Folk-Lore, Traditions and Superstitions
On this section of the subject there is no need to dwell at any length;
indeed, materials for the purpose are to a great extent wanting. Of
traditions, properly so called, whether historical or otherwise,
the Kacháris of this district would seem to be almost absolutely
destitute. Nor can they be regarded as a superstitious race, for it
is only when suffering from a serious outbreak of cholera, Kálá-azár,
or other like public calamity, that they make frequent, and sometimes
costly, offerings to their deities as shown in some detail in the
preceding section. As a rule the people are of a bright, cheerful
disposition; and as a planter friend once remarked to the writer,
of all the various races employed on his extensive tea estates the
Kacháris were the only people who might be frequently heard whistling
merrily as they went to and from their daily toil. Moreover, the
subject of Kachári folk-lore has already been effectively dealt with
by a writer fully competent to do it ample justice; and perhaps the
objects aimed at in this section will be best attained by re-issuing
three or four of the more characteristic and typical of the interesting
series of Kachári folk-tales collected by this writer, some fifteen
years since, from an intelligent member of the Kachári race still
(1906) resident in this district (Darrang). [39]
I
In Section IV some reasons have been given for the view that the
Kachári race has a special respect, if not reverence, for the
element of water, especially perhaps for flowing water, rivers,
&c. And the latter part of the following folk-tale furnishes some
sort of explanation of this presumed respect and reverence.
DÙIMA DÙISÁ NI KHORÁNG.
Sánùi brai burui man. Pháre unau bisur gothai brai-burui zálangbá,
buruiá zingásínánai brainu khithánaise, "Brai, zangfurhá zi danai
fisáfur dang, bísùr má zánánai thánggan?" Erui bungbá braiá mai hu
khàmnu lági Khuberniáu thángnánai, mai sobai bisor áru lai-megong,
láfá megong, bifùr máni-ni bígot-zului bínánai nå-i-au lábonánai sànsni
sànzàt lámáibau hor thánánai, nå man-fai-nánai buruinu khithánaise:
"Áng gásenu bigot-zului lábobai." Pháre nå-i-au sànne-su thánánai, khet
khàmnu lági sorai fithá-gúndui lánánai há nainu lági tháng-naise. Pháre
gahàm há datse nai-ui frábui fátbrui-thing-bu zurá khánánai dinnánai
nå fainaise. Unau sànse-ni-kháli khodál sekhá bifur máni lánánai
thángnánai hágrá eonánai áru bi hágráfurkho saunánai hákho mazáng
khámnaise. Binifrai, sànzá sànàp áru sà khlá fàtbruithing khulumnánai
khoná bruithing phongse phongse záunaise.
Biaunu há gásenu mannaise. Pháre baidi baidi mai áru fifáng megong
thaigong boikhobu funánai hunaise. Pháre hábá zapbá braia nåi-au
thángnánai zirai-nánai thánaise. Obásu ázibu dang khalibu dang sànse
buruiá mai nainu lági braikho lugu homnaise. Khintu braiá bungnaise
"Lamáiau dui guiá. Nangha dui gángbá áng maunifrai hunu?" Theobu
bi brai-ni khorang khnásongálábá embrábrá braikho homnaikhai
lángnáng-naise. Pháre thángui thángui maini há man-si man-si zábá,
burui-há dui gángnánai brainu khithábaí, braiá bungnaise, "Áng nangnu
duhui-nu khithádangman, nongga? Theobu ángni khoráng khná-i-álábá
fainanai ángkho dukhu hùiù." Ereùi bungbá, buruiá bungnaise, "Dini áng
dùi manlángábá thoi-si-gan. Nang áng-nu dui hunu-nánggo." Pháre unau
braiá mungbu upai mane zánánai, dùi namai-nángnaise. Namaiè namaiè
fukurimanse nubá bi buruini megonkho hí zang khánánai be fukuri-hálági
lángnaise. Aru braiá bungnaise "Nang be fukuri kho naiálábá dùi
láng." Khintu dùi lángbá-rù mábá mábá dùi ni dau áru hángsufrá
birlai-bá, bikho khnánánai, bikho nainu lubuinánai nai-naise. Beaunu
daufurni gelénai áru rong zlainai nunánai bihábu brai zang rong zlainu
mon zánaise. Obásu braiá khàmá, buruiá ágárá. Pháre braiá, buruini
khoráng lánu gnáng zánaise. Obásu bisurhá áji-bu-thaiu kháli-bu-thaiu
gåthå gáthai zánaise. Zábá, bisurkho fisínu háekhai braiá bisurkho
buruini khoráng-zang Hem-ni házo-au lángnánai beaunu fukuri manse
khamnánai baidi baidi ná khàmnánai dùiau hogàrnánai dinbunaise.
