Chapter XIII: Appendix: The Legend of Creation (3)

do-àngse-lo. Akibi-si dèt-lo, latu Mòn Recho have all got. The youngest only, her Mon Raja (King of the winds)

asopo-aphàn kerai-dun; hòrbòng hòrte his son-for is asking in marriage; the beer-gourds (doublet)

le-koi-lo. Bònta la-dèt-lo, la-apini-le have all arrived. Nevertheless her only, her petticoat (accus.)

pàngthèk-dun-ra làng kachinglu-aphi dàk having carefully singled out, in the river they-have-plunged-after, here

vàn-nòn. Ne la-sòntòt apini alar-thàk-po: lale bring to me. I it-just like a petticoat in exchange will weave: that

pòn-ra adim-thòt bi-pi-dàm-thu-nòn. La-apini-binòng-ke taking in that same place go and set it down again. Her-petticoat-own

patu-joi-po-nàng. Ànsi alàng hide-quietly-let-us. Then she

ingiar-dun-thèk-the-lo. Lale apini nàng to fly away with the others will not be able. There her petticoat you

che-hàng-lo-te, 'inut-le-inut ne-do-nòn' pu-ra pu-nòn." she asks for-if, 'one or other of you become my wife' saying say."

"To, me-òng-chòt-lo, Phi," pu H. K. pulo. Aphi labàngso "Yes, very good indeed, granny," saying H. K. said. His granny that

abidi thàn-chèk-pèn-apara, H. K. aning aròng kedo plan having explained-after, H. K.'s mind cheerful became

matha-thèk-the-dèt; ajo-ta amèk jàngthèk-the as you cannot imagine; the whole night his eyes close he could not

a-no jàng-thèk-the matha-ding. Ànsi adàp ing-thànglo: (doublet), but continued thinking. Then morning fully dawned:

àn-chodèt jundèt arit chedàmlo. "Nàmtu-ching-si having eaten rice having drunk his field (to) he went. "When

nerlo chitim-po-ma?" pu inghòng-ding; ànsi sàngti-arlo day middle will it be?" saying he continued waiting; then sand-beneath

chi-patu-dam-joi. Ànke nerlo-chitim Bari-the Recho asomar he hid himself quietly. So at mid-day Great Palace king's children

vànglo: nàng-ingjar-èt-jo, inut akàn came: there they flew down gracefully, one her clothes

nàng-chi-bi-kòk làng-sun-phit inut akàn putting aside plunged into the river, another her clothes

nàng-chi-bi-kòk làng-sun-phit, ànsi laying aside plunged into the river, and

làngkachinglu-aphi H. K. thur-joi-si they had entered the water after H. K. rising quietly

la-kibi-si apini ajiso inghu-pòn-dèt-si that youngest one's petticoat striped cloth stealing and taking away

aphi hèm-epi alòng pòn-phit-lo. Ànsi aphi his granny the widow- to took it straightway. And his granny

la-sòntòt apini ajiso thàk-thu-lo, it just like a petticoat a striped cloth wove in exchange,

palòm-pèt thàk-dèt. Ànsi H. K. nàng-kàt-thu-voi-lo, in a very short time she wove them. Then H. K. there ran back again,

adim-thòt-si pini jiso bi-dàm-thu-si, place-that-same-in petticoat striped cloth putting down in exchange,

ahèm-thàp chevàngsi pòngsi but-lo: lale kebut puke his jungle-hut going into, the flute played: there he played so that

matha-thèk-the jadi-thèk-the. Ànsi chinglu dòr-lo, it could not be imagined (doublet). Then they had enough of bathing

chingthi-dòr-lo. Ànsi aklèng they had enough of washing themselves. Then the eldest

nàng-pinkhàt-le-lo-- "Ai ètmarli, dàm-po-nàng; there admonished them again-- "O my dears! let us go;

ketòk-apòr, kesèt-apòrlo; it is (rice) pounding time, it is time for the second pounding;

ketun-apòr kedàng-apòrlo; kebe-apòr, it is cooking-time, it is setting-on time; it is time to heat the beer,

kesòr-apòrlo." Ànsi akàn nàng-chi-i-dèt-si time to squeeze it out." Then her clothes there having put on

pu-thu-le-lo-- "Da, mir che-hàng-dàm-si-nàng." Ànsi mir she said again-- "Come, flowers let us go and beg." Then flowers

chelòk-dàm-dèt ànke aphràngsi aklèng ingjarlo; ànsi having gone to pluck thereupon first the eldest flew up; then

akibi-atum-ta ingjar-dun-èt-jo-lo; ànsi the younger ones also flew up with her gracefully all together; then

akibi-ta ingjar-dun-lo the youngest also tried to fly with them,

ingjar-dun-thèk-the-dèt: ingjar-tàng-te, but found she was unable to fly: if she flew up,

nàng-klo-thu-bup; ingjar-dun-chòt, there she fell back again; if she tried to fly with them,

nàng-klo-thu-bup. Ànsi aklèng pulo-- "Mai! there she fell back again. Then the eldest said-- "Oh!

kopi-ching apòtlo-ma?" Ànsi aklèng-atum-ta what in the world is the matter?" Then the elder ones also

nàng-chihir-thu-voiphàk-lo, ànsi H. K. alòng vàngsi pulo-- "Ai H. K., there came down again, and H. K.'s place coming said-- "O H. K.,

nàng si ne-mu apini lar-dèt avi, you it is who our younger sister's petticoat have changed without doubt,

apòt-ke vàn-nòn" pu-hàng-lo. Ànsi H. K. thàk-dèt-- therefore bring it back" saying they called out. Then H. K. answered--

"Inut-le-inut ne-do-te." Bari-the Recho asomar pudèt: "One or other of you be my wife." Great-Palace King's children said:

"Kopusi nàng-kedo apòtlo? netum ne-pèngàn "How you to marry is it possible? we our-husbands

kedo-tàng, ne-pèngàn kedo-tàng rèp-le." H. K. have got already, our husbands have got already married to us." H. K.

pudèt-- "Tangte ne pini nàng-pi-thèk-the: inut-le-inut said-- "Then I petticoat you give up cannot: one or other of you

ne-do-ma-si." Ànsi Bari-the Recho asomar chepulo: me must marry." Then Great-Palace King's children said one to another:

"Te, nàng-do-nòn." Aklèng thàk-dèt: "Kopusi "Sister (elder), do you marry him." The eldest answered: "How

ne-le kedo-ji? ne-so kechàn-jai-le." "Tàngte adàk-vàm, should I marry him? I-children several have already." "Then the next,

nàng-le do-nòn." "Kopusi ne kedo-thèk-po? ne do you marry him." "How I should be able to marry him? I

ningke ne-so bàng-phili tàng-dèt-le." "Adàkvàm-adun, myself also my children four have got already." "Second sister-next-to,

nàng-le do-nòn tàngte." "Kopusi kedo-thèk-ji? ne ningke do you marry him then." "How can I possibly marry him? I also

ne-so bàng-kethòm tàng-dèt-le." "Tàngte my children three have got already." "Then

adàkvàm-àdun-le-thòt, nàngle do-nòn." "Ne-ta ne-so bàng-hini second sister-next-to-next, do you marry him." "I too children two

tàng-dèt-le, kopusi kedo-po?" "Nàng have got already, how should I marry him?" "You

adàk-vàm-adun-le-thòt, nàng-le do-nòn." second-sister-next-to-next following, do you marry him."

