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The Mikirs

VI. LANGUAGE. (continued 2)

Reading edition

a stalk

thī-rok-re

lying-not

chō-èt.

it devoured.

Ànsī

Then

thèngthē,

maize,

hànjàng,

millet,

nòk,

sugar-cane,

phingu,

plantain

ārchē-lo,

he dibbled in,

āphū-thàk-tā

over and above also

mīr phèk-ē,

(name of a flower),

tādo,

white lily,

mīr-kādòmphui,

marigold,

āsòn-sòn

various kinds

mīr

flowers

ē-lo.

he planted.

Ànsī

Then

Bārī-thē

Palace-great

Rēchō

King’s

āsōmār

daughters

làng

(in the) river

nàng-chinglu-lēlo:

there-to bathe-arrived:

nàng-klō-èt-jō

there they descended beautifully,

kemē

lovely

thèk-thē-òng

to impossibility

pukē—chiklō-lē

so—moon-as-if

vàng-phlòt,

came down

ārnī-lē

sun-as-if

vàng-phlòt

came down

thēlālàk.

just like.

Ànsī

Then

chinglu-tàngdèt

having finished bathing

chingthī-tàngdèt,

having finished washing themselves,

H. K.

H. K.’s

āteràn

garden-plot

nàng-thèklo.

they saw there.

Ànsī

So

pulo—

they said—

“Mai!

“Oh!

komàt

whose

ārīt-mā?

field is it?

mē-òng-hē.”

it is very pretty.”

Āklèng

The eldest

thàk-dèt—

answered—

“Ē-kòrpō

“Our cousin (brother-in-law)

H. K.

H. K.’s

āteràn-lē-mā.”

garden plot it must be.”

Ànsī

Then

sining

to heaven

chingjār-thū-èt-jō-lo.

they flew away again beautifully together.

H. K.

H. K.

“nàmtusī

“how

ke-èn-lòng-po-mā?”

shall I succeed in getting her?”

pu

saying

māthā-ding,

continued to think,

ànsī

and

āphī

his granny

ārju-thū-lē-lo—

went and asked again—

“Ai

“Oh,

phī!

granny!

nàmtu-ching-sī

when and how

ke-èn-lòng-āpòtlo-mā?”

am I to succeed in getting one?”

Āphī

His granny

thàkdèt—

answered—

“Lā-pu-pē-lòng,

“That-way-not,

āsu-pō:

grandson-dear:

hèm-thàp

a jungle hut

chi-kīm-thā.”

build for yourself.”

Ànsī

So

ādàp

in the morning

hèm-thàp

a jungle hut

kīm-dàm-lo.

he went to build.

Ārnī-sī-pèt

In one day only

hèm-thàp

a jungle hut

thēpī

very big

kīm-dèt-sī

having-built

hèm

home

chevoilo,

he returned,

ànsī

and

“hèm-thàp

“the jungle hut

tànglo,

I have finished,

phī,”

granny,”

pu

saying

thàn-lo.

he explained.

“Tàngtē

“Then

pòngsī

(in) a flute

che-èt-nòn,”

bore a hole for yourself,”

pusī

saying

āphī

his granny

pinkhàt-lo.

advised him.

Ànsī

Then

pòngsī

flutes

che-èt-ō.

he bored several for himself.

Ànsī

So

thèngthē-āpòr

maize-time

hànjàng-āpòrlo.

millet-time it became.

Āphī

His granny

pinkhàt-lo—

advised him—

“Hèm-thàp

“In your jungle hut

chehòn-dàm-rā

going to watch

pòngsī

flute

but-nòn.”

blow.”

Ārīt putàngtē,

His field as-for,

pālòm-pèt

in a very little time

lālē

there

mīr

flowers

kàngthu-pukē,

blossomed-so,

māthā thèk-thē-dèt.

it could not be imagined.

Ànsī

Then

Bārī-thē

great-Palace

Rēchō

King’s

āsōmār

children

làng

in the river

nàng-chinglu-lē-lo:

there to bathe arrived:

nàng-ingjār-èt-jō

there flying beautifully

īnut

one

ākàn

her clothes

chi-bī-kòk

laying aside

làng

in the river

sun-phit,

jumped straight,

īnut

another

ākàn

her clothes

chi-bī-kòk

laying aside

làng

in the river

sun-phit,

jumped straight,

lālē

there

kāchinglu

bathed

lālē

there

kāchingthī.

washed themselves.

Ànsī

Then

āklèng

the eldest

nàng-pinkhàt-lē-lo—

there advised them again—

“Dā,

“Come,

ètmārlī,

dears,

dàm-po-nàng.”

let us go.”

H. K.

H. K.

lālē

thereupon

pòngsī

his flute

kebut

blew

pukē,

so,

māthā-thèk-thē-dèt.

it could not be imagined.

“Mai!

“Oh!

pòngsī-kebut-tā

flute-playing indeed

ju-mē-òng:

is very good to hear:

H. K.

H. K.

ābàng

a person

do-āvī:

it is surely:

dā

come,

ètmārlī,

dears,

mīr

flowers

che-hàng-dàm-sī-nàng”;

to beg let us go”;

ànsī

so

vànglo.

they went.

“H. K.,

“H. K.,

nitum

we

mīr

flowers

chilòk-pòn-chòt-làng,

for ourselves pluck take a few wish,

chilòk-pòn

pluck and take

ningkē-mā,

are you willing that we,

pō?”

sir?”

“Chilòk-pòn

“Pluck and take,

ningkē-mā,”

I am willing certainly,”

pu,

saying,

H. K.

H. K.

pulo.

said.

Ànsī

So

ābàng-phū-tā

each one of them

mīr

flowers

chilòk-pòn-sī

having plucked and taken

dàmlo,

went away,

ingjār-pòn-èt-jō.

they flew away gracefully together.

Sining

In heaven

lut-lē-tiktàk,

(they) not entered so long,

H. K.

H. K.

lālē

there

kelàng-dun-pukē

continued gazing so,

āmèk

his eyes

chi-pesō-koi,

became quite sore,

ānō

his ears (i.e. eyes)

chi-pesō-koi.

became quite sore.

Ànsī

So

sining

the heaven

lut-koi-lo:

they entered completely:

thèk-dun-dē-lo-pu-ànsī,

he-could-no-longer-see-them-when,

H. K.

H. K.

tā

also

hèm

home

chevoilo.

returned.

Ànsī

Then

āphī

his granny

hèm-ēpī

the widow

nàng-ārjulo—

there asked him—

“Mīnī

“To-day

Bārī-thē

great-Palace

Rēchō

King’s

āsōmār

children

nàng

with you

chingkī-pòn-mā?”

did converse?”

“Chingkī-pòn-tē;

“Yes, they conversed;

mīr-tā

flowers even

nē

me

kehàng-pòn-lànglē.”

they asked to be allowed to gather.”

Ànsī

Then

āphī

his granny

bīdī

a plan

thànlo:

explained:

“Menàp-tā ārnī kemē:

“To-morrow (is) a day good:

Bārī-thē

Great palace

Rēchō

King’s

āsōmār

children

làng

in the river

nàng-chinglu-lē-jī-āpòtkē,

there to bathe-arriving-on-as-soon-as,

chipātu-joi-rā

hiding yourself quietly

làng-dun-tòn-nòn.

watch secretly.

Lā

Those

āklèng-ātum

elder (plural)

kòrtē

sisters

bàng-phòngō-kē

persons five

āpèngnàn

husbands

do-àngsē-lo.

have all got.

Ākibī-sī

The youngest

dèt-lo,

only,

lātu

her

Mòn

Mon

Rēchō

Rājā

(King of the winds)

āsōpō-āphàn

his son-for

kerai-dun;

is asking in marriage;

hòrbòng

the beer-gourds

hòrtē

(doublet)

lē-koi-lo.

have all arrived.

Bòntā

Nevertheless

lā-dèt-lo,

her only,

lā-āpīnī-lē

her petticoat (accus.)

pàngthèk-dun-rā

having carefully singled out,

làng

in the river

kāchinglu-āphī

they-have-plunged-after,

dàk

here

vàn-nòn.

bring to me.

Nē

I

lā-sòntòt

it-just like

āpīnī

a petticoat

ālār-thàk-po:

in exchange will weave:

lālē

that

pòn-rā

taking

ādim-thòt

in that same place

bī-pī-dàm-thū-nòn.

go and set it down again.

Lā-āpīnī-binòng-kē

Her-petticoat-own

pātu-joi-po-nàng.

hide-quietly-let-us.

Ànsī

Then

ālàng

she

ingiār-dun-thèk-thē-lo.

to fly away with the others will not be able.

Lālē

There

āpīnī

her petticoat

nàng

you

che-hàng-lo-tē,

she asks for-if,

‘īnut-lē-īnut

‘one or other of you

nē-do-nòn’

become my wife’

pu-rā

saying

pu-nòn.”

say.”

“Tō,

“Yes,

mē-òng-chòt-lo,

very good indeed,

Phī,”

granny,”

pu

saying

H. K.

H. K.

pulo.

said.

Āphī

His granny

lābàngsō

that

ābīdī

plan

thàn-chèk-pèn-āpārā,

having explained-after,

H. K.

H. K.’s

āning

mind

āròng

cheerful

kedo

became

māthā-thèk-thē-dèt;

as you cannot imagine;

ājō-tā

the whole night

āmèk

his eyes

jàngthèk-thē

close he could not

ā-nō jàng-thèk-thē

(doublet),

māthā-ding.

but continued thinking.

