Chapter X: Appendix: II 65

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:--

a is pronounced like u in English hut
a ,, ,, a ,, father
e ,, ,, a ,, mason
i ,, ,, i ,, fit
i ,, ,, ee ,, green
o ,, ,, o ,, hot
o ,, ,, o ,, lo! alone
u ,, ,, u ,, pull
u ,, ,, oo ,, school
ai ,, ,, i ,, bite
au ,, ,, ow ,, how.

The sound represented by u 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 -ui is the suffix by which the adverb in modern Kachári is formed from the adjective. Thus ga-ham, good; gaham-ui, well. Also the continuative participle, as, thang-ui, thang-ui; going, going--as he went.

When a 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 a, an euphonic i is inserted between the two vowels. Thus hingzau-sa, is "woman." Hingzau-sa-i-a is "the woman," in a narrative. Similarly -au is the inflexion marking the locative case. If the word ends in a, 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.

A 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) ABRA-NI KHORANG.

SIMPLETON-OF STORY.

Sa-se brai burui dangman. Bi-sur-ha sa-se gotho dangman. Bi One old man old woman were. Them-to one boy was He

san [66]-se brai-burui-ni-au moso bai-nu lagi thaka bi-naise. day-one old-man old-woman-to bullock buy-to for money beg-ged.

Khintu brai burui gotho-kho azla nu-nanui thaka hu-a-man. But old man old woman boy-to silly see-ing money give-not-did.

Gotho-a em-bra-bra bi-nai-khai thaka zakhai-brui [67] Boy again and again begging-because-of money four-fours

hu-naise. Phare gotho-a moso bai-nu lagi thang-ui thang-ui man-tham give-did. Then boy bullock buy-to for go-ing go-ing three

ali-ni khathi-au ga-ham moso ma-se nu-nanui, be ali-au thaka roads-of near-at good bullock one see-ing, that road-on money

din-nanui, moso-kho kha-nanui labo-naise. Thang-ui thang-ui bi-ha plac-ing, bullock-to bind-ing take-did. Going going he

khi-nu on-khat-nanui moso-kho ha-gra [68] dai-se-au to ease himself depart-ing bullock forest branch-one-to

kha-nanui din-nanui khi-hui-ba [69] moso-a be-thing bind-ing plac-ing to ease himself go-ing bullock that-way

khat-lang-naise. Phare be khi-nai-ni-frai fai-nanui, moso-kho run-away-did. Then he easing-from com-ing bullock

nu-e-khai ha-gra ha-gra namai-bai-naise. [70] Aru bi mui zonthra see not-because forest forest seek-wander-did. And he deer male

nu-nanui, bi-kho-nu bi-ni moso han-nanui, husu-baie husu-baie un-au see-ing, it-indeed him-of bullock say-ing, hunt-ing hunt-ing after

ha-gra zethap-au gonga nang-nanui [71] thap-tha-nanui tha-naise. Obasu forest thicket-in horns stick-ing caught-stay-ing stay-ed. Then

bi mui-kho godo-i-au didung-zang kha-nanui no-ha-lagi didung zorai he deer-to neck-on cord-with bind-ing house-up-to string ty-ing

zorai no man-fai-naise. Beau-nu bima bifa-i-a sung-naise, "nang ty-ing house reach-come-did. Then mother father ask-ed, you

moso bai-nu thang-nai-a, huru?" [72] Obasu bi bung-naise, "be bullock buy-to go-did-not, eh? Then he say-did, this

didung-kho bu-ba-nu, zang-fur moso man-gan." Erui han-nanui, string-to tug-see, you bullock get-will. Thus say-ing,

sa-tham zang didung-au hom-nanui bu-ba-naise. Bu-i bu-i they-three together string-on seiz-ing haul-ed. Hauling hauling

mui-a no man-fai-ba; boibu gi-khrong-naise. Phare bima bifa-i-a deer house reach-come-did; they all fear-much-did. Then mother-father

mui-kho bu-that-nanui s'lai-nu [73] lagi gami-ni mansui-nu bangan deer-to beat-slay-ing exchange-to for village-of men-to loads

hu-naise. send-did.

Be-au-nu gotho abra-i-a "ai afa-i-a moso bu-that-nanui zabai" Then boy-foolish mother father bullock beat-killed-did ate

han-nanui malai-ni game game khitha-bai-naise. Khintu bi-kho say-ing strangers-of village village say-continue-did. But him

abra nu-nanui mansui-fra bi-ni khorang-kho fathi-a-khuise. [74] foolish see-ing men his word believe-not-did.

Bi-ni unau, aji-bu tha-i-u kali-bu tha-i-u, abra-i-a bangai There-of after, to-day staying to-morrow staying, fool somewhat

det-bu-nanui [75] gagai-ni hingzau namai-nu lagi aru, big-grow-ing himself-of wife seek-to for more

brai-burui-ni-au thaka bi-naise. Be-au-bu hu-a gar-a, old-man old-woman from money ask-did. Thereupon give-not escape-not,

thaka zokhai-brui brai-ni-frai la-nanui hingzau namai-nanui thang-naise. money four-fours old-man-from tak-ing wife seek-ing go-did.

Thang-ui thang-ui gami mansui-ni dui gathan-au zombai tha-naise. Going going village men's water ghaut-at hiding stay-ed.

Phare unau sase mazang hingzausa dui lang-nu fai-nai nu-nanui, dui Then after one pretty girl water draw-to com-ing see-ing, water

gathan-au bi dui-lang-nai hingzausa-kho hom-nanui labo-naise. Phare ghaut-at he water-draw-ing girl-to seiz-ing take-did. Then

fai-ui fai-ui nama-i-au meng-nanui bong-fang-fang-se-ni [76] sing-au coming coming road-on tired-being tree-one-of under

zirai-naise, aru moso-halwa ma-se la-nanui, mansui sase bu rest-ed, and bullock plough(er) one taking, man one also

be-au-nu zirai-dangman. Bi-baidi bi-sur zirai-ba tha-ba, hom-nai there resting-was. This-way they resting-staying, seiz-ed

lang-za-nai [77] hingzau-i-a zingasi-nanui gab-ui gab-ui abducted girl lamenting cry-ing cry-ing

megong-dui-i-a ha-ha-lagi 78] [buhi-lang-naise. Bi-kho nu-nanui eye-water earth-to-as far as flow-down-did. This see-ing

moso la-nai mansui-a abra-nu khitha-naise, "nang be hingzausa-kho bullock leading man fool-to say-did, you that girl-to

mau 79] [man-nai? Aru nang bi-kho nai-nanui labo-dang, na where get-did? And you her observ-ing take-did, or

nai-i-a-la-ba labo-dang?" Oba abra-i-a bung-naise "ang bi-kho mazang see-not-doing took? Then fool say-did I her pretty

nu-nanui bi-sur-ni dui-gathan-ni-frai thaka zokhai-brui din-nanui see-ing them-of water-ghaut-from rupees four-fours plac-ing

labo-dang." Oba-nu bi buddi-grang-a [80] bung-naise, "nang khana take-did. Then that wisdom-possessing-one say-did, you blind

dang. Be hingzausa mazang-ba-bu [81], bi-ni megong thai-ne-a were. That girl pretty-being-though, her-of eyes two

bet-nai. Nang nu-a-khui-nu? Ho, nui, dui-a so-so buhi-lang-dang. burst-are. You see-not-did? Nay, see, water rushing flow-down-is.

