第六捲B-1:

祭神(pazos)

Worship Ceremony

第六捲, A面

Number 6, Side A

謝永泉採錄

Recorded by Yong-quan Xie

謝加仁口述

Reported by Jia-ren Xie

董瑪女記音翻譯

Transcribed and translated into Chinese by Maa-neu Dong

1.o imowrod am, manoyong a italamozong da

主格紅頭村助真正的繫代表他們

among no rayon, Jimasik am ori o niyapoan na

魚屬格飛魚季地名助那個主格起源它

no nang, o ili do pongso ya am,

屬格那個主格部落處格島上這助

asiam o ili do pongso ya am,……,

九個主格部落處格島上這助

o rayon am, ikanoyong no imowrod

主格飛魚季助真正的原因屬格紅頭村

a nimonganayan no alibangbang a,

繫開始屬格飛魚助

o pazos am iraralay o tngeh na.

主格祭神節助朗島村主格根它

[譯:飛魚祭是從紅頭村開始的,最初是從Jimasik開始。島上原有九個

部落,..,所以飛魚祭可以說是從紅頭村開始的;但是pazos祭則是從

朗島村開始的]

The flying fish ceremony started in Jimowrod, but it was from Jimasik in the beginning. There were originally nine villages on the island…so the flying fish ceremony can be attributed to starting in Jimowrod. However, the pazos ceremony started in Jiraralay.

2.o niponganayan na o pazos ya am,

主格開始它主格祭神節這助

mosok sira do kamazavoan ori am,

下去他們處格部落到海邊之間一帶那個助

to da cita o adoa bedbed a vocid,

就他們看見主格兩個捆,束繫茅草

[譯:至於pazos如何開始的呢,有一天他們從kamazavoan下去的時候,

忽然發現兩梱茅草]

As for where pazos started, one day, when they went down from kamazavoan, suddenly they found two bales of straw.

3.“asio ya mabtek a vocid ori” koan da am,

怎有這捆,束繫茅草那個說他們助

to da vawa am, to mitettoaw o tao a,

就他們打開助就冒出主格人助

kasalap na no asa,

飛走他屬格一個

[譯:”那裡怎麼有茅草?他們說, 於是就去解開它, 忽然有一個人從裡面

迸出來並直飛天上去了]

“Why is there straw here?” they said, and went to unbundled it when suddenly someone flew out of the bundle and into the sky.

4.ala mannakenakem sira am, azimanen da o asa bedbed

可能想一想他們助小心他們主格一個捆

a vocid am, to da vawa am, to ngian so tao am,

繫茅草助就他們打開助就有斜格人助

nikariagan da, kaji na na makasalapan,

對..拍手他們就不他已飛掉

[譯:可能他們心裡想吧,於是他們小心解開另一捆茅草,果然又迸出一個

人來,這時他們即刻用力擊掌拍出聲音,那個人就沒有飛走了]

They probably thought, so they carefully untied the other bundle, and lo and behold, another person popped out. This time, however, they clapped loudly, so the person did not fly away.

5.o kariag rana ito am, ipangangariag so anito ori am,

主格拍手已經那個助拍掉...用斜格鬼那個助

nikariagan da jia am, ji rana nimakasalap,

已拍掉他們他助未已經飛走

ta ipangangariag so anito ori,

因拍掉...用斜格鬼那個

[譯:關於kariag呢,表示擊走魔鬼的意思,所以當他們對他擊出掌聲,

那人就嚇得飛不了了]

As for kariag, it means striking away the demons. When they clapped loudly at him, that person was so scared that he could not fly anymore.

6.kato na na niganan no asa ori a ji rana nimakasalap

就他已在,留下屬格一個那個繫不已經飛走

do teyngato, kownay na rana do teyrahem a iseneb na

處格上面很久他已經處格下面繫永久他

o karawan no ji animakasalap tao ito a,

主格世上屬格不飛走人那個助

[譯:那個人於是留了下來, 一直到他去世,沒有再飛回去天上]

Therefore, that person stayed until he died and did not fly back to the sky.

7.maporong do karawan am, mi na patateynepan

去世處格世間助去他託夢

sira do Rarahan ito a, ori o kavavatanen

他們處格團名那個助那個主格傳說故事

nira do rarahan ya,

他們處格團名這

[譯:他去世之後,他託夢給sira do raraha群,所以這個就成了sira

do rarahan群的故事]

After he died, he gave a dream to sira do raraha, so this became the story of sira do rarahan.

8.o cirirng na sira am, “mazos kamo jiamen,

主格話他他們助獻祭你們我們

toro nio o kanekanen nio jiamen a,

給你們主格食物你們我們助

mazos kamo jiamen” ori o ciring na sira,

獻祭你們我們那個主格話他他們

[譯:他對他們說, “你們要祭拜我們,將你的食物獻祭給我們”]

He told them, “You must worship me and give your food sacrifice to me.”

9.toda yokay o nimakatalainep so sang am,

就醒來主格夢到的斜格那個助

ipisa so kasa kawan am, mazos do kasa kawan,

有次斜格一年助獻祭處格一年

[譯:被託夢的人醒來以後,隔年就做了祭神的儀式] (每年祭一次祭)

After the person who got the dream woke up, the next year he made a ceremony to sacrifice to the gods. (He did it once every year.)

10.mapazos sira am, o inaorod da am,

祭神他們助主格前院他們助

to sira i mapangay do dang so ipazos da jira,

就他們放處格那裡斜格祭品他們他們

[譯:他們第一次祭神時,將祭品擺在家屋的前院]

The first time he sacrificed, he put out the sacrificial items in the front yard of his house.