Pháre unau Sri braiá suimá fudrun máse lánánai mùi sessá áru
khusung námaibaie námaibaie dùi gángsu dangman. Ereaunu Sri braiá
be fukuriau tháng-fnáng-naise. Beaunù dùi nunánai lángnu namaibá,
náfrá bikho raidaunaise, "Áfá, nang beni dùi langbá, zangfurkho
gahàm khamnánggan." Beaunu bi sumai lánánai, dùikho lángbá, náfrá
bungnaise, "Dá nang zangfurkhu Loitho hálági láng." Beaunu Sri braiá
gaigainu lauthi zang dru-dru bu-bu-bá khithu khithu dùi bù-hùi bùnai,
aru náfrá bu fainaise. Bibaidinu dùisá zánaise. Obásu unau náfra
Sri brai-nu láo thaise áru khumrá thaise hotnaise. Pháre bikhonu
lábonánai sáse khurmá-ni nå-i-au hápfaibá binu zo mikhàm áru omá máse
buthátnánai hùnaise. Pháre okhá naibá Sri braiá be khumrá-kho bini
khurmánu hunaise. Hubá bi khumrákho dànkhaubá tháká gazá, mannánai áru
báti-se khàm záhùnù lági omá buthátnaise. Áru omá bikhau [40] man-se
dinnaise. Zákháng-ùi-frábui fainu námáibá omá bikhaukho Sri brainu
hùnaise. Hùbá áru braiá laukhobu khurmánu hùnaise. Bi lau-au darbi
gazà dangman. Khintu be khorángkho braiá mithiá. Áru bini khurmaiá-bu
bi-nu khithá-i-a-khùise. Unau braiá nåi-au fainaise. Áru bihá nå-i-au
bini fisázu-kho zábrá zánanai thánai nunaise. Bi láo aru khumrá-kho
khurmá-kho hùláng-naikhai bibaidi zabrá zánai áru bini khurmaiá-bu be
lao áru khumrá-kho lákhman-aikhai zabrá gabràp zánánai thánáise. Obásu
bini unau náfrá ozá zá-thí-nánai bisur-ni nå-i-au thángnánai gadán
nai-hùi-nánai [41] khithánaise "Nang-sur zusá mairong áru goe zoráse
áru dau màse lánánai duisá-i-au hùnánai khulumbá, nang-sur-há zabrá
zágan. Besur bibaidi-nu khámnánai zabrá zanaise. Binikhai dá Båråfrá
duisá duimá-furkho khulumu. Zapbai.
HOW THE RIVERS WERE MADE.
Once upon a time there lived a man and an old woman. And when they
were quite old, the old woman said to her husband, "How shall these
our children get food when we are gone?" So the old man travelled afar
to the great god Kuvera, [42] the god of riches, and taking from him
seedlings of paddy, pulse, mustard, and gourds, journeyed for eight
days and so reached his home. And after staying a couple of days he
set forth to cultivate, taking dry food with him. And first he marked
out a piece of rich land by placing boundaries on all four sides of
it, and so came home. And again he set out another day with hoe and
axe, and cut and burned the jungle, and cleaned the soil, and after
worshipping on each side of his field--on the east and on the west,
on the north and on the south--he struck one blow with his hoe on
each side.
And when all was ready, the old man planted his seedlings of various
sorts, and finally went home and rested. And so, as time went by,
the old woman desired vehemently to see how the crops were getting
on. But the old man said, "There is no water on the road, and if you
grow athirst you will get no relief." But she persisted and prevailed,
and made her husband take her along. And as they went and were now
quite close to her husband's field, behold, the old woman began to
be very thirsty. And the old man, being enraged, cried "What did I
tell you? There is no water and yet you would come." But she, being
a woman, said "If you do not give me to drink I shall die. So water
you must procure as best you can." So the old man, seeing no other
way, went to seek for water. And after long search, seeing a tank,
he bound the old woman's eyes with a cloth and dragged her to the
water's edge and said to her, "Drink if you will, but look not upon
the tank." Now the ducks and other water-fowl were playing in the
water, and were making a merry noise, clacking and quacking. And,
the old woman being curious, like all her sex, peeped at them. And,
seeing them at their play, she too desired to be happy in her husband's
society, and, though he was very loth, prevailed with him. And so in
due course there were born to them many sons and daughters. And then,
in order to provide for their food, he journeyed to the Himálayas
and digged a great tank, stocked with many kinds of fishes.
