台灣基督教史
Tâi-oân Ki-tok-kàu Sú
文獻資訊
| 項目 | 資料 |
|---|---|
| 作者 | 吳昌盛 Gô͘ Chhiong-sēng |
| 卷期 | 台灣教會報/芥菜子 |
| 卷期 | 第517卷 |
| 日期 | 1928/4 |
| 頁數 | 11-13 |
白話字（原文數位化）
Tâi-oân Ki-tok-kàu Sú
Gô͘ Chhiong-sēng
1928.04.01 517 Koàn (KOÀ-CHHÀI-CHÍ TĒ 26 Hō) p.11-13
(Soà-chiap chêng-hō tē 13 bīn)
- Thoân-soat, “In ê chó͘-kong hō͘ Hàn-bîn-cho̍k kā i koáⁿ khì soaⁿ-lāi táu-toé, só͘-í uī-tio̍h beh soat chit-tiám-hīn chiah ū thâi-lâng. Tuì án-ni in tāi-tāi ū thàn in chó͘-kong ê kà-sī, hoān-nā lâm-chú ū hun-piat ê tì-sek, in lāu-pē tio̍h chhoā in kiáⁿ khì soaⁿ-téng, chiah kí hit-ê soaⁿ-kha ê pêng-iá, lâi kóng-khí in chó͘-kong só͘ lâu ê oàn-hūn. ia̍h kā in kóng tio̍h an-uì in chó͘-kong ê lâng lâi thâi-lâng.” Chit ê thoân-soat si̍t-chāi oē sìn-tit á-boē, choân-jiân sī gî-būn.
Si̍t-chāi chit-ê thâi-lâng ê hong-sio̍k sī tuì Hàn-bîn-cho̍k boē soá lâi Tâi-oân ê í-chêng chiū ū. Nā koh chiong in ê kin-kì-tē, Lâm-iûⁿ hiah ê lâng ê si̍p-koàn lâi tiau-cha, ia̍h oē-thang hoat-kiàn chhin-chhiūⁿ chit-khoán ê hong-sio̍k. Koh-chài í-chêng goá ū kóng siū tio̍h Hàn-bîn-cho̍k ê ap-pek ê m̄-sī chhiⁿ-hoan, si̍t-chāi sī se̍k-hoan. Hòng-kiam hō͘ chhiⁿ-hoan só͘ thâi m̄-sī kan-ta Hàn-bîn-cho̍k nā-tiāⁿ, chiū-sī chhiⁿ-hoan ia̍h oē thâi chhiⁿ-hoan. Nā siūⁿ-khí thâi-lâng ê sū, chiū kó͘-chá bô-lūn sím-mi̍h bîn-cho̍k ia̍h ū. Chāi tī kó͘-chá chit-khoán ê hoat-tō͘ sī tian-tò choè bîn-cho̍k pó-chûn ê chhiú-toāⁿ. Só͘-í í-siōng só͘ kóng ê thoân-soat bô tú-tú sī sū-si̍t.
Nā án-ni in thâi-lâng ê kin-pún goân-in sī sím-mih? chiū-sī tāi-lio̍k ū chhit-hāng, che-sī choè-kīn só͘ gián-kiù ê.
(1) Chiū-sī ēng thâi-lâng choè tē-it ióng-kám thang khoa-kháu ê sū. (2) Nā beh ji̍p chòng-teng-pan tio̍h ài thâi-lâng chiah oē thang ji̍p-pan. (3) Nā ū sím-mi̍h cheng-gī bē kái-koat ê sî, ia̍h tio̍h ài thâi-lâng. (4) Nā ū siū hiâm-gî beh soat hit-ê oan-óng ia̍h tio̍h ài thâi-lâng. (5) Nā ū nn̄g-lâng saⁿ-chiⁿ chi̍t ê cha-bó͘ gîn-ná, hit nn̄g-ê tio̍h ài khì chhut-chháu tāi-seng thâi-lâng tńg-lâi hit ê chiū-sī sèng-lī-chiá. (6) Chng-ni̍h nā ū un-e̍k beh hō͘ soah tio̍h ài thâi-lâng. (7) Nā ū sím-mi̍h put-hēng ia̍h koh siⁿ-khí pháiⁿ-tāi-chì beh khì-soah, ia̍h tio̍h ài thâi-lâng.
