Folk-Tales, Traditions and Superstitions
Folk-Tales.
The Khasis possess a considerable
amount of folk-lore. The tales which will be
found reproduced in the original Khasi have been obtained
from a collection which was in the possession of the
Rev. Dr. Roberts, of Cherrapunji, who very kindly
placed it at my disposal. The translations are
by U Nissor Singh, Sub-Inspector of Schools, and the
author of a Khasi English Dictionary as well as certain
other educational works in that language. Dr.
Roberts’s collections would fill a book; so
I have selected only a few of what I consider typical
tales. At the instance of Sir Charles Lyall, I
have given the Khasi and English side by side.
The stories will speak for themselves, but I add a
few explanatory notes. The water-fall of Ka Likai
is a magnificent cascade in the rainy season; it can
best be viewed from the heights of Laitkynsew.
The water-fall is situated close to the village of
Nongriat, which is approached by a succession of stone
steps from the village of Tyrna, just below the Charrapunji
Laitkynsew bridle-path. “Dingiei,”
which is mentioned in the second tale, is the high
hill to be seen on the right-hand side of the Shillong-Cherrapunji
road soon after leaving Shillong. The highest
point of the range is over 6,000 ft. The third
tale contains the well-known story of Ka Pah Syntiew,
the fabled ancestress of the Khyrim and Mylliem Siem
families. The cave where Ka Pah Syntiew is said
to have made her abode is still to be seen in the neighbourhood
of Nongkrem. The story of the origin of the Siems
of Suhtnga, who afterwards became the Rajas of Jaintiapur,
is a well-known tale in the Jaintia Hills. A
description of the wonderful mass of granite known
by the name of the Kyllang Rock will be found in the
section of the monograph which deals with geographical
distribution. I have also added a photograph
of the rock. The Syntengs have a story that when
the strong west wind blows in the spring this is due
to the advent of U Kyllang, who comes to visit
his wife, the river Umngot, at that season:
amongst the Khasis hills are all of them masculine,
but to rivers is usually attributed the feminine gender.
U Symper is another isolated rocky eminence rising
from the Maharam plain close to the village of K’mawan.
The best view of the hill is obtainable from Laitmawsiang
on the path to Mawsynram. The village of Mawsmai
every traveller from Therria to Cherrapunji knows.
It is chiefly remarkable for a fairly large limestone
cave, and its fine memorial stones. The Khasi
theory to explain how the moon got its spots is, I
believe, original, but is no more extraordinary than
our own nursery tale about the “man in the moon.”
The Sohpet Byneng hill is the first hill of
any size that the traveller sees on the Gauhati road
when journeying to Shillong. It is close to Umsning
Dak Bungalow. There are caves in the hill which
are tenanted by bears. Strange to say, according
to Khasi ideas, this is one of the highest points in
the hills; in reality Sophet Byneng is some
2,000 ft. lower than the Shillong Peak. As mentioned
elsewhere, the Khasis are very fond of dogs; so I
have given their version of how the dog came to live
with man. The well-known thlen superstition
will be found fully described under the heading of
“Human sacrifices.” I have, however,
thought the tale of sufficient interest to reproduce
at length here. The story of the river Rupatylli
is a pretty tale, and is just such a one as would appeal
to the imagination of mountaineers like the Khasis.
The Kopili story is important, in that it indicates
the origin of human sacrifices in the Jaintia Hills;
it also throws, perhaps, some light on the question
of the use to which the flat table memorial stones
were put in years gone by. The superstition about
the crossing of the Kopili can be vouched for by many,
who have taken the journey from the Jaintia Hills to
North Cachar by the Kopili route. Mawpunkyrtiang
is a small village close to Cherrapunji. The
weird tale about the Siem of Malyniang is the pride
of the Maskut people, for in olden days their King,
i.e. the Siem of Malyniang, is supposed to have
been a very powerful monarch amongst the Khasis.
The story of Manick Raitong is interesting, in that
it explains the origin of the use of the sharati,
a bamboo flute of special make which is played only
at funerals. The pool of water, which was formed
after U Manick and the erring queen were burnt, may
be connected with the Umkoi, or tank, which
is dug to cleanse the souls of those who have died
violent deaths. The idea of the bamboo, which
bore leaves that grew upside-down, springing up from
the buried flute, is also to be found in the Synteng
tale regarding U Loh Ryndi’s fishing rod.
Owing to considerations of space, I have had to curtail
largely the folk-lore section. I have, however,
kept the materials by me, and if at any future time
there is reason to believe that the reproduction of
more Khasi folk-lore is called for, I shall be glad
to try to arrange that some of the other folk-tales
be printed.
The Water-Fall of Ka Likai.
The water-fall of Ka Likai is one
of the most beautiful water-falls in the Khasi Hills.
Its stream flows from a certain river from the village
of Rangjirteh and passes by the village of Nongriat.
The fall can be seen distinctly from the village of
Laitkynsew. What a beautiful fall it is when
viewed in the autumn. It is also a very high fall.
There was in olden days in the village of Rangjirteh
a woman called Ka Likai. She was a poor woman
who had a husband. When she had given birth to
a child, the husband died. Whilst the child was
yet a baby, she experienced much trouble in taking
care of it on account of her poverty. After the
child was able to walk, what a pleasure it was to
her to see it growing, and able to play with other
children. Then that woman married another man;
but he did not love the little child, and many a time
he got angry because she could not take care of him
more, on account of that child.
One day when she went to carry iron
ore, her husband took the child and killed it.
When he had cut up the body into pieces, he prepared
curry with it and placed the curry where the mother
would come and eat it. When he had finished doing
so, he threw the head and the bones of the child far
away, but he forgot to throw away the fingers, which
he had placed in a basket where the betel-nut was
kept. When the mother returned from her journey,
she inquired “Where is the child?” “She
has just gone somewhere, I don’t know where,”
he said. She remained silent awhile; then she
said, “Is there any rice and curry?” He
said “Yes, it is ready,” and went out
at the same time. When she ate, she found the
curry very tasty, and she thought that he had got the
flesh of a young pig from some one who had performed
a sacrifice. When she had finished eating, she
took up the betel-nut basket, but found the fingers
of her child there. She shrieked and threw herself
down, and then ran to the precipice and cast herself
down it. All the villagers wondered, but no one
ventured to prevent her as she held a da in
her hand. From that time the waterfall was called
the “Fall of Ka Likai.”
Ka Kshaid Ka Likai.
Ka kshaid-ka-Likai ka long
kawei ka kshaid ha ri Khasi kaba itynnad shibun
eh. Ka wan tuid na kawei ka wah ha ka
shnong Rangjirteh kaba wan hap ha ka shnong Nongriat.
Ia kane ka kshaid lah ban ioh-i bha na ka
shnong Laitkynsew. Katno ka long kaba i-tynnad
lada khmih ia ka ha ka por synrai.
Ka long ruh kaba jrong shibun eh. La don kawei
ka briew ha ka shnong Rangjirteh hyndai
kaba kyrteng ka Likai. Kane ka briew
ka long kaba duk bad ka la don u tnga, te
ynda la kha iwei i khun kynthei uta i tnga u
la iap noh. Hamar ka por ha dang lung
ita I khun ka la shitom shibun ban sumar
ha ka jinglong duk jong ka. Te ynda
i la nangiaid katno, ka la sngewbha ban ioh-i
ia la i khun ba i la shait, bad ba i la
nang ba’n leh kai bad ki para khynnah. Te
kane ka briew ka la shongkurim bad uwei pat
u briew; hynrei uta u’m ieit ia ita
i khun, bad katno ba u la jiw sngew bitar ba
ka’m lah ban khreh ba’n sumar ia
u na ka bynta ita i khun.
Te ha kawei ka sngi ba ka
leit kit nongnar, uta u tnga u la shim ia ita
i khun bad u la pyniap noh. Bad haba u la
ot u la shet jintah ia ka doh jong i, u la buh
ruh ha ka jaka ba ka’n wan bam ka
kmie; bad ynda u la dép kumta baroh u la leit
bred noh ia ka khlih bad ki shyieng sha jngai,
hynrei ia ki shimpriahti ba u la buh ha ka
shang kwai u’m kynmaw shuh ban leit bred.
Haba la wan ka kmie na kata ka
jingleit ka la kylli, “hangno ka khun”?
“Tip ei, u ong, shano ka leit kai
myntan.” Ka shu sngap noh bad ka ong
“La don ja don jintah ne em”
u ong, “la don,” bad hamar kata ka
por u leit kai noh. Te haba ka
la bam ja, ka sngew bang shibun, bad ka
la tharai ba u ioh doh khun sniang na kino-kino
kiba knia, bad haba ka la lah bam ja
ka la shim ka shang kwai ba’n bam
kwai, ka shem pynban da ki shimpriahti ita
i khun bad ka la lyniar la lympat ia lade kat
ba lah, bad ka la mareh sha katei ka
riat bad ka la pynnoh ia lade. Kumta lyngngoh
ki shnong-ki-thaw baroh bad y’m lah ba’n
khang mano-mano ruh, ka bat la ka
wait ha ka kti. Te naduh kata ka por
ki khot “ka kshaid-noh-ka-Likai.”
The Dingiei Hill.
Dingiei Hill is one of the highest
peaks in the Khasi country, resembling in height and
size the Shillong “Peak” which lies opposite
and to the north of it. There are many villages
on this hill belonging to the Shillong Siem.
In olden days on the top of this hill grew a gigantic
tree overshadowing the whole world, the name of that
tree was “ka Dingiei.” The Khasis
came to a determination that if this tree were cut
down (lit. destroyed) the world would become good and
would have light, for as long as it (the tree) remained
standing, the world remained dark and unfruitful.
They accordingly came to an unanimous decision to
fell it. When they cut (the tree) during the
day and went back next morning, they found that the
marks of cutting had been obliterated. Thus they
cut each day, and next morning they found that the
marks had disappeared. This was the case always.
