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Translation (Htoi San)
I am telling a story about how our ancient Kachin people had their own village, motherland, and kingdom. We could know about all these through stories. We could also know about how ancestors and leaders of our Kachin people had their acquaintance, knowledge, and conscience through the stories. How can we remember and memorize knowledge? It was from our grandfathers, grandmothers, and great-grandparents when we heard them telling stories. One day, the Burmese king and the Kachin king made friends, and they wanted to compete with each other to renew their friendship. The Burmese king wanted to show his outmaneuver first to the Kachin king. The Burmese king wanted to test how clever the Kachin king was, so he gave a curved buffalo horn to the Kachin king. Thus, the Kachin king took the buffalo horn, which was given by the Burmese king, and burned it in a bronze pot. He boiled it and cooked it until it was soft. Then he straightened it and returned it to the Burmese king. When the Kachin king gave the buffalo horn, the Burmese king thought, "He could straighten such a hard and curved horn." We could be able to know that the Burmese king praised the Kachin king remarkably. When the time came for the Kachin king to test the Burmese king, he passed a long-necked bottle gourd to the Burmese king. He said, "Hey, my king friend, please give the bottle guard back after unbending it." When the Burmese king tried to straighten it, he squeezed and broke it. Therefore, the Burmese king was ashamed as he lost their knowledge testing. Then, they tested each other again. This time, the Burmese king gave a thread to the Kachin king that was so messed up. The Kachin king took time and patiently cleared the thread after placing it in order and giving it back to the Burmese king. The Kachin king could manage to clear the thread and gather well, then returned to the Burmese king. It came back to the Kachin king's turn, so he sent a sponge gourd. He said, "My friend king, please clear the thread from this sponge gourd, then return it to me." When the Kachin king asked the Burmese king to clear the sponge gourd and asked him to return it, the Burmese king destroyed the sponge gourd as it looked like a thread, but it could not be cleared up. This time, the Burmese king lost again what we heard. For the last time, they challenged again for food. When they prepared food, the Burmese king arranged the table with gold plates and fed the food to the Kachin king. After eating, the Kachin king threw away all the gold plates outside. As he threw them, the Burmese king was amazed and asked, "Oh! Gentleman, do you normally throw the plates after using them, which you use for placing food? Why do you throw them away? These all are gold plates." The Kachin king answered, "We eat on the jade plates and throw them after using too. We use them only once and dispose of them after using them once." The next turn was the Kachin king's turn to feed the food to the Burmese king. He put the rice on 'Hpak goi' leaves. These kinds of leaves were used to wrap only one time and then dispose of them all. In the food competition, there was a rule. While one person was eating, the other who was drooled was lost. Both kings agreed to do the food competition. Thus, the Burmese king prepared a table in front of the Kachin king, and then he ate pork curry and chicken curry. The Kachin king sat and watched the Burmese king's eating. However, the Kachin king did not salivate at all. The Burmese king ate until his stomach was full, but the Kachin king did not drool. After that, it was the Kachin king's turn, and he said, "It is my turn now." He cut a Garcinia Pedunculata fruit, which we called Sani fruit, and gnawed it deliciously in front of the Burmese king. The Burmese king drooled as he watched his king friend's eating. The more he watched, the more he salivated. His teeth were gluttonous, and his mouth was limping with salivating. In the end, we could hear that the Burmese king lost the competition. Although our ancestors lived on the mountainous land, their knowledge and maturity were developed through experience. We heard it from our grandparents.
Transcription (Lu Awng)
