| Description |
Translation (Seng Pan & Keita Kurabe)
This is the story of "The Man Possessed by a Fawn." Once, there was a hunter in a village. He lived by hunting deer and wild buffalo. He enjoyed a peaceful life with the villagers. One day, while hunting in the forest, he killed a pregnant doe. At that moment, he was very pleased and decided to share the meat with the villagers. He tried to carry the doe on his shoulders, but it was too heavy to lift. Even after trying two or three times, he couldn't lift it. "Hmm, this is too heavy to carry." He cut open the doesn't belly, pulled out the fawn inside, and placed it on a nearby tree stump. After removing the fawn, he was finally able to carry the doe back to the village. He shared the meat with the villagers. However, from that very night, the hunter fell ill. Treatment did not help him get better. He suffered greatly. So, his family wondered what had caused this and visited a shaman. When the shaman performed divination, he first summoned the spirits of those who had died in accidents or childbirth and asked if they were the cause of the illness. The spirits answered, "It wasn't us." Next, he summoned the spirits of those who had died naturally and asked them, but they also said, "It's not us." He asked the spirits of the mountains, rivers, rocks, and trees, but every spirit responded, "No, not us." The shaman said, "If that's the case, the spirit afflicting this man must not be human." "I don't know what kind of spirit is behind this." The hunter family went from one shaman to another, but none of them could determine the cause. Finally, one of the villagers said, "There's a female prophet who can divine very accurately." Hearing this, the family was surprised. "A female prophet? We've never heard of such a thing." "Does such a person really exist?" But since many people spoke of her, the hunter's family decided to visit the prophet. The prophet performed divination just as the other shamans had, calling upon various spirits to inquire, but all of them said, "No." "No, it's not us." Finally, when the prophet performed another divination, she said, "I see something red." "This is not human." "The fawn taken from the doe's belly," "placed on the tree stump, is hungry," "and seeking food." "This spirit does not require much worship." "The only one who knows where this fawn was placed is the sick man himself." "Ask him about the location," "and place a sack of rice and a bottle of liquor on that stump." "If liquor is unavailable, water will do." "Offer these items to the spirit," "and tell it, that this and go wherever you wish." "That's what you should say." The family, following the prophet's advice, asked the sick hunter where he had placed the fawn and brought the offerings as directed. Since a long time had passed, only the fawn's bones remained on the tree stump. They swept the bones clean with leaves, saying, "Go wherever you wish," "Eat this offering and leave." After performing this ritual, the sick man recovered. Therefore, based on this story, we do not hang even snakes we have killed in high places. We must place them on the ground. We must not place fawns or any animals on tree stumps. They must be placed on the ground. Otherwise, what we kill may become a curse and bind us. This is the teaching passed down from our grandparents.
Transcription (Lu Awng)