"Do-thèk-the, ne-ta ne-so inut tàng-dèt-le-ma?" "Tàngte "I cannot marry him, I too my child one have I not already?" "Then

nàng akibi-si-le do-nòn." Akibi-si thàk-dèt-- you the youngest, do you marry him." The youngest answered--

"Ne-tu, Mòn Recho asopo-aphàn ne kerai-dun tàng-dèt-le: "As for me, Mon Raja his son-for me is asking in marriage already:

hòr-bòng hòr-te nàng-le-koi-lo; pusi the gourds of beer there arrived all have; how

kedo-thèk-po?" Aklèng-atum pudèt-- "Bònta nàng can I possibly marry him?" The elder sisters said-- "But you

pàngri-re-dèt-làng-le-ma: nàng-le do-nòn-èt! Ingting-po, are not married yet: do you marry him, dear! It will be dark soon,

netum dàm-po: ha hèm-ta e-vo e-phàk we must be going: there at home our fowls our pigs

ingrèng-jo-si-do-po; aphu-thàk-ta e-pi e-po will all be calling out for us; moreover our mother our father

nàng-làng-phròng-si-do-po. Netum-ta there will be looking out for us. We also,

vàng-bòm-ji-le-ma?" Ànsi akibi-ta pulo-- shall we not continue to come and see you?" Then the youngest said--

"Pu làng-ma te-marli? do-po, nàng-tum dàm-nòn; "What is to be done, sisters? I will marry him, do you go;

e-pi e-po aningthi-dèt-ji." Ànsi aklèng-abàng pulo-- our mother our father will be very angry." Then the eldest one said--

"H. K., nàng thàn-bòm-ta arju-je-dèt-lo, "H. K., you (our) instruction from time to time would not listen to,

apòtke ne-mu nàng-tekàng-po; bònta aduk therefore our youngest sister here we are leaving; nevertheless grief

pi-ri alàk pi-ri; ketun toi-ri, kedàng give her not, trouble give her not; to cook send her not, to serve up

toi-ri; aphu-thàk-ta a-ri su-ri-tha, akèng su-ri-tha." Ànsi send her not; moreover her hand touch not, her foot touch not." So

a-mu che-pere-tekàng-si sining their younger sister having instructed and left behind to heaven

chingjar-thu-èt-jo-lo. Sining lut-le tiktàk, they flew up again beautifully together. Heaven not entered so-long-as,

chi-làng-dun-ding: ànsi they (H. K. and his wife) continued gazing together: then

thèk-dun-de-lo. Pu-ànsi H. K. pulo-- "Ingting-po, they could see them no more. Then H. K. said-- "It is getting dark,

e-tum-ta dàm-po-nàng." Ànsi H. K. aning aròng do-lo, let us also go our way." So H. K. his mind joyful lived,

jo-arni thijòk ke-àp phàk-lèng ke-àp night-and-day deer shooting wild-pig shooting,

a-ur krèng-kre a-ràp krèng-kre. his platform (for drying flesh) was never dry his shelf was never dry.

Ànsi ningkan isi ingtàng-lo. "Ai phi, 'ne hèm chedàmpo' pusi So a year one came to an end. "O granny, 'I home I will go' saying

ne-kepulo, kolopu-lo-ma?" pu H. K. pulo. "Nàng I say to myself, what am I to do?" saying H. K. said. "You

hèm-tàng-dèt, nàng rit-tàng-dèt-le-ma, chedàm-ta me; have your own house, you have your own field indeed, you can go, well;

bònta nàng-peso nàng-che-me-me-làng." "Bònta," H. K. but your wife with you does not get on well yet." "But," H. K.

pudèt, "ningkàn-isi-lo-le-ma-thi, phi." "Bònta nàng said, "a year one (whole) it is, though, granny." "Nevertheless, you

che-me-me-la." Ànsi "Ai tàngte, dàm-thèk-the-làng-po" H. K. have not hit it off yet." Then "Oh, then, go I cannot yet," H. K.

pulo. Ànsi H. K. lale katiki lale kànghoi puru kelòng said. Then H. K. there working in the field (doublet) barns-full getting

phàndar kelòng, hèm-epi ahèm puke granary-full getting, the widow's house so

ingkro ingtòng cylindrical receptacle for rice conical basket

ardung-dung. Ànsi H. K. aso Arnàm pilo, were so many (i.e. was filled with). And H. K. a child God gave,

aso inut-lo. Ànsi aphi arju-thu-le-lo: "Ai phi a child one only. Then his granny he asked again: "Oh, granny,

ne-pi ne-po-atum a-lòng chedàmpo-si ne kepu." 'my mother my father's place (to) I will go' I say to myself."

Hèm-epi thàkdèt: "Nàng-peso nàng cheme-me-làng-ti, The widow answered: "Your wife (to) you is not yet well reconciled,

asupo." "Kali phi, chemelo: ne so inut grandson dear." "Not so, granny, she is reconciled: me child one

tàng-dèt-lo-le-ma?" "Da tàngte: nàng thàn-bòm-ta, has she not already given me?" Go then: you I repeatedly advised,

nàng arju-thèk-the-dèt-lo; chedam-nòn; bònta nàng-peso you would not listen to me; go together; nevertheless your wife

nàng-cheme-me-làng de." Ànsi H. K. apeso chepulo is not thoroughly reconciled, indeed." Then H. K. his wife (to) said

"Ai nàng-pi, i-li-ta e-hèm chedàm-po-nàng." Apeso thàkdèt, "O thou dear one, we two to our home let us go." His wife replied,

"Da, nàng ne kepòn aling-lo-he." Ànsi adàp-lo: "Go, you me taking wherever you will." So it became morning:

àn-cho-dèt jun-dèt dàmlo. Tovar e-bèng rice having eaten having drunk they started. Road a piece (of)

lelo. Ànsi asopo-pèn apeso-pèn avàm they arrived. Then his child and his wife his waist

tàmpòng-hèt-si, poho-pèn putting between waist and girdle firmly, with his turban

che-vàm-phòng-hèt-lo. Ànsi dàm dàm dàm, he bound well round his body. So as they went on their way,

vo-har alopo inglòng nàng arke-dut, a jungle-fowl male on the mountain (side) there was scratching,

arlòk nàng-arke-dut matha-thèk-the jadi-thèk-the. Ànsi H. K. the precipice was scratching inconceivably (doublet). Then H. K.

