Outline Grammar, Etc.
The mother tongue of the Bårå race at least as spoken in this (Darrang)
district undoubtedly belongs to the "Agglutinative" as distinct
from the Inflexional family of languages. Here and there, perhaps,
certain slight traces of inflexion may be found, but even these are
doubtful and in any case very rare, indeed where they exist at all it
may perhaps be assumed that they have been adopted with some obvious
modifications from the speech of their Assamese and Bengali neighbours.
In the following pages only a very slight outline sketch of Kachári
Grammar is attempted, as the writer has already dealt with the subject
at some length over twenty years ago, [48] and most of the conclusions
then arrived at still hold good, so far as the Kacháris of Darrang
are concerned. But it is hoped that what little is given here may be
of service to those who may have occasion to learn and make use of
this language in after years. No attempt is made to draw any clear or
well defined line between Accidence and Syntax, for these two closely
allied branches of the subject may be best studied together by the
use of certain illustrative sentences which to the attentive reader
will give an insight into the structure of the language, whilst at
the same time doing something to supply him with a useful vocabulary
of words and phrases.
I. NOUNS.
1. Gender.
A. Nouns denoting inanimate objects have no formal distinction of
gender as Oá, a bamboo, mai rice (paddy).
B. In the case of animate objects, the gender of the noun is indicated
by a separate qualifying word, placed usually after the noun, e.g.
(a) Hóa, man (male); Hingzhau, woman (female) used only of human
beings.
(b) "Zalá," zo' used of birds, e.g. Dau zalá, a cock; dau zo, a hen.
2. Number.
Plurality (there is no dual) is indicated by adding fur, frá, or far,
to the singular as
masá, a tiger.
masá-fur (-frá or -far), tigers.
3. Case.
The case endings, which hold good of nouns, pronouns, and adjective
are given below:--
SINGULAR. PLURAL.
Nom. masá a }
Obj. khó a }
Instru. zang by a }
Dat. no to a } masá-far, tigers, &c.
Abl. ni-frai from a } Tiger. (case-endings identical
Poss. ni of a } with those in singular
Poss. há of a } number).
Loc. au (iau) in a }
Voc. Heloi mosá O }
(a) The possessive case has two signs, the former (ni) being by far
the more commonly used.
(b) The ablative case ending is a compound one, as its proper sign
(frai) is preceded by that of the genitive, ni. The same remark holds
good sometimes with the locative case.
II. ADJECTIVES.
1. Many adjectives begin with the letter g, to which a very short
vowel is attached, so short indeed that in rapid speaking the vowel
of the first syllable may not be heard at all, whilst in composition
this first syllable is sometimes omitted altogether, as
"mánsoia gahàm ná?" Hám-go.
man good (is he?). Good (he) is.
2. In composition the adjective usually, though not invariably,
follows the noun it qualifies, as
Doima ga-súm.
(The) water black = (kálá páni).
3. Comparison.
This is effected by appending the syllable "sari" or "khri" (= than)
to the word with which comparison is made, this word being always in
the dative case. The superlative degree is denoted much in the same
way, the noun being preceded by some word signifying "all," thus
(a) Bi áng-no-khri ga-zau--he (is) taller than I (comparative).
(b) Bi boi-na-sári ga-zaú-sin--he is the tallest of all (superlative).
In making these comparisons the first syllable (ga) of the adjective
is often omitted: as
nang áng-no-khri zaú (ga-zau)
you I than tall (are)
i.e. zau = (ga) zau, tall.
4. Numeral Adjectives.
The numerical system in this District is very defective, only seven
digits, i.e. sè, nè, thàm, brè (broi), bâ, rå (då), sni (sini),
being generally used, though the remaining three, skhó, zàt, zi
(zu), are occasionally recognised. There is also a useful collective
word za-khai = four, which when followed by two numerals is to be
multiplied by the former whilst the latter is to be added to the
product so obtained; thus
zakhai-thàm sà thàm,
Four × three + three = fifteen (men).
Burma zakhai-brè má-nè,
Goats four × four + two = 18 goats.
Before the second numeral are always inserted certain monosyllables,
which classify the noun referred to, e.g. as above, sá (human beings)
and má (irrational animals). This classifying syllable always indicates
the point at which the multiplication ends and the addition begins.
III. PRONOUNS.
(a) The personal pronouns which undergo no change of form to indicate
gender are:--
1. Áng I. Záng-fur we.
2. Nang thou. Nang-sur you.
3. Bi he, she, it. Bi-sur (fur) they.
The possessive pronoun is expressed simply by putting the personal
pronoun in the possessive case, as--
Bé áng ni no, this (is) my house. This me of house (is).
To nouns expressing close family relationship, pronominal prefixes
of possession are commonly added, e.g.--
Father. Mother.
My Áng-ni á-fá. Áng-ni á-i.
Your Nang-ni nam-fá. Nang-ni nam-má.
His Bi-ni bi-fá. [49] Bi-ni bi-má.
Interrogative pronouns in common use are--
1. Sur (sar)--who?
2. Má--what? Plural má-fur.
3. Bå-bê--which (of two or more)?
The demonstrative pronouns are:--
1. Bé--this (near).
2. Boi--that (far).
3. Bí--that (of remote distance).
Properly speaking, there are no relative pronouns, though a form zi,
borrowed from Assamese, is sometimes heard. The place of the relative
pronoun is usually supplied by a participle, e.g.--
Mi-á nu-nai masá thoi-bai.
yesterday seen tiger died has.
IV. VERBS.
1. The verb substantive is dang-a, is, dang-man, was, zá-gan, will be;
this last being apparently formed from the root, zá-no, to become. The
negative forms are
(1) goi-á (emphatic goi-li-á) and (2) núng-á, it is not.
A very useful word is náng-go (Assamese lá-ge), to express necessity,
the negative form is náng-á, needless, in emphasis, náng-li-á,
altogether needless. This root náng is often appended to nouns to
form adjectives, as
Be budhi-gnáng (or náng).
He is possessed of sense.
2. Conjugation.
In Kachári the verb undergoes no change to express number or person,
which are indicated by the subject alone. But a slight trace of
inflexion (euphonic) is perhaps found in the fact that when a
verbal root ends in a vowel and the termination begins with one,
a disagreeable hiatus is avoided by inserting the letter i between
the two, thus:--
Tháng-a--I go.
Nu-i-o--I see.
Taking the verb, Bu-no, to beat, as an illustration, the various
tenses, moods, &c., of the Kachári verb may be thus indicated:--
Present indefinite, Ángbú-i-u--I beat.
Present definite, bú-dang--I am beating.
Imperfect, Áng bú-dang-man--I was beating.
Past, bú-bai--I beat (did).
Pluperfect, { bú-dang-man--I had beaten (some time ago).
bú-nai-se {
Future, bú-gan--I shall beat.
Future (early paulo post), { bú-si-gan--I shall beat (very soon).
{ bú-nu-soi
Subjunctive mood { Ang bú-bá If I beat
{ bú-blá had beaten.
Potential, Áng bú-no há-gô--I may (or can) beat.
Imperative, 1. Bú--beat thou. 2. Bú-tháng--let him beat.
Participial forms:--
Bú-ni--beating.
Bú-na-noi--having beaten.
Bú-nai--beaten.
Bú-oi--while (on) beating.
Agent:--
Bu-grá.
Bu-nai-á--a beat-er.
3. The Passive voice is not very frequently used. Its tenses, &c.,
are expressed by conjugating the verb zá-no, to be, with the past
participle of the verb, e.g.--
Ang bú-nai zá-gan--I beaten be-shall.
4. The causal verb is formed in two ways. The more idiomatic method
is to prefix the letter f (with any euphonic vowel) to the principal
verb, e.g.--
Ang { rang-dang --I understand,
{ fa-rang-dang cause to understand, I teach.
Ang { si-gan --I become wet,
{ fi si-gan shall make wet, soak, immerse.
In the above it will be observed that the causal force lies in the
letter f, its vowel (always a very short one) being drawn by attraction
(euphonic) from that of the principal verb.
A second way of expressing causation is to combine the verb ho-no,
to give, with the infinitive mood of the principal verb, e.g.--
Ang { rang-a I learn,
{ rang-no ho-i-o I cause to learn, teach.
5. The distinctive vowel of the negative verb is á, which in some
cases gives place to i or e, probably for reasons of euphony. Its
chief forms of tense and mood, &c., may be shown thus:--
Present, Bú-á--(I) am not beating.
Imperfect, Bú-á-khoi-man.
{ Bú-á-man
Past { Bú-á-khoi-no
{ Bú-á-khoi-se.
Future, Bú-á.
Imperative. { --2 Dá bú--beat thou not.
{ 3 Dá-bú-thang--let him not beat.
Subjunctive { Bú-á-bá
{ Bú-a-blá
Potential, Bú-no hai-á
Participial forms:--
Present, Bú-i--not beating
Past, Bú-á-lábá--not having beaten, without beating
Past, Bú-e--not beaten.
V. INDECLINABLE WORDS (AVYAYA).
Very little need be said on this part of the subject, because the
work of qualifying words (adverbs, &c.,) is very commonly done by
means of infixes following the verbal stem which is in many cases,
though not in all, monosyllabic. Thus the root hàm (be) will,
becomes (1) an adjective by prefixing ga, ga hàm, good; and (2) an
adverb, by affixing oi; gahàm-oi in a good manner. So, hàm-á--bad;
hàm-á-oi--bad-ly. Further the adjective thus formed may be duly
conjugated as a verb by combining it with the different tenses, &c.,
of the substantive verb, thus:--
Bi { hàm-dang he is { good
{ hàm-á-dang (good-not-is) { bad
hàm-gan he will be { good
hàmá-gán { bad
&c. &c.
In the same way the passive participle in nai can be (1) declined
as a noun, or (2) used as an adjective, or (3) take the place of a
relative pronoun; e.g.--
1. Zang thoi-nai-kho fóp-bai--we (the) dead (man) buried-have.
2. Miá nu-nai gathai-á thoi-bai--(the) yesterday-seen-girl,
died-has.
3. Tezpur-na, tháng-nai-au áng bi-kho nu-bai--Tezpur to
going-in I him see-did.
&c. &c.
VI. SYNTAX.
The great and characteristic feature of the Syntax of the language is
the remarkable way in which verbal roots, mostly monosyllabic, are
combined together to form a very large and useful class of compound
verbs. In this way the use of conjunctions &c. is very largely avoided,
and the language becomes possessed of a vivid force and picturesqueness
often wanting in more cultivated tongues. These compound verbs may
perhaps be roughly classified under two groups, e.g.--
I.--Those in which each verbal root has a distinct meaning and may
be used separately;--
II.--Those in which one or more of the verbal roots is never used
separately but in combination only. As illustrations of class I. the
following may be mentioned:--
1. Lai-no--to bring.
Tháng-no--to go.
Åt lai-tháng } (in combination)
Fire bring-go }
2. Há-no--to cut (paddy, &c.)
Zap-no--finish.
Zang mai há-zap-bai } (in combination).
We paddy cut-finished-have }
3. Tham-no--catch; lábo-no--bring; gorai-kho tham-labó--those
horses catch bring.
&c. &c.
The compound verbs of Class II. are very numerous and in frequent
use. A few illustrations only can be given here, which may serve
to show that the second and subsequent members of the agglutinative
verb, while they have no independent existence, yet serve to enrich
and expand the meaning of the primitive root in a very remarkable way.
1. Bai, denotes continuous action.
Bí = to beg; bi-bai-no } { begging
Bráp = to be angry; bráp-bai-no } = to continue { being angry
Namai = to seek; namai-bai-no } { seeking
2. Láng implies completion.
Bát (jump) } { jump across
Udu (sleep) } { sleep heavily
Thoi (die) } láng { die outright
Bir (fly) } { fly away
Zá (eat) } { eat up
3. Su } are intensitives greatly strengthening the
Thrå } meaning of the first verbal root.
On (love) } { love much
Ukhui (hunger) } su { hunger greatly
Mini (laugh) } { laugh heartily
Gai (plant) } { plant completely
Ga-glai (fall) } thrå { fall heavily
Thoi (die) } { die outright
In not a few cases several, sometimes as many as five or six, of
these infixes are combined with the original verbal stem, each one
materially contributing to enlarge and enrich its meaning. A few
illustrations are here supplied.
1. Dáo-frá bír-láng-thrå-bai.
The birds flown completely away-have.
2. Áng bi-kho bai-nái-thá-bai.
I him continue-watching-did.
3. Nu-zá-nai-soi-lá-tháng.
See-become-watch-much-take-go, i.e. go and see and take and
observe carefully.
&c. &c.
