KK2-0002 - Wan hkru yang galaw ra ai lam (How people officiate when a fire breaks out) with transcription and English translation

Translation (Mike Tu Awng) Ok, open that one too. When there is a fire, we, Kachin, are very peculiar about it. Maybe even a bit arrogant. It is a bit similar to thunder. When there is a fire, when a house is on fire, Sometimes, if a house is burnt down, it could affect to the neighbours' houses too. In the ancient time, the houses were quite apart. Yet, a burning house can affect other houses. When that happened, we did not ask for compensation, 'yaw chye' in Burmese or we did not say, 'give back the equivalence' for the damage because everyone was poor at those times. So, even if we asked for it, it would be in vain. In their village governing laws, it did not say, "you have to compensate" when your house and your neighbour's houses get burnt. Everyone loses the same in the fire. However, we need to make a burning sacrifice to Nat spirit. You need to cover the expenses. Sometimes, if three houses get burnt, they all cover the expenses together. When a house got burnt, Kachin people knew that it was because of 'wind spirit'. We gave a burning sacrifice to 'wind spirit'. When we made a burning sacrifice, there was a person in history. There was a character called 'mother of fire'. People made clothes out of bamboo sheath for that character. They made hat, and they put it on that character with bamboo sheath, which was very soft. You know They put those clothes made of bamboo sheath on the 'mother of fire' character, then the whole village chased after it. When being chased, that character also ran to a place called 'pyingyang'. to a river, to a swamp. They all chased it as it ran to the swamp. Then, they buried the bamboo sheath clothes that the 'mother of fire' wore in the mud. They buried it there. In the villages, there used to be a person who could run very fast. It was a custom. That chosen person also knew that it was for the sake of the community that he/she should act as 'mother of fire'. That person acted for all but needed to be able to run fast. And other people chased him/her. That place could be That place could be a mile far, or half the mile, or could be two miles far, they chased him to that place. On that day and the day, we offered a burning sacrifice, people had to refrain themselves from going outside. They had to stay home and abstain from food. Then, what they did next was that there is a kind of tree called 'sin lai', it is this big It is a very hard and mature type of tree. Here could be branches and here could be leaf, leaf and leaf. You could draw a picture. It is good to draw a picture. They took that tree trunk and put it up. After putting it up, they used a type of vine from the forest then, they pulled it kike a string. The medium recited like, "E, fire, do not burn things down next time." They cut it like this and the other one got it. That was what was called 'bad news'. In Kachin word, it is called 'bad news.' In Burmese, "tadin soe" 'tadin soe' In English, "bad news" It was considered bad news when they heard, "E, that person's house got burn, or this person's house got burnt." It was talked about by everyone. Then, the ones whose house got burnt, they became more pressured and stressed. To prevent that, they drove away the bad news on the day when there was fire. However, if there was a fire, it was done only once, unlike thunder strike. A burning sacrifice is made only once, and it's done. And, this Kachin people were very disciplined in those times. They were not glorious like your Japanese kings but they were very disciplined. It was said that it was not allowed to make wild fire nor burn a forest. I will tell you Sir, if there is a wild fire or burning forest in this world, like what happened in America, in Australia it is very scary. Alright, if a house is on fire, it is treated differently in our place. It will not be burnt even if you do it purposely. Only some parts will get burnt. Only where there are less trees and very hot places can get burnt. But it will not get burnt in the deep forest. It will not get burnt even if you start a fire. Because all the trees are green, roots and vines are green so they cannot be burnt. If there was a fire at a certain place, the person who started the fire was to one to make burning sacrifice. There were different areas governed by different groups like this place is governed by Lahtaw, that place is governed by Lahpai, and this place is governed by Maran. In the olden time it was like landlord. Yeah like that like landowner in your Japanese. Land owners in your country could be very glamorous but people here are not so popular but they have land. When that land caught wild fire, then the person who caused it would have to take responsibility. If that person did not take responsibility, he/she would be driven out from the village by the public. They said this as they drove out the person, "You idiot, why did you do it?". But, if there was a wild fire without anyone causing it, then, "Oh let it be". One pretended as if he/she didn't see it. However, if someone said, "That person did it" "A person from Lahtaw clan did it or person from Maran clan did it" then they had to take responsibility. His/her family memebers had to make burning sacrifice to Nat. They had to make burning sacrifice to 'wind nat'. If it's wild fire, it is 'wind nat'. It was considered that 'wind and fire' were one, 'wind