pulo-- "Chi, vohar-alopo, kopi kacheplàng-ma? ne hèm said-- "Oh, jungle-cock, what are you doing there? I home

kachedàm-tòng tovar ne pèk-nòn." Vohar alopo am-going-in-a-hurry, the way to me leave free." The jungle cock

thàkdèt-- "Tovar nàng kepèk-ji kali: 'mini H. K. answered-- "The way to you I will leave free by no means: 'to-day H. K.

apeso aso chevàn-po' tàng pusi his wife his child will bring' so much saying to myself,

akhàt akhàt amàng amàng ne nàng ketòn-le." H. K. the way he is coming (doublet) I here am watching." H. K.

pu-voiphàk-- "Che, pulèm-dèt-ri! emoke 'H. K. apeso aso rejoined-- "Oh, joke do not! hereafter 'H. K. his wife his child

hèm rit chevàn-ànsi ne-pràn ne-mui dàmlo' pu house field (to) bringing while, my life my soul is gone' thus

pupa-na." Vohar alopo pudèt, "Pupe. Mini do not have to say." The jungle cock said, "I do not say so. To-day

nàng-ta-me ne-ta-me." H. K. pulo "Sakhit-ma?" "Sakhit." either you or I (will prevail)." H. K. said "Is that true?" "Yes, true."

"Dohai-ma?" "Dohai." Ànsi H. K. athai chepaching-kàngsi "Do you swear it?" "I swear." So H. K. his bow having set

abòp. Ànsi dàm-thu-chòt, vo-rèk alopo tovar shot him. Then a little further he went, a cock pheasant the way

nàng-parpàn-pèt inglòng nàng-arke-dut, arlòk right across the mountain there was scratching, the precipice

nàng-arkedut matha-thèk-the jadi-thèk-the. Ànsi H. K. pulelo there was scratching in an extraordinary manner. Then H. K. said again

"Chi vo-rèk-alopo, kopi nàng-cheplàng-ma? ne hem "Oh, cock pheasant, what are you doing there? I home

kache-dàm-tòng, tovar ne-pèk-nòn." Vo-rèk alopo am in a hurry to go, the way leave free for me." The cock pheasant

pudèt-- "Tovar nàng kepèk-ji kali: 'mini H. K. said-- "The road to you I will yield by no means: 'to-day H. K.

apeso aso chevàn-po-tàng' pusi akhàt akhàt amàng amàng his wife his son will bring along' saying the way he is coming (doublet)

ne nàng-ketòn-le." H. K. pudèt-- "Chi, pulèm-dèt-ri! emoke 'H. K. I am watching." H. K. said-- "Oh, don't joke! hereafter 'H. K.

apeso aso chevàn-ànsi ne-pràn ne-mui dàm-lo' his wife his son bringing-while my life my soul departed'

pupa-na." Vorèk alopo pudèt "pupe." H. K. don't have to say." The cock-pheasant said "I don't say so." H. K.

pu-le-lo--"Sakhit-ma?" "Sakhit." "Dohai-ma?" "Dohai." Ànsi said again "Is that true?" "True." "Do you swear?" "I swear." Then

H. K. athai chepaching-kàngsi abòp. H. K. his bow having set shot him.

Ako dàm dàm dàm, phàk-lèng alopo kethe puke matha Forward as they went, a wild boar (male) great so as could

thèk-the jadi-thèk-the, àngthur àngni pàn-lòk-phòng, tovar not be imagined (doublet), his snout his tusks overlapping so, road

nàng-par-pàn-pèt inglòng nàng-thimur-phàk arlòk there-right-across the mountain| there was rooting the precipice

nàng-thimur-phàk abidi thèk-the-dèt. Ànsi H. K. pulo: "Chi, there was rooting in an extraordinary way. Then H. K. said: "Oh,

phàk-lèng alopo, kopi nàng cheplàng-ma? Tovar ne-pèk-tha: wild boar, what you are doing there? The way leave free for me:

ne hèm kapele seraràk-ji." Phàklèng alopo thàkdèt-- "Tovar I home want to get quickly." The wild boar answered-- "The road

nàng kepèk-ji kali: 'mini H. K. apeso aso for you I will leave free by no means: 'to-day H. K. his wife and child

chevàn-po-tàng' pusi akhàt-akhàt amàng-amàng will bring along,' saying to myself the way he is coming (doublet)

ne nàng ketòn-le." H. K. pudèt "Chi, pulèm-dèt-ri! I here am watching." H. K. said "Oh, don't jest!

jasemèt ma-pu-ma?" Phàk-lèng alopo pulo "Jasemèt." H. K. pudèt-- is it true or not?" The wild boar said "It is true." H. K. said--

"Emoke 'H. K. apeso aso hèm chevàn-ànsi ne-pràn dàm-lo "Hereafter 'H. K. his wife his son home while bringing my life is gone,

ne-mui dàm-lo' pupa-na." Phàklèng alopo pudet-- my soul is gone' don't have to say." the wild boar said--

"Pu-pe." "Sakhit-ma?" "Sakhit." "Dohai-ma?" "I don't say so." "Is that true?" "It is true." "Do you swear?"

"Dohai." "Chi, tàngte"-- pu a-thai chepaching-kàngsi abòp. "I swear!" "Oh, then"-- saying his bow having set he shot him.

Ànsi hèm-le-ji-dòk-dòk-lo, chilònghe thàm-theròk So (when) he had nearly arrived at his home, worm casts clods six

pàngrum-si H. K. sarnung vardàmlo. Ànsi having collected H. K. the roof (on) went and threw them. Thus

atepi pulo-- "H. K. vànglo! To inghoi his elder sister-in-law said-- "H. K. has arrived! Then the stools

kechàm inghu kechàm." Ànsi inghoi inghu kapàt kaplèng wash the seats wash!" So the stools seats planks benches

chàm-lo. Ànsi H. K. phàklèng e-jòn vàn-si, pai-a-re they washed. Then H. K. wild-boar one having brought, the hedge beside

nàng-bikòk-si hèm vànglo. Ànsi kelepèn there having set it down home came. Then on his arrival

atepi hòrlàng hòrpo him sàng-pher his eldest sister-in-law beer (doublet) bread parched rice

nàng-pi-lo. Apeso keme-òng puke, arni atur thelalàk gave him there. His wife very beautiful so, sun's splendour like,

charsàp un-e. Ànsi a-ik-atumke-- "paningve be looked in the face could not. Then his brothers-- "To-night

kopi-ching ahàn-lo-ma?" pu ning-ri-jo. Ànsi H. K. pulo: what in the world has happened?" saying were perplexed. Then H. K. said

"Ne mo tovar phàkso nàng-abòp: ja "I a while ago on the way a little pig there-shot: there

pai-are-si me bi-tekàng-kòk: lale cho-phi beside the hedge well I placed and left it: there scorch it for eating

dàm-nòn." Ànsi a-ikmar-atumke kòrte-bàng-phòngo dàmlo; aphàk go." Then his brothers, the brothers five, went; the boar

kethe-òng peklèm-àn-ta un-e: thàngta (was) so very big, move it even they could not: anything

chònghoi thèk-the. Ànsi H. K. dun-lo: ari do by themselves they could not. Then H. K. accompanied them: hand

e-hòng rum-dàm-kòk: ànsi phi-si one (with) he lifted and brought it away: then having scorched it

ingthàn-lo, ànsi hèm vàn-lo, cho-tun-lo chodànglo. Ànsi aròng they cut it up, and home brought, cooked it, served it up. And joyful,

bohòng chingnèk chingni-si cho-lo, jun-lo. noisy, laughing and making merry, they ate, they drank.

