KK3-0160 - Chyahkyi Kasha Kawa Ai Lam | The Man Possessed by a Fawn

Translation (Seng Pan & Keita Kurabe) This is the story of "The Man Possessed by a Fawn." Once, there was a hunter in a village. He lived by hunting deer and wild buffalo. He enjoyed a peaceful life with the villagers. One day, while hunting in the forest, he killed a pregnant doe. At that moment, he was very pleased and decided to share the meat with the villagers. He tried to carry the doe on his shoulders, but it was too heavy to lift. Even after trying two or three times, he couldn't lift it. "Hmm, this is too heavy to carry." He cut open the doesn't belly, pulled out the fawn inside, and placed it on a nearby tree stump. After removing the fawn, he was finally able to carry the doe back to the village. He shared the meat with the villagers. However, from that very night, the hunter fell ill. Treatment did not help him get better. He suffered greatly. So, his family wondered what had caused this and visited a shaman. When the shaman performed divination, he first summoned the spirits of those who had died in accidents or childbirth and asked if they were the cause of the illness. The spirits answered, "It wasn't us." Next, he summoned the spirits of those who had died naturally and asked them, but they also said, "It's not us." He asked the spirits of the mountains, rivers, rocks, and trees, but every spirit responded, "No, not us." The shaman said, "If that's the case, the spirit afflicting this man must not be human." "I don't know what kind of spirit is behind this." The hunter family went from one shaman to another, but none of them could determine the cause. Finally, one of the villagers said, "There's a female prophet who can divine very accurately." Hearing this, the family was surprised. "A female prophet? We've never heard of such a thing." "Does such a person really exist?" But since many people spoke of her, the hunter's family decided to visit the prophet. The prophet performed divination just as the other shamans had, calling upon various spirits to inquire, but all of them said, "No." "No, it's not us." Finally, when the prophet performed another divination, she said, "I see something red." "This is not human." "The fawn taken from the doe's belly," "placed on the tree stump, is hungry," "and seeking food." "This spirit does not require much worship." "The only one who knows where this fawn was placed is the sick man himself." "Ask him about the location," "and place a sack of rice and a bottle of liquor on that stump." "If liquor is unavailable, water will do." "Offer these items to the spirit," "and tell it, that this and go wherever you wish." "That's what you should say." The family, following the prophet's advice, asked the sick hunter where he had placed the fawn and brought the offerings as directed. Since a long time had passed, only