Then they marvelled why this thing was thus.
They asked questions and they investigated; ka
phreid (a very small bird) said “all this has
happened because a tiger comes every night to (the
foot of) the tree and licks the part of the tree which
has been cut.” Thereupon the men, having
plied their axes and knives the whole day in cutting
the tree (instead of carrying them away as usual),
tied them to the incisions, with their edges pointing
outwards. So when the tiger went as usual at
night to lick the incisions, the sharp blades of the
axes and knives cut his tongue. Thenceforth the
tiger ceased to go to the tree; and as the tiger ceased
to lick the incisions, the mark was not obliterated
as before. So their work went on progressing every
day until ka Dingiei fell. Thus the world
received light, and cultivation throve, and there
was nothing more to stand in the way of the light of
the sun and the moon. It was for that reason
that the name of “U Lum Dingiei” was given
to the hill. Nobody knows what became of the tree,
for since the time it fell its species has died out
and there is no seed of it (to be found) anywhere
on the earth from which it can be grown.
U Lum Dingiei.
U lum Dingiei u long u wei u lum uba
jrong shibun ha ri Khasi. U syrim ha ka
jing jrong bad jingkhraw ia u lum Shillong, bad u long
marpyrshah jong u shaphang Shatei. Halor une u
lum don bun ki shnong hapoh u Siem Shillong.
Mynhyndai halor une u lum don kawei ka dieng
kaba khraw shibuin eh haduh ba ka la kah
dum ia ka pyrthei baroli kawei, ka
kyrteng kata ka dieng ki khot ka Dingiei.
Ki khun Khasi ki la ia kut jingmut ba lada
yn ioh pynduh noh ia kane ka dieng ka’n
bha ka’n shai ka pyrthei, namar katba ka
dang ieng, ka pyrthei ka dum bad ka’m
lah ban seisoh. Kumta ki la ia ieng da kawei
ka jingmut ba’n ia khet noh ia ka.
Te ynda ki la pom ia ka mynsngi, ki leit pat mynstep
ki shem ba la dam noh ka dien pom. Kumta
ki pom biang sa ha kawei ka sngi, ynda lashai
mynstep ka dam-pa-dam biang. Shu kumta barabor
ka long. Hangta ki la lyngngoh, hato
balei ka long kumne. Ki ia kylli ki ia tohkit;
ong ka phreid (ka sim kaba rit shibun) “kane
ka jinglong ha dam kumne haba phi la
pom ka long namar u khla mynmiet mynmiet u wan
jliah ia ka dien ba phi la pom.”
Te kumta ki khun bynriew ynda ki la lah pom mynsngi
baroh shi sngi, mynmiet ki teh pyn-ang da ki
wait ki sdi ka kata ka jaka ba ki la
lah pom . Kumta u khla haba u wan mynmiet
u jliah phot u thyllied haba kynduh ha kita ki
syrti wait syrti sdi. Kumtah naduh kata ka
por um wan shuh; bad ynda um ioh shuh
ban jliah kata ka dien pom u khun bynriew, ruh
kam dam shuh. Shu nangdep ka jingtrei
man ka sngi haduh ba la kyllon ka Dingiei.
Kumta sa shai pher ka pyrthei bad sa
manbha ka thung ka tep ka rep ka
sei ynda ymdon ba shar shuh ia ka sngi ia
u buai. Namarkata ki sa ioh ban khot kyrteng
ia une a lum “u Lum Dingiei.” Ia ka
jinglong kane ka Dingiei ym don ba tip ei-ei
naduh kata ka por haduh mynta, namar naduh
ba la kyllon ka iapduh bad ym don symbai
ba kan pynmih haei-haei ha ka pyrthei
haduh kane ka sngi.
Concerning the Origin of the Siems of Shillong.
The Siem of Shillong is a very great
and powerful chief in the Khasi Hills. He is
generally known throughout the Khasi Hills as the “god
king”. By the term “god king”
is meant that God has been pleased to give over to
him the largest portion of the Khasi country, i.e.
the kingdom of Shillong, to rule. If you seek
for the origin of these “god kings,” you
will find there is great uncertainty about it.
At any rate there is a tradition amongst the Khasis
to the following effect. In olden days a rumour
got abroad that there was a woman in a cave called
Marai, which is situated near the present village of
Pomlakrai, at the source of the river Umiew or Umiam.
She was a young and very beautiful damsel. Of
the reality of the damsel’s existence there
is no question. Many tried to catch her, but they
could not, owing to the narrowness of the cave.
There came, however, a certain very clever man who
went to entice her by showing her a flower called
“u tiew-jalyngkteng.” The damsel then
came (out) near to snatch the flower, but the man
went on holding back his hand until she came out into
a more open place, when he seized her. He then
brought her to his house and carefully tended her,
and afterwards he married her. That damsel was
called “Ka Pah Syntiew, the flower-lured
one,” because that man caught her by coaxing
and enticing her with a flower. That man, who
came from the village of Nongjri in the Bhoi country,
was called the Nongjri Kongor. After she had
given birth to daughters and sons, she returned, to
the same place whence she had been captured, and from
that time forth she never came out again, however much
her husband and children called and implored her.
Her children increased in stature and in wisdom and
the people hearing of the wonderful origin of their
mother, came from all parts of the country to look
at them. The children also were very clever at
showing their humility and good manners in the presence
of the elders. All the people (in return) loved
them and considered them to be the children of the
gods and did homage to them. It occurred to the
nobles and leaders of the Shillong Raj to appoint
them Siems, because (they said) the children had been
born of a wonderful woman, who, it seemed very clear,
was the daughter of the “god Shillong.”
Therefore they gladly decided to appoint them Siems
in the country of Shillong, (i.e., the present Khyrim
and Mylliem States). The children thus became
Siems, and they were called “Ki Siem-Blei”
(the god kings) of Shilong.
Shaphang ba long U Siem Shillong.
U Siem Shillong u long uwei u Siem
uba khraw shibun bad uba don bor ruh ha kane ka
ri lum Khasi. Ia une u Siem la jiw bna baroh kawei
ka ri ba u long u Siem-Blei. Haba
ong Siem-Blei ka mut ba U Blei
u la i mon sngewbha ba’n aiti ha u ban
synshar ia kawei ka bynta kaba khraw ha ri Khasi.
Ha une la aï ba’n synshar ha ri Shillong.
Haba wad ia ka jingsdang jong kine ki Siem
Blei don shibun ka jingb’ym thikna.
La kumno-kumno ka don ka jingiathu-khana
kum kane kaba harum ha pydeng ki Khasi haduh
kane ka sngi. Ha kaba nyngkong eh la byna
ha don kawei ka briew ha ka krem Marai,
kaba hajan ka shnong Pomlakrai mynta, ha tyllong
ka wah Umiew ne Umiam. Kata ka
briew kaba dang met samla kaba bhabriew shibun eh.
Ia kaba ka don, ka don hangta barabor,
bad bun ki ia pyrshang ban kem ia ka, kim lah
namar ka long ka krem kaba khim. Te
ynda la mih uwei u briew uba kham sian u la leit khroh
ia ka da kaba pyni da u syntiew uba
ki khot u tiew-ja-lyngkteng. Kumta katno
ka briew ka la wan hajan ba’n kynieh
ia uta u syntiew, te uta u briew u nangring
da kaba pynran ia la ka kti khyndiat khyndiat
haduh ka’n da mih ha kaba kham kylluid
ka jaka, u sa kem ia ka. Hangta
u la wallam sha la ieng, u ri u sumar bha ia
ka, bad hadien-hadien u la shongkurim ia ka.
Te la khot kyrteng ia kata ka briew ka Pah-syntiew,
namar ba uta u briew u ioh kem ia ka
da kaba khroh ba pah da u syntiew.
Uta u briew u long uba na Nongjri Bhoi,
bad ki jiw khot u Kongor Nongjri ia u. Te ynda
ka la kha ki khun, kynthei bad shynrang, ka
la leit phet sha kajuh ka jaka na kaba u
la ioh kem ia ka, bad naduh kata ka por
ka’m wan shuh, la’u tnga ki khun ki leit
khot leit pyrta katno-katno ruh. Kita ki khun
ki la nangshait nang sian, bad ki briew ruh, haba
ki la bna ia ka jinglong kaba phylla ka
jong ku kmie jong ki, ki la wan khnang na kylleng
ki jaka ba’n khmih ia kita ki khynnah. Te
kita ki khynnah ki la nang shibun ba’n leh rit
ba’n leh don akor ha khmat ki tymmen briew,
ki briew ruh baroh ki a ieit ia ki bad ki tharai ba
ki long ki khun Blei. Kumta ki la ia nguh
ki la ia dem ia kita ki khynnah bad hadien kata
ka la jia ha ki dohnud kiba khraw-batri, ki tymmen-ki-san
ha ka ri Shillong ban thung Siem ia ki namar
ki khynnah ki long kiba la wan kha da ka
briew kaba phylla shibun, kaba imat eh ba
ka long ka khun u Blei Shillong.
Te kumta ki la ia kut da ka mon snowbha
baroh ba’n thung Siem ia ki ha ka hima
Shillong, bad kumta la long Siem kita ki khynnah,
ki synshah bad ki khot ruh ia ki Siem-Blei-Siem-Shillong.
U Loh Ryndi and Ka Lim Dohkha.
The Syntengs give the following explanation
of the origin of Siems of Suhtnga. There was
a man from War Umwi named U Loh Ryndi. He went
one day to fish in the Umwi stream. When he had
caught only one fish, he returned home. He roasted
the fish and placed it on the tyngir (a swinging
shelf above the hearth). He forgot that it was
there, and did not remember to eat it. The next
morning he went out for a walk to the hill. When
he returned home in the evening, he found his house
had been swept and looked after, and that the rice
had been cooked. He was much surprised at this.
