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KOHHRAN TIHTUR A NI EM?
Wednesday, September 26, 2007
- Rualchhinga
Nikum lam atang tawh khan Opposition Party leh NGO ang chi Pawl hrang hrangte hian Mizoram Sorkar Pawisa hman danah hian Corruption nasa tak awm nia an hriat thu an sawi nasa hle a, chanchinbuah pawh hetianga Sorkar puhmawhna lampang thuziak a tam em a ni tih chu kan hre theuh awm e. Hemi thu hi Mizorama Kohhran lian ber Presbyterian Kohhran Synod hruaitute pawhin an ngaimawh hle a ni tih a hriat a. Hman deuh khan hetianga Sorkar puhmawhna hi thudik lo anih chuan Sorkar pawh hi ngawi mai lovin thudik tak chu mipui hriatah puang chhuak sela an duh thu leh Opposition leh Pawl thenkhatte pawh thu belhchian dawllo hmanga mipui rilru ti chi-ai lo tura an duh thu an sawichhuak ta hial a ni. Hetianga Kohhran hruaituten an duhdan leh ngaihdan an han sawilan ve hi, mi thenkhat chuan Kohhran hi a inrawlh lohna tura inrawlh anga ngaiin chanchinbu thenkhatah thu an rawn ziak a. Hetianga thu rawn ziaktute hian thil tha hi an duh lo nge, Kohhran hnathawh tur leh tihtur chin hi an hre lo hrim hrim zawk tih hriatthiam a har hle a ni.

Central YMA in ‘ruihhlo do’ kumpuanah an hman tantirh lai khan mi thenkhat chuan YMA hi a kuang lo nawrah an ngaih thu chanchinbuah an ziak kur ngiai nguai anih kha. YMA chuan an tihtur chu an hre khawp mai, khatianga thu rawn ziaktute kha mipui chuan ‘ruihhlo do’ duhlotuah kan ngai mai a ni. Kohhran hruaitute thiltih dan sawiseltute pawh hi mipui chuan thiltha tih duhlotu-ah kan ngaih loh pawhin Corruption pawmzamtuah kan ngai palh ang tih a hlauhawm hle in ka hria. Thuthlung Hlui hunlai pawh khan Zawlneiten an ram mipui sualna leh an lal (Sawrkar) sualnate chu huaisen tak leh thahnem ngai takin an lo sawisel tawh thin a. Pathian rawngbawltu an nih avangin an tihtura Pathianin a hriattir angin thil an ti a ni. An tih loh turah an inrawlh a ni lova. AD 410 vela Barbarian hovin Rome khawpui chhutchhiat vek an tum laia Pope (Rome Bishop) a lo inrawlh ve avanga vawiin thlenga Rome khawpui Historical building-te khu la ding thei an ni a, Pope khan a tih loh tur a lo ti ta em ni le? Pope John Paul II in Poland rama sipai Sawrkarna sawiselin mipui sawrkarna siam vat tura a nawr (appeal), thla khat chhung leka tihhlawhtlin lo ni ta te kha a kuang lo a nawr kan ti dawn em niang? Kristian ram chu ni chiah lo mahse, kristiante dominate ram USA leh Australia-ah te Mercy Killing Bill pass an tum laia Kohhran hruaituten pass lo tura nasa taka an nawr a, kawngzawhna ropui tak tak an huaihawtte kha an tih loh tur ti leh an kuang lo nawrah khawvel mipui hian kan ngai miah lo. Pathian duhdan ang ni lova thil kal reng reng hi Kohhran chuan a ngaimawh a, a duh lo a ni. Political Party mal hamthatna leh mimal hlawkna ringawt ngaihtuah lovin, Kohhran chuan Pathian leh mihringte mithmuha tha leh thianghlim a duh mai a ni zawk e. Arunachal Pradesh-ah Setana Bill an pass dawn khan India rama Kristian zawng zawngten kan protest-a, kawng kan zawh khan keini Kristiante chuan kuang lo nawrah kan inngai lo a ni.

Pathian khawngaihna avangin Mizoram chu Kristian ram tih ngam hial khawpin Kristian kan tam ve a, Kristiante tellovin Sawrkar hian thilsual emaw, thil tha emaw hi a ti ringawt thei lova, kan ramah hian Corruption a nasa anih phawt chuan Mizo Kristiante hi kan corrupt a ni mai a, chu chu Kohhran hian a sawisel lovang maw? Presbyterian Synod hian corruption do kum pawh a lo puang tawh a, a ti zel tur a ni. Mizorama Tlawmngai Pawl zawng zawngte, Political Party zawng zawngte leh Sawrkar ngei pawh hian kawng dik lo kan zawh dawn nia an hriat chuan Kohhran chu a ngawi mai mai thei lovang, a chhan chu sualna avanga ram leh hnam a tlukchhiat mai lonhna tura hruai ngil chu Kohhran chuan Pathian rinchhanin an mawhphurh naah an ngai tlat thin a ni.

posted by zoblog @ 2:34 PM   1 comments
Savawm, Sakei leh Zawngte
Nikhat chu nisen sat laiin Pu Vawma hian tui a khuap tling luau mai a. Amah chauvha dawt thin atan tiin ven that tlat a tum a. Chaw a zawn hlan leh a ha a tah hriam chhunga lo veng turin zawngte pakhat hi a ruat a.

Reilote hnuah chuan sakhi a lokal a, 'Tui, tui ka chhar, ka chhar, tui tui duh loh te te emaw ka chhar, keimahin dawt ka riai riai,' a ti a. Zawngte chuan, 'Ka pu vawm, vawma tui anih kha le, i in ngam leh in rawh, i dawt ngam leh dawt rawh,' a lo ti a. Sakhi chuan a in ngam ta lova, a kalsan leh ta a.

A dawt lehah chuan sanghal hi a lokal ve thung a, sakhi tih ang bawk khan tuiin chu a rawn dil ve leh a, zawngte chuan a chhan dan ngaite in a lo chhang ve leh a. In lo chuan a kalsan ve leh a. Chutiang bawkin sa dangte pawhin an rawn ti a, pu vawma tui a nih an hriat veleh in ngam lo bawk chuan an kalbo ve leh ta zel a ni.

A tawp berah chuan sakei a lokal ve a; midang tihdan ang bawk chuan a rawn ti veleh a, 'Tui, tui ka chhar, ka chhar' a rawn ti dut dut mai a, zawngte chuan a chhan dan pangngai bawkin a lo chhang a. Sakei chuan a dawt ngam ta tlat mai le.

Tichuan sakei chuan tui a dawt ta hriam hriam mai a. Zawngete chuan, 'Ka pu Vawm, ka pu Keia'n i tui a dawt e, lo tlan rawh,' tiin a au ta a. Savawm chu hmanhmawh em emin a lo tlan thla buan buan mai a.

Tichuan, savawm leh sakei chu an insual ta bur bur mai a. Rei tak an insual a, an inhnehtawk hle bawk a. A tawpah chuan lengkirah an tla dun a, an thi ve ve ta a.

Nakinah chuan zawngte chuan a zuk en a, sakei leh savawm lo thi dun rual chu a hmu a. An ruhte chu a la a, a lak pah chuan a kik zel a;
'Tu ruh ring ber ber, ka pu Vawm, Vawma ruh emaw, ka pu Kei, Keia ruh emaw, tu ruh ring ber ber?' a ti ta a.
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The Bear, the Tiger and the Monkey

On a sunny day, a bear came across a pool of clear water. He was so pleased with it that he determined to presere it for himself and he set a monkey in charge of it to warn everyone else away.

The bear then went off to the jungle nearby in search of food and to sharpen his teeth.

While he was away, a deer came along and said to the monkey, 'Please, may I drink of this pool of water?'

The monkey replied, 'It is Daddy Bear's pool. If you are daring enough to drink what belongs to him you may do so,' When the deer heard these words he was very frightened and raced swiftly away.

Soon after a boar came and asked permission to drink, the monkey replied in the same way. When the boar heard the reply he too went off without further conversation. In the same way, some animals came one after another asking the same questions, but they left the place when they knew the right owner of the pool

At last a tiger came and asked if he might drink the water. The monkey replied to him as he had done to the others, but the tiger was not afraid as they had been and he began to drink the clear water of the pool.

At that very moment, the monkey cried aloud informing the Daddy Bear that the tiger was drinking his clear water.

Just then Daddy Bear came back with the food he had found and was very angry indeed when he saw the tiger drinking precious water. He set upon the tiger to punish him and they had a battle royal.

So, the two big fearful animals fought fiercely, near a very high precipice over which they rolled down.

They were instantly killed an by their fighting lost everything, while the monkey satisfied himself with the water and the food which the bear thought of engjoying.

The monkey thereafter checked all the good bones of the dead tiger and daddy bear and he tested them one after another trying to select the hardest and the best bones to make musical pipes.

He therefore made variety of pipes and played musical tunes while playing in the jungle trees.

posted by zoblog @ 2:32 PM   0 comments
Unau fanghma to zawng
Hmanlai hian unau pahnih hian fanghma to an zawng dun a. A u zawk chuan a hmu ve thei hauh lova, a nau erawh chuan, 'Hei pawh, hei pawh,' a ti a, a chhar theih bik avangin a em pawh a khat dawn ta mai a. Nakinah chuan a u mangang chuan, 'Kawlhte, ka tui pawh a hal zo tawh a, tirawh i fanghma kha inphel ang, a phel lehlam min pe ve ang che,' a ti a. A nau chuan a phal ta tlat lo mai a. A u chu a thinur ta em em mai a, fanghma lah chu a hmu ve thei si lo. A han dil leh thin pawhin a phal thei ngang lova, a tawpah chuan a thinrim chu sawntlung pawngah a ding a -
Sawntlung aw mi zial mi zial,
Ka nauvin fanghma pumkhat phel a phal love,
Sawntlung aw mi zial mi zial.
a ti a, sawntlung chu a inzialtir ta a. A ke a zialpil a, a hla kha a sa zel a, a kawng a thleng leh a; tichuan a pumin a pil ta daih mai a.

A nau chu duhtawka fanghma phur chuan amahin a hawng ta a. Tlaiah chuan a nu leh pate feh an lo hang a, 'Khawnge i u?' an rawn ti a. A u-in fanghma phel a dil thu leh a phalloh avanga sawntlunga a inzialtir thu chu a han sawi a, 'I va han sual em, va ko leh hmanhmawh rawh,' an ti a, a u ko tur chuan a va kal leh a -
Ka u aw lo chhuak lo chhuak,
Ka nu'n thi a lei ang che,
Ka pa'n dar a lei ang che.
Ka u aw lo chhuak lo chhuak,
a han ti a. Chutah a chhip a lo lang leh ta a. Zawi zawiin a lo chhuak hret hret a, a kohna hla a sak zel hnu chuan a pumin a lo chhuak deuh thawt a. A kephah a chhuahkim hma chuan a nau chuan, 'Hawh le, ka u, i kal ang' tih leh kaih a rual a, a u ke zungpui chu a chhum a, leichhungah a tang ta a. Chu chu tun thleng hian pasawntlungah a la to thin a ni.
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Two sisters go in search of cucumber

Long long ago, two sisters together were searching for larger cucumbers in a field. The younger sister picked up a good number of cucumbers but the other sister seemed unsuccessful even after a long search.

So, the elder asked the younger to give her some, but the younger said she wished to take them home so that they could eat them with their own parents.

This greatly upset the elder sister who thereupon called on a clay in the soil to swallow her up.
Swallow me up, O strong clay mount,
My little sister no cucumber can give,
swallow me up, O strong clay mount.
Then gradually she actually did sink until at last only the top of her head could be seen.

Shortly after when the other sister returned home and her parents came home from the fields, they asked her, 'Where is your sister?'

The younger sister replied truthfully that she had allowed herself to be swallowed up in the ground because she had refused to give a cucumber.

The parents were of course very distressed and told her to go at once to try to call her to return. So she went calling :
Sister, sister, please do come back,
Mother will buy you rich amber beads,
Father will buy you great brazen bells.
Her sister then came out rising higher and higher till only her knees remained.

So, unhappily just at this stage a cry was raised that the head hunters were coming. So they wrenched at the elder sister but this caused her to lose her legs which were left in the ground, turning into mushrooms which grow in this way to this day.

And believe it or not, it is said, that was how mushroom came into existence.

posted by zoblog @ 2:28 PM   1 comments
Zawngte pipu uai
Hmanlai hian zawngte hian pipu a suih a, a pipu suihah chuan hlim takin a uai der der thin a, a pipu uai hla chu hei hi a ni.
Thlite hrang phen phe,
Chhim thli hmar thli hrang phen phen.

Chutia pipu a uai lai tak chuan savawm hi a lokal a, 'Zawngte, ka lo uai ve ange,' a rawn ti a. Zawngte chuan, 'Awle ka pu, uai ang che; mahse a hrui hi a rinawm emaw ka han en ange,' a ti a. Chung lamah a lawn chhova, pipu hrui chu a han seh rek ta a, 'Ka pu, uai rawh le,' a ti a, savawm chu a uai ve ta a. Zawngte hla sak kha a han sa ve a - 'Thli te hrang phen phen' a ti hman chauh a, a pipu hrui chu a chat hmawk a, savawm chu a tla ta dum mai a.

Zawngte chu lawm tak mai hian a sa ei tumin buhhawp nen, fian nen a thawk thla ta a. Nimahsela savawm chu a lo la nung a, chau tak hian a lo thu lurh lurh a. Zawngte chuan, 'E, ka pu, hei buhhawp ka rawn ken che asin, i ei thei emaw,' a ti ta hlauh a. Buhhawp suahna tur chu a awm lova, a belah lah chuan a sa viau bawk si a. Zawngte chuan, 'I dul vun kha pawtfan la, buhhawp suah daih nan hian i hmang mai ang khai, ' a ti a.

Savawm chuan a dul vun chu a han pawtfan ta duai duai a, buhawp sa deuh mai chu zawngte chuan a han suak sak hlawih mai a. savawm chuan sa a ti khawp a, a dul vun chu a nuai a, a nuai pilh ta puk mai zuk nia.

