The Kacháris

ārŭ

and

thāmfai-frā

flies

khugā-i-au

mouth in

brŭng-brŭng

buzz buzz

han-lai-nŭ

to continue to stay

hom-naise.

began.

Be-au-nŭ

Thereon

mŭkhrā-i-ā

monkey

ose

by

ose

degrees

thoi-māt-bai

dead-verily-is

nung-nānŭi,

thinking,

bongfāng

tree

bīzō-nī-frai

top-from

lāse

slowly

lāse

slowly

onkhāt-bŭ-nānŭi,

descending,

āglā

first

lāse-i-hai

carefully

lānzai

tail

khugau

in jaw

su-nai-grŭ-bā-bŭ

insert-examine-feel-ing-e ven

mosā

tiger

mung-bo

anything

khām-ā-khŭise.

did not do.

Ārŭ

And

un-au

after

ātheng

leg

thāng-se

one

sŭ-nānŭi

inserting

hŭ-nai.

gave.

Be-au-bŭ

Thereon

mungbō

anything

khām-ā-khŭise.

did not do.

Obāsŭ

Then

mŭkhrā

monkey

bung-naise,

said,

“nang

you

āng-nī

my

ātheng-fŭr-khō

legs —

khrem-khrem

crunch-crunch

ot-nānŭi

biting

zā-gauman,

would have eaten,

lānzai-khō

tail

khrem-khrem

crunch-crunch

ot-nānŭi

biting

zā-gauman,”

would have eaten,

han-nānŭi,

saying,

rong

happy

zā-nānŭi,

becomimg,

“dā-niā

Now

āng-nī

my

khoro-khō-nŭ zā,”

head-also eat,

han-nānŭi,

saying

khug-au

in mouth

sŭ-nānŭi

inserting

hŭ-bā,

giving,

obānŭ

then

mosā-i-ā

tiger

khrem

scrunch

ot-khrep-naise.

bite-crunch-did.

Thoi-bai.

Died!

Zap-bai!

Finished!

FREE TRANSLATIONThe Monkey and the Hare

A monkey and a hare were great friends. They ever lived together, ate together, and went about together. One day meeting a man from Darrang going to a feast with a load of bananas and other delicacies, they said to one another, “We must get what that man is carrying by some trick or other.” Whereupon the monkey bade the hare stay on the road, while he himself hid in the forest. Presently the man, seeing the hare, put down his load and ran after it. On which the monkey, coming out from the jungle, carried off the bananas and other things. And for fear the hare should come and ask his share, the monkey hastily gobbled up the bananas and betel-nuts and kept the skins only for his friend.

The man, not being able to catch the hare, went home, and then the hare, shouting aloud, searched for the monkey, and, when he found him, demanded his share of the spoil, and only got the skins. So, being vexed, he determined to have his revenge. And first he went and hid under some acrid kachu plants. And when the monkey came and asked what he was doing, he replied, “My friend, I have the honour to be in charge of the king’s sugar-canes.” So the monkey said, “Ah, give me just a bit, do.” But the hare replied, “And what do you suppose the king will say?” But the monkey was importunate. So the hare gave him a stalk of kachu to chew, and when the acrid juice stung his tongue, the monkey began dancing about howling. But the hare coolly said, “It’s all your own fault! You would have a stick of the king’s sugar-cane, and what could I do?”

Then the hare went and took up his post under a hornet’s nest, and the monkey came along, shouting for his friend, and, finding him asked, “What may you be doing there?” And the hare replied, “I am guarding the king’s drum, so there!” “Ah,” said the monkey, “do let me beat the king’s drum!” “Oh, but I cannot,” said the hare, “the king will be angry.” But the monkey insisted, and said, “I will play on the drum very gently; you see!” So the hare consenting, the monkey clapped his two palms on the hornet’s nest and broke it, so that the hornets emerged, and stung him sore, so that he screamed with pain. But the hare only said, “You would have your way, and what was I to do?”

