| Description |
Translation (Seng Pan)
The story I am going to tell you now is a fawn's spirit possession. Once upon a time, there was a hunter. He spent all of his time by hunting and was happy to share the meat with his villagers. One day, when he went hunting, he could shoot a deer. He was so proud of himself. As he planned to go back and butcher it together with the villagers, he tried to carry it. But he even couldn't lift it. Even though he tried 2 or 3 times, he still couldn't lift it. So, he just decided to butcher it there. As he cut the deer's belly, he found a fawn. He took it out and left on a tree stump. And he just carried back the mother deer. Starting from the night he ate deer meat, he had got sick. He was seriously sick. That's why his family visited a shaman who delivered the information from the spirit world by using Shaba leaf (it's a kind of thin, long leaf). So, the shaman asked 'green spirits' (they were human beings who met violent deaths) if they possessed the hunter's spirit. But they refused. Next, the shaman asked other spirits (they were human beings who met natural deaths). They also refused. The shaman also asked mountain guardians, river guardians, rock guardians and tree spirits but they answered the same as the previous spirits. Then, he told the hunter's family that the spirit which possessed the hunter was not the human spirit. The family visited many other shamans, but they all couldn't tell what kind of spirit exactly possessed him. At that time, there was a famous prophetess. What she foretold was all correct. And she is a female prophet. When the hunter's family heard about her, they were so surprised how a woman could become a prophetess, and they also didn't believe it. Since many people were talking about her, the family visited her. The prophetess also called all the spirits and guardians like the previous shamans and got the same answers from the spirits. However, when she foretold for the last time, she found out that the hunter was possessed by a fawn which was taken out from its mother belly and left on a tree stump. She said, "A fawn was so hungry. That's why it came and asked the food from the hunter. You don't need to worship it with many things. Only the hunter would know where he killed the fawn and left. I also don't know. You go back and ask him where he had left. It seems he put either a fawn or another cub on a tree stump. Therefore, you have to pay back a pack of rice and a bottle of alcohol. If you don't have a bottle of liquor, you can use water too. It's Ok to lie the spirits. Just lie them the water is alcohol. And you have to say "By drinking and eating these, go to the place you want!" You would see a piece of bone or dry skin on that tree stump. Then you pick up leaves and clean it with it. If you don't see anything there, put some leaves on it and clean it by saying "Go wherever you want!" Those who visited the prophetess came back to the hunter and told that he was possessed by a fawn he hunted and it was easy to be relieved from sickness. Therefore, the family prepared a pack of rice and a bottle of alcohol. Then they went there and worshipped it with the things they brought. They also swept the tree stump by saying what the prophetess let them say. Therefore, even when we butcher the snake, we shouldn't put its skin at a high place according to this story. We shouldn't put any animal's skin at a high place. We should put it on the ground. That's a must. Our ancestors had reminded us that if we don't do like that, the one who hunts the animal, can harm back.
Transcription (Lu Awng)