----------------------------------------------------
Monkey and swing

Once upon a time there lived a monkey whose great delight was to swing merrily in the air, a the cost of his meals.

One day while he was swinging away with his little eyes blinking, looking here and there, the whites showing clearly when in ecstasy he would be swinging high and then low, a big cumbersome bear appeared near the swing.

So, seeing the joy which the monkey was experiencing, he asked the monkey, 'Monkey, will you please let me sit on your swing that I may enjoy myself for a little,' but the monkey, when he climbed to the top, secretly gnawed through the ropes in such a way that the swing ropes would not stand much weight.

However, when the monkey came down he said to the bear in quite an offhand way :
'Now I think you can have a try'

So the monkey started to prepare for himself a big meal, saying to himself :
'Soon the bear will swing too high and come down with such a bang that he will surely kill himself, and he will make for me a very sweet meat, as all bear's taste so right and sweet.'

Certainly it was not long before he heard the bear falling and he went at once to the swing only thinking of the meal he hoped to have very shortly.

When he got there, instead of finding a bear which was ded, he found one which was furious and angry. To try and hide his own discomtiture the monkey said to the bear :
'I heard you falling from my swing and so I came running to help you and have brought some food'

However, the bear had seen throught the monkey's wicked device. Lunging at themonkey he only just missed him, but the monkey had to make off up to the tree tops and there wait while he saw the bear eat up the carefully prepared meal he had intended for himself and neither could he now swing.

So the bear adequately turned the tables on the monkey for his wickedness.

posted by zoblog @ 2:25 PM   0 comments
Chala leh Thangi
Hmanlai hian Khawnglung khuaah Chala leh Thangi te an awm a. An naupan tet atanga inkawmngeih em em an ni a, nu leh pa thu pawh an awih dun em em thin a ni. Tichuan, an lo thanglian zel a, an hriatloh karah inhmangaih em em in an lo seilian a.

Chutia hlim taka an khawsak lai chuan, khawchhak lam atangin ral an lo lian a. Thangi chu khawchhak ral chuan an man ta daih mai a. Chala erawh chu an khaw rawn runtute lak atang chuan a tlanbo thei hram a. Mahse, Thangi an man tak avangin lungchhe em emin a tap a tap a.

Hmelmain Thangi an han man ta mai chu Chala tan chuan engti kawng zawng maha hriatthiam theih a ni lo.

Ama tawkin a inngaihtuah nep nep thin a, Thangi tello chuan nun hi engtihnamah a ni love, thih leh thih, engmahin min dal suh se hmelma ram pawh nise Thangi chu ka han zawng chhuak teh ang tiin, an khua a chhuahsan ta a.

Tichuan, khawchhak lam a pan ta mawp mai a, ralin an kalpuina hmun niawm a hriat lam te chu a pawng zawn ta tawp mai a ni. A mantute chuan Thangi chu lova hnathawk turin an lo chhawr a, lungleng em em in lovah chuan hna a lo thawk a. Chala a ngaihzia thu chu hlain a lo sachhuak fo thin a ni.

Nikhat chu chutia lova hna a thawh lai chuan thlam namthlak lamah a hahchawl lungleng leh khawhar bawksi chuan hla a lo sa a.
'Min la ngai maw, min la hawi ve maw?
Ka lungdi Chala khan min la hawi ve maw,' tiin a lo zai a.
A rin loh tak maiin Chala chuan chulai hmun chu a lo thleng ve der mai chu niin, a aw ri te a han hre leh chu a lung a leng em em mai a. Thangi zai ri a hriat chuan a aw atang ringawt pawh chuan thangi a ni tih a hre mai thei a, a zai chu hla bawkin a han chhawn ve a :
Ka la ngai che, ka la hawi ve che,
Ka rawn zawng che, mi tukram lovah.

Chutiang hla leh aw mawi tak chu Thangi chuan hriat a beisei ngai tawh lo reng reng a. Chala chu hmanhmawh takin a lokal a, inthlahlel tih hriat takin an inpawm vawng vawng a.

Tichuan, a rang thei ang bera hawng turin an insiam a. Tawng pawh an tawng ring ngam lova, an inngaihzia leh an inhmangaihzia thu chu zawite tein an sawi ser ser a.

Amaherawhchu, vanduaithlak takin an hawn kawngah chuan tui a lo lian chiam mai a. Thangi chuan amah mai chuan engtikawng zawng mahin a dai kai zo si lova.

Chala chuan ka kokiah hian vuan tlat la, tichuan ka hleuh kai pui ang che, a ti a.

Lui chu an kan dawn ta a, lui lai tak an thleng tawh tihah chuan chu nula vanduai tak mai chu a indawm nghet zo ta lova, lui laia tuilian khauh tak mai chuan a la ta vawng vawng a ni.

Chala chuan beidawng takin lui chu a kan thei hram a, ramhnuaiah chuan khawhar takin a vak a vak ta a. Thangi chu zawngin lui dung chu a suartluan thla a. Amaherawhchu, a hmu zo tawh si lo, a beidawn tawpah chuan in lam a pan ve ta nge nge a ni.

An khua a thlen chuan mite chu an lo hlim hle mai a, amaherawhchu, an hlimna boruak chu tem ve pawh a tum lo. Hrehawm ti takin a thu kun reng a, midang nena inkawm hlim zai reng a rel lo.

A hmangaih em em Thangi chu harsatna tam tak paltlangin a zawngchhuak a, a chhanchhuak bawk a. Amaherawhchu, hmelma laka a chhanchhuah hnuah tuilianin a laksak leh ta si. A mangang lutuk leh hrehawm ti lutuk chu Aw, ka duh ber chu tiau lui chuan min han laksak taka aw, ka hmangaihna zawng zawng pek ka duh laiin engmah a dawngsawng thei ta si lo, a ti vawng vawng a. Chutiang taka khawngaihthlak nula leh tlangval, Chala leh Thangi te inkara harsatna leh vanduaina hi thu lungchhiatthlak ber a tling.
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Chala and Thangi

Long long ago, Chala and Thangi lived in a village called Khawnglung. Both of them were very friendly from their childhood and were most obedient to their parents. So they grew up and eventually came to love each other dearly.

However, one ill-fated day, the village was suddenly attacked by enemies from the East and Thangi was caught and taken away by them as a captive. Chala was amongst those who escaped and he wept bitterly when he learnt the sad news.

The loss of Thangi was unbearable for Chala and he resolved to go in search of her.

He thought to himself, 'Life has no meaning to me without my heart's love Thangi, so come what may, I must go and find her,' Whereon he set out to the land of his enemies in search of her.

So, Chala set out to east and searched Thangi for a long time. In the meantime, Thangi was made to work in jhum cultivation by the person in whose house she was imprisoned. She too felt very lonely without Chala and had no mind for her work, the thoughts being constantly far away.

One day, as she was working in the verandah of the jhum house, she was sorrowfully singing these words to herself :
Do you my beloved Chala, long for me still?
Do you my love, Cherish me still?

Unexpectedly Chala happened to be passing on the edge of the jhum cultivation in the course of his long search for her.
I cherish you still and long for you ever.
To find you I came to this strange land and will leave you never...

Thangi never expected to hear such a beautiful couplet. So Chala hurriedly came to Thangi and they embraced each other fondly.

They then happily set out on their return journey home, softly whispering to themselves, 'To meet again after such a rude separation has only endeared us all the more to each other.'

However, as they proceeded on their wasy, they came to a river which was in spate. It was too rough for Thangi to cross on her own.

So chala said, 'Hold on to my shoulders Thangi, and we shall cross together,'

He had covered half way accross the river when the unlucky girl lost her hold on him and was swept out of sight by the turbulent current.

Poor Chala was simply heartbroken by this tragic occurrence and felt quite alone in a strange and alien country. He searched high and low along the river back the whole week for his beloved Thangi. It was all in vain, and he was compelled to give up all hope in the end and sadly returned home.

When he reached the village, he found to his dismay that people were making merry at a feat. so he deliberately avoided their company, as his very being was heavily laden with deep despair and sorrow.

Now, to think that he had overcome such tremendous odds in successfully rescuing his dearest Thangi from the clutches of his enemies only to lose her so tragically now seemed too much for him to endure.

'Alas! my dearest love has become part of the Tiau river, and no more of my love can I now give her, ever'

Such was the heart-ending tale of the love and parting of Chala and Thangi, the unfortunate lovers.

posted by zoblog @ 2:22 PM   0 comments
Chawngvungi leh Sawngkhara
Hmanlai hian nula hmeltha tak mai Chawngvungi hi a awm a, amah chu mi tha fanu, veng nei fanu a ni a. Tlangval pakhat Sawngkhara an tih chuan a rim thin a. Chawngvungi chuan Sawngkhara chu hmelchhia a ti em em mai a, a lo len changte pawh chuan en pawh a en duh mang lova, in chhungah te hian a luhsan leh daih mai thin a. Nimahsela, Sawngkhara chuan zawl-ai-di a nei a, chutia Chawngvungi'n a chhia a tih em avang chuan anin a ngaizawng si a, a kawngvawnah chuan a zawl-ai-di chu a tat ta a; tichuan leng lovin ni thum lai chu a rial ta a. Sawngkhara zawl-ai-di chu a kai ta si a, chutia ni thum vel chauh a han rial chhung pawh chuan a lung chu a leng ta em em mai a. Sawngkhara hmuh leh hlir chu a chak ta a. Puantah zaite pawh chu a rel peih ta lova, tlangbante chu a uai a uai ta mai thin a. A thianten thingphura an sawm te pawhin a phur ve peih lova, a nu mangang chuan :
Chawngi, i lenrualten thing an phur,
Tahpuan an khawng,
Tu ngaiin nge chham ang i zal le?
a ti a, Chawngvungi chuan :
'Ka nu, ka lenrualten tuahthing an phur,
Tahpuan an khawng,
Sawnga ngaiin tlangban ka uai e,'
a lo ti ve ta ngawt mai a ni.

Tichuan, zan thum lai hnuah chuan Sawngkhara chu a va leng tan leh ve ta a, kawng hawn a han ngen a -
Chawngi, kawng mi va hawn rawh,
Keimah Sawngkhara ka lo leng dawn e ai e, a han ti a.

Chawngvungi nu chuan, 'Bawmzo fa chu tuisuarah riak rawh se,' a lo han ti a. Chu chu Sawngkhara chuan a han chhang a.
Ka pi, ka nu hi Bawmzo hman sela,
Ka pa van hnuai Hauchema ai e, a ti a.
Chawngvungi nu chuan, 'Chuti na na na chu Chawngi, va hawn ta che,' a ti a, a va hawn ta a. Chawngi nu chuan, 'Chawngi, Cherchhawn chhung kher tih loh chu, mi namen chu an tam e' a la ti ta talh a. Sawngkhara leng pawh chu a haw ve leh ta a.

A tukah chuan Chawngvungi leh a nu chu an lo-ah an feh ta a. Sawngkhara chu sava-te ah a chang a, an fehna vau-ah chuan a lo hram a. 'Chawngler, Chawngler' a va ti a. Chu chu Chawngvungi chuan a nu hnenah chuan :
Ka nu, kan vauva sava te chuan
'Chawngler, Chawngler' a ti e
Haw rawh, i haw then ang ka nu, a ti a

A nu chuan, 'Chawngler, Chawngler' a ti lo. Di ngai, di ngai, a ti anih chu,' a tihsan mai a. Mahse, Chawngvungi hnathawk peih lo lungleng chuan haw a ngen tlut tlu a, an haw ta a. Chutiang hlir chuan ni thum chhung lai chu savate chuan a lo ti a, hnathawk lo bawk hian an haw leh thin a.

Tin, an ina Sawngkhara a va len dawn apiang chuan Chawngi nu chuan kawngka hi a lo leh kalh tlat thin a. Vawi khat chu Sawngkhara mangang chuan Chawngi nu hmun phiah lai chu a pawh thlak sak a, 'Khawinge, heti lai hi ka han hawl fai teh ang,' a ti a, a zawl-ai-di chu hmunphiah bul bawkah chuan a tat ta a. Chuta chin chu Chawngi nu chuan a lo hak ve tan ta a, sumhmun a lo rik phawt chuan, 'Chawngi kawng va hawn rawh,' a lo ti vat thin a. Chawngi lah chuan a lo chak em em a, a nu'n 'Va hawn rawh' a tih chuan kawngkhar chuan 'Rik rawk' a ti nghal zel ta mai a ni.

Nakinah chuan Sawngkhara te chu neih tumin an leng ta a. Chawngi nu chu an va be ta a ni. Ani chuan a fanu chu a itsik deuh emaw ni, Chawngvungi man atan chuan Sawngkhara te 'Dar-huai' kher a ngen ta tlat mai a. Anni chuan, 'Thi leh dar eng pawh ngen ula, pawi kan ti lova, kan dar-huai kher kher hi zawng mana pek a thiang lo a ni,' an tih pawhin a sawt si lova, Dar-huai chu a ngen lui tlat mai a; a tawpa tawpah chuan an pe ta a. Tichuan an innei ta a.

An zawl inbiak lai chuan Chawngi nu chuan, 'Thingah eng thing nge in tuah ang?' a ti a. Sawnga chuan, 'Ka pi, herhse thing tih loh chu thing namai chu kan duhin kan tuah,' a ti a. 'Tuiah eng tui nge in chawi ang?' a ti a. Sawnga chuan, 'Ka pi, Fiara tui tih loh chu tui namai chu kan duhin kan chawi,' a ti a. An kal dawn tak tak ta a; Chawngvungi chuan a nu hnenah chuan thu a chah ta a. 'Ka nu, kan kawta bungpui hi a lo uai sulh chuan, 'Ka Chawngvungi a hritlang a ni' ti la, tin, a zik a lo rova a tliah chuan, 'Ka Chawngvungi a thi ta' ti la, tapin lo tlan ang che,' a ti a. Chawngvungi an hruai dawn chuan a nu pawh chuan, 'Sawngkhara va sun la, i lo haw leh thuai dawn nia,' tiin thu a chah ve a. Sawngkhara nu chuan, 'Chawngi nu, Sawnga suna kan lak a ni lo, fanu chawia fapa chawia kan lak a ni,' a lo ti a.