The next day the same thing happened. When this
state of things continued to occur, he made a pretence
of going for a walk to the hill and he called his
dog. But he concealed himself the whole day outside
the village, and when it was time for cooking rice
(evening), he returned home. When he saw that
smoke was rising from the house, he crept up stealthily
in order that he might suddenly enter the house.
Finding a woman there, he said, “Who art thou?”
She replied, “I am Ka Lih Dohkha. I am
the fish whom thou didst catch and forget to eat.
She forthwith added, “Thou must not let any one
know. I have many relatives. Come, let us
go and fetch them to come here.” So Ka
Loh Ryndi bade his mother take care of the house until
his return from his journey. They went together
and arrived at the place where he had caught her,
and she jumped into the water and he remained on the
dry land. After a while she returned, bringing
with her her relatives, but how many of them there
were is not known. They all went to the house
of U Loh Ryndi. When Ka Lih Dohkha began to enter
the house, and was about to cross the threshold, she
saw a broom which his mother had placed on the threshold.
She therefore abruptly turned back with all her relatives
to the river. After that U Loh Ryndi saw in a
dream that Ka Lih Dohkha had gone by the river Umwai
Khyrwi to a village called Suhtnga. (Since that time
all the fish have left the river up to the present
day.) He accordingly went to angle for her in that
stream, and when he had caught her, he found that she
looked after him just the same as before. After
that he married Ka Lih Dohkha and she bore him twelve
daughters and a son. When the children of U Loh
Ryndi and Ka Lih Dohkha grew up, both of them returned
to the stream Umwai Khyrwi. It is said that from
the fishing rod of U Loh Ryndi, which he left on the
bank of the stream, there grew up bamboos, the joints
and leaves of which grow upside down to the present
day.
U Loh Ryndi bad Ka Lim Dohkha.
Ki Synteng ki bâtai ia ka
jinglong tynrai ki Siem Suhtnga kumne. La don
u wei U War Umwi, uba kyrteng U Loh Ryndi, uba la leit
khwai dohkha na ka Wah Umwi; te ynda
la ngat tang kata kawai u la wan noh sba la ieng.
Ynda u la syang u la buh noh halor tyngir ha ka
ruh. Hangta u la klet bad um kynmaw shuh
ban bam ia ka. Kumta ynda la-shai mynstep
u la leit kai pat sha lum, te haba u la wan
noh la jan miet u la shem ia ka iing jong
u ba la sar la sumar bad ka ja
ba la ih. Mynkata u la lyngngeh shiban ba
ka long kumne. Te kum la-shai ka la
long kumjuh. Ynda ka shu dem iailong
kumne-pa-kumne la ban sin eh, ynda kumta u la leh
ia lade kum u ban sa leit lum, u da
ting ia u ksew. Hinrei u la rih noh baroh shi
sngi harud nong, bad ynda la poi ka por
shet ja u la wan noh sha iing. Te mynba u
la ioh-i ba la tydem ding ha ieng u la syntiat
bha biang ba un ioh rung kynsan bluit hapoh.
Hynda kumta u la shem ia ka kynthei hangta.
U la ong ia ka, “Pha kaei”?
Ka la ong ia u, “nga long Ka Lih-dohkha, ma nga,
nga long kata ka dohkha ba me la ngat
bad me la klet ban bam.” Ynda kumta ka
la ong ia u “me wat pyntip iano iano ruh, nga
don ki kur shibun eh, ngin ia leit shaw ia ki ban
wan noh shane.” Kumta U Loh Ryndi u la
buh ia la ka kmie ban sumar ia ka iing
tad ynda un wan na ka jingleit jong u.
Ynda ki la ia leit ki la poi ha kata ka jaka ba
u la ngat ia ka. Ynda kumta ka la sid
ha ka um, u te u nang sah ha ka
ryngkew. Te la shibit ka la wan pat sha
u bad ka wallam lem bad ka ia ki kur, hinrei
ki long katno ngut ym lah banong, bad ki la leit baroh
sha ka iing U Loh Ryndi. Te mynba Ka Lih
Dohkha ka la sydang rung ha iing, hamar be kan
sa jam ia ka shahksew ka la ioh-i ia
u synsar ba la buh ka kmie jong u hapoh
kata ka shahksew; namarkata ka la kylla din
bak bad ki kur jong ka sha kata ka wah.
Hadin kata U Loh Ryndi u la phohsniw, u la ioh-i ha
kata ka jingphohsniw ia Ka Lih Dohkha ba
ka la leit noh sha ka shnong ba ki
khot ka Suhtnga ha ka Umwai-khyrwi (naduh
kata la jäh noh ki dohkha ha ka wah Umwi
haduh mynta). Te u ruh u la leit sha kata ka
wah ban khwai ia ka, bad ynda u la ngat u la shem
ba ka sumar ia u kumjuh. Ynda
nangta u la shongkurim bad Ka Lih Dohkha, bad u la
ioh khun khadar ngut ki kynthei uwei u shynrang.
Ynda la rangbah kita ki khun u Loh Ryndi bad Ka Lih
Dohkha ki la leit noh baroh ar ngut ha kata ka
Umwai Khyrwi. Te ki ong ba na u ryngwiang
khwai jong U Loh Ryndi, harud um ba u la
ieh noh, la long ki shken kiba ka mat ka
long khongpong bad ka sla de kumjuh jen haduh
mynta.
Kyllang and Symper.
Kyllang is a hill which is near the
village of Mawnai in Khadsawphra, and Symper is a
hill which is situated in the Siemship of Maharam.
The old folks say that there are gods which inhabit
these hills, which are called U Kyllang and U Symper.
These gods had a quarrel for some reason that we mortals
do not know. They fought by throwing mud at one
another. After they had fought, once or twice,
U Kyllang proved victorious. So U Symper, having
been humiliated, sits quietly in his own place to
this day, and U Kyllang sits very proudly because be
was victorious in the fight. The holes which
are like tanks in U Symper’s sides remain to
this day; it is said that U Kyllang made those holes
during the battle.
U Kyllang bad U Symper.
U Kyllang u long u lum uba hajan ka
shnong Mawnai ha Khadsawphra bad U Symper u dei
u lum uba long ha ri Maharam. Ha kine ki lum ki
tymmen ki jiw tharai ba don ki blei kiba shong
hangto kiba kyrteng U Kyllang bad U Symper. Kine
ki blei baroh ar ngut ki la ia kajia namar kano kano
ka daw kaba ngi u bynriw ngim lah ban tip.
Te ki la ialeh baroh ar ngut da kaba ia khawoh
ktih. Ynda ki la ialeh shi por ar por
jop U Kyllang. Kumta U Symper u shong pynrit ia
lade ha la ka jaka jar-jar haduh mynta, bad U
Kyllang u shong da kaba sngew khraw sngew sarong
shibun ba u la jop ha ka jingialeh.
Ki thliw kiba long kum ki pukri kiba don ha ki krung
u lum Symper ki sah haduh mynta; ki ong ba
la pynlong ia kito ki thliw da U Kyllang ha ka
por ialeh.
The Siem creating stone at Mawsmai.
On the outskirts of Mawsmai village,
and to the west of it, stands a hill; it is a very
beautiful hill. From a distance it looks like
the hump of a bull. It has big trees growing
on it, as people are afraid to cut them because they
believe that the god “Ryngkew” is there,
who takes care of and protects the country. This
hill has two names, U Mawlong Siem and U Lyngkrem.
U Mawlong Siem is the smaller (peak) on the southern
side, and U Lyngkrem the taller one, in which there
is a cave. The Mawsmai people sacrifice once
or twice a year according to the god’s demand.
The Mawsmai people have, besides U Mawlong Siem, other
village gods (called “Ryngkew"). The name
of the one is “U Rangjadong,” and the
name of the other “U Ramsong.” Sacrifices
are offered to these two also. U Mawlong Siem
is a very great and stern god. The other gods
dare not engage in battle with him. He has a
daughter called “Ka Khmat Kharai” (i.e.
the mouth of the abyss). The god of the Umwai
people fell in love with this daughter, but he was
unable to obtain her in marrage, as U Mawlong Siem
did not like him. It is not possible to know
the exact reason why the name of U Mawlong Siem was
given to him, but at any rate it appears that the
name arose from the fact that in olden days before
the death of a Siem there used to be heard at “Mawlong
Siem” a great noise of beating of drums.
The Mawsmai and the Mawmluh people used to hear it,
and they attributed it to the god “Mawlong Siem,”
who beat the drum for his children to dance to.
At any rate, when this sound is heard, it never fails
to portend the death of a Siem. It appears that
this hill was called “Mawlong Siem” for
that reason.
U Mawlong Siem ha Mawsmai.
Harud ’nong Mawsmai don u wei
u lum uba shaphang sepngi na ka shnong.
Une u lum uba i-tynnad shibun. Ban khymih na
sha jingngai u long kum u syntai masi kyrtong.
U don ki dieng kiba khraw ki bym jiw don ba nud
ban thoh ban dain namar ba ki niew ba u long
U Ryngkew u blei uba sumar uba da ia ka
muluk ka jaka. Ia une u lum ki khot ar kyrteng,
U Mawlong Siem bad U Lyngkrem, U Mawlong Siem u long
uta uba kham lyngkot shaphang shathi, bad U Lyngkrem
u long uta uba jerong eh bad uba don ka
krem Pubon hapoh. Ia une U Mawlong Siem ki Mawsmai
ki jiw aï jingknia da u blang shisin shi
snem ne shi sin ar snem katba u pan. Ki
Mawmluh ruh ki leh kumjuh na la shnong. Nalor
une U Mawlong Siem ki Mawsmai ki don shuh ki Ryngkew
hajan shgong, uwei U Rangjadong bad uwei pat U Ramsong.
