OLAC Record: Baren hpe mu achye sat ai lam (The thunder god who was offered a white buffalo to kill the mythical serpent) with English translation

OLAC Record
oai:paradisec.org.au:KK1-0997

Metadata

Title: Baren hpe mu achye sat ai lam (The thunder god who was offered a white buffalo to kill the mythical serpent) with English translation

Access Rights: Open (subject to agreeing to PDSC access conditions)

Bibliographic Citation: Keita Kurabe (collector), Keita Kurabe (depositor), N. Htoi Hkam (speaker), 2017. Baren hpe mu achye sat ai lam (The thunder god who was offered a white buffalo to kill the mythical serpent) with English translation. X-WAV/MPEG/XML. KK1-0997 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/5989e80c38a4c

Contributor (compiler): Keita Kurabe

Contributor (depositor): Keita Kurabe

Contributor (speaker): N. Htoi Hkam

Coverage (Box): northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498

Coverage (ISO3166): MM

Date (W3CDTF): 2017-02-13

Date Created (W3CDTF): 2017-02-13

Description: Translation (Seng Pan) I will tell you now about the thunder god who was offered a white buffalo to kill the mythical serpent. A long time ago, a man and a woman got married and gave birth to a son. The wife died just in the labour room. Soon the husband also got seriously ill since he was in sorrow and couldn't have the food well. The boy was taken after by the grandmother. The grandmother bred all the domestic animals like cows, buffaloes, dogs and so on. One day, the boy herded the sheep to grazing land. As he looked for the good grazing ground, he had arrived at a plain. He freed the sheep in the plain. When the boy was herding the flock of sheep, a bird rested near him. So, he shot that bird with the slingshot he was carrying. But the bird flew away and rested at another place. The boy also followed the bird and hit it. As he chased after it, he arrived at a lake. There was a landmass in the centre of the lake. And the bird sat on a tree on that landmass. Then the boy decided to swim to the tree. So, he dived into the lake. When he was swimming to the landmass, a mythical serpent preyed on him. Since the boy didn't have any knives with him, he shot the mythical serpent with the slingshot. However, it couldn't kill the mythical serpent. So, he was killed and eaten by it. On the other hand, the grandmother prepared food for the boy and waited for him to come back home. But the boy didn't appear. The grandmother called him out near the house. However, she didn't get any replies. So, she had known her grandson was not around. The grandmother followed to the grazing ground. And she saw the flock of sheep was sleeping right there. So, the grandmother brought the sheep and looked for the boy. At a place, she met with an old man. She asked, "Have you seen a boy shooting the birds with a slingshot? "Yes, I saw him this afternoon," the old man answered. As the grandmother walked on, she met with a young man. She asked again, "Have you seen my grandson who hunted the birds around this place?" The young man replied, "He went to that way. It was already this afternoon." The grandmother kept asking everyone she met. When she reached a far place, she met with an old woman. Then the grandmother asked, "My friend, have you seen my grandson?" "Your grandson! He walked to that side," the old woman pointed the way. The grandmother also walked to where the old woman showed her. Then she met with a man again. "Have you seen a boy?" she asked. "He was swimming in the blood lake," the man answered. As soon as the grandmother heard it, she ran to the lake in tears. There she saw the blood in the lake, but it didn't spread and disappear yet. So, the grandmother jumped into the water and groped for his grandson. At that time, the mythical serpent was full and sleeping. The grandmother scrabbled the mythical serpent, and her hand reached its neck. Then she poked with a knife. But she couldn't kill it. It just moved a bit and kept sleeping. So, the grandmother got out of the water and drew a white buffalo. She killed it and offered it to the spirits. She called out the thunder god to crash and draw out the mythical serpent from the lake. The thunder god also fulfilled her wish. The grandmother declaimed, "Starting from today, you have to live like a rock." Then the mythical serpent transformed into a long