KK1-0168 - Shinggyim masha ni hta e si hkrung si htan byin hpang wa ai lam (The origin of death) with English translation

Translation (by Mike Tu Awng) Now, I am going to tell you about the beginning of life and death among human beings. Long time ago, at the beginning of the earth, when human beings first appeared, there was no such thing as death. Among the human beings at the time there were sons and daughters of the sun, which were decendent of "nat" spirit, so the sons of sun meaned "nat" spirit. They lived in the sky, human beings lived on earth. They all lived in friendly manner with harmony. We do not know what they used to go up to the sky and we do not know how they flew up to the sky. They all ived in harmony. However, there was death for the sons of the Sun before us. There was death for them before us. Then, this sons of the Sun, whenever there was death among them, they let the human beings knew about it and invited them to join with them. That process we called, "lasu su ai". And, "kabung dum ai" means I hope you know it already. We talked about it once at Muki Darin. "Kabung Dum ai" means a ritual with beating traditional drums and dancing at the house of the dead one befor burying it. Thus, human beings usually went to the other side to join that, "kabung dum" ritual. Whenever there was death, sons of the Sun invited them. They all lived like that. But, there was no death for human beings. Then, one day prudent young ladies went to forest, just like we mentioned the last time, to collect some leaves and fire-wood. Before this, it happened like this; One eagle laid eggs in its nest on a tree branch. Before hetching its eggs, the eagle went out to look for food. At that time, there was a group of monkey. Naturally, monkeys are very playful. When those monkeys climbed to the tree branch, they saw the eagle's eggs. When they saw them, they took the eggs and threw them out. When the eagle returned, it did not see its eggs. The eagle was furious saying, "As my children" let's say it because sooner of later those eggs will hatch, "die, the ones who did shall die too". The egle was very angry. At that time, there was a flying squrriel, similar to a squirrel but a little bigger than that, lived on tree branches, was there near its nest. The egle killed the fying squirrel thinking it destroyed its eggs. Then, the ones who actually did were monkeys, but the one the eagle killed was a flying squirrel. Then, the dead flying squirrel dropped to the ground. One day, when young ladies were in the forest to collect leaves and fire-wood, they saw that dead flying squirrel. When they saw it, they brought it home with them. They brought it home. When the chiefs of the village saw that dead flying squirrel, they said, "There is death among us, so let's invite sons of the Sun". "We are tired of going to the land of the Sun for kabung ritual." "Let them also come to our land for kabung ritual." Having said that, they decided the matter by themselves. When they went to the land of the Sun, they said to the chiefs of the Sun land, "We are dead." "You can come to us for kabung ritual." At that time, chiefs of the sons of the Sun, checked life-string of human being, they found that it was still very strong. "Your life string" for example hoding a string like this is not strong but when we put it straight and hold it, it is very strong, "Your life string, your souls are still very strong, so none of you died." Human beings argued back saying, "We do die! Come to our land and let's celebrate kabung ritual." By that time, human beings had been to the other side for kabung ritual for many times. So, the sons of the Sun also came down to that house, where there was a death, and started celebrating the "kabung" ritual. No matter how long they celebrated "kabung", they did not see the corpse. They did not see any corpse lying. Then, they were searching the dead-body at the corners as if they dropped their combs. Even then, they did not see a corpse. They did not see the dead person. They did not know what to do. When they went outside of the house, they saw that human beings put a dead flying squirrel in a bamboo container and covered it with winnowing