the fawn's bones remained on the tree stump. They swept the bones clean with leaves, saying, "Go wherever you wish," "Eat this offering and leave." After performing this ritual, the sick man recovered. Therefore, based on this story, we do not hang even snakes we have killed in high places. We must place them on the ground. We must not place fawns or any animals on tree stumps. They must be placed on the ground. Otherwise, what we kill may become a curse and bind us. This is the teaching passed down from our grandparents. Transcription (Lu Awng) Ya tsun dan na maumwi gaw "Chyahkyi Kasha Kawa Ai Lam" nga ai re. Moi shawng de mare langai mi hta jaugawng langai mi nga ai da. Shi gaw shi na prat ting, shan nga gap, chyahkyi gap, hpawlam gap rai nna jaugawng gawng let, mare masha ni hte mung grai pyaw chyai ai wa re ai da. Lani mi na hta gaw, shi nam de shawoi na hte maren, shan wa gap ai shaloi, shi gaw chyahkyi kanu wumat langai sa mu gap la ai da. Dai lu gap ai hte, shi gaw grai kabu let mare de mare masha ni hte kabu gara wa hpya sha na hku ngu nna dai chyahkyi kanu hpe hta hpai dat yu yang, n lu hta hpai ai da. Lahkawng masum lang hta hpai shakut yu tim n lu hta hpai ai majaw, "E, ndai ngai n lu hpai sai ga re," ngu nna she, chyahkyi kanu a akan kadoi ga nna, dai chyahkyi kanu a kan kaw rawng ai chyahkyi kasha hpe gaw, dai makau kaw nga ai hpun du kaba ntsa kaw mara tawn kau da ai da. Dai hku kan kaw na chyahkyi kasha hpe shaw kau yang gaw, dai jaugawng wa mung chyahkyi kanu hpe lu hpai sai hte mare de hpai mat wa nna mare kaw wa hpya sha sai da. Dai zawn chyahkyi kanu hpe hpya sha ai shana kaw na dai jaugawng wa gaw machyi mat wa sai da. Kade tsi tsi tim n mai hkraw ai hte grai machyi kaba hkrum mat wa sai da. Dai majaw dum nta masha ni gaw hpa majaw dai hku byin ai kun ngu nna ningwawt ni hpe shaba sa wawt yu ai da. Dai zawn shaba sa wat ai shaloi gaw, ningwawt wa gaw, sawa kanu, ndang si mat ai nat ni hpe shawng shaga nna dai jaugawng hpe machyi hkra galaw da ai shahte re kun ngu san yang, shanhte mung n re nga. Dai hpang akaja sha nga taw ai kaw na akajawng sha si ai nat ni hpe bai shaga nna san yu yang mung dai ni mung n re nga. Bum nat, hka nat, lunghkrung nat, hpun kawa nat, yawng hpe san yang mung kadai mung n re n re nga nna sha htai ai da. Dai shaloi ningwawt wa gaw "Dai hku rai yang gaw ndai wa hpe kawa ai nat gaw masha kaw na byin wa ai nat gaw n rai sai." "Hpa baw nat kawa ai hpe n chye tsun ya sai," ngu tsun ai majaw, jaugawng wa a dum nta masha ni gaw kaga ningwawt wawt ai ni langai hpang langai kaw sa wawt yu tim, kadai mung hkrak nga nna n wawt ya lu ai da. Hpang jahtum she, mare masha langai mi gaw "Grai jaw ai hku tsun ya lu ai num myihtoi mi nga ai," ngu tsun dan yang, shanhte gaw mau sai da. Anum wa mi myihtoi htoi nga, na mung n na yu, kam mung n kam. Rai tim masha ni grai tsun ai majaw, jaugawng wa a