A kong ê Kò͘-sū Stories of a Grandpa 阿公的故事

Here is my first attempt to translate the memoir of my father. (This appears to be a new version modified while being transcribed by my mother 15:11 7/6/2018 The original recording started with "A little village")  Please help correcting and polishing. The original recording of my father's monologue is re-normalized and kept here. 

I.信仰的根源 The root of faith

1. Góa ê A-kong kiò chò Kang Thok si tòa tī kó͘-chá ê miâ kiò chò Môe-á-khe Téng-siang-khe, iáu-ū chi̍t-ê Ē-siang-khe, chiū-sī hiān-chāi ê Ka-gī hoān Môe-san hion. Góa ê lāu-pē sī tī hia chhut-sì ê. Góa ê A-kong sī teh chò kim-chóa, gîn-chóa ê sū-gia̍p.  我的祖父名叫江托是住在以前名叫梅仔溪的頂雙溪。我的父親就是在那裡出生的。我的祖父做金紙、銀紙的事業。 My grandfather's name is Kang thok, Jiang-tuo in Mandarin, who lived in the village of Moâi-á-khe (literally means  the streat of plums, formerly named Téng-siang-khe (Shuangsi in Mandarin, literally means the upper side of a duo-stream.). My father was born there. My grandfather had a business dealing with gold paper and silver paper, which was the pseudo currency for religious burning as offering to the deceased.

Ū chi̍t-nî I thiu tio̍h  chò lô͘-chú tio̍h-ài khì bé chè ngó͘-siōng ê chè-mi̍h. Sò͘-í chiū kiò kúi-nā ê kang-lâng chò-hóe khì kàu Chu-lô-san (Ka-gī) beh khì bé chè-mi̍h. Soah tú-tio̍h ū lâng tī lō͘-piⁿ teh pò͘-tō thoân Ki-tok kàu ê tō-lí I thiaⁿ-liáu ū ji̍p-ní ê khoán, thiaⁿ tō-lí liáu-āu chiū chiong hiah-ê chè-mi̍h thok tông-hêng ê kang-lâng tòa tńg-khì. I chiū  lâu tī hia kè-sio̍k thiaⁿ pò͘-tō, chiū án-ni ji̍p sìn. Lāu-pē chū-jiân tòe I chò sìn-chú ê lâng. 有一年他抽到當爐主需要去買祭偶像的祭物。所以就叫幾個人一起去嘉義買祭物。湊巧遇到有人在路邊佈道（傳基督教的道理）他大概是聽進去了，就將那些祭物委託同行的工人帶回去。他留著繼續聽道理。就這樣他入信。我父親自然跟他父親成為信主的人。 One year he was assigned, by drawing, the role of  the stove owner and he had to buy the sacrifice for the idols. He asked several people to go with him to the city of Ka-gī, Chiayi in Mandarin as commonly used today, to buy the sacrifices. Coincidentally, he ran across a streetside evangelical activity (verbally spreading the words of Christianity), he probably got so turned on after listening to it, that he entrusted the workers who accompanied him to carry the sacrifices back home while he kept on listening to the speeches on Christian beliefs. In this way he accepted the faith. My father naturally became a believer following his father.
---- key point ---- by Anthony Su
Góa, Hi-sam, ê lāu-pē pún-lâi sèⁿ Kang, m̄-sī So͘. I tī chit-ê hôe-e̍k lio̍k ū thê-khí kái-sèⁿ ê tāi-chì. 我，希三，的父親本來姓江，不是蘇。他在這回憶錄裡面有提到改姓的事情。 My father's family name was originally "Kang" not "So͘". He mentioned how the last name got changed later in the memoir.
Góa ê a-kong kap I ê lāu-pē tông-sî kái piàn chong-kàu sìn-gióng chiâⁿ-chò tē-it tāi Ki-tok-tô͘. 我的祖父跟著他的父親同時成為第一代基督徒  My grandfather and his father were the first generation Christian, converted at the same time.
---- end key point ----