rock. And anyone who sat on that rock was shocked and dead with serious illness. Therefore, the grandmother thought about the way to end the mysterious case. She went to a shaman and asked, "Why did everyone who stepped on the rock die?" The shaman answered, "Because the spirit of the mythical serpent is still there." So, the shaman worshipped the thunder god with a black buffalo and asked him to crash the rock into pieces. From that time on, the mythical serpent completely disappeared. Transcription (Lu Awng) Ya tsun na lam gaw wuloi jahpraw hpang sat na mu shaga na baren hpang achye sat ai lam tsun na re. Moi shawng de la langai rau num langai gaw hkungran hkat nna ma langai mi lu ai. Lu ai shana jang jang dai la wa na madu jan gaw nnga mat ai. Kade nna ai shaloi la dai gaw myit ru na sha mung n sha hpa mung n sha re na dai hku nga re na dai la ma machyi na si mat ai da. Dai shaloi ma dai gaw gawoi dwi rau nga kaba wa ai da. Kaba wa re shaloi ma dai hte gawoi dwi kaw gaw wuloi ni nga ni gwi ni nta kaw rem hpa re ni yawng rem ai da. Lani mi na aten hta ma dai gaw da bainam rem sa ai da, bainam rem sa, oh layang langai mi kaw du mat ai da, ma dai gaw bainam rem taw nga ai laman e u langai mi wa hkring ai da. Dai u hpang gap re nhkra mat na laga shara kaw bai dung re na hkan gap re, kade nna re shaloi gaw nawng langai mi hpang mu ai da. Nawng langai mi hpang mu re na she dai nawng kaw nawng na kaang kaw zinlawng langai mi nga ai da. Dai zinlawng kaw hpun tu ai, dai ntsa kaw dung ai da, dai ma gaw dai hka kata de shang re na hpungyawt re na sa re shaloi baren langai mi gaw gang sha kau ai da. Gang sha kau rai ma dai gaw nhkyi kaja mung n lawm hpa mung n lawm rai hpa mung n lawm ai re majaw lahpaw sha lang, lahpaw rau gap ai gaw baren gaw bai nsi re na dai kaw ma dai gaw si mat sai da. Sai hkrai yang yang re na gawoi dwi gaw shana shat ni shadu si htu ni shadu re na she nta kaw la taw nga rai, kade na tim npru wa re na nye kashu e nga kade marawn timmung makau hkan nnga ai re chye mat re na shi dwi gaw hkan tam ai da. Nam rem ai shara de hkan tam re yang bai nam ni gaw dai kaw sha yup taw nga sai da. Bainam hpang dun re na nye kashu ndai gara de wa sa mat sai kun ngu na hkan tam re na dingla langai mi rau mu ai da. Dingla langai mi san yang dai ni ma langai mi u gap hkawm ai nmu i. Mu ai oh de sa wa sai dai ni shani kaang me re sai ngu da, bai sa sa sa rai masha langai mi rau shabrang langai mi rau bai hkrum re na nye kashu e nmu ai i ma langai mi u gap hkawm ai nmu ai i ngu na san yang dai de sa wa sai ngu da, dai ni shani kaang me re sai ngu da, san san san re yang she dinggai langai mi rau bai hkrum sai da. Dinggai langai mi rau hkrum re jang dai dinggai e san ai da, Nye kashu e nmu ai i ngu yang na kashu i dai maga de sa wa sai ngu, bai sa wa she la langai rau bai hkrum re hte dai nye kashu e nmu ai i ngu yang, dai hka nawng kaw mi me sai ing ing re na hka hpung yawt she hpung yawt taw ai nga ta sai ngu da. Shi gawoi dwi gaw hkrap hkrap re na hkan tam yu yang kaja wa sai ni wa kaga de n bra mat shi ai da. Dai kaw sha nga taw nga ai, mu re na dai sai ing dai e mu na she shang sai da, shang shang masawp masawp re baren wa gaw masha hkru na nai na yup taw nga sai da. Yup taw nga re na masawp masawp re na du ram kaw re sai nga hte nhkyi rau galun ai da, galun tim nsi ai da. Hpung hpang hpung hpang re na nsi na bai zim mat sai ni gaw pru ai da. Bai zim mat re na kade nna re hte gaw gawoi dwi wa gaw wuloi jahpraw langai mi dun la re na sat re na dumsa ni shaga, nat ni shaga re na mu shaga re na hpang jahtum ginchyum kaw gaw baren wa e achye garawt shapru la ai da. Mu jahpraw achye shapru la na she dai baren hpang gaw tsun ai da. Dai ni dai na na nang gaw nlung hku sha nga nu ngu na tsun dat ai shaloi nlung (kyauktan) galu law byin mat ai da. Galu law byin mat re na she dai nlung kaw sa dung ai ni mahkra gaw kajawng na machyi si mat mat re da. Ndai e kaning hku na shazim ra na i ngu na myit taw ai shaloi shi dwi gaw hkinjawng dumsa langai mi hpang shaga la na she ndai n lung kaw lung ai ni mahkra gaw si mat mat re nga le ngu da, ndai gaw ngu da shi na wenyi nmat shi na re nga ai ngu na she dai dumsa wa gaw wuloi shachyang bai sat re na dai kaw na mu hpe shaga la na achye ayai kau re na she dai kaw na dai baren wa gaw n nga mat sai da, pri hte prai re na dai kaw na mat mat mat sai da. . Language as given: Jinghpaw

