【翻譯練習】福爾摩沙原住民
Aboriginal savages of Formosa
作者：甘為霖(William Campbell)
來源：http://www.reed.edu/Formosa/texts/Campbell1874.html
Po-sia or Po-li-sia is a large, beautiful, and well-watered plain, lying in the very heart of the great mountain range which, running through the centre of the island of Formosa, divides it into an eastern and western portion. It lies nearly 30 miles eastward from the city of Chiang-hua, in a break in the mountain system. There are two ways in which it can be reached from Tai-wan-foo. Pursuing the ordinary north road as far as Ka-gi, you can continue the journey east by north-east, and enter Po-sia on the afternoon of the fourth day. Owing, however, to the thieving propensities of the Chinese in several small villages before entering Po-sia, the Sek-hoan of the plain very rarely make use of this shorter road, and this is just what the Chinese wish. There can be no doubt that they have an eye on Po-sia. The Sek-hoan having acted as the pioneers in opening up the region, the craftier Chinaman endeavours now, by every act of trickery and oppression, to dispossess them. The route generally chosen, and by which I went, is to proceed directly north from Ka-gi to Toa-sia. Here a small armed party requires to be taken as an escort through the territory of the Chay-hoan, or uncivilized aborigines. Leaving Toa-sia we would proceed in a south-easterly direction for 9 miles or so along the base of one of the smaller ranges, and then for two days in an easterly direction through a wild and mountainous region, where neither the Chinese nor the Sek-hoan have ventured as yet to establish themselves. In this way Po-sia would be reached in six days after leaving Tai-wan-foo. Po-sia is inhabited almost exclusively by the Sek-hoan. These form one of the two great tribes of civilized aborigines who occupy the western side of the island, the others being the Pepo-hoan.
埔社(或稱埔里社)是一處廣大美麗、水源豐足的平原，座落在大山脈最中心的地帶，這座大山脈橫亙福爾摩沙島的中央，將本島劃分為東西二部。埔社距離彰化城以東約30哩，是山系斷塊的陷落地帶。從台灣府出發，有二條路線可抵達埔社。往北走一般的路，最遠走到嘉義後，可以朝東北方向前進，繼續這段向東的旅程，第四天下午就能進入埔社。不過，因為進入埔社前，會經過幾處漢人的小村莊，而漢人盜竊成習，所以住在平原的熟番很少會走這條路程較短的路線，這也正中漢人之意。漢人很明顯在覬覦埔社。熟番是開闢埔社的先民，狡猾的漢人現在垂涎這塊土地，使出各種奸詐手段與壓迫行動，設法趕走熟番。一般會選擇從嘉義直接往北走到大社(Toa-sia，今神岡大社)，我走的就是這條路線。經過生番、也就是未開化原住民的領域時，需要有小型的武裝部隊護送。出了大社，我們沿著較低矮山脈的谷地，朝東南走9哩多，接下來會花二天時間往東經過一處原始的山地區域，漢人與熟番都還沒有來這裡開墾。走這條路的話，要走六天才能從台灣府抵達埔社。埔社幾乎只有熟番居住。熟番是本島西半部的二個已開化原住民之一族，另一族名為平埔番。
I arrived at O-qu-lan, the first of the Po-sia villages on the 23rd of April, 1873. From careful enquiries made while visiting twenty-nine of the villages (there are thirty-two in all, three of them being situated right outside the plain in the hill region), I estimate that the entire population of Po-sia may be set down at about 6000; one would not think so at first. A few of the villages occupy the middle of the plain, but the most are situated in out of the way corners by the foot of the hills, and are almost hidden out of sight by the lofty bamboos which surround them all. An approximate estimate of the extent of Po-sia and of its population can be found only after walking over it in all directions, following the irregular line of march along the base of the high hills, and entering the secluded villages you come upon from time to time. I spent several days in this interesting work during my present visit. On entering a village we at once proceeded to the school, where the people soon gathered from every house to see the foreigner, and listen to his story. In almost every case we were kindly received. They made tea for us, and in other ways testified their good will. From the forethought of one of my colleagues, I was supplied with a store of quinine which I found very valuable. We frequently met bartering companies of the Chey-hoan to whom small articles such as needles and flints were given, and to any suffering from fever doses of quinine. This accounts for a rather unexpected invitation.
