A PRACTICAL HANDBOOK OF THE CHIN LANGUAGE ( SIYIN

DIALECT)
CONTAINING
GRAMMARTICAL PRINCIPALS WITH NUMEROUS
EXERCISES AND A VOCABULARY
BY
L.B. NAYLOR
ASSISTANT SUPERINTENDENT, BURMA FRONTIER SERVICE
RANGOON
SUPDT,GOVT. PRINTING AND STATIONERY,BURMA
1925
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CONTENTS.
 Introduction ... ... ... ... ... ... v
Foreword ... ... ... ... ... ... vii
PART I
Orthographical Symbols ... ... ... ... 1
The Article ... ... ... ... ... 3
Nouns ... ... ... ... ... 3
Adjectives ... ... ... ... ... 6
Pronouns ... ... ... ... ... 10
verbs ... ... ... ... ... 12
Adverbs ... ... ... ... ... 12
Prepositions ... ... ... ... ... 19
interjections ... ... ... ... ... 19
PARTS II
Simple Sentences ... ... ... ... 20
Sentences on Conjunctions and Relative Pro 24
Weather and Seasons ... ... ... ... ... 28
Health ... .... ... ... ... 29
Birth,Marriage,Death ... .... ... ... ... 30
Time ... ... ... ... ... 31
House ... .... ... .... ... 33
Tour ... .... ... ... ... 34
Fishing and Shooting ... .... ... ... ... 37
cultivation ... ... ... ... ... 39
Chin legends ... ... ... ... ... 41
PART III
Vocabulary .... ..... ..... .... 48

INTRODUCTION
THERE are in the chin Hills two main language groups resulting
from the two streams of immigration in to the Hills.Surgeon-Major
A.E.G. Newland years ago compiled a hand-book of the Lai
dialect, the larger of the southern group. But the only work done
for the northern group is a small vocabulary by Captain Rundall
soon after the Annexation, in which he failed to distinguish
between dialects. This book has been long out of print. Thus it is
most timely that a handbook should be produced for the northern
group.
The Siyin is the official dialect of the Tiddim Subdivision. The
Siyins are not the most numerous, but their language is the best
known of any outside its own country. The Siyin, besides being
the most progressive man in the Tiddim Subdivision, is also the
most widely travelled and he can be found in the most out-of-the-
 way places engaged in trade. Thus he is known and his dialect
widely understood. When it was decided to prepare a handbook
for the northern group, Siyin was wisely chosen. As spoken the
dialects appear to differ considerably, but a careful study shows
that many words are similar while the names of objects are
almost identical. Again, there are certain rules which govern the
various dialectical changes in words and these are easily learned.
Finally, the rules of grammar and syntax are practically the same.
Thus the officer, who masters Siyin, will find little difficulty in
becoming proficient in allied dialects.
Mr. Naylor has been nine years in the Chin Hills, most of that time
in Tiddim. He has been several years preparing this handbook. I
have read most of the manuscript and we have had many
conferences on the subject matter. There is no question of the
value ot this handbook, divided as it is into three sections, the
Grammar. Note, Which are very full, the sentences, which are
conveniently classified according to subjects, and the Vocabulary,
which contains about 2,500 words. Not only will this book prove
valuable to Political Officers but also to the Officers of the Chin
Units in the Indian Army and the Military Police. The inability of
the Chin to explain the peculiarities of his language, makes this
handbook indispensable to those wishing to acquire the
language, besides which it will be found to be a distinct
contribution to our knowledge of the Tibeto Burman Language.

REV,J.H. COPE
American Baptist Mission
Tiddim, Chin Hills,
10th January 1924

FOREWORD.
IN undertaking this handbook of Siyin, i have been actuated by
various motives. In the first instaance it was suggested to me by
Sir Reginald Craddock, G.C.I.E., K.C.S.I., late Lieutenant- Governor
of Burma, on the occasion of my presenting a deputation of Chin
Chiefs at Government House, in 1919. Moreover, after living in
the Chin Hills for nine years, one cannot help realizing the
growing sense of need, among the Chins themselves, for some
simple form of writing, especially since the formation of the Chin
Battalion made intercommunication a necessity.

Now, although the Chins are ultimately the best persons to

 commit their own sounds to writing, still, owing to the lack of
education and other drawbacks, a pioneer attempt nesessarily
develops upon a foreigner. I therefore by no means look upon this
handbook as a final authority but merely hope it may be a useful
starting point for future efforts.

It has been compiled very leisurely in the course of the last three
years and revised several times, for even in villages only two or
three miles apart, one finds slight differences and seeks in vain
for a standard pronounciation. These differences, however, are
after all, not vital and i have tried in each case to follow what
seemed to me form most commonly used.