Next the hare went and sat down near a gowal snake. And the monkey came shouting, and asked, “What are you about now, my friend?” The hare replied, “I am now in charge of the king’s sceptre!” On which the monkey said, “Ah, let me just wield the king’s sceptre for a moment!” But the hare answered, “I cannot do that, for the king will be angry.” But the monkey being importunate, he consented. Whereupon, of course, the snake bit him, and he howled with pain.

Then the hare went and sat in a marshy place, and the monkey came shouting in search of him, and asked what he was doing. And the hare told him he was sitting on the king’s litter. “Ah,” prayed the monkey, “let me too sit on the king’s litter.” But the hare said angrily, “And what do you suppose the king will say? It strikes me you are a fool, my friend, and listen to no warning!” But the monkey, insisting, leaped into the marsh, sank up to his neck, and stuck there miserably. On which the hare leaped out and cried, “Now, my kind friend, you who eat bananas and give me the skins, you can just stay where you are! My compliments! I am off!” So saying, he left him to his fate.

Presently a rhinoceros came that way, and the monkey begged him to extricate him. But the rhinoceros remarked that he was hungry and thirsty and on his way home to dinner, and went his way. And a buffalo also passed by and refused to help. Finally a tiger came, extremely ravenous. And the monkey entreated him respectfully to pull him out; but the tiger said he did not see how it would profit him to come to his rescue. But when he had gone some two paces, the monkey called after him, “Look here, if you will drag me out of the marsh, you can clean me of the mud, and eat me!” And since the tiger was extremely hungry, he consented and said, “It is not that I have any particular desire to eat you, but if I do a good deed, I shall get virtue. However, as you are good enough to insist, I am willing to make a meal of you.” So saying, he put his tail into the marsh, and the monkey, catching hold of it, was slowly dragged forth. On which the monkey said, “Now let me dry myself in the sun, and when the mud is dry you can scrape it off and eat me.” So he sat in the sun, and the tiger waited hungrily. But the monkey seized the opportunity when the tiger chanced to look another way, and clambered up a tree. At that the tiger was very angry, and waited two or three days at the foot of the tree. Finally he pretended to die of starvation and lay there with his mouth open and his great teeth showing. So the monkey climbed down, slowly and cautiously. And the tiger lay quite still, so that the flies came and buzzed in his mouth. And first the monkey carefully put his tail in the tiger’s mouth. But he never stirred. Then the monkey thrust his leg in the tiger’s mouth, and still he did not move. “Ah,” said the monkey, in great glee, “you would have gobbled up my tail, and scrunched up my limbs, would you?” And so saying, the silly creature thrust his head in the tiger’s mouth. And the jaws closed with a scrunch, and the monkey died, and that’s all!

III. – Sā-se phālāngī gotho-nī khorāngThe story of the merchant lad

Sā-se

One

udu-i-au-nŭ

womb-in-even

bīfā

father

thoi-zā-nai

dead-becomimg

gotho

boy

dangman.

was.

Phāre

Then

āzī

to-day

āzī

to-day

khāli

to-morrow

khāli

to-morrow

bī

he

ge-det

big

zā-bā

becomimg

sān-se

day-one

bīmā-nī-au

mother’s to

sŭng-naise,

ask-ed,

“ai,

mother,

āglā

before

zang-fŭr-hā

us peoples-’s

āfā-i-ā,

father,

lai,

now,

mā

what

mau-nānŭi

labouring

zā-dangman?”

eat-did

han-bā,

saying

bīmā-i-ā

mother

hāmā

breath

su-nānŭi

sighing

khithā-naise,

said,

“nam-fā-i-ā

your father

desŭ

country

desŭ

country

fālāngī

hawking

khām-nānŭi

doing

zā-dangman.

used to eat.