我在1873年4月23日抵達烏牛欄(O-qu-lan)，埔社的第一處村莊。我在探訪29處村莊(總共有32處村莊，其中有3處村莊位於平原以外的山丘地帶)時，也詳細地訪查探問，我估計埔社總人口數可能落在6千左右；一般人一開始不會這麼認為。幾處村莊位在平原中央，但大多數村莊分布在山腳下偏僻不起眼的角落，幾乎完全為圍繞著村莊的高聳竹叢所遮蔽。必須走遍各處，循著高丘山腳下由村民自己走出來的路徑前行，並且進到不時隱隱約約出現的隱蔽村落，才有辦法粗估埔社面積及其人口數。我這次探訪，就花了好幾天在這項蠻有意思的工作上。一進入村莊，我們會直接前往學校，當地居民也立刻從家裡聚集過來，聽我們的故事。我們幾乎每次都受到熱情款待。他們泡茶給我們喝，由此也看得出他們的良善。我的一位同事有先見之明，我在這裡補給了許多我覺得很有用處的奎寧。我們時常遇到生番的以物易物交易隊伍，生番可以換到像是針、打火石這類的小東西，如果有人發燒也可以換到幾劑奎寧。這真是一種意想不到的招待方式。
One evening about dark, A-tun, a Sek-hoan barterer, [p. 411] who knows the dialect of the savages, led in a party of Chey-hoan to O-qu-lan bearing a message from their chief A-rek to the foreign doctor. Some of his people had been benefited by my medicine, and A-rek wanted me to visit his settlements, and try to cure some who could not leave their huts. Of course, I told them the doctor was not here, but was at present in the great southern city, a distinction I might as well not have attempted, as I had been giving medicines which had done good. So as I was glad to have an opportunity of going further east, I agreed to leave Gu-khun-soa with them on Monday, the 12th of May. Three of our men were to accompany me, namely, A-tun, who would act as interpreter, my table-boy, who is a married Pepo-hoan, and a Chinese burden-bearer. The chief, A-rek, had sent his son to conduct us to his village. A few minutes after leaving Gu-khun-soa, we entered the mountain defile and were fairly on our way. For seven hours we walked over hills and across streams without the shadow of a road, and always due east, before we halted to take food. Again continuing our journey, we at last sighted, from the brow of a steep hill, the village of Tur-u-oan, the head-quarters of the tribe, and our resting place for the night. The stream between us and the village was deeper and swifter than any we had passed. Almost all the inhabitants turned out to have their first sight of a foreigner. We halted before the largest of the houses, and on entering were in the presence of the man whose name had been for years a terror to the natives of the western side of these mountains. A-rek had been suffering from fever, and was rather weakly. I gave him a good dose of quinine, and shortly after he drank off a preparation of Liebeg's extract of meat with evident relish. There was little done that evening. It was almost dark when we arrived, and the prospect outside was anything but inviting. Some thirty people gathered into the large apartment. They were rather shy at first, but became more communicative in the course of the evening. I presented A-rek with about half a yard of red flannel, which they greatly value, a few wooden combs, flints, and a piece of an old brass chain I had used to hold my keys together, and the possession of which evidently gave my host an additional feeling of superiority. Many of the remarks made by the company were translated by A-tun -- not a few of them referred to myself. I was the white-skinned foreigner who came from above, and though my head were cut off I would not die, and so on.
某日傍晚，天色將暗之際，一位通曉生番語言的熟番商人阿敦(A-tun)，帶領一隊生番來到烏牛欄，幫生番的頭目阿列(A- rek)傳話給外國人醫生。有幾位生番因為吃了我的藥而康復，阿列希望我可以去他們部落，幫忙治療一些無法踏出住所的人。我當然跟他們說醫生不在這裡，而是在南邊很遠的城市。我一直送出有效的藥物給需要的人，沒想到可以得到如此受邀的殊榮。我很開心接受了這個可以繼續往東行的機會，答應在5月12日星期一與他們一同離開牛睏山(Gu-khun-soa)，前往部落。跟我一起去的有三個人：擔任通譯的阿敦、一位已婚平埔番擔任我的侍者、還有一位漢人苦力。頭目阿列派他的兒子當嚮導，帶我們去他的部落。離開牛睏山後沒幾分鐘，我們就走在往部落的山間小徑上。我們一路往東，翻山越嶺，撩溪涉水，這途中完全沒有任何的寬路。走了七個小時後，才停下來吃些東西，再繼續踏上旅程。終於，我們在一處陡峭山丘的懸崖邊緣，看見了托魯萬社(Tur-u-oan)，這個社是生番部落的中心所在，我們今晚也將在此落腳。將我們與托魯萬社相隔兩邊的溪流，比我們之前越過的溪更深、更湍急。部落幾乎全部的居民都出來了，這是他們第一次瞧見外國人的樣貌。我們在最大的房屋前面止步，一進門就看到阿列，多年以來，山區西側住民只要聽見他的名號，無不膽戰心驚。阿列因發燒而病倒，身體頗為虛弱。我給他足夠的奎寧劑量，不久之後他就食欲大開，喝下一份Liebeg牌肉精。那天傍晚沒有做什麼事。我們抵達時已經快天黑了，而屋外所見都是歡迎之景。30來人聚集在大會所。一開始他們蠻害羞的，但到了傍晚時分就比較暢所欲言。我送給阿列約半碼長的紅色法蘭絨，他們非常珍惜這項禮物，我還送了幾個木梳、打火石、還有我之前用來把鑰匙串在一起的老舊黃銅鑰匙圈，這些物品明顯讓此地的東道主額外感到尊榮。阿敦翻譯了他們的許多交談內容 ── 很多交談都有提到我。我是外地來的白皮膚外國人、我的頭就算被砍掉也不會死......等等。
Rising early next morning I ventured out to look at the place. The first thing that arrested my attention was a string of skulls fastened up against the end of the chief's house. They were nearly all cloven in, and not a few had still some flesh adhering to them, as if they had been severed from the body only a month or two before. The majority of the other houses were similarly ornamented. I counted thirty-nine skulls on one hut, thirty-two on another, twenty-one on a third, and so on. I was told that they were the trophies of victorious clan fights, and of successful raids on the inhabitants on the western side of the mountains. The poor Chey-hoan sees his certain fall in the face of the encroachments of the swarming Chinese, and in his sullen despair his hand is against every man. I was informed that not a year passes without from ten to twenty of the Po-sia people being killed in these raids. When I re-entered the large cabin, I saw further evidence of the degradation of these savages. Many suspicious-looking implements were lying about, and there could be no doubt that the thick mass of long hair which dangled from one of the rafters, consisted of the pigtails of the murdered Sek-hoan and Chinamen whose skulls were bleaching outside. I believe that many of the Chey-hoan are cannibals.
