Kitabı oku: «The Kacháris», sayfa 8

(1) Girasi-girá (Burá-buri), i. e., “the old ones,” always spoken of as a wedded pair (cf. the “Bathau and the Mainau” of the Darrang Kacháris and the “Warang-Berang,” ‘the old one’ of Hodgson’s Dhimals); they are specially worshipped by the Dibongiá khel, and their original temple was on the Kundil river, a little east of Sadiya.

(2) Pisha-dema (Bohza-hemata), “the elder son” worshipped by the Tengá pániya khel. His temple stood on Tengápáni river.

(3) Pisha-si, “the daughter,” known as (1) Támeshwari mái, the “mother of the copper temple,” and (2) Kechá-kháti, the “raw-flesh eater,” to whom human sacrifices were offered. She was worshipped by the Bargaya (Borgoniya) khel and her temple stood somewhere near “Chunpura” (‘lime-kiln’) on the Brahmaputra a few miles east of Sadiya.

In addition to these a fourth khel, Pátorgiya, is said to have once existed, but its status was inferior to those of the other three, and it has consequently become extinct. To each of these khels and temples four priests (pujáris) were attached, i. e., (1) a Bor Deori (Deori Dima) and (2) a Saru Deori (Deori Sarba); and (3) a Bor Bharáli, and (4) a Saru Bharáli.⁵⁴ It is the former two (the Deoris), who alone perform the sacrifice, enter the temple and sing hymns, etc., which are hardly now understood by the laity. The office of the Bharális was an inferior one; it was their duty to collect all temple-offerings and to provide animals for sacrifice. They are also privileged to hold the head of the victim, which is nowadays usually a goat. As a rule no images, etc., are to be seen in the temples, though such images would seem to be provided from time to time as needed for purposes of public worship.

Human sacrifices (Narabali). Of the Deori temples mentioned above the oldest and most noteworthy is undoubtedly that known as the “Támar ghar” or copper temple, at Chunpura, the ruins of which are, it is said, still to be seen some miles east of Sadiya. It is described as a small stone building nearly square, built without cement, the stones joined by iron pins, not clamped. The roof, now fallen in, was of copper; hence the temple’s name. The interior is eight feet square; and the whole is enclosed by a brick wall 130 feet by 200. Near the grand entrance in the western wall is a small stone tripod. Here from a period unknown down to a comparatively recent date human sacrifices were offered year by year. It is said that latterly the Áhom kings gave up for this purpose malefactors who had been sentenced to capital punishment; but as suitable victims of this type were not always forthcoming, a certain special tribe (khel) of the king’s subjects were held bound to provide one and in return the members of this tribe were entitled to certain privileges, e. g., exemption from payment of ferry dues and market tolls, etc. It was necessary in all cases that the victims should be of high caste and “without blemish,”⁵⁵ the slightest mutilation, even the boring of an ear, rendering them unfit to be offered.

All Brahmins and members of the royal family were exempted as a privilege; whilst Domes, Haris, Musalmáns and women were excluded as unfit. For some time preceding the sacrifice the victim to be immolated was detained at the temple and sumptuously fed there, until he attained a sufficiently plump condition to suit the assumed taste of the flesh-eating goddess. On the appointed day he was led forth, magnificently attired and decorated with gold and silver ornaments, to be shown to the crowds assembled for the occasion. He was then led away and taken, by a private path trodden only by the officiating priests and their victims, to the brink of a deep pit, where he was divested of his gay attire and decapitated so that the body fell into the pit. The head was added to a heap of ghastly skulls that were piled up before the shrine. The exact date when these fearful sacrifices ceased does not seem to be definitely known. Lieutenant (afterwards Colonel) Dalton, from whose highly interesting paper most of the above details are taken, states that they were in vogue down to the time when the Áhom Government was superseded by that of the Burmese, when the Deoris finally withdrew from the neighbourhood of the “copper temple.” Mr. Brown, on the other hand, tells us that these human sacrifices were abolished at a somewhat earlier date by Raja Gaurinath, who, also being unable to protect the Deoris from the Mishmis and other tribes, removed them to the Majuli,⁵⁶ where some of their villages are still to be found.

Marriage, etc. As among other branches of the Bårå race, infant betrothal is unknown, no marriage being permitted until puberty is attained. Monogamy is the rule among Deoris and Baráhis; but a second wife is allowed where the first proves childless. Polygamy is common among Hindu and Áhom Chutiyas, but polyandry is quite unknown. Marriages are generally planned and arranged by the parents of the young people concerned, a bride-price varying from Rs. 10 to Rs. 100 being paid to the bride’s parents by those of the bridegroom, or an equivalent given in service in the bride’s household (cf. Genesis, xxix. 15–20: Jacob serving Laban seven years for Rachel).