Góa ê lāu-pē ê sî-tāi chiū-sī tùi Pak-káng chhī gōa 13 kong-lí ê hái-piⁿ taⁿ iâm khì Môe-á-khe bē, tùi Môe-á-khe taⁿ chho͘-chóa tek-sún lâi Pak-káng bē. Ū-sî tùi Kiâm-chúi káng taⁿ hân-chû-chhiam lâi Pak-káng bē, tō-sī ēng taⁿ-tàⁿ ê, ēng kiâⁿ-lō͘ ê, kó͘-chá kiò-chò "taⁿ-pō͘ siā-tàⁿ". Só͘-í góa ê lāu-pē chin-gâu kiâⁿ-lō͘, kàu 80 gō͘, la̍k hòe iáu-kú chin gâu kiâⁿ, koh kín, goán  lóng tòe I bē-tio̍h, kàu 87 hòe tio̍h tāng ê hì-iām chiah soe-jio̍k loh-khì.  我父親年輕時的工作就是從北港市外13公里的海邊挑鹽去梅子溪賣，從梅仔溪挑粗紙、竹筍來北港賣。有時從鹽水港挑蕃薯條來北港賣。都是用挑擔子的，用步行的。古時叫做「擔步卸擔」（行商）。所以我的父親很擅長走路。到85、6歲仍很會走。他走得快，我們都跟不上。他到87歲患重的肺炎，才衰弱下去。

My father’s job as a young man was to carry, with a pole on shoulders, sea salt from the sea shore, outside the town of Pak-káng, literally meaning "North Harbor", to sell at his home town of Moâi-á-khe, walking on-foot some 13 kilo meters one way, and carried toilet papers, bamboo shoots, etc. to the market of Pak-káng. Sometimes he would carry strips of sweet potatoes from Kiâm-chúi káng, Harbor of Salty Water, to sell at Pak-káng, My father was very good at walking so speedily that none of us could catch up with him, all the way into his 80+, like 85 and 86, until he reached 87 when he suffered from pneumonia and weakened physically. He walked very fast that none of us could catch up with him on the road. (Hisam’s note: I could testify this as I remember walking with him between Sin-káng and Pak-káng. He had to wait for us from time to time for us to catch up with him. I believe that I inherited this from him after I enjoyed speed- walking to and from Kaohsiung Senior High School everyday and after being trained as an infantry officer although I could not carry heavy load. The original Taiwanese words are copied from my mother's manuscript on July 3, 2018 at 7:22. The original recording of my father's voice telling the stories would be linked here later on.)

2. Gōa-má:	Outer-Grandmother (of motherside)
0:59 7/6/2018  Gōa-má: Góa ê gōa-má sèⁿ Chhòa miâ Kiuⁿ, sī Pak-káng ê lâng kè tī Oân-á-lāi (á-sī Oan-á-lāi) Góa ê lāu-pē āu-lâi kap bó-chhin So͘ Tùi kiat-hun tāi-khài hêng-siong ê koan-hē kap hong-piān siōng iā tòa tī Oân-á-lāi. Góa ê gōa-má sī chi̍t-ê chin jia̍t-sim khiân-sêng ê lú-tô͘.  Góa ê ìn-siōng chin chhim ê chiū-sī ta̍k-ê-àm I tek-thak （tek-khak）tio̍h tán kàu ka-têng lé-pài liáu i chiah ū khì khùn. I sī Chhòa Pôe-hóe sian-seⁿ ê tōa-ché, m̄-chai sī chhin ê á-sī chek-peh ê bô sím-mi̍h khat-si̍t chai. Chí-sī chai goán tio̍h kiò Chhòa Pôe-hóe sian-seⁿ 10  Kū-kong nā-tiāⁿ.	My grandmother of motherside is surnamed Chhòa （Chhai in Mandarin）, with a first name Kiuⁿ （Chiang in Mandarin）She was married to a husband living in the village of  Oân-á-lāi, (or Oan-á-lāi) a native of the town named  Pak-káng (literally meaneng the Northern Harbor, pronounced close to Peikang  in  Mandarin) My grandma is a enthusiastic and sincere lady. I remember deeply that she always insisted on going through the at-home-worship-service before going to sleep every night. She is the eldest sister of Mr. Chhòa Pôe-hóe, (蔡培火 さい ばいか ) not sure about whether they had same parents or same grandparents.  I only know that we need to address Mr. Chhòa Pôe-hóe, “Great / grand uncle of motherside #10”. Hisam’s note: Oân-á-lāi and Oan-á-lāi prono͘unce similarly colloquially due to habit of tune-changing in colloquial Taiwanese. They all sound like Oān~a~lāi. (I use the special character “~” to indicate that the string of words be pronounced without tune-changing. The spelling Oân and Oan represent the same Chinese character 灣 which literally means a bay (1. a body of water forming an indentation of the shoreline, larger than a cove but smaller than a gulf. 2. South Atlantic States. an arm of a swamp. 3. a recess of land, partly surrounded by hills.). This character is used in the name of Taiwan not to indicate any relation with a bay but simply an imitation of the ancient name, used by the natives in their native language, that contains the sound of oan. (14:45 7/6/2018)
我的外祖母姓蔡名薑是北港的人嫁在灣子內。我的父親和母親蘇對結婚後大概是行商的關係，方便上也住在灣子內。 我的外祖母是個很熱心、虔誠的女基督徒。我印象很深的就是每個晚上她一定要等到家庭禮拜結束後才去睡覺。她是蔡培火先生的大姊。不知道是親姊的還是堂姊。只知道我們要叫蔡培火先生10舅公而已。