隔天我很早起床，四處走走看看這個部落。我第一個注意到的，是繫在頭目屋緣的一串頭顱。頭顱幾乎被劈成二半，很多骨頭上還黏著肉，彷彿這些頭顱只不過在一兩個月前才從身體上被砍下來。其他房屋絕大多數都有類似的擺飾。我在一間小屋數得39顆頭顱、第二間小屋數得32顆頭顱、第三間小屋數得21顆頭顱......其他的小屋還有。別人告訴我，這些頭顱是部落戰爭後、以及成功襲擊山區西側住民後的戰利品。面臨大量漢人侵占地盤，生番節節敗退，處境堪憐，憤怒與絕望交加之下，他們將所有人視為仇敵。聽別人說，不到一年內就有10到20名埔社人民喪於生番襲擊。屋外放了許多看起來很可疑的工具，而屋樑垂掛著的大把長頭髮，十有八九是從遭殺害的熟番與漢人頭上所綁的長辮子組成的，他們的頭顱在屋外曬到褪色了。我想很多生番是會吃人肉的。
My pity was deeply moved for these poor people. They are in many respects a fine race: all say they are truthful, chaste, and honest. Murder is the most common of their many sins. Human life is regarded as of very little value; and they delight in hacking the bodies of those from whom they have received any real or fancied wrong. Both men and women paint their faces -- the faces of the old women are so daubed as to make them very repulsive. Their time is chiefly taken up in hunting. A large party returned from hunting on the second day after our visit. We tried repeatedly to impress on them some of the simplest truths, but their minds seemed incapable of receiving a single impression. The act of writing a few memoranda in their presence excited their suspicion. The supposed I was preparing something for their injury. I tried to explain what I was doing; but it was of no use, and so I put the note-book aside.
我深深哀憫這些可憐的人們。從很多方面來看，生番是個很良善的種族：大家都說生番坦率正直，樸實淡泊，且真誠待人。他們的眾多罪行裡，謀殺是最常見的了。他們視人命如草芥，恣意砍斫人的軀體，也不管那些人究竟是不是真的犯錯而該死。生番無論男女，臉上都有塗飾 ── 有些老婦人的臉龐塗得亂七八糟，看起來面目可憎。生番大多把時間花在打獵上。我們來訪後的隔日，有一隊盛大的打獵隊伍歸來部落。我們不斷試著宣說最平易的真理，希望這觀念深植在他們的腦海中，但是他們的心靈似乎連這麼一件道理都容納不了。我在他們面前拿起紙筆作筆記，這舉動讓他們起了疑心，以為我正在準備處理他們受的傷。我跟他們解釋我在作筆記，但徒勞無功，我就放下筆記本了。
I was told of the following strange customs practised by these Chey-hoan. When any one dies, his friends clear away the log fire which always smoulders at one end of the apartment, and dig a deep hole on the place it occupied. Into this they place the body in a sitting posture, and beside the body they place pipes and tobacco with other articles used by the deceased while living. A simple ceremony to exhibit their grief is then gone through, then two of the nearest friends fill up the grave, the fire is replaced, and everything goes on as before.
有人為我說明下面這件生番的奇異風俗：人死後，他的友人會把住所一角總是悶燒著的柴火清掉，並在死者居住活動的地方挖個大洞。友人把死者遺體以坐姿放入洞裡，身旁放著菸斗、菸草、還有死者生前的其他用品。這樣就完成了表達哀悼之情的簡單儀式。接下來由兩名密友挖土填滿墓穴，在那裡重新生火，一切又如往常。
Their houses are different from those I have elsewhere met with. They commence their erection by digging a large square hole or pit about 4 feet deep; the earth at the bottom of the pit is firmly beaten down to form the floor; the sides are built round with large stones, and this carried up as a stone wall about 3 feet above the level of the ground; a bamboo framework is then thrown over from wall to wall, and sufficiently large to project and form eaves 2 or 3 feet deep on either side; over this slates (or rather stone slabs) are placed, and the structure is complete.
