{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_53506/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_53506","id":"gutenberg_53506","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/53506","summary":null,"tags":["Category: Mythology, Legends & Folklore","Folklore","Kachari (Indic people) -- Folklore"],"text":"A\n                               COLLECTION\n                                   OF\n                     KACH\u00c1RI FOLK-TALES AND RHYMES,\n\n                      INTENDED AS A SUPPLEMENT TO\n                          REVEREND S. ENDLE'S\n                            KACH\u00c1RI GRAMMAR.\n\n\n                                   BY\n                            J. D. ANDERSON,\n                         INDIAN CIVIL SERVICE.\n\n                               SHILLONG:\n           PRINTED AT THE ASSAM SECRETARIAT PRINTING OFFICE.\n                                 1895.\n\n\n\n\n\n\n\n\nTRANSLITERATION.\n\n\nI am sorry to find that in transcribing I have wandered away from\nMr. Endle's system of marking the values of the vowels. But the\ndifferences are, in essence, very small.\n\nThe circumflex accent indicates a long vowel.\n\n\"\u00e5\" is as in Mr. Endle's Grammar.\n\n\"\u00f9\" is the guttural \"u\" printed in Mr. Endle's Grammar as \"u.\"\n\n\nJ. D. A.\n\n\n\n\n\n\n\n\nPREFACE.\n\n\nThis little collection of Kach\u00e1ri folk-stories and rhymes is intended\nas a supplement to the Reverend Mr. Endle's Grammar of the language,\nand as a reading-book for those who have acquired an elementary\nknowledge of Kach\u00e1ri. I have added a rough translation, thinking\nthat these specimens of the folk-lore of a very simple and primitive\npeople may be of interest to some who do not care to learn Kach\u00e1ri,\nand that it may stimulate others to make fuller and more successful\nexcursions into an unexplored field. These stories were collected\nduring a tour of only six weeks' duration in the Kach\u00e1ri mauzas of\nMangaldai, and cost only the effort of taking down the tales as they\nwere dictated. Not only the Kach\u00e1ris, but the other hill tribes of\nAssam have doubtless their stores of folk legends which have never\nbeen exploited; and it pleases me to hope that others may find it\nas pleasant as I have found it, to collect these fictions of the\nsavage mind over the camp fire. The text of the stories suggests a\nproblem which it may amuse some one with better opportunities or more\nperseverance than myself to solve. It will be noticed that while the\nwords are for the most part Kach\u00e1ri words, the syntax is curiously\nlike the Assamese syntax. As an instance of this I have taken down\n(see page 1) an accused person's statement in both Assamese and\nKach\u00e1ri. The Kach\u00e1ri version is, literally, a word-for-word translation\nof the Assamese. I can think of no other two languages in which it\nwould be possible to translate a long statement word for word out\nof one into the other and yet be idiomatic. The most characteristic\nidioms are exactly reproduced. The Assamese says mor bap\u00e1y, but tor\nb\u00e1per. The Kach\u00e1ri similarly says \u00c2ngn\u00ee \u00e2f\u00e2, but nangn\u00ee namf\u00e2. The\nAssamese says e d\u00e2l l\u00e1thi; the Kach\u00e1ri translates gongse lauthi. The\nAssamese says gai-pelay kalon; the Kach\u00e1ri khith\u00e2-h\u00f9i-man. And many\nmore instances will occur to any one with a knowledge of Assamese\nwho reads these stories. Briefly, it may be said that Kach\u00e1ri,\nas it is spoken in Darrang, has a vocabulary mostly of the Bodo\ntype, though it contains many words borrowed from the Assamese. Its\nsyntax, on the other hand, is nearly identical with the Assamese,\nalmost the only exception being the use of the agglutinate verb\n(see page 26 of Mr. Endle's Grammar). Even the agglutinate verb is\nmore or less reproduced in Assamese in the use of such expressions\nas gai pelay. Now it is quite possible that the Kach\u00e1ris, from long\nassociation with their Hindu neighbours, have learnt their syntax,\nwhile retaining their own vocabulary. A more tempting theory is that\nAssamese and Kach\u00e1ri are both survivals of the vanished speech of the\ngreat Koch race, who, we know, ruled where Assamese and Kach\u00e1ri are\nnow spoken side by side; that Assamese has retained the Koch syntax,\nwhile it has adopted the Hindu vocabulary of Bengal; that Kach\u00e1ri\nhas preserved both vocabulary and syntax. This theory, if it can be\ndefended, would at last give Assamese a valid claim to be considered\na separate tongue, and not a mere dialect of Bengali. It would also\ngive an explanation of the vexed question of the origin of the word\nKach\u00e1ri. \u00c2r\u00fai is a common patronymic in the Kach\u00e1ri speech. As Mr. Gait\nhas noted in his Census Report, the Kach\u00e1ris have totemistic clans,\ncalling themselves B\u00e2g-\u00e2r\u00f9i, sons of the tiger, and so on. What more\nsimple than that the Koch-\u00e2r\u00f9i are the sons of the Koches? So far,\nthe problem is one of mere guesswork and theory. But there are other\nbranches of the Bodo tongue in the Tipperah and G\u00e1ro Hills and in\nNorth Cachar, where men of the Bodo race do not come into contact with\nAssamese. Do the same idioms and the same syntax exist there? If not,\nthey were probably borrowed from Hindu sources. If they do, it seems\nprobable that these idioms and this syntax have survived not only in\nthem, but in the Hinduised Assamese.\n\nI had intended to draw up a list of the agglutinate verbs found in\nthis little collection of stories to supplement that given at page\n26 of Mr. Endle's Grammar. But anyone interested in the subject will\nfind them for himself in the stories, and will learn more easily\nfrom the context than from any vocabulary what the precise shades of\nmeaning of the interpolated particles are. They are a very curious and\ninteresting feature of the language, and are probably found in richer\nabundance where the well of Bodo undefiled has not been contaminated\nby a mixture with other tongues.\n\nI must not conclude without offering my hearty thanks to the Reverend\nMr. Endle for his advice and help in collecting these stories, and\nto Samson, my tutor, who was in truth \"the only begetter of these\nensuing\" fictions. He told me most of them and corrected all. I have\nno doubt he has many other primitive legends, if any one will take\nthe trouble to write them down.\n\n\nJ. D. ANDERSON.\n\nThe 21st September 1894.\n\n\n\n\n\nP.S.--There can be no doubt that the Kach\u00e1ri of Darrang is greatly\ninfluenced by the surrounding Assamese, though, even now, many\nKach\u00e1ris, and especially women, do not speak Assamese at all. There\nis an anecdote among the Kach\u00e1ris showing the inconveniences of the\nbilingual state. A Kach\u00e1ri lad married an Assamese girl, and going to\nhis mother-in-law's house was given food. His hospitable mother-in-law\ncried to him \"Kh\u00e2! Kh\u00e2!\" so he bound her hand and foot. Then she\nlaughed, seeing that he supposed her to be talking Kach\u00e1ri. So she\nsaid to him (in Kach\u00e1ri) \"Z\u00e2! Z\u00e2!\" on which he went away. I am afraid\nthe Kach\u00e1ri syntax is borrowed from Assamese.\n\n\n\n\n\n\n\n\nKACH\u00c1RI FOLK-TALES AND RHYMES.\n\n\nAN ACCUSED PERSON'S STATEMENT IN ASSAMESE AND KACH\u00c1RI.\n\n\nQuestion.--Tumi ki  kaba    khuj\u00e1?\n           Nang m\u00e2 bungn\u00f9 n\u00e2maidang?\n\nAnswer.--Mangalb\u00e1r din\u00e1 may ishkulalai  gaichhilon.   \u00c2m\u00e1r  pariksh\u00e1r\n         Mangalb\u00e1r din\u00e1 \u00e2ng  ishkulau  th\u00e2ngdangman. Zangn\u00ee parikh\u00e2-n\u00ee\n\ndin haichhile. M\u00e1store   \u00e1m\u00e1re    ghar  \u00e2hibalai  du b\u00e1jit chuti dile.\ndin z\u00e2dangman. M\u00e2stor\u00e2 zangf\u00f9rkh\u00f4  n\u00e5  fain\u00f9-l\u00e2gi du b\u00e2zit chuti h\u00f9nai.\n\nGharat   \u00e1hi,    khai-dai-kari, Nandir t\u00e1t    paribalai     galon.\n  N\u00e5   fain\u00e2nai,  z\u00e2\u00f9i l\u00f9ng\u00f9i,  Nandi-n\u00ee-au s\u00f9lungn\u00f9 l\u00e2gi th\u00e2ngnaise.\n\nNandiye   mot-kai   beshi pare.  Tin  b\u00e1jit  may gaichhilon. T\u00e1t\n Nandi  \u00e2ng-n\u00f9khri s\u00f9l\u00f9ng-s\u00ee-n\u00f9. Tini baziau \u00e2ng  th\u00e2ngnai.  Bean\n\n  derh ghanta    parichhon.  S\u00e1re  ch\u00e1ri b\u00e1jit   pari    thak\u00e1r par\u00e1\nghant\u00e2-se-khaise s\u00f9l\u00f9ngnai. Ghant\u00e2 br\u00f9i-khaise sulungbai  th\u00e2nai-au\n\n mar  Paramesvari bhanir   m\u00e1t   sunilon;   \"Mahar\u00e1nir  dohai,\n\u00e2ngn\u00ee Paramesvari \u00e2g\u00f9i-n\u00ee m\u00e2th\u00f9 khn\u00e2naise; \"Mah\u00e2r\u00e2ni-n\u00ee dohai,\n\n Kampanir  dohai,  mar    garbbhabati    baiek  chulit  dhariba\nKampani-n\u00ee dohai, \u00e2ngn\u00ee modom-au th\u00e2nai \u00e2g\u00f9i-n\u00ee kheneau  homn\u00f9\n\nne pai.\" E  rakam  buli     sun\u00e1te     may ulai \u00e1hilon.   Dekhon ji\n man\u00e2.\"  Be baid\u00ee bungnai khn\u00e2nai-au \u00e2ng onkh\u00e2t-b\u00f9-naise.  Nunaise\n\n Kuntiye    Gil\u00e1siye     chulia-chuli-kai      pariy\u00e1chhe,     \u00e1ru\nKunti-zang Gil\u00e2si-zang kheneau hom-lai-n\u00e2nai goglain\u00e2nai dang, \u00e2r\u00f9\n\n Paramesvariye   o Il\u00e1siye.  Mosai   e  d\u00e1l rul \u00e1nipelai  Gil\u00e1sik\nParamesvari zang Il\u00e2si-zang. Mosai\u00e2 rul gong-se l\u00e2n\u00e2nai  Gil\u00e2sikh\u00f4\n\n erwai dile,     Kuntik    \u00e1gar m\u00e1ri dharichhe. B\u00e1m h\u00e1te   Kuntir\ns\u00e5g\u00e5-h\u00f9-naise, Khhunthikh\u00f4   hom-khi\u00f9p-naise.   \u00c2khs\u00eezang Khunti-n\u00ee\n\n h\u00e1tat  dharichhe, hon   h\u00e1tat rulir  \u00e1gh\u00e1t karichhe Kunti tatkh\u00e2n\u00e2t\n\u00e2kh\u00e2iau  homdang,  \u00e2gd\u00e2 zang rul zang    bu dang     Khhunti\u00e2 ob\u00e2n\u00f9\n\n pari gaichhe.  T\u00e1r  sheshe Madhu \u00e1hichhe.   \u00c2hi     Kuntik   chulit\ngaglai-n\u00e2ngnai. B\u00een\u00ee  unau  Madhu fainai.  Fain\u00e2nai Khuntikh\u00f4 kheneau\n\ndhari e   char   m\u00e1richhe.    May galon;    gay pelay    kalon:\nhomn\u00e2nai s\u00f9b\u00e2-se s\u00f9b\u00e2naise. \u00c2ng th\u00e2ngnaise; th\u00e2ngn\u00e2nai khith\u00e2naise:\n\n\"Apo  e sab bar any\u00e1y  kath\u00e1.  He  ke janie  tom\u00e1r  jiyar,  e\n\"Brai bef\u00f9r   h\u00e2m\u00e2    khor\u00e2ng. Be s\u00e2ne-s\u00f9\u00e2b\u00f9 nangn\u00ee fis\u00e2z\u00f9, be\n\n ke janie  tom\u00e1r  jiyar.  Tom\u00e1r   jiyar-hatak  ji ne m\u00e1ril\u00e1,  mor\ns\u00e2ne-s\u00f9\u00e2b\u00f9 nangn\u00ee fis\u00e2z\u00f9. Nangn\u00ee fis\u00e2z\u00f9-f\u00f9rkh\u00f4 zi bu\u00e2-kh\u00f9ise, \u00e2ngn\u00ee\n\nbhani-hatak  kio  m\u00e1ril\u00e1? Tom\u00e1r   jiyar-hatak   o   m\u00e1riba pu\u00e1,   mor\n\u00e2g\u00f9i-f\u00f9r-kh\u00f4 m\u00e2n\u00f9 bunai?  Nangn\u00ee fis\u00e2z\u00f9-f\u00f9r-kh\u00f4 b\u00f9 bu-n\u00e2ngauman, \u00e2ngn\u00ee\n\n bhanihatak  o   m\u00e1riba pu\u00e1.  \u00c2ru ran bh\u00e1ngi     diba pu\u00e1.\"      E\n\u00e2g\u00f9i-f\u00f9r-kh\u00f4 b\u00f9 bu-n\u00e2ngauman. \u00c2r\u00f9 n\u00e2nglai-nai sefai-n\u00e2ngauman.\" Er\u00f9i\n\nbuli kaw\u00e1te    mok     bukate   B\u00e2ng\u00e2li-ghus\u00e2 [1]  marile.  He\nkhith\u00e1nai-au \u00e2ng-kh\u00f4 zerb\u00e2-i-au B\u00e2ng\u00e2li-ghus\u00e2     saunaise. Be\n\nghus\u00e1 khai,  may  jijir-mu\u00e1    kh\u00e1lon.  Tenekw\u00e2te  mar  bapair  m\u00e2t\nsau-z\u00e2-n\u00e2nai \u00e2ng zingri-mutd\u00e2 maunaise.  Ereaun\u00f9  \u00e2ngn\u00ee  \u00e2t\u00e2r  m\u00e2th\u00f9\n\nsunichhon. Bapay-e  kaichhe:    \"Mor    garbha-bati     ch\u00e1w\u00e1lik\nkhn\u00e2naise.  \u00c2f\u00e2i\u00e2  khith\u00e2dang: \"\u00c2ngn\u00ee modom-au th\u00e2nai hingzaus\u00e2kh\u00f4\n\nne m\u00e1rib\u00ed.\"     Kawate      Mosai   ahile;    mor  bapaik  e m\u00e1r\n  d\u00e2 bu.\"   Khith\u00e2nai-au-n\u00f9 Mos\u00e2i\u00e2 fainaise; \u00e2ngn\u00ee \u00e2f\u00e2kh\u00f4 phongse\n\nm\u00e1richhe. Bap\u00e1ye b\u00e1gari parichhe. T\u00e1r  pichhat  Madhue    e m\u00e1r\n budang.   \u00c2f\u00e2     gaglainaise.   B\u00een\u00ee  unau   Madhu\u00e2-b\u00f9 phongse\n\nm\u00e1richhe. T\u00e1r  pichhat K\u00e1mesvar bar b\u00e1ns  e dal  lai \u00e1hichhe.\n budang.  B\u00een\u00ee  unau   K\u00e2mesvar w\u00e2  gedet gongse  l\u00e2bodang.\n\nMar manat sandeha hal.  Mor  bap\u00e1y burha  m\u00e1nu.  E     du\n   Ang      g\u00eenaise.   \u00c2ngn\u00ee  \u00e2f\u00e2  brai  m\u00e2ns\u00f9i. Be phong-ne\n\n   m\u00e2rate    bapay  k\u00e1pi   \u00e1chhe.  Tenekw\u00e1te  K\u00e1mesvare marichhe\nbu-nai-au-n\u00f9 \u00e2f\u00e2i\u00e2 maubai th\u00e2dang. Bebaid\u00ee-n\u00f9 Kamesvar\u00e2  fongse\n\ne m\u00e1r.  Tenekw\u00e1te Madhu o  e dal  b\u00e1ns    lai   mariba-lai \u00e1hichhe.\nbudang. Bebaid\u00een\u00f9 Madhu b\u00f9  w\u00e2   gongse l\u00e2nanai   bun\u00f9     faidang.\n\nPr\u00e1nar bhay dekh\u00ed, ji thait sangr\u00e1m haichhe, he thait e d\u00e1l   b\u00e1ns\nThoinu  g\u00een\u00e2nai,    zerau   n\u00e2nglaidangman,  beau n\u00f9  w\u00e2-gon gongse\n\n p\u00e1lon.   Mor  bapaik m\u00e2re    buli,   mai o e b\u00e1r   Madhuk  m\u00e1rilon.\nman-nai. \u00c2ngn\u00ee \u00e2f\u00e2kh\u00f4 bugan hann\u00e1nai, \u00e2ngb\u00f9 fongse Madhukh\u00f4 bunaise.\n\n   Murat     parichhe,   na k\u00f3t    parichhe,  mor g\u00e1t y\u00e1d  nai.\nkh\u00e5r\u00e5-au-s\u00f9 gaglai-kh\u00f9, na mau-s\u00f9 gaglai-kh\u00f9, \u00e2ng khith\u00e2n\u00f9 b\u00e2i\u00e2.\n\nTetia Madhu   m\u00e1tit  pari gaichhe.  Mor  bapaik may toli laichhon.\nOb\u00e2nu Madhu\u00e2 h\u00e2-i-au gaglainaise.  \u00c2ngn\u00ee \u00e2f\u00e2kho \u00e2ng dikh\u00e2ngnaise.\n\nTenekw\u00e1t  mor  kakai \u00e1hi paichhe. Kokai-e  may-e   \u00e1m\u00e1r bapaik\nEreaun\u00f9  \u00e2ngn\u00ee  \u00e2d\u00e2  s\u00e5 fainaise. \u00c2d\u00e2zang \u00e2ngzang zang-n\u00ee \u00e2f\u00e2kh\u00f4\n\nlai \u00e1hichhon, \u00e2r\u00fb  Madhu\u00addale   Madhuk  lai gaichhe.\n l\u00e2b\u00f4naise,   \u00e2r\u00fb Madhu\u00adni-fr\u00e2 Madhukh\u00f4 l\u00e2ngnaise.\n\n\n\n\n\nD\u00d9IM\u00c2 D\u00d9IS\u00c2 NI KHOR\u00c2NG.\n\nS\u00e2n\u00f9i brai burui man. Ph\u00e2re unau b\u00eesur gothai brai-buru\u00ee z\u00e2l\u00e2ngb\u00e2,\nburui\u00e2 zing\u00e2s\u00een\u00e2nai brainu khith\u00e2naise \"Brai, zang\u00adf\u00f9rh\u00e2 z\u00ee d\u00e2nai\nfis\u00e2fur dang, b\u00ees\u00f9r m\u00e2 z\u00e2n\u00e2nai th\u00e2nggan?\" Erui bungb\u00e2 braia mai hu\nkh\u00e2mnu l\u00e2gi Khubern\u00eeau th\u00e2ngn\u00e2nai, mai sobai b\u00eesor \u00e2r\u00f9 lai-megong\nl\u00e2f\u00e2 megong b\u00eef\u00f9r m\u00e2n\u00ee-n\u00ee b\u00eegot-zului b\u00een\u00e2nai n\u00e5-i-au l\u00e2b\u00f4n\u00e2nai\ns\u00e2nsn\u00ee s\u00e2nz\u00e2t l\u00e2m\u00e2iau hor th\u00e2n\u00e2nai, n\u00e5 man-fai-n\u00e2nai buruin\u00f9\nkhitha\u00adnaise: \"Ang gasen\u00f9 bigot-zului l\u00e2bobai.\" Ph\u00e2re n\u00e5-i-au s\u00e2n-ne-s\u00f9\nth\u00e2n\u00e2nai, khet kh\u00e2mn\u00f9 l\u00e2gi sorai fith\u00e2-gundui l\u00e2n\u00e2nai h\u00e2, nain\u00f9 l\u00e2gi\nth\u00e2ngnaise. Ph\u00e2re gah\u00e2m h\u00e2, d\u00e5tse nai-ui fr\u00e2bui f\u00e2tbr\u00f9i-thing-b\u00f9 zur\u00e2\nkh\u00e2n\u00e2nai dinnanai n\u00e5 fainaise. Unau s\u00e2nse\u00adni-kh\u00e2li khodal sekh\u00e2,\nbif\u00f9r-m\u00e2ni l\u00e2n\u00e2nai th\u00e2ngn\u00e2nai h\u00e2gr\u00e2 eon\u00e2nai \u00e2r\u00f9 b\u00ee h\u00e2gr\u00e2t\u00f9rkh\u00f4\nsaun\u00e2nai h\u00e2kh\u00f4 maz\u00e2ng kh\u00e2mnaise. B\u00een\u00ee\u00adfrai, sanz\u00e2 san\u00e2p \u00e2r\u00f9 s\u00e2 kh\u00f9l\u00e2\nf\u00e2tbr\u00f9i-thing khulumn\u00e2nai khon\u00e2 br\u00f9ithing phongse phongse zaunaise.\n\nBiaun\u00f9 h\u00e2 gasen\u00f9 mannaise. Ph\u00e2re baid\u00ee baid\u00ee mai \u00e2r\u00f9 f\u00eef\u00e2ng\nmegon-thaigong boikh\u00f4b\u00f9 f\u00f9n\u00e2nai h\u00f9naise. Ph\u00e2re h\u00e2b\u00e2 zapb\u00e2 brai\u00e2 n\u00e5i-au\nth\u00e2ngn\u00e2nai zirai n\u00e2nai th\u00e2naise. Ob\u00e2s\u00f9 \u00e2z\u00eeb\u00f9 dang kh\u00e2lib\u00f9 dang s\u00e2nse\nburui\u00e2 mai nain\u00f9 l\u00e2gi braikh\u00f4 l\u00f9g\u00f9 homnaise. Khintu braia bungnaise\n\"L\u00e2m\u00e2\u00adiau d\u00f9i g\u00f9i\u00e2. Nangh\u00e2 d\u00f9i g\u00e2ng-b\u00e2 \u00e2ng maun\u00eefrai h\u00f9n\u00f9?\" Theo\u00adb\u00f9\nb\u00ee brai-n\u00ee khor\u00e2ng khn\u00e2song\u00e2\u00adl\u00e2b\u00e2 embr\u00e2br\u00e2 braikh\u00f4 homnai\u00adkhai\nl\u00e2ng-gn\u00e2ng-naise. Ph\u00e2re th\u00e2n\u00adg\u00f9i th\u00e2ng\u00f9i main\u00ee h\u00e2 man-s\u00ee man-s\u00ee z\u00e2b\u00e2,\nburuih\u00e2 d\u00f9i g\u00e2ngn\u00e2nai brain\u00f9 khith\u00e2b\u00e2, brai\u00e2 bung\u00adnaise \"\u00c2ng nangn\u00f9\nd\u00f9h\u00f9i-n\u00f9 khith\u00e2-dangman, nongg\u00e2? l\u00e2m\u00e2-i au g\u00f9ia hann\u00e2nai? Theo\u00adb\u00f9\n\u00e2ngn\u00ee khor\u00e2ng khn\u00e2-i-\u00e2l\u00e2b\u00e2 fain\u00e2nai \u00e2ngkh\u00f4 dukhu h\u00f9\u00ed\u00f9. Ere\u00f9i bungb\u00e2,\nburui\u00e2 bungnaise. Din\u00ee \u00e2ng d\u00f9i man-l\u00e2ng-\u00e2b\u00e2, thoi-s\u00ee-gan. Nang \u00e2ng-n\u00f9\nd\u00f9i h\u00f9n\u00f9\u00adn\u00e2ngg\u00f4.\" Ph\u00e2re unau brai\u00e2 mung\u00adb\u00f9 upai mane z\u00e2n\u00e2nai, d\u00f9i\nnamai-n\u00e2ng-naise. N\u00e2maie n\u00e2\u00admaie fukurimanse nub\u00e2, b\u00ee buruin\u00ee megonkh\u00f4\nh\u00ee zang kh\u00e2n\u00e2nai be fukuri-h\u00e2-l\u00e2gi l\u00e2ngnaise. \u00c2r\u00f9 brai\u00e2 bungnaise\n\"Nang be fukuri kh\u00f4 nai\u00e2l\u00e2b\u00e2 d\u00f9i l\u00e2ng.\" Khintu d\u00f9i l\u00e2ngb\u00e2-r\u00f9 m\u00e2b\u00e2\nm\u00e2b\u00e2 d\u00f9i n\u00ee dau \u00e2r\u00f9 h\u00e2ngs\u00f9fr\u00e2 birlai-b\u00e2, b\u00eekh\u00f4 khn\u00e2n\u00e2nai, b\u00eekh\u00f4 nain\u00f9\nlubuin\u00e2nai nainaise. Beaun\u00f9 dauf\u00f9rn\u00ee gele\u00adnai \u00e2r\u00f9 rong z\u00e2lainai nun\u00e2nai\nb\u00eeh\u00e2b\u00f9 brai zang rong z\u00e2lain\u00f9 mon z\u00e2naise. Ob\u00e2s\u00f9 brai\u00e2 kh\u00e2\u00adm\u00e2, burui\u00e2\n\u00e2g\u00e2r\u00e2. Ph\u00e2re brai\u00e2 buruin\u00ee khor\u00e2ng l\u00e2n\u00f9 gn\u00e2ng z\u00e2\u00adnaise. Ob\u00e2s\u00f9 b\u00ees\u00f9rh\u00e2\n\u00e2ji-b\u00f9-th\u00e2i\u00f9 kh\u00e2li-b\u00f9-th\u00e2i\u00f9 g\u00e5th\u00e5 g\u00e5thai z\u00e2naise. Z\u00e2b\u00e2, b\u00ees\u00f9rkh\u00f4\nfis\u00een\u00f9 h\u00e2ekhai brai\u00e2 b\u00ees\u00f9rkh\u00f4 buruin\u00ee khor\u00e2ngzang Hem-n\u00ee h\u00e2z\u00f4-au\nl\u00e2ngn\u00e2nai beaun\u00f9 fukuri manse kh\u00e2mn\u00e2nai baid\u00ee baid\u00ee n\u00e2 kh\u00e2m\u00adn\u00e2nai\nd\u00f9iau hog\u00e2rn\u00e2nai dinb\u00f9-naise.\n\nPh\u00e2re unau Sr\u00ee brai\u00e2 s\u00f9im\u00e2 fudrun m\u00e2se l\u00e2nanai, m\u00f9i sess\u00e2 \u00e2r\u00f9\nkhusung n\u00e2maibaie n\u00e2maibaie d\u00f9i g\u00e2ngs\u00f9 dangman. Ereau-n\u00f9 Sr\u00ee brai\u00e2\nbe fukuriau th\u00e2ng-fn\u00e2ng-naise. Beaun\u00f9 d\u00f9i nun\u00e2\u00adnai l\u00e2ngn\u00f9 n\u00e2maib\u00e2,\nn\u00e2fr\u00e2 b\u00eekh\u00f4 raidaunaise. \"Af\u00e2, nang ben\u00ed d\u00f9i l\u00e2ngb\u00e2, zangf\u00f9rkh\u00f4\ngah\u00e2m kh\u00e2mn\u00e2nggan.\" Beaun\u00f9 b\u00ee s\u00f9mai l\u00e2n\u00e2nai, d\u00f9ikh\u00f4 l\u00e2ngb\u00e2, n\u00e1fr\u00e2\nbungnaise. \"D\u00e2 nang zangf\u00f9r\u00adkh\u00f4 Loitho h\u00e2l\u00e2g\u00ee l\u00e2ng.\" Beaun\u00f9 Sr\u00ee\nbrai\u00e2 gaigain\u00f9 lauth\u00ee zang dru-dru b\u00f9-b\u00f9-b\u00e2 kh\u00eeth\u00fb kh\u00eeth\u00fb d\u00f9i b\u00f9h\u00f9i\nb\u00f9nai, \u00e2r\u00f9 n\u00e2fr\u00e2 b\u00f9 fai\u00adnaise. B\u00eebaid\u00een\u00f9 d\u00f9is\u00e2 z\u00e2naise. Ob\u00e2s\u00f9 unau\nn\u00e2fr\u00e2 Sr\u00ee brai-n\u00f9 lao thaise \u00e2r\u00f9 khumr\u00e2 thaise hotaaise. Phr\u00e2 b\u00eekh\u00f4n\u00f9\nl\u00e2b\u00f4nanai s\u00e2se khurm\u00e2-n\u00ee n\u00e5-i-au h\u00e2pfaib\u00e2 b\u00een\u00f9 z\u00f4 m\u00eekh\u00e2m \u00e2r\u00f9 \u00f4m\u00e2 m\u00e2se\nbuth\u00e2t\u00adn\u00e2nai h\u00f9naise. Ph\u00e2re okh\u00e0 nai\u00adb\u00e2 Sr\u00ee brai\u00e2 be khumr\u00e2-kh\u00f4 b\u00een\u00ee\nkhurm\u00e2n\u00f9 hunaise. H\u00f9b\u00e2 bi khumr\u00e2kh\u00f4 d\u00e2nkhaub\u00e2 th\u00e2k\u00e2 gaz\u00e2 mann\u00e2nai\n\u00e2r\u00f9 b\u00e2t\u00ee-se kh\u00e2m z\u00e2h\u00f9n\u00f9 l\u00e2gi om\u00e2 buth\u00e2tnaise. \u00c2r\u00f9 om\u00e2 bikhau [2]\nman-se dinnaise. Z\u00e2kh\u00e2ng-\u00f9i fr\u00e2b\u00f9i fain\u00f9 n\u00e2maib\u00e2 om\u00e2 bikhaukh\u00f4 Sr\u00ee\nbrain\u00f9 h\u00f9naise. H\u00f9b\u00e2 \u00e2r\u00f9 brai\u00e2 laukh\u00f4b\u00f9 khurm\u00e2n\u00f9 h\u00f9naise. B\u00ee lau-au\ndarb\u00ee gaz\u00e2 dangman. Khintu be khor\u00e2ngkh\u00f4 brai\u00e2 mi-thi\u00e2. \u00c2r\u00f9 b\u00een\u00ee\nkhurm\u00e2\u00adi\u00e2-b\u00f9 b\u00ee-n\u00f9 khith\u00e2-i-\u00e2-kh\u00f9ise. Unau brai\u00e2 n\u00e5i-au fainaise. \u00c2r\u00f9\nb\u00eeh\u00e2 n\u00e5-i-au b\u00een\u00ee fis\u00e2z\u00f9-kh\u00f4 z\u00e2br\u00e2 z\u00e2n\u00e2nai th\u00e2nai nunaise. B\u00ee lao \u00e2r\u00f9\nkhumr\u00e2-kh\u00f4 b\u00een\u00ee khurm\u00e2-kh\u00f4 h\u00f9l\u00e2ngnaikhai b\u00eebaid\u00ee z\u00e2br\u00e2 z\u00e2nai \u00e2r\u00f9 b\u00een\u00ee\nkhurm\u00e2i\u00e2-b\u00f9 be lao \u00e2r\u00f9 khumr\u00e2-kh\u00f4 l\u00e2khm\u00e2naikhai z\u00e2br\u00e2 gabr\u00e2p z\u00e2n\u00e2nai\nth\u00e2naise. Ob\u00e2s\u00f9 b\u00een\u00ee unau n\u00e2-fr\u00e2 oz\u00e2 z\u00e2-th\u00ee-n\u00e2nai b\u00ees\u00f9r-n\u00ee n\u00e5-i-au\nth\u00e2ngn\u00e2nai gad\u00e2n nai-h\u00f9i-n\u00e2nai [3] khith\u00e2naise \"Nang-s\u00f9r z\u00f9s\u00e2 mairong\n\u00e2r\u00f9 goe zor\u00e2se f\u00e2th\u00f9i zor\u00e2se \u00e2r\u00f9 dau m\u00e2se l\u00e2n\u00e2nai d\u00f9is\u00e2-i-au h\u00f9n\u00e2nai\nkhu\u00adlumb\u00e2, nang-s\u00f9r-h\u00e2 z\u00e2br\u00e2 g\u00e2gan.\" Bes\u00f9r bibaidi-n\u00f9 kh\u00e2mn\u00e2nai z\u00e2br\u00e2\ng\u00e2naise. B\u00een\u00eekhai d\u00e2 B\u00e5\u00adr\u00e5fr\u00e2 d\u00f9is\u00e2 d\u00f9im\u00e2 f\u00f9rkh\u00f4 khulum\u00f9. Zapbai!\n\n\n\n\n\nS\u00c2SE OLSI\u00c2 G\u00c5TH\u00c5 N\u00ca KHOR\u00c2NG.\n\nS\u00e2se olsi\u00e2 g\u00e5th\u00e5 dangman. B\u00ee m\u00e2lai h\u00e2li oin\u00e2nai mai gai zap-b\u00e2,\nob\u00e2s\u00f9 b\u00ee m\u00e2m\u00e2r dubl\u00eeau h\u00e2li oi-h\u00f9i-dang. Ph\u00e2re B\u00f9th\u00f9r brai\u00e2 olsia\ng\u00e5th\u00e5kh\u00f4 h\u00e2li oinai nun\u00e2nai b\u00ee th\u00e2ngn\u00f9 h\u00e2ekhai, bungnaise. \"Hel\u00f9i\ng\u00e5th\u00e5, nanglai d\u00e2 m\u00e2 h\u00e2l\u00ee oidang-h\u00f9i, b\u00f9th\u00f9r\u00e2 mob\u00e2b\u00e2n\u00f9 th\u00e2ngbai. D\u00e2\nmai gaib\u00e2, m\u00e2 z\u00e2\u00adb\u00e2u-n\u00f9?\" Theob\u00f9 b\u00ee b\u00eekh\u00f4 nai\u00adfin\u00e2, mos\u00f4kh\u00f4 b\u00f9\u00e2 dhum\ndhum dh\u00e2m dh\u00e2m [4] bun\u00e2nai, n\u00e2tzret n\u00e2t\u00adflet b\u00e2li oibai th\u00e2i\u00f9. Unau\nbrai\u00e2 khonle khonle s\u00f9ngnaikhai g\u00e5th\u00e5\u00e2 br\u00e2p-n\u00e2nai nai-gedau-n\u00e2nai\nbung\u00adnaise \"Nanglai maun\u00ee brai l\u00f9i? \u00c2ng kh\u00f4 h\u00e2li oinaiau be baid\u00ee\ns\u00f9ngbai th\u00e2i\u00f9? Angh\u00e2 m\u00e2 z\u00e2dang, \u00e2ng s\u00f9 mith\u00eedang.\" Beaun\u00f9 brai\u00e2\nbungnaise \"Nongg\u00e2, l\u00f9i \u00e2f\u00e2, \u00e2ng nangkh\u00f4 gah\u00e2m khor\u00e2ng-s\u00f9 khith\u00e2n\u00f9\nn\u00e2maidang!\" Beaun\u00f9 g\u00e5th\u00e5\u00e2 bungnaise \"M\u00e2 khor\u00e2ng dang? M\u00e2m\u00e2r\nkhith\u00e2! \u00c2ngh\u00e2 h\u00e2li oin\u00f9 s\u00e2n zol\u00e2ngbai!\" Ob\u00e2s\u00f9 brai\u00e2 bungnaise \"D\u00e5\nh\u00e2li oin\u00e2nai m\u00e2 z\u00e2n\u00f9? B\u00f9th\u00f9r th\u00e2ngbai,\" hanb\u00e2, g\u00e5th\u00e5\u00e2 bungnaise\n\"B\u00ee bobething th\u00e2ngkh\u00f9? Mau th\u00e2ngkh\u00f9 nang \u00e2ngn\u00f9 khith\u00e2nanai h\u00f9. \u00c2ng\nmai gain\u00f9 man\u00e2b\u00e2, m\u00e2 z\u00e2n\u00e2nai th\u00e2ng-gan?\" Ob\u00e2s\u00f9 brai\u00e2 bungnaise\n\"Nang \u00e2gl\u00e2nu m\u00e2lai zang l\u00f9g\u00f9se h\u00e2li oin\u00e2nai mai gaib\u00e2 h\u00e2mgauman,\nd\u00e2lai b\u00f9th\u00f9r-kh\u00f4 s\u00f9r nun\u00f9 h\u00e2go, \u00e2r\u00f9 m\u00e2br\u00f9i b\u00eekh\u00f4 laifin-n\u00f9?\" Beaun\u00f9\ng\u00e5th\u00e5\u00e2 bungnaise \"Nang khith\u00een\u00e2nai h\u00f9n\u00f9 h\u00e2b\u00e2, \u00e2ng b\u00eekh\u00f4 zer\u00f9\u00efb\u00e2b\u00f9\nl\u00e2b\u00f4n\u00f9 h\u00e2gan.\" Hanb\u00e2, b\u00eekh\u00f4 brai\u00e2 b\u00f9l\u00f9 h\u00e2ekhai khith\u00e2naise \"Nang\nbething th\u00e2ng\u00f9i th\u00e2b\u00e2 kh\u00e5r\u00e5 phut-thru-thru brai s\u00e2se thokon thun\u00e2nai\ndubli gezer gezer thangnai nugan. Ob\u00e2ni\u00e2 nang b\u00eekh\u00f4n\u00f9 hom. \u00c2r\u00f9\nb\u00ee zere khith\u00e2-i-\u00f9 nang bebaid\u00een\u00f9 kh\u00e2md\u00f9i\" hann\u00e2nai, b\u00f9th\u00f9r brai\u00e2\nth\u00e2ngnaise. Ob\u00e2s\u00f9 g\u00e5th\u00e5\u00e2 h\u00e2li hog\u00e2rn\u00e2nai n\u00e5iau fain\u00e2nai b\u00eem\u00e2 buruikh\u00f4\nm\u00e2m\u00e2r kh\u00e2m songn\u00f9 h\u00f9n\u00e2nai, z\u00e2\u00f9i l\u00e2ng\u00f9i b\u00eem\u00e2n\u00f9 khith\u00e2naise \"Ai, nang\ng\u00e2bun fungz\u00e2\u00adn\u00ee kh\u00e2m songn\u00e2nai h\u00f9, \u00e2r\u00f9, mairong khoth\u00e2se b\u00f9nn\u00e2nai\nh\u00f9. \u00c2ng b\u00f9th\u00f9r braikh\u00f4 h\u00f9s-\u00f9-l\u00e2ng-n\u00f9. n\u00e2ngg\u00f4. \"Man\u00e2th\u00f9 din\u00ee \u00e2ng h\u00e2li\noinaiau brai s\u00e2se fain\u00e2nai mai gainain\u00ee B\u00f9th\u00f9r\u00e2 thangbai hann\u00e2\u00adnai\nkhith\u00e2nai, \u00e2r\u00f9 bikh\u00f4 h\u00f9s\u00f9 l\u00e2ngb\u00e2 mangan, \u00e2r\u00f9 b\u00eezere kh\u00e2mn\u00f9 thin\u00f9,\nbebaid\u00ee-n\u00f9 kh\u00e2m hann\u00e2nai khith\u00e2l\u00e2ngnai.\" Ob\u00e2s\u00f9 buruia okh\u00e2 naib\u00e2\nkh\u00e2m songn\u00e2nai g\u00e5th\u00ad\u00e5kh\u00f4 z\u00e2-h\u00f9-\u00f9i l\u00e2ng-h\u00f9-\u00f9i mairong khoth\u00e2se\nb\u00f9nn\u00e2nai h\u00f9n\u00e2nai g\u00e5th\u00e5\u00adkh\u00f4 hog\u00e2rnaise. G\u00e5th\u00e5\u00e2 th\u00e2ng\u00f9i th\u00e2ng\u00f9i\nzaikh\u00f4n\u00f9 l\u00f9g\u00f9 man\u00f9, b\u00eekh-\u00f4n\u00f9 s\u00f9ng\u00f9, b\u00ees\u00f9r bung\u00f9: \"B\u00f9th\u00f9r th\u00e2ngbai\nhann\u00e2nai mithig\u00f4. B\u00ee m\u00e2br\u00f9i \u00e2r\u00f9 bobething th\u00e2ng-kh\u00f9, b\u00eekh\u00f4 zangf\u00f9r\nkhith\u00e2n\u00f9 h\u00e2i\u00e2.\" Beaun\u00f9 g\u00e5th\u00e5\u00e2 gadau-srau z\u00e2n\u00e2nai bobething th\u00e2ngan\nhann\u00e2nai zeren\u00f9 man\u00f9 eren\u00f9 dubli gezer gezer th\u00e2bai baib\u00e2 gaz\u00e2nau brai\ns\u00e2se nuhotnaise Nuhotb\u00e2 b\u00een\u00f9 b\u00f9-th\u00f9r z\u00e2n\u00f9 n\u00e2ngg\u00f4 nungn\u00e2nai, b\u00ee-kh\u00f4\nbungnaise \"\u00c2f\u00e2, r\u00e5th\u00e5! d\u00e5se r\u00e5th\u00e5! Ang nang-ni-au manse khor\u00e2ng s\u00f9ngn\u00f9\nn\u00e2maidang.\" Theob\u00f9 brai\u00e2 khn\u00e2song\u00e2l\u00e2b\u00e2 th\u00e2ng\u00f9i th\u00e2i\u00f9. G\u00e5th\u00e5\u00e2-b\u00f9 khith\u00f9\nkh\u00eeth\u00f9 th\u00e2ng\u00f9i th\u00e2ng\u00f9i khith\u00e2-l\u00e2ng\u00f9. Gabauzang brai\u00e2 nai f\u00e2fin-nanai\nbungnaise \"M\u00e2 hekhong-hekhong s\u00f9r g\u00e5th\u00e5l\u00f9i maun\u00ee l\u00f9i nanglai?