Bîdâ bînânaunî khorâng.

Sâse razâ ârù rânî dangman. Bîsùr hâ hoâiâ thoi-grù-naise. Bî thoibâ hingzauâ modomau dangman. Sânne-sù thânanai hingzausâ sâse zânaise. Ârù bîsùrhâ hoâsâ bù sâse dangman. Phâre sân-ne-sù thânânai, bîsùrnî bîmâiâ thoinaise. Thoibâ hingzausâ nî bidâiâ bîkhô gâkhîr daunânai fidet-naise. Phâ unau bîsùr zânù-gùie zâlângnânai unau gâmi gâmi bîbainânai zânânaise. Bîbaidînu thâbai-ùi thabai-ùi sâse râzâ nî nå-î-au hâp-hùi-naise. Beaunù Razâiâ onnânai bîsùrkhô bînî nå-î-au dinnai.

Be dekhu-au sikhau sâ-snî dangman. Bîsùrnù râzâiâ ozainù dau, omâ, mosô, phâreo hùnânggô. Be khorângkhô gåthå-mâmrâiâ khnânânai, bîsùr-khô dânthâtnu lâgi razâ-nî-au sùngnaise. Khintu razâhâ bikhô thinnù mon gùiâman. Theobù bînî mon zang-nù thin-naise. Obâ gorai mâse emfui gongse razânîau bînânai lânânai, be sikhaufur-nî nåiau thângnânai goraikhô dâpseau khânânai dinnânai, bî emfui lânânai dor-mukhângâu srî srî zombai thâ-naise. Unau be sikhau gedetsinâ onkhârbùbâ bîkhô dân-naise. Ârù boikhôbù sâse sâse bepaidi-nù dânnaise. Khintù boinùkhrî uduisuiâ monau bângai gînânai, lâse lâse fainaiau bîkhô gahâmùi dânnù manâkhuise. Beaunù thoi-e-khai bî bîsùrnî nå gongseau bîkhô sùnânai tâlâ mârînânai din­naise. Manâthu âglâ bînî bîmâiâ bîkhô zî dânbâ-bù phongse bùâ dânnù thinlângdangman. Bînîk­hai bî bîkhô ârù dânnù hâiâ-khuise. Unau be khorângkhô razânî sigâng-au gâsenù khithâ-naise. Beaunù razâiâ sikhaufùrnî nåkhô bîsùr sânekhô girimâ khâmnaise. Beaunù bîsùr thânânai bîdâiâ binânau-khô khîthânaise “Âgùi, nang be gâsenú nå gongse gongse-ùi nainù lubuibâ, nainù hâgo. Khintu be tâlâ-mârinai-khô nang dâ kheo.” Bîdâiâ shikâr khâm­grâ-man. Phâre shikâr khâmnu thângbâ, bînânaunu sobai zang mairang zang golainânai, khurui gongseau hùlângnaiman. Bî bîk­hônu sânse mâni bâsîbai thâdang­man. Unau sân-ne-sù thânânai, bi gâsenù nå-fùr-khô kheo-e kheo-e nainaise. Khaise-au mosô, khaise-au gorai, khaise-au dau, bebaidînù nåfrimbù bî nainaise, Khintu bî kheonu hù-i-e nåkhô mon khâmnânai naiâlâbâ thânù hâiâkhùise.