The actual marriage ceremony seems to vary considerably in the four different clans (khels) which compose the Chutiya community. With the two lower sections, i. e., the Deoris and Baráhis, it consists in a feast given by the bridegroom’s people to the friends and fellow-villagers of the bride, accompanied by much singing of songs, etc., in honour of the clan gods and goddesses, whilst with not a few even this simple ceremonial is dispensed with, and the young man claims his bride by merely placing bracelets on her wrists and a string of beads, etc., on her neck (Kháru and mani pindhoá).⁵⁷ But among the Áhom and Deori Chutiyas, who claim a somewhat higher position than the other two sections, a more elaborate ceremonial is observed. The Áhom Chutiyas to some extent still observe the form of marriage characteristic of their race, i. e., that known as the Chaklang. There is an exchange of temi and katári between bride and bridegroom, who are made formally to inhale the smell of turmeric together, and this is followed by the tying of the nuptial knot (lagun gáthi), and the distribution of simple refreshments (jal-pán) among the assembled friends and relatives; and finally the bridegroom is said to carry off his bride through a hole cut in the corner of the house, this last proceeding being perhaps a survival of the time when marriage by capture or stealth was not unknown. With the Hindu Chutiyas there is a still more elaborate ceremonial in vogue, one which approximates somewhat closely to the orthodox Hindu ideal. The chaklang form is superseded by that of the ‘hom,’ i. e., libations of clarified butter (ghi) are formally poured in sacrifice on the sacred fire, and certain special mantras are recited by the officiating priest in the presence of the bride and bridegroom, who are formally seated by his side, and formally united by the tying of the nuptial knot (lagun-gáthi). It is said, further, that matrimonial etiquette requires postponement of consummation of the marriage for a week or so after the completion of the wedding ceremonial.

Divorce, widow, remarriage, etc. Divorce, which would seem to be not very common, may and usually does follow adultery on the part of the wife, the adulterer paying a fine of Rs. 500 to the injured husband, and further being compelled to provide a home for the erring woman, whom no respectable man of the tribe would consent to marry. The form used in cases of divorce is the usual one of tearing a betel-leaf (pán-chirá) together by the husband and the wife. The remarriage of widows is permitted with few, if any, restrictions; but as a rule the full marriage ceremonial, whether ‘hom’ or ‘chaklang,’ is not observed in such widow remarriages.

Disposal of the dead. The bodies of the dead are usually disposed of by burning, except in cases of epidemics, when, through panic or like cause, they are thrown into the jungle, or left to perish where they fall. The cremation is generally followed by a funeral feast, lasting for a period of from five to nine days, either at the deceased’s house or at the river-side where the body was burnt. A shrádh with feasting of the dead man’s relatives takes place usually at the end of a month after the cremation. This shrádh marks the closing of the period of mourning, which in the case of an adult extends over about thirty days, during which period no flesh or fish may be eaten, though rice, ghi and potatoes are allowed. In the case of those who die in childhood no shrádh is observed, though the bereaved family usually go into mourning for some three days.

APPENDIX II⁵⁸

To the stories taken by Mr. Endle from my little collection of Kachári folk-tales, I have ventured to add the following three tales, with an interlinear literal translation and some brief linguistic notes. This I have done in order to follow the example set in Sir C. J. Lyall’s edition of Mr. Edward Stack’s work on the Mikirs. A transcription followed by a loose translation is not of much use to linguistic students unless they have already some knowledge of the language. I ought to explain that I have not followed Mr. Endle’s system of transliteration. In a language which has no written character, it is best to trust to one’s own ear. In such languages dialect springs up quickly and local differences of pronunciation abound. I have merely tried, therefore, to record what I have myself heard. With the aid of the literal versions I now give, and by carefully reading Mr. Endle’s Grammar, anyone who wishes to compare Kachári with other Bodo languages, such as Garo and Tippera, ought to be able to make out the remainder of the stories in my little collection without much difficulty.

The vowels are recorded as follows: —

The sound represented by ŭ is rather difficult to describe to Europeans. To my ear, it seems rather guttural, something like the u in “ugh!” or the vulgar pronunciation of girl as “gurl.” Or, again, it may be said to be like the French eu in peu, as pronounced by English people. Or perhaps a still nearer approximation is the Englishman’s “er” when he pauses in making an after-dinner speech. The sound is of some importance, as – ŭi is the suffix by which the adverb in modern Kachári is formed from the adjective. Thus ga-hām, good; gahām-ŭi, well. Also the continuative participle, as, thāng-ŭi, thāng-ŭi; going, going – as he went.