Ànsi puthòt-adàplo. "H. K. apeso chevànlo" tàng pu So next morning dawned. "H. K. his wife has brought" so much saying

arju-lòng-si a-ràt-isi adèt-isi nàng kelàng having got to hear the whole country-side there to see

chethòr-pre matha-thèk-the jadi-thèk-the. Ànsi H. K. kept coming and going as you could not imagine (doublet). And H. K.

apeso apini binòng, ajiso binòng, aser his wife's petticoat own striped cloth own, gold jewels,

alèk, pòng-ting-ke, làng-pòng thàp mesèn-si necklace, gold-drum (in a) bamboo joint putting away carefully,

kardòng ràklòk. Ànsi H. K.-ke ròng-phu-ri (in the) pitch of the roof tied up. So H. K. the village people

dàmlo, rup-phu-ri-dàmlo: aràt adèt each went to visit (doublet): the ryots, the country

chi-phu-ri dàm: aphi apeso nàng kelàng in turn came to visit him: afterwards his wife there to gaze on they

vàng-pre. Mane-ke "ni" mane-ke kept coming and going. Some "aunt" some

"nèng" mane-ke "te" mane-ke "sister-in-law" (brother's wife), some "elder sister" some

"pinu" pu-abàng-ta-dolo. "Vai! "paternal aunt" saying each one was. "Oh!

me-òng-te-ma?" pu pasingnàk-jo. Ànsi H. K. is she not beautiful, sister?" saying they all admired. Then H. K.'s

apeso thàk-dun-lo-- "Àn-chòt kali lànghe! Ne pini binòng, ne wife answered them-- "So much not yet! My petticoat own, my

jiso binòng, ne lèk binòng, ne roi binòng le ne striped cloth own, my necklace own, my bracelet own again I

chepindèng-lòng-te, aparta so-se-làng." Ànsi mane to put on were to get-if, it would not be thus only." Then some

asarpi pulo-- "Chi, tàngte nàng pi-tha." Ànsi H. K. old woman said-- "Oh, then do you give them to her." Then H. K.'s

asarpo pulo-- "Konàt-tòng la oso ingchàm bipikòk-lo-ne-le? old father said-- "Where ever (did) that boy mad stow them away?

kopi athe-tàng apini jiso binòng kepi-pe-dèt?" for what reason her petticoat striped cloth own did he not give her?

Ànsi H. K. apeso thàn-lo-- "Hala kardòng-le Then H. K.'s wife explained-- "That pitch of roof-in

keràk-chèk-ke." Ànsi phri-dàm-si he has tied them in a bundle. Then having untied

nàng-pi-lo. Ànsi chepindèng-lo there he gave her (the things). Then she put them on herself

che-sum-pòt-lo. Lale keme-puke matha-thèk-the-dèt chi-plàng-lo. (doublet). Thereupon beautiful so inconceivably she became.

Ànsi "Ai! me-ke mesèn-te-ma! arnàm-aso arni-aso pu Then "Oh! beautiful, lovely indeed! God's child, the sun's child, called

pai-pe-lo." Ànkephòng H. K. apeso not for nothing is she." Thereupon H. K.'s wife

thur-phlut-si chehijir-phlum-phlum-lo, rising up her full height shook out her clothes flap-flap,

ingjar-èt-dàn-lo. Ànke H. K. flew away gracefully (thither whence she came). Then H. K.

ha-tovar-pèn nàng-chethèk-dun-si, thai-pèn from a distant path there having watched her, bow (accus.)

jo-dun-ràng-ràng-lo. Ànsi apeso pu-tekàng-lo, continually kept bending. Then his wife said on leaving him,

"Tha, tha, mo chiphoji." Ànsi H. K. chiru "Wait, wait, hereafter we shall meet again." Then H. K. weeping

chernàp mòn-duk mòn-sa-si hèm nàng-le-lo. lamenting sad and sorry at his house arrived.

Nàng-kele-pèn cho-che jun-je a-oso Immediately on arrival, not eating, not drinking, his child

nàng-chi-bu-dèt-si ha aphi hèm-epi ahèm having taken on his back, to his granny the widow's house

chedàm-phit-lo. Ànsi dàm dàm dàm aphi hèm-epi ahèm he started to go. So going along his granny the widow's house (at)

lelo: kele-pèn lale kachiru lale kachernap he arrived: on arriving there he wept there he lamented

matha-thek-the jadi-thèk the. Ànsi aphi pulo-- "Hako-pèn as you could not imagine. Then his granny said-- "From the first

'Nàng-peso nàng-cheme-me-làng' nàng-pulo-he; kopusi nòn-le 'Your wife is not yet united with you' I told you verily; how now

nàng-kelàng-ji-làng? Nàng sining-le kopusi will you get to see her again? You heaven-to how

kedun-thèkji?" Ànke chiru-pèt àn-muchòt will you be able to follow her?" Then weeping so much the more

cho-che jun-je aphi kedàm-aling dun-kri, not eating not drinking his granny went-wherever following,

bar-pi bar-so-le kedàm-ta hundun-kri, outgoings-great outgoings-little-in going also he kept dogging her,

kethi kejàng-si kedo-po. Ànsi aphi pulo: one-dying, one-perishing (like) he remained. At last his granny said:

"H. K. akhi lo-du-dèt-le cho-tha: ne mo "H. K., food leaf (in) having wrapped up eat (imper.): I thereafter

bidi nàng-thàn-ji." Ànsi akhi-lo-du him a plan to you will explain." Then food-in-a-leaf-wrapped bread

sàngpher cho-lo. Ànsi aphi bidi thàn-lo: "Minàp-ke parched rice he ate. Then his granny a plan explained: "To-morrow

nàng-peso Mòn Recho asopo nàng-kachepàngri-ji vàng-po. Ako your wife Mon Raja's son there to marry will come. Before that

nàng-hupo àngnar-ta nàng-làng-chinglu-ji your father-in-law's elephant-also there in the river to bathe

vàng-po. Lale nàng sàngti-arlo chi-patu-dàm-joi-nòn; will come. There do you sand-underneath go and hide yourself quietly;

ingnar dàm-ji dòkdòk-lo-te, la-arme the elephant to go is-making-ready-when, its tail (to)

