bubble50 DH Freelance 中翻英 英翻中

      This Norse story of the origin of the earth, sky, and humanity is paraphrased from Snorri Sturluson's Edda, as translated by Anthony Faulkes. Sturluson lived in Iceland from 1179 to 1241, and he apparently composed the Edda as a compilation of traditional stories and verse. Many of verses he included appear to date from the times when Norse sagas were conveyed only in spoken form by Viking bards.

    這個北歐故事是一個關於天、地、人起源的故事，它是由Anthony Faulkes在翻譯史洛里·斯圖拉松的冰島史詩《埃達》時改述而來的。從1179年到1241年，斯圖拉松都住在冰島上，顯然，《埃達》是他彙集了傳統故事與詩歌而成的。其中包含的許多詩歌都可以追溯至北歐薩加的時代，當時這些詩歌僅能靠維京吟遊詩人以口頭形式傳唱下來。

Odin and Ymir[1]

奧丁與尤彌爾

      This story is really two stories that come from the Native American peoples of Wisconsin. The first story is a Potawatomi story of the origin of humans, and the second concerns the Potawatomi, Ojibwe, and Ottawa peoples.

      這個故事實際上是兩個來自威斯康辛州的美洲原住民的故事。第一個是波達華土密族有關人類起源的故事，第二個故事則與波達華土密、歐及布威和渥太華這三個族群的人有關。

A Potawatomi Story[1]

波達華土密的故事

This, the second of our two Hebrew creation stories, is from Genesis 1:1 to 2:3. It thus appears first in the Hebrew Bible's Book of Genesis, but it is actually the younger of the two stories presented there. A considerable body of scholarship over the last two or three centuries has concluded that this story was written in about the sixth century B.C.. That was after Israel was conquered by the Assyrians in 722 B.C. and at a time when the Hebrews were faced with exile in Babylon.

這第二個希伯來創世故事，來自創世紀1：1到2：3。從這點而言，它看似是第一個出現在希伯來聖經創世紀中的故事，但是事實上，在這兩個故事中，它卻是比較晚出現的。在過去的兩個或三個世紀裡，相當多的學者們得出的結論是，這個故事寫於西元前六世紀。那是在以色列人被亞述人於西元前722年征服之後而成的故事，當時也是希伯來人在巴比倫流亡的時期。

The author of this later story is known to scholars as "P", because he or she wrote from a much more "priestly" perspective than J, the author of the chronologically earlier story that appears in Genesis 2:4 to 3:24 (see "Yahweh", above). P's story is one of creation ex nihilo (from nothing), and the creation is a much more stately process than that in J's story. Because of the timing of its writing and the grandeur of its language, P's story has been interpreted by scholars "as an origin story created for the benefit of a lost nation in the need of encouragement and affirmation" (Leeming and Leeming 1994, p. 113). In fact, some scholars have suggested that P's story was actually written in Babylon.

       後來的這個故事，它的作者被學者們稱為「P」，這是因為他或她比J更從「教士的(取英文中priestly的p)」角度來寫作，J是創世記2：4到3：24（詳見另一文「耶和華」[1]）中的作者，若按時間順序排列的話，比P的故事還要早。P的故事是ex nihilo（無中生有）的創世之一，而它的創世過程比J的故事更為莊嚴肅穆。由於其寫作的時間和宏大的用語，P的故事被學者們解讀為「一個為了鼓勵和肯定某個失落的國度所創造出來的起源故事」(Leeming and Leeming 1994, p. 113)。事實上，有一些學者認為P的故事實際上是在巴比倫寫成的。

      A note on the next two stories:

      以下兩個故事的小註解：

The Hebrew Bible, or the Old Testament, is known to modern readers from the Masoretic text, a compilation of Hebrew texts assembled by Jewish scholars in the seventh to tenth centuries A.D. from older scrolls and codices. That text, and thus the Old Testament, contain two creation stories. It is not unusual for cultures to have multiple creation stories, and throughout this booklet the paraphrases have melded two or more variations of a culture's creation story into one. However, because the two stories in the Old Testament are so different, the two stories are recounted separately here as "Yahweh" and then "The Elohim".

現代讀者所知的希伯來聖經或舊約聖經是從馬索拉文本而來，它是由西元七到十世紀的猶太學者收集較舊的捲軸和抄本，彙編而成的希伯來文本。該文本以及舊約聖經有兩個創世故事。文化中存有多個創世故事並不罕見，在這本小冊子的釋義中，是將一個文化中兩個或多個版本的創世故事融合為一個故事。但是，由於舊約中的兩個故事差太多了，所以這裡將這兩個故事分為「耶和華」和「以羅欣」，各自單獨敘述。

       This story comes from the Mossi people. Before the colonization of Africa, the Mossi lived in the Mogho kingdom, which today would be in Upper Volta. The story was first written down by Frederic Guirma, who learned it from his Mossi ancestors.

       這個故事來自莫西族人。在非洲被殖民統治之前，莫西族居住在莫高王國，現今大概在上伏塔[1]。這個故事最初由Frederic Guirma寫下來，這個故事是他從他的莫西族祖先那裡知道的。

The Naba Zid-Wendé[2]

Naba Zid-Wendé

      This story comes from the Menominee or Menomoni people of northern Wisconsin. The Menominee derived much of their food from the sturgeon that came into the Menominee River and Wolf River each year to spawn. When forced to accept life on a reservation by the U.S. govern­ment, the tribe chose a reservation on the Wolf River so that they could continue their way of life. However, in 1892 a dam was built downstream, and the sturgeon have since been barred from coming upstream. A Sturgeon Ceremony is still held each year, but only with sturgeon hauled from downriver.

這個故事來自於威斯康辛州北部的梅諾米尼或梅諾莫尼人。梅諾米尼人大部分的食物來源為每年進入梅諾米尼河和狼河產卵的鱘魚。當他們被美國政府強制劃分為保留區時，為了能夠繼續他們以往的生活方式，該部落將保留區選在狼河上。但是在1892年時，下游建了一座大壩，至此，鱘魚無法再回到上游。每年在這裡仍會舉行鱘魚儀式，但是用的都是從下游運上來的鱘魚。

The Menominee and Manabush[1]

梅諾米尼和梅納布希

     This is a synthesis of several stories from the Cherokee, who were the native people of northern Georgia and Alabama, western North Carolina, central and eastern Tennessee, and Kentucky. The stories were told to James Mooney of the Bureau of American Ethnology in the late 1800's by older Cherokee men in western North Carolina. The principal story teller was Ayúnini ("Swimmer"), who was born in 1835 and never spoke English, although he served as sergeant in the Confederate infantry in the Civil War. He died in 1899.

     這是一個取自切羅基族幾個故事中的綜合版，切羅基族是喬治亞州和阿拉巴馬州北部、北卡羅萊納州西部、田納西州中部和東部以及肯塔基州的原住民。這個故事是在19世紀後期，由北卡羅萊納州西部的切羅基族老人告訴美國民族學局的詹姆斯穆尼。主要的故事敘述者是Ayúnini（指「游泳健將」），儘管他在美國內戰中擔任南方邦聯步兵團的中士，但他從未說過英語。他出生於1835年並於1899年去世。

The Story of Corn and Medicine[1]

玉米和醫學的故事

     This Maori story explaining the orgin of nature and humanity was compiled by Sir George Grey in the 1840's and 1850's when he was British governor of New Zealand. Faced with the need to communicate with Maori tribes then in rebellion against British rule, Grey compiled the tales to which many chiefs aluded in their negotiations with him. Grey's compilation was published in Maori in 1854 and in English in 1855.