nat' 'fire nat'. That was how it was done if there was a wild fire. And, the thing we talked about a while ago on the matter of a house being on a fire. One thing unique thing is that fire from that burning house, the fire used from this burning house is not a good one. People said, "We need to make a new fire," and they made bamboo string. There is a type of bamboo called 'madang' from which we make bamboo string. These bamboo strings are kept dried and they are very good to make bamboo baskets. We toast it dried and it is very strong. When we rub it, there is a vibration like 'hkret hkret hkret' that irritakes our teeth. Then, we rub it like this 'hkret, hkret, hkret'. That is the sound. The movement and the sound of that irritates our teeth. And that is very strong. Then, we make a mark here like this. Then, one on top like this. The other half we make it like a knife. Rub it, and on this side materials that catch fire easily are used. Those materials should be soft. There is also another type of tree. From that we get the tree skin which is like sheep wool. We put that wool like tree skin here and then Then, we need to rub it like this. And, if we keep rubbing it there will be negative and positive charges. Then, first born son, 'gam', second son, 'naw, third 'la' and fourth, 'tu' Then, there is first born daughter, 'hkawn, second, 'lu', third, 'roi', and fourth, 'htu' Two by two they keep rubbing it over and over again. then at one point, there is a fire here. Then, we make fire and it is shared to the whole village. These are just superstition which are not very relevant. It's their superstition. It could be true or it could not be true. However, it was also their custom that when a house was on fire, they needed to make a new fire. They rubbed it till it was done. They rubbed two strong bamboos. When there was a fire, then, it is all about fire. And, it was also very scientific. They worshiped nat spirit. And, there was a name for fire called 'shingram'. This 'shingram' fire could a fire by itself without any cause. They were very afraid of this 'shingram' fire. This actually was asteroid. That asteroid could fall from the space to down here. It rubbed or pushed the air so hard that it caught fire. That asteroid could fall to a house too. But, this kind of incident is very rare. I have only heard about it but I have never seen one. However, people said there were incidents like that. And they called that type of fire as 'shingram' fire. It was not a fire made by human beings. It fell from the space and people were to terrified of it. If that asteroid fell down to earth, they did not do anything. They just knew that it was very scary and they didn't have any explanation for that. There could be actual incident. Even if there was no fire in a village, there could be pieces of charcoal. They called it prosperity fire. In that environment, they had never seen asteroid like that. And, we, Kachin, did not know about the coal beneath the earth too. It was not sure if there is any of it but people could see pieces of charcoal in the village street. Then, they assumed that it must be asteroid from space. Yeah, regarding fire, it is like this. They did not say when they started using fire, or in what decade, in what year, They didn't say the exact word. But, it's found that in entire Kachin history, there has been the use of fire. They didn't mention about when fire was first found. Then, the next topic is. Transcription (by Ja Seng Roi) E, dai mung hpaw yu u, dar le, ndai wan hkru ai shaloi mung ndai jinghpaw ni loi mi chyi chye ai. Mu hte loi mi ni noi wa ai. Wan hkru jang gaw, nta wan hkat jang gaw. kalang lang gaw "na nta hkat ai majaw" , hting bu ni na mung yawng jahkat shalawm ai nga. Moi gaw nta loi mi ding ai nga ai le i. Rai jang masha na hkat dai nga. Hkat wa shaloi gaw yaw chye pe bar, dai hkat wa ai majaw bai jaw rit ngu, n re. Shing mung matsan nai. Shi mung matsan ai. Dai gaw tsun tim alaga re. Shanhte kahtawng up ai ni e u-pade hta, Na nta hkat manang wa hkat, yawng yaw n nga. Gadai mung maren sum sai i. Raitim mung nat jaw ya ra. Nat jaw ya ra. Nang shaw ra. Shaw yang gaw kalang lang gaw nta masum hkat wa yang gaw yawng kalang ta ma galaw ai. Nta hkat jang ma ndai jinghpaw ni gaw dai shani gaw nbung nat re ngu, nbung nat hpe jaw ai. Jaw na she ndai masha langai hpe moi na labau kaw rawng ai. Wan kanu ndai re ngu ai masha ngai zat sawng ngai nga ai. Dai hpe "hkrun kawp" ngu ai aw ra, kawa kawp le i, dai hpe nang hkan chwi chwi na nang hpugup mung, ndai kaw mung dai hku galaw ya. Hkrun kawp le, nang chye aw kawa kaw ning rai na grai kya ai baw. Hkrun kawp hpe chwi na she, ndai hku gup, yawng gup. Tina she wan kanu re ngu, mare ting shachyut dai. Shachyut yang shi ma le hprawng na le pyinyang ndai hka, shun le, shun taw de, dai de lagat bang wa hte yawng shachyut na, she e ndai shi hpun sa ai hkrun kawp ni hpe dai hpunyang kaw lup kau dat ai. lup kau ai. Dai gaw kahtawng hkan, buga hkan dai zawn re masha ngai ngai nga ai le. Lagat chyang ai. Asin ala re n mu i. Shi hpe mung, shi mung lu mu ye ngu ai ndai masha bungli galaw ai ngu ai hta galaw ya ai le. Lagat chyang ai ni rai ra. Shachyut dai. Re hpungyang dai gaw mai mi tsan yang tsan na. Mai wet tsan yang tsan na. Mai lahkawng tsan yang tsan na. Dai hku shachyu ai. E, dai shani mung dai wan hpe nat jaw kau ai shani ma na na ra. Nta kaw i tem, wan na ngu ai lani mi. Reng she hpang jahtum gaw shanhte gaw hpaw baw galaw i ngu she sin