When ā is added to a noun, it is, as in Assamese, the sign of the nominative. If the word ends in a vowel, and especially in the vowel ā, an euphonic i is inserted between the two vowels. Thus hingzau-sā, is “woman.” Hingzau-sā-i-ā is “the woman,” in a narrative. Similarly – au is the inflexion marking the locative case. If the word ends in ā, this letter is divided from au by an euphonic i.

Words borrowed from Assamese or other Indian languages are printed in Roman letters. Some such may have escaped me. If so, they have probably been so transmuted by Bodo habits of pronunciation as to have become completely naturalised.

Ā inserted or “infixed” in the middle of a verb (between stem and inflexion) is the sign of the negative. Sometimes the euphonic i precedes it. Sometimes, especially before a guttural sound, it is converted into e.

No other supplementary explanations beyond those given in Mr. Endle’s note on grammar seem required here.

(I) Ābrā-nī khorāng

Simpleton-of Story.

Sā-se

One

brai

old man

burui dangman.

old woman were.

Bi-sŭr-hā

Them-to

sā-se

one

gothō

boy

dangman.

was

Bī

He

sān ⁵⁹ -se

day-one

brai-burui-nī-au

old-man old-woman-to

mosō

bullock

bai-nŭ

buy-to

lāgi

for

thākā

money

bī-naise.

beg-ged.

Khintu

But

brai

old man

burui

old woman

gothō-khō

boy-to

āzla

silly

nu-nānŭi

see-ing

thākā

money

hŭ-ā-man.

give-not-did.

Gothŏ-ā

Boy

em-brā-brā

again and again

bī-nai-khai

begging-because-of

thākā

money

zakhai-brŭi ⁶⁰

four-fours

hŭ-naise.

give-did.

Phāre

Then

gothō-ā

boy

mosō

bullock

bai-nŭ

buy-to

lāgi

for

thāng-ŭi

go-ing

thāng-ŭi

go-ing

man-thām

three

āli-nī

roads-of

khāthi-au

near-at

ga-hām

good

mosō

bullock

mā-se

one

nu-nānŭi,

see-ing,

be

that

āli-au

road-on

thākā

money

din-nānŭi,

plac-ing,

mosō-khō

bullock-to

khā-nanŭi

bind-ing

lābo-naise.

take-did.

Thāng-ŭi

Going

thāng-ŭi

going

bī-hā

he

khī-nŭ

to ease himself

on-khāt-nānŭi

depart-ing

mosō-khō

bullock

hā-grā ⁶¹

forest

dai-se-au

branch-one-to

khā-nānŭi

bind-ing

din-nānŭi

plac-ing

khī-hŭi-bā ⁶²

to ease himself go-ing

mosō-ā

bullock

be-thing

that-way

khāt-lāng-naise.

run-away-did.

Phāre

Then

be

he

khī-nai-nī-frai

easing-from

fai-nānŭi,

com-ing

mosō-khō

bullock

nu-e-khai

see not-because

hā-grā

forest

hā-grā

forest

namai-bai-naise.⁶³

seek-wander-did.

Arŭ

And

bī

he

mŭi

deer

zonthrā

male

nu-nānŭi,

see-ing,

bī-khō-nŭ

it-indeed

bī-nī

him-of

mosō

bullock

han-nānŭi,

say-ing,

hŭsŭ-baie

hunt-ing

hŭsŭ-baie

hunt-ing

un-au

after

hā-grā

forest

zethāp-au

thicket-in

gongā

horns

nāng-nānŭi ⁶⁴

stick-ing

thāp-thā-nānŭi

caught-stay-ing

thā-naise.

stay-ed.

Obāsŭ

Then

bī

he

mŭi-khō

deer-to

godo-i-au

neck-on

dīdung-zang

cord-with

khā-nānŭi

bind-ing

no-hā-lāgī

house-up-to

dīdung

string

zorai

ty-ing

zorai

ty-ing

no

house

man-fai-naise.

reach-come-did.

Beau-nŭ

Then

bīmā

mother

bīfā-i-ā

father

sŭng-naise,

ask-ed,

“nang

you

mosō

bullock

bai-nŭ

buy-to

thāng-nai-ā,

go-did-not,

hŭrŭ?”⁶⁵

eh?

Obāsŭ

Then

bī

he

būng-naise,

say-did,

“be

this

dīdung-khō

string-to

bŭ-bā-nŭ,

tug-see,

zang-fŭr

you

mosō

bullock

man-gan.”

get-will.

Erŭi

Thus

han-nānŭi,

say-ing,

sā-thām

they-three

zang

together

dīdung-au

string-on

hom-nānŭi

seiz-ing

bŭ-bā-naise.

haul-ed.