Now, one day the god Sri, the god of good luck, came that way with
his white dog, a-hunting for deer and hares and tortoises. And when
he came to the margin of the tank, behold he was very thirsty. But
when he stooped to drink, the fishes said to him eagerly that he must
grant them a boon in return for their water. To which he assented;
and when he had satisfied his thirst, the fishes said, "Take us to the
great river, the Brahmaputra (or Lohit)." So the god Sri tied them
to his staff, and drew them after him, making runnels of water. And
that is how the rivers were made. And the fishes in return gave him a
pumpkin and a gourd. And, taking these with him to a friend's house,
his friend regaled him with rice-beer and pig's flesh; and in the
morning he gave his friend the pumpkin. But when his friend cut open
the pumpkin, it contained nothing but pure silver. So he bade the
god Sri stay another day, and brewed fresh beer and killed another
pig, and when he was going away gave him a flitch of bacon to take
with him. So the god Sri gave him also the gourd. But when he cut
open the gourd, it contained nothing but pure gold. And so the god
Sri journeyed to his home. And when he got there, he found that his
little daughter was very ill. And that was because he had given away
the presents which the fishes had made him. But the fishes took pity
on him, and came to him in the guise of physicians, and told him
that if he would worship and do sacrifice on the banks of rivers,
then his daughter would be healed; which he did. And that is why we
Kacháris worship rivers. And that is all.
II
The moral of the following story is a thoroughly sound one. It is
obviously a kind of sermon on such familiar texts as "Procrastination
is the thief of time," "Never put off to to-morrow what you should
do to-day," &c. Its teaching is clearly the same as that which finds
expression in the well-known words:
"There is a tide in the affairs of men
Which taken at the flood leads on to fortune:
Omitted, all the voyage of their lives
Is bound in shallows and in miseries."
SÁSÈ OLSIÁ GÅTHÅ NI KHORÁNG.
Sásè olsiá gåthå dangman. Bi málai háli oinánai mai gai zap-bá, obásu
bi mámmár dubliau háli oi-hùi-dang. Pháre Buthur [43] braiá olsiá
gåthå-kho háli oinai nunánai bi thángnu haekhai, bungnaise, "Helùi
gåthå, nanglai dá má háli oidang-ùi, buthurá mobábá-nu thángbai. Dá
mai gaibá má zá-bau-nu?" Theobu bi bikho nai-finá, mosokno buá dhum
dhum dhàm dhàm bunánai, natzret nat-flet háli oibai tháiù. Unau
braiá khonle khonle sungnaikhai gåthåá bràp-nánai nai-gedau-nánai
bung-naise, "Nanglai máuni brai lùi? Áng kho háli oinaiau be baidi
sungbai tháiu? Ángha má zádang, áng su mithidang." Beaunu braiá
bungnaise "Nonggá, lui áfá, áng nangkho gahàm khoráng-sù khithánu
námaidang." Beanu gåthåá bungnaise "Má khoráng dang? Mámár kithá. Ángha
háli oinu sàn zolángbai." Obásu braiá bungnaise "Dá háli oinánai
má zánu? Buthur thángbai," hanbá, gåthåá bungnaise "Bi bobething
thángkhu? Mau thangkhu, nang ángnu kithánánai hu. Áng mai gainu
manábá, ma zánánai tháng-gan?" Obásu braiá bungnaise "Nang aglánù
málai zang luguse háli oinánai mai gaibá hàmgauman, dálai buthurkho
sùr nunù hágo, áru mábrui bikho laifin-nu?" Beaunu gåthåá bungnaise
"Nang khithínánai hunu hábá, áng bikho zeruibábu lábonu hágan." Hanbá
bikho braiá bulu haekhai khithánaise "Nang bething thángui thábá
khårå phut-thru-thru brai sáse thokon thunánai dubli gezer gezer
thángnai nugan. Obániá nang bikhonu hom. Áru bi zere khíthá-i-u, nang
bebaidinu khàmdui" hannánai, buthur braiá thángnaisei. Obásu gåthåá
háli hogàrnánai nåiau fainánai bima buruikho mámár khàm songnu hùnánai,
zaùi lángùi bimánù kithánaise "Ai, nang gábun fungzáni khàm songnánai
hù, áru mairong khotháse bunnánai hù. Ang buthur braikho husu-láng-nù
nánggo. Maná-thu dini áng háli oinaiau brai sáse fainánai mai gainaini
Buthurá tháng-bai hannánai kithánái, áru bikho hùsù-lángbá mangan, áru
bi zere khámnu thinu, bebaidi-nu khàm, hannánai kithalángnai." Obásu
buriá okhá naibá khàm songnánai gåthåkho zá-hù-ùi làng-hù-ui mairong
khotáse bunnanai hunánai gåthå-kho hogárnaise. Gåthåá thángui
thángui zaikhonu lugù manù, bikhonù sungù, bisur bungù: "Buthur
thángbai hannanai mithigo. Bi mábrùi áru bobething thángkhu, bikho