I should like to acknowledge my indebtedness to Mr. H.F.

Hertz,C.I.E., Imperial Police,retired, who kindly gave me
permission to use his Handbook of Kachin as a model. Futher, I
should like to record how much i have been helped by frequent
discussions with the Rev. J.H. Cope of the American Baptist
Mission, who has an intimate knowledge of the Chin social life
and customs which are so closely bound up with the language
itself. Finally i have to record the untiring assistance i have
received from my wife who has collaborated with me throughout
the compilation of this Handbook.

Tiddim, Chin Hills, L.B. Naylor.

14th December 1923.

A PRACTICAL HANDBOOKOF THE CHIN LANGUAGE ( SIYIN

DIALECT)

---------
PART I.
ORTHOGRAPHICAL SYMBOLS.

Vowels. Examples.
a= sound of "u" in sprung ... Iam, a road
a= " 'a" far ... Iam, a dance.
e= " "e" bet ... bek, only.
e= " "ay" day ... de, want.
i= " ' i" kick ... kik, again.
i= " "ee" knee ... ni, two.
o= " "o" mock ... vok, a pig.
o= " "o" no ... no, small.
u= " "oo" look ... luk, six.
u= " "o" too ... htu, affair.
ai= " " ie" lie ... lai, a letter.
au= " "ow" cow ... hkau, rope.
oi= " "oy" coy ... koi, bent.
aw= " "au" maul ... mawl, blunt.
[Note - 'aw' is a lengthened form of the sound of ''o" in mock.]

CONSONANTS.
b as in English. n as in English.
d " ng "
h"p"
k"s"
l"t"
m"
("k," "l," "m," "p," and "t" as initial letters are often aspirated and
in that case are represented thus:- 'hk," "hl,"

"hm," "hp," "ht,' )

v and w as in English. At the beginning of the word they are very
often interchangeable though "v" is the more commonly heard,
cf. the imperative particle in "pai vun" or pai wun" go.
y and z as in English. Iitially these two letters are interchangeable
in most words and the more commonly heard in any particular
case has been adopted cf. "zagn sak hi," "yawng sak hi," to
annoy.

zh has no exact equivalent in English. It is a very soft, slight

buzzing sound approximating to the "z" sound in English "azure"
or the French "j," e.g. "zhi" a wife, "zhui" to follow.

ch a peculiar sound which has no equivalent in English. It occurs

at the beginning of the word or syllable and may be followed by
'e" "i' or 'i". The nearest approximantion to it in English is the "ch"
of "chip". To bring out, however, the peculiar value of the Siyin
sound, change the "ch" into "ty" and compare the two- chip,tyip.
The Siyin sound is midway between, ie. avery slightly sibilant
"ch".

For the following reasons i have decided in favour of the 'ch'

spelling :- (I) the combination 'ch" is already familiar to
Englishmen whereas "ty' (initial) is not. (II) The correcsponding
equivalent in Kamhau, the other main dialect of the Northern
Hills, is "sh" and the "ch" spelling seems to show more clearly the
etymological kinship of the two, cf. Siyin "ching" and Kamhau
"shing' wood.

Note:- A final consonant occasionally alters under the influence of

the initial consonant of the following word or syllable,for the sake
of euphony or facility of pronunciation, e.g. hong dong hi, to ask;
hong dotchiangina, when asked. Nuam hi, to desire; nuapna, a
desire. Man hi, to catch; amatpa, one who catches.

GRAMMAR.
The following is an outline of the grammatical rules exemplified in
the Siyin Dialect, but it should be noted from the outset that the
tendency of the Chin mind is towards the utmost simplicity and
provided that the meaning is clear, a good many of the
grammatical distinctions notified, may be omitted in current
speech.

THE ARTICLE.
There is neither a definite nor indefinite article.
" The book" is translated "laibu" book; or the, demonstrative
adjective "hi," "hishia," "this" or "hia," "hiashia," "that" may be
used. "Hishia lai bu," this book.
"A" or "an" is rendered by the numerical hkat" one, e.g. " Laibu
hkat," one book or a book.

NOUNS.
Nouns are proper or common and have case, number and gender.
The verbal root is occasionally used by itself as a noun, e.g. Lam
hi. to dance; lam,a dance, tun hi, to wrap up; tun a parcel. But the
more common form is obtained by the addition of the prefix "a"
and a suffix of which three are in very frequent use- "pa"
indicating the agent or doer of the action; "shia," the recipient of
the result of the action or forming an abstract noun, e.g kap hi, to
shoot; akappa, the person who shoots and akapshia (pron.
akashia), the person shot. Hteam hi, to deceive; ahteampa, the
deceiