KK1-0676 - Chyinglap Ja Hpa (Chyinglap Ja Hpa who was possessed by a spirit) with English translation

Translation (Htoi San) I am now telling a story about a lady called Chyinglap Ja Hpa who lived in Hugawng land. The story was about her becoming a wife of spirit. Chyinglap Ja Hpa was taken by the spirits. So, she became the wife of spirit. After taking her for a long time, Chyinglap Ja Hpa went home carrying the baby. She came back to the bride-giving clan and met her parents. When she came back to her parent's house with her baby, her mother wanted to see her grandchild. However, Chyinglap Ja Hpa did not want her parents to see her baby. Therefore, she did not show her child to her parents. The mother asked, "My daughter, let me see your baby." Although her mother asked many times, her daughter said, "Mother, you can't see him. Don't look." However, the mother wanted to see the baby very much. Chyinglap Ja Hpa covered her baby with a swaddle blanket all the time; even during her feeding time, she covered the baby with it. She carried the baby covered with a swaddle blanket. One day, Chyinglap Ja Hpa made her baby asleep. Then, she went to fetch water. While she was fetching water, her mother thought, "My daughter Ja Hpa, how pretty her baby is, so she doesn't want us to see him?" While her daughter went away to fetch water, the mother opened the baby and looked at him. The grandmother found the baby was so black, and only one eye was on his forehead. The baby was a spirit baby. She was shocked, "Oh my! What kind of baby does my daughter have?" She felt so sad. Chyinglap Ja Hpa was a human and also became a spirit as she was the wife of a spirit. She knew that her mother peeped the baby. When Chyinglap Ja Hpa went back, she said, "My mother, I feel so ashamed and so sorrowful. I told you not to look at my baby, but you opened and saw him. I am so terrified." So she carried the baby and went back to her bride-taking clan. She returned to her husband's home. After she went back for a long time, she had to go back to her mother as her father, Chyinglap Grandpa, passed away. Chyinglap were the royal people, and they were the hereditary chiefs from the Hugawng area. When the old chief of Chyinglap passed away, the family went to the prophet of spirits. The spirits asked the girl to return home. "The bride-taking clan will be arriving. The bride-taking clan will be arriving and will come to give the dowry for Chyinglap Ja Hpa." The priest of the spirits told the village people about