From what little has been here stated it would seem to be fairly
obvious that the language in its original form is strictly an
agglutinative one. But a gradual process of deglutinisation has for
some time been going on, no doubt originating through intercourse with
neighbours speaking languages of quite another type, e.g. Assamese,
Bengali, &c. Most Kacháris (Bårå) in this district are quite familiar
with Assamese; indeed, it is very rarely that the writer has met
with men who did not know this form of Aryan speech. Now a Kachári in
the habit of speaking Assamese will, even when using his own mother
tongue, to which he is strongly attached, not infrequently resort to a
partially inflected form of expression instead of restricting himself
to the use of infixes, &c. This gradual change in the language is
especially brought out in the usage of the participial forms of the
verb. It has been shown above, e.g. that the past participle (passive)
can be declined like a noun. Again, in expressing a simple sentence
like the following:--
I ran and caught and brought the horse
an Assamese speaking Kachári would probably make use of the active
participle in ná-noi; whilst his more primitive brother, who might
be less familiar with Assamese, would confine himself to the more
idiomatic use of infixes. Thus the sentence given above might be
expressed in two ways:
Áng gorai-kho { Khàt-nanoi ham-nánoi } lóbo-bai.
{ Khàt-ham }
I the horse { running catching } bring-did.
{ run-catch }
It would seem to be not improbable that the language may gradually
lose its agglutinative character, and approximate to the inflected
type, though the process most likely will be but a slow one, owing
to the very clannish temperament of the people which makes them
cling strongly to anything they regard as their very own, e.g. their
language (cf., a somewhat similar state of things in Wales and the
Scottish Highlands). But in its present stage the language is one of
no small interest to the student of comparative philology, because
it is an apt illustration of a form of speech which, once strictly
agglutinative, is now in process of learning inflexion through the
pressure of contact with the speakers of Aryan tongues. [50]
APPENDIX I
I.--TRIBES CLOSELY ALLIED TO KACHÁRIS.
In a former section, something has been said in favour of the idea
that the Kachári race is a much more widely distributed one than was
supposed to be the case some years ago; and members of this race under
different names still occupy large areas in north-eastern India. It
may be useful to add a few brief notes on some of the principal of
these closely cognate tribes, confining our notice mainly to those
points and details wherein they differ more or less from the Kacháris
of Darrang, whose language, habits, religion, etc., as described above,
may perhaps be provisionally taken as a standard.
1. Garos.--One of the most important of these allied races is
undoubtedly that known to us as the Garos, dwelling in what is
called the Garo Hills District. This tribe, like the people of the
North Cachar Hills, has until recent years been largely confined to
the part of Assam which bears it name, and has not come into contact
with Hinduism to any great extent, and hence it has in all likelihood
preserved its aboriginal manners and customs almost intact. But it
is not necessary here to do more than merely mention the name of this
interesting people, as their whole manner of life has been sufficiently
dealt with elsewhere by a highly competent hand. [51]
2. Mech (Mes). 70,000.--Nor is it necessary to do much more for the
people known as Mech (Mes) who are undoubtedly merely a branch (the
western one) of the Bårås of Darrang. The name is almost certainly a
corruption of the Sanskrit word mleccha, i.e., an outcast from the
Brahmin point of view, a non-observer of caste regulations; such
persons being in the light of modern Hinduism very much what the
barbarian was to the Greek, or the "Gentile" to the Jew, some twenty
centuries ago. This term mlech (mech) is not in use here (Darrang)
or in Kamrup.
[Subdivision.]
The uncomplimentary epithet "mlech padre" has sometimes been hurled
at the writer when preaching to Brahmins or other high caste Hindus,
though it would seem to be the recognised name for the Bårå race from
the Manás river westwards to the neighbourhood of Jalpaiguri. They
would seem to be especially numerous in Goalpara district, where one of
the principal landholders is known as the "Mech-párá zamindár." Some
sixteen exogamous septs are recognised among the Meches, of which
the most important would seem to be the following:--
1. Meshá-ároi--the tiger folk
2. Bánsbár-ároi--bamboo folk
3. Doim-ároi--water folk
4. Goibár-ároi--betelnut folk
5. Swarg-ároi--heaven folk.
Of these the last-mentioned, which is obviously of Hindu origin, is
looked upon as the highest, whilst the names of the remaining four
are apparently of totemistic origin. The first on the list, Mashá-aroi
(tiger folk; Mashá, tiger), still retains a certain hold on the regard
of the members of its sept, all of whom go into a kind of mourning (see
above) when a tiger is found lying dead near one of their villages.
[Origin.]
Nothing definite is known as to the origin of the Meches; by some
they are said to be descended from Bhim and Hidamba, whilst others
maintain that they are the descendants of Turbasu, son of Raja Jajáti,
who fell under his father's curse, his children thus becoming outcasts
(Mlecchas).
[Religion.]
Their religion is distinctly of the Animistic type with a tendency
towards Hinduism, Batháu being replaced by Siva in some cases. The
siju tree is regarded with much reverence, and is to be seen in
the courtyard of most Mech houses, much more frequently than among
the Kacháris of this district. This sacred tree is sometimes used
as a means of divination or detecting crime or other misdoings in
domestic life.
[Marriage and funeral ceremonies.]
In all ceremonies relating to marriage and funerals, what has been
already said of the Kacháris holds good almost word for word of
the Meches. But speaking generally it may be said that the marriage
rites among the Meches are more simple than among the Kacháris, the
essential features being the exchange of betel-leaves and areca-nuts
between bride and bridegroom followed by the offering of a cock and
hen in sacrifice to Batháu or Siva. The funeral ceremonies, on the
other hand, among the Meches are perhaps somewhat more elaborate than
is the case with the Kacháris (Bårå), as an informal Shrádh has to
be performed by them, by the son or daughter of the deceased Mech,
seven or nine or eleven days after death, and sometimes on the day
of the funeral itself, an indication that Hindu customs are creeping
in among this portion of the Bårå race.
[3. Rábhás (70,000).]
The name of this tribe (Rábhás) is of uncertain derivation and in this
district (Darrang) the people themselves are sometimes called Totlás,
which may perhaps be a nickname. Another term used in designating
them is Datiyál Kachári, i.e. Borderer Kacháris (dáti--border,
edge, boundary); and it is held by some that their original home and
[Habitat.] habitat was the region bordering on the northern slopes of
the Garo Hills. This supposition is partly confirmed by the fact that
the only words in their language to express (1) north and (2) south,
respectively, are (1) Bhotá hi-chu, Bhotan Hills, [52] and (2) Tura;
their physical horizon being apparently absolutely limited by the two
localities thus designated; moreover, Rábhás in somewhat large numbers
are still to be found at the base of the northern slope of the Garo
Hills. Some 30,000 have their home in Goalpara district, whilst others
are located in Kamrup, north-west Darrang, and among the Garos in their
hills. [Origin (traditional).] Their origin is but imperfectly known,
but they are said to be descended from a Hindu father who lost caste by
marrying a Kachári woman. Their [Language.] language, which would seem
to be rapidly dying out, forms a very interesting link between Garo
and Kachári, having much in common with both, but with some special
features peculiar to itself. Like the tongue of other branches of the
Bårå race, the Rábhá language, at one time undoubtedly agglutinative,
seems to be in process of becoming inflexional, through contact and
intercourse with the speakers of more or less broken-down Sanskritic
languages, e.g., Bengali, Assamese, etc. Some [Subdivisions.] seven
sub-tribes are said to be still recognised among the Rábhás, i.e.,
Rangdaniya, Maitariyá, Páti-Koch, Bitliyá, Dáhuriyá, and Sanghá. The
members of the three sub-tribes first in this list occupy a position
of some eminence above the others, and are at liberty to intermarry
among themselves. They are, however, so far "hypergamous" that if any
one of their members should marry into any of the last four sub-tribes,
the person so marrying would have to pay a fine of Rs. 100, or upwards,
to the members of the lower sub-tribe concerned. As regards [Social
(caste) status.] caste-position and status, the Rábhás hold themselves
to be slightly higher than the pure Kacháris, e.g., the Rábhá will
not eat rice cooked by a Kachári, though the latter freely partakes
of food prepared by a Rábhá. On the other hand, the Rábhá eats and
drinks quite as freely as does the Kachári, and intermarriage between
the two branches of the race is not very uncommon, a young Kachári
bridegroom selecting a Rábhá bride having to make his peace with her
people by giving them a feast and paying a bride-price (gá-dhan) on a
somewhat enhanced scale. The children born of such a "mixed marriage"
belong to the father's tribe. Kacháris sometimes formally enter
the Rábhá community, though it is not necessary for them to do so,
on their way to Hinduism. A Kachári wishing to be received into the
Rábhá sub-tribe has to pass through a somewhat elaborate initiation,
which may be briefly summarised as follows:--
[Admission of a Kachári convert into the Rábhá community.]
"A deori (Priest) divides a pig into seven pieces in front of the
convert's door, and disposes of them by throwing away one such piece
towards each of the four cardinal points; while of the remaining
three pieces one is thrown skywards, a second earthwards, and the
last Patálwards. [53] At the same place he then proceeds to cook
a fowl and prepares therefrom a curry, which he divides into seven
equal parts; and arranging these portions on the ground he leaves
them there, after sprinkling them with pad-jal. [54] This part of
the ceremonial is known as chíládhar, or báodhar katá, i.e., forms
of making práyas-chitta (reconciliation). The deori then lays down
a plantain-leaf on the courtyard and places on it a lighted lamp,
a handful of rice, a betel-leaf, and an areca-nut, together with
some tulasi leaves and a few copper coins. The convert is then made
to drink pad-jal in public, and after this he must pay at least one
rupee to the assembled people, and treat them to two vessels full
of rice-beer (mådh). He is further required to entertain liberally
the members of his newly-acquired brotherhood for three successive
evenings, pork and mådh forming the principal materials of the feast."
[Religion.]
Very little need be said under the head of religion; for in this
respect they are but little separated from the closely-cognated Kachári
(Bårå) race. The general type of the Rábhá religion is distinctly
animistic; but one or two of the higher subdivisions, especially the
Pátis, are said to show a leaning towards Hinduism of the Sákta form,
the deity chiefly worshipped being known as Bhalli (? Bhareli), to
whom puja is done in Kartik, Magh and Baisakh. There are no temples or
fixed places of worship, nor are Brahmins employed; the deori (deosi)
doing all that is deemed necessary in public religious ceremonies.
[Relations of the sexes.]
Marriage is almost invariably adult, and is usually entered into
by payment to the bride's parents, or by servitude as among the
Kacháris. Cases of ante-nuptial unchastity would seem to be rare;
but when an unmarried girl does become pregnant, she is compelled
to disclose the name of her lover, often through the siju-ordeal
process (see above), and public opinion forces the seducer to marry
his victim, paying a somewhat higher bride-price (gá-dhan) than he
would otherwise have done. Monogamy is the rule in marriage, but
public opinion permits the taking of a second wife when the first
proves childless. Divorce is permitted for adultery, but would seem
to be comparatively rare: widows are at liberty to marry whomsoever
they will, except the deceased husband's elder brother, a second
bride-price being sometimes paid to the bride's parents. The marriage
ceremony itself is very simple, the essential features being (1) the
exchange of betel-leaves and areca-nuts by bride and bridegroom, and
(2) the formal sacrifice of a cock and hen, the latter being made into
a curry of which bride and bridegroom partake together. The dead are
disposed of generally by cremation, though in cases of destructive
epidemics, e.g., cholera, kálá-azár, etc., known as "sirkári rog,"
the bodies of deceased people are either hastily buried, or simply
thrown into the neighbouring jungle. [55]
[4. Hajongs--Haijongs. (8,000).]
About the small tribe (8,000 souls) known as Hajongs or Haijongs
only very little definite information can at present be obtained;
but it seems probable on the whole that they are a branch of the
widely spread Bårå race. The tribal name is of uncertain derivation,
but it is not unlikely that it is connected with the Kachári word for
mountain or hill (ha-jo); and this supposition receives, perhaps,
some little confirmation from their present known habitat, i.e.,
the southern slope of the Garo Hills, and the sub-montane tract
immediately adjoining it. It is possible that these people may be
the modern representatives of the inhabitants of the old kingdom
of Koch Hajo, which corresponds roughly with the present district
of Goalpara. It is known that during the period 1600-1700 this
part of the country was overrun by Musalmán invaders, when many of
the inhabitants probably took refuge in the Garo Hills, returning
therefrom, and settling in the adjoining plains at the foot of these
hills, when the pax Britannica gave them a certain amount of security
for life and property. In appearance and dress the people are said
to have a close resemblance to the well-known Kachári type, but this
resemblance hardly holds good of their language as now spoken, for
this is little more than a medley of Assamese and Bengali.
[Religion.]
There are said to be two recognised subdivisions among them, i.e.,
(1) Byabcháris and (2) Paramárthis. The latter are largely Hinduized
(Vaishnabs) and abstain from pork and liquor, etc.; whilst the
former, who are Sáktas to a large extent, follow the practice of
their Garo neighbours in matters of diet, etc. In spite, however,
of this distinction of meats, it is said that members of the two
sections of the tribe freely intermarry with each other. No Brahmins
seem to be employed among them, any leading member (adhikári) of the
village pancháyat doing what is customary at all marriages, etc. It
may be added that the siju tree (euphorbia splendens) which occupies
so important a place in the social and religious life of the Bårå,
Meches, etc., on the north of the Brahmaputra does not seem to enjoy
any special regard or respect among the cognate tribes (Haijangs,
Dimásá, etc.) who have their homes on the south and east of that
great river.