lai ngu ai hpun, ndai ram law ai hpun grai nga-ng ai baw hpun kinsa hpun nga. Nang kaw kwa, nang kaw lap lap na lap lap. Na pung swe yang gaw mai ai. Pung swe yang gaw mai gaw mai ai le. Sin lai dai hpe she jun da ai gaw. Jun da na she ndai ru shang ru ngu ai nam na wun ru, ri zawn re dai hte gang na gang Dumsa " e, hpang de, e, hkum hkat sa law wan, hkum hkat sa law" ngu na she dumsa wa dumsa na dai hpe prat re yang gaw htaw ra wa dang. Dai marawng ngu ai. Marawng. Ndai jinghpaw ga wawt hku marawng ngu gaw makawng tadin. Myen hku gaw tadin saw le. Tadin saw le Inglik hku gaw bet nyu ngu na rai nga le i. N kaja ai tadin le. "E, dai wa nta hkat dai da. Dai wa nta hkat dai da. Dai wa nta hkat dai da." Masha yawng yawng tsun. Aw ra ni gaw sik hpyi si mu grau grau myit ru le i. Dai zawn n rai na matu, dai wan hkat ai shani kalang ta, marawng sha deng kau ai. Raitim, dai wan hkat ai shaloi gaw kalang mi sha re. Mu hte n bung ai. Kalang mi jaw kau yang ngut sai. Reng she ndai Jinghpaw kachin ngu ai ni gaw tsi kan kana shi de naw. Nanhte e, moi na Japan hkawhkam ni zawn re n hkik hkam ai sha re. Tsi kan gaw amren re yaw. Shi gaw n mai nat ai. Wan n mai nat ai. Nang share mi kaw, raitim Sara ngai tsun na. Ya anhte mungkan hta kaw sharaw hkat ai, taw mi lawng nga. Amerika kaw byin ai, awsateliya kaw byin ai. Grai hkrit ra ai. Masha si, nta hkat. Anhte buga kaw dai hku n re gaw. Nang nat ti mung n hkat ai. Nkau shara mi kaw sha hkat ai. Ndai jan alin yawng grai kahtet na sumpran na hkindu zawn re tu ai hkan sha hkat ai. Nam mali de gaw n hkat ai. Nat ting n hkat ai. Shi gaw katsing re le i. Na nat tim, hpunru ni grai katsing ai. N hkat ai. Dai shara ra kaw hkat wa jang, dai sharaw nat dai wa galaw ra ai. Dai eriya ngai hte ngai maw, nang lahtaw ni ga, nang lahpai ni ga, nang kaw maran ni ga, dai hku shanhte gaw moi ga hte badetarit pung san re n mu i. E dai hku. Nanhte Japan ni nesarjyi zawn le. E, nanhte chaw gaw mana maka hkik hkam mai le. Ndai wa gaw hkik gaw n hkik ai raitim, shi nemye nga ai. Dai kaw e sharaw hkat jang gaw gade nat dai re, dai wa galaw ra. N galaw jang mare kawn gawt kabai kau, shawa e. "Nang zawn re masha, hpa majaw sharaw nat dai i" dai hku re. Gadai mung n chye ai, shi chyu hkat wa yang gaw "a rai nu ga." N mu jahpai kau sai. Raitim, "dai wa re da. Lahtaw wa re da. Maran wa re da." nga kaw na gaw nang re. Shi nta dinghku ni galaw ra ai. Nat hpe. Dai shaloi gaw nbung nat rai malu ai. Nbung nat re wan hkat ai gaw. Nbung re. Nbung hte wan gaw ngai re ngu malu ai. Wan nat, nbung nat. Dai hku kaw na sharaw hkat yang. Reng she mina nta hkat ai shaloi langai mi htu chyar ngai gaw Ndai ya hkat wa kaw na wan, ndai kawn lang ai ni yawng wan na kaja ai. "Wan nnan galaw ra" ngu na she, shanhte ndai pali galaw baw kawa nga ai "madang" ngu. Ndai pali ni, ka ni wa na matu jahkraw da ai le. Dai gaw grai ja ai gaw. Kyin na she, shi hpyi grai ja ai. Ndai put dat jang e, shi e baibareshin na wa hpe gaya ai le. "Hkret hkret hkret hkret hkret hkret" nga ai le. Dai dai ning " hkret, hkret, hkret" ngu shap woi ndai n sen ne, luk sha mu nang wa de gaya wa ai. Dai grai ja ai. Dai hpe she nang kaw ning di loi mi nhtu jahkang. Dai di she ndai ntsa e langai chyen ngai hpe gaw e, chyen ngai hpe gaw nhtu zawn di ganyet dai gaw. Kanyet, nang ga gaw mi lawng loi de pitzi paw nu nu lay, aw ulai ngu hpun nga. Dai kaw hkut hkut hkut di yang sagu mun zawn re le. Ulai hpun kaw na. Dai shakap da. Ti na nang kaw na Ndai hku arut dai gaw arut hkrai arut, arut arut jang gaw la ndu hte num htu rai ra. Gam, naw, la, tu, hkawn, lu, roi, htu, dai marai lahkawng e di ai. Ganyet hkrai ganyet, ganyet chyu ganyet, ganyet,ganyet, ganyet re, kalang ta nang e pawk ai hte gaw di ma mi swe bi. Dai hpe bai wu di she mare ting bai gam lang. Ayu asa ngu gaw ba ma daw ma seng bar bu. Ayu asa shanhte na. Hkrak gaw rai yang she rai na. N rai yang n rai na. Ratim mung shanhte a htung, nta hkat jang wan nnan bai galaw la ai. Nbyin byin hkra ganye, dai kawa shaja lahkawng ganye dai. Dai langai nga ma lu moi na ni. Wan hkat dai shaloi. Reng wan na gaw dai hteng rai sai. Reng she, mana maka tikpan ni byin ai hpe shanhte gaw nat ni galaw ai ngu. Ndai shingram wan ngu ai nga ai. Shingram ndai gaw shi chyu alu alayawk shangu waw dik hkat tim hkat wa chye. Ndai hpe shanhte gaw shingram wan ngu, grai hkrit dai. Ndai gaw hkrak nga awka pyen le. Dai awka pyen ni htaw sapit de na hkrat bang wa, nang kaw na e, laehtu ne put daw mi pwar dwe chya da. Dai ma nta de hkat chye ai. Dar me dar daw shar par de. Pyaw dar be chyar de. Chanaw daw le matwe bu. Raitim, nga ai da. Dai hpe gaw shingram wan ngu. Shanhte. Lu dwe hpanti de mi ma hawk bu. Tu haw pin ka ne chya da. Grai hkrit dai hpe shanhte. Dai wa hkat jang gaw hpa ma n galaw ai. Grai hkrit dai baw re ngu dai hku hkrit dai. Nga gaw nga sam mai. Nta n hkat ai mare ka-ang hkan wan n-ga tawng chye kalang gaw. Dai hpe nhprang wan n-ga ngu tsun ai shanhte. Dai pat wun chyin kaw dai zawn re wan n-ga be ma mahtwet bu. Anhte Jinghpaw ni gaw le ga na chawk mi dwe ngu ma n chye ai gaw. Nga mi re n nga mi re n chye. Raitim, Kahtawng mare lam hkan kalang lang taw ai. Dai gaw htawra awka, htaw de na ni re hku nga. E, dai baw nga. Wan hte seng na. Wan hpe galoi kaw na lang hpang ai be hkit be nanit ngu ai mung ati achya n tsun ma. Raitim, wan lang ai shi a labau, Jinghpaw ni a labau, dashawk lung gaw wan lang ai hku gawn ma. Mi tsa twe de achawng daw mapyaw chya bu. Bai ya gawng sin gaw. . Language as given: Jinghpaw