Góa sió-mōe Êng-hûn kóng I siông-siông kap gōa-má chē-kiō tò-khì gōa-ke chhù chhit-thô. Chē kiō chin hoaⁿ-hí koh chin sim-sek. Lāi-má góa ê lāu-pē 3  hòe ê-sî chiū kòe-sin sī hō͘ chôa kā-sí ê, m̄-chai I ê miâ.  Āu-ê a-má kiò-chòe Chiā Tiⁿ我的妹妹瑩暉說她常常和外祖母坐轎回去外婆家厝遊玩。坐轎真有趣又高興。內祖母在我的父親3歲時就過世。是被蛇咬死的。我不知道她的名。後來的內祖母叫做謝甜。

My youngest sister mentioned that she always returned with grandma to visit her maiden home for fun in a sedan chair and sitting in a sedan chair was fun and enjoyable. (Hisam’s note: the chair was carried on the shoulders of at least two persons) My grandma of father-side, the mother of my father, passed away by a snake bite, when he was 3 and I don’t know her name. The step mother of my father was Chiā Tiⁿ. (Hisam’s note: The fisrt name literally means sweetness with a last-name same as David Seah’s)  (15:01 7/6/2018)

9:32 7/11/2018
Góa ê bó kàu-hōe 1894 nî Thò͘-khò͘ ū chi̍t-ê Ki-tok tô͘ kiò-chò “Seⁿ a”. I lâi-kàu Oan-á-lāi bē io̍h iā tong-sî thoân hok-im. So͘ Phêⁿ í-gōa sò͘ miâ (ū kúi e lâng) bêng-pe̍k tō-lí liáu-āu tī So͘ Phêⁿ ê tau chū-hōe chò lé-pài, che tō-sī chòe chho͘ ê Sin-káng Kàu-hōe.Tī Oan-á- lāi gō͘ nî āu (1894-1899) in-ūi bō͘-sut tōa-chúi hoàn-loān  choân chng pang lâu. Góa ê lāu-pē ū nn̄g kah gōa ê chhân-hn̂g long liû-sit piàn-chò tōa khe.  Hiān-chāi tī Pak-káng khe tiong-ng ū tek-phō ê só͘-chāi tō-sī Oan-á-lāi. Tong-sî tōa-chúi lâi ê sî lông-bîn chiū ēng koah tiū-á ê tōa tháng chiong tōa-tiâu soh pa̍k tī thih-kho͘͘ téng kā I pa̍k-leh, lēng-gōa chi̍t thâu pa̍k tī tek-phō thâu. Chiong sè-kiáⁿ, hū-lú long khǹg tī tōa-tháng lāi pī-bián hō͘ chúi lâu-khì lâi pó-choân sèⁿ-miā. Tōa-chúi kòe āu ū lâng khì khioh chin chē siong-tiàm só͘ bē ê óaⁿ, pôaⁿ. Lóng sī kui sok the lâu khì khê tī pa̍t ê só͘-chāi. Lóng-sī Ē-mn̂g chè ê, chin chē lâng khì khioh.

