防禦悖論(1)-序言

PARADOXES OF DEFENCE

防禦悖論

Wherein is proved the true grounds of fight to be the short ancient weapons and that the short sword[1]has advantage over the long sword[2] or the long rapier. And the weakness and imperfection of the rapier-fights displayed. Together with an admonition to the noble, ancient, victorious, valiant, and most brave nation of Englishmen, to beware of false teachers of defence, and how they forsake their own natural fights. With a brief commendation of the noble science or exercising of arm

在真正戰場上戰鬥的是那些古代短兵器，而短劍[1]比長劍[2]或者長rapier。展現了rapier戰鬥的虛弱本質和弱點。作為對高貴、古老、常勝、英勇以及最為勇敢的英國人的警告，小心那些虛假的外國教師，以及他們那些拋棄了真正戰鬥的戰鬥方式。在這裡對崇高的科學和武器的運用獻上敬意。

by George Silver, Gentleman. London, Printed for Edward Blount. 1599.

To the right honorable, my singular good lord, Robert, Earl of Essex and Ewe, Earl Marshall of England, Viscount Hereford, Lord Ferrers of Chartley, Bourchier and Louaine, Master of the Queens Majestys horse, & of the Ordinance, Chancellor of the University of Cambridge, Knight of the most Noble order of the Garter, and one of her highness most honorable Privy Council.

（這裡是稱讚吹逼環節，我就不翻譯了，頭銜還挺長）

/*以下序的部分作者沒有分段，這裡我出於便於閱讀的考慮進行了手動分段*/

Fencing (Right honorable) in this new fangled age, is like our fashions, every day a change, resembling the chameleon, who alters himself into all colors save white. So fencing changes into all wards save the right. That it is so, experience teaches us, why it is so, I doubt not but your wisdom does conceive. There is nothing permanent that is not true, what can be true that is uncertain? How can that be certain, that stands upon uncertain grounds? The mind of man a greedy hunter after truth, finding the seeming truth but changing, not always one, but always diverse, forsakes the supposed, to find out the assured certainty, and searching everywhere save where it should, meets with all save what it would.

劍斗（榮耀決鬥）在這個全新的混亂時代就和我們的時裝一樣，每一天都發生變化，和變色龍一樣變成白色以外所有的顏色。所以劍斗變換各種行頭除了正確的那部分。事實就是這樣，而經驗告訴我們，為什麼是這樣，我懷疑不是當你的智慧構想了出來（很哲學這段）。沒有永恆的事物是不真實的，而真實的事物又怎麼能不確定呢？那我們又怎麼確定站在不確定那側的理由呢？人類的心靈是一個追逐在真相背後的貪婪獵人，看似發現了真理卻發現其改變了並不總是那一個，它應該是多樣化的，放棄猜想去尋求其確定的確定性，去它應該存在的地方尋找它，去與它所聯繫的地方與他相見

Who seeks & finds not, seeks in vain. Who seeks in vain, must if he will find seek again, yet all in vain. Who seeks not what he would, as he should, and where he should, as in other things (Right Honorable), so in fencing: the mind desirous of truth, hunts after it, and hating falsehood, flies from it, and therefore having missed it once, it assays the second time. If then he thrives not, he tries another way. When he has failed, he adventures on the third & if all these fail him, yet he never fails to change his weapon, his fight, his ward, if by any means he may compass what he most affects, for because men desire to find out a true defence for themselves in their fight, therefore they seek it diligently, nature having taught us to defend ourselves, and Art teaching us how, and because we miss it in one way, we change to another.