### 口述翻译（Mike Tu Awng）
好的，也开启本次内容的解读。关于火灾，我们景颇族（Kachin）有着一套颇为独特甚至略带执拗的认知，这与景颇族对雷电的传统认知颇为相似。当房屋起火乃至完全焚毁时，火势往往会波及邻舍；尽管古时村落的房屋间距较远，但起火民居仍可能殃及周边建筑。彼时，我们不会索要缅甸语称为"yaw chye"的赔偿，也不会提出"等价赔付受损财物"的要求——因为那时人人穷困，即便索要赔偿也无济于事。在村落的传统规约中，即便自家与邻舍的房屋均在火灾中焚毁，也并无"必须赔偿"的条文，毕竟火灾面前人人皆是受害者。不过，我们需要为那精灵（Nat spirit）举行火祭，这需要筹措相关开支；若一次火灾焚毁三栋房屋，受损村落会共同承担祭祀开销。

景颇族人认为，房屋起火是"风精灵"所致，因此会向风精灵举行火祭。在这类火祭仪式中，有一个源自历史的传统环节：会设立一位被称为"火母"的角色，人们会用柔软的竹鞘为其制作衣物与帽子，并穿戴在该角色身上。随后，全村人会追逐这个"火母"形象，当它逃至名为"pyingyang"的地点——或是河畔，或是沼泽——众人便会将"火母"身上的竹鞘衣物掩埋于泥浆之中。