basket. They saw that but they did not consider it as people died. They went up to the land of the Sun as they were thinking how to tell this thing to the chiefs of their land. "When we get back, how should we tell to our village chiefs? How should we tell them who died? We did not see the dead one so how can we tell them?' But without even seeing the dead, they went up. When they got back, the others asked them, "Who died? and how did that person died?" They replied, "We celebrated "kabung" ritual but we did not see the dead person. We just saw a dead flying squirrel put in a bamboo container covered with a winnowing basket." Then, the sons of the Sun, they were "nat" spirit. They said, "If human beings really want to die that much, let them die. However, only those who are in old age, those who have grey hair shall die." When they said this to human beings, U Jaw Naw, a bird similar to a pigeon, heard it. We can even hear this kind of bird even in Yangon. It makes sound "woh woh woh" and they lived in a group and they have white feather on their heads. Mostly, they lived in velley and they lived forest. They heard it. When they did, they said that they had white feather on their heads since they were born or hatched. But then, the sons of the Sun, "nats" said that those who were in old age, those who had lost their teeth, and those who had grey hair shall die, then it seemed like they were all going to die. Then, they said, "We have white feather on our head from the moment we were born and till we are in old age." "Because of that, any human being who is meant to did shall die, anyone who can carry traditional Dao, it does not matter if someone has black head or black hair, shall die despite their age." The bird said that despite their age whether they are old or young, anyone who is meant to die shall die. Before that, human beings did not die in ancient time. But they wanted to die so much that they did all kinds of things to beg to die. This is a story. This is the story of how death came to be in human life. Transcription (by Lu Awng) Ya gaw ndai shinggyim masha ni hta e si hkrung si htan byin hpang wa ai lam hpe tsun dan na re. Moi shawng de kinting kinnai nnan lat shinggyim masha ning nan prat ai ten hta gaw si hkrung si htan ngu ai nnga ai. Shinggyim masha ni hta dai shaloi gaw shinggyim masha ni gaw jan sha ni ngu ai nga ai, dai mung nat mi na nat mahtu mahta amyu re nga, jan sa ni ngu ai gaw nat hpe ngu ai she rai sa. Shanhte gaw lamu de nga ai le i, anhte shinggyim masha ni gaw ga de nga. Shanhte gaw hku hku hkau hkau gazawn mazum ai lam nga ai. Hpa baw jawn di sa ai ganing rai pyen lung wa ai gaw anhte ma nchye ai le i, rai nna dai hku hku hku hkau hkau rai na nga ai. Ratim mung jan sha ni kaw gaw si hkrung si htan ngu nga ai. Anhte a shawng kaw shanhte kaw nga ai. rai jang gaw ndai jan sha ni gaw si shagu gaw shinggyim masha ni hpe lasu su ai ngu gaw si sai ngu sha na ai le i, rai na kabung dum ai ngu ai, nang kabung dum ai ngu chye ai nrai, mani ma kalang tsun dan sai le, oh ra muki darin kaw reng kabung dum ai ngu gaw si ai wa a karai nlup ai shaloi nta kaw i bau dum nna ka manawt ai hpe kabung dum ai ngu ai. Reng gaw kabung sa nna she hto ra de kabung sa dum dum re ai da shinggyim masha ni gaw. Si shagu mung jan sha ni mung shanhte hpe shaga ai. E dai hku nna rai nga ma ai da. Raitim shinggyim masha ni hta si hkrung si htan nnga ai. Reng gaw lani mi gaw ndai numhpaw mi mahkaw ni mani tsun ai hte maren lahpaw sa htat ai le i nam de, de a shawng e ndai hku naw byin ai. Ndai galang galang langai mi gaw ndai hpun lakung kaw she ndai di di ai. Di di nna she nga taw yang she shi gaw garai n-hpum ai le i reng gaw oh shi lu sha tam hkawm sa mat wa re shaloi gaw dai kaw woi nawng ni mung nga ai. Woi ngu gaw grai kajam ai gaw, woi ni she dai hpun lakung de lung jang she ndai galang na di hpe mu sai gaw, mu jang she shan hte gaw shaw nna kabai kau ya ai. Rai jang gaw galang bai wa jang gaw ah she sai, shi na di nmu sai. Reng gaw shi gaw grai pawt ai le i, aw ya nye na kasha ni ngu ga le shi na kasha re ga rai nga le di ni si ai zawn ya ndai hpe jahten ai ni mung si u ga ngu na shi gaw grai pawt taw yang she jahkai ngu chye