那些尋找的人都是白白尋找，如果他再次去尋找的話也只能徒勞無功。他所追求的不是他想要的，這就像他在其他事情上（榮譽決鬥），所以在劍斗時：他的心靈渴求真理，追求真理，憎恨虛假，希望從虛假中逃離，因此他就這麼錯過了一次，他也就去嘗試第二次。如果他沒有成功逃脫的話，他就會嘗試另一種方式。當他再次失敗的時候，他就會採取冒險的舉動，即便他的這些嘗試,，但他永遠無法改變他的武器,他的戰鬥,他的行頭,如果無論如何他可能尋找到最影響他的事物,因為男人渴望找到一個真正的能夠在他們的戰鬥中保護自己的方式，因而他們努力尋找它,大自然早就教導了我們如何保衛我們自己,而藝術教會我們如何做到,由於我們在某種程度上錯過了它，我們就更改為另一種方式。

But though we often chop and change, turn and return, from ward to ward, from fight to fight, in this constant search, yet we never rest in any, and that because we never find the truth, and therefore we never find it, because we never seek it in that weapon where it may be found. For, to seek for a true defence in an untrue weapon, is to angle on the earth for fish, and to hunt in the sea for hares. Truth is ancient though it seems an upstart. Our forefathers were wise, though our age accounts them foolish, valiant though we repute them cowards. They found out the true defences for their bodies in short weapons by their wisdom, they defended themselves and subdued their enemies, and those weapons with their valor(1). And (Right Honorable) if we have this true defence, we must seek it where is is, in short swords, short staves, the half pike, partisans, glaives, or such like weapons of perfect lengths, not in long swords, long rapiers, nor frog pricking poniards: for if there is no certain grounds for defence, why do they teach it?

雖然我們在動與不動之間來回徘徊，輾轉反側，從防禦到反擊，從進攻到進攻，我們從不休息，因為我們還從未尋求到真相，我們還沒有在武器之中尋求到真理。因此在不真實的武器之中尋求真實的戰鬥技巧就好像在地面上尋找魚，在海中尋找野兔。儘管真理看上去是個新貴但他本身確是古老的。我們的祖先是睿智的，儘管我們這個時代認為他們是愚笨的，我們的祖先是英勇的，儘管我們這個時代認為他們是一群懦夫。他們用他們的智慧發現了如何用短兵器來真正的保護自己的身體，他們保護了自己並且制服了那些手持武器的勇敢的敵人。如果我們有這樣的防禦，我們就必須尋求它在哪裡。簡而言之，在短劍[1]中，在短棍中，在短矛中，在闊頭槍[3],在闊劍或是其他像這樣擁有完美長度的武器中，而不是在長劍，長rapiers, 和那些只能扎蛤蟆的匕首：如果在戰場上沒有任何防禦能力，他們為什麼要教它？

If there be, why have they not found it? Not because it is not so. To say so, were to gainsay the truth. But because it is not certain in those weapons which they teach. To prove this, I have set forth these my Paradoxes, different I confess from the main current of our outlandish teachers, but agreeing I am well assured to the truth, and tending as I hope to the honor of our English nation.

如果有的話，為什麼他們沒有發現呢？不是因為事實並非如此。說這樣的話，是在否認事實。但是因為他們所教的這些武器中有很強的不確定性。為了證明這一點，我提出了這些自相矛盾的觀點，我承認這和我們那些來自外國的蠢貨教師的觀點不同，但我相信真相，並且希望為英國國家的榮耀而戰。

The reason which moved me to adventure so great a task, is the desire I have to bring the truth to light, which has a long time lain hidden in the cave of contempt, while we like degenerate sons, have forsaken our forefathers virtues with their weapons, and have lusted like men sick of a strange ague, after the strange vices and devices of Italian, French, and Spanish fencers, little remembering, that these apish toys could not free Rome from Brenniuss sack, not France from the King Henry the Fifth his conquest.

讓我在這件重要事情上投注心血的原因，是把那長久被輕視的真相之光帶給人們的渴求，因為我們這些墮落的後輩退步了，拋棄了我們祖先的美德和使用武器的技術，就像患了怪病一樣追求義大利、法國、西班牙劍士帶來的怪癖和花招。稍微回想看看，那些笨拙的玩具從前即沒能幫助羅馬抵抗布雷努斯(Brennius)[4]的掠奪，在亨利五世征服法國的時候也無能為力。

To this desire to find out truth the daughter of time, begotten of Bellona, I was also moved, that by it I might remove the great loss of our English gallants, which we daily suffer by these imperfect fights, wherein none undertake the combat, be his cause never so good, his cunning never so much, his strength and agility never so great, but his virtue was tied to fortune Happy man, happy dolt, kill or be killed is the dreadful issue of the devilish imperfect fight.