Bŭ-ī

Hauling

bŭ-ī

hauling

mŭi-ā

deer

no

house

man-fai-bā;

reach-come-did;

boibŭ

they

gī-khrong-naise.

all fear-much-did.

Phāre

Then

bīmā bīfā-i-ā

mother-father

mŭi-khō

deer-to

bū-thāt-nānŭi

beat-slay-ing

s’lai-nŭ ⁶⁶

exchange-to

lāgi

for

gāmī-nī

village-of

mānsŭi-nŭ

men-to

bāngan

loads

hŭ-naise.

send-did.

Be-au-nŭ

Then

gothō ābrā-i-ā

boy-foolish

“ai

mother

āfā-i-ā

father

mosō

bullock

bu-thāt-nānŭi

beat-killed-did

zābai”

ate

han-nānŭi

say-ing

mālai-nī

strangers-of

gāme

village

gāme

village

khithā-bai-naise.

say-continue-did.

Khintu

But

bī-khō

him

ābrā

foolish

nu-nānŭi

see-ing

mansŭi-frā

men

bī-nī

his

khorāng-khō

word

fathi-ā-khŭise.⁶⁷

believe-not-did.

Bī-nī

There-of

unau,

after,

āji-bŭ

to-day

thā-i-ŭ

staying

kāli-bŭ

to-morrow

thā-i-ŭ,

staying,

ābrā-i-ā

fool

bāngai

somewhat

det-bŭ-nānŭi ⁶⁸

big-grow-ing

gāgai-nī

himself-of

hingzau

wife

namai-nŭ

seek-to

lāgi

for

ārŭ,

more

brai-burui-nī-au

old-man old-woman

thākā

from money

bī-naise.

ask-did.

Be-au-bŭ

Thereupon

hŭ-ā

give-not

gār-ā,

escape-not,

thākā

money

zokhai-brŭi

four-fours

brai-nī-frai

old-man-from

lā-nānŭi

tak-ing

hingzau

wife

nāmai-nānŭi

seek-ing

thāng-naise.

go-did.

Thāng-ŭi

Going

thāng-ŭi

going

gāmī

village

mānsŭi-ni

men’s

dŭi

water

gathān-au

ghaut-at

zombai

hiding

thā-naise.

stay-ed.

Phāre

Then

unau

after

sāse

one

mazāng

pretty

hingzausā

girl

dŭi

water

lāng-nŭ

draw-to

fai-nai

com-ing

nu-nānŭi,

see-ing,

dŭi

water

gathān-au

ghaut-at

bī

he

dŭi-lāng-nai

water-draw-ing

hingzausā-khō

girl-to

hom-nānŭi

seiz-ing

lābō-naise.

take-did.

Phāre

Then

fai-ŭi

coming

fai-ŭi

coming

nāmā-i-au

road-on

meng-nānŭi

tired-being

bong-fāng-fāng-se-nī ⁶⁹

tree-one-of

sing-au

under

zīrai-naise,

rest-ed,

ārŭ

and

mosō-halwā

bullock plough(er)

mā-se

one

lā-nānŭi,

taking,

mānsŭi

man

sāse

one

bŭ

also

be-au-nŭ

there

zirai-dangman.

resting-was.

Bī-baidi

This-way

bī-sŭr

they

zirai-bā thā-bā,

resting-staying,

hom-nai

seiz-ed

lāng-zā-nai ⁷⁰

abducted

hingzau-i-ā

girl

zingāsī-nānŭi

lamenting

gāb-ŭi

cry-ing

gāb-ŭi

cry-ing

megong-dŭi-i-ā

eye-water

hā-hā-lāgi

earth-to-as far as

⁷¹

bŭhi-lāng-naise.

flow-down-did.

Bī-khō

This

nu-nānŭi

see-ing

mosō

bullock

lā-nai

leading

mansŭi-ā

man

ābrā-nŭ

fool-to

khithā-naise,

say-did,

“nang

you

be

that

hingzausā-khō

girl-to

mau

where

⁷²

man-nai?

get-did?

Arŭ

And

nang

you

bī-khō

her

nai-nanŭi

observ-ing

lābo-dang,

take-did,

na

or

nai-i-ā-lā-bā

see-not-doing

lābo-dang?”

took?

Obā

Then

ābrā-i-ā

fool

būng-naise

say-did

“āng

I

bī-khō

her

mazāng

pretty

nu-nānŭi

see-ing

bī-sŭr-nī

them-of

dŭi-gathān-nī-frai

water-ghaut-from

thākā

rupees

zokhai-brŭi

four-fours

din-nānŭi

plac-ing

lābo-dang.”

take-did.

Obā-nŭ

Then

bī

that

buddi-grāng-ā⁷³

wisdom-possessing-one

bung-naise,

say-did,

“nang

you

khānā

blind

dang.

were.