Ànsī

Then

ādàp

morning

ing-thànglo:

fully dawned:

àn-chōdèt

having eaten rice

jundèt

having drunk

ārīt

his field

chedàmlo.

(to) he went.

“Nàmtu-ching-sī

“When

nērlo

day

chitīm-po-mā?”

middle will it be?”

pu

saying

inghòng-ding;

he continued waiting;

ànsī

then

sàngtī-ārlo

sand-beneath

chi-pātu-dām-joi.

he hid himself quietly.

Ànkē

So

nērlo-chitīm

at mid-day

Bārī-thē

Great Palace

Rēchō

king’s

āsōmār

children

vànglo:

came:

nàng-ingjār-èt-jō,

there they flew down gracefully,

īnut

one

ākàn

her clothes

nàng-chi-bī-kòk

putting aside

làng-sun-phit

plunged into the river,

īnut

another

ākàn

her clothes

nàng-chi-bī-kòk

laying aside

làng-sun-phit,

plunged into the river,

ànsī

and

làngkāchinglu-āphī

they had entered the water after

H. K.

H. K.

thur-joi-sī

rising quietly

lā-kibī-sī

that youngest one’s

āpīnī

petticoat

ājīso

striped cloth

inghu-pòn-dèt-sī

stealing and taking away

āphī

his granny

hèm-ēpī

the widow-

ālòng

to

pòn-phit-lo.

took it straightway.

Ànsī

And

āphī

his granny

lā-sòntòt

it just like

āpīnī

a petticoat

ājīso

a striped cloth

thàk-thū-lo,

wove in exchange,

pālòm-pèt

in a very short time

thàk-dèt.

she wove them.

Ànsī

Then

H. K.

H. K.

nàng-kàt-thū-voi-lo,

there ran back again,

ādim-thòt-sī

place-that-same-in

pīnī

petticoat

jīso

striped cloth

bī-dàm-thū-sī,

putting down in exchange,

āhèm-thàp

his jungle-hut

chevàngsī

going into,

pòngsī

the flute

but-lo:

played:

lālē

there

kebut

he played

pukē

so that

māthā-thèk-thē

it could not be imagined

jādī-thèk-thē.

(doublet).

Ànsī

Then

chinglu dòr-lo,

they had enough of bathing

chingthī-dòr-lo.

they had enough of washing themselves.

Ànsī

Then

āklèng

the eldest

nàng-pinkhàt-lē-lo—

there admonished them again—

“Ai

“O

ètmārlī,

my dears!

dàm-po-nàng;

let us go;

ketòk-āpòr,

it is (rice) pounding time,

kesèt-āpòrlo;

it is time for the second pounding;

ketun-āpòr

it is cooking-time,

kedàng-āpòrlo;

it is setting-on time;

kebē-āpòr,

it is time to heat the beer,

kesòr-āpòrlo.”

time to squeeze it out.”

Ànsī

Then

ākàn

her clothes

nàng-chi-ī-dèt-sī

there having put on

pu-thū-lē-lo—

she said again—

“Dā,

“Come,

mīr

flowers

che-hàng-dàm-sī-nàng.”

let us go and beg.”

Ànsī

Then

mīr

flowers

chelòk-dàm-dèt

having gone to pluck

ànkē

thereupon

āphràngsī

first

āklèng

the eldest

ingjārlo;

flew up;

ànsī

then

ākibī-ātum-tā

the younger ones also

ingjār-dun-èt-jō-lo;

flew up with her gracefully all together;

ànsī

then

ākibī-tā

the youngest also

ingjār-dun-lo

tried to fly with them,

ingjār-dun-thèk-thē-dèt:

but found she was unable to fly:

ingjār-tàng-tē,

if she flew up,

nàng-klō-thū-bup;

there she fell back again;

ingjār-dun-chòt,

if she tried to fly with them,

nàng-klō-thū-bup.

there she fell back again.

Ànsī

Then

āklèng

the eldest

pulo—

said—

“Mai!

“Oh!

kopi-ching āpòtlo-mā?”

what in the world is the matter?”

Ànsī

Then

āklèng-ātum-tā

the elder ones also

nàng-chihīr-thū-voiphàk-lo,

there came down again,

ànsī

and

H. K.

H. K.’s

ālòng

place

vàngsī

coming

pulo—

said—

“Ai H. K.,

“O H. K.,

nàng sī

you it is who

nē-mu

our younger sister’s

āpīnī

petticoat

lār-dèt

have changed

āvī,

without doubt,

āpòt-kē

therefore

vàn-nòn”

bring it back”

pu-hàng-lo.

saying they called out.

Ànsī

Then

H. K.

H. K.

thàk-dèt—

answered—

“Īnut-lē-īnut

“One or other of you

nē-do-tē.”

be my wife.”

Bārī-thē

Great-Palace

Rēchō

King’s

āsōmār

children

pudèt:

said:

“Kopusī

“How

nàng-kedo

you to marry

āpòtlo?

is it possible?

nētum

we

nē-pèngàn

our-husbands

kedo-tàng,

have got already,

nē-pèngàn kedo-tàng rèp-lē.”

our husbands have got already married to us.”

H. K.

H. K.

pudèt—

said—

“Tangtē

“Then

nē

I

pīnī

petticoat

nàng-pī-thèk-thē:

you give up cannot:

īnut-lē-īnut

one or other of you

nē-do-mā-sī.”

me must marry.”

Ànsī

Then

Bārī-thē

Great-Palace

Rēchō

King’s

āsōmār

children

chepulo:

said one to another:

“Tē,

“Sister (elder),

nàng-do-nòn.”

do you marry him.”

Āklèng

The eldest

thàk-dèt:

answered:

“Kopusī

“How

nē-lē

should I

kedo-jī?

marry him?

nē-sō

I-children

kechàn-jai-lē.”

several have already.”

“Tàngtē

“Then

ādàk-vàm,

the next,

nàng-lē

do you

do-nòn.”

marry him.”

“Kopusī

“How

nē

I

kedo-thèk-po?

should be able to marry him?

nē

I

ningkē

myself also

nē-sō bàng-philī

my children four

tàng-dèt-lē.”

have got already.”

“Ādàkvàm-ādun,

“Second sister-next-to,

nàng-lē do-nòn

do you marry him

tàngtē.”

then.”

“Kopusī

“How

kedo-thèk-jī?

can I possibly marry him?

nē

I

ningkē

also

nē-sō

my children

bàng-kethòm

three

tàng-dèt-lē.”

have got already.”

“Tàngtē

“Then

ādàkvàm-àdun-lē-thòt,

second sister-next-to-next,

nànglē

do you

do-nòn.”

marry him.”

“Nē-tā nē-sō

“I too children

bàng-hīnī

two

tàng-dèt-lē,

have got already,

kopusī

how

kedo-po?”

should I marry him?”

“Nàng

“You

ādàk-vàm-ādun-lē-thòt,

second-sister-next-to-next following,

nàng-lē do-nòn.”

do you marry him.”

“Do-thèk-thē,

“I cannot marry him,

nē-tā

I too

nē-sō

my child

īnut

one

tàng-dèt-lē-mā?”

have I not already?”

“Tàngtē

“Then

nàng

you

ākibī-sī-lē do-nòn.”

the youngest, do you marry him.”

Ākibī-sī

The youngest

thàk-dèt—

answered—

“Nē-tu,

“As for me,

Mòn Rēchō

Mon Rājā

āsōpō-āphàn

his son-for

nē

me

kerai-dun

is asking in marriage

tàng-dèt-lē:

already:

hòr-bòng hòr-tē

the gourds of beer

nàng-lē-koi-lo;

there arrived all have;

pusī

how

kedo-thèk-po?”

can I possibly marry him?”

Āklèng-ātum

The elder sisters

pudèt—

said—

“Bòntā

“But

nàng

you

pàngrī-rē-dèt-làng-lē-mā:

are not married yet:

nàng-lē do-nòn-èt!

do you marry him, dear!

Ingting-po,

It will be dark soon,

nētum dàm-po:

we must be going:

hā

there

hèm-tā

at home

ē-vo

our fowls

ē-phàk

our pigs

ingrèng-jō-sī-do-po;

will all be calling out for us;

āphū-thàk-tā

moreover

ē-pī

our mother

ē-pō

our father

nàng-làng-phròng-sī-do-po.

there will be looking out for us.

Nētum-tā

We also,

vàng-bòm-jī-le-mā?”

shall we not continue to come and see you?”

Ànsī

Then

ākibī-tā

the youngest

pulo—

said—

“Pu làng-mā

“What is to be done,

tē-mārlī?

sisters?

do-po,

I will marry him,

nàng-tum dàm-nòn;

do you go;

ē-pī

our mother

ē-pō

our father

āningthī-dèt-jī.”

will be very angry.”

Ànsī

Then

āklèng-ābàng

the eldest one

pulo—

said—

“H. K.,

“H. K.,

nàng

you

thàn-bòm-tā

(our) instruction from time to time

ārju-jē-dèt-lo,

would not listen to,

āpòtkē

therefore

nē-mu

our youngest sister

nàng-tekàng-po;

here we are leaving;

bòntā

nevertheless

āduk

grief

pī-rī

give her not,

ālàk

trouble

pī-rī;

give her not;

ketun

to cook

toi-rī,

send her not,

kedàng

to serve up

toi-rī;

send her not;

āphū-thàk-tā

moreover

ā-rī

her hand

su-rī-thā,

touch not,

ākèng

her foot

su-rī-thā.”

touch not.”

