The Kacháris

placing

gagai-nī

her own

modai-fŭr-khō

gods-to

mon

mind

hŭ-nānŭi,

giving,

khulum-bai-thā-dangman.

worshipping-staying-was.

Ere-au-nŭ

So

srī-srī

still-still

lāse-hai

slowly

si-khāng-nā-nŭi

emerging

boi

that

hāngsŭ

swan

bigur-khō

skin

thāpne-hai

suddenly

zuzai-mu-au

in hearth

e-fop-nānŭi

thrusting

din-naise.

placed.

Unau

Then

bigur-ā

skin

khām-nānŭi,

scorching,

manām-khāng-bā,

smell-emerging,

bī-khō

that

manām-nānŭi

smelling

man-nānŭi,

obtaining,

“āng-khō

To me

mā

what

khām-khŭ,

have done,

mā

what

khām-khŭ?”

have done?

han-nānŭi,

saying,

fāt-drāp-dō

hither-thither

gaglai-nānŭi,

falling about,

khāng-grāng-nānŭi,

rolling about,

thoi-hāp-nānŭi

half dead becoming

thā-naise.

stayed.

Obāsŭ

Then

gotho-ā

boy

māmār

quickly

fai-nānŭi

coming

khurui-nī

vessel-of

thau-khō

oil

khoro-modom-ātheng-ăkhai-au

head-body-leg-arm-on

hŭ-nānŭi,

giving,

songor

yak’s tail

zang

with

sip-bai-thā-naise,

continued to fan,

ārŭ,

and

bī-baidī-nŭ

that-way-in

sip-ŭi

fanning

sip-ŭi

fanning

thā-blā,

on staying,

gabau-zang

with delay

hāmā

breath

sukhāng-naise,

sighed-forth

ārŭ

and

thāng-khāng-naise.

alive-became.

Bī-baidi-nŭ

That-way-in

mānsŭi

man

zā-nānŭi,

becoming,

sā-nŭi-zang

they-two-together

hābā

marriage

khām-lai-nānŭi

do-exchang-ing

zābrā

many

din-hā-lāgi

days-up-to

fi-sā

boys

fisŭ

girls

zang

with

rozo-rŭ-man-zā-lai-bai-thā-naise!

“lived happily ever after.”

Zapbai!

Finished!

FREE TRANSLATIONThe story of the merchant lad

There was a certain lad whose father died before he was born. And, one day, when he had grown a big boy, he asked his mother, “What did my father do for his living?” And his mother, drawing a long breath, said, “Your father used to travel about selling things. Ah, if he were alive we should have no trouble to endure!” But the boy replied, “Do not you think that I too could earn money in that way? Bring out what money there is, and let me see what I can do.” But his mother said, “Ah, my son, you must not talk like that! If you go away into foreign lands and die there, what will become of me?” But her son would not listen to her, and by importunity induced her to give him money, with which he bought goods, and procured a boat, and hiring two or three men, took leave of his mother, and went into a far country to trade. Finally he came to a certain place where he moored his boat, at the place where men draw water, and sent his men to hawk his wares from village to village while he himself stayed in the boat. It happened that there lived hard by an old couple who possessed a white swan, which they fed and tended as though it were their own child. One day, the lad saw this swan strip itself of its swan plumage and become a beautiful maiden, and bathe. From that time forth he paid great attention to the owners of the swan, and gave them presents of the oil and other things he had in his boat. And when the merchandise had been sold and the time was come to go home, he went to the old people’s house and offering much money begged them to sell him their swan. But they were for giving him their swan for nothing. He, however, feared to commit a sin if he took it as a gift, and, because it was the old man’s property, compelled him to take much money in exchange for it, and went away.

But when he came home with his boat, behold, the swan remained a swan, and, for disappointment, the lad pined and wasted away. Seeing which, his old mother consulted various people, but got no help. Finally, she went to a certain wise woman, who said, “Sister, do not you understand? Something has happened to him while he was away trading. You must use a device to find out what it is.” To which the mother replied, “Tell me plainly what it is, and you will do a good deed.” So the wise woman gave this advice. “Some day do you direct a maiden to search for lice in his hair. And while she is doing this, let her pretend to be mightily grieved, and let her ask him what is the matter. And he will feel flattered and will open out his heart to her.” And the mother did as the wise woman directed her. The girl she sent wept and snuffled as she tended the lad and said, “Tell me why you pine and grow thin; else I too will give up food and drink.” And so he, heaving a sigh, explained thus: “While I was away trading, I saw the white swan which is in my boat turn into a maiden. But now she remains a swan, and for her love I am pining.”

