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Translation (Htoi San)
I am telling a story about what we should do when a woman gives birth. A long time ago, there was a young man in a family whose parents got a suitable daughter-in-law for their son and let them marry. After one year, the daughter-in-law got pregnant. She did not tell her husband, father-in-law, or mother-in-law about it. She did not let anyone know and kept it a secret for herself. She informed anyone until she was about to deliver. She told the family that she had a headache that day, so she could not go to work and was left alone. Father-in-law, mother-in-law, and her husband went to the farm to work. In the afternoon, the wife gave birth. She delivered a baby by herself, but the baby was born dead. As she bore the dead child, she was so miserable. She wrapped the dead baby with her longyi (sarong) and abandoned it in the forest. Before she threw her baby, she should have named the child Ma Hkawn as she was the first girl for her, and said to her, "You are Ma Hkawn." However, she did not name and call her any names. Therefore, the infant, who was abandoned in the forest, came back to a main road near their house. The people came back from farms cursed when they saw the baby, "Whose dead baby is? Who asked them to have a baby? Who is this to throw the baby on the road?" All the passers-by swore and spitted on the dead baby, then passed through. At last, the father-in-law, mother-in-law, and husband also cursed the baby like other people. When they reached home, the wife was sick for her delivery but did not tell them about it. She just mentioned to them that she had a headache and was not feeling well, and then she was getting better. Therefore, the family did not know whether she had a baby or not. On the way to the farm the next day, people saw the baby on the road. Dogs did not eat it. Pigs did not eat it. So, the body of the baby was there lying on the road. All the people passed by cursing it. When people talked about the dead baby a lot, the wife wondered, "What kind of baby is it? My baby was not alive. I threw it away already. All the people are talking about it now. I should go and see myself." When she went and saw it, she found that it was the baby she threw it the other day. She was ashamed and angry, so she dragged it and threw it away into the thorny woods in the forest. She said, "You! You made me ashamed. You dare to come up again today." After that, she beat it. Then she picked up stones and threw them to break the baby's hands and legs as well as pierce two or three places of the head. During that time, the baby's spirit went into the father-in-law who worked on the farm, so the old father-in-law shouted. The father-in-law was screaming, "Oh, it hurts! My mother threw me to break my limbs. My head got pierced in two or three places. You are the one who did not give me my name and gave birth to me. You have abandoned me without naming me. I want to get a name for myself from you, so I came to you to get my name." The older man turned upside down and twisted; thus, the family was so amazed. They called the neighbors and brought the grandpa home from their farm. The family was so excited why their grandpa got seriously sick, so they went to an augury to ask as they were in worshiping spirit time. When the prophecy did the divination, firstly, he called the spirit who died in an accident due to being unable to deliver in childbirth, in drowning, in falling down from a tree, and due to thrust with a knife, a sword, or an axe. He asked them, "Are you the ones who bit this old man?" But they all answered, "This is not us." "If this is not you, then go back." After that, the diviner called other spirits who died in their old ages and due to their sickness. He asked them, "Are you the ones who bit this old man?" The spirits answered, "No, we are not the ones." The diviner called all the spirits who watched the mountains, the giant trees, lived in the water, in the caves, and asked, "Are you the ones who bit this old man?" They replied, "No, not us." When the diviner heard all their replies, he was surprised. He went everywhere to divine and asked all the spirits from the whole world, but all replied, "We did not bite him. None of us did him." The older man was