zangfur khithánu haiá." Beaunu gåthåá gadau-srau zánánai bobething
thán-gan hannánai zerenu manu erenu dubli gezer gezer thábai-baibá
gazànau brai sáse nu-hotnaise. Nuhotbá binu buthur zánù nánggo
nungnánai, bikho bungnaise "Áfá råthå; dase råthå. Áng nang-ni-au
manse khoráng sungnu námaidang." Theobu braiá khnásonglábá thángui
tháiù. Gåthåá-bu khithu khithu thángui thángui khithálangu. Gabauzang
braiá nai fafinnanai bungnaise "Má hekhong hekhong sùr gåthålùi
mauni lùi nanglai?" hannánai sungbá gåthåá bungnaise "Áfá brai, dá
braplùi. áng manse dukhuau gaglainá-nai, nangni kháthiau faidang,"
hanbá braiá "Mámár khithá; mámár khithá; áng thángnu nánggo, ánghá
nåá gazàn, hor-tho-hùi-gan;" hannaise. Obásu gåthåá khithánaise,
"Áfá, áng nangkho buthur brai baidi nuïù. Binikhai nang ángkho dá
buthàt. Málaiá boibu mai gaithrå-bai; áng un zánánai dase-bù gainu
há-e-khuise. Binikhai nang dase tháng-fáfin-bá ángha mai zágan"
bungnaikhai, braiá binu khithá-naise, "Áng dá faibai, tháng fá-finnu
háliá, nang benifrai mámár tháng-nánai, zese háiu gatháng-gabrám háli
oinánai mai gaihùitháng." Obásu gåthåá fainánai zerenu manu erenu
khothia [44]-khini-kho gaibrop-nánai dinnaise. Zapbai.
THE STORY OF THE LAZY BOY.
There was once a very lazy boy. And when everybody else had planted
out his paddy, he was only setting forth to plough. But the old man
of the season, seeing him, said "The season has gone; what are you
ploughing for now? The paddy is all planted out, and it is late." But
the boy would not listen to him, and ploughed sturdily ahead, beating
his cattle soundly as he went. And when the old man again and again
questioned him, he cried "What sort of old man is this? Can he not
see that I am busy? I know very well what I am about." But the old
man said gently, "Nay, my son: but it is for your good that I would
speak to you." And the boy said "Speak quickly then, and have done with
it." And the old man said, "My son, the season is gone; what avails
it to plough now?" And then the boy cried "Where has it gone? And
when has it gone? And why has it gone? And how shall I find it?" But
the old man of the season said, "You should have ploughed when others
did. The season has gone, and no man can bring it back." But the boy
said, "I must bring it back; else, how shall I eat, and how shall I
live? Do tell me where it is gone." And as he would not let the god go,
finally, losing patience, he said "You go over there, and you will find
an old man with a snow-white head ploughing in a field. You get hold
of him and do as he tells you." So saying, he made his escape. Then
the lad hastened home to his mother and bade her cook supper quickly,
and tie him up some rice to take with him on the morrow, for he was
going to bring back the departed season for ploughing.
"For," said he, "when I was ploughing to-day, an old man told me that
the season was gone, and that if I went after him and pursued him I
would find him, and that I must do as he would tell me." So she rose
very early in the morning, and, giving him to eat and drink, sent him
on his way. And as he went, he asked all he met "Can you tell me where
the old man of the season has gone?" But they said, "Everyone knows
that the season is gone, but where it is gone, or why it is gone, who
can say?" At last, when he was nearly in despair, he saw an old man
ploughing afar off, and shouted to him "Stay a moment, father, stay;
I want to ask you a question." But the old man was busy, and went
his way. Then the lad pursued him and never ceased calling after him
till at last the old man losing patience, turned upon him, and said,
"What pertinacious noisy lad is this, who won't leave me alone?" But
the lad said, "Be not angry, my father; I am fallen into great trouble,
and it behoves you to help me." "Speak quickly, then," said the old
man. And the boy said, "I take you to be the old man of the season,
and I pray you not to slay me. All the others have planted out their
paddy, and I have fallen behind, and have planted nothing. Therefore,
unless you turn back, I cannot hope to get any harvest." But the old
man said, "It is too late for me to return. Go you back, and plant
your paddy as best you can." And so the lad hastened back and planted
out his seedlings in such heedless haste as became him. And that's all.