\" hann\u00e2nai\ns\u00f9ngb\u00e2 g\u00e5th\u00e5\u00e2 bungnaise \"\u00c2f\u00e2 brai, da br\u00e2p-l\u00f9i! ang manse dukhuau\ngagl\u00e2i-n\u00e2nai, nangn\u00ee kh\u00e2thiau faidang.\" Hanb\u00e2, brai\u00e2 \"M\u00e2m\u00e2r khith\u00e2\nm\u00e2m\u00e2r khitha \u00e2ng th\u00e2ngn\u00f9 n\u00e2ngg\u00f4, \u00e2ngh\u00e2 n\u00e5\u00e2 gaz\u00e2n, hor-th\u00f4 h\u00f9i-gan;\"\nhannaise. Ob\u00e2s\u00f9 g\u00e5th\u00e5\u00e2 khith\u00e2naise \"\u00c2f\u00e2 \u00e2ng nangkh\u00f4 b\u00f9th\u00f9r brai baid\u00ee\nn\u00f9i\u00f9. B\u00een\u00eekhai nang \u00e2ngkh\u00f4 d\u00e2 buth\u00e2t. M\u00e2lai\u00e2 boib\u00f9 mai gaithr\u00e5-bai\n\u00e2ng un z\u00e2nanai daise b\u00f9 gain\u00f9 h\u00e2-e kh\u00f9ise. B\u00een\u00eekhai nang d\u00e5se\nth\u00e2ng-f\u00e2fin-b\u00e2 \u00e2ngha mai zagan\" bungnaikhai, braia b\u00een\u00f9 khith\u00e2-naise\n\"\u00c2ng d\u00e2 faibai, th\u00e2ng f\u00e2-finn\u00f9 h\u00e2lia, nang ben\u00eefrai m\u00e2m\u00e2r th\u00e2ngn\u00e2nai,\nzese h\u00e2i\u00f9 gath\u00e2ng-gabr\u00e2m h\u00e2li oin\u00e2nai mai gaih\u00f9ith\u00e2ng.\" Ob\u00e2s\u00f9 g\u00e5th\u00e5\u00e2\nfain\u00e2nai zeren\u00f9 man\u00f9, eren\u00f9 khothi\u00e2 [5] khin\u00ee-kh\u00f4 gai-brop-n\u00e2nai\ndinnaise. Zapbai!\n\n\n\n\n\nG\u00c5TH\u00c5 M\u00c2MRA N\u00ce KHOR\u00c2NG.\n\nS\u00e2n\u00f9i brai b\u00f9r\u00f9ih\u00e2 g\u00e5th\u00e5 s\u00e2se dangman. Brai\u00e2 g\u00e5th\u00e5 uduib\u00e2-n\u00f9\nthoi-l\u00e2ng-naise. Ob\u00e2s\u00f9 b\u00eem\u00e2 b\u00f9\u00adr\u00f9i\u00e2 b\u00eebai-n\u00e2nai g\u00e5th\u00e5kh\u00f4 b\u00e2ngai\nfidit-b\u00e2 g\u00e5th\u00e5\u00e2 bungnaise \"Ai, \u00e2ng d\u00e2 mos\u00f4 gumn\u00f9 h\u00e2-s\u00ee-g\u00f4. N\u00e5-se-au\nmurkhi\u00e2 h\u00e2pn\u00f9 n\u00e2mai\u00f9.\" B\u00een\u00ee b\u00eem\u00e2 bungnaise \"\u00c2f\u00e2 fis\u00e2tlai\u00e2, nang \u00e2ng\nthoi\u00e2go m\u00e2ni dukhu z\u00e2n\u00f9 n\u00e2ngg\u00e2.\" Khintu fis\u00e2\u00adtlai\u00e2 b\u00een\u00ee dukhu mon\nh\u00f9\u00e2l\u00e2b\u00e2 s\u00e2se n\u00ee n\u00e5iau murkhi\u00e2 h\u00e2pnaise. Ph\u00e2re b\u00eekh\u00f4 murkhi\u00e2-fr\u00e2\nmos\u00f4 gum-z\u00e2p-n\u00f9 h\u00f9\u00e2. Ob\u00e2s\u00f9 s\u00e2se gurkhi\u00e2 brai\u00e2 b\u00eekh\u00f4 onn\u00e2nai\ngum z\u00e2p-h\u00f9-naise. Ph\u00e2re gurkhi\u00e2fr\u00e2 b\u00eekh\u00f4 nun\u00f9 h\u00e2i\u00e2, \u00e2r\u00f9 boib\u00f9\nbu-i-\u00f9. B\u00een\u00eekhai unau b\u00ee th\u00e2n\u00f9 h\u00e2ekhai, monau dukhu kh\u00e2mn\u00e2nai,\nb\u00f9id\u00e2kh-s\u00e2ri l\u00e2ngnaise.\n\nPh\u00e2re th\u00e2ng\u00f9i th\u00e2ng\u00f9i b\u00ee n\u00e2m\u00e2-i-au Siml\u00ee B\u00eer kh\u00f4 l\u00f9g\u00f9 mannaise. Ph\u00e2re\nb\u00eekh\u00f4 bungnaise \"Dau, nanglai m\u00e2 b\u00eer l\u00f9i? Siml\u00ee b\u00eef\u00e2ng f\u00e2ngse m\u00e2ni\nb\u00e2n-b\u00f9-dang!\" Ob\u00e2n\u00f9 b\u00ee bungnaise; \u00e2ngn\u00f9 m\u00e2 b\u00eer, l\u00f9i, \u00e2d\u00e2? Zekh\u00f4\nbung\u00f9 Gil\u00e2 Charan b\u00eer, b\u00ees\u00f9 b\u00eer!\" Ob\u00e2 g\u00e5th\u00e5\u00e2 bungnaise, \"B\u00ee b\u00eer\u00e2\n\u00e2ngn\u00f9!\" Bungb\u00e2, ob\u00e2, \"\u00c2ng nang zang th\u00e2ngf\u00e2gan l\u00f9i, \u00e2d\u00e2.\" Erui\nhann\u00e2nai, b\u00ee zang th\u00e2ngnaise. Bebaid\u00een\u00f9 th\u00e2ng\u00f9i th\u00e2ng\u00f9i \u00e2r\u00f9 Dhop B\u00eer\nkh\u00f4 l\u00f9g\u00f9 manb\u00e2, b\u00eekh\u00f4 b\u00f9 bungnaise \"Dau, be lai m\u00e2 b\u00eer l\u00f9i? Dhop\nb\u00eet\u00e2ng f\u00e2ngse m\u00e2ni h\u00e2tsingn\u00f9 b\u00e2n-b\u00f9-g\u00e2r-dang!\" Ob\u00e2s\u00f9 b\u00ee bungnaise\n\"Ang-lai m\u00e2 b\u00eer l\u00f9i, \u00e2d\u00e2f\u00f9r. Zi Gil\u00e2 Charan b\u00eer b\u00ee, s\u00f9!\" Ob\u00e2 Gil\u00e2\nCharan bungnaise, \"E g\u00f9i, b\u00ee lai \u00e2ngn\u00f9 nangg\u00e2 l\u00f9i?\" Er\u00f9i hanb\u00e2,\n\"O \u00e2d\u00e2, ob\u00e2 \u00e2ng-b\u00f9 nang s\u00f9r zang th\u00e2ngf\u00e2gan,\" hann\u00e2nai bis\u00f9r zang\nth\u00e2ngnaise. Bebaidin\u00f9 B\u00eesor B\u00eer, B\u00e2ndor B\u00eer, H\u00e2gor B\u00eer, \u00e2r\u00f9 Ot B\u00eer\nboi zang b\u00ees\u00f9r s\u00e2r\u00e5 b\u00eer z\u00e2naise. Bebaid\u00eenu l\u00f9g\u00f9se th\u00e2ng\u00f9i th\u00e2ng\u00f9i\ns\u00e2se. Raikh\u00f4 burui-n\u00ee n\u00e5 man-h\u00f9i-b\u00e2, beaun\u00f9 kh\u00e2m song-z\u00e2-n\u00f9 l\u00e2gi\ns\u00e2se b\u00eer Raikh\u00f4n\u00ee-au ot bain\u00f9 th\u00e2ngnaise. Th\u00e2ngb\u00e2, Raikh\u00f4 b\u00f9r\u00f9i\u00e2\nm\u00e2ns\u00f9i nun\u00e2nai z\u00e2n\u00f9 lubuin\u00e2nai lomz\u00e2-th\u00ee-n\u00e2nai udun\u00e2nai th\u00e2naise,\n\u00e2r\u00f9 b\u00ee b\u00eerkh\u00f4 bungnaise \"\u00c2bo, \u00e2ngni kh\u00e2thi-au-n\u00f9 ot dang, sukh\u00e2ngn\u00e2nai\nl\u00e2ngfai!\" Hanb\u00e2, b\u00ee fain\u00e2nai sukh\u00e2ngdangman. Ereaun\u00f9 khathiau th\u00e2nai\nh\u00e2khorau z\u00f9n\u00e2nai kh\u00f9khlainaise. B\u00eebaidi-n\u00f9 gab\u00e2u z\u00e2b\u00e2, boibo s\u00e2se s\u00e2se\nth\u00e2ngn\u00e2nai, beaun\u00f9 gaglai-thr\u00e5-naise. Ob\u00e2s\u00f9 Gil\u00e2 Charan b\u00eer\u00e2 manse\nkhor\u00e2ng z\u00e2bai nungn\u00e2nai b\u00eeau th\u00e2ngn\u00e2nai, Raikh\u00f4 buruikh\u00f4 nunaise. Ob\u00e2s\u00f9\nb\u00ee Raikh\u00f4 burui kh\u00f4 s\u00f9b\u00e2-khr\u00e2ng hot-naise. Beaun\u00f9 b\u00f9r\u00f9i\u00e2 dukhu mann\u00e2nai\n\"Abo, nang \u00e2ngkh\u00f4 d\u00e2 buth\u00e2t!\" hanb\u00e2; \"Ob\u00e2 \u00e2ngni \u00e2g\u00f9if\u00f9r kh\u00f4 d\u00eehonn\u00e2nai\nh\u00f9.\" Ereui bungnai-au-n\u00f9 b\u00f9r\u00f9i z\u00e2khl\u00e2 gongse l\u00e2bo\u00adn\u00e2nai besurkh\u00f4\nh\u00e2khor-n\u00eefrai d\u00eekh\u00e2ngnaise. Ph\u00e2re unau b\u00ee Raikho b\u00f9r\u00f9ikh\u00f4 b\u00f9th\u00e2t-naise.\n\nAr\u00f9 b\u00eezang th\u00e2ng\u00f9i th\u00e2ng\u00f9i s\u00e2ne Raikh\u00f4 th\u00e2nai thauni\nman-h\u00f9i-naise. Man-h\u00f9i-b\u00e2, beaun\u00f9 siml\u00ee-B\u00eer-kh\u00f4 mikh\u00e2m song-n\u00f9\nthin-n\u00e2nai, b\u00ees\u00f9r shik\u00e2r kh\u00e2mn\u00f9 th\u00e2ngnaise. Ph\u00e2re b\u00ee kh\u00e2m songn\u00e2nai\ndinnaise. Khintu Raikho s\u00e2n\u00f9i\u00e2 fain\u00e2nai kh\u00e2mkh\u00f4 z\u00e2fainaise. Ph\u00e2re\nb\u00ees\u00f9r fain\u00e2nai, \"kh\u00e2m\u00e2 h\u00f9r\u00f9?\" hann\u00e2nai bungb\u00e2 \"E \u00e2d\u00e2fur, \u00e2ng\nmikh\u00e2m songn\u00f9 baug\u00e2rbai l\u00eef\u00f9r, man\u00e2thu \u00e2ng gum\u00e2 maz\u00e2ng m\u00e2se\nnun\u00e2nai b\u00eekh\u00f4 naibai th\u00e2dangman.\" Khintu Gil\u00e2 Charan b\u00ee khor\u00e2ngkho\nmith\u00eedangman. B\u00een\u00eekhai b\u00ee th\u00e2\u00adn\u00e2nai kh\u00e2m songnaise. Ph\u00e2re kh\u00e2m\nz\u00e2n\u00f9 l\u00e2gi Raikh\u00f4 s\u00e2n\u00f9i\u00e2 fain\u00e2nai; \"\u00d9i g\u00e5th\u00e5! zangf\u00f9rn\u00f9 kh\u00e2m\u00e2 h\u00f9\nl\u00f9i!\" Hanb\u00e2, bung\u00adnaise \"Zangf\u00f9rn\u00f9 ukh\u00f9in\u00e2nai dang, nangs\u00f9rn\u00f9 m\u00e2br\u00f9i\nh\u00f9gan!\" bungb\u00e2 \"G\u00e5d\u00e5-i-au set-b\u00e2 g\u00e2khir onkh\u00e2tnai g\u00e5th\u00e5-\u00e2-n\u00f9 [6]\nzangfurkh\u00f4 ere\u00f9i khith\u00e2i\u00f9 n\u00e2?\" bungb\u00e2, s\u00e2n\u00f9ikh\u00f4-b\u00f9 g\u00e5d\u00e5 homn\u00e2nai Gil\u00e2\nCharan\u00e2 dubli dotse n\u00ee gaz\u00e2n khubui-hot-naise. Ob\u00e2s\u00f9 b\u00ees\u00fbr b\u00een\u00eefrai\nbekh\u00f4 z\u00e2n\u00f9 hann\u00e2nai, br\u00e2pn\u00e2nai h\u00e2rau-hurau h\u00f9-s\u00f9-lai-b\u00f9-naise. Ob\u00e2\nb\u00ees\u00f9r-kh\u00f4-b\u00f9 d\u00e2n-th\u00e2t-naise. Bebaid\u00een\u00f9 s\u00e2-th\u00e2m-n\u00ee-frai s\u00e2r\u00e5-h\u00e2-l\u00e2gi\nRaikh\u00f4 b\u00f9th\u00e2tn\u00e2nai, Raikh\u00f4furn\u00ee mikh\u00e2m songnai s\u00e2r\u00e5 h\u00e2nth\u00ee hingzau\nl\u00e2bon\u00e2nai, n\u00e5 kh\u00e2mn\u00e2nai z\u00e2bai th\u00e2naise. Zapbai!\n\n\n\n\n\nS\u00c1SE PH\u00c2L\u00c2NGI G\u00c5TH\u00c5NI KHOR\u00c2NG. [7]\n\nS\u00e2se uduiau-n\u00f9 b\u00eef\u00e2 thoiz\u00e2nai g\u00e5th\u00e5 dangman. Ph\u00e2re \u00e2zi \u00e2zi kh\u00e2li kh\u00e2li\nb\u00ee gedet z\u00e2b\u00e2 s\u00e2nse b\u00eem\u00e2n\u00ee-au s\u00f9ngnaise \"Ai, \u00e2gl\u00e2 zangf\u00f9rh\u00e2 \u00e2f\u00e2-i-\u00e2\nlai m\u00e2 maun\u00e2nai z\u00e2dangman?\" hanb\u00e2, b\u00eem\u00e2i\u00e2 h\u00e2m\u00e2 sun\u00e2nai khith\u00e2naise\n\"Namf\u00e2i\u00e2 des\u00f9 des\u00f9 f\u00e2l\u00e2ng\u00ee kh\u00e2mn\u00e2nai z\u00e2dangman. B\u00ee th\u00e2\u00adbl\u00e2, d\u00e2\nzangfr\u00e2 eseb\u00f9 dukhu z\u00e2i\u00e2man\" hanb\u00e2, b\u00ee bungnaise. \"Uh! ob\u00e2 b\u00ee h\u00e2b\u00e2-kh\u00f4\n\u00e2ng h\u00e2i\u00e2 n\u00e2! Bese th\u00e2k\u00e2 dang, \u00e2ngn\u00f9 d\u00eeh\u00adonn\u00e2nai h\u00f9!\" Hanb\u00e2, b\u00eem\u00e2i\u00e2\nbungnaise \"\u00c2f\u00e2 nang b\u00eebaid\u00ee kh\u00e2mn\u00f9 n\u00e2ngg\u00e2. \u00c2ng b\u00ee\u00f9i g\u00e2p\u00f9i nangn\u00f9\nz\u00e2h\u00f9gan. Nang m\u00e2lain\u00ee dekhuau th\u00e2ngn\u00e2nai m\u00e2bruib\u00e2 thoib\u00e2 betb\u00e2 \u00e2ng\nm\u00e2br\u00f9i th\u00e2gan?\" Theob\u00f9 g\u00e5th\u00e5 \u00e2 khn\u00e2song\u00e2l\u00e2b\u00e2 embr\u00e2-br\u00e2 b\u00eem\u00e2-n\u00ee-au\nth\u00e2k\u00e2 b\u00een\u00e2-nai l\u00e2n\u00e2nai bastu bainaise, \u00e2r\u00f9 nau gongse n\u00e2main\u00e2nai\nl\u00e2naise, \u00e2r\u00f9 g\u00e2sen\u00f9 z\u00e5 z\u00e2b\u00e2, m\u00e2ns\u00f9i s\u00e2n\u00f9i-s\u00f9 homn\u00e2nai b\u00eem\u00e2 buruikh\u00f4\nkhulumn\u00e2nai m\u00e2lain\u00ee dekhu-au nau zang th\u00e2ngnaise. Bebaid\u00een\u00f9 th\u00e2ng\u00f9i\nth\u00e2ng\u00f9i g\u00e2m\u00ee d\u00e5tse d\u00f9i-g\u00e2than-au naukh\u00f4 kh\u00e2n\u00e2nai, g\u00e2m\u00ee g\u00e2mi bastu\nph\u00e2n-h\u00f9-naise. B\u00ee g\u00e2gai nau ne-\u00f9. Bebaid\u00een\u00f9 th\u00e2\u00f9i th\u00e2\u00f9i beau-n\u00f9\ns\u00f9rb\u00e2 brai burui s\u00e2-n\u00f9i-h\u00e2 h\u00e2ngs\u00f9 gufut m\u00e2se dangman. B\u00een\u00f9 b\u00ees\u00f9rn\u00f9\nd\u00f9i lai\u00f9i mikham song\u00f9i h\u00f9gr\u00e2-man. B\u00eekh\u00f4n\u00f9 s\u00e2nse b\u00ee g\u00e5th\u00e5\u00e2 d\u00f9i\nga\u00adth\u00e2nau gagain\u00ee h\u00e2ngs\u00f9-b\u00eegur-kh\u00f4 kh\u00f9nanai din-n\u00e2nai \u00e2r\u00f9 maz\u00e2ng\nsikhl\u00e2-s\u00e2 z\u00e2n\u00e2nai duguinai nunaise. B\u00een\u00eefrain\u00f9 boi h\u00e2ngs\u00f9-n\u00ee girim\u00e2\nbrai-b\u00f9r\u00f9i-kh\u00f4 on-s\u00f9-n\u00e2nai thau \u00e2r\u00f9 b\u00een\u00ee nau-au z\u00ee z\u00ee bastu dang,\noz\u00e2in\u00f9 b\u00e2ngai b\u00e2ngai h\u00f9n\u00f9 homnaise. B\u00eebaid\u00een\u00f9 bas\u00adtuf\u00f9rkh\u00f4 f\u00e2n\u00f9i\nf\u00e2n\u00f9i f\u00e2n-zap-b\u00e2 n\u00e5iau fainai so-nai-khai b\u00ee brai buruin\u00ee n\u00e5-iau\nth\u00e2ngn\u00e2nai th\u00e2k\u00e2 z\u00e2br\u00e2 h\u00f9n\u00e2nai, h\u00e2ngs\u00f9 kh\u00f4 b\u00eeb\u00e2, brai b\u00f9r\u00f9i\u00e2\n\"Eren\u00f9 l\u00e2ng\" hann\u00e2\u00adnai bungdangman, khintu b\u00ee f\u00e2f\u00f9- [8]n\u00e2ng z\u00e2n\u00f9\ng\u00een\u00e2nai, brai-n\u00ee-gn\u00e2ng bastu-khai embr\u00e2-br\u00e2 th\u00e2k\u00e2 h\u00f9n\u00e2nai h\u00e2ngs\u00f9kh\u00f4\nl\u00e2b\u00f4naise. B\u00een\u00eefrai nau l\u00e2n\u00e2nai fai-\u00f9i fai\u00f9i n\u00e5 man-fai-n\u00e2nai, \u00e2zib\u00f9\nth\u00e2i\u00f9 kh\u00e2li-b\u00f9 th\u00e2i\u00f9 b\u00ee h\u00e2ngs\u00f9 m\u00e2ns\u00f9i z\u00e2-i-e nun\u00e2nai, s\u00e2nfrimb\u00f9\nh\u00e2ml\u00e2ngnaise. B\u00eekh\u00f4n\u00f9 nun\u00e2nai b\u00eem\u00e2 burui\u00e2 m\u00e2lain\u00eeau s\u00f9ngbai baib\u00e2\nraub\u00f9 mungb\u00f9 khith\u00e2n\u00f9 h\u00e2i\u00e2 Khintu biaun\u00f9 b\u00f9r\u00f9i s\u00e2se dangman. B\u00een\u00eeau\ns\u00f9ngb\u00e2, b\u00ee bungnaise \"\u00c2g\u00f9i, nang b\u00eekh\u00f4n\u00f9 mithi\u00e2\u00adkh\u00f9i n\u00e2? B\u00ee f\u00e2l\u00e2ngi\nkh\u00e2mnai th\u00e2ngnai-au b\u00eeh\u00e2 m\u00e2b\u00e2 manse z\u00e2dang. Nang b\u00eekh\u00f4 budd\u00ee kh\u00e2mb\u00e2,\nmith\u00een\u00f9 h\u00e2gan.\" Hanb\u00e2, b\u00eem\u00e2 b\u00f9r\u00f9i\u00e2 bungnaise \"Khith\u00e2-hor-hai,\nai b\u00f9r\u00f9i, dhorom mangan.\" Hanb\u00e2, b\u00ee khith\u00e2naise \"Nang s\u00e2nse s\u00e2se\nsikhl\u00e2sa l\u00e2b\u00f4n\u00e2nai nangn\u00ee g\u00e5th\u00e5n\u00ee them\u00e2 nain\u00f9 thin. Ar\u00f9 them\u00e2\nnaibai th\u00e2nai-au-n\u00f9 g\u00e2pth\u00een\u00e2nai s\u00f9ng-th\u00e2ng. \"Nang m\u00e2n\u00f9 s\u00e2nfrimb\u00f9\nh\u00e2m-l\u00e2ng-dang?\" Ob\u00e2n\u00f9 b\u00ee b\u00eekh\u00f4 on-kh\u00e2ng-n\u00e2nai b\u00een\u00ee monau z\u00ee khor\u00e2ng\ndang, b\u00ee khith\u00e2gan.\" Hanb\u00e2, bim\u00e2 b\u00eebai\u00add\u00een\u00f9 kh\u00e2mnaise. Hingzaus\u00e2-i\u00e2\nthem\u00e2 nainaiau-n\u00f9 g\u00e2pth\u00een\u00e2nai gongrai surukh\u00f9 surukh\u00f9 [9] s\u00f9ng\u00adnaise\n\"Ad\u00e2-l\u00f9i, nang-h\u00e2-lai m\u00e2 z\u00e2dang? Nang bekh\u00f4 khi\u00adth\u00e2i\u00e2b\u00e2, \u00e2ng b\u00f9 kh\u00e2m\nd\u00f9i z\u00e2i\u00e2,\" hannaikhai g\u00e5th\u00e5\u00e2 h\u00e2m\u00e2 sun\u00e2nai, b\u00een\u00f9 l\u00e2se l\u00e2se khith\u00e2naise\n\"Ang f\u00e2l\u00e2ng\u00ee kh\u00e2mn\u00f9 th\u00e2ngnai-i-au d\u00e2 \u00e2ngn\u00ee n\u00e5-iau z\u00ee h\u00e2ngs\u00f9 gufut\nm\u00e2se dang, b\u00eekh\u00f4 m\u00e2ns\u00f9i z\u00e2nai nudangman. Khintu b\u00ee d\u00e2 baid\u00ee-s\u00f9i-\u00f9i-n\u00f9\nth\u00e2bai. B\u00een\u00eekhai \u00e2ng erebaid\u00ee z\u00e2dang.\" Them\u00e2 nai-kh\u00e2ngb\u00e2 be g\u00e2sen\u00f9\nkhor\u00e2ng hingzaus\u00e2i\u00e2 b\u00een\u00ee b\u00eem\u00e2-n\u00f9 khith\u00e2\u00adnaise. Bekh\u00f4 b\u00eem\u00e2i\u00e2 khn\u00e2n\u00e2nai\nboi b\u00f9r\u00f9in\u00f9 khith\u00e2 h\u00f9i-naise l\u00e2i\u00f9. Burui\u00e2 b\u00eekh\u00f4 khn\u00e2n\u00e2nai budd\u00ee\nh\u00f9naise l\u00e2iu: \"Nang din\u00ee boi hingzaus\u00e2kh\u00f4 l\u00e2bon\u00e2nai khith\u00e2\u00adn\u00e2nai\nh\u00f9, b\u00ee din\u00ee horau udu-l\u00e2ng-th\u00ee-n\u00e2nai th\u00e2thang. Hor gezerb\u00e2 h\u00e2ngs\u00f9\u00e2\nm\u00e2ns\u00f9i z\u00e2n\u00e2nai gagain\u00ee modaif\u00f9rkh\u00f4 khulumbai th\u00e2i\u00f9. Beaun\u00f9 b\u00ee h\u00e2ngs\u00f9\nb\u00eegurkh\u00f4 zuzai-m\u00f9-au s\u00f9n\u00e2nai h\u00f9b\u00e2, ob\u00e2ni\u00e2 m\u00e2ns\u00f9i-i-n\u00f9 th\u00e2-s\u00ee-gan.\" Be\nbuddi h\u00f9nai-baid\u00een\u00f9 b\u00eem\u00e2i\u00e2 hingzaus\u00e2-n\u00f9 khith\u00e2naise, \u00e2r\u00f9 hingzaus\u00e2i\u00e2\nb\u00f9 g\u00e5th\u00e5n\u00f9 khi\u00adth\u00e2n\u00e2nai h\u00f9naikhai, s\u00e2nse g\u00e5\u00adth\u00e5\u00e2 khurui gongseau\nkh\u00e2rezang thauzang golain\u00e2nai dinnai, \u00e2r\u00f9 songor manse dinnaise. Hor\nz\u00e2b\u00e2 b\u00ee udui-th\u00ee-l\u00e2ng-n\u00e2nai th\u00e2b\u00e2, h\u00e2ngs\u00f9\u00e2 horau sikh\u00e2ngn\u00e2nai \u00e2khaiau\n\u00e2thengau modom au-b\u00f9 khepthu-bai-dang. [10] Theob\u00f9 b\u00ee khet-khut\nkh\u00e2m\u00e2-khuise. B\u00een\u00ee\u00adkhai b\u00ee udu-l\u00e2ngm\u00e2tbai nungn\u00e2\u00adnai, gagain\u00ee\nh\u00e2ngs\u00f9 b\u00eeg\u00f9r kh\u00f4 l\u00e2sehai khun\u00e2nai dinn\u00e2nai g\u00e2gain\u00ee modai-f\u00f9r-kh\u00f4 mon\nh\u00f9n\u00e2nai khulumb\u00e2i th\u00e2dangman. Ere-au-n\u00f9 sr\u00ee-sr\u00ee l\u00e2sehai sikh\u00e2ngn\u00e2nai\nboi h\u00e2ngs\u00f9 b\u00eeg\u00f9rkh\u00f4 th\u00e2pnehai zuzai-m\u00f9-au efopn\u00e2nai dinnaise. Unau\nbigur\u00e2 kh\u00e2mn\u00e2nai man\u00e2m-khang-b\u00e2, b\u00eekh\u00f4 man\u00e2mn\u00e2nai mann\u00e2nai \"\u00c2ngkh\u00f4 m\u00e2\nkh\u00e2mkh\u00f9, m\u00e2 kh\u00e2mkh\u00f9?\" hann\u00e2nai, f\u00e2tdr\u00e2p-d\u00f4 gaglain\u00e1nai kh\u00e2nggr\u00e2ng-n\u00e2nai\nthoi-h\u00e2p-n\u00e2nai th\u00e2naise. Ob\u00e2s\u00f9 g\u00e5th\u00e5\u00e2 m\u00e2m\u00e2r fain\u00e2nai khuruin\u00ee thaukh\u00f4\nkh\u00e5r\u00e5-modom-\u00e2theng-\u00e2khai-au h\u00f9n\u00e2nai, songor zang s\u00eepbai th\u00e2naise,\n\u00e2r\u00f9 b\u00eebaid\u00eenu s\u00eep\u00f9i s\u00eep\u00f9i th\u00e2bl\u00e2, gab\u00e2u-zang h\u00e2m\u00e2 sukh\u00e2ngnaise,\n\u00e2r\u00f9 th\u00e2ng-kh\u00e2ng-naise. B\u00eebaid\u00ee-n\u00f9 m\u00e2ns\u00f9i z\u00e2n\u00e2nai, s\u00e2n\u00f9i-zang h\u00e2b\u00e2\nkh\u00e2m-lai-n\u00e2nai z\u00e2br\u00e2 dinh\u00e2 l\u00e2gi fis\u00e2 fis\u00f9 zang rozo-r\u00f9-man z\u00e2lai-bai\nth\u00e2nai-se. Zapbai!\n\n\n\n\n\nB\u00ceD\u00c2 B\u00ceN\u00c2NAUN\u00ce KHOR\u00c2NG.\n\nS\u00e2se raz\u00e2 \u00e2r\u00f9 r\u00e2n\u00ee dangman. B\u00ees\u00f9r h\u00e2 ho\u00e2i\u00e2 thoi-gr\u00f9-naise. B\u00ee\nthoib\u00e2 hingzau\u00e2 modomau dangman. S\u00e2nne-s\u00f9 th\u00e2nanai hingzaus\u00e2 s\u00e2se\nz\u00e2naise. \u00c2r\u00f9 b\u00ees\u00f9rh\u00e2 ho\u00e2s\u00e2 b\u00f9 s\u00e2se dangman. Ph\u00e2re s\u00e2n-ne-s\u00f9 th\u00e2n\u00e2nai,\nb\u00ees\u00f9rn\u00ee b\u00eem\u00e2i\u00e2 thoinaise. Thoib\u00e2 hingzaus\u00e2 n\u00ee bid\u00e2i\u00e2 b\u00eekh\u00f4 g\u00e2kh\u00eer\ndaun\u00e2nai fidet-naise. Ph\u00e2 unau b\u00ees\u00f9r z\u00e2n\u00f9-g\u00f9ie z\u00e2l\u00e2ngn\u00e2nai unau\ng\u00e2mi g\u00e2mi b\u00eebain\u00e2nai z\u00e2n\u00e2naise. B\u00eebaid\u00eenu th\u00e2bai-\u00f9i thabai-\u00f9i s\u00e2se\nr\u00e2z\u00e2 n\u00ee n\u00e5-\u00ee-au h\u00e2p-h\u00f9i-naise. Beaun\u00f9 Raz\u00e2i\u00e2 onn\u00e2nai b\u00ees\u00f9rkh\u00f4 b\u00een\u00ee\nn\u00e5-\u00ee-au dinnai.\n\nBe dekhu-au sikhau s\u00e2-sn\u00ee dangman. B\u00ees\u00f9rn\u00f9 r\u00e2z\u00e2i\u00e2 ozain\u00f9 dau, om\u00e2,\nmos\u00f4, ph\u00e2reo h\u00f9n\u00e2ngg\u00f4. Be khor\u00e2ngkh\u00f4 g\u00e5th\u00e5-m\u00e2mr\u00e2i\u00e2 khn\u00e2n\u00e2nai, b\u00ees\u00f9r-kh\u00f4\nd\u00e2nth\u00e2tnu l\u00e2gi raz\u00e2-n\u00ee-au s\u00f9ngnaise. Khintu raz\u00e2h\u00e2 bikh\u00f4 thinn\u00f9 mon\ng\u00f9i\u00e2man. Theob\u00f9 b\u00een\u00ee mon zang-n\u00f9 thin-naise. Ob\u00e2 gorai m\u00e2se emfui\ngongse raz\u00e2n\u00eeau b\u00een\u00e2nai l\u00e2n\u00e2nai, be sikhaufur-n\u00ee n\u00e5iau th\u00e2ngn\u00e2nai\ngoraikh\u00f4 d\u00e2pseau kh\u00e2n\u00e2nai dinn\u00e2nai, b\u00ee emfui l\u00e2n\u00e2nai dor-mukh\u00e2ng\u00e2u\nsr\u00ee sr\u00ee zombai th\u00e2-naise. Unau be sikhau gedetsin\u00e2 onkh\u00e2rb\u00f9b\u00e2\nb\u00eekh\u00f4 d\u00e2n-naise. \u00c2r\u00f9 boikh\u00f4b\u00f9 s\u00e2se s\u00e2se bepaidi-n\u00f9 d\u00e2nnaise. Khint\u00f9\nboin\u00f9khr\u00ee uduisui\u00e2 monau b\u00e2ngai g\u00een\u00e2nai, l\u00e2se l\u00e2se fainaiau b\u00eekh\u00f4\ngah\u00e2m\u00f9i d\u00e2nn\u00f9 man\u00e2khuise. Beaun\u00f9 thoi-e-khai b\u00ee b\u00ees\u00f9rn\u00ee n\u00e5 gongseau\nb\u00eekh\u00f4 s\u00f9n\u00e2nai t\u00e2l\u00e2 m\u00e2r\u00een\u00e2nai din\u00adnaise. Man\u00e2thu \u00e2gl\u00e2 b\u00een\u00ee b\u00eem\u00e2i\u00e2 b\u00eekh\u00f4\nz\u00ee d\u00e2nb\u00e2-b\u00f9 phongse b\u00f9\u00e2 d\u00e2nn\u00f9 thinl\u00e2ngdangman. B\u00een\u00eek\u00adhai b\u00ee b\u00eekh\u00f4\n\u00e2r\u00f9 d\u00e2nn\u00f9 h\u00e2i\u00e2-khuise. Unau be khor\u00e2ngkh\u00f4 raz\u00e2n\u00ee sig\u00e2ng-au g\u00e2sen\u00f9\nkhith\u00e2-naise. Beaun\u00f9 raz\u00e2i\u00e2 sikhauf\u00f9rn\u00ee n\u00e5kh\u00f4 b\u00ees\u00f9r s\u00e2nekh\u00f4 girim\u00e2\nkh\u00e2mnaise. Beaun\u00f9 b\u00ees\u00f9r th\u00e2n\u00e2nai b\u00eed\u00e2i\u00e2 bin\u00e2nau-kh\u00f4 kh\u00eeth\u00e2naise \"\u00c2g\u00f9i,\nnang be g\u00e2sen\u00fa n\u00e5 gongse gongse-\u00f9i nain\u00f9 lubuib\u00e2, nain\u00f9 h\u00e2go. Khintu\nbe t\u00e2l\u00e2-m\u00e2rinai-kh\u00f4 nang d\u00e2 kheo.\" B\u00eed\u00e2i\u00e2 shik\u00e2r kh\u00e2m\u00adgr\u00e2-man. Ph\u00e2re\nshik\u00e2r kh\u00e2mnu th\u00e2ngb\u00e2, b\u00een\u00e2naunu sobai zang mairang zang golain\u00e2nai,\nkhurui gongseau h\u00f9l\u00e2ngnaiman. B\u00ee b\u00eek\u00adh\u00f4nu s\u00e2nse m\u00e2ni b\u00e2s\u00eebai\nth\u00e2dang\u00adman. Unau s\u00e2n-ne-s\u00f9 th\u00e2n\u00e2nai, bi g\u00e2sen\u00f9 n\u00e5-f\u00f9r-kh\u00f4 kheo-e\nkheo-e nainaise. Khaise-au mos\u00f4, khaise-au gorai, khaise-au dau,\nbebaid\u00een\u00f9 n\u00e5frimb\u00f9 b\u00ee nainaise, Khintu b\u00ee kheonu h\u00f9-i-e n\u00e5kh\u00f4 mon\nkh\u00e2mn\u00e2nai nai\u00e2l\u00e2b\u00e2 th\u00e2n\u00f9 h\u00e2i\u00e2kh\u00f9ise.\n\n\"M\u00e2n\u00e2th\u00f9 beaub\u00f9 m\u00e2 dang \u00e2ng nun\u00f9 n\u00e2ngg\u00f4;\" er\u00f9i hann\u00e2nai b\u00ee kheon\u00e2nai\nnaib\u00e2, thoi-h\u00e2ng thoi-h\u00e2ng m\u00e2ns\u00f9i s\u00e2se nunaise. Beaun\u00f9 b\u00ee khulumb\u00e2,\nonn\u00e2nai, b\u00ee z\u00ee khith\u00e2i\u00f9, b\u00eekh\u00f4n\u00f9 l\u00e2n\u00e2nai, muli h\u00f9naise. Beaun\u00f9\ns\u00e2n ne s\u00f9 th\u00e2\u00adn\u00e2nai m\u00e2ns\u00f9i\u00e2 gah\u00e2m z\u00e2naise. Ph\u00e2 b\u00eebaid\u00een\u00f9 ozain\u00f9\nrailain\u00f9 \u00e2r\u00f9 b\u00een\u00f9 kh\u00e2m d\u00f9i h\u00f9n\u00f9 homnaise. Bebaidin\u00f9 thaie thaie\nb\u00ees\u00f9r kho\u00adr\u00e0ng z\u00e2lainaise. Ph\u00e2 unau b\u00eed\u00e2\u00adkh\u00f4 buth\u00e2tn\u00f9 l\u00e2gi sikhau\u00e2,\nhing\u00adzaukh\u00f4 buddi h\u00f9naise \"Nang d\u00een\u00ee zobr\u00e2 z\u00e2-th\u00ee-n\u00e2nai th\u00e2, \u00e2r\u00f9\nkhith\u00e2: \u00e2ngn\u00f9 mos\u00e2-g\u00e2khir z\u00e2h\u00f9b\u00e2, \u00e2ng gah\u00e2m z\u00e2gan.\" Bibaidi-n\u00f9 bid\u00e2\u00adn\u00f9\nkhith\u00e2naise. Bidai\u00e2 khn\u00e2n\u00e2nai h\u00e2gr\u00e2-b\u00e2re-au mos\u00e2 n\u00e2mai-l\u00e2ng-naise. B\u00een\u00ee\nkh\u00e2f\u00e2l\u00f9i [11] mos\u00e2 b\u00eem\u00e2 m\u00e2se h\u00e2th\u00e2i-au mos\u00f4 begeng n\u00e2ng-phth\u00e2n\u00e2nai\nth\u00e2nai l\u00f9g\u00f9 man-naise. Beaun\u00f9 mos\u00e2kh\u00f4 s\u00f9mai l\u00e2h\u00f9n\u00e2nai h\u00e2thai-n\u00eefrai\nbegeng-kh\u00f4 d\u00eehon\u00adnaise. Unau b\u00ee mos\u00e2n\u00ee g\u00e2khir-n\u00ee khor\u00e2ng khith\u00e2naikhai\nb\u00ee gaigai n\u00ee g\u00e2khir \u00e2r\u00f9 fis\u00e2 b\u00f9 m\u00e2se h\u00f9naise. Bekh\u00f4 l\u00e2bon\u00e2nai\nbin\u00e2\u00adnaun\u00f9 h\u00f9fainaise. Ph\u00e2re okh\u00e2 naib\u00e2, sikhau\u00e2, b\u00ee hingzaukh\u00f4\ns\u00f9ng\u00adnaise. \"Nangn\u00f9 mos\u00e2 g\u00e2khir h\u00f9fai-n\u00f9 n\u00e2?\" B\u00ee khith\u00e2naise, g\u00e2khir\n\u00e2r\u00f9 b\u00een\u00ee fis\u00e2 b\u00f9 m\u00e2se \u00e2d\u00e2i\u00e2 l\u00e2bodang.\" Biau b\u00ee ham\u00e2 man-naise. \u00c2r\u00f9\ns\u00e2n\u00adse fukuri manse-n\u00ee d\u00f9i l\u00e2bon\u00f9 khith\u00e2nai. B\u00ee fukuri-n\u00ee d\u00f9ikh\u00f4\nl\u00e2bob\u00e2 m\u00e2ns\u00f9i\u00e2 thoi\u00f9. Beaun\u00f9 bin\u00e2nau\u00e2 bid\u00e2n\u00f9 khith\u00e2naise, \"Nang be\nfukuri-n\u00ee d\u00f9i \u00e2ngn\u00f9 l\u00e2bon\u00e2nai h\u00f9b\u00e2, \u00e2ng gah\u00e2m z\u00e2gan Bebaid\u00een\u00f9 bidai\u00e2\ngorai m\u00e2se emfui gongse s\u00f9im\u00e2 m\u00e2se \u00e2r\u00f9 mos\u00e2-fis\u00e2-kh\u00f4 b\u00f9 l\u00e2n\u00e2nai\nth\u00e2ng\u00adnaise. Th\u00e2ng\u00f9i th\u00e2ng\u00f9i bongf\u00e2ng gedet f\u00e2ngse man-h\u00f9in\u00e2nai,\nbe bongf\u00e2ng singau-n\u00f9 b\u00ee zirain\u00e2nai dang. Ereaun\u00f9 ziba\u00f9 gedet\nm\u00e2se b\u00ee bongfangau m\u00e2nn\u00e2nai g\u00e2kh\u00f9l\u00e2ng-d\u00e2ng, nun\u00e2nai, b\u00eekh\u00f4 emfui\nzang d\u00e2n-so-naise. \u00c2r\u00f9 d\u00e5se th\u00e2n\u00e2nai, \u00e2r\u00f9 m\u00e2se ziba\u00fb b\u00eebai\u00add\u00een\u00f9\ng\u00e2kh\u00f9l\u00e2ngnai-au b\u00eekh\u00f4-b\u00f9 d\u00e2nnaise. B\u00eebaid\u00een\u00f9 b\u00ee beaun\u00f9 dang, ob\u00e2n\u00f9\ndau gedet m\u00e2se be bongf\u00e2ngau b\u00eerb\u00f9n\u00e2nai fis\u00e2-fur-n\u00f9 \u00e2dh\u00e2r h\u00f9b\u00e2,\nfis\u00e2fr\u00e2 z\u00e2i\u00e2kh\u00f9ise. Ob\u00e2 b\u00eem\u00e2 bungnaise; \"nangf\u00f9r din\u00ee m\u00e2n\u00f9 \u00e2dh\u00e2r\nz\u00e2i\u00e2?\" Ob\u00e2 fis\u00e2fr\u00e2 khith\u00e2naise \"Bongfang singau th\u00e2nai m\u00e2ns\u00f9ikh\u00f4\nnang on-b\u00e2, zangf\u00f9r \u00e2dh\u00e2r z\u00e2gan.\" Hanb\u00e2, bim\u00e2i\u00e2 \"ongan\" hann\u00e2nai\nsumai l\u00e2naise. Fis\u00e2fr\u00e2 \u00e2dh\u00e2r z\u00e2kh\u00e2ng\u00f9i-fr\u00e2-b\u00f9i, b\u00eem\u00e2i\u00e2 m\u00e2ns\u00f9i-kh\u00f4\ns\u00f9ng-naise \"Nangkh\u00f4 m\u00e2 n\u00e2ngg\u00f4?\" S\u00f9ngb\u00e2, b\u00ee khith\u00e2naise \"\u00c2ngn\u00f9 b\u00ee\nfukuri-ni d\u00f9i n\u00e2ngg\u00f4.\" Be dau\u00e2 fukuri-n\u00ee khor\u00e2ng boikh\u00f4-b\u00f9 mith\u00een\u00e2nai\nb\u00een\u00f9 khith\u00e2n\u00e2nai h\u00f9n\u00e2nai b\u00eekh\u00f4 be fukuri kh\u00e2thiau dinh\u00f9inaise. Be\nfukuri khathiau-n\u00f9 fukuri-n\u00ee girim\u00e2 khunguri [12] s\u00e2se dangman. G\u00e2th\u00e5\nm\u00e2mr\u00e2i\u00e2 b\u00een\u00ee n\u00e5-i-au h\u00e2pn\u00e2nai khungari zang g\u00e2sen\u00f9 khor\u00e2ng-b\u00e2thr\u00e2\nz\u00e2lai-n\u00e2ise. Ob\u00e2 khunguri\u00e2 \"Nang-n\u00ee khor\u00e2ng-kh\u00f4 \u00e2ng boikh\u00f4b\u00f9\nmith\u00ee-bai. Nang \u00e2ngkh\u00f4 h\u00e2b\u00e2 kh\u00e2m. Be fukuri-n\u00ee d\u00f9ikh\u00f4 nang l\u00e2ng-n\u00f9\nh\u00e2i\u00e2: thoigan. \u00c2r\u00f9 nang-kh\u00f4 buth\u00e2t-n\u00f9 l\u00e2gi-s\u00f9 nangn\u00ee nang-n\u00e2nau\u00e2, upai\nkh\u00e2mdang. Nang z\u00ee m\u00e2ns\u00f9i d\u00e2n th\u00e2r\u00e2-l\u00e2b\u00e2 dindang-man; b\u00ee sikh\u00e2ua-n\u00f9 be\ng\u00e2sen\u00f9 kh\u00f4rang kh\u00e2mdang.\" Er\u00f9i han-n\u00e2nai bis\u00f9r s\u00e2neb\u00f9 failainaise,\n\u00e2r\u00f9 b\u00een\u00ee b\u00een\u00e2nau \u00e2r\u00f9 sikhaukh\u00f4 d\u00e2n-th\u00e2t-n\u00e2ise. D\u00e2nth\u00e2t-n\u00e2nai, b\u00ees\u00f9r\ns\u00e2nezang beaun\u00f9 girim\u00e2 z\u00e2n\u00e2nai th\u00e2naise. Zapbai!\n\n\n\n\n\nEMBU BONGL\u00c2 N\u00ce KHOR\u00c2NG. [13]\n\nBrai b\u00f9r\u00f9i s\u00e2n\u00f9i dangman. B\u00ees\u00f9rh\u00e2 z\u00e2n\u00f9 l\u00f9ngn\u00f9 g\u00f9i\u00e2man. B\u00een\u00eehai\nsen-khokh\u00e2 sananai, z\u00ee n\u00e2 man\u00f9, b\u00eezangnu mai slail\u00e2nai mikh\u00e2m\nz\u00e2i\u00f9. Bebaid\u00een\u00f9 kh\u00e2m\u00f9i kh\u00e2m\u00f9i s\u00e2nse senau n\u00e2 m\u00e2seb\u00f9 n\u00e2ng\u00e2l\u00e2b\u00e2,\nembu bongl\u00e2 gaz\u00e2 senau th\u00eep n\u00e2ng\u00e2nai th\u00e2dang. Ob\u00e2s\u00f9 brai\u00e2 d\u00e2ul\u00e2\nges\u00eepb\u00e2 s\u00e2\u00fcn\u00f9 th\u00e2ngn\u00e2nai, sen nai-h\u00f9inaise, \u00e2r\u00f9 sen kh\u00f4 dikh\u00e2ngn\u00e2nai\nilit mannai\u00adkhai rong z\u00e2n\u00e2nai, m\u00e2m\u00e2r b\u00eeb\u00e2n kh\u00e2n\u00e2nai, n\u00e5-h\u00e2-l\u00e2gi\nb\u00e2t-zret-b\u00e2t-thet b\u00e2n-b\u00f9-naise. \u00c2r\u00f9 b\u00f9r\u00f9i-kh\u00f4 phuz\u00e2-n\u00e2nai bungnaise\n\"B\u00f9r\u00f9i, b\u00f9r\u00f9i, m\u00e2 d\u00e2b\u00f9 uthi\u00e2-l\u00f9i? S\u00e2n-z\u00e5bai!\" Hann\u00e2nai, ph\u00f9z\u00e2b\u00e2\nb\u00f9r\u00f9i\u00e2 m\u00e2m\u00e2r sikh\u00e2ngn\u00e2nai ot sun\u00e2nai s\u00e2ne-zang ot sailainaise. \u00c2r\u00f9\nbrai\u00e2 bungnaise \"Zangf\u00f9rh\u00e2 din\u00ee khaph\u00e2l g\u00e2ham! Senau n\u00e2 th\u00eep-bungn\u00e2nai\nth\u00e2dang!\" Ob\u00e2s\u00f9 b\u00f9r\u00f9i\u00e2 bungnaise \"H\u00f9r\u00f9, h\u00f9r\u00f9! nai-n\u00ee, l\u00e2bonai!\" hanb\u00e2,\nbrai\u00e2 m\u00e2m\u00e2r khith\u00eefainaise. \u00c2r\u00f9 brai b\u00f9r\u00f9i\u00e2 s\u00e2n\u00f9izang orau\ngah\u00e2m\u00f9i nain\u00e2nai nunaise g\u00e2sen\u00f9 embu\u00adbongl\u00e2 gaz\u00e2. Ob\u00e2s\u00f9 b\u00f9r\u00f9i\u00e2\nbraikh\u00f4 bungnaise \"Din\u00ee nangh\u00e2 khaph\u00e2l\u00e2 gah\u00e2m z\u00e2dang! Ga\u00adh\u00e2m\u00f9\u00een\u00f9\nkh\u00e2m manz\u00e2s\u00eegan!