When her task was done, she told the lad’s mother, who sent word to the wise woman. The wise woman said, “Let the girl tell him that the swan maiden worships her own gods in the dead of night. Let him pretend to lie asleep, and when she divests herself of her swan plumage, let him seize it and thrust it into the hearth, and then she will always remain a girl.” The old mother directed the girl accordingly, and the girl told the lad. One day he mixed ashes and oil in a vessel, and procured a yak’s tail, and, when night was come, he lay down and pretended to be fast asleep. Presently the swan crept out, and feeling his hands, feet, and body with her beak, was satisfied that he slept. Then slowly taking off her swan skin, she became absorbed in the worship of her country’s gods. And the lad seeing his opportunity, grasped the swan plumage and thrust it into the hearth, so that it was singed, and the smell of the feathers filled the place. And the maiden, smelling the burning feathers, cried, “What have you done to me? What have you done to me?” So saying, she fell down in a faint and seemed as one dead. But the lad, taking his vessel of oil, anointed her with it, and fanned her gently with the yak’s tail, till she came to. And so they married, and begat many sons and daughters, and lived happily ever after. And that’s all!

1

Mech, sc. Mleccha, barbarian, one who is ignorant of civilised speech.

2

Some interesting remarks on this subject will be found in the Garo monograph. – [Ed.]

3

See “Koch Kings of Kamrup,” by E. A. Gait, Esq., I.C.S., Assam Secretariat Press P.O., 1895.

4

Extracted from a most interesting and valuable letter from Mr. Dundas, kindly forwarded for perusal to the writer by B. C. Allen, Esq., I.C.S.

5

The Assamese habitually speak of the Burmese people as Mán.

6

This prejudice is shared by the Garos and by many other members of the Mongolian race. – [Ed.]

7

Cf. the Burmese ngā-pi. Query, is the name a corruption of nā-ghrān, in allusion to the powerful odour of fish thus dried? – [Ed.]

8

Assamese, jakái. – [Ed.]

9

This is what Bengali distillers call bākhar. It is usually purchased by them from hill-men. – [Ed.]

10

Possession, manufacture, and sale of phatiká is prohibited by law. – [Ed.]

11

Eranda; Ricinus communis. – [Ed.]

12

On this point Col. Gurdon, Hon. Director of Ethnography, Assam, writes as follows: – “I entertain grave doubts as to the correctness of the author’s remark that the Kachári totemistic clans were originally endogamous. If it had not been for the most unfortunate death of the author before this work went to press, we might have hoped to have had some light on this obscure point. Amongst the Mech, who are the first cousins of the Kacháris, and who live alongside of them, marriage is exogamous, vide page 124 of the Monograph, so also amongst the Garos, who may be described as second cousins of the Kacháris. Mr. Friel, Sub-Divisional Officer of Mangaldai, which division of the Darrang district contains a large number of Kacháris, met an old Kachári who stated quite positively that ‘before the Dewangari war, Kacháris were not allowed to marry within their own sub-tribe.’ It is true that Mr. Friel’s informant afterwards contradicted himself, but I think it is quite possible his first statement was the correct one. On the other hand, it should be stated in favour of Mr. Endle’s theory that three men were found in Sekhar mauza of Mangaldai who stated that in former days ‘a penance had to be performed if one married outside one’s own kur.’ My own view, however, is that stated above, and I do not think the statement that the Kachári totemistic clans were endogamous should be accepted without further investigation.”

13

In the Dhubri subdivision there is a place called “Ding-dinga.” Perhaps this takes its name from the sept. – [Ed.]

14

Cf. Assamese, guā, betel, to which Guā-hāti, the capital of Assam, is said to owe its name.

15

Rāmshā is one of the old Mauzas of Kamrup. It is situated close to Gauhati. – [Ed.]

16

Sanskrit, vamsa, bamboo; vāms-vāri is the Assamese word for a bamboo grove. – [Ed.]

17

The Moámári or Máomári bil is said to have given its name to the Moamaria faction which gave so much trouble in the time of the Assamese king Gaurinath Singha. – [Ed.]

18

In adopting a word from the language of their Hindu neighbours (Assamese), the Kacháris often use an aspirated letter where none exists in the original. – S. E.

19

It is certainly strange that amongst the Meches, who are kinsmen of the Kacháris, the sub-tribes are exogamous, whereas the Kachári sub-tribes are said by the author to have been originally endogamous. – [Ed.]

20

Cf. the case of the Mech sub-tribes.

21

Há, earth; chum (-gă-chúm), black (cf. Dimá gá-chum, black-water); sá, folk, people.

22

“Śánti-Jal,” water of peace (reconciliation), usually prepared by immersing in water leaves of the Tulsi plant, Dub grass, cow-dung, rice, &c. Money is sometimes added in the form of small silver coins (four-anna bits) or even rupees; and rings, or other personal ornaments, are sometimes thrown into this “Śánti-Jal.”