生番的家屋和我先前看過的屋子都不一樣。建造時首先挖出一個方正的大坑洞，深約4呎(122公分)，並把坑底的土壤夯實，作為地基；大石沿著邊緣擺放，堆疊成約3呎高(91公分)的石牆；牆的上頭鋪著竹架，竹架夠大，在四周外伸形成2到3呎長(61公分到91公分)的屋簷；竹架上面再放上石板，至此完成建築結構。
The chief and some others were remarkably friendly on the second morning after my arrival. The medicine had cured them of their fever. They proposed to show me their wells, which A-tun assured me was a certain evidence of their confidence. They told me that one of their wells had been under evil influence for a long time, and had caused numerous deaths. They had been in the habit of firing into it in the evenings in the hope that the bullets from their long guns would dislodge the enemy. I found the well to be a spring with an almost unlimited supply of the coolest and sweetest water I had ever tasted. I insisted that they should give up the use of the impure water they had been drinking and return to this.
我抵達此處的隔天早上，頭目和其他幾個人對我相當友善。藥物治好了他們的發燒。他們打算帶我去看他們的井，阿敦要我放心，因為這代表著他們對我的信任。他們跟我說，其中一口井被魔控制了很長一段時間，已造成多人死亡。他們習慣在傍晚開槍射擊這口井，希望長槍發射出去的子彈能夠驅逐敵人。我發現這井是個活泉，幾乎源源不絕湧出我所嘗過最清涼、最甘冽的泉水。我堅持要他們別再用之前常喝的不乾淨的水，改用這口井的水。
The low, wretched charnel-houses in which they live made me wonder to see so many sturdy fellows among them. The scenery around is the wildest and most magnificent I have ever seen. Glencoe is nothing to it. All the country around and for a long day's journey to the east use the same language as A-rek's [p. 142] tribe. The word of A-rek in his younger days was law to this mountain people for many miles around. Thirteen villages are still subject to him. I visited seven of them, meeting with many suffering from fever, to whom I gave quinine; and with a few who had very severe spear wounds, for whom I could do nothing. In the course of these travels I met another chief, who territory is about 5 miles south from Tur-u-oan, and who is the head of thirty villages. His name is A-ui-a-tan. I presented him with a few English needles, with which he was agreeably surprised. He only know the miserable rusty bits of wire obtained from the barterers.
他們住在低矮破舊的房子，裡頭又埋著死人，讓我不禁想了解他們當中怎還有那麼多人活得這麼健壯。這一帶的景色原始荒涼，壯麗無比，蘇格蘭的格倫科(Glencoe)也比不上。往來周邊各地、以及一整天向東的行程中，人們都使用和阿列部落一樣的語言。方圓數哩以內的山上人民，將阿列年輕時代的一言一語奉為金科玉律，遵照實行。阿列仍管轄13個村莊。我造訪了其中7村，遇到了許多發燒的村民，我給他們服用奎寧；還有些人受矛刺所傷，傷勢嚴重，我愛莫能助。行程途中，我認識了另一位頭目，他的領地在托魯萬社以南差不多5哩(8公里)之處，管轄30個村莊。他名叫阿畏亞丹(A-ui-a-tan)。我送他幾個英式的針頭，他相當驚喜，畢竟之前他只從小販那裡買到生鏽到不行的鐵絲線段。
On leaving, A-rek obtained from me a promise that I would return again, and I was compelled to accept a present of a small piece of native cloth, especially prepared for me by his wife.
離開時，我向阿列保證還會再回來看他，也難辭盛情地收下了他送的一小塊土布，這是他的太太特地為我準備的。
In returning from Po-sia to Tai-wan-foo we did not go by Toa-sia as we came, but went to the south by a new way, in order to visit the Chin-hoan, or water-savages, about thirty of whom we met at Gu-khun-soa a village of Po-sia. The Chin-hoan live on the shores of a large fresh-water lake about a day's journey south from Po-sia. This lake we found to be 4 or 5 miles long and about 3 broad. The chief occupation of this tribe is fishing in the lake. We saw their long canoes on the water. Each canoe is formed from the trunk of a single tree. They propel them by means of short paddles made in the form of leaves. They are found on no other part of the island. Their four villages are called Chin-sia, Wa-lan, Pa-khut, and Than-sia.
從埔社往台灣府的回程，我們沒有經過去程時的大社，而是走新的路線往南，因為要去拜訪水番(Chin-hoan)，我們先前在埔社的牛睏山曾遇到30多名水番。水番住在一處偌大淡水湖的湖畔，從埔社往南走大約要走一天時間，才會抵達這湖。湖泊長約4到5哩(6.4到8公里)，寬約3哩(4.8公里)。部落居民主要以在湖泊捕魚維生。我們見到湖面漂浮著長長的獨木舟。每個小舟是用一棵樹的樹幹製成。水番用葉形短槳來划舟。我們不曾在福爾摩沙其他地方看過這種族群。這裡的4個部落分別名為水社(Chin-sia)、貓蘭(Wa-lan), 剝骨 (Pa-khut，又名福骨、北堀)、頭社、(Than-sia)。
I reached Tai-wan-foo on the 27th of May.