Ia kine ki knia. Une U Mawlong Siem u long u
blei uba khraw shibun bad uba eh. Ki para blei
kim nud ban ia leh thyma ia ki. U don kawai ka
khun kaba kyrteng “Ka Khymat Kharai,”
u blei ki Umwai u i-bha ia ka, hinrei um
lah poi namar U Mawlong Siem um sngewbha ia u.
Ban tip thikna ia ka daw balei ba khot kyrteng
Mawlong Siem ia u ym lah ban tip; hinrei la kumno kumno
i-mat ba kane ka kyrteng ka la mih
namar ba mynhyndai haba yn sa iap Siem
la jiw ioh sngew hangta ha U Mawlong Siem ba
don ka jingsawa tem ksing kaba khraw shibun.
Ki Mawsmai bad ki Mawmluh ki jiw ioh sngew, bad ki
jiw tharai ba u blei Mawlong Siem u tem ksing
ban pynshad khun. Lei lei haba la ioh sngew
kum kata ka jingsawa ym jiw pep ia ka ban
iap Siem, bad i-mat ba na kata ka daw
la khot kyrteng ia une u lum Mawlong Siem.
Why There Are Spots On The Moon.
In olden days there was a woman who
had four children, three girls and one boy. Their
names were these, Ka Sngi (sun), Ka Um (water), Ka
Ding (fire), and U Bynai (moon). These four children
belonged to rich gentle folk. The Moon was a
wicked young man, for he began to make love to his
elder sister, Ka Sngi. In the beginning the Moon
was as bright as the Sun. When the Sun became
aware of his bad intentions, she was very angry.
She took some ashes in her hand and said to him, “do
you harbour such an incestuous and wicked intention
against me, your elder sister, who has taken care
of you and held you in her arms, and carried you on
her back like a mother does; now I will cover your
brow with ashes, you wicked and shameless one; begone
from the house.” Then the Moon felt very
much ashamed, and from that time he gave out a white
light because the Sun had covered him with ashes.
What we see like a cloud (on the Moon) when it is full,
are the ashes which adhered from the time the Sun covered
him with them. The three daughters, however,
remained at home to take care of their mother, until
she grow old and died.
Kumno ba la Thoh dak U Bynai.
La don kawei ka briew mynhyndai
kaba don saw ngut ki khun, lai ngut ki kynthei
bad u wei u shynrang. Ki kyrteng jong ki ki long
kine, Ka Sngi, Ka Um, Ka Ding, bad U Bynai. Kine
baroh saw ngut ki la long ki khun riwbba khun don
burom shisha shisha. Te une U Bynai u la long
u briew uba riwnar, u sydang ban i-bha ia la ka
hynmen, Ka Sngi. Une U Bynai ruh ha kaba mynnyngkong
u long uba phyrnai hi ryngkat Ka Sngi. Te ynda
ka Sngi ka la sngewthuh ia ka jingmut
riwnar jong u ka la sngew bittar shibun bad ka
la shim u dypei ha la ka kti bad ka la ong
ia u, “da kum kane ka kam kaba
sang kaba sniw phi thew ia nga ka hynmen kaba
la thum la bah, la sumar sukher kum ka kymie
ryngkat; mynta ngan tep da u dypei ia ka
shyllang-mat jong me u riwnar u khlem rain, khie
phet noh na iing.” Te U Bynai u la
sngew rem sngew rain shibun eh. Bad naduh
kata ka por U Bynai u kylla da ka
jinghai kaba lih namar ba tep Ka Sngi da
u dypei. Bad uta uba ngi ioh-i ha U Bynai
kum u l’oh ha ka por ba u pyllun
u long u dypei kein uba sah naduh ba
tep Ka Sngi. Te ki sah lai ngut ki para
kynthei kiba sumar ia la ka kmie ba
la sydot la tymmen haduh ba kan da iap.
“Sohpet Byneng” Hill.
In olden days, when the earth was
very young, they say that heaven and earth were very
near to one another, because the navel-string of heaven
drew the earth very close to it. This navel-string
of heaven, resembling flesh, linked a hill near Sumer
with heaven. At that time all the subjects of
the Siem of Mylliem throughout his kingdom came to
one decision, i.e. to sever the navel-string from
that hill. After they had cut it, the navel-string
became short; and, as soon as it shortened, heaven
then ascended high. It was since that time that
heaven became so high, and it is for that reason that
they call that hill which is near Sumer “U Sohpet
Byneng.”
U Lum Sohpet Byneng.
Mynhyndai mynba dang lung ka
pyrthei ki ong ba ka byneng bad ka khyndew
ki ia jan sbibun namar ba U Sohpet Byneng
u ring ia ka byneng ba’n wan kham hajan.
Une U Sohpet Byneng u long kum ka doh kaba snoh
na u wei u lum uba hajan Sumer bad ka snoh
ruh ia ka byneng. Te mynkata ka por
ki khun ki raiot U Siem Mylliem baroh kawei ka
hima ki ia ryntieh kawei ka buit ban ia ieng
ba’n khet noh ia uta U Sohpet Byneng na
uta u lum. Te ynda ki la ialeh ba’n
khet ia u u la dykut, bad tang u shu dykut ka
byneng ka la kiw theng sha jerong. Kumta
ka shu jngai kumne ka byneng naduh kata
ka por ba dykut U Sohpet Byneng nalor
uta u lum. Kane ruh ka long ka
daw namar balei ba la khot ia uta u lum
uba don hajan Sumer “U Lum Sohpet Byneng.”
How the Dog came to live with Man.
In olden days, when the world was
young, all the beasts lived happily together, and
they bought and sold together, and they jointly built
markets. The largest market where all the beasts
used to take their articles for sale was “Luri-Lura,”
in the Bhoi country. To that market the dog came
to sell rotten peas. No animal would buy that
stinking stuff. Whenever any beast passed by his
stall, he used to say “Please buy this stuff.”
When they looked at it and smelt it, it gave out a
bad odour. When many animals had collected together
near the stall of the dog, they took offence at him,
and they said to him, “Why have you come to
sell this evil smelling, dirty stuff?” They then
kicked his ware and trampled it under foot. The
dog then complained to the principal beasts and also
to the tiger, who was at that time the priest of the
market. But they condemned him, saying, “You
will be fined for coming to sell such dirty stuff
in the market.” So they acted despitefully
towards him by kicking and trampling upon his wares.
When the dog perceived that there was no one to give
ear to his complaint, he went to man, who said, “Come
and live with me, and I will arise with you to seek
revenge on all the animals who have wronged you.”
The dog agreed and went to live with man from that
time. Then man began to hunt with the assistance
of the dog. The dog knows well also how to follow
the tracks of the animals, because he can scent in
their footprints the smell of the rotten pea stuff
which they trod under foot at Luri-Lura market.
Kumno u Kseq u la wan Shong bad u Briew.
Mynhyndai, mynba dang lung ka
pyrthei shibit, ki mrad ki mreng lai phew jaid
ki ia suk ki ia lok para mrad, bad ki ju ia-die-ia-thied,
ia thaw iew thaw hat ryngkat. Te ka
iew kaba khraw tam eh kaba poi baroh ki lai phew
mrad ba’n wallam la ki jingkhaii pateng ka
long ka Iew “Luri-Lura” ba ri
Bhoi. Ha kata ka iew u ksew u wan die ’tung
rymbai, te ym man don ba pan thied
satia ia kata ka ktung. La iaid kawei ka
mrad u tyrwa, “To thied kane ka ktung.”
Haba ka la khmih bad ka la iw, kaba
iwtung pynban, la iaid kawei pat ruh shu shem ba
ka long kumta, kaba sniew bad kaba iwtung ka
jingdie jong u ksew. Te haba ki la ialang
kham bun ha ka basa jong u ki la phoi ia
u ksew, ki ong “balei me wan die ia ka
ktung kaba iw jakhlia?” bad ki la kynjat ia ka
jingdie jong u bad ki la iuh hapoh slajat. Te
u ksew u la mudui ha ki para mrad kiba kham rangbah
bad ha u khla uba long lyngdoh, ha kata ka iew.
Pynban ki la pynrem ia u, bad ki la ong, “yn
dain kuna ia me uba wan die ia ka jakhlia ha
ka iew ka hat.” Kumta ki la leh
bein ia u da kaba iuh kaba kynjat ia kata ka
ktung. Te u ksew haba u ioh-i b’ym
don ba sngap ia ka jingmudui jong u, u la
wan sha u bynriew, bad u bynriew u la ong “To
wan shong noh bad nga nga’n ieng ryngkat bad
me ba’n wad kyput ia ki lai phew mrad kiba
leh bein ia me.” Te kumta u ksew u la kohnguh
bad u la wan shong bad u bynriew naduh kata ka
por. Nangta sa long ka beh
mrad u bynriew ryngkat bad ka jingiarap u ksew.
U ksew ruh u tip ba’n bud dien ia ki mrad, namar
u sngewthuh ba ka dien ka khnap ka
mrad baroh ka don ka jingiw-khong ba
la sah ka jingiw naduh kata ka por
ba ki iuh ia ka ktung rymbai jong u ha ka
Iew Luri-Lura.
The “Thlen.”
In olden days there was a market in
the village of Langhiang Kongkhen, and there was a
bridge sacred to the gods there. All the children
of men used to frequent that heavenly market.
They used to pass by Rangjirteh, where there is a
cave which was tenanted by a gigantic “thlen.”
When they went to that market, as soon as they arrived
at Rangjirteh they were swallowed up by the “thlen.”
The “thlen” did this in obedience to an
order he had received. If ten people went there,
five of them were swallowed up; half of them he devoured,
and half of them he let go. But any one who went
alone was not touched by the “thlen,”
for it was necessary for him to leave untouched half
(of the number of those who went). When many
people had been devoured, and when they saw that all
the children of men would be destroyed, whether they
were Khasis or plains people, they held a great durbar
at Sunnai market to which both Khasis and plains people
went. They considered together as to how to devise
a means by which they could slay the “thlen”
which had devoured the children of men. After
they had deliberated for a long time they decided
to adopt the following plan. In the grove that
is close to Laitryngew, which is called “the
grove of U Suidnoh,” there was a man called “U
Suidnoh.” They counselled together to get
“U Suidnoh” to make friends with the “thlen.”