23

See S. Matt. xxii. 37, or (what was written many centuries earlier) Deut. vi. 5, “Thou shalt love the Lord thy God with all thy heart.”

24

Modai (Assamese: deota, devta), a god, spirit, &c. Hām-na (Hindustani pakar or Assamese dharna): to catch, lay hold of, &c. Hence “Modai hāmdang, an (evil) spirit has seized (me),” “got hold (of me).”

25

Nă, house (ghar). Gámi, village (gáon).

26

It is probable that her great function, i. e., guardianship of the paddy field, is indicated by her name; for mai = paddy (Assamese dhán); and na (náo) = to watch over, keep (Assamese rakha); hence mai-náo = “the protector of the rice-fields.”

27

See “The Koch Kings of Kamrup,” by E. A. Gait, Esq., I.C.S.

28

I have seen such a puja on the Manas river. The principal offering to the river god was a duck.

29

Cf. St. Luke’s account of the “Pythonissa,” Acts xvi. 16–18.

30

Cf. Khasi birth custom, p. 124, “The Khasis.” – [Ed.]

31

Cf. the Jewish ceremonial described in Leviticus, xii.

32

Cf. the well-known instance of “man Friday” in Robinson Crusoe.

33

It will be remembered that the Kacháris are sometimes spoken of as “Children of Bhim” (Mahabharat), who is said on one occasion to have eaten up unaided the meal provided for himself and his four brothers.

34

Assamese, gā-dhan, body-price. – [Ed.]

35

See Genesis, xxix. 20. Very eloquent in their simplicity and straightforwardness are the words in which the sacred writer describes this “tale of true love” in the days when the world was young. “And Jacob served seven years for Rachel and they seemed unto him but a few days, for the love he had to her.” “The labour we delight in physics pain.”

36

This may be a survival of the old practice “marriage by capture.”

37

Another instance of the prevalence of a belief that spirits cannot cross running water without assistance. (Cf. The Khasis, pp. 135, 141. – Ed.)

38

The interesting thing is that a Visu festival is also in use in Eastern Bengal. The matter is one which might be investigated, say, by the Vangiya Sāhitya Parisat. – [Ed.]

39

See A Collection of Kachári Folk-tales, &c., by J. D. Anderson, Esq., I.C.S. (retired). Assam Secretariat Press, Shillong, 1895.

40

From the writer’s Outline Grammar of the Kachári (Bårå) Language, pages 80–82. Shillong, 1884.

41

See Soppitt’s Historical and Descriptive Account of Kachári Tribes in the North Kachar Hills, pages 52 (foot) to 55.

42

He may perhaps venture to refer the curious in these matters to his Outline Grammar of the Kachári (Bårå) Language. Shillong, 1884. An admirable summary of the leading features of this form of Non-Aryan speech is given in the Linguistic Survey of India, Vol. III, Part II, by Dr. Grierson, Calcutta, 1903, pages 1–17 and ff.

43

The writer would again refer the student to Dr. Grierson’s work, part 7–15, where the whole subject of the agglutinative verb with its stem and infixes, &c., is dealt with with admirable force, clearness and knowledge of the subject. – [S.E.]

44

See The Garos, by Major A. Playfair, David Nutt. 1909. – Ed.

45

Hi-chu, i. e., hi earth, chi high: cf. Kachári há-jo, i. e., há earth, gajo, high.

46

“Patál,” one of the seven regions which Hindus believe to exist under the earth.

47

Pad-jal, i. e., pad a foot, and jal water, “foot-water”; water in which a Gosain has dipped his foot, or (at least) his great toe, and which is therefore looked upon as sacred. It is otherwise known as charanámrita, i. e., charan foot, and ámrita, umtal ambrosia.

48

For other information about Garos, see Garo Monograph, pp. 17, 19, 21. – Ed.

49

See paper by Major P. R. T. Gurdon, in Journal of A. S. B., Vol. LXXIII., Part I, No. 1, 1904.

50

Hábung-iyá, perhaps from há earth, bung for su-bung men; hence hábung-iya, autochthones, adscripti glebœ, something like the serfs of the old feudal system in Europe.

51

I.e., daśā, the tenth. – Ed.

52

See Outline Grammar of the Deori Chutiya Language, by W. B. Brown, B.A., I.C.S., Shillong, Assam Secretariat Press, a scholarly work to which the writer gladly takes this opportunity of acknowledging his manifold obligations.

53

But the Gáros plant either a mandal tree or a Euphorbia cactus near their Kosi or sacrificial stones, hence recognising the sacred character of the siju tree (see Gáro Monograph, p. 97). – Ed.

54

Bar = big, saru = small. – Ed.

55

Cf. the old Jewish law regarding animals for sacrifice being “without blemish,” Exodus, xii. 5; Leviticus, xxii. 19–21.

56

A long island in the Brahmaputra. – Ed.