Bi-baidi hingzausa-kho, nang ma kham-nu?" [82] This-kind woman-to you what do-will?

Be khorang khna-nanui abra-i-a bi-ni moso zang s'lai-nu That word hear-ing fool his bullock with change-to

namai-naise. Khintu bi mansui-a misai-nu hu-nu namai-i-a. Theo-bu wish-ed. But that man false-ly give-to wish-ed-not. Yet

embra-bra bi-nai-khai, "la, le, la," han-nanui, again and again begging-because of, "take, then, take," saying,

moso-zang mansui-zang s'lai-nanui, gagai gagai mon-au ga-ham [83] bullock-with mortal-with exchang-ing, own own mind-in well

man-nanui, azang [84] sa-se azang sa-se mamar thang-lai-naise. find-ing, one-person one one person one quickly went-away.

Be-baidi-nu thang-ui thang-ui [85] abra-i-a bong-fang fang-se sing-au This-manner-in going going fool tree one under

burma la-nai mansui sa-se zo-bai tha-nai [86] nu-nanui, bi-bu goat lead-ing man one sitting stay-ing seeing, he-too

be-au-nu zo-naise. Be-baidi zo-bai tha-ba, moso-a there-indeed sit-did. This-way sit-ting stay-ing, bullock

ha-su-dangman. Phare bi burma lanai mansui-a bung-naise, "be defecated. Then that goat leading man said that

moso-ni udu-i-a gob-long-bai, aru san sa-se [87] thaba be bullock's belly is burst, more day one staying it

thoi-si-gan." Be-au-bu bi abra-i-a goma nung-na=nui, moso-kho bi-ni die-perish-will. Then that fool true thinking, bullock his

burma-zang s'lai-naise. Be-baidi thang-ui, aru sa-se thalit la-nai goat-with exchanged. This-way going, also one banana bearing

mansui lugu man-nanui, abra-i-a bu zo-dangman. Khintu burma-i-a man meeting getting, fool also sit-did. But goat

gangsu [88] ukhui-nanui ba-brap bai-nai-au [89] bi zo-nu sukhu grass hungering restless wandering-on he sit-to pleasure

man-e-khai, burma-kho buba, burma ba ba han-naise. Obanu, get-not-because of, goat beat-ing, goat ba-baa say-did. Then

"ese mengnai-i-au ang nang-kho ma-brui ba-gan?" han-nanui, thus tired-being I you what-way carry-shall? saying,

brap-nanui, gar-nu [90] lubui-ba, be thalit la-nai mansui-a, angered-being to get rid wishing, that banana carry-ing man

thalit-kho abra-nu hu-nanui, bi burma-kho lang-naise. Bi-baidi-nu bananas fool-to giv-ing, he goat take-did. This-way-indeed

bi-sur bi-ni-frai thang-lai-naise. [91] Ere-au-nu sa-se mansui bi-ni they there-from go-away-did. There-upon one man his

sigang-thing asi khrep-khrep dam-nanui fai-dang. Oba-su khathi-au front-direction finger snap-snap sound-ing come-did. Then near

lugu man-ba, abra-i-a bung-naise, "ang burma ma-se mani hu-nanui, meeting getting fool said I goat one up-to giv-ing,

be thalit-kho labodang. Theo-bu ang-ni-au thalit bi-u!" those bananas carried-away. Yet from-me banana (you) beg!

Erui han-nanui, "nang thalit za-nu lubui-dang-ba, [92] nang-ni So say-ing, you banana eat-to wish-do-if your

bidya-kho ang-nu hu," han-nanui, bi bi-au-nu hura-se mani skill me-to give, say-ing, he there hour-one till

sulung-nanui, zenthen-ui ha-nanui, thalit-kho bi-nu hu-nanui, asi teaching, as best able-being bananas him-to giving finger

khrep-khrep dam-nanui thang-naise. Thang-ui thang-ui, mai gezer snap-snap sound-ing depart-ed. Going going rice tall

dap-se-au khi-nu onkhat-nanui khi-nai-au bi-ni bidya-kho field-one-in defecate-to going-out (in the process) his leaving

bau-gar-naise. Aru be mai-gezer-au-nu gama-bai [93] han-nanui, mai-kho forgot. And that rice-tall-in lost-is saying, rice

thema nai-nai-baidi [94] nai-naise. Be-au-nu mai-ni girima-i-a [95] lice seeking-like searched. Then rice-of owner

mai ha-bai-tha-dangman [96] nu-nanui, bi-kho sung-naise, "nang-ha be-au rice was broken down seeing him asked you there

ma gama-dang? Ang-ni mai-fur-ha ham-a zo-thro-bai." [97] Abra what have lost? My rice plants ruined flattened-utterly-are. Fool

bung-naise, "ang-ha thaka zokhai-brui-ni bidya man-se be-au-nu say-did, I rupees sixteen of skill one there

gama-bai. Nang-bu ang-zang namai-pha-ba, ang nang-kho ga-ham lost. You-too me-with seek-come-ing I you-to well

man-gan," [98] han-nai-khai, bi-bu namai-ui namai-ui meet-will, saying-because-of he-too seeking seeking

man-e-khai [99] brap-nanui, "nang-ni khorang-a misa," han-nanui, get-not-because of angry-being your tale false, saying,

asi dam-ba, "afa, da ang man-bai!" han-nanui abra-i-a fingers sounding, father, now I get-have! saying fool

khat-lang-naise. Aru be-baidi-nu thang-ui thang-ui fukuri man-se ran-away. And that-way-exactly going going pond one

man-hui-ba [100] be-au-bu bi khi-nanui, bi-ni bidya-kho baugar-naise. meet-ing there-too he defecating, his art forgot.

Phare bi namai-e [101] namai-e man-a-khui. Ere-au-nu sa-se mansui Then he seeking seeking get-not-did. There-on one man

lugu man-nanui sung-naise, "nang-ha be-au ma gama-dang?" hanba, meeting getting ask-ed you there what lost-have, saying,

"afa, ang-ha be-au ga-ham basthu man-se gama-bai; nang-bu namai-ba, father, I there good thing one lost; you too seeking,

ang gaham man-go," bung-nai-au [102] bi-bu bi-zang namai-fai-naise, I well meet-will, saying he-too him-with search-come-did,

aru un-au namai-ui namai-ui ha-bru zang musunla-musunli za-nanui, and then seeking seeking earth-mud with hugger-mugger becoming

theo-bu man-e-khai, bi mansui-a brap-nanui asi dam-naise. yet get-not-because of that man angry-being fingers sounded.