Be

That

hingzausā

girl

mazāng-bā-bŭ ⁷⁴,

pretty-being-though,

bī-nī

her-of

megong

eyes

thai-ne-ā

two

bet-nai.

burst-are.

Nang

You

nu-ā-khŭi-nŭ?

see-not-did?

Ho,

Nay,

nŭi,

see,

dŭi-ā

water

sō-sō

rushing

bŭhi-lāng-dang.

flow-down-is.

Bī-baidī

This-kind

hingzausā-khō,

woman-to

nang

you

mā

what

khām-nŭ?”⁷⁵

do-will?

Be

That

khorāng

word

khnā-nānŭi

hear-ing

ābrā-i-ā

fool

bī-nī

his

mosō

bullock

zang

with

s’lai-nŭ

change-to

namai-naise.

wish-ed.

Khintu

But

bī

that

mānsŭi-ā

man

misai-nŭ

false-ly

hŭ-nŭ

give-to

namai-i-ā.

wish-ed-not.

Theo-bŭ

Yet

embrā-brā

again and again

bī-nai-khai,

begging-because of,

“lā, le, lā,”

“take, then, take,”

han-nānŭi,

saying,

mosō-zang

bullock-with

mānsŭi-zang

mortal-with

s’lai-nānŭi,

exchang-ing,

gāgai

own

gāgai

own

mon-au

mind-in

ga-hām ⁷⁶

well

man-nānŭi,

find-ing,

azang⁷⁷

one-person

sā-se

one

azang

one person

sā-se

one

māmār

quickly

thāng-lai-naise.

went-away.

Be-baidi-nŭ

This-manner-in

thāng-ŭi

going

thāng-ŭi ⁷⁸

going

ābrā-i-ā

fool

bong-fāng

tree

fāng-se

one

sing-au

under

burmā

goat

lā-nai

lead-ing

mānsŭi

man

sā-se

one

zo-bai

sitting

thā-nai ⁷⁹

stay-ing

nu-nānŭi,

seeing,

bī-bŭ

he-too

be-au-nŭ

there-indeed

zo-naise.

sit-did.

Be-baidi

This-way

zo-bai

sit-ting

thā-bā,

stay-ing,

moso-ā

bullock

hā-su-dangman.

defecated.

Phāre

Then

bĭ

that

burmā

goat

lānai

leading

mānsŭi-a

man

bung-naise,

said

“be

that

mosō-nī

bullock’s

udu-i-ā

belly

gob-long-bai,

is burst,

arŭ

more

sān

day

sā-se ⁸⁰

one

thābā

staying

be

it

thoi-sī-gan.”

die-perish-will.

Be-au-bŭ

Then

bi

that

ābrā-i-ā

fool

gomā

true

nung-nā=nŭi,

thinking,

moso-khō

bullock

bī-nī

his

burmā-zang

goat-with

s’lai-naise.

exchanged.

Be-baidi

This-way

thāng-ŭi,

going,

ārŭ

also

sā-se

one

thālit

banana

lā-nai

bearing

mānsŭi

man

lŭgŭ

meeting

man-nanŭi,

getting,

ābrā-i-ā

fool

bŭ

also

zo-dangman.

sit-did.

Khintu

But

burmā-i-ā

goat

gāngsŭ ⁸¹

grass

ukhui-nānŭi

hungering

ba-brāp

restless

bai-nai-au ⁸²

wandering-on

bī

he

zo-nŭ

sit-to

sukhu

pleasure

man-e-khai,

get-not-because of,

burmā-khō

goat

bubā,

beat-ing,

burmā

goat

bā bā

ba-baa

han-naise.

say-did.

Obānŭ,

Then

“ese

thus

mengnāi-i-au

tired-being

āng

I

nang-khō

you

mā-brŭi

what-way

bā-gan?”

carry-shall?

han-nānŭi,

saying,

brāp-nānŭi,

angered-being

gār-nŭ ⁸³

to get rid

lubui-bā,

wishing,

be

that

thālit

banana

lā-nai

carry-ing

mānsŭi-ā,

man

thālit-khō

bananas

ābrā-nŭ

fool-to

hŭ-nānŭi,

giv-ing,

bī

he

burmā-khō

goat

lāng-naise.

take-did.

Bī-baidi-nŭ

This-way-indeed

bī-sŭr

they

bi-ni-frai

there-from

thāng-lai-naise.⁸⁴

go-away-did.

Ere-au-nŭ

There-upon

sā-se

one

mānsŭi

man

bī-nī

his

sigāng-thing

front-direction

āsī

finger

khrep-khrep

snap-snap

dām-nānŭi

sound-ing

fai-dang.

come-did.