\" hann\u00e2nai bungb\u00e2 brai\u00e2 senkh\u00f4 d\u00e5kh\u00e5naise, \u00e2r\u00f9\nburuikh\u00f4 buth\u00e2t\u00adn\u00f9 thin-b\u00e2, b\u00f9r\u00f9i\u00e2 gon gongse l\u00e2n\u00e2nai th\u00e5 th\u00e5\nb\u00f9-th\u00e2t-h\u00f9-l\u00e2ng-naise. Emph\u00e2re b\u00f9th\u00e2t-zap-b\u00e2 m\u00e2se \u00e2theng bain\u00e2nai\nthoifr\u00e2mn\u00e2\u00adnai b\u00f9r\u00f9i-n\u00ee kh\u00e2mflai singau th\u00e2dangman. Unau g\u00e2sen\u00f9\nembu-f\u00f9r-kh\u00f4 s\u00e2i-kh\u00e2ng-n\u00e2nai, brai b\u00f9r\u00f9i\u00e2 b\u00een\u00eefrai uth\u00eeb\u00e2 \u00e2r\u00f9\nkh\u00e2mflai dikh\u00e2ngb\u00e2, be thoifr\u00e2m\u00adnai embukh\u00f4 nun\u00e2nai, brai\u00e2, \"B\u00f9r\u00f9i,\nm\u00e2se embu th\u00e2bai, b\u00f9th\u00e2t! b\u00f9th\u00e2t!\" Hanb\u00e2, embu\u00e2 rai-dau-naise\n\"\u00c2f\u00e2 l\u00f9i \u00e2ng-kh\u00f4 d\u00e2 b\u00f9th\u00e2t: \u00e2ng nangn\u00f9 h\u00e2li oin\u00e2\u00adnai, khod\u00e2l\nzaun\u00e2nai, mai gain\u00e2\u00adnai h\u00f9gan.\" Ob\u00e2s\u00f9 brai\u00e2 bung\u00adnaise: \"Mob\u00e2th\u00f9\nembu-bonglaia h\u00e2b\u00e2 maun\u00e2nai h\u00f9nai nudang-l\u00f9i? Nang h\u00e2b\u00e2 maun\u00e2nai\nh\u00f9naia gakh\u00e2! Buth\u00e2tz\u00e2n\u00f9 g\u00een\u00e2nai nang bekh\u00f4n\u00f9 khith\u00e2dang.\" Bungb\u00e2,\nembu bongl\u00e2i\u00e2 gah\u00e2m\u00f9i khulum-bai-nai-khai, \u00e2r\u00f9 sumai l\u00e2-nai-khai,\nbrai\u00e2 b\u00f9r\u00f9i\u00e2 onn\u00e2nai b\u00eekh\u00f4 buth\u00e2r\u00e2l\u00e2b\u00e2 n\u00e5-i-au dinnaise. Ob\u00e2s\u00f9 \u00e2jib\u00f9\nth\u00e2i\u00f9 k\u00e2lib\u00f9th\u00e2i\u00fb d\u00f9il\u00e2ng b\u00f9th\u00f9r s\u00e5b\u00e2, embu-bongl\u00e2i\u00e2 n\u00e2ngal l\u00e2n\u00e2nai\ndu\u00adbliau h\u00e2li oin\u00f9 th\u00e2ngnaise. \u00c2r\u00f9 b\u00ee n\u00e2ngal-mothiau g\u00e2-kh\u00f9-n\u00e2nai\nh\u00e2li oibai th\u00e2b\u00e2, b\u00een\u00ee dubli thing s\u00f9rba raj\u00e2 s\u00e2se h\u00e2thi g\u00e2n\u00e2nai\nfainai nub\u00e2 embubongl\u00e2 raihotnaise \"Hel\u00f9i, hel\u00f9i, nang maun\u00ee m\u00e2ns\u00f9i\nl\u00f9i? \u00c2ng n\u00ee \u00e2li-f\u00f9r-kh\u00f4 g\u00e2phle-g\u00e2si kh\u00e2mdang!\" Hanb\u00e2 r\u00e2z\u00e2i\u00e2, \"\u00c2ng kh\u00f4\nbebaid\u00ee rainai\u00e2 s\u00f9r?\" Hann\u00e2nai, m\u00e2ns\u00f9i hotb\u00e2, s\u00e2fr\u00e2 singau h\u00e2khm\u00e2n\u00e2nai\nth\u00e2i\u00f9. B\u00een\u00eekhai m\u00e2ns\u00f9i\u00e2 nun\u00f9 h\u00e2ekhai th\u00e2ng-ph\u00e2-phinse. Be\u00adbaid\u00een\u00f9\nkhonle khonle rai\u00f9, khon-frimb\u00f9 b\u00eekh\u00f4 nun\u00f9 h\u00e2ekhai r\u00e2zai\u00e2 mos\u00f4kh\u00f4n\u00f9\nl\u00e2n\u00f9 thinn\u00e2nai n\u00e5-h\u00e2-l\u00e2gi l\u00e2ngnaise. Ob\u00e2s\u00f9 b\u00ee b\u00f9 kh\u00eethu kh\u00eethu\nth\u00e2ngn\u00e2nai gogr\u00e2 n\u00ee n\u00e5 s\u00e2\u00efau thurui singau h\u00e2ps\u00f9-n\u00e2nai th\u00e2n\u00e2nai\nraj\u00e2 kh\u00f4 baid\u00ee baid\u00ee raibai th\u00e2-s\u00f9naise. R\u00e2j\u00e2i\u00e2 b\u00eekh\u00f4 khn\u00e2n\u00e2nai,\nnaib\u00e2b\u00f9 nuekhai br\u00e2pn\u00e2nai gogr\u00e2kh\u00f4n\u00f9 sefain\u00f9 thinnaise. Khintu\nb\u00ee b\u00een\u00eefrai th\u00e2ngkhm\u00e2n\u00e2nai saur\u00e2 n\u00e5 s\u00e2-i-au th\u00e2n\u00e2n\u00e2i \u00e2r\u00f9 rainaise\nBebaid\u00een\u00f9 g\u00e2sen\u00f9 n\u00e5 sephain\u00f9 gn\u00e2ng z\u00e2naikhai, r\u00e2z\u00e2i\u00e2 unau g\u00een\u00e2nai\nb\u00eekh\u00f4 gah\u00e2m\u00f9i s\u00f9ngnaise, \"Hel\u00f9i \u00e2f\u00e2, nanglai modai n\u00e2 m\u00e2ns\u00f9i? \u00c2ng\nnangkh\u00f4 mungb\u00f9 kh\u00e2mli\u00e2.\" Hanb\u00e2, b\u00ee bungnaise \"\u00c2ng modai nungg\u00e2,\nm\u00e2ns\u00f9i-s\u00f9. \u00c2r\u00f9 nang \u00e2ngn\u00ee mos\u00e2 l\u00e2bonai-khai \u00e2ng n\u00e2ngkh\u00f4 raidang. \u00c2r\u00f9\nnang d\u00e2 nangn\u00ee phisaz\u00f9kh\u00f4 \u00e2ng zang h\u00e2b\u00e2 kh\u00e2mn\u00e2nai h\u00f9gan hann\u00e2nai sumai\nl\u00e2i\u00e2 g\u00f4 m\u00e2ni, \u00e2ng nangkh\u00f4 bebaid\u00een\u00f9 nue z\u00e2n\u00e2nai raibai th\u00e2gan.\" Hanb\u00e2,\nr\u00e2zai\u00e2 sumai l\u00e2n\u00e2ngnaise. Ob\u00e2nia b\u00ee n\u00e5n\u00eefrai onkh\u00e2tnaise. Onkh\u00e2tb\u00e2\nr\u00e2z\u00e2i\u00e2 sumai l\u00e2naikhai, \u00e2r\u00f9 m\u00e2b\u00e2 modai-f\u00f9r z\u00e2n\u00f9 h\u00e2g\u00f4 nungn\u00e2nai, h\u00e2b\u00e2\nkh\u00e2mn\u00e2nai h\u00f9naise, \u00e2r\u00f9 dol\u00e2, h\u00e2thi, gorai g\u00e2-kh\u00f9-h\u00f9-lain\u00e2nai n\u00e5h\u00e2l\u00e2gi\nhotb\u00e2 \u00e2r\u00f9 brai b\u00f9r\u00f9in\u00ee n\u00e5 kh\u00e2th\u00ee man-fai-ba, brai b\u00f9r\u00f9ia g\u00een\u00e2nai,\nn\u00e5-n\u00eefrai kh\u00e2tl\u00e2ngdang-man. B\u00eekh\u00f4 embu-bongla fis\u00e2t\u00adl\u00e2i\u00e2 nun\u00e2nai\n\"G\u00een\u00f9 n\u00e2ngg\u00e2\" hann\u00e2nai, m\u00e2ns\u00f9i hotn\u00e2nai l\u00e2bo-finnaise. Ob\u00e2s\u00f9 brai\nb\u00f9r\u00f9i fis\u00e2tl\u00e2 \u00e2r\u00f9 b\u00eeh\u00e2mz\u00f9 boib\u00f9 z\u00e5 z\u00e2n\u00e2nai rong z\u00e2-lain\u00e2nai m\u00e2ns\u00f9i\nf\u00f9rkh\u00f4 kh\u00e2m-d\u00f9i z\u00e2h\u00f9nai l\u00f9ng\u00adh\u00f9naise. Bebaid\u00een\u00f9 th\u00e2\u00f9i dang, s\u00e2nse\nb\u00eeh\u00e2mz\u00f9\u00e2 embu-bongl\u00e2-kh\u00f4 nain\u00f9 b\u00e2n\u00e2nai embu-bongla-kh\u00f4 duguin\u00f9\nthinnaise. Embu bong\u00adlai\u00e2 bungnaise \"\u00c2ng udui-n\u00ee-frai d\u00f9i-au-n\u00f9\nth\u00e2i\u00f9. D\u00e2 d\u00f9g\u00f9ib\u00e2 \u00e2ngh\u00e2 m\u00e2 z\u00e2n\u00f9?\" Ob\u00e2s\u00f9 hing\u00adzau\u00e2 bungnaise \"Nang dui\ngusu-au th\u00e2nai-kh\u00f4 \u00e2ng mith\u00ee\u00addang. Khintu nangn\u00ee b\u00eekhong-n\u00ee g\u00e2di-m\u00e2l\u00e2\nnun\u00e2nai-s\u00f9 \u00e2ng nangkh\u00f4 thukuin\u00f9 n\u00e2maidang,\" hanba, embu bongl\u00e2i\u00e2 m\u00e2nthi\nz\u00e2naise. Z\u00e2b\u00e2 d\u00f9i glopglop ph\u00fb\u00addung-n\u00e2nai ho\u00e2kh\u00f4 linghotnaise. \"M\u00e2m\u00e2r\nfaid\u00f9! \u00c2ng thukuin\u00f9 n\u00e2nggo.\" B\u00ee m\u00e2m\u00e2r fain\u00e2nai, s\u00f9ngb\u00e2; \"Nang \u00e2gl\u00e2\nd\u00f9iau b\u00e2t-s\u00f9m gr\u00f9. \u00c2ng unau b\u00eekhong h\u00f9n\u00e2nai h\u00f9gan,\" hanb\u00e2, b\u00ee b\u00eeau\nb\u00e2t-s\u00f9m-n\u00e2nai kh\u00e2ng-gr\u00e2ng-n\u00e2nai thoin\u00e2nai th\u00e2naise. Zapbai!\n\n\n\n\n\nM\u00d9I \u00c2R\u00d9 DAUKH\u00c2 DAND\u00c2 N\u00ce KHOR\u00c2NG.\n\nB\u00ees\u00f9r s\u00e2ne zang \u00e2gl\u00e2n\u00eefrai fisikh\u00ee man. \u00c2r\u00f9 b\u00ees\u00f9r bong\u00adf\u00e2ng f\u00e2ngseau\nozain\u00f9 l\u00f9g\u00f9se th\u00e2\u00adnaiman. Ph\u00e2re s\u00e2nse m\u00f9ikh\u00f4 sel m\u00e2se\u00e2 nun\u00e2nai\nb\u00eekh\u00f4 guf\u00fbng \u00e2r\u00f9 z\u00e2n\u00f9 l\u00e2gi gah\u00e2m nun\u00e2nai sel\u00e2 rai\u00addaunaise \"Hel\u00f9i\nkhurm\u00e2! Nang beau m\u00e2 n\u00e2maidang? \u00c2ng nang kh\u00f4 nun\u00e2nai on-s\u00f9dang \u00e2r\u00f9\nnangh\u00e2 khusi dangb\u00e2, \u00e2ng nang\u00adzang khurm\u00e2 kh\u00e2mgan.\" Beaun\u00f9 m\u00f9i\u00e2\nbungnaise: \"Nangzang \u00e2ngzang m\u00e2br\u00f9i khurm\u00e2 z\u00e2n\u00f9 h\u00e2g\u00f4? Nang \u00e2ngni\nhothru. Nang \u00e2ngkh\u00f4 manb\u00e2, nang \u00e2ng\u00adkh\u00f4 z\u00e2g\u00f4. \u00c2ng nangn\u00ee b\u00eedot.\" Be\nkhorang khn\u00e2n\u00e2nai sel\u00e2 monau dukhu mann\u00e2nai bung\u00adnaise \"Nang z\u00ee\nkhor\u00e2ng khith\u00e2\u00addang, g\u00e2sen\u00f9 nungg\u00f4. \u00c2r\u00f9 b\u00een\u00ee\u00adkh\u00e2i \u00e2ngh\u00e2 raub\u00f4\ng\u00f9ili\u00e2, thoithro-bai. B\u00eenikhai \u00e2ng d\u00e2 monau gun\u00ee\u00adn\u00e2nai gokhain\u00ee\n[14] haran l\u00e2bai. \u00c2r\u00f9 nang boid\u00ee raun\u00eeb\u00f9 mungb\u00f9 kh\u00e2\u00adme, om\u00e2zang\nkhurm\u00e2 kh\u00e2mn\u00f9 mon z\u00e2dang. Nang \u00e2ngkh\u00f4 beau mungb\u00f9 d\u00e2 bung.\" Be\nkhor\u00e2ng-au-n\u00f9 m\u00f9i\u00e2 m\u00e2nth\u00ee z\u00e2naise. Ob\u00e2 b\u00ees\u00f9r s\u00e2ne zang bongf\u00e2ng guriau\nth\u00e2ng-lai-naise. Beaun\u00f9 daukh\u00e2-dand\u00e2-\u00ee-\u00e2 sel-kh\u00f4 nun\u00e2nai, b\u00eekh\u00f4 \u00e2g\u00e2r-n\u00f9\nl\u00e2gi m\u00f9in\u00f9 z\u00e2br\u00e2n\u00f9 gah\u00e2m khor\u00e2ng khith\u00e2dangman. Khintu be khor\u00e2ng-kh\u00f4\nm\u00f9i\u00e2 khn\u00e2-song-hi\u00e2-khai, daukh\u00e2 dand\u00e2i\u00e2 s\u00e2khthar manse khith\u00e2naise:\n\"S\u00e2ne fisikh\u00ee dangman-n\u00f9. B\u00ees\u00f9r s\u00e2ne zang khor\u00e2ng kh\u00e2lainaise z\u00ee\n\"Zangf\u00f9r zeb\u00f9 dukhuau g\u00e2rlain\u00f9 n\u00e2ngg\u00e2.\" Ph\u00e2re s\u00e2nse b\u00ees\u00f9r maub\u00e2\nth\u00e2ng\u00adnaiau h\u00e2gr\u00e2 gezer gezer th\u00e2ng\u00addangman. Beaun\u00f9 l\u00e2m\u00e2 gezerau\nm\u00e2fur m\u00e2se l\u00f9g\u00f9 man-naise. Ph\u00e2 b\u00ees\u00f9r s\u00e2n\u00f9i n\u00ee gezerau s\u00e2se bong\u00adf\u00e2ng\ng\u00e2kh\u00f9n\u00f9 h\u00e2goman, s\u00e2se hai\u00ad\u00e2man. Zebl\u00e2 m\u00e2fur\u00e2 h\u00f9-s\u00f9-b\u00f9-dang, s\u00e2se\nkh\u00e2tn\u00e2nai bongf\u00e2ngau g\u00e2kh\u00f9h\u00f9inaise. S\u00e2se\u00e2 mungb\u00f4 upai mane z\u00e2n\u00e2nai\nh\u00e2iau khug\u00adlupn\u00e2nai, h\u00e2ng l\u00e2iab\u00e2 th\u00e2naise. Unau m\u00e2fur\u00e2 fain\u00e2nai bikh\u00f4\nman\u00e2m-su-n\u00e2nai h\u00e2ng g\u00f9ie nun\u00e2\u00adnai, g\u00e2rl\u00e2ngnaise. Ph\u00e2 bong\u00adf\u00e2ngn\u00ee\nm\u00e2ns\u00f9i\u00e2 s\u00f9ngnaise \"Hel\u00f9i sikh\u00ee, nangkh\u00f4 m\u00e2fur\u00e2 man\u00e2m-su-n\u00e2nai m\u00e2\nkhith\u00e2nai?\" Beaun\u00f9 b\u00ee bungnaise \"Bebaid\u00ee m\u00e2ns\u00f9i-zang nang khurm\u00e2\nd\u00e2 kh\u00e2m,\" er\u00f9i hann\u00e2nai bungnai.\" Daukh\u00e2 dand\u00e2 bungnaise \"Bes\u00f9r\ns\u00e2n\u00f9i-n\u00ee baidi nang-h\u00e2-b\u00f9 z\u00e2n\u00f9 h\u00e2g\u00f4. Theob\u00f9 m\u00f9i\u00e2 b\u00een\u00ee khor\u00e2ng kh\u00f4\nl\u00e2i\u00e2kh\u00f9ise. Ph\u00e2re \u00e2zi-b\u00f9-dang k\u00e2li-b\u00f9-dang s\u00e2nse sel\u00e2 ph\u00e2n nun\u00e2nai\nm\u00f9ikh\u00f4 b\u00ee thauni-h\u00e2 l\u00e2gi b\u00eekh\u00f4 ph\u00e2nau kh\u00f9khlainaise. Ph\u00e2re b\u00ee ph\u00e2n-n\u00ee\ndeoling-kh\u00f4 ot-son\u00f9 thinb\u00e2-b\u00f9, otn\u00f9 man\u00e2 hann\u00e2nai otso\u00e2kh\u00f9ise. Unau\ndaukh\u00e2i\u00e2 b\u00ees\u00f9rn\u00ee khor\u00e2ngkh\u00f4 mith\u00een\u00e2nai n\u00e2mai-l\u00e2ng-n\u00e2nai m\u00f9ikh\u00f4\nph\u00e2nau n\u00e2ngn\u00e2nai th\u00e2nai nunaise. Nub\u00e2, b\u00eekh\u00f4 gah\u00e2m kh\u00e2mn\u00f9 l\u00e2ge upai\nkh\u00e2mnaise. Ph\u00e2re, okh\u00e2 naise naise z\u00e2dang\u00adman, ereaun\u00f9 b\u00ee bungnaise\n\"Sikh\u00ee nung uduikh\u00f4 dukhr\u00e2ng h\u00f9n\u00e2nai h\u00e2ng lai\u00e2l\u00e2b\u00e2 th\u00e2. \u00c2r\u00f9 \u00e2ng g\u00e2p-b\u00e2,\nnang kh\u00e2t. Be upai-au go\u00e2b\u00e2, \u00e2r\u00f9 g\u00f9ili\u00e2-se.\" B\u00ee khitha\u00adnai-baidi-n\u00f9\nm\u00f9i\u00e2 kh\u00e2mn\u00e2nai dang. Ereau-n\u00f9 ph\u00e2n-n\u00ee girimai\u00e2 fain\u00e2nai m\u00f9i-kh\u00f4\nthoinai mon kh\u00e2mn\u00e2nai, zongkh\u00f4 h\u00e2iau thun\u00e2\u00adnai dinn\u00e2nai ph\u00e2nn\u00ee\ndeoling kh\u00f4 kheon\u00e2nai fah\u00e2m-dang-man. Ereau-n\u00f9 daukh\u00e2i\u00e5 g\u00e2pn\u00e2nai\nh\u00f9b\u00e2, m\u00f9i\u00e2 sikh\u00e2ngn\u00e2nai dophong kh\u00e2tb\u00e2, m\u00e2ns\u00f9i\u00e2 zongkh\u00f4 l\u00e2n\u00e2\u00adnai,\nkhubui hot-naise: khintu m\u00f9in\u00ee modomau n\u00e2ng\u00e2l\u00e2b\u00e2 seln\u00ee modomau\nn\u00e2ng-h\u00f9i-naise. Beau\u00adn\u00f9 sel\u00e2 thoinaise. Zapbai!\n\n\n\n\n\nBRAI S\u00c1SE NI KHOR\u00c2NG.\n\nS\u00e2se brai dangman. B\u00ee s\u00e2n-se h\u00e2gr\u00e2iau th\u00e2th\u00ee d\u00e2n-n\u00f9 th\u00e2ngb\u00e2, mosa\nm\u00e2se s\u00f9g\u00f9mnai khn\u00e2naise. \u00c2r\u00f9 ob\u00e2n\u00f9 b\u00een\u00ee kh\u00e2th\u00ee n\u00ee frai dau m\u00e2se\nb\u00eer-l\u00e2ng-b\u00e2, brai\u00e2 g\u00eekhrong\u00adn\u00e2nai bung-n\u00e2ise \"\u00c2ng nangkh\u00f4 manb\u00e2,\nkhugub\u00e2n phurungauman.\" B\u00ee be khor\u00e2ng-kh\u00f4-n\u00f9 bung\u00f9i th\u00e2dang, mos\u00e2\nkhn\u00e2n\u00e2nai \"Be brai\u00e2 m\u00e2 khith\u00e2dang? Ang bekh\u00f4 mithin\u00f9 n\u00e2ngbai, \u00e2r\u00f9\nbekh\u00f4 \u00e2ng z\u00e2-li\u00e2-b\u00f9. Er\u00f9i nungn\u00e2nai brai\u00adkh\u00f4 m\u00e2th\u00f9 [15] h\u00f9naise \"Hel\u00f9i\nbrai, nanglai m\u00e2th\u00f9 [16] khith\u00e2dang?\" Theob\u00f9 brai\u00e2 khn\u00e2song\u00e2l\u00e2b\u00e2\nb\u00ee khor\u00e2ngkh\u00f4n\u00f9 bung\u00f9 \u00e2r\u00f9 th\u00e2thi d\u00e2n\u00f9. Ob\u00e2s\u00f9 mos\u00e2i\u00e2 kh\u00e2th\u00ee-\u00e5se-au\nfain\u00e2nai, brai-kh\u00f4 bungnaise \"Nang m\u00e2 khor\u00e2ng bungdang, \u00e2ngn\u00f9\nkhith\u00e2i\u00e2b\u00e2 \u00e2ng nangkh\u00f4 z\u00e2gan.\" Ere\u00f9i hanb\u00e2 brai g\u00een\u00e2\u00adnai \"Nang\ngabun \u00e2ngn\u00ee n\u00e5iau th\u00e2ng. Oba \u00e2ng nang-n\u00f9 khith\u00e2\u00adgan.\" Hanb\u00e2, b\u00ee\nth\u00e2ngnaise. Okha naib\u00e2, mos\u00e2i\u00e2 s\u00f9ng\u00f9i s\u00f9ng\u00f9i brai-n\u00ee n\u00e5iau phungaun\u00f9\nokhar fainaise. Ph\u00e2re brai\u00e2 nun\u00e2nai \"Ap\u00e2, nang mau-n\u00f9 th\u00e2ngnu l\u00f9i\"\nhanb\u00e2 \"\u00c2ng buro\u00adbu th\u00e2ng\u00e2. Nang-n\u00ee-au-s\u00f9 m\u00eea-n\u00ee khor\u00e2ng s\u00f9l\u00f9ngn\u00f9\nfaidang. Oba\u00ads\u00f9 brai\u00e2 bungn\u00e2ise \"\u00c2ng nang h\u00e2t-sing-b\u00e2 be khor\u00e2ng-kh\u00f4\nkhi\u00adth\u00e2nu h\u00e2i\u00e2. \u00c2r\u00f9 m\u00e2-ne-s\u00f9 lai-bau.\" Ere\u00f9i bungb\u00e2, b\u00ee th\u00e2ng\u00adn\u00e2nai\nm\u00e2ne m\u00e2th\u00e2m b\u00eezang l\u00e2bo\u00adnaise. Ob\u00e2s\u00f9 brai\u00e2 mai d\u00e2ngr\u00ee set-l\u00e2i-au\nd\u00eehonnaise. D\u00eehonn\u00e2nai b\u00ee ghai mith\u00eenai mos\u00f4kh\u00f4 uthumai khamn\u00e2nai\nmos\u00f4f\u00f9rkh\u00f4 kh\u00e2n\u00e2nai mai-m\u00e2ran h\u00f9naise. H\u00f9b\u00e2, boi uthumai z\u00e2nai mos\u00e2i\u00e2\nbungnaise \"Ab\u00f4, \u00e2ng-h\u00e2 kh\u00e5r\u00e5 megem-s\u00f9 dang.\" Ph\u00e2 brai\u00e2 khith\u00e2\u00adnaise;\n\"r\u00e5-d\u00e5se, \u00e2b\u00f4, r\u00e5 th\u00e5, d\u00e2n\u00f9 z\u00e2s\u00ees\u00f9,\" hann\u00e2nai, h\u00f9-\u00f9i th\u00e2naise. Ph\u00e2re\nunau mos\u00e2i\u00e2 kh\u00e5r\u00e5 megemn\u00e2nai gaglai-s\u00f9-n\u00e2nai th\u00e2b\u00e2, ph\u00e2ns\u00e2n gn\u00e2ng\nlauth\u00ee l\u00e2n\u00e2\u00adnai gah\u00e2m\u00f9i thun\u00e2nai h\u00f9naise. Ob\u00e2 mos\u00e2i\u00e2 \"Ab\u00f4! \u00e2ngkh\u00f4 m\u00e2\nkh\u00e2m\u00f9? \u00c2ng din\u00ee thois\u00eegan!\" Hanb\u00e2, brai\u00e2 bungnaise \"Nang m\u00ee\u00e2 ghugub\u00e2n\ns\u00f9l\u00f9ngn\u00f9 n\u00e2mai\u00addangman bebaid\u00ee dukhu z\u00e2n\u00f9 h\u00e2i\u00e2b\u00e2, \u00e2ng nangkh\u00f4 m\u00e2brui\nf\u00f9r\u00f9ngan?\" Hann\u00e2nai, \u00e2r\u00f9 th\u00f9-khr\u00e2ng th\u00f9si kh\u00e2mse. Ob\u00e2s\u00f9 mos\u00e2i\u00e2\nbungnaise \"\u00c2ng dukhu z\u00e2dang, be nunggo; nangn\u00ee kho\u00adr\u00e2ng kh\u00f4 \u00e2ng\nmithi\u00e2khui.\" Hanb\u00e2, brai\u00e2 bungnaise \"B\u00ee\u00adkh\u00f4n\u00f9 ghughub\u00e2n hann\u00e2nai\nbungu.\" Ob\u00e2n\u00f9 mos\u00e2 bungnaise \"\u00c2ng mith\u00eebai, zang-f\u00f9rkh\u00f4 hogar\nd\u00f9!\" Brai\u00e2 bungnaise \"R\u00e5, \u00e2ru b\u00e2ngai mith\u00ee-zap-si-gan.\" Hann\u00e2nai,\n\u00e2r\u00f9 hunaise. Unau mos\u00e2i\u00e2 brai-kh\u00f4 khulum-bai-n\u00f9 homnaise. Ph\u00e2re mai\u00e2\ng\u00e2b\u00e2 b\u00ees\u00f9r-kh\u00f4 hog\u00e2r-hot-naise. Hog\u00ad\u00e2r-sl\u00e2p-n\u00f9 man\u00e2l\u00e2b\u00e2, uthumai \u00e2r\u00f9\nb\u00ees\u00f9rb\u00f9 kh\u00e2tl\u00e2ngnaise. Kh\u00e2t l\u00e2ngb\u00e2, mengn\u00e2nai, b\u00ees\u00fbr d\u00e2pse au boibo\nz\u00e5 z\u00e2n\u00e2nai zirainaise. Ob\u00e2\u00adn\u00f9 b\u00ees\u00f9r boi didungkh\u00f4 nun\u00e2nai brain\u00f9\nh\u00f9n\u00f9l\u00e2gi railainaise \"Be d\u00eedungkh\u00f4 h\u00f9\u00e2b\u00e2, b\u00ee mob\u00e2b\u00e2 zang-f\u00f9r-kh\u00f4\nsinai mangan.\" Bungn\u00e2nai, b\u00eeb\u00f9 bung\u00f9 \"nang\u00adth\u00e2ng.\" Brain\u00ee sinnainai\nmos\u00e2i\u00e2 th\u00e2ng-n\u00e2ng-naise.\n\nOb\u00e2s\u00f9 b\u00ee th\u00f9rth\u00f9r b\u00f9rb\u00f9r g\u00een\u00e2nai th\u00e2ngdang, \u00e2ru brai-n\u00ee n\u00e5\nman-h\u00f9i-n\u00e2nai, brain\u00f9 didung-kh\u00f4 z\u00e2si [17] hub\u00e2, brai\u00e2 bungnaise:\n\"Man\u00e2bai; \u00e2ng udubai. \u00c2ng onkh\u00e2tli\u00e2. Inzur-goblong-thing\nhot.\" Han-b\u00e2, mos\u00e2i\u00e2 l\u00e2nz\u00e2i\u00e2 zang didung-kh\u00f4 hotnaise. Ob\u00e2n\u00f9,\nbrai\u00e2 sekh\u00e2 l\u00e2n\u00e2nai l\u00e2nzaikh\u00f4 d\u00e2n-so-naise. Beaun\u00f9 mos\u00e2i\u00e2 g\u00e2p-khrau\ng\u00e2ps\u00ee kh\u00e2tl\u00e2ngb\u00e2, brai\u00e2 bungnaise \"\u00c2r\u00f9 \u00e2ngh\u00e2 s\u00e2se \u00e2g\u00f9i sing-sing\nh\u00f9-si\u00f9-l\u00e2ng-dang! Nang kh\u00e2tn\u00e2nai m\u00e2u-thu gon\u00f9?\" Be b\u00eebaidin\u00f9 kh\u00e2r\u00f9i\nkh\u00e2r\u00f9i naifinn\u00e2\u00adnai raukh\u00f4b\u00f9 nuekhai, zirainaise, \u00e2r\u00f9 kh\u00e2nkhrai\ngurungau d\u00f9i nun\u00e2nai, kh\u00e2nd\u00e2 l\u00e2nzai-kh\u00f4 sun\u00e2nai z\u00e5naise. Ph\u00e2re\nkh\u00e2nkhrai\u00e2 on\u00adkh\u00e2tr\u00e2nai l\u00e2nzaiau khepnaise. Ob\u00e2nia mos\u00e2i\u00e2 \"Gom\u00e2\ngom\u00e2nu brain\u00ee b\u00eeg\u00fai\u00e2 fai-m\u00e2t-dang;\" hann\u00e2nai, b\u00een\u00eefrai kh\u00eeb\u00f9\nkh\u00ees\u00e2t kh\u00e2t\u00adl\u00e2ngnaise. Ob\u00e2s\u00f9 zesen\u00f9 kh\u00e2r\u00f9 kh\u00e2nkhrai\u00e2 gaglaigan\nnungn\u00e2nai, gah\u00e2m\u00f9i khep-sin-l\u00e2ng\u00f9. Bebai\u00add\u00een\u00f9 kh\u00e2r\u00f9i kh\u00e2r\u00f9i mos\u00e2i\u00e2\nthoi\u00adfr\u00e2mnai z\u00e2naise. Unau bongf\u00e2ng-f\u00f9r-au n\u00e2ngn\u00e2nai \u00e2g\u00e2rb\u00e2, ob\u00e2s\u00f9\nmos\u00e2i\u00e2 gah\u00e2m z\u00e2naise, \u00e2r\u00f9 brai-bi-g\u00f9i-kh\u00f4 th\u00e2ngbai nun\u00e2nai, kh\u00e2m d\u00f9i\nz\u00e2naise. Zapbai!\n\n\n\n\n\nM\u00d9KHR\u00c2 \u00c2R\u00d9 SESS\u00c2 N\u00ce KHOR\u00c2NG.\n\nM\u00e2se sess\u00e2 \u00e2r\u00f9 m\u00f9khr\u00e2 zang fisikh\u00ee man. B\u00ees\u00f9r s\u00e2n\u00f9i zang ozain\u00f9\nl\u00f9g\u00f9se th\u00e2i\u00f9, l\u00f9g\u00f9se z\u00e2i\u00f9, \u00e2r\u00f9 l\u00f9g\u00f9se th\u00e2baibai\u00f9. Ob\u00e2s\u00f9 s\u00e2nse s\u00e2se\nDarrang\u00e2r\u00f9i m\u00e2ns\u00f9i goe th\u00e2lit l\u00e2n\u00e2nai, \u00e2l\u00e2s\u00ee z\u00e2n\u00f9 th\u00e2ng\u00adnai n\u00e2mau\nl\u00f9g\u00f9 mann\u00e2nai, b\u00ees\u00f9r railainaise \"Be m\u00e2ns\u00f9i-n\u00ee goe th\u00e2lit-f\u00f9r-kh\u00f4\nz\u00e2n\u00f9 l\u00e2g\u00ee zangf\u00f9r budd\u00ee manse kh\u00e2mn\u00f9 n\u00e2ngg\u00f4,\" hann\u00e2nai, sess\u00e2-kh\u00f4\nn\u00e2mau-n\u00f9 th\u00e2n\u00f9 thinn\u00e2nai m\u00f9khr\u00e2ia h\u00e2gr\u00e2-ia\u00f9 h\u00e2khm\u00e2nai th\u00e2naise. Ph\u00e2re\nm\u00e2ns\u00f9i\u00e2 manfaib\u00e2, sessakh\u00f4 nun\u00e2nai, b\u00eeb\u00e2n dinn\u00e2nai, h\u00f9s\u00f9naise. H\u00f9s\u00f9b\u00e2,\nm\u00f9khraia h\u00e2gr\u00e2n\u00eefrai m\u00e2m\u00e2r onkh\u00e2tn\u00e2nai th\u00e2litf\u00f9rkh\u00f4 l\u00e2n\u00e2nai bongf\u00e2ngau\ng\u00e2-kh\u00f9-h\u00f9i-naise. \u00c2r\u00f9 \"sess\u00e2-faigan\" hann\u00e2nai, th\u00e2lit goe-f\u00f9rkh\u00f4\nm\u00e2m\u00e2r z\u00e2-gr\u00f9-naise. \u00c2r\u00f9 th\u00e2lit big\u00f9r bu\u00e2 sess\u00e2n\u00f9 dinnaise.\n\nEmph\u00e2re unau sess\u00e2kh\u00f4 m\u00e2n\u00ads\u00f9i\u00e2 homn\u00f9 h\u00e2i\u00e2kh\u00f9ise \u00e2r\u00f9 unau n\u00e5iau\nth\u00e2ng-ph\u00e2-phin-naise. Ob\u00e2s\u00f9 sessai\u00e2 g\u00e2bzr\u00ee-\u00f9i g\u00e2bzr\u00ee-\u00f9i th\u00e2ngn\u00e2nai,\nfisikh\u00eekh\u00f4 l\u00f9g\u00f9 man-h\u00f9i-n\u00e2nai, gur th\u00e2lit b\u00eeb\u00e2, th\u00e2lit big\u00f9r b\u00f9a\nh\u00f9naise. B\u00een\u00eekhai sess\u00e2i\u00e2 br\u00e2pn\u00e2nai \"Bekh\u00f4 b\u00e2ngai dukhu h\u00f9gan,\" monau\nnungn\u00e2nai, th\u00e2sob\u00e2re singau th\u00e2h\u00f9naise. Unau mukhr\u00e2i\u00e2 bongf\u00e2ngn\u00eefrai\non\u00adkh\u00e2tn\u00e2nai: \"Sikh\u00ee l\u00f9i! sikh\u00ee l\u00f9i! han\u00f9i han\u00f9i g\u00e2bzr\u00ee g\u00e2bzr\u00ee\nth\u00e2ngb\u00e2, sess\u00e2i\u00e2 br\u00e2pn\u00e2nai bungnaise \"M\u00e2th\u00f9 sikh\u00ee-sikh\u00ee l\u00f9i! \u00c2ng\nbeaun\u00f9 raz\u00e2n\u00ee khuser ne-fai-dang. Nangn\u00f9 \u00e2ngkh\u00f4 m\u00e2nu n\u00e2ngg\u00f4?\" Ob\u00e2s\u00f9\nmukhr\u00e2i\u00e2 nu\u00adz\u00e2h\u00f9in\u00e2nai bungnaise \"He sikh\u00ee! khuserkh\u00f4 \u00e2ngn\u00f9 th\u00e5se \u00f9,\nher\u00e2! Bese gath\u00e2u \u00e2ng z\u00e2-nai-n\u00ee;\" hanb\u00e2, sess\u00e2 bungnaise; \"\u00c2ng nang-n\u00f9\nh\u00f9n\u00f9 h\u00e2i\u00e2. Raz\u00e2 khn\u00e2b\u00e2 \u00e2ngkh\u00f4 bugan.\" Theob\u00f9 b\u00ee embr\u00e2-br\u00e2-b\u00eenaikhai\n\"Z\u00e2 l\u00f9i z\u00e2, \u00e2ng nangzang h\u00e2-li\u00e2\" hann\u00e2nai, z\u00e2n\u00f9 h\u00f9naise. Ph\u00e2re b\u00ee\nz\u00e2n\u00e2nai, s\u00e2l\u00e2iau m\u00e2nb\u00e2 \"Sikh\u00ee \u00e2ng thoinaise\" hann\u00e2nai, b\u00e2br\u00e2p\u00adbaib\u00e2,\nsess\u00e2 bungnaise \"Nang gagain\u00f9 dukhu mandang. \u00c2ng d\u00e2 nangkh\u00f4 m\u00e2\nkh\u00e2mgan?\" hann\u00e2nai, bere j\u00e5th\u00e2 n\u00ee b\u00e2h\u00e2 sing\u00adau th\u00e2-h\u00f9i-naise. M\u00f9khr\u00e2\nb\u00f9 un un g\u00e2bzr\u00een\u00e2nai th\u00e2ngn\u00e2nai \u00e2r\u00f9 nu-z\u00e2-h\u00f9i-nai-sui-l\u00e2i\u00f9 \"Sikh\u00ee\nnang m\u00e2 kh\u00e2mdang, her\u00e2\" bung\u00adb\u00e2, sess\u00e2 khith\u00e2naise \"\u00e2ng raz\u00e2 n\u00ee\nz\u00e5th\u00e2 nedang\" hanb\u00e2 \"Sikh\u00ee, \u00e2ngn\u00f9 b\u00e2ngai d\u00e2mnai-n\u00f9 h\u00f9, her\u00e2!\" Sess\u00e2i\u00e2\nbungnaise \"Uh \u00e2ng h\u00e2i\u00e2, her\u00e2; r\u00e2z\u00e2 khn\u00e2b\u00e2 \u00e2ng\u00adkh\u00f4 buth\u00e2tg\u00e2n,\" bungb\u00e2\nb\u00f9, em\u00adbr\u00e2br\u00e2 \"\u00c2ng l\u00e2sui-s\u00f9 d\u00e2mgan, her\u00e2,\" hann\u00e2nai, bere b\u00e2h\u00e2kh\u00f4\n\u00e2kh\u00e2i-ph\u00e2t-ne zang bu-z\u00e2p-naise. Ob\u00e2nu berefr\u00e2 mukh\u00e2ng, megon, modom\ngasen\u00fa ot phop-b\u00e2 m\u00f9\u00adkhr\u00e2i\u00e2 g\u00e2p-khrau g\u00e2p-s\u00ee b\u00e2br\u00e2p-bai naise. Ob\u00e2ni\u00e2\nsess\u00e2i\u00e2 bung\u00adnaise: \u00c2ng d\u00f9-h\u00f9i-n\u00f9 nang-n\u00f9 khith\u00e2-dangman, theob\u00fb nang\nkho\u00adr\u00e2ng l\u00e2ia. \u00c2ng m\u00e2 kh\u00e2mgan?\" hann\u00e2nai, \u00e2r\u00f9 d\u00e2pseau z\u00eeb\u00f4-gow\u00e2l-n\u00ee\nkh\u00e2th\u00eeau th\u00e2-h\u00fbi-naise. Az\u00f9ngh\u00e2 m\u00f9khr\u00e2 b\u00f9 kh\u00eeth\u00fb kh\u00eeth\u00fb th\u00e2ngn\u00e2nai\nbungnaise \"\u00c2r\u00f9 beau lai nang m\u00e2 kh\u00e2mdang, her\u00e2?\" Sess\u00e2 bungnaise\n\"\u00c2ng raz\u00e2-l\u00f9ngh\u00e2-n\u00ee [18] s\u00e2m\u00e2-lauth\u00ee nedang, her\u00e2.\" Bungb\u00e2 \"Sikh\u00ee,\n\u00e2ng-n\u00f9 b\u00f9 h\u00f9, her\u00e2! \u00e2ng b\u00e2ngai d\u00e2ngnai-n\u00ee!\" B\u00ee \"h\u00f9\u00e2\" hanb\u00e2b\u00fa,\nembr\u00e2-br\u00e2, dangnain\u00e2nai, beaub\u00f9 b\u00ee z\u00eeb\u00f4-zang ot-z\u00e2-naise. B\u00een\u00eefrai\nsess\u00e2 th\u00e2ngn\u00e2nai photob\u00e2reau th\u00e2-hui-naise. M\u00f9khr\u00e2 b\u00f9 g\u00e2bzr\u00ee g\u00e2bzri\nth\u00e2ngn\u00e2nai, \u00e2r\u00f9 l\u00f9g\u00f9 l\u00e2-h\u00f9i-n\u00e2nai sess\u00e2-kh\u00f4 s\u00fangb\u00e2, bi bungnaise:\nBekh\u00f4n\u00f9 raz\u00e2n\u00ee dol\u00e2 hann\u00e2nai bung\u00f9. M\u00f9khr\u00e2 bung\u00adnaise: \"Sikh\u00ee, \u00e2ng\nb\u00e2ngai uth\u00ee-nai n\u00ee, her\u00e2!\" bungb\u00e2 \"Uh! \u00e2ng h\u00f9n\u00f9 hai\u00e2. Raz\u00e2 khn\u00e2b\u00e2,\n\u00e2ng-kh\u00f4 m\u00e2 bunggan? Nang m\u00e2b\u00e2 \u00e2br\u00e2 m\u00e2ns\u00f9i, her\u00e2! Khor\u00e2ng khith\u00e2b\u00e2-b\u00f9\nkhn\u00e2songg\u00e2,\" bungb\u00e2b\u00f9, m\u00f9\u00adkhrai\u00e2 \"Nongg\u00e2, her\u00e2, sikh\u00ee d\u00e5se bu\u00e2 uth\u00eegan\"\nhann\u00e2nai, ph\u00e5t\u00e5b\u00e2\u00adreau b\u00e2t-drumb\u00e2, g\u00e5d\u00e5h\u00e2 l\u00e2gi thr\u00f9p th\u00e2ngnaise. Ob\u00e2s\u00f9\nsess\u00e2 khith\u00e2naise \"Duhui th\u00e2lit z\u00e2\u00adn\u00e2nai b\u00eegur h\u00f9nai\u00e2, ben\u00f9,\nher\u00e2\u00adsikh\u00ee, nang beaun\u00f9 th\u00e2-d\u00f9! \u00c2ng nangkh\u00f4 khulumbai! \u00e2ng th\u00e2ng\u00adnaise\"\nhann\u00e2nai, b\u00ee mu-khr\u00e2-kh\u00f4 beaun\u00f9 g\u00e2r-lai-naise.\n\nOb\u00e2s\u00f9 un\u00e2\u00f9 b\u00eeth\u00eeng g\u00e2nd\u00e2 m\u00e2se fainai nub\u00e2, b\u00eekh\u00f4 mukhrai\u00e2\ndikh\u00e2ng-n\u00f9 thing-dangman. G\u00e2nd\u00e2i\u00e2 bungnaise \"\u00c2ng-h\u00e2 ukhui-s\u00f9-dang\n\u00e2r\u00f9 d\u00f9i-g\u00e2ng-s\u00f9i-dang: \u00e2ng nangkh\u00f4 dikh\u00e2ngn\u00f9 h\u00e2i\u00e2,\" hann\u00e2nai,\nb\u00ee th\u00e2ngnaise.\n\nB\u00een\u00ee unau \u00e2r\u00f9 moes\u00f9 m\u00e2se fai\u00adnai-au b\u00eekh\u00f4 b\u00f9 khith\u00e2dangman B\u00eeb\u00f9\nkhn\u00e2song\u00e2l\u00e2b\u00e2 blot th\u00e2ng\u00adnaise. Boin\u00f9khr\u00ee kh\u00ee-zap-au mos\u00e2 m\u00e2se\nukhui-s\u00f9-n\u00e2nai b\u00eeth\u00eeng th\u00e2ngdangman. M\u00f9khr\u00e2 nun\u00e2nai bungnaise\n\"He \u00e2f\u00e2, nang \u00e2ng\u00adkh\u00f4 be dukhu n\u00ee frai dikh\u00e2ng\u00e2b\u00e2, \u00e2r\u00f9 raub\u00f4\ndikh\u00e2ngli\u00e2.\" Hann\u00e2nai gah\u00e2m\u00f9i khulumn\u00f9 homnaise. Theob\u00fa b\u00ee \"\u00c2ng\nnangkh\u00f4 dikh\u00e2ngn\u00e2nai m\u00e2 mangan?\" hann\u00e2nai, khozo-ne-s\u00f9 [19] th\u00e2ngb\u00e2,\nmukhr\u00e2i\u00e2 bungnaise \"\u00c2f\u00e2, nang \u00e2ngkh\u00f4 be photob\u00e2re-n\u00ee-frai di\u00adkh\u00e2ngn\u00e2nai\nh\u00e2br\u00f9f\u00f9rkh\u00f4 s\u00f9-sr\u00e2-n\u00e2nai \u00e2ngkh\u00f4 nang z\u00e2!\" hanb\u00e2, b\u00ee ukhui-s\u00fb-nai-khai,\nbe khor\u00e2ng-au khn\u00e2-song-n\u00e2nai, b\u00eekh\u00f4 bung\u00adnaise \"\u00c2ng nangkh\u00f4 z\u00e2n\u00fb mon\ng\u00fai\u00e2, man\u00e2th\u00f9, bebaid\u00ee dukhuau gaglainaikh\u00f4 dikh\u00e2ngb\u00e2, \u00e2ngh\u00e2 gah\u00e2m\nz\u00e2gan. Theob\u00f9 nang gai\u00adgain\u00f9 z\u00e2sin\u00e2nai h\u00f9nai-i-au, \u00e2ng z\u00e2n\u00f9 h\u00e2go,\"\nhann\u00e2nai, b\u00een\u00ee l\u00e2n\u00adzai-kh\u00f4 pholau hotb\u00e2, m\u00f9khr\u00e2i\u00e2 b\u00een\u00ee l\u00e2nz\u00e2iau\nhomb\u00e2, dikh\u00e2ng-b\u00f9-naise, m\u00f9-khr\u00e2 kh\u00eeth\u00e2naise \"\u00c2f\u00e2 nang \u00e2ngkh\u00f4 d\u00e2ni\u00e2\nmodom-f\u00f9r-kh\u00f4 gah\u00e2mui susr\u00e2, emph\u00e2re r\u00e2nb\u00e2 z\u00e2,\" hann\u00e2nai s\u00e2ndungau\nd\u00e5se z\u00e5bai th\u00e2dangman. Ereaunu mos\u00e2-i\u00e2 ph\u00e2tsething naineau, b\u00ee\nbongf\u00e2ngau f\u00e2t-dr\u00e2p g\u00e2-kh\u00f9-naise. Mos\u00e2 bekh\u00f4 nun\u00e2nai, br\u00e2p-n\u00e2nai,\nbongf\u00e2ng guriaun\u00f9 s\u00e2nne s\u00e2nth\u00e2m nebai th\u00e2naise. Bebaid\u00ee th\u00e2n\u00e2nai,\nunau khug\u00e2 s\u00een\u00e2nai, h\u00e2thai h\u00e2z\u00eez\u00ee kh\u00e2mn\u00e2nai, thoith\u00ee-n\u00e2nai, th\u00e2naise,\n\u00e2r\u00f9 th\u00e2mfaifr\u00e2 khug\u00e2-i-au br\u00fbng-br\u00fbng han-lai-n\u00f9 homnaise. Beaun\u00f9\nmu\u00adkhr\u00e2i\u00e2 ose ose thoi-m\u00e2tbai nung\u00adn\u00e2nai bongf\u00e2ng b\u00eez\u00f4 n\u00ee frai l\u00e2se\nl\u00e2se onkh\u00e2tb\u00f9n\u00e2nai \u00e2gl\u00e2 l\u00e2se-i-hai l\u00e2nzai khugau s\u00f9-nai-gr\u00f9-b\u00e2-b\u00f9 mos\u00e2\nmungb\u00f4 kh\u00e2m\u00e2khuise. \u00c2r\u00f9 unau \u00e2theng th\u00e2ngse s\u00f9n\u00e2nai h\u00f9nai, beaub\u00f9\nmungb\u00f4 kh\u00e2m\u00e2kh\u00f9ise. Ob\u00e2s\u00f9 m\u00f9khr\u00e2 bungnaise \"Nang \u00e2ngn\u00ee \u00e2thengf\u00f9rkh\u00f4\nkhrem-khrem otn\u00e2nai z\u00e2gauman, lanzai-kh\u00f4 khrem khrem otn\u00e2nai z\u00e2gauman,\"\nhann\u00e2nai, rong z\u00e2n\u00e2nai: \"D\u00e2ni\u00e2 \u00e2ngn\u00ee kh\u00e5rokh\u00f4-n\u00f9 z\u00e2,\" hann\u00e2\u00adnai, khugau\ns\u00f9n\u00e2nai h\u00f9b\u00e2, ob\u00e2n\u00f9 mos\u00e2i\u00e2 khrem ot-khrep-naise. Thoibai! Zapbai!