Oba bi, "O afa, da-su, ang be-kho man-bai," han-nanui, rong Then he, O father, now-inded I it got-have, saying, happy

za-nanui, no-ha-lagi khrep-khrep dam-nanui, no man-hui-naise. becoming, house-up-to snap-snap sounding house went and reached.

Bi-kho nu-nanui brai burui-a mini-su-naise. Agla bi-kho Him seeing old man old woman laugh-much-did. First him

sinai [103] man-a-khui-man, unau sung-nanui mithi-naise. Aru thaka-fur recognition get-not-did after ask-ing knew. And rupees

ma kham-khu?" "han-ba, bung-naise, "ang hingzau sa-se labo-dangman. what did? saying (he) said, I girl one take-did.

Be-ha megon thai-ne bu bet-nai. Bi-ni-khai aru moso Her eyes two also were burst. Therefore also bullock

s'lai-naise. Bi-bu ang-kho ba-nu thin-nai-khai brap-nanui, thalit exchanged. It-too me to carry ordering being angry bananas

s'lai-naise. Thalit-kho nu-nanui, sa-se mansui-a bi-nai-khai, be exchanged. Bananas seeing one man begging-because of that

mansui-ni-frai be bidya-kho sulung-nanui thalit hu-nanui labo-dang. man from this skill learning bananas giving took.

Aru ang ma kham-nu nang-go?" Zap-bai! And I what to do was obliged?" 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 "ba" 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. MUKHRA ARU SESSA-NI KHORANG.

THE TALE OF THE MONKEY AND THE HARE.

Ma-se sessa aru mukhra zang fisikhi [104] man. Bi-sur sa-nui One hare and monkey together friendship was. They two

zang ozai-nu [105] lugu se tha-i-u, lugu se za-i-u, aru together ever together stayed, together ate, and

lugu se [106] tha-baa-bai-i-u. Obasu san-se sa-se Darrang-arui mansui together wandered about. Then day-one one Darrang-ite man

goe thalit la-nanui, alasi za-nu thang-nai nam-au lugu man-nanui, betel banana bringing, feast to eat going on road meeting obtaining,

bi-sur rai-lai-naise, [107] "be mansui-ni goe thalit-fur-kho za-nu they speaking-exchanged, this man's betel bananas to eat

lagi zang-fur buddi man-se kham-nu nang-go," han-nanui, sessa-kho for we scheme one to make must, saying, hare

namau tha-nu thin-nanui, mukhra-i-a ha-gra-i-au hakhmanai tha-naise. on road to stay sending, monkey forest in hidden stay-ed.

Phare mansui-a man-fai-ba, sessa-kho nu-nanui, bi-ban din-nanui, Then man reaching, hare-to seeing, load placing,

hu-su-naise. Hu-su-ba, mukhra-i-a hagra-ni-frai mamar on-khat-nanui, hunted. Hunting, monkey forest-from quickly emerging,

thalit-fur-kho la-nanui, bong-fang-au ga-khu-hui-naise. [108] Aru "sessa bananas taking, in tree clambered. And "hare

fai-gan" han-nanui, thalit goe-fur-kho mamar za-gru-naise. Aru will come" saying, bananas betel-nuts quickly eat-gobbled. And

thalit bigur bua sessa-nu din-naise. banana skins only for hare placed.

Emphare unau sessa-kho mansui-a hom-nu ha-i-a-khuise aru un-au Then after hare-to the man to seize was-not-able and after

no-i-au [109] thang-pha-phin-naise. [110] Obasu sessa-i-a gabzri-ui to house go-away-back-did. Then hare shouting

gabzri-ui thang-nanui, fisikhi-kho lugu man-hui-nanui, gur shouting going, friend meeting obtaining, molasses

thalit bi-ba, thalit bigur bua hu-naise. Bi-ni-khai sessa-i-a bananas on begging, banana skins only gave. Therefore hare

brap-nanui, "be-kho bangai dukhu hugan," mon-au nung-nanui, being angry, to him some trouble will give in mind thinking,

thaso-bare [111] sing-au tha-hui-naise. Un-au mukhra-i-a Kachhu plants under went and stayed. After monkey

bong-fang-ni-frai on-khat-nanui, "sikhi-lui, sikhi-lui!" han-ui han-ui, from tree descending, oh, friend, oh friend, saying saying,

gabzri gabzri thang-ba, sessa-i-a brap-na-nui bung-naise, shouting shouting going, hare being angry said,

"ma-thu [112] sikhi sikhi lui?##### Ang be-au-nu raza-ni what's this "friend friend," eh? I here king's

khuser [113] ne-fai-dang. Nang-nu ang-kho ma-nu nang-go?" Oba-su sugar-cane am come to watch. You of me what want? Then

mukhra-i-a nu-za-hui- nanui [114] bung-naise, "he sikhi, khuser-kho monkey going and looking said, oh, friend, sugar-cane

ang-nu tho-se hu, hera! Bese gathau ang za-nai ni," han-ba, sessa to me one bit give, do! How sweet I eating see, saying, hare

bung-naise, "Ang nang-nu hu-nu ha-i-a. Raza khna-ba ang-kho said, I to you to give am not able. King on hearing me

bu-gan." Theo-bu, bi embra-bra bi-nai-khai, "za, lui, will beat. However he again and again because of begging, eat, there,

za, [115] ang nang-zang ha-lia," han-nanui, za-nu hu-naise. Phare eat, I with you am not able, saying, to eat gave. Then

bi za-nanui, sala-i-au man-ba, "sikhi, ang thoi-naise," han-nanui, he eating, on tongue catching, friend, I am killed, saying,

babrap-bai-ba, sessa bung-naise, "nang gagai-nu dukhu wandering distractedly, hare said, you your own trouble

man-dang. Ang da nang-kho ma kham-gan?" han-nanui, bere-jotha-ni baha procured. I now to you what shall do? saying, hornets of nest

sing-au tha-hui-naise. Mukhra-bu un un gabzri-nanui under went and stayed. Monkey-too behind behind shouting

thang-nanui, aru nu-za-hui-nai-sui-la-i-u. [116] "Sikhi, nang ma going, also went and watched him with care. Friend, you what

kham-dang?" bung-ba, sessa khitha-naise, "ang raza-ni zotha are doing? on saying, hare said, I king's drum

ne-dang," han-ba, "Sikhi, ang-nu bangai dam-nu hu, hera!" am guarding, saying, friend, to me a little to play give, do!