III
By his Hindu neighbours the Kachári is often looked upon as a Boeotian,
a simpleton from whom little in the way of intelligent action is to
be expected. And undoubtedly in the matter of mere book-learning he
is never likely to take a very high place, nor will he shine brightly
in the examination-room as an ordinary competitor. On the other hand,
he is often endowed with certain practical qualities which are of
great value to him in the battle of life. He usually has no small
share of what is well called "the saving sense of humour," which
prevents him from taking himself too seriously, and does not a little
to lighten for him the cares and toils of life. Of his possession of
this invaluable endowment many illustrations will be found in the
collection of Kachári Folk-tales, &c., referred to above, a volume
which the curious in such matters will do well to consult. And in
addition to his sense of humour, he has often a goodly supply of sound
homely mother wit, which stands him in good stead when brought into
relations with other men, who from a merely intellectual point of
view are undoubtedly his superiors. These, and other like endowments
of great price, often enable him to seize with unerring instinct on
the weak points of an opponent's position and to avail himself of them
with no little dexterity and success. In the following amusing story,
for instance, the simple (?) Kachári servant completely outwits his
astute Bráhmin master, turning the tables on the latter to his no
small dismay and discomfiture.
BÁMUN ÁRU BINI SÁKOR NI KHORÁNG.
Sáse Bámun dangman, áru bihá sákor sáse dangman. Sànse sáne zang
Bámun ni bi-hau-bikhunzu-ni nåiau thang-nù-lági thálit gur gákhir
sorai lánánai sákhor-kho bán hùná-nai, bikho khithánaise "Nang be
thálit-furkho dá zá. Zábá, ánghá khithu fàtse bù megon dang." Eru
hannánai thángui thánaise. Pháre unau boi sákhorhá mikhàm ukhuibá,
thálit-kho lánánai, thaise thaise binu un-phat-si khithinánai bebaidinu
boibò-kho-bù zà-thro-lángnaise. Pháre unau bisur dàpseau zirai-hùibá,
Bámun bibànkho nueákhai, sákhor-ni sigáng-au sungnaise "Bibáná má
zákhu?" Oba sákhorá bungnaise, "áng duk-hui-nù nángnu khithinánai bi
thálit-furkho zábai. Áru dá nang mánu sung-dang?" Bebaidinu Bámuná bolo
[45] háekhai sri sri thánaise. Pháre besur beaunu khàm song-zá-nu-lági
zothon khàmnaise, áru beaunu ná khawai má-ne-sù mandang-man. Bini
sákhornu máse buá hunánai, gásenu Bámuná lánaise. Pháre zeblá
khàm man-naise, sàne-bù zánu lági zodangman. Ereaunu sákhorá
sungnaise "Bámun gohain, ná khawaaiá máse buá daugaiù, ná dulù dulù
daugaiù?" Beaunu Bámuna bungnaise "Dulu dulu daugiaù." Obà bi bini ná
másekho bini khàm-au khubui-hot-detnaise, "Maná-thu be hàtsing dauganu
háià, nang-ni zang dulùse záthang." Beaubu gaigai-ni khoráng-zang-nu
zennánai bikho mung-bá bung-nu haiá-khuise. Unau khàmkho sákhorá
hàtsing manzánaise.
Pháre binifrai thángui thángui simli bifáng dulùse nunánai, Bámun-kho
sungnaise "Bámun gohain, be nunai bongfáng-frá má bongfáng?" Bámuná
khithánaise "sirmolu." Sákhorá bungnaise: "Sirmolu nunggá. Bikho
hirmolu hanu." Pháre obásu phong-bá phong-bá sonu lági khoráng
khálai-naise. Pháre gurkhiá dulùse lugù mannánai, bisurkho sung-bá,
"himulù" hannánai bisur bungnaise. Obánu sungá-hoá-lábá Bámunkho
phongbá, sonaise.
Áru bebaidi thángui thángui burmá dulùse nunánai sákhorá Bámunkho
sungnaise "Bámun gohain, boi gángsu zábai thánai zanthu-fur má,
bungo?" Bámuná khithánaise "Bifur ság." Sákhorá bungnaise "Nunggá,
bifur ságoli." Beaubu bibaidinu Bámuná phongbá so-zá-naise. Áru
binifrai thángnánai dáu-ba dulùse nunánai sungnaise. "Bámun gohain,
befur má dáu?" Bámuná bungnaise "Nang bifurkho mithiá? Bifurkho bog
hanu." Bi bungnaise "Má bog hanu? Nunggá. Bikho boguli hanu." Beaubu
bebaidinu Bámuná phongbá sozá naise. Unau bi manse slok hannaise:
"Ság sirmolu bog ba-káran
Tini pánch panra kil sudá akáran."