This Suidnoh was a courageous man who did not care
for any one. He used always to walk alone; so
when he went to the “thlen,” the latter
did not eat him because there was no one else with
him who could be let go. The people advised U
Suidnoh that he should go and give the “thlen”
flesh every day, either goats, or pigs, or cattle.
After he had done this for a long time, the “thlen”
became tame, and was great friends with U Suidnoh.
When both of them became very intimate thus, the children
of men advised U Suidnoh to build a smelting house.
So he built a smelting house and made the iron red-hot,
and, holding it with a pair of tongs, took it to the
“thlen.” When he arrived he said
to the “thlen,” “Open your mouth,
open your mouth, brother-in-law, here is some flesh.”
As soon as he opened his mouth, he threw the red-hot
iron down his throat. The monster then struggled
and wriggled so violently in its death agony that the
earth shook as if there had been an earthquake.
When U Suidnoh saw the death struggle of the “thlen,”
he fainted (from excitement). The quaking of the
earth startled all the children of men, and they thought
that something had happened. When U Suidnoh did
not return home his family went to look for him, for
they knew that he had gone to feed the “thlen”
with red-hot iron. They found him there lying
in a faint. When they had revived him, they asked
him why he had fainted thus. He replied, “When
I was feeding the ‘thlen’ with red-hot
iron, he struggled and wriggled and I fainted.
Come, let us go and see what has become of him.”
They then went and found that the “thlen”
was dead. They then published abroad all over
the world that the “thlen” was dead, and
they convened a durbar to decide about eating him.
In the durbar they came to the following understanding,
i.e. that the Khasis should eat half, and the
plains people half (of the body). After they had
come to this decision in the durbar, they then went
to take him out of the cave, and they lifted him on
to a rock. They there cut into pieces the “thlen’s”
carcase. The plains people from the East, being
more numerous, ate up their share entirely, not leaving
anything for this reason there are no “thlens”
in the plains; but the Khasis from the West, being
fewer in numbers, could not eat up the whole of their
share; they left a little of it. Thus, because
they did not eat it all, the “thlen” has
remained with them. U Suidnoh gained for himself
fame and honour, which he enjoys up to the present
day. The Khasis, therefore, when they find that
the hair or the clothes of any one belonging to them
have been cut, refer the matter to U Suidnoh, and
they sacrifice to him. The Syntengs also have
their “thlen,” but he differs much from
the Khasi “thlen.” The Syntengs also
believe he is a kind of serpent, and there are some
families and clans who keep him and worship him like
a god. They sacrifice to him a pig only; they
do not propitiate him with human blood as the Khasis
do.
Shaphang U Thlen.
Mynhyndai la don ka iew
ha Langhiang Kongkhen, ba don ka jingkieng
blei hangta. Baroh ki khun bynriw ki ia wan ha
kane ka iew blei. Ki iaid lynti na
Rangjirteh, kaba don ka krem u thlen uba
khraw eh. Te katba ki leit sha kane ka iew
blei tang shu poi ha Rangjirteh la nguid noh u thlen.
U ieh kum ha kane ka rukom kat kum ka hukum
ba u la ioh. Lada iaid shiphaw ngut, san
ngut la nguid noh; shiteng shiteng la bam, shiteng
shiteng la pyllait noh. Hinrei ia uba iaid wei
briew ym bit ba’n bam. Ka dei ba’n
da pyllait shiteng shiteng. Te ynda la lut
than eh ki briew, ki i ruh kum ba’n sa duh
ki khun bynriew baroh, bad Khasi bad Dykhar, hangta
ki la sydang ba’n lum ka dorbar bah ha
ka iew Sunnai, u Dykhar u hangta u Khasi ruh hangta.
Ki ia pyrkhat ba’n ioh ka buit ka
lad da kumno ki lah ba’n pyniap noh ia u
thlen uba la bam duh ia u khun bynriew. Ynda
ki la dorbar kham slem ki la ioh ka lad kaba
biang kumne. Ha kata ka khlaw hajan Laitryngew
kaba ki khot ’law Suidnoh la don uwei uba kyrteng
“U Suidnoh” ki la ong ba’n pynialok
ia U Suidnoh bad U Thlen. Une U Suidnoh u long
uba riwnar u b’ym jiw iaid ryngkat briew.
Wei briw, wei briw, u iaid. Kumte haba u
leit sha U Thlen ruh u’m bam satia namar ba
U Thlen hi ruh u’m jiw bam ha b’ym don
jingpyllait. Ki briew ki la sylla ia U Suidnoh
ba un leit aï doh ia u hala ka
sngi; u aï da ki blang, ki sniang, ki massi.
Haba la leh kumta kham slem U Thlen u la juh,
u la ia lok bha bad “U Suidnoh.” Te
ynda kine ki la ia juh bha, u khun bynriew u la bythah
pat ia U Suidnoh ba u’n shna shlem, bad
u la shna shlem ba’n pyrsut nar-wah. Ynda
u la pyrsut ia u nar haduh ba u la saw bha hain
u la khap na ka lawar ding bak bad katba
u dang saw dang khluid bha u la leit lam ha U Thlen.
Tang shu poi u ong “Ko kynum ang, ang, kane
ka doh,” bad iang u shu ang u la thep jluk
ha u pydot. Hangta U Thlen u la khih u la lympat
u la kyrhtat u la ksaid iap baduh ba la win ka
khyndew kumba khih u jumai. Hangta U Suidnoh,
haba u ioh-i ia ka jingksaid iap U Thlen,
u ruh u la iapler b’ym tip briew shuh.
Te kata ka jingwin ka khyndew ka la
pynkyndit ia u khun bynriew baroh ha ka pyrthei,
bad ki la pyrkhat ba la jia ei ei.
U Suidnoh u’m poi shuh sha la iing, te
kiba ha iing jong u ki la leit wad, namar ki la tip
ba u la leit aï jingbam ha U Thlen da
u nar saw: hangta ki la shem ba u la iap
ler, bad ki la pynkyndit ia u bad ki la kylli ia u
“Balei me iapler kumne?” U ong, “Hamar
ba nga dang aï jingbam ia U Thlen da
u nar saw ba la pyrsut bha, u la kyrthat, khih
lympat U Thlen bad nga la iap ler. “Ia,
ia leit khymih kumno u la long.” Ynda ki
la ia leit khymih ki shem ba la iap U Thlen.
Hangta la pynbyna haw ia ka pyrthei baroh be
la lah iap U Thlen, bad u lum ka dorbar ba’n
bam noh ia u. Hangta ha ka dorbar ki la ia
kut kumne: ki Khasi ki’n bam shiteng bad
ki Dykhar ki’n bam shiteng. Ynda la ia
kut kumta ha ka dorbar ki la ieng ba’n leit
sei noh na ka krem, bad ki la rah halor
u mawsiang. Hangta ki la ia shain ia dain ia
ka doh U Thlen lyngkhot lyngkhot. Ki Dykhar
na mih-ngi, namar ba ki kham bun briew ki
la bam lut ia la ka bynta, kim shym pynaah ei
ei, kumta ym don Thlen shuh ha pyddeng ki Dylhar.
Hinrei ki Khasi, na sepngi namar ba ki kham
duna briew ki’m shym lah ba’n bam lut ia
la ka bynta, ki la pynsah katto katne. Kumta
namar ba ki’m shym bam lut, U Thlen u dang
sah. U Suidnoh u la ioh la ka nam
la ka burom haduh mynta. Namar haba
ki Khasi ki shem ba la ot shniuh ne ot jaïn
ki pynkit halor U Suidnoh bad ki aï jingknia
ia u. Ki Synteng ruh ki don la U Thlen hinrei
u pher shibun na U Thlen Khasi. Ki Synteng
ruh ki ngeit ba u long u kynja bysein, bad don
ki iing bad ki jaid kiba jiw ri ia u bad ki mane kum
u blei. Ki aï jingknia ia u tang da
u sniang, hinrei kim aï da ka snam
briew kumba aï ki Khasi kiba ri ia u.
About the River “Rupatylli” at Duwara.
In ancient times, when the world was
still young, there were two river goddesses who lived
on the Shillong Peak; perhaps really they were the
daughters of the god of the Peak. These two wagered
one against the other that each would be the first
to arrive in the Sylhet plains by cutting a channel
for herself. They agreed to start from Shillong
Peak. One followed the channel of the Umngot,
and the other that of Umiew or Umiam. The one
that followed the channel of Umngot chose a soft and
easy bed, and although the way was a longer one, she
did not find it a trouble to go by a circuitous route.
When she reached the Sylhet plains she was called
“Shengurkhat,” and she then flowed past
Chhatak, and so reached Duwara. She looked round
to see where Umiam was, but she could not descry her
anywhere. So out of playfulness she flowed slowly,
and she formed a channel like a necklace (rupatylli)
by way of waiting to see where Umiam was. Umiew
was very proud, she felt strong enough to make the
channel she chose, and although it was through the
midst of hills and rocks, she cared not a bit; so
she wasted time by digging through the hills and boulders.
When she reached Shella, she thought she could easily
beat Umngot, for the course she had taken was a very
straight one. When she got a little below Shella
she saw Umngot shouting for joy with foaming waves
in the Rupatylli channel at Duwara. She was covered
with shame, and she slackened her speed and split
herself up into 5 branches, namely, ka Umtong,
ka Torasa, ka Pasbiria ka Kumarjani,
and ka Duwara. Umiam did this so as to hide
her shame from Umngot. This is how the river
Rupatylli was formed at Duwara, to be a token that
Umngot had been victorious in her contest with Umiew.
Shaphang ka wah. Rupatylli ha Duwara.