村落中原本就有擅于奔跑的人，这是一项传统习俗。被选中扮演"火母"的人清楚，自己是为了社群才承担这一角色，其必须拥有出色的奔跑能力，由其他村民对其进行追逐。追逐的距离可能是1英里、半英里乃至2英里，直至抵达预定地点。在举行火祭的当日，村民们不得外出，需居家斋戒。

接下来，他们会取一种名为"sin lai"的树木，这是一种质地坚硬的成熟乔木。他们会截取该树的树干并竖立起来，再用林中的藤蔓作为绳索牵拉固定。此时，祭司会吟诵祷词："哎，火啊，下次不要再焚毁万物了。"他们会按此方式切割藤蔓，而另一头的人则会接住。这便是所谓的"坏消息"：在景颇语中，它被称为"坏消息"；在缅甸语中为"tadin soe"；在英语中则是"bad news"。当人们听闻"哎，某某家的房子被烧了"，这便会被视作坏消息，众人会纷纷议论，而受灾家庭也会因此承受更大的精神压力。为了消解这种负面影响，他们会在火灾发生当日驱散这种"坏消息"。

不过，与雷击不同，房屋火灾的火祭仅需举行一次即可完成。旧时的景颇族人纪律严明，虽不像日本的君主那般显赫，但社会秩序井然。彼时有着禁令：严禁随意生火或焚烧森林。我要告诉您，如今世界上发生的山林野火，比如美国、澳大利亚发生的山火，都极为恐怖。

不过在我们的故土，房屋起火的处理方式截然不同。即便故意纵火，也不会让整栋房屋被焚毁，仅会烧毁部分区域；且只有林木稀疏、温度极高的区域才会被引燃，而茂密的原始森林即便故意点火也无法燃烧——因为所有树木、根系与藤蔓都保持青绿，难以被点燃。若某区域发生人为纵火，那么点火者需承担火祭的责任。