5月27日，抵達台灣府。
W. Campbell,
(Missionary English Presbyterian Church.英國長老教會傳教士)
作者：甘為霖(William Campbell)
來源：http://www.reed.edu/Formosa/texts/Campbell1874.html
Po-sia or Po-li-sia is a large, beautiful, and well-watered plain, lying in the very heart of the great mountain range which, running through the centre of the island of Formosa, divides it into an eastern and western portion. It lies nearly 30 miles eastward from the city of Chiang-hua, in a break in the mountain system. There are two ways in which it can be reached from Tai-wan-foo. Pursuing the ordinary north road as far as Ka-gi, you can continue the journey east by north-east, and enter Po-sia on the afternoon of the fourth day. Owing, however, to the thieving propensities of the Chinese in several small villages before entering Po-sia, the Sek-hoan of the plain very rarely make use of this shorter road, and this is just what the Chinese wish. There can be no doubt that they have an eye on Po-sia. The Sek-hoan having acted as the pioneers in opening up the region, the craftier Chinaman endeavours now, by every act of trickery and oppression, to dispossess them. The route generally chosen, and by which I went, is to proceed directly north from Ka-gi to Toa-sia. Here a small armed party requires to be taken as an escort through the territory of the Chay-hoan, or uncivilized aborigines. Leaving Toa-sia we would proceed in a south-easterly direction for 9 miles or so along the base of one of the smaller ranges, and then for two days in an easterly direction through a wild and mountainous region, where neither the Chinese nor the Sek-hoan have ventured as yet to establish themselves. In this way Po-sia would be reached in six days after leaving Tai-wan-foo. Po-sia is inhabited almost exclusively by the Sek-hoan. These form one of the two great tribes of civilized aborigines who occupy the western side of the island, the others being the Pepo-hoan.
埔社(或稱埔里社)是一處廣大美麗、水源豐足的平原，座落在大山脈最中心的地帶，這座大山脈橫亙福爾摩沙島的中央，將本島劃分為東西二部。埔社距離彰化城以東約30哩，是山系斷塊的陷落地帶。從台灣府出發，有二條路線可抵達埔社。往北走一般的路，最遠走到嘉義後，可以朝東北方向前進，繼續這段向東的旅程，第四天下午就能進入埔社。不過，因為進入埔社前，會經過幾處漢人的小村莊，而漢人盜竊成習，所以住在平原的熟番很少會走這條路程較短的路線，這也正中漢人之意。漢人很明顯在覬覦埔社。熟番是開闢埔社的先民，狡猾的漢人現在垂涎這塊土地，使出各種奸詐手段與壓迫行動，設法趕走熟番。一般會選擇從嘉義直接往北走到大社(Toa-sia，今神岡大社)，我走的就是這條路線。經過生番、也就是未開化原住民的領域時，需要有小型的武裝部隊護送。出了大社，我們沿著較低矮山脈的谷地，朝東南走9哩多，接下來會花二天時間往東經過一處原始的山地區域，漢人與熟番都還沒有來這裡開墾。走這條路的話，要走六天才能從台灣府抵達埔社。埔社幾乎只有熟番居住。熟番是本島西半部的二個已開化原住民之一族，另一族名為平埔番。
I arrived at O-qu-lan, the first of the Po-sia villages on the 23rd of April, 1873. From careful enquiries made while visiting twenty-nine of the villages (there are thirty-two in all, three of them being situated right outside the plain in the hill region), I estimate that the entire population of Po-sia may be set down at about 6000; one would not think so at first. A few of the villages occupy the middle of the plain, but the most are situated in out of the way corners by the foot of the hills, and are almost hidden out of sight by the lofty bamboos which surround them all. An approximate estimate of the extent of Po-sia and of its population can be found only after walking over it in all directions, following the irregular line of march along the base of the high hills, and entering the secluded villages you come upon from time to time. I spent several days in this interesting work during my present visit. On entering a village we at once proceeded to the school, where the people soon gathered from every house to see the foreigner, and listen to his story. In almost every case we were kindly received. They made tea for us, and in other ways testified their good will. From the forethought of one of my colleagues, I was supplied with a store of quinine which I found very valuable. We frequently met bartering companies of the Chey-hoan to whom small articles such as needles and flints were given, and to any suffering from fever doses of quinine. This accounts for a rather unexpected invitation.