Sessa-i-a bung-naise, "uh! ang ha-i-a, hera; raza khna-ba ang-kho Hare said, oh! I cannot, truly, king on hearing me

bu-that-gan," bung-ba bu, embra-bra "ang lasui-su beating will kill, saying even, again and again I very lightly

dam-gan, hera," han-nanui, bere baha-kho akhai-phat-ne zang will play, really, saying, hornets' nest hand-palms-two with

bu-zap-naise. Obanu bere-fra mukhang, [117] megon, modom, gasenu beat and broke. Then hornets face, eyes, body, all

ot-phop-ba mukhra-i-a gap-khrau gap-si ba-brap-bai-naise. [118] stinging-hurting monkey howling yelling wandered about.

Obania sessa-i-a bung-naise, "ang du-hui-nu nang-nu khitha-dangman, Then monkey said, I repeatedly to you said,

theobu nang khorang la-i-a. Ang ma kham-gan?" han-nanui, aru yet you word accepted-not I what shall do? say-ing, and

dap-se-au zibo-gowal-ni khathi-au tha-hui-naise. Azang-ha field-one-in a kind of snake near went and stayed. Accordingly

mukhra bu khi-thu khi-thu thang-nanui bung-naise, "aru be-au lai nang monkey too behind behind going said, and there eh? you

ma kham-dang, hera?" Sessa bung-naise, "ang raza-lung-ha-ni [119] what are doing, say? Hare said, I king-people-of

sama-lauthi ne-dang, hera!" bung-ba, "Sikhi, ang-nu-bu hu, hera! sceptre am watching, sir! saying, friend, to me to give, do!

ang bangai dang-nai-ni." Bi "hu-a" han-ba-bu embra-bra I a little wield and see. He "not give" saying-even again and again

dang-nai-nanui be-au-bu bi zibo-zang ot-za-naise. [120] Bi-ni-frai wielding then-also he snake-by bitten be-came. There-from

sessa thang-nanui photo-bare-au tha-hui-naise. Mukhra bu gabzri hare go-ing marsh-in went and stayed. Monkey also shouting

gabzri thang-nanui, aru lugu la-hui-nanui sessa-kho sung-ba, shouting go-ing and meeting going and getting hare-to asking,

bi bung-naise, "be-kho-nu raza-ni dola han-nanui bung-u." Mukhra he said, This king's palanquin saying call. Monkey

bung-naise, "Sikhi, ang bangai uthi-nai ni, hera!" bung-ba, "uh! said, friend, I a little ascending see, please! saying, oh!

ang hu-nu ha-i-a. Raza khna-ba ang-kho ma bung-gan? Nang I to give am not able. King hearing to me what will say? You

ma-ba abra mansui, hera! Khorang khitha-ba-bu khna-song-a," what sort fool man, eh! Word saying-even not heed,

bung-ba-bu, mukhra-i-a, "nong-a, hera sikhi, do-se bua uthi-gan," saying-even, momkey, no, no, oh friend, one bit only will ascend,

han-nanui, photo-bare-au bat-drum-ba, godo-ha-lagi thrup thang-naise. saying, on marsh jumping, neck-up too flop stuck.

Obasu sessa khitha-naise, "duhui thalit za-nanui bigur hu-nai-a, Then hare said, "now bananas eating skin giving-(person),

be-nu, hera sikhi, nang be-au-nu tha-du! Ang nang-kho here, oh friend, you, there-even stop! I you

khulum-bai! Ang thang-naise," han-nanui, bi mukhra-kho pay you my reverence! I am going, saying, he the monkey

be-au-nu gar-lai-naise. there left behind.

Obasa unau bi-thing ganda ma-se fai-nai nu-ba, bi-kho Then after that-direction rhinoceros one coming seeing, to him

mukhra-i-a dikhang-nu thing-dangman. Ganda-i-a bung-naise, "ang-ha monkey to extricate was ordering. Rhinoceros said, I

ukhui-sui-dang aru dui-gang-sui-dang; ang nang-kho dikhang-nu hungry-very-am and water-thirsty-very-am; I you to extricate

ha-i-a," han-nanui, bi thang-naise. am not able, saying, he went away.

Bi-ni un-au aru moesu ma-se fai-nai-au, bi-kho-bu khitha-dangman. There after also buffalo one on coming, to him also said.

Bi-bu khna-song-a-la-ba blot thang-naise. Boi-nu-khri khi-zap-au [121] He also not attending pop! went away. Than him tail-end-at

mosa ma-se ukhui-su-nanui bi-thing thang-dangman. Mukhra tiger one hungry-very-being that-direction was going. Monkey

nu-nanui bung-naise, "he afa, nang ang-kho be dukhu-ni-frai seeing said, Oh father, you to me this trouble-from

dikhang-a-ba aru raubo dikhang-lia," "han-nanui, gaham-ui if (you) extricate other anyone extricate will not, saying, well

khulum-nu hom-naise. Theo-bu bi, "ang nang-kho dikhang-nanui ma to worship began. Still he, I you extricating what

man-gan?" han-nanui, khozo-ne-su thang-ba, mukhra-i-a bung-naise, shall get? saying, paces-two-about going monkey said,

"afa, nang ang-kho be photo-bare-ni-frai dikhang-nanui father, you me this marsh-from extricating

ha-bru-fur-kho su-sra-nanui, ang-kho nang za," han-ba, bi, muddiness (lit. "muds") cleansing me you eat, saying he

ukhui-su-nai-khai be khorang-au khna-song-nanui, bi-kho hungriness-because-of that word hearkening to him

bung-naise, "ang nang-kho za-nu mon gui-a, manathu, be-baidi said I you to eat mind have not, however, that sort

dukhu-au gaglai-nai-kho dikhang-a-ba, ang-ha gaham za-gan. trouble-in fallen (person) to extricate-not-if, I good will-be.

Theo-bu gaigai-nu zasi-nanui hunai-i-au, ang za-nu hago," han-nanui, However yourself beseeching on giving I to eat am able, saying,

bi-ni lanzai-kho phol-au hot-ba, [122] mukhra-i-a bi-ni lanzai-au his tail- in marsh sending, momkey his

hom-ba, dikhang-bu-naise. Mukhra khitha-naise, "afa, nang ang-kho seizing dragged him out. Monkey said Father, you me

da-nia modom-fur-kho gaham-ui su-sra, emphare ran-ba za," han-nanui now body (plural) well dry, after drying eat, saying

san-dung-au do-se zo-bai tha-dangman. Ere-au-nu mosa-i-a sun-shine-in one bit sitting remained. Then tiger

phat-se-thing nai-ne-au, bi bong-fang-au fat-drap one other direction on looking he in tree helter-skelter

ga-khu-naise. Mosa be-kho nu-nanui, brap-nanui, bongfang guri-au-nu clambered. Tiger him seeing, angry-being, tree root at

san-ne san-tham ne-bai tha-naise. Be-baidi tha-nanui, khuga days-two days-three watch-ing stay-ed. This-way stay-ing, jaws

si-nanui, hathai hazizi kham-nanui, thoi-thi-nanui tha-naise, aru gap-ing teeth display making dead-pretend-ing stay-ed, and

thamfai-fra khuga-i-au brung-brung han-lai-nu hom-naise. flies mouth in buzz buzz to continue to stay began.

