Part 12
Du-tekàng-ke-dèt-si; du, verb, to place, set; tekàng, a verb, to leave, depart; ke, negative syllable, reduplicated from last syllable of tekàng, dèt, particle of past time, si affix of conjunctive participle; the whole therefore means "not having placed and left," "without setting up at all."
Ejòn: jòn is the class word for animals, as bàng is for persons, used with numerals; e- is the prefix for "one"; the other numerals follow--phàk jòn-ni, jòn-thòm, two, three pigs.
Matha thèk-the: matha, verb, to think, imagine; thèk, verb, to be able (also to see); the negative affix: the whole therefore means "as could not be imagined"; jadi-thèk-the is a doublet of the same meaning. Àn-pin: àn, particle of quantity; pin up to; also tik; àn-pin or àn-tik therefore means "to such a degree."
Akèng e-hòng: a its (the calf's), kèng, leg, e-, one (as before), hòng class-word for enumerating parts of the body; ha, particle indicating distance; La, this, ha-la, that: la-dàk, here, ha-dàk, there.
Tèke-nàng-kòrdut-pi a-oso: tèke, "tiger"; nàng, particle of vividness, or, possibly, "you"; kòr, verb, to bite, dut, particle strengthening the verb and dispensing with tense-affix, pi syllable used in abuse, a- syllable of relation, osó boy: the substantive being put last indicates that the verb is to be taken passively: "you tiger-bitten scoundrel of a boy!" As the Mikirs consider that to be eaten by a tiger is conclusive evidence of the wickedness of the victim, the phrase is equivalent to "you wicked wretch of a boy!"
Nàng peklàng thèk-ser ma-si: nàng, "you," klàng, verb, "to see, observe"; pe-, causative particle, so that peklàng means "to show, to produce"; thèk, verb, to be able, ser strengthening particle, "fully"; ma, syllable used for direct or indirect questions: doji-ma? "will you marry me?" Nàng peso èn-tàng-ma? "have you taken a wife?"; then, for alternatives, do-ji-ma do-de-ma? "will you marry him or not?"; and lastly, as here, "if you are not able to produce--then," etc.; si, affix of conjunctive participle, properly a locative particle.
Dei, "very good," a loan-word from Khasi. Tàng-te, "then,"--properly "not having finished"; tàng is the verb meaning to be ended, completed, te the negative syllable.
Vung-dàm-phlut inghoi-lo. This periphrastic construction, in which inghoi, to do, is used to strengthen the verb, seems to be borrowed from Assamese; many examples occur further on.
Po-arnàm-po! a honorific form of address; po, literally, "father," but used also of a son (cf. the Hindustani baba) arnàm, God (Ass. deuta), po, big, honourable. For a girl the corresponding phrase is pe-arnàm-pi. Dohòn, Assamese dhòn (dhan), wealth, money; notice that the dh is resolved by the insertion of a vowel; similarly, further on, bahar occurs for bhar (Ass.), a load; neither dh nor bh is used in purely Mikir words.
Tòn, hotòn, one of the numerous words for basket. Tàng-ho, a word used by a messenger to express the wish of him who sent him to ask for something: not used in other phrases. Tòn pi kànghoi-i-ji-ne "the basket for the purpose of doing what is?" Pi, what, kànghoi, infinitive, to do, -i syllable added to indicate purpose, ji affix of future, ne, particle of enquiry, an Assamese loan-word. Làng-dun-tòn-tha: làng, verb, to look, dun, verb, to go with, to be with, tòn, verb, to peep, pry, tha, imperative particle. Tèng, to measure, with a vessel of known contents; originally, to fill (see above, tèngsèt = plèngsèt). Konàt-tòng kelòng-dàm-lo-ne: konàt, where: tòng, a particle expressing uncertainty: "where on earth did he get it"? Sai-se "in order to"; "he really (chinàm) has to use a basket in order to measure this mass of money!" Thòn, to return a thing borrowed. Vàng-tha-tu tàng-ho-po: notice the use of po, father, as a respectful address, by the mother to her son; so also the uncles address their nephew respectfully with nàng-li. Nàngli-tum-ne-kithu-pi-pèt achainòng: notice the string of descriptive words prefixed adjectivally to the noun: this is an excellent example of the manner in which Mikir deals with what in English would be a relative sentence--"the cow of mine which you put to death by cutting her up"; literally, "by-you-my-killed-and-cut-up cow." Thu, to kill by cutting; pi, here a verb meaning to cut a large mass (see note to preceding story, p. 94); pèt adverbial supplement indicating completeness.
