宜蘭水難的環境背景與「拜駁」（pai-poh）儀式的形成

The Environmental Impact of Flooding and the Development of Flood-related Rituals in Yilan, Taiwan

陳育麒(Yu-chi Chen)

指導教授 ： 周婉窈

國立臺灣大學/文學院/歷史學研究所/碩士(2014年)

https://doi.org/10.6342/NTU.2014.00108

摘要

宜蘭在臺灣東北，兩面夾山，一面向海，形勢獨立，地勢西高東低，由宜蘭濁水溪（今蘭陽溪）貫穿中間，溪水所沖刷出的沖積扇與三角洲便成為宜蘭平原最主要的地形。宜蘭多雨，無論是夏季的颱風雨，或是冬季東北季風所帶來的季風雨，都帶來豐沛的水量。每當降雨量強度暴增，蘭陽溪就可能發生洪水，造成中下游的河川改道，使得低窪地區盡成水國。
宜蘭平原最初的原住民是噶瑪蘭人，他們有極強的親水性，散居於多水的宜蘭平原，漁獵與行船貿易等生活皆依水而生。清嘉慶元年（1796）漢人開始進入宜蘭平原開墾，漢人農耕定居的生活型態與噶瑪蘭人迥異，優勢的農耕技術使得漢人逐漸成為平原的強勢族群。漢人的村落隨著開墾路線逐漸開展，但每當暴雨來臨，洪水爆發，就可能會發生水沖沙壓的水難事件，造成生命財產的重大損失。本文首先分析論述宜蘭地區易患水難的自然與人文背景，著重人群與地理環境關係的討論。
水難對宜蘭地區造成的衝擊極大，自清代開始即有洪水記錄，但因技術能力的限制，清代對於宜蘭洪水的防治相當消極。日治時期，臺灣殖民當局以近代化的政府力量興建宜蘭濁水溪堤防工事，自此沿河兩岸的居民才能減免水難之苦。然而宜蘭平原的地形與氣候因素，堤防無法完全使洪水匿跡，沿河兩岸的居民仍對洪水懷有恐懼。宜蘭民間稱洪水來犯為「做大水」，而做大水的歷史記憶長存於居民心中，我們可以從回憶錄、文學創作與口述歷史中發現。本文的第二個討論重點，在於宜蘭人如何利用民間信仰的祭儀應對水難事件。本文以蘭陽溪北岸的深溝地區為例，從漢人的水信仰切入討論，進入深溝地區進行田野調查，利用口述訪談與記錄拜駁（pai-poh）的儀式，分析厲鬼信仰與水難祭儀對於地方受難的意義。
宜蘭人居於深受水患所苦的不穩定的環境中，所發展出的開發與建設，無一不與大水的環境因素互相依存。本文考察宜蘭相關的水難祭儀，可以看見宜蘭庶民身為自然環境中的一部分，在最原初的民間信仰模式中，以最直接的獻供、祭祀，企圖化解水難帶給地方的威脅與恐懼，並試圖以此達到與自然環境的平衡。

關鍵字

宜蘭 ； 蘭陽溪 ； 洪水 ； 水災 ； 水鬼 ； 堤防 ； 民間信仰

並列摘要

Yilan, located at the northeast of Taiwan, is nestled right between the mountains and the sea. It is isolated, and its terrain goes from high in the west to low in the east. The Yilan Chuoshui River (now Lanyang River) that runs through the middle, along with the alluvial fan and delta that the river flows through forms the principle topography of the Yilan Plain. Yilan is prone to rain, regardless if it is from summer typhoons, or the rains brought by the northeast monsoons of winter. They all bring about large amounts of water to the region. Whenever the rainfall suddenly intensifies the Lanyang River has the potential to flood, leading to diversions of the downstream rivers and causing low-lying areas to nearly turn into a postdiluvian world.
The earliest aborigines to inhabit the Yilan Plain were the Kavalans, who had an extremely strong affinity for water. Living scatted over the watery Yilan Plains, the fishing, hunting, sailing and trade that made up their livelihoods all arose from a direct dependency on the water. In the first year of the Emperor Jiaqing of the Ch’ing dynasty’s reign (1796), Han Chinese began to settle and cultivate land in the Yilan Plains. The agricultural lifestyle of Han Chinese settlers was completely different from that of the Kavalans, and with their superior agricultural skills, the Han Chinese gradually became the more powerful ethnic group of the plains. Han Chinese hamlets developed along the areas under cultivation; however, when torrential rain approached, floods broke out bringing a large amount of sand, completely burying entire areas. This caused great loss of life and property in many Han Chinese hamlets. This paper first analyzes and discusses the natural and cultural background behind the ease of Yilan to suffer from flooding, with emphasis placed on the relationship between the people and their geographical surroundings.
The effects on Yilan brought by flooding were great, and records of flooding began from the Ch’ing dynasty. However, due to limitations in technological ability, there was quite a lack of Ch’ing era flooding prevention in Yilan. Through the modernization brought by the power of the colonial government during the Japanese colonial period, colonial authorities in Taiwan began to construct levees along the Yilan Chuoshui River. Since then, residents along the banks of the river have been able to reduce the hardship brought by floods. Yet, due to the topography and climate of the Yilan Plains, the levees are unable to completely eradicate flooding. As a result, residents along the banks of the river still harbor a fear of flooding. Among Yilan residents, they refer to the flooding invading their land as “tso-tuā-tsui” (“invading floods”). Moreover, the historical memory of “tso-tuā-tsui” exists forever within the hearts and minds of the residents, which we can discover from memoirs, literary works, and oral history. The second focal point of discussion in this paper looks at how the people of Yilan made use of rituals in their popular religion to respond to flooding. This paper takes the Shengou area on the north bank of the Lanyang River as an example, entering the discussion from Han Chinese water beliefs. By going into the Shengou area to conduct field research, and making use of oral interviews and recorded “pai-poh” (ceremonies involving praying on the levees), this paper aims to analyze the significance behind the belief in malicious spirits and flood rituals in local areas that suffer from floods.
The people of Yilan live in an unstable environment brought about in no small measure by the hardships of flooding. The development and construction of this area is interdependent with the flooding situation of the area. This paper observes and studies flood related rituals, and we can see that the people of Yilan themselves are a part of nature. Through the earliest popular religion of making sacrificial offering to the gods, they attempted to dispel the menace and fear brought about by flooding to the area, while at the same time sought to reach a balance with nature.

並列關鍵字

Yilan ； Lanyang River ； Floods ； Water Disaster ； Water Spirits ； Levee ； Popular Religion

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