Obā-sŭ

Then

khāthi-au

near

lŭgŭ

meeting

man-bā,

getting

ābrā-i-ā

fool

bung-naise,

said

“āng

I

burmā

goat

mā-se

one

mānī

up-to

hŭ-nānŭi,

giv-ing,

be

those

thālit-khō

bananas

lābōdang.

carried-away.

Theo-bŭ

Yet

āng-nī-au

from-me

thālit

banana (you)

bī-ŭ!”

beg!

Erŭi

So

han-nānŭi,

say-ing,

“nang

you

thālit

banana

zā-nŭ

eat-to

lubui-dang-bā,⁸⁵

wish-do-if

nang-nī

your

bidyā-khō

skill

āng-nŭ

me-to

hŭ,”

give,

han-nānŭi,

say-ing,

bī

he

bī-au-nŭ

there

hurā-se

hour-one

māni

till

sŭlŭng-nānŭi,

teaching,

zenthen-ŭi

as best

hā-nānŭi,

able-being

thālit-khō

bananas

bī-nŭ

him-to

hŭ-nānŭi,

giving

āsī

finger

khrep-khrep

snap-snap

dām-nānŭi

sound-ing

thāng-naise.

depart-ed.

Thāng-ŭi

Going

thāng-ŭi,

going

mai

rice

gezer

tall

dāp-se-au

field-one-in

khī-nŭ

defecate-to

onkhāt-nānŭi

going-out

khī-nai-au

(in the process)

bī-nī

his

bidyā-khō

leaving

bau-gār-naise.

forgot.

Arŭ

And

be

that

mai-gezer-au-nŭ

rice-tall-in

gamā-bai ⁸⁶

lost-is

han-nānŭi,

saying,

mai-khō

rice

themā

lice

nai-nai-baidi ⁸⁷

seeking-like

nai-naise.

searched.

Be-au-nŭ

Then

mai-nī

rice-of

girimā-i-a⁸⁸

owner

mai

rice

hā-bai-tha-dangman ⁸⁹

was broken down

nu-nānŭi,

seeing

bī-khō

him

sŭng-naise,

asked

“nang-hā

you

be-au

there

mā

what

gamā-dang?

have lost?

Āng-nī

My

mai-fŭr-hā

rice plants

hām-ā

ruined

zo-thro-bai.”⁹⁰

flattened-utterly-are.

Ābrā

Fool

bung-naise,

say-did,

“āng-hā

I

thākā

rupees

zokhai-brŭi-ni

sixteen of

bidyā

skill

man-se

one

be-au-nŭ

there

gamā-bai.

lost.

Nang-bŭ

You-too

āng-zang

me-with

namai-phā-bā,

seek-come-ing

āng

I

nang-khō

you-to

ga-hām

well

man-gan,”⁹¹

meet-will,

han-nai-khai,

saying-because-of

bī-bŭ

he-too

namai-ŭi

seeking

namai-ŭi

seeking

man-e-khai ⁹²

get-not-because of

brāp-nānŭi,

angry-being

“nang-nī

your

khorāng-ā

tale

misā,”

false,

han-nānŭi,

saying,

āsī

fingers

dām-bā,

sounding,

“āfā,

father,

dā

now

āng

I

man-bai!”

get-have!

han-nānŭi

saying

ābrā-i-ā

fool

khāt-lāng-naise.

ran-away.

Arŭ

And

be-baidi-nŭ

that-way-exactly

thāng-ŭi

going

thāng-ŭi

going

fukuri

pond

man-se

one

man-hŭi-bā ⁹³

meet-ing

be-au-bŭ

there-too

bī

he

khī-nānŭi,

defecating,

bī-nī

his

bidyā-khō

art

baugār-naise.

forgot.

Phāre

Then

bi

he

nāmai-e ⁹⁴

seeking

nāmai-e

seeking

man-ā-khŭi.

get-not-did.

Ere-au-nŭ

There-on

sā-se

one

mansŭi

man

lŭgŭ

meeting

man-nānŭi

getting

sŭng-naise,

ask-ed

“nang-hā

you

be-au

there

ma

what

gamā-dang?”

lost-have,

hanbā,

saying,

“āfā,

father,

āng-hā

I

be-au

there

ga-hām

good

basthu

thing

man-se

one

gamā-bai;

lost;

nang-bŭ

you too

namai-bā,

seeking,

āng

I

gahām

well

man-gō,”

meet-will,

bung-nai-au ⁹⁵

saying

bī-bŭ

he-too

bī-zang

him-with

nāmai-fai-naise,

search-come-did,

ārŭ

and

un-au

then

nāmai-ŭi

seeking

nāmai-ŭi

seeking

hā-bru

earth-mud

zang

with

musunlā-musunlī

hugger-mugger

zā-nānŭi,

becoming

theo-bŭ

yet

man-e-khai,

get-not-because of

bī

that

mānsŭi-ā

man

brāp-nānŭi

angry-being

āsi

fingers

dām-naise.

sounded.