Phá binifrai thángnánai bihaibikhunzu ni nå kháthi manbá, sákhorkho
thin-hot-gru-nánai khithanaise "Nang thángnánai mámár khàm songnu thin;
manáthu ángha mikhàm ukhui-su-dang." Pháre bibaidi-nù bi thángnánai,
Bámun-ni bikhunzunu hángsu buthàtnánai sobai kháre zang mikhàm
songnánai dinnu khithánaise, áru bungnaise, "Nangni nángzá-madùiá
megongau gabàp nunggábá zaiá." Obásu bi songnánai dinnaise. Pháre unau
bizámádùiá so-fai-bánù, mamárui khàm khutnánai hunaise. Bizámádùiá
ukhui-su-naï-khai, khàm megong mungbo básiá-lábá zánu gnáng zánaise.
Abásu unau bebaidinu baidi baidi lázi mannai zánaikhai, Bámuná
bidánulági sitti gangse lit-nánai sákhorni ákhai-au hunánai
nå-i-au hotnaise. Lámá sáse thángbá, beaunu litnu-gráng sáse mànsui
lugù man-nànai, binu sitti khithinaise. "Beau má litdang, ángnu
khithá." Obásu, mànsuiá sitti-kho nainánai, "Nangkho dànnu láge Bámun
ni bidá-kho thindang" erui bungbá, bi sitti-kho phisinánai bungnaise
"Áfá nang ángnu gubun sitti gángse litnánai hù." Áru be sittiau
erehai lit, "ádá, nangni fisáhingrzauzang be sákhorá man-hui-bá-nù
hábá khàmnánai hù. Áng benifrai thángnánai bisur-ni hábá nunu nánggá"
Bebaidinu be sittikho langnánai Bámun-ni bidánu hùnaise. Khintu bi
sittikho nunánai, monau dukhu man-su-naise. Theobu, bigùi-ni khoráng
gárnu háekhai, fisázù zang mámár hábá khàmnánai hunángnaise.
Pháre sànse thánánai bi fainanai bidá-kho sungbá, gásenu khoráng
khnánai, bi sákhor kho dánnùlági sri sri upai khàmnaise. Be upaikho
sákhorni hingzauá mithinánai, bekho onnánai binu khithánaise. Khithábá,
hingzau zang horau uduniau mosofisá máse khá-khrop-nánai futhunánai
dinnaise. Pháre Bámuná fisázu zang udubai thádang mon khàmnánai,
sri sri thangnánai mosofisákho dànnaise. Sàn-so-ba mosáfisákho
dánfnáng-nai nunánai mámárùi bizámádui sákhor-kho gárhùinù lági
thinnaise. Khintu bizámáduiá bisurni bariau lángnanai, lànzai
dihonnánai, fopnánai dinnaise. Unau Bámuná mosá buthàtnai-ni
nungge sri sri uddhar zánu lági gámini mànsuifurkho lingnánai phozu
hudangman. Pháre mánsuifur zánu zobá, sákhorá báriau thángnanai moso
lànzai-kho bunanai bungnaise "Bámuná mosobù buthárá-khùi phozù-bù huá
khùi, hùi-sù." Bebaidi bungbai-thábá, phozuni mànsuifrá khnánánai,
phozu zaiákhùise. Bebaidinù bisùr ud dhár manákhuise. Zapbai.
THE BRÁHMIN AND HIS SERVANT.
There was once a Bráhmin who had a servant. And one day when they were
going to the house of the Bráhmin's mother-in-law, the Bráhmin gave his
servant a bunch of plantains and other things to carry, and said to
him, "Now, mind you don't eat those plantains, for I can see just as
well behind as I can in front." And, so saying, he marched ahead. And
presently the servant, getting hungry plucked one of the plantains from
the bunch, and, holding it out to his master's back, ate it. And this
he did again and again till all the plantains were gone. And when the
Bráhmin presently asked what had become of the load, the servant said,
"You told me you could see behind as well as in front. So I showed
you each plantain before I ate it. And you never said anything."
So the Bráhmin went his way speechless. Presently they stopped
to cook their midday meal, and they had got with them a few khawai
fish. But the Bráhmin gave only one to his servant, and kept the rest
himself. And when he was about to eat, the servant asked innocently
"Oh! Bráhmin, do khawai fish swim about singly or in shoals?" To which
the Bráhmin said, "Why, in shoals, of course." So the servant said,
"Then my fish had better go with yours." And, so saying, he threw his
fish on the Bráhmin's mess, which was defiled. So the Bráhmin got no
dinner, and the servant ate the whole.
