Myth神话翻译

的時代，

Kolwot

是第一

個人

Tomo

的孫子 ，當世界人口過多，人們忽視了

Puluga

的規則。

在這次由

Puluga

派出洪水中，只有四個人存活下來，但他們卻失去了火。火被翠鳥找回，

翠鳥是一個被 淹死動物的精神。如在塔斯馬尼亞島，不同於安達曼人的，也被認

為是死者的靈。

根據一個神話，第一個死者被埋葬了幾次，最后埋葬在一棵树

裡，然後進入靈魂世界。

被獵捕的動物，也是由這男人轉變的。

There are some 20 versions of the myth of fire theft. It should be noticed,

however, that the myths are told in extremely short, abrupt sentences that are usually

?

filled in

?

by the reporting anthropologists. Radcliffe-Brown gives one such example

in an extremely literal translation:

有大約

< br>20

個版本的神話有火被盜竊。

然而，應該注意的是，這些神話被用

極短的句子講述

，

而這些生硬的句子人類學家為了報告通常會加以“填充”

。

拉

德克利夫

-

布朗在一個極其直接的翻譯中給出了一個這樣的例子：

Sir Prawn makes fire; yam leaf catches fire; yam leaf is dry; that one he

burns; he makes fire; Sir Prawn slept; Sir Kingfisher takes; he fire with he

runs away; Sir Kingfisher makes a fire; Sir Kingfisher fish (food) cooks;

his belly in he sleeps; Sir Dove runs away taking.

大蝦先生生火

;

山藥的葉著火

;

山藥的葉是乾的

;

那一個他燒傷

;

他生火

;

大蝦先生睡覺

;

翠鳥先生取走

;

他接觸火他跑著離開

;

翠

鳥先生生火

;

翠鳥先生煮魚（食物）

;

他吃飽後他睡覺

;

鴿子先生跑

來奪取後著離開。

This he translates freely as:

他直接地翻譯為：

It was Sir Prawn who first produced or obtained fire. Some yam leaves,

being shrivelled and dry because of the hot weather, caught fire and burnt.

The prawn made a fire with some firewood and went to sleep. The

kingfisher stole the fire and ran away with it. He made a fire and cooked

some fish. When he had filled his belly he went to sleep. The dove stole

fire from the kingfisher and ran away.

那是大蝦先生首先製造或獲得火。

一 些山藥葉，由於天氣的炎熱枯

萎和乾燥，而著火和燒焦。

大蝦用一些木柴生火，準備去睡覺。

翠

鳥偷了火，帶火跑著離開。翠鳥生了火，煮了一些魚。

當翠鳥填飽

了他的肚子，他就去睡覺。

鴿子偷了翠鳥的火，跑著離開。

Unfortunately, many of our sources for world mythology from oral sources are of the

second type, making it impossible to check on the original wording

—

with problems

of intermediate translation adding to the poor quality of the data.

不幸的是，我们世界 神话的許多来源來自口述，來源是第二種類型，使得不可能

檢查原始的措辭

-

中間翻譯的問題增加了質量差的數據。

Another important point in the study of Andamanese mythology is that the main

transmitters, the local shamans, tried to outdo each other, tried to please their audience,

and therefore varied their myths to some extent while keeping the main outlines intact.

As in other Gondwana traditions, there was no standard mythology; many variants

existed even within the same tribe.

安達曼神話的研究另一個重要的一點是 ，主要的傳播者，當地薩滿，試圖超

越對方，試圖滿足他們的觀眾，因此在一定程度上改 變他們的神話，同時保持主

要的輪廓完好無損。

和其他岡瓦那傳統一樣，沒有標準的神話

;

許多版本甚至

存在於同一部落中。

Returning to the motif of the theft of fire, this is usually carried out by early

animals, as with the Tasmanians. One may think of them as being similar to the

Australian totem animals because they figure prominently in various creation myths,

including some dealing with the origin of humans.

回到火被偷的主題，這早期通 常由動物進行，就塔斯馬尼亞島來說。他們中

有人可能會認為是類似於澳大利亞動物圖騰

，

因為他們在各種創造神話中佔據顯

著 地位，包括有一些處理人類的起源。

Some myths, however, look like adaptations from Laurasian mythology: there is

the typical separation of Heaven and Earth and an

axis mundi

. The catastrophe, in the

form of a Great Flood, was created by excessive rain. People take refuge in a tree and

come down from there via a creeper. Finally, there is a curious connection between

the mythology of the moon and the boar, which is found all over Eurasia due to the

similarity of the shape of boar tusks and that of the waxing moon. The connection is

clearly found on the mainland with Southeast Asian planters and pig raisers. Yet it is

observed in the early ritual use of an Andaman boar

?

s head, found in an excavation,

which indicates that the ritual functions of the Andamanese pig hunt ultimately stem

from mainland cultures, like the people themselves.

一些神話，然而，看起來像從劳亚古大陆神話改編：有典型天與地的分離和

一個 軸心世界。

大洪水形式的災難是由過多的雨造成的。

人們在樹上避難，從

那里通過攀缘植物下來。