Hyndai mynba dang lung ka pyrthei
la don ar ngut ki blei um kiba shong ha lum Shillong.
Lehse shisha ki long ki khun u blei Shillong.
Kine ki la ia kop ba’n ia mareh ba’n ia
pynpoi kloi sha ri madan Shilot da kaba ia pom
mar kawei ka wah. Kumta ki la ia kut bad
ki la ia mih na Shillong kawei ka Umngot
bad kawei ka Umiew ne Umiam. Kata ka
Umngot ka bud ia ka lynti na ba,
jem ba jem, la ka long kham jingngai ruh
kam sngew salia ba’n iaid kyllain.
Kumta ka la poi ha Shilot ba’n khot ka
wah Shengurkhat bad ka iaid haduh Shattok, bad
ka poi ha Duwara. Ka khymih ia ka Umiam
haei-haei-ruh, te ym ioh-i. Kumta ka
la leh suki kai, ka thaw ka rupa tylli hangto
ba’n long kumba sangeh ba’n ioh-i ia ka
Umiam. Ka Umiew ka long kaba kham sarong,
ka sngew khlain ba’n iaid na ka
lynti kaba bit la ka long da ki lum ne
ki maw, ka’m suidniew, kumta ka la pynlut
por ha kaba tih ia ki lum bad ki maw. Ynda
ka la poi ha Shella ka la shu mut ba’n
jop ia ka Umngot namar ka lynti jong ka
ka long kaba beit eh, te ynda ka
la poi harum Shella khyndiat ka la ioh-i
ia ka Umngot ba ka la risa da
ka jingkhie dew ha ka wah Rupatylli ha Duwara.
Kumta ka la sngew rain suin bad ka la leh
suki noh da kaba pynpait tynat ia lade san
tylli, kawai ka Umtang; ar ka Umtarasa;
lai ka Pasbiria; saw ka wah Kumarjani;
san ka wah Duwara. Kumne ka la
leh khnang ba’n buh riah ia la ka jingkhein
burom ha khymat ka Umngot. Kumta sa
long ka wah Rupatylli ha Duwara namar ka
long ka dak ka jingjop ka Umngot ia
ka Umiew.
The Kupli (Kopili).
The Kopili river rises in the “Black
Mountains,” and flows northwards into the
Brahmaputra. It is the boundary between the country
of the Syntengs and that of the Hadems. Any traveller
who wishes to cross this river must leave behind him
the rice which he has taken for his journey, and any
other food that he may have taken with him. If
he does not do so, even if he crosses the river at
an unforbidden point, he is liable to offer a sacrifice
to the Kopili goddess. The people offer to her
three fowls and three goats outside the village, i.e.
one to the goddess herself, and the other two to her
sons, U Shyngkram and U Jali; and five fowls, that
they may all three feast together; this is the case
of one transgression only. But in the case of
a man who has committed more than one, it is not possible
to say how many goats and fowls must be sacrificed,
because the river often demands offerings on account
of a man’s parents or relatives having crossed
the river at some time or other.
From the time of the old Siem to that
of U Ram Singh Siem, they used to sacrifice to this
great goddess two persons during the months of November
and December at the time of offering: a sacrifice
at Jaintiapur. After a ceremony performed by
the Brahmíns at Jaintiapur, the victims are led
to the Mawshai (Shangpung) market, where they are
allowed to take and eat anything they like. After
that they conduct them to Sumer; but some say that
the stone on which the victims are beheaded is situated
below the village of Ka Lew Kai, near a stream which
falls into the Kopili, and where there is a mawkynthei
(flat table-stone) close to that sacred river.
They place the victims on that stone,
where the executioner beheads them with a terrible
sword. After that they throw the dead bodies
their heads into the river. But in the days of
U Markuhain (U Raj Indro Singh) “who was our
contemporary” they have ceased to do so out
of fear of East India Company. The victims are
known by the name of “Mugha Khara.”
At the time all the people of the
territory of the twelve dolois were in great state
of terror. It is said that the victim-catchers,
when they inquired about the clan (of their intended
victims), conducted themselves as if they did not
intend to do anything. When the people told their
clan, then they caught them. When they heard that
the people belonged to clans from which kongngors
were selected, they did not arrest them.
When it was impossible to get hold of any one else,
they sacrificed some of the (king’s) slaves.
Shaphang Ka Kupli, U Shyngkram bad
U Jali, ki Khun jong ka.
Ka Kupli ka long ka wah
na ki lum baiong bad ka tuid da artet
ha ka wah Brahmaputra. Ka long ka pud
ia ka ri Synteng bad ka ri. Hadem ha
mihngi. Uno-uno u nongleit jingleit uba kwah ban
jam ia kane ka wah Blei-Kupli u don kam
ba’n bred noh ia la u khaw-ryneng ha shiliang
wah, bad ia ki kynja jingbam baroh phar, te un
sa klan ia ka. Lada u’m da
leb kumta, la’u klan na ka jaka ka
b’ym sang ruh un hap jingainguh ha ka.
Ki khun-ki-hajar ia ka ha lum lai s’iar,
lai blang kawei ia ka, marmar uwei ia U
Shyngkram bad U Jali; bad san s’iar ba
ki’n ia bam sngewbha baroh lai ngut shi
khun shi kymie, kata ka long haba long tang
kawei ka lait, hinrei haba ka’n
long katba shong ka lait u briew lei-lei,
ngam tip ka’n long katno blang katno siar namar
haba dei ka’n wan pan ka
jingknia namar ba la klan ia ka na khlieh
lane na kyjat da u kynie u kypa kano-kano
ka iing lane kano-kano ka kur. Naduh
ki sngi ki Siem Tymmen haduh ki sngi U Ram Singh Siem
ia kane ka blei bah ka kymai u lei
ba khraw ki knia da ki briew ar-ngut shi
snem shi snem hamar u bynai ba ki puja ne
aï nguh ha Jaintiapur. kata, hamar u ’nai
wieng bad u ’nai nohprah. Ynda ki la knia
ha Jaintiapur da ki Bramon, ki sa ia lam
ia ki sha ka iew Mawshai ne ka iew Shangpung
ba ki’n bam shiwa katba mon na
kata ka iew. Nangta pat sha Sumer, kiwei
pat ki ong ba u maw ba ki khrai khlieh ia
ki Muga Khara u don harum ka shnong
Iewksi hajan kawei ka wah kaba tuid sha ka
Kupli sha ka jaka ba don
ka maw kynthei harud kata ka wah blei Kumta
ki sa kyntiw halor kata ka maw kynthei ia
ki; nangta pat wan sa u nongkhrai khlieh bad
ka wait ba i-shyrkhei, u khrai ia ki hangta.
Hadin kata ki sa shat ia ki met-iap sha um
bad ia ki khlieh jong ki ruh de. Hinrei ha ki
sngi U Markuhain ne U Raj-Indro Singh uba ha Khyjong
ngi mynta ym long shuh kumta namar ba u tieng
ia ka Kompani. Ia kine ki briew ba
ki knia ki khot kyrteng ia ki ki Muga Khara.
Mynkata ki bynriew shi khadar doloi
sngew tieng, ki ong ba ki nongkem ki da
kylli shiwa ia ka jaid, ki da leh ia lade
kum ki bym mut ba’n leh ei-ei-ruh,
te ynda kita ki briw ia kibe ki mut ba’n
kem ki la ia thuh ia la ka jaid ki sa kem
ia ki. Haba ki sngew ba ki long na
ka jaid kaba jiw long kongngor ki’m jiw
kem. Te haba ym ioh eh ki knia da
ki mraw Siem.
The Village of Mawpun-ka-Rytiang (Mawpunkyrtiang).
There was in olden days a woman called
Ka Rytiang of the Siem clan. Whilst she was still
a spinster, she used to go to catch fish in a stream
over which there is to the present day a bridge made
of a single stone, called Mawpun ka Rytiang.
Whilst she was catching fish in the midst of the stream
a fit of drowsiness overtook her. At that very
moment there approached her a very handsome young man,
who thus addressed her; “Take this drumful of
money; do not marry, and thou shalt nevertheless bear
children. Thou must throw a bridge built of a
single stone across this stream, thou must build thy
house entirely of stone, the beams must be all of
stone. Thou must spend all the money I have given
thee, and if it does not suffice for thy expenditure,
I shall bring more. Thou wilt remember all that
I say?” She replied “yes.”
As soon as he had finished speaking to her, she awoke
from her fit of drowsiness, and found herself holding
a drumful of money. On her way home she pondered
over what he had said to her, and her heart was full
of joy that she had met a god who had given her so
much money, and who had spoken such words to her.
She then constructed a bridge over that stream, with
a single stone, which remains till this day.
When she was about to build her house, it happened
that she got married notwithstanding; she gave birth
to a blind child, and died shortly afterwards.
So the people called the village “Mawpun-ka-Rytiang,”
or, when abbreviated, “Mawpunkyrtiang.”
Ka Shnong Mawpun-ka-Rytiang (Mawpunkyrtiang).
Te la don mynhyndai kawei ka
briew kaba kyrteng ka Rytiang, ka jaid Siem.
Mynba ka dangsamla ka leit tong sher na
kata ka wah kaba don u Mawpun uba ki khot haduh
mynta u Mawpun ka-Rytiang. Hamar ba
ka dang tong sher ha pyddeng um ka
lamshoh sam thiah hangta. Hamarkata ka por
la mih u wei u briew uba bhabriew shibun eh, bad u
ong ha ka, “Heh kane ka tyngka shi
sing nalai; te pha wat shongkurim shuh ho; koit,
ki khun pha’n ioh hi, bad pha’n pun uwei
u mawpun na Shilliang sha shilliang kane ka
wah, bad thaw iing ba phan shong da ki maw
suda ki rijid ki rishot, kiei kiei baroh thaw
da ki maw. Pha’n pynlut kane ka
tyngka baroh, bad lada ym dap ruh ngan sa
wallam pat. Phan kynmaw ho ia kaba nga la ong
baroh.” Ka ong “haoid.”