it. When we were young, there were many spirits worshiping people in the Hugawng area long ago. When people passed away, the spirit worshipers played the gong to dance for the death-dance. It sounded, "Dawn ting dawn ngut, dawn ting dawn ngut, tawk ting tawk, dawn ting dawn ngut, dawn ting dawn ngut." The people hung two or three Ga Bung gongs and beat them. They played the drums and danced awry. During that era, people did not get God's salvation and were animists. We have reached the time for those kinds of dancing. When Chyinglap Ja Hpa's father passed away, they hit the Ga Bung drums. When people were dancing the death dance, there was a circle of bamboo placed in front of a house of mourning, and it was called Ka Roi. The house also had a corner place dedicated to the beginning of the Ka Roi spirit. In the circle of bamboo, a big gaur ran into it. It was running from a jungle. Then, it stood at the beginning of the circle of bamboo. It stood there the whole night. The gaur was an animal that liked to knock people by its horns. However, it did not knock anyone out. It just stood there the whole night. The bamboo circle was placed in the middle of the death dance's dancing place, where the spirits were also killed. There were places dedicated to spirits, too. It just stood at that place. It stood there until the following day, and the sun rose. However, no one took a gun and shot it. Therefore, the gaur went out quietly as it was already noon. After it left the place, someone was possessed by the spirit at night time. The person who was possessed by the spirit said, "We, the bride-talking clan, came and gave the dowry to the bride-giving clan, but you did not accept it. We are so sad. We feel so sorry." "From today onwards, we will never come to the land of the bride-giving clan." The seer prophesied like that. That was why no Chyinglap (a leaf with thorns) trees were on the mountain over the Hugawng land. Chyinglap trees could not grow there. Along the Ledo road in the Hugawng area, many Chyinglap trees grow, and we can pluck them and eat them. However, we could hear the history of how the Chyinglap tree could not grow over that mountain top area. That happened because of Chyinglap Ja Hpa, and people from Hugawng land told about the story. Transcription (Lu Hkawng) Ya tsun na lam gaw ndai moi Hugawng pa kaw e byin lai wa ai Chyinglap Ja Hpa ngu ai num gaw ndai nat jan tai mat wa ai lam hpe e tsun dan na hku re. ndai Chyinglap Ja Hpa ngu ai num gaw nat jan, nat ni sha poi mat