Chetàng-te, "It is not enough": che, reflexive particle, tàng, verb, to complete, finish; te, negative: literally, "it does not finish our business, it does not do all we want." Che-hàng-jo: hàng, to call out, summon; che, as before, indicates that they all called out together; jo is one of the particles used to indicate plurality; others (which will be found further on) are jàm and krei. Làng, an auxiliary verb which seems to indicate continuousness, to go on being or doing. Observe that -te is used to indicate the two parts of a conditional sentence: chainòng a-òk jòr-dàm-te, èn-ji làng-te "if we go selling cow's flesh, they will go on taking it." In chainòng-do-o-para, o is a syllable indicating multitude, perhaps another form of òng; para is a loan-word from Assamese. Abàng-phu, "each one"; also abàng-phu-isi (used further on); phu means "head," isi "one"; the latter is used in bamòn-po-ròng-isi in the sense of "the whole," "as one man." A-ri-kòk-krei-si: a-ri "their hands," kòk, verb, "to tie with a noose," krei, particle of plurality. Katirva, "to offer for sale," a loan-word from Khasi (tyrwa). E-ke-chobei, "us he has cheated," e- is the pronoun of the first person plural including the person addressed. Notice the doublets--echainòng ehaidi "our cattle," erèng e-hu, "our skins" (hu, "hide, bark of a tree"), and observe how e- is prefixed to each part of the sentence. Atum chibusi: tum is here a bamboo basket in which to carry a load on the back; bu, "to plait or weave." Hèm me-kecho "the house that had been eaten (cho) by fire (me)"; hum, to pick up, collect. Phelo means both "ashes" and "cotton." Arju-lòng-si, "having got (lòng) to hear (arju)." Arju means both "to hear" and "to ask."
Chi-hi-ri-tha, chi reflexive particle; hi, verb, "to rub in"; ri particle for the negative imperative, "do not"; tha, ordinary imperative affix, which may be dispensed with when the negative particle is used. Tha! "wait"! loan-word from Assamese. Tàn-mu-chòt: mu is the comparative particle, "more," chòt is the constant suffix to mu; tàn, a verb, to be severe, burdensome. Chu-aphàn, "than last time:" aphàn is the postposition of comparison = "than." Lòng-dàm-o-lo "have you got so much more": o is, as before,the particle of multitude. Kedòr-de: dòr, "to suffice, be enough"; de negative syllable; hàng-jo, "they cried in crowds" (jo, particle of plurality). Ong-e-dèt; òng "much," particle of quantity; e, negative; dèt tense-suffix. The-dung "big"; ke-the great, dung particle; on its addition the ke- is dropped.
Habit, "in the jungle," locative of Assamese habi, forest. It is noticeable that many, if not most, Assamese nouns borrowed by Mikir are taken over in the locative case (of which the final t is the proper ending in Assamese), as here: thus dèt, "country" = Ass. deh; munit, "man" = Ass., muni; nòrokòt, hell = Ass. nòròk. Konane "some one or other," Ass. loan-word. Keme-pu "she is so lovely!" me, "to be fair, beautiful," pu, literally, "saying." Èn-tu: here èn, "take," has the special sense of "take to wife, marry" (see what is said of do, ante, p. 95); tu, one of the signs of the imperative mood, is perhaps borrowed from the Khasi to. Bònta, "but," perhaps a Khasi loan-word. Àn-helo-ma, a difficult expression to translate: àn "so much," particle of quantity; helo "far"; ma particle of questioning; it might be rendered "how are you getting on?" literally "thus-far-what"? But it is also used in the answer to the question: àn-helo there seems to mean "all right"--"so far so good." To-tàngte; to is a Khasi loan-word: in that language it is used in answer to a question to express assent = "very well." Var-chui, "to throw into water," "drown": so also nim-chui. It seems possible that chui here may be an old word for water, corresponding to the Tibetan chhu. Che-pindèng "having put on himself": pindèng, "to put on," is an Assamese loan-word. Kithi-ji kali: the use of ji, the particle of the future, seems anomalous here: possibly the phrase means "he is not going to die, not looking as if he were going to die;" kali is the emphatic separate negative. Dola, "a palanquin," Ass. loan-word. Ke-pha-dun-par: pha, verb, to send a message: dun, verb, to be with: par intensive particle, "urgently." Nàngkelo "they have sent": lo is a verb, "to send a thing," while toi means "to send a person." Ser, gold; it is remarkable that the Tibetan word (gser, pronounced ser) is used for this object of culture both in Khasi (ksiar) and Mikir, and not the Assamese (son, hon); for silver, on the other hand, the Aryan rup is in general use. Lut-dàm-ik-nòn; lut, verb, "enter," dàm, verb, "go"; ik, honorific address = "elder brother" (though he is speaking to his maternal uncles); nòn imperative particle. Note the doubling of the verb ràk-dun-hèt-lo to indicate repetition of the action in the case of each person.
