chi̍t-ē, thán-phak poa̍h-lo̍h thô͘-kha, khòaⁿ tio̍h ê lâng kóng che sī in-ūi i sim-chêng kek-tōng, m̄-sī in-ūi hi-jio̍k. Kî-si̍t, che mā ē-sái khòaⁿ chò sī in-ūi i boeh chim in tau ê mn̂g-kha-kháu, kám-siā Sîn kiù i. Keng-lí kā hû khí-lâi, kō͘ chhiú-kó͘-thâu kā chhah leh, chhōa i kàu mn̂g-kha-kháu.
Koh kòe chi̍t lé-pài, bô lâng tńg-lâi. Kui-ê tìn tán kah chiâⁿ cho-sim; lâng-lâng khai-sí chò kok-chióng ê chhai-chhek kap kè-sǹg. Tio̍h hóe-sio ê chhàu-bī khai-sí chiām-chiām tòe hong siau khì, thiⁿ-sek piàn khah chheng-lóng. Chhun-thiⁿ ê hoe hut-jiân tōa-khui, hián-hiān tē-it ê chū-iû chhun-thiⁿ. Chhiū-á puh sin íⁿ. Sàng-kiáⁿ-chiáu (stork) mā tńg-lâi ah.
Cha̍p-kang liáu-āu, koh saⁿ-ê lâng tńg-lâi: chi̍t-ê ta-hòe seng-lí-lâng hām nn̄g-ê bí-niû keng-siau-siong.
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1. 木匠師第一个轉來
第一个轉來 ê 是木匠師 Chaim.
一工黃昏, 伊出現 tī 溪邊和樹林彼搭; 無人知影伊去佗位 a̍h 和 siáng 做伙. Hiah-ê 看著伊沿溪邊 teh 行 ê 人, 一開始無認出伊. In 那有可能 án-ne? 伊一向懸大, 肩頭闊; 今伊生做勼勼, 焦瘦, 衫褲破爛, 上重要 ê, 伊無面. 面滿滿是一撮一撮, 霧霧烏色 ê 毛. 真歹講, in 是按怎認出伊. In ùi 頂懸, ùi 溪邊山崁頂懸看著伊, 看伊拖步 teh 行, 一直到下跤鎮 頭到厝 ê 時, 伊停落來, 開始唱歌. 頭起先, in 叫是伊起痟 ah, 毋過後來, 一个較巧 ê 人臆講, 彼毋是一條歌, 是一首旋律平淡 ê 猶太祈禱文, ná 像過去 tī 拜五暗時會聽著 ê, 來自已經 hō͘ 德國人燒掉 ê 百年猶太教堂 ê 歌曲. 猶太教堂原本 tī 下跤鎮; 規个下跤鎮攏蹛猶太人 -- tī 德國人來進前和佔領期間 -- 今猶太人無 tī-leh ah, 無人知遐會變啥款. 木匠師 Chaim 是第一个轉來 ê 人.
著火燒 ê 烏雲猶掛 tī 鎮 ê 頂懸, 空氣中有臭味, 殕色 ê 雲層浮 tī 德國人放火燒去 ê 市場頂.
暗頭, 消息傳出去了後, 一陣人來到 Chaim in 兜頭前.
有 ê 人來歡迎伊, 有 ê 是來看鬧熱, 猶有一寡是來看敢真正有人活過來. 幾个木匠師坐 tī in 兜門前 ê 跤坎; he 門 hông kō͘ 釘仔釘死. 伊對問題和招呼攏無反應. 後來, 有人講, 伊 ê 目睭 tī 面毛 ê 樹林 nih 空空閃爍, 袂輸伊是青盲.
伊坐 leh, 直直看頭前. 一个查某 tī 伊面前囥一碗馬鈴薯, 隔工早起她 kā 提走, 無動著.
四工了後, koh 一个人轉來 ah.
伊是附近農場 ê 一个佃戶, 得著農場經理 ê 救助活落來. 經理 kō͘ 馬車 kā 伊送轉來, 彼是光天白日.
老人靠 tī 草捆, 半倒半撐. 伊 ê 面和木匠師 ê 無仝, 白甲 ná 像聖餐餅 (communion wafer), 眾人奇怪, 一个久時 tī 田園操勞 ê 人呔會 án-ne.
佃農 ùi 車頂落來 ê 時, 伊幌一下, 坦覆跋落塗跤, 看著 ê 人講這是因為伊心情激動, 毋是因為虛弱. 其實, 這 mā 會使看做是因為伊欲唚 in 兜 ê 門跤口, 感謝神救伊. 經理 kā 扶起來, kō͘ 手股頭 kā 插 leh, chhōa 伊到門跤口.
Koh 過一禮拜, 無人轉來. 規个鎮等甲誠慒心; 人人開始做各種 ê 猜測 kap 計算. 著火燒 ê 臭味開始漸漸綴風消去, 天色變較清朗. 春天 ê 花忽然大開, 顯現第一个自由春天. 樹仔 puh 新穎. 送囝鳥 (stork) mā 轉來 ah.
十工了後, koh 三个人轉來: 一个焦貨生理人和兩个米糧經銷商.
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1.
The first to come back was Chaim the carpenter.
He turned up one evening from the direction of the river and the woods; no one knew where he had been or with whom. Those who saw him walking along the riverbank didn’t recognise him at first. How could they? He used to be tall and broad shouldered; now he was shrunken and withered, his clothes were ragged, and, most important, he had no face. It was completely overgrown with a matted black thicket of hair. It’s hard to say how they recognised him. They watched him from above, from the cliff above the river, watched him plod along, until nearing the first houses of the lower town, he stopped and began to sing. First they thought he had gone mad, but then one of the smarter ones guessed that it was not a song, but a Jewish prayer with a plaintive melody, like the songs that could be heard on Friday evenings in the old days, coming from the hundred-year-old synagogue, which the Germans had burned down. The synagogue was in the lower town; the whole lower town had always been Jewish – before the Germans came and during the occupation – and no one knew what it would be like, now that the Jews were gone. Chaim the carpenter was the first to come back.
A dark cloud from the burnt–out fire still lingered over the town, the stench still hung in the air, and the grey clouds floated over the marketplace the Germans had burned.
In the evening, when the news had spread, a crowd gathered in front of Chaim’s house.
Some came to welcome him, others to watch, still others to see if it was true that someone had survived. The carpenters was sitting on the front steps in front of his house; the door of the house was nailed shut. He didn’t respond to questions or greetings. Later, people said that his eyes had glittered emptily in the forest of his face, as if he were blind.
He sat and stared straight ahead. A woman placed a bowl of potatoes in front of him, and in the morning she took it away untouched.
Four days later the next one came back.
He was a tenant on a neighbouring farm and had survived in the forest with the help of the farm manager. The manager brought the tenant back by wagon, in broad daylight.
The old man was propped up, half reclining, on bundles of straw. His face, unlike the carpenter’s was as white as a communion wafer, which struck everyone as strange for a man who had lived so long in the open.
When the tenant got down from the wagon he swayed and fell face down on the ground, which people ascribed more to emotion than to weakness. In fact, it was possible to think he was kissing the threshold of his house, thanking God for saving him. The manager helped him up, and supporting him on his arm, led him into the entrance hall.
A week passed and no one came back. The town waited anxiously; people came up with all sorts of conjectures and calculations. The stench of burnt objects faded into the wind and the days became clear. Spring blossomed suddenly as befitted the first spring of freedom. The trees put forth buds. The storks returned.
Ten days later three more men came back a dry goods merchant and two grain dealers.
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