wa na shi gaw nat jan tai mat wa ai. Dai re ai majaw gaw grai na tsawm ra mi na jang she dai Chyinglap Ja Hpa, Chyinglap Ja Hpa ngu ai jan gaw ndai ma ba nna mayu nta de sa wa ai, kanu hpe wa jahkrum ai. E dai shaloi e, kanu gaw shi kasha ning re na ma ba nna sa wa ai shaloi gaw shi kashu hpe grai mu mayu ai grai mu mayu ai, rai tim mung ndai Chyinglap Ja Hpa gaw shi kasha hpe kawoi dwi yu ya na hpe shi n ra ai, shi a kanu hpe n madun ai. Kanu gaw ''Ma e na kasha hpe nu yu yu ga'' nga na kade lang tsun tim ''Nu n mai yu ai hkum yu'' ngu na tsun ai, tsun ai da, dai nna she kanu gaw grai yu mayu Dan re lani mi gaw dai Chyinglap Ja Hpa gaw ma hpe e sin nyen hte ayan yan makai chyu makai myiman magap chyu magap da na e dan re nna ba chyu ba tawn da, dan re na lani mi hta, lani mi na aten hta gaw Chyinglap Ja Hpa gaw shi gaw ma hpe sha yup tawn da ai. Ma hpe sha yup tawn da nna she shi gaw hka ja sa ai da. Hka ja sa re ai shaloi gaw kanu gaw ''Nye kasha Ja Hpa ndai gaw shi kasha gade ram wa tsawm nna ngai hpe nkam yu shangun ai kun'' ngu na e, ma hpe shi kasha hka ja sa mat ai shaloi she dai sha yup da ai ma hpe sa hpaw yu ai da. Sa hpaw yu ai shaloi gaw ma gaw achyang san nna she gahtan kaw myi langai sha tu ai nat nat kasha wa rai taw nga ai da. Dan re she ''Ke ning re ai wa i nye kasha gaw ning re kasha wa alu da i'' ngu na she grai myit n pyaw rai yang she ndai Chyinglap Ja Hpa gaw shi gaw masha hku mung masha hku mung rai taw nga rai tim mung shi gaw nat jan tai mat sai re majaw gaw shi gaw kanu lagu yu ai ngu ai hpe chye ai. Dan re ai majaw gaw Chyinglap Ja Hpa bai wa ai shaloi gaw ''Nu nang, nu e ngai grai gaya ai, yawn ma grai yawn ai nu nang hpe e ma hkum yu ngu yang e nu nang ma hpaw yu ya ai ngai grai gaya ai'' ngu nna grai gaya ai ngu nna ma hpe hta ba la nna wa mat wa ai da. Dan re wa mat wa nna she, rai tim mung hpang na kalang bai wa mat wa nna grai na ai shaloi kalang bai dai Chyingla Ja Hpa a kawa ndai Chyinglap du dingla bai si re ai shaloi she ndai Chyinglap ni gaw du ni rai re nga, du, du Hugawng du ni rai re nga rai jang she ndai Chyinglap du dingla si ai shaloi she, ndai dumsa myi htoi ni kaw sha bai sa ndai nat, nta, nat ni bai sa shun re yang she dama ni du na re dai na gaw dama ni du na re, dama ni ngai Chyinglap Ja Hpa a matu hpu sa bang na re ngu na ndai nat dumsa ni hku na she tsun wa ai da. Tsun re she e dai shaloi gaw ndai nat jaw ni gaw ndai moi de anhte naw kaji ai aten hta e ndai Hugawng pa kaw nat jaw ni grai naw nga ai dai shaloi gaw dan re masha si