Te kumne-kumne, tang shu la dép kine ki ktin
baroh ba u kren, ka la kyndit na kata
ka jingshoh samthiah, bad ka tyngka ka
don ha ka kti jong ka shi’sing
nalai. Te ynda ka la wan sha la iing, artat
artat ka lynti ka la puson ha la ka
mynsim da kaba kymen ba ka la iashem
ia u blei uba la aï katne ki tyngka bad uba la
kren kum kine ki ktin. Te kumta ka la ring
u mawpun uba don baduh mynta. Bad hamar ba
ka dang sydang ba’n thaw sa ka
iing ka lap ba ioh tynga noh pynban; kumta
ka kha u khun da uba matlah bad tang shibit
ka iap noh. Kumta ki ioh ban khot ka
shnong Mawpun-ka-Rytiang, lane haba kren
lyngkot Mawpunkyrtiang.
The Siem of Malyniang.
The Siem of Malyniang was one of those
kings who, people said, was one of the “god-kings.”
He lived in the village of Madur, which is now in
the Maskut doloiship. There arose from the royal
family of Malyniang a king whose name was Kyllong
Raja. His manner was very peculiar, but he was
at the same time both stern and courageous. He
made up his mind to conquer the whole of the Synteng
country as well as the territory of the Siem of Shillong,
in order to extend his own kingdom of Madur.
This Kyllong did not require many followers when he
went to war because he was a very strong man and a
man whom nobody could kill, for, if he was killed
he came to life again immediately. The Synteng
king once chopped him up into pieces and threw his
hands and feet far away, and thought he would not
come to life again. Nevertheless, next morning
he came to life just the same, and he walked along
all the paths and by-ways to intercept his enemies.
The Synteng king was in great trouble on his account,
and was at a loss for a plan how to overcome him,
because, having been killed once or twice, he came
to life again.
When the Synteng king had thought
well over matter, he hit on a device which he thought
a very good one, by which he could ascertain by what
manner of means he came to life again after having
once been killed. The Synteng king’s stratagem
was the following. He selected the most beautiful
girl in the Synteng country, he put on her ornaments
of gold and of silver and royal raiment of great price,
and he said to her, “All these will I give thee,
and more besides, if thou canst obtain for me the
secret of Kyllong Raja, and canst inform me how he
brings himself to life again after being killed.
Now I will send thee to the market there, and if Kyllong
Raja takes a fancy to thee, and if he is willing to
take thee to wife, thou wilt go, and thou wilt pretend
to love him as far as is in thy power. Afterwards
thou wilt inquire regarding all his secrets and wisdom,
i.e. how he comes to life again after he has
been killed; and after thou hast found out all these
things, thou wilt inform me, so that I may overcome
him. Then, if thou art successful in thy mission,
I will give thee a great reward.” He then
sent her to the market. Kyllong Raja saw her
and fell in love with her, and he took her to wife
and kept her at Madur. Then that damsel pretended
to love him exceedingly, and she repeatedly asked
him his secret, how he came to life again. Then
Kyllong Raja, fancying that she really loved him, confessed
all to her. He said, “My life depends upon
these things. I must bathe every day and must
wash my entrails” (hence the appellation of “the
king who washes his inside” which they gave
him), “after that I take my food, and there
is no one on earth who can kill me unless he obtains
possession of my entrails. Thus my life hangs
only on my entrails.”
When, therefore, that damsel who had
become his wife had learnt all these things, she sent
word to the Synteng king that he should send one of
his elders, to whom she might reveal the secret of
U Kyllong’s existence. When the Synteng
king heard this, he sent his elders to her. She
then told all those things that U Kyllong had confessed
to her. When the Synteng king had heard everything,
he gave orders to the people to be on the watch so
as to get hold of U Kyllong Raja. They found
him one day bathing, with his entrails placed on one
side of the bathing-place, so that afterwards he might
wash them. Thereupon a man from Ralliang seized
the entrails and killed him. He cut the entrails
into little pieces and gave them to the dogs.
Thenceforth U Kyllong Raja was not able to come to
life again. Madur was conquered, and all the
members of the royal family of Malyniang were scattered
from that time. Seven generations have passed
since then.
Shaphang U Siem Malyniang
U Siem Malyniang u la long uwei u
Siem ba jiw byna ba u long u kynja Siem
blei. Une u la shong ha ka shnong Madur kaba
long mynta ha ka ilaka u doloi Maskut. Ha
ka jaid Siem Malyniang la mih uwei uba kyrteng
U Kyllong Raja. Une u Siem uba phylla shibun ha
la ka jinglong, u briew uba eh uba shlur.
U la thymu ban job ia ka ri Synteng baroh bad
ia ka ri Shillong ban pynkhraw ia la ka hima
Madur. Une u Kylong u’m donkam shibun ki
nongbud ban leit ia leh ia kano-kano ka thyma,
namar u long u briew uba khlain shibun bad u by’m
jiw don uba lah ba’n pyniap ia u. La ki
pyniap ruh u im pat kumne-kumne. U Siem Synteng
u la pom ia u tukra-tukra, u la bred ia ki kyjat ki
kti sha jingngai, bad u la tharai ba u’n
ym im shuh, pynban tang la mynstep u la im hi kumjuh,
u la iaid ia ki lad ki dong ban sywait ia ki nongshun.
U Siem Synteng u la shitom shibun ia u bad u la duh
buit ruh da kumno yn leh ba’n jop ia u,
haba shi sin ar sin la pyniap u shu im pat kumjuh
pakumjuh. Te haba u Siem Synteng u la
pyrkhat bha u la shem kawei ka buit kaba u tharai
ba ka long kaba bha tam bad kaba u lah ban
tip da kano ka rukom ne ka jingstad
ba u im pat haba la pyniap ia u. Ka
buit jong u Siem Synteng ka la long kumne.
U la shim kawei ka samla kaba bhabriew tam na
ka ri Synteng baroh, u pyndeng ki jingdeng ksiar
ki jingdeng rupa, bad u pynkup ki jaïn Siem kiba
kordor eh, bad u ong ha ka “ngan aï
ia pha kine baroh, bad ngan aï shuh ruh nalor
kine lada pha’n ioh ia ka buit u Kyllong
Raja ban iathuh ha nga da kumno u lah ban pynim
pat ia lade haba pom ia u. Te mynia nga’n
phah ia pha sha ieu shato, lada une u Kyllong
Raja u i-bha ia pha, bad u’n shim ia-pha ban
long ka tynga jong u, phan leit, bad phan leh
ieit ia u katba lah. Hadin sa kylli ia ka
buit ka jingstad baroh, da kumno u im pat
haba la pom ruh, bad ynda pha la tip ia kita baroh
sa pyntip sha nga ba nga’n sa
jop ia u. Te lada pha’n leh kumta
nga’n aï buskit ia pha shibun ho.
Kumta u pbah iew soit ia ka. Te une
U Kyllong Raja u la iohih ia ka, bad u la i-bha
shisha ia ka, bad u shim iaka ba’n long
ka tynga jong u. U buh ia ka ha Madur.
Te kata ka samla ka la leh ieit ia u shibun
eh bad ka kylli byniah ia ka buit ka
jingstad ba u im pat. Hangta une u Kyllong
Raja, haba u iohih ba ka leh ieit
shibun u phla ia kiei-kiei baroh hak-a. U ong,
“Ka jing im jong-nga ka long kumne:
nga dei ban sum ha la ka sngi bad ban sait
ia la ki snir (nangta la khot ia u “U Siem sait-snir").
Hadin kata ngan sa bam ja, bad y’m
don mano-mano ba lah ban pyniap
ia nga lada ki’m ioh ia ki snir. Kumta
ka jing-im jong nga ka sydin tang ha ki snir
hi.” Kumta, ynda kata ka samla, ka
tynga jong u, ka la ioh tip ia kata baroh ka
phah ktin sha u Siem Synteng ba’n wan uno-uno
u rangbah ba ka’n iathuh ia ka jingim
bad ka jingiap u Kyllong Raja. Te u Siem
Synteng ynda u la sngow ia kata ka ktin shi syndon
u la phah ia la ki rangbah sha ka. Te
ka la iathuh ia kiei-kiei baroh katba u Kyllong
Raja u la phla. Te u Siem Synteng ynda u la tip
ia kane baroh u la aï hukum ia ki briew ba
ki’n khiar ban ioh ia u Kyllong Raja. Te
ha kawei ka sngi ki la lap ia u ba u sum
bad u la buh ia ki snir ha kata ka jaka ba
u sum ba u mut ban sait ia ki. Hangta uwei
u briew uba na Ralliang u la shim ia ki snir
jong u bad u pom ia u; ia kita ki snir u la pyndykut
lyngkot lyngkhai bad u la aï ha ki ksew.
Naduh kata ka por u Kyllong Raja u’m
lah shuh ba’n im pat, bad kumta la jop
ia ka Madur, la pynsakyma ia ka jaid Siem
Malyniang naduh kata ka por. Te naduh
kata haduh mynta la duh hinniew kyrteng bynriw.
U Manik Raitong and his Flute
In the northern portion of the Khasi
Hills which borders on the Bhoi country there lived
a man, by name U Manik. The people nicknamed him
“U Manik Raitong,” because he was an orphan,
his parents, his brothers and sisters, and the whole
of his clansfolk having died. He was very poor
in addition. U Manik Raitong was filled with grief
night and day. He used to weep and deeply groan
on account of his orphanhood and state of beggary.
He did not care about going out for a walk, or playing
like his fellow youths. He used to smear himself
with ashes and dust. He used to pass his days
only in weeping and groaning, because he felt the
strain of his misery to such an extent. He made
a flute upon which to play a pathetic and mournful
tune. By day he used to work as a ploughman,
whenever he was called upon to do so. If nobody
called him, he used to sit inactive at home, weeping
and groaning and smearing his rags with dust and ashes.