still not well. The diviner suggested, "The last thing they can do is to ask the sky spirit. The sky is above, so it covers everything. Therefore, let's arrange to worship the sky spirit with a cubit of red cows. Only then we can make it." "The sky spirit will search who bit the old man and let him punish." After diving like that, the older adult got a bit better. He could walk inside the house by himself, and he could also walk outside using a walking stick. After the family promised to give cows, they had to honor the sky spirit so the older man could walk in the village. The whole family agreed to worship the sky spirit but did not have salt and food yet. The family did not have salt and food, so they did not sacrifice the sky spirit for a year. Thus, the older adult and the cow went missing one day. People were surprised that they were missing. They did not see the cowkeeper or the cow. The villagers said they could see them from afar, "They are herding over there or over here." When the people went nearer, they could not see anything, which amazed people. The neighbors advised the family. A young man lived in a town which was not far from them. He could tell the fortune, and he was a prophet. People advised them to go to the young prophet to see whether he could find out. When they go to the prophet, the family should bring an old sarong or clothes of the dead person and ask about him or her. The family asked two young, mature men to ask for divination. There was a stream between their village and the prophet's village. The two young men put on a fish trap like other people did. They secretly poured out the fish traps downstream, Then they went up the stream and poured out the fish traps. They even let some of the fish traps float away. So they only got two small fish. They said, "When we get home, let them roast and make them dry. Then we pound them to make chili paste and eat it." They wrapped the two fish with Lagoi leaves and hid them in the forest. When they reached the prophet, he knew everything before they said. The prophet knew when he looked at the older man's old clothes that the two young men gave him. The prophet said, "You came out early this morning. Then you secretly poured out other fish traps. You did not catch any fish. You only got a few fish, which were only two fish. You said that you would dry up and make them chili paste to eat. Afterward, you wrapped them with Lagoi leaves and hid them in the jungle." "Give these to elderly people and tell them to lead the job. Give them as presents. There is a premature birth (Nbya) spirit in your house." "This premature birth spirit was thrown away before giving a name. This spirit is causing problems. You go down and tell this now." "The grandpa and the cow are at the village entrance. They come there to sleep every night. After giving the gift, please go and see it at the village entrance. You can see them there." When the two young men got home, they told this to the older people. The mature people did what the diviner told them to do. They put the dried fish as a present, believing this time would be the right way to find the older man. After worshiping the spirit with a gift, the older adults became leaders to search for the older man. The prophet told them that the older man was at the village entrance, so they went up there and saw. They definitely found the grandpa and the cow there. The grandpa's hair was turning all gray, his mustache was also changed to a gray color, and the cow was also weak, skinny, and very old. Therefore, the village people said, "If you don't have enough salt, come and collect from us. If you don't have enough rice and food for that day, come and collect them from us, and then we can make it." The whole village helped the family with salt and rice so they could sacrifice the spirits. Afterward, the grandpa was healthier. The aged men were amazed by the story, so people named them Lamau. Lamaus were not Damau and they were named as Lamau. There are Lamau people until today, but they are spreading everywhere. According to the story, when they meet each other, even though they stay far away, people form relationships with each other as they are very close.
Transcription (Lu Awng)