Í-siōng só͘ kóng chiah ê goân-in sī si̍t, só͘-í in bô lia̍h chhut-chháu, thâi-lâng choè pháiⁿ-tāi, tian-tò lia̍h che choè bí-tek. Nā khoàⁿ tē-saⁿ ê goân-in put-sî to kám-kak-tio̍h bûn-bêng-kok teh kái-koat cheng-gī būn-tē hoat-tō͘, si̍t-chài siūⁿ kè-thâu tī hêng-sek, tuì Siōng-tè ê kiaⁿ-uì chin-po̍h. Lán kóng in sī iá-bân tian-tò tuì in oē thang hoat-kiàn-tio̍h kak-chhíⁿ ê liông-sim kap kiaⁿ-uì Siōng-tè ê cheng-sîn.
In ê chong-kàu chōng-thài si̍t-chāi sī chin iù-tī. Nā chiong hiān-sî in ê khoán lâi chhui-siūⁿ in kó͘-chá ê chong-kàu, thang kóng sī chó͘-sian chong-pài kap chū-jiân chong-pài nā-tiāⁿ, Hiān-sî in ê chong-kàu chōng-thài, kap kó͘-chá cheng-chha sī bô loā-chē. Hiān-sî chiū-sī khì kàu sím-mi̍h só͘-chāi, ia̍h bô tè thang khoàⁿ chhin-chhiūⁿ ngó͘-siōng á-sī sī-īⁿ ê mi̍h. Kan-ta nā siu-koah liáu, tio̍h pān chhiⁿ-chhau lâi chia̍h, thiàu-bú lâi kám-siā thiⁿ, toē ê un. In ia̍h ū sìn in chó͘-kong ê lêng-hûn bô bô-khì. Sí-liáu-āu ê lêng-hûn beh khì tó-uī, in khiok bô khak-si̍t ê kiàn-kái, chóng-sī sìn hiah ê lêng-hûn teh koán chéng-chéng ê hō-hok. Só͘-í in ū ēng chia̍h-mi̍h kap chiú-luī lâi hiàn hō͘ in chó͘-kong, lâi an-uì in ê lêng ia̍h chiong án-ni lâi kiû in ê chiàu-kò͘.
Mackay Bo̍k-su bat chi̍t-pái chhin-ba̍k khoàⁿ-kìⁿ chi̍t ê hoan-cho̍k teh kî-tó. Hit ê sūn-sū chiū-sī chiong chiàⁿ-chhiú gia̍h koân, jī-cháiⁿ chiah chhun chhut-lâi, chê-siaⁿ kî-tó kóng, ‘Na-e-au ban-nng ki-sai-ak han phai-ku” hit ê ì-sù sī kóng, “Siōng-tè ah! kiû Lí siúⁿ-sù goán pêng-hô ê sim-koaⁿ, tn̂g sìⁿ-miā kap hēng-hok. Goán taⁿ teh-beh lâi chia̍h;” kóng liáu chiah ēng jī-cháiⁿ sì-pái tū-lo̍h chiú-tiong, jiân-āu chiah koh-chài kî-tó kóng, “Ma-la-nai, han-phai ku ai-im-na-bu-ai” hit ê ì-sù sī kóng Tē ah! goán teh-beh chia̍h, í-keng lī-khui sè-kan lín hiah ê lêng-hûn ah! siúⁿ-sù goán tāi-ke ū pêng-hó.”
In m̄-nā siu-koah ū chè-tián ê hêng-sek kok chéng-cho̍k lóng ū tām-po̍h cheng-chha. Chóng-sī tāi-khài iàu-kín ê só͘-chāi sī bô cheng-chha. iū-koh lán nā khoàⁿ ‘Chhiⁿ-hoan-kì’ hit pún chheh i ū siá kóng, in ia̍h ū sìn chi̍t-ê Sîn kiò-choè ‘ut-to-hu.’ In ê sîn-koan khiok sī bô thang chhin-chhiūⁿ lán ê chiah bêng-khak, iáu-kú beh kàu tī choân-lêng, choân-tì ê só͘-chāi. In ia̍h sìn bān-hāng-mi̍h lóng sī ‘ut-to-hu’ chhòng-chō--ê, Só͘-í in ê sio̍k-gí ū kóng, “sîn ê ba̍k-chiu chin toā” á-sī kóng, “sîn teh chhòng-chō bān-hāng-mi̍h chhin-chhiūⁿ cha-bó͘-lâng teh chit-pò͘ ê khoán.”