     這個毛利故事是關於自然與人類的起源，它是由喬治·格雷爵士於1840年代和1850年代在紐西蘭擔任英國總督時所編製而成。在他需要與當時反抗英國統治的毛利部落進行溝通時，格雷將許多酋長在與他談判時所提及的故事彙集而成並於1854年以毛利語出版，1855年以英語出版。

The Separation of Heaven and Earth[1]

天地分離

      This story is from the Kojiki, the Japanese "Record of Ancient Things". The Kojiki was compiled in the 500s to 700s A.D., at the direction of various emperors intent on standardizing and preserving Japan's mythic history. The Kojiki does not tell the story of the origin of the world and its peoples per se, but it is the story of the origin of Japan and of Japan's aristocratic families.

      這個故事來自於《古事記》，它是日本「古代事物的記錄」。《古事記》是西元六世紀到八世紀間，在各個天皇的指示之下所編制而成的，它的目的是為了規範和保存日本的神話歷史。《古事記》本身並沒有講述世界和人類的起源，而是講述日本和日本皇室家族的起源。

The Origin of Japan and her People[1]

日本與其人民的起源

     This creation story comes from the Yoruba people of Nigeria, Togo and Benin. In the religion of the Yoruba, the supreme being is Olorun, and assisting Olorun are a number of heavenly entities called orishas. This story was written down by David A. Anderson/ Sankofa, who learned it from his father, who learned it from his mother, and so on back through the Yoruba people and through time.

這個創世故事來自於奈及利亞、多哥和貝南的約魯巴人。在約魯巴的宗教中，最高的存在是奧羅倫，而幫助奧羅倫的是一群被稱為奧里沙的神聖實體。這個故事是由David A. Anderson /桑科法從他父親那裡知道後寫下來的，他父親則是從自己的母親那裡知道的，以此類推，追溯到約魯巴人的過去和追溯到時間。

The Golden Chain[1]

金鏈子

    This Babylonian story of creation comes largely from the Enuma Elish and the Astrahasis, which appear to have been written between 1900 and 1500 BC, perhaps during the time of the Babylonian King Hammurabi. The tablets of both are broken and incomplete. At the end of the story here, the details of the creation of humans are supplemented with material from fragments of later writings. The latter may date as late as the 500's BC, but their consistency with the earlier Enuma Elish suggests that they tell the same story. The main actor in these tablets is Marduk, the most powerful of the Babylonian gods. Like most Babylonian gods, he has many names, and elsewhere he is sometimes known as Bel.

     這個巴比倫的創世故事主要來自於大約寫於西元前1900年到西元前1500年巴比倫國王漢摩拉比時代的《埃努瑪埃利什》和《阿特拉哈西斯》。這兩個泥板上的內容都已破碎且不完整。在以下的這個故事結尾，有關創造人類的細節是由後來的著作片段所補充而成。後者可追溯至西元前五世紀，但它們與早先的《埃努瑪埃利什》的故事有一致性，顯示它們講的是同一個故事。這些泥板中的主角是巴比倫神中最強大的神，瑪爾杜克。如同大多數的巴比倫神，他也有許多名字。有時候，他在其他地方會被稱為彼勒。

Marduk Creates the World from the Spoils of Battle[1]

瑪爾杜克從戰利品中創造世界

      This story comes from the Hopi people of northern Arizona. "Hopi" means "People of Peace". The stories here were recorded in the 1950s by Oswald White Bear Fredericks and his wife Naomi from the storytelling of older Hopi at the village of Oraibi, which tree-ring dating indicates has been inhabited by the Hopi since at least 1150 AD.