rip-hèt-ra nàng-poho-pèn nàng-so holding on tightly your-turban-with your child

che-vàm-phòng-hèt-nòn. Lale ingnar nàng-arju-lo-te, 'Ne-ta to your waist bind firmly. There the elephant you asks if, 'I also

ha ne-peso alòng nàng-kechedun-ji' pu-ra pu-nòn. Ànke to my-wife's place am going along with you' saying say. Then

menàp arni-kàngsàm-si nàngtum le-po. Nàngke to-morrow in the afternoon you both will arrive. Do you

làng-kung-le dokòk-non. Ànke nàng-peso the-river-bank-on wait. Then your wife

làng-kepànglu-ji-aphàn abàn-atum asòt-atum with-water-to-bathe-for-the-purpose her male slaves her female slaves

làng nàng-sòk-po. Ànke 'oso-aphàn làng-ejoi-pèt water will-draw-there. Then 'For the child water one draught only

ne pi-tha' pura hàng-dun-nòn. Ànke làng nàng-pi-lo-te me give' saying call out. Then water you-give-if,

thibuk-arlo nàng-ser-arnàn jòk-dun-thòt-nòn. Ànke nàng-phàn the water pot-into your-gold-ring drop in. Then for you

nàng-hàng-po: ànke dun-nòn: kele-pèn nàng-sopo there she will call: then go with them: on arriving your child

o-dàm-kòk-nòn; ànke oso ape-alòng set down on the ground; then the child its mother-towards

chedàmpo." Ànsi adàp ingthàng-lo: chodèt jundèt will go of itself." So the morning dawned: having eaten and drunk

H. K. ha làng-kung dàmsi sàngti-arlo H. K. to the river bank having gone under the sand

chipatu-dàm-joi-lo. Ànsi ingnar làng went and hid himself quietly. Then the elephant in the river

nàng-chinglu-ji vànglo. Ànke chinglu-dèt dàmji dòkdòklo. H. K. there to bathe came. Then having bathed to go it made ready. H. K.

arme rip-dun-lòk-si, apoho-pèn a-so its tail holding-on-tight-to, his turban-with his child

che-vàm-phòng-dèt-lo. Ànsi ingnar ha sining tied firmly to his waist. Then the elephant to heaven flew up,

ingjar-pòn-lo, ànsi ha làng-kung o-dàm-kòk-lo. Ànke taking him with him, and there on the river bank set him down. Then

Mòn Recho-atum-ta H. K. apeso-pèn asopo nàng-kapàngri-ji-si Mon Raja's people also H. K's wife-with his son in order to marry

Bari-the Recho ahèm vànglo. Ànsi Bari-the Recho great palace King's house (to) had come. Then great-palace King's

abàn-atum asòt-atum H. K. apeso male slaves female slaves H. K.'s wife

làng-kapànglu-ji-aphàn làng nàng-kesòk-ji vànglo. Ànsi with-water-to-bathe-for-the-purpose water there to draw came. Then

H. K. asopo-aphàn làng hàng-pi-dun-lo: "Làng ejoi-pèt H. K. his child-for water begged them to give: "Water one draught only

ne-pi-tha ne-sopo-aphàn, pe-marli." Ànsi inut-ta pi-pe give me my son-for, good mothers." Then one-even would not give

inut-ta pi-pe. Ànsi aphi-si sarpi nàng-dun-lo: ànsi one-even would not give. Then at last an old woman came up to them: then

hàng-dun-thu-lo H. K.-- "Làng ejoi-pèt ne pi-tha, pe-arnàm-pi, called out again H. K.-- "Water one draught only me give, good Madam,

ne-sopo aphàn." Ànsi sarpi làng pi-lo; thibuk my-child-for." Then the old woman water gave him; the water-jar

pheroidun pelèm-pelàm-si, H. K. ser arnàn jòk-dun-thòt-lo. Ànsi to touch making as though, H. K. gold ring dropped into it. So

H. K. apeso làng-pànglu-lo: a-ri a-kèng H. K.'s wife they bathed with water: her arms her legs

chàm-èt aphi-si sarpi-alàng-thibuk aphu washing-beautifully after the old woman's water-jar her head (over)

nàng-dunglo: ser-arnàn nàng-klo-bup. Ànsi H. K. apeso they poured there: the gold ring there fell out. Then H. K.'s wife

pulo-- "Ai! nàng chele-dun-tànglo komàtching alàng-thibuk ma?" said-- "Oh! here has arrived to us whose in the world water-jar?"

pu bisar-lo. Ànsi inut-ta-- "Ne thibuk kali" inut-ta-- saying she enquired. Then one-- "My jar it is not," another--

"Ne thibuk kali" pulo. Ànsi "sarpi a-thibuk" "My jar it is not" said. Then "(it is) the old woman's jar"

pu-hur-lo. Ànsi sarpi-aphàn pulo-- "Konàtsi nàng bàngso they all said. So to the old woman she said-- "Where did you this

arnàn kelòng-lòk? Labàngso arlèng èn-dàm-nòn! La-le nàng vàn ring get hold of? That man go and fetch! Him if you bring

thèk-the-dèt, tàngte nàng pràn!" pulo. Ànsi cannot, then (it is a matter of) your life!" she said. Then

sarpi chiru chernàp-si H. K. alòng dàm-lo, ànsi the old woman weeping lamenting towards H. K. went, and

hàng-dàm-lo-- "Ne-dun ik-nòn: kopi-apòtsi 'Làng called out to him-- "With me be pleased to come: for what reason 'Water

ne pi-tha' si pu-te ne-pràn ne-mui ne-kapedàm-ji-le me give' this having said my life (doublet) me to cause to lose

matha-thuròng-ma?" Ànsi H. K. aso chibu-si did you have it in your mind?" So H. K. his child carrying on his back

dun-lo. Kelepèn oso o-dàm-kòk-lo. Ànsi went with her. On arriving the boy he set down on the ground. Then

oso kàt-tàng-tàng-si ape cherbàk dàm-kràp-lo, ànsi the boy running straightway his mother's lap (into) climbed up, and

mòk chu-lo. her breast sucked.

Ànsi Bari-the Recho pulo: "Ai! abidi thèk-the-lo! Then the great palace King said: "Oh! a thing never seen before!

a-so-si chi-pethe-ràp-tàng-dèt-lo-le-ma?" Ànsi a child-even have they got great between them already?" Then

Mòn-Recho-atum theràk-lo ingringlo: mòn-duk mòn-sa hèm Mon-Raja's people were ashamed, were disgusted: grieved and sorry home

chevoi-lo. Ànsi H. K. pèn Bari-the-Recho asopi they returned. Then (of) H. K. and great palace King's daughter

pàngri-lo pàngdòn-lo. they celebrated the wedding.