ai i jahkai (shin) hte loi mi bung ai, kadu hka hte bung nna dai hta grau kaba ai, jahkai le dai hpun lakung hkan nga ai, e dai jahkai langai mi she dai hpun lakung dai shi na tsip makau kaw nga jang shi gaw kawa sat kau ai. Shi re shadu nna kaja wa galaw ai gaw woi, shi sat kau ai gaw jahkai, dai jahkai dai gaw ga de si nna ga de di hkrat sai le i, re shaloi gaw dai lani mi hta gaw dai mahkawn ni gaw lahpaw sa htat ai le lahpaw sa tam ai hpun sa hta ai shaloi gaw dai jahkai hpe mu ai, jahkai ja si mu jang she shanhte gaw nta de gun wa. Jahkai hpe nta kaw gun wa re jang she dai kaw na mare salang ni gaw jahkai hpe mu jang she um ya ndai anhte mung e si sai ngu na jan sha ni hpe shana ga. Anhte mung hto ra de kabung dum sa jin wa sai. Jan ga de shanhte mung nang anhte shinggyim ga de kabung sa dum mu ga. Ngu nna she shanhte hkrai shanhte daw dan la nna jan ga de sa rai yang gaw, jan salang ni hpe e anhte si sai. Nanhte mung kabung sa dum marit ngu da. Dai shaloi gaw jan sha ni a salang ni gaw shinggim masha ni asak sumri hpe jum yu ai shaloi gaw ngang ngang kang kang naw re da. Nanhte sumri ndai nu ai ngu gaw sumri ndai ga shadawn ndai gaw ning rai gaw nu ai rai sai le i, ning re gaw kang ai, e nanhte na asak sumri asak wenyi sumri jum yu ai shaloi gaw ngang ngang re, nang hte kadai ma nsi ai ngu yang, si ai anhte si nan si sai, she sa wa marit kabung dum ga ngu da. Shaloi mung shanhte hpang de hkrai kade lang sa dum sai le i, raitim shinggyim masha ni rai jang gaw jan sha ni ma yu nna she dai nta kaw she yu nna she kabung dum ai aten hta du reng gaw dum chyu dum timmung mang mung nmu ai da. Si taw ai mung n mu, rai yang shanhte gaw ndai jut shingnaw hkan makoi taw ai kun ngu nna ndai pasi jahkrat masu nna sa tam ah bram timmung masha mang mung nmu, masha si ai mung nmu. Re jang she shanhte gaw kaning nchye di na she npan de yu nna ah she yang gaw ndai ndai jahkai hpe she nhtum hku kaw bang da nna ku-awng hte gup di da ai hku nmu i, reng ndai wa mu sai gaw, reng gaw dai mu rai nna she shan hte gaw dai hpe mung shanhte masha si ai hku na nsawn la, nsawn la na she jan ga de lung wa re jang gaw mi kaw na shanhte gaw tsun gaw tsun ai. Um anhte wa jan ga na salang ni hpe gaw kaning ngu tsun dan na i kadai si ai ngu tsun dan na i ngu, si ai mung nnga jang she shanhte gaw gai dai hku nga yang gaw kaning di na anhte tsun dan na i ngu, raitim mang nmu ai sha lung wa sai. Bai jan sha ni gaw gai kadai si ai ta ganing rai si ai ta ngu, anhte kabung gaw dum sai, raitim shinggyim masha si ai gaw nmu ai, le nhtum kaw chyawm gaw jahkai langai mi gaw si taw ai, dai hpe hku-awn kaw banghte magap da ma ai ngu da. Rai jang gaw shanhte gaw jan sha ni gaw nat ni le i, nat ni gaw gai dai ram ram si mayu yang gaw si mu ga shanhte mung, raitim mung asak kung sai wa rum sai,baw hpraw ai ni sha si u ga ngu da. E dai hku nna shanhte hpe dai hku nna tsun dat rai jang gaw ndai uju naw ngu u nga ai, u le, yangon hkan pyi kalang lang ngoi ai na ai ngai, woh woh woh hpung hte grai law ai rai na baw ah hpraw hpraw re u, u hkru du daram kaba ai shanhte gaw u hpung u hpawng hte nga ai. Law malawng gaw karaw hkan nga ai, nam maling hkan nga ai. Dai u ni na sai gaw, na gaw shanhte gaw ningnan shangai ai ningnan kraw yang mung baw hpraw ai, ya ohra ni htet dat ai gaw i asak kung sai, wa rum sai, baw hpraw ai ni si u ga nga jang gaw shanhte gaw yawng baw hpraw ai re majaw yawng si na zawn zawn bai rai wa jang she e anhte gaw yawng kaji ai kaw nna kaba dinggai dingla nnga yawng baw hpraw ai. Dai re majaw gaw shinggyim masha ni mung i e si gying ai wa gaw ganing re mung si u ga, ningga dang madang baw chyang machyang ngu gaw ningga ngu gaw nhtu ningga hpe sha hpye dang ai ( ah yoi ) kaw nna le i hto dinggai dingla ma kaw nna hkawt baw chyang machyang ngu kara rai nhpraw ai le e dai ni mung e si gying ai ni yawng si u ga ngu nna she dai u ju naw e dai hku tsun dat. Rai kaw nna gaw ya shinggyim masha ni gaw moi gaw nsi ai. Nau si mayu ai a majaw nrai nrai galaw di si ah ri hpe dai hpe hpyi la ai ga rai nga. E dai gaw maumwi le i maumwi anhte gaw si hkrung si hkan ngu ai shinggyim masha ni hta kaning rai nna paw pru wa ai ngu ai ndai dai rai sai. . Language as given: Jinghpaw