Ànsī

So

ā-mu

their younger sister

che-perē-tekàng-sī

having instructed and left behind

sining

to heaven

chingjār-thū-èt-jō-lo.

they flew up again beautifully together.

Sining

Heaven

lut-lē

not entered

tiktàk,

so-long-as,

chi-làng-dun-ding:

they (H. K. and his wife) continued gazing together:

ànsī

then

thèk-dun-dē-lo.

they could see them no more.

Pu-ànsī

Then

H. K.

H. K.

pulo—

said—

“Ingting-po,

“It is getting dark,

ē-tum-tā

let us also

dàm-po-nàng.”

go our way.”

Ànsi

So

H. K.

H. K.

āning

his mind

āròng do-lo,

joyful lived,

jō-ārnī

night-and-day

thījòk

deer

ke-àp

shooting

phàk-lèng

wild-pig

ke-àp

shooting,

ā-ur

his platform (for drying flesh)

krèng-krē

was never dry

ā-ràp

his shelf

krèng-krē.

was never dry.

MIKIR WOMEN POUNDING PADDY.
MIKIR WOMEN POUNDING PADDY.

MIKIR WOMEN POUNDING PADDY.

(Jaintia Hills).

p. 132

Ànsī

So

ningkān

a year

īsī

one

ingtàng-lo.

came to an end.

“Ai phī,

“O granny,

‘nē

‘I

hèm

home

chedàmpo’

I will go’

pusī

saying

nē-kepulo,

I say to myself,

kolopu-lo-mā?”

what am I to do?”

pu

saying

H. K.

H. K.

pulo.

said.

“Nàng

“You

hèm-tàng-dèt,

have your own house,

nàng

you

rīt-tàng-dèt-lē-mā,

have your own field indeed,

chedàm-tā

you can go,

mē;

well;

bòntā

but

nàng-pēsō

your wife

nàng-che-mē-mē-làng.”

with you does not get on well yet.”

“Bòntā,”

“But,”

H. K.

H. K.

pudèt,

said,

“ningkàn-īsī-lo-lē-mā-thī,

“a year one (whole) it is, though,

phī.”

granny.”

“Bòntā

“Nevertheless,

nàng

you

che-mē-mē-lā.”

have not hit it off yet.”

Ànsī

Then

“Ai tàngtē,

“Oh, then,

dàm-thèk-thē-làng-po”

go I cannot yet,”

H. K.

H. K.

pulo.

said.

Ànsī

Then

H. K.

H. K.

lālē

there

kātiki lālē

working in the field

kànghoi

(doublet)

puru

barns-full

kelòng

getting

phàndār

granary-full

kelòng,

getting,

hèm-ēpī

the widow’s

āhèm

house

pukē

so

ingkrō

cylindrical receptacle for rice

ingtòng

conical basket

ārdung-dung.

were so many (i.e. was filled with).

Ànsī

And

H. K.

H. K.

āsō

a child

Ārnàm

God

pīlo,

gave,

āsō

a child

īnut-lo.

one only.

Ànsī

Then

āphī

his granny

ārju-thū-lē-lo:

he asked again:

“Ai phī

“Oh, granny,

nē-pī

‘my mother

nē-pō-ātum

my father’s

ā-lòng

place (to)

chedàmpo-sī

I will go’

nē

I

kepu.”

say to myself.”

Hèm-ēpī

The widow

thàkdèt:

answered:

“Nàng-pēsō

“Your wife

nàng

(to) you

chemē-mē-làng-tī,

is not yet well reconciled,

āsupō.”

grandson dear.”

“Kālī

“Not so,

phī,

granny,

chemēlo:

she is reconciled:

nē

me

sō

child

īnut

one

tàng-dèt-lo-lē-mā?”

has she not already given me?”

“Dā tàngtē:

Go then:

nàng

you

thàn-bòm-tā,

I repeatedly advised,

nàng

you

ārju-thèk-thē-dèt-lo;

would not listen to me;

chedām-nòn;

go together;

bòntā

nevertheless

nàng-pēsō

your wife

nàng-chemē-mē-làng

is not thoroughly reconciled,

dē.”

indeed.”

Ànsī

Then

H. K.

H. K.

āpēsō

his wife

chepulo

(to) said

“Ai nàng-pī,

“O thou dear one,

ī-lī-tā

we two

ē-hèm

to our home

chedàm-po-nàng.”

let us go.”

Āpēsō

His wife

thàkdèt,

replied,

“Dā,

“Go,

nàng

you

nē

me

kepòn

taking

āling-lo-hē.”

wherever you will.”

Ànsī

So

ādàp-lo:

it became morning:

àn-chō-dèt

rice having eaten

jun-dèt

having drunk

dàmlo.

they started.

Tovār

Road

ē-bèng

a piece (of)

lēlo.

they arrived.

Ànsī

Then

āsōpō-pèn āpēsō-pèn

his child and his wife

āvàm

his waist

tàmpòng-hèt-sī,

putting between waist and girdle firmly,

poho-pèn

with his turban

che-vàm-phòng-hèt-lo.

he bound well round his body.

Ànsī

So

dàm dàm dàm,

as they went on their way,

vo-hār

a jungle-fowl

ālopō

male

inglòng

on the mountain (side)

nàng

there

ārkē-dut,

was scratching,

ārlòk

the precipice

nàng-ārkē-dut

was scratching

māthā-thèk-thē

inconceivably

jādī-thèk-thē.

(doublet).

Ànsī

Then

H. K.

H. K.

pulo—

said—

“Chī,

“Oh,

vohār-ālopō,

jungle-cock,

kopi

what

kācheplàng-mā?

are you doing there?

nē

I

hèm

home

kāchedàm-tòng

am-going-in-a-hurry,

tovār

the way

nē

to me

pèk-nòn.”

leave free.”

Vohār ālopō

The jungle cock

thàkdèt—

answered—

“Tovār

“The way

nàng

to you

kepèk-jī

I will leave free by no

kālī:

means:

‘mīnī

‘to-day

H. K.

H. K.

āpēsō

his wife

āsō chevàn-po’

his child will bring’

tàng

so much

pusī

saying to myself,

ākhàt ākhàt

the way he is coming

āmàng āmàng

(doublet)

nē

I

nàng

here

ketòn-lē.”

am watching.”

H. K.

H. K.

pu-voiphàk—

rejoined—

“Chē,

“Oh,

pulèm-dèt-rī!

joke do not!

ēmōkē

hereafter

‘H. K.

‘H. K.

āpēsō

his wife

āsō

his child

hèm

house

rīt

field (to)

chevàn-ànsī

bringing while,

nē-pràn

my life

nē-mui

my soul

dàmlo’

is gone’

pu

thus

pupā-nā.”

do not have to say.”

Vohār ālopō

The jungle cock

pudèt,

said,

“Pupē.

“I do not say so.

Mīnī

To-day

nàng-tā-mē nē-tā-mē.”

either you or I (will prevail).”

H. K.

H. K.

pulo

said

“Sākhit-mā?”

“Is that true?”

“Sākhit.”

“Yes, true.”

“Dohai-mā?”

“Do you swear it?”

“Dohai.”

“I swear.”

Ànsī

So

H. K.

H. K.

āthai

his bow

chepāching-kàngsī

having set

ābòp.

shot him.

Ànsī

Then

dàm-thū-chòt,

a little further he went,

vo-rèk ālopō

a cock pheasant

tovār

the way

nàng-pārpàn-pèt

right across

inglòng

the mountain

nàng-ārkē-dut,

there was scratching,

ārlòk

the precipice

nàng-ārkēdut

there was scratching

māthā-thèk-thē jādī-thèk-thē.

in an extraordinary manner.

Ànsī

Then

H. K.

H. K.

pulēlo

said again

“Chī

“Oh,

vo-rèk-ālopō,

cock pheasant,

kopī

what

nàng-cheplàng-mā?

are you doing there?

nē

I

hēm

home

kāche-dàm-tòng,

am in a hurry to go,

tovār

the way

nē-pèk-nòn.”

leave free for me.”

Vo-rèk

The cock

ālopō

pheasant

pudèt—

said—

“Tovār

“The road

nàng

to you

kepèk-jī

I will yield

kālī:

by no means:

‘mīnī

‘to-day

H. K.

H. K.

āpēsō

his wife

āsō

his son

chevàn-po-tàng’

will bring along’

pusī

saying

ākhàt

the way

ākhàt

he is

āmàng

coming

āmàng

(doublet)

nē

I

nàng-ketòn-lē.”

am watching.”

H. K.

H. K.

pudèt—

said—

“Chī,

“Oh,

pulèm-dèt-rī!

don’t joke!

ēmōkē

hereafter

‘H. K.

‘H. K.

āpēsō

his wife

āsō

his son

chevàn-ànsī

bringing-while

nē-pràn

my life

nē-mui

my soul

dàm-lo’

departed’

pupā-nā.”

don’t have to say.”

Vorèk ālopō

The cock-pheasant

pudèt

said

“pupē.”

“I don’t say so.”

H. K.

H. K.

pu-lē-lo—“Sākhit-mā?”

said again “Is that true?”

“Sākhit.”

“True.”

“Dohai-mā?”

“Do you swear?”

“Dohai.”

“I swear.”

Ànsī

Then

H. K.

H. K.

āthai

his bow

chepāching-kàngsī

having set

ābòp.

shot him.