Ànsi ningkàn-isi ningkàn-hini do-dun-si tiki-lo So year-one year-two living with them he laboured in the fields

inghoi-lo, ànsi puru-krehini phàndar-krehini lòng-lo. Ànsi H. K. and worked, and granaries-twelve barns-twelve got. Then H. K.

apeso aphàn chipulo: "Ai nàng pi! ili-ta vo-phri asòn his wife-to said privately: "O my dear! we two also sparrows-like

vo-thung asòn e-tar àn-ke do, e-thòn an-ke do; doves-like a nest at least have, a roosting-place at least have;

apòtke chedàm-po-nàng: ònghai pèn anihai therefore let us go away together: father-in-law and mother-in-law

arju-nòn." Ànsi aningve H. K. apeso ape apo ask." So that night H. K.'s wife her mother her father

cherjulo: "Ai pe pèn po! nàngli osa kepu-ke: asked privately: "O mother and father! your son-in-law says:

'ili-ta vo-phri asòn vo-thung-asòn e-tar ànke do, 'we two also sparrows-like doves-like a nest at least have,

e-thòn ànke do: ònghai pèn anihai a roosting-place at least have: father-in-law and mother-in-law

arju-nòn: chedam po-nàng'-- pusi pu: Nàngtum kopi abida-si ask: let us go away together'-- so he says: Ye what order

ne phar-dun-po-ma?" Ànsi Bari-the-Recho pulo-- "Che pe! me will command?" Then palace-great-King said-- "O daughter!

lo-thui asòn hànthui asòn eboi-si nàng a bundle of greens like, a bundle of vegetables like, once for all you

chochòk-palar chothèng-palar tàng-dèt-lo-le-ma. Minàp-le given away, or in exchange (doublet) completely I have. On the morrow

dàm-tha chidun, mini-le dàm-tha chidun." Ànsi apo pu-thu-lo: go away together, to-day go away together." Then her father said again:

"Kopisi nàngtum kari-ma? bàn-ma? sòt-ma? armo-ma? "What do you desire of me? male slaves? female slaves? ryots?

òkso-ma? ser-ma? rup-ma?" Ànsi H. K. che-thàn-dàm lo: "Ai nàngpo! husbandmen? gold? silver?" So H. K. she went and told: "O my dear!

ne-pe pèn ne-po kepu-ke-- 'mini-le dàm-tha minàp-le my mother and my father say-- 'this very day go away to-morrow

dàm-tha chi-dun-ta-me; aphuthàk, bàn-ma? sòt-ma? armo-ma? go away together if you like; moreover, slaves? handmaids? ryots?

òkso-ma? ser-ma? rup-ma? Kopisi nàngtum kari-ma?' pusi pu." Ànsi cultivators? gold? silver? What do you desire?' they say." Then

H. K. pulo: "Thàngta nàngne." Ànsi adàplo. Ànsi H. K. H. K. said: "Anything I need not." So it became morning. Then H. K.

anipi pèn ahupo ardòm-lo ardi-lo. his mother-in-law and his father-in-law saluted respectfully (doublet).

Ànsi ahupo pulo: "Kopisi nangli kari-ma? bàn-ma, sòt-ma, And his father-in-law said: "What do you desire? slaves, handmaids,

armo-ma, òkso-ma, ser-ma, rup-ma?" Ànsi H. K. pulo "Thàngta nàngne." ryots, cultivators, gold, silver?" Then H. K. said "I need nothing."

Ànsi H. K. atum pèngnànso tàngte asopo So H. K. and his wife the wedded pair and also their son

hèm chedàm-lo ànsi hèm chile-lo. Recho cholo kethe started for home and arrived there. A king he became, a great one

cholo, jo-arni me, jo-arni the, ànsi he became, night and day he was happy, night and day he was great, and

arecho akethe thirlo. his kingdom was great and stable.

NOTES.

This story is a much more elaborate piece of composition than the last, and may be said to exhibit distinct marks of literary style. Its vocabulary is copious and varied, and it makes large use of a device which is employed in Mikir, as in Khasi, [42] to give amplitude to the phrase by duplicating the leading words; nearly every important term has its doublet, with the same meaning, following it.

Amehàng-kethèk-pèn-apara: amehàng-kethèk, "to see the face," is equivalent to "being born"; pèn and apara, the latter borrowed from the Assamese para, 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-ke inghoi-he: notice that both verbs are given in the negative form; this is unusual.

Màn, "perquisites"; Assamese loan-word.

Kove, "betel-nut," Khasi kwai, Ass. guwa. Chidhir, "spirit," the doublet of aràk (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. Phàndar, "store," Ass. loan-word (bhandar).

A-bàn a-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 a-mèk "his eye" is followed by a-no "his ear," the meaning being "his eyes."

Kado-kave, literally, "being-not-being," a periphrasis for "all of them." Miso, "a black ant," used verecundiæ causâ for rèk, "louse." Notice the idiom pe-ma-pe-lo, where the insertion of ma between the repeated roots indicates the time during which an act is done.

An-tàngte, "and also," literally, "so much not finished." Phere nàng-ne: nàng is the verb of necessity, ne the negative particle: "there is no need for fear." Promàn, "proof," Ass.

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

Arlèng ki-i, "a sleeping man": observe that arlèng here evidently means a human being in general (see note, p. 4). Àn-cho-mèk-bur: see note, p. 96. Vàng-noi; noi is a variant of nòn, imperative particle. Chir-epàk: "one spear"; notice that the generic class-word for flat things, pàk, is used with chir, a spear, referring of course to the head only.

Da in Da-nàng seems to be a shortened imperative of dàm, to go. Arlu-ra tòk-dàm-nòn: notice how arlu, usually a postposition (= up in), becomes a verb when necessary; similarly, further on, in e-kòr tàngdèt, kòr, "brother," is furnished directly with the suffix for the past tense; e- and i- 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. Patèng, paju, words for a second wife.

Bhin kali, bha kali: bhin is Ass. bahin, sister; bha, must be Ass. bhai, brother, but is used as a doublet of bhin.

Notice the energetic reduplication of the negative in plàng-ple-ple-le. Pinso, male, virile, "worthy of being called men."

Kopi tàng-a "what are you saying?" tànga is only used in this way as a question, as tàngho (see above, p. 100) is used in carrying a message, for pu, to say.

Bòr-i-dèt-si "with great difficulty"; bòr-i-bòr-a, "by hook or by crook."

Arlen-thu-ròng, matha-thu-ròng: arlèn is "to aim at," matha "to think about"; thu a particle meaning "again," and ròng one of the affixes indicating the plural. Chiru-rap-jo-si: jo is an affix indicating the plural.

Nàng-bàng-do? "are you there?" lit. "is your body (bàng) present?" Kopi kevàng ma po? po, "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; te, a verb, "to spread out paddy to dry."

"Harlo," 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-si nàng-làng-dàm-ji-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.

Ser, rup, "gold, silver," see note, p. 111, ante. Notice the rare form nèng for ne, "I"; nasals seem occasionally to be added or dropped at will at the end of words: e.g. da and dàm, "go"; òng and o, "much, many"; la and làng, auxiliary verb. Komàt-ching-a-lànghe ne: ching is a particle strengthening the interrogative komàt,--"who-ever?" lànghe, a ghat or watering place: ne the interrogative particle borrowed from Assamese, = ma in Mikir.