我的母教會   1894年土庫有一個基督徒叫做「生仔」。他來到灣子內賣藥也同時傳福音lóng。蘇澎以外有幾個人明白道理了後在蘇澎的家聚會作禮拜，這就是最初的新港教會。在灣子內五年後 (1894-1899)因為戊戍洪水氾濫灣仔內全庄崩流。我的父親有兩甲多的田園都流失，變成大溪。現在在北港溪中央有竹叢的地方就是灣仔內。當時大水來的時後農民就用割稻用的大桶，將大條繩索，拴在鐵圈上，把它綁住，另一頭綁在竹叢頭裡。將小孩、婦女都放在大桶內避免使水流去來保全生命。大水過後有人去撿到很多商店所賣的碗、盤。多是整束地流去卡在別的地方。都是廈門製的，真多人去撿。

My mother-church:
A Christian named “Seⁿ a”  visited “Oan-á-lāi” for selling medical drugs and spreading the gospel in 1894. (Hisam’s note: that was one year before Japan took over Taiwan,  the era before any formal system of health care in Taiwan. ) So͘ Phêⁿ and several others started to meeting at his home for worship services and started the development of Sin-káng Presbyterian Church.  (Hisam’s note: Sin-káng is the name of the  county in which the village of Oan-á-lāi locates.  )After they worshiped in Oan-á-lāi for five years (1894-1899), the whole village was destroyed due to the flood in the year of bō͘-sut (Wushu in Mandarin. Hisam’s note: 1898. Wushu is the term of the sequence of 35 in the numerical cycle of 60. In the recent history of China the last two years of Wushu were marked with big changes.  This year, 2018 happens to be the third time of “Wushu year” in the recent history.) Some two acres of land owned by my father turned into part of the river bed  Right now the old village is where a collection of bamboo trees in the middle of the stream of Pak-káng When the blood came the farmers used some big round containers normally used for harvesting the rice to keep the children from being swallowed by the water. The bucket-like containers were fixated with big ropes connecting the iron hooks on them and some bamboo trees. Some kitchen utensils were also retained in the buckets along with the women. Many people salvaged many of the kitchen utensils, such as bowls, plated, washed away from the local stores and landed at other locations along the stream. They were all made in Amoy (Hisam’s note: the harbor city across the Taiwanese strait in China), dislocated by bundle.

1899 nî, (Bêng-tī 37 nî) , Kam bo̍k-su chú-tiuⁿ tio̍h chiong pit-su chiong kàu-hōe î-choán. Āu-lâi ū î-choán lâi tī tōa-thé lāi gō͘ nî kú. (Kàu-taⁿ Hisam iáu m̄-chai chit-ê tōa-thé sī sím-mih ì-sù. Kiám-chhái sī chí Sin-káng hiong ê chú-iàu siong-gia̍p tē-tāi.)
1899（明治37年）甘牧師主張當將（必須將）教會遷徙。後來就將教會移到大體內在那裡聚會5年。
(Hisam: 「移到大體內」可能是指移到市區內)
1899, Meiji 37, the church was moved to be inside the big body for five years, after the proposition by the missionary Rev. Campbell. (Hisam’s note: Meiji is the term of Japanese emperor, They use the number of years the emperor is in power in their calendar. Rev. Campbell (1841–1921) was a Scottish Presbyterian missionary to Formosa; On 7/11/2018 I still don’t understand what the “big body” means. It might mean the business area in the county.)

2018/7/24 13:11, St. Louis time.

Nâ-á-chhù 籃仔厝

Houses in the Nâ, (could mean woods, a special kind of bush, surname “blue”, or basket)

Góa sī tī Oân-á-lāi chhut-sì ê. 1911,12：15 seⁿ. Tōa-chúi pang-lâu āu góa ê lāu-pē tī 1912 nî poaⁿ-ji̍p Nâ-á-chhù. Nâ-á-chhù sī Chheng-tiâu sî-tāi ê pāi-ka-chng, sī koaⁿ-iú-tē, ū bōng-tē, ū nâ-tâu chhì-phè chin-chē. Tùi Oân-á-lāi poaⁿ 7 hō͘, long-sī chin-cho̍k, hó pêng-iú, iā long-sī Ki-tok-tô͘. Tāi-ke phah-piàⁿ khai-khún ê, āu-lâi khí-chhù ū chhân ū hn̂g piàⁿ-sàu chin chheng-khì. Kàu ji̍t-thâu lo̍h-soaⁿ ta̍k-ke ta̍k-hō͘ tiám teng-hóe （iû-teng）chò ka-têng lé-pài. Ū gîm-si ê siaⁿ tùi ta̍k ê ke chhut-lâi. Tai ê ke long-sī tōa ka-cho̍k, chē kiáⁿ, chē sun chin lāu-jia̍t. 我是在灣子內出生的(1911-12-25)。大水崩流後我的父親在1912年搬入籃仔厝。籃仔厝是清朝時代的敗家莊。是官有地，有墓地，有很多林投荊棘叢。從灣子內搬到籃仔厝的有七戶人家，都是親族，好朋友，也都是基督徒。大家努力開墾。後來蓋起房子，有田有園，整理得很乾淨。到太陽下山後每家每戶點起燈火進行家庭禮拜。有唱聖詩的聲音從每個家出來。每個家都是大家族。多子、多孫很鬧熱。