Be-au-nu mukhra-i-a ose ose thoi-mat-bai nung-nanui, bongfang Thereon monkey by degrees dead-verily-is thinking, tree

bizo-ni-frai lase lase onkhat-bu-nanui, agla lase-i-hai lanzai top-from slowly slowly descending, first carefully tail

khugau su-nai-gru-ba-bu mosa mung-bo kham-a-khuise. Aru in jaw insert-examine-feel-ing-e ven tiger anything did not do. And

un-au atheng thang-se su-nanui hu-nai. Be-au-bu mungbo kham-a-khuise. after leg one inserting gave. Thereon anything did not do.

Obasu mukhra bung-naise, "nang ang-ni atheng-fur-kho khrem-khrem Then monkey said, you my legs-- crunch-crunch

ot-nanui za-gauman, lanzai-kho khrem-khrem ot-nanui biting would have eaten, tail crunch-crunch biting

za-gauman," han-nanui, rong za-nanui, "da-nia ang-ni would have eaten, saying, happy becomimg, Now my

khoro-kho-nu za," han-nanui, khug-au su-nanui hu-ba, obanu mosa-i-a head-also eat, saying in mouth inserting giving, then tiger

khrem ot-khrep-naise. Thoi-bai. Zap-bai! scrunch bite-crunch-did. Died! Finished!

FREE TRANSLATION.

THE MONKEY AND THE HARE.

A monkey and a hare were great friends. They ever lived together, ate together, and went about together. One day meeting a man from Darrang going to a feast with a load of bananas and other delicacies, they said to one another, "We must get what that man is carrying by some trick or other." Whereupon the monkey bade the hare stay on the road, while he himself hid in the forest. Presently the man, seeing the hare, put down his load and ran after it. On which the monkey, coming out from the jungle, carried off the bananas and other things. And for fear the hare should come and ask his share, the monkey hastily gobbled up the bananas and betel-nuts and kept the skins only for his friend.

The man, not being able to catch the hare, went home, and then the hare, shouting aloud, searched for the monkey, and, when he found him, demanded his share of the spoil, and only got the skins. So, being vexed, he determined to have his revenge. And first he went and hid under some acrid kachu plants. And when the monkey came and asked what he was doing, he replied, "My friend, I have the honour to be in charge of the king's sugar-canes." So the monkey said, "Ah, give me just a bit, do." But the hare replied, "And what do you suppose the king will say?" But the monkey was importunate. So the hare gave him a stalk of kachu to chew, and when the acrid juice stung his tongue, the monkey began dancing about howling. But the hare coolly said, "It's all your own fault! You would have a stick of the king's sugar-cane, and what could I do?"

Then the hare went and took up his post under a hornet's nest, and the monkey came along, shouting for his friend, and, finding him asked, "What may you be doing there?" And the hare replied, "I am guarding the king's drum, so there!" "Ah," said the monkey, "do let me beat the king's drum!" "Oh, but I cannot," said the hare, "the king will be angry." But the monkey insisted, and said, "I will play on the drum very gently; you see!" So the hare consenting, the monkey clapped his two palms on the hornet's nest and broke it, so that the hornets emerged, and stung him sore, so that he screamed with pain. But the hare only said, "You would have your way, and what was I to do?"

Next the hare went and sat down near a gowal snake. And the monkey came shouting, and asked, "What are you about now, my friend?" The hare replied, "I am now in charge of the king's sceptre!" On which the monkey said, "Ah, let me just wield the king's sceptre for a moment!" But the hare answered, "I cannot do that, for the king will be angry." But the monkey being importunate, he consented. Whereupon, of course, the snake bit him, and he howled with pain.

Then the hare went and sat in a marshy place, and the monkey came shouting in search of him, and asked what he was doing. And the hare told him he was sitting on the king's litter. "Ah," prayed the monkey, "let me too sit on the king's litter." But the hare said angrily, "And what do you suppose the king will say? It strikes me you are a fool, my friend, and listen to no warning!" But the monkey, insisting, leaped into the marsh, sank up to his neck, and stuck there miserably. On which the hare leaped out and cried, "Now, my kind friend, you who eat bananas and give me the skins, you can just stay where you are! My compliments! I am off!" So saying, he left him to his fate.

Presently a rhinoceros came that way, and the monkey begged him to extricate him. But the rhinoceros remarked that he was hungry and thirsty and on his way home to dinner, and went his way. And a buffalo also passed by and refused to help. Finally a tiger came, extremely ravenous. And the monkey entreated him respectfully to pull him out; but the tiger said he did not see how it would profit him to come to his rescue. But when he had gone some two paces, the monkey called after him, "Look here, if you will drag me out of the marsh, you can clean me of the mud, and eat me!" And since the tiger was extremely hungry, he consented and said, "It is not that I have any particular desire to eat you, but if I do a good deed, I shall get virtue. However, as you are good enough to insist, I am willing to make a meal of you." So saying, he put his tail into the marsh, and the monkey, catching hold of it, was slowly dragged forth. On which the monkey said, "Now let me dry myself in the sun, and when the mud is dry you can scrape it off and eat me." So he sat in the sun, and the tiger waited hungrily. But the monkey seized the opportunity when the tiger chanced to look another way, and clambered up a tree. At that the tiger was very angry, and waited two or three days at the foot of the tree. Finally he pretended to die of starvation and lay there with his mouth open and his great teeth showing. So the monkey climbed down, slowly and cautiously. And the tiger lay quite still, so that the flies came and buzzed in his mouth. And first the monkey carefully put his tail in the tiger's mouth. But he never stirred. Then the monkey thrust his leg in the tiger's mouth, and still he did not move. "Ah," said the monkey, in great glee, "you would have gobbled up my tail, and scrunched up my limbs, would you?" And so saying, the silly creature thrust his head in the tiger's mouth. And the jaws closed with a scrunch, and the monkey died, and that's all!

III.--SA-SE PHALANGI GOTHO-NI KHORANG.

THE STORY OF THE MERCHANT LAD.