      這個故事來自於亞利桑那州北部的霍比人。「霍比」的意思是「和平之人」。這些故事於1950年代時期由Oswald White Bear Fredericks和他的妻子Naomi所記錄，這些是他們從奧萊比村莊說書的老霍比人那裡聽來的故事。從樹的年輪來推算，霍比人至少從西元1150年開始就已經居住在這個村莊裡。

The Four Creations[1]

創世創四

Source(資料來源): http://www.gly.uga.edu/railsback/CS/CSCreation&Emergence.html

      This story is condensed from five very detailed stories told by the Jicarilla Apaches. The Jicarilla are one of six tribes of the Apaches of the southwestern U.S., and they have a voluminous folklore. These stories were compiled and translated by Morris Opler in the 1930's. In addition to telling the story of the creation and emergence and explaining the world, the stories reflect the Jicarilla disregard for the shamans found in some other Native American religions, and they reflect the sacredness of fours in every thing and every behavior.

      這是一個從吉卡里拉阿帕契人所講述的五個非常詳細的故事中所濃縮而來的故事。吉卡里拉屬於美國西南部阿帕契族六個部落之一，他們流傳著大量的民間故事。這些故事在1930年代由Morris Opler所編纂和翻譯。除了講述創世與起源的故事以及解釋世界之外，這些故事反映了吉卡里拉無視一些其他美洲原住民宗教中的巫師，而它們也反映出在每件事和每種行為上對「四」感到神聖。

The Creation and the Emergence

Source(資料來源): http://www.gly.uga.edu/railsback/CS/CSSelf.html

      This story is from the second and fourth Brahmanas of the Brhad-arayaka Upanishad, which was written in India in the 700s or 600s B.C. The principal actor in this story can be taken to be Praja-pati, the Lord of Creation, or Brahma the Creator. Like the original, however, this story uses "he" as its subject, because "he" may taken more metaphorically as any sentient being who creates by his or her own thought.

      這個故事來自於公元前700年或600年在印度寫成的《大林間奧義書》中的第二部和第四部《梵書》。生主(即眾生之主)可以說是這個故事的主角，他是創造之神或造物主梵天。然而，如同原作的寫法，這個故事以「他」作為主詞，因為「他」這個字，可以被視為比喻上的修辭用法，用來表示任何由他或她自己的思想所創造出來的有情感的人。

Creation By and From the Self

Source(資料來源): http://www.gly.uga.edu/railsback/CS/CSPG&NW.html

      This story is a synthesis of three stories from classical Chinese mythology. The stories come from The Classic of Mountains and Seas, an anthology of stories collected in the first century B.C. that were nearly as ancient then as the anthology seems to us today.

      這個故事綜合了三個中國古典神話故事。這些故事來自於《山海經》，這是一部在公元前一世紀所集結而成的故事選集，這些故事對當時而言，幾乎就像是這本選集對我們現在而言一樣古老。

Pan Gu and Nü Wa

Source(資料來源): http://www.gly.uga.edu/railsback/CS/CSMoon&Stars.html

     This story comes from the Wakaranga people of what is today Zimbabwe.

     這個故事來自於Wakaranga人，也就是今日的辛巴威。

Life from Moon and the Stars

Source(資料來源): http://www.gly.uga.edu/railsback/CS/CSDeath&Life.html

      This story comes from the Kono people of Guinea. Like many African stories, it is as concerned with the origin of death as with the origin of life, and with the origin of the many races that inhabit the earth.

      這個故事來自於幾內亞的柯諾人。如同許多非洲的故事，它同樣關注死亡的起源與生命的起源，以及居住在地球上許多種族的起源。

Death, and Life and Death

Source(資料來源): http://www.gly.uga.edu/railsback/CS/CSMoon&Morningstar.html

      This story comes from the Wichita people of southern Oklahoma and eastern Texas. The story was told by the Wichita chief, Towakoni Jim, to George Dorsey, who compiled Wichita stories. The Wichita religion centered on worship of the heavenly bodies, as the conclusion of this story suggests.

      這個故事來自於奧克拉荷馬州南部和德州東部的威奇塔人。威奇塔的酋長Towakoni Jim向編篡威奇塔故事的George Dorsey講了這個故事。威奇塔宗教的核心是對天體的崇拜，正如這個故事結尾所暗示的那樣。

The Moon and the Morning Star