為了尋找真理，尋找時間之女，貝羅娜，我也被這種可能去除使我們大英男兒在沒有戰鬥的時候就遭受如此重大損失的事業所感動，是他的事業從來沒有這麼好過，他的狡猾從未如此厲害，他的力量和靈活性從未如此偉大，但他的美德與財富掛鉤幸福的男人，快樂的小丑，殺死或被殺是魔鬼般不完美鬥爭的可怕問題。

If the man were now alive, which beat the masters for the scholars fault, because he had no better instructed him, these Italian fencers could not escape his censure, who teach us offense, not defence, and to fight, as Diogenes[5] scholars were taught to dance, to bring their lives to an end by Art. Was Ajax a coward because he fought with a seven folded buckler, or are we mad to go naked into the field to try our fortunes, not our virtues. Was Achilles a runaway, who wore that well tempered armor, or are we desperate, who care for nothing but to fight, and learn like the the pygmies, with bodkins, or weapons of like defence?

如果這個男人現在還活著，對於那些沒有更好的指導他的大師，這些教導他進攻而不是防守以及戰鬥的義大利劍士根本無法逃避他的責難，就好像第歐根尼[5]的學者教導他們舞蹈，並以藝術來結束他們的人生一樣。Ajax是一個懦夫，因為他用一個seven folded buckler（小圓盾）去作戰，或者是瘋狂的赤身裸體地去面對我們的命運，而不是用我們的長處。阿喀琉斯是一個逃跑者，他穿著那個良好的裝甲愛，但是除了戰鬥以外的所有事情都不關心，像俾格米人一樣學習，還有身體或者類似防禦的武器？

Is it valorous for a man to go naked against his enemy? Why then did the Lacedemonians punish him as desperate, whom they rewarded for his valor with a laurel crown? But that which is most shameful, they teach men to butcher one another here at home in peace, wherewith they cannot hurt their enemies abroad in war(2). For, you honor well knows, that when the battle is joined, there is no room for them to draw their bird-spits, and when they have them, what can they do with them? Can they pierce his corslet with the point? Can they unlace his helmet, unbuckle his armor, hew asunder their pikes with a Stocata, a Reversa, a Dritta, a Stramason or other such tempestuous terms?

一個勇敢的人會光著身體去攻擊他的敵人嗎？為什麼斯巴達男兒把他當作走投無路者來懲罰，而不因為他的英勇而給他戴上桂冠呢？更為可恥的是，他們教導人們在國內安靜的相互屠殺，而在戰爭中卻無法傷害敵人。你很榮幸地知道在戰爭來臨的時候，他們的鳥嘴毫無卵用，他們面對敵人能幹些什麼呢？他們能刺穿敵人的甲胄嗎？ 他們能解開他的頭盔，卸下他的盔甲，用Stocata，Reversa，Dritta，Stramaon或其他進攻武器刺死對手嗎？

No, these toys are fit for children, not for men, for straggling boys of the camp, to murder poultry, not for men of honor to try the battle with their foes. Thus I have (Right Honorable) for the trial of the truth, between the short sword and the long rapier, for the saving of the lives of our English gallants, who are sent to certain death by their uncertain fights, & for abandoning of that mischievous and imperfect weapon, which serves to kill our friends in peace, but cannot much hurt our foes in war, have I at this time given forth these Paradoxes to the view of the world.

不，這些武器是給孩子們準備的，不是給真正男兒，是給那些在野營中謀殺家禽的孩子們準備的，不是給那些在戰場上為了榮譽與敵人廝殺的男兒所準備的。因此我在這裡為了拯救那些因為不可靠的戰鬥和不完美兵器中喪命的大英男兒的生命，這些武器只能安靜的屠殺我們的朋友卻不能在戰爭中給對手造成任何傷害，我將提出來一系列悖論來說明關於short sword和Long rapier之中的真相。

And because I know such strange opinions had need of stout defence, I humbly crave your Honorable protection, as one in whom the true nobility of our victorious ancestors has taken up residence. It will suit to the rest of your Honors most noble complements, to maintain the defence of their weapons whose virtues you profess. It agrees with your Honorable disposition, to receive with favor what is presented with love. It sorts well with your Lordships high authority, to weigh with reason, what is fit for marshal men. It is an unusual point of your Honor, which wins your Lordship love in your country, to defend the truth in whomsoever, and it adds a supply to that which your Lordship have of late begun to your unspeakable honor and inestimable benefit, to reduce the wearing of swords with hilts over the hands(3), to the Roman discipline, no longer then they might draw them under their arms, or over their shoulders.

因為我知道我這些奇怪的觀點需要堅定的辯護，所以我在這裡謙卑的渴求你那榮耀的保護，就好像我們常勝的祖先所做的那樣。他將通過專業的防護來維護你的榮譽。他將與你高貴的氣質相一致，並讓你去接受你心愛之人的愛意。他將維護你的貴族身份，理性的說，也很適應一名元帥。他將在一個不尋常的角度通過讓你捍衛真理而讓你獲得你領主的寵幸。而且它為閣下你在你無法言說的榮譽和不可估量的利益上獲得了一種力量。他們不再需要握住刀劍，遵守羅馬的法律，他們不再需要通過他們自身來承擔這些（存疑）。

In all or any of these respects, I rest assured that your Lordship will vouchsafe to receive with favor and maintain with honor these Paradoxes of mine, which if they be shrouded under so safe a shield, I will not doubt but to maintain with reason among the wise, and prove it by practice upon the ignorant, that there is no certain defence in the rapier, and that there is great advantage in the short sword against the long rapier, or all manner of rapiers in general, of what length soever. And that the short staff has the advantage against the long staff of twelve, fourteen, sixteen or eighteen feet long, or of what length soever. And against two men with their swords and daggers, or two rapiers, poniards & gauntlets, or each of them a case of rapiers, which whether I can perform or not, I submit for trial to your Honors martial censure, being at all times ready to make it good, in what manner, and against what man soever it shall stand upon your Lordships good liking to appoint.

從任何角度上來說我都很放心，如果閣下處在一個特別安全的狀況下，那麼閣下會充滿信心地接受我的贊同並且很榮幸地維護我的這些悖論，我不會懷疑這一點。我會用實踐來證明他們的無知。Rapier沒有很好的防護，而且在short sword和各種各樣無論什麼長度的long rapier的對抗中short sword都佔據有很大優勢。而且短劍在那些

12，14，16或者其他英尺長的對抗中都是優勢很大的。對於那些和手持劍和匕首或者兩把rapiers，或者帶著金屬手套拿著常見的,或者全拿的是rapier，不管如何我都把判斷全交給閣下，而我將努力讓它變得更好，一直站在閣下這裡（存疑）。

And so I humbly commend this book to your Lordships wisdom to peruse, and your Honor to the Highest to protect in all health and happiness now and ever Your Honors in all duty,

因此，我謙卑地讚揚這本書，以尊敬閣下的智慧，以最高的態度來保護您現在的健康和幸福，以及永遠保護你的榮譽，

George Silver

[1] :這裡的short sword懷疑是

這裡的a，因為他提到刃長在90-100cm之間，因此可能是混種劍。而且要想兼顧斬擊和刺擊的話劍不能是太過於單薄的類型。

[2] ：根據[1]來看這裡應該是指巨劍

[3] :闊頭槍（Partisan）是長柄武器的一種，有較大的槍身，槍身形狀也有多種外型。出現於中世紀歐洲15世紀末，最早被農民用於起事時的武器，16世紀後成了正規軍的裝備，到了17世紀被半長柄槍（Half Pike）所取代而成為儀式上用的器具

[4] :高盧酋長，公元前390年攻下羅馬城

[5] ：古希臘犬儒派人物