Nòksèk-le. The nòksèk (see plan of Mikir house at p. 8) is the part of the house where the food (àn, cooked rice) is placed as an offering to the Manes. Dèng, "to place a share, leave a share"; pi "give"; ik honorific (as above); krei particle of multitude = "for each one." Mòn-duk-lo, Assamese loan-words (mon, mind, heart, dukh, grief). Làng-un-e-abàng "a person who cannot (un-e) look on (làng) another (for envy)."
III.
HARATA KUNWAR ATOMO. HARATA KUNWAR'S STORY.
Harata Kunwar kòrte bàng-theròk, Harata Kunwar (and) his brothers (were) six persons,
akibi-si Harata Kunwar. Amehàng-kethèk-pèn-apara thijòk, the youngest (being) Harata Kunwar. From the time of his birth deer,
phàk-lèng ke-àp, tiki-ke inghoi-he; a-ikmar wild pig shooting, he never did any field-work; his brothers,
bàng-phòngo-ke sai-katiki. Ànsi latum kòrte bàng-phòngo the five of them, laboured in the fields. Then they, the five brothers,
a-po-pèn bàng-theròk chingvai-lo: "Alàng Harata with their father six persons, took counsel together: "This Harata
Kunwar-ke tiki-ke inghoi-he òk hung-chòt; apara ningve Kunwar doing no work deer hunts only; therefore at night
chingvai-nòn." Ànsi aningve chingvai-lo. Apo take counsel together." So that night they took counsel. His father
aso aklèng-aphàn arju-lo--"Nàng kopusi àn ne-hi-po?" his son eldest (accus.) asked--"You how rice me-will-supply?"
"Ne-pu-tàngte sarlar plàngsi jo-arni me "As for me, a headman having become night and day I
do-ji; sarlar a-màn bàng-kevàn will hold assembly; headman's perquisites by people brought
ahòr-ahàn-pèn-si àn-lòk àn-me hòr-làng hòr-po nàng the rice-beer-from rice-white rice-good beer (doublet) to you
pi-ji." "Tàngte nàng adàk-vàm-ke kopusi àn ne-hi-po?" I will give." "Then you the next, how rice me will supply?"
"Ne-pu-tàngte hemai hànsari plàng-si jo-arni noke "As for me, a blacksmith (doublet) becoming night and day knives
no-pàk thip-ji; la noke nopàk nàng-kethip-atum daos I will forge; by those knives and daos there made by me
kevàn a-hòr a-hàn akove abithi pènsi brought (i.e. procured) beer (doublet) betel-nut pan-leaf together
àn-lòk àn-me aràk-chidhir nàng-piji." "Nàng with rice-white rice-good spirit (doublet) you I will give." "You
adàk-vàm adunke, kopusi àn ne-hi-po?" "Ne-pu-tàngte the second next to, how rice will you supply me?" "As for me,
sai-tiki-si puru phàndar pelòng-si ànlòk field-work-doing granary store having got together rice-white
àn-me hòr-làng hòr-po nang-piji." "Nàng adàkvàm adun rice-good beer (doublet) you I will give." "You the second next
le-thòt-ke, kopusi àn nehipo?" "Ne-pu tàngte coming after, how rice will you supply me?" "As for me,
bàng-ahèm do-dun-si, labàng ne-kepi (other) person's house inhabiting as a companion, that person me given
a-àn ahòr ahàn-si nàng pipo." "Nàng rice and beer (doublet) you I will give." "You
adàkvàm-adun-le-thòt-ke kopusi àn nehipo?" the second next coming after, how rice will you supply?"