A little later they came across a number of simul trees. Seeing them,
the servant asked his master, "And what do they call these trees,
master?" And the Bráhmin (being an educated man) said, "These are
sirmolu." But the servant said, "Not so, not so. These are himulu,"
and offered to bet five blows that it was so. And, meeting some cowherd
boys, he asked them what the trees were. And when they said "himulu,"
he gave the Bráhmin five blows without further question.
Next they met a drove of goats. "And what may these be, Bráhmin,
these animals that are grazing?" And the Bráhmin said, "These be
called chág." But the servant cried, "Not so, not so. These are
chágali." And the result, as before, was that the Bráhmin was worsted
and got five blows. And next they came across a flock of paddy-birds,
which the Bráhmin called "Bog," but the servant "Boguli." And again
he was worsted and got his five blows. On which he consoled himself
by reciting an Assamese saying, to the effect that it is ill arguing
with a fool:
"Ság sirmolu bog ba-káran
Tini pánch panra kil sudá akáran."
And when they were now come near the Bráhmin's mother-in-law's house,
and the Bráhmin was become very hungry, he sent his servant on ahead
to beg them to get supper ready. So the servant went on ahead and bade
the Bráhmin's mother-in-law cook a duck and put in lots of plantain
ashes, which the Kacháris use for salt, well knowing that his master
disliked its acrid taste. So the duck was cooked with plenty of alkali.
And when the Bráhmin arrived, his meal was set before him, and he
was so hungry that he had to eat it whether he liked its savour or no.
And so in various ways the Bráhmin was put to shame by his servant. So
he wrote a long letter to his brother, and putting it in his servant's
hand, bade him deliver it. But he went a little way, until he met
a man who could read and write, and he bade him tell him what was
written in the letter. And the man read him the letter, which was
to the effect that the brother was to kill the servant. On this,
the servant tore up the letter and bade his friend write another one,
saying: "Dear brother, on receipt of this letter marry my servant to
my niece without delay. I shall not be able to come to the wedding."
Taking this letter, the servant went to his master's brother, who was
much vexed, but dared not disobey. Accordingly, though reluctantly,
he married the servant to his daughter.
And, when the master came to see if his servant had been disposed
of, and heard what had happened, he set about to kill him. But his
niece got to know of the matter and told her husband, who got a calf,
and, binding it hand and foot, put it by her in her bed. And in the
night the Bráhmin came, and thinking the calf was his niece's husband
sleeping by her side, killed it. And when he found out his mistake
in the morning, and learned that he was guilty of cow-killing, he
bade his niece's husband go and bury the calf in all haste. And the
servant dragged the calf into the garden and buried it with its tail
sticking out of the ground. Meanwhile, the Bráhmin set to work to
get himself purged of the offence of cow-killing, and summoned the
villagers to a feast without telling them why. And when they were all
seated,the servant ran out into the garden and hauling at the calf's
tail, called out, "The Bráhmin didn't kill a cow, Oh, no. And that
isn't why he gives a feast, Oh, no." So the feast broke up, and the
Bráhmin was not absolved. And that's all.