11.kasa kawan am, mi na patateynepan sira,

一年助去他託夢他們

“ji nio pangaya do inaorod nio,

不你們擺放處格前院你們

ta no namen mey apen am namen mateyci,

因當我們去拿助我們噁心

ta ya to macitanap do teyrahem,

因助就與..平齊處格地上,下面

pangayin nio do atep” koan na sira,

擺放你們處格屋頂說他他們

[譯:隔年時,他又託夢給他們,説”你們不要把祭品擺在前院,因為我們去

拿祭品的時候,我們會覺得噁心,你們最好把它擺在屋頂”]

The next year, he again gave them a dream, saying, “Don’t put your sacrificial items in your front yard because when we go get it, we feel disgusted, so it is better if you put it on the roof.”

12.miratateng am, to sia i mapangay do jito,

後來助就他們擺放處格那裡

do ikadoa na kawan am, ji da nipangay

處格第二它年助未他們擺放

do pivonotan na, kanavakan no atep am,

處格屋脊它中央,中間屬格屋頂助

nipangay da do dang,

放他們處格那裡

[譯:第二年,他們就把祭品擺在屋頂的中央,但不是擺在屋脊上]

The second year, they put the sacrificial items in the middle of the roof, but not on the spine of the house.

13.katlo na kawan am, mi da sira patateynepan,

三它年助去他們他們託夢

“ya malahet nio pangayan sia jito do kanavakan na,

助不好你們放置處它那裡處格中央它

ta no namen mey apen am ya malahet a,

因當我們去拿助助不好助

to nio na pangaya do pivonotan na”,

就你們已放處格屋脊它

am ori ya ji ablis rana ya mai siciakoa ya,

所以那樣助不改變已經助來現在這

a ya pangayin do pivonotan,

繫助放處格屋脊

[譯:第三年,他們又去託夢,”你們把祭品擺在屋頂的中央不好,因為我們

拿的時候不太好拿,你們就放在屋脊好了”,就這樣,祭品就擺在屋脊,

一直到現在都沒有再變過]

The third year, he again appeared through a dream, saying, “Putting the sacrificial items in the middle is not good because we have a hard time getting them, so you should put them on the spine of the house.” This way, the sacrificial items were left on the spine, and since then it has never been changed.

14.ori o ya asa ka rarahan a, o ya asa ka rarahan

那個主格助一個連路助主格助一個連路

a ya na ikado a ori a kazapaz ori am,

助助它第二繫那個繫竹篩那個助

amizingen nio rana o ya asa ka kazapaz ori an,

注意聽你們已經主格助一個連竹篩那個助

[譯:所以有兩…路(屋頂上有兩盤?),一盤是給那個,另一盤呢,..,你們

要注意聽喔]

Therefore there are two…roads (two plates on the roof?), one plate for that, and the other…you should listen carefully.

15.o ya na ikadoa ka kazapaz ori am,

主格助它第二連竹篩那個助

nokakoa pa zomiak a tao a makahaw am,

以前還靈媒繫人繫可預知助

no mian so meyngen a tao am, mi da rarahen

當有斜格生病繫人助去他們請來

o zomiak ori a makahaw ori,

主格靈媒那個繫可預知那個

[譯:之所以擺兩個竹篩,因為在以前的時候,有種人叫zomiak的人,

當有人生病時,他們會請zomiak或稱makahaw的人來家裡看病]

The reason that there are two bamboo sifters is because in the past, there was a type of person called zomiak, and when someone was sick, people would ask the zomiak or makahaw person to come to the house to take a look.

16.maniring o zomiak a tomangay so meyngen ori am,

說主格靈媒繫看著眼前的人物斜格生病那個助

”si kanen nio o viik nio am, apia ka ya,

若吃你們主格豬你們助可,好你這

ta tavayin no kataotao mo a, sira ama mo a icialaw am,

因 ? 屬格身體你助他們父親你繫已故的助

da kakdayin o viniiay nio a nio kanen” koan na.

他們想要主格豬你繫你們吃掉說他

[譯:zomiak人在病人的面前說,”你若殺了你們養的豬,你的病就會好

起來;你會生病,是因為你已故的父母親想吃你們的豬]

The zomiak would say in front of the sick person, “If you kill the pig that you raised, your sickness will be beter. The reason that you are sick is because your dead parents want to eat your pig.”

17.ori o na nikapoan, ya doa ori, ..., nokakoa pa am,

那個主格他起源助兩個那個以前還助

iraralay ta o niapoanan ta, akmi do taiwang

敬拜我們主格父母我們像處格台彎

a amitovo a omraralay no niapoan, …….,

繫阿彌陀佛繫敬拜屬格父母

[譯:這就是祭神節的由來, 本來是兩個.., 以前本來我們也祭拜我們已

去世的父母,就像在台灣的佛教會拜他們的父母是一樣的]

This is the origin of god worshipping day, there were originally two…in the past, we also worshipped our dead parents, just like in the Buddhist tradition they worship their parents.

18.apen da rana o viik ori am,

取,拿他們已經主格豬那個助

“imo rana mo ama icialaw am, ...”

你已經你父親已故助

panmaen da ori a ipanta so vehsan[1],

使先他們那個繫給斜格祭拜祖先?

”apen mo ya, mi mo na i wakwakan yamen, ……”

[譯:他們殺豬時,他們首先拿一點豬肉給己故的父親,說,”父親啊, 這個

給你吃,希望你趕快除去我們的病..”]

When they killed a pig, they would first take some pork to their dead father, saying, “Father, this is for you. Please take away our sickness.”

19.ano kadai am, pivavehsanan ori am, ori a,

若小米助祭給祖先那個助那個助

“ji na sio mangakdai yaten ang” koan da am,

確實他那個盼望,想要我們助說他們助

to sia mapanadnad do atep ito so asa ka piayo a,

就他們一併處格屋頂那個斜格一連竹篩助

vonong ito no komikomireng a,

本分那個屬格祖先助

vonong ito no tao do to, ori na ikadoa no nang.

本分那個屬格人處格天那個它兩個屬格那個

[譯:若是小米,也是一樣, 他們說”祖先們總是希望跟我們要些食物”,

因此他們在屋頂上就多擺一盤祭品,一盤是給祖先的,一盤是給天

上的人,所以祭品有兩盤]

If it is millet, it is the same. They say, “The ancestors always want us to give them food,” so they will put an extra plate on the roof. One plate is for the ancestors, and one is for the people in the sky, so there are two plates of food.

20..no manaod namen ya do atep do pazos am,

若祭我們這處格屋頂處格祭神節助

o ito itoro namen do ngongyod a tao do to am,

主格那個給我們處格真正的繫人處格天助

amian do menket Jivalino, o itoro namen

在處格靠近野銀村主格給我們

do komikomireng namen am, pangayin do jito,

處格祖先我們助擺放處格那裡

akma so kanito da so kapangay sia do jito.

像斜格鬼他們斜格放它處格那裡

[譯:我們在屋頂擺祭品的時候,這是我們給天上人的祭品,擺在靠野銀村

的這一邊,而給祖先的祭品,則擺在那裡,因為他們是鬼界的,所以擺

在那裡]

When we put the sacrificial items on the roof, we are giving them to the people in the sky. What is put on the side of Jivalino is for the ancestors. What is put there is because they are from the ghost world, so it is put there.

21.ano mazos rana am, o ciring da ori am,

若獻祭已經助主格話他們那個助

“mazos kamo jiamen, ta tahaman namen

獻祭你們我們因品嚐我們

o kankanen nio” koan na am,

主格食物你們說他助

ori o ikanavak na rana no peysinsinmoen do pazos ya,

那樣主格一半它已經屬格集中,準備處格祭神節這

nimanoma na am, ji akakaday o kanekanen,

最先它助每項都齊全主格食物

ta ya asa o patan do dang,

因助一主格山地瓜處格那裡

kapangay so ovi do dang.

擺放斜格薯芋處格那裡

[譯:關於獻祭一事,他們曾說,”你們要獻祭給我們,因為我們要品嚐

你們的食物”.......,要擺一個山地瓜,還要擺一個薯芋]

As for worshipping gods, they once said, “You must sacrifice to us because we want to try your food….” One side is the sweet patato, and one side is the yam.

22.asa o ovi, asa o soli dang,

一主格薯芋一主格芋頭那裡

asa dang o dahepdep, asa o mamaen,

一那裡主格荖藤,藤花一主格咀嚼的

o pangayan jia so mamaen ori am,

主格放它斜格咀嚼的那個助

ano malovot o aro a tao ya teyka koman am,

若全部主格很多繫人助結束吃飯助

inana ipamazas ori no teyka koman am,

都是去味用那個當結束吃飯所以

pangayan da so mamaen,

放他們斜格咀嚼的

[譯:一個薯芋,一個芋頭,一個荖藤, 一個檳榔。擺上檳榔的意思是,所有人

都一樣,就是當吃飽飯的時候要吃檳榔,以去掉口中的味道]

One yam, one taro, one betel leaf pepper, and one betelnut. The reason for putting a betelnut is because, after eating, everyone must eat a betelnut to take away the taste in the mouth. Everyone is the same.

23.o ya makakaday ori a tana patan am,

主格助逐項那個繫不論山地瓜助

ji nakawa ori, inana aniow ori,

不偷那個全部 ? 那個

[譯:擺上的每一樣東西如山地瓜等,絕不可以用偷的,那些都是aniow]

Everything that is put there, like the sweet potato, must not be stolen, because they are all aniow.

24.am no abo do zipos am, to sia i mangap do zipos da

但若沒主格親戚助就他們拿處格親戚他們

so patan am, ovi ori am, apia o kangay da mangap

斜格山地瓜助果實名那那個很好主格去他們拿

do zipos a, kaji da manakawaan, ori o kanekanen a,

處格親戚助然後就他們偷那樣主格食物助

[譯:如果親戚那裡沒有,就跟別的親戚要,那些ovi可以跟親戚們要,就是]

不可以用偷的]

If there are none among your family, then ask other family members. Yam can be obtained from other family members, but it must not be stolen.

25.o viniay rana am, macitarek do ovi,

主格牲肉已經助與..不同處格山葯

o ..asa ka viniiy ito am, asa ilap do kowpingan na,

主格一連牲肉那個助一塊處格腹部肉它

o mian do jia a avo na am asa ilap ori,

主格在處格這裡繫肥肉它助一塊那個

[譯:另外,牲禮跟ovi分別放置; 比如一隻豬,要取其腹部肉一塊,前胸的

肥肉一塊]

Also, the sacrificial gift and the yam must be placed separately. For example, from a pig, you only need to take out a muscle from the abdomen and a piece of fat from the chest.