At night he used to bathe and dress himself well,
and, after having eaten his food, he used to take
his flute and play on it till morning. This was
always his practice. He was a very skilful player.
He had twelve principal tunes. There lived in
the same village a queen. Her husband, the Siem,
used to be absent from home for long intervals in connection
with his public duties. One night, when the queen
heard the strains of U Raitong’s flute, she
listened to them with very great pleasure, and she
felt so much compassion for him that she arose from
her couch at midnight and went to visit him.
When she reached his house, she asked him to open
the door, so that she might pay him a call. U
Raitong said “I can’t open the door, as
this is not the time to pay visits,” and he
went on playing his flute and dancing to the music,
with tears in his eyes. Then the queen peeped
through one of the chinks of the wall and saw him,
and she was beside herself, and breaking open the
door she entered in. Then U Raitong, having stopped
playing, was annoyed that, to add to his misfortunes,
this woman had come to trouble him thus. When
she tried to beguile him, U Raitong admonished her
and sent her away. She departed just before daybreak.
U Raitong then took off his fine clothes, and putting
on his rags, sprinkled himself with dust and ashes,
and went to plough as was his wont. The queen,
however, ensnared him by another device, and whilst
the king was still away in the plains, she gave birth
to a male child. When the Siem returned, he was
much surprised to find that she had borne a child
during his absence, and however much he asked her to
confess, she would not do so. So the king called
the elders and young men to judge the case, and when
no proof was found concerning this business, the king
appointed another day, when all the males (in the State)
should appear, each man holding a plantain. On
the appointed day, all the males of the State having
appeared, the king told them all to sit in a circle
and to show their plantains, and said, “We
will place this child in the midst, and to whomsoever
the child goes, he is his father, and the adulterer.
We will beat him to death with clubs according to
the law.” Accordingly, when all the people
sat in a circle, and the child was placed in the midst,
he went to no one, and, although the king called and
coaxed him much, he nevertheless refused to go.
Then the king said, “Remember who is absent.”
All replied, “There is no one else except U
Manik Raitong.” The Siem replied, “Call,
then, U Raitong.” Some of the people said,
“It is useless to call that unfortunate, who
is like a dog or a cat; leave him alone, oh king.”
The king replied, “No, go and call him, for every
man must come.” So they called him, and
when he arrived and the child saw him, the child laughed
and followed “U Raitong.” Then the
people shouted that it was U Raitong who had committed
adultery with the queen. The king and his ministers
then ordered that U Raitong should be put to death
outside the village. U Raitong said, “Be
pleased to prepare a funeral pyre, and I will burn
myself thereon, wicked man that I am.”
They agreed to his request. U Raitong said to
those who were preparing the funeral pyre, “When
I arrive near the funeral pyre, set fire to it beforehand,
and I will throw myself in, and you stand at a distance.”
Then U Raitong went and bathed, dressed himself well,
and, taking his flute, played on it as he walked backwards
to the funeral pyre; and when he arrived close to
it, they lighted it as he had told them to do.
He walked three times round the pyre, and then planted
his flute in the earth and threw himself into the flames.
The queen, too, ran quickly and threw herself on the
pyre also. After U Raitong and the queen had
been burned, a pool of water formed in the foundations
of the pyre, and a bamboo sprang up whose leaves grew
upside-down. From U Raitong’s time it has
become the practice to play the flute at funerals
as a sign of mourning for the departed.
U Manik Raitong bad ka Sharati jong u.
La don uwei u briw shaphang shatei
ha ka ri Khasi ha khap ri Bhoi uba kyrteng U
Manik. Ki briw ki la sin ia u U Manik Raitong
namar ba u long u khun swet uba la iap baroh
ki kymi, ki kypa, ki hynmen, ki para bad ki kur ki
jaid. U long ruh uba duk shibun. Une U Manik
Raitong u dap da ki jingsngowsih synia sngi, u
iam ud jilliw ha la ka mynsim namar la ka
jinglong khun swet long pukir. Um jiw kwah ban
iaid kai leh kai kum ki para samla; u sum da ka
dypei da ka khyndew ia lade, u pynleit la
ki sngi ki por tang ha ki jingud ki jingiam ba
u sngowisynei ia ka pyrthei sngi ba shem
shitom haduh katne. Te u la thaw kawei ka
sharati ban put ka jingiam briw bad jingriwai
sngowisynei. Mynsngi mynsngi u jiw leit bylla
pynlur masi haba la don ba wer,
haba ym don u shong khop-khop ha la iing, u iam
u ud, u sum dypei sum khyndew halor la ki jaïn
syrdep jot. Mynmiet mynmiet u sum u sleh, u kup
bha kup khuid; bad ynda u la lah bam lah dih u shim
ka sharati u put haduh ban da shai.
Barobor u jiw leh kumta. Ha kaba put ruh u long
uba nang shibun, u don khadar jaid ki jingput kiba
kongsan tam ha ka jingput jong u. Te la don
ka mahadei ha kata ka shnong kaba u tynga
jong ka u long u Siem Rangbah ha ka Hima.
Une u Siem u leit sha Dykhar ban pyndep bun jaid ki
kam Siem jong u, bad u dei ban jäh
slem na la iing. Kane ka mahadei ha
kawei ka miet haba ka la ioh sngow
ba’riew ka sharati U Raitong ka la
sngowbha shibun eh ban sngap, bad haba ka
la sngap ka la sngow ieit sngowisynei ia U Raitong
haduh ba ka la khie joit shiteng synia ban
leit kai sha U Raitong. Te haba ka
la poi tiap ha khymat ka iing jong u ka la
phah plie ban wan kai. U Raitong u ong
ym lah ban plie namar kam long ka
por ba dei ban wan kai. Kumta u
put la ka jingput bad la ka jingshad nohlyngngeb
pynjem ryndang jaw ummat. Te ke mahadei, haba
ka la khymih na kawei ka thliew kaba
pei, ka la iohih ia u; hangta lei-lei kam
don pyrthei shuh haduh ba ka la kyddiah ia
ki jingkhang bad ka la rung shapoh iing.
Kumta U Raitong u la wai noh la ka jingput bad
u sngowsib, halor ba shem kat kane ka pyrthei
sngi, sa kane ruh nang wan leh ih-bein kumne.
Haba ka la lam pynsboi ia u, U Raitong u
la sneng ia ka bad u la phah nob ia ka, te
ka la leit noh haba ka sydang ban shai
pher. U Raitong u la law la ki jaïn bha,
u la shim la ki syrdep bad, u dypei ban leh kumta u
jiw leh bad u la leit pynlur masi. Hinrei
kane ka mahadei ka la riam ia u da kawei
pat ka buit. Te katba u Siem u nangsah ha
Dykhar ka la nang kha i wei i khun shinrang,
bad haba u la wan u la sngow phylla shibun eh
ba ka la ioh khun haba um don.
La u kylli byniah katno-katno ruh kam phla satia.
Kumta U Siem u la lum ia u tymmen u san, u khynraw
khyndein, baroh ban bishar, te haba ym shem
sabud ei ei shaphang kane ka kam,
kumta u buh ha kawei ka sngi ba yn wan u
shinrang briw baroh katha don, kin wallam bad lakait
kawei-kawei man u briw. Ynda la poi kata ka
sngi, baroh ki la wan na ka hima, bad U
Siem u ong, phin shonq tawiar baroh, pynih la ka
kait, ngin buh ia une u khunlung ha pyddeng, jar haba
une a khunlung un leit uta dei u kypa bad
uba klim, ia uta yn shoh tangon ha bynda
iap kum ka ain ka jiw long. Kumta te
haba la shong tawiar u paitbah byllin, la bah
ia uta u khunlung ha pyddeng. Uta u
khunlung um leit hano-hano ruh, la khot la khroh.
U Siem katno katno ruh um treh. “To
ia ia kynmaw sa man u bym don hangne” ong
U Siem. Baroh ki ong, “ym don shuh, sa
tang U Raitong.” “Khot te ia
U Raitong,” ong U Siem. Don katto katne
na pyddeng uta a paitbah kiba ong. “Ym
khot makna ia uba pli, uba kum u ksew, u miaw, yn
nai Siem.” “Em shu khot wei u kynja
shinrang briw dei ban wan.” Te la khot
is u, bad haba u la poi tiap uta u khunlung
u khymih u sam rykhie bad u leit bud ia U Raitong.
Kumta risa shar u paitbah baroh ba U Raitong
u la klim ia ka mahadei. Te U Siem bad la
ki Myntri ki la aï hukum ban leit pyniap noh
ia U Raitong sharud nong. Te u ong “phi
da sngowbha shu thaw da la ka jingthang
ngan thang hi ia lade wei nga u riwnar ruser.
Kumta ki la shah ia kata ka jingpan jong u.
Te U Raitong u la ong ha kita kiba thaw jingthang.
“Ynda nga poi sha jan jingthang sa
nang aï ding lypa ngan sa nang thang
hi, phi kynriah noh sha jingngai. Kumta U Raitong
u wan sum wan sleh, u kup bha sem bha, u shim ka
sharati u put, u leit da kaba iaid dadin shaduh
jingthang. Te ynda u la poi ha jan ki la
buh ding kumta u la ong; ynda poi ha jingthang u iaid
tawiar lai sin ia ka, u sih ka sharati
ha khyndew, bad u thang ia lade. Ka Mahadei ruh
da kaba kyrkieh ka la mareh sha kata ka
jingthang bad ka ruh ka la thang lem hangta
ia lade. Kumta ynda la ing U Raitong bad kata
Ka Mahadei, long da ka um ha kata ka
nongrim jingthang, bad mih u shken uba long ka
mat sha khongpong. Naduh U Raitong sa long
ka sharati haduh mynta ban put iam briw ban pynih
la ki jingsngowsih na ka bynta kiba la iap.