Ya ngai hkai na maumwi gaw jahkyi kasha kawa ai lam re. Gabaw re, moi shawng de da jaugawng langai mi nga ai da. Shi gaw aprat ting shan nga jahkyi gap, hpawlam gap, rai na mare masha ni hte grai chye pyaw chyai ai wa re ai da. Lani hta na gaw shi gaw nam de sa nna e shan nga gyam gap na matu sa wa ai shaloi gaw shi gaw jahkyi kanu wumat langai sa mu gap ai da. Re na shi gaw shakawng ndawng rai na dai jahkyi kanu hpe ma hta hpai na hto mare de hpai wa hto yawng a lam e kabu gara wa hpya sha na hku hta hpai shakut yu ai wa nlu hta hpai ai da. Nlu hta hpai, 2, 3 lang hta hpai tim nlu hta hpai jang e nhpai lu sai ga re nga she jahyi kanu gaw ah kan kadoi ga nna she jahkyi kasha hpe gaw dai makau kaw nga ai hpun du kaba ntsa kaw mara kau tawn da ai da. Jhkyi kanu hpe sha hpai nna wa mat ai da. Dai jahkyi wa hpya sha ai shana kaw na dai mawkhkyu wa gaw machyi mat wa sai da. Dai wa gaw machyi grai machyi kaba hkrum mat wa sai da. Dai majaw dum nta masha ni gaw ningwawt ni hpe shaba sa wawt yu ai. Shaba sa wawt yu ai shaloi gaw mi shawng e hkai wa sai hte maren ningwawt ni gaw sawa sanu, ndang si ai ni e shawng shaga san, shanhte nre nga, a kaja sha machyi na si ai nat ni hpe shaga na bai san, dai ni mung nre nga. Bum nat, hka nat, lunghkrung nat, hpun kawa nat, yawng hpe san yang kadai mung nre nre hkrai hkrai nga da. Dai majaw kadai dai wa hpe kawa ai gaw masha kawn byin wa ai nat gaw nre ai. Nchye tsun ya ai ngu, kadai kaw ningwawt langai hpang langai, langai hpang langai, wawt tim kadai mung hkrak nga nan nwawt ya ai da. Nwawt ya yang dai mung ndai myihtoi chyaulung langai mi nga ai, grai man ai da. Ndai gaw a num myihtoi re ai da nga yang shanhte mau sai, a num wa mi myihtoi htoi nga na na mung nna yu, kam mung nkam, retim masha ni gaw tsun ai, re majaw shanhte gaw num myihtoi kaw e myihtoi bai wa htoi yu re shaloi gaw dai myihtoi wa mung, mi manang ni wawt ai hte maren nat rai marai mahkra hpe shaga la na san yu yang kadai mung nre nga,kadai mung nre nga, hpang jahtum bai wawt yu ai shaloi gaw ndai masha gaw nre ai, rai hkyeng hkyeng re ai ndai shi lama mi gap ai jahkyi rai kun, hpa kun hkyeng hkyeng re re kata kaw na kasha hpe ga la nna hpun du ntsa kaw mara da ai. Ndai hpun du ntsa kaw mara da ai, ndai wa kawsi ket ai majaw lu sha wa hpyi ai she re. Ndai wa hpe e hpa hkungga law law mung n lang ra ai. Ndai gara kaw e gap ai, gara hkun du kaw mara da ai ngu gaw le shi machyi ai wa sha chye ai, ningwawt ni ma kadai nchye ai, shi e wa san la nna dai hpun du kaw shi jahkyi kasha mara da ang ai, lama mi mara da nu ai, dai majaw shat kada mi, tsa dinghkru mi gun mu, tsa nlu jang gaw a hka retim mai ai, nat ni e gaw masu sha tim mai ai re. Dai majaw ahka e atsa re ngu nna sa jaw mu, ndai lu, ndai sha nna, nang ra ai de hkawm mat wa u loh, ngu nna ga sa matan na. Ga sa matan ai shaloi gaw ndai namdaw la nna dai hpun du kaw nra hkyep taw yang taw na, na sai re majaw hpyi taw yang taw na, hpa ntaw nga la sai i nga jang mung namlap daw la na hpun du hpe ye jahkrat, nang ra ai de re wa loh, ndai lu sha ni sha la na hkawm mat wa loh ngu na dai hku sa di jang e mai na re ngu na tsun ai da. Dai majaw ningwawt sa wawt ai ni gaw dum nta kaw na ni e wa tsun dan, nyak ai da, shi machyi ai gaw shi jahkyi gap ai gara shara kaw kun, gara hpun du kaw kun shi mara da ai jahkyi kasha kawa ai re ai da ngu na tsun jang. Nta na ni gaw kabu gara shat kada gun, tsa dumhku gun re na dai kaw e ndai lu ndai sha hkawm wa loh ngu na sa tsun na dingye sa ye kau jang e dai grai machyi ai wa gaw mai mat wa ai da. Dai majaw ndai maumwi hta la kap nna e, anhte lapu lama sat lu ai retim ntsa kaw nmai noi da ai, ga de jahkrat ra ai. Ndai zawn re sat lu ai arung arai jahkyi kasha ni hpun du hpungkraw hkan e nmai mara da ai, ga kaw nan kabai kau ra ai da. Shing nrai jang gaw tinang gap ai wa kaw dingbai dingla byin wa ai nga, anhte kaji kawa ni hkai lai wa ai maumwi langai mi re. |