Ākō

Forward

dàm dàm dàm,

as they went,

phàk-lèng ālopō

a wild boar (male)

kethē

great

pukē

so as

māthā

could

thèk-thē

not be imagined

jādī-thèk-thē,

(doublet),

àngthur

his snout

àngni

his tusks

pàn-lòk-phòng,

overlapping so,

tovār

road

nàng-pār-pàn-pèt

there-right-across

inglòng

the mountain|

nàng-thīmur-phàk

there was rooting

ārlòk

the precipice

nàng-thīmur-phàk

there was rooting

ābīdī thèk-thē-dèt.

in an extraordinary way.

Ànsī

Then

H. K.

H. K.

pulo:

said:

“Chī,

“Oh,

phàk-lèng ālopō,

wild boar,

kopi

what

nàng

you

cheplàng-mā?

are doing there?

Tovār

The way

nē-pèk-thā:

leave free for me:

nē

I

hèm

home

kāpelē

want to get

serāràk-jī.”

quickly.”

Phàklèng ālopō

The wild boar

thàkdèt—

answered—

“Tovār

“The road

nàng

for you

kepèk-jī

I will leave free

kālī:

by no means:

‘mīnī

‘to-day

H. K.

H. K.

āpēsō

his wife

āsō

and child

chevàn-po-tàng’

will bring along,’

pusī

saying to myself

ākhàt-ākhàt

the way

āmàng-āmàng

he is coming (doublet)

nē

I

nàng

here

ketòn-lē.”

am watching.”

H. K.

H. K.

pudèt

said

“Chī,

“Oh,

pulèm-dèt-rī!

don’t jest!

jāsemèt mā-pu-mā?”

is it true or not?”

Phàk-lèng ālopō

The wild boar

pulo

said

“Jāsemèt.”

“It is true.”

H. K.

H. K.

pudèt—

said—

“Ēmōkē

“Hereafter

‘H. K.

‘H. K.

āpēsō

his wife

āsō

his son

hèm

home

chevàn-ànsī

while bringing

nē-pràn

my life

dàm-lo

is gone,

nē-mui

my soul

dàm-lo’

is gone’

pupā-nā.”

don’t have to say.”

Phàklèng ālopō

the wild boar

pudēt—

said—

“Pu-pē.”

“I don’t say so.”

“Sākhit-mā?”

“Is that true?”

“Sākhit.”

“It is true.”

“Dohai-mā?”

“Do you swear?”

“Dohai.”

“I swear!”

“Chī,

“Oh,

tàngtē”—

then”—

pu

saying

ā-thai

his bow

chepāching-kàngsī

having set

ābòp.

he shot him.

Ànsī

So

hèm-lē-jī-dòk-dòk-lo,

(when) he had nearly arrived at his home,

chilònghē

worm casts

thàm-theròk

clods six

pàngrum-sī

having collected

H. K.

H. K.

sārnung

the roof (on) went

vārdàmlo.

and threw them.

Ànsī

Thus

ātēpī

his elder sister-in-law

pulo—

said—

“H. K.

“H. K.

vànglo!

has arrived!

Tō

Then

inghoi

the stools

kechàm

wash

inghu

the seats

kechàm.”

wash!”

Ànsī

So

inghoi

the stools

inghu

seats

kāpàt

planks

kāplèng

benches

chàm-lo.

they washed.

Ànsī

Then

H. K.

H. K.

phàklèng

wild-boar

ē-jòn

one

vàn-sī,

having brought,

pai-ā-rē

the hedge beside

nàng-bīkòk-sī

there having set it down

hèm

home

vànglo.

came.

Ànsī

Then

kelēpèn

on his arrival

ātēpī

his eldest sister-in-law

hòrlàng

beer

hòrpō

(doublet)

hīm

bread

sàng-phēr

parched rice

nàng-pī-lo.

gave him there.

Āpēsō

His wife

kemē-òng

very beautiful

pukē,

so,

ārnī

sun’s

ātur

splendour

thēlālàk

like,

chārsàp un-ē.

be looked in the face could not.

Ànsī

Then

ā-īk-ātumkē—

his brothers—

“pāningvē

“To-night

kopi-ching

what in the world

āhàn-lo-mā?”

has happened?”

pu

saying

ning-rī-jō.

were perplexed.

Ànsī

Then

H. K.

H. K.

pulo:

said

“Nē

“I

mō

a while ago

tovār

on the way

phàksō

a little pig

nàng-ābòp:

there-shot:

jā

there

pai-ārē-sī

beside the hedge

mē

well

bī-tekàng-kòk:

I placed and left it:

lālē

there

chō-phī

scorch it for eating

dàm-nòn.”

go.”

Ànsī

Then

ā-īkmār-ātumkē

his brothers,

kòrtē-bàng-phòngō

the brothers five,

dàmlo;

went;

āphàk

the boar

kethē-òng

(was) so very big,

peklèm-àn-tā

move it even

un-ē:

they could not:

thàngtā

anything

chònghoi

do by themselves

thèk-thē.

they could not.

Ànsī

Then

H. K.

H. K.

dun-lo:

accompanied them:

ārī

hand

ē-hòng

one (with)

rum-dàm-kòk:

he lifted and brought it away:

ànsī

then

phī-sī

having scorched it

ingthàn-lo,

they cut it up,

ànsī

and

hèm

home

vàn-lo,

brought,

chō-tun-lo

cooked it,

chōdànglo.

served it up.

Ànsī

And

āròng

joyful,

bohòng

noisy,

chingnèk

laughing

chingnī-sī

and making merry,

chō-lo,

they ate,

jun-lo.

they drank.

Ànsī

So

puthòt-ādàplo.

next morning dawned.

“H. K.

“H. K.

āpēsō

his wife

chevànlo”

has brought”

tàng

so much

pu

saying

ārju-lòng-sī

having got to hear

ā-ràt-īsī ādèt-īsī

the whole country-side

nàng

there

kelàng

to see

chethòr-prē

kept coming and going

māthā-thèk-thē

as you could not imagine

jādī-thèk-thē.

(doublet).

Ànsī

And

H. K.

H. K.

āpēsō

his wife’s

āpīnī

petticoat

binòng,

own

ājīsō

striped cloth

binòng,

own,

āsēr

gold jewels,

ālèk,

necklace,

pòng-ting-kē,

gold-drum (in a)

làng-pòng

bamboo joint

thàp

putting away

mēsèn-sī

carefully,

kārdòng

(in the) pitch of the roof

ràklòk.

tied up.

Ànsī

So

H. K.-kē

H. K.

ròng-phū-rī

the village people

dàmlo,

each went to visit

rūp-phū-rī-dàmlo:

(doublet):

āràt

the ryots,

ādèt

the country

chi-phū-rī dàm:

in turn came to visit him:

āphī

afterwards

āpēsō

his wife

nàng

there

kelàng

to gaze on they

vàng-prē.

kept coming and going.

Mānē-kē

Some

“nī”

“aunt”

mānē-kē

some

“nèng”

“sister-in-law” (brother’s wife),

mānē-kē

some

“tē”

“elder sister”

mānē-kē

some

“pīnu”

“paternal aunt”

pu-ābàng-tā-dolo.

saying each one was.

“Vai!

“Oh!

mē-òng-tē-mā?”

is she not beautiful, sister?”

pu

saying

pāsingnàk-jō.

they all admired.

Ànsī

Then

H. K.

H. K.’s

āpēsō

wife

thàk-dun-lo—

answered them—

“Àn-chòt

“So much

kālī

not

lànghē!

yet!

Nē

My

pīnī

petticoat

binòng,

own,

nē

my

jīsō

striped cloth

binòng,

own,

nē

my

lèk

necklace

binòng,

own,

nē

my

roi

bracelet

binòng

own

lē

again

nē

I

chepindèng-lòng-tē,

to put on were to get-if,

āpārtā sō-sē-làng.”

it would not be thus only.”

Ànsī

Then

mānē

some

āsārpī

old woman

pulo—

said—

“Chī,

“Oh,

tàngtē

then

nàng pī-thā.”

do you give them to her.”

Ànsī

Then

H. K.

H. K.’s

āsārpō

old father

pulo—

said—

“Konàt-tòng

“Where ever

lā osō ingchàm

(did) that boy mad

bīpīkòk-lo-nē-lē?

stow them away?

kopi āthē-tàng

for what reason

āpīnī

her petticoat

jīsō

striped cloth

binòng

own

kepī-pē-dèt?”

did he not give her?

Ànsī

Then

H. K.

H. K.’s

āpēsō

wife

thàn-lo—

explained—

“Hālā

“That

kārdòng-lē

pitch of roof-in

keràk-chèk-kē.”

he has tied them in a bundle.

Ànsī

Then

phrī-dàm-sī

having untied

nàng-pī-lo.

there he gave her (the things).

Ànsī

Then

chepindèng-lō

she put them on herself

che-sum-pòt-lo.

(doublet).

Lālē

Thereupon

kemē-pukē

beautiful so

māthā-thèk-thē-dèt

inconceivably

chi-plàng-lo.

she became.

Ànsī

Then

“Ai!

“Oh!

mē-kē

beautiful,

mēsèn-tē-mā!

lovely indeed!

ārnàm-āsō

God’s child,

ārnī-āsō

the sun’s child,

pu

called

pai-pē-lo.”

not for nothing is she.”

Ànkēphòng

Thereupon

H. K.

H. K.’s

āpēsō

wife

thur-phlut-sī

rising up her full height

chehijīr-phlum-phlum-lo,

shook out her clothes flap-flap,

ingjār-èt-dàn-lo.

flew away gracefully

(thither whence she came).