我在1873年4月23日抵達烏牛欄(O-qu-lan)，埔社的第一處村莊。我在探訪29處村莊(總共有32處村莊，其中有3處村莊位於平原以外的山丘地帶)時，也詳細地訪查探問，我估計埔社總人口數可能落在6千左右；一般人一開始不會這麼認為。幾處村莊位在平原中央，但大多數村莊分布在山腳下偏僻不起眼的角落，幾乎完全為圍繞著村莊的高聳竹叢所遮蔽。必須走遍各處，循著高丘山腳下由村民自己走出來的路徑前行，並且進到不時隱隱約約出現的隱蔽村落，才有辦法粗估埔社面積及其人口數。我這次探訪，就花了好幾天在這項蠻有意思的工作上。一進入村莊，我們會直接前往學校，當地居民也立刻從家裡聚集過來，聽我們的故事。我們幾乎每次都受到熱情款待。他們泡茶給我們喝，由此也看得出他們的良善。我的一位同事有先見之明，我在這裡補給了許多我覺得很有用處的奎寧。我們時常遇到生番的以物易物交易隊伍，生番可以換到像是針、打火石這類的小東西，如果有人發燒也可以換到幾劑奎寧。這真是一種意想不到的招待方式。
One evening about dark, A-tun, a Sek-hoan barterer, [p. 411] who knows the dialect of the savages, led in a party of Chey-hoan to O-qu-lan bearing a message from their chief A-rek to the foreign doctor. Some of his people had been benefited by my medicine, and A-rek wanted me to visit his settlements, and try to cure some who could not leave their huts. Of course, I told them the doctor was not here, but was at present in the great southern city, a distinction I might as well not have attempted, as I had been giving medicines which had done good. So as I was glad to have an opportunity of going further east, I agreed to leave Gu-khun-soa with them on Monday, the 12th of May. Three of our men were to accompany me, namely, A-tun, who would act as interpreter, my table-boy, who is a married Pepo-hoan, and a Chinese burden-bearer. The chief, A-rek, had sent his son to conduct us to his village. A few minutes after leaving Gu-khun-soa, we entered the mountain defile and were fairly on our way. For seven hours we walked over hills and across streams without the shadow of a road, and always due east, before we halted to take food. Again continuing our journey, we at last sighted, from the brow of a steep hill, the village of Tur-u-oan, the head-quarters of the tribe, and our resting place for the night. The stream between us and the village was deeper and swifter than any we had passed. Almost all the inhabitants turned out to have their first sight of a foreigner. We halted before the largest of the houses, and on entering were in the presence of the man whose name had been for years a terror to the natives of the western side of these mountains. A-rek had been suffering from fever, and was rather weakly. I gave him a good dose of quinine, and shortly after he drank off a preparation of Liebeg's extract of meat with evident relish. There was little done that evening. It was almost dark when we arrived, and the prospect outside was anything but inviting. Some thirty people gathered into the large apartment. They were rather shy at first, but became more communicative in the course of the evening. I presented A-rek with about half a yard of red flannel, which they greatly value, a few wooden combs, flints, and a piece of an old brass chain I had used to hold my keys together, and the possession of which evidently gave my host an additional feeling of superiority. Many of the remarks made by the company were translated by A-tun -- not a few of them referred to myself. I was the white-skinned foreigner who came from above, and though my head were cut off I would not die, and so on.
某日傍晚，天色將暗之際，一位通曉生番語言的熟番商人阿敦(A-tun)，帶領一隊生番來到烏牛欄，幫生番的頭目阿列(A- rek)傳話給外國人醫生。有幾位生番因為吃了我的藥而康復，阿列希望我可以去他們部落，幫忙治療一些無法踏出住所的人。我當然跟他們說醫生不在這裡，而是在南邊很遠的城市。我一直送出有效的藥物給需要的人，沒想到可以得到如此受邀的殊榮。我很開心接受了這個可以繼續往東行的機會，答應在5月12日星期一與他們一同離開牛睏山(Gu-khun-soa)，前往部落。跟我一起去的有三個人：擔任通譯的阿敦、一位已婚平埔番擔任我的侍者、還有一位漢人苦力。頭目阿列派他的兒子當嚮導，帶我們去他的部落。離開牛睏山後沒幾分鐘，我們就走在往部落的山間小徑上。我們一路往東，翻山越嶺，撩溪涉水，這途中完全沒有任何的寬路。走了七個小時後，才停下來吃些東西，再繼續踏上旅程。終於，我們在一處陡峭山丘的懸崖邊緣，看見了托魯萬社(Tur-u-oan)，這個社是生番部落的中心所在，我們今晚也將在此落腳。將我們與托魯萬社相隔兩邊的溪流，比我們之前越過的溪更深、更湍急。部落幾乎全部的居民都出來了，這是他們第一次瞧見外國人的樣貌。我們在最大的房屋前面止步，一進門就看到阿列，多年以來，山區西側住民只要聽見他的名號，無不膽戰心驚。阿列因發燒而病倒，身體頗為虛弱。我給他足夠的奎寧劑量，不久之後他就食欲大開，喝下一份Liebeg牌肉精。那天傍晚沒有做什麼事。我們抵達時已經快天黑了，而屋外所見都是歡迎之景。30來人聚集在大會所。一開始他們蠻害羞的，但到了傍晚時分就比較暢所欲言。我送給阿列約半碼長的紅色法蘭絨，他們非常珍惜這項禮物，我還送了幾個木梳、打火石、還有我之前用來把鑰匙串在一起的老舊黃銅鑰匙圈，這些物品明顯讓此地的東道主額外感到尊榮。阿敦翻譯了他們的許多交談內容 ── 很多交談都有提到我。我是外地來的白皮膚外國人、我的頭就算被砍掉也不會死......等等。
Rising early next morning I ventured out to look at the place. The first thing that arrested my attention was a string of skulls fastened up against the end of the chief's house. They were nearly all cloven in, and not a few had still some flesh adhering to them, as if they had been severed from the body only a month or two before. The majority of the other houses were similarly ornamented. I counted thirty-nine skulls on one hut, thirty-two on another, twenty-one on a third, and so on. I was told that they were the trophies of victorious clan fights, and of successful raids on the inhabitants on the western side of the mountains. The poor Chey-hoan sees his certain fall in the face of the encroachments of the swarming Chinese, and in his sullen despair his hand is against every man. I was informed that not a year passes without from ten to twenty of the Po-sia people being killed in these raids. When I re-entered the large cabin, I saw further evidence of the degradation of these savages. Many suspicious-looking implements were lying about, and there could be no doubt that the thick mass of long hair which dangled from one of the rafters, consisted of the pigtails of the murdered Sek-hoan and Chinamen whose skulls were bleaching outside. I believe that many of the Chey-hoan are cannibals.