“Mânâthù beaubù mâ dang âng nunù nânggô;” erùi hannânai bî kheonânai naibâ, thoi-hâng thoi-hâng mânsùi sâse nunaise. Beaunù bî khulumbâ, onnânai, bî zî khithâiù, bîkhônù lânânai, muli hùnaise. Beaunù sân ne sù thâ­nânai mânsùiâ gahâm zânaise. Phâ bîbaidînù ozainù railainù ârù bînù khâm dùi hùnù homnaise. Bebaidinù thaie thaie bîsùr kho­ràng zâlainaise. Phâ unau bîdâ­khô buthâtnù lâgi sikhauâ, hing­zaukhô buddi hùnaise “Nang dînî zobrâ zâ-thî-nânai thâ, ârù khithâ: ângnù mosâ-gâkhir zâhùbâ, âng gahâm zâgan.” Bibaidi-nù bidâ­nù khithânaise. Bidaiâ khnânânai hâgrâ-bâre-au mosâ nâmai-lâng-naise. Bînî khâfâlùi11 mosâ bîmâ mâse hâthâi-au mosô begeng nâng-phthânânai thânai lùgù man-naise. Beaunù mosâkhô sùmai lâhùnânai hâthai-nîfrai begeng-khô dîhon­naise. Unau bî mosânî gâkhir-nî khorâng khithânaikhai bî gaigai nî gâkhir ârù fisâ bù mâse hùnaise. Bekhô lâbonânai binâ­naunù hùfainaise. Phâre okhâ naibâ, sikhauâ, bî hingzaukhô sùng­naise. “Nangnù mosâ gâkhir hùfai-nù nâ?” Bî khithânaise, gâkhir ârù bînî fisâ bù mâse âdâiâ lâbodang.” Biau bî hamâ man-naise. Ârù sân­se fukuri manse-nî dùi lâbonù khithânai. Bî fukuri-nî dùikhô lâbobâ mânsùiâ thoiù. Beaunù binânauâ bidânù khithânaise, “Nang be fukuri-nî dùi ângnù lâbonânai hùbâ, âng gahâm zâgan Bebaidînù bidaiâ gorai mâse emfui gongse sùimâ mâse ârù mosâ-fisâ-khô bù lânânai thâng­naise. Thângùi thângùi bongfâng gedet fângse man-hùinânai, be bongfâng singau-nù bî zirainânai dang. Ereaunù zibaù gedet mâse bî bongfangau mânnânai gâkhùlâng-dâng, nunânai, bîkhô emfui zang dân-so-naise. Ârù dåse thânânai, ârù mâse zibaû bîbai­dînù gâkhùlângnai-au bîkhô-bù dânnaise. Bîbaidînù bî beaunù dang, obânù dau gedet mâse be bongfângau bîrbùnânai fisâ-fur-nù âdhâr hùbâ, fisâfrâ zâiâkhùise. Obâ bîmâ bungnaise; “nangfùr dinî mânù âdhâr zâiâ?” Obâ fisâfrâ khithânaise “Bongfang singau thânai mânsùikhô nang on-bâ, zangfùr âdhâr zâgan.” Hanbâ, bimâiâ “ongan” hannânai sumai lânaise. Fisâfrâ âdhâr zâkhângùi-frâ-bùi, bîmâiâ mânsùi-khô sùng-naise “Nangkhô mâ nânggô?” Sùngbâ, bî khithânaise “Ângnù bî fukuri-ni dùi nânggô.” Be dauâ fukuri-nî khorâng boikhô-bù mithînânai bînù khithânânai hùnânai bîkhô be fukuri khâthiau dinhùinaise. Be fukuri khathiau-nù fukuri-nî girimâ khunguri12 sâse dangman. Gâthå mâmrâiâ bînî nå-i-au hâpnânai khungari zang gâsenù khorâng-bâthrâ zâlai-nâise. Obâ khunguriâ “Nang-nî khorâng-khô âng boikhôbù mithî-bai. Nang ângkhô hâbâ khâm. Be fukuri-nî dùikhô nang lâng-nù hâiâ: thoigan. Ârù nang-khô buthât-nù lâgi-sù nangnî nang-nânauâ, upai khâmdang. Nang zî mânsùi dân thârâ-lâbâ dindang-man; bî sikhâua-nù be gâsenù khôrang khâmdang.” Erùi han-nânai bisùr sânebù failainaise, ârù bînî bînânau ârù sikhaukhô dân-thât-nâise. Dânthât-nânai, bîsùr sânezang beaunù girimâ zânânai thânaise. Zapbai!