26.o cinai na am, no dengdengen o cinai na am,

主格腸它助若煮主格腸它助

asa ilap dang o apen, asa ilap do vitoka na apen,

一塊那裡主格取一塊處格胃它取

no dengdengen o rala na am, asa ilap dang o apen,

若煮主格血它助一塊那裡主格取

o taoz na am, o ya miramos a apwaw na ori am,

主格心臟它助主格助 ? 繫肺它那個助

asa ilap dang o apen,

一塊那裡主格取

[譯:還有煮熟的腸子一小節,胃一塊,心臟一塊,肺一塊]

Also a small piece of the cooked intestine, a piece of the stomach and heart, and a piece of the lungs.

27.o peypeypangayan na no nang am,

主格意思它屬格那個助

kakoakoan na no nang a ya… …,

即使是它屬格那個繫助

am makakaday o kataotao no korang ori am,

但逐項主格身體屬格豬那個助

no mi da apen ori am, to miamamaog ori

當去他們取那個助就變成那個

a asa ka korang, ta ya makakaday do dang o ya nilap,

繫一連豬因助逐項處格那裡主格助切割

[譯:取豬的這些部份的意思是說,雖然都只是一小塊,可是以整隻豬來

說,每一個部份都有了,當他們(天神)去拿的時候,它就像一隻豬一

樣,這就是每一部份都取一點的意思]

The reason that you take these portions of the pig is to say that even though it is only a little piece of each, to the whole pig, it needs every part, so when they (the gods) take it, it is like a full pig. This is the reason that a small part must be taken of everything.

28.ori ori a, ya na kabedbedan no ya saoden ori am,

那個那樣助助它總括屬格助祭品那個助

to pivononga ori a itoro do komikomireng

就平分那個繫給處格祖先

a ka no itoro ji ama ta do to am,

繫和屬格給處格父我們處格天助

ori o manci no ….,

那樣主格叫屬格

[譯:以上就是祭品所有的內容,不論是給天神或是給祖先的內容,都一樣]

Above is what happens to the sacrificial items. Whether it is for the gods or for the ancestors, it is all the same.

29.o kaboan no viniay am, o miatatngeh no nang

主格沒有的屬格牲肉助主格負責屬格那個

a kataidan no kataotao am, abo o viniay

繫 ? 屬格身體助沒有主格牲肉

do kadoan jira ori am, mi sia maciami do zipos da

處格其它的他們那個助去他們要處格親戚他們

do azazaw da, kakoakoan na azazaw da ori am,

處格禮物他們即便是它禮物他們那個助

miyangay ori a itoro da saoden ori,

一樣,相同那個繫給他們獻祭那個

ta makakaday ori, am si abo ori am,

因逐項那個但若沒有那個助

ikongo o sowden da nira?

什麼主格獻祭他們他們 (主祭者會分)

[譯:沒有豬肉的人家,或者主祭者沒有豬肉的時候,可以去跟親戚要,或者

從親戚分得的豬肉裡,也可以把祭品所要用到的部份拿起來獻祭。所以

如果沒有豬肉的話,就沒辦法做這個儀式]

Those who do not have pigs, or if the person having the sacrifice does not have any pork, then they must get some from family members or take some from the pork that family members have handed out. One may also take pork to use for their sacrifice from the one handed out when others had sacrifices. Therefore, if there is no pork, one cannot perform this ceremony.

30.o ya miciataretarek ito am,

主格助各式不同的那個助

to rana piciakekekeha ori,

就已經分別包起來那個

ta Iyavat da a kasaod da sia,

因預留他們繫獻祭他們它

inanala da ori so makoyab a akmi 5點

等候他們那個斜格下午繫像

a kasaod da rana sang,

繫經過情形他們已經那個

[譯:各種不同的祭品都事先準備打包起來,等到下午5點左右的時候,拿

出來獻祭]

All of the different sacrificial items must be wrapped up first. At about five in the afternoon, it should be taken out to sacrifice.

30.no parngen rana ori a mapakapia so pangayan so

若做已經那個繫處理斜格放置處斜格

ya miciakekekeh o ito am, no maniring do kanakan am,

助分別包裝的主格那個助若說處格小孩子助

“ji kamo macizavoz, ta mateyci si akay ta do to”

不你們加入因會嫌噁主格祖父我們處格天

koan na,

說他

[譯:當老人家(獻祭者)在準備祭品的時候,他們會對小孩子說,”你們不要

來插手,否則天神吃了會噁心]

When the elderly (people preparing the sacrifice) are preparing thte sacrifice, they will tell their children, “Do not touch anything or the gods will be disgusted when they eat it.”

31.o ciriciring da nokakoa am, kakoakoan na

主格話他們以前助即使是它

no vahay ta ito a ya mitoong am,

屬格房子我們那個繫助有蓋子助

no mi da citaen no tao do to am,

當去他們看屬格人處格天天

akma so abo o vahay ito,

像斜格沒有主格房子那個

ta to macipayok o vahay da do teyngato am,

因就正對面主格房子他們處格上面助

ji nio i macizavozi koan na am,

不你們加入說他助

ori o azan da sia.

那樣主格趕走他們它

[譯:以前, 老人家說過,別看我們的家是有蓋子(屋頂)的哦,但是對天神

來說,他們是可以透視屋子裡的一切,就像掀開的屋子擺在他們眼前一

樣,所以你們不要來插手。他們會叫他們(小孩)離遠一點]

In the past, the old people would say, “Don’t think that our house is covered (has a roof). To the gods, they can see everything that is happening in the house. It is just like they would be able to open the roof and look inside, so don’t touch anything.” They would tell them (children) to stay away.