jang e, nat jaw ni gaw ga bung dum ai, ''Dawn ting dawn ngut, dawn ting dawn ngut, tawk ting tawk, dawn ting dawn ngut, dawn ting dawn ngut'' nga na e ga bung bau kaba lahkawng masum noi tawn da nna bau dum ai. Bau dum nna maru marang re nna ka ai, dai aten hta gaw shanhte Karai makam mung nlu shi ai nat jaw prat re ai majaw gaw dan re na ka ai anhte ni pyi naw dep ai. E dai Chyinglap Ja Hpa kawa si ai shaloi mung dai hku na ga bung dum ai da. Dai shaloi e, ga bung dum ka taw nga ai masha u hpung u wa ka taw nga ai ndai ka roi nhpang ngu ai nga ai ndai ka roi n hpang nat ra mung nga ai dai ka roi n hpang ngu ai dai, dai kaw she Hpawlam kaba langai mi gat bang wa nna she nam de na gat bang wa gat sa wa na she dai dai ka roi nhpang kaw sa tsap taw nga ai da. Hpawlam dai wa shana tup dai kaw sa tsap taw nga ai, Hpawlam ngu ai gaw masha hpe grai chye daru ai baw re, rai tim mung dai Hpawlam dai gaw gadai hpe mung n daru nna she dai karoi nhpang kaw sa tsap taw re na she karoi ngu ai gaw ndai ga bung dum ai ga bung poi galaw ai ga-ang kaw jun tawn da ai ndai nat hpa ni mung sat ai dai shara rai nga ai, dai kaw oh ra nat ra ni mung nga ai. E dai kaw sa tsap taw rai yang she, hpang jahpawt du hkra n htoi htoi du hkra Hpawlam dai gaw dai kaw sa tsap taw ai da. Rai tim mung kadai mung sanat la ti na n sa gap, n sa gap sat la rai jang gaw Hpawlam dai gaw jan law re wa ai shaloi Hpawlam dai ai shi hkrai angwi sha bai pru hkawm mat wa ai nga bai tsun ai. Pru hkawm mat wa ai da, rai jang she shana rai jang gaw ndai nat shung sai da. Nat shung rai yang gaw ''Anhte dama ni mayu ni hpe hpu sa bang yang mung hpu n hkap la ya ma ai dai majaw gaw anhte grai yawn ga ai, anhte grai yawn ga ai'' ngu na e, ''Dai ni kawn na gaw anhte ndai mayu ga de n sa na sa ga ai'' ngu na myi htoi htoi ai da. Dai nna dai majaw gaw ya ndai Hu-gawng pa oh ra bum maga de gaw ya Chyinglap hpun, Chyinglap n tu ai, Chyinglap n tu ai, Hu-gawng pa ledo lam ding yang gaw Chyinglap ni grai tu ai Chyinglap ni grai mai di sha ai, rai tim mung ndai ndai bum oh ra ntsa de gaw ndai Chyinglap n tu ai ngu hpe e dai dai zawn re na labau a majaw Chyinglap n tu ai nga ai hpe anhte chye lu ai hku re, ndai gaw Chyinglap Ja Hpa a maumwi labau hte seng nna byin ai lam re nga nna Hu-gawng pa na ni hkai dan ma ai. . Language as given: Jinghpaw

本数据集包含两段景颇族民间故事相关文本：其一为胡通桑语（Htoi San）译本，其二为卢考语（Lu Hkawng）转写文本，所用语言为景颇语（Jinghpaw）。

### 胡通桑语译本
我将为您讲述一则发生在胡贡（Hugawng）地区的故事，主人公名为钦拉·贾帕（Chyinglap Ja Hpa），故事围绕她成为灵妻的经历展开。