Brother and Sister.

A certain king died, and soon after his death his wife bare him a daughter, as she had heretofore borne him a son. And then she too died. But before she died, she bade her son “Strike hard, but once only!” And she committed her daughter to his care. And, though they lost their kingdom and were forced to beg their bread, the brother was a good brother, and took care of his sister until they came to a certain kingdom, the king of which took pity on them and kept them in his own palace.

Now, in that kingdom dwelt seven thieves, who oppressed the king, so that he was compelled to send them fowls, pigs, cattle, and pigeons every day. And when the brother heard of this, he begged the king to let him go and kill the thieves. And when the king was unwilling to let him undertake the enterprise, the brother insisted, and, borrowing a horse and a sword from the king, went to the thieves’ house, and there tied up his horse and waited with drawn sword at the door. And when the eldest thief came out, he cut him down, and so in turn he cut down each of them. But the youngest of all was suspicious and came out cautiously, so that the brother was not able to kill him at one blow. So, mindful of his mother’s saying, he shut him up in one of the thieves’ houses, and put a lock upon the door. And then he went and told all that had happened to the king; who, as a reward made the brother and sister custodians of the thieves’ houses. And so they went and stayed there, and the brother said to his sister “You can go into and examine all the houses except the one that is locked.” And the brother was a mighty hunter. But before he went out a hunting, he mixed pulse and grain, and, filling a plate with the mixture, bade his sister separate the seeds while he was away. And this occupied her a whole day. And then she went and examined all the rooms in the thieves’ houses. And in some were cattle, and in some fowls, and in some horses, and so forth. But her mind was ill at ease, because she might not examine the house that was locked. “For,” she said to herself, “if I do not see what is in that house, I cannot be happy.” So she went and saw, and there she found a man half dead with his wound; and when he besought her, she pitied him, and fetched him such medicines as he required of her. So that at the end of some days he was healed, and in course of time they two fell in love with one another. And the wicked thief began to teach the girl how she should bring about the destruction of her brother. And he bade her, when her brother returned, to pretend to be ill, and to say that nothing would cure her save a drink of tigress’ milk. And when her brother heard this, he set out in search of a she-tiger. And, as luck would have it, he found a she-tiger with a bone stuck in her teeth. So, after binding her with a vow, he extracted the bone from her teeth, and then he told her what he required. So she gave him of her milk, and also one of her whelps. And then he returned home. And at dawn the thief asked the sister “Did he bring you the tigress’s milk?” And she replied “That he did, and he brought a tiger’s whelp also.” On which the thief was much discomfited. Then he bade her ask her brother fetch some water from a certain tank, well knowing that to fetch water from that tank, was certain death. On which she said to her brother “If you can only get me water from that tank, I shall certainly be well.” So the brother took his horse and a sword, and a hound, and also the tiger’s whelp, and set out. And on the way he came to a great tree and stopped to rest in the shade; and while he was resting, a huge snake came and began climbing up the tree. And, seeing it, the brother cut the snake in two with his sword; and when a second snake came, he slew that, too. And while he was still resting, a bird came flying to the tree with food for her nestlings. But they refused to eat. And when their mother asked them why they would not eat, they said “Unless you take pity on the man who is resting under the tree, we cannot eat.” So the mother bird promised; and, having fed her nestlings, flew down to the brother and asked him what he desired. And he said that he desired water from a certain tank. But the bird knew all about the properties of the tank, and told the brother. Now, near the tank dwelt a maiden, the guardian of the tank; and he entered into her house, and told her his heart’s desire. But she said to him “You must not go near the tank, for you will die. You must marry me. And as for your sister, she has disobeyed your word, and has married the thief you nearly killed, and their desire is only to be rid of you.” So they two were married, and, going to the thief’s house, slew the thief and the wicked sister. And then they lived happily ever afterwards. And that’s all!