IV
KACHÁRI THEORY OF THUNDER AND LIGHTNING [46]
Aglaiau sáse rázá dangman, áru bihá hoásá sáse, hingzhausá sáse,
dangman. Hoasáni nau Ráoná, hingzhausáni náu Ráoni, dangman. Láse
láse bisur gaded záabá Ráonaiá gagai binánaukhonu hábá khàmnu
namainai. Sànse Ráonaiá runùiau tháhoinai. Amphára bini bifaiá
ikham zánu namaibá manákhuise, mánathu bi runuiau thánákho bifaiá
mithiákhauman. Amphá bini sáse bandiá runuiau nunánoi rázáni
sigángau khithánaisui; abánu razaiá thangnánoi sanghoinaisui,
balui "Áfá, nangnu má nánggo? Háthi nánggobá, háthi hùgan; gorai
nánggobá, gorai hùgan; theobo nang manau dukhu dá khàm," hannanoi
khithánaisui. Abá Ráonaiá hannaisui, "Ángnu mungbo nánga; nang sumai
lábasu áng khithágan." Ámphá bifaiá mungbo uphai manikhai sumai lánánoi
khithánaisui, "Nangnu zikhonu nanggo, bikhonu hùgan." Hanbá Raonaiá
bungnaisùi, "Ángnu Ráonikho hábá khàmnánoi hù; abásu áng mikhàm dùi
lánggan." Abá bifaiá bibaidi khoráng khnánánoi manau zabrá-sin dukhu
mannaisui. Ampháre bifaiá guninánoi sumai lánai-khai hába khlàmnánoi
hùnù zathan khlàmnaisui; khintu be khorángákha Ráonini sigángau
khithánu bádá hùnai; binikhai raubo khithai-a-khuise. Amphá Raoniá
mairang sunù thángbá dùigá-thánau sáse buruiá Ráoniniau sangnaisùi,
balùi, "Nangsurhá má záadang?" Abá Ráoniá khithánaisui, "Zangfrá ádáhá
hábá záagan." Áru buruiá hannaisui, "Maunithu hingzhausá zang hábá
záanu?" Ráoniá bungnaisùi, "Áng khithánu haiá." Abánu buruiá hannaisùi,
balùi, "Ai, nang zangsù hábá záanunù." Áru Ráoniá hannaisùi, "Ai, be
khoráng thik ná?" hannánoi sangbá, buruiá sumai lánaisùi. Abá Ráoniá
akhrángsau birláng-naisùi, áru Ráunikho birlangnai nunánoi Ráonaiábo
guzarinánoi hasu-lángnaisui. Bikhonu mànsuifrá ákhá khrumniákhonu
"Ráoná guzaridang" hannánoi bungù; áru Ráoni khàtlángnánai thap
naifinbá bini makhángá at baidi nuiù, bikhonu akhá mablíbnai hanù;
Båråfrá eroi bhábiù.
There was once a king who had one son and one daughter. The son's
name was Ráoná and the daughter's Ráoni. As they gradually grew up
together, Ráoná wished to marry his sister. One day Ráoná remained
alone in an outhouse unknown to his father; and when the latter wished
his son to come to dinner, the young man could not be found. However,
a servant saw the youth in the outhouse and told the king, who going
to the boy asked him what was the matter. "If," said the king, "you
want an elephant, I will give you an elephant; if you want a horse,
I will give you a horse; but do not abandon yourself to sorrow in this
way." And then Ráoná replied, "I am in no special want of anything,
but if you give me a promise on oath, I will tell you what is the
matter." Thereupon, the king, seeing that there was no help for it,
took an oath saying, "Whatever you want, I will give it to you." And
then Ráoná said, "Give me permission to marry Ráoni, and then I will
eat my food." On hearing this the king was sorely troubled in his mind;
but remembering the terms of his oath, he took steps to bring about
the marriage, at the same time forbidding anyone to mention the matter
to Ráoni, who, therefore, heard nothing about the proposed marriage
with herself. But one day Ráoni went to the village stream to clean
the rice for the daily meals, when an old woman met her and inquired,
"What is going on in the palace to-day?" And Ráoni replied, "The son
of the house is to be married to-day." And when the old lady asked
further "But to whom is he to be married?" Ráoni replied, "Mother,
I cannot say." And then said the old dame, "Ráoni, it is you that
he is going to marry." And when Ráoni inquired, "Mother, can this be
true?" the old woman took an oath to confirm what she had said. And
then Ráoni at once flew right away up into the sky, and when Ráoná
saw Ráoni thus flying away, he shouted after her, doing his utmost
to catch her. It is these loud shouts and threats of Ráoná that men
call "thunder"; and when Ráoni occasionally looks back to see if her
pursuer is gaining upon her, she in so doing reveals for an instant the
brightness and beauty of her face, glowing like fire; and it is this
bright, dazzling beauty of her countenance that men call "lightning."
Hence during a thunder storm may sometimes be heard the words "Ráonikho
Ráonaiá hasùdang," i.e. "Ráoná is chasing Ráoni."
It is not impossible that the foregoing story may be a Kachári
version, greatly altered, of a well-known episode told at length in
the Rámáyana, i.e. the abduction of Sitá by Rávana the demon-king
of Ceylon. The name Rávana in a slightly altered form (Ráoná) is
not unknown among the Kacháris of this district (Darrang). About
four or five miles south-west of the Událguri Tháná there are still
existing the remains of a very fine earthwork road, known to this day
as "Rowana's embankment" (Rávanagarh), which gives its name to the
Mauzá in which it is situated. The construction of this earthwork must
have involved a large outlay of labour, but the tradition about it is
that it was thrown up in a single night by Rávana and his followers,
the Rákhshases, Asurs, &c.
N.B.--Among the Kacháris of the North Kachár Hills, the mode of
accounting for thunder and lightning is very different from that
given above, though towards the end of the account given by the late
Mr. Soppitt [47] certain statements are made which would serve to
show that the two theories have something in common.