Format: Digitised: no Media: Audio

Identifier: KK1-0997

Identifier (URI): http://catalog.paradisec.org.au/repository/KK1/0997

Language: Kachin

Language (ISO639): kac

Rights: Open (subject to agreeing to PDSC access conditions)

Subject: Kachin language

Subject (ISO639): kac

Subject (OLAC): language_documentation

text_and_corpus_linguistics

Table Of Contents (URI): http://catalog.paradisec.org.au/repository/KK1/0997/KK1-0997-A.wav

http://catalog.paradisec.org.au/repository/KK1/0997/KK1-0997-A.mp3

http://catalog.paradisec.org.au/repository/KK1/0997/KK1-0997-A.eaf

Type (DCMI): Sound

Type (OLAC): primary_text

OLAC Info

Archive: Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC)

Description: http://www.language-archives.org/archive/paradisec.org.au

GetRecord: OAI-PMH request for OLAC format

GetRecord: Pre-generated XML file

OAI Info

OaiIdentifier: oai:paradisec.org.au:KK1-0997

DateStamp: 2021-03-01

GetRecord: OAI-PMH request for simple DC format

Search Info
Citation: Keita Kurabe (compiler); Keita Kurabe (depositor); N. Htoi Hkam (speaker). 2017. Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC).
Terms: area_Asia country_MM dcmi_Sound iso639_kac olac_language_documentation olac_primary_text olac_text_and_corpus_linguistics

Inferred Metadata
Country: Myanmar
Area: Asia

http://www.language-archives.org/item.php/oai:paradisec.org.au:KK1-0997
Up-to-date as of: Fri Sep 29 1:56:41 EDT 2023