[Relations of the sexes, marriage, &c.]
As among other members of the Bårå race, the relations of the sexes
are on the whole sound and wholesome; ante-nuptial unchastity is but of
rare occurrence, but when it does take place and pregnancy follows, the
seducer is compelled to marry the girl, and to pay a certain fine of
no great amount to the village elders. This form of union is known as
a dái-márá marriage. But generally, as among the Kacháris of Darrang,
the parents of bride and bridegroom arrange for the marriage of the
young people, which always includes the payment of a bride-price (pån)
of from 20 to 100 rupees to the bride's parents, or the equivalent in
personal service. It is said that among the "Paramárthi" subdivision,
who are largely Hinduized, the betrothal of children is coming into
vogue, but as a rule marriage is still adult, and for the most part
monogamous. A second wife is allowed when the first proves to be
childless, but polyandry is quite unknown. Divorce is permitted for
adultery but is very rare, and under no circumstances can a woman be
divorced when in a state of pregnancy. The divorce itself is effected
in the usual way by the husband and wife tearing a betel-leaf in the
presence of the village elders, and formally addressing each other as
father and mother, showing that the relation of husband and wife has
ceased. Widows can marry again, and do so freely, the one restriction
being that no widow can marry her deceased husband's brother, whether
older or younger than her first partner. Here again, too, it would seem
that Hindu influence is making itself felt, for it is said that the
remarriage of widows is looked upon with growing disfavour. Property,
both movable and immovable, is usually divided equally among the sons
of a family (cf. the old Saxon law of "gavelkind"), anything like
primogeniture being unknown. In a formal marriage among well-to-do
people a certain ceremonial is observed. A square enclosure is formed
by planting a plantain-tree at each corner, and within this enclosure
are placed sixteen lighted lamps, and sixteen earthenware pots full of
water, the bridegroom taking his stand in their midst. The bride then
formally walks around him seven times, and then finally takes a seat
at his left side, her face being turned towards the east. No mantras,
etc., are recited, nor is any Brahmin present; but some village elder
(adhikári) sprinkles water over the couple from one of the water pots,
and the ceremony is held to be complete.
[Disposal of dead.]
The bodies of the dead are occasionally buried or committed to
the jungle, but this is done but rarely, probably only under the
pressure of panic during an epidemic of cholera, etc. Cremation is
almost universal, the head of the deceased being placed towards the
north, the face looking upwards in the case of a man, and downwards
in that of a woman. A Sráddha usually follows either on the tenth,
or the thirtieth, day after the cremation.
[5. Moráns (5,800); Animistic, 100; Hinduized, 5,700.]
Not much is definitely known about this small tribe, whose numbers do
not exceed 6,000 in all; but although they are said to repudiate all
connection with the Bårå race, it may be safely inferred that they do
in reality belong to it; for on this point the evidence of language
is fairly conclusive. [56] They are sometimes known as [Names.] (1)
Morán Kacháris and (2) Kapáhiyás (kapáh--cotton), the latter name
being due to the fact that in early days one of their chief duties was
to grow cotton for the use of Áhom princesses, at Kákatal, Moriáni,
Jhánzi, Hologápár, etc. Their present [Habitat.] habitat may be
roughly described as the country lying between the Buri Dihing and the
Brahmaputra in the north-eastern part of the Province at least one-half
of their number being located in the district of Lakhimpur, and the
remainder in the adjoining portions of the Sibsagar district. Their
chief centre is said to be a place known as Kákatal, the residence
of the Tiphuk Gosain, the head of the Matak clan, with the members of
which the Moráns are said to fraternize and even to intermarry freely.
[Origin (traditional).]
The original home of the Moráns is said to have been at Mongkong
(Maingkhwang) in the Hukong Valley at the upper reaches of the
Chindwin river, where some centuries ago resided three brothers
Moylang, Morán, and Moyrán. Of these, Moylang, the eldest, remained
in the Hukong Valley, whilst the youngest, Moyrán, migrated into
Nipál, and was there lost sight of; and Morán, the second brother,
passed the Patkoi range into Assam and, settling on the Tiphuk river,
became the ancestor of or at least gave its present name to the Morán
tribe. But however this may be, it is fairly certain that, when the
Áhoms passed into Assam about the middle of the thirteenth century,
they at once came into conflict with the Moráns, whom they seem to
have subdued with but little difficulty. By their Áhom conquerors
the Moráns were employed in various menial capacities, as hewers of
wood and drawers of water, and were sometimes known as Hábungiyás,
[57] earth-folk, or true autochthones, "sons of the soil," though
they seem to have intermarried freely with their Áhom rulers. But
in spite of their subordinate position in political life the Moráns,
like other branches of the Bårå race, have sturdily maintained some
of their national characteristics to this day, e.g., their language,
though apparently doomed to early extinction, is still to some extent
retained by members of the clan.
[Religion.]
In the census of 1891 only 100 Moráns are returned as animistic,
the great bulk of them being described as Hindus of the
[Vaishnab.] Vaishnab type. Their Hinduism, however, would seem to
be of a somewhat lax character; for though they do not eat beef,
pork, or monkeys, or drink madh and photiká, yet they freely partake
of all kinds of poultry and fish, with the tortoise, grasshopper,
etc. No social stigma, too, attaches to the catching and selling of
fish to others. No idols are to be seen in their villages, nor are
Brahmins ever employed in religious ceremonials, certain officials
known as Medhis and Bhakats doing all that is deemed necessary
on these occasions. On certain great social gatherings known as
Sabhá (Samáj), which are apparently not held at any fixed periods,
there is much singing, beating of drums (Mridang) and cymbals (tál)
in honour of Krishna, to whom offerings of rice, salt, plantains,
betel-nuts, are freely made. In earlier times it is said that there
were three chief centres (satras) of the religious life of the Moráns;
each presided over by an elder known as the burá or dángariyá. These
were the (1) Dinja (Kachári burá), (2) Garpará (Áhom burá), and
(3) Puranimáti (Khátwál burá). These dángariyás are said still to
retain a position of some spiritual influence among the Moráns, all
religious teaching being in their hands. Each family may freely choose
its own dángariyás, but followers of one dángariyá will not eat food
cooked by those of another, even when the worshippers are closely
connected with each other by family ties, as father, son, brother, etc.
[Marriages, etc.]
Infant betrothals would seem to be absolutely unknown, all marriages
being restricted to adults, as a rule monogamous, though a second
wife may be taken when the first proves childless. Occasionally the
bridegroom carries off his bride by force, especially during the April
Bihu, the union formed in this way being afterwards recognised by the
girl's parents. Sometimes the bride goes to her lover's house of her
own free will, without payment of the usual bride-price (pån). But as a
rule as among other portions of the Bårå race, matrimonial engagements
are entered into after negotiations between the parents of the persons
concerned. The essential elements of a marriage in this case are (1)
the payment of a bride-price (pån) of some Rs 20-100 to the girl's
parents, and (2) the giving of a feast at the bridegroom's expense
to the parents, relatives, and friends of the bride. The marriage
ceremony is always non-Shástric, nor are Brahmins present, a Bhakat
or dángariyá doing all that is deemed necessary. The ceremony itself
may perhaps be described as "semi-chacklang," some, though not all,
of the rites practised among the Áhoms at what is called a chaklang
marriage being frequently carried out.
[Divorce.]
Divorce is permitted occasionally, but only when the wife is guilty
of adultery with a man of lower caste-standing than her own. In
these cases the husband brings back the erring wife to her father's
house with some betel-nuts and one rupee in an earthenware sarái;
the father receives her and gives back a portion of the betel-nuts to
the husband, and the woman is at once free to marry again. Widows are
at liberty to remarry, but not with the deceased husband's brother;
but little or no ceremonial is observed at such a remarriage, a widow
taking a substantially lower position than a virgin bride.
[Disposal of dead.]
The dead are usually disposed of by burial, but the bodies of old
Bhakats are sometimes cremated, the ashes being afterwards buried under
a high earth mound known as a "moidám." On the third day after death
takes place the ceremony known as telani, when the near relatives
are anointed with mustard seed oil (tel). This is followed ten days
later by the dahá, [58] when offerings of rice, salt, betel-nuts,
etc., are offered by the relatives, and finally, after an interval
of twenty days, the dahá káj is celebrated, when a general feast
takes place both day and night. These observances have perhaps more
in common with funeral wakes than with what is known among Hindus as
a shráddha; no Brahmins are present.
[6. Chutiyas (87,691). Deori Chutiyas, 4,000. Habitat.]
This once very powerful race, which still numbers almost 90,000
souls, has its chief home and habitat in the districts of Lakhimpur
and Sibsagar, though a not inconsiderable number are found in the
Darrang district (Mangaldai subdivision). Their general appearance
and physical and mental characteristics prove clearly that they belong
to the widely spread Bårå race, and this view is borne out by the
language still spoken to some extent by one of the subdivisions of
the race (the Deoris), which has very much in common with the Kachári
of Darrang, and still more with the speech of the people (Dimásá)
of the north Kachar Hills.
[Traditional origin and history.]
Their origin is far from being clearly known. According to one
tradition--probably the outcome of Hindu imaginativeness--they claim
to be descendants of Khetrias who fled into Assam for refuge from
the destroying arm of Parasu-Ram (battle-axe Ram). But according to
a tradition embodied in an old Assamese chronicle of uncertain date,
the founder of the Chutiya kingdom, for some 200 years a very powerful
one, was one Bihar (? Virapála), who is said to have had his home on
"Golden Hill" (Suvarna-giri) in the mountains to the north of the
modern Sadiya, which place was for a lengthened period the centre of
Chutiya power, before the advent of the Áhoms in the 15th century. It
is said that Kuvera (the Hindu Pluto) appeared to this Bihar, who was
simply an ordinary peasant, and urged him to be reconciled to his wife
(Rupavati), with whom he had quarrelled, as she was about to present
him with a son who should make a name in history. Moreover, he was
directed to make search under a certain tree where he would find a
shield, a sword, and a spear; and underneath the shield a golden cat,
which latter he was to preserve with the utmost care, as it was to be
the talisman of his family's fortunes. Kuvera's instructions were duly
carried out by Bihar, to whom a son was born, named Ratnadhwaj, who
through force of character established his influence in the mountains;
and then descending to the plains established a powerful kingdom at
Sadiya which maintained itself there for over two centuries, when it
fell before the rapidly growing influence of the warlike Áhoms. In
order finally to break up the power of the Chutiyas their Áhom
conquerors are said to have distributed the subjugated race over Assam
and north-east Bengal. One not inconsiderable portion of the Mangaldai
subdivision is still known as Chutiya des; otherwise Kaupáti. To this
Machiavellian policy of the Áhom rulers is perhaps due the present
widely scattered condition of the once powerful Kachári race.
[Subdivisions (modern).]
There are four subdivisions of the Chutiya race still recognised, viz.:
1. Hindu Chutiya.
2. Áhom Chutiya.
3. Deori Chutiya--the Levite or priestly clan.
4. Baráhi Chutiya--the pig-eating clan.
Each of these subdivisions is said to have been in early days
endogamous, though this is hardly so now, for members of the two upper
clans can intermarry, and the same statement holds good of the two
lower (Deori and Baráhi); but outside these limits marriage is said to
be prohibited. The Hindu and Áhom Chutiyas have very largely adopted
Hinduism of the Vaishnava type; but it is said that occasionally
they indulge in secluded midnight revels known as "ráti soá khoá,"
at which almost all kinds of food (beef alone excepted) are very
freely consumed. The Deoris and Baráhis, however, still follow largely
certain animistic rites; so far as they have adopted Hinduism at all,
it would seem to be of a depraved type, Tantric rather than Vedic.
[The Deoris.]
By far the most interesting, because the most primitive, characteristic
of the four subdivisions of the Chutiya race mentioned above, is
that which holds the third place in the list; i.e., the Deoris. It
has been stated before more than once that this term Deoris is thus
used to designate the recognised ministers of religion throughout
the Bårå race; and this points to the fact that they are essentially
what indeed their tribal name implies, a Levite or priestly body,
and one in earlier days possessed of large influence which even yet
has not been wholly lost. In point of mere numbers they are certainly
not a powerful body, somewhat less than 4,000 all told. Their chief
habitat is on and near the Dikrang river some thirty miles west of the
subdivisional station of North Lakhimpur, while other villages may be
found in the Májuli, the "Holy Land" of the modern (Hindu) Assamese,
where they would seem to lead a very simple primitive life. A Deori
Chutiya village has been well described as follows:
"It consists of some thirty houses built on bamboo platforms raised
about five feet from the ground. A single house will often contain
a family of forty persons, living in one great room without any
compartments, though with separate fireplaces, with a verandah in
front where visitors are entertained. The villagers are a tall, large,
well-nourished folk, with features bearing a strong resemblance to
that of the Kacháris. They drink strong liquor (home-made) and eat
all kinds of flesh except beef."