Ya bai tsun dan mayu ai ndai maumwi mausa gaw ndai moi shawng de anhte jinghpaw wunpawng myu sha ni mung tinang a htinghput htingra tinang a dai daw buga, tinang a du magam nga na nga lai wa ai nga ndai maumwi mausa labau ni hpe anhte chye lu ai. Shaloi e anhte jinghpaw wunpawng amyu sha ni a kaji kawa ningbaw ningla ni mung shanhte machye machyang hpaji htauli htaula myit marai grai rawng ai lam hpe e dai maumwi mausa hpe e anhte chye lu ai. Ndai lam hpe e gara hku rai na ndai hpaji lam hpe anhte matsing sumhting la lu wa ai i nga shaloi gaw anhte a kaji kawa ni gaji gawoi ni anhte n gup ga hte anhte hpe tsun dan hkrat wa ai kaw na maumwi mung chye na lu ai. Dai hta e ndai mabyin hpe tsun ga nga yang gaw lani mi gaw da myen hkawhkam hte jinghpaw hkawhkam wa gaw shan 2 gaw jinghku hku hkat na e shan 2 gaw hpaji shingjawng hkat na hku shan 2 shada ginrat hkat ai. Ginrat hkat re shaloi gaw myen hkawhkam wa shawng shi gaw jinghpaw hkawhkam hpe hpaji madun mayu ai. Hpaji chyam mayu ai dai majaw jinghpaw hkawhkam wa kade wa hpaji rawng ai kun nga na e ndai nga rung magaw ai nga rung langai mi hpe e jinghpaw hkawhkam hpe jaw dat ai. Dai shaloi gaw jinghpaw hkawhkam gaw lat myen hkawhkam wa jaw dat ai nga rung hpe she la wa na di jang kaw bang nna shapyaw hkrai shapyaw, shadu re na she shakya hkra shadu shapyaw na nga rung hpe malan kau na she malan shapyen na myen hkawhkam kaw bai shagun ya ai. Dai shaloi myen hkawhkam aw jinghpaw hkawhkam wa ndai nga rung nde ja ai nga rung, ning re magaw ai nga rung hpe pyi lu malan ai wa she rai nga hka ngu na e shi ndai masat masa galaw ai nga lam hpe anhte chye lu ai. Bai na jinghpaw hkawhkam wa bai myen hkawhkam wa e bai hpaji chyam na lam aten du ai shaloi gaw jinghpaw hkawhkam gaw tauba tauba galu re tauba du galu dai baw hte myen hkawhkam hpe jaw dat ai da. E nang hkawhkam wa ngai jaw dat ai ndai hpe ndai si ndai hpe e malan nna bai shagun dat rit nga na jaw dat, myen hkawhkam wa gaw wa malan ai shaloi tauba hpe wa manat daw kau ai da. Rai na myen hkawhkam wa gaw gaya hkrum mat wa ai, dai shaloi myen hkawhkam wa gaw sum mat sa. E ya kalang mi bai gai ya kalang mi bai chyam hkat ga shaloi gaw myen hkawhkam wa gaw ri grai shanut ai ri tawng langai mi e bai jinghpaw hkawhkam wa hpe jaw dat ai. Dai shaloi gaw jinghpaw hkawhkam wa myit galu galang hte dai aten la nna e atsawm sha ri ni hpe mahkra ran kau na, ri hpe atsawm sha lahkawn na bai shagun dat ya ai. Dai hku re na e shi gaw dai kaw mung atsawm sha ndai hparan lu na ri hpe atsawm sha run kau, lahkawn na bai shagun lu, bai jinghpaw hkawhkam wa bai aten bai du sa, myen hkawhkam wa e gaw gara hku na bai galaw ai i nga shaloi gaw bumsap tsip hpe bai shagun dat ai. E madu hkawhkam e ndai kaw na ri ndai ni hpe e run kau na e nang bai shagun dat rit ngu na e ndai hpe nang hpyen yu ngu na bai shagun ai shaloi gaw myen hkawhkam wa gaw bumsap gaw ri hte hkri da ai zawn zawn retim mung nmai run ai, dai majaw mahkra yawng gang amya kau na e shi bai sum mat re lam hpe anhte chye lu ai. Dai hpang jahtum e matut nna lusha bai shingjawng sai da, lu sha shingjawng ai shaloi gaw lusha hkyen jaw ai ndai mahkyen bai shingjawng ai shaloi gaw jinghpaw hkawhkam hpe myen hkawhkam wa gaw ja shat ban kaw e shat shaga jaw re na she, ja shat ban kaw shaga jaw yang gaw jinghpaw hkawhkam wa gaw sha ngut ai hte ja shat ban ni mahkra hpe shinggan de kabai kau ai da. Kabai kau re yang gaw har ya nang gaw myit su wa gaw nang myit su wa gaw ya ndai shat bang sha ai shat ban ni hpe me kabai kau ai gaw ngu na tsun, hpa rai na ning re kabai kau nta? ja shat ban she re me, anhte gaw lungseng shat ban kaw bangsha tim anhte gaw kabai kau ai, kalang mi sha anhte gaw bang sha ngut yang anhte gaw kabai kau ai ngu na tsun ai da. Dan na hpang e gaw jinghpaw hkawhkam wa bai myen hkawhkam hpe shaga na shat bai jaw sha ai shaloi gaw hpak goi lahpaw kaw shat bang na shat jaw sha ai, shaloi gaw dai lahpaw gaw kalang mi sha makai sha na kabai kau ai baw mahkra sawm kabai kau re ai nga hpe e ndai hpaji shingjawng lam hpe naw tsun ai, bai nna e lu sha gai ya gaw ndai lu sha hkum bai kapya ai wa gaw sum ai, sum ai ndai sha poi hpe bai galaw ga ngu na shi hpe tsun na jinghpaw hkawhkam wa a man hta e ndai myen hkawhkam wa gaw wa shan shat mai ni, u shan shat mai ni bai sha dan, jinghpaw hkawhkam wa gaw dung na yu taw, rai na sha ai shaloi gaw ndai jinghpaw hkawhkam wa gaw hkum bai mung n kapya. Myen hkawhkam wa gaw sha gaw sha dan, hkru hkra sha dan kau sa, jinghpaw hkawhkam wa gaw hkumbai n kapya. Gai ya gaw nye a lang bai rai sa, nye ten bai rai sa ngu na jinghpaw hkawhkam wa gaw lak hpa baw galaw ai i nga yang sani si, sani si hpe she atsawm sha a mup na sani si hpe makret na myen hkawhkam wa a man kaw sha dan, myen hkawhkam wa gaw yu magang hkumbai kapya magang, yu magang hkumbai kapya magang re na wa gaw marim wa ai hte lek n gup she n yawt wa ai hte hkumbai kapya na myen hkawhkam wa gaw bai sum mat ai nga lam hpe anhte na lu ai, e dai majaw gaw anhte kaji kawa ni gaw bumga nga timmung ndai machye machyang myit sawn hpaji grai kung hpan ai ngu ai lam hpe anhte kaji ai kaw na na la lu ai lam re. |