\n\n\n\n\n\nKHUSUNG \u00c2R\u00d9 M\u00d9KHR\u00c2.\n\nBesur s\u00e2ne zang fisikh\u00ee man. S\u00e2nse l\u00e2m\u00e2iau th\u00e2b\u00e2, s\u00e2se m\u00e2ns\u00f9i\ngur th\u00e2li mairang b\u00e2nn\u00e2nai l\u00e2\u00adbonai n\u00f9naise. B\u00eekh\u00f4 nun\u00e2nai\nm\u00f9khrai\u00e2 fisikh\u00een\u00f9 khith\u00e2nai-s\u00f9i: \"Hel\u00f9i sikh\u00ee, nang beaun\u00f9\nz\u00e5bai th\u00e2. Be fainai m\u00e2ns\u00f9ia b\u00eeb\u00e2n dinn\u00e2nai nangth\u00e2ngkh\u00f4 h\u00f9s\u00f9b\u00e2,\nnangth\u00e2ng kh\u00e2t.\" Er\u00f9i hann\u00e2nai khusungkh\u00f4 b\u00ee l\u00e2m\u00e2-au-n\u00f9 dinn\u00e2nai\nm\u00f9khr\u00e2i\u00e2 h\u00e2gr\u00e2 singau h\u00e2pn\u00e2nai \u00e2nda z\u00e2n\u00e2nai h\u00e2khm\u00e2\u00adn\u00e2nai th\u00e2naisui\nob\u00e2 be m\u00e2n\u00ads\u00f9i\u00e2 kh\u00e2thi z\u00e2b\u00e2, khusungkh\u00f4 nun\u00e2nai, b\u00eeb\u00e2n din\u00e2nai,\nh\u00fas\u00fanaise. Ob\u00e2n\u00fa m\u00f9khr\u00e2i\u00e2 h\u00e2gr\u00e2 n\u00ee frai onkh\u00e2tn\u00e2nai be th\u00e2li \u00e2r\u00f9 gur\nkh\u00f4 l\u00e2ngn\u00e2nai bongf\u00e2ngau g\u00e2kh\u00f9h\u00f9i\u00adnaise. Unau be m\u00e2ns\u00f9i\u00e2 khu\u00adsung-kh\u00f4\nmanekhai, gaigain\u00ee n\u00e5-i-au th\u00e2ng-f\u00e2-fin-naise. Ben\u00ee unau, khusung\u00e2\nh\u00e2gr\u00e2-n\u00ee-frai onkh\u00e2tn\u00e2nai fis\u00eekh\u00f4 n\u00e2main\u00e2nai man-n\u00e2nai, th\u00e2lit \u00e2r\u00f9\ngur b\u00eenaise. Khintu m\u00f9khr\u00e2i\u00e2 th\u00e2lit z\u00e2n\u00e2nai bigur gaz\u00e2, gur z\u00e2n\u00e2nai,\nthinkli gaz\u00e2 khusungn\u00f9 h\u00f9naise. Beau\u00adn\u00f9 khusung\u00e2 br\u00e2p-naikhai,\nb\u00eekh\u00f4 bongf\u00e2ngau dikh\u00e2ng-l\u00e2ng-naise. \"Nang \u00e2ng-kh\u00f4 gur \u00e2r\u00f9 th\u00e2lit\nz\u00e2nai nudang-man. Beau m\u00e2 dang, nang gagain\u00f9 nai.\" Bebaid\u00ee bungn\u00e2nai\nm\u00f9khr\u00e2i\u00e2 bongf\u00e2ng-n\u00ee-frai onkhatn\u00e2nai th\u00e2ngnaise Ph\u00e2re khusung\u00e2 beaun\u00f9\nth\u00e2n\u00e2nai onkh\u00e2tn\u00f9 hai\u00e2kh\u00f9ise. Be bong\u00adf\u00e2ngn\u00ee sing-thing baid\u00ee baid\u00ee om\u00e2\nth\u00e2ngdangman. Khintu raub\u00f4 b\u00eekh\u00f4 on-\u00e2-kh\u00f9ise. Unau, g\u00e2nd\u00e2 brai m\u00e2se be\nthing th\u00e2ngb\u00e2 b\u00ee b\u00eekh\u00f4 khulumn\u00e2nai bungnaise \"\u00c2f\u00e2, nang \u00e2ngkh\u00f4 onb\u00e2\n\u00e2ng nangn\u00ee b\u00eekhung s\u00e2\u00efau b\u00e2t-dr\u00f9m-n\u00f9 n\u00e2m\u00e2i\u00f9.\" Beaun\u00f9 g\u00e2ndai\u00e2 b\u00eekh\u00f4\nonn\u00e2nai thinnaise. Thin-b\u00e2, b\u00ee b\u00e2t-dr\u00f9m-naise. Ob\u00e2n\u00f9 g\u00e2nd\u00e2-h\u00e2 z\u00e2nzi\nbai-naise! Ob\u00e2\u00adni\u00e2, b\u00eekh\u00f4 khusung\u00e2 h\u00e2gr\u00e2 zang khupn\u00e2nai dinn\u00e2nai,\nraz\u00e2n\u00ee n\u00e5au th\u00e2ngn\u00e2nai raz\u00e2 z\u00e5nai kh\u00e2mflai sing-au th\u00e2-h\u00f9i-naise. Ph\u00e2\nzebl\u00e2 mel khun khun z\u00e2dangman, ob\u00e2 khusung\u00e2 kh\u00eeph\u00een\u00e2ise. Raz\u00e2 b\u00eekh\u00f4\nkhn\u00e2n\u00e2nai \"S\u00f9r kh\u00eeph\u00ee\u00addang? Kh\u00eeth\u00f9 d\u00e2n!\" Beaun\u00f9 boib\u00f4 \"\u00c2ng kh\u00eeph\u00ee\u00e2kh\u00f9i\"\nhann\u00e2\u00adnai bungnaise. \u00c2r\u00f9 bebaid\u00een\u00f9 khonnes\u00f9i kh\u00eeph\u00eeni-au, s\u00e2se m\u00e2n\u00ads\u00f9i\u00e2\nb\u00eekh\u00f4 raz\u00e2 n\u00ee kh\u00e2mflai singau nuhotnaise. Nun\u00e2nai raz\u00e2ni sig\u00e2ngau\nbung-naise \"\u00c2f\u00e2, nang\u00adth\u00e2ng \u00e2ng-kh\u00f4 d\u00e2n l\u00e2gi-b\u00f9, \u00e2ng manse khor\u00e2ng\nkhith\u00e2n\u00f9 n\u00e2m\u00e2i\u00f9. Nangth\u00e2ngn\u00ee kh\u00e2mflai singau-n\u00f9 m\u00e2b\u00e2 m\u00e2se dang. \u00c2ng\nmith\u00eego b\u00een\u00f9 kh\u00eeph\u00eedang.\" Ph\u00e2re raz\u00e2i\u00e2 nain\u00e2nai, b\u00eekh\u00f4 nun\u00e2nai, kh\u00eeth\u00f9\nd\u00e2nn\u00f9 thinnaise. Ob\u00e2ni\u00e2 khu\u00adsung\u00e2 bungnaise \"\u00c2f\u00e2 nang \u00e2ngn\u00ee kh\u00eeth\u00fb\nd\u00e2 d\u00e2n! \u00c2ng nangth\u00e2ng-n\u00f9 g\u00e2nd\u00e2 m\u00e2se h\u00f9gan.\" Beaun\u00f9 raz\u00e2i\u00e2 br\u00e2pn\u00e2\u00adnai,\nb\u00eeb\u00eenai-baidi-n\u00f9 m\u00e2ns\u00f9i z\u00e2br\u00e2 b\u00ee zang h\u00f9n\u00e2nai hotnaise. B\u00ee th\u00e2ngn\u00e2nai,\ng\u00e2nd\u00e2-kh\u00f4 boi bong\u00adfang guriau khith\u00ee-hui-naise. M\u00e2ns\u00f9ifur g\u00e2nd\u00e2kh\u00f4\nl\u00e2bon\u00e2nai, raz\u00e2n\u00ee singau h\u00f9b\u00e2, raz\u00e2 hontoh z\u00e2n\u00e2nai b\u00een\u00f9 gorai m\u00e2se\nh\u00f9naise.\n\nBe gor\u00e2iau uth\u00een\u00e2nai kh\u00e2tbaib\u00e2, m\u00f9khr\u00e2i\u00e2 nun\u00e2nai s\u00f9ng-b\u00e2, b\u00ee bungnaise\n\"Be goraikh\u00f4 \u00e2ngn\u00f9 raz\u00e2i\u00e2 hunai.\" Ob\u00e2n\u00f9 b\u00ee s\u00f9ng\u00adnaise \"M\u00e2br\u00f9i raz\u00e2i\u00e2\nnangn\u00f9 h\u00f9nai?\" Beaun\u00f9 b\u00ee khith\u00e2naise, \"Nang \u00e2ngkh\u00f4 z\u00ee bangf\u00e2ng\ns\u00e2iau g\u00e2r-bu-dangman; \u00e2ng beaun\u00f9 th\u00e2n\u00e2nai, l\u00e2m\u00e2kh\u00e2nd\u00e2 m\u00e2se-n\u00ee s\u00e2iau\nbongf\u00e2ng-n\u00ee-frai b\u00e2t-dr\u00fbm\u00adb\u00e2, b\u00ee thoinaise. Unau \u00e2ng b\u00een\u00ee s\u00e2iau z\u00e2br\u00e2\nzig\u00e2p hung-n\u00e2nai h\u00f9sinn\u00e2nai b\u00eekh\u00f4 dinn\u00e2nai raz\u00e2n\u00ee sig\u00e2ng-au g\u00e2nd\u00e2 n\u00ee\nkhor\u00e2ng khith\u00e2naise. Beaun\u00f9 raz\u00e2i\u00e2 \u00e2ngn\u00f9 hontoh z\u00e2n\u00e2nai, be gorai\u00adkh\u00f4\nh\u00f9dang.\" Beaun\u00f9 m\u00f9khr\u00e2i\u00e2 b\u00ee khith\u00e2nai baid\u00ee khamnaise. R\u00e2j\u00e2i\u00e2 b\u00eekh\u00f4\nnun\u00e2nai br\u00e2pn\u00e2nai kh\u00eeth\u00fb d\u00e2nnaise. Zapbai!\n\n\n\n\n\nB\u00c2MUN DE\u00c2RU B\u00ceN\u00ce S\u00c2KOR N\u00ce KHOR\u00c2NG.\n\nS\u00e2se B\u00e2mun dangman, \u00e2r\u00f9 b\u00ee\u00adb\u00e2 s\u00e2kor s\u00e2se dangman. S\u00e2n-se s\u00e2ne\nzang B\u00e2mun n\u00ee b\u00eehau-bikhunz\u00f9-n\u00ee n\u00e5iau th\u00e2ng-n\u00f9-l\u00e2gi th\u00e2lit gur\ng\u00e2khir sorai l\u00e2nanai s\u00e2khor-kh\u00f4 b\u00e2n h\u00f9n\u00e2nai, b\u00eekh\u00f4 khith\u00e2naise\n\"Nang be th\u00e2lit-f\u00f9r\u00adkh\u00f4 d\u00e2 z\u00e2. Z\u00e2b\u00e2 \u00e2ngh\u00e2 kh\u00eeth\u00f9 f\u00e2tse b\u00f9 megon\ndang.\" Er\u00f9i hann\u00e2nai th\u00e2ng\u00f9i th\u00e2naise. Ph\u00e2re unau boi s\u00e2khorh\u00e2\nmikh\u00e2m ukhui-b\u00e2, th\u00e2lit-kh\u00f4 l\u00e2n\u00e2nai, thaise thaise b\u00een\u00f9 un-ph\u00e2t-si\nkhith\u00een\u00e2nai, be\u00adbaid\u00een\u00f9 boibo-kh\u00f4-b\u00f9 z\u00e2-thro-l\u00e2ng-naise. Ph\u00e2re\nunau b\u00eesur d\u00e2pseau zirai-h\u00f9iba, B\u00e2mun b\u00eeb\u00e2nkh\u00f4 nue\u00e2kh\u00e2i, s\u00e2khor-n\u00ee\nsig\u00e2ng-au s\u00f9ngnaise \"Bib\u00e2n\u00e2 m\u00e2 z\u00e2kh\u00f9?\" Ob\u00e2 s\u00e2khor\u00e2 bung\u00adnaise,\n\u00e2ng d\u00f9kh\u00f9i-n\u00f9 nangn\u00f9 khith\u00een\u00e2nai b\u00ee th\u00e2lit-f\u00f9rkh\u00f4 z\u00e2bai. \u00c2r\u00f9 d\u00e2\nnang m\u00e2n\u00f9 s\u00f9ng-dang?\" Bebaid\u00een\u00f9 B\u00e2mun\u00e2 bolo [20] h\u00e2e\u00adkhai sr\u00ee sr\u00ee\nth\u00e2naise. Ph\u00e2re bes\u00f9r beaun\u00f9 kh\u00e2m song-z\u00e2-n\u00f9-l\u00e2gi zothon kh\u00e2mnaise,\n\u00e2r\u00f9 beaun\u00f9 n\u00e2 kh\u00e2wai m\u00e2-ne-s\u00f9 mandangman. B\u00een\u00ee s\u00e2khorn\u00f9 m\u00e2se b\u00f9a\nh\u00f9n\u00e2nai, g\u00e2sen\u00f9 B\u00e2mun\u00e2 l\u00e2naise. Ph\u00e2re zebl\u00e2 kh\u00e2m man-naise, s\u00e2ne-b\u00f9\nz\u00e2n\u00f9 l\u00e2gi zodangman. Ereaun\u00f9 s\u00e2khor\u00e2 s\u00f9ngnaise \"B\u00e2mun gohain,\nn\u00e2 kh\u00e2w\u00e2i\u00e2 m\u00e2se b\u00f9\u00e2 daug\u00e2i\u00f9, n\u00e2 d\u00f9l\u00f9 d\u00f9l\u00f9 daug\u00e2i\u00f9?\" Beaun\u00f9 B\u00e2mun\u00e2\nbungnaise \"D\u00f9l\u00f9 d\u00f9l\u00f9 daug\u00e2i\u00f9.\" Ob\u00e2 b\u00ee b\u00een\u00ee n\u00e2 m\u00e2sekh\u00f4 b\u00een\u00ee kh\u00e2m-au\nkhubui-hot-detnaise \"Man\u00e2th\u00f9 be h\u00e2tsing daug\u00e2n\u00f9 h\u00e2i\u00e2, nang-ni zang\nd\u00f9l\u00f9se z\u00e2thang.\" Beaub\u00f9 gaigai-n\u00ee khor\u00e2ng-z\u00e2ng-n\u00f9 zenn\u00e2\u00adnai b\u00eekh\u00f4\nmungb\u00e2 bung-n\u00f9 h\u00e2i\u00e2 kh\u00f9ise. Unau kh\u00e2mkh\u00f4 s\u00e2khor\u00e2 h\u00e2tsing manz\u00e2naise.\n\nPh\u00e2re b\u00eenifrai th\u00e2ng\u00f9i th\u00e2ng\u00f9i simli b\u00eef\u00e2ng d\u00f9l\u00f9se nun\u00e2nai, B\u00e2mun-kh\u00f4\ns\u00f9ngnaise \"B\u00e2mun gohain! be nunai bongf\u00e2ng-fr\u00e2 m\u00e2 bongf\u00e2ng?\" Bamun\u00e2\nkhi\u00adth\u00e2naise \"sirmolu.\" S\u00e2khor\u00e2 bungnaise: \"Sirmolu nungg\u00e2. B\u00eekh\u00f4\nhirmolu han\u00f9.\" Ph\u00e2 ob\u00e2s\u00f9 phong-b\u00e2 phong-b\u00e2 s\u00f4n\u00f9 l\u00e2gi khor\u00e2ng\nkh\u00e2lainaise. Ph\u00e2re gur\u00adkhi\u00e2 d\u00f9l\u00f9se l\u00f9g\u00f9 mann\u00e2nai, b\u00ees\u00f9rkh\u00f4 sungb\u00e2,\n\"himulu\" hann\u00e2nai b\u00ees\u00f9r bungnaise. Ob\u00e2n\u00f9 s\u00f9ng\u00e2-ho\u00e2-l\u00e2b\u00e2 B\u00e2munkh\u00f4\nphong-b\u00e2 s\u00f4naise.\n\n\u00c2r\u00f9 bebaidi th\u00e2ng\u00f9i th\u00e2ng\u00f9i burm\u00e2 d\u00f9l\u00f9se nun\u00e2nai s\u00e2khor\u00e2 B\u00e2munkh\u00f4\ns\u00f9ngnaise \"B\u00e2m\u00f9n gohain, boi g\u00e2ngs\u00f9 z\u00e2bai th\u00e2nai zanthu-f\u00f9r m\u00e2\nbung\u00f4?\" B\u00e2mun\u00e2 khith\u00e2naise \"B\u00eefur s\u00e2g.\" S\u00e2\u00adkhor\u00e2 bungnaise \"Nungg\u00e2,\nb\u00eef\u00f9r s\u00e2goli.\" Beaub\u00f9 b\u00eebaidin\u00f9 B\u00e2mun\u00e2 phongb\u00e2 s\u00f4-z\u00e2-naise. \u00c2r\u00f9\nb\u00een\u00eefrai th\u00e2ngn\u00e2nai dau-b\u00e5 d\u00f9l\u00f9se nun\u00e2nai s\u00f9ngnaise\" \"B\u00e2mun gohain,\nbef\u00f9r m\u00e2 dau?\" B\u00e2mun\u00e2 bungnaise \"Nang b\u00eef\u00f9rkh\u00f4 mithi\u00e2? B\u00eefurkh\u00f4 bog\nhan\u00f9.\" B\u00ee bungnaise \"M\u00e2 bog han\u00f9? Nungg\u00e2. B\u00eekh\u00f4 boguli han\u00f9.\" Beaub\u00f9\nbebaidin\u00f9 B\u00e2mun\u00e2 phongb\u00e2 s\u00f4z\u00e2naise. Unau b\u00ee manse slok hannaise:\n\n\n           \"S\u00e2g sirmolu bog ba-k\u00e1ran\n            Tin\u00ee p\u00e2nch panra k\u00eel sud\u00e2 ak\u00e2ran.\"\n\n\nPh\u00e2 b\u00een\u00eefrai th\u00e2ngn\u00e2nai bihai-bikhunz\u00f9 n\u00ee n\u00e5 kh\u00e2th\u00ee manb\u00e2, s\u00e2khorkh\u00f4\nthin-hot-gr\u00f9-n\u00e2nai khith\u00e2naise \"Nang th\u00e2ngn\u00e0nai m\u00e2m\u00e2r kh\u00e2m songn\u00f9 thin;\nma\u00adn\u00e2th\u00f9 \u00e2ngh\u00e2 mikh\u00e2m ukhui-s\u00f9-dang.\" Ph\u00e2re b\u00eebaid\u00ee-n\u00f9 b\u00ee th\u00e2ngn\u00e2nai,\nB\u00e2mun-n\u00ee bikhunz\u00f9-n\u00f9 h\u00e2ngs\u00f9 b\u00fbth\u00e2tn\u00e2nai sobai kh\u00e2re zang mikh\u00e2m\nsongn\u00e2nai dinn\u00f9 khith\u00e2naise, \u00e2r\u00f9 bungnaise \"Nangn\u00ee nangz\u00e2-m\u00e2d\u00f9i\u00e2\nmegong-au gab\u00e2p nungg\u00e2b\u00e2 z\u00e2i\u00e2.\" Ob\u00e2s\u00f9 b\u00ee songn\u00e2nai dinnaise. Ph\u00e2re\nunau biz\u00e2m\u00e2d\u00f9i\u00e2 so-fai-b\u00e2n\u00f9, m\u00e2m\u00e2r\u00f9i kh\u00e2m khutn\u00e2nai hunaise. Biz\u00e2m\u00e2d\u00f9i\u00e2\nukhui-s\u00f9-nai-khai, kh\u00e2m megong mungbo b\u00e2si\u00e2l\u00e2b\u00e2 z\u00e2n\u00f9 gn\u00e2ng z\u00e2naise.\n\nOb\u00e2s\u00f9 unau bebaid\u00een\u00f9 baid\u00ee baid\u00ee l\u00e2zi mannai z\u00e2naikhai, B\u00e2mun\u00e2\nbid\u00e2n\u00f9l\u00e2gi sitti g\u00e2ngse lit-n\u00e2nai sakhorn\u00ee \u00e2kh\u00e2i-au h\u00f9\u00adn\u00e2nai\nn\u00e5-i-au hotnaise. L\u00e2m\u00e2 s\u00e5se th\u00e2ngb\u00e2, beaun\u00f9 litn\u00f9-grang s\u00e2se m\u00e2ns\u00f9i\nl\u00f9g\u00f9 mann\u00e2nai, b\u00een\u00f9 sitti khith\u00eenaise. \"Beau m\u00e2 litdang, \u00e2ng-n\u00f9\nkhith\u00e2.\" Ob\u00e2s\u00f9, m\u00e2ns\u00f9i\u00e2 sitti-kh\u00f4 nain\u00e2nai, \"Nangkh\u00f4 d\u00e2nn\u00f9 l\u00e2gi\nB\u00e2mun n\u00ee bid\u00e2-kh\u00f4 thindang\" erui bungb\u00e2, b\u00ee sitt\u00ee-kh\u00f4 phis\u00een\u00e2nai\nbungnaise \"Af\u00e2 nang \u00e2ngn\u00f9 gubun sitti g\u00e2ngse litn\u00e2nai h\u00f9.\" \u00c2r\u00f9\nbe sitti-au erehai lit: \"\u00e2d\u00e2, nangn\u00ee fis\u00e2-hingzau zang be s\u00e2khor\u00e2\nman-h\u00f9i-b\u00e2-n\u00f9 h\u00e2b\u00e2 kh\u00e2mn\u00e2nai h\u00f9. \u00c2ng benifrai th\u00e2ngn\u00e2nai b\u00ees\u00f9r-n\u00ee\nh\u00e2b\u00e2 nun\u00f9 n\u00e2ngg\u00e2.\" Bebaidin\u00f9 be sitti-kh\u00f4 l\u00e2ngn\u00e2nai B\u00e2mun-n\u00ee bid\u00e2n\u00f9\nh\u00f9naise. Khint\u00f9 b\u00ee sitti-kh\u00f4 nun\u00e2nai, monau dukhu man\u00ads\u00f9-naise. Theob\u00f9,\nbig\u00f9i-n\u00ee khor\u00e2ng g\u00e2rn\u00f9 h\u00e2ekhai, fis\u00e2z\u00f9 zang m\u00e2m\u00e2r h\u00e2b\u00e2 kh\u00e2mn\u00e2nai\nh\u00f9n\u00e2ngnaise.\n\nPh\u00e2re s\u00e2nse th\u00e2n\u00e2nai b\u00ee fain\u00e2\u00adnai bid\u00e2 kh\u00f4 s\u00f9ngb\u00e2 g\u00e2sen\u00f9 khor\u00e2ng\nkhn\u00e2n\u00e2nai, b\u00ee s\u00e2khor kh\u00f4 d\u00e2nn\u00f9l\u00e2gi sr\u00ee sr\u00ee upai kh\u00e2mnaise. Be upaikh\u00f4\nsakhorn\u00ee hingzau\u00e2 mith\u00een\u00e2nai, bekh\u00f4 onn\u00e2nai b\u00een\u00f9 khith\u00e2naise. Khith\u00e2b\u00e2,\nhingzau zang horau udun\u00eeau mos\u00f4fis\u00e2 m\u00e2se kh\u00e2-khrop-n\u00e2nai futhun\u00e2nai\ndin\u00adnaise. Ph\u00e2re B\u00e2mun\u00e2 fis\u00e2z\u00f9 zang udubai th\u00e2dang mon kh\u00e2mn\u00e2nai, sr\u00ee\nsr\u00ee th\u00e2ngn\u00e2nai mos\u00f4fis\u00e2-kh\u00f4 d\u00e2nnaise. Ph\u00e2re s\u00e2n-s\u00f4-b\u00e2 mos\u00e2\u00adfis\u00e2kh\u00f4\nd\u00e2nfn\u00e2ng-nai nun\u00e2nai m\u00e2\u00adm\u00e2r\u00f9i biz\u00e2madui s\u00e2khorkh\u00f4 g\u00e2r\u00adh\u00f9in\u00f9 l\u00e2gi\nthinnaise. Khintu biz\u00e2\u00adm\u00e2dui\u00e2 b\u00ees\u00f9rn\u00ee b\u00e2ri\u00e2u l\u00e2ngn\u00e2nai, l\u00e2nz\u00e2i\nd\u00eehonn\u00e2nai, fopn\u00e2nai din\u00adnaise. Unau B\u00e2mun\u00e2 mos\u00e2 b\u00f9th\u00e2tnai-n\u00ee\nnungge sr\u00ee sr\u00ee uddh\u00e2r z\u00e2nu l\u00e2gi gamin\u00ee m\u00e2ns\u00f9if\u00f9rkh\u00f4 lingn\u00e2nai phoz\u00f9\nh\u00f9dangman. Ph\u00e2re m\u00e2nsuif\u00f9r z\u00e2nu zob\u00e2, s\u00e2khor\u00e2 b\u00e2riau th\u00e2ngn\u00e2nai mos\u00f4\nl\u00e2nzai-kh\u00f4 bun\u00e2nai bungnaise \"Bamun\u00e2 mosob\u00f9 b\u00f9th\u00e2r\u00e2-kh\u00f9i phoz\u00f9-b\u00f9 h\u00f9\u00e2\nkh\u00f9i, h\u00f9i-s\u00f9!\" Bebaid\u00ee bungbai-th\u00e2b\u00e2, phoz\u00f9n\u00ee mans\u00f9ifr\u00e2 khn\u00e2n\u00e2nai,\nphoz\u00f9 z\u00e2i\u00e2\u00adkh\u00f9ise. Bebaid\u00een\u00f9 b\u00ees\u00f9r uddh\u00e2r man\u00e2kh\u00f9ise. Zapb\u00e2i!\n\n\n\n\n\n\u00c2BR\u00c2 N\u00ce KHOR\u00c2NG.\n\nS\u00e2se brai b\u00f9r\u00f9i dangman. Bi-s\u00f9r-h\u00e2 s\u00e2se g\u00e5th\u00e5 dangman. B\u00ee s\u00e2nse\nbrai-b\u00f9r\u00f9i-ni-au mos\u00f4 bainu l\u00e2gi th\u00e2k\u00e2 b\u00eenaise. Khintu brai b\u00f9r\u00f9i\ng\u00e5th\u00e5kh\u00f4 \u00e2zl\u00e2 nun\u00e0nai th\u00e2k\u00e2 h\u00f9\u00e2man. G\u00e5th\u00e5\u00e2 embr\u00e2-br\u00e2 b\u00eenai-khai th\u00e2k\u00e2\nzakhai-br\u00f9i h\u00f9naise. Ph\u00e2re g\u00e5th\u00e5\u00e2 mos\u00f4 bain\u00f9 l\u00e2gi th\u00e2ng\u00f9i th\u00e2ng\u00f9i\nman\u00adth\u00e2m \u00e2l\u00ee-n\u00ee kh\u00e2thi-au gah\u00e2m mos\u00f4 m\u00e2se nun\u00e2nai, be \u00e2l\u00ee-au th\u00e2k\u00e2\ndinn\u00e2nai mos\u00f4kh\u00f4 kh\u00e2n\u00e2nai l\u00e2bo\u00adnaise. Th\u00e2ng\u00f9i th\u00e2ng\u00f9i b\u00eeh\u00e2 kh\u00een\u00f9\non-kh\u00e2tn\u00e2nai mos\u00f4kh\u00f4 h\u00e2gra daise-au kh\u00e2nanai dinn\u00e2nai kh\u00eeh\u00f9ib\u00e2 moso\u00e2\nbething kh\u00e2tl\u00e2ng\u00adnaise, Ph\u00e2re be kh\u00eenain\u00eefrai fain\u00e2nai mos\u00f4kh\u00f4 nuekhai\nh\u00e2gr\u00e2 h\u00e2gr\u00e2 n\u00e2maibainaise.\n\n\u00c2r\u00f9 b\u00ee m\u00f9i zonthr\u00e2 m\u00e2se nun\u00e2\u00adnai, b\u00eekh\u00f4n\u00f9 b\u00een\u00ee mos\u00f4 hann\u00e2nai, h\u00f9s\u00f9baie\nh\u00f9s\u00f9baie unau m\u00f9i\u00e2 h\u00e2gr\u00e2 zethap-au gong\u00e2 n\u00e2ngn\u00e2nai th\u00e2pth\u00e2n\u00e2nai\nth\u00e2naise. Ob\u00e2s\u00f9 b\u00ee m\u00f9ikh\u00f4 g\u00e5d\u00e5iau d\u00eedungzang kh\u00e2n\u00e2nai n\u00e5 h\u00e2 l\u00e2gi didung\nzorai zorai n\u00e5 manfai-naise. Beaun\u00f9 b\u00eem\u00e2 bif\u00e2i\u00e2 s\u00f9ngnaise \"Nang mos\u00f4\nbain\u00f9 th\u00e2ngnaia, h\u00f9\u00adr\u00f9?\" Ob\u00e2s\u00f9 b\u00ee bungnaise \"Be d\u00eedungkh\u00f4 b\u00f9b\u00e2n\u00f9,\nzangf\u00f9r mos\u00f4 mangan.\" Er\u00f9 hann\u00e2nai s\u00e2th\u00e2m zang d\u00eedungau homn\u00e2nai\nb\u00f9\u00adnaise. B\u00f9\u00ee b\u00f9\u00ee m\u00f9i\u00e2 n\u00e5 man-fai-b\u00e2, boib\u00f9 g\u00ee-khrongnaise. Ph\u00e2re\nb\u00eem\u00e2 b\u00eef\u00e2i\u00e2 m\u00f9i-kh\u00f4 buth\u00e2tn\u00e2nai mai salai-n\u00f9 l\u00e2gi g\u00e2m\u00een\u00eem\u00e2ns\u00f9in\u00f9\nb\u00e2ngan h\u00f9naise.\n\nBeaun\u00f9 g\u00e5th\u00e5 \u00e2br\u00e2i\u00e2 ai \u00e2f\u00e2i\u00e2 mos\u00f4 buth\u00e2tnai z\u00e2bai hann\u00e2nai m\u00e2lain\u00ee\ng\u00e2me g\u00e2me khith\u00e2bainaise. Khintu b\u00eekh\u00f4 \u00e2br\u00e2 nun\u00e2nai man\u00ads\u00f9ifr\u00e2 b\u00een\u00ee\nkhor\u00e2ng kh\u00f4 fathi\u00e2-kh\u00f9ise.\n\nB\u00een\u00ee unau, \u00e2j\u00ee-b\u00f9 th\u00e2i\u00f9 k\u00e2li-b\u00f9-th\u00e2i\u00f9, \u00e2br\u00e2i\u00e2 b\u00e2ngai detb\u00f9n\u00e2nai g\u00e2gain\u00ee\nhingzau namain\u00f9 l\u00e2gi \u00e2r\u00fa brai b\u00f9r\u00f9i-n\u00ee-au th\u00e2k\u00e2 b\u00eenaise. Beaub\u00f9\nh\u00f9\u00e2 g\u00e2r\u00e2, th\u00e2k\u00e2 zokhai-br\u00f9i brain\u00eefrai l\u00e2n\u00e2nai hingzau \u00e2nmain\u00e2nai\nth\u00e2ngnaise. Th\u00e2ng\u00f9i th\u00e2ng\u00f9i g\u00e2m\u00ee m\u00e2ns\u00f9i-n\u00ee d\u00f9i gath\u00e2n-au zombai\nth\u00e2naise. Ph\u00e2re unau s\u00e2se maz\u00e2ng hingzaus\u00e2 d\u00f9i l\u00e2ngn\u00f9 fainai nun\u00e2nai,\nd\u00f9i g\u00e2than-au bi l\u00e2ngnai hingzaus\u00e2kh\u00f4 homn\u00e2nai l\u00e2bonaise.\n\nPh\u00e2re fai-\u00f9i fai-\u00f9i n\u00e2m\u00e2-i-au mengn\u00e2nai bongf\u00e2ng f\u00e2ngse n\u00ee singau\nzirainaise, \u00e2r\u00f9 mos\u00f4 halw\u00e2 m\u00e2se l\u00e2n\u00e2nai m\u00e2ns\u00f9i s\u00e2se b\u00f9 beaun\u00f9\nziraidangman. B\u00eebaid\u00ee b\u00ees\u00f9r ziraib\u00e2 th\u00e2b\u00e2 homnai l\u00e2ng-z\u00e2-nai\nhingzaus\u00e2i\u00e2 zing\u00e2si-n\u00e2nai g\u00e2b\u00f9i g\u00e2b\u00f9i megon-d\u00f9i\u00e2 h\u00e2-h\u00e2l\u00e2gi\nb\u00f9hi-l\u00e2ng-naise. B\u00eekh\u00f4 nun\u00e2nai mos\u00f4 l\u00e2nai m\u00e2ns\u00f9ia \u00e2br\u00e2-n\u00f9 khith\u00e2naise\n\"Nang be hingzau-s\u00e2-kh\u00f4 mau mannai? \u00e2r\u00f9 nang b\u00eekh\u00f4 nain\u00e2nai l\u00e2bodang,\nna nai\u00e2\u00adlab\u00e2 l\u00e2bodang?\" Ob\u00e2 \u00e2br\u00e2i\u00e2 bungnaise \"Ang b\u00eekh\u00f4 maz\u00e2ng nun\u00e2nai\nb\u00eesurn\u00ee d\u00f9i-gath\u00e2n-n\u00ee-frai th\u00e2k\u00e2 zokhai-brui dinn\u00e2nai l\u00e2bo\u00addang.\" Ob\u00e2n\u00fa\nb\u00ee buddi gr\u00e2ng\u00e2 bungnaise \"Nang kh\u00e2n\u00e2 dang: be hingzaus\u00e2 maz\u00e2ng-b\u00e2-b\u00f9,\nb\u00een\u00ee megon thaine-\u00e2 betnai. Nang nuakh\u00f9i n\u00f9? Hon\u00f9i, d\u00f9i\u00e2 so so\nb\u00f9h\u00eel\u00e2ngdang. B\u00eebaidi hingzaus\u00e2kh\u00f4 nang m\u00e2 kh\u00e2mn\u00f9?\" Be khor\u00e2ng\nkhn\u00e2n\u00e2nai \u00e2br\u00e2i\u00e2 b\u00een\u00ee mos\u00f4 zang slain\u00f9 n\u00e2mainaise. Khintu b\u00ee m\u00e2ns\u00f9i\u00e2\nmisain\u00f9 h\u00f9n\u00f9 n\u00e2m\u00e2i\u00e2. Theob\u00f9 embr\u00e2br\u00e2 b\u00eenaikhai: \"l\u00e2, le, l\u00e2!\" hann\u00e2nai,\nmos\u00f4zang m\u00e2ns\u00f9isang slain\u00e2nai, g\u00e2gai g\u00e2gai monau gah\u00e2m mann\u00e2nai azang\ns\u00e2se azang s\u00e2se m\u00e2m\u00e2r th\u00e2nglainaise. Be\u00adbaid\u00een\u00f9 th\u00e2ng\u00f9i th\u00e2ng\u00f9i \u00e2br\u00e2i\u00e2\nbongf\u00e2ng f\u00e2ngse singau burm\u00e2 l\u00e2nai m\u00e2ns\u00f9i s\u00e2se z\u00e5bai th\u00e2nai nun\u00e2nai,\nb\u00eeb\u00f9 beau-n\u00f9 z\u00e5naise. Bebaid\u00ee z\u00e5bai th\u00e2b\u00e2, moso\u00e2 h\u00e2-sudangman. Ph\u00e2re\nb\u00ee burm\u00e2 l\u00e2nai m\u00e2ns\u00f9i\u00e2 bungnaise \"Be mos\u00f4 n\u00ee udui\u00e2 goblongbai,\n\u00e2r\u00f9 s\u00e2n sese th\u00e2b\u00e2 be thoisigan. Beaub\u00f9 b\u00ee \u00e2br\u00e2i\u00e2 gom\u00e2 nungn\u00e2nai,\nmos\u00f4kh\u00f4 b\u00een\u00ee burm\u00e2zang slainaise. Bebaid\u00ee th\u00e2ng\u00f9i, \u00e2r\u00f9 s\u00e2se th\u00e2lit\nl\u00e2nai m\u00e2ns\u00f9i bebaid\u00ee-n\u00f9 bongfang singau z\u00e5nai m\u00e2ns\u00f9i l\u00f9g\u00f9 man\u00adn\u00e2nai,\n\u00e2br\u00e2i\u00e2 b\u00fa z\u00e5dangman. Khintu burm\u00e2i\u00e2 g\u00e2ngsu ukhuin\u00e2\u00adnai b\u00e2br\u00e2p bainaiau\nb\u00ee z\u00e5nu sukhu man-e-khai, burm\u00e2 kh\u00f4 bub\u00e2, burm\u00e2 b\u00e2 b\u00e2 hannaise. Ob\u00e2nu;\n\"Ese mengnaiu \u00e2ng nangkh\u00f4 m\u00e2brui b\u00e2gan?\" hann\u00e2nai, br\u00e2p\u00adn\u00e2nai, g\u00e2rnu\nlubuib\u00e2, be th\u00e2lit l\u00e2nai m\u00e2ns\u00f9i\u00e2, th\u00e2lit kh\u00f4 \u00e2br\u00e2n\u00f9 h\u00f9n\u00e2nai b\u00ee burm\u00e2\nkh\u00f4 l\u00e2ngnaise. B\u00eebaid\u00ee n\u00f9 b\u00ees\u00f9r b\u00een\u00eefrai th\u00e2ng\u00adlainaise. Ereaun\u00f9 s\u00e2se\nm\u00e2ns\u00f9i b\u00een\u00ee sig\u00e2ng-thing \u00e2s\u00ee khrep-khrep [21] d\u00e2mn\u00e2nai faidang. Ob\u00e2su\nkh\u00e2\u00adthiau l\u00f9g\u00f9 manb\u00e2 \u00e2br\u00e2i\u00e2 bung\u00adnaise \"\u00c2ng burm\u00e2 m\u00e2se m\u00e2n\u00ee\nh\u00f9n\u00e2nai be th\u00e2lit-kh\u00f4, l\u00e2bo\u00addang. Theob\u00f9 \u00e2ngn\u00eeau th\u00e2lit b\u00ee\u00f9?\" Er\u00f9i\nhann\u00e2nai \"nang th\u00e2lit z\u00e2n\u00f9 lubuidang-b\u00e2 nang-n\u00ee bidy\u00e2kh\u00f4 \u00e2ngn\u00f9 h\u00f9;\"\nhann\u00e2nai, b\u00ee biaun\u00f9 hur\u00e2sem\u00e2ni s\u00f9l\u00f9ngn\u00e2nai, zenthe-n\u00f9i h\u00e2n\u00e2nai,\nth\u00e2lit-kh\u00f4 b\u00een\u00f9 h\u00f9n\u00e2nai \u00e2s\u00ee khrep khrep d\u00e2mn\u00e2\u00adnai th\u00e2ngnaise. Th\u00e2ng\u00f9i\nth\u00e2n\u00adgui, mai gezer d\u00e2pseau kh\u00een\u00f9 onkh\u00e2tn\u00e2nai kh\u00eenaiau b\u00een\u00ee bidy\u00e2kh\u00f4\nbaug\u00e2rnaise. \u00c2r\u00f9 be mai gezeraun\u00f9 gam\u00e2bai hann\u00e2nai, maikh\u00f4 them\u00e2\nnainaibaid\u00ee nainaise. Beaun\u00f9 main\u00ee girimai\u00e2 mai h\u00e2bai th\u00e2dangman,\nnun\u00e2nai, b\u00eekh\u00f4 s\u00f9ngnaise \"Nangh\u00e2 beau m\u00e2 gam\u00e2dang? \u00c2ngn\u00ee mai-f\u00f9r\u00e2\nh\u00e2m\u00e2 z\u00e2throbai!\" \u00c2br\u00e2 bung\u00adnaise \"Angh\u00e2 th\u00e2k\u00e2 zokhai-br\u00f9i n\u00ee bidy\u00e2\nmanse beaun\u00f9 gam\u00e2bai. Nang b\u00f9 \u00e2ng zang namai-ph\u00e2-b\u00e2, \u00e2ng nangkh\u00f4\ngah\u00e2m mangan,\" hannaikhai, b\u00ee b\u00f9 n\u00e2mai\u00f9i n\u00e2mai\u00f9i, manekhai br\u00e2pn\u00e2nai:\n\"nang n\u00ee khor\u00e2ng\u00e2 mis\u00e2,\" hann\u00e2\u00adnai, \u00e2si d\u00e2mb\u00e2: \"\u00c2f\u00e2, d\u00e2 \u00e2ng manb\u00e2i;\"\nhann\u00e2nai \u00e2br\u00e2i\u00e2 kh\u00e2t\u00adl\u00e2ngnaise.\n\n\u00c2r\u00f9 bebaid\u00ee th\u00e2ng\u00f9i th\u00e2ng\u00f9i fukuri manse manh\u00f9ib\u00e2 beaub\u00f9 b\u00ee kh\u00een\u00e2nai\nb\u00een\u00ee bidy\u00e2 kh\u00f4 baug\u00e2r\u00adnaise. Ph\u00e2re b\u00ee n\u00e2maie n\u00e2maie man\u00e2kh\u00f9i. Ereaun\u00f9\ns\u00e2se m\u00e2ns\u00f9i l\u00f9g\u00f9 mann\u00e2nai s\u00f9ngnaise: \"Nangh\u00e2 beau ma gam\u00e2dang?\" hanb\u00e2;\n\"\u00c2f\u00e2, \u00e2ngh\u00e2 beau gah\u00e2m basthu manse gam\u00e2bai, nangb\u00f9 namaib\u00e2, \u00e2ng\ngah\u00e2m mang\u00f4;\" bungnai-au b\u00eeb\u00f9 b\u00eezang namaif\u00e2naise, \u00e2r\u00f9 unau n\u00e2mai\u00f9i\nn\u00e2mai\u00f9i h\u00e2bru zang musunl\u00e2-musunl\u00ee z\u00e2n\u00e2nai, theob\u00f9 mane\u00adkhai,\nb\u00ee m\u00e2ns\u00f9i\u00e2 br\u00e2pn\u00e2nai \u00e2si d\u00e2mnaise. Ob\u00e2 b\u00ee \"o \u00e2f\u00e2, d\u00e2s\u00f9 \u00e2ng bekh\u00f4\nmanbai!\" hann\u00e2nai, rong z\u00e2n\u00e2nai, n\u00e5-h\u00e2-l\u00e2gi khrep-khrep d\u00e2mn\u00e2nai n\u00e5\nmanh\u00fainaise. Bikh\u00f4 nun\u00e2nai brai b\u00f9r\u00f9i\u00e2 min\u00ee-s\u00f9-naise. Agla b\u00eekh\u00f4\nsinai man\u00e2\u00adkh\u00f9iman, unau s\u00f9ngn\u00e2nai mith\u00eenaise. \"\u00c2r\u00f9 th\u00e2k\u00e2fur\u00e2 m\u00e2\nkh\u00e2m-kh\u00f9?\" hanb\u00e2, bungnaise \"\u00c2ng hingzau s\u00e2se l\u00e2bodangman, Beh\u00e2\nmegon thaine b\u00f9 betnai. B\u00een\u00eekhai \u00e2r\u00f9 mos\u00f4 slainaise, Bih\u00e2 b\u00f9 udui\ngoblong z\u00e2nai, \u00e2r\u00f9 burm\u00e2 m\u00e2se zang b\u00eekh\u00f4 slainaise. B\u00eeb\u00f9 \u00e2ngkh\u00f4 b\u00e2n\u00f9\nthinnaikhai br\u00e2p\u00adn\u00e2nai, th\u00e2lit slainaise. Th\u00e2lit kh\u00f4 nun\u00e2nai, s\u00e2se\nm\u00e2ns\u00f9i\u00e2 b\u00eenai\u00adkhai, be m\u00e2ns\u00f9in\u00eefrai be bidy\u00e2 kh\u00f4 s\u00f9l\u00f9ngn\u00e2nai th\u00e2lit\nh\u00f9nani l\u00e2bodang. \u00c2r\u00f9 \u00e2ng m\u00e2 kh\u00e2mn\u00f9 n\u00e2ngg\u00f2?\" Zapbai!\n\n\n\n\n\nS\u00c2-SN\u00ce \u00c2BR\u00c2 N\u00ce KHOR\u00c2NG.\n\nS\u00f9rb\u00e2 \u00e2br\u00e2 s\u00e2sn\u00ee dangman. B\u00ees\u00f9r s\u00e2n se d\u00e2pseau onkh\u00e2tl\u00e2ng-nai-au\nn\u00e2m\u00e2-au-n\u00f9 d\u00f9i-sl\u00f9ng b\u00e2ngai mann\u00e2nai b\u00eekh\u00f4n\u00f9 m\u00e2br\u00f9i b\u00e2tgan hann\u00e2nai\nkhor\u00e2ng z\u00e2lai-naise. Beaun\u00f9 b\u00eed\u00e2 geder\u00e2 bung\u00adnaise \"Boib\u00f9 z\u00e2nz\u00ee\nkh\u00e2phr\u00e2-n\u00e2nai b\u00e2tn\u00f9 n\u00e2ngbai;\" hann\u00e2nai, boin\u00f9khri b\u00ee \u00e2gl\u00e2 z\u00e2n\u00e2nai,\nb\u00een\u00ee khith\u00eeau s\u00e2se hom-h\u00f9-naise. Bebaid\u00ee-n\u00f9 b\u00een\u00ee z\u00e2nziau b\u00ee,\nb\u00een\u00ee z\u00e2nziau b\u00ee homlain\u00e2nai d\u00f9islungau s\u00e2nsrilainaise. Beaun\u00f9\n\u00e2theng-mani zerb\u00e2-m\u00e2ni s\u00e2nsrinai-au thoi onkh\u00e2tlainaise. Ph\u00e2re\nbebaid\u00een\u00f9 zenthen \u00f9i b\u00e2tkh\u00e2ngn\u00e2nai b\u00eed\u00e2 geder\u00e2 s\u00e2se-se l\u00e2ngkh\u00e2tbai\nnung\u00adn\u00e2nai s\u00e2n-naise. S\u00e2n\u00e2nai s\u00e2r\u00e5 b\u00f9\u00e2 mannaise. \u00c2r\u00f9 unau b\u00een\u00ee\ngod\u00e2i\u00e2 s\u00e2nnaise. B\u00ee b\u00f9 s\u00e2-r\u00e5 b\u00f9\u00e2 mannaikhai, s\u00e2frimb\u00f9 khonse khonse\ns\u00e2nn\u00e2nai s\u00e2r\u00e5 b\u00f9\u00e2 man\u00adnai. B\u00een\u00eekhai boib\u00f9 s\u00e2se l\u00e2ng\u00adkh\u00e2tbai hann\u00e2nai\nzing\u00e2s\u00ee-n\u00e2nai khor\u00e2ng z\u00e2zlaibai th\u00e2dangman. Ereaun\u00f9 bething B\u00e2mun\ns\u00e2se th\u00e2ngn\u00e2nai bes\u00f9rkh\u00f4 nun\u00e2nai s\u00f9ngnaise: \"Gotho-f\u00f9r nung-s\u00f9rh\u00e2 m\u00e2\nz\u00e2dang?