Ya ngai hkai na maumwi gaw num ni shangai chyinghkai yang ma shangai yang chye da ra ai lam ni re. Moi shawng de da dinghku langai mi hta shabrang langai mi nga ai, shi a kanam hpe grai htap htuk manu ai hku na hkungran ya ma ai da. 1 ning mi jan re jang dai num jan gaw shi chyeju hkum re nna shi chyeju hkum byin wa ai da. Madu wa e mung ntsun dan ai, kagu gamoi ni e mung n tsun dan ai. Kadai hpe mung ntsun dan ai, shi chyu sha ip tawn da ai da. Dai shangai na aten du ai shaloi mung kadai hpe mung ntsun ai, shi gaw dai ni ngai baw machyi ai bungli rai nlu sa ai nga na baw machyi ai nga na sha shi nta ngam ta ai da. Kagu gamoi ni madu wa ni yawng gaw karang yi de bungli galaw sa mat ai da. Shani ka-ang re jang shi gaw ma shangai ai da. Shi hkrai sha ma shangai, ma shangai ai shaloi gaw ma jasi wa shangai tawn da ai da. Ma jasi shangai tawn da re na shi gaw mau, yawn mung yawn re na ma dai hpe shi a labu kaw hta bang na le nam de sa kabai kau ai da. Sa kabai kau ai, kaja wa nga yang gaw dai shawng shangai ai ma gaw ma hkawn re na nga, nang gaw mahkawn re ngu na dai hku tsun dat ra ai, amying jaw dat ra ai shi mying n jaw dat ai. Dai majaw nam kaw sa kabai kau sai ma chyangai wa she shi hkrai bai lung wa na shanhte a nta ndan re lam kaba makau kaw bai wa taw ai da. Yi kaw na wa ai ni yawng gaw wa matsa ai da, kade nbya re kun? kadai lu shangun ai kun? lam kaw me ama lu jahkrat tawn da ai gaw kadai na re kun? nga na manyen mahtoi matsa na lai mat wa ai hkrai hkrai re da. Re na gaw hpang jahtum e wa mung kagu yen kamoi re da, kagu yen gamoi ni madu wa ni wa matsa ma ai da. Dai ma dai hpe e nta bai du shang wa ai shaloi re jang gaw dai num jan gaw ma shangai machyi ai ntsun ai baw machyi ai sha tsun ai re majaw dai ni loi mi n hkam kaja ai i nga, loi mi hkam kaja sai nga jang gaw ma lu ai mung n chye nlu ai mung nchye dai hku nga ai da. Hpang jahpawt bai du sa i nga jang masha ni yi sa wa ai shaloi mung ma dai gaw lam kaw sha taw nga ai da, agwi ni mung n hta sha, wa ni mung n hta sha bai taw nga ai da. Yi sa ai ni yawng mung matsa n na lai mat wa, lai mat wa re ai re da. Chyunlaw tsan re sa i nga jang she dai num jan gaw kaning re ma wa re kun? ngai na ma gaw ma jasi re ngai she sa kabai kau sai wa mi masha yawng yawng tsun ai gaw, ngai mung naw sa yu na re ngu na sa yu yang gaw shawng shani shi lu kabai kau ai ma chyangai wa rai taw nga ai da. Dai shaloi gaw shi gaw gaya ai hte pawt ai hte re na she bai garawt la na she le nam de sumbwi shalawng kaw sa kabai bang tawn da na nang i ngai e gaya jahkrum ngai e gaya jahkrum ai nang, dai ni bai lung wa yu le ngu na she gayet mung gayet nlung hta la na lagaw lata ni mung kabai daw kau ya baw ni mung 2, 3 shara waw hkra n lung hte kabai waw ya di, shi dan re nga ai aten hta ma a numla gaw le yi kaw bungli galaw nga ai kagu dingla wa kaw shang nna she kagu dingla wa jahtau wa ai da. Akaloh nu gaw ngai hpe e lagaw lata mung kabai daw kau ya sai loh, abaw mung 2, 3 shara kabai waw kau ya sai loh, machyi ai loh, adup mung adup ai loh, nu e hkum di sa loh, nang mahtang ngai hpe mying n jaw ai shangai ai, shangai ai hpang mying n jaw ai kabai kau na ngai amying ra na nu kaw dai wa hpyi ai she re loh nga na dingla wa gaw grai gayup she gayup kadau re jang nta masha ni mung grai mau ai da. Grai mau nna gaw htingbu ni e shaga la na dingla wa hpe gaw shana de gaw yi kaw na hpai wa ai da. Hpai wa ai dai hku re na hpai wa dingla wa grai machyi re shaloi gaw shanhte nat jaw prat hta e gaw shaba wawt ai, shaba wawt ai shaloi gaw ndai sawa si sai ndang si mat ai, n kaja ai hka hkrat si ai, hpun hkrat si ai n hkyi n htu ningwa hte si ai, ndai ni hpe nambat 1 shaga nna nanhte n rai myit ni, ndai dingla wa hpe kawa ai gaw ngu, anhte gaw nrai ga ai nga. Nre nga jang gaw wa manu ngu, masha kaja gumgai dingla na si mat ai ni, machyi makaw si mat ai ni hpe bai shaga na nanhte nrai nit ni? ndai dingla hpe shaga ai gaw aw kawa ai gaw ngu yang anhte ma nrai nga ai nga. Re jang gaw bumsi ai nat, hpun pawt kaba sin ai nat, hka de nga ai nat, lungpu hkan nga ai nat ni yawng hpe bai shaga nna nanhte rai kun? ndai dingla wa hpe gawa ai gaw ngu yang ndai mung anhte n re ai nga da. Anhte mung nre ga ai nga jang gaw ningwawt wa gaw mau sai da, shara shagu shanhte hkan wawt yu ai shaloi gaw hkrum ai lam langai gaw ya mungkan ga na nat ni mahkra hpe san yu sai kadai mung n kawa ai nga, kadai mung n kawa ai nga, dingla