隔天我很早起床，四處走走看看這個部落。我第一個注意到的，是繫在頭目屋緣的一串頭顱。頭顱幾乎被劈成二半，很多骨頭上還黏著肉，彷彿這些頭顱只不過在一兩個月前才從身體上被砍下來。其他房屋絕大多數都有類似的擺飾。我在一間小屋數得39顆頭顱、第二間小屋數得32顆頭顱、第三間小屋數得21顆頭顱......其他的小屋還有。別人告訴我，這些頭顱是部落戰爭後、以及成功襲擊山區西側住民後的戰利品。面臨大量漢人侵占地盤，生番節節敗退，處境堪憐，憤怒與絕望交加之下，他們將所有人視為仇敵。聽別人說，不到一年內就有10到20名埔社人民喪於生番襲擊。屋外放了許多看起來很可疑的工具，而屋樑垂掛著的大把長頭髮，十有八九是從遭殺害的熟番與漢人頭上所綁的長辮子組成的，他們的頭顱在屋外曬到褪色了。我想很多生番是會吃人肉的。
My pity was deeply moved for these poor people. They are in many respects a fine race: all say they are truthful, chaste, and honest. Murder is the most common of their many sins. Human life is regarded as of very little value; and they delight in hacking the bodies of those from whom they have received any real or fancied wrong. Both men and women paint their faces -- the faces of the old women are so daubed as to make them very repulsive. Their time is chiefly taken up in hunting. A large party returned from hunting on the second day after our visit. We tried repeatedly to impress on them some of the simplest truths, but their minds seemed incapable of receiving a single impression. The act of writing a few memoranda in their presence excited their suspicion. The supposed I was preparing something for their injury. I tried to explain what I was doing; but it was of no use, and so I put the note-book aside.
我深深哀憫這些可憐的人們。從很多方面來看，生番是個很良善的種族：大家都說生番坦率正直，樸實淡泊，且真誠待人。他們的眾多罪行裡，謀殺是最常見的了。他們視人命如草芥，恣意砍斫人的軀體，也不管那些人究竟是不是真的犯錯而該死。生番無論男女，臉上都有塗飾 ── 有些老婦人的臉龐塗得亂七八糟，看起來面目可憎。生番大多把時間花在打獵上。我們來訪後的隔日，有一隊盛大的打獵隊伍歸來部落。我們不斷試著宣說最平易的真理，希望這觀念深植在他們的腦海中，但是他們的心靈似乎連這麼一件道理都容納不了。我在他們面前拿起紙筆作筆記，這舉動讓他們起了疑心，以為我正在準備處理他們受的傷。我跟他們解釋我在作筆記，但徒勞無功，我就放下筆記本了。
I was told of the following strange customs practised by these Chey-hoan. When any one dies, his friends clear away the log fire which always smoulders at one end of the apartment, and dig a deep hole on the place it occupied. Into this they place the body in a sitting posture, and beside the body they place pipes and tobacco with other articles used by the deceased while living. A simple ceremony to exhibit their grief is then gone through, then two of the nearest friends fill up the grave, the fire is replaced, and everything goes on as before.
有人為我說明下面這件生番的奇異風俗：人死後，他的友人會把住所一角總是悶燒著的柴火清掉，並在死者居住活動的地方挖個大洞。友人把死者遺體以坐姿放入洞裡，身旁放著菸斗、菸草、還有死者生前的其他用品。這樣就完成了表達哀悼之情的簡單儀式。接下來由兩名密友挖土填滿墓穴，在那裡重新生火，一切又如往常。
Their houses are different from those I have elsewhere met with. They commence their erection by digging a large square hole or pit about 4 feet deep; the earth at the bottom of the pit is firmly beaten down to form the floor; the sides are built round with large stones, and this carried up as a stone wall about 3 feet above the level of the ground; a bamboo framework is then thrown over from wall to wall, and sufficiently large to project and form eaves 2 or 3 feet deep on either side; over this slates (or rather stone slabs) are placed, and the structure is complete.