Nakin deuhvah chuan Chawngvungi leh Sawngkhara chuan fapa pakhat an nei hman chauh tihin Chawngvungi chu a na tlut tlu a, a thi ta mai a. Chawngvungi nu pawh chuan an kawt bungpui chu Chawngvungi sawi ang ngeia a lo awm avangin Chawngvungi thih chu a hria a, tapin a tlan a, a ruang va lak a tum ta a. A ruang chu an inchuh a, an intah-el ta a, Chawngi nu chuan :
'Chawngi, Chawngi, Sawnga sunin,
Lokir leh ang che, kan tih kha maw,
Chawngi, Chawngi,' a ti a, a tap a.
Sawngkhara nu chuan,
'Chawngi, Chawngvung man tam sumhluani,
Thi ka pek a duh lova, dar ka pek a duh lova,
I nu'n kan darhuai kher a ngen e,
Chawngvung man tam sumhluani,' a ti a a tap a.
Sawngkhara farnute pawh chuan :
'Ka pi, Sawnga suna kan lak a ni lo,
Fanu chawia fapa chawia kan lak a ni,
Chawngvung man tam sumhluani,' an ti a, an tap chuah chuah bawk a. Amah Sawngkhara chuan an fa chu a pawm a;
'Chawngi tho rawh, Liantea ril a rang,' a ti a, a tap a tap mai a, bang hlei thei lovin a tap a. A thiante chuan, 'Hawh u, Sawnga hi i vah harhpui ang u, a tap hlum thei takngial dawn alawm' an ti a, ramchhuakin Lentlangah an kalpui ta a.

An ramchhuahna lamah chuan Chhawkhlei te hi a lo par a, Sawnga lunglen chu a zual ta deuh deuh mai a, Chhawkhlei par te chu a thliak a, a ipteah a ak a, a tap a:
Lenin tlangah tharsa kan hawl a,
Chhawkhlei lo par Chawngi hmel lo ang;
Chawngngovi hmel tehna zel ing e, a ti a, a tap a tap leh ta mai a.

Tin, an ramvak haw chu Chawngvungi nuin Chawngi ruang a la tih an lo hrihl a, a um zui ve leh ta a. Kalkawngah chuan a nuin Chawngi ruang chu luiah a lo bual a, a bualnaah chuan a tinther a lo thlauh va, chu chu Sawngkhara chuan a la a, a kirpui leh ta a, kuangah kum thum a ur an ti.

Chumi hnu chuan nupui dang a zawng leh a, Pangzawl Thuiliani an han en a, mahse, an hlawhchham a, nupui nei lovin a awm ta a ni, an ti.
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Chawngvungi and Sawngkhara

Long long ago, there was a very beautiful girl, Chawngvungi by name. She had many suitors from different villages of the surrounding area. Not only that, all eligible young men from distant villages including the sons of chiefs came to ask for her hand.

In those days, one of the most powerful chiefs was that of Chawngtleng village. He was the proud possessor of the famous Liandova gong. He was a Pautu (Pautu is one clan of the Mizos) clan. His son to succeed him was Sawngkhara.

When he heard of Chawngvungi's beauty, Sawngkhara came to Chawngvungi's village. Sawngkhara was, unfortunately, very ugly and repulsive in appearance. Chawngvungi would not even look at him.

After a number of visits to Chawngvungi's house, Sawngkhara returned home disappointed. The farther he went from her and the longer the time, the deeper grew his love for Chawngvungi. His parents and friends began to fear that he would soon die as he had even stopped eating. The elders in the village then toook counsel and decided that the best thing would be to give Sawngkhara a magic love potion with which he might try to win the love of Chawngvungi.

Happily armed with this potion, Sawngkhara again went to Chawngvungi's village. He had been advised to smear th magic potion on a broomstick in Chawngvungi's house. This, they said, was the surest way of passing the magic on to Chawngvungi as she was sure to handle the broomstick many times in the course of a day.

At Chawngvungi's house, Sawngkhara was ignored as before, but this time, he was rather patient. He asked chawngvungi to give him a broom to clean his feet. When it was given to him, he secretly spread the potion on the stick as advised by the elders and then put the broom aside in a corner.

Sure enough, none handled the broom again that night except Chawngvungi, who after all her visitors had gone home, swept the house with the same broom on the handle of which Sawngkhara had put the magic love potion. Sawngkhara had already gone home confident that he would now be successful.

On the following day, he returned to his village. very soon, the effect of the magic began to appear. Chawngvungi pined for Sawngkhara and was unable to work or eat. Her parents soon realised that Chawngvungi was hypnotised by Sawngkhara.

All kinds of antidotes were tried without success. They were, therefore, eagerly looking forward for the next visit of Sawngkhara. When Sawngkhara came, there was a little else to do except to settle the terms of marriage. To make sure that the negotiation would not fail on account of the marriage price, Sawngkhara had warned Chawngvungi to tell her parents not to demand the Liando Dar, leaving which, he informed, they would be prepared to part with anything else.

However, the opportunity to possess such a rare treasure was too good to be missed; and Chawngvungi's mother insisted that the gong must be given failing which the proposed marriage would not take place.

With a great reluctance and misgivings, more of misgivings because of the superstition that parting with the gong would be followed by misfortune, Sawngkhara's parents agreed and the marriage was solemnised.

Before she left for Sawngkhara's village, Chawngvungi left a message with her mother as to how anything new of her, including her death, whenever that happened, would be conveyed to her. This was to be by a sign in a banyan tree in their compound.

Pointing out to a branch, Chawngvungi said that when the leaves in that branch withered, she should know that she was unwell. If the branch broke, she would be dead.

As if she had a premonition, Chawngvungi did not live long with Sawngkhara. She gave birth to a son whom they called Lianchema; and she died very soon thereafter. Her mother, though she did not want to believe that Chawngvungi told her, would took at her banyan tree every morning.

When the branch broke, she feared the worst and came straight to Sawngkhara's village. true enough, she found her daughter dead and she wanted to carry her dead body home. But Sawngkhara did not angree. Fearing that Chawngvungi mother would steal the body, Sawngkhara watched the dead body continuously. On the seventh night, however, he was so overcome with wearines that he fell asleep for a while.

During this short period, Chawngvungi's mother took the body and ran home. As soon as he woke up, he discovered the theft. Sawngkhara ran after her. There was a stream on the way.

Here Chawngvungi's mother had given a bath to her daughter, and while doing so, one of Chawngvungi's thumbnails fell out. Sawngkhara could not overtake her; but when he came to this river, he found her thumbnail and performed all the death rites.

He was in mourning for full three years, and even after that Sawngkhara did not take another wife. His son, Lianchema, grew up to be a handsome boy and he was the best companion to his father for the rest of his life.

posted by zoblog @ 2:18 PM   0 comments
Tlingi leh Ngama
Hmanlai hian nula leh tlangval inhmangaih em em an awm a, an hming chu Tlingi leh Ngama a ni a. Nula tlangval inngaizawngte tih thin dan pangngaiin hmun biru tak, anmahni chauhvin an hriatah an inhmu thin a. Ni khat chu chulai tlang bawk bulah chuan an inhmu ang tiin an intiama .

Chunglai hun chuan khua leh khua an indo nasa hle thin a, biru chunga inveh thin an nih avangin tumahin an awm a ni, tih hriattir nan thawm riva an nei duh ngai lo.

An inhmuhna tura an lo tiam tawh hmunah chuan Tlingi chu a thleng hmasa a, ngawi rengin a thu a, chulai hmuna lokalte chuan tuman an hmu thei lo. Ngama pawh chu chu tlang tohlawt sir lehlamah chuan ngawi rengina lo thu ve bawk a, a ngaihzawng nu lo thlen hun chu nghakhlel takin a lo thlir a, inhnaih hle mahse an tawngchhuah ngam loh avangin an awmhmunah chuan an lo innghak dun ngawt ngawt a. An innghahna hmunah chuan thing tang tlem azawng an dah ve ve a. Tin, mau danglam tak anmahni pahnih chauhvin an hriat chu intiam nan an hmang bawk thin.

An innghahna hmunah chuan reilote chauh emaw innghak an intih laiin ni tam tak a lo vei hman der a. Tlingi lungleng lutuk chu a thi ta nghe nghe a, chutia a thih hnuah chuan Ngama chuan Tlingi thlan hmunah chuan Bung a phun a, chulai hmun chu a khat tawkin a tlawh reng thin.

Ni khat chu a thing phun ata lo parchhuakte chu a uai deuh hnup hian a hria a, mak a ti hle mai a, thil awmzia hriat tumin a bul hnaiah chuan a biru ta a.

Zing khawvar hmain Sanghar a lokal a, a par tha tha chu a rawn lo zat zat a, Ngama chuan a lo man thut mai a, a lawh chhan a zawt ta a. Chu Sanghar chuan Tlingin lo turin min tir alawm, tiin a chhang a. Thlarau mi anih tawh avang erawh chuan mihring pangngai nen chuan an inang thei tawh si lova, mahse Ngama chuan thlarau khawvelah pawh nise Tlingi chu hmuh a tum tlat a. Zinkawng harsa leh manganthlak tak a kal pelh hnuah chuan Tlingi te awmna khua, mitthi khua chu a zuk thleng a, Tlingi nen chuan an inhmu ta a.

Ngama chuan Tlingi te in chu sak that thuai ngaiin a hria a, insakna hmanrua la-in ram lamah a va chhuak a. Tlingi te ngaihdana thing tha leh thing lian chu Ngama tan chuan engmah a ni si lo. Thil te reuh te te leh chhe mai thei chi vek hnim hnah leh thingro te an duhtawk mai zel a. Ngama tan chuan a mak hle a ni.

Ram an han chhuak ho leh a, a changin sanghate an han man a,Tlingi ngaiha savawm lian tak te chu Ngama tan chuan pangang ang mai a ni a, Tlingi ten sangha lian tak nia an hriat chu Ngama tan chuan hnahthel ro mai mai a ni si a. An awmna khawvel a inan loh avangin an thil hmuh leh hriat dan chu a inang lo em em a ni, tih Ngama chuan a hria a.

An duhzawng leh awmdante a inan theihna turin Ngama chu an khaw lamah a han hawng chho leh ta a. Chutah chuan amah leh amah a han intihlum a, thlarau mi-ah lo changin mitthi khuaah chuan a kal ve leh ta a. Chumi hnuah chuan Tlingi nen chuan an thil hmuh leh hriat dan te pawh a lo inang tlang ta hle a ni.

Tichuan Tlingi leh Ngama te chuan mitthi khuaah hlim takin hun an hmang thei ta a. Mihringte chenna khawvelah an duh angin hlim thei lo mahse, mitthi khaw lamah erawh chuan dipdaltu awm lovin an inhmangaihzia thu sawiin hmangaihna par an tlan dun ta a ni.

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Tlingi and Ngama

Long long ago Tlingi and Ngama were lovers and they often met as lovers do in some secret places known only by them. One day they agreed to meet near a hillock which both knew.

In those days their village was at war with another village and therefore no one would reveal his presence by making a noise when he or she was in the forest.

As Tlingi reach the tryst she sat at a place where she could not been seen easily by anyone who passed by. Ngama came to the other side of the hillock and he too sat quietly and waited for the arrival of his lover. They sat and waited not knowing they were so close to each other all the time.

To keep themselves occupied they put a few twigs in the ground and formed these groves of bamboo that were quite different from others.

Each of them thought that she or he had to wait only for a little while however the waitiing lasted days and months and Tlingi died of love-sickness. Ngama planted flower trees where she was buried and he visited the grave quite often.

One day Ngama found that the flower plants at Tlingi's grave were very much disturbed and so he hid himself near the grave and watched.

Early next morning a wild cat came to pick flowers. Ngama caught it and it revealed the fact that Tlingi who was now a spirit had sent this cat to get some flowers from this place where the remains of its former existence were buried. He went with the cat to meet Tlingi in the spiritual world. It was not an easy journey and finally he was able to complete it and both Tlingi and Ngama were happy to meet again.

Ngama found that the house where Tlingi lived needed repair and they went into the house to collect building material. Trees which Tlingi thought to be big and good were not so big or good in Ngama's eyes. They were so small that he could easily uproot them as if they were only grass.

They were hunting and fishing together. Big bears that Tlingi caught were only worms to Ngama, and Tlingi's big fish were only dry leaves to Ngama. Ngama reasoned that the difference in sight was due to the fact that one was a spiritual being while the other was a human being.

In order to experience the same thing, Ngama returned to the abode of human beings and commited suicide. He became a spiritual being and later their evaluation of things and how they saw were similar.

So, Tlingi and Ngama lived together happily ever after and enjoyed whatever they did in the spiritual world.

posted by zoblog @ 2:16 PM   3 comments
Tualvungi leh Zawlpala
Hmanlai hian tlangval hmeltha tak mai leh nula hmeltha tak mai hi an innei a, a mipa hming chu Zawlpala a ni a, a hmeichhe hming chu Tualvungi a ni a. An induh em em mai a, rei vak pawh an la innei lo va, luhkapuiah hian an inhrik en a, an chutihlai chu Phuntiha, vai lalpa zin veivak hian a va hmu a. Tualvungi chu tha a ti ta viau mai a, an han zawt ta a, 'Kha, i nupui nge i farnu?' a han ti a. Zawlpala chuan a chhuan aleiah, 'Ka farnu anih hi,' a han ti a. Tah chuan Phuntiha chuan, 'Anih leh, ka nei anga, a manah engzatnge i tih ang?' a ti ta a. Zawlpala chuan nei zo tak taka a rin loh avangin hetiang hian a ti a; 'Sial - Ka ban leh ka thawmmawl kima thlun tur, Thi - Ka thuam ban uai tliak,' a ti a. Chutiang chu tlin zova a rin loh avangin a huang lu duama sawiah a inngai a. Mahse, Phuntiha chuan 'Anih leh ka rawn nei ange,' a ti ta mai a. A tirah chuan pawh chuan, 'Ka tifiam ania, ka nupui a ni e,' ti leh mai sela, tha tur a ni a, mahse a ti si lova.