Bari-the Recho, "king of the Great Palace"; bari, "a large house," loan-word from Assamese: the, "great."

Nàng-klo-èt-jo "there they descended beautifully"; klo, "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 ètpi, "yellow, golden"; it is also used as an affectionate form of address in èt-mar-li, "my dears!" jo, plural affix. Kàn, a ceremonious word for clothes; the ordinary expression is pe or ri. Sun-phit: phit means "all at once," "suddenly." Tur, "the brightness, splendour" (of the moon and sun).

The syllable jin in arni ingsàm-jin-lo indicates the day gradually drawing on to evening. Apòr-lo: notice the verbal affix -lo appended to the noun pòr, "time." Bèng, "to house animals for the night." Hijir, "to shake out," as a bird its wings before starting to fly.

Phlum-phlum, onomatopoetic adverb imitating the sound of flapping; i, "to put on one's clothes": a-ri kachi-i, "he is putting on his dhoti"; pini kachi-i, "she is putting on her petticoat"; in this sense the verb i 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. Angphun chepekèk-koi "he made his neck (ingphun) crooked (kèk-dàng or kèk-juk)"; koi, a particle meaning "completely, altogether." Èn "take," and kim, "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-aso: notice that here the word arlèng evidently means a human being, opposed to arnàm-aso, 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 pi-dèt; here pi has the sense of "to cut down" (a tree, or something thick): so also thi. Màm, "the jungle." Further on, in thi-ròk-re, thi means "to lie": Pisi dàk-le kethi-ròk-ma? "why are you lying here?" ròk is an adverbial supplement.

Arche is used of sowing or planting many things together, as here: to sow or plant only one thing is e: thèngthe ke-e, "he is sowing maize"; sòk ke-rik, "he is sowing rice broad-cast"; sòk ke-e, "he is transplanting rice." Mir-phèk-e: mir, "flower," phèk-e, "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); tado, "a kind of white lily or arum with a yellow style" (id.). Keme-thèk-the-òng puke: "so (puke) beautiful (keme) excessively (òng) as never was seen (thèk-the)." Vàng-phlòt: phlòt: a particle indicating suddenness. Teràn, an individual plot, as distinguished from the rit or general field. E-kòrpo H. K. ateràn-le-ma: kòrpo, "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 -le -ma, "it must be," an indirect question = "is it not?"

Pòngsi, Ass. bansi, "a flute," made of a piece of bamboo; èt, to bore a hole. Che-èt-o "he (cut and) bored holes in a number of flutes"; o seems to be a shortened form of òng, many: hem kim-o, "they built a number of huts"; ne vo nàm-o-lo, "I have bought a lot of fowls."

Ju-me-òng, "it is very good to hear": ju is shortened from arju: the prefix ar- is separable in this word and in arni, "day, sun," arlòng "stone," and several other words, which appear in composition as ni and lòng, etc.; it seems probable that it is connected with the Tibetan prefix r-, to which the Mikir relative particle, a-, has been prefixed. Notice nitum for netum, possibly by vowel-harmony with the following words mir and chilòk. Chilòk-pòn ningke-ma: observe that this phrase stands both for the request and its answer--ningke, "willing"; ning, "mind";--ma is thus not only the interrogative particle, but also indicates its corresponding affirmative reply. A-mèk, a-no, "eyes and ears" = eyes only. Mini, menàp (minàp), alternative terms for pini, penàp, "to-day, to-morrow."

Do-àngse-lo = do-koi-lo, "have all got."

Mòn Recho, probably shortened for Tomòn-Recho; tomòn, "wind." Rai-dun, special verb for "to ask in marriage." Bòng, "gourd for holding beer"; te, doublet. Thàk, "to weave." Thàn chèk, "to explain"; chèk strengthens verbs for imparting information. Aning aròng kedo: ròng, "delight," Ass. loan-word.

Notice again amèk ano 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." Be "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, si, 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."

Pangri-re-dèt-làng-le-ma; here again two verbs each have the negative affix, pàngri and làng, the latter an auxiliary signifying "to continue to be." Pàngri in the sense "to marry," is the causal of ingri, "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 ajo kàngting-par, "the night is very dark."

Nàng-làng-phròng-si-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-ri su-ri-tha, a-kèng su-ri-tha: 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-re, causal of re, "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-ta-me "You can go if you like": observe the force of me, "well, good." Che-me-me-làng: the verb me here seems to be the Assamese mel, "agreement," not the Mikir word for "good." Observe the idiomatic expression ningkàn isi-lo-le-ma thi, in answer to an objection: so one says, in reply to a request for payment, ne nàng pi-tàng-dèt-lo-le-ma-thi "but I have paid you already!" Observe that in nàng che-me-me-la the last syllable = làng without its nasal. Aso Arnàm pi-lo, "God gave a child": possibly this phrase is due to the narrator, who it will be remembered was a Christian. Ti, a particle = "not yet reconciled." De, a particle of asseveration, "indeed," probably the Assamese dei.

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. Emoke, "in a little time": mo, "space or interval of time," e-, particle of unity, as in e-jòn, e-bèng. Pulèm, "to say in joke": pu, "say," lèm, "seem, pretend." Pràn, Assamese. Pu-pa-na, "don't have to say": na, Assamese. Nàng-ta-me, ne-ta-me, 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 dohai, "call for justice": seme (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 ji, future affix). To, imperative particle borrowed from Khasi, and prefixed, as in that language.

Pai-a-re "beside the hedge (pai)" = pai-a-kung. Cho-phi; the Mikirs scorch (phi) every bird or animal before preparing it for cooking. Chònghoi, reflexive form of inghoi, "to do," = "to do by themselves." A-ri-e-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." Chingni, reflexive of ingni, doublet of ingnèk; the verb also means "to sit."

Puthòt-adàp-lo; puthòt, "next": cf. le-thòt in adàk-vàm a-dun-lethòt on p. 114 above; the time-affix -lo is joined directly to adàp, "morning."

A-ràt, a-dèt, both Assamese loan-words; ràt is raiyat, "ryots," dèt, deh, "country." Chethòr-pre, vàng-pre, 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 madoli. Ni, nèng, te, pinu: see the table of terms of relationship on p. 20. Apar-ta-so-se-làng: this sentence appears to be made up thus: apar, "greatly, much," ta, corroborative particle: so, diminutive particle, negatived by se, 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-athe = kopi-apòt.

Pai-pe-lo: this idiom is illustrated by the following phrases: klèm-dàm pai-pe-lo, "he is not working gratis, for nothing"; là aklèng pai-pe-lo, "he is not the elder for nothing"; i.e. he can do better than his younger brothers. Ingjar-èt-dàn-lo: the element dàn gives the force of returning to her own place whence she came. Jo, verb, "to bend a bow," ràng, particle of continuance. Tha, "wait!" Assamese loan-word. Pho, 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).