Ànkē

Then

H. K.

H. K.

hā-tovār-pèn

from a distant path

nàng-chethèk-dun-sī,

there having watched her,

thai-pèn

bow (accus.)

jō-dun-ràng-ràng-lo.

continually kept bending.

Ànsī

Then

āpēsō

his wife

pu-tekàng-lo,

said on leaving him,

“Thā, thā,

“Wait, wait,

mō

hereafter

chiphōjī.”

we shall meet again.”

Ànsī

Then

H. K.

H. K.

chirū

weeping

chērnàp

lamenting

mòn-duk mòn-sā-sī

sad and sorry

hèm

at his house

nàng-lē-lo.

arrived.

Nàng-kelē-pèn

Immediately on arrival,

chō-chē

not eating,

jun-jē

not drinking,

ā-osō

his child

nàng-chi-bu-dèt-sī

having taken on his back,

hā

to

āphī

his granny

hèm-ēpī

the widow’s

āhèm

house

chedàm-phit-lo.

he started to go.

Ànsī

So

dàm dàm dàm

going along

āphī

his granny

hèm-ēpī

the widow’s

āhèm

house (at)

lēlo:

he arrived:

kelē-pèn

on arriving

lālē

there

kāchirū

he wept

lālē

there

kāchērnāp

he lamented

māthā-thēk-thē jādī-thèk thē.

as you could not imagine.

Ànsī

Then

āphī

his granny

pulo—

said—

“Hākō-pèn

“From the first

‘Nàng-pēsō

‘Your wife

nàng-chemē-mē-làng’

is not yet united with you’

nàng-pulo-hē;

I told you verily;

kopusī

how

nòn-lē

now

nàng-kelàng-jī-làng?

will you get to see her again?

Nàng

You

sining-lē

heaven-to

kopusī

how

kedun-thèkjī?”

will you be able to follow her?”

Ànkē

Then

chirū-pèt àn-muchòt

weeping so much the more

chō-chē

not eating

jun-jē

not drinking

āphī

his granny

kedàm-āling

went-wherever

dun-krī,

following,

bār-pī

outgoings-great

bār-sō-lē

outgoings-little-in

kedàm-tā

going also

hundun-krī,

he kept dogging her,

kethī

one-dying,

kejàng-sī

one-perishing (like)

kedo-po.

he remained.

Ànsī

At last

āphī

his granny

pulo:

said:

“H. K.

“H. K.,

ākhī

food

lō-du-dèt-lē

leaf (in) having wrapped up

chō-thā:

eat (imper.):

nē

I

mō

thereafter

bīdī

a plan

nàng-thàn-jī.”

to you will explain.”

Ànsī

Then

ākhī-lō-du

food-in-a-leaf-wrapped

hīm

bread

sàngphēr

parched rice

chō-lo.

he ate.

Ànsī

Then

āphī

his granny

bīdī

a plan

thàn-lo:

explained:

“Mīnàp-kē

“To-morrow

nàng-pēsō

your wife

Mòn Rēchō

Mon Raja’s

āsōpō

son

nàng-kāchepàngrī-jī

there to marry

vàng-po.

will come.

Ākō

Before that

nàng-hupō

your father-in-law’s

àngnār-tā

elephant-also

nàng-làng-chinglu-jī

there in the river to bathe

vàng-po.

will come.

Lālē

There

nàng

do you

sàngtī-ārlo

sand-underneath

chi-pātu-dàm-joi-nòn;

go and hide yourself quietly;

ingnār

the elephant

dàm-jī

to go

dòkdòk-lo-tē,

is-making-ready-when,

lā-ārmē

its tail (to)

rīp-hèt-rā

holding on tightly

nàng-poho-pèn

your-turban-with

nàng-sō

your child

che-vàm-phòng-hèt-nòn.

to your waist bind firmly.

Lālē

There

ingnār

the elephant

nàng-ārju-lo-te,

you asks if,

‘Nē-tā

‘I also

hā

to

nē-pēsō ālòng

my-wife’s place

nàng-kechedun-jī’

am going along with you’

pu-rā

saying

pu-nòn.

say.

Ànkē

Then

menàp

to-morrow

ārnī-kàngsàm-sī

in the afternoon

nàngtum

you both

lē-po.

will arrive.

Nàngkē

Do you

làng-kung-lē

the-river-bank-on

dokòk-non.

wait.

Ànkē

Then

nàng-pēsō

your wife

làng-kepànglu-jī-āphàn

with-water-to-bathe-for-the-purpose

ābàn-ātum

her male slaves

āsòt-ātum

her female slaves

làng

water

nàng-sòk-po.

will-draw-there.

Ànkē

Then

‘osō-āphàn

‘For the child

làng-ējoi-pèt

water one draught only

nē pī-thā’

me give’

purā

saying

hàng-dun-nòn.

call out.

Ànkē

Then

làng

water

nàng-pī-lo-tē

you-give-if,

thibuk-ārlo

the water pot-into

nàng-sēr-ārnàn

your-gold-ring

jòk-dun-thòt-nòn.

drop in.

Ànkē

Then

nàng-phàn

for you

nàng-hàng-po:

there she will call:

ànkē

then

dun-nòn:

go with them:

kelē-pèn

on arriving

nàng-sōpō

your child

ō-dàm-kòk-nòn;

set down on the ground;

ànkē

then

osō

the child

āpē-ālòng

its mother-towards

chedàmpo.”

will go of itself.”

Ànsī

So

ādàp

the morning

ingthàng-lo:

dawned:

chōdèt

having eaten

jundèt

and drunk

H. K.

H. K.

hā

to

làng-kung

the river bank

dàmsī

having gone

sàngtī-ārlo

under the sand

chipātu-dàm-joi-lo.

went and hid himself quietly.

Ànsī

Then

ingnār

the elephant

làng

in the river

nàng-chinglu-jī

there to bathe

vànglo.

came.

Ànkē

Then

chinglu-dèt

having bathed

dàmjī

to go

dòkdòklo.

it made ready.

H. K.

H. K.

ārmē

its tail

rīp-dun-lòk-sī,

holding-on-tight-to,

āpoho-pèn

his turban-with

ā-sō

his child

che-vàm-phòng-dèt-lo.

tied firmly to his waist.

Ànsī

Then

ingnār

the elephant

hā sining

to heaven flew up,

ingjār-pòn-lo,

taking him with him,

ànsī

and

hā

there

làng-kung

on the river bank

ō-dàm-kòk-lo.

set him down.

Ànkē

Then

Mòn Rēchō-ātum-tā

Mon Raja’s people also

H. K.

H. K’s

āpēsō-pèn

wife-with

āsōpō

his son

nàng-kāpàngrī-jī-sī

in order to marry

Bārī-thē

great palace

Rēchō

King’s

āhèm

house

vànglo.

(to) had come.

Ànsī

Then

Bārī-thē

great-palace

Rēchō

King’s

ābàn-ātum

male slaves

āsòt-ātum

female slaves

H. K.

H. K.’s

āpēsō

wife

làng-kāpànglu-jī-āphàn

with-water-to-bathe-for-the-purpose

làng

water

nàng-kesòk-jī vànglo.

there to draw came.

Ànsī

Then

H. K.

H. K.

āsōpō-āphàn

his child-for

làng

water

hàng-pī-dun-lo:

begged them to give:

“Làng

“Water

ējoi-pèt

one draught only

nē-pī-thā

give me

nē-sōpō-āphàn,

my son-for,

pē-mārlī.”

good mothers.”

Ànsī

Then

īnut-tā

one-even

pī-pē

would not give

īnut-tā

one-even

pī-pē.

would not give.

Ànsī

Then

āphī-sī

at last

sārpī

an old woman

nàng-dun-lo:

came up to them:

ànsī

then

hàng-dun-thū-lo

called out again

H. K.—

H. K.—

“Làng

“Water

ējoi-pèt

one draught only

nē pī-thā,

me give,

pē-ārnàm-pī,

good Madam,

nē-sōpō āphàn.”

my-child-for.”

Ànsī

Then

sārpī

the old woman

làng

water

pī-lo;

gave him;

thibuk

the water-jar

pheroidun

to touch

pelèm-pelàm-sī,

making as though,

H. K.

H. K.

sēr ārnàn

gold ring

jòk-dun-thòt-lo.

dropped into it.

Ànsī

So

H. K.

H. K.’s

āpēsō

wife

làng-pànglu-lo:

they bathed with water:

a-rī

her arms

ā-kèng

her legs

chàm-èt

washing-beautifully

āphī-sī

after

sārpī-ālàng-thibuk

the old woman’s water-jar

āphū

her head (over)

nàng-dunglo:

they poured there:

sēr-ārnàn

the gold ring

nàng-klō-bup.

there fell out.

Ànsī

Then

H. K.

H. K.’s

āpēsō

wife

pulo—

said—

“Ai!

“Oh!

nàng

here

chelē-dun-tànglo

has arrived to us

komàtching

whose in the world

ālàng-thibuk mā?”

water-jar?”

pu

saying

bisār-lo.

she enquired.

Ànsī

Then

īnut-tā—

one—

“Nē thibuk

“My jar

kālī”

it is not,”

īnut-tā—

another—

“Nē thibuk

“My jar

kālī”

it is not”

pulo.

said.

Ànsī

Then

“sārpī ā-thibuk”

”(it is) the old woman’s jar”

pu-hur-lo.

they all said.