Bī

He

thā-blā,

remained-if

dā

now

zang-frā

we

ese-bŭ

thus

dukhu

trouble

zā-i-ā-man,”

should not eat

han-bā,

saying

bi

he

bung-naise,

said,

“ŭh,

Eh,

obā

then

āng

I

bi

that

hābā-khō

work for

hā-i-ā

able-am-not

nā?

eh?

bese

as many

thākā

rupees

dang,

are.

āng-nŭ

to me

dihon-nānŭi

producing

hŭ,”

give,

han-bā,

saying,

bīmā-i-ā

mother

bung-naise,

said,

“āfā,116

father

nang

you

bī-baidi

this-way

khām-nŭ

to do

nāng-ā,

must-not,

āng

I

bī-ŭi

beg-ging

gāp-ŭi

weeping

nang-nū

you

zā-hŭ-gan.

to eat-give-will.

Nang

You

malai-nī

foreign

dekhu-au

land-in

thāng-nānŭi

going

mā-brŭi-bā

what way-ever

thoi-bā

dying

bet-bā

perishing

āng

I

mā-brŭi

what way

thā-gan?”

stay-will?

Theobŭ

Still

gotho-ā

boy

khnā-song-ā-lābā,

not hearing

embrā-brā

again and again

bīmā-nī-au

mother-from

thākā

rupees

bī-nānŭi

begging

lā-nānŭi

taking

bastu

merchandise

bai-naise,

bought

ārŭ

and

nau

boat

gong-se

one

namai-nānŭi,

seeking

lā-naise,

took

ārŭ

and

gāsenŭ

all

zo

fit

zā-bā,

becomimg,

mānsŭi

men

sā-nŭi-sŭ

about two

hom-nānŭi

seizing

bīmā

mother

burui-khō

old woman-to

khulum-nānŭi

worshipping

mālai-nī

foreign

dekhu-au

country

nau

boat

zang

with

thang-naise.

went.

Be-baidi-nŭ

This-manner-in

thāng-ŭī

going

thāng-ŭi

going

gāmī

village

dot-se

one

dŭi-gathān-au

water-ghaut-at

nau-khō

boat

khā-nānŭi,

binding,

gāmī

village

gāmī

village

basthu

merchandise

phān-hŭ-naise,

hawking-send-did

Bi

He

gāgai

himself

nau

boat

ne-ŭ.

watched.

Be-baidī-nŭ

This-way-in

thā-ŭi

stay-ing

thā-ŭi

stay-ing

be-au-nŭ

there

sŭr-bā

certain

brai

old man

burui

old woman

sā-nŭi-hā

two-people-of

hangsŭ

swan

gafut

white

mā-se

one

dangman.

was.

Bī-nŭ

it

bī-sŭr-nŭ

they

dŭi lā-ŭi

water-giving

mikhām

rice

song-ŭi

cooking

hŭ-grā-man.

gave and cherished.

Bī-khō-nŭ

It-itself

sān-se

one day

bī

that

gotho-ā

boy

dŭi-gathān-au

water-ghaut-at

gagai-nī

its own

hangsu-bigur-khō

swan-skin

khŭ-nānŭi

shedding

din-nānŭi

placing

ārŭ

and

mazāng

lovely

sikhlā-sā

girl

zā-nānŭi

becoming

dugui-nai

bathing

nu-naise.

saw.

Bī-nī-frai-nŭ

From-that (time) even

boi

that

hāngsŭ-nī

swan’s

girimā

owners

brai-burui-khō

old man old woman

on-su-nānŭi

loving

thau

oil

ārŭ

and

bī-ni

his

nau-au

ship-in

zī

what

zī

what

basthu

merchandise

dang,

was,

ozai-nŭ

always

bāngai

some

bāngai

some

hŭ-nŭ

to give

hom-naise.

began.