Metadata
Title:		Baren hpe mu achye sat ai lam (The thunder god who was offered a white buffalo to kill the mythical serpent) with English translation
Access Rights:		Open (subject to agreeing to PDSC access conditions)
Bibliographic Citation:		Keita Kurabe (collector), Keita Kurabe (depositor), N. Htoi Hkam (speaker), 2017. Baren hpe mu achye sat ai lam (The thunder god who was offered a white buffalo to kill the mythical serpent) with English translation. X-WAV/MPEG/XML. KK1-0997 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/5989e80c38a4c
Contributor (compiler):		Keita Kurabe
Contributor (depositor):		Keita Kurabe
Contributor (speaker):		N. Htoi Hkam
Coverage (Box):		northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498
Coverage (ISO3166):		MM
Date (W3CDTF):		2017-02-13
Date Created (W3CDTF):		2017-02-13
Description:		Translation (Seng Pan) I will tell you now about the thunder god who was offered a white buffalo to kill the mythical serpent. A long time ago, a man and a woman got married and gave birth to a son. The wife died just in the labour room. Soon the husband also got seriously ill since he was in sorrow and couldn't have the food well. The boy was taken after by the grandmother. The grandmother bred all the domestic animals like cows, buffaloes, dogs and so on. One day, the boy herded the sheep to grazing land. As he looked for the good grazing ground, he had arrived at a plain. He freed the sheep in the plain. When the boy was herding the flock of sheep, a bird rested near him. So, he shot that bird with the slingshot he was carrying. But the bird flew away and rested at another place. The boy also followed the bird and hit it. As he chased after it, he arrived at a lake. There was a landmass in the centre of the lake. And the bird sat on a tree on that landmass. Then the boy decided to swim to the tree. So, he dived into the lake. When he was swimming to the landmass, a mythical serpent preyed on him. Since the boy didn't have any knives with him, he shot the mythical serpent with the slingshot. However, it couldn't kill the mythical serpent. So, he was killed and eaten by it. On the other hand, the grandmother prepared food for the boy and waited for him to come back home. But the boy didn't appear. The grandmother called him out near the house. However, she didn't get any replies. So, she had known her grandson was not around. The grandmother followed to the grazing ground. And she saw the flock of sheep was sleeping right there. So, the grandmother brought the sheep and looked for the boy. At a place, she met with an old man. She asked, "Have you seen a boy shooting the birds with a slingshot? "Yes, I saw him this afternoon," the old man answered. As the grandmother walked on, she met with a young man. She asked again, "Have you seen my grandson who hunted the birds around this place?" The young man replied, "He went to that way. It was already this afternoon." The grandmother kept asking everyone she met. When she reached a far place, she met with an old woman. Then the grandmother asked, "My friend, have you seen my grandson?" "Your grandson! He walked to that side," the old woman pointed the way. The grandmother also walked to where the old woman showed her. Then she met with a man again. "Have you seen a boy?" she asked. "He was swimming in the blood lake," the man answered. As soon as the grandmother heard it, she ran to the lake in tears. There she saw the blood in the lake, but it didn't spread and disappear yet. So, the grandmother jumped into the water and groped for his grandson. At that time, the mythical serpent was full and sleeping. The grandmother scrabbled the mythical serpent, and her hand reached its neck. Then she poked with a knife. But she couldn't kill it. It just moved a bit and kept sleeping. So, the grandmother got out of the water and drew a white buffalo. She killed it and offered it to the spirits. She called out the thunder god to crash and draw out the mythical serpent from the lake. The thunder god also fulfilled her wish. The grandmother declaimed, "Starting from today, you have to live like a rock." Then the mythical serpent transformed into a long rock. And anyone who sat on that rock was shocked and dead with serious illness. Therefore, the grandmother thought about the way to end the mysterious case. She went to a shaman and asked, "Why did everyone who stepped on the rock die?" The shaman answered, "Because the spirit of the mythical serpent is still there." So, the shaman worshipped the thunder god with a black buffalo and asked him to crash the rock into pieces. From that time on, the mythical serpent completely disappeared. Transcription (Lu Awng) Ya tsun na lam gaw wuloi jahpraw hpang sat na mu shaga na baren hpang achye sat ai lam tsun na re. Moi shawng de la langai rau num langai gaw hkungran hkat nna ma langai mi lu ai. Lu ai shana jang jang dai la wa na madu jan gaw nnga mat ai. Kade nna