Tichuan, Phuntiha chu a hawng a, a va inbuatsaih ta a, nasa deuh maiin a khuate nen chuan an lo thawk ta a. Ralkhat hla taka an lokal chu Tualvungi chuan a lo hmu a, a thlaphang a;
'A saw rala changtui rala,
Changsial saw zawng rawn kai e;
Tahpuan saw zawng rawn khai e,
A rai e lo ti ang che,
Ka di e Zawlpala e,' a ti a.

Zawlpala chuan engemaw ti tiin tawng-thlamuan neise tiin a ngen a ni deuh ber. Zawlpala lah chuan engtinmah a tihngaihna a hre tawh lo emaw ni dawn ni, an lo thleng ta mai si a, Tualvungi man tur chu an pe ta mawlh mawlh mai si a, sial lah chu a ban leh a thawmmawl zawng zawngah chuan an han thlung kim ta fur mai a, chem chu a bangah chuan an han thiat leh ta mawlh mawlh a, a bang kalh kim chuan an thiat khat leh ta a. Puan chu a tlangbanah chuan an han bang an han bang a, a tawpah chuan tlangban pawh chu a tliak leh ta a. Tin, thi pawh chu an thuamban uai bal khawp chu an han bang leh ta mai a. Zawlpala chuan tisual leh tilaklawh a inti em em mai a. A hnial ngam tawh si lova, Tualvungi chu an kalpui ta mai a, A thlir reng mai a, 'Ka va tisual tak em!' a ti vawng vawng mai a, a lung chu a leng em em ta mai a. Tualvungi lah chuan tan ngaihna a hre si lova, lungleng tak bawk chuan a kal ta mai a.

Chutichuan hun rei tak pawh a ral hmain Zawlpala chu a lunglen tuar lo chu Tualvungi te khaw lamah chuan a zin ta a, an inah a va thleng a, Tualvungi chuan Zawlpala chu fimkhur viau turin a hrilh a. Engkim ei tur lam reng reng Phuntiha'n a hranpaa eitir a tum che chuan ei hauh suh ang che, tiin a hrilh vek a. Ni khat chu Tualvungi thing phurh hlanin Ba-hem leh zufang hi Phuntiha chuan Zawlpala chu a lo eitir ta a, chu chu Tualvungi'n ei loh tur a tih zingah khan a lo sawi hmaih hlauh avangin Zawlpala chu a lo ei ta mai a ni. Mahse Tualvungi thing phur lo haw chuan Zawlpala hnenah, 'Vawiinah engnge in ei?' tiin a han zawt a. Ani chuan, 'Ba hem hmin leh zufang' a ti a. Tualvungi chuan, 'E hei, engahnge i lo ei kher kher le aw! in khua i thlen hman leh a tha a ni ang, tlan haw thuai mai rawh,' a ti a, a tlan haw ta vang vang a. A thlen veleh chuan a pum a na vak mai a, a thi ta nghal a, an phum a, a thlaichhiahna se lute chu a thlanah chuan an tar teuh mai a. Nakinah chuan Tualvungi kha va koh tur a ni e, an ti a; Tualvungi ko tur chu an zawng ta a. Chakai hi a lokal a, 'Aia, Tualvungi koh i thiam angem?' an ti a. Ani chuan, 'Thiam ang' a ti a. Anih leh engtinnge i tih ang?' an ti a. Ani chuan, 'Ai, ai, ka ti ang' a ti a, 'I thiam nek loh chu,' an ti a, an rap per ta bawm mai a, chuta chin chu a saisirin a kal ta a ni, an ti.

Tin, Choak hi a lokal leh a, 'Aka, Tualvungi koh i thiam angem?' an ti a, ani chuan, 'Thiam ang' a ti a. 'Anih leh engtinnge i han tih ang?' an han ti a. Ani chuan, 'Ak, ak ka ti ang' a ti a. 'I thiam niau loh chu,' an ti a, ting tui an leih puat a, chuta chin chu Choak hi a dum ta a ni, an ti.

Tin, Tlaiberh hi a lokal leh a, an lo zawt leh a, 'Berha, Tualvungi koh i thiam angem?' an ti leh a; ani chuan, 'Thiam ang chu,' a ti a. 'Anih leh engtinnge i tih ang?' an ti a. Ani chuan, 'Berek, berek, kuaikin lut, ka ti ang' a ti a. 'I thiam hrep loh chu,' an ti a, a kap paltlangah an dawt a, a ti a, chuvang chuan Tlaiberh hi a dawpsen ta a ni, an ti.

A hnuhnung berah chuan Vahui hi a lokal a, 'Huia, nang Tualvungi koh i thiam angem?' an ti a. Ani chuan, 'Thiam ang chu' a ti a. 'Anih leh engtinnge i tih ang?' an ti a, ani chuan, 'Hui hui e, ka ti te hui hui e. Tuanah Zawlpala a thi e, Tualvungi'n va ral rawh se ka ti hui hui,' a ti hliah hliah mai a. 'E! Nang chu i thiam dawn tak hi,' an ti a. Buh leh sa-in an hraipuar teuh va,an kaltir ta a.
'Hui hui e, ka ti te hui hui,
Tuanah Zawlpala a thi e,
Tualvungi'n va ral rawh se ka ti hui hui,' a han ti a.
Tualvungi chuan, 'Kei mi ko i nih chuan ka luhkapui tlangbanah hian lo fu la, han hram leh rawh khai' a ti a. Vahui chu luhkapui tlangbanah chuan a zuk fu a, a hram ngai te chuan a han hram leh ta hliah hliah a. Tah chuan Tualvungi chuan, 'Kei mi ko i nih takzet chuan ka themtlangah hian lo fu la, han hram leh rawh khai' a ti leh a. vahui chu Tualvungi themtlangah chuan a han fu leh a, a hram ngai te bawk chuan a han hram leh ta hliah hliah a. Tichuan Tualvungi chuan, 'Nang, khual ko hah' a ti a. Vahui chu buh leh sain a hrai puar teuh va, a thlawhtir leh ta a. Tin, Tualvungi pawh chuan kal a tum a, a insiam a, Phuntiha kalbo hlan chuan Tualvungi chuan kal chu a tum ta ngei a, mahse chem chu a inrap at ta tak tak a. Mahse thul chhunga a puanrin thar chu a phawrh a, a pawtthler a, a ke chu a tuam a, tin, a Zawlkenpuante leh a thawmhnaw pawimawh dangte chu a keng a, a kal ta reng reng a.

Khaw pakhat hi a va thleng a, naupangho inkawibah hi a hmu a, heti hian a han zawt ta a :
'Khata naupang kawi kapa te u,
Zawlpala thlan in hmu maw,
Ka di Zawlpala e' a han ti a.
Naupang ho chuan :
'Zawlpala thlan in tualah,
Tuangtuah par a vul bung e,
Se hran lu a tlar bung e,'
an lo ti dial dial a. An hmaah chuan kawi a han vawrh a, an inchuh leh dial dial a, ani chu a kal leh ta a. Thui fe a kal hnu chuan naupang se enho hi a va hmu leh a, chung naupangho chu a han zawt leh a :
'Khata naupang se ena te u,
Zawlpala thlan in hmu maw,
Ka di e, Zawlpala e, a han ti leh a.
Anniho pawh chuan :
'Zawlpala thlan in tuala,
Se hran lu a tlar bung e,
Tuangtuah par a vul bung e,' an lo ti leh a.
Chumite zingah chuan se hrui tur hi a vawrh a, an inchuh leh a nak nak a, ani chu a kal leh ta a. A tawpah chuan a va thleng ve ta a. Zawlpala thlanah chuan a tap a tap mai a. Pitarte hian a va thlem a, mahse Tualvungi chuan, 'A, ka pi, min tihlum ve zawk mai la, ka thawmhnaw te zawng zawng hi nei vek ang chu; ka dam zo chuang hlei lawng e,' a ti a. Pitarte chuan, 'Ni ang hmiang,' a ti a. Zawlpala thlan chu an lai hawng a, ruh hlir a lo ni tawh a, a kiangah chuan Tualvungi chu a han mu a, 'Zawlpal, tawlh rawh, Tualvungi mutna bo,' a han ti a. Zawlpala ruhrote chu an tawlhkhawm dial dial a. Tichuan Pitarte chuan Tualvungi chu a tihlum ve ta a ni.

Phuntiha pawh khan Tualvungi a rawn um a, thinrim em emin a lo tlan a. Mahse a lo thlen chuan Tualvungi chu a lo intihlum hman tawh a. Ani pawh chu an sira muin a intihlum ve ta a. Mahse Tualvungi leh Zawlpala chuan phengphehlep-ah an chansan a, an thlawhchhuah san leh ta a. Chuveleh ani Phuntiha pawh chu phengphehlep-ah a chang veleh a, an hnungah chuan a um ve leh ta a ni. Chu chu a ni, tun thleng pawha phengphehlep nula thlawk dun hnunga phengphehlep dangin a um ve kan hmuh thin hi an tia lawm.

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Tualvungi and Zawlpala

Once upon a time, there lived a man called Zawlpala who had beautiful wife named Tualvungi. These two loved each other very dearly.

since Tualvungi was very beautiful, people from different places used to come to their village just to see the beauty of Tualvungi.

Knowing of her beauty one day, a king called Phuntiha also came to their village and met the loving couple. As Tualvungi was very beautiful, Phuntiha fell in love with her. Zawlpala was very proud of his wife and told Phuntiha that she was his sister.

The king then asked Zawlpala for the hand of Tualvungi and (according to the custom) Zawlpala believing that Phuntiha would not be able to meet a fantastic price, felt safe and named an enormous bride-price for his wife.

To the utter disappointment of Zawlpala, however, Phuntiha was easily able to give the demanded price as he was also a magician. So the happy couple were thus unexpectedly separated due to inevitable circumstances.

Phuntiha then returned home with the lovely Tualvungi and Zawlpala was left alone with his grief and wealth. Zawlpala could not bear his loneliness for long and went to visit Tualvungi in her new home and it so chanced that Phuntiha was away when Zawlpala reached his place.

Tualvungi was afraid for the life of Zawlpala and warned him not to accept anything the crafty Phuntiha would offer him. Phuntiha later came home and saw Zawlpala. Fearing that he would take away his new wife, he offered poisoned food to his guest in order to kill him.

At first, Zawlpala was able to resist the foods but on persuasion, he ate a little piece of the meal offered to him. Tualvungi knew the fatal mistake that her former husband had made. She advised him to return home at once as he was sure to die of poisoning.

Zawlpala, in fact died a few days after he reached home. People came to mourn his death and it was decided to send someone to Tualvungi to inform her of the sudden demise of her former husband.

The crow volunteered its service, saying it would go to Tualvungi and cry out 'Caw, caw' which no one would understand. For its foolishness the crow was dipped in black dye and has remained black ever since.

Next the crab offered to go saying it would cry, 'Ai, ai' and the angry people stamped on the poor crab, making it low to this day.

As they were so much worried about how to send information, the pigeon offered to go and say to Tualvungi 'Zawlpala has died recently. Tualvungi should come to mourn for him' The pigeon satisfied the people and it was sent to Tualvungi.

Accordingly, the pigeon rightly informed the message to the wife. when Tualvungi came to know of the death of Zawlpala, she was determined to return to the village and mourn for him.

Phuntiha however, would not have his wife mourning for the man he had killed and to prevent his wife going, he placed a sharp dao at tha doorway and induced Tualvungi to step on it.

As designed by her husband, Tualvungi wounded her foot but her determination was so strong that she managed to go despite her wounded foot. And she proceded to pay her last tribute to her former husband.

On reaching the village of Zawlpala, Tualvungi enquired the place where Zawlpala was buried. When she reached the exact place, overcome with grief at the death of her beloved Zawlpala, she asked the grand old woman who followed her to take her life at the grave of her true lover.

Therefore, a grand old woman then killed Tualvungi with her knife and buried her just at the side of Zawlpala.

Soon after that Phuntiha arrived to the spot trying to take her back but was just in time to see both Zawlpala and Tualvungi changed into two yellow butterflies and fly up in the air happlily.

So, he too changed himself by magic into a big black coloured butterfly and flew after them, but was not able to overtake the two united lovers.

Hence, it is believed till this day that you can see a big black butterfly chasing a pair of yellow butterflies. Even children also used to tell that the two yellow butterflies are spirit of Zawlpala and Tualvungi and the black one who used to fly alone is also the spirit of Phuntiha. So ends the story of Tualvungi and Zawlpala.

posted by zoblog @ 2:11 PM   0 comments
Chhawnlaihawihi
Tuesday, September 25, 2007
Hmanlai hian khaw pakhatah hian in ropui tak, thir in hi a awm a, chu chu Chhawnlaihawihi te in a ni a. Chhawnlaihawihi chuan nuta pasarih a nei a, ani hi an unau zinga a naupang ber dawttu a ni a. A nutate hian an farnu neihchhun anih avangin an duat em em a, a duhzawng tawh phawt chu engpawh lamsak zel an peih a. Ani lah chu a pangchang theihtawp bawk a.

Ni khat chu vana kumchiri par a ngen ta tlat mai a, a nutate chuan vana lawn an tum ta a. Sum an suih teuh a, an sumsuih chu an tiang chhawng a, zan tam tak riakin an bei a. Nakinah chuan buhfai an tlachham ta a, an pang ber chu buhfai la turin an tir a. Ani chuan an in a thlen veleh -

Ka u Chhawni, Chhawnlaihawihi,
Chhawrtiangah maw i zal a,
Khartung thuah riat mi hawn rawh,
tiin a u chu a han kova. Chuveleh a u chuan kawng a lo hawn a, a nau chu buhfai a lo pe a, a ute hnen lamah chuan a kal leh ta a. An inkohdan chu Bakvawmtepuin a lo hre ru hlauh mai a, an hla te kha a chhinchhiah a, an tih ang tak chuan ni thum lai chinah a va dil ve ta a. Chhawnlaihawihi chuan kawng a lo hawn ve mai bawk a. Buhfai pawh chu la ta lo chuan amah Chhawnlaihawihi chu a man a, a kalbopui ta daih mai a.