[Language.]
There are two things which give a certain interest and importance to
the Deoris in spite of the paucity of their numbers, i.e., (1) their
language and (2) their religion. Like other members of the widely
spread Bårå race, the Deoris are bilingual, speaking both Assamese
and their own tongue, but giving a distinct preference to the latter,
of which they are said to be not a little proud. [59] The language
itself is obviously very closely allied to that of the Kacháris of
Darrang and still more so to the speech of the people of the North
Kachár Hills (Dimásá), who, being more isolated from the plains than
are the Kacháris, have no doubt preserved their mother tongue very
largely in its primitive form. In all likelihood the language of the
Deori Chutiyás gives us the purest and most archaic form of the Bårå
speech, and there can be little doubt that in earlier times it was
the dominant language of Eastern Assam.
The religion of the Deori Chutiyás is still largely animistic. There
are a number of domestic gods, who hold a prominent place in family
worship, and puja is often performed under big trees and by the side
of rivers, as among the Darrang Kacháris. The Brahmaputra is held in
special reverence and is spoken of as the mother of water (ji chimá,
or chimá jimá) much as the Darrang Kacháris regard this huge volume
of water as "Mater magna" (Hodgson).
Unlike the western Kacháris, however, the Deori Chutiyás pay no special
regard to the 'siju' tree (Euphorbia splendens), a peculiarity which
they share with the Dimásá, Lálungs, Gáros, [60] and other members of
the Bårå family who have their home mostly on the south of the great
river. They have four great annual festivals, two of which correspond
in some respects to the Assamese Mágh and Baisák Bihu, though not held
exactly on the same dates. They have a great reputation as wizards,
etc., and are supposed to have the power of causing their enemies to
die mysteriously of slow occult wasting diseases, and in this way they
are often consulted by their neighbours in cases of loss of cattle
or undetected robberies. There would seem to be three principal gods:--
(1) Girasi-girá (Burá-buri), i.e., "the old ones," always spoken of as
a wedded pair (cf. the "Bathau and the Mainau" of the Darrang Kacháris
and the "Warang-Berang," 'the old one' of Hodgson's Dhimals); they
are specially worshipped by the Dibongiá khel, and their original
temple was on the Kundil river, a little east of Sadiya.
(2) Pisha-dema (Bohza-hemata), "the elder son" worshipped by the
Tengá pániya khel. His temple stood on Tengápáni river.
(3) Pisha-si, "the daughter," known as (1) Támeshwari mái, the "mother
of the copper temple," and (2) Kechá-kháti, the "raw-flesh eater," to
whom human sacrifices were offered. She was worshipped by the Bargaya
(Borgoniya) khel and her temple stood somewhere near "Chunpura"
('lime-kiln') on the Brahmaputra a few miles east of Sadiya.
In addition to these a fourth khel, Pátorgiya, is said to have once
existed, but its status was inferior to those of the other three,
and it has consequently become extinct. To each of these khels and
temples four priests (pujáris) were attached, i.e., (1) a Bor Deori
(Deori Dima) and (2) a Saru Deori (Deori Sarba); and (3) a Bor Bharáli,
and (4) a Saru Bharáli. [61] It is the former two (the Deoris),
who alone perform the sacrifice, enter the temple and sing hymns,
etc., which are hardly now understood by the laity. The office of
the Bharális was an inferior one; it was their duty to collect all
temple-offerings and to provide animals for sacrifice. They are also
privileged to hold the head of the victim, which is nowadays usually
a goat. As a rule no images, etc., are to be seen in the temples,
though such images would seem to be provided from time to time as
needed for purposes of public worship.
[Human sacrifices (Narabali).]
Of the Deori temples mentioned above the oldest and most noteworthy
is undoubtedly that known as the "Támar ghar" or copper temple,
at Chunpura, the ruins of which are, it is said, still to be seen
some miles east of Sadiya. It is described as a small stone building
nearly square, built without cement, the stones joined by iron pins,
not clamped. The roof, now fallen in, was of copper; hence the
temple's name. The interior is eight feet square; and the whole is
enclosed by a brick wall 130 feet by 200. Near the grand entrance in
the western wall is a small stone tripod. Here from a period unknown
down to a comparatively recent date human sacrifices were offered
year by year. It is said that latterly the Áhom kings gave up for this
purpose malefactors who had been sentenced to capital punishment; but
as suitable victims of this type were not always forthcoming, a certain
special tribe (khel) of the king's subjects were held bound to provide
one and in return the members of this tribe were entitled to certain
privileges, e.g., exemption from payment of ferry dues and market
tolls, etc. It was necessary in all cases that the victims should be
of high caste and "without blemish," [62] the slightest mutilation,
even the boring of an ear, rendering them unfit to be offered.
All Brahmins and members of the royal family were exempted as a
privilege; whilst Domes, Haris, Musalmáns and women were excluded
as unfit. For some time preceding the sacrifice the victim to be
immolated was detained at the temple and sumptuously fed there, until
he attained a sufficiently plump condition to suit the assumed taste
of the flesh-eating goddess. On the appointed day he was led forth,
magnificently attired and decorated with gold and silver ornaments,
to be shown to the crowds assembled for the occasion. He was then
led away and taken, by a private path trodden only by the officiating
priests and their victims, to the brink of a deep pit, where he was
divested of his gay attire and decapitated so that the body fell
into the pit. The head was added to a heap of ghastly skulls that
were piled up before the shrine. The exact date when these fearful
sacrifices ceased does not seem to be definitely known. Lieutenant
(afterwards Colonel) Dalton, from whose highly interesting paper
most of the above details are taken, states that they were in vogue
down to the time when the Áhom Government was superseded by that of
the Burmese, when the Deoris finally withdrew from the neighbourhood
of the "copper temple." Mr. Brown, on the other hand, tells us that
these human sacrifices were abolished at a somewhat earlier date by
Raja Gaurinath, who, also being unable to protect the Deoris from the
Mishmis and other tribes, removed them to the Majuli, [63] where some
of their villages are still to be found.
[Marriage, etc.]
As among other branches of the Bårå race, infant betrothal is unknown,
no marriage being permitted until puberty is attained. Monogamy is
the rule among Deoris and Baráhis; but a second wife is allowed
where the first proves childless. Polygamy is common among Hindu
and Áhom Chutiyas, but polyandry is quite unknown. Marriages are
generally planned and arranged by the parents of the young people
concerned, a bride-price varying from Rs. 10 to Rs. 100 being paid
to the bride's parents by those of the bridegroom, or an equivalent
given in service in the bride's household (cf. Genesis, xxix. 15-20:
Jacob serving Laban seven years for Rachel).
The actual marriage ceremony seems to vary considerably in the four
different clans (khels) which compose the Chutiya community. With
the two lower sections, i.e., the Deoris and Baráhis, it consists
in a feast given by the bridegroom's people to the friends and
fellow-villagers of the bride, accompanied by much singing of songs,
etc., in honour of the clan gods and goddesses, whilst with not a
few even this simple ceremonial is dispensed with, and the young
man claims his bride by merely placing bracelets on her wrists and
a string of beads, etc., on her neck (Kháru and mani pindhoá). [64]
But among the Áhom and Deori Chutiyas, who claim a somewhat higher
position than the other two sections, a more elaborate ceremonial is
observed. The Áhom Chutiyas to some extent still observe the form
of marriage characteristic of their race, i.e., that known as the
Chaklang. There is an exchange of temi and katári between bride and
bridegroom, who are made formally to inhale the smell of turmeric
together, and this is followed by the tying of the nuptial knot
(lagun gáthi), and the distribution of simple refreshments (jal-pán)
among the assembled friends and relatives; and finally the bridegroom
is said to carry off his bride through a hole cut in the corner of
the house, this last proceeding being perhaps a survival of the time
when marriage by capture or stealth was not unknown. With the Hindu
Chutiyas there is a still more elaborate ceremonial in vogue, one
which approximates somewhat closely to the orthodox Hindu ideal. The
chaklang form is superseded by that of the 'hom,' i.e., libations of
clarified butter (ghi) are formally poured in sacrifice on the sacred
fire, and certain special mantras are recited by the officiating
priest in the presence of the bride and bridegroom, who are formally
seated by his side, and formally united by the tying of the nuptial
knot (lagun-gáthi). It is said, further, that matrimonial etiquette
requires postponement of consummation of the marriage for a week or
so after the completion of the wedding ceremonial.
[Divorce, widow, remarriage, etc.]
Divorce, which would seem to be not very common, may and usually
does follow adultery on the part of the wife, the adulterer paying a
fine of Rs. 500 to the injured husband, and further being compelled
to provide a home for the erring woman, whom no respectable man of
the tribe would consent to marry. The form used in cases of divorce
is the usual one of tearing a betel-leaf (pán-chirá) together by the
husband and the wife. The remarriage of widows is permitted with few,
if any, restrictions; but as a rule the full marriage ceremonial,
whether 'hom' or 'chaklang,' is not observed in such widow remarriages.
[Disposal of the dead.]
The bodies of the dead are usually disposed of by burning, except
in cases of epidemics, when, through panic or like cause, they
are thrown into the jungle, or left to perish where they fall. The
cremation is generally followed by a funeral feast, lasting for a
period of from five to nine days, either at the deceased's house or
at the river-side where the body was burnt. A shrádh with feasting of
the dead man's relatives takes place usually at the end of a month
after the cremation. This shrádh marks the closing of the period of
mourning, which in the case of an adult extends over about thirty days,
during which period no flesh or fish may be eaten, though rice, ghi
and potatoes are allowed. In the case of those who die in childhood
no shrádh is observed, though the bereaved family usually go into
mourning for some three days.
APPENDIX II [65]
To the stories taken by Mr. Endle from my little collection of Kachári
folk-tales, I have ventured to add the following three tales, with an
interlinear literal translation and some brief linguistic notes. This
I have done in order to follow the example set in Sir C. J. Lyall's
edition of Mr. Edward Stack's work on the Mikirs. A transcription
followed by a loose translation is not of much use to linguistic
students unless they have already some knowledge of the language. I
ought to explain that I have not followed Mr. Endle's system of
transliteration. In a language which has no written character, it is
best to trust to one's own ear. In such languages dialect springs
up quickly and local differences of pronunciation abound. I have
merely tried, therefore, to record what I have myself heard. With
the aid of the literal versions I now give, and by carefully reading
Mr. Endle's Grammar, anyone who wishes to compare Kachári with other
Bodo languages, such as Garo and Tippera, ought to be able to make
out the remainder of the stories in my little collection without
much difficulty.
The vowels are recorded as follows:--
a is pronounced like u in English hut
a ,, ,, a ,, father
e ,, ,, a ,, mason
i ,, ,, i ,, fit
i ,, ,, ee ,, green
o ,, ,, o ,, hot
o ,, ,, o ,, lo! alone
u ,, ,, u ,, pull
u ,, ,, oo ,, school
ai ,, ,, i ,, bite
au ,, ,, ow ,, how.
The sound represented by u is rather difficult to describe to
Europeans. To my ear, it seems rather guttural, something like the u in
"ugh!" or the vulgar pronunciation of girl as "gurl." Or, again, it
may be said to be like the French eu in peu, as pronounced by English
people. Or perhaps a still nearer approximation is the Englishman's
"er" when he pauses in making an after-dinner speech. The sound is of
some importance, as -ui is the suffix by which the adverb in modern
Kachári is formed from the adjective. Thus ga-ham, good; gaham-ui,
well. Also the continuative participle, as, thang-ui, thang-ui; going,
going--as he went.
When a is added to a noun, it is, as in Assamese, the sign of the
nominative. If the word ends in a vowel, and especially in the vowel a,
an euphonic i is inserted between the two vowels. Thus hingzau-sa, is
"woman." Hingzau-sa-i-a is "the woman," in a narrative. Similarly -au
is the inflexion marking the locative case. If the word ends in a,
this letter is divided from au by an euphonic i.
Words borrowed from Assamese or other Indian languages are printed
in Roman letters. Some such may have escaped me. If so, they have
probably been so transmuted by Bodo habits of pronunciation as to
have become completely naturalised.
A inserted or "infixed" in the middle of a verb (between stem and
inflexion) is the sign of the negative. Sometimes the euphonic i
precedes it. Sometimes, especially before a guttural sound, it is
converted into e.
No other supplementary explanations beyond those given in Mr. Endle's
note on grammar seem required here.
(I) ABRA-NI KHORANG.
SIMPLETON-OF STORY.
Sa-se brai burui dangman. Bi-sur-ha sa-se gotho dangman. Bi
One old man old woman were. Them-to one boy was He
san [66]-se brai-burui-ni-au moso bai-nu lagi thaka bi-naise.
day-one old-man old-woman-to bullock buy-to for money beg-ged.
Khintu brai burui gotho-kho azla nu-nanui thaka hu-a-man.
But old man old woman boy-to silly see-ing money give-not-did.