Obā

Then

bī,

he,

“O āfā,

O father,

dā-sŭ,

now-inded

āng

I

be-khō

it

man-bai,”

got-have,

han-nānŭi,

saying,

rong

happy

zā-nānŭi,

becoming,

no-hā-lāgi

house-up-to

khrep-khrep

snap-snap

dām-nānŭi,

sounding

no

house

man-hŭi-naise.

went and reached.

Bī-khō

Him

nu-nānŭi

seeing

brai

old man

burui-ā

old woman

mini-sŭ-naise.

laugh-much-did.

Aglā

First

bī-khō

him

sinai⁹⁶

recognition

man-ā-khŭi-man,

get-not-did

unau

after

sŭng-nānŭi

ask-ing

mithī-naise.

knew.

Ārŭ

And

thākā-fŭr

rupees

mā

what

khām-khŭ?”

did?

“han-bā,

saying

bung-naise,

(he) said,

“āng

I

hingzau

girl

sā-se

one

lābō-dangman.

take-did.

Be-hā

Her

megon

eyes

thai-ne

two

bŭ

also

bet-nai.

were burst.

Bī-nī-khai

Therefore

ārŭ

also

mosō

bullock

s’lai-naise.

exchanged.

Bī-bŭ

It-too

āng-khō

me

bā-nŭ

to carry

thin-nai-khai

ordering

brāp-nānŭi,

being angry

thālit

bananas

s’lai-naise.

exchanged.

Thālit-khō

Bananas

nu-nānŭi,

seeing

sā-se

one

mānsui-ā

man

bī-nai-khai,

begging-because

be

of that

mansŭi-nī-frai

man from

be

this

bidyā-khō

skill

sŭlŭng-nānŭi

learning

thālit

bananas

hŭ-nānŭi

giving

lābo-dāng.

took.

Ārŭ

And

āng

I

mā

what

khām-nŭ

to do

nāng-go?”

was obliged?”

Zap-bai!

Ended!

FREE TRANSLATION

The story of the simpleton

There was once an old man and an old woman, and they had an only son. One day he begged rupees of the old people to buy a bullock, but they, seeing the lad was an innocent, refused his request. However, on his importuning them, they gave him sixteen rupees. On which he marched off to purchase his bullock, and finding a fine one where three roads met, he put down his money on the road and led the beast away, but as he was going, he tied his new acquisition to a branch, and, as he was looking another way, it escaped. On which he started in search of it, and seeing a stag, hunted that, until by chance its horns stuck in a thicket. Thereon he tied a cord round its neck, and joining other cords to the first, finally reached his home. On which his father and mother asked, “Did not you set out to buy a bullock?” “To be sure I did,” he replied, “and if you help me to pull this cord, you will see the bullock I have bought.” So they all three tugged, and presently the stag appeared, kicking and struggling, to the great fear of the old people. They killed it, nevertheless, and sent its flesh round to the adjacent villages for sale. After which the boy went about saying that the villagers had eaten cow’s flesh. But seeing him to be a fool, no one paid much attention to what he said.

Another day, some time after, when the silly boy was rather bigger, he asked for money again to buy a wife with. And again, overcome by his obstinacy, they gave him sixteen rupees, taking which he set out in search of a maiden, and, after going some distance, took up his station at a place where the villagers draw water from the river. Presently a pretty girl came tripping down to get water, on which, as before, he put down his money and seized and carried off the girl. And since she was plump, he soon grew tired and rested under a tree. Presently a man leading a plough ox came that way, and he too joined the party and sat down. But the girl sat weeping and lamenting and crying her eyes out. Seeing which, the man said to the simpleton, “Where did you get that girl? And did you have a good look at her before you took her?” “Yes, I did,” said the lad, “I saw that she was a pretty girl, so I put down sixteen rupees at the village watering place and carried her off.” On which the cunning fellow said, “You must be blind, my friend; she may be a pretty girl, but both her eyes are burst. Did you not see that? Why, look at them now. The water is running from them in streams. What are you going to do with a girl like that?”

On hearing that, the lad wanted to exchange the girl for the plough ox, and the man cunningly pretended to be unwilling, but was finally persuaded by the simpleton’s importunacy, and said, “There, take it, and begone.” So the exchange was effected, and each quickly went his own way, mightily pleased with his bargain.