\" B\u00ees\u00f9r bung\u00adnaise \"\u00c2f\u00e2, zangf\u00f9r b\u00eed\u00e2 b\u00eefong s\u00e2sn\u00ee man. D\u00e2 be\nd\u00f9is\u00e2 b\u00e2t-naiau zangf\u00f9rh\u00e2 s\u00e2se l\u00e2ngkh\u00e2tbai. B\u00een\u00eekhai beaun\u00f9 zangf\u00f9r\nzing\u00e2si-lai-bai th\u00e2dang,\" hannaikhai B\u00e2mun\u00e2 sr\u00ee sr\u00ee s\u00e2nn\u00e2nai s\u00e2sn\u00ee\nkh\u00f4b\u00f9 nudang. B\u00een\u00eekhai b\u00ee \"Bes\u00f9r \u00e2br\u00e2 z\u00e2n\u00f9 n\u00e2ngg\u00f4\" nungn\u00e2nai,\nbes\u00f9rkho khith\u00e2naise, \"G\u00e5th\u00e5f\u00f9r, nangs\u00f9r \u00e2ngn\u00ee n\u00e5i-au b\u00f9ib\u00e2, \u00e2ng\nnangs\u00f9rn\u00ee m\u00e2ns\u00f9ikh\u00f4 d\u00eehonn\u00e2nai h\u00f9n\u00f9 h\u00e2gan,\" han\u00adnaikhai, b\u00eesur m\u00e2nth\u00ee\nz\u00e2naise. Unau B\u00e2mun goe kh\u00e2ndisn\u00ee khaun\u00e2nai b\u00eed\u00e2 gedern\u00ee \u00e2kh\u00e2iau\nh\u00f9n\u00e2nai \"Be goe-\u00e2-kh\u00e2ndi bese dang, nang s\u00e2n.\" Hanb\u00e2, b\u00ee s\u00e2nnanai\nkh\u00e2nd\u00ee sn\u00ee mann\u00e2ise. Beaun\u00f9 Bamun\u00e2 bungnaise: \"Nangs\u00f9r be goekh\u00f4\nr\u00e2nlain\u00e2nai z\u00e2,\" hanb\u00e2, r\u00e2nnai-au g\u00e2gai g\u00e2gai grup-gaglai-naise. Beaun\u00f9\nb\u00eesur rong z\u00e2n\u00e2nai B\u00e2mun-n\u00ee n\u00e5iau b\u00f9in\u00f2-l\u00e2gi B\u00e2mun zang th\u00e2ng-f\u00e2-naise.\n\nPh\u00e2re bebaid\u00een\u00f9 s\u00e2nnes\u00f9 th\u00e2\u00adn\u00e2nai s\u00e2nse b\u00ees\u00f9rkh\u00f4 b\u00e2riau megong d\u00e2ngn\u00f9\nl\u00e2gi thin-n\u00e2ise. \u00c2ru B\u00e2mun-h\u00e2 s\u00e2se fis\u00e2tl\u00e2 dang\u00adman. B\u00eekh\u00f4bu b\u00ees\u00f9rzang\nh\u00f9n\u00e2nai khith\u00e2naise, \"\u00e2ngn\u00ee fis\u00e2\u00adtl\u00e2-i\u00e2 b\u00f9 nangs\u00f9r zang megong\nd\u00e2ng-thang, \u00e2r\u00f9 un z\u00e2-l\u00e2ng-b\u00e2 b\u00eekh\u00f4 thutlun-thutl\u00e2n l\u00e2ngf\u00e2.\" Er\u00f9i\nbungb\u00e2 b\u00ees\u00f9r b\u00e2riau th\u00e2ng\u00adn\u00e2nai megong d\u00e2ngh\u00f9idang. Ph\u00e2re unau B\u00e2mun-n\u00ee\nfis\u00e2tl\u00e2i\u00e2 un z\u00e2l\u00e2ng-naise. Beaun\u00f9 b\u00eekh\u00f4 nun\u00e2nai b\u00ees\u00f9r railainaise\n\"D\u00f9h\u00f9i b\u00eef\u00e2 khith\u00e2-dangman \"g\u00e5th\u00e5 un z\u00e2l\u00e2ngb\u00e2 b\u00eekh\u00f4 thutlun thutl\u00e2n\nl\u00e2ng,\" hann\u00e2nai, d\u00e2-n\u00ee-au zang\u00adf\u00f9r m\u00e2 kh\u00e2mgan?\" Beaun\u00f9 b\u00eed\u00e2 geder\u00e2\n\"Bebaid\u00een\u00f9 kh\u00e2mn\u00f9 n\u00e2ngg\u00f4,\" hann\u00e2nai, s\u00e2frimbu b\u00ee khonse, b\u00ee khonse,\nmegong d\u00e2ng\u00adnai sekh\u00e2r zang thun\u00e2nai h\u00f9n\u00e2nai. Bamun-n\u00ee g\u00e5th\u00e5kh\u00f4\nb\u00f9th\u00e2tn\u00e2nai dinnaise. Ph\u00e2re unau megong d\u00e2ngkh\u00e2ngn\u00e2nai n\u00e5iau faib\u00e2\nBamun\u00e2 s\u00f9ngnaiau khith\u00e2naise \"nang khith\u00e2naibaidi zangf\u00f9r b\u00eekh\u00f4 sekh\u00e2r\nzang thunai-au b\u00ee thoin\u00e2nai th\u00e2bai.\" Ph\u00e2re Bamu\u00adn\u00e2 sr\u00ee sr\u00ee th\u00e2naise.\n\n\u00c2r\u00f9 s\u00e2nse h\u00e2li oin\u00f9 thinn\u00e2nai bungnaise \"Nangs\u00f9r g\u00e2bun simli s\u00e2-i-au\nh\u00e2li oin\u00f9 th\u00e2ngn\u00f9 n\u00e2nggan.\" Ph\u00e2re unau b\u00ees\u00f9r fungz\u00e2ni sikh\u00e2ngn\u00e2nai\nn\u00e2ngal mos\u00f4 f\u00e2g\u00e2 l\u00e2nanai simlif\u00e2ng guriau th\u00e2ngn\u00e2nai, simli s\u00e2-i-au\nkhaise g\u00e2kh\u00f9naise, \u00e2r\u00fa khaise h\u00e2-i-au th\u00e2n\u00e2nai mos\u00f4kh\u00f4 f\u00e2g\u00e2 zang\nkh\u00e2\u00adn\u00e2nai h\u00f9b\u00e2, s\u00e2-i-au th\u00e2naifr\u00e2 b\u00f9-kh\u00f9-l\u00e2ng-naise. Beaun\u00f9 d\u00eedung z\u00e5-i\nz\u00e5-i h\u00e2li sn\u00ee mos\u00f4 [22] g\u00e2sen\u00f9 thoi-thr\u00e5-naise. Un\u00e5u n\u00e5-i-au fain\u00e2nai\nb\u00ees\u00f9r B\u00e2munn\u00f9 khith\u00e2\u00adnaise \"Zangf\u00f9r siml\u00ee s\u00e2-i-au mos\u00f4 d\u00ee-kh\u00e2ng-n\u00f9\nh\u00e2ekai h\u00e2li oin\u00f9 h\u00e2iakhuise.\" Bamun\u00e2 \"mos\u00f4fr\u00e2 m\u00e2 z\u00e2kh\u00f9?\" Hanb\u00e2,\n\"thoi-thr\u00e2-bai,\" khith\u00e2naise. B\u00e2mun\u00e2 unau mung-b\u00f4 upai mane z\u00e2n\u00e2nai\n\u00e2r\u00f9 mos\u00f4 bain\u00e2nai b\u00ees\u00f9rkh\u00f4 h\u00e2li oi-h\u00f9-naise.\n\nPh\u00e2re mai mannai-au mai h\u00e2\u00adn\u00e2nai unau B\u00e2mun\u00e2 d\u00e2ngri khaie khaie h\u00f9n\u00e2nai\nb\u00ees\u00f9rkh\u00f4 r\u00f9g\u00e2n\u00f9 thinnaise. Beaun\u00f9 b\u00ees\u00f9r mai\u00adkh\u00f4 mau dinn\u00f9 hann\u00e2nai\ns\u00f9ng\u00adb\u00e2, B\u00e2mun\u00e2 bungnaise \"B\u00f9r\u00f9i\u00e2 zer\u00f9i din-n\u00f9 thin-\u00f9, beau-n\u00f9 din,\"\nhanb\u00e2, b\u00ees\u00f9r th\u00e2ngn\u00e2nai, b\u00f9r\u00f9i-kh\u00f4 s\u00f9ng-h\u00f9i-naise. B\u00f9r\u00f9i\u00e2 n\u00e5-n\u00ee\nh\u00e2b\u00e2f\u00f9r kh\u00e2mnai-i-au monau br\u00e2pn\u00e2nai th\u00e2dangman. Beaun\u00f9 b\u00ee bungnaise\n\"Mai din-n\u00f9 tha\u00f9ni man\u00e2b\u00e2, \u00e2ngn\u00ee khoro-au-n\u00f9 dinfai!\" hanb\u00e2, b\u00ees\u00f9r\nboibo mai bib\u00e2n zang b\u00f9r\u00f9i-kh\u00f4 h\u00f9-sin-thr\u00e5-naise. B\u00eebaid\u00ee-n\u00f9 g\u00e2sen\u00f9\nmai r\u00f9g\u00e2n\u00e2nai b\u00een\u00ee s\u00e2iau dinnaise.\n\nPh\u00e2re man\u00e2b\u00e2 B\u00e2mun dubl\u00ee n\u00ee frai fain\u00e2nai b\u00f9r\u00f9i kh\u00f4 n\u00e2maib\u00e2 b\u00ees\u00f9r\nkhith\u00e2naise \"\u00c2ngn\u00ee kh\u00e5r\u00e5-au-n\u00f9 mai din han-nai-khai zang\u00adfur mai\nzang hu-sin-n\u00e2nai din\u00addang.\" Biaub\u00f9 brai\u00e2 mungb\u00f4 upai mane z\u00e2nanai,\nb\u00f9r\u00f9i kh\u00f4 fopn\u00f9 l\u00e2gi b\u00eesurn\u00f9 hotnaise. Ph\u00e2re b\u00ees\u00f9r b\u00f9r\u00f9i-kh\u00f4 kh\u00e2n\u00e2nai\no\u00e2 sing sing bageding-baged\u00e2 b\u00e2n-l\u00e2ng-nai-au b\u00f9r\u00f9i\u00e2 o\u00e2 th\u00e2nai-au\nn\u00e2ngn\u00e2nai siri-l\u00e2ngnaise.\n\nPh\u00e2re bes\u00f9r b\u00e2kor-b\u00e2reau [23] th\u00e2ngn\u00e2nai b\u00eeb\u00e2nkh\u00f4 dinn\u00e2nai\nh\u00e2khor zaun\u00e2nai b\u00f9r\u00f9ikh\u00f4 fopn\u00f9 l\u00e2gi naib\u00e2, manekhai, b\u00f9r\u00f9i-kh\u00f4\nn\u00e2maibainaise. S\u00f9rb\u00e2 b\u00f9r\u00f9i s\u00e2se kh\u00e2thi-au-n\u00f9 mai nebai\nth\u00e2dang\u00adman. B\u00eekh\u00f4n\u00f9 nun\u00e2nai b\u00ees\u00f9r railainaise \"B\u00e2mun b\u00f9r\u00f9i\u00e2\nbud\u00addigrang fop-z\u00e2n\u00f9 g\u00een\u00e2nai, beaun\u00f9 mai nebai th\u00e2-th\u00ee-dang,\" hann\u00e2nai\nb\u00eekh\u00f4 homn\u00e2nai l\u00e2ngn\u00e2nai fopn\u00e2\u00adnai dinn\u00e2nai fainaise. B\u00een\u00ee unau B\u00e2mun\u00e2\nmonau b\u00ees\u00f9rkh\u00f4 g\u00een\u00e2nai b\u00f9th\u00e2tn\u00f9 l\u00e2gi mon kh\u00e2mn\u00e2nai b\u00ees\u00f9rn\u00f9 khith\u00e2naise\n\"G\u00e5th\u00e5f\u00f9r, din\u00ee zangf\u00f9r simlif\u00e2ng gederkh\u00f4 d\u00e2n-h\u00f9i-n\u00f9 n\u00e2ngg\u00f4,\"\nhann\u00e2nai, ru\u00e2 l\u00e2n\u00e2nai siml\u00eef\u00e2ng ni guriau th\u00e2nglainaise. Th\u00e2ng-n\u00e2nai\nru\u00e2 zang bongf\u00e2ng kh\u00f4 s\u00e5\u00f9i s\u00e5\u00f9i bong\u00adf\u00e2ng gaglai-s\u00ee gaglai-s\u00ee z\u00e2b\u00e2,\nB\u00e2mun\u00e2 b\u00eesurkh\u00f4 bungnaise \"Bongf\u00e2ng gaglai-s\u00ee-s\u00f9 gau-gan, nang-s\u00f9r\nboib\u00f9 hom-th\u00e2nu n\u00e2ngg\u00f4.\" Khith\u00e2n\u00e2nai B\u00e2mun\u00e2 saun\u00e2nai h\u00f9naise. Unau\nbong\u00adf\u00e2ng gaglai-sin-n\u00e2nai s\u00e2sn\u00ee \u00e2br\u00e2 thoinaise. Zapbai!\n\n\n\n\n\nKH\u00c2N\u00c2 KHUZ\u00c2 N\u00ce KHOR\u00c2NG.\n\nS\u00e2n\u00f9i kh\u00e2n\u00e2 khuz\u00e2 zang phisi\u00adkh\u00ee man. Ph\u00e2re b\u00ees\u00f9r s\u00e2nse railainaise\n\"Zang-f\u00f9r m\u00e2l\u00e2i-n\u00ee g\u00e2miau b\u00eebaib\u00e2 zang-n\u00ee g\u00e2m\u00ee-n\u00ee-khr\u00ee b\u00e2ngsin\nmangan.\" Hanlain\u00e2\u00adnai khuzai\u00e2 kh\u00e2n\u00e2kh\u00f4 lauthiau homn\u00e2nai,\nb\u00f9l\u00e2ngnaise. Th\u00e2ng\u00f9i th\u00e2ng\u00f9i n\u00e2m\u00e2 gezerau d\u00eedung sor\u00fbi manse\ng\u00e2-fn\u00e2ng-n\u00e2nai phisikh\u00ee-n\u00fb khith\u00e2naise \"Sikh\u00ee, be lai m\u00e2, her\u00e2? M\u00e2b\u00e2\ngal\u00e2u zib\u00f4 baidi g\u00e2fn\u00e2ngdang.\" Khuz\u00e2i\u00e2 bungnaise \"Be h\u00e2th\u00ee kh\u00e2nai\nd\u00eedung sor\u00fbi.\" Hanb\u00e2, khan\u00e2i\u00e2, \"Ob\u00e2 bekh\u00f4 l\u00e2, her\u00e2, sikh\u00ee\"; hann\u00e2nai\nbungnaise, Khintu b\u00ee l\u00e2\u00ea-khai \"\u00c2ngn\u00f9 d\u00eekh\u00e2ngn\u00e2n\u00fbi hu;\" hann\u00e2nai,\nkh\u00e2naia didung-kh\u00f4 l\u00e2naise.\n\nPh\u00e2re b\u00een\u00eefrai th\u00e2ng\u00f9i d\u00fbis\u00e2 manse man-h\u00fbi-n\u00ee-au b\u00e2tlangb\u00e2 kh\u00fbs\u00fbng\nm\u00e2se kh\u00e2n\u00e2i\u00e2 g\u00e2fn\u00e2ng-naise, \u00e2r\u00f9 bungnaise \"Sikh\u00ee, ne ne! \u00c2ng m\u00e2b\u00e2\nm\u00e2se g\u00e2fn\u00e2ng\u00addang.\" Hanb\u00e2, khuz\u00e2i\u00e2 \"Onthai-fr\u00e2-kh\u00f4-n\u00f9 m\u00e2th\u00f9 bungbai\nth\u00e2i\u00f9, her\u00e2, sikh\u00ee, nang-l\u00e2i?\" Kh\u00e2n\u00e2i\u00e2 bungnaise \"Nongg\u00e2, nongg\u00e2,\nsikh\u00ee, nang g\u00f9gr\u00f9mnai.\" Hanb\u00e2 b\u00ee g\u00f9gr\u00f9mn\u00e2nai khusum-kh\u00f4 mann\u00e2nai,\nkh\u00e2n\u00e2-n\u00f9 khith\u00e2b\u00e2, bungnaise \"O sikh\u00ee, ob\u00e2 bekh\u00f4 l\u00e2 her\u00e2: zangfurn\u00f9\nbekh\u00f4 n\u00e2ng\u00adgan.\" Khuzai\u00e2 \"Ilit ilit l\u00e2i\u00e2, her\u00e2\" han-nai-khai,\nkh\u00e2n\u00e2i\u00e2 b\u00eekh\u00f4-b\u00f9 gagai-n\u00f9 l\u00e2naise. B\u00een\u00ee\u00adfrai bibaid\u00ee-n\u00f9 th\u00e2ng\u00f9i\nth\u00e2ng\u00f9i d\u00e2pse-au dol d\u00e2mnai khn\u00e2n\u00e2nai kh\u00e2nai\u00e2 khuz\u00e2n\u00eeau s\u00f9ngnaise\n\"Sikh\u00ee b\u00ee dol\u00e2-lai s\u00f9r th\u00f9? Mau th\u00f9 d\u00e2mdang, her\u00e2?\" Hanb\u00e2 khuzai\u00e2\nkhith\u00e2naise; Beaun\u00f9 s\u00f9rb\u00e2 gurkhi\u00e2 g\u00e5th\u00e5f\u00f9r d\u00e2m\u00addang\" hanb\u00e2, kh\u00e2n\u00e2i\u00e2\nb\u00eekh\u00f4 l\u00e2n\u00f9 l\u00e2gi thin-naise.\n\nKhint\u00f9 b\u00ee, \"\u00e2ng m\u00e2br\u00f9i l\u00e2bogan? B\u00ees\u00f9r-kh\u00f4 \u00e2ng b\u00f9l\u00f9 h\u00e2i\u00e2 z\u00e2gan,\nman\u00e2th\u00f9 b\u00eesur gab\u00e2ng dang,\" hanb\u00e2, kh\u00e2n\u00e2i\u00e2 manse buddhi kh\u00e2mn\u00e2nai\nphisikh\u00ee-n\u00f9 khithanaise \"Sikh\u00ee, nang h\u00e2gr\u00e2 sing sing th\u00e2ng-khm\u00e2-nanai,\nb\u00ees\u00f9r n\u00ee kh\u00e2th\u00ee manb\u00e2, mos\u00e2 baid\u00ee s\u00f9g\u00f9mn\u00e2nai h\u00f9! Ob\u00e2n\u00f9 b\u00ees\u00f9r\ng\u00eenanai kh\u00e2tgan,\" hanb\u00e2, b\u00eebai\u00add\u00een\u00f9 khuz\u00e2i\u00e2 kh\u00e2mnai-au, g\u00e5th\u00e5-fr\u00e2\ng\u00eenanai dol kh\u00f4 zr\u00e2pzrup g\u00e2r-l\u00e2ng-b\u00e2, khuz\u00e2i\u00e2 dol kh\u00f4 l\u00e2bona\u00adnai\nkh\u00e2n\u00e2n\u00f9 hor-h\u00f9-naise. Obas\u00f9 b\u00een\u00eefrai s\u00e2n\u00f9i zang h\u00e2gr\u00e2 gezer gezer\nth\u00e2ng\u00f9i th\u00e2ng\u00f9i n\u00e5 nunanai, khuz\u00e2i\u00e2 bungnaise \"Sikh\u00ee, d\u00e2 s\u00e2n h\u00e2pbai,\nman\u00e2 faibai, D\u00e2lai \u00e2r\u00f9 m\u00e2u th\u00e2ng-b\u00e2u-n\u00f9? Beau-n\u00f9 n\u00e5 danga. Zangf\u00f9r\nbeau-n\u00f9 th\u00e2-d\u00f9-n\u00ee,\" hanb\u00e2, kh\u00e2n\u00e2i\u00e2 bung\u00adnaise \"Hagra gezern\u00ee n\u00e5kh\u00f4 \u00e2ng\ngab\u00e2ng gah\u00e2m man-sr\u00e2i\u00e2, her\u00e2, sikh\u00ee,\" hann\u00e2nai m\u00e2 m\u00e2 n\u00e5 dang gah\u00e2m\u00f9i\nnain\u00f9 thinb\u00e2 khuz\u00e2i\u00e2 khith\u00e2naise \"N\u00e5i\u00e2 g\u00e2ng-ne g\u00e2ng-th\u00e2m. B\u00e2nd\u00e2r\nb\u00f9 gong-se dang,\" hanb\u00e2 kh\u00e2n\u00e2i\u00e2 \"B\u00ee b\u00e2nd\u00e2rau-n\u00f9 th\u00e2gan,\" hann\u00e2nai,\nphisikh\u00ee-n\u00f9 khith\u00e2b\u00e2, b\u00e2nd\u00e2r-sing-h\u00e0 b\u00f9l\u00e2ngnaise, \u00e2r\u00f9 dor-fur-kh\u00f4\ngah\u00e2m\u00f9i kh\u00e2-fth\u00e2-n\u00f9 thinn\u00e2nai, beaun\u00f9 th\u00e2naise. Unau beau th\u00e2nai\nR\u00e2ikh\u00f4-fr\u00e2 fain\u00e2nai, bungn\u00e2ise--\n\n\n            \"Z\u00f9s\u00e2 z\u00f9s\u00e2 man\u00e2mdang;\n            \"Z\u00e2n\u00f9 z\u00e2n\u00f9 lubuidang.\" [24]\n\n\nhann\u00e2nai, n\u00e5 gong fr\u00f9m-b\u00f9 nam\u00e2i-giding-bai-b\u00e2, kh\u00e2n\u00e2i\u00e2\nrai-dau-hot-naise \"\u00c2ng beaun\u00f9 d\u00e2ng.\" Hanb\u00e2, raikho\u00e2 bungnaise \"Nang\nlai s\u00f9r?\" Kh\u00e2n\u00e2 b\u00f9 bung\u00adnaise \"Nang lai s\u00f9r?\" Raikho khith\u00e2naise \"\u00c2ng\nRaikh\u00f4!\" Kh\u00e2\u00adnai\u00e2 bungnaise \"\u00c2ng Z\u00e2kh\u00f4! Beba\u00eed\u00een\u00f9 be-s\u00f9r br\u00e2p-lai-naise\nUn\u00e2u kh\u00e2n\u00e2i\u00e2 bung-naise \"Br\u00e2p-n\u00f9 b\u00f9 n\u00e2ngg\u00e2, mun\u00f9 b\u00f9 n\u00e2ngg\u00e2 Nangkh\u00f4 b\u00f9\n\u00e2ng nu\u00e2\u00adkh\u00f9i, \u00e2ngkh\u00f4 b\u00f9 nang nu\u00e2\u00adkh\u00f9i. B\u00een\u00eekhai manse buddi kh\u00e2mb\u00e2,\nzangh\u00e2 gah\u00e2m z\u00e2gan,\" hann\u00e2nai kh\u00e2n\u00e2i\u00e2 raikh\u00f4n\u00ee khenai b\u00eehot-b\u00e2,\nRaikho\u00e2 gaigain\u00ee kh\u00f9-m\u00f9n daise phun\u00e2nai khith\u00eehot-naise. Ob\u00e2s\u00f9 kh\u00e2n\u00e2i\u00e2\nbungnaise \"D\u00e2ni\u00e2 \u00e2ngn\u00ee khenai-kh\u00f4 nai.\" Hann\u00e2nai, h\u00e2th\u00ee d\u00eedung kh\u00f4\nd\u00ee\u00adhonn\u00e2nai h\u00f9naise. B\u00eekh\u00f4 nun\u00e2\u00adnai Raikho\u00e2 g\u00eekhrongb\u00e2, kh\u00e2n\u00e2i\u00e2\n\u00e2r\u00f9 them\u00e2 b\u00ee-hot-naise Raikho\u00e2 b\u00f9 gaigain\u00ee them\u00e2 kh\u00f4 khith\u00ee-hot-b\u00e2,\nb\u00ee khusung kh\u00f4 khith\u00eehot-naise. Ob\u00e2s\u00f9 Raikho\u00e2 be Z\u00e2kho\u00e2-n\u00f9 nungg\u00f4\nnungn\u00e2nai, g\u00ee-sin-bai. Khan\u00e2i\u00e2 \u00e2r\u00f9 b\u00een\u00ee udui d\u00e2mn\u00f9 thinn\u00e2nai,\nd\u00e2mb\u00e2, bungn\u00e2ise, \"Dind\u00f9 dind\u00f9 h\u00e2mbai, \u00e2ng khn\u00e2bai. D\u00e2ni\u00e2 \u00e2ngn\u00ee kh\u00f4\nkhn\u00e2song!\" hann\u00e2nai, dol kh\u00f4 d\u00f9m d\u00f9m d\u00e2mn\u00e2nai h\u00f9b\u00e2, Rai\u00adkhofr\u00e2 g\u00eenanai,\nkh\u00e2t-thro-l\u00e2ng-naise.\n\nUnao, kh\u00e2n\u00e2i\u00e2 phisikh\u00eekh\u00f4 bungnaise \"Sikh\u00ee m\u00e2 m\u00e2 gah\u00e2m bast\u00f9 dang,\nbifurkh\u00f4 kh\u00e2 \u00e2r\u00f9 nang b\u00e2se, \u00e2ngn\u00f9 b\u00f9 b\u00e2se h\u00f9, \u00e2r\u00f9 m\u00e2m\u00e2r th\u00e2ngd\u00f9-n\u00ee\nth\u00f9\" hann\u00e2\u00adnai b\u00ees\u00f9r b\u00een\u00eefrai m\u00e2m\u00e2r failainaise. \u00c2r\u00f9 d\u00e2pse gaz\u00e2n\nth\u00e2ni-au th\u00e2ng\u00adn\u00e2nai khuz\u00e2i\u00e2 be bastufarkh\u00f4 r\u00e2nn\u00f9 n\u00e2main\u00e2nai\nr\u00e2nnaise, R\u00e2n-kh\u00e2ngb\u00e2 kh\u00e2n\u00e2-kh\u00f4 bungnaise \"Sikh\u00ee nangth\u00e2ng\nbobekh\u00f4 l\u00e2iu l\u00e2,\" Hanb\u00e2 b\u00ee d\u00e2ngnainan\u00e2nai khuz\u00e2 thing-n\u00ee bh\u00e2g\u00f9-kh\u00f4\nb\u00e2ngsin man-d\u00e2ng-n\u00e2nai, r\u00e2nn\u00e2i\u00e2 h\u00e2m\u00e2 kh\u00f9ise hann\u00e2nai, golaigothai\nkh\u00e2mnaise. Ph\u00e2re khuz\u00e2i\u00e2 \"Nang-th\u00e2ng-lai nu\u00e2-lab\u00e2 m\u00e2br\u00f9i mith\u00eenai,\nher\u00e2? Khonle khonle r\u00e2nn\u00f9 gn\u00e2ng kh\u00e2m-h\u00f9i\u00f9!\" Hann\u00e2nai \u00e2r\u00f9 r\u00e2n-ph\u00e2phinb\u00e2,\nob\u00e2b\u00f9 b\u00e2ng\u00adsin man-d\u00e2ng-n\u00e2nai, \u00e2r\u00f9 \"Ham\u00e2-kh\u00f9ise, ham\u00e2-kh\u00f9ise,\" hann\u00e2nai\ngolai-gothai kh\u00e2mnaise. B\u00eebaid\u00ee n\u00f9 khonbr\u00f9i khon-b\u00e2 kh\u00e2mb\u00e2 khuz\u00e2i\u00e2\nbr\u00e2pn\u00e2nai, \u00e2kh\u00e2iau b\u00e2li l\u00e2n\u00e2nai \"Nanglai gom\u00e2 kh\u00e2n\u00e2 n\u00e2 mis\u00e2 kh\u00e2n\u00e2\nl\u00f9i?\" hann\u00e2nai gah\u00e2m\u00f9in\u00f9 megonau b\u00e2lizang h\u00f9n\u00e2nai h\u00f9naise. \u00c2r\u00f9 ob\u00e2n\u00f9 b\u00ee\nnunai z\u00e2naise. \u00c2r\u00f9 b\u00ee b\u00f9 br\u00e2pn\u00e2nai; \"nunglai\" m\u00e2 s\u00e2b\u00e2 d\u00e2ng\u00e2 l\u00f9i, nun\u00f9\nh\u00e2ma hann\u00e2nai godo-au zo-sin-n\u00e2nai l\u00e2n\u00e2nai, khuz\u00e2 bikhung-au gom\u00e2gom\nsobai th\u00e2b\u00e2 b\u00eeb\u00f9 gah\u00e2m z\u00e2naise. Unau s\u00e2n\u00f9i zang gah\u00e2m z\u00e2-lai-n\u00e2ise, \u00e2r\u00f9\nbast\u00f9-f\u00f9r-kh\u00f4 gah\u00e2m\u00f9i r\u00e2n\u00adlain\u00e2nai, n\u00e5-i-au th\u00e2ng-lai-naise. Zapbai!\n\n\n\n\n\nS\u00c2SE \u00c2BR\u00c2 BRAI N\u00ce KHOR\u00c2NG.\n\nBrai b\u00f9r\u00f9i dangman. Brai\u00e2 h\u00e2gr\u00e2 gezerau dubli dotse l\u00e2nanai\nh\u00e2b\u00e2 maubai th\u00e2dangman. Ph\u00e2re s\u00e2nse shik\u00e2ri s\u00e2se h\u00e2gr\u00e2iau m\u00f9i\ngaun\u00e2nai thoi-fr\u00e2m-n\u00e2nai kh\u00e2r\u00f9i kh\u00e2r\u00f9i brain\u00ee dubli gezer thing\nth\u00e2ngdangman. Beaun\u00f9 brai\u00e2 nun\u00e2nai b\u00eekh\u00f4 khud\u00e2l zang kh\u00e5r\u00e5-au-n\u00f9\nden\u00e2nai m\u00f9ikh\u00f4 b\u00f9th\u00e2tnaise. Buth\u00e2tn\u00e2nai h\u00e2gr\u00e2 singau hakhm\u00e2n\u00e2nai\ndinnaise. Emph\u00e2re unau m\u00f9i gaunai giri\u00admaia kh\u00eeth\u00f9 kh\u00eeth\u00f9 thoi\nsir\u00eel\u00e2ng\u00adnai naie naie n\u00e2mai-l\u00e2ng\u00f9i-l\u00e2ng\u00f9i brain\u00ee dubliaun\u00f9 sin\ngam\u00e2naise. Ob\u00e2s\u00f9 braikh\u00f4 s\u00f9ngnaise: \"Hel\u00f9i brai! Nang bething m\u00f9i m\u00e2se\nfainai nun\u00e2i n\u00e2?\" Brai\u00e2 bung\u00adnaise \"\u00c2ngh\u00e2 dubl\u00ee-n\u00ee shim\u00e2i\u00e2 kh\u00f9l\u00e2thing\nboin\u00eefrai s\u00e2thing boin\u00eefrai\" hann\u00e2nai bungb\u00e2 b\u00ee bung\u00adnaise \"Nongg\u00e2\nnongg\u00e2! \u00e2ng m\u00f9in\u00ee khor\u00e2ng-s\u00f9 nang-n\u00ee-au s\u00f9ngdang,\" Brai\u00e2 khith\u00e2naise\n\"Z\u00e2nun! be dubliau mai z\u00e2i\u00f9 n\u00e2 z\u00e2i\u00e2 \u00e2ng kh\u00eeth\u00e2n\u00f9 h\u00e2i\u00e2.\" \"Nang\u00adga-l\u00f9i,\nbrai, b\u00ee khor\u00e2ng-kh\u00f4 \u00e2ng s\u00f9ng\u00e2khui.\" Brai bung\u00adnaise \"D\u00e2 s\u00e2nz\u00f4f\u00fbbai,\n\u00e2ngh\u00e2 mikh\u00e2m ukhui-s\u00f9-dang. \u00c2ng th\u00e2ng-n\u00f9-s\u00f9i;\" hann\u00e2nai, n\u00e5iau\nkh\u00e2tl\u00e2ngnaise. Ob\u00e2s\u00f9 unau brai\u00e2 mikh\u00e2m d\u00f9i z\u00e2kh\u00e2ngn\u00e2nai b\u00f9r\u00f9i-kh\u00f4\nbungnaise; B\u00f9r\u00f9i, \u00e2ng-n\u00f9 g\u00e2bun phungau-n\u00f9 mikh\u00e2m song\u00adn\u00e2nai\nh\u00f9. Ang m\u00f9i m\u00e2se buth\u00e2t\u00adn\u00e2nai zangn\u00ee dubliau dinb\u00f9dang. B\u00eekh\u00f4\nm\u00e2m\u00e2r gad\u00e2n\u00f9 n\u00e2ngg\u00f4.\" Ob\u00e2s\u00f9 okh\u00e2 naib\u00e2, b\u00f9r\u00f9i m\u00e2m\u00e2r kh\u00e2m d\u00f9i brain\u00f9\nh\u00f9n\u00e2nai b\u00eekh\u00f4 hog\u00e2rnaise. B\u00ee dubliau th\u00e2ngn\u00e2\u00adnai m\u00f9ikh\u00f4 gad\u00e2n\u00e2nai\nr\u00e2nnaise. Agl\u00e2 gaigai-n\u00ee bh\u00e2g\u00f9 kh\u00e2mnaise. \"Ph\u00e2nse m\u00f9kh\u00e2ng sunai-n\u00ee,\nph\u00e2nse th\u00e2nkhu z\u00e2nai-n\u00ee, ph\u00e2nse dubliau mos\u00f4 h\u00f9l\u00e2ngnai-n\u00ee, ph\u00e2nse\nh\u00e2li oinai-n\u00ee.\" Bebaid\u00een\u00f9 hu\u00e2f\u00f9rh\u00e2 zese h\u00e2b\u00e2 dang, g\u00e2sen\u00f9 bh\u00e2g\u00f9\nkh\u00e2m-thr\u00e5-naise. D\u00e2 unau b\u00f9r\u00f9i-n\u00ee bh\u00e2g\u00f9 kh\u00e2mdang \"Ph\u00e2nse mukh\u00e2ng\nsunai-n\u00ee, ph\u00e2nse th\u00e2nk\u00f9 z\u00e2nai-n\u00ee, ph\u00e2nse khundung l\u00f9nain\u00ee, phanse khun\npheretnai-n\u00ee, ph\u00e2nse h\u00ee d\u00e2nai-n\u00ee, ph\u00e2nse kh\u00e2m songnai-n\u00ee, ph\u00e2nse d\u00f9i\nlainai-n\u00ee.\" Bibaid\u00een\u00f9 b\u00een\u00ee b\u00f9 zese h\u00e2b\u00e2 dang, esen\u00f9 bh\u00e2g\u00f9 kh\u00e2mn\u00e2nai\ns\u00e2n-naise. S\u00e2nn\u00e2nai b\u00f9r\u00f9i n\u00ee bh\u00e2g\u00f9\u00e2 b\u00e2ngsin man\u00adnaise. Ob\u00e2s\u00f9 brai\u00e2\nbr\u00e2p-n\u00e2nai. \"\u00c2ngs\u00f9 b\u00f9r\u00f9in\u00eekhr\u00ee h\u00e2b\u00e2 b\u00e2ngai b\u00f9\u00e2 mau-\u00f9 n\u00e2? hann\u00e2-nai,\ngolaigothai kh\u00e2mn\u00e2nai, \u00e2r\u00f9 r\u00e2n-ph\u00e2phin-naise. D\u00e2ni\u00e2 \u00e2gl\u00e2 b\u00f9r\u00f9i\u00adn\u00f9\nbh\u00e2g\u00f9 kh\u00e2mgru-nai, \u00e2r\u00f9 unau b\u00een\u00ee bh\u00e2g\u00f9 kh\u00e2m-nai. D\u00e2b\u00eeh\u00e2 b\u00e2ngsin\nz\u00e2naise. Theob\u00f9 brai\u00e2 b\u00eeau mon phati\u00e2 kh\u00f9ise. B\u00eebaid\u00ee\u00adn\u00f9 b\u00ee\ngolai-gothai kh\u00e2m\u00f9i kh\u00e2m\u00f9i r\u00e2nb\u00e2b\u00f9 ham\u00e2n z\u00e2i\u00e2. B\u00eebaid\u00een\u00f9 s\u00e2nse m\u00e2ni\nz\u00e2naikhai, b\u00f9r\u00f9i\u00e2; \"Br\u00e2i\u00e2-lai m\u00e2 kh\u00e2m-kh\u00f9?\" hann\u00e2nai, dhink\u00ee thor\u00e2\nmanse l\u00e2nanai, dubl\u00eeau th\u00e2ngn\u00e2nai, brai-kh\u00f4-nuh\u00f9i-dang, gaigain\u00f9\nbidot zang n\u00e2nglaib\u00e2 th\u00e2dang. B\u00eedot-fr\u00e2-b\u00f9 khonle khonle d\u00e2ng-phlebai\nth\u00e2-naikhai, gebletheble z\u00e2l\u00e2ng\u00adbai. Ob\u00e2s\u00f9 b\u00f9r\u00f9i\u00e2 dhink\u00ee thor\u00e2 zang\nsr\u00ee sr\u00ee kh\u00eeth\u00fb-au khubui-hot-b\u00e2, brai\u00e2 m\u00e2b\u00e2 imfu hotbai hann\u00e2\u00adnai,\nb\u00eedot-kh\u00f4 g\u00e2rn\u00e2nai n\u00e5h\u00e2 kh\u00e2tl\u00e2ng-naise. Emph\u00e2re, b\u00f9r\u00f9i\u00e2 b\u00eedot kh\u00f4\nh\u00ee zang ban-n\u00e2nai b\u00e2\u00adn\u00e2nai n\u00e5-au l\u00e2bon\u00e2nai, songn\u00e2nai, brai-zang\nz\u00e2-lai-b\u00e2, brai\u00e2 s\u00f9ngnaise \"B\u00f9r\u00f9i, belai m\u00e2-n\u00ee b\u00eedot?\" hanb\u00e2,\nb\u00f9r\u00f9i\u00e2 khith\u00e2naise \"\u00c2ng daus\u00e2 fis\u00e2 m\u00e2se buth\u00e2tn\u00e2nai, nangh\u00e2 man\u00e2\nl\u00e2ng-nai-khai, bekh\u00f4n\u00f9 song-dop-n\u00e2nai dindang. Nangn\u00ee b\u00ee m\u00f9i-b\u00eedot-kh\u00f4\nnebai th\u00e2b\u00e2, zangfur d\u00e2 kh\u00e2m man-z\u00e2-gla-gauman.\" Zapbai!\n\n\n\n\n\nBRAI B\u00d9R\u00d9INI KHOR\u00c2NG.\n\nS\u00e2ne brai b\u00f9r\u00f9i dangman. B\u00eesurh\u00e2 n\u00e5-\u00e2-b\u00f9 gongne man. Ph\u00e2re sikhau\ns\u00e2br\u00f9i be brai b\u00f9r\u00f9i n\u00ee n\u00e5i-au m\u00e2b\u00e2 m\u00e2b\u00ee khaun\u00f9 l\u00e2gi fainai. Faib\u00e2 brai\nb\u00f9r\u00f9i\u00e2 boi si\u00adkhaur\u00f9rkh\u00f4 kh\u00f9ikh\u00e2 [25] kh\u00e2mn\u00f9 l\u00e2gi buddi manse kh\u00e2mn\u00e2nai\ndinnai. Zerehai g\u00f4bar-kh\u00ee \u00e2r\u00f9 z\u00f9zai \u00e2r\u00f9 g\u00e2zri-d\u00f9i h\u00e2song-se b\u00eef\u00f9rkh\u00f4\nthopl\u00e2 zun\u00e2nai dhinki s\u00e2li n\u00ee m\u00e2roliau kh\u00e2-sai-n\u00e2nai dinnaise. Ph\u00e2re\nunau man\u00e2bl\u00e2 sikhau-fr\u00e2 fain\u00e2nai brai b\u00f9r\u00f9\u00een\u00ee n\u00e5 injurau m\u00e2ns\u00f9i\u00e2 sr\u00ee\nmandang na man\u00e2\u00adkh\u00f9i bann\u00e2nai khn\u00e2songb\u00e2, brai b\u00f9r\u00f9i\u00e2 b\u00ees\u00f9rn\u00ee khor\u00e2ng\nkhn\u00e2n\u00e2nai, brai\u00e2 b\u00f9r\u00f9ikh\u00f4 bungnaise \"B\u00f9r\u00f9i, nang zangn\u00ee sorai \u00e2r\u00f9\ngur-g\u00e2khir\u00e2 mau dinkh\u00f9?\" Beaun\u00f9 b\u00f9r\u00f9i\u00e2 bungnaise \"H\u00e2m sr\u00e2-bai de,\nbrai! B\u00eef\u00f9rkh\u00f4 dhinki-s\u00e2li-a\u00f9-n\u00f9 kh\u00e2-sai-n\u00e2nai dinnai z\u00e2bai.\" Be\nkhor\u00e2ng-kh\u00f4 sikhau-fr\u00e2 khn\u00e2n\u00e2nai dhink\u00ee-s\u00e2liau th\u00e2ngn\u00e2nai, b\u00eekh\u00f4\nman-h\u00f9i-n\u00e2nai b\u00e2ri-n\u00ee-frai th\u00e2lit-lai l\u00e2b\u00f4n\u00e2nai r\u00e2nn\u00e2nai z\u00e2n\u00f9l\u00e2gi\nz\u00e5naise. Ob\u00e2n\u00f9 b\u00ees\u00f9r m\u00e2b\u00e2 man\u00e2mnai mann\u00e2nai s\u00f9ng-lai-naise \"B\u00eeb\u00f9 b\u00e2ng\u00f9\nm\u00e2 man\u00e2mdang? B\u00eeb\u00f9 b\u00e2ng\u00f9 m\u00e2 man\u00e2mdang?\" Ph\u00e2re s\u00e2se\u00e2 boikh\u00f4 \u00e2kh\u00e2iau\nl\u00e2n\u00e2nai man\u00e2m-s\u00f9-naise. Ob\u00e2nia mith\u00een\u00f9 h\u00e2na\u00adnai, boib\u00f4 min\u00eelaib\u00e2, brai\u00e2\nsikh\u00e2ngn\u00e2nai thokon-thor\u00e2 l\u00e2na\u00adnai h\u00f9-s\u00f9-b\u00f9-b\u00e2, b\u00ees\u00f9r kh\u00e1tl\u00e2ng\u00adnaise.\n\n\u00c2r\u00f9 s\u00e2nse brai b\u00f9r\u00f9i\u00e2 boi sikhau-f\u00f9rkh\u00f4 fainai khn\u00e2n\u00e2nai brai b\u00f9r\u00f9i-kh\u00f4\ns\u00f9ngnaise; \"Zangf\u00f9r-h\u00e2 songkhr\u00f9i thopl\u00e2 mau dinkh\u00f9?\" Ob\u00e2su b\u00f9r\u00f9i\u00e2\nbungnaise \"D\u00e2s\u00f9 gah\u00e2m z\u00e2bai, brai! Songkhr\u00f9i thoplai\u00e2 zang udunai\nn\u00e5-n\u00ee kh\u00f9l\u00e2-f\u00e2t-s\u00ee inzurau sen\u00e2nai dindang! Sikhaufr\u00e2 maub\u00e2 l\u00e2ng-n\u00f9\nh\u00e2g\u00f4.\" B\u00ees\u00f9r railainai-f\u00f9r-kh\u00f4 sikhau-fr\u00e2 khn\u00e2\u00adn\u00e2nai inz\u00f9r d\u00e2n-s\u00ee-n\u00e2nai\n\u00e2khai s\u00f9n\u00e2nai songkhr\u00f9i-thopl\u00e2-kh\u00f4 d\u00e2ng-gr\u00f9m-baib\u00e2 brai\u00e2 kh\u00e2thr\u00f9i-l\u00e2ng\u00f4\nl\u00e2n\u00e2nai th\u00e2ngn\u00e2nai \u00e2kh\u00e2i d\u00e2n-h\u00f9i-naise. Ob\u00e2 b\u00ee \"\u00c2ng man\u00e2 kh\u00f9ise\"\nhann\u00e2nai th\u00e2ngb\u00e2, \u00e2r\u00f9 s\u00e2se sikhau\u00e2 b\u00eebaid\u00een\u00f9 d\u00e2ng-gr\u00f9m-b\u00e2, b\u00eekh\u00f4-b\u00f9\n\u00e2s\u00ee-au d\u00e2n-fn\u00e2ng-naise. Ph\u00e2re bebaid\u00ee-n\u00f9 s\u00e2se sikhau-n\u00ee kh\u00f9m\u00e2 d\u00e2nnai,\n\u00e2r\u00f9 s\u00e2se-n\u00ee gonthong d\u00e2n-fn\u00e2ng-naise.\n\nPh\u00e2re unau b\u00ees\u00f9r g\u00e2rai gah\u00e2m man-nu l\u00e2gi d\u00f9i n\u00e2mai-bai-nai-e-a\u00f9\nsethlau-n\u00f9 th\u00e2lit kh\u00e2r\u00f9i s\u00e2mnai megongd\u00f9-au d\u00f9i mann\u00e2\u00adnai \u00e2khai\nh\u00f9-s\u00f9m-naise. Beaun\u00f9 b\u00e2ngsin \u00e2lunai manb\u00e2b\u00f9, l\u00f9g\u00f9-n\u00ee m\u00e2ns\u00f9if\u00f9r-n\u00f9\nkhith\u00e2i\u00e2l\u00e2b\u00e2 \"Gah\u00e2m manbai,\" hann\u00e2nai bungnaise. Bebaid\u00een\u00f9 s\u00e2br\u00f9i-h\u00e2-b\u00f9\nz\u00e2b\u00e2, br\u00e2plainaise. Ob\u00e2n\u00f9 brai\u00e2 n\u00e5-n\u00ee frai onkh\u00e2tn\u00e2nai thokon l\u00e2nanai\nb\u00ees\u00f9rkh\u00f4 hu-hot-naise.\n\nB\u00een\u00eefrai \u00e2r\u00f9 s\u00e2nse brai-b\u00f9r\u00f9i-n\u00ee b\u00e2riau th\u00e2lit b\u00eefong dangman,\n\u00e2r\u00f9 b\u00een\u00ee kh\u00e2thiau ph\u00e2nl\u00f9 b\u00eefong f\u00e2ngse dangman. Beaun\u00f9 bere-thinkl\u00ee\nb\u00e2h\u00e2 l\u00e2dang. Ph\u00e2re horau be sikhau s\u00e2br\u00f9i\u00e2 brai b\u00f9r\u00f9in\u00ee n\u00e5iau faib\u00e2,\nbrai\u00e2 b\u00f9r\u00f9i-kh\u00f4 s\u00f9ngnaise \"B\u00f9r\u00f9i, nang zang-f\u00f9r-n\u00ee th\u00e2k\u00e2-thinkhl\u00ee-kh\u00f4\nmau fopn\u00e2nai dinkhu?\" hanb\u00e2 b\u00f9r\u00f9i\u00e2 khith\u00e2naise \"Din\u00eeb\u00f9 gah\u00e2m z\u00e2bai,\nde, brai! zangn\u00ee th\u00e2ka-thinkli\u00e2 th\u00e2lit-guriau fop\u00adn\u00e2nai dinnai-au-n\u00f9\nth\u00e2bai. B\u00een\u00ee kh\u00e2thi-au-n\u00f9 f\u00e2nl\u00f9-f\u00eef\u00e2ng-b\u00f9 f\u00e2ngse dang. D\u00e2 sikhaufr\u00e2\nman\u00f9-kh\u00ee-m\u00e2-s\u00f9!\" Bekh\u00f4 si\u00adkhau fr\u00e2 khn\u00e2n\u00e2nai, be th\u00e2lit guri-h\u00e2\nth\u00e2ngn\u00e2nai n\u00e2mai-lai-h\u00f9i-b\u00e2 bere-b\u00e2h\u00e2-kh\u00f4 man-naise. Phare b\u00eekh\u00f4\nbes\u00f9r dikh\u00e2ngn\u00e2nai l\u00e2bob\u00e2, b\u00e2h\u00e2i\u00e2 g\u00f9br\u00f9n\u00e2nai berefr\u00e2 sikhau-f\u00f9r-kh\u00f4\notb\u00e2, bes\u00f9r \"Ai\u00e2! ai\u00e2!\" hann\u00e2nai, kh\u00e2tnaise, \u00e2r\u00f9 brai\u00e2 thokon l\u00e2n\u00e2nai\nh\u00f9s\u00f9naise.