32.no mateyka ori a nipakapia am,

當完成那個繫處理助

to pakapia rana palipten a,

就弄好已經纏繞助

kapangay sia do kapiapian a kawadwadan,

然後放它處格好的地方繫清楚乾淨

no nimateyka rana ori am,…….兩邊各放雞毛一根,

若已成已經那個助

[譯:那些祭品準備好之後,接著準備palipten,然後擺在認為安全的地方,

做完以後, ....]

After the sacrificial items are prepared, next you must prepare the palipten and place it somewhere that is presumed safe. After finishing…

33.o peypeypangayan na no panid no manok ori am,

主格意思它屬格羽毛屬格雞那個助

niapia na ori a ipamaspas so tao,

最好它那個繫拂邪斜格人

ta o peypeypangayan na am,

因主格意思它助

akma ka I miasasalap so kataotao,

像你飛禽斜格身體

mapaw o kataotao am,

很輕主格身體助

niapia na o panid no manok ori am,

最好它主格羽毛屬格雞那個助

ori o pangayan da so sang,

那樣主格放他們斜格那個

[譯:那個雞毛的意思是,它是一個非常好的拂邪用具,意思是說,身體如羽

毛般的輕盈,即無病痛之意,]

The chicken feather is a good tool to ward off evil spirits, meaning that the body is light as a feather, and therefore not being sick.

34.toda ngay do ka-4點 na rana am,

就一直去處格四點它已經助

ipanci o “ji kamo na misiasiay,

講主格不你們已分散,解散

ta mabedbed ta na asa ka vahay, ta na malovot”,

因集中我們已一連家因它全部

[譯:直到下午4點,要説,”你們不要再亂跑,我們全家都要在”]

At four in the afternoon, they will say, “Don’t run off anywhere. Our whole family must be present.”

35.no teyka ori a ipanci do anak am,

若完畢那個繫說處格孩子助

malametamek do vahay, inana powboten ori

戴上胸飾處格屋裡全是拿出來那個

a ahapen do pantaw, micininon o mavakes,

繫取出處格外面穿上織衣主格女性

[譯:跟孩子們交代完畢,就進屋裡取出金片胸飾,女性則穿上他們傳統的

裙子,然後到屋外]

After talking to the children, one must go in to take out the golden chest ornaments, and the women must put on their traditional dresses and go outside the house.

36.no todaji manaod sira am, isaong da rana o zaka da,

若將要祭神他們助戴上他們已經主格珠鍊他們

yamen am miovay namen rana, kapivolangat namen

我們助戴上金胸飾我們已經然後戴上銀帽我們

rana a mehakay,

已經繫男性

[譯:當他們快要做獻祭儀式時,他們才要戴上瑪瑙鍊,我們男性則戴上金

片胸飾,銀盔等]

When they are about to do the traditional sacrificial ceremony, they need to put on agate necklaces, while men need to put on golden chest ornaments, silver helmets, etc.

37.o tngeh no pazos ya am, sira ori o mangay mapangay

主格根屬格祭神節這助他們那個主格去擺放

do vanoa, ta kakma da so kaminapakacita da so tao

處格海邊因就像他們斜格看見的他們斜格人

do vanoa am, ori o mey mapangay sia do vanoa,

處格海邊助那樣主格去擺放它處格海邊

[譯:pazos儀式的創始者,則到海邊去做獻祭的儀式,因為他們是第一個

在海邊發現人(天女)的後代,所以由他們代表去海邊做獻祭的儀式]

The beginner of the pazos ceremony went to the seaside to have the sacrificial ceremony because they first found the ancestors of humans (fairy) at the sea, so they go to the seaside to have the sacrificial ceremony.

38.no moli sira ori am, akma ta i asa a tomoro

若返家他們那個助像我們一繫給

no pazos ang, No ikalat rana ori do atep am,

屬格竹篩助若帶爬已經那個處格屋頂助

yaten do kiokay am, “mo ama do to” koan ta,

我們處格教會助你父親處格天說我們

yamen do pongso ya am, “si akay do langaraen”

我們處格島上這助主格祖父處格天上,上面

koan na,

說他

[譯:他們返回部落時,我們全村就動作一致爬上屋頂做獻祭的儀式,獻祭時

要說,我們教會信徒的說法是”天上的父親”,但是島上一般人的說法

是”天上的祖父”]

When they go back to the village, our whole village will go up to the roof together to carry out the sacrificial ceremony. When sacrificing, our Christian beievers say, “Our father in heaven,” but the common people of our island say, “Our grandfather in heaven.”

39.o ito o kazapaz ang, Citaen no mata o kazapaz,

主格那個主格竹篩助看屬格眼睛主格竹篩

”apen mo ya mo akey do langaraen a,

取你這你祖父處格天上,上面助

pasaoden mo o kankanen namen a,

使豊收你主格食物我們助

pakapipiaen mo yamen a asa ka vahey so kataotao”,

使變好你我們繫一連家斜格身體

(a面結束)

[譯:這是竹篩,眼睛就看著竹篩說,”這是獻給天上的祖父,希望你豐富我

們的食物,祝福我們一家人身體健康]

This is the bamboo sifter. One must look at the bamboo sifter and say, “This is for our grandfather in heaven. May you provide us with abundant food, and bless our family so that we are healthy.”