"Ne-pu-tàngte bàng-abàn asòt plàngsi ne-kepi "As for me, another person's slave (doublet) becoming me given
a-àn ahòr ahàn- pènsi ne-àn nàng pi-po." "Tàngte rice and beer- (doublet) with, from, my rice you I will give." "Then
nàng Harata-Kunwar-ke, kolopu-si àn ne-hipo?" you Harata-Kunwar, in what way rice me will you supply?"
"Nepu-tàngte Arnàm-aso Arni-aso èn-si recho kethe "As for me, God's child, Sun's child having married, a king great
plàngsi, inghoi athàk inghu-athàk, kapòt-athàk kaplèng-athàk nàng having become, throne upon (doublet) plank-upon (doublet) you
pàngni-si bàn-sòt-atum náng-ri nàng-kèng having caused to sit slaves and maids your hands your feet
nàng-pechàm-si, hòr àn aràk-chidhir nàng-pi-ji." Ànsi having caused to wash, beer rice spirits you I will give." So
chingvai-tànglo. Anerlo sai-tiki-alòng, they finished consulting together. That day, cultivation-place-in,
Harata-Kunwar abàng-kave-aphi, alàngtum kòrte bàng-phòngo apo-pèn Harata-Kunwar not being there, those brothers five, with their
bàng-theròk chingvai-thu-voi-phàk-lo. "Alàng father persons-six, began to consult together again. "That
Harata-Kunwar Arnàm Arni-aso èn-si recho plàng-ji-si Harata-Kunwar God Sun's child having wedded a king will become,
pu? Konàt arecho-si alàngke plàng-ji-ma? apara pethi-lòt-lo-nàng. indeed? Where a king is he to become? so then kill let us (him).
Apara ningve chingvai-thu si-nàng." Aningve So then at night time let us consult together again." That night
àn-chodèt jundèt alàngtum chingvai-lo, kopusi rice having eaten having drunk they consulted together, how
kapethi apòtlo. "Apara hèm-thàp kim-po-nàng; the killing was to be done. "So then a field-hut let us build;
Harata-Kunwar-aphàn-ke naidung-ahoi-le kim-pi-ra Harata-Kunwar (accus.) clearing-on the border having built it
pehòn-po-nàng. Ànke etum ajo dàm-ra chir-pèn let us cause to watch. Then let us by night going with a spear
tòk-òt-nàng." Alàngtum kachingvai Harata-Kunwar thrust-and-kill-him." Them taking counsel together Harata-Kunwar's
atepi arju-dun-lo. Ànsi adàp àn-chodèt eldest sister-in-law overheard. Then in the morning rice having eaten
jundèt alàngtum kado-kave sai-tiki-dàm-aphi Harata-Kunwar having drunk they all having gone to work after, Harata-Kunwar
òk-hung-pèn hèm vànglo. Ànsi atepi àn pilo; from hunting home came. Then his sister-in-law rice gave him;
àn-chodèt jundèt atepi pulo-- "Nàng rice having eaten having drunk his sister-in-law said-- "(On) you
miso nàng-prolàng, Harata-Kunwar." Ànsi a black ant (here = louse) there let me kill, Harata-Kunwar." So
a-rèk pelo, pe-ma-pe-lo amèk-kri H. K. a louse she killed, while she was killing it a tear H. K.'s
akèng-athàk nàng-klo-bup. Ànsi H. K. arju-lo-- "Tepi, leg-on fell with a splash. Then H. K. asked-- "Sister-in-law!