Sa-se udu-i-au-nu bifa thoi-za-nai gotho dangman. Phare azi One womb-in-even father dead-becomimg boy was. Then to-day

azi khali khali bi ge-det za-ba san-se bima-ni-au to-day to-morrow to-morrow he big becomimg day-one mother's to

sung-naise, "ai, agla zang-fur-ha afa-i-a, lai, ma mau-nanui ask-ed, mother, before us peoples-'s father, now, what labouring

za-dangman?" han-ba, bima-i-a hama su-nanui khitha-naise, "nam-fa-i-a eat-did saying mother breath sighing said, your father

desu desu falangi kham-nanui za-dangman. Bi tha-bla, da country country hawking doing used to eat. He remained-if now

zang-fra ese-bu dukhu za-i-a-man," han-ba, bi bung-naise, "uh, oba we thus trouble should not eat saying he said, Eh, then

ang bi haba-kho ha-i-a na? bese thaka dang, ang-nu I that work for able-am-not eh? as many rupees are. to me

dihon-nanui hu," han-ba, bima-i-a bung-naise, "afa, [123] nang bi-baidi producing give, saying, mother said, father you this-way

kham-nu nang-a, ang bi-ui gap-ui nang-nu za-hu-gan. Nang to do must-not, I beg-ging weeping you to eat-give-will. You

malai-ni dekhu-au thang-nanui ma-brui-ba thoi-ba bet-ba ang foreign land-in going what way-ever dying perishing I

ma-brui tha-gan?" Theobu gotho-a khna-song-a-laba, embra-bra what way stay-will? Still boy not hearing again and again

bima-ni-au thaka bi-nanui la-nanui bastu bai-naise, aru nau mother-from rupees begging taking merchandise bought and boat

gong-se namai-nanui, la-naise, aru gasenu zo za-ba, mansui sa-nui-su one seeking took and all fit becomimg, men about two

hom-nanui bima burui-kho khulum-nanui malai-ni dekhu-au nau zang seizing mother old woman-to worshipping foreign country boat with

thang-naise. Be-baidi-nu thang-ui thang-ui gami dot-se went. This-manner-in going going village one

dui-gathan-au nau-kho kha-nanui, gami gami basthu water-ghaut-at boat binding, village village merchandise

phan-hu-naise, Bi gagai nau ne-u. Be-baidi-nu tha-ui tha-ui hawking-send-did He himself boat watched. This-way-in stay-ing stay-ing

be-au-nu sur-ba brai burui sa-nui-ha hangsu gafut ma-se there certain old man old woman two-people-of swan white one

dangman. Bi-nu bi-sur-nu dui la-ui mikham song-ui hu-gra-man. was. it they water-giving rice cooking gave and cherished.

Bi-kho-nu san-se bi gotho-a dui-gathan-au gagai-ni hangsu-bigur-kho It-itself one day that boy water-ghaut-at its own swan-skin

khu-nanui din-nanui aru mazang sikhla-sa za-nanui dugui-nai nu-naise. shedding placing and lovely girl becoming bathing saw.

Bi-ni-frai-nu boi hangsu-ni girima brai-burui-kho From-that (time) even that swan's owners old man old woman

on-su-nanui thau aru bi-ni nau-au zi zi basthu dang, ozai-nu loving oil and his ship-in what what merchandise was, always

bangai bangai hu-nu hom-naise. Bi-baidi-nu basthu-fur-kho fan-ui some some to give began. This-way-in merchandises vending

fan-ui fan-zap-ba no-i-au fai-nai so-nai-khai bi vending sale-finished-being to house come concluding-because of that

brai burui-ni no-i-au thang-nanui, thaka zabra hunanui, old man old woman's house-to going money much giving

hangsu-kho bi-ba, brai burui "ere-nu lang," han-nanui swan begging old man old woman, "as it is take" saying,

bung-dangman, khintu bi fafu-nang za-nu gi-nanui, brai-ni said but he sin-smitten to become fearing old man's

gnang basthu-khai embra-bra thaka hu-nanui, hangsu-kho belonging property because of importunately rupees giving swan

labo-naise. took away.

Bi-ni-frai nau la-nanui, fai-ui fai-ui, no man-fai-nanui azi-bu There after boat taking, coming coming, house reach-comeing to-day-too

tha-i-u khali-bu tha-i-u bi hangsu mansui za-i-e nu-nanui, staying to-morrow-too staying he swan man becomes-not seeing,

san-frim-bu ham-lang-naise. Bi-kho-nu nu-nanui bima burui-a day-each-on sick became. To him seeing mother old woman

malai-ni-au sung-ba bai-ba rau-bu mung-bu khitha-nu strangers-from on asking frequenting anyone anything to say

ha-i-a. Khintu bi-au-nu burui sa-se dangman. Bi-ni-au sung-ba, was unable. But there old woman one was. Her on asking,

bi bung-naise, "agui, nang bi-kho-nu mithi-a-khui na? Bi falangi she said, sister, you that understood-not eh? That hawking

kham-nai thang-nai-au ma-ba man-se za-dang. Nang bi-kho buddi doing going-in something one thing happened. You to him trick

kham-ba, mithi-nu ha-gan," han-ba, bima burui-a doing, to understand will be able, saying, mother old woman

bung-naise, "khitha-hor [124]-hai, ai burui, dhorom man-gan," said, speak-out-do, mother old woman, virtue get will,

han-ba bi khitha-naise, "nang san-se sa-se sikhla-sa labo-nanui saying, she said, you one day one girl taking

nang-ni gotho-ni thema nai-nu thin. Aru thema naibai your boy's lice to search order. And lice searching

tha-nai-au-nu gap-thi-nanai sung-thang, "nang ma-nu san-frim-bu in staying weep-pretend-ing let her ask, you why day by day

ham-lang-dang?" Obanu bi bi-kho on-khang-nanui bi-ni mon-au zi waste away? Then he to her feeling affection his mind-in what

khorang dang, bi khitha-gan," han-ba, bima bi-baidi-nu kham-naise. word is, he say-will, saying, mother that-way-in did.

Hingzausa-i-a thema nai-nai-au-nu gap-thi-nanui gongrai surukhu Girl lice while searching weep-pretend-ing snottle snuffle

surukhu sung-naise, "ada-lui, nang-ha-lai ma zadang? Nang snuffle ask-ed, brother-mine, to you what has happened? You

be-kho khitha-i-a-ba, ang bu kham dui za-i-a," han-nai-khai that if do not say I too rice water will not eat, because of saying

gotho-a, hama su-nanui, bi-nu lase lase khitha-naise, "ang boy, breath sighing, to her slowly slowly said, I

falangi kham-nu thang-nai-i-au da ang-ni nau-i-au zi hangsu gafut trading to do on going indeed my boat in which swan white

ma-se dang, bikho mansui za-nai nu-dangman. Khintu bi da one is, it man becoming saw. But it now

baidi-sui-ui-nu tha-bai. Bi-ni-khai [ang] ere-baidi za-dang." manner-same-in stays. Because of that I this manner am become

Thema nai-khang-ba be gasenu khorang hingzausa-i-a bi-ni Lice seeking-finished-being those all words girl his

bima-nu khitha-naise. Be-kho bima-i-a khna-nanui boi burui-nu mother-to said. To her mother listening that woman-to

khitha-hui-naise la-i-u. Burui-a bi-kho khna-nanui buddi hu-naise sent and said exactly. Old woman to her listening wisdom gave

la-i-u, "nang dini boi hingzausa-kho labo-nanui khitha-nanui hu, bi verily, you to-day that girl bringing saying give he

dini hor-au udu-lang-thi-nanui tha-thang. Hor gezer-ba to-day night-in sleep-deep-pretend -ing remain-let. Night much-being

hangsu-a mansui za-nanui gagai-ni modai-fur-kho khulum-bai-tha-i-u. swan man becoming own gods is wont to worship.