生番的家屋和我先前看過的屋子都不一樣。建造時首先挖出一個方正的大坑洞，深約4呎(122公分)，並把坑底的土壤夯實，作為地基；大石沿著邊緣擺放，堆疊成約3呎高(91公分)的石牆；牆的上頭鋪著竹架，竹架夠大，在四周外伸形成2到3呎長(61公分到91公分)的屋簷；竹架上面再放上石板，至此完成建築結構。
The chief and some others were remarkably friendly on the second morning after my arrival. The medicine had cured them of their fever. They proposed to show me their wells, which A-tun assured me was a certain evidence of their confidence. They told me that one of their wells had been under evil influence for a long time, and had caused numerous deaths. They had been in the habit of firing into it in the evenings in the hope that the bullets from their long guns would dislodge the enemy. I found the well to be a spring with an almost unlimited supply of the coolest and sweetest water I had ever tasted. I insisted that they should give up the use of the impure water they had been drinking and return to this.
我抵達此處的隔天早上，頭目和其他幾個人對我相當友善。藥物治好了他們的發燒。他們打算帶我去看他們的井，阿敦要我放心，因為這代表著他們對我的信任。他們跟我說，其中一口井被魔控制了很長一段時間，已造成多人死亡。他們習慣在傍晚開槍射擊這口井，希望長槍發射出去的子彈能夠驅逐敵人。我發現這井是個活泉，幾乎源源不絕湧出我所嘗過最清涼、最甘冽的泉水。我堅持要他們別再用之前常喝的不乾淨的水，改用這口井的水。
The low, wretched charnel-houses in which they live made me wonder to see so many sturdy fellows among them. The scenery around is the wildest and most magnificent I have ever seen. Glencoe is nothing to it. All the country around and for a long day's journey to the east use the same language as A-rek's [p. 142] tribe. The word of A-rek in his younger days was law to this mountain people for many miles around. Thirteen villages are still subject to him. I visited seven of them, meeting with many suffering from fever, to whom I gave quinine; and with a few who had very severe spear wounds, for whom I could do nothing. In the course of these travels I met another chief, who territory is about 5 miles south from Tur-u-oan, and who is the head of thirty villages. His name is A-ui-a-tan. I presented him with a few English needles, with which he was agreeably surprised. He only know the miserable rusty bits of wire obtained from the barterers.
他們住在低矮破舊的房子，裡頭又埋著死人，讓我不禁想了解他們當中怎還有那麼多人活得這麼健壯。這一帶的景色原始荒涼，壯麗無比，蘇格蘭的格倫科(Glencoe)也比不上。往來周邊各地、以及一整天向東的行程中，人們都使用和阿列部落一樣的語言。方圓數哩以內的山上人民，將阿列年輕時代的一言一語奉為金科玉律，遵照實行。阿列仍管轄13個村莊。我造訪了其中7村，遇到了許多發燒的村民，我給他們服用奎寧；還有些人受矛刺所傷，傷勢嚴重，我愛莫能助。行程途中，我認識了另一位頭目，他的領地在托魯萬社以南差不多5哩(8公里)之處，管轄30個村莊。他名叫阿畏亞丹(A-ui-a-tan)。我送他幾個英式的針頭，他相當驚喜，畢竟之前他只從小販那裡買到生鏽到不行的鐵絲線段。
On leaving, A-rek obtained from me a promise that I would return again, and I was compelled to accept a present of a small piece of native cloth, especially prepared for me by his wife.
離開時，我向阿列保證還會再回來看他，也難辭盛情地收下了他送的一小塊土布，這是他的太太特地為我準備的。
In returning from Po-sia to Tai-wan-foo we did not go by Toa-sia as we came, but went to the south by a new way, in order to visit the Chin-hoan, or water-savages, about thirty of whom we met at Gu-khun-soa a village of Po-sia. The Chin-hoan live on the shores of a large fresh-water lake about a day's journey south from Po-sia. This lake we found to be 4 or 5 miles long and about 3 broad. The chief occupation of this tribe is fishing in the lake. We saw their long canoes on the water. Each canoe is formed from the trunk of a single tree. They propel them by means of short paddles made in the form of leaves. They are found on no other part of the island. Their four villages are called Chin-sia, Wa-lan, Pa-khut, and Than-sia.
從埔社往台灣府的回程，我們沒有經過去程時的大社，而是走新的路線往南，因為要去拜訪水番(Chin-hoan)，我們先前在埔社的牛睏山曾遇到30多名水番。水番住在一處偌大淡水湖的湖畔，從埔社往南走大約要走一天時間，才會抵達這湖。湖泊長約4到5哩(6.4到8公里)，寬約3哩(4.8公里)。部落居民主要以在湖泊捕魚維生。我們見到湖面漂浮著長長的獨木舟。每個小舟是用一棵樹的樹幹製成。水番用葉形短槳來划舟。我們不曾在福爾摩沙其他地方看過這種族群。這裡的4個部落分別名為水社(Chin-sia)、貓蘭(Wa-lan), 剝骨 (Pa-khut，又名福骨、北堀)、頭社、(Than-sia)。
I reached Tai-wan-foo on the 27th of May.
5月27日，抵達台灣府。
W. Campbell,
(Missionary English Presbyterian Church.英國長老教會傳教士)
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