\n\nB\u00een\u00eefrai \u00e2r\u00f9 s\u00e2nse brai\u00e2 th\u00e2th\u00ee d\u00e2nn\u00f9 l\u00e2gi sekh\u00e2r l\u00e2n\u00e2nai h\u00e2gr\u00e2iau\nth\u00e2ngb\u00e2, boi sikhau s\u00e2br\u00f9i-kh\u00f4 thaigrit guruiau udul\u00e2ngb\u00e2 th\u00e2nai\nnun\u00e2nai thai\u00adgrit bong-f\u00e2ngau uth\u00een\u00e2nai th\u00e2ri gn\u00e2ng thaigrit\nthaibr\u00f9i kh\u00e2n\u00e2nai l\u00e2b\u00f4-n\u00e2nai be sikhau s\u00e2br\u00f9i n\u00ee kheneau thaise\nthaise kh\u00e2-khm\u00e2-naise. Ph\u00e2re unau \"Sikhau! sikhau!\" hann\u00e2nai brai\u00e2\ng\u00e2pzr\u00ee-kh\u00e2u-b\u00e2 b\u00ees\u00f9r sr\u00ee mann\u00e2nai sik\u00adh\u00e2ngn\u00e2nai kh\u00e2tl\u00e2ngnaise. Kh\u00e2tb\u00e2,\nzesenu kh\u00e2r\u00f9, esen\u00f9 thaigrit fith\u00e2i\u00e2 bikhungau dup dup\nbul\u00e2ngnaise. B\u00ees\u00f9r braia kh\u00eeth\u00f9 kh\u00eeth\u00f9 fain\u00e2nai zang-f\u00f9r kh\u00f4 sodang\nnungn\u00e2nai kh\u00e2re-th\u00e2ng-naise. Ph\u00e2re unau gaz\u00e2n th\u00e2ngn\u00e2nai zirai-h\u00f9i-b\u00e2,\nthaigrit kh\u00f4 nun\u00e2nai g\u00e2rnaise.\n\nB\u00een\u00eefrai \u00e2r\u00f9 s\u00e2nse brai\u00e2 mai duliau th\u00e2n\u00e2nai b\u00f9r\u00f9ikh\u00f4 f\u00f9r\u00f9ng\u00adnaise\n\"B\u00f9r\u00f9i, nang horau sikhau faib\u00e2 gaigain\u00f9 s\u00f9ngn\u00e2nai, gaigain\u00f9\nkhith\u00e2 de, ere\u00f9i hann\u00e2\u00adnai \"Brai, brai h\u00f9n! nang thurse khurui mau\ndindang?\" \"Dhinkh\u00ee-s\u00e2liaunu maiduli-au b\u00eef\u00f9r kh\u00f4 dinnai z\u00e2bai. D\u00e2\nsikhau faib\u00e2, man-l\u00e2ng-s\u00ee-gan d\u00e2! M\u00e2 kh\u00e2mkh\u00f9!\"\n\nBe khor\u00e2ng-kh\u00f4 sikhau khn\u00e2\u00adn\u00e2nai, m\u00e2m\u00e2r dhinkhi saliau th\u00e2ngn\u00e2nai\nnaih\u00f9ib\u00e2 be dulikh\u00f4 dikh\u00e2ngn\u00e2nai \"O! beaun\u00f9 thorse khurui-f\u00f9r dang\nle! Ilit m\u00e2th\u00f9!\" Ob\u00e2s\u00f9 b\u00ees\u00f9r kh\u00e2n\u00e2nai b\u00e2nn\u00e2nai l\u00e2ng-l\u00e2i-naise.\n\nPh\u00e2re unau th\u00e2ng\u00f9i th\u00e2ng\u00f9i d\u00f9is\u00e2 gathau manse man-h\u00f9i-naise. Beaun\u00f9\nb\u00e2tb\u00e2 braia; \"S\u00ee\u00adh\u00e2ng sih\u00e2ng z\u00e2bai, um, um, di\u00adkh\u00e2ng!\" hanb\u00e2 b\u00ees\u00f9r\n\"Mauh\u00e2 s\u00f9r raidang l\u00f9i.\" Khaise bungnaise, \"Be duliau rainai\nbaid\u00ee khn\u00e2-i-\u00f9.\" \u00c2r\u00f9 s\u00e2se\u00e2 \"Beau mungb\u00f4 g\u00f9i\u00e2; nangs\u00f9r eren\u00f9s\u00f9\nkhn\u00e2dang!\" Ob\u00e2s\u00f9 th\u00e2ng\u00f9i th\u00e2ng\u00f9i z\u00e2br\u00e2 gathau mann\u00e2nai, brai\u00e2\ns\u00ee-sam-b\u00e2 khith\u00e2naise \"Phutu-kho\u00e2, gol\u00e2m-bund\u00ee-fur! M\u00e2n\u00f9 gah\u00e2m\u00f9i\ndikh\u00e2ng\u00e2l\u00f9i? Nangs\u00f9r k\u00e2n\u00e2 n\u00e2? nun\u00f9 h\u00e2\u00ef\u00e2-kh\u00f9i?\" Ereau bung\u00adb\u00e2 sikhau-fr\u00e2\nbikh\u00f4 d\u00f9i-au g\u00e2rn\u00e2\u00adnai kh\u00e2t-l\u00e2ng-naise. Zapbai!\n\n\n\n\n\n\nHOW THE RIVERS WERE MADE.\n\nOnce upon a time there lived an old man and an old woman. And when they\nwere quite old, the old woman said to her husband \"How shall these our\nchildren get food when we are gone?\" So the old man travelled afar to\nthe great god Kuvera, [26] the god of riches, and, taking from him\nseedlings of paddy, pulse, mustard, and gourds, journeyed for eight\ndays and so reached his home. And after staying a couple of days,\nhe set forth to cultivate, taking dry food with him. And first he\nmarked out a piece of rich land by placing boundaries on all four\nsides of it, and so came home. And again he set out another day with\nhoe and axe, and cut and burned the jungle, and cleaned the soil,\nand after worshipping on each side of his field--on the east and on\nthe west, on the north and on the south--he struck one blow with his\nhoe on each side.\n\nAnd when all was ready, the old man planted his seedlings of various\nsorts, and finally went home and rested. And so, as time went by,\nthe old woman desired vehemently to see how the crops were getting\non. But the old man said \"There is no water on the road, and if you\ngrow athirst, you will get no relief.\" But she persisted and prevailed,\nand made her husband take her along. And as they went, and were now\nquite close to her husband's field, behold, the old woman began to\nbe very thirsty. And the old man, being enraged, cried \"What did I\ntell you? There is no water, and yet you would come.\" But she, being\na woman, said \"If you do not give me to drink, I shall die. So, water\nyou must procure as best you can.\" So the old man, seeing no other\nway, went to seek for water. And after long search, seeing a tank,\nhe bound the old woman's eyes with a cloth and dragged her to the\nwater's edge and said to her \"Drink if you will, but look not upon\nthe tank.\" Now the ducks and other water fowls were playing in the\nwater, and were making a merry noise, clacking and quacking. And,\nthe old woman, being curious, like all her sex, peeped at them. And,\nseeing them at their play, she too desired to be happy in her husband's\nsociety, and, though he was very loth, prevailed with him. And so in\ndue course there were born to them many sons and daughters. And then,\nin order to provide for their food, he journeyed to the Himalayas\nand digged a great tank, stocked with many kinds of fishes.\n\nNow, one day the god Sri, the god of good luck, came that way with\nhis white dog, ahunting for deer and hares and tortoises. And when\nhe came to the margin of the tank, behold he was very thirsty. But\nwhen he stooped to drink, the fishes said to him eagerly that he must\ngrant them a boon in return for their water. To which he assented,\nand when he had satisfied his thirst, the fishes said \"Take us to the\ngreat river, the Brahmaputra (or Lohit).\" So the god Sri tied them\nto his staff, and drew them after him, making runnels of water. And\nthat is how the rivers were made. And the fishes in return gave him a\npumpkin and a gourd. And, taking these with him to a friend's house,\nhis friend regaled him with rice beer and pig's flesh, and in the\nmorning he gave his friend the pumpkin. But when his friend cut open\nthe pumpkin, it contained nothing but pure silver. So he bade the\ngod Sri stay another day, and brewed fresh beer and killed another\npig, and when he was going away gave him a flitch of bacon to take\nwith him. So the god Sri gave him also the gourd. But when he cut\nopen the gourd, it contained nothing but pure gold. And so the god\nSri journeyed to his home. And when he got there, he found that his\nlittle daughter was very ill. And that was because he had given away\nthe presents which the fishes had made him. But the fishes took pity\non him, and came to him in the guise of physicians, and told him\nthat if he would worship and do sacrifice on the banks of rivers,\nthen his daughter would be healed, which he did. And that is why we\nKacharis worship rivers. And that is all.\n\n\n\n\n\nTHE STORY OF THE LAZY BOY.\n\nThere was once a very lazy boy. And when everybody else had planted\nout his paddy, he was only setting forth to plough. But the old man of\nthe season, [27] seeing him, said \"The season has gone; what are you\nploughing for now? The paddy is all planted out, and it is late.\" But\nthe boy would not listen to him, and ploughed sturdily ahead, beating\nhis cattle soundly as he went. And when the old man again and again\nquestioned him, he cried \"What sort of an old man is this? Can he not\nsee that I am busy? I know very well what I am about.\" But the old man\nsaid gently \"Nay, my son: but it is for your good that I would speak\nto you.\" And the boy said \"Speak quickly then, and have done with\nit.\" And the old man said \"My son, the season is gone, what avails\nit to plough now?\" And then the boy cried \"Where has it gone? And\nwhen has it gone? And why has it gone? And how shall I find it?\" But\nthe old man of the season said \"You should have ploughed when others\ndid. The season has gone, and no man can bring it back.\" But the boy\nsaid \"I must bring it back, else, how shall I eat, and how shall I\nlive? Do tell me where it is gone.\" And as he would not let the god go,\nfinally, losing patience, he said \"You go over there, and you will find\nan old man with a snow-white head ploughing in a field. You get hold\nof him and do as he tells you.\" So saying, he made his escape. Then\nthe lad hastened home to his mother and bade her cook supper quickly,\nand tie him up some rice to take with him on the morrow, for he was\ngoing to bring back the departed season for ploughing.\n\n\"For\" said he \"when I was ploughing today, an old man told me that\nthe season was gone, and that if I went after him and pursued him I\nwould find him, and that I must do as he would tell me.\" So she rose\nvery early in the morning, and giving him to eat and drink, set him on\nhis way. And as he went, he asked all he met \"Can you tell me where\nthe old man of the season has gone?\" But they said \"Every one knows\nthat the season is gone, but where it has gone, or why it has gone,\nwho can say?\" At last, when he was nearly in despair, he saw an old\nman ploughing afar off, and shouted to him \"Stay a moment, father,\nstay; I want to ask you a question.\" But the old man was busy, and went\nhis ways. But the lad pursued him and never ceased calling after him\ntill at last the old man, losing patience, turned upon him, and said\n\"What pertinacious noisy lad is this, who won't leave me alone?\" But\nthe lad said \"Be not angry, my father, I am fallen into great trouble,\nand it behoves you to help me.\" \"Speak quickly, then,\" said the old\nman. And the boy said \"I take you to be the old man of the season,\nand I pray you not to slay me. All the others have planted out their\npaddy, and I have fallen behind, and have planted nothing. Therefore,\nunless you turn back, I cannot hope to get any harvest.\" But the old\nman said \"It is too late for me to return. Go you back, and plant your\npaddy as best you can.\" And so the lad hastened back and planted out\nhis seedlings in such heedless haste as became him. And that's all!\n\n\n\n\n\nTHE SEVEN CHAMPIONS.\n\nAn old man and an old woman had a son. But the father died while his\nson was yet a child, and the mother brought up her boy by begging\nfrom house to house. When he was big enough he begged his mother to\nlet him engage himself as a cowherd. But she said \"As long as I live,\nI must not let you undergo any trouble.\" But the gallant boy would not\nlisten, and went and took service as a cowherd. But the other cowherd\nboys would not let him go out herding with them, and hated him, and\nbeat him, in spite of the help of a good old man who took him into\nhis house, so, being unable to stay any longer for grief and vexation,\nhe went away into foreign lands.\n\nAnd as he went his ways, he met Simli B\u00eer, the hero of the simul tree,\nand when he saw him he said \"Ah! here is a hero indeed, seeing that\nyou bear a whole silk-cotton tree on your shoulder.\" But the other\nreplied \"Whom do you call a hero? I am no hero at all. If you want a\nreal hero, look out for Gil\u00e2 Charan.\" But the lad said \"As for Gil\u00e2\nCharan, why, I am Gil\u00e2 Charan.\" On which Simli B\u00eer got leave to go with\nhim. And as they went they met Dhop B\u00eer, and to him they said \"You are\nsomething like a hero. Why, you are carrying a whole dhop tree all by\nyourself.\" But the other said \"My brothers, of what account am I? The\nman they call Gil\u00e2 Charan, he is a hero if you like.\" Then Gil\u00e2 Charan\nsaid \"But I am he.\" On which Dhop B\u00eer said \"Let me come with you too.\"\n\nAnd, so saying, he too joined the party. And in like manner they\nwere joined by other four champions, namely, Mustard, Monkey, Ocean,\nand Fire, six in all, besides Gil\u00e2 Charan.\n\nAnd when they had gone some way, one of them went into the house\nof a R\u00e2kshashani to beg fire for cooking. But when the old wretch\nsaw that it was a man, she desired to devour him, and to that end\nlay still, pretending to be ill, and said to him in a weak voice\n\"The fire is quite close to me. Come and blow it up!\" and when he\ncame close, she gave him a kick and sent him flying into a pit;\nand, seeing that he did not come, another champion went on the same\nquest and was treated in like fashion. Then Gil\u00e2 Charan guessed that\nsomething out of the way had happened, and went there himself; and,\nperceiving that the old woman was a vampire, took her by the throat\nand shook her well. But she cried \"Do not kill me, and I will show\nyou where your friends are.\" Then the old woman got a ladder and\nreleased the two champions from the pit. Whereupon they killed her,\nand went on their way rejoicing.\n\nAnd presently they came to a place where Rakshashas dwelt. But,\nnot knowing this, they left Simli B\u00eer to cook rice and the rest went\nhunting. And when the rice was ready, two Rakshashas came and gobbled\nit up, so when the rest returned, hungry, for food, Siml\u00ee B\u00eer said\nhe was very sorry. He had quite forgotten to cook, being very busy\nwatching a beautiful white butterfly. But Gil\u00e2 Charan at once saw\nthat was only a pretext. So he bid the rest go, and, staying behind,\nhimself cooked rice afresh. On which the two Rakshashas came up\nroaring, and said \"Here, my son, hand over that rice.\" \"But,\" said\nGil\u00e2 Charan, undaunted, \"we are hungry ourselves and have no rice to\nspare!\" \"What!\" cried they \"shall a scarcely weaned child speak to\nus like this?\" and they ran at him to eat him. But he seized them by\ntheir necks and threw them a field's length. And when they attacked\nhim afresh, he slew them with his sword. And in like manner each\nof the B\u00eers slew each his Rakshasha, and then each married a fair\nRakshasha girl, and lived happily ever afterwards. And that's all!\n\n\n\n\n\nTHE STORY OF THE MERCHANT'S SON.\n\nThere was a lad whose father died while he was a child. And when, by\nslow degrees, he came to man's estate, he asked his mother one day how\nhis father got a living. But she heaved a long sigh, and at last said\n\"Your father traded in foreign countries, my dear; and if he were alive\nnow, we would not be in such distress now.\" But he said \"Ah! mother,\nmay not I work at the same trade? Give me all the money there is, and\nlet me too go trading.\" But his mother said \"Nay! my son, do not say\nthat. While I live, even if I have to beg, you shall not want. And if\nyou die in strange lands, what is to become of me?\" But her son would\nnot hearken to her, and, begging money from her, bought merchandise,\nand hired a boat, and took two men with him; and, after doing obeisance\nto his mother, set forth into strange lands. And at last he moored\nhis boat at the ghat of a certain village, and sent his men out to\nhawk his goods. But he himself stayed with the boat. And at that ghat\ndwelt an aged couple, who possessed a white and beautiful swan which\nthey cherished as their own child, and fed with their own food. And\none day at midday, when men were enjoying their siesta, the merchant\nlad saw the white swan remove her swan dress and bathe in the river,\na lovely slim maiden. Whereupon he began to pay great regard to the\nold couple, and gave them of his store without money. But as time\nwent by, all his goods were disposed of, and then he went to the old\npeople and offered them a great price for their swan. Nor when they\nwould give it to him for nothing would he accept it, seeing that it\nwere a sin to take a wife as a gift. So, finally he made them take\nmuch money and went away home, taking his swan with him. But when he\nreached home, behold the swan remained a swan, and the lad was sore\nvexed and lost his sleep and his food, so that his mother was in fear,\nand asked sundry of the villagers what might be the matter.\n\nAnd, finally, one of them, who was a wise woman, said to her:\n\"Something has happened to him while he was away trading, and now\nyou must find out what it was. And the way to do it is this: You must\nget a fair girl to comb his hair; and let her pretend to grieve that\nhe is so ill, and let her cry into his hair, and to a fair maiden he\nwill tell what he would never say to his mother.\" So a girl came and\ncombed his hair, and wept silently till the tears fell on his head, and\nwhen he asked what ailed her, said she could not bear to see him pine\naway. So at last he told her of the white swan, which turned before\nhis very eyes into a lovely maiden, but that now it remained ever a\nwhite swan, though he was pining away for very love of her. So she went\nand told the mother, and the mother told the wise woman, who bade them\nget the lad to lie awake till midnight and then the swan-maiden would\narise, and, assuming her maiden form, would worship her own country's\ngods. And then he was to leap up suddenly and cast her swan skin on the\nhearth and burn it; and then of a surety she would remain a maiden. So\nthe lad prepared a basin of oil and ashes and a yak's tail, and did\nas the wise woman bade. And in the depth of night, the swan came and\nfelt him all over with her beak. But he never stirred a whit. And then,\nbelieving him to be asleep, she stripped off her swan's skin slowly,\nand prayed aloud to the gods of her own country. Then the lad got\nout of bed very silently, and seizing the swan's skin thrust it in\nthe ashes. And when she smelled the burning feathers, she cried aloud\n\"Ah! what have you done? what have you done?\" and fell senseless on\nthe floor. But he anointed her with the oil, and fanned her with the\nyak's tail, till presently her great eyes opened and he saw that she\nloved him. And then they lived happily ever afterwards. And that's all!\n\n\n\n\n\nBROTHER AND SISTER.\n\nA certain king died, and soon after his death his wife bare him a\ndaughter, as she had heretofore borne him a son. And then she too\ndied. But before she died, she bade her son \"Strike hard, but once\nonly!\" And she committed her daughter to his care. And, though they\nlost their kingdom and were forced to beg their bread, the brother\nwas a good brother, and took care of his sister until they came to\na certain kingdom, the king of which took pity on them and kept them\nin his own palace.\n\nNow, in that kingdom dwelt seven thieves, who oppressed the king,\nso that he was compelled to send them fowls, pigs, cattle, and\npigeons every day. And when the brother heard of this, he begged\nthe king to let him go and kill the thieves. And when the king was\nunwilling to let him undertake the enterprise, the brother insisted,\nand, borrowing a horse and a sword from the king, went to the thieves'\nhouse, and there tied up his horse and waited with drawn sword at the\ndoor. And when the eldest thief came out, he cut him down, and so in\nturn he cut down each of them. But the youngest of all was suspicious\nand came out cautiously, so that the brother was not able to kill\nhim at one blow. So, mindful of his mother's saying, he shut him up\nin one of the thieves' houses, and put a lock upon the door. And then\nhe went and told all that had happened to the king; who, as a reward\nmade the brother and sister custodians of the thieves' houses. And\nso they went and stayed there, and the brother said to his sister\n\"You can go into and examine all the houses except the one that is\nlocked.\" And the brother was a mighty hunter. But before he went out\na hunting, he mixed pulse and grain, and, filling a plate with the\nmixture, bade his sister separate the seeds while he was away. And\nthis occupied her a whole day. And then she went and examined all the\nrooms in the thieves' houses. And in some were cattle, and in some\nfowls, and in some horses, and so forth. But her mind was ill at ease,\nbecause she might not examine the house that was locked. \"For,\" she\nsaid to herself, \"if I do not see what is in that house, I cannot be\nhappy.\" So she went and saw, and there she found a man half dead with\nhis wound; and when he besought her, she pitied him, and fetched him\nsuch medicines as he required of her. So that at the end of some days\nhe was healed, and in course of time they two fell in love with one\nanother. And the wicked thief began to teach the girl how she should\nbring about the destruction of her brother. And he bade her, when her\nbrother returned, to pretend to be ill, and to say that nothing would\ncure her save a drink of tigress' milk. And when her brother heard\nthis, he set out in search of a she-tiger. And, as luck would have it,\nhe found a she-tiger with a bone stuck in her teeth. So, after binding\nher with a vow, he extracted the bone from her teeth, and then he told\nher what he required. So she gave him of her milk, and also one of her\nwhelps. And then he returned home. And at dawn the thief asked the\nsister \"Did he bring you the tigress's milk?\" And she replied \"That\nhe did, and he brought a tiger's whelp also.\" On which the thief was\nmuch discomfited. Then he bade her ask her brother fetch some water\nfrom a certain tank, well knowing that to fetch water from that tank,\nwas certain death. On which she said to her brother \"If you can only\nget me water from that tank, I shall certainly be well.\" So the brother\ntook his horse and a sword, and a hound, and also the tiger's whelp,\nand set out. And on the way he came to a great tree and stopped to\nrest in the shade; and while he was resting, a huge snake came and\nbegan climbing up the tree. And, seeing it, the brother cut the snake\nin two with his sword; and when a second snake came, he slew that,\ntoo. And while he was still resting, a bird came flying to the tree\nwith food for her nestlings. But they refused to eat. And when their\nmother asked them why they would not eat, they said \"Unless you take\npity on the man who is resting under the tree, we cannot eat.\" So the\nmother bird promised; and, having fed her nestlings, flew down to the\nbrother and asked him what he desired. And he said that he desired\nwater from a certain tank. But the bird knew all about the properties\nof the tank, and told the brother. Now, near the tank dwelt a maiden,\nthe guardian of the tank; and he entered into her house, and told her\nhis heart's desire. But she said to him \"You must not go near the tank,\nfor you will die. You must marry me. And as for your sister, she has\ndisobeyed your word, and has married the thief you nearly killed, and\ntheir desire is only to be rid of you.\" So they two were married, and,\ngoing to the thief's house, slew the thief and the wicked sister. And\nthen they lived happily ever afterwards. And that's all!\n\n\n\n\n\nTHE STORY OF THE TOAD. [13]\n\nThere was an aged couple, who were very poor. But they had a fish trap,\nwhich they set at night; and the fish they caught they exchanged for\nrice. And one night it happened that no fish got into the trap, but\nonly toads, so that the trap was brimfull. And at early dawn, when\nthe cock crowed, the old man came, and finding the trap very heavy\nwas rejoiced, and hoisting it on to his back waddled away. And when\nhe got home he woke up his wife, crying \"Old woman, old woman, not up\nyet? The day has dawned.\" So the old woman jumped up, and blew up the\nfire, and the old couple squatted over it, warming themselves. And\nthe old man said \"We are in luck to-day! The trap is brimfull.\" Then\nthe old woman said \"Let's see, let's see.\" So the old man tumbled\nout the contents of the trap, and, behold, they were all toads. So\nthe old woman said \"We are in luck to-day! We shall have lots to\neat to-day!\" And the old man bid her kill the toads without further\nwords. And the old woman, taking her stick, ran about after the\ntoads and slew them one by one. But one alone, half dead with fear,\ncrawled under the old woman's stool. But the rest she skinned and\ncleaned. Then, removing the stool, the old man saw the survivor, and\nsaid to the old woman \"There is one left; kill that, too!\" But the\ntoad called out \"Ah! father, do not kill me. I will plough for you,\nand hoe for you, and plant out paddy for you!\" But the old man replied\n\"How shall a toad do all these things? Your ploughing and hoeing would\nbe a bitter business! You only want to get off being killed.\" But he\npleaded so sore, and begged so hard, that they took pity on him and\nlet him stay in their house. And so the days went by till the rainy\nseason came round, and the toad went off to plough in the field. And\nas he was sitting on the handle of the plough urging on his cattle,\na king came by that way riding on his elephant, and the toad called\nout to him \"What fellow is that? You are knocking down all the balks\nof my field!\" To which the king replied \"Who dares speak to me thus,\"\nand sent men to fetch him. But he hid behind a clod, so that they could\nnot find him. And when he continued to abuse them without their finding\nhim, the king bade them take away the plough cattle to his house. And\nthe toad, followed secretly behind, and, hiding himself in the thatch\nof the cowshed, began to abuse the king afresh. And the king searched\nfor him in vain; and at last ordered the cowshed to be pulled down and\nthe cattle to be put elsewhere. And the toad went and hid there, too,\nand abused the king again. Finally, the king was frightened and called\nto him: \"Oh! father, are you god or mortal? And what harm have I done\nyou?\" And he said \"I am mortal of a sooth. And I abuse you because you\nhave carried off my cattle. And if you do not give me your daughter\nin marriage, I shall remain invisible and abuse you daily.\" So the\nking swore that the toad should have his daughter, and the toad came\nforth. And the king, for his oath's sake, and lest the toad should be\nin some sort a god, gave him his daughter, and sent him home with a\nsedan-chair and elephants and horses. And when he got near his home,\nthe old man and old woman ran clean away. But the toad, their adopted\nson, seeing their terror, bade them not be afraid, and sent men after\nthem to fetch them. And then they sat down with their son-in-law and\ndaughter-in-law and feasted the men who had come with them. And one\nday the girl, finding her husband very loathsome to look upon, told\nhim to take a bath. \"But,\" said her husband, \"what is the good of my\ntaking a bath? I am a frog and always bathing.\" But his wife replied\n\"I know very well that you live in cold water. But I want to get rid\nof those nasty protuberances on your back, and want to bathe you.\" So,\nfinally, her husband agreed. So she heated some water to boiling,\nand called out \"Come quick, I must bathe you!\" And when the toad\ncame, and asked what he was to do, she said \"You jump straight in,\nand I will bathe you afterwards.\" So he jumped in, and, turning over\non his back, died. And that's all!\n\n\n\n\n\nTHE STORY OF THE DOE AND THE RAVEN.