Ànsī

So

sārpī-āphàn

to the old woman

pulo—

she said—

“Konàtsī

“Where

nàng

did you

bàngsō

this

ārnàn

ring

kelòng-lòk?

get hold of?

Lābàngsō

That

ārlèng

man

èn-dàm-nòn!

go and fetch!

Lā-lē

Him if

nàng

you

vàn

bring

thèk-thē-dèt,

cannot,

tàngtē

then

(it is a matter of)

nàng

your

pràn!”

life!”

pulo.

she said.

Ànsī

Then

sārpī

the old woman

chirū

weeping

chērnàp-sī

lamenting

H. K. ālòng

towards H. K.

dàm-lo,

went,

ànsī

and

hàng-dàm-lo—

called out to him—

“Nē-dun

“With me be

īk-nòn:

pleased to come:

kopi-āpòtsī

for what reason

‘Làng

‘Water

nē

me

pī-thā’

give’

sī pu-tē

this having said

nē-pràn

my life

nē-mui

(doublet)

nē-kāpedàm-jī-lē

me to cause to lose

māthā-thuròng-mā?”

did you have it in your mind?”

Ànsī

So

H. K.

H. K.

āsō

his child

chibu-sī

carrying on his back

dun-lo.

went with her.

Kelēpèn

On arriving

osō

the boy

ō-dàm-kòk-lo.

he set down on the ground.

Ànsī

Then

osō

the boy

kàt-tàng-tàng-sī

running straightway

āpē

his mother’s

chērbàk

lap (into)

dàm-kràp-lo,

climbed up,

ànsī

and

mòk

her breast

chu-lo.

sucked.

Ànsī

Then

Bārī-thē

the great palace

Rēchō

King

pulo:

said:

“Ai!

“Oh!

ābīdī

a thing

thèk-thē-lo!

never seen before!

ā-sō-sī

a child-even

chi-pethē-ràp-tàng-dèt-lo-lē-mā?”

have they got great between them already?”

Ànsī

Then

Mòn-Rēchō-ātum

Mon-Raja’s people

theràk-lo

were ashamed,

ingringlo:

were disgusted:

mòn-duk mòn-sā

grieved and sorry

hèm

home

chevoi-lo.

they returned.

Ànsī

Then (of)

H. K.

H. K.

pèn

and

Bārī-thē-Rēchō

great palace King’s

āsōpī

daughter

pàngrī-lo

they celebrated

pàngdòn-lo.

the wedding.

Ànsī

So

ningkàn-īsī

year-one

ningkàn-hīnī

year-two

do-dun-sī

living with them

tiki-lo

he laboured in the fields

inghoi-lo,

and worked,

ànsī

and

puru-krēhīnī

granaries-twelve

phàndār-krēhīnī

barns-twelve

lòng-lo.

got.

Ànsī

Then

H. K.

H. K.

āpēsō āphàn

his wife-to

chipulo:

said privately:

“Ai

“O

nàng pī!

my dear!

īlī-tā

we two also

vo-phrī āsòn

sparrows-like

vo-thung āsòn

doves-like

ē-tār

a nest

àn-kē

at least

do,

have,

ē-thòn

a roosting-place

ān-kē

at least

do;

have;

āpòtkē

therefore

chedàm-po-nàng:

let us go away together:

ònghai

father-in-law

pèn

and

ānīhai

mother-in-law

ārju-nòn.”

ask.”

Ànsī

So

āningvē

that night

H. K.

H. K.’s

āpēsō

wife

āpē

her mother

āpō

her father

chērjulo:

asked privately:

“Ai

“O

pē

mother

pèn

and

pō!

father!

nànglī osā

your son-in-law

kepu-kē:

says:

‘īlī-tā

‘we two also

vo-phrī āsòn

sparrows-like

vo-thung-āsòn

doves-like

ē-tār

a nest

ànkē

at least

do,

have,

ē-thòn

a roosting-place

ànkē

at least

do:

have:

ònghai

father-in-law

pèn

and

ānīhai

mother-in-law

ārju-nòn:

ask:

chedām po-nàng’—

let us go away together’—

pusī pu:

so he says:

Nàngtum

Ye

kopi

what

ābīdā-sī

order

nē

me

phār-dun-po-mā?”

will command?”

Ànsī

Then

Bārī-thē-Rēchō

palace-great-King

pulo—

said—

“Che

“O

pē!

daughter!

lō-thui

a bundle of greens

āsòn

like,

hànthui

a bundle of vegetables

āsòn

like,

ēboi-sī

once for all

nàng

you

chochòk-pālār

given away, or

chothèng-pālār

in exchange (doublet)

tàng-dèt-lō-lē-mā.

completely I have.

Mīnàp-lē

On the morrow

dàm-thā

go away

chidun,

together,

mīnī-lē

to-day

dàm-thā

go away

chidun.”

together.”

Ànsī

Then

āpō

her father

pu-thū-lo:

said again:

“Kopisī

“What

nàngtum kārī-mā?

do you desire of me?

bàn-mā?

male slaves?

sòt-mā?

female slaves?

ārmo-mā?

ryots?

òkso-mā?

husbandmen?

sēr-mā?

gold?

rūp-mā?”

silver?”

Ànsī

So

H. K.

H. K.

che-thàn-dàm lo:

she went and told:

“Ai

“O

nàngpō!

my dear!

nē-pē

my mother

pèn

and

nē-pō

my father

kepu-kē—

say—

‘mīnī-lē

‘this very day

dàm-thā

go away

mīnàp-lē

to-morrow

dàm-thā

go away

chi-dun-tā-mē;

together if you like;

āphūthàk,

moreover,

bàn-mā?

slaves?

sòt-mā?

handmaids?

ārmo-mā?

ryots?

òkso-mā?

cultivators?

sēr-mā?

gold?

rūp-mā?

silver?

Kopisī

What

nàngtum

do you

kārī-mā?’

desire?’

pusī

they

pu.”

say.”

Ànsī

Then

H. K.

H. K.

pulo:

said:

“Thàngtā

“Anything

nàngnē.”

I need not.”

Ànsī

So

ādàplo.

it became morning.

Ànsī

Then

H. K.

H. K.

ānīpī

his mother-in-law

pèn

and

āhupō

his father-in-law

ārdòm-lo

saluted respectfully

ārdī-lo.

(doublet).

Ànsī

And

āhupō

his father-in-law

pulo:

said:

“Kopisī

“What

nānglī

do you

kārī-mā?

desire?

bàn-mā,

slaves,

sòt-mā,

handmaids,

ārmo-mā,

ryots,

òkso-mā,

cultivators,

sēr-mā,

gold,

rūp-mā?”

silver?”

Ànsī

Then

H. K.

H. K.

pulo

said

“Thàngtā nàngnē.”

“I need nothing.”

Ànsī

So

H. K.

H. K.

ātum

and his wife

pèngnànsō

the wedded pair

tàngtē

and also

āsōpō

their son

hèm chedàm-lo ànsī hèm

started for home and arrived

chilē-lo.

there.

Rēchō

A king

chōlo

he became,

kethē

a great one

chōlo,

he became,

jō-ārnī

night and

mē,

day he was happy,

jō-ārnī

night and day

thē,

he was great,

ànsī

and

ārēchō

his kingdom

ākethē

was great

thīrlo.

and stable.

NOTES.

Āmehàng-kethèk-pèn-āpārā: āmehàng-kethèk, “to see the face,” is equivalent to “being born”; pèn and āpārā, the latter borrowed from the Assamese parā, have the same signification, and the latter is really superfluous. Phàk-lèng, shortened for phàk-belèng, “wild boar”; see the explanation of the term in the notes to No. I, p. 94. Tiki-kē inghoi-hē: notice that both verbs are given in the negative form; this is unusual.

Màn, “perquisites”; Assamese loan-word.

Kovē, “betel-nut,” Khasi kwai, Ass. guwā. Chidhīr, “spirit,” the doublet of āràk (itself a Hindi loan-word) is perhaps the Khasi kiad-hiar. Notice how, instead of using the ordinal numbers for second, third, fourth, and fifth brothers, the father employs clumsy periphrases to indicate the sequence. Phàndār, “store,” Ass. loan-word (bhandār).

Ā-bàn ā-sòt: in this doublet the second member, sòt, properly means “female slave”; a similar use of a word of different meaning as a duplicate term will be found below (p. 129), where ā-mèk “his eye” is followed by ā-nō “his ear,” the meaning being “his eyes.”

Kādo-kāvē, literally, “being-not-being,” a periphrasis for “all of them.” Mīsō, “a black ant,” used verecundiæ causâ for rèk, “louse.” Notice the idiom pē-mā-pē-lo, where the insertion of mā between the repeated roots indicates the time during which an act is done.

An-tàngtē, “and also,” literally, “so much not finished.” Pherē nàng-nē: nàng is the verb of necessity, nē the negative particle: “there is no need for fear.” Promàn, “proof,” Ass.

Chitū, the plant called in Assamese puroi-sāk, Basella lucida; its fruit has a red juice.

Ārlèng ki-ī, “a sleeping man”: observe that ārlèng here evidently means a human being in general (see note, p. 4). Àn-chō-mèk-bur: see note, p. 96. Vàng-noi; noi is a variant of nòn, imperative particle. Chīr-ēpàk: “one spear”; notice that the generic class-word for flat things, pàk, is used with chīr, a spear, referring of course to the head only.