Ya tsun dan na maumwi gaw "Chyahkyi Kasha Kawa Ai Lam" nga ai re. Moi shawng de mare langai mi hta jaugawng langai mi nga ai da. Shi gaw shi na prat ting, shan nga gap, chyahkyi gap, hpawlam gap rai nna jaugawng gawng let, mare masha ni hte mung grai pyaw chyai ai wa re ai da. Lani mi na hta gaw, shi nam de shawoi na hte maren, shan wa gap ai shaloi, shi gaw chyahkyi kanu wumat langai sa mu gap la ai da. Dai lu gap ai hte, shi gaw grai kabu let mare de mare masha ni hte kabu gara wa hpya sha na hku ngu nna dai chyahkyi kanu hpe hta hpai dat yu yang, n lu hta hpai ai da. Lahkawng masum lang hta hpai shakut yu tim n lu hta hpai ai majaw, "E, ndai ngai n lu hpai sai ga re," ngu nna she, chyahkyi kanu a akan kadoi ga nna, dai chyahkyi kanu a kan kaw rawng ai chyahkyi kasha hpe gaw, dai makau kaw nga ai hpun du kaba ntsa kaw mara tawn kau da ai da. Dai hku kan kaw na chyahkyi kasha hpe shaw kau yang gaw, dai jaugawng wa mung chyahkyi kanu hpe lu hpai sai hte mare de hpai mat wa nna mare kaw wa hpya sha sai da. Dai zawn chyahkyi kanu hpe hpya sha ai shana kaw na dai jaugawng wa gaw machyi mat wa sai da. Kade tsi tsi tim n mai hkraw ai hte grai machyi kaba hkrum mat wa sai da. Dai majaw dum nta masha ni gaw hpa majaw dai hku byin ai kun ngu nna ningwawt ni hpe shaba sa wawt yu ai da. Dai zawn shaba sa wat ai shaloi gaw, ningwawt wa gaw, sawa kanu, ndang si mat ai nat ni hpe shawng shaga nna dai jaugawng hpe machyi hkra galaw da ai shahte re kun ngu san yang, shanhte mung n re nga. Dai hpang akaja sha nga taw ai kaw na akajawng sha si ai nat ni hpe bai shaga nna san yu yang mung dai ni mung n re nga. Bum nat, hka nat, lunghkrung nat, hpun kawa nat, yawng hpe san yang mung kadai mung n re n re nga nna sha htai ai da. Dai shaloi ningwawt wa gaw "Dai hku rai yang gaw ndai wa hpe kawa ai nat gaw masha kaw na byin wa ai nat gaw n rai sai." "Hpa baw nat kawa ai hpe n chye tsun ya sai," ngu tsun ai majaw, jaugawng wa a dum nta masha ni gaw kaga ningwawt wawt ai ni langai hpang langai kaw sa wawt yu tim, kadai mung hkrak nga nna n wawt ya lu ai da. Hpang jahtum she, mare masha langai mi gaw "Grai jaw ai hku tsun ya lu ai num myihtoi mi nga ai," ngu tsun dan yang, shanhte gaw mau sai da. Anum wa mi myihtoi htoi nga, na mung n na yu, kam mung n kam. Rai tim masha ni grai tsun ai majaw, jaugawng wa a dum nta masha ni gaw dai num myihtoi kaw myihtoi bai wa htoi yu ai shaloi gaw, dai myihtoi num jan mung, myi shawng na ningwawt wawt ai ni zawn, nga manga nat ni yawng hpe shaga la nna san yu yang, kadai mung n re nga, kadai mung n re nga. Hpang jahtum bai myihtoi htoi yu dat ai shaloi gaw, "Arai hkyeng hkyeng re ai hpe mu ai." "Ndai gaw masha gaw n re ai." "Chyahkyi kanu a kan kaw na kasha hpe ga la nna" "hpun du ntsa kaw mara kau da ai chyahkyi kasha kaw si kyet ai majaw," "lu sha hpyi nga ai." "Ndai wa hpe gaw hpa hkungga law law mung n lang ra ai." "Dai chyahkyi kasha hpe mara kau da ai hpun du gara kaw re ai gaw machyi ai wa sha chye ai." "Shi hpe wa san la nna" "dai hpun du kaw shat kada mi, tsa dinghkru mi mung gun mu." "Tsa n lu jang gaw hka rai tim mai ai." "Dai ni la sa jaw nna," "Nang ra ai de hkawm mat wa sanu law, ngu nna" "sa matan mu," ngu tsun dat ai da. Dum nta masha ni mung, myihtoi num wa tsun ai hte maren, machyi nga ai jaugawng wa hpe chyahkyi kasha hpe mara kau da ai hpun du shara hpe wa san la nna, myihtoi num wa htet da ai lu sha ni gun let aten na sai majaw, dai hpun du kaw chyahkyi kasha a nra hkyep ni, hpyi ni hpe namlap daw la na hpun du kaw ye jahkrat let "Nang ra ai de rai wa law." "Ndai lu sha ni sha la na hkawm mat wa law," ngu nna dai hku sa galaw dat ai hpang gaw machyi ai masha mung mai mat wa ai da. Dai majaw ndai maumwi hta la kap nna, anhte lapu lama sat lu ai rai tim ntsa kaw n mai noi da ai. Ga de jahkrat ra ai. Ndai zawn re sat lu ai arung arai chyahkyi kasha ni hpun du hpungkraw hkan e n mai mara da ai. Ga kaw nan kabai kau ra ai da. Shing n rai jang tinang gap ai wa kaw dingbai dingla byin wa ai nga, anhte kaji kawa ni hkai lai wa ai maumwi langai mi re. |