当时的区域由不同氏族管辖，比如此地由拉托（Lahtaw）氏族治理，彼地由拉帕（Lahpai）氏族管辖，此地则由马兰（Maran）氏族管理，古时的氏族首领类似地主。正如日本的土地所有者那般，你们国家的地主可能颇为显赫，但此处的氏族首领虽手握土地，却并不张扬。若其管辖的土地发生人为野火，那么纵火者必须承担责任；若拒不承担，则会被村民集体驱逐，村民会怒斥道："你这个蠢货，为何要这么做？"但若是无人为因素的野火，众人则会视若无睹，权当顺其自然。不过，若有人指认"此事是某人所为——比如拉托氏族的人或是马兰氏族的人"，那么指认的对象就必须承担责任，其家族需为那精灵举行火祭，尤其是向"风那精灵"献祭。人们认为"风与火本为一体"，即"风那精灵"与"火那精灵"实为同一，这便是处理人为野火的传统方式。

此前我们谈及的房屋起火事件，还有一个独特之处：从焚毁的房屋中取出的火并非吉火，人们会说"我们需要取新火"，并通过摩擦竹条来生火。有一种名为"madang"的竹子，可用来制作竹条，这种竹子经过烘干后质地坚韧，非常适合编制竹篮。我们会将其烘烤至干透，使其更为坚固。摩擦竹条时会发出"hkret hkret hkret"的声响，这种振动甚至会让人牙齿发痒。我们会持续摩擦，发出"hkret、hkret、hkret"的声音，这种动作与声响都会带来牙齿的不适感，但效果极佳。

他们会在竹条上做标记，一部分做成类似刀具的形状，在这一侧使用易燃的柔软材料。还有一种树木，其树皮类似羊毛，他们会将这种树皮羊毛置于竹条之上，然后持续摩擦。随着不断摩擦，会产生正负电荷。届时，会按照长幼顺序进行摩擦：长子"gam"、次子"naw"、三子"la"、四子"tu"；长女"hkawn"、次女"lu"、三女"roi"、四女"htu"，两人一组反复摩擦。最终，竹条处会生出火焰。他们会将这新生之火分享给全村。

这些其实只是迷信之说，并无多少实际意义，信则有不信则无，但这确实是景颇族的传统习俗：房屋起火后必须取新火，他们会通过摩擦坚硬的竹条来生火。火灾发生后，一切都围绕着火展开，而这种取火方式甚至带有一定的科学原理。他们同时也会祭拜那精灵。

还有一种被称为"shingram"的火，这种火会无缘无故自行燃起，景颇族人对此极为恐惧。所谓的"shingram"火，其实就是小行星：小行星从太空坠落，与大气剧烈摩擦、挤压而引燃，甚至可能坠落到民居之上。这类事件极为罕见，我仅听闻过传说，从未亲眼见过，但人们确实声称发生过此类事件，并将这种火称为"shingram"火。这并非人类生火，而是从天而降的天火，人们对此极度恐惧。若小行星坠落至地面，他们并不会采取任何行动，仅会感到恐惧，也无法给出科学解释。

即便村落中并未发生火灾，也可能会发现木炭碎片，人们会将其称为"繁荣之火"。在那个时代，人们从未见过小行星，也不知道地下蕴藏着煤炭，无法确定是否存在地下煤层，但村民们会在村落的街道上发现木炭碎片，便认定这必然是来自太空的小行星残骸。

关于火的话题，大体便是如此。他们并未提及人类何时开始使用火，也未说明具体的年代与年份，没有确切的记载。但可以确定的是，在整个景颇族的历史中，火的使用始终存在，他们并未提及火被首次发现的具体时间。接下来的话题是……

### 景颇语转录翻译（Ja Seng Roi 转写）
哎，各位乡亲，如今我们聊到的是关于火的种种习俗。我们景颇族（Kachin）对火有着诸多独特的认知与传统。

之前我们谈到，当有人生火时，旁人会说"na nta hkat ai majaw"，意为"不要乱生火"，这种说法源自古老的传统。那时，人们若是生火，必须向那精灵（Nat spirit）献祭，这是一种规矩。