Ū chi̍t-pái ū chi̍t ê hū-jîn-lâng, chhoā chi̍t ê poat-kha ê gín-ná lâi chhē Chíⁿ-siōng Sian-siⁿ, mn̄g i khoàⁿ hit ê poat-kha ê gín-ná oē hó boē? Sian-siⁿ kā i kóng, boē hó. Hit ê cha-bó͘-lâng liâm-piⁿ chiū kóng, “No͘-ai iak-kai to-mi-num ut-to-hu, oah” hit ê ì-sù sī kóng, “bô iàu-kín, che sī Siōng-tè chit-liáu khah m̄ tú-hó;” ia̍h bô phāu sím-mi̍h m̄-kam-goān ê ì-sù. Nā koh khoàⁿ Davidson tù hit pún chheh, tī hit pún ū siá ‘A-mi-cho̍k’ ū sìn chi̍t-ê thóng-it Ú-tiū ê Sîn. Chhin-chhiūⁿ í-siōng chit-nn̄g ê chong-kàu su-siúⁿ, thang kóng sī chhiⁿ-hoan cho̍k-tiong choè tē-it chìn-pō͘--ê. Í-goā lóng put-chí iù-tī.
In-uī in ê chong-kàu su-siúⁿ chiah iù-tī, só͘-í in ê bê-sìn ia̍h put-chí chhim. Tuì lán lâi khoàⁿ, lâi phoe-phêng kā i kóng sī bê-sìn, chóng-sī in pún-sin bô lia̍h he choè bê-sìn. Bô-lūn sím-mi̍h bē-khai ê bîn-cho̍k, in ê seng-oa̍h ê toā-pō͘-hūn thang kóng lóng sī bê-sìn, só͘-í chhiⁿ-hoan ia̍h bô chhut tī chit ê hoān-uî ê goā-bīn. In ū kiâⁿ chiù-kim, iàm-khī ê sū, ia̍h thiaⁿ chiáu-siaⁿ kap chiáu pe khì ê hong-hiòng lâi pok hit kiat-hiong.
Mackay Bo̍k-su bat hō͘ chit-khoán ê bê sìn chhòng-kéng chi̍t pái, chiū-sī khì beh thàm-hiám Sin-ko-soaⁿ, peh kah beh kàu ê sî, uī-tio̍h chit-khoán ê bê-sìn ko͘-put-chiong tio̍h tiong-chí. Bê-sìn ê tiong-kan tē-it m̄-hó--ê, chiū-sī lí-hêng tiong phah-ka-chhiùⁿ. Nā án-ni chiū beh khì ê só͘-chāi sui-jiân sī loā-kūn to tio̍h koh tńg-lâi. Koh-chài àm-sî nā bāng-kìⁿ put-khoài ê bāng, chiū kè-ji̍t lóng m̄-káⁿ chhut mn̂g, mî--sî káu chhoe-lê in ia̍h m̄-ài; ji̍t lo̍h-soaⁿ ê sî ke-bú thî sī koh-khah bô ài. Te̍k-pia̍t beh chhut-chháu ê tāi-seng, koh-khah tio̍h pok hit ê kiat-hiong. Í-goā beh chi̍t-hāng chi̍t-hāng lâi siá sī-siá put-chīn. Chím-á siá chiah ê sū-si̍t lóng sī hiān-sî ū teh kiâⁿ ê sū-si̍t. Tuì chit ê lâi chhui-siūⁿ, ia̍h oē thang chai chá-ji̍t ê tāi-khài. Sio̍k-gú kóng, “Sui put-tiòng ia̍h put-oán,” (sui-jiân bô tio̍h iā chha bô loā-hn̄g).
(āu-ge̍h beh koh soà-chiap).