B面:

(Side B)

40.no teyka ori a pazomtaden am, o asa ka kazapaz am,

若結束那個繫放下助主格一連竹篩助

panadnaden da o komikomiring,

併齊,擺放他們主格祖先

o ciring da so asa ka kazapaz ito am,

主格話他們斜格一連竹篩那個助

“ay kanio ahapey ori a komikomireng namen a,

哎你們拿去那個繫祖先我們助

pasaoden mo o kankanen namen a,

使增加你主格食物我們助

pakapipiaen mo yamen a asa ka vahey so kataotao,

弄好,使好你我們繫一連家斜格身體

[譯:當他們天神獻祭儀式完畢,就放下來,接著他們拿另一竹篩祭給祖先,

說”祖先們,拿去吧,希望你們豐富我們的食物,祝福我們一家人身體

健康”]

When they are done with the sacrificial ceremony to the gods, they will put it down and pick up the other bamboo sifter for the ancestors and say, “Ancestors, take this. May you give us abundant food and bless our family’s health.”

41.ya to ngai o kiokay ta ya am,

助就來主格教會我們這助

namen rana to naosia o ...,

我們已經就拒絕主格

namen rana ji mivavehsan a,

我們已經不丟給祖先助

namen rana ji mantan o komikomiring namen a,

我們已經不給主格祖先們我們助

si ama ta do to rana o ya namen ipanta,

主格父我們處格天已經主格助我們給

[譯:西洋教傳進來以後, 我們放棄(取消)了..., 我們不再對祖先做獻

祭儀式,只獻祭給天神了]

After the western religion came in, we gave this up (cancelled)… we no longer sacrifice to our ancestors, only to the gods.

42.am ori ikabo na rana no ya asa ka kazapaz ori

所以那樣使沒有它已經屬格助一連竹篩那個

siciaikoa ya, ya asa rana o ya mian,

當今這助一已經主格助有

[譯:所以現在由以前的兩個竹篩變成只剩下一個竹篩了]

Therefore, from the two bamboo sifters from before, there is only one bamboo sifter left.

43.no maniring sira o rarakeh nokakoa am,

當說他們主格老人以前助

“ji kamo angay do masosoib a tokon,

不你們去處格繫山

ta sira pa ji nimireherehes o anianito

因他們還不 ? 主格鬼

a ya nimi mahap so kankan ta” koan na am,

繫助去拿斜格食物我們說他助

ji sia manovoy so mownged do takey am,

不他們叫去斜格產婦處格山上助

ji sia manovoy so kanakan do kavanatan,

不他們叫去斜格小孩子處格

do vekhas na no nang,

處格隔日它屬格那個

[譯:以前的老人說,”你們不要到masosoib的山上去,因為魔鬼還沒有

全部去拿完祭品”,因此在那獻祭的隔日之前,他們不淮產婦和小孩子到kavanatan一帶去或逗留]

The elderly people in the past said, “You must not go up the masosoib mountain because the demons have not yet taken all of the sacrificial items.” Therefore, before the morning after the sacrifice, they do not allow any pregnant women or children to stay at kavanatan.

44.no mazos sira am, peypakaroen da o kawakawalan,

當獻祭他們助都拿掉他們主格竹子

pipipangayan na no nang am, “sino makey a mi da

意思它屬格那個助誰願意繫去他們

osokan so vahay no anito” koan da am,

下去處斜格家屬格鬼說他們助

ori o pipakaroan da so sang am,

那樣主格都拿掉他們斜格那個助

ya rana to pangaya o rako a olo na ito am,

助已經就擺放主格大的繫路? 它那個助

“kongoen tamo ori a pakaroen” koan da am,

要怎麼我們那個繫拿掉說他們助

ori na to ngiani do dang am,

那樣他就在處格那個助

inana pakaroen da ori no mahesep,

都是拿掉他們那個屬格

ta ihawa da (ipanangangay da) ...,

因擔心他們

“to ka na ngay do vahay no anito”koan da am,

就你已去處格家屬格鬼說他們助

ori o pakaroan da sang,

那樣主格拿掉他們那個

[譯:當他們獻祭的那一天,他們會把竹子拿掉,意思是說,”誰會願意鬼降臨

自己的家園?”所以他們都會拿掉那個東西, 但現在不是了,那個大馬

路都還擺著(竹子?),大家說”啊喲,那個要怎麼拿起來呀”,他們都懶

得拿起來了,所以就任意它擺在那裡;以前才不是,他們擔心(鬼會上

家門?), 所以都會全部拿掉;(若不拿掉), 就會有人說,”你乾脆去

鬼屋算了”]

The day that they have the sacrifice, they will take off the bamboo, meaning, “Who is willing to let the ghosts to come to their own house?” Therefore they will take it all down, but now they don’t do it anymore, and they leave it in the road (the bamboo?). Everyone will say, “Ah, how do we pick those up?” They are all too lazy to pick them up, so they will just leave them there. In the past this was not the case. They were afraid (that ghosts would come to their house?) so they would take them all away. (If they did not take them all away), people would say, “You might as well go live in a haunted house.”