Akhi-lo-du; akhi, "something to eat," lo, "leaf," du, "wrap up," = "so much food as can be wrapped up in a leaf," a morsel.

E-joi, "one draught"; joi is perhaps Ass. jol, "water." O, verb, "to leave, set down."

Mòn Recho-atum; notice that here tum has its original sense of "company"; "Mòn Raja's company, or following."

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

Ne dun-ik-nòn: ik, "elder brother," used as a respectful form of address; observe its place in the compound imperative. Matha-thuròng, lit. "you had another (thu) meaning" (viz. to make me lose my life). Notice how -si, the mark of the conjunctive participle, is affixed to the reported utterance of H. K. Cherbàk = che-arbàk; arbàk, the lap or bosom; also a verb: oso karbàk, "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."

Cherju-lo = che-arju-lo. Phar, "to order"; nàng ne kephar aling-lo, "as you order me"; ne phar-dun peme-sèn-lo, "I gave him careful instructions." Bida = Ass. bidai, "leave to depart."

Che pe; notice that pe, "mother," is used as an affectionate term of address to a daughter, exactly as po, "father," is used above to a son or grandson. Lo-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. Palar causal of lar, "to be changed or exchanged," also apparently used jocularly of giving in marriage.

H. K.-atum: notice the plural affix used to indicate H. K. and his wife. Cho-lo, "he became"; this seems to be a different verb from cho, "to eat." Notice a-recho "his kingship"; recho stands for raj as well as raja. Thir, Ass. thir, "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 ningkum, 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 ni-thròksi, "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-apòr (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. Barla 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
Vaisakha Boihag There
Jyeshtha Jeth Jàngmi
Ashadha Ahar Aru
Sravana Srabon Vosik
Bhadra Bhadur Jakhòng
Aswini Ahin Paipai
Kartika Karti Chiti
Margasirsa Marg Phre
Paushya Poh Phaikuni
Magha Magh Matijòng
Phalguni Phagun Arkoi

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 (There, March, Jàngmi, April, etc.). Thàngthàng is said by Mr. Stack to be called Chànglachòng-ròng-do, "the stay-at-home month." There 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 Boihag, 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 Phalguni, but does not correspond with it. The other names are not explained.

Musical instruments. A flute, pongsi, cut from a bamboo, is mentioned on p. 128: pongsi is the Assamese bansi, the well-known instrument of the youthful Krishna (Bansi-dhar). Other instruments known to the Mikirs are muri, a fife; chèng, a drum; chèng-brup, the small handdrum used by the risomar 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, màngri, across a gourd, bòng, which provides an air-chamber. It is played with a bow, kum-aliso (li, a bow, so, 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.)

VII.

AFFINITIES.

The place of the Mikirs in the Tibeto-Burman family.

Some idea of the mental equipment of the Arlengs will have been gathered from the two preceding sections. It has been seen that, within the limited circle of their experience, they possess a medium of expression which may be described as adequate to their needs, well knit together in its mechanism, and copious in concrete terms, though, like all such languages, wanting in the abstract and general. Their folk-tales are lively and effective as narratives, and the themes, though probably borrowed from the great treasury of popular story elaborated in Peninsular India, have been appropriated and assimilated to the social conditions of the Mikirs themselves. Little has hitherto been done to enlarge the resources of the language in the direction of higher culture, or to use it for the expression of ideas lying beyond the scope of the tribal life; but there appears to be no reason to doubt that the language of the Mikirs will be found in the course of time to be as capable of development for this purpose as the speech of their neighbours the Khasis. [43]

The leading feature of the race, in contrast with other hill tribes of Assam, is its essentially unwarlike and pacific character. Its neighbours--Khasis, Kacharis, Kukis, Nagas--have for centuries been engaged in continuous internecine strife, and their tribal individualities have been preserved, and differences accentuated, by the state of hostility in which each unit, however small, lived with all adjacent peoples. The Mikirs have always, at least during the last two centuries, been, as Major Stewart described them in 1855, "good subjects." Numbering some ninety thousand souls, they are extremely homogeneous, while other tribes in their neighbourhood differ in an extraordinary manner from village to village, and constantly tend to split up into smaller aggregates, looking on all outsiders as enemies. No such disintegrating influence has affected the Arlengs. Whether in North Cachar, the Jaintia Hills, Nowgong, or the Mikir Hills, their tribal institutions, their language, and their national character are identical, and they pursue their peaceful husbandry in the same manner as their forefathers, raising in ordinary years sufficient food for their subsistence, and a considerable amount of cotton and lac for export to the plains. In these circumstances, surrounded by warring tribes, and still nomadic in their habits of cultivation, they have from time to time found it necessary to place themselves under the protection of stronger peoples. It has been mentioned in Section I. that the traditions of the race show that they were formerly subject to the Khasi chiefs of Jaintia and the eastern states of the Khasi Hills, and that they migrated thence to the territory subject to the Ahom kings. [44] During their sojourn in Khasi-land they assimilated much; dress (p. 5), ornaments (p. 6), personal names (p. 17), methods of divination (pp. 34, 35), funeral ceremonies (pp. 38-42), memorial stones (p. 42), all come from the Khasis, who have also contributed many words to their common speech. Borrowings from Hinduism are equally manifest in their language, their folk-tales, and their religion. Assamese words are numerous in Mikir; Arnàm Kethe (p. 30) seems to be a translation of Mahadeva; Jòm-aròng (p. 28), and the ideas linked therewith of an after-life, are strongly impressed with a Hindu stamp.

Yet they retain, together with these borrowed features, a sufficiently definite stock of original characteristics. Physically they differ much from Khasi and Assamese alike. Their social fabric is based upon clearly marked exogamous groups, with patriarchal principles of marriage and inheritance; they call these by a Khasi name (kur), but have no trace of the matriarchal family as known among the Khasis. They build their houses on posts, while their neighbours, except the Kukis, build on the ground. Their deities are of the primitive kind which is common to all Indo-Chinese races, well known, under the name of Nats, as the object of popular worship and propitiation in Burma.

Ever since the race has been studied, it has been noticed that it was difficult to establish its exact place and affinities in the heterogeneous congeries of peoples who inhabit the mountainous region between India and Burma. This was remarked by Robinson in 1841 and 1849, by Stewart in 1855, by Damant in 1879. At the Census of 1881 an attempt was made to bring the Mikirs into relation with the Boro or Kachari stock; but it was seen at the time that more must be ascertained regarding their neighbours before any final judgment could be arrived at. Dr. Grierson, on linguistic grounds, has classed them in the Linguistic Survey as intermediate between the Boro and the Western Nagas. It appears to the present writer, in the light of the much fuller information now available, that they should be classed rather with those tribes which form the connecting link between the Nagas and the Kuki-Chins, and that the preponderance of their affinities lies with the latter of these two races, especially those dwelling in the south of the Arakan Roma range, where the Chin tends to merge into the Burman of the Irawadi Valley.