I was born in Oan-á-lāi, the In-Bay, on 1911-12-25. After the big flood, my father moved to the village called Nâ-á-chhù, literally meaning Basketville or “houses in the wood” or “the houses of the Nâ (blue or basket) families”, in 1912. Nâ-á-chhù was a abandoned village in the Empire of Manchu. There are official places, there are cemeteries, and there are many forests and bushes. There are seven families moving from the bay to the baskets. They are all relatives, good friends, and Christians. Everyone is working hard to open up. Later, the house was built, and there was a field and it was very clean. Every family will light up for family worship after the sun goes down. The voice of singing hymns comes out of every home. Every family is a big family. Many children and many grandchildren are very hot.

0:59 7/26/2018

P.7 Chit ê Nâ-á-chhù chiū-sī Sin-káng kap Pak-káng ê tiong-kan kiò-chòe Lâm-tôaⁿ ê chng-siā koh loh-khì kiò-chò Âng-chhù ê chng-siā koh-chài loh-khì chiū-sī Nâ-á-chhù. Nâ-á-chhù ê le̍k-sú chiàu-khòaⁿ ū kàu chá, ū 100 gōa nî, chêng-tāi í-keng pāi-chhù ê chng-siā. Nâ-á-chhù ê hn̂g siông-siông ku̍t-tio̍h kó͘-chá ê mi̍h-kiāⁿ. Tang-pêng ū chin tōa ê bōng-po͘. Gōa-bīn ū tek-bô͘ chin-chhiūⁿ lî-pa teh ûi chi̍t-ê chng-siā.  Lóng-chóng chhit hō͘ ê Ki-tok-tô͘.  Lâm-pêng sì hō͘ sī 4 ê hiaⁿ-tī. Chi̍t ê chhut-gōa khì Tâi-lâm Tióng-êng Tiong-o̍h tha̍k-chheh. Í-āu tī Ko-hiông chiah thâu-lō͘, sêng-ka li̍p-gia̍p （Tēⁿ Sù）Án-ni chhun saⁿ hiaⁿ-tī. Téng-pêng goán kap A-î nn̄g hō͘. Tiong-ng nn̄g  hō͘ iû-goân sī chhin-chiâⁿ.

This basketville, Nâ-á-chhù, is in the middle of  Sin-káng and Pak-káng. Walking from Sin-káng and Pak-káng, after passing through the village called Lâm-tôaⁿ, Southern Altar, continue to go pass the village called Âng-chhù, the Village of the Red, and then Nâ-á-chhù would be reached. The history of this basketville is very old, like more than 100 years. It was a scrapped village where the previous residents had disappeared for generations. Ancient objects were unearthed from he farm land around the basketville often. There was a large cemetery in the east. Bamboo bushes surround the village like protective fences. There were a total of seven households. The households of four brothers [QT1] were in the South originally. One of the brother went to study at Presbyterian Mission High School in Tainan, leaving three brothers in the village. To the north were two households of my family and the one of my mother-side aunt.  The two households in the middle were also my relatives.

這個籃仔厝在新港與北港中間。從新港往北港走經過叫做南壇的庄社後轉入叫做洪厝的庄社，再繼續走就是籃仔厝。這個籃仔厝的歷史看來是很古老。有100多年。是前代已經敗亡的庄社。籃仔厝的田園常常會掘到古時的物件。東邊有很大片的墓地。外面有竹叢像籬笆一般圍著這個庄社。總共有7戶的人家。南邊4戶是4個兄弟。一個出外去台南的長榮中學(希三註：當時叫做長老會中學，簡稱長ㄓㄤˇ中，1939年才改名為長ㄔㄤˊ榮中學)讀書[shs2]，剩下3兄弟。北邊是我家與阿姨2戶，中間2戶也是親戚。

---

 [QT1] It is reasonable to guess that the brother who left the village went to study in Tainan before he got married with his own household. This is to be verified with the Cheng families. Of course that he took his wife to Tainan when he entered that high school study. That was the beginning of formal high school education and very few parents had the vision of sending teenager sons to high school. The number seven is questionable in this case.

