| 摘要:西拉雅平埔族是分佈於台南市東北、北方的原住民，蕭壟社群是其四大社群之一，阿立祖為蕭壟社群的宗教信仰，也是東亞地區，唯一視壺甕為神體的宗教。目前所能查考的蕭壟社群社址，有北頭洋等十九處，目前仍奉祀阿立祖者，尚有北頭洋、三五甲、公廨宅、番子寮、潭墘、番子塭、角帶圍、吉貝耍等八處，都認為阿立祖是相當於漢人玉皇上帝的神明，不但保護族人的身家平安，並可懾服孤魂野鬼的向，收入壺甕中，不致為害民間。也認為阿立祖和藹可親，喜歡穿白衣，好喝酒，嚼檳榔，但牙齒已壞，必鬚子民嚼碎檳榔噴酒以獻，又不喜火氣，好清靜，故公廨多在莊外。祭品有檳榔、酒，粽子等，目前也有牲禮、紅龜粿等漢人祭品。在東部的吉貝耍，稱阿立祖為尪祖，下轄九個阿立母，使宗教體系更完整。蕭壟社民認為阿立祖保佑他們的祖先來台，逐漸散佈於漚汪半島、急水溪流域一帶，為追懷祖德，在每年九月五日阿立祖千秋日，都到祖先登陸的番子塭祭拜，吉貝耍的祭海儀式面向西南方，牽曲時敘述先祖渡海來台的艱辛，及阿立祖的訓示，西部各社也以圓條形石塊，吉貝耍則以豬頭殼，表示男子願為阿立祖的勇士，以護衛家鄉。女子則以缸表示柔順，並在牽曲中與少男互吐檳榔汁，以示愛意，以結連理，兼表示不忘祖德。每年的阿立祖祭典，北頭洋等社重三月廿九日，吉貝耍則重九月五日，另在北頭洋尚有六月廿九日的慰向，吉貝耍則有七月初的開向，七月末的禁向等，都是此一介於原始巫教信仰，及漢人祖先教之間宗教的節日，也成為研究台灣原住民最好的時機。 (作者摘要) Abstract:The Siraya Pinpu tribe (西拉雅平埔族) are the original inhabitants distributed in the northeast and north of Tainan City (台南市). The Soelangh She-ch'un (蕭壟社群) is one the their four major she-ch'un, and the people of that she-ch'un believe in the God Ali (阿立祖). It is the only religion in the Eastern Asia region to consider pot and vase as spiritual bodies.The residences of Soelangh she-ch'un, which can be examined at present, are 19 places including Pei-t'ou-yang (北頭洋).Among those there are still 8 places, which are Pei-t'ou-yang(北頭洋), San-wu-chia, (三五甲), Kung-hsieh-Chai (公廨宅), Fan-tzu-liao (番子寮), T'an-ch'ien (潭墘), T'an-tzu-wen (番子塭), Chiao-tai-wei (角帶圍) and Chi-pei-shua (吉貝耍) , where people up to present still sacrifice to the God Ali. All of the believers considered Ali to be a god equivalent to Yu-huang-shang-ti (玉皇上帝) in the Han's peoples mind. God Ali not only protects the personal and family-peace of the tribemembers, but he also can make those isolated demons and ghosts submissive to be collected and bound in pots or vases, so that they won't be harmful for the people any more. They also consider that God Ali is amiable, that he likes to wear white clothes, prefers to drink wine and chowes betel nuts. But since his teeth have already been decayed, he needs his believers to sacrifice the chewed and wine- sprayed betel nuts. Besides he doesn't like the vapor of fire and he prefers quietness, hence most of his temples are built outside the villages. The articles sacrificed to him include betel nuts, wine, rice tamales etc. At present there are sacrificing articles adopted from Han people like animals and red rice cakes in turtle style too. People of the Chi-pei-shua in the East call God Ali An-Chou (尪祖) and under him he controlles nine "Alimeu" (阿立母), which makes the religious system more systematical.The people of Soelangh she-ch'iin believe that God Ali has protected their ancestors on their way to Taiwan, where they gradually have been scattered on the Ou-wang peninsula (漚汪半島) and in the Chi-shui-hsi district (急水溪流域) . For the sake of commemorating their ancestors's favor, all people should go on the fifthes day of the nineths month, the birthday of God Ali, to Fan-tzu-wen (番子塭), where their ancestors landed, to sacrifice. During the sacrifices to the God of the sea in Chi-pei-shua people should face the Southwest. When they arrange a circle by holding their hands, the chief sacrificor would state the hardship of their ancestors', coming to Taiwan by crossing the sea and the instructions given by God Ali. The various she (one she-ch'iin consists of serveral she) in the West used round rocks, while the people in Chi-pei-shua used pigs skulls to express that all men ,are willing to be God Ali's braves to protect their native places. All women should use water containers to express their being soft and obediant. Besides, during the preceding of holding their hands and forming a circle, they would mutually spit the juice of betel nuts to young men in order to show their love intention and the will to get married. Simultaneously this expresses, that they have never forgotten their ancestors' favour.In speaking of the annual sacrifice to God Ali, certain she, (社) including Pei-t'ou-yang, consider the 29th day of the 3rd month as highlight, while people in Chi-pei-shua emphasize the 5th day of the 9th month. Besides there are still the Wei-hsiang (慰問) ceremony on the 29th day of the 6th month in Pei-t'ou -yang, the K'ai-hsiang (開向) ceremony at the beginning of the 7th month and the Chin-hsiang (禁向) ceremony at t-he end of the 7th month in Chi-pei-shua. All of these ceremonies are religious festivals in between of primitive witch-belief (voodoo) and the Han race' ancestral worship. They also provide the best opportunity to research on the original inhabitants of Taiwan. (作者摘要) |