Be-au-nu bi hangsu bigur-kho zuzai-mu-au su-nanui hu-ba, obania Thereon that swan skin hearth-on thrusting placing, thereon

mansui-nu tha-si-gan." Be buddi hu-nai-baidi-nu bima-i-a man-indeed stay-altogether-will. That wisdom giving-like-even mother

hingzausa-nu khitha-naise, aru hingzausa-i-a bu gotho-nu khitha-nanui girl-to said and girl also boy-to saying

hu-nai-khai, san-se gotho-a khurui gong-se-au khare-zang because of giving, one day boy vessel one in ashes-with

thau-zang golai-nanui din-nai, aru songor man-se din-naise. Hor oil-with mixing placed and yak's tail one placed. Night

za-ba bi udui-thi-lang-nanui tha-ba, hangsu-a si-khang-nanui becoming he sleep-pretend-slu mber-ing staying, swan emerging

akha-i-au atheng-au modom-au-bu khepthu-bai-dang. Theobu li khet-khut on hand, on leg on body also felt (with beak). Still he stirring

khama-khuise. Bi-ni-khai bi udu-lang-mat-bai nung-nanui, gagai-ni made not. Therefore he asleep-deep-truly-is thinking, her own

hangsu bigur-kho lase-hai khu-nanui din-nanui gagai-ni modai-fur-kho swan skin slowly unfastening placing her own gods-to

mon hu-nanui, khulum-bai-tha-dangman. Ere-au-nu sri-sri lase-hai mind giving, worshipping-staying-was. So still-still slowly

si-khang-na-nui boi hangsu bigur-kho thapne-hai zuzai-mu-au e-fop-nanui emerging that swan skin suddenly in hearth thrusting

din-naise. Unau bigur-a kham-nanui, manam-khang-ba, bi-kho manam-nanui placed. Then skin scorching, smell-emerging, that smelling

man-nanui, "ang-kho ma kham-khu, ma kham-khu?" han-nanui, obtaining, To me what have done, what have done? saying,

fat-drap-do gaglai-nanui, khang-grang-nanui, thoi-hap-nanui hither-thither falling about, rolling about, half dead becoming

tha-naise. Obasu gotho-a mamar fai-nanui khurui-ni thau-kho stayed. Then boy quickly coming vessel-of oil

khoro-modom-atheng-akhai-au hu-nanui, songor zang sip-bai-tha-naise, head-body-leg-arm-on giving, yak's tail with continued to fan,

aru, bi-baidi-nu sip-ui sip-ui tha-bla, gabau-zang hama and that-way-in fanning fanning on staying, with delay breath

sukhang-naise, aru thang-khang-naise. Bi-baidi-nu mansui za-nanui, sighed-forth and alive-became. That-way-in man becoming,

sa-nui-zang haba kham-lai-nanui zabra din-ha-lagi fi-sa fisu they-two-together marriage do-exchang-ing many days-up-to boys girls

zang rozo-ru-man-za-lai-bai-tha-naise! Zapbai! with "lived happily ever after." Finished!

FREE TRANSLATION.

THE STORY OF THE MERCHANT LAD.

There was a certain lad whose father died before he was born. And, one day, when he had grown a big boy, he asked his mother, "What did my father do for his living?" And his mother, drawing a long breath, said, "Your father used to travel about selling things. Ah, if he were alive we should have no trouble to endure!" But the boy replied, "Do not you think that I too could earn money in that way? Bring out what money there is, and let me see what I can do." But his mother said, "Ah, my son, you must not talk like that! If you go away into foreign lands and die there, what will become of me?" But her son would not listen to her, and by importunity induced her to give him money, with which he bought goods, and procured a boat, and hiring two or three men, took leave of his mother, and went into a far country to trade. Finally he came to a certain place where he moored his boat, at the place where men draw water, and sent his men to hawk his wares from village to village while he himself stayed in the boat. It happened that there lived hard by an old couple who possessed a white swan, which they fed and tended as though it were their own child. One day, the lad saw this swan strip itself of its swan plumage and become a beautiful maiden, and bathe. From that time forth he paid great attention to the owners of the swan, and gave them presents of the oil and other things he had in his boat. And when the merchandise had been sold and the time was come to go home, he went to the old people's house and offering much money begged them to sell him their swan. But they were for giving him their swan for nothing. He, however, feared to commit a sin if he took it as a gift, and, because it was the old man's property, compelled him to take much money in exchange for it, and went away.

But when he came home with his boat, behold, the swan remained a swan, and, for disappointment, the lad pined and wasted away. Seeing which, his old mother consulted various people, but got no help. Finally, she went to a certain wise woman, who said, "Sister, do not you understand? Something has happened to him while he was away trading. You must use a device to find out what it is." To which the mother replied, "Tell me plainly what it is, and you will do a good deed." So the wise woman gave this advice. "Some day do you direct a maiden to search for lice in his hair. And while she is doing this, let her pretend to be mightily grieved, and let her ask him what is the matter. And he will feel flattered and will open out his heart to her." And the mother did as the wise woman directed her. The girl she sent wept and snuffled as she tended the lad and said, "Tell me why you pine and grow thin; else I too will give up food and drink." And so he, heaving a sigh, explained thus: "While I was away trading, I saw the white swan which is in my boat turn into a maiden. But now she remains a swan, and for her love I am pining."

When her task was done, she told the lad's mother, who sent word to the wise woman. The wise woman said, "Let the girl tell him that the swan maiden worships her own gods in the dead of night. Let him pretend to lie asleep, and when she divests herself of her swan plumage, let him seize it and thrust it into the hearth, and then she will always remain a girl." The old mother directed the girl accordingly, and the girl told the lad. One day he mixed ashes and oil in a vessel, and procured a yak's tail, and, when night was come, he lay down and pretended to be fast asleep. Presently the swan crept out, and feeling his hands, feet, and body with her beak, was satisfied that he slept. Then slowly taking off her swan skin, she became absorbed in the worship of her country's gods. And the lad seeing his opportunity, grasped the swan plumage and thrust it into the hearth, so that it was singed, and the smell of the feathers filled the place. And the maiden, smelling the burning feathers, cried, "What have you done to me? What have you done to me?" So saying, she fell down in a faint and seemed as one dead. But the lad, taking his vessel of oil, anointed her with it, and fanned her gently with the yak's tail, till she came to. And so they married, and begat many sons and daughters, and lived happily ever after. And that's all!

NOTES

[1] Mech, sc. Mleccha, barbarian, one who is ignorant of civilised speech.