【译介说明】本数据集收录景颇族生死起源神话一则，包含拉丁转写文本及英译版本。

### 由Mike Tu Awng翻译的英译版中文译文
现在，我将为诸位讲述人类生死的起源。远古之初，大地初成，人类首度现身世间之际，尚无死亡之概念。彼时人类族群中，有太阳之子，乃是"纳（nat）"灵的后裔，故太阳之子即"纳"灵之谓。他们栖息于天际，人类则居于大地，彼此和睦共处，相融无间。我们无从知晓他们登天的方式，亦不解他们飞天的法门，唯知彼时万物皆和谐共生。然于我们诞生之前，太阳之子便已有死亡之事，他们早已经历过死亡。每当太阳之子之中有人离世，他们便会告知人类，并邀请人类前来参与仪式。此仪式我们称之为"lasu su ai"（景颇语）。而"kabung dum ai"（景颇语）之意，想必诸位已然知晓。我们曾于Muki Darin（穆基达林）谈及此事。"kabung dum ai"指的是在逝者下葬前，于其家中击鼓起舞的祭祀仪式。故而人类通常会前往彼岸参与这一"kabung dum"仪式。每逢有逝者，太阳之子便会邀请人类前来。他们曾如此和睦地生活着。但彼时人类并无死亡之虞。

有一日，几位审慎的年轻女子前往森林，一如我们上次所言，采集树叶与柴火。在此之前，曾发生这样一件事：一只老鹰在树枝的巢穴中产下鸟蛋。在孵化鸟蛋之前，老鹰外出觅食。彼时，有一群猕猴。猕猴生性贪玩，当它们攀至该树枝时，发现了老鹰的鸟蛋。它们见状便取走鸟蛋并将其摔碎。老鹰返回后，不见鸟蛋，勃然大怒，说道："就当我的孩子已然夭折，凡加害者皆当偿命。"老鹰盛怒之下，将巢穴附近栖息于树枝上的一只飞鼠（flying squirrel）杀死，以为是它损毁了鸟蛋。实则加害者乃是猕猴，老鹰却误杀了飞鼠。被误杀的飞鼠坠落在地。

有一日，那几位年轻女子在森林采集树叶与柴火时，发现了这只死去的飞鼠。她们见状便将其带回了家。村中首领见到这只死去的飞鼠，说道："我们之中已有死亡降临，不如邀请太阳之子前来。我们早已厌倦了前往太阳之地参与'kabung'祭祀仪式，不如让他们前来我们的领地参与此仪式。"说罢，他们便自行决定了此事。

他们前往太阳之地，对太阳之子的首领说道："我们已然死去。你们可前来我们的领地参与'kabung'祭祀仪式。"彼时，太阳之子的首领检视人类的生命之绳，发现其依旧坚韧。"你们的生命之绳，譬如手持绳索时看似孱弱，但若将其拉直紧握，则坚韧无比——你们的生命之绳与灵魂依旧强盛，故无人死去。"人类反驳道："我们确会死去！请你们前来我们的领地，共办'kabung'祭祀仪式。"至此，人类已多次前往彼岸参与'kabung'祭祀仪式。于是太阳之子降临至有逝者的屋舍，开始举办"kabung"祭祀仪式。无论他们祭祀多久，都未曾见到尸体，未曾见有逝者躺卧在地。他们便四处搜寻尸体，仿佛掉落梳子一般在角落翻找，却依旧不见尸体，不见逝者。他们不知如何是好。当他们走出屋舍时，看到人类将死去的飞鼠置于竹制容器（bamboo container）中，并用簸箕（winnowing basket）遮盖。他们看见了这一幕，却并未认为这便是人类的死亡。他们返回太阳之地，思忖着该如何向族群首领禀报此事："我们回去后，该如何告知首领谁死了？如何说明死者的死因？我们连逝者都未曾见到，又该如何禀报？"即便未曾见到逝者，他们还是返回了太阳之地。