Dā in Dā-nàng seems to be a shortened imperative of dàm, to go. Ārlu-rā tòk-dàm-nòn: notice how ārlu, usually a postposition (= up in), becomes a verb when necessary; similarly, further on, in ē-kòr tàngdèt, kòr, “brother,” is furnished directly with the suffix for the past tense; ē- and ī- are used interchangeably for the pronoun of the 1st person plural inclusive; the second is perhaps employed when the vowel-harmony calls for it. Tòng-ràp-chòm: ràp, “to help,” is employed as an adverbial supplement to indicate that two persons do the same thing together; chòm is a doublet of ràp. Pātèng, pāju, words for a second wife.

Bhin kālī, bhā kālī: bhin is Ass. bahin, sister; bhā, must be Ass. bhāī, brother, but is used as a doublet of bhin.

Notice the energetic reduplication of the negative in plàng-plē-plē-lē. Pinsō, male, virile, “worthy of being called men.”

Kopi tàng-ā “what are you saying?” tàngā is only used in this way as a question, as tànghō (see above, p. 100) is used in carrying a message, for pu, to say.

Bòr-ī-dèt-sī “with great difficulty”; bòr-ī-bòr-ā, “by hook or by crook.”

Arlēn-thu-ròng, māthā-thu-ròng: ārlèn is “to aim at,” māthā “to think about”; thu a particle meaning “again,” and ròng one of the affixes indicating the plural. Chiru-rap-jō-sī: jō is an affix indicating the plural.

Nàng-bàng-do? “are you there?” lit. “is your body (bàng) present?” Kopi kevàng mā pō? pō, “father,” is used as an endearing word in addressing a son, or as here a grandson (see ante, pp. 99, 101).

Sòk is paddy, rice in the husk; sàng is rice freed from husk and ready for cooking; àn is boiled rice; tē, a verb, “to spread out paddy to dry.”

“Hārlo,” a verb, “to turn over” (the spread-out paddy); rèng, a verb, of the spread-out paddy, “to become dry”; oi, a verb, “to collect into a heap” the dried paddy. Làng-thàk nàng-dàm-sī nàng-làng-dàm-jī-làng: in this sentence the word làng, which occurs thrice, has three different significations: the first làng is a noun, “water, river”; the second is a verb, “to see, look at”; the third làng is an auxiliary verb, “to continue doing, or being,” used here pleonastically.

Sēr, rūp, “gold, silver,” see note, p. 111, ante. Notice the rare form nèng for nē, “I”; nasals seem occasionally to be added or dropped at will at the end of words: e.g. dā and dàm, “go”; òng and ō, “much, many”; lā and làng, auxiliary verb. Komàt-ching-ā-lànghē nē: ching is a particle strengthening the interrogative komàt,—“who-ever?” lànghē, a ghāt or watering place: nē the interrogative particle borrowed from Assamese, = mā in Mikir.

Bārī-thē Rēchō, “king of the Great Palace”; bārī, “a large house,” loan-word from Assamese: thē, “great.”

Nàng-klō-èt-jō “there they descended beautifully”; klō, “to fall or sink down from a height”; èt a syllable indicating beauty or charm; Mr. Stack notes that it is perhaps connected with the word ètpī, “yellow, golden”; it is also used as an affectionate form of address in èt-mār-lī, “my dears!” jō, plural affix. Kàn, a ceremonious word for clothes; the ordinary expression is pē or rī. Sun-phit: phit means “all at once,” “suddenly.” Tur, “the brightness, splendour” (of the moon and sun).

The syllable jīn in ārnī ingsàm-jīn-lo indicates the day gradually drawing on to evening. Āpòr-lo: notice the verbal affix -lo appended to the noun pòr, “time.” Bèng, “to house animals for the night.” Hijīr, “to shake out,” as a bird its wings before starting to fly.

Phlum-phlum, onomatopoetic adverb imitating the sound of flapping; ī, “to put on one’s clothes”: ā-rī kāchi-ī, “he is putting on his dhoti”; pīnī kāchi-ī, “she is putting on her petticoat”; in this sense the verb ī takes lòk as its constant adverbial supplement: when it means “to lie down,” “to sleep,” it takes lòt. Observe how the distributive force of the sentence is expressed by repeating the whole phrase. Āngphun chepekèk-koi “he made his neck (ingphun) crooked (kèk-dàng or kèk-juk)”; koi, a particle meaning “completely, altogether.” Èn “take,” and kīm, “build,” both mean “to marry”; the latter implies the building of a separate house for the newly wedded couple, or perhaps the wedding bower.

Arlèng-āsō: notice that here the word ārlèng evidently means a human being, opposed to ārnàm-āsō, the child of a divine person. Pàn, “to cut down and clear the jungle for cultivation.” Làng-ding “continue to watch”: ding a particle of continuance (cf. keding, tall, long). Pàn-dèt pī-dèt; here pī has the sense of “to cut down” (a tree, or something thick): so also thī. Màm, “the jungle.” Further on, in thī-ròk-rē, thī means “to lie”: Pisī dàk-lē kethī-ròk-mā? “why are you lying here?” ròk is an adverbial supplement.

Ārchē is used of sowing or planting many things together, as here: to sow or plant only one thing is ē: thèngthē ke-ē, “he is sowing maize”; sòk ke-rīk, “he is sowing rice broad-cast”; sòk ke-ē, “he is transplanting rice.” Mīr-phèk-ē: mīr, “flower,” phèk-ē, “rice-husks”: “a flower that grows out of heaps of rice-husks; has a long narrow leaf and a flower which is red and white mixed” (Stack); tādo, “a kind of white lily or arum with a yellow style” (id.). Kemē-thèk-thē-òng pukē: “so (pukē) beautiful (kemē) excessively (òng) as never was seen (thèk-thē).” Vàng-phlòt: phlòt: a particle indicating suddenness. Teràn, an individual plot, as distinguished from the rīt or general field. E-kòrpō H. K. āteràn-lē-mā: kòrpō, “cousin (mother’s brother’s son),” also indicates the relationship between a woman and her sister’s husband; here of course it is used in the latter sense, proleptically; it is characteristic of this story-teller that he discloses the dénouement of his tale well in advance. Notice the idiom -lē -mā, “it must be,” an indirect question = “is it not?”

Pòngsī, Ass. baṅsī, “a flute,” made of a piece of bamboo; èt, to bore a hole. Che-èt-ō “he (cut and) bored holes in a number of flutes”; ō seems to be a shortened form of òng, many: hēm kīm-ō, “they built a number of huts”; nē vo nàm-ō-lo, “I have bought a lot of fowls.”

Ju-mē-òng, “it is very good to hear”: ju is shortened from ārju: the prefix ār- is separable in this word and in ārnī, “day, sun,” ārlòng “stone,” and several other words, which appear in composition as nī and lòng, etc.; it seems probable that it is connected with the Tibetan prefix r-, to which the Mikir relative particle, ā-, has been prefixed. Notice nitum for nētum, possibly by vowel-harmony with the following words mīr and chilòk. Chilòk-pòn ningkē-mā: observe that this phrase stands both for the request and its answer—ningkē, “willing”; ning, “mind”;—mā is thus not only the interrogative particle, but also indicates its corresponding affirmative reply. Ā-mèk, ā-nō, “eyes and ears” = eyes only. Mīnī, menàp (minàp), alternative terms for pinī, pēnàp, “to-day, to-morrow.”

Do-àngsē-lo = do-koi-lo, “have all got.”

Mòn Rēchō, probably shortened for Tomòn-Rēchō; tomòn, “wind.” Rai-dun, special verb for “to ask in marriage.” Bòng, “gourd for holding beer”; tē, doublet. Thàk, “to weave.” Thàn chèk, “to explain”; chèk strengthens verbs for imparting information. Āning āròng kedo: ròng, “delight,” Ass. loan-word.

Notice again āmèk ānō for “eyes” only.

Tòk, a verb with the general meaning “to thrust, poke”; used already above (p. 116) for thrusting with a spear; here for pounding the rice with a long pestle (lèngpum) in the mortar (lòng); another sense is “to write” (“to poke with a pen”). Sèt, “to give the half-cleaned rice a second pounding.” Dàng, “to serve up the cooked food.” Bē “to heat the fermented rice”; sòr, “to press out the beer” from the grains, mixed with warm water, which have been put in the conical strainer of woven bamboo, sī, by pressing down upon them a gourd, bòng.

Rèp seems to be a variant of ràp (explained above, p. 118), and indicates that all of them have been married together. Chàn-jai, “to have several children.”

Pāngrī-rē-dèt-làng-lē-mā; here again two verbs each have the negative affix, pàngrī and làng, the latter an auxiliary signifying “to continue to be.” Pàngrī in the sense “to marry,” is the causal of ingrī, “to drink copiously of liquor”; the description of the marriage ceremony at p. 18 shows the important part which is taken in it by alcoholic drinks. Ingting-po, “it will be dark”: observe the impersonal use of the verb, without a substantive: we may say ājō kàngting-pār, “the night is very dark.”

Nàng-làng-phròng-sī-do-po; phròng is one of the particles used to indicate plurality: “they will all be looking out for (làng) us there (nàng).” Bòm, one of the verbs indicating continuance may be rendered “from time to time.”

A-rī su-rī-thā, ā-kèng su-rī-thā: this injunction not to touch the hand or foot of the fairy princess has different parallels in other lands; in the Celebes version referred to on p. 72 it is the hair that is not to be touched. Pe-rē, causal of rē, “to be knowing, clever.” Ur, a platform or screen for drying flesh in the sun; ràp includes also a shelf in the house.