45.o ya nisaod ori akmi 5分鐘 o ipangay so sang

主格助祭品那個像主格放斜格那個

a kangay rana mahap so sang a, o ciring so sang am,

繫去已經拿斜格那個助主格話斜格那個助

“apen ko rana, ciaha ta nio na niahap o singasingah

拿我已經沒關係因你們已拿主格最好的

no viniey namen am, kankanen namen” koan na,

屬格豬我們助食物我們説他

kahap rana so kakanan, a oraoran no nang,

拿已經斜格食盤助容物屬格那個

[譯:那祭品擺上約5分鐘吧, 然後就拿下來了。至於擺上時的話,是這樣

的,”我把盆子收走了,我想你們已經吃到我們最好的食物,及豬肉”,

然後連同祭品一起拿走。

After putting the sacrificial items there for about five minutes, you can take it down. As for what you say when you put them there, it is like this, “I will take away the basin. I think you have already eaten our best food and pork,” so they will take away even the sacrificial items.

學生問問題:

Students are asking questions.

1.泉:o ahapan nio sia a nio ipanci nio a

主格方式你們它繫你們所謂你們繫

“akay do langaraen am, akman so wanjin ori

祖父處格仰望的助像斜格哪裡那個

so ahapan sia, kamoimoingan na, amian jinio ori a

斜格方式它面相他有你們那個繫

kamamagenan no nio ipanci a “akay do langaraen”

形像屬格你們所謂的繫祖父處格仰望的

koan na.

說他

[譯:他們在問, “你們所稱的那個’天上的祖父’他是什麼樣的長相?

什麼樣的形體? 就是你們那個天上的祖父的形像?]

They are asking, “Your so called ‘grandfather in heaven’, what does he look like? What form does he take? What is the form of your grandfather in heaven?”

2.父:abo o ipanci a kamamagenan no tao do to,

沒有主格稱,叫繫形像屬格人處格天

ta pasapa ori, pancian nia “akay do langaraen” am,

因那個稱他祖父處格仰望的助

bekena kapalangayan no kataotao, a sino nimakacita

是同…一樣屬格個人,身體助誰看過

rana sia? O pakatenngan do tao do to am,

已經他主格知道處格人處格天助

“amian si akay ta do langaraen”,

在主格祖父我們處格仰望的

abo o tao nimakacita sia, akma so 天使 koan na

沒有主格人看過他像斜格說他

nokakoa pa do kiokay ta sio, ..

以前還處格教會我們那個

[譯:我們沒有提過天上的人長什麼樣子的;我們所稱的天上的祖父形像不

跟我們人類一樣,但沒人看過他,不知他長的什麼樣子? 以前我們教會有人說,他像天使一樣”]

We have not talked about what the people in heaven look like. The form that our grandfather in heaven takes is not the same as humans. We have not seen him, so we do not know what he looks like. In the past, people in the church would say, “He looks like an angel.”

3.泉:na ikadoa no na ipanci ori am, ikongo o ivozoaw nio

它第二屬格它要說那個助什麼主格驅除你們

so anito ya koan na?

斜格鬼這說他

[譯:他問的第二個問題是說, “你們用什麼來驅鬼?”]

Their second question is, “What do you use to chase away evil spirits?”

4.父:o ikaniaheyan no anito ya, ipamozoaw so anito am,

主格害怕的原因屬格鬼這驅除斜格鬼助

ya asa o avo, o peypeypangayan no avo

助一主格灰燼主格意思屬格灰燼

a pimozasiken am, koan da am ipoling so mata da,

繫撒助說他們助物進眼睛斜格眼睛他們

[譯:害怕鬼的原因; 用灰燼驅離魔鬼,也就是用灰燼撒瞎他們的眼睛]

The reason that we are afraid of ghosts... We use ashes to chase away demons. We use ashes to blind them.

5.泉:koan na am, no mazos kamo am, amian so raod nio

說他助若祭神你們助有斜格曲調名你們

a anohod nio koan na?

繫曲調名你們說他

[譯:他說,”你們在祭神的時候,你們會唱raod或者是唱raod歌嗎?”]

He said, “When you are sacrificing to the gods, do you sing raod or sing the raod songs?”

6.父:abo do aro a tao a, o mimatmatngeh nia am,

沒有處格很多繫人助主格代表它助

no madagdag am, mangay rana sira do atep

若早晨助去已經他們處格屋頂

a kapeyrarod da no asa ka tao a,...,

繫然後唱raod 他們屬格一連人助

Sira akay a icialaw a, o anohod da nira ori am,

他們祖父繫已故助主格曲調名他們他們那些助

”ciciaraw ya am, o kankanen namen pakalitoen mo

今天這助主格食物我們你

kankanen namen an” koan na o peypeypangayan na

食物我們助說他主格意思它

no nang,

屬格那個

[譯:沒有人唱raod歌; 只有主祭者,我已故的祖父,會在祭神節當日早

上上屋頂唱raod,主要的意思是說,”今天,請豐富我們的食物”]

No one sings the raod song. Only the main person doing the sacrifice, my deceased grandfather, would sing raod on the morning of the god worshipping day. The main meaning was to say, “Today, please give us abundant food.”

7.父:kadoa na no peypeypangayan na am, madagdag ori,

第二個它屬格意思它助早上那個

ji pa nimanazab do dang so korang,

不還燒烤處格那時斜格豬

ta madagdag am, mi da rana raraen o tao do to,

因早上助去他們已經請來主格人處格天

“mihekas kamo rana, ta mi nio na apen

下來你們已經因去你們已拿

o kankanen namen”, koan na,

主格食物我們說他

am bekena ononongan do dang,

但還不是處格那時

ta ... kanoanoodan no nang.

因唱法屬格那個

[譯:另一個意思是, 在早上還沒有燒烤豬前, 邀請天神下來吃祭品,說”

你們下來拿我們的祭品吧”, 但還不是(那個時間唱歌?)...,因...