他们归来后，其他人问道："谁死了？死者是如何离世的？"他们答道："我们举办了'kabung'祭祀仪式，却未曾见到逝者，只见到一只死去的飞鼠被置于竹制容器中，用簸箕遮盖着。"太阳之子乃是"纳（nat）"灵，他们说道："若人类当真如此渴望死亡，那就让他们死去吧。不过唯有年迈者，须发皆白者，方可死去。"他们将此言告知人类时，一种类似鸽子的鸟类乌皎瑙（U Jaw Naw）听闻了此事。即便在仰光，我们也能见到这种鸟类，它们发出"喔喔喔"的鸣叫声，群居而生，头顶长有白色羽毛。它们多栖息于山谷与森林之中。当它们听闻此言后，说道："我们自出生（或破壳）之时起，头顶便长有白色羽毛。但若太阳之子所言'唯有年迈掉齿、须发皆白者方可死去'，那岂不是意味着我们都将死去？"它们继而说道："我们自出生起头顶便长有白色羽毛，直至年迈亦是如此。""既然如此，凡注定要死的人类，无论年龄长幼，但凡能操持传统长刀（Dao）者，即便头顶毛发乌黑，亦当死去。"该鸟类言道，无论长幼，凡注定要死的人类，皆当死去。

在此之前，远古之时人类本不会死亡。但他们如此渴望死亡，竟想尽一切办法祈求一死。这便是一则故事，一则人类何以迎来死亡起源的故事。

### 由Lu Awng转录的景颇语文本中文译文
（注：以下为景颇语拉丁转写的标准中文译写，还原景颇族原生神话叙事）
此乃关于人类生死起源的叙事。
往昔，人类初现世间之时，尚无死亡之概念。
人类之中有太阳之子，乃是纳灵的后裔，太阳之子即纳灵之谓。
他们居于天际，人类居于大地，彼此和睦共处。
我们无从知晓他们登天的方式与飞天的法门，唯知彼时万物和谐相融。
彼时太阳之子便已有死亡之事，他们早已经历过死亡。每当太阳之子离世，便会邀请人类参与"lasu su ai"仪式。"kabung dum ai"指的是逝者下葬前，于家中击鼓起舞的祭祀仪式，此内容曾于穆基达林被谈及。
人类曾前往彼岸参与该祭祀仪式，彼时人类尚无死亡。
有一日，几位年轻女子前往森林采集树叶与柴火，此前曾发生一事：一只老鹰在树枝巢穴中产下鸟蛋，外出觅食时，一群贪玩的猕猴攀至树枝，取走并摔碎了鸟蛋。老鹰返回后不见鸟蛋，怒曰："吾子既已夭折，加害者必当偿命。"遂将巢穴附近栖息的飞鼠杀死，误以为是其损毁鸟蛋，实则加害者为猕猴。被误杀的飞鼠坠落在地。
那日年轻女子在森林中发现了这只死飞鼠，遂将其带回村中。首领见后言道："吾辈之中已有死亡降临，不如邀请太阳之子前来。吾等早已厌倦前往太阳之地参与祭祀，不如让他们前来吾辈领地共办仪式。"说罢便自行决定此事。
他们前往太阳之地，对太阳之子的首领言道："吾辈已然死去，汝等可前来吾地参与'kabung'祭祀仪式。"太阳之子首领检视人类的生命之绳，发现其依旧坚韧："汝等之生命之绳，如手持时看似孱弱，拉直紧握则坚韧无比——汝等生命与灵魂尚且强盛，无人死去。"人类反驳道："吾辈确会死去！请汝等前来吾地共办祭祀。"至此人类已多次前往彼岸参与祭祀，于是太阳之子降临至有逝者的屋舍举办"kabung"仪式，却无论如何都找不到尸体，四处搜寻亦无果。他们走出屋舍，见人类将死飞鼠置于竹制容器中，以簸箕遮盖，却并未认为这便是人类的死亡。他们返回太阳之地，思忖着该如何禀报首领，最终还是归来。
他们归来后，众人问道："谁死了？死因为何？"他们答道："吾等举办了祭祀，却未见到逝者，仅见一只死飞鼠被置于竹器，以簸箕遮盖。"太阳之子乃是纳灵，言道："若人类当真渴望死亡，便让他们死去吧，唯有年迈掉齿、须发皆白者方可死。"此言被一种类似鸽子的乌皎瑙鸟听闻，此鸟头顶生有白羽，群居山谷森林，叫声如"喔喔喔"，即便在仰光亦可见到。它们听闻后言道："吾等自出生起头顶便有白羽，若按所言唯有年迈者方可死，那吾等岂不是都将死去？"继而又道："吾等头顶白羽直至年迈，如此一来，凡注定要死的人类，无论长幼，但凡能操持传统长刀者，即便头顶毛发乌黑，亦当死去。"
远古之时人类本无死亡，然他们如此渴望死亡，竟想尽办法祈求一死。此乃人类生死起源的故事。

### 语言原文：景颇语（Jinghpaw）