nàng chiru-dèt-ma-da?" Ànsi atepi pulo-- "Chiru-re: you are weeping?" And his sister-in-law said-- "I am not weeping:
arve a-mu-si nàng-ke-klo." Ako pe-ma-pe rain-of a drop has fallen on you." Again while she was killing,
amèk-kri nàng-klo-thu-voi-phàk. H. K. arju-thu-le-lo-- "Nàng a tear fell upon him a second time. H. K. asked again-- "You
chiru-dèt avi, tepi! ne-thàn-nòn, kopi-apòtsi nàng crying are really, sister-in-law! me explain to, for what reason you
kachiru-ma." Ànsi thàn-lo: "ne-lòkhai àn-tàngte are crying." Then she explained: "my father-in-law and also
nàng-ik-atum kachingvai, hèm-thàp nàng your brethren have taken counsel together, a jungle-hut (in) you
pehòn-si ajo chir-pèn nàng having made to watch, by night with a spear you
tòk-òt-ji-si-pu: lasi ne ka-chiru." Ànsi H. K. will pierce and kill-they say: that is why I am weeping." Then H. K.
pulo-- "Phere nàng-ne; nàng ne-thàn-lo, me-lo; menàp said-- "You need not be afraid; you me have told, it is well; to-morrow
a-dàp nàng promàn lòng-ji. Ne thi-the-tàng-te, alàngtum aphi-aphi morning you proof will get. I not dead am-if, them after
hèm nàng-dunsi chilònghe thàm-theròk ne sarnung home here coming, worm-castings clods six I roof (upon)
nàng-var-po: Lale sarnung ne-nàngkevar arki ave-dèt, here will throw: that if roof (on) my-here-throwing noise there is not,
tàngte ne kithi-lo." Ànsi arni-kàngsàm apòr a-ik-atum then I shall be dead." Then day-becoming cool-time his brothers
rit-pèn nàng-che-voi-lo, ànsi apo pulo: "Ningve-ke from the field there returned, and his father said: "This night
H. K.-ta hèm-thàp hòn-dun nàng-po; sòk phàk our H. K. jungle hut (in) go watching must; the paddy pigs
cho-koi-lo; ha naidung-ahoi netum hèm-thàp are eating up; there clearing-on border we a jungle-hut
nàng-kim-pi-koi-lo." Ànsi àn-cho-dèt jun-dèt, H. K. have finished building." Then rice having eaten having drunk, H. K.
a-thai che-pòn-si hèm-thàp dàm-lo; ànsi chitu- his bow taking with him the jungle-hut went-to; and (name of a plant)
a-the lik-pòn-si a-làng phingu-a-òp-pèn bi-si, arlèng fruit having gathered, its juice plantain-sheath-in having put, man
ki-i a-sònthòt-si-athàk pe pachàp-si sleeping (of) likeness upon clothes having put round
pi-i-lo; H. K.-ke sòk a-se arlo he put it to sleep; H. K. himself rice-arch underneath
chepatu-joi-lo. Ànsi àn-cho-mèk-bur a-po hid himself quietly. Then after their first sleep his father
a-ik-atum chingthurlo:-- "Vàng-noi, H. K. pithi-dàm-po nàng." his brothers awoke one another:-- "Come now, H. K. to kill let us go!"
Ànsi abàng-phu chìr-epàk chi-vàn-si, H. K. Then each one of them a spear-one taking with him, H. K.'s
ahèm-thàp-alòng vàng-lo. Ànsi apo pulo-- "Da-nàng, aklèng! jungle-hut-place (to) came. Then his father said-- "Go you, the eldest,
arlu-ra tòk-dàm-nòn!" Aklèng pudèt-- "Kopusi ne climbing up pierce him through!" The eldest answered-- "How I
tòk-dàm-hai-ji-ma? e-kòr tàng-dèt, e-mu tàng-dèt-lè; go and pierce dare shall? our brother he is, our younger brother he is;
ipi isi-pèt, i-po isi-pèt; aphuthàk chubòng isi-pèt chithe our mother is one, our father is one; moreover nipple one breast
isi-pet tòng-ràp-chòm: akòrte tàng-dèt, kopusi pithi one we sucked together: brothers-full-being, how kill-him
hai-ji-ma? ne hai-he!" "Da tàngte nàng adàkvàm!" Adàkvàm should I dare? I dare not!" "Go then, you the second!" The second son
pu-voi-phàk-- "Mai! patèng-kali, paju-kali: rejoined-- "Ah! (of a) second wife he is not (the son) (doublet):
kòrte-apòk, mu-te-apòk tàngdèt-le, kopusi brother of one womb younger brother of one womb since he is, how (him)
pithi-hai-ji-ma? ne hai-he." "Da-tàngte nàng adàk-vam-adun." slay should I dare? I dare-not." "Go, then, you second-to the next."