Gotho-a em-bra-bra bi-nai-khai thaka zakhai-brui [67]
Boy again and again begging-because-of money four-fours
hu-naise. Phare gotho-a moso bai-nu lagi thang-ui thang-ui man-tham
give-did. Then boy bullock buy-to for go-ing go-ing three
ali-ni khathi-au ga-ham moso ma-se nu-nanui, be ali-au thaka
roads-of near-at good bullock one see-ing, that road-on money
din-nanui, moso-kho kha-nanui labo-naise. Thang-ui thang-ui bi-ha
plac-ing, bullock-to bind-ing take-did. Going going he
khi-nu on-khat-nanui moso-kho ha-gra [68] dai-se-au
to ease himself depart-ing bullock forest branch-one-to
kha-nanui din-nanui khi-hui-ba [69] moso-a be-thing
bind-ing plac-ing to ease himself go-ing bullock that-way
khat-lang-naise. Phare be khi-nai-ni-frai fai-nanui, moso-kho
run-away-did. Then he easing-from com-ing bullock
nu-e-khai ha-gra ha-gra namai-bai-naise. [70] Aru bi mui zonthra
see not-because forest forest seek-wander-did. And he deer male
nu-nanui, bi-kho-nu bi-ni moso han-nanui, husu-baie husu-baie un-au
see-ing, it-indeed him-of bullock say-ing, hunt-ing hunt-ing after
ha-gra zethap-au gonga nang-nanui [71] thap-tha-nanui tha-naise. Obasu
forest thicket-in horns stick-ing caught-stay-ing stay-ed. Then
bi mui-kho godo-i-au didung-zang kha-nanui no-ha-lagi didung zorai
he deer-to neck-on cord-with bind-ing house-up-to string ty-ing
zorai no man-fai-naise. Beau-nu bima bifa-i-a sung-naise, "nang
ty-ing house reach-come-did. Then mother father ask-ed, you
moso bai-nu thang-nai-a, huru?" [72] Obasu bi bung-naise, "be
bullock buy-to go-did-not, eh? Then he say-did, this
didung-kho bu-ba-nu, zang-fur moso man-gan." Erui han-nanui,
string-to tug-see, you bullock get-will. Thus say-ing,
sa-tham zang didung-au hom-nanui bu-ba-naise. Bu-i bu-i
they-three together string-on seiz-ing haul-ed. Hauling hauling
mui-a no man-fai-ba; boibu gi-khrong-naise. Phare bima bifa-i-a
deer house reach-come-did; they all fear-much-did. Then mother-father
mui-kho bu-that-nanui s'lai-nu [73] lagi gami-ni mansui-nu bangan
deer-to beat-slay-ing exchange-to for village-of men-to loads
hu-naise.
send-did.
Be-au-nu gotho abra-i-a "ai afa-i-a moso bu-that-nanui zabai"
Then boy-foolish mother father bullock beat-killed-did ate
han-nanui malai-ni game game khitha-bai-naise. Khintu bi-kho
say-ing strangers-of village village say-continue-did. But him
abra nu-nanui mansui-fra bi-ni khorang-kho fathi-a-khuise. [74]
foolish see-ing men his word believe-not-did.
Bi-ni unau, aji-bu tha-i-u kali-bu tha-i-u, abra-i-a bangai
There-of after, to-day staying to-morrow staying, fool somewhat
det-bu-nanui [75] gagai-ni hingzau namai-nu lagi aru,
big-grow-ing himself-of wife seek-to for more
brai-burui-ni-au thaka bi-naise. Be-au-bu hu-a gar-a,
old-man old-woman from money ask-did. Thereupon give-not escape-not,
thaka zokhai-brui brai-ni-frai la-nanui hingzau namai-nanui thang-naise.
money four-fours old-man-from tak-ing wife seek-ing go-did.
Thang-ui thang-ui gami mansui-ni dui gathan-au zombai tha-naise.
Going going village men's water ghaut-at hiding stay-ed.
Phare unau sase mazang hingzausa dui lang-nu fai-nai nu-nanui, dui
Then after one pretty girl water draw-to com-ing see-ing, water
gathan-au bi dui-lang-nai hingzausa-kho hom-nanui labo-naise. Phare
ghaut-at he water-draw-ing girl-to seiz-ing take-did. Then
fai-ui fai-ui nama-i-au meng-nanui bong-fang-fang-se-ni [76] sing-au
coming coming road-on tired-being tree-one-of under
zirai-naise, aru moso-halwa ma-se la-nanui, mansui sase bu
rest-ed, and bullock plough(er) one taking, man one also
be-au-nu zirai-dangman. Bi-baidi bi-sur zirai-ba tha-ba, hom-nai
there resting-was. This-way they resting-staying, seiz-ed
lang-za-nai [77] hingzau-i-a zingasi-nanui gab-ui gab-ui
abducted girl lamenting cry-ing cry-ing
megong-dui-i-a ha-ha-lagi 78] [buhi-lang-naise. Bi-kho nu-nanui
eye-water earth-to-as far as flow-down-did. This see-ing
moso la-nai mansui-a abra-nu khitha-naise, "nang be hingzausa-kho
bullock leading man fool-to say-did, you that girl-to
mau 79] [man-nai? Aru nang bi-kho nai-nanui labo-dang, na
where get-did? And you her observ-ing take-did, or
nai-i-a-la-ba labo-dang?" Oba abra-i-a bung-naise "ang bi-kho mazang
see-not-doing took? Then fool say-did I her pretty
nu-nanui bi-sur-ni dui-gathan-ni-frai thaka zokhai-brui din-nanui
see-ing them-of water-ghaut-from rupees four-fours plac-ing
labo-dang." Oba-nu bi buddi-grang-a [80] bung-naise, "nang khana
take-did. Then that wisdom-possessing-one say-did, you blind
dang. Be hingzausa mazang-ba-bu [81], bi-ni megong thai-ne-a
were. That girl pretty-being-though, her-of eyes two
bet-nai. Nang nu-a-khui-nu? Ho, nui, dui-a so-so buhi-lang-dang.
burst-are. You see-not-did? Nay, see, water rushing flow-down-is.
Bi-baidi hingzausa-kho, nang ma kham-nu?" [82]
This-kind woman-to you what do-will?
Be khorang khna-nanui abra-i-a bi-ni moso zang s'lai-nu
That word hear-ing fool his bullock with change-to
namai-naise. Khintu bi mansui-a misai-nu hu-nu namai-i-a. Theo-bu
wish-ed. But that man false-ly give-to wish-ed-not. Yet
embra-bra bi-nai-khai, "la, le, la," han-nanui,
again and again begging-because of, "take, then, take," saying,
moso-zang mansui-zang s'lai-nanui, gagai gagai mon-au ga-ham [83]
bullock-with mortal-with exchang-ing, own own mind-in well
man-nanui, azang [84] sa-se azang sa-se mamar thang-lai-naise.
find-ing, one-person one one person one quickly went-away.
Be-baidi-nu thang-ui thang-ui [85] abra-i-a bong-fang fang-se sing-au
This-manner-in going going fool tree one under
burma la-nai mansui sa-se zo-bai tha-nai [86] nu-nanui, bi-bu
goat lead-ing man one sitting stay-ing seeing, he-too
be-au-nu zo-naise. Be-baidi zo-bai tha-ba, moso-a
there-indeed sit-did. This-way sit-ting stay-ing, bullock
ha-su-dangman. Phare bi burma lanai mansui-a bung-naise, "be
defecated. Then that goat leading man said that
moso-ni udu-i-a gob-long-bai, aru san sa-se [87] thaba be
bullock's belly is burst, more day one staying it
thoi-si-gan." Be-au-bu bi abra-i-a goma nung-na=nui, moso-kho bi-ni
die-perish-will. Then that fool true thinking, bullock his
burma-zang s'lai-naise. Be-baidi thang-ui, aru sa-se thalit la-nai
goat-with exchanged. This-way going, also one banana bearing
mansui lugu man-nanui, abra-i-a bu zo-dangman. Khintu burma-i-a
man meeting getting, fool also sit-did. But goat
gangsu [88] ukhui-nanui ba-brap bai-nai-au [89] bi zo-nu sukhu
grass hungering restless wandering-on he sit-to pleasure
man-e-khai, burma-kho buba, burma ba ba han-naise. Obanu,
get-not-because of, goat beat-ing, goat ba-baa say-did. Then
"ese mengnai-i-au ang nang-kho ma-brui ba-gan?" han-nanui,
thus tired-being I you what-way carry-shall? saying,
brap-nanui, gar-nu [90] lubui-ba, be thalit la-nai mansui-a,
angered-being to get rid wishing, that banana carry-ing man
thalit-kho abra-nu hu-nanui, bi burma-kho lang-naise. Bi-baidi-nu
bananas fool-to giv-ing, he goat take-did. This-way-indeed
bi-sur bi-ni-frai thang-lai-naise. [91] Ere-au-nu sa-se mansui bi-ni
they there-from go-away-did. There-upon one man his
sigang-thing asi khrep-khrep dam-nanui fai-dang. Oba-su khathi-au
front-direction finger snap-snap sound-ing come-did. Then near
lugu man-ba, abra-i-a bung-naise, "ang burma ma-se mani hu-nanui,
meeting getting fool said I goat one up-to giv-ing,
be thalit-kho labodang. Theo-bu ang-ni-au thalit bi-u!"
those bananas carried-away. Yet from-me banana (you) beg!
Erui han-nanui, "nang thalit za-nu lubui-dang-ba, [92] nang-ni
So say-ing, you banana eat-to wish-do-if your
bidya-kho ang-nu hu," han-nanui, bi bi-au-nu hura-se mani
skill me-to give, say-ing, he there hour-one till
sulung-nanui, zenthen-ui ha-nanui, thalit-kho bi-nu hu-nanui, asi
teaching, as best able-being bananas him-to giving finger
khrep-khrep dam-nanui thang-naise. Thang-ui thang-ui, mai gezer
snap-snap sound-ing depart-ed. Going going rice tall
dap-se-au khi-nu onkhat-nanui khi-nai-au bi-ni bidya-kho
field-one-in defecate-to going-out (in the process) his leaving
bau-gar-naise. Aru be mai-gezer-au-nu gama-bai [93] han-nanui, mai-kho
forgot. And that rice-tall-in lost-is saying, rice
thema nai-nai-baidi [94] nai-naise. Be-au-nu mai-ni girima-i-a [95]
lice seeking-like searched. Then rice-of owner
mai ha-bai-tha-dangman [96] nu-nanui, bi-kho sung-naise, "nang-ha be-au
rice was broken down seeing him asked you there
ma gama-dang? Ang-ni mai-fur-ha ham-a zo-thro-bai." [97] Abra
what have lost? My rice plants ruined flattened-utterly-are. Fool
bung-naise, "ang-ha thaka zokhai-brui-ni bidya man-se be-au-nu
say-did, I rupees sixteen of skill one there
gama-bai. Nang-bu ang-zang namai-pha-ba, ang nang-kho ga-ham
lost. You-too me-with seek-come-ing I you-to well
man-gan," [98] han-nai-khai, bi-bu namai-ui namai-ui
meet-will, saying-because-of he-too seeking seeking
man-e-khai [99] brap-nanui, "nang-ni khorang-a misa," han-nanui,
get-not-because of angry-being your tale false, saying,
asi dam-ba, "afa, da ang man-bai!" han-nanui abra-i-a
fingers sounding, father, now I get-have! saying fool
khat-lang-naise. Aru be-baidi-nu thang-ui thang-ui fukuri man-se
ran-away. And that-way-exactly going going pond one
man-hui-ba [100] be-au-bu bi khi-nanui, bi-ni bidya-kho baugar-naise.
meet-ing there-too he defecating, his art forgot.
Phare bi namai-e [101] namai-e man-a-khui. Ere-au-nu sa-se mansui
Then he seeking seeking get-not-did. There-on one man
lugu man-nanui sung-naise, "nang-ha be-au ma gama-dang?" hanba,
meeting getting ask-ed you there what lost-have, saying,
"afa, ang-ha be-au ga-ham basthu man-se gama-bai; nang-bu namai-ba,
father, I there good thing one lost; you too seeking,
ang gaham man-go," bung-nai-au [102] bi-bu bi-zang namai-fai-naise,
I well meet-will, saying he-too him-with search-come-did,
aru un-au namai-ui namai-ui ha-bru zang musunla-musunli za-nanui,
and then seeking seeking earth-mud with hugger-mugger becoming
theo-bu man-e-khai, bi mansui-a brap-nanui asi dam-naise.
yet get-not-because of that man angry-being fingers sounded.
Oba bi, "O afa, da-su, ang be-kho man-bai," han-nanui, rong
Then he, O father, now-inded I it got-have, saying, happy
za-nanui, no-ha-lagi khrep-khrep dam-nanui, no man-hui-naise.
becoming, house-up-to snap-snap sounding house went and reached.
Bi-kho nu-nanui brai burui-a mini-su-naise. Agla bi-kho
Him seeing old man old woman laugh-much-did. First him
sinai [103] man-a-khui-man, unau sung-nanui mithi-naise. Aru thaka-fur
recognition get-not-did after ask-ing knew. And rupees
ma kham-khu?" "han-ba, bung-naise, "ang hingzau sa-se labo-dangman.
what did? saying (he) said, I girl one take-did.