[2] Some interesting remarks on this subject will be found in the Garo monograph.--[Ed.]

[3] See "Koch Kings of Kamrup," by E. A. Gait, Esq., I.C.S., Assam Secretariat Press P.O., 1895.

[4] Extracted from a most interesting and valuable letter from Mr. Dundas, kindly forwarded for perusal to the writer by B. C. Allen, Esq., I.C.S.

[5] The Assamese habitually speak of the Burmese people as Mán.

[6] This prejudice is shared by the Garos and by many other members of the Mongolian race.--[Ed.]

[7] Cf. the Burmese nga-pi. Query, is the name a corruption of na-ghran, in allusion to the powerful odour of fish thus dried?--[Ed.]

[8] Assamese, jakái.--[Ed.]

[9] This is what Bengali distillers call bakhar. It is usually purchased by them from hill-men.--[Ed.]

[10] Possession, manufacture, and sale of phatiká is prohibited by law.--[Ed.]

[11] Eranda; Ricinus communis.--[Ed.]

[12] On this point Col. Gurdon, Hon. Director of Ethnography, Assam, writes as follows:--"I entertain grave doubts as to the correctness of the author's remark that the Kachári totemistic clans were originally endogamous. If it had not been for the most unfortunate death of the author before this work went to press, we might have hoped to have had some light on this obscure point. Amongst the Mech, who are the first cousins of the Kacháris, and who live alongside of them, marriage is exogamous, vide page 124 of the Monograph, so also amongst the Garos, who may be described as second cousins of the Kacháris. Mr. Friel, Sub-Divisional Officer of Mangaldai, which division of the Darrang district contains a large number of Kacháris, met an old Kachári who stated quite positively that 'before the Dewangari war, Kacháris were not allowed to marry within their own sub-tribe.' It is true that Mr. Friel's informant afterwards contradicted himself, but I think it is quite possible his first statement was the correct one. On the other hand, it should be stated in favour of Mr. Endle's theory that three men were found in Sekhar mauza of Mangaldai who stated that in former days 'a penance had to be performed if one married outside one's own kur.' My own view, however, is that stated above, and I do not think the statement that the Kachári totemistic clans were endogamous should be accepted without further investigation."

[13] In the Dhubri subdivision there is a place called "Ding-dinga." Perhaps this takes its name from the sept.--[Ed.]

[14] Cf. Assamese, gua, betel, to which Gua-hati, the capital of Assam, is said to owe its name.

[15] Ramsha is one of the old Mauzas of Kamrup. It is situated close to Gauhati.--[Ed.]

[16] Sanskrit, vamsa, bamboo; vams-vari is the Assamese word for a bamboo grove.--[Ed.]

[17] The Moámári or Máomári bil is said to have given its name to the Moamaria faction which gave so much trouble in the time of the Assamese king Gaurinath Singha.--[Ed.]

[18] In adopting a word from the language of their Hindu neighbours (Assamese), the Kacháris often use an aspirated letter where none exists in the original.--S. E.

[19] It is certainly strange that amongst the Meches, who are kinsmen of the Kacháris, the sub-tribes are exogamous, whereas the Kachári sub-tribes are said by the author to have been originally endogamous.--[Ed.]

[20] Cf. the case of the Mech sub-tribes.

[21] Há, earth; chum (-ga-chúm), black (cf. Dimá gá-chum, black-water); sá, folk, people.

[22] "Sánti-Jal," water of peace (reconciliation), usually prepared by immersing in water leaves of the Tulsi plant, Dub grass, cow-dung, rice, &c. Money is sometimes added in the form of small silver coins (four-anna bits) or even rupees; and rings, or other personal ornaments, are sometimes thrown into this "Sánti-Jal."

[23] See S. Matt. xxii. 37, or (what was written many centuries earlier) Deut. vi. 5, "Thou shalt love the Lord thy God with all thy heart."

[24] Modai (Assamese: deota, devta), a god, spirit, &c. Ham-na (Hindustani pakar or Assamese dharna): to catch, lay hold of, &c. Hence "Modai hamdang, an (evil) spirit has seized (me)," "got hold (of me)."

[25] Na, house (ghar). Gámi, village (gáon).

[26] It is probable that her great function, i.e., guardianship of the paddy field, is indicated by her name; for mai = paddy (Assamese dhán); and na (náo) = to watch over, keep (Assamese rakha); hence mai-náo = "the protector of the rice-fields."

[27] See "The Koch Kings of Kamrup," by E. A. Gait, Esq., I.C.S.

[28] I have seen such a puja on the Manas river. The principal offering to the river god was a duck.

[29] Cf. St. Luke's account of the "Pythonissa," Acts xvi. 16-18.

[30] Cf. Khasi birth custom, p. 124, "The Khasis."--[Ed.]

[31] Cf. the Jewish ceremonial described in Leviticus, xii.

[32] Cf. the well-known instance of "man Friday" in Robinson Crusoe.

[33] It will be remembered that the Kacháris are sometimes spoken of as "Children of Bhim" (Mahabharat), who is said on one occasion to have eaten up unaided the meal provided for himself and his four brothers.

[34] Assamese, ga-dhan, body-price.--[Ed.]

[35] See Genesis, xxix. 20. Very eloquent in their simplicity and straightforwardness are the words in which the sacred writer describes this "tale of true love" in the days when the world was young. "And Jacob served seven years for Rachel and they seemed unto him but a few days, for the love he had to her." "The labour we delight in physics pain."

[36] This may be a survival of the old practice "marriage by capture."

[37] Another instance of the prevalence of a belief that spirits cannot cross running water without assistance. (Cf. The Khasis, pp. 135, 141.--Ed.)

[38] The interesting thing is that a Visu festival is also in use in Eastern Bengal. The matter is one which might be investigated, say, by the Vangiya Sahitya Parisat.--[Ed.]

[39] See A Collection of Kachári Folk-tales, &c., by J. D. Anderson, Esq., I.C.S. (retired). Assam Secretariat Press, Shillong, 1895.

[40] = a "side" of pork.

[41] Gadán nai-hùi-nai means "observing omens."

[42] The hideous Kuvera, god of wealth. He was a white man with three legs and eight teeth. Apparently, the same as the Hindu Pluto; and lord of the shades as well as of wealth.

[43] I.e., the season personified.

[44] Assamese.

[45] Assamese.

[46] From the writer's Outline Grammar of the Kachári (Bårå) Language, pages 80-82. Shillong, 1884.

[47] See Soppitt's Historical and Descriptive Account of Kachári Tribes in the North Kachar Hills, pages 52 (foot) to 55.

[48] He may perhaps venture to refer the curious in these matters to his Outline Grammar of the Kachári (Bårå) Language. Shillong, 1884. An admirable summary of the leading features of this form of Non-Aryan speech is given in the Linguistic Survey of India, Vol. III,