ai shaloi la dai gaw myit ru na sha mung n sha hpa mung n sha re na dai hku nga re na dai la ma machyi na si mat ai da. Dai shaloi ma dai gaw gawoi dwi rau nga kaba wa ai da. Kaba wa re shaloi ma dai hte gawoi dwi kaw gaw wuloi ni nga ni gwi ni nta kaw rem hpa re ni yawng rem ai da. Lani mi na aten hta ma dai gaw da bainam rem sa ai da, bainam rem sa, oh layang langai mi kaw du mat ai da, ma dai gaw bainam rem taw nga ai laman e u langai mi wa hkring ai da. Dai u hpang gap re nhkra mat na laga shara kaw bai dung re na hkan gap re, kade nna re shaloi gaw nawng langai mi hpang mu ai da. Nawng langai mi hpang mu re na she dai nawng kaw nawng na kaang kaw zinlawng langai mi nga ai da. Dai zinlawng kaw hpun tu ai, dai ntsa kaw dung ai da, dai ma gaw dai hka kata de shang re na hpungyawt re na sa re shaloi baren langai mi gaw gang sha kau ai da. Gang sha kau rai ma dai gaw nhkyi kaja mung n lawm hpa mung n lawm rai hpa mung n lawm ai re majaw lahpaw sha lang, lahpaw rau gap ai gaw baren gaw bai nsi re na dai kaw ma dai gaw si mat sai da. Sai hkrai yang yang re na gawoi dwi gaw shana shat ni shadu si htu ni shadu re na she nta kaw la taw nga rai, kade na tim npru wa re na nye kashu e nga kade marawn timmung makau hkan nnga ai re chye mat re na shi dwi gaw hkan tam ai da. Nam rem ai shara de hkan tam re yang bai nam ni gaw dai kaw sha yup taw nga sai da. Bainam hpang dun re na nye kashu ndai gara de wa sa mat sai kun ngu na hkan tam re na dingla langai mi rau mu ai da. Dingla langai mi san yang dai ni ma langai mi u gap hkawm ai nmu i. Mu ai oh de sa wa sai dai ni shani kaang me re sai ngu da, bai sa sa sa rai masha langai mi rau shabrang langai mi rau bai hkrum re na nye kashu e nmu ai i ma langai mi u gap hkawm ai nmu ai i ngu na san yang dai de sa wa sai ngu da, dai ni shani kaang me re sai ngu da, san san san re yang she dinggai langai mi rau bai hkrum sai da. Dinggai langai mi rau hkrum re jang dai dinggai e san ai da, Nye kashu e nmu ai i ngu yang na kashu i dai maga de sa wa sai ngu, bai sa wa she la langai rau bai hkrum re hte dai nye kashu e nmu ai i ngu yang, dai hka nawng kaw mi me sai ing ing re na hka hpung yawt she hpung yawt taw ai nga ta sai ngu da. Shi gawoi dwi gaw hkrap hkrap re na hkan tam yu yang kaja wa sai ni wa kaga de n bra mat shi ai da. Dai kaw sha nga taw nga ai, mu re na dai sai ing dai e mu na she shang sai da, shang shang masawp masawp re baren wa gaw masha hkru na nai na yup taw nga sai da. Yup taw nga re na masawp masawp re na du ram kaw re sai nga hte nhkyi rau galun ai da, galun tim nsi ai da. Hpung hpang hpung hpang re na nsi na bai zim mat sai ni gaw pru ai da. Bai zim mat re na kade nna re hte gaw gawoi dwi wa gaw wuloi jahpraw langai mi dun la re na sat re na dumsa ni shaga, nat ni shaga re na mu shaga re na hpang jahtum ginchyum kaw gaw baren wa e achye garawt shapru la ai da. Mu jahpraw achye shapru la na she dai baren hpang gaw tsun ai da. Dai ni dai na na nang gaw nlung hku sha nga nu ngu na tsun dat ai shaloi nlung (kyauktan) galu law byin mat ai da. Galu law byin mat re na she dai nlung kaw sa dung ai ni mahkra gaw kajawng na machyi si mat mat re da. Ndai e kaning hku na shazim ra na i ngu na myit taw ai shaloi shi dwi gaw hkinjawng dumsa langai mi hpang shaga la na she ndai n lung kaw lung ai ni mahkra gaw si mat mat re nga le ngu da, ndai gaw ngu da shi na wenyi nmat shi na re nga ai ngu na she dai dumsa wa gaw wuloi shachyang bai sat re na dai kaw na mu hpe shaga la na achye ayai kau re na she dai kaw na dai baren wa gaw n nga mat sai da, pri hte prai re na dai kaw na mat mat mat sai da. . Language as given: Jinghpaw
Format:		Digitised: no Media: Audio
Identifier:		KK1-0997
Identifier (URI):		http://catalog.paradisec.org.au/repository/KK1/0997
Language:		Kachin
Language (ISO639):		kac
Rights:		Open (subject to agreeing to PDSC access conditions)
Subject:		Kachin language
Subject (ISO639):		kac
Subject (OLAC):		language_documentation
Subject (OLAC):		text_and_corpus_linguistics
Table Of Contents (URI):		http://catalog.paradisec.org.au/repository/KK1/0997/KK1-0997-A.wav
		http://catalog.paradisec.org.au/repository/KK1/0997/KK1-0997-A.mp3
		http://catalog.paradisec.org.au/repository/KK1/0997/KK1-0997-A.eaf
Type (DCMI):		Sound
Type (OLAC):		primary_text
OLAC Info
Archive:		Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC)
Description:		http://www.language-archives.org/archive/paradisec.org.au
GetRecord:		OAI-PMH request for OLAC format
GetRecord:		Pre-generated XML file
OAI Info
OaiIdentifier:		oai:paradisec.org.au:KK1-0997
DateStamp:		2021-03-01
GetRecord:		OAI-PMH request for simple DC format
Search Info
Citation:		Keita Kurabe (compiler); Keita Kurabe (depositor); N. Htoi Hkam (speaker). 2017. Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC).
Terms:		area_Asia country_MM dcmi_Sound iso639_kac olac_language_documentation olac_primary_text olac_text_and_corpus_linguistics
Inferred Metadata
Country:		Myanmar
Area:		Asia