Krèng, to be dry, bears the same relation to rèng, dry (ante, p. 122), as klàng (p. 99), to perceive, does to làng, to look at; in both the prefix ke- has apparently been incorporated in the root.

Chedàm-tā-mē “You can go if you like”: observe the force of mē, “well, good.” Che-mē-mē-làng: the verb mē here seems to be the Assamese mēl, “agreement,” not the Mikir word for “good.” Observe the idiomatic expression ningkàn īsī-lo-lē-mā thī, in answer to an objection: so one says, in reply to a request for payment, nē nàng pī-tàng-dèt-lo-lē-mā-thī “but I have paid you already!” Observe that in nàng che-mē-mē-lā the last syllable = làng without its nasal. Āsō Ārnàm pī-lo, “God gave a child”: possibly this phrase is due to the narrator, who it will be remembered was a Christian. Tī, a particle = “not yet reconciled.” Dē, a particle of asseveration, “indeed,” probably the Assamese dēi.

Hèt, a particle used with verbs meaning to tie, bind, in the sense of “firmly, securely.” Dut, a particle used with verbs of scratching or cutting. Tòng, a particle indicating hurry or haste. Ēmōkē, “in a little time”: mō, “space or interval of time,” ē-, particle of unity, as in ē-jòn, ē-bèng. Pulèm, “to say in joke”: pu, “say,” lèm, “seem, pretend.” Pràn, Assamese. Pu-pā-nā, “don’t have to say”: nā, Assamese. Nàng-tā-mē, nē-tā-mē, idiomatic, “it will be well with you or it will be well with me,” i.e. “either you or I will come off the better.” Dohai, “an oath”; probably the Assamese dōhāi, “call for justice”: semē (the Khasi smai) is also used.

Bòp, to shoot a bird or animal; àp, to let off a bow or gun.

Dòk-dòk, particles used to indicate that an event has nearly happened (with jī, future affix). Tō, imperative particle borrowed from Khasi, and prefixed, as in that language.

Pai-ā-rē “beside the hedge (pai)” = pai-ā-kung. Chō-phī; the Mikirs scorch (phī) every bird or animal before preparing it for cooking. Chònghoi, reflexive form of inghoi, “to do,” = “to do by themselves.” Ā-rī-ē-hòng: hòng is the generic class-word for a limb (see ante, p. 79). Ingthàn, “to cut up fish or flesh, whether raw or cooked.” Chingnèk reflexive of ingnèk, to laugh, “laughing together.” Chingnī, reflexive of ingnī, doublet of ingnèk; the verb also means “to sit.”

Puthòt-ādàp-lo; puthòt, “next”: cf. lē-thòt in ādàk-vàm ā-dun-lēthòt on p. 114 above; the time-affix -lo is joined directly to ādàp, “morning.”

Ā-ràt, ā-dèt, both Assamese loan-words; ràt is raīyat, “ryots,” dèt, dēh, “country.” Chethòr-prē, vàng-prē, are both used for “continually coming and going, of many people”; the former expression indicates greater numbers and frequency than the latter. Pòng-ting, “a gold drum, worn on the breast, strung in the middle of a set of strings on which black, coral, and gold beads are arranged in alternate rows six deep” (Stack); in Assamese mādolī. Nī, nèng, tē, pīnu: see the table of terms of relationship on p. 20. Āpār-tā-sō-sē-làng: this sentence appears to be made up thus: āpār, “greatly, much,” tā, corroborative particle: sō, diminutive particle, negatived by sē, làng, auxiliary verb, “continue”; the force of it, then, would be—“the effect would not be only the poor result you see, fine though that is, but ever so much more!”

Konàt-tòng = konàt-ching, “wherever?” Kopi-āthē = kopi-āpòt.

Pai-pē-lo: this idiom is illustrated by the following phrases: klèm-dàm pai-pē-lo, “he is not working gratis, for nothing”; là āklèng pai-pē-lo, “he is not the elder for nothing”; i.e. he can do better than his younger brothers. Ingjār-èt-dàn-lo: the element dàn gives the force of returning to her own place whence she came. Jō, verb, “to bend a bow,” ràng, particle of continuance. Thā, “wait!” Assamese loan-word. Phō, verb, “to touch, arrive at,” as a boat comes to the shore with chi, “to touch one another, to meet” (see p. 112, lines 1 and 2).

Akhī-lō-du; ākhī, “something to eat,” lō, “leaf,” du, “wrap up,” = “so much food as can be wrapped up in a leaf,” a morsel.

Ē-joi, “one draught”; joi is perhaps Ass. jol, “water.” Ō, verb, “to leave, set down.”

Mòn Rēchō-ātum; notice that here tum has its original sense of “company”; “Mòn Rājā’s company, or following.”

Pu-hur-lo: hur is one of the particles indicating plurality.

Nē dun-īk-nòn: īk, “elder brother,” used as a respectful form of address; observe its place in the compound imperative. Māthā-thuròng, lit. “you had another (thu) meaning” (viz. to make me lose my life). Notice how -sī, the mark of the conjunctive participle, is affixed to the reported utterance of H. K. Chērbàk = che-ārbàk; ārbàk, the lap or bosom; also a verb: osō kārbàk, “she holds the child to her bosom.” Kràp is said to be used only of a child climbing up into its mother’s lap.

Ingring, used as homonym of theràk, “to be ashamed,” also means “to be afraid, disturbed in mind.”

Chērju-lo = che-ārju-lo. Phār, “to order”; nàng nē kephār āling-lo, “as you order me”; nē phār-dun pemē-sèn-lo, “I gave him careful instructions.” Bīdā = Ass. bidāi, “leave to depart.”

Che pē; notice that pē, “mother,” is used as an affectionate term of address to a daughter, exactly as pō, “father,” is used above to a son or grandson. Lō-thui-hàn-thui, “a bundle of vegetables, with a leaf wrapped round it.” Chòk and thèng mean literally “to beat,” but are here jocularly used for getting rid of a person. Pālār causal of lār, “to be changed or exchanged,” also apparently used jocularly of giving in marriage.

H. K.-ātum: notice the plural affix used to indicate H. K. and his wife. Chō-lo, “he became”; this seems to be a different verb from chō, “to eat.” Notice ā-rēchō “his kingship”; rēchō stands for rāj as well as rājā. Thīr, Ass. thīr, “steady, stable.”

Additional Notes.

Divisions of time. On p. 95, note, the divisions of the day are given. To these may be added those of the year, as recorded by Mr. Stack. A year is ning-kàn (cf. Lushei kum, Shö kun, “year,” and Lushei ni-kum, Thado ningkūm, Shö yan-kun, “last year”). A month is Chiklo, “moon”; but the Assamese months, which are solar divisions of the year, not lunations, appear to be followed. The days of the month are not generally counted, and there is said to be no week. (This is borne out by S. P. Kay’s English-Mikir vocabulary, which gives hopta, the Hindustani hafta, as the word for “week,” with nī-thròksī, “seven days,” as an alternative. In the Mikir Primer published by the American Baptist missionaries in 1903, however, rui is said (p. 21) to be the word for “week.”)

Kechung-āpòr (chung, to be cold) is the cold season. Ning-krèng (krèng, to be dry) is the dry portion of winter. Chung-phàng-òk (chung, cold; phàng-òk, hot), is the spring, merging into summer. Bārlā is the rainy season, followed by Chung-jir-jir (“becoming cold by degrees”) autumn. The following are the names of the months, with the corresponding Assamese names, as set down by Mr. Stack:—

Literary form. As pronounced in Assam. Mikir names.

Chaitra Soit Thàngthàng

Vaisākha Boihāg Thērē

Jyēshṭha Jēṭh Jàngmī

Āshāḍha Āhār Āru

Śrāvana Srābon Vosik

Bhādra Bhādur Jākhòng

Āświni Āhin Paipai

Kārtika Kārti Chiti

Mārgaśirsa Mārg Phrē

Paushya Pōh Phaikuni

Māgha Māgh Mātijòng

Phālguni Phāgun Ārkoi

According to the Mikir Primer, however, the Mikir names (which agree with those given by Mr. Stack) correspond with periods earlier by at least a month, Thàngthàng being the equivalent of February, instead of Chaitra (which begins at the vernal equinox), and the other months in ordinary sequence (Thērē, March, Jàngmī, April, etc.). Thàngthàng is said by Mr. Stack to be called Chànglāchòng-ròng-do, “the stay-at-home month.” Thērē is the month in which the jungle is cut and strewn to dry (this would agree well with the equivalent of the Primer, rather than with Boihāg, April-May, when the firing would take place). Vosik (“sprout”) should indicate the month of vigorous growth, when the rains have set in. Phaikuni seems to be borrowed from the Sanskrit Phālguni, but does not correspond with it. The other names are not explained.

Musical instruments. A flute, pongsī, cut from a bamboo, is mentioned on p. 128: pongsī is the Assamese baṅsī, the well-known instrument of the youthful Krishna (Baṅsī-dhar). Other instruments known to the Mikirs are muri, a fife; chèng, a drum; chèng-brup, the small handdrum used by the rīsōmār to accompany their dancing at funeral feasts; and kum, a one-stringed fiddle. The last is made by stretching a string made from a creeper, màngrī, across a gourd, bòng, which provides an air-chamber. It is played with a bow, kum-ālīsō (lī, a bow, sō, diminutive particle) made of bamboo, the string of which is a tough fibre of bamboo. (Compare the one-stringed fiddle, pena, of the Meitheis: Meithei Monograph, p. 56.)

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