dum nta masha ni gaw dai num myihtoi kaw myihtoi bai wa htoi yu ai shaloi gaw, dai myihtoi num jan mung, myi shawng na ningwawt wawt ai ni zawn, nga manga nat ni yawng hpe shaga la nna san yu yang, kadai mung n re nga, kadai mung n re nga. Hpang jahtum bai myihtoi htoi yu dat ai shaloi gaw, "Arai hkyeng hkyeng re ai hpe mu ai." "Ndai gaw masha gaw n re ai." "Chyahkyi kanu a kan kaw na kasha hpe ga la nna" "hpun du ntsa kaw mara kau da ai chyahkyi kasha kaw si kyet ai majaw," "lu sha hpyi nga ai." "Ndai wa hpe gaw hpa hkungga law law mung n lang ra ai." "Dai chyahkyi kasha hpe mara kau da ai hpun du gara kaw re ai gaw machyi ai wa sha chye ai." "Shi hpe wa san la nna" "dai hpun du kaw shat kada mi, tsa dinghkru mi mung gun mu." "Tsa n lu jang gaw hka rai tim mai ai." "Dai ni la sa jaw nna," "Nang ra ai de hkawm mat wa sanu law, ngu nna" "sa matan mu," ngu tsun dat ai da. Dum nta masha ni mung, myihtoi num wa tsun ai hte maren, machyi nga ai jaugawng wa hpe chyahkyi kasha hpe mara kau da ai hpun du shara hpe wa san la nna, myihtoi num wa htet da ai lu sha ni gun let aten na sai majaw, dai hpun du kaw chyahkyi kasha a nra hkyep ni, hpyi ni hpe namlap daw la na hpun du kaw ye jahkrat let "Nang ra ai de rai wa law." "Ndai lu sha ni sha la na hkawm mat wa law," ngu nna dai hku sa galaw dat ai hpang gaw machyi ai masha mung mai mat wa ai da. Dai majaw ndai maumwi hta la kap nna, anhte lapu lama sat lu ai rai tim ntsa kaw n mai noi da ai. Ga de jahkrat ra ai. Ndai zawn re sat lu ai arung arai chyahkyi kasha ni hpun du hpungkraw hkan e n mai mara da ai. Ga kaw nan kabai kau ra ai da. Shing n rai jang tinang gap ai wa kaw dingbai dingla byin wa ai nga, anhte kaji kawa ni hkai lai wa ai maumwi langai mi re. . Language as given: Jinghpaw

【译介】（Seng Pan与Keita Kurabe译）本数据集收录民间故事《被小鹿附身的男子》。从前，某村落中有一位猎人，以捕猎鹿与野牛为生，与邻里村民过着恬淡平和的生活。一日，他在林间狩猎时射杀了一头孕鹿，彼时他心中欢喜，打算将鹿肉分赠给全村村民。他试图将母鹿扛上肩头，却因躯体过重无法抬起，反复尝试两三次后仍未能如愿。"哼，这实在太重，根本扛不动。"他随即剖开母鹿的腹部，将腹中的小鹿取出，放置在附近的树桩之上。移开小鹿后，他终于得以将母鹿驮回村落，将鹿肉分与村民。然而，自当晚起，猎人便一病不起，延医服药却始终未见起色，终日饱受病痛折磨。他的家人百思不得其解，不知病因何在，于是登门拜访了一位萨满。萨满占验时，先召来死于意外或分娩的死者亡魂，问询是否是他们作祟导致猎人患病，亡魂皆答道："并非我们所为。"继而，他又召来自然死亡的亡魂问询，对方同样答道："非我们所致。"他又依次问询山神、河神、石灵与树灵，所有灵体皆回应道："不，并非我们。"萨满言道："既然如此，附身于这名男子的灵体必定非人类。""我不知这究竟是何种灵体作祟。"猎人家族遍访各路萨满，却无人能查明病因。最终，一位村民提议："村中有一位女性先知，占验之术极为精准。"听闻此言，猎人家族颇感讶异："女性先知？我们从未听闻过这样的人物。""真的有这样的人存在吗？"但既然多人皆提及她，猎人家族便决定前往拜访这位先知。先知如其他萨满一般进行占验，召来各类灵体问询，但所有灵体皆答道："不。""不，并非我们。"最后，先知再次占验时说道："我望见了红色之物。""此灵非人类。""从母鹿腹中取出的小鹿，被置于树桩之上，如今正饥肠辘辘，正渴求食物。""此灵并不需要过多的祭祀。""知晓这只小鹿被放置之处的，唯有患病的猎人本人。""向他询问具体地点，随后在那树桩之上摆放一袋米与一瓶酒。若无酒，用水替代亦可。""将这些供品献予灵体，并告知它："就此离去，随你所愿前往各处。""你当如此言说。"猎人家族依照先知的建议，向患病的猎人询问了小鹿的放置地点，并按指示备妥供品。由于时日已久，树桩之上仅余下小鹿的骸骨。他们以树叶清扫干净骸骨，言道："随你所愿前往各处吧，享用这份供品后便离去。"完成这场仪式后，患病的猎人终于痊愈。因此，基于这个故事，我们即便捕杀了蛇类，也不可将其悬挂于高处，必须将其放置于地面。我们不可将小鹿或其他动物置于树桩之上，务必将它们放在地面。否则，我们所猎杀的生物可能会化作诅咒缠身。这便是祖辈传承下来的教诲。【原文转录】（Lu Awng录）本部分为对应上述故事的景颇语（Jinghpaw）原始转录文本，经翻译后与上述译介内容一致。【语言标注】：景颇语（Jinghpaw）