Be-ha megon thai-ne bu bet-nai. Bi-ni-khai aru moso
Her eyes two also were burst. Therefore also bullock
s'lai-naise. Bi-bu ang-kho ba-nu thin-nai-khai brap-nanui, thalit
exchanged. It-too me to carry ordering being angry bananas
s'lai-naise. Thalit-kho nu-nanui, sa-se mansui-a bi-nai-khai, be
exchanged. Bananas seeing one man begging-because of that
mansui-ni-frai be bidya-kho sulung-nanui thalit hu-nanui labo-dang.
man from this skill learning bananas giving took.
Aru ang ma kham-nu nang-go?" Zap-bai!
And I what to do was obliged?" Ended!
FREE TRANSLATION.
THE STORY OF THE SIMPLETON.
There was once an old man and an old woman, and they had an only
son. One day he begged rupees of the old people to buy a bullock, but
they, seeing the lad was an innocent, refused his request. However,
on his importuning them, they gave him sixteen rupees. On which he
marched off to purchase his bullock, and finding a fine one where three
roads met, he put down his money on the road and led the beast away,
but as he was going, he tied his new acquisition to a branch, and, as
he was looking another way, it escaped. On which he started in search
of it, and seeing a stag, hunted that, until by chance its horns stuck
in a thicket. Thereon he tied a cord round its neck, and joining other
cords to the first, finally reached his home. On which his father and
mother asked, "Did not you set out to buy a bullock?" "To be sure I
did," he replied, "and if you help me to pull this cord, you will see
the bullock I have bought." So they all three tugged, and presently
the stag appeared, kicking and struggling, to the great fear of the
old people. They killed it, nevertheless, and sent its flesh round to
the adjacent villages for sale. After which the boy went about saying
that the villagers had eaten cow's flesh. But seeing him to be a fool,
no one paid much attention to what he said.
Another day, some time after, when the silly boy was rather bigger,
he asked for money again to buy a wife with. And again, overcome by
his obstinacy, they gave him sixteen rupees, taking which he set out in
search of a maiden, and, after going some distance, took up his station
at a place where the villagers draw water from the river. Presently
a pretty girl came tripping down to get water, on which, as before,
he put down his money and seized and carried off the girl. And since
she was plump, he soon grew tired and rested under a tree. Presently
a man leading a plough ox came that way, and he too joined the party
and sat down. But the girl sat weeping and lamenting and crying her
eyes out. Seeing which, the man said to the simpleton, "Where did you
get that girl? And did you have a good look at her before you took
her?" "Yes, I did," said the lad, "I saw that she was a pretty girl,
so I put down sixteen rupees at the village watering place and carried
her off." On which the cunning fellow said, "You must be blind, my
friend; she may be a pretty girl, but both her eyes are burst. Did
you not see that? Why, look at them now. The water is running from
them in streams. What are you going to do with a girl like that?"
On hearing that, the lad wanted to exchange the girl for the plough
ox, and the man cunningly pretended to be unwilling, but was finally
persuaded by the simpleton's importunacy, and said, "There, take it,
and begone." So the exchange was effected, and each quickly went his
own way, mightily pleased with his bargain.
After going some way, the boy met a man with a goat. This man too
sat down. After a while the ox eased itself, and the man with the
goat said, "That beast's belly is burst, and in a day or two it will
die." The simpleton, believing every word he said, exchanged his ox
for the goat, and went his way. Presently he met a man carrying a
bunch of bananas, and sat down beside him. But the goat was hungry
for grass and kept wandering about and crying "Ba! ba!" so that his
master got no peace. Now the word "ba" in Kachári means "Carry me on
your back." So the boy was vexed, and crying "How shall I carry you
on my back when I am so tired?" exchanged the goat for the bunch of
bananas. And again each went his way.
By chance there came a man that way snapping his fingers. And he
asked for the bananas. But the simpleton said, "I got those bananas in
exchange for a goat, and you ask me for them! However, if you really
want to eat the fruit, teach me the art of snapping the fingers,
and you shall have them." After an hour's teaching, he had learned
the difficult art, more or less, and, giving up the bananas, departed
snapping his fingers.
Presently he came to a fine field of rice, and there forgot his new
art. Fancying he had lost it in the rice, he began searching for it
in the crop as women search for lice in one another's hair, and the
rice-field was all trodden down. And then the owner of the field came
up and asked, "What are you looking for there?" The simpleton said,
"I have lost something for which I gave sixteen rupees. If you will
join me in my search, I shall be greatly obliged." So the man searched
too, and the crop suffered greatly. But finding nothing, the man,
in pure vexation, snapped his fingers. On which the lad, crying,
"That is just what I lost!" danced away gaily.
Soon after he paused on the bank of a pond, and again forgot his art,
and began wading about in the mud looking for it. And a man asked him,
as before, what he had lost. So he replied, "Something for which I gave
sixteen rupees." And the man joined him in the search, and both became
covered with mud from head to foot. And, since they found nothing, the
man grew angry, and snapped his fingers. On which the boy cried in joy,
"Good sir, that is what I lost!" and danced away to his home. And when
his old parents saw him covered with mud, they burst out laughing,
and, until they heard his voice, did not know who he was. And when
they asked what he had done with his money, he explained that he
had bought a girl, whom he had exchanged for an ox, which he gave in
exchange for a goat, which angered him by ordering him to carry it
on his back, so that he exchanged it for a bunch of bananas, which
he gave in exchange for the art of snapping his fingers. "And what
else did you expect me to do?" said the simpleton! And that's all!
II. MUKHRA ARU SESSA-NI KHORANG.
THE TALE OF THE MONKEY AND THE HARE.
Ma-se sessa aru mukhra zang fisikhi [104] man. Bi-sur sa-nui
One hare and monkey together friendship was. They two
zang ozai-nu [105] lugu se tha-i-u, lugu se za-i-u, aru
together ever together stayed, together ate, and
lugu se [106] tha-baa-bai-i-u. Obasu san-se sa-se Darrang-arui mansui
together wandered about. Then day-one one Darrang-ite man
goe thalit la-nanui, alasi za-nu thang-nai nam-au lugu man-nanui,
betel banana bringing, feast to eat going on road meeting obtaining,
bi-sur rai-lai-naise, [107] "be mansui-ni goe thalit-fur-kho za-nu
they speaking-exchanged, this man's betel bananas to eat
lagi zang-fur buddi man-se kham-nu nang-go," han-nanui, sessa-kho
for we scheme one to make must, saying, hare
namau tha-nu thin-nanui, mukhra-i-a ha-gra-i-au hakhmanai tha-naise.
on road to stay sending, monkey forest in hidden stay-ed.
Phare mansui-a man-fai-ba, sessa-kho nu-nanui, bi-ban din-nanui,
Then man reaching, hare-to seeing, load placing,
hu-su-naise. Hu-su-ba, mukhra-i-a hagra-ni-frai mamar on-khat-nanui,
hunted. Hunting, monkey forest-from quickly emerging,
thalit-fur-kho la-nanui, bong-fang-au ga-khu-hui-naise. [108] Aru "sessa
bananas taking, in tree clambered. And "hare
fai-gan" han-nanui, thalit goe-fur-kho mamar za-gru-naise. Aru
will come" saying, bananas betel-nuts quickly eat-gobbled. And
thalit bigur bua sessa-nu din-naise.
banana skins only for hare placed.
Emphare unau sessa-kho mansui-a hom-nu ha-i-a-khuise aru un-au
Then after hare-to the man to seize was-not-able and after
no-i-au [109] thang-pha-phin-naise. [110] Obasu sessa-i-a gabzri-ui
to house go-away-back-did. Then hare shouting
gabzri-ui thang-nanui, fisikhi-kho lugu man-hui-nanui, gur
shouting going, friend meeting obtaining, molasses
thalit bi-ba, thalit bigur bua hu-naise. Bi-ni-khai sessa-i-a
bananas on begging, banana skins only gave. Therefore hare
brap-nanui, "be-kho bangai dukhu hugan," mon-au nung-nanui,
being angry, to him some trouble will give in mind thinking,
thaso-bare [111] sing-au tha-hui-naise. Un-au mukhra-i-a
Kachhu plants under went and stayed. After monkey
bong-fang-ni-frai on-khat-nanui, "sikhi-lui, sikhi-lui!" han-ui han-ui,
from tree descending, oh, friend, oh friend, saying saying,
gabzri gabzri thang-ba, sessa-i-a brap-na-nui bung-naise,
shouting shouting going, hare being angry said,
"ma-thu [112] sikhi sikhi lui?##### Ang be-au-nu raza-ni
what's this "friend friend," eh? I here king's
khuser [113] ne-fai-dang. Nang-nu ang-kho ma-nu nang-go?" Oba-su
sugar-cane am come to watch. You of me what want? Then
mukhra-i-a nu-za-hui- nanui [114] bung-naise, "he sikhi, khuser-kho
monkey going and looking said, oh, friend, sugar-cane
ang-nu tho-se hu, hera! Bese gathau ang za-nai ni," han-ba, sessa
to me one bit give, do! How sweet I eating see, saying, hare
bung-naise, "Ang nang-nu hu-nu ha-i-a. Raza khna-ba ang-kho
said, I to you to give am not able. King on hearing me
bu-gan." Theo-bu, bi embra-bra bi-nai-khai, "za, lui,
will beat. However he again and again because of begging, eat, there,
za, [115] ang nang-zang ha-lia," han-nanui, za-nu hu-naise. Phare
eat, I with you am not able, saying, to eat gave. Then
bi za-nanui, sala-i-au man-ba, "sikhi, ang thoi-naise," han-nanui,
he eating, on tongue catching, friend, I am killed, saying,
babrap-bai-ba, sessa bung-naise, "nang gagai-nu dukhu
wandering distractedly, hare said, you your own trouble
man-dang. Ang da nang-kho ma kham-gan?" han-nanui, bere-jotha-ni baha
procured. I now to you what shall do? saying, hornets of nest
sing-au tha-hui-naise. Mukhra-bu un un gabzri-nanui
under went and stayed. Monkey-too behind behind shouting
thang-nanui, aru nu-za-hui-nai-sui-la-i-u. [116] "Sikhi, nang ma
going, also went and watched him with care. Friend, you what
kham-dang?" bung-ba, sessa khitha-naise, "ang raza-ni zotha
are doing? on saying, hare said, I king's drum
ne-dang," han-ba, "Sikhi, ang-nu bangai dam-nu hu, hera!"
am guarding, saying, friend, to me a little to play give, do!
Sessa-i-a bung-naise, "uh! ang ha-i-a, hera; raza khna-ba ang-kho
Hare said, oh! I cannot, truly, king on hearing me
bu-that-gan," bung-ba bu, embra-bra "ang lasui-su
beating will kill, saying even, again and again I very lightly
dam-gan, hera," han-nanui, bere baha-kho akhai-phat-ne zang
will play, really, saying, hornets' nest hand-palms-two with
bu-zap-naise. Obanu bere-fra mukhang, [117] megon, modom, gasenu
beat and broke. Then hornets face, eyes, body, all
ot-phop-ba mukhra-i-a gap-khrau gap-si ba-brap-bai-naise. [118]
stinging-hurting monkey howling yelling wandered about.
Obania sessa-i-a bung-naise, "ang du-hui-nu nang-nu khitha-dangman,
Then monkey said, I repeatedly to you said,
theobu nang khorang la-i-a. Ang ma kham-gan?" han-nanui, aru
yet you word accepted-not I what shall do? say-ing, and
dap-se-au zibo-gowal-ni khathi-au tha-hui-naise. Azang-ha
field-one-in a kind of snake near went and stayed. Accordingly
mukhra bu khi-thu khi-thu thang-nanui bung-naise, "aru be-au lai nang
monkey too behind behind going said, and there eh? you
ma kham-dang, hera?" Sessa bung-naise, "ang raza-lung-ha-ni [119]
what are doing, say? Hare said, I king-people-of
sama-lauthi ne-dang, hera!" bung-ba, "Sikhi, ang-nu-bu hu, hera!
sceptre am watching, sir! saying, friend, to me to give, do!
ang bangai dang-nai-ni." Bi "hu-a" han-ba-bu embra-bra
I a little wield and see. He "not give" saying-even again and again
dang-nai-nanui be-au-bu bi zibo-zang ot-za-naise. [120] Bi-ni-frai
wielding then-also he snake-by bitten be-came. There-from
sessa thang-nanui photo-bare-au tha-hui-naise. Mukhra bu gabzri
hare go-ing marsh-in went and stayed. Monkey also shouting
gabzri thang-nanui, aru lugu la-hui-nanui sessa-kho sung-ba,
shouting go-ing and meeting going and getting hare-to asking,
bi bung-naise, "be-kho-nu raza-ni dola han-nanui bung-u." Mukhra
he said, This king's palanquin saying call. Monkey
bung-naise, "Sikhi, ang bangai uthi-nai ni, hera!" bung-ba, "uh!
said, friend, I a little ascending see, please! saying, oh!
ang hu-nu ha-i-a. Raza khna-ba ang-kho ma bung-gan? Nang
I to give am not able. King hearing to me what will say? You
ma-ba abra mansui, hera! Khorang khitha-ba-bu khna-song-a,"
what sort fool man, eh! Word saying-even not heed,
bung-ba-bu, mukhra-i-a, "nong-a, hera sikhi, do-se bua uthi-gan,"
saying-even, momkey, no, no, oh friend, one bit only will ascend,
han-nanui, photo-bare-au bat-drum-ba, godo-ha-lagi thrup thang-naise.
saying, on marsh jumping, neck-up too flop stuck.