钦拉·贾帕被神灵掳走，自此成为灵妻。许久之后，她携婴归家，回到了嫁出氏族，与父母重逢。当她抱着婴儿回到父母家中时，外祖母想要看看外孙。然而钦拉·贾帕不愿让父母见到自己的孩子，因此始终不肯将孩子展露给他们。
外祖母问道：“我的女儿，让我看看你的孩子吧。”即便外祖母多次恳求，钦拉·贾帕仍回应道：“母亲，您不能看他，别瞧了。”可外祖母执意想要见到外孙。钦拉·贾帕始终用襁褓裹着婴儿，即便哺乳时也未曾解开襁褓，一直将孩子裹在其中。
一日，钦拉·贾帕哄睡了孩子，便前去取水。趁她外出取水之际，外祖母暗自思忖：“我的女儿贾帕，这孩子定然生得极为可爱，所以她才不愿让我们见他？”待女儿离开取水后，外祖母掀开襁褓，看向了孩子。外祖母惊觉，婴儿通体黝黑，额头仅生有一只眼睛，竟是灵婴。她惊呼道：“天哪！我女儿的孩子竟是这般模样！”心中悲痛不已。
钦拉·贾帕本是凡人，因成为灵妻亦沾染了灵性，她早已察觉母亲偷看了孩子。待她取水归来，便说道：“母亲，我既羞愧又哀伤。我早已告诫您不要看我的孩子，可您还是掀开襁褓看了他，我实在惶恐。”说罢，她携着孩子返回了迎娶氏族，也就是丈夫的家中。
许久之后，因父亲——钦拉祖父离世，她不得不再次回到娘家。钦拉家族乃是胡贡地区的世袭王室首领。当老首领辞世后，家族前往灵媒处问卜，神灵传下旨意：“迎娶氏族即将到来，将为钦拉·贾帕送来聘礼。”灵媒将此事告知了村民。
早在久远以前，胡贡地区便有众多信奉神灵的族群。人离世时，信灵者会鸣锣起舞，举行丧舞仪式，其声响为：“Dawn ting dawn ngut, dawn ting dawn ngut, tawk ting tawk, dawn ting dawn ngut, dawn ting dawn ngut。”人们悬挂两三面Ga Bung锣（Ga Bung gong），敲击锣鼓，随性而舞。彼时的人们尚未获得神恩，仍信奉万物有灵论。如今，这类丧舞仪式已然绝迹。
钦拉·贾帕的父亲离世时，族人曾敲击Ga Bung锣。举行丧舞仪式时，丧宅前会布设一圈竹篱，名为“卡罗伊（Ka Roi）”，此处亦是供奉卡罗伊灵的专属角落。在竹篱圈围的场地中，一头大野牛从丛林奔入，伫立在竹篱入口处，整夜未曾离去。野牛本是喜以牛角冲撞人类的野兽，可当晚却并未伤及任何人，只是静静伫立了一整夜。
竹篱圈设于丧舞场地中央，亦是祭祀灵位之处，野牛便一直待在那里，直至次日日出。全程无人持枪射杀野牛，待到正午时分，野牛才悄然离去。野牛离开后，当夜便有族人被灵体附身。附身的灵体说道：“我们迎娶氏族曾前来为嫁出氏族赠送聘礼，你们却未曾接纳，我们满心哀伤，深感遗憾。自此往后，我们绝不会再踏入嫁出氏族的领地。”灵媒如此预言。
正因如此，胡贡地区的那座山巅之上，再也未曾生长过钦拉（Chyinglap，一种带刺的叶片）树，钦拉树无法在该处存活。而沿胡贡地区的雷多（Ledo）公路沿线，却生长着诸多钦拉树，人们可采摘其叶片食用。不过人们仍会讲述钦拉树无法在那座山巅生长的过往，这一切皆因钦拉·贾帕而起，胡贡地区的民众代代流传着这个故事。

### 卢考语转写文本（中文译版）
从前，有一则关于胡贡地区女子钦拉·贾帕的故事，讲述的是她成为神灵眷属的经历。
钦拉·贾帕被神灵掳走，自此成为灵妻。许久之后，她携婴返回嫁出的氏族，与父母重逢。当她抱着婴儿回到父母家中时，外祖母想要看看外孙。然而钦拉·贾帕不愿让父母见到孩子，因此始终不肯展露。
外祖母问道：“我的女儿，让我看看你的孩子吧。”即便多次恳求，钦拉·贾帕仍回应：“母亲，您不能看他，别瞧了。”可外祖母执意想见外孙。钦拉·贾帕始终用襁褓裹着婴儿，即便哺乳时也未曾解开，一直将孩子裹在襁褓中。
一日，钦拉·贾帕哄睡孩子后，便前去取水。趁她外出之际，外祖母暗自思忖：“我的女儿贾帕，这孩子定然生得极为可爱，所以她才不愿让我们见他？”待女儿离开后，外祖母掀开襁褓看向孩子，惊觉婴儿通体黝黑，额头仅生有一只眼睛，竟是灵婴。她惊呼：“天哪！我女儿的孩子竟是这般模样！”心中悲痛不已。
钦拉·贾帕本是凡人，因成为灵妻而沾染灵性，早已察觉母亲偷看了孩子。待她取水归来，便说道：“母亲，我既羞愧又哀伤。我早已告诫您不要看我的孩子，可您还是掀开襁褓看了他，我实在惶恐。”说罢，她携孩子返回了迎娶氏族，也就是丈夫的家中。
许久之后，因父亲——钦拉祖父离世，她不得不再次回到娘家。钦拉家族乃是胡贡地区的世袭王室首领。老首领辞世后，家族前往灵媒处问卜，神灵传下旨意：“迎娶氏族即将到来，将为钦拉·贾帕送来聘礼。”灵媒将此事告知村民。
早在久远以前，胡贡地区便有众多信奉神灵的族群。人离世时，信灵者会鸣锣起舞，举行丧舞仪式，其声响为：“Dawn ting dawn ngut, dawn ting dawn ngut, tawk ting tawk, dawn ting dawn ngut, dawn ting dawn ngut。”人们悬挂两三面Ga Bung锣，敲击锣鼓，随性而舞。彼时人们尚未获得神恩，仍信奉万物有灵论。如今，这类丧舞仪式已然绝迹。
钦拉·贾帕的父亲离世时，族人曾敲击Ga Bung锣。举行丧舞仪式时，丧宅前会布设一圈竹篱，名为“卡罗伊”，此处亦是供奉卡罗伊灵的专属角落。在竹篱圈围的场地中，一头大野牛从丛林奔入，伫立在竹篱入口处，整夜未曾离去。野牛本是喜以牛角冲撞人类的野兽，可当晚却并未伤及任何人，只是静静伫立了一整夜。
竹篱圈设于丧舞场地中央，亦是祭祀灵位之处，野牛便一直待在那里，直至次日日出。全程无人持枪射杀野牛，待到正午时分，野牛才悄然离去。野牛离开后，当夜便有族人被灵体附身。附身的灵体说道：“我们迎娶氏族曾前来为嫁出氏族赠送聘礼，你们却未曾接纳，我们满心哀伤，深感遗憾。自此往后，我们绝不会再踏入嫁出氏族的领地。”灵媒如此预言。
正因如此，胡贡地区的那座山巅之上，再也未曾生长过钦拉树——钦拉树（一种带刺的叶片）无法在该处存活。而沿胡贡地区的雷多公路沿线，却生长着诸多钦拉树，人们可采摘其叶片食用。不过人们仍会讲述钦拉树无法在那座山巅生长的过往，这一切皆因钦拉·贾帕而起，胡贡地区的民众代代流传着这个故事。

所用语言：景颇语