\n\nThe doe and the raven were great friends, and lived together in the\nshade of the same tree. And one day a jackal, seeing the doe, and\nfinding her to be fat and good to eat, said to her \"Oh friend, what\nare you doing there? I am charmed to see you, and, if you permit,\nwould like to swear eternal friendship.\" But the doe said \"How can\nthere be friendship between the likes of us? we are sworn foes. If\nyou get hold of me, you will eat me. I am your food.\" But the jackal,\non hearing this, pretended to be mightily grieved, and said \"What\nyou observe is true enough, and that is just why all my family are\ndead and I alone am left. And, considering these things, I, for my\npart, am turned Hindu, eat no flesh, and have vowed friendship to all\nanimals. So you need be in no fear of me.\" To which the doe attached\nimplicit credence, and so they two walked together under the trees. But\nthe raven came up and said all he could to induce the doe to abandon\nthe fellowship of the jackal. But, as he could not prevail with her,\nhe told her the following story: \"Once upon a time there were two\nfriends. And they vowed that if ever they fell into danger, they\nshould on no account leave one another. And one day they were going\nthrough the jungle together, when they met a bear. Now, one of them\ncould climb trees, and the other could not. And when the bear pursued\nthem, the one scrambled up into the first tree he met. But the other,\nnot knowing what else to do, lay on the ground, and, pretending to\nbe dead, held his breath. And the bear, coming and sniffing at him,\nand finding him apparently dead, left him. Then his friend, shouting\nto him from the tree, said \"What was it that the bear whispered\nto you?\" And he replied \"The bear said to me 'never make friends\nwith men like that fellow in the tree.'\" \"And so,\" said the raven,\n\"will it be with you and your friend the jackal.\" For all that, the\ndoe refused to listen, and after some days the jackal, when walking\nout with the doe, spied a snare, and thrust her into it. And when she\nbade him bite the cords and loose her, he reminded her of his vows and\nof the fact that the cords were of hide. Then the raven, after long\nsearching, came up and found the doe in the toils, and set to work\nto devise a remedy. And when the day was dawning he said to the doe\n\"You swell out your belly, and hold your breath, and when I give the\nword, run for your life.\" Presently, the owner of the snare came up,\nspear in hand, and, seeing his quarry seemingly dead, loosed her\nbonds. Upon which the raven cawed loudly, and the doe, jumping up,\nran for her life. But the hunter, seizing his spear, threw it after\nher. And the spear missed the doe, and pierced the wicked jackal,\nwho died. And that's all!\n\n\n\n\n\nTHE OLD MAN AND THE TIGER.\n\nThere was once an old man, who, when he was cutting reeds for his\nfence in the jungle, heard a tiger growling close to him; and it\nhappened that at that moment a bird also flew away. On which the old\nman, though he was in truth very frightened, called after the bird\n\"Ah! if you had only stopped, I would have taught you the secret\nof the ghughu ban.\" And this saying he kept on repeating, so that\nthe tiger said to himself \"What is it that the old man is saying? I\nmust get him to tell me; and in that case I won't even eat him.\" So\nhe called to the old man. \"Look here, old man, what is that about\nthe ghughu ban?\" But the old man, answering not a word, kept on\nchopping his reeds. Then the tiger crept up quite close to him,\nand said to the old man \"If you don't tell me what you are talking\nabout, I will eat you!\" But the old man, for all his fear, only said\n\"You come to my house tomorrow, and I will tell you.\" Very early\nthe next morning the tiger asked his way to the old man's house,\nand when he got there, it being still early morning, the old man said\n\"And what may your honour be pleased to want?\" And the tiger replied\n\"I want to know what you were talking about yesterday.\" But the old\nman replied \"I cannot possibly teach you alone. You had better go\nand get two or three other tigers.\" And so the tiger went away and\nreturned with two or three of his brethren. In the meanwhile the\nold man had spread his unthreshed paddy in the yard. And, putting\nhis earliest acquaintance first, he tied all the tigers to the post,\nround which the cattle revolve when they are treading out the grain,\nand set them to work to tread.\n\nBut the one in the middle, who was unaccustomed to such labour, cried\nout in a piteous voice that his head ached, and that he was getting\nvery giddy. But the old man said \"Wait a bit, my friend; you haven't\nlearned yet.\" And when the tiger complained again, the old man fetched\nhis goad and pricked him sore, so that, giddy and stumbling, he had to\ngo round and round, and when the tiger said \"I shall die at this rate,\"\nthe old man replied \"You wanted to learn the ghughu ban yesterday,\nand unless you endure this trouble, you cannot possibly learn;\" and,\nso saying, pricked him the more cruelly. Finally, the tiger said\n\"If so be, I must be in pain, I must be. But I don't see what it is\nall about.\" Then the old man replied \"This is precisely what they\ncalled the ghughu ban.\" Then the tiger said \"I see, I see, now let us\ngo. We have learned our lesson.\" But the old man said \"Wait a bit,\nthe paddy is nearly trodden out,\" and would not stop pricking the\ntigers for all their entreaties. And when the paddy was all threshed,\nthe old man began untying their bonds. But before he had finished,\nthe tigers were in such pain that they tore the rope out of his hands\nand ran away. When they stopped to rest, they saw the old man's rope,\nand said to one another \"If we do not give the old man his rope again,\nwe shall get into further trouble.\" So, after much debate, the first\ntiger was deputed to take it back.\n\nSo back he went, trembling with fear in every limb, and, getting close\nto the old man's house, offered him his rope. But the old man said\n\"It is night, and I am in bed. I can't come out. Put the rope in at\nthe window.\" So the tiger put it on his tail and thrust it in at the\nwindow. But the old man had his knife ready and cut the tiger's tail\noff. On which the tiger once more fled, howling with pain. But the old\nman shouted after him \"You may run as far as you like, but my brother\nis after you, and will catch you.\" On which the tiger ran faster than\never. At last, however, he stopped to rest near a cool pool of water,\nand, not seeing the old man's brother, dipped the wounded stump of\nhis tail into the pool for refreshment. But a crab, which dwelt in\nthat pool, nipped the stump of his tail; and the tiger crying \"The\nold man's brother has caught me!\" again fled through the jungle,\nand it was not till the crab was knocked off against the trees that\nhe at last rested. And that's all!\n\n\n\n\n\nTHE TALE OF THE MONKEY AND THE HARE.\n\nA monkey and a hare were great friends. They lived together, ate\ntogether, and walked about together. One day they saw a man from\nDarrang going to a feast and bearing plantains and betel-nuts, and\nthey said to one another that they must contrive some plan to get\nhold of his load. So the monkey sent the hare to wait on the road,\nbut himself hid in the jungle. And when the man came up and saw\nthe hare sitting on the road, he put down his load, and ran after\nhim. No sooner had he done so, than the monkey came and carried off\nthe plantains and betel-nuts into a tree, and, for fear the hare\nshould return, ate them all up in a great hurry, keeping only the\nskins of the plantains for his friend.\n\nBut when the man found that he could not catch the hare, he gave up\nthe chase, and went home disconsolate; and so the hare went back,\nsearching for his friend, and shouting his name. But when he found him\nand demanded his share of the spoil, the monkey offered only the skins\nof the plantains, and the hare, in his rage, said that he would have\nhis revenge. So, first of all, he went and sat very quietly under\nsome kachu plants. Then the monkey climbed down from the tree and\nbegan crying \"My friend! my friend!\" and the hare replied \"Who are you\ncalling friend? I am watching the king's sugarcane field. What do you\nwant?\" Then the monkey came forth and said \"Ah, my friend, give me\na little of the cane to suck.\" But the hare said \"I cannot give you\nany. If the Raja were to hear, he would beat me.\" But as the monkey\ngrew importunate, he said \"Eat, then, if you will, and don't blame\nme.\" But when he ate, the acrid juice of the kachu caught his tongue,\nand he rolled on the ground howling. But the hare only said \"It's your\nown fault. I told you not to.\" Then he went and sat beneath a wasps'\nnest. And the monkey, moaning and complaining, followed him and asked\nhim what he was doing there, and the hare replied that he was watching\nthe king's cymbals. \"Let me play on them, only a little!\" entreated\nthe monkey. But the hare said \"I daren't do it. The Raja would kill\nme.\" \"I will only play very gently,\" said the monkey, and, prevailing\nby means of his importunity, clapped his hands on the wasps' nest and\nbroke it, and straightway the wasps stung his mouth and face and body\nall over, so that he rolled on the ground crying out in agony. But\nthe hare only said \"I told you not to, and you would not listen, what\ncould I do?\" And then he went away to where a gowal snake lay. And\nagain the monkey followed him, and asked what he was doing there. And\nthe hare said that he was watching the king's sceptre. \"Ah! let me\nbrandish it, do,\" said the monkey, and for all the hare's warnings\nwould seize the sceptre. Whereby he got bitten, and was in greater\npain than ever. Then the rabbit went away and sat down on a marsh,\nand the monkey followed him once more, crying as he went, and when\nhe again questioned his friend, the hare said: \"This is what they\ncall the king's litter.\" \"Let me sit on it for a moment,\" said the\nmonkey. \"I can't do it,\" said the hare, \"what would the king say? I\nthink you are a fool, my friend. I tell you not to do things and you\nwill persist.\" But the monkey did not listen to him and jumped on\nto the marsh and stuck miserably in the mud. And then the hare said\n\"Now, my friend, you give me plantain skins to eat, do you? You can\nstay where you are. I wish you good-day. I am off.\" And, so saying,\nhe left the monkey and went his ways.\n\nAnd first of all a rhinoceros came. But when the monkey begged for\nhelp, he said that he was hungry and thirsty, and really could not\nstop; he was very sorry; and, so saying, he too went away.\n\nAnd when a buffalo presently came, the monkey addressed him, but he,\ntoo, had other business, and went away. Last of all there came a tiger,\nwho was extremely hungry, and to him the monkey said, \"My father, if\nyou do not help me out of this scrape, I have no help left,\" and with\nsuch and such like words the monkey entreated him. But the tiger said\n\"What good will it do me if I help you?\" and was going away, when the\nmonkey cried out \"Father, father, take me out of the dreadful marsh,\nand then, if you like, clean me and eat me.\" And the tiger was so\nhungry that he said: \"It is not so much that I want to eat you, but\nif I rescue one fallen into such calamity, it will be well with me\nhereafter. However, as you yourself have offered yourself to be eaten,\nI see no harm.\" So saying, he stretched out his tail into the marsh,\nand the monkey, grasping it, was drawn out. Then the monkey said:\n\"Let me get dry in the sun, and when I am a bit cleaner, you can\neat me.\" And so saying he sat him down in the sun and waited. But\npresently the tiger looked another way, and the monkey slipped up a\ntall tree. But the tiger, being in a great rage, waited two or three\ndays at the foot of the tree. But, as the monkey would not descend,\nhe lay at the tree's root as one dead, and opened his mouth with\nhis teeth grinning, and the flies came and buzzed in his mouth,\nso that at last the monkey thought that of a verity he was dead. So\nfinally he crawled down, and slowly inserted his tail in the tiger's\nmouth. But the tiger never stirred. Then he felt one of the tiger's\ngreat paws. But the tiger never stirred. Then the monkey said \"Ah, you\nwould scrunch my bones to make your bread, would you?\" and danced about\ngaily, and cried \"See if you can eat my head now,\" and, so saying,\nhe put his head in the tiger's jaws. And then the jaws closed with\na scrunch, and that was the end of the monkey. And that's all!\n\n\n\n\n\nTHE TORTOISE AND MONKEY.\n\nA tortoise and a monkey were great friends, and as they were on the\nroad one day, a man passed laden with plantains. And the monkey, seeing\nhim, said \"You go and wait on the road, and when the man pursues you,\nrun away. And so the man put down his load (the monkey having hid in\nthe jungle), and ran after the tortoise. Then the monkey came out of\nthe jungle and took the plantains and molasses that the man bare,\nand climbed with them into a tree. Then the man, not being able\nto catch the tortoise, returned, and, not getting his things, went\nhome. Then the tortoise returned and asked his friend for his share\nof the plantains and molasses. And the monkey offered him for molasses\npotsherds, and for plantains their skins only; and, when the tortoise\ninsisted, the monkey got angry and hoisted his friend into the tree,\nsaying \"See for yourself, if any plantains or molasses be left.\" And\nso he went away and left him. And he could not get down, and one by\none various animals came under the tree, but could not help him. And\nlast of these came a very aged rhinoceros, and the tortoise begged\nleave to jump down on his back. And to this the rhinoceros consented,\nand so the tortoise leapt down, with such force that he broke the\nold rhinoceros' back. Then he covered up the corpse with leaves, and\ngoing to the king's court, sat him down under the king's throne; and,\nwhen the royal council was assembled, the tortoise sneezed loudly,\n\"Who dared to sneeze?\" said the king. \"Cut off his nose!\" But they all\nwith one accord declared that they had not sneezed, and, after he had\nsneezed once or twice again, some one saw the tortoise under the king's\nthrone. So he said respectfully \"If your Majesty wishes, you can kill\nme, but I have something to say: There is some living thing under your\nMajesty's throne. Without doubt, it was that which sneezed.\" On which\nthe king, looking under his throne, saw the tortoise, and ordered them\nto cut off his nose. But the tortoise said \"Do not cut off my nose,\nand in return I will give your Majesty a rhinoceros.\" And at first\nthe king was angry, but for his entreating gave him men with him to\nfetch his rhinoceros, and when the men returned with the body of the\nrhinoceros, the king was very pleased, and gave the tortoise a horse.\n\nAnd as he was riding off, he met the monkey and told him that the\nking had given him the horse. And when the monkey asked him why,\nhe said that he had jumped on to a common lizard from the tree, on\nwhich the monkey had left him and had killed it. And that then he had\ncovered it up with leaves and told the king it was a rhinoceros. And\nthe king was pleased and gave him a horse. So the monkey killed a\nlizard, and went and told the king it was a rhinoceros, and got his\nnose cut off for his pains. And that's all!\n\n\n\n\n\nTHE BRAHMIN AND HIS SERVANT.\n\nThere was once a Brahmin who had a servant. And one day when they\nwere going to the house of the Brahmin's mother-in-law, the Brahmin\ngave his servant a bunch of plantains and other things to carry, and\nsaid to him \"Now, mind you don't eat those plantains, for I can see\njust as well behind as I can in front.\" And, so saying, he marched\nahead. And presently the servant, getting hungry, plucked one of the\nplantains from the bunch, and, holding it out to his master's back,\nate it. And this he did again and again till all the plantains were\ngone. And when the Brahmin presently asked what had become of the\nload, the servant said \"You told me you could see behind as well\nas in front. So I showed you each plantain before I ate it. And you\nnever said anything.\"\n\nSo the Brahmin went his ways speechless. Presently they stopped\nto cook their midday meal, and they had got with them a few khawai\nfish. But the Brahmin gave only one to his servant, and kept the rest\nhimself. And when he was about to eat, the servant asked innocently:\n\"Oh! Brahmin, do khawai fish swim about singly or in shoals?\" To which\nthe Brahmin said: \"Why, in shoals, of course.\" So the servant said\n\"Then my fish had better go with yours.\" And, so saying, he threw his\nfish on the Brahmin's mess, which was defiled. So the Brahmin got no\ndinner, and the servant ate the whole.\n\nA little later they came across a number of simul trees. Seeing them,\nthe servant asked his master \"And what do they call these trees,\nmaster?\" And the Brahmin (being an educated man) said \"These are\nsirmolu.\" But the servant said \"Not so, not so! These are himulu,\" and\noffered to bet five blows that it was so. And, meeting some cowherd\nboys, he asked them what the trees were. And when they said \"himulu\"\nhe gave the Brahmin five blows without further question.\n\nNext they met a drove of goats. \"And what may these be, Brahmin,\nthese animals that are grazing?\" And the Brahmin said \"These be called\nch\u00e2g.\" But the servant cried \"Not so, not so! These are ch\u00e2gali.\" And\nthe result, as before, was that the Brahmin was worsted and got\nfive blows.\n\nAnd next they came across a flock of paddy-birds, which the Brahmin\ncalled \"Bog,\" but the servant \"Boguli.\" And again he was worsted\nand got his five blows. On which he consoled himself by reciting an\nAssamese saying, to the effect that it is ill arguing with a fool:\n\n\n           \"S\u00e2g sirmolu bog ba-k\u00e1ran\n            Tin\u00ee p\u00e2nch panra k\u00eel sud\u00e2 ak\u00e2ran.\"\n\n\nAnd when they were now come near the Brahmin's mother-in-law's house,\nand the Brahmin was become very hungry, he sent his servant on ahead\nto beg them to get supper ready. So the servant went on ahead and\nbade the Brahmin's mother-in-law cook a duck and put lots of plantain\nashes, which the Kach\u00e1ris use for salt, well knowing that his master\ndisliked its acrid taste. So the duck was cooked with plenty of alkali.\n\nAnd when the Brahmin arrived, his meal was set before him, and he\nwas so hungry that he had to eat it whether he liked its savour or no.\n\nAnd so in various ways the Brahmin was put to shame by his servant. So\nhe wrote a long letter to his brother, and, putting it in his servant's\nhand, bade him deliver it. But he went a little way, until he met\na man who could read and write, and he bade him tell him what was\nwritten in the letter. And the man read him the letter, which was to\nthe effect that the brother was to kill the servant. On this, the\nservant tore up the letter and bade his friend write another one,\nsaying \"Dear brother, on receipt of this letter marry my servant to\nmy niece without delay. I shall not be able to come to the wedding.\"\n\nTaking this letter, the servant went to his master's brother, who was\nmuch vexed, but dared not disobey. Accordingly, though reluctantly,\nhe married the servant to his daughter.\n\nAnd, when the master came to see if his servant had been disposed\nof, and heard what had happened, he set about to kill him. But his\nniece got to know of the matter and told her husband, who got a calf,\nand, binding it hand and foot, put it by her in her bed. And in the\nnight the Brahmin came, and thinking the calf was his niece's husband\nsleeping by her side, killed it. And when he found out his mistake in\nthe morning, and learned that he was guilty of cow-killing, he bade\nhis niece's husband go and bury the calf in all haste. And the servant\ndragged the calf into the garden and buried it with its tail sticking\nout of the ground. Meanwhile, the Brahmin set to work to get himself\npurged of the offence of cow-killing, and summoned the villagers\nto a feast without telling them why. And when they were all seated,\nthe servant ran out into the garden and hauling at the calf's tail,\ncalled out \"The Brahmin didn't kill a cow, Oh, no! and\n\n\n\n\n\nTHE STORY OF THE SIMPLETON.\n\nThere was once an aged couple, who had a foolish son, who one day\nbegged them to give him money to buy an ox with. And, owing to his\npersistence, though they knew him to be simple, they gave him sixteen\nrupees and let him go. And, as he went, he found a fine ox grazing\nwhere three roads meet; and, putting his rupees down on the road,\nhe bound the ox and drove it away. Presently, he stopped to rest,\nand while he was dozing, his ox ran away. So he began searching all\nthrough the jungle for the missing animal.\n\nAt last he found a fine stag, and thinking that to be his ox, chased it\nthrough the forest till by chance its horns got caught in a thicket. So\nhe tied a rope round its horns, and to that tied another rope, and\nso on till he got home. And when his old mother asked him if he had\nbought his ox \"Havn't I, just,\" said he, \"just help me to pull and\nsee!\" On this, the three of them pulled at the rope, hand over hand,\nand presently the stag made his appearance kicking and struggling,\nat which they were mightily afraid. However, they killed the stag,\nand gave of its flesh to the neighbours to eat.\n\nOn which the simpleton went about and told the villagers that they had\neaten of cow's flesh. But, fortunately, knowing he was a simpleton,\nno one believed a word he said.\n\nAnother time, when the simpleton was grown a bit bigger, he again\nbegged money of his parents: this time that he might get him\na wife. And since he would not take a refusal, he got his sixteen\nrupees and set out afresh in search of a wife. Finally, he went and\nsat at a place where the village women drew water. And when a pretty\nmaiden came down with her vessel on her hip to draw water, he seized\nher and carried her off.\n\nAnd when he got tired, he stopped to rest under a tree. And it\nhappened that a man driving a plough ox was also resting there, and\nthe maiden sat there crying her very eyes out for grief at having been\ncarried off. So the man with the ox asked the simpleton \"Where did\nyou get that girl? Did you have a look at her before you took her,\nor didn't you?\" To which the simpleton replied \"She seemed a pretty\ngirl, so I put down sixteen rupees at the bathing place and carried\nher off.\" On which the wise man said: \"You must be blind. The girl's\npretty enough, but don't you see that both her eyes are burst. You\nclearly don't see straight. Just see how the water is flowing from\nboth her eyes.\" On hearing this, the simpleton offered to exchange\nthe girl for the ox. But the other pretended to be unwilling, till,\nafter much persistence on the part of the simpleton, he cried:\n\"There, take it, take it!\" So the exchange was effected, and each\nwent on his way mightily satisfied.\n\nAnd, as the simpleton went his ways, he found a man seated under a tree\nhaving a goat with him. So he too stayed to rest. And when they stopped\nto rest, the ox lay down to rest. On this, the man with the goat said:\n\"That ox is not a good bargain. It will die in a day or two.\" And the\nsimpleton, believing this, exchanged the ox for the goat. And when he\nset forth again, he met a man carrying a big bunch of plantains. So\nthe two sat down. And as the goat was restless and gave him no peace,\nthe simpleton began beating it, so that it cried Ba! ba! (now Ba in the\nKach\u00e1ri speech means \"carry\"). So he said \"Do you suppose a tired man\nlike me is going to carry you?\" And he was so angry that in disgust\nhe exchanged the goat for the bunch of plantains; and went on. And\nas he went, he met a man cracking his fingers, and, thinking he did\nit in scorn of his plantains, explained at what price he had got them.\n\nHowever, he offered to give him the plantains if he would teach him\nthe art of cracking his fingers. So the two stayed there a long time\ntill the simpleton had more or less acquired the art he coveted. Then\nas he went on, he suddenly forgot what he had learned. And because\nhe forgot it in a paddy field, he thought he must have lost it in\nthe paddy, and began examining the ears of paddy as a woman searches\nanother woman's hair for lice. And when the owner of the field came\nup and asked what he was about, he said: \"I have lost a thing which\ncost me sixteen rupees. Come and help me to look.\" So the two looked\ntogether, and when, after much search, they found nothing, the other\nman, in pure vexation, cracked his fingers. On which the simpleton,\ncrying \"I've found it! I've found it!\" went dancing away.\n\nPresently, he stopped by a tank, and again forgot his new\nacquisition. So he plunged into the mud to look for it. And a man came\nup and asked what he was searching for? To which he replied \"My friend,\nmy friend! I have lost something very valuable. Do come and help me to\nlook.\" On which, the two searched until they were covered with mud; and\nwhen they found nothing, the new-comer cracked his fingers in vexation,\nand the simpleton, crying \"I've found it! I've found it!\" went gaily\ncracking his fingers all the way home. And when his father and mother\nsaw him, they smiled at his state, and till they spoke to him did not\nknow who he was. And then they asked him what he had done with his\nmoney. \"Oh!\" said he, \"first of all I bought a lovely maiden, and,\nbecause her eyes were bad, I exchanged her for an ox; and because\nthere was something wrong with the ox, I got a goat in exchange;\nand because the goat wanted me to carry him, I got angry and changed\nhim for plantains. And the plantains I gave to a man who taught me to\ncrack my fingers, and what else would you have me do?\" And that's all!\n\n\n\n\n\nTHE STORY OF THE SEVEN SIMPLETONS.\n\nThere were, once upon a time, seven simpletons. And once they were\ngoing down the road, and meeting a puddle, were in great distress as\nto how they should cross it. And the eldest said \"I will go first,\nand you all follow, holding one another's loin cloths.