Nakinah chuan a unauteho khan buhfai an tlachham leh ta a. An pang ber bawk kha la turin an tir a, a tihdan pangngai bawk khan a u chu a han au va. Mahse a reh ta vang vang mai a, chhangtu awzawng a awm ta lo. A u chu a bo a ni tih a hre ta a, a uteho hnenah a kir leh vang vang a, an farnu duat tak chu a bo ta tih a hrilh a. An unauza chuan baklengin an hawng a, an farnu chu mi ahluana an duat anih avangin zawng turin an chhuak ta a.

Thui fe an kal hnu chuan an pang ber chuan, Chhawna vai vai, Chhawna pai thei ta love,
Ka u Chhawni in hmu maw,
Chhawnlaituaite in hmu maw,
a ti a; chutiang zel chuan an mi hmuh apiang hnenah an ti a. Mahse tumahin an hrilh thei si lo. Hma lam panin ram-palai-lengah an kal zel a. Hmun pakhatah chuan mual leh mual hi a lo insu bup bup mai a, chutah chuan pakhat khatin tlan tlang an han tum a, mahse a chilh hlum ta zel hlawm a, an pang ber erawh chu Thuro-ah a chang a, rang takin a thlawk tlang a, amah chauh chu a kal thei ta a.

Nakinah chuan khaw pakhat hi a va thleng a, a hlasak ngawi bawk kha a han sa leh a. Bakvawmtepu in bul lawk chu a lo ni reng mai a, a u chuan a nau aw chu a hriat veleh inah chuan a ko lut a. Bakvawmtepu feh bo ni a lo ni hlauhva, a lo haw hmain Chhawnlaihawihi chuan a nau chu a thukru ta a. Bakvawmtepu losul hawng a lo thlen veleh Chhawnlaihawihi chuan, 'Nau kan nei si lova, nau ka chhar thei ang, i duh angem?' a lo ti a. Ani chuan nau a lo awt nasa hle mai a, 'Duh tuk e a,' a ti a. Chhawnlaihawihi chuan a nau thuhruk chu a phawi ta a; a hmel a chhe lo bawk a, an duh em em a. Nasa takin an duat a, artuiin an chawm a, naupang duhawm leh chak tak mai hi a ni ta a.

An nau a chak hle tawh hnuin ni khat chu Bakvawmtepu chu lo lamah a feh a. An nau pawh chuan belmang a inhnawih dum nuau a, a pu feh chu a um ve ta a. Lo a thlen chuan a pu chu buanah a cho va, an inbuan ta vak mai a. Bakvawmtepu chu a chak loh zawk avangin a nau chuan a keuh hrep mai a. Chutiang chuan a nau chuan a buan fova, an inbuan zawh veleh a pu chu a hawn khalh a, a pu lo thlen ve hma hian a lo inphih fai leh vek mai thin a. Bakvawmtepu feh hawng chuan loa a mi buan a hneh loh zia chu zan lamah hian a titi suah suah thin a, a nau chu a i tih reng a hre si lova.

Chhawnlaihawihite unau chuan engemawtia Bakvawmtepu tihhlum theih nazia mawlh chu an ngaihtuah ta a. Nakinah chuan Chhawnlaihawihi chuan zai dang a rel ta a. Bakvawmtepu hnenah chuan, 'Tirawh siamtu inhrilh ang,' a ti ta a. Bakvawmtepu chuan, a siamtu chu, 'Chunga parva thla sen,' a ni tih a sawi a, Chhawnlaihawihi pawh chuan a siamtu chu, 'Luia nghaleng' a ni tih a hrilh ve bawk a.

Bakvawmtepuin Chhawnlaihawihi siamtu a hriat veleh chuan lui lamah sangha man turin a kal ta a, a sangha man chu a han sawisak vak mai chuan Chhawnlaihawihi chu a sil urh mai thin a. Chutiang bawk chuan Chhawnlaihawihi te unau pawhin tih an tum a, a nau chu vanah a thlawkchho ta a. Parva thla sen neitute hnenah a han thleng a, nau duhawm takah a han chang a. An lo duhin an lo duat em em a, eng emaw khalh a ngen apiang chu an khalhtir zel a, a khalh nin hunah a pe leh zel a. Nakinah chuan parva tui a ngen a, a tihkeh an hlau hle a. Mahse chu pawh chu a khalh nin hnu chuan a pe leh mai a. Naupang thuawihtak anih avang chuan a ngen apiang an pe duh ta a.

Nakinah chuan parva a ngen ta tlat mai a. A tihsil an hlau hle a, a tihsil emaw, a tihhlum emaw chuan, hnuaia Uibukin a tuar ang tih an sawi bawk a. Chu tak chu Chhawnlaihawihi nau duhthusam chu a ni. Mahse tunhma khan fel taka a tih thin avangin an khalhtir ta a; thawklehkhatah thlawktheiah a chang a, a thlawhpui ta vang vang mai a. A u hnenah a thlen thlakpui a, a u chu a pe ta a. Tichuan Bakvawmtepu buan tur chuan a thawk leh ta a. An inbuan veleh chuan Chhawnlaihawihi chuan parva thla chu a lo elh tliak a, Bakvawmtepu ban ruh chu a tliak ve nghal a. Chutiang zelin a ke ruhte a lo elh tliak zel a, a tawpah a lu a thuai bunsak a, Bakvawmtepu chu a thi ta a.

Chutichuan Chhawnlaihawihite unau chu an hawng dun ta a, an ute thihna hmun kha an thlen chuan hnah pakhat, engmah la tawk ngai lo hian tui an thal a, an ute ruang chu tui chuan an theh a, an lo nung leh ta zel a.

An vai chuan an haw ho ta a, an khua an va thleng a, mahse an thir in kha a lo tuiek vek tawh a, a nal em avanign an tawlh thlu a, an chhung chuan an thi mang ta vek a ni an tia lawm.
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Chhawnlaihawihi

In a certain big village, there was once a big house which was built all in iron. It's owner was Chhawnlaihawihi. She had six elder and one younger brother. All brothers loved her very much, being the lone sister.

One day, she told her brothers that she wanted a sky flower. They all went to the forest and felled trees to make ladders to go up into the sky. The younger brother came back home for provisions and Chhawnlaihawihi gave him the seven brother's food for three days.

Next day, a man called Bakvawmtepu disguised himself as the youngest brother and knocked at her door. As soon as she opened the door the man forcibly took her away.

Three days went by. The youngest brother came home again for more provisions. He was alarmed to find the house empty. He went quickly back to the forest to inform his elder brothers. They all went in search for her.

When they came to a certain country, the youngest brother asked the people to please tell them where they could find their lost sister. They were told that they had come in the right direction and sent them on. They came to a place where two mountain ridges were fighting as cocks fights.

They tried to pass through these two ridges but were caught in the middle and crushed to death.

Then the youngest brother became a dove, and it continued its quest for his sister. It shouted the sister's name and flew on until it came close to a house where Bakvawmtepu lived. Bakvawmtepu was absent at that time.

They dove turned into a baby. The sister hid the baby in the house. When Bakvawmtepu came back, she told him that since they had no child of their own she wanted to adopt a baby. He agreed and she produced the baby. He loved the child and gave him eggs daily. It grew into a strong young man.

To test his strength, he blackened his face and went to wrestle with Bakvawmtepu while he was at work in the fields. He won. The man did not know that he was the adopted son.

Since that day the young man and Chhawnlaihawihi plotted to kill Bakvawmtepu.

One day the woman asked her man :
'Who is your creator?'
'The big dove of red wings. Tell me yours too.
'The big fish of the river.'
'I must go and play with the fish.'
He went to the river and spent his leisure playing with the fish. In the meanwhile the young man went to the bid dove of red wings. He was very civil with the dove and got several things for the dove to play with.

He handled these things with care and gave them back to the dove all in good condition. Soon the dove trusted him and gave him the most rare things to play with. That included dove eggs as well.

Next day he was given a young dove to play with. He was warned that no harm whould come to this young dove because it was the counterpart of Bakvawmtepu. He brought it back to Chhawnlaihawihi and instructed her to break its wing first while he was engaged in a wrestle with Bakvawmtepu. Then she was to break its legs. Lastly she was to break its neck.

As they wrestled she did what she was told by the young man and in this way Bakvawmtepu was killed.

So, Chhawnlaihawihi came back to their old iron home with the young man.

On the way they found the dead bodies of their elder brothers. They took tree leaves that no one had touched before and she touched the dead bodies with these leaves. All the dead brothers returned to life.

When they got to their iron home they found it very rusty. They went up to the house. It collapsed and fell. They fell too and all eight got killed in that great tragic accident.
posted by zoblog @ 4:50 PM   0 comments
Hmuichukchuriduni
Hmanlai chuan Nuchhimi te unau hi an awm a. Ni khat chu Nuchhimi nu chuan, 'Nuchhim, vawiin chu i nau nen i ni vawksa va pe ang che u,' a ti a. Ani chuan, 'Ka ni in kawng ka hre lovang e,' a ti a. A nu chuan, 'Va kal zel ula, kawng peng a lo awm ang a. Lehlam chu a fai hliu hliau anga, lehlam erawh chu a hnawk niai nuai ang. A fai lam chu i ni kawng a ni a, a hnawk lam chu Hmuichukchuriduni kawng a ni a, a fai lam zelah in kal dawn nia,' a ti a.

Chutia an sawi lai chuan bang chhakah Hmuichukchuriduninu chuan a lo ngaithla reng a. A tlanhaw a, ama kawng chu a lo phiatfai sawk sawk a, Nuchhimi ni kawng chu a lo tihnawk vek a. Nuchhimi leh a nau chu a ni sa pe tur chuan an chhuak ta a. A fai lam apiang chu a ni te kawng nia ringin an zawh zel a, a tawpah chuan Hmuichukchuriduninu inah chuan an lut ta hlawl mai a, vawksate chu an pe a.

Nuchhimi chuan a ni chu ni lo chuan a hre hle mai a, mak a ti rilru hle a. Hmuichukchuriduninu chuan a ni ang takin a lo be si a: 'Ekhai, in lo zin a ni maw, innghat rawh u, in hah dawn tehlul nen,' te a lo ti vei chul a. Khua a lo thim a, mut a lo hun dawn chuan Hmuichukchuriduninu chuan, 'Nuchhim, i nau hi a te deuh va, ka mutpui ang a, nang zawng nula i ni a, khumaiah khan mu ang che,' a ti a, tichuan an mu ta a.

An han muhil dawn ser ser a, Hmuichukchuriduninu chuan Nuchhimi nau chu ei a tum a, a hmui zum pui mai chu a kher ta ngur ngur mai a. A na ti chuan, 'Ka u, ka u,' a ti tuar tuar a. Nuchhimi chuan, 'Enge ni bawihte?' a ti a, Hmuichukchuriduninu chuan, 'Engmah a ni hlei nem maw le, suhangin a seh mai a ni e, mu hle hle rawh,' a tihsan mai a. Zanlaiah chuan a kher hlum a, Nuchhimi nau chu a ei zo ta vek mai a. A lu ruh leh a ngal ruh te, a ban ruhte chu a lungthuah a tungkhawm rum mai a.

Khua a lo var a, Hmuichukchuriduninu chuan, vin deuh mai hian, 'Nuchhim, mei va chhem rawh' a ti a. Nuchhimi chu a tho va, mei a han chhem dawn a, a nau ruh chu a hmu a, a tap a tap ta a. Hmuichukchuriduninu chuan, 'Nuchhim, engnge i hriata i tah kerh kawrh ni, mei kha chhem alh reng reng rawh,' a rawn ti leh a. Ani chuan, 'Ka tap love, mei a khu em a, ka mittui a tla mai a nia,' a ti a.

Tukthuan eikhamah chuan Hmuichukchuriduninu chuan Nuchhimi chu a phuar a, bawmrangah a chilh tlat a, khanchhukah a khai a, chhung lam leh pawn lamah kawng a kalh khum a, a fehsan ta a. Nuchhimi chu chhuak thei lovin mangang takin a awm a, chutihlai chuan Chaite hian englo a rawn tihtlak er er a. Nuchhimi chuan, 'Chima, bawlhhlawh mi tihtlak khum lo chuan ka bawm khaina hrui hi han sehchat la, ka chhuak daih ange,' a ti a. Tichuan, chaichimte chuan a sehchah sak ta vek a, Nuchhimi chu an in lamah a tlan haw ta vang vang a.

A nu te hnenah chuan Hmuichukchuriduninu in a lo nghaisak dan zawng zawng chu a hrilh vek a, an thin a rim em em mai a, 'Phuba kan la ang,' tiin Hmuichukchuriduninu nghaisak dan tur an ngaihtuah ta a. A inah an va kal a, a lo awm lo hlauh mai a. A thukah artui an phum a, a pawnpui karah taivang bu an dah a, a tuium chhungah rultuha an dah a, a bang laiah tlahthi an thiat khat thung a, a sahriak burah sihsen an dah a, a tungchawah thiltenawm an tat luai bawk a. Kawngka-lam-chhak-ah suk an tung a, a kailawn hnuaiah ui kawlh leh kel kawlh an thlung a. Chaichim hnenah, 'Chima, Nuchhimi lemah lo chang la, a chhan ai lo chhansak zel ang che,' an ti a, an kalsan ta a.