Obasu sessa khitha-naise, "duhui thalit za-nanui bigur hu-nai-a,
Then hare said, "now bananas eating skin giving-(person),
be-nu, hera sikhi, nang be-au-nu tha-du! Ang nang-kho
here, oh friend, you, there-even stop! I you
khulum-bai! Ang thang-naise," han-nanui, bi mukhra-kho
pay you my reverence! I am going, saying, he the monkey
be-au-nu gar-lai-naise.
there left behind.
Obasa unau bi-thing ganda ma-se fai-nai nu-ba, bi-kho
Then after that-direction rhinoceros one coming seeing, to him
mukhra-i-a dikhang-nu thing-dangman. Ganda-i-a bung-naise, "ang-ha
monkey to extricate was ordering. Rhinoceros said, I
ukhui-sui-dang aru dui-gang-sui-dang; ang nang-kho dikhang-nu
hungry-very-am and water-thirsty-very-am; I you to extricate
ha-i-a," han-nanui, bi thang-naise.
am not able, saying, he went away.
Bi-ni un-au aru moesu ma-se fai-nai-au, bi-kho-bu khitha-dangman.
There after also buffalo one on coming, to him also said.
Bi-bu khna-song-a-la-ba blot thang-naise. Boi-nu-khri khi-zap-au [121]
He also not attending pop! went away. Than him tail-end-at
mosa ma-se ukhui-su-nanui bi-thing thang-dangman. Mukhra
tiger one hungry-very-being that-direction was going. Monkey
nu-nanui bung-naise, "he afa, nang ang-kho be dukhu-ni-frai
seeing said, Oh father, you to me this trouble-from
dikhang-a-ba aru raubo dikhang-lia," "han-nanui, gaham-ui
if (you) extricate other anyone extricate will not, saying, well
khulum-nu hom-naise. Theo-bu bi, "ang nang-kho dikhang-nanui ma
to worship began. Still he, I you extricating what
man-gan?" han-nanui, khozo-ne-su thang-ba, mukhra-i-a bung-naise,
shall get? saying, paces-two-about going monkey said,
"afa, nang ang-kho be photo-bare-ni-frai dikhang-nanui
father, you me this marsh-from extricating
ha-bru-fur-kho su-sra-nanui, ang-kho nang za," han-ba, bi,
muddiness (lit. "muds") cleansing me you eat, saying he
ukhui-su-nai-khai be khorang-au khna-song-nanui, bi-kho
hungriness-because-of that word hearkening to him
bung-naise, "ang nang-kho za-nu mon gui-a, manathu, be-baidi
said I you to eat mind have not, however, that sort
dukhu-au gaglai-nai-kho dikhang-a-ba, ang-ha gaham za-gan.
trouble-in fallen (person) to extricate-not-if, I good will-be.
Theo-bu gaigai-nu zasi-nanui hunai-i-au, ang za-nu hago," han-nanui,
However yourself beseeching on giving I to eat am able, saying,
bi-ni lanzai-kho phol-au hot-ba, [122] mukhra-i-a bi-ni lanzai-au
his tail- in marsh sending, momkey his
hom-ba, dikhang-bu-naise. Mukhra khitha-naise, "afa, nang ang-kho
seizing dragged him out. Monkey said Father, you me
da-nia modom-fur-kho gaham-ui su-sra, emphare ran-ba za," han-nanui
now body (plural) well dry, after drying eat, saying
san-dung-au do-se zo-bai tha-dangman. Ere-au-nu mosa-i-a
sun-shine-in one bit sitting remained. Then tiger
phat-se-thing nai-ne-au, bi bong-fang-au fat-drap
one other direction on looking he in tree helter-skelter
ga-khu-naise. Mosa be-kho nu-nanui, brap-nanui, bongfang guri-au-nu
clambered. Tiger him seeing, angry-being, tree root at
san-ne san-tham ne-bai tha-naise. Be-baidi tha-nanui, khuga
days-two days-three watch-ing stay-ed. This-way stay-ing, jaws
si-nanui, hathai hazizi kham-nanui, thoi-thi-nanui tha-naise, aru
gap-ing teeth display making dead-pretend-ing stay-ed, and
thamfai-fra khuga-i-au brung-brung han-lai-nu hom-naise.
flies mouth in buzz buzz to continue to stay began.
Be-au-nu mukhra-i-a ose ose thoi-mat-bai nung-nanui, bongfang
Thereon monkey by degrees dead-verily-is thinking, tree
bizo-ni-frai lase lase onkhat-bu-nanui, agla lase-i-hai lanzai
top-from slowly slowly descending, first carefully tail
khugau su-nai-gru-ba-bu mosa mung-bo kham-a-khuise. Aru
in jaw insert-examine-feel-ing-e ven tiger anything did not do. And
un-au atheng thang-se su-nanui hu-nai. Be-au-bu mungbo kham-a-khuise.
after leg one inserting gave. Thereon anything did not do.
Obasu mukhra bung-naise, "nang ang-ni atheng-fur-kho khrem-khrem
Then monkey said, you my legs-- crunch-crunch
ot-nanui za-gauman, lanzai-kho khrem-khrem ot-nanui
biting would have eaten, tail crunch-crunch biting
za-gauman," han-nanui, rong za-nanui, "da-nia ang-ni
would have eaten, saying, happy becomimg, Now my
khoro-kho-nu za," han-nanui, khug-au su-nanui hu-ba, obanu mosa-i-a
head-also eat, saying in mouth inserting giving, then tiger
khrem ot-khrep-naise. Thoi-bai. Zap-bai!
scrunch bite-crunch-did. Died! Finished!
FREE TRANSLATION.
THE 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.--SA-SE PHALANGI GOTHO-NI KHORANG.
THE STORY OF THE MERCHANT LAD.
Sa-se udu-i-au-nu bifa thoi-za-nai gotho dangman. Phare azi
One womb-in-even father dead-becomimg boy was. Then to-day
azi khali khali bi ge-det za-ba san-se bima-ni-au
to-day to-morrow to-morrow he big becomimg day-one mother's to
sung-naise, "ai, agla zang-fur-ha afa-i-a, lai, ma mau-nanui
ask-ed, mother, before us peoples-'s father, now, what labouring
za-dangman?" han-ba, bima-i-a hama su-nanui khitha-naise, "nam-fa-i-a
eat-did saying mother breath sighing said, your father
desu desu falangi kham-nanui za-dangman. Bi tha-bla, da
country country hawking doing used to eat. He remained-if now
zang-fra ese-bu dukhu za-i-a-man," han-ba, bi bung-naise, "uh, oba
we thus trouble should not eat saying he said, Eh, then
ang bi haba-kho ha-i-a na? bese thaka dang, ang-nu
I that work for able-am-not eh? as many rupees are. to me
dihon-nanui hu," han-ba, bima-i-a bung-naise, "afa, [123] nang bi-baidi
producing give, saying, mother said, father you this-way
kham-nu nang-a, ang bi-ui gap-ui nang-nu za-hu-gan. Nang
to do must-not, I beg-ging weeping you to eat-give-will. You
malai-ni dekhu-au thang-nanui ma-brui-ba thoi-ba bet-ba ang
foreign land-in going what way-ever dying perishing I
ma-brui tha-gan?" Theobu gotho-a khna-song-a-laba, embra-bra
what way stay-will? Still boy not hearing again and again
bima-ni-au thaka bi-nanui la-nanui bastu bai-naise, aru nau
mother-from rupees begging taking merchandise bought and boat
gong-se namai-nanui, la-naise, aru gasenu zo za-ba, mansui sa-nui-su
one seeking took and all fit becomimg, men about two
hom-nanui bima burui-kho khulum-nanui malai-ni dekhu-au nau zang
seizing mother old woman-to worshipping foreign country boat with
thang-naise. Be-baidi-nu thang-ui thang-ui gami dot-se
went. This-manner-in going going village one
dui-gathan-au nau-kho kha-nanui, gami gami basthu
water-ghaut-at boat binding, village village merchandise
phan-hu-naise, Bi gagai nau ne-u. Be-baidi-nu tha-ui tha-ui
hawking-send-did He himself boat watched. This-way-in stay-ing stay-ing
be-au-nu sur-ba brai burui sa-nui-ha hangsu gafut ma-se
there certain old man old woman two-people-of swan white one
dangman. Bi-nu bi-sur-nu dui la-ui mikham song-ui hu-gra-man.
was. it they water-giving rice cooking gave and cherished.
Bi-kho-nu san-se bi gotho-a dui-gathan-au gagai-ni hangsu-bigur-kho
It-itself one day that boy water-ghaut-at its own swan-skin
khu-nanui din-nanui aru mazang sikhla-sa za-nanui dugui-nai nu-naise.
shedding placing and lovely girl becoming bathing saw.
Bi-ni-frai-nu boi hangsu-ni girima brai-burui-kho
From-that (time) even that swan's owners old man old woman
on-su-nanui thau aru bi-ni nau-au zi zi basthu dang, ozai-nu
loving oil and his ship-in what what merchandise was, always
bangai bangai hu-nu hom-naise. Bi-baidi-nu basthu-fur-kho fan-ui
some some to give began. This-way-in merchandises vending
fan-ui fan-zap-ba no-i-au fai-nai so-nai-khai bi
vending sale-finished-being to house come concluding-because of that
brai burui-ni no-i-au thang-nanui, thaka zabra hunanui,
old man old woman's house-to going money much giving
hangsu-kho bi-ba, brai burui "ere-nu lang," han-nanui
swan begging old man old woman, "as it is take" saying,
bung-dangman, khintu bi fafu-nang za-nu gi-nanui, brai-ni
said but he sin-smitten to become fearing old man's
gnang basthu-khai embra-bra thaka hu-nanui, hangsu-kho
belonging property because of importunately rupees giving swan
labo-naise.
took away.
Bi-ni-frai nau la-nanui, fai-ui fai-ui, no man-fai-nanui azi-bu
There after boat taking, coming coming, house reach-comeing to-day-too
tha-i-u khali-bu tha-i-u bi hangsu mansui za-i-e nu-nanui,
staying to-morrow-too staying he swan man becomes-not seeing,
san-frim-bu ham-lang-naise. Bi-kho-nu nu-nanui bima burui-a
day-each-on sick became. To him seeing mother old woman
malai-ni-au sung-ba bai-ba rau-bu mung-bu khitha-nu
strangers-from on asking frequenting anyone anything to say
ha-i-a. Khintu bi-au-nu burui sa-se dangman. Bi-ni-au sung-ba,
was unable. But there old woman one was. Her on asking,
bi bung-naise, "agui, nang bi-kho-nu mithi-a-khui na? Bi falangi
she said, sister, you that understood-not eh? That hawking
kham-nai thang-nai-au ma-ba man-se za-dang. Nang bi-kho buddi
doing going-in something one thing happened. You to him trick
kham-ba, mithi-nu ha-gan," han-ba, bima burui-a
doing, to understand will be able, saying, mother old woman
bung-naise, "khitha-hor [124]-hai, ai burui, dhorom man-gan,"
said, speak-out-do, mother old woman, virtue get will,
han-ba bi khitha-naise, "nang san-se sa-se sikhla-sa labo-nanui
saying, she said, you one day one girl taking
nang-ni gotho-ni thema nai-nu thin. Aru thema naibai
your boy's lice to search order. And lice searching
tha-nai-au-nu gap-thi-nanai sung-thang, "nang ma-nu san-frim-bu
in staying weep-pretend-ing let her ask, you why day by day
ham-lang-dang?" Obanu bi bi-kho on-khang-nanui bi-ni mon-au zi
waste away? Then he to her feeling affection his mind-in what
khorang dang, bi khitha-gan," han-ba, bima bi-baidi-nu kham-naise.
word is, he say-will, saying, mother that-way-in did.