57

I.e., the putting on of kháru (bracelets) and mani (necklace). – Ed.

58

This Appendix is written by Mr. J. D. Anderson, the compiler of the little work on Kachári folk-tales mentioned on p. 54. – Ed.

59

Sān = literally, the sun.

60

Zakhai = a group of four, like the Hindi ganda.

61

Hā-grā; hā = earth, cf. hā-zō, high earth, mountain; hā-brū, dirty earth, mud. So also dŭi-brū, dirty water, whence we get Dibrugarh.

62

The infix hŭi conveys a sense of “at” or “from a distance.” v. Mr. Anderson’s account of the ‘agglutinative’ verb; vol. III, part II, pp. 7–15 of the Linguistic Survey of India.– Ed.

63

The infix bai signifies continuance.

64

Nāng, gnāng are very like the Assamese lag and the Bengali lāg in the double sense of “sticking” and necessity.

65

Hŭrŭ. Kacháris, like Assamese, are very fond of such expletives, which though they have little, if any, meaning, add to the liveliness of narration. Many others will be found later on.

66

S’lai, or z’lai, implies mutual action, exchange.

67

A good instance of the characteristic double negative of Kachári, or, rather, of the fact that the inflexion khŭise is only used with the negative verb.

68

Det, which by a common idiom can be made adjectival by adding the usual prefix, thus, ge-det = big.

69

Bongfāng = tree, fāng-se = one, nī = sign of the genitive. As to fāng-se, see many other instances of the Kachári generic way of counting; e. g., mānsŭi sā-se, one man; mosā mā-se, one tiger, etc. There are several instances in these stories.

70

Lāng-zā-nai, the curious “passive” or “middle” participle. Perhaps the most characteristic instance of its use I have come across is in another story not given here, where a giant insults the Kachári Jack-the-giant-killer by calling him a “godo-i-au set-bā gākhir on-khāt-nai gothō,” literally a “on-throat-squeezing-milk-exuding-boy,” i. e., a babe in whose mouth is still his mother’s milk.

71

Hā-hā-lāgi. The first hā is the word for “earth,” the second is the same word used as a datival affix = “up to,” while lāgi is the common Assamese word repeating the idea of the second hā.

72

Mau of course = mā-au, the locative of mā = what.

73

Grāng = an affix commonly used to indicate the possessor of a quality. ā = sign of nominative.

74

Bā is the sign of the conditional tense, and the adjective mazáng is turned into a verb by its use.

75

Mā khām-nŭ (in the infinitive) is curiously like the French use of “que faire?”

76

Ga-hām = good; hām-ā = not good, bad; hām-dang = is good; hām-ā-bai = was not good, etc.

77

Azang is simply the Assamese e jan, used distributively by repetition and heightened by the indigenous sā-se, which means the same as Assamese e.

78

Thāng-ŭi is the adverbial participle, something like “going-ly.” Gahām-ŭi = well.

79

Zo-bai-thā-nai = sit-continue-stay-ing.

80

Sān sā-se = lit. “sun one.” Sā is usually the distributive word used in counting humans. I imagine its use here is not to indicate personification, but for euphony, as a jingle to sān. Man-se would be the normal construction.

81

I have not marked gāngsŭ as an Assamese word, but it is probably a Kachári version of ghās.

82

Ba-brāp-bai-nai-au; this is the locative case of the “passive” participle in nai of the “agglutinative” verb, ba-brāp-bai. The infix brāp signifies anger, restlessness, and bai means wandering about.

83

Gār = to lose.

84

Thāng = go; lai = severally, the same root as occurs in s’lai = exchange.

85

Lubui-dang-bā, a rather rare case of a double inflection. Lubui-bā would have sufficed. Much the same difference as between “if you wish” and “if you are wishing.”

86

Ga-mā, adjectival form conjugated with the verbal inflexion -bai. Cf. Lakh-mā = hide.

87

Nai-nai, root repeated to signify continuous action.

88

Girimā is plainly from Sanskrit grihastā.

89

Hā-bai-thā-dangman = fall-continue-stay-was.

90

Thro = a common infix commonly used to express completeness of action. E.g., Thoi-thro-bai = was utterly slain.

91

Ga-hām man-gan = will get advantage, good.

92

Man = get; e (euphonic for ā) = not; khai = by reason of.

93

Hŭi is an interesting infix, and implies “went and did,” or “did from a distance.” Man-hŭi-bā = although he went and got; man = get.

94

Namai-e = euphonic for namai-ŭi.

95

Bung-nai-au, an interesting idiom; bungnānŭi, the present participle, apparently imitated from the Assamese, when the agglutinative verb began to decay, would have done as well; bung-nai-au is the locative of the “middle” participle; bung-nai = “on saying.”

96

Sinai is evidently chini (Assamese).

97