Tlaiah chuan Hmuichukchuriduninu feh chu a lo hawng a. Sakhi puar hi a nung chungin a man a, a rawn phur ut ut a; haw kawngah chuan ruahpui vanawnin a nan nek bawk si a, a sumhmun lo lut chuan, 'Si si si, Nucchim, kawng mi va hawn thuai rawh,' a rawn ti a, Chaichim te khan, 'Engtinnge ka hawn theih ang, khanchhukah mi khai daih alawm' a lo ti a. Hmuichukchuriduninu thinrim chuan kawngkhar a bawhthla a, a lut ta a. Chaichim lah chu a rukin maukaw chhungah a lut ta zeuh mai si a, Nuchhimi awzawng a lo awm tawh bawk si lo chu a hrilh hai a, 'Si si si' ti hloh hloh chung chuan mei a han chhem dawn a. Artui chu a lo puak keh thawr a, a mitah a per ta chiam mai a. Tuium hunna lamah a tlan a, tui a han in dawn a, rultuha chuan a lo chuk a, 'Awi awi awi, a va na kher em, a vawh tehlul nen, ka pawnpuiah tal ka inthawlh teh ang,' a ti a, a han tlan lut a. Taivang bu a tidarh a, an lo seh huai huai a, a na ti lutuk chuan Tungchaw a han vuan a, bawlhhlawh a khawih pherh leh a. Bang laiah a tat dawn a, tlahthiin a lo at a. Sahriak a han hnawih dawn a, sihsenin a lo seh noh noh bawk si a. A mangang lutuk chuan, 'Ka inchhung chu thaksip thaksap a tam mang kher e, tlanbo daih tur anih hi,' a ti a, a tlanchhuak a, kawngka lam chhaka suk chuan a lo vaw vak a.

A leikaah chuan hrilh hai em em hian, 'Ka Nuchhimi chhuak ta bawk, ka sakhi man chhuak ta bawk,' a ti a, a tum vei ulh ulh a. A leika chu a tum chim a, ui kawlh leh kelkawlh chuan an lo si a, an lo seh hut hut a, a thi ta der a. Chutichuan Nuchhimi te chhung chu thlamuang takin an awm ta a ni.

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Hmuichukchuriduni

Long long ago, there was a young girl whose name was Nuchhimi whose parents thought the world of her. She was very good, industrious and most reliable.

One day the parents of Nuchhimi killed a pig and as was the custom they decided that they should send to Nuchhimi's aunt the thigh of the pig they had killed.

The parents decided that it would be very nice if Nuchhimi and her sister took the thigh to their aunt. But Nuchhimi said she was afraid that she might lose her way, or take a wrong turn in the road.

To this her mother replied, saying that the way to the aunt was clean and clear while the way to the dangerous Hmuichukchuriduni of whom Nuchhumi was secretly frightened, would be all dirty and blocked by leaves and twigs.

Unfortunately, someway or the other Hmuichukchuriduni overheard what Nuchhimi's mother had said. So she straight away closed up the right path to the aunt's house and cleared the way to hers.

In due course Nuchhimi met Hmuichukchuriduni at the fork of two roads and, on asking her which was the way to her aunt's house, Hmuichukchuriduni took charge of Nuchhimi and her sister, saying they had only one aunt an that she was her aunt. So when the night came, Hmuichukchuriduni slept on the Khumpui (main bed) and the two sisters on the bed on the other side. But it so happened that Nuchhimi's sister had a sore on her head and as she fell asleep, Hmuichukchuriduni, who had been waiting for this, started to suck at the wound till the sister woke up with a fit of pain and surprise, shouting out, 'Oh, mother!'
But Hmuichukchuriduni was very cunning enough and, quietly retreating, just said gently, 'Do not be anxious ! My house, I am sorry to say, swarms with bugs.'

But no sooner had Nuchhimi's sister fallen off to sleep again than Hmuichukchuriduni started to suck again and in fact when the sister became too weak to know what was happening, the Hmuichukchuriduni started to eat her very flesh.

Early in the morning, Hmuichukchuriduni told Nuchhimi to light up the fire and being an obedient child, she lit the fire, but seeing the bones of her sister she wept silently. Hmuichukchuriduni, seeing this, turned on her sharply and asked her if she was weeping, but Nuchhimi protested, saying it was only the smoke in her eyes.

After breakfast, just before Hmuichukchuriduni went out, she took Nuchhimi and put her away in a basket, which she tied up with a string, intending, of course to have another fine feast when she got in after a day of cultivating in the fields.

At noon time fortune favoured little Nuchhimi, and it so hapened that a little mouse came along and scented that Nuchhimi could not be in such a position of her own free will, so he decided to gnaw through the string, whereupon, of course, Nuchhimi wasted no time in getting out of the basket.

She thanked the mouse profusely with great charm and in a way that only little Nuchhimi knew and then ran for her home and parents, to whom she told all.

When they heard what was happening the parents anger knew no bounds. They at once set out to ensure a severe punishment for Hmuichukchuriduni.

They entered her house, put an egg on the hearth, left a stining hornet in her beaded clothes, hid a poisonous snake in her long bamboo flask (Tui-um), cut the varanda posts till they were only just able to bear the weight of the superstructure, and tied a really fierce goat under the Verandah. They then hurriedly left the house.

In the evening when Hmuichukchuriduni came back to her house, she was carrying a doe with its young and shouted to Nuchhimi to let her in.

But there was silence and Hmuichukchuriduni thinking of course, that Nuchhimi was still in the basket, put down the doe, which at once fled.

Now being angry, tired, and disappointed, Hmuichukchuriduni pushed open the door, went to drink from her flask, was bitten by the snake, whereupon she ran to the hearth where the egg exploded in her face, so that she had to lie down in her bed, where she was badly stung by the hornet, which made her rush to the veranda, which at once, gave way, throwing her straight at the furious goat, which then butted her to death.

So ends the story of Hmuichukchuriduni.
posted by zoblog @ 4:49 PM   0 comments
Kelchawngi
Kelchawngi nu leh pa hi an feh dawn a, a nu chuan, 'Kelchawng, mai lo chhum' a ti a, ani chuan, 'Nau za?' a ti a. A nu chuana hre lo der nia ringin a liamsan ta a. Kelchawngi chuan, 'Nau lo chhum ang che.' a ti emaw a ti a, a nu fehliam hnu chuan a nau chu a tihlum a, a chhum tak tak ta a.

Tlaiah chuan a nute feh chu an lo hawng a, in an lo thlen chuan, 'Kelchawng khawiahnge i nau?' an ti a. Ani chuan chhan ngaihna pawh a hre mang lova, 'Thenawmte sial a en,' a han ti ringawt a. Rei deuh hnuah pawh a lo hawng thei ta lova, a nu chuan, 'I nau chu khawnge?' a han ti leh a, Kelchawngi chuan, 'Tui a chawi,' 'Thing a phur,' 'Chumi khami chu a ti,' a ti zel a, losul haw an thlen kim vek hnuah pawh a lo haw thei ta si lova, an mangang ta hle mai a.

Nakinah chuan Kelchawngi nu leh pa chuan, 'Anih leh i mai chhum chu han thur teh,' a ti a. Kelchawngi chuan a han thur a, a nau lu te, a ban te a han thur ta mai a. A nute chuan, 'Hei i nau lu a ni lawm ni?' 'Hei pawh i nau ban a ni maw?' an ti a, an hau a. Ani lah chuan, 'Ni suh e, hmana hmana ka pu sa kah lu a ni. Ka pu sa kah ban a ni,' tiin a chhang ve zung zung a. A nute chuan a nau a chhum a ni tih an hriat chuan an thin a rim em em a.

Nikhat chu in chungah vaihlo pho turin Kelchawngi chuan hlang chhova, a pho zawh chuan an hlang thla duh ta lova. Kelchawngi chuan tap chungin, 'Ka nu mi hlang, ka pa mi hlang,' a ti thin a, anni lah chuan, 'I nau i chhum ai,' an tihsan a, an hlang thla duh awzawng lova. Nakinah chuan Kelchawngi mangang chuan chunglam a en a,
Pu Van, i hrualhruite rawn thlak la,
Ka lo uaichho ve ang e.
a ti a. Chu veleh Pu Vana chuan a hrualhrui a rawn thlak thla delh delh a, a lo man a, Kelchawngi chu vanah a uai chho ta daih mai a.

Pu Vana chuan a thuam tha tinreng - thi te, ngun te, kawr mawite in Kelchawngi chu a thuam a. Chutaing thuam tha tinreng inbel chung chuan vawi khat chu an inchungah bawk chuan a zuk tum thla leh a, a ke bun leh ban bun chu a ri chheng chheng a. A nu leh pate chuan, 'Tunge kan inchunga tum chu,' an lo ti a, a ni chuan, 'In fa duh loh Kelchawngi,' a han ti a. Chuveleh a nu leh a pa chuan, 'E, kan duh lul mai a che, kan han hlang thla leh ang che aw,' an ti a, an lo chhuak a, mahse Kelchawngi chuan a duh lova, van lamah bawk chuan a uaichho leh ta a, vanah bawk chuan nuam takin a awm ta reng a ni an tih chu.
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Kelchawngi

One day, Kelchawngi was told by her mother to cook a pumpkin and then she went to the farm to continue her work. Kelchawngi did not hear the instruction of her mother properly. Instead of 'mai' meaning pumpkin, she heard 'nau' meaning the young baby sister. So, Kelchawngi cooked her youngest sister instead of pumpkins.

When the parents came home in the evening they asked her where her young sister was. She replied that the girl was cooked as per instructions of the mother. Filled with anger the parents blamed her for being so foolish and cruel and put her on the roof where she remained the whole night.

In the morning Kelchawngi pleaded mercy but her parents refused to let her down. At las she made a request addressed to the lord of spiritual world to send down a rope of the spirits. The rope was let down and she climbed up.

At tha abode of the spirits, she was given a dress. When she was so dressed she came back to their house roof. she was all bright with a dress which also produced some soft jingling noises. Her parents heard this and looked up.

Unexpectedly seeing her in most strange dress tehey requested her to come down. She said no to their request and told them that she simply came back to let them know of her good fortune and went back to the abode of the spirits. The parents looked on as she happily proceeded to her heavenly abode.
posted by zoblog @ 4:48 PM   0 comments
Ngaiteii
Hmanlai hian hmeichhe tleirawl pakhat hi a awm a, a hming chu Ngaiteii a ni a. Ngaiteii chuan pa a nei tawh lova, a pa chu tuiah a tlahlum a, a thi tawh a.

Ni khat chu Ngaiteii leh a pi chu lovah an feh a, bal an cho a, an lo mawngah chuan li thuk tak hi a awm a. Chu li chu Ngaiteii pa tlakhlumna a ni a, chuvangin Ngaiteii pa thlarau chu chu li-ah chuan awmin an ring a. Chumi ni chuan Ngaiteii chu a tui a hal chhen mai a, a pi chuan tui a zu chawi sak thin a. Nakin deuhah chuan Ngaiteii chu a tui a hal leh ta a, a pi chuan, 'Ngaite, ka hah tawh em a, nangman tui zu chawi mai rawh, amaherawhchu, li i zu hmuhin 'Ekhai' zu ti hauh suh la, ngawi reng ang che' a ti a. Ngaiteii chuan, 'Aw le,' a ti a, a kal ta a. Lo mawnga li a zu thlen chuan a lo dum kuk mai a, api thusawi kha a theihngilh a, 'Ekhai' a ti ta a. Chuveleh tuiah a tla ta a, a pi chuan Ngaiteii a lo haw har tak ema avangin tuiah a tla ta niin a ring a, amah zawng turin a kal ta a. Nakinah chuan sakhi nupa hi a hmu a, Ngaiteii an hmu em tih a zawt a, anni chuan heti hian an chhang a :
'A hmuh chu kan hmu a,
Tuipui ral tiau ralah,
Ngaiteii pa'n va lak e,' tiin
Tichuan Ngaiteii pi chuan Ngaiteii chu a pa thlarauvin a la ta niin a ring a. Nakin deuhah chuan Varung nupa hi a hmu leh a, Sakhi nupa a zawh ang bawk khan a zawt a, anni pawh chuan sakhi nupa chhan ang bawk khan an chhang veleh a. Ngaiteii pi chuan tui chhungah chuan Ngaiteii chu a hmu ta a.
'Ngaite, ka lo zuangthla dawn' a ti a, a zuangthla ve ta a. Ngaiteii chuan a pi a hmuh leh avangin a lawm hle mai a, tichuan a pi chuan, 'Khawiahnge i pa thlarau chu a awm?' tiin a zawt a, Ngaiteii chuan, 'Tunah chuan a feh a, nakinah rulah a chang anga, a lo haw ang' a ti a.

Tlaiah chuan Ngaiteii pa thlarau chu rulah a chang a, a lo haw ta a, a inkual ta rui mai a, reilote-ah chuan mihringah a chang leh ta a. Ngaiteii pi chuan, 'Ngaiteii hi ka hawn leh dawn e,' a ti a. A pa chuan, 'Awle, i kalpui dawn nia, amaherawhchu reiloteah Ngaiteii chu lokal leh rawh se,' a ti a. Tichuan Ngaiteii leh a pi chu lawm takin an haw dun ta a. Mahse, Ngaiteii chuan a pa hnena kal leh chu a duh ta lova, a pi hnenah chuan rei tak a awm ta a.