wa gaw machyi nga ai. Dai majaw yawng dang di lu ai gaw mu nat sha re, mu gaw ntsa de nga ai re majaw yawng hpe up ai wa re, dai majaw mu nat hpe e nanhte daw jau na di mu shanhte ndai nga wuhkyeng wula dawng mi daram re hte e ndai mu nat hpe jaw jau mu re jang gaw mai na re. Ndai dingla wa hpe e kawa ai kadai re ngu gaw hto mu wa sagawn nna dai wa hpe mara jaw u ga ngu na tsun ai da. Dai shaloi gaw dingla wa gaw dai hku wawt mu jang gaw loi mi mai ai da, nhku hkan e shi hkrai hkawm lu ai, shinggan hkan e daw hkrawng lang na hkawm lu ai, shi e a nga lu ai dai mu nat hpe jaw na ngu nga rem na, mare makau hkan e hkawm lu ai da. Nta ting nat jaw na mu nat hpe nat jaw na ngu gaw myit hkrum sa, ajum hte e lusha wa n lu da. Jum hte lusha nlu ai majaw 1 ning mi ning ni njaw ai bai shalai tawn re jang she lani mi na gaw anga da dingla wa mi da bai mat mat da. 2 yen bai mat mat dai kaw na gaw mau sai da, a nga hkang gaw hkang masha gaw nmu, a nga mung n mu, mare masha ni gaw tsan tsan kaw na gaw mu ai da, hto ra kaw nga rem ai le ra kaw nga ai ngu, ni hkra sa wa jang gaw nmu mat re na shanhte gaw grai mau ma ai da. Grai mau nga ai shaloi htingbu ni hpaji jaw ai gaw, oh ra shanhte hte nau n tsan ai kahtawng langai mi kaw shabrang langai mi myihtoi chyaulung nnan sha myihtoi htoi chye wa ai myihtoi langai mi nga ai, dai kaw chyawm me sa wawt yu mu mahkoi mu na kun ngu nna hpaji jaw ai shaloi gaw kaja wa shaba wawt na shaloi gaw dai si mat ai wa a labu dingsa rai rai palawng dingsa rai rai dai gun na sa wawt ra ai. Shabrang myit su ai shabrang 2 hpe shaba naw sa wawt ya mi ngu na shangun dat ai shaloi gaw ohra kahtawng de ya shanhte nga ai kahtawng lapran kaw hka aram re langai mi nga ai da. Dai shabrang yen rai jang gaw masha ni tingraw ja nga ja, tingraw ja tawn da ai hkan lagu ru na wa le hka nam de rai wa, hka hku de lung wa shani ting dai hkan lagu ru, tingraw nkau mi re yang gaw shayawng kau ya, re yang nga kaji ji law ai 2 sha lu ai da. Dai hpe wa shan gaw ya ndai an nta wa jang kakang jahkraw la na jap htu htu sha ga i ngu nna she lawoi hpaw hte makai nna nam kaw makoi tawn da ai da. De hpang e she myihtoi wa gaw bai du lung wa re shaloi gaw myihtoi wa gaw yawng shan pyi karai n tsun yang yawng chye ya sai da. Dai dingla wa a bu hpun palawng dingsa shi hpe jaw ai kaw na dai hpe yu nna yawng chye ya sai da. E nan dai hpawt grai jau kaw na lung wa sai, masha ni a nga tingraw hkan lagu ru hkawm ai rai nga mi dai, nan hpa nga mung n lu ru ai, 2 sha lu ai kachyi chyi law 2 sha lu ai, ndai hpe nan gaw jahkraw nna jap htu htu sha ga i nga, lagoi hpaw hte makai nna makoi kau tawn da mu ai. Ndai hpe e kaba ni e wa jaw, ndai hpe e amu lun na ngu na kumhpa kalang mi bai kap mu, nanhte nta ndai nta kaw e n bya nat langai mi nga ai. Ndai n byanat amying n shamying ai kabai kau ai n bya nat ndai wa chyinglau hkawm ai sha re, ya yu wa nna wa tsun dan mu. Dingla wa hte a nga gaw numshang kaw nga nga ma ai, shana shanang dai kaw wa yup ma ai, nanhte kumhpa kap ngut ai shaloi e dai numshang kaw wa yu mu, dai kaw wa mu na mi dai ngu nna tsun ai da. Re jang gaw kaja wa nta kaw du yu wa jang kaba ai ni hpe bai wa tsun dan, wa tsun dan nna gaw kaba ai ni gaw ningwawt wa wawt ya dat ai hte maren a nga jahkraw dai hte amu lun na loh ngu na ndai lang gaw teng sha lun ya sa na law ngu na kumhpa bai kap, hkindun gindai galaw re na dingla wa hpe e tam ai, namshang kaw nga ai yaw nga ai majaw namshang kaw lung yu yang gaw kaja wa nga hte masha hte dai kaw nga ai hpe wa mu ma ai da. Dingla wa gaw yawng baw mung hpraw mat, n hka mun mung hpraw mat, anga mung n rung n di nda re anga mung grai kaba mat, re ma ai da. Dai majaw kahtawng masha ni gaw e nanhte amu lun na matu anat jaw na matu jum nlu jang gaw anhte mare kaw na lahkawn la ga, dai shani sha na, n- gu lusha nlu jang mung anhte mare kaw na lahkawn na she galaw sa ka ngu na mare ting e n- gu hte jum ni garum ya re na e dai mu lun ai hpang e gaw dingla wa mung grai hkam kaja na nga ai da. Dai hpe e ndai ala madin dingla madin mau ai re majaw lamau ni ngu na shamying kau ma ai da. Lamau ni damau nre sha lamau ni ngu nna shamying kau ai, lamau ni ya mung nga ai, ya du hkra lamau ni shanhte ni grai hkabra mat sai, retim mung ndai maumwi hpe e bai sagawn jang bai hkrum ai ni gaw grai ni ai ni hku na bai hku hkau hkat ma ai da. |