Bī-baidī-nŭ

This-way-in

basthu-fŭr-khō

merchandises

fān-ŭi

vending

fān-ŭi

vending

fān-zap-bā

sale-finished-being

nŏ-i-au

to house

fai-nai

come

so-nai-khai

concluding-because of

bī

that

brai

old man

burui-nī

old woman’s

nŏ-i-au

house-to

thāng-nānŭi,

going

thākā

money

zābrā

much

hŭnānŭi,

giving

hāngsŭ-khō

swan

bī-bā,

begging

brai

old man

burui

old woman,

“ere-nŭ

“as it is

lāng,”

take”

han-nānŭi

saying,

bung-dangman,

said

khintu

but

bī

he

fāfu-nāng

sin-smitten

zā-nŭ

to become

gī-nānŭi,

fearing

brai-nī

old man’s

gnāng

belonging

basthu-khai

property because of

embrā-brā

importunately

thaka

rupees

hŭ-nānŭi,

giving

hāngsŭ-khō

swan

lābō-naise.

took away.

Bī-nī-frai

There after

nau

boat

lā-nānŭi,

taking,

fai-ŭi

coming

fai-ŭi,

coming,

no

house

man-fai-nānŭi

reach-comeing

āzī-bŭ

to-day-too

thā-i-ŭ

staying

khāli-bŭ

to-morrow-too

thā-i-ŭ

staying

bī

he

hāngsŭ

swan

mānsŭi

man

zā-i-e

becomes-not

nu-nānŭi,

seeing,

sān-frim-bŭ

day-each-on

hām-lāng-naise.

sick became.

Bī-khō-nŭ

To him

nu-nānŭi

seeing

bīmā

mother

burui-ā

old woman

malai-nī-au

strangers-from

sŭng-bā

on asking

bai-bā

frequenting

rau-bŭ

anyone

mung-bŭ

anything

khithā-nŭ

to say

hā-i-ā.

was unable.

Khintu

But

bi-au-nŭ

there

burui

old woman

sā-se

one

dangman.

was.

Bī-nī-au

Her

sŭng-bā,

on asking,

bī

she

bung-naise,

said,

“āgŭi,

sister,

nang

you

bī-khō-nŭ

that

mithi-ā-khŭi

understood-not

nā?

eh?

Bī

That

fālāngī

hawking

khām-nai

doing

thāng-nai-au

going-in

mā-bā

something

man-se

one thing

zā-dang.

happened.

Nang

You

bī-khō

to him

buddi

trick

khām-ba,

doing,

mithi-nŭ

to understand

hā-gan,”

will be able,

han-bā,

saying,

bīmā

mother

burui-ā

old woman

bung-naise,

said,

“khitha-hor117-hai,

speak-out-do,

ai

mother

burui,

old woman,

dhorom

virtue

man-gan,”

get will,

han-bā

saying,

bī

she

khithā-naise,

said,

“nang

you

sān-se

one day

sā-se

one

sikhlā-sā

girl

labo-nānŭi

taking

nang-nī

your

gotho-nī

boy’s

thema

lice

nai-nŭ

to search

thin.

order.

Ārŭ

And

thema

lice

naibai

searching

thā-nai-au-nŭ

in staying

gāp-thī-nānai

weep-pretend-ing

sŭng-thāng,

let her ask,

“nang

you

mā-nŭ

why

sān-frim-bŭ

day by day

hām-lāng-dang?”

waste away?

Obānŭ

Then

bī

he

bī-khō

to her

on-khāng-nānŭi

feeling affection

bī-nī

his

mon-au

mind-in

zi

what

khorāng

word

dang,

is,

bī

he

khithā-gan,”

say-will,

han-bā,

saying,

bīmā

mother

bī-baidi-nŭ

that-way-in

khām-naise.

did.

Hingzausā-i-ā

Girl

themā

lice

nai-nai-au-nŭ

while searching

gāp-thī-nānŭi

weep-pretend-ing

gongrai

snottle

surukhŭ

snuffle

surukhŭ

snuffle

sŭng-naise,

ask-ed,

“ādā-lŭi,

brother-mine,

nang-hā-lai

to you

mā

what

zādang?

has happened?