Hingzausa-i-a thema nai-nai-au-nu gap-thi-nanui gongrai surukhu
Girl lice while searching weep-pretend-ing snottle snuffle
surukhu sung-naise, "ada-lui, nang-ha-lai ma zadang? Nang
snuffle ask-ed, brother-mine, to you what has happened? You
be-kho khitha-i-a-ba, ang bu kham dui za-i-a," han-nai-khai
that if do not say I too rice water will not eat, because of saying
gotho-a, hama su-nanui, bi-nu lase lase khitha-naise, "ang
boy, breath sighing, to her slowly slowly said, I
falangi kham-nu thang-nai-i-au da ang-ni nau-i-au zi hangsu gafut
trading to do on going indeed my boat in which swan white
ma-se dang, bikho mansui za-nai nu-dangman. Khintu bi da
one is, it man becoming saw. But it now
baidi-sui-ui-nu tha-bai. Bi-ni-khai [ang] ere-baidi za-dang."
manner-same-in stays. Because of that I this manner am become
Thema nai-khang-ba be gasenu khorang hingzausa-i-a bi-ni
Lice seeking-finished-being those all words girl his
bima-nu khitha-naise. Be-kho bima-i-a khna-nanui boi burui-nu
mother-to said. To her mother listening that woman-to
khitha-hui-naise la-i-u. Burui-a bi-kho khna-nanui buddi hu-naise
sent and said exactly. Old woman to her listening wisdom gave
la-i-u, "nang dini boi hingzausa-kho labo-nanui khitha-nanui hu, bi
verily, you to-day that girl bringing saying give he
dini hor-au udu-lang-thi-nanui tha-thang. Hor gezer-ba
to-day night-in sleep-deep-pretend -ing remain-let. Night much-being
hangsu-a mansui za-nanui gagai-ni modai-fur-kho khulum-bai-tha-i-u.
swan man becoming own gods is wont to worship.
Be-au-nu bi hangsu bigur-kho zuzai-mu-au su-nanui hu-ba, obania
Thereon that swan skin hearth-on thrusting placing, thereon
mansui-nu tha-si-gan." Be buddi hu-nai-baidi-nu bima-i-a
man-indeed stay-altogether-will. That wisdom giving-like-even mother
hingzausa-nu khitha-naise, aru hingzausa-i-a bu gotho-nu khitha-nanui
girl-to said and girl also boy-to saying
hu-nai-khai, san-se gotho-a khurui gong-se-au khare-zang
because of giving, one day boy vessel one in ashes-with
thau-zang golai-nanui din-nai, aru songor man-se din-naise. Hor
oil-with mixing placed and yak's tail one placed. Night
za-ba bi udui-thi-lang-nanui tha-ba, hangsu-a si-khang-nanui
becoming he sleep-pretend-slu mber-ing staying, swan emerging
akha-i-au atheng-au modom-au-bu khepthu-bai-dang. Theobu li khet-khut
on hand, on leg on body also felt (with beak). Still he stirring
khama-khuise. Bi-ni-khai bi udu-lang-mat-bai nung-nanui, gagai-ni
made not. Therefore he asleep-deep-truly-is thinking, her own
hangsu bigur-kho lase-hai khu-nanui din-nanui gagai-ni modai-fur-kho
swan skin slowly unfastening placing her own gods-to
mon hu-nanui, khulum-bai-tha-dangman. Ere-au-nu sri-sri lase-hai
mind giving, worshipping-staying-was. So still-still slowly
si-khang-na-nui boi hangsu bigur-kho thapne-hai zuzai-mu-au e-fop-nanui
emerging that swan skin suddenly in hearth thrusting
din-naise. Unau bigur-a kham-nanui, manam-khang-ba, bi-kho manam-nanui
placed. Then skin scorching, smell-emerging, that smelling
man-nanui, "ang-kho ma kham-khu, ma kham-khu?" han-nanui,
obtaining, To me what have done, what have done? saying,
fat-drap-do gaglai-nanui, khang-grang-nanui, thoi-hap-nanui
hither-thither falling about, rolling about, half dead becoming
tha-naise. Obasu gotho-a mamar fai-nanui khurui-ni thau-kho
stayed. Then boy quickly coming vessel-of oil
khoro-modom-atheng-akhai-au hu-nanui, songor zang sip-bai-tha-naise,
head-body-leg-arm-on giving, yak's tail with continued to fan,
aru, bi-baidi-nu sip-ui sip-ui tha-bla, gabau-zang hama
and that-way-in fanning fanning on staying, with delay breath
sukhang-naise, aru thang-khang-naise. Bi-baidi-nu mansui za-nanui,
sighed-forth and alive-became. That-way-in man becoming,
sa-nui-zang haba kham-lai-nanui zabra din-ha-lagi fi-sa fisu
they-two-together marriage do-exchang-ing many days-up-to boys girls
zang rozo-ru-man-za-lai-bai-tha-naise! Zapbai!
with "lived happily ever after." Finished!
FREE TRANSLATION.
THE 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!
NOTES
[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 nga-pi. Query, is the name a corruption of
na-ghran, in allusion to the powerful odour of fish thus dried?--[Ed.]
[8] Assamese, jakái.--[Ed.]
[9] This is what Bengali distillers call bakhar. 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, gua, betel, to which Gua-hati, the capital of Assam,
is said to owe its name.
[15] Ramsha is one of the old Mauzas of Kamrup. It is situated close
to Gauhati.--[Ed.]
[16] Sanskrit, vamsa, bamboo; vams-vari 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 (-ga-chúm), black (cf. Dimá gá-chum, black-water);
sá, folk, people.
[22] "Sánti-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 "Sánti-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. Ham-na
(Hindustani pakar or Assamese dharna): to catch, lay hold of, &c. Hence
"Modai hamdang, an (evil) spirit has seized (me)," "got hold (of me)."
[25] Na, 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, ga-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 Sahitya 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] = a "side" of pork.
[41] Gadán nai-hùi-nai means "observing omens."
[42] The hideous Kuvera, god of wealth. He was a white man with three
legs and eight teeth. Apparently, the same as the Hindu Pluto; and
lord of the shades as well as of wealth.
[43] I.e., the season personified.
[44] Assamese.
[45] Assamese.
[46] From the writer's Outline Grammar of the Kachári (Bårå) Language,
pages 80-82. Shillong, 1884.
[47] See Soppitt's Historical and Descriptive Account of Kachári
Tribes in the North Kachar Hills, pages 52 (foot) to 55.
[48] 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.
[49] A very similar construction in Assamese may be compared with
this, viz:
Father.
My mór bópai
Your tór baper
His tár bapek--[Ed.]
[50] 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.]
[51] See The Garos, by Major A. Playfair, David Nutt. 1909.--Ed.
[52] Hi-chu, i.e., hi earth, chi high: cf. Kachári há-jo, i.e.,
há earth, gajo, high.
[53] "Patál," one of the seven regions which Hindus believe to exist
under the earth.
[54] 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.
[55] For other information about Garos, see Garo Monograph, pp. 17,
19, 21.--Ed.
[56] See paper by Major P. R. T. Gurdon, in Journal of A. S. B.,
Vol. LXXIII., Part I, No. 1, 1904.
[57] Hábung-iyá, perhaps from há earth, bung for su-bung men; hence
hábung-iya, autochthones, adscripti gleboe, something like the serfs
of the old feudal system in Europe.
[58] I.e., dasa, the tenth.--Ed.
[59] 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.
[60] 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.
[61] Bar = big, saru = small.--Ed.
[62] Cf. the old Jewish law regarding animals for sacrifice being
"without blemish," Exodus, xii. 5; Leviticus, xxii. 19-21.
[63] A long island in the Brahmaputra.--Ed.
[64] I.e., the putting on of kháru (bracelets) and mani
(necklace).--Ed.
[65] This Appendix is written by Mr. J. D. Anderson, the compiler of
the little work on Kachári folk-tales mentioned on p. 54.--Ed.
[66] San = literally, the sun.
[67] Zakhai = a group of four, like the Hindi ganda.
[68] Ha-gra; ha = earth, cf. ha-zo, high earth, mountain; ha-bru, dirty
earth, mud. So also dui-bru, dirty water, whence we get Dibrugarh.
[69] The infix hui 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.
[70] The infix bai signifies continuance.
[71] Nang, gnang are very like the Assamese lag and the Bengali lag
in the double sense of "sticking" and necessity.
[72] Huru. 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.
[73] S'lai, or z'lai, implies mutual action, exchange.
[74] A good instance of the characteristic double negative of Kachári,
or, rather, of the fact that the inflexion khuise is only used with
the negative verb.
[75] Det, which by a common idiom can be made adjectival by adding
the usual prefix, thus, ge-det = big.
[76] Bongfang = tree, fang-se = one, ni = sign of the genitive. As
to fang-se, see many other instances of the Kachári generic way
of counting; e.g., mansui sa-se, one man; mosa ma-se, one tiger,
etc. There are several instances in these stories.
[77] Lang-za-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-ba gakhir
on-khat-nai gotho," literally a "on-throat-squeezing-milk-exuding-boy,"
i.e., a babe in whose mouth is still his mother's milk.
[78] Ha-ha-lagi. The first ha is the word for "earth," the second is
the same word used as a datival affix = "up to," while lagi is the
common Assamese word repeating the idea of the second ha.
[79] Mau of course = ma-au, the locative of ma = what.
[80] Grang = an affix commonly used to indicate the possessor of a
quality. a = sign of nominative.
[81] Ba is the sign of the conditional tense, and the adjective mazáng
is turned into a verb by its use.
[82] Ma kham-nu (in the infinitive) is curiously like the French use of
"que faire?"
[83] Ga-ham = good; ham-a = not good, bad; ham-dang = is good;
ham-a-bai = was not good, etc.
[84] Azang is simply the Assamese e jan, used distributively by
repetition and heightened by the indigenous sa-se, which means the
same as Assamese e.
[85] Thang-ui is the adverbial participle, something like
"going-ly." Gaham-ui = well.
[86] Zo-bai-tha-nai = sit-continue-stay-ing.
[87] San sa-se = lit. "sun one." Sa 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 san. Man-se would
be the normal construction.
[88] I have not marked gangsu as an Assamese word, but it is probably
a Kachári version of ghas.
[89] Ba-brap-bai-nai-au; this is the locative case of the "passive"
participle in nai of the "agglutinative" verb, ba-brap-bai. The infix
brap signifies anger, restlessness, and bai means wandering about.
[90] Gar = to lose.
[91] Thang = go; lai = severally, the same root as occurs in s'lai
= exchange.
[92] Lubui-dang-ba, a rather rare case of a double inflection. Lubui-ba
would have sufficed. Much the same difference as between "if you wish"
and "if you are wishing."
[93] Ga-ma, adjectival form conjugated with the verbal inflexion
-bai. Cf. Lakh-ma = hide.
[94] Nai-nai, root repeated to signify continuous action.
[95] Girima is plainly from Sanskrit grihasta.
[96] Ha-bai-tha-dangman = fall-continue-stay-was.
[97] Thro = a common infix commonly used to express completeness of
action. E.g., Thoi-thro-bai = was utterly slain.
[98] Ga-ham man-gan = will get advantage, good.
[99] Man = get; e (euphonic for a) = not; khai = by reason of.
[100] Hui is an interesting infix, and implies "went and did," or "did
from a distance." Man-hui-ba = although he went and got; man = get.
[101] Namai-e = euphonic for namai-ui.
[102] Bung-nai-au, an interesting idiom; bungnanui, 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."
[103] Sinai is evidently chini (Assamese).
[104] Fi-sikhi; sikhi = friend; fi is the causal prefix which also
occurs in the word fi-sa, a son; i.e. a made person, "the being you
cause to exist."
[105] Ozai = the Assamese hadai, with the intensive nu added.
[106] Luguse = evidently, the Assamese lagat.
[107] Rai = converse; lai = mutually; naise is the inflection.
[108] Gakhu = climb; gakhu-hui = went and climbed.
[109] No = house; au = datival inflection; the i is inserted for
euphony.
[110] Pha-phin; an infix implying "returning."
[111] Thaso may perhaps be a corruption of Assamese kasu.
[112] Thu and lui are examples of idiomatic expletives which are
practically untranslatable. So also hera.
[113] Khuser is of course Assamese khusiyar.
[114] Nu = see; za = be, become; hui = going.
[115] Za = eat (the imperative is always the bare root, as in so many
other languages). The word reminds me of a little story which shows the
perplexities of bilingual people. A Kachári went to see his Assamese
mother-in-law, who provided food and hospitably said (in Assamese)
"Kha, kha." On which her son-in-law, obeying her injunction in Kachári,
bound her hand and foot. Seeing his mistake, she laughed and said,
in Kachári, "Za, za." On which he, much puzzled, went away!
[116] A good example of the agglutinative verb, for which in Hinduised
Kachári would be substituted a long succession of participles, such
as nu-nanui, za-nanui, thang-nanui, etc. It is impossible, of course,
to translate all the infixes severally.
[117] Perhaps mukhang is Assamese, as well as atheng which occurs
elsewhere, and modom may be badan.
[118] Ba-brap-bai-naise = wandered distractedly about. The infix bai
signifies wandering, and babrap being in pain or wrath.
[119] Raza-lung-ha-ni = a literal translation of Assamese raja-hatar.
[120] An instance of the rare passive, a manifest imitation of the
Assamese idiom ot-za-nu, "bit-become-to," to be bitten.
[121] An expressive phrase for "last of all."
[122] Lit. "throwing."
[123] "Father" used affectionately for "child."
[124] Hor = hot = "throw."