Ngaiteii pa chuan Ngaiteii a hnena a lo kal leh har tak em avang chuan, a awmna tui chu a tilian ta chiam mai a. Ngaiteii awmna khua chu a chim dawn ta mai a, tuilian ri chuan, 'Ngai, Ngai, Ngai' a ti a. Tichuan mite chuan 'Ngaiteii avangin kan khua tuiin a chim takngial dawn e, engtinnge kan tih ang le?'an ti a. Mi thenkhat chuan, 'A puan kha thlak ula a tha ang,' an ti a. Ngaiteii puan chu tuiah an thlak a, tui chu a kam ta deuh a, mahse reiloteah tui chu a lo lian ta pung pung mai a, mite chuan, 'Ngaiteii samkhuih kha tuiah thlak rawh u,' an ti leh a. Ngaiteii samkhuih chu an thlak a, tui chu tlemin a kam leh ta a. Ngaiteii banbun te, a thi te, a thil neih zawng zawng chu an thlak sak ta a, mahse tui chu a lian leh zel a. A tawpah chuan mite chuan, 'Ngaiteii hi kan thlak mai loh chuan kan khua zawng zawng hi kan boral vek mai dawn si a,' tiin ui tak chungin Ngaiteii chu tuiah chuan an thlak ta a. Tichuan tui chu a kam ta ruai ruai a, a kam hlen ta a; mahse mite chuan Ngaiteii chu an ui hle mai a, an tap an tap mai a. An tah hla chu hei hi a ni :-
'Ngaite hip,
Chhim thlipui maw i tuar a,
Khuang ruahsur maw i tuar a,
Ngaite hip'

He hla hi tun thlengin naupangin infiamna hlaah an la hmang bawk thin a ni.
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Ngaiteii

In olden days there was once a comely young orphan girl named Ngaiteii who lived in a village with her grandmother. They used to dig for yams in their jhum which did not have much water and which was now said to be haunted by the ghost of Ngaiteii's father. They were both digging for yams one day when Ngaiteii said she felt very thirsty. Her granny fetched her some water to drink from the pool.

However, she complained of feeling thirsty again a little while afterwards. Her granny told her to go and drink from the pool herself this time, but warned her to be very careful and never on any account utter the word, 'How!'. When she reached the pool and saw its dark waters, curiosity got the better of her and she calle dout 'How!' and no sooner had she done so than she toppled into the well.

As a considerable time elapsed without Ngaiteii returning her granny was worried about what must have occured; so she went down to look for her.

On the way to the pool she met a pair of red deer and asked them, 'Oh! parents of Khite, (Khite - the young of red deer) have you seen my grand daughter, Ngaiteii?' They replied :
'Yes, we saw her on the otherside of the Tuipui and Tiau rivers, where Ngaiteii's fatehr has taken her.' So, she later met a pair of partridges and on questioning them they answered exactly as the red deer had done.

At length she arrived at the great pool and on seeing Ngaiteii there, she also jumped in.

'Where is your father, child?' She enquired. And Ngaiteiin said he had gone to work in the form of serpent but would be back in the evening.

He came back in due time and after he had changed into human form, Ngaiteii's granny said she would take the girl back to be with her.

'You may do so,' her father agreed, 'But only for a few days, mind, as I am quite lonely here and want her to stay with me'

Ngaiteii had no intentions, however, of sharing a lonely life with her father in the gloomy waters of the deep pool; so she never bothered her head about returning from the village.

Her father at last became impatient at her continued absence and demanded her return by suddenly causing the surrounding areas to overflow with angry sounds of water 'Ngai, Ngai, Ngai' rising from the rushing waters. The entire village was about to be submerged. Knowing the demand when some one threw a piece of cloth belonging to Ngaiteii into the waters, the flood subsided.

Howeer, after a short interval, the waters commenced rising again and on this occasion Ngaiteii's comb was thrown in and the flood abated.

This proved but a short respite, however, as the waters started swelling rapidly once again to an alarming extent and with much greater turbulence. The dismayed people then realised that Ngaiteii's father would not rest content unless Ngaiteii herself was returned to him.

It seems that there was no course left to save the whole village from total destruction other than to sacrifice Ngaiteii to the floods, and this the sorely distressed people were reluctantly compelled to do, although the girl was loved by everyone.

Immediately after Ngaiteii was swallowed up by the raging waters, the floods subsided, with equal rapidity, and from then day onwards the village has never had to suffer from even a single high flood over all the years.

The people of the village shed bitter tears over Ngaiteii's sad fate for long afterwards and she is yet rememberd in this sorrowful song :

Dearest Ngaiteii, we pray to you,
The anger of the southern sky,
And the heavily rushing waters high,
Have now been stayed and calmed, dear;
You saved us all Ngaiteii, yes, you,
So do not suffer anymore, do not fear,
Dearest Ngaiteii... oh! dear...
The above haunting lines in memory of Ngaiteii are still being sung by children in the Mizo villages when they enjoy moonlight nights.
posted by zoblog @ 4:47 PM   0 comments
Thailungi
Ni khat chu Thailungi nu hian puan a tah a, a puantah hnuaiah chuan a fanu Thailungi chu a awm hreuh hreuh a. Thawm pawh a nei lo kher mai a, a nu chuan chumi hmuna a awm chu a hre hauh lova.

Chutihlai tak chuan Khawchhak khual hlah hlam zuar an lokal a, kawtthlerah chuan, 'Thirhlum ka zuar e, lei rawh u,' tiin an au an au va. Thailungi nu chuan, 'Duh chu kan duh ngang mai a, mahse leina kan nei si lo. Fanu tuium hnih khirh rual lek ka nei a, chu chu a man atan in pawm duh nghal loh chuan,' tiin a puan tahna hmun atang chuan a chhang a.

Thailungi chuan mak a tih em avangin ngawih a chuh ta deuh deuh a, mikhualte chuan Thailungi nu lo dawn dan chu an bengkhawn hle a, an inremsiam ta a. Thailungi nu chuan, 'Thailungi chu tui chawiah ka tir ang a, nangnin lo chang ula, in man mai ang chu,' a ti a.

Thailungi chu a mangang ta em em mai a, tui chawi chu a hun ta a, tam laka tlanbo lah chu ramsa ilo a hlauh avangin a ngam si lo, a nu tirh chu a hnial ngam si lo, a ngaihna hre lovin a inkhap thlu ta reng a, a nu lah chuan tui chawi turin a tir tlat si a. Hreh em em chung chuan tuikhur lam chu a pan ta a, an lo channa hmun tura ruat a thlen hmain an lo man ta thut mai a, an ram lamah an bo pui ta daih a.

Thailungi chuan nau mipa a nei a, khawlaiah thirhlum chu a chaih thin a, mahse a thiante chuan, 'Mahni u te thirhluma hralh tu ni maw?' tiin an au fova. Ani chu a ngaih a tha thei ta lova, a nu hnenah a thiante au hla chu a zawtchiang ta a, a nu chuan Thailungi chanchin chu a hrilh ta vek a.

A u chanchin rapthlak tak a hriat chuan a tap ta zawih zawih a, a nu hnenah chuan, 'Ka u zawng turin ka kal ang e,' tiin a ngen a, a nu chuan, 'I la te lu em a, rapchung i tawng hunah,' a ti a. Rapchung tawnga sang a han nih chuan a u zawn a ngen leh a, a nu chuan a la phal rih lova, nakinah chuan a lo puitling ve ta a, a u zawn chu a tum ta tlat a, a nu pawhin a hnial ta bik lova.

A u zawnga a kal chuan putar pakhat a hmu a, sum a lo suih tlut tlu a, 'Ka pu, ka u awmna lam min hrilh theih lawm ni?' a ti a. Ani chuan, 'Ka sum hi mi han suih zawhpui phawt la ka hrilh ang che,' a ti a. A sum chu a suih zawhpui ta a, a kalna tur kawng a kawh hmuh a.

Thui fe a kal a, pa pakhat se khalh hi a hmu leh a, 'Ka pu, ka u Thailungi awmna min hrilh thei lawm ni?' a ti a. Ani chuan, 'Ka se khalh hi mi zui la, tam laka riah a tul leh riak ve zel la, i u awmna chu ka hrilh mai ang che,' a ti a. A se khalh chu a zui a, ramhnuaiah zan engemawzat a riahpui hnu chuan khua an lut ta a. Se khalh pa in ngeiah chuan a thleng ta a.

Chu in chu a u awmna ngei a lo ni a, naupan teta inthen an nih avangin, hmel inhre rual an ni tawh lova, nula pakhat hi a awm a, Thailungi tih reng a hre lova, engtin tin emaw an titi naah an inchhar chhuak ta a, an hlim em em a, rei pawh nghak lovin an khaw lam panin an tlanchhuak ru dun ta a. Lawm em emin chung unau inhloh tawhte chu an inchhar leh ta anih chu.

Thailungi te nufa inphuahna hla pawh hetiang hian kan hmu a :
Thailungi nu : "Thailungi, Thailungi
I tiangthirte lo nghak la,
I hlantaite lo nghak la,"

Thailungi : "Chhaktiang khi chen ka thlen chuan,
Tiangthir a tha bo ngai lo,
Hlantai a tha bo ngai lo.

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Thailungi

Many many years ago on a certain day, a little girl called Thailungi was lying down under the loom which her mother was weaving and her mother did not know that she was there.

By and by, a man from the Eastern hills came along and offered to sell the woman an iron ball. Said the mother, 'I have nothing else to buy it with, but if you like I will give my little daughter Thailungi as the price of the iron ball."

'Very well,' said the seller, 'But how am I to get her and take her away with me?'

The mother of Thailungi said, 'I will send her to draw water at the well, and you can then catch her and take her away.' And so they agreed on that and the mother had that iron ball.

Unfortunately at that time Thailungi had been listening, and she was very much afraid, especially when, very soon after, her mother sent her to the well to draw water.

Thailungi did not know what to do. She could not run away for then the wild beast in the jungle would eat her, and if she went to the well the strange man would catch her, while if she went home her mother would do the same.

Very slowly, full of fear, with feet dragging and with a heavy heart, she went to the well. There the man who had bargained with her mother suddenly caught her and took her away to his own country.

Thailungi had a little brother, and this boy used to play in the village street with the iron ball. Sometimes the other children would not play with him, and at such times they would shout out, 'Who sold his sister for an iron ball? Who sold his sister for an iron ball?'

The little boy did not know why they said this, so one day he asked his mother about it, and she told him what had happened to his sister.

He was very sorry indeed and wept to think of the cruel fate of his dear sister, and he soon said to his mother, 'I cannot bear to think that my sister is a captive in a strange land. I will go and search for her and bring her back,' 'No,' Said his mother, 'You cannot go now, you are too small'

Sometime afterwards, he said again that he wanted to go and search for his sister, but his mother gave him the same reply.

Later on, when he had become quite a tall and strong young man, nothing could deter him, and at the first opportunity he set off for his long lost sister.

On the way he met an old man who was making a mortar for grinding rice. He said to the man, 'Please tell me where my sister is.' 'Finish making this mortar for me and I will tell you,' was the reply. He finished making the mortar and then the old man gave him directions as to the way he has to go.

He went on accordingly until he met an old man from the Chin hills. 'Sir,' said the old man, 'Do you know where my sister is?'

This man was driving cattle and he said to young man, 'Follow my cattle wherever they go, sleep wherever they sleep, stay wherever they stay, and you will find your sister.'

The young man did as he was told. He followed the cattle. He went wherever they went, slept wherever they sleep, stay wherever they stayed and at last they led him to a house. This was the house of his sister, but he did not yet know it.

He entered the house and found a young woman there. They began to talk to each other and he soon found that she was his long lost and dear sister. They did not stay long after his arrival but ran away together and made their way back to their own village, where they lived a very happily and loved each other always.
posted by zoblog @ 4:46 PM   0 comments
Rimenhawii
Rimenhawii hi a hmel a tha em em a, a pasal chu Zawlthlia a ni a, an inngaina dun em em thin a. Rimenhawii hmelthatzia chu a thang nasa hle a, a samsei mawlh hi a hming than phah ber chu a ni a, amah ngei pawh hian mawi a inti em em a, an in kiangah lui a awm a, inbualin a kal fova. Tuiah chuan a sam zai khat a til a, tuiin a len zel a, Sangha lian tak pakhat hian a lo lem a. A sei em avangin sangha lian tak pawh chuan a puar phah awl a.

Tin, lui mawng lam ram hla takah lal pakhat hi a awm a, a chhiahhlawhte chu sangha man turin a tir a. Samzai lemtu sangha kher chu an man fuh a, a lianin a puar nasa si a, 'Engtizia nge ni?' tiin apum chu an khei a, samzai hlir a lo ni a, mak an ti em em a, zai khat mah ni se, pate a khah zova, an pu hnenah an phur hawng ta hial a.

Lal chuan a lo hmuhin mak a ti ve em em a, a sam putu zawng chhuak turin a chhiahhlawhte chu lui hnar lam ramah a tir ta a. Lui chu an zawh chho zel a, lui dung tluan chuan an dap chhova, a tawpah chuan Rimenhawihi In an han thleng ta a. A In chu thir In a ni a, luh an tum a, a pasal Zawlthlia zinbo hlan anih avangin kawng a in kalh khung tlat a, an lut thei lova, pawn atangin hla-in an auva :
'In thira mi, in dara mi,
Tu maw i hming min hrilh rawh,'
an ti a. Ani chuan an aw a hriatin hla vek hian :
'Hming lem hming lem ka nei lo,
Tui-sik-ringi ka ni e,
An-tlak-ringi ka ni e,'
tiin a chhang a. An hla chu an chhinchhiah a, an haw leh ta vang vang a. An pu hnenah chuan an zuk hrilh a, mahse lal chuan, 'Chutiang hming va awm thei ngai suh,' tiin a hming ngei zawt turin a tir leh a, an kal leh ta a.

Rimenhawii te in an thlen chuan a hmaa an tihdan pangngai bawkin an han ti leh a. Ani lahin a chhan ngai bawkin a lo chhang leh a, mahse lal chu a lungawi thei lova, vawi hnih vawi thum a tir nawn a, a tawpah zawng a hming a lo hrilh ta a :
'Rimenhawii ka ni e,
Menchanghawihi ka ni e,'
a ti a. Chutah zet chuan an lawm ta em em a, theihnghilh leh an hlau khawp a, 'Men, men, men' an ti mawlh mawlh a, engnge tia an han petek palh chang pawhin, 'men an ti zel mai a ni.

Tichuan an lal hnen chu an thleng a, an lal hmaah chuan a hming pum sawi thei awm ta hek lo, 'Men ka ni a ti,' an ti thuai thuai mai a. Lal chu a lungni thei chuang lova, 'Chuti ngawt hming awm ngai suh, rang takin han tlan leh rawh u, a hming pum in rawn hriat loh hrim chuan in nasa mai ang,' a ti a. Hmanhmawh deuhin an tlan leh ta a, tun hmaa an tihdan ngai bawk khan an han ti leh a, ani pawh chuan a chhan dan ngai bawkin a lo chhang leh a. Chumi tum erawh chuan a hming pum an chhinchhiah thei ta a, a hming dik tak chu an han sawi a, lal chuan, 'Chu zet chu a ni ta, khingpui nei a ni emaw, a ni lo emaw, han hruai rawh u,' a ti ta tlut mai a.