\" So they\nheld one another's cloths and crawled through the puddle on their\nhands and knees, getting very muddy and dirty in doing so. But when\nthey had fairly got across, the elder set to work to count; and,\nas he failed to count himself, behold, there was one missing. Then\nthe next brother counted; and, as he, too, found one missing, they\neach in turn counted. And so it became clear that one was lost;\nand there they stood debating this deplorable business. Just then a\nwily Brahmin came up, and asked what was the matter. And they told\nhim that they had been seven, but that in crossing the puddle, one\nof them had been lost. On which, the Brahmin, quickly counting them,\nfound that they were still seven, and, judging them to be simpletons,\nsaid to them \"My sons, if you will come to my house and work for me,\nI will find you the missing man.\" To which with one accord they agreed.\n\nThen the Brahmin split a betelnut into seven pieces and put them into\nthe hand of the eldest. \"Now count them,\" said he, \"and tell me how\nmany there be.\" And he counted and found that there were seven. \"Now\ntake each man a piece,\" said the Brahmin, and, behold, to each piece\nthere was a man. So in great joy and peace of mind they went to the\nBrahmin's house to work.\n\nAnd then, one day, he sent the seven simpletons out into the garden\nto weed the vegetables, and with them he sent his only son, saying \"If\nthe lad is lazy and falls behind, shove him along and make him work.\"\n\nSo they all went into the garden and began cutting the weeds with\ntheir knives; and presently the boy fell into the rear. On which they\nsaid \"There is that Brahmin boy fallen behind. Did not his father\nsay that we were to push him along? What is to be done now? But the\nelder brother said, \"Do? Why, do as we were told.\" On which each of\nthem hit him with his weeding knife, so that presently he died. And\nwhen the weeding was quite finished, they went and told the Brahmin,\nsaying \"You told us to shove him along, and as we had our knives in our\nhands, we hurt him so that he died.\" But the Brahmin was speechless,\nfor they had but done as they were told.\n\nAnother day he told them to go and plough. \"Take your ploughs up above\nthe great simul tree,\" he said. So they rose in the early morning, and,\ntaking ploughs, cattle and ropes, went to the great simul tree. And\nsome stayed below and bound the ploughs and cattle with the ropes,\nand others climbed the tree and hauled. But the ropes broke and the\ncattle were killed and the ploughs were smashed. And then they went\nand told the Brahmin that they had tried to plough above the simul\ntree and had failed. \"And what of the cattle?\" said he, \"Oh! they\nfell down and were killed,\" they replied. So, in despair, he bought\nother cattle and sent them out to plough afresh.\n\nAnd when the harvest was ripe, they reaped the paddy, and, tying it in\nsheaves, brought it home and asked where they were to put it. And the\nBrahmin said \"Put it where my old woman tells you to put it.\" So they\nwent and asked the Brahmin's wife. But she was very busy, and only\ncried \"Oh, bother you and your paddy! Put it on my head!\" On this,\nthey all took their sheaves, and heaped them on the old woman, so that\nshe died. And when the Brahmin came from his work and asked for his\nold woman, they said they had buried her in the paddy, as she told\nthem to. On which, being at his wit's end, he bade them go and bury\nher. On this, they tied the corpse on a bamboo sledge and bumped it\nalong through the bamboo-clump, so that it got knocked off by the way.\n\nAnd when they came to some fallow land, they dug a grave, and then\nbegan looking about for the corpse. Now there was an old woman hard\nby herding cattle. \"Cunning old wretch!\" said they, \"she is afraid\nof being buried, and is pretending to be somebody else.\" So they got\nhold of her, and, in spite of her struggles, buried her.\n\nAnd the Brahmin, in fear of what they might do next, began to contrive\nmeans to get rid of them. So he said \"Today, my sons, we will go and\ncut down the great simul tree.\" So they took their axes and, going\nto the simul tree, began hewing with a will, and when the tree was\ntottering to its fall, the Brahmin said to them \"If the tree falls\ndown, it will be broken. Run under it and catch it!\" And when they\ndid so, the Brahmin gave the last strokes, and the tree fell on the\nseven simpletons and killed them. And that's all!\n\n\n\n\n\nTHE STORY OF THE BLIND MAN AND THE HUNCHBACK.\n\nThere sprang up a friendship between a blind man and a hunchback. And\none day they said to one another \"We shall get more if we beg in\nsome other village than our own.\" The hunchback made the blind man\nhold his stick, and so dragged him along. And as they went, the\nblind man trod upon an old elephant rope which lay upon the road,\nand said to his friend \"Ah! friend, what is this thing like a long\nsnake which I am treading upon?\" The hunchback said \"Why, it is only\nan old elephant-rope.\" But the blind man said \"Take it, my friend,\ntake it.\" But, as the hunchback refused, the blind man bid his friend\nhand it to him, and so they went their ways thence.\n\nAnd presently they came to a river; and as they were wading across\nit, the blind man trod upon a tortoise and told his friend that he\nhad trod upon something living; but the hunchback said it was only a\nstone, and asked what was the use of standing there talking. But the\nblind man begged him to feel and see. And when the hunchback announced\nthat it was a tortoise, the blind man begged his friend to take that,\ntoo; and on the hunchback declaring that it was too heavy, he finally\ncarried it himself.\n\nThen they went their ways and came to a meadow, and heard a drum\nbeing beaten. And the blind man asked what that was, and where the\ndrumming was going on. On which the hunchback said it was only cowherds\ndrumming. On which the blind man was for sending the hunchback to\nfetch the drum.\n\nBut the hunchback said \"How shall I fetch it? They will be too strong\nfor me, for they are many.\" Then the blind man devised a plan, and bade\nthe hunchback crawl through the jungle and roar like a tiger. Which\nthe hunchback did; and the cowherd boys, on hearing his roaring, ran\naway headlong and left the drum, which the hunchback gave, as before,\nto the blind man to carry.\n\nThen the friends went through the forest, until they came to some\nhouses. On which the hunchback said \"My friend, the sun has set,\nand evening has come. How much further are we to go? Here are houses,\nlet's stop here.\" But the blind man said he did not think very well of\nhouses in the jungle, and sent his friend to have a good look at them.\n\nPresently the hunchback returned and said \"There are two or three\nhouses and a granary.\" On this, the blind man decided that they would\nstay in the granary, and so was dragged into the granary, where they\ncarefully fastened the doors and prepared to stay for the night. And\nwhile they were there, Rakshashas came and said--\n\n\n            \"Fine rice, fine rice, I can smell;\n            \"And better things to eat as well.\"\n\n\nAnd while they were gliding round the house, the blind man shouted\nloudly \"Here am I!\" \"Who are you?\" said the Rakshashas. \"Who are\nyou?\" shouted the blind man. \"I am a Rakshasha,\" said one of them. \"And\nI am a Zakshasha!\" [28] said the blind man. Whereupon they all got\nvery angry. Then the blind man said \"You need not get angry and\nyou need not get noisy. I can't see you and you can't see me. Let\nus make an expedient by which you can be satisfied.\" So saying,\nthe blind man bade the Rakshasha show him a lock of his hair. On\nthis a Rakshasha tore out a bunch of hair and showed it to him. On\nwhich the blind man said \"Now see mine!\" And so saying, thrust out\nof a chink the elephant rope. And on seeing it, the Rakshasha became\nvery afraid. Then the blind man demanded to see a flea (from his\nbody). And when the Rakshasha had shown him one, the blind man put\nforth his tortoise. Then the Rakshasha thought \"This must indeed be\na Zakshasha,\" and was greatly afraid. Then the blind man bade him\nbeat his breast. And, on his doing so, cried \"Well done, well done! I\nhave heard you. Now hear me!\" and straightway began to beat his drum\n\"rub-a-dub-dub.\" On which the Rakshashas were greatly frightened and\nran right away.\n\nThen the blind man said to his friend \"Take any good things that there\nare, and tie them up. You take some and give me some, and let us go;\"\nand, so saying, they went away together. And when they were come to\na far place, the hunchback began dividing the spoil. And, when that\nwas done, he bade his friend take which share he would. But the blind\nman groped about and found that the share nearest to the hunchback\nwas the biggest. So the hunchback said \"How did you, without seeing,\nfind that out? Now I have got to divide it all over again!\" So he\nmade a fresh division.\n\nAnd the same thing happened again, and the blind man turned everything\ntopsy-turvy. And, when this had occurred four or five times, the\nhunchback became angry, and taking sand in his hand rubbed it into the\nblind man's eyes, saying \"Now we shall see if you are really blind or\nnot;\" whereby the blind man recovered his sight. But he, too, was angry\nand said \"What a hideous thing you are, and hateful to look upon.\" And\nhe jumped on the hunchback's back and belaboured his hump till he\nmade him straight and well. And when the two were hale and well,\nthey divided their spoil fairly and went home happily. And that's all!\n\n\n\n\n\nTHE STORY OF A SILLY OLD MAN.\n\nThere was an old man and his wife. One day, when the old man was\nclearing jungle, a half-dead deer that had been shot by a huntsman,\ncame limping that way and crossed the old man's field. On which the\nold man killed it by hitting it on the head with his hoe, and hid\nit away in the jungle. Presently, the man who shot the deer made\nhis appearance, having tracked its blood as far as the old man's\nfield. \"Here, old man!\" said he, \"have you seen a wounded deer pass\nthis way?\" The old man replied \"The boundaries of my field? Well,\nthe east boundary is here and the west over there!\" But the other\nsaid \"Not so, not so, I am asking about a wounded deer.\" To which\nthe old man replied \"I know what you mean; but whether it will be a\ngood crop or not, how shall I say?\" \"Not so, not so,\" said the other;\nthat isn't what I want to know.\" But the old man said \"I cannot stop\nany longer. The dark is falling, and I am hungry for my supper. I'm\noff.\" So saying, he went away home, and when he had had his supper, he\nsaid to his old woman \"You must give me my breakfast early tomorrow,\nfor I have killed a deer, and I must go early and cut it up.\" So\nthe old woman gave him his breakfast very early and sent him about\nhis business. And he went to his field, and, having chopped up the\ncarcase began dividing the pieces. And first he put apart his own\nshare, \"One piece for washing my face in the morning; one piece for\nchewing tobacco; one piece for driving the cattle afield; one piece\nfor ploughing\"; and so on, for all his daily avocations. Then he\nmade out his old woman's share: \"One piece for washing her face in\nthe morning; one piece for chewing tobacco; one piece for spinning\ncotton; one piece for fretting cotton; one piece for weaving cloth;\none piece for cooking rice; one piece for drawing water;\" and so on,\nwith all her occupations. But, on counting up, he found that the old\nwoman's share was much the biggest. On which he cried angrily that\nit was not to be believed that a woman's share could be bigger than\nhis, and, mixing up all the pieces of flesh on the ground, he began a\nfresh division. This time he set apart the old woman's share first,\nand his own afterwards. This time his share became the largest. But\nstill he was not satisfied, and, mixing all the gobbets up again,\nhe divided them again and again, but never got them equal. Meanwhile,\nthe day had slipped by and evening was come. So the old woman, taking\nthe pestle of the dhenki, went to look for her husband, and there she\nfound him in the midst of the lumps of flesh, which had become covered\nwith dust and dirt through much mixing. Then the old woman let fly the\ndhenki stump at his back. On which he cried that a snake had bitten\nhim and ran home, on which the old woman tied up the meat in a cloth\nand carried it to her house, and cooked some hastily for supper. And\nwhen her husband asked where the meat came from, she said that he had\nbeen such a long time in coming, that she had killed a chicken and\ncooked it for him. \"And if you had stopped dividing that deer's flesh,\nwe should never have got any supper at all,\" said she. And that's all!\n\n\n\n\n\nTHE STORY OF THE FOUR THIEVES.\n\nThere was an aged couple who lived in a pair of houses. And four\nthieves used to prowl round their houses, seeking to steal. And the old\nman set to work to contrive devices to disappoint them. And first he\nfilled a joint of bamboo with cowdung and dirty water and rice-chaff,\nand hung it up in the rafters of the dhenki-shed. And when at nightfall\nthe thieves began prowling round and listening to hear if the inmates\nwere asleep, the old people overheard them, and the old man said to his\nwife \"Old woman, old woman; where have you hung up the molasses and\nmilk and chira?\" And the old woman replied \"A nice business! I have\nbeen and gone and hung them up in the dhenki-shed, where the thieves\ncan get at them.\" And the thieves, hearing this, slipped off to the\nshed, and, getting the bamboo-joint, gathered plantain leaves for\nplates, and divided the spoil and sat down to eat. And one of them,\nsmelling at the stuff, said to the others \"Smells rather strong,\ndoesn't it?\" Then one of them took his mess in his hand and smelled\nit, and, seeing what had happened, they all burst out laughing. Then\nthe old man came out with his big stick, and the four thieves ran\naway. Another day, the old man, hearing the thieves prowling about,\nsaid to his wife \"Where have you hung the packet of salt?\" And the\nold woman replied \"A fine affair! I have hung it up on south wall of\nour sleeping-house, where the thieves can easily get it.\" And so one\nof the thieves thrust his hand in, and began feeling about for the\nbundle, on which the old man took his knife and cut his hand. But he\nonly said \"I can't find it,\" and went away.\n\nOn which the other three felt about, and one got his finger cut,\nand another his ear, and the fourth his nose. Then they looked\nabout in the yard for something to ease the pain, and the first,\nfinding a cooking pot in which acrid plantain ashes had been steeped,\nplunged his hand in, and, getting more pain than before, only said\n\"Ah! that's good.\" On which the others followed his example. And,\nwhile they were hopping about in pain, the old man came out and took\nhis stick, and drove them away.\n\nAnother day, the old people found a wasps' nest on a chili plant\nunder a plantain tree. And when the thieves came, the old man said to\nhis wife \"Old woman, old woman, where have you put the lota with our\nmoney in it?\" And the old woman answered \"To-day's luck is the worst\nof all. I have left the lota under the plantain tree in the garden,\nby the chili bush, and no doubt the thieves will get it.\" Hearing\nthis, the thieves went and disturbed the wasps' nest, and the wasps\nflew out and stung them. And when they cried in pain and ran away,\nthe old man ran after them with his stick and beat them soundly.\n\nAgain, another day, when the old man went out to cut reeds for his\nfence, he found the four thieves asleep under an O tree (the fruit of\nwhich is hard and heavy), and the old man, climbing quietly into the\ntree, cut four of the fruits, with the stalks attached, and tied them\nto the thieves' hair. Then he suddenly cried out \"Thief! thief!\" And\nthe more they ran, the more the heavy fruit bumped on their backs,\nso that they thought the old man was running after them and beating\nthem. And they ran a very long way before they discovered their\nmistake, and unloosed the fruit from their hair.\n\nAnd, again, the old man climbed into the mat receptacle in which\nthe paddy was stored; but, before doing so, he instructed his wife to\nimitate his voice and ask where the brass plates and cups had been put;\nand to answer in her own voice that they had been put into the paddy\nreceptacle in the dhenki-shed. And when the thieves heard all this,\nthey hurried to the dhenki-shed, and, lifting up the paddy receptacle,\nsaid with one accord: \"My! isn't it heavy?\" And so they tied it to\npoles and carried it away on their shoulders.\n\nPresently, they came to a deep river, and as they were wading across,\nthe old man cried \"Look here! I am getting wet, carry it higher.\" On\nwhich they said to one another \"Surely, some one spoke?\" But, thinking\nit was a mistake, they went on, and came to deeper water. On this the\nold man called out again \"Stupid brutes! Sons of slaves! Can't you see\nyour way? I am getting wet through.\" And the thieves were frightened,\nand, dropping the old man in the water, ran clean away. That's all!\n\n\n\n\n\n\n\n\nFOLK SONGS AND NURSERY RHYMES.\n\n\nAddressed to a spoiled Child.\n\n    Der\u00e2   l\u00f9,   der\u00e2    l\u00f9,   \u00c2f\u00e2   Fanz\u00e2l\u00f9.\n    Build house, build house, Father Fanzalu.\n\n       Dai n\u00e2ng,       f\u00f9d\u00f9 n\u00e2ng,     \u00c2f\u00e2 zuz\u00een\u00e2ng.\n    If trouble come, or worry come, Father will help.\n\n\nTo a conceited Child.\n\n    \u00c2ng g\u00f9r\u00f9ng, g\u00f9r\u00f9ng,      Dain\u00e2 g\u00f9r\u00f9ng.\n    I am wise,  am wise, And the witch is wise.\n\n         Dau kh\u00eeth\u00f9,       kh\u00eeth\u00f9,     \u00c2ngn\u00ee kh\u00eeth\u00f9.\n    And the bird's behind, behind, The bird's behind me.\n\n\nOf Woman.\n\n    Dau-thep, dau-thep, dau golond\u00ee.\n    Wag-tail! wag-tail! bird with the goitre,\n    H\u00e2b\u00e2 rang\u00e2, hukh\u00e2 rang\u00e2, fis\u00e2 b\u00e2flund\u00ee.\n    Work you can't, and toil you can't, bearing baby on your back.\n\n\nA Nursery Rhyme.\n\n     Bongf\u00e2ng d\u00f4,     bongf\u00e2ng d\u00f4,        bongf\u00e2ng n\u00e2reng\u00e2.\n    Beat the tree, and beat the tree, and beat the orange tree.\n\n       Fitsiu-siu       firing\u00e2;        bid\u00f9i z\u00e5khaib\u00e2!\n    Chirrup, chirrup, bhimraj bird; give twenty eggs to me.\n\n\nWhat Women sing at Weddings.\n\n        Z\u00f4 sit sit,      Gogorleng;  Z\u00f4 sit sit.\n    Pour, pour the beer, Gogorleng; pour the beer.\n\n    D\u00e2ngnai d\u00e2ngnai sit, Gogorleng;  d\u00e2ngnai d\u00e2ngnai sit.\n     Pour in torrents,   Gogorleng; pour in torrents, pour.\n\n\nThen you substitute other festive occupations, for instance:\n\n    Goe khau khau (cut, cut the betelnut).\n    Z\u00f4 l\u00f9 l\u00f9 (pass round the beer).\n    Khurui s\u00f9 s\u00f9 (wash the plates), &c., &c.\n\n\"Gogorleng\" is the traditional name for the b\u00e2ru or bohua, who plays\nthe buffoon at weddings.\n\n\nA Woman to her Lover.\n\n    S\u00f4 m\u00e2l\u00eebai, s\u00f4ba\u00ee.\n    Come, my lover, come.\n\n    Gang\u00e2 z\u00e2li\u00e2.\n    O! Ganges fisherman.\n\n    Th\u00e2k\u00e2n\u00ee kheru man\u00e2b\u00e2.\n    If I don't get silver earrings.\n\n    \u00c2ng-b\u00f9 th\u00e2ngli\u00e2.\n    I, too, cannot go.\n\n\nIn the following verses the woman substitutes other ornaments or\npresents:\n\nAn exchange of Compliments.\n\nA girl sings--\n\n    Sil\u00e2khon\u00e2r\u00f9i g\u00e5th\u00e5f\u00f9r,\n    Chinakona boys,\n\n    Mois\u00f9 h\u00f9n\u00f9 fai!\n    Come and drive buffaloes.\n\n\nBoy answers (derisively)--\n\n    Hun\u00f9 rang\u00e2, mun\u00f9 rang\u00e2.\n    I cannot drive, I cannot wive.\n\n    \u00c2ngkh\u00f4 d\u00e2 ling, fai.\n    Don't cry to me to come.\n\n    Engkhut kh\u00e2r\u00f9i kh\u00f9r\u00f9 kh\u00f9r\u00f9.\n    The mess of rice goes bubble-bubble.\n\n    \u00c2ngn\u00ee f\u00e2tse f\u00f9r\u00f9 f\u00f9r\u00f9.\n    My share is but trouble trouble.\n\n    Khuru khusuli.\n    You've got the itch.\n\n    Bidot z\u00e2suli.\n    Eater of meat.\n\n\nWhat Women sing when the Bride is taken away.\n\n    D\u00e2 g\u00e2pse, ai--d\u00e2 gapse.\n    Don't weep, dear, don't weep.\n\n    Kh\u00e2nu lai l\u00e2ng\u00e2.\n    Not to bind thee do they take thee;\n\n    Sunu lai l\u00e2ng\u00e2\n    Not to wound thee do they take thee;\n\n    B\u00e2ng\u00e2l Sims\u00e2n\u00f9 l\u00e2ng\u00e2.\n    Not for Bengali or Bhutia do they, &c.\n\n    Ehe! hai! h\u00f9i!--\n    Oh! ho! ho!\n\n\nThe second, third and fourth lines may of course be varied ad\ninfinitum.\n\n\nThe lament of a Mother.\n\n    Thokon srong srong.\n    With multitudes of clubs.\n\n    Th\u00e2ngdangman, \u00e2f\u00e2 Sokhai, nanglai.\n    Thou wentest, son Sokhai, thou.\n\n    Emfu bl\u00ee bl\u00e2 th\u00e2ngdangman, &c.\n    Flashing thy sword, thou wentest, &c.\n\n    Khaukh\u00e2 dum\u00e2 dum\u00ee, &c.\n    With great turban bound, &c.\n\n    Nang dangb\u00e2 om\u00e2 bidot zang z\u00e2dangman, &c.\n    Whilst thou lived'st I ate pig's flesh, &c.\n\nand so on.\n\n\n\"Buffalo Girls come out to play.\"\n\n    \u00d9i! Silakhon\u00e2r\u00f9i hingzau-f\u00f9r,\n    Oh! Chinakona women.\n\n    N\u00e2 gutn\u00f9 fai.\n    Come and catch fish.\n\n    N\u00e2 gutn\u00f9 rang\u00e2b\u00e2,\n    If you cannot catch fish,\n\n    L\u00f9g\u00f9se d\u00e2l\u00e2 fai!\n    Don't come with us at all!\n\n\nIn other verses substitute \"megong kh\u00e2n\u00f9,\" or other things man and\nmaid may do together.\n\n\nA Love Song.\n\n    \u00c2g\u00f9i Bois\u00e2gi,\n    O! sister wanderer,\n\n    \u00c2ng kh\u00f4 d\u00e2 b\u00e2si!\n    Do not spurn me!\n\n    Sikhl\u00e2 sipn\u00f9 h\u00e2i\u00e2b\u00e2,\n    If you cannot sweep the yard,\n\n    \u00c2ng-bu sipf\u00e2gan.\n    I will help you sweep.\n\n\nIn the next verse, for the last two lines, substitute--\"D\u00f9i lain\u00f9\nh\u00e2i\u00e2b\u00e2 \u00e2ng b\u00f9 lai-f\u00e2-gan,\" and so on, with other female occupations. If\na woman sings, the first line will be \"\u00c2d\u00e2 B\u00f9id\u00e2si,\" and she will\nselect men's work, as, e.g., \"H\u00e2thi hun\u00f9 h\u00e2i\u00e2b\u00e2, \u00e2ngb\u00f9 th\u00e2ng-f\u00e2-gan.\"\n\n\nA Mother-in-law scolds her Daughter-in-law.\n\n    W\u00e2 b\u00eez\u00f4 n\u00ee g\u00e2ndeol\u00e2!\n    On bamboo top, Oh! dragon fly,\n\n    B\u00eerdau, b\u00eerdau, b\u00eerdang,\n    Flutter, flutter, fly,\n\n    Bauhar\u00ee godai z\u00f4 zongnai\u00e2,\n    My youngest daughter-in-law's brewing beer.\n\n    Kh\u00f9iram-d\u00f9iram z\u00e2dang.\n    Is bitter-sweet.\n\nor\n\n    Bauh\u00e2ri godai kh\u00e2m songnaia sigram-zethram z\u00e2dang, &c., &c.\n    My youngest daughter-in-law's cooking rice is only hugger-mugger.\n\n\nA Woman to her Husband.\n\n    H\u00ee dai dai h\u00f9b\u00e2b\u00e2,\n    If I weave him cloth.\n\n    Zimn\u00f9 range\u00e2.\n    He can't put it on.\n\n    M\u00e2 hu\u00e2 zang gorop-kh\u00f9!\n    What a husband have I got!\n\n    Zangn\u00ee kh\u00e2f\u00e2l\u00e2!\n    Ah! my evil luck!\n\n    S\u00fbn\u00ee kh\u00e2f\u00e2l\u00e2.\n    My dreadful luck.\n\n\nFor the first two lines substitute--\n\n    G\u00e2ms\u00e2 dai dai h\u00f9b\u00e2-b\u00f9.\n    G\u00e2nn\u00f9 range\u00e2.\n\nor\n\n    Ph\u00e2li dai dai h\u00f9b\u00e2-b\u00f9.\n    Khaukh\u00e2n\u00f9 (or kh\u00e2s\u00f4n\u00f9) range\u00e2.\n\n\nCourtship.\n\nMan says--\n\n    \"\u00d9i b\u00e2ze, \u00f9i b\u00e2ze!\n    Oh! sister-in-law!\n\n    Em bon\u00e2nai h\u00f9.\n    Spread a mat for me.\n\n\nWoman answers--\n\n    Nangn\u00ee hingzaus\u00f9 nongg\u00e2 hai! [29]\n    I am not your wife!\n\n    Em-s\u00f9 bobai-n\u00f9.\n    To spread a mat for you.\n\n\nSubstitute other occupations in subsequent verses.\n\n\nA Love Song.\n\n    Dui lainai\u00e2 s\u00f9r\u00f9 man?\n    Who was it used to draw water?\n\n    \u00c2g\u00f9i Banb\u00e2hi sikhl\u00e2 man.\n    It was the maid, my sister Banb\u00e2hi.\n\n\nIn following verses substitute \"Mikh\u00e2m songnai\u00e2, megong kh\u00e2w\u00e2i\u00e2,\nh\u00ee d\u00e2n\u00e2i\u00e2,\" &c., &c. If a woman sings, she sings \"H\u00e2thi hunai\u00e2 sura\nman. \u00c2d\u00e2 b\u00f9id\u00eesi z\u00e5l\u00e5man,\" and goes on with male occupations.\n\n\nWomen's work.\n\n    Dudugur, [30] dudugur, m\u00e2l\u00e2-\u00f9i.\n    Fis\u00e2 b\u00e2nai-n\u00ee f\u00e2l\u00e2-\u00f9i.\n\n\nIn other verses substitute other work for \"fis\u00e2 b\u00e2nai-n\u00ee.\"\n\n\nReproach of Women. [31]\n\n    Bois\u00e2gi, \u00e2s\u00e2g\u00ee, r\u00e5-r\u00e5,\n    Megong mikh\u00e2m songbl\u00e2, d\u00f9ilau, d\u00f9i-sau!\n    Ho\u00e2 s\u00e2se n\u00f9-b\u00f9-l\u00e2,\n    Gadau g\u00e2si!\n\n\n\n\n\n\n\n\nNOTES\n\n\n[1] A \"Bengali ghus\u00e2\" is said to be a blow inflicted with the fist,\nthe thumbnail protruding between the first and second finger so as\nto give a scratch!\n\n[2] = a \"side\" of pork.\n\n[3] \"gad\u00e2n rai-h\u00f9i-n\u00e2nai\" = observing omens.\n\n[4] Onomatopoeic.\n\n[5] Assamese.\n\n[6] A child from whose mouth milk oozes if you squeeze its throat.\n\n[7] The Kach\u00e1ri version of the \"Swan-maiden.\"\n\n[8] Assamese \"p\u00e1p.\"\n\n[9] Snuffling.\n\n[10] \"Felt with its beak.\"\n\n[11] Assamese \"kap\u00e1l.\"\n\n[12] \"Kumari,\" the attendant nymph of the pool.\n\n[13] The Kach\u00e1ri version of \"Beauty and the Beast.\"\n\n[14] Goshain.\n\n[15] The Assamese \"mat.\"\n\n[16] \"m\u00e2-th\u00f9,\" interrogative.\n\n[17] Y\u00e2cite\n\n[18] Assamese r\u00e2j\u00e2 hantar\n\n[19] About two paces.\n\n[20] Assamese bala.\n\n[21] It was not true of him that \"d\u00edgiti crepantis signa novit.\" The\ncoincidence of sound is curious.\n\n[22] Seven \"plough\" of cattle.\n\n[23] Assamese b\u00e2kayan\u00ee.\n\n[24] This exactly corresponds to our own \"Fee faw fum; I smell\nthe blood of an Englishman!\" and the Bengali \"A\u00f9 ma\u00f9 kha\u00f9, m\u00e1nsher\ngandha pa\u00f9!\"\n\n[25] Query--Assamese \"hingsha.\"\n\n[26] The hideous Kuvera, god of wealth. He was a white man with three\nlegs and eight teeth. Apparently, the same as the Hindu Pluto; and\nlord of the shades as well as of wealth.\n\n[27] I.e., the season personified.\n\n[28] A burlesque word from \"z\u00e2n\u00f9\" = to eat.\n\n[29] A man speaking to a woman says \"l\u00f9i\" (cf. \"he-l\u00f9i\"); a woman\nspeaking says \"hai\", and a man, speaking to his wife or other woman\nwith whom he is on familiar terms, says \"\u00f9i\".\n\n[30] \"Dudugur\" is the little drum on a handle, with a bead tied\nto it. The drum is shaken from side to side, and the bead beats\nit,--onomatopoeically, \"dudugur, dudugur!\"\n\n[31] Not easily to be translated word for word. But the meaning is\nthat a woman cannot think of her work if a man passes by.","title":"A Collection of Kach\u00e1ri Folk-Tales and Rhymes","tradition":"myth-cosmogony","translated_text":null,"word_count":24351}