 [shs2]就是後來在高雄工作、成家立業，在台灣銀行擔任經裡，在新興教會聚會的鄭賜

10:19 8/4/2018

Tang-pêng ū góa ê lāu-pē só͘ bé ê hn̂g. Sai-pêng bīn 4 hō͘ kōng-tông bé ê hn̂g kiōng-tông keng-choh Lâm-pêng sī ū 3 ê hiaⁿ-tī kap chek-kong só͘ bé ê hn̂g. Koh loh-khì ū chhân-iûⁿ, ū chin-chē chúi-cho̍k. Ū hî, ū âng-hê, chúi-ke, chhân-lê. Só͘-í lâng nā ū sî-kan long ē-thang khì lia̍h. Góa iā bat khì khioh chhân-lê.

In the east there was a farmland that my father bought. The west side was a farmland that four families in the village bought jointly. In the south is a farmland bought by three brothers and a great uncle of theirs. In the past, there were wet land, where many aquariums, i.g., fish, red shrimp, water chicken (frog), and snails, populated. So when people had time, they would catch some. I also had been there to pick up the exposed snails. (Previous translation: There are irrigated canals in the past. There are many aquariums in the ditches.)

東邊有我父親所買的田。西邊面是四戶共同買的園共同耕作。南邊是有三個兄弟跟叔公所買的農地。再過去有田洋，有真多水族，有魚、有紅蝦、水雞、田螺。所以人若有時間攏會通去掠。我也曾去拾田螺。（前譯本：再過去有灌溉的水渠。溝渠裡有很多水族。）

10:38 8/4/2018

p.9 Ū-sî iā ē koh chò tōa-chúi, khòaⁿ khì kuiphiàn lóng sī chúi, bô khòaⁿ-khìⁿ chhek-á, chhin-chhiūⁿ tōa-chúi chi̍t-poaⁿ-iūⁿ. It-chhè long bô sím-mi̍h, chí-ū chúi nā-tiāⁿ. Tōa-chúi ê sî kiô long lâu khì, beh khì Sing-kán kap Pak-káng to lóng bē-thang kau-thong. Tōa-chúi nā teh thè ê sî pi-kau ū chin-chē hî. Chng-siā ê tōa-lâng saⁿ-kap chhut-khì lia̍h-hî. Múi-pái chò tōa-chúi long ū hî thang lia̍h. Góa ê lāu-pē kap hiaⁿ-ko iā chham-ka chhut-khì liah-hî.  Ū-sî lia̍h chin-chē hî. Tōa-chúi nā teh thè ê sî chhù-lāi iā-sī ū khòaⁿ-kìⁿ hî.

Sometimes we encountered overflowing water, and all we could was a large piece of water. I couldn't see the rice plants, the whole area just like the sea. Everything except water was invisible. The bridges always collapsed and lost under the flood, and the roads to Sing-kán kap Pak-káng were cut off and the traffic became impossible. After the water receded, there were fishes in the ditch. The adults in the village went out to catch fish. Fishes can be caught every time there is flooding. My father and my elder brother also participated in fish-catching. Sometimes they could catch a lot of fishes. Fishes also appeared in the house when the water recedes.

有時再遇水災，放眼看到的是一大片水，看不見稻子，就像大海一般。除了水其他一切都看不見。大水的時後橋都流失，要去新港和北港的路都斷絕。村庄之間也沒有交通路線。大水退去的時後，水溝裡有很多魚。村庄裡的大人成群出去抓魚。每次淹水都有魚可捕捉。我父親與哥哥[QT1] 也參加出去捉魚。有時捉很多魚。大水退去時屋裡也會看到魚。

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 [QT1] Chhai-sióng sī “góa ê tōa-hiaⁿ, So͘ Thian-sàng”, m̄-sī góa lāu-pē ê hiaⁿ-ko. In-ūi góa lāu-pē ū chi̍t-ê sió-tī, bô hiaⁿ-ko.