Lal thupek ang chuan an han kal leh ta a. Mahse Rimenhawii pasal chu zan riakin a lo thang bo daih a, a nupui chu miin an ru ang tih hlauhvin kawng a kalhtir tlat a. Lal mi tirhte chuan in chu hawn tumin an vel an vel a, an hawng thei si lova, nakinah chuan in chung lamah an lawn a, lalin thei rah tinreng a kentir chu inchhungah an thlak a. Mahse Rimenhawihi chuan barah a khawn duh lawk lova, theirah chi hrang hrang an thlak zel a, a tawpah chuan an thei neih tui ber Serthlum an thlak a.

Rimenhawihi chuan a nep zo ta lova, a han ban deu deu va. Chumi lai tak chuan pakhatin a samzai khat a zuk man hlauh mai a, a zaikhat tilh pawh a hlauh avangin a inmantir ta a. Finrawl thawhin Rimenhawihi chuan a ui leh ar-ho hnenah, miin an man tak zia leh an kalbopui zia te, a kalkawngah lazai a zam zel turzia te, a pasal lo hawn veleha lo hrilh turin a chah diam a, tichuan an kalpui ta a.

A pasal ram kal chu an liam daih hnu chuan a lo hawng a. An ui leh arte chu an lo kalkhawm huai huai a, an pi chanchin chu a zawt a, a hmasa berin ui a zawt a, 'Uia, khawnge i pi?' a ti a.
'Bauh, bauh, bauh,
Thlangtiang lenkawl a khum zo ta,
Lazai zui rawh,'
a ti a. Ar a han zawt leh a.
'Ti ti ik ik,
Thlangtiang lenkawl a khum zo ta,
Lazai zui rawh,' a ti ve leh ta a.

A pasal Zawlthlia chuan chaw pawh ei tha hman lovin an sulhnu chhui turin a vir ta vat a. Lazai inzam zel chu a chhui ta a, thuife a chhui hnu chuan khua a thim ta a, mahse khaw lo thim chu a tan a remchang zawk a, a umpha ruai a lo ni bawk a. Zanah chuan a va nangching ta nge nge a: Rimenhawihi mantute chu a va that vek a. An nupa chuan hlim takin an hawng dun leh ta a, an damchhungin tuman an tibuai ta lo.
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Rimenhawii

Once upon a time, there was a beautiful woman. Her name was Rimenhawii and she had a handsome husband called Zawlthlia. Zawlthlia was very proud of his wife, and Rimenhawii was equally conscious of her beauty. Her charm and beauty was further enhanced by her beautiful hair which was the envy of all the girls, and many people would come from distant villages to have a look at it.

One day, as she was having a bath in a river, one strand of her hair came out and was carried down the river. After a while, the hair was swallowed by a fish. The hair was so long that the fish suffocated and died. Down the river in a distant land, there was a king. This king was very fond of fish and he would send his servants daily to catch fish from the river.

One day, his servant brought the fish which had consumed Rimenhawii's hair. When the fish was cut open, one strand of very long human hair was found inside. They were greatly astonished and they took the hair to the king. The king was equally astonished and intrigued, and he decided to find out the owner of the hair.

After carefully enquiring from his servants how they came by it, the king instructed them to follow the course of the river upstream till they found the proud possessor of the hair.

He was sure that the owner was living somewhere up tha hills and the hair must have floated down the river. After many days of travelling up the course of the river, they reached the village of Rimenhawii. She was at home, but her husband was away visiting relatives in some other village.

Before going on this journey, the careful husband to Zawlthlia had built a strong house, and had locked Rimenhawii inside the house so that no one could see her, far less abduct her in his absence.

The visitors from the plains were at a loss about what to do. They dared not return home without at leas ascertaining the name of the lady. So they sang to her.

O thou, dweller in the house of steel and brass,
Tell us what thy name is.
Rimenhawii replied also in a song, which means,
No name, no name have I,
I live on pure water,
I live on pure vegetables.
So, the messengers commited this song to memory, returned to their king and told him what they had seen and heard. The king was not satisfied and he sent them back to get her name. The messengers came back and repeated the same request to Rimenhawii. Feminine pride in her beauty overtook her and she gave them her real name, saying :
I am Rimenhawii,
also called as Menchanghawii

For the messenger, Rimenhawii or Menchanghawii was to big a word to remember and they committed to memory only the syllable 'men'. This did not satisfy the king. He knew that 'men' was not the full word but only a part of it.

Accordingly, he asked them to go again and not to come back without the full name of the lady. And on this occasion, the king told them to fetch the lady irrespective of whether she had a husband or not.

The messengers took with them all kinds of delicacies, sweets and fruits and went back to Rimenhawii. This time too her husband was away.

Howeer, there was a small hole in the roof for light, and through this hole, the messengers passed down the delicacies they had brought with them. Rimenhawii was completely indifferent in the beginning but when an orange was thrown in, the temptation was too strong and she stood up to catch the orange.

As she stood up, they caught her and pulled her out to be taken to their king.

Interestingly, as she was being carried away, Rimenhawii told her dog and hen as to how her husband could trace her. When he returned and found his wife gone, Zawlthlia enquired his neighbors if they knew anything about what had happened to her, but no one could tell him.

Disappointed on all sides in great dismay, he turned to his dog and hen who told him the marks by which he could trace his wife. Rimenhawii had left a trail of cotton thread as she was being carried away; and following this trail, Zawlthlia overtook the king's servants, killed them and returned home with his wife.

Once again they lived happily ever after and were blessed with many children. The story of Rimenhawii may lead one to believe that this was the beginning of the contact between the people of the plains of the Mizos.
posted by zoblog @ 4:43 PM   0 comments
Sazaltepa leh Bakvawmtepu
Monday, September 24, 2007
Hmanlai hian ramsa zawng zawng hi an inrawnkhawm a, 'Kawngpui i siam ang u,' an ti a. Sakhi te, Sanghal te, Sazuk te, sa zawng zawng an kal a. An zingah chuan Sazaltepa hi a tel ve a, mi vir tak a ni a. Kanwg chu an sial fai ta hun mai a, 'Kan kawng rih fai hi tuman tihbawlhhlawh lohvah, a tibawlhhlawh apiang chu eiah,' an ti a.

An kawng rih faiah chuan sazaltepa chu a va kal a, Tlumpui hi kawngah chuan a lo bawk a. Tlumpui chu a thau avangin a mawm deuh hmiar a, ei atan a it a, tihdan tur a ngaihtuah ta a. Kalkawng chu a va tibawlhhlawh a, tlumpui chu a ei ta daih mai a. chumi hnu chuan sa dangte chu an kawngah khan an va kal leh a, ek an hmu ta a. 'Sazaltepa, engahnge kalkawng i tihbawlhhlawh ni? Kawng tibawlhhlawh apiang chu eiah kan tih kha, kan ei ngei ngei ang che,' an ti a. Sazaltepa chuan, 'Ka tibawlhhlawh awzawng love, tlumpui anih kha; keiman ka hmu a, ka ei daih tawh nghe nghe asin,' a lo ti a.

Nimahsela an awih lova, ei chu an tum ta a; Sazaltepa chu a theihtawpin a tlan a, an um vak a. Nakinah chuan Bakvawmtepu hi a va hmu a, sazaltepa chuan, 'Ka pu, min hum rawh,' tiin a mangan thu chu a hrilh a. Bakvawmtepu chuan, 'Ka nau awmah i awm duh ang emaw chu?' a lo ti a. 'Duh e,' tiin Bakvawmte pu inah chuan a awm ta a, a nau chu a awmsak ta a.

Bakvawmtepu chu nitin a feh thin a. Ni khat chu Sazaltepa chuan ar hi ei atan a it ta hle a, a pu feh hlan chuan a lo ei ta mai a. Tlaiah chuan Bakvawmtepu feh chu a lo hawng a, a lo thlen veleh chuan a hnenah, 'Ka pu, vawiina ka nau a tlei thei lova, ar a ngen avangin ka talh ta mai,' a ti a. Bakvawmtepu chuan, 'A pawi hlei nem, i nauvin a ngen chuan,' a ti mai a. A tukah a zuk feh leh a, a feh hlan chuan Sazaltepa chuan vawk a lo ei leh a. 'Ka nauvin a ngen,' ti bawk chuan a lo hrilh leh a, Bakvawmtepu chuan, 'A pawi love, i nauvin a ngen zawngin,' a ti zel a. Bakvawmtepu chu a zuk feh leh a, chumi ni chuan Sazaltepa chuan a nau chu a lo ei ta daih mai a, a tlanbo ta daih a.

Tlaiah chuan Bakvawmtepu chu a lo hawng a, Sazaltepa chu a lo awm ta hauh lo mai a. Bakvawmtepu chuan a nau a lo ei a ni tih a hriat chuan a thinur nasa mai a, phuba lak mawlh a tum ta a. Sazaltepa pawh khan a chungah Bakvawmtepu a thinur nasa dawn tih a hria a, a theihtawpin a inveng ve bawk a. Sazaltepa chuan lo hi a nei ve a, chutah chuan a feh thin a ni tih Bakvawmtepu chuan a lo hria a, a thlamah chuan a lo chang ta a. Sazaltepa chu a lovah chuan a zuk feh a, ral tang chuan, 'Ka thlam khu ka kohva a ei chuan mi an awm lo a nian ang,' a ti a. 'Ka thlam' a han ti vak a. Bakvawmtepu khan a thusawi kha a lo hriat avangin, 'Ei' a ti ta vak a. Sazaltepa chuan mi an awm tih a hria a, a hawng ta daih a.

A tukah chuan a zuk feh leh a, thlam chhak fe atang chuan, 'Ka thlam khu ka kohva a ei loh chuan mi an awm a ni ang,' a ti leh ta thung a. 'Ka thlam' a han ti leh vak a. Bakvawmtepu chu a ei duh ta lova. Sazaltepa chuan mi an awm tih a hria a, a hawng leh ta daih mai a.

Bakvawmtepu chuan engtinmah a ti thei lo tih a hriatin a thlam bulah chuan sazu-ah a chang a, kua a hreuh ta a. Sazaltepa chu a zuk feh leh a, thlam bul a thlen chuan mi vir tak ngang kha anih avangin sazu kua a hmuh chuan a lawm ta hle a. Phur em em hian a lai sauh sauh a, a han zen vei rawk a, chutah Bakvawmtepu khan a kutah a lo seh vak a, a seh hlum ta der mai an ti zuk nia!
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Sazaltepa & Bakvawmtepu

Once upon a time all the animals assembled together in a conference to decide and make a highway through the forest and Sazaltepa, who was very covetous, was one among those who attended. They resolved that the highway was to be kepts spotlessly clean and that however was caught dirtying it would be killed and eaten.

After, the road had been completed and cleaned, Sazaltepa went along for a walk and espied a fat civet cat approaching from the opposite direction. Sazaltepa determined to make a meal of him but as he could not kill him without proper cause, some pretext would have to be found out and it was not long before his cunning mind found a means. He quickly excreted on the highway himself and accusing the poor civet cat of doing the dirty deed, immediately pounced on it and devoured it.

Some other beasts happened to pass by a little later and seeing the excrement on the road, they taxed him for it, saying, 'Sazaltepa, you have filthied the road and now we are going to kill and gobble you up,' 'It was not me at all but the civet cat,' replied Sazaltepa, 'and I have just finished eating him'

They did not, however, believe a word of his as he was known all over as an inverterate liar; so he had to flee as fast as he could from the fury until at last something of a simpleton. 'Oh sir, please protect me from my enemies who want to kill me,' he begged of him. 'I shall do so if you will agree to stay and look after my little son' replied Bakvawmtepu to which Sazaltepa readily assented. He was then given shelter and when Bakvawmtepu went to work in his jhum everyday Sazalte would look after the child.

One day he ate up a fowl which came close to him and when Bakvawmtepu returned from work he said, 'Sir, the child was crying for the fowl, so I killed it and gave it to him and eat,' to which Bakvawmtepu replied, 'You did the right thing, the little boy must have been hungry,'

This emboldened Sazaltepa to eat a pig the next day and give Bakvawmtepu the same excuse when he returned, 'Nevermind, since the child demanded it,' said the father.

The wicked Sazaltepa killed and ate the boy the very next day and ran away before Bakvawmtepu came back. Bakvawmtepu was so enraged when he returned in the evening and discovered the foul deed that he swore to search Sazaltepa out at any cost and have his revenge.

By and by, he came to learn that Sazaltepa was staying at a place not far from where he used to go to attend to his jhum daily. The wily Sazaltepa also knew of Bakvawmtepu's intention towards him and had taken necessary precautions to safeguard himself.

When he thought the time was ripe, Bakvawmtepu went one day and lay in wait expectantly in Sazaltepa's jhum house. On returning from work in the evening and while still some distance away, the witty Sazaltepa burst out, 'If anyone replies to me from my jhum house it will mean the house is empty'

The foolish Bakvawmtepu immediately responded, 'Yes, it is empty' Whereupon Sazaltepa went away.

On approaching the jhum house the following evening, he shouted, 'If there is no reply from my jhum house when I call, it will be a sign that there is someone in it,' and when there was again the same old foolish reply, he knew Bakvawmtepu was there; so he went away once more.

when Bakvawmtepu found that his stupidity gained him nothing he transformed himself into a large rat and made a hole for himself near Sazaltepa's jhum house.

The next day Sazaltepa saw the rat-hole on his return from his jhum and being a covetous creature, at once began digging furiously in anticipation of having a hearty meal of the rat.

He then put his hand deep down into the hole to pull out the rat but was bitten severely by Bakvawmtepu. He died as he was covetous.
posted by zoblog @ 6:09 PM   0 comments
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