唱法]

The other meaning was, in the morning before roasting the pig, inviting the gods down to eat the sacrificial items, saying, “Come on down and take our sacrifice,” but not yet (singing at that time?)…because…the way to sing...

8.泉:o na ipanci ori am, o tao a mimong no pazos ya am,

主格他要說的那個助主格人繫代表屬格祭品這助

da imongan nia? Ka no patanangen nio rana o pazos

他們代表它和屬格獻祭你們已經主格祭品

a akma da I kanekanen a nio nipatanang ori am,

繫像他們食物繫你們獻祭的那個助

no mi nio apen o kazapaz ori am, nio na to walitan

若去你們取主格竹篩那個助你們已就丟棄

ori a, no to ngian dang koan na?

那個助或就在那裡說他

[譯:他要說的是,那個主祭者憑什麼代表祭神? 還有就是,你們祭拜過神

之後, 那些置放竹篩裡的祭品如何處理? 丟棄或者就擺在原祭拜處?]

What he wants to ask is where the main person who is doing the sacrifice gets his authority to represent everyone in the sacrifice. And the other thing is, after you are done sacrificing, what do you do with the food within the bamboo sifters? Do you throw it out, or do you put it at the original sacrificial spot?

9.父:da imongan no nang koan na?

他們代表屬格那個說他

sira ori o nipatateynepan no tao do to am,

他們那些主格託夢的屬格人處格天助

“mazos kamo”koan na, ori da imongan no nang am,

祭神你們說他那樣他們代表屬格那個助

inana nipatateynepan na sira no tao do to am,

全是託夢的他他們屬格人處格天助

ori da imongan no asa ka vahay ori am,

那樣他們代表屬格一連家那個助

[譯:他說他們憑什麼代表祭神? 因為他們是天神託夢的人啊,他們說,

”你們要祭拜神”,所以他們家族就成為祭神節的主祭者]

Did he ask what authority they were under to represent people in sacrifice? It is because they were the people who got the dream from the gods. They said, “you must sacrifice to the gods,” so their family became the main sacrificial people on god worshipping day.

10.泉:o nipazosan ori ori am, nio to miwasikan ori?

主格祭品那個那個助你們就丟掉那個

[譯:你們的祭品祭拜過後就丟了嗎?

Do you throw away your sacrificial items after the sacrifice?

11.父:no apen rana o kakanan ori am, ta iwasik ori,

當拿已經主格餐盤那個助不丟掉那個

O ito o kakanan ori am, ya rasayan ori,

主格那個主格餐盤那個助助墊那個

no ya pagcinen o raon am,

當助放下主格姑婆芋葉助

ya na ji ngapa o raon a na yanan

助已不拿主格姑婆芋葉繫它所在處

no ya makanakanavang a ya nisaod a,

屬格助併排的繫助祭助

simingki rana a kakanan rana saon o ahapen am,

臉盆已經繫餐盤已經助主格拿助

[譯:當要取走餐盤的時候,不丟祭品; 祭品與餐盤之間有擺著一片姑婆芋

葉當墊子,因此取走餐盤時,祭品連同姑婆芋葉一起拿起來擺在原處]

When you are taking away the plate, you don’t throw away the sacrificial items. A taro leaf needs to be put between the sacrificial items and the plate so that when you take away the plate, the sacrificial items and the taro leaf will be picked up together and placed in the original place.

12.泉:a o aro a nisaod ori am?

助主格很多繫祭品那個助

[譯:那些祭品呢?]

What about the sacrificial items?

13.父:to rana ngian dang am,

就已經在那裡助

[譯:就擺在原處啊]

You just leave it where it was.

14.泉:o ya mimong no pazos ya am,

主格助代表屬格祭神這助

da na ahapen do kaidan no karawan jinio ori

他們已取走處格之後屬格世界你們那個

a asa ka vahay a, no papat sira ori a miketekteh am

繫一連家助若四他們那個繫兄弟(姊妹) 助

asa ka tao jira ori o manma pa somaod sia an?

一連人他們那個主格先還祭拜它助

no to sia lovot sira miketeketeh

或就他們全部他們兄弟(姊妹)

a mangay do vanoa ta ito?

繫去處格海邊我們那個

[譯:當主祭的工作傳到後代的某一個家族時,該家族若有四個兄弟,那麼

他們是否有一個人代表主祭去海邊祭拜,還是他們全部一起去?]

When the main sacrificial work is passed to a certain family of the descendents, if the family has four brothers, does one of them represent everyone to go do the sacrifice at the seaside, or do they all go together?

15.父:to sia lovot ori a mangay do vanoa,

就他們全部那個繫去處格海邊

ano moli rana sira ori am,

若返回村莊已經他們那些助

asa rana ka tao jira o mangay do atep a,

一已經連人他們主格去處格屋頂助

akmi jiaten a keylian.

像我們繫村人

[譯:他們全部都要去海邊獻祭,但回村莊以後,在屋頂的獻祭則派一位

代表]

They will all go together to sacrifice by the sea, but after going back to the village, one would go up to represent them all to sacrifice on the rooftop.

[1] Vehsan 是在吃豬肉前, 捏一點豬肉丟在屋外或抺置在天花板上, 是先給已故的親人或祖先吃, 表示尊敬之意,並向他們祈福求平安及豐富的食物。

Vehsan means before eating pork, pinching some and throwing it outside or wiping it on the ceiling for the dead family members or ancestors to eat, done out of respect, and to ask their blessing, for safety, and for lots of food.