漢羅（Ùi原文改寫）
台灣基督教史
吳昌盛
(續接前號第13面)
1928.04.01 517卷(芥菜子第26號) p.11-13
2. 傳說，「In 的祖公予漢民族共伊趕去山內táu-toé，所以為著欲說這點恨才有刣人。對按呢in代代有趁in祖公的教示，凡若男子有分別的智識，in老父著chhoā in囝去山頂，才指彼个山腳的平野，來講起in祖公所留的怨恨。亦共in講著安慰in祖公的人來刣人。」這个傳說實在會信得抑袂，全然是疑問。
實在這个刣人的風俗是對漢民族袂徙來台灣的以前就有。若閣將in 的根據地，南洋遐的人的習慣來調查，亦會通發見親像這款的風俗。閣再以前我有講受著漢民族的壓迫的毋是生番，實在是熟番。況兼予生番所刣毋是干焦漢民族nā-tiāⁿ，就是生番亦會刣生番。若想起刣人的事，就古早無論啥物民族亦有。在佇古早這款的法度是顛倒做民族保存的手段。所以以上所講的傳說無拄拄是事實。
若按呢in刣人的根本原因是什麼？就是大略有七項，這是最近所研究的。
(1)就是用刣人做第一勇敢通誇口的事。(2)若欲入壯丁班著愛刣人才會通入pan。(3)若有啥物爭議袂解決的時，亦著愛刣人。(4)若有受嫌疑欲雪彼个冤枉亦著愛 刣人。(5)若有兩人相爭一个查某囡仔，彼兩個著愛去出草代先刣人轉來彼个就是勝利者。(6)庄裡若有瘟疫欲予煞著愛刣人。(7)若有啥物不幸亦閣生起歹代誌欲去煞，亦著愛刣人。
以上所講chiah的原因是實，所以in無掠出草，刣人做歹代，顛倒掠這做美德。若看第三个原因不時to感覺著文明國teh解決爭議問題的法度，實在想過頭佇形式，對上帝的驚畏真薄。咱講in是野蠻顛倒對in會通發見著覺醒的良心佮驚畏上帝的精神。
In 的宗教狀態實在是真幼稚。若將現時in 的款來推想in古早的宗教，通講是祖先崇拜佮自然崇拜nā-tiāⁿ，現時in 的宗教狀態，佮古早精差是無偌濟。現時就是去到啥物所在，亦無tè通看親像偶像抑是寺院的物。干焦若收割了，著辦chhiⁿ-chhau來食，跳舞來感謝天，地的恩。In亦有信in祖公的靈魂無無去。死了後的靈魂欲去佗位，in卻無確實的見解，總是信遐的靈魂teh管種種的禍福。所以in有用食物佮酒類來獻予in祖公，來安慰in 的靈亦將按呢來求in 的照顧。
Mackay牧師捌一擺親目看見一个番族teh祈禱。彼个順序就是將正手gia̍h懸，二指才伸出來，齊聲祈禱講，「Na-e-au ban-nng ki-sai-ak han phai-ku」彼个意思是講，「上帝ah！求你賞賜阮平和的心肝，長性命佮幸福。阮taⁿ teh欲來食；」講了才用二指四擺tū落酒中，然後才閣再祈禱講，「Ma-la-nai，han-phai ku ai-im-na-bu-ai」彼个意思是講地ah！阮teh欲食，已經離開世間恁遐的靈魂ah！賞賜阮大家有平好。」
In毋但收割有祭典的形式各種族攏有淡薄精差。總是大概要緊的所在是無精差。又閣咱若看「生番記」彼本冊伊有寫講，in亦有信一个神叫做「ut-to-hu。」In 的神觀卻是無通親像咱的才明確，iáu-kú欲到佇全能，全智的所在。In亦信萬項物攏是「ut-to-hu」創造--的，所以in 的俗語有講，「神的目睭真大」抑是講，「神teh創造萬項物親像查某人teh織布的款。」
有一擺有一個婦人人，chhoā一个poat跤的囡仔來揣井上先生，問伊看彼个poat跤的囡仔會好袂？先生共伊講，袂好。彼个查某人連鞭就講，「No͘-ai iak-kai to-mi-num ut-to-hu，oah」彼个意思是講，「無要緊，這是上帝織了較毋拄好；」亦無抱啥物毋甘願的意思。若閣看Davidson著彼本冊，佇彼本有寫「A-mi-族」有信一个統一宇宙的神。親像以上這兩个宗教思想，通講是生番族中做第一進步--ê。以外攏不止幼稚。
因為in 的宗教思想才幼稚，所以in 的迷信亦不止深。對咱來看，來批評共伊講是迷信，總是in本身無掠he做迷信。無論啥物袂開的民族，in 的生活的大部分通講攏是迷信，所以生番亦無出佇這个範圍的外面。In有行咒金，厭忌的事，亦聽鳥聲佮鳥飛去的風向來卜彼吉凶。
Mackay牧師捌予這款的迷信創景一擺，就是去欲探險Sin-ko-山，peh kah欲到的時，為著這款的迷信姑不將著中止。迷信的中間第一毋好--ê，就是旅行中拍ka-chhiùⁿ。若按呢就欲去的所在雖然是偌近to著閣轉來。閣再暗時若夢見不快的夢，就過日攏毋敢出門，暝--時狗吹螺in亦毋愛；日落山的時雞母啼是閣較無愛。特別欲出草的代先，閣較著卜彼个吉凶。以外欲一項一項來寫是寫不盡。Chím-á寫chiah 的事實攏是現時有teh行的事實。對這个來推想，亦會通知早日的大概。俗語講，「雖不tiòng亦不遠，」(雖然無著也差無偌遠)。
(後月欲閣續接)。