La pu-voi-phàk-- "Kèng-thàm isi-pèt, kèng-pàk isi-pèt, ri-dèng He rejoined-- "Our thigh is one, our foot is one, our upper arm
isi-pèt, ri-pèk isi-pèt-si, kethe-ràp-chòm akòrte tàng is one, our hand is one, we grew up together, our brother since
dèt-le, kopusi pithi-thèk-ji-ma? ne thèk-the!" "Da-nàng he is, how could I possibly kill him? I cannot!" "Go now you,
adàkvàm-adun-lethòt." La pudèt-- "Mòk e-bòng-pèt tòng-ràp-chòm second-next-next." He said-- "Nipple-one (at) having sucked together
akòrte tàng-dèt, aphu-thàk-ta bhin kali bha kali le, kopusi brothers fully being, moreover sister he has none (doublet) how
kapithi hai-ji-ma? ne hai-he." "Da-tàngte nàng akibi." kill him should I venture? I dare not." "Go-then, you the youngest."
"Mai! kopusi nele ne ketoi-ma? Ne dun-tàngdèt, ne-pu-tàng-te, "Ah! how me are you sending? I being next him, as for me,
akibi-pèn the-ràp-ràp: aphuthàk-ta àn childhood-from we grew up together: over and above that, rice
e-vàn-pèt kecho-ràp, hòr harlung isipèt (from) one platter we ate together, beer mug one (from)
kejun-ràp: abàng-le ne pithi-hai-ji-ma? ne hai-he." we drank together: such a person I to kill should dare? I dare not."
Ànsi apo àning-thi-lo: "Tàngte kopusi 'H. K. pithi-nàng' Then his father became angry: "Then how 'H. K. must be killed'
pu nàngtum kepu-hai? plàng-ple-ple-le, saying ye dared to say? if you cannot bring yourselves to this
nàngtum pinso plàng-vàngve," pusi nujòk arlu-si, you male will never become," saying, the post climbing up,
chir-pèn lobòng-a-òp tòk-proi-lo; ànsi with a spear the plantain-sheath he pierced through; then
chitu-alàng nàng-bu-lo; ànsi "H. K. (name of plant)-juice came dropping out; so "H. K.
kàngtàng-ma-kàngtàng nònke nàng-dàn-lo-bò! Arnàm strong though he be, now here he has got his deserts! God
Arni aso ènsì, recho kethe peplàng-bòm-lo-nàng of the sun's daughter having wedded, a great king let him make himself
nòn-ànke." Ànsi H. K. nàng-arju-dunlo: "Kopi-kopi now!" Now H. K. there overheard all this: "What, what
tàng-a, ikmar-li?" pulo: ànke "H. K. athai do" pu, are you saying, brothers?" he said: and "H. K. his bow has" saying,
phere-si kàt-lo; chingthu-cherbu-si kàt-lo; fearing they ran away; stumbling and falling they ran;
ahèmthàp kachile at their jungle hut their own arriving,
aning-vàngphàk-vàngphàk, ànsi ajo-pàngthàng they vomited (lit. their breast came up), and night-clearing away
bòr-i-dèt-si adàp hèm chevoilo. Ànsi H. K.-ta with great difficulty in the morning home they returned. Then H. K. also
alàngtum-aphi-aphi dun-si, chilònghe thàm-theròk sarnung them after coming, the worm-casts clods six on the roof
var-dun-lo. Ànsi àn-chòdèt jundèt a-ikmar rit threw. Then rice having eaten having drunk his brothers field (to)
dàmlo; aphi H. K. vànglo. Ànsi atepi àn pilo. went; afterwards H. K. came. Then his sister-in-law rice gave him.
Chodèt jundèt pulo, "Ai tepi! ne dàk Having eaten and drunk he said, "O sister-in-law! I here
nàng-do-dun thèk-the-lo: kòrte-apòk mu-te-apòk aphu-thàk remain with you cannot: my brothers own (doublet) nay even
e-po-apòk-ta ne-pràn ne-mui-si ne arlèn-thuròng; ne-pethi-ji our father own even my life (doublet) me aim at (plur.); me to kill