After going some way, the boy met a man with a goat. This man too sat down. After a while the ox eased itself, and the man with the goat said, “That beast’s belly is burst, and in a day or two it will die.” The simpleton, believing every word he said, exchanged his ox for the goat, and went his way. Presently he met a man carrying a bunch of bananas, and sat down beside him. But the goat was hungry for grass and kept wandering about and crying “Ba! ba!” so that his master got no peace. Now the word “bā” in Kachári means “Carry me on your back.” So the boy was vexed, and crying “How shall I carry you on my back when I am so tired?” exchanged the goat for the bunch of bananas. And again each went his way.

By chance there came a man that way snapping his fingers. And he asked for the bananas. But the simpleton said, “I got those bananas in exchange for a goat, and you ask me for them! However, if you really want to eat the fruit, teach me the art of snapping the fingers, and you shall have them.” After an hour’s teaching, he had learned the difficult art, more or less, and, giving up the bananas, departed snapping his fingers.

Presently he came to a fine field of rice, and there forgot his new art. Fancying he had lost it in the rice, he began searching for it in the crop as women search for lice in one another’s hair, and the rice-field was all trodden down. And then the owner of the field came up and asked, “What are you looking for there?” The simpleton said, “I have lost something for which I gave sixteen rupees. If you will join me in my search, I shall be greatly obliged.” So the man searched too, and the crop suffered greatly. But finding nothing, the man, in pure vexation, snapped his fingers. On which the lad, crying, “That is just what I lost!” danced away gaily.

Soon after he paused on the bank of a pond, and again forgot his art, and began wading about in the mud looking for it. And a man asked him, as before, what he had lost. So he replied, “Something for which I gave sixteen rupees.” And the man joined him in the search, and both became covered with mud from head to foot. And, since they found nothing, the man grew angry, and snapped his fingers. On which the boy cried in joy, “Good sir, that is what I lost!” and danced away to his home. And when his old parents saw him covered with mud, they burst out laughing, and, until they heard his voice, did not know who he was. And when they asked what he had done with his money, he explained that he had bought a girl, whom he had exchanged for an ox, which he gave in exchange for a goat, which angered him by ordering him to carry it on his back, so that he exchanged it for a bunch of bananas, which he gave in exchange for the art of snapping his fingers. “And what else did you expect me to do?” said the simpleton! And that’s all!

II. Mŭkhrā ārŭ sessā-nī khorāng

The tale of the monkey and the hare

Mā-se

One

sessā

hare

ārŭ

and

mŭkhrā

monkey

zang

together

fisikhī ⁹⁷

friendship

man.

was.

Bī-sŭr

They

sā-nŭi

two

zang

together

ozai-nŭ⁹⁸

ever

lŭgŭ se

together

thā-i-ŭ,

stayed,

lŭgŭ se

together

zā-i-ŭ,

ate,

ārŭ

and

lŭgŭ se⁹⁹

together

thā-baā-bai-i-ŭ.

wandered about.

Obāsu

Then

sān-se

day-one

sā-se

one

Darrang-ārŭi

Darrang-ite

mānsŭi

man

goe

betel

thālit

banana

lā-nānŭi,

bringing,

ālāsī

feast

zā-nū

to eat

thāng-nai

going

nām-au

on road

lŭgŭ

meeting

man-nānŭi,

obtaining,

bī-sŭr

they

rai-lai-naise,¹⁰⁰

speaking-exchanged,

“be

this

mānsŭi-nī

man’s

goe

betel

thālit-fŭr-khō

bananas

zā-nŭ

to eat

lāgi

for

zang-fŭr

we

buddi

scheme

man-se

one

khām-nŭ

to make

nāng-go,”

must,

han-nānŭi,

saying,

sessā-khō

hare

nāmau

on road

thā-nŭ

to stay

thin-nānŭi,

sending,

mŭkhrā-i-ā

monkey

hā-grā-i-au

forest in

hākhmānai

hidden

thā-naise.

stay-ed.

Phāre

Then

mansŭi-a

man

man-fai-bā,

reaching,

sessā-khō

hare-to

nu-nānŭi,

seeing,

bī-bān

load

din-nānŭi,

placing,

hŭ-sŭ-naise.

hunted.

Hŭ-sŭ-bā,

Hunting,

mŭkhrā-i-ā

monkey

hāgrā-nī-frai

forest-from

māmār

quickly

on-khāt-nānŭi,

emerging,

thālit-fŭr-khō

bananas

lā-nānŭi,

taking,

bong-fāng-au

in tree

gā-khŭ-hŭi-naise.¹⁰¹

clambered.

Ārŭ

And

“sessā

“hare

fai-gan”

will come”

han-nānŭi,

saying,

thālit

bananas

goe-fŭr-khō