Nang

You

be-khō

that

khithā-i-ā-bā,

if do not say

āng

I

bŭ

too

khām

rice

dŭi

water

zā-i-ā,”

will not eat,

han-nai-khai

because of saying

gotho-ā,

boy,

hāmā

breath

su-nānŭi,

sighing,

bī-nŭ

to her

lāse

slowly

lāse

slowly

khithā-naise,

said,

“āng

I

fālāngī

trading

khām-nŭ

to do

thāng-nai-i-au

on going

dā

indeed

āng-nī

my

nau-i-au

boat in

zī

which

hāngsŭ

swan

gafut

white

mā-se

one

dang,

is,

bīkhō

it

mānsŭi

man

zā-nai

becoming

nu-dangman.

saw.

Khintu

But

bī

it

dā

now

baidi-sŭi-ŭi-nŭ

manner-same-in

thā-bai.

stays.

Bī-nī-khai

Because of that

[āng]

I

ere-baidi

this manner

zā-dang.”

am become

Themā

Lice

nai-khāng-bā

seeking-finished-being

be

those

gāsenŭ

all

khorāng

words

hingzausā-i-ā

girl

bī-nī

his

bīmā-nŭ

mother-to

khithā-naise.

said.

Be-khō

To her

bīmā-i-ā

mother

khnā-nānŭi

listening

boi

that

burui-nŭ

woman-to

khithā-hŭi-naise

sent and said

lā-i-ŭ.

exactly.

Burui-ā

Old woman

bī-khō

to her

khnā-nānŭi

listening

buddi

wisdom

hŭ-naise

gave

lā-ī-ŭ,

verily,

“nang

you

dinī

to-day

boi

that

hingzausā-khō

girl

lābo-nānŭi

bringing

khithā-nānŭi

saying

hŭ,

give

bī

he

dinī

to-day

hor-au

night-in

udu-lāng-thī-nānŭi

sleep-deep-pretend – ing

thā-thāng.

remain-let.

Hor

Night

gezer-bā

much-being

hangsŭ-ā

swan

mānsŭi

man

zā-nānŭi

becoming

gagai-nī

own

modai-fŭr-khō

gods

khulum-bai-thā-i-ŭ.

is wont to worship.

Be-au-nŭ

Thereon

bī

that

hangsŭ

swan

bigur-khō

skin

zuzai-mŭ-au

hearth-on

sŭ-nānŭi

thrusting

hŭ-bā,

placing,

obāniā

thereon

mansŭi-nŭ

man-indeed

thā-si-gan.”

stay-altogether-will.

Be

That

buddi

wisdom

hŭ-nai-baidi-nŭ

giving-like-even

bīmā-i-ā

mother

hingzausā-nŭ

girl-to

khithā-naise,

said

ārŭ

and

hingzausā-i-ā

girl

bŭ

also

gotho-nŭ

boy-to

khithā-nānŭi

saying

hŭ-nai-khai,

because of giving,

sān-se

one day

gotho-ā

boy

khurui

vessel

gong-se-au

one in

khāre-zang

ashes-with

thau-zang

oil-with

golai-nānŭi

mixing

din-nai,

placed

āru

and

songor

yak’s tail

man-se

one

din-naise.

placed.

Hor

Night

zā-bā

becoming

bī

he

udui-thī-lāng-nānŭi

sleep-pretend-slu mber-ing

thā-bā,

staying,

hāngsŭ-ā

swan

si-khāng-nānŭi

emerging

ākhā-i-au

on hand,

ātheng-au

on leg

modom-au-bŭ

on body also

khepthu-bai-dang.

felt (with beak).

Theobŭ

Still

li

he

khet-khut

stirring

khāmā-khŭise.

made not.

Bī-nī-khai

Therefore

bī

he

udu-lāng-māt-bai

asleep-deep-truly-is

nung-nānŭi,

thinking,

gagai-nī

her own

hāngsŭ

swan

bigur-khō

skin

lāse-hai

slowly

khu-nānŭi

unfastening

din-nānŭi