若是有人随意生火，引发了火灾，那么就要进行"yaw chye"（缅甸语赔偿）的赔付，或是赔偿等价的财物。那时的景颇族社会，若有人因生火引发祸事，就会被众人驱赶，大家会说"你这个蠢货，为何要这么做？"。

那时的森林极为茂密，若是砍伐树木，也必须先向精灵献祭。若是有人未经许可砍伐树木，就会被驱逐出村落，其家人也会受到牵连。

当时的祭司（hkrun kawp）会主持祭祀仪式，他们会用竹鞘制作衣物，穿戴在"火母"的形象上，然后让众人追逐。被追逐的"火母"会逃至沼泽、河畔等地，众人会将其衣物掩埋于泥浆之中。

那时的村落有擅长奔跑的人，他们会被选中扮演"火母"，为了社群的福祉承担这一角色。追逐的距离可能是1英里、半英里乃至2英里，直至抵达预定地点。在火祭当日，村民们不得外出，需居家斋戒。

他们会取"sin lai"树的树干，用藤蔓固定，祭司会吟诵祷词："e, hpang de, e, hkum hkat sa law wan, hkum hkat sa law"，意为"哎，火啊，不要再焚毁万物了"。这种仪式被称为"marawng"（坏消息），在缅甸语中为"tadin soe"，在英语中则是"bad news"。

当听闻某某家房屋被烧，众人会纷纷议论，受灾家庭也会承受更大的压力。为了驱散这种"坏消息"，他们会在火灾当日举行仪式。

旧时的景颇族人纪律严明，虽不像日本的君主那般显赫，但社会秩序井然。严禁随意生火或焚烧森林，如今世界上的山林野火，比如美国、澳大利亚的山火，都极为恐怖。

在我们的故土，房屋起火的处理方式截然不同。即便故意纵火，也不会让整栋房屋被焚毁，仅会烧毁部分区域，只有林木稀疏、温度极高的区域才会被引燃，而茂密的原始森林即便故意点火也无法燃烧。若某区域发生人为纵火，那么点火者需承担火祭的责任。

当时的区域由不同氏族管辖，比如拉托（Lahtaw）、拉帕（Lahpai）、马兰（Maran）氏族，古时的氏族首领类似地主。若其管辖的土地发生人为野火，纵火者必须承担责任，若拒不承担则会被驱逐出村落。若是无人为因素的野火，众人则会视若无睹，权当顺其自然。若有人指认纵火者为某氏族成员，那么该人及其家族需为那精灵举行火祭，尤其是向"风那精灵"献祭。人们认为"风与火本为一体"，即"风那精灵"与"火那精灵"实为同一。

房屋起火后，不能使用原有之火，必须取新火。他们会用"madang"竹制作竹条，经过烘干后质地坚韧，摩擦时会发出"hkret hkret hkret"的声响，这种振动甚至会让人牙齿发痒。他们会在竹条上做标记，一部分做成类似刀具的形状，在这一侧使用易燃的柔软材料，比如另一种树木的树皮，其类似羊毛。两人一组反复摩擦，按照长幼顺序：长子"gam"、次子"naw"、三子"la"、四子"tu"；长女"hkawn"、次女"lu"、三女"roi"、四女"htu"，最终摩擦生火，并将新火分享给全村。

这种取火方式带有一定的科学原理，他们同时也会祭拜那精灵。还有一种被称为"shingram"的火，这种火会无缘无故自行燃起，其实就是小行星：小行星从太空坠落，与大气剧烈摩擦、挤压而引燃，甚至可能坠落到民居之上。这类事件极为罕见，我仅听闻过传说，从未亲眼见过，但人们确实声称发生过此类事件，并将这种火称为"shingram"火。

即便村落中并未发生火灾，也可能会发现木炭碎片，人们会将其称为"繁荣之火"。在那个时代，人们从未见过小行星，也不知道地下蕴藏着煤炭，无法确定是否存在地下煤层，但村民们会在村落的街道上发现木炭碎片，便认定这必然是来自太空的小行星残骸。

关于火的话题，大体便是如此。他们并未提及人类何时开始使用火，也未说明具体的年代与年份，没有确切的记载。但可以确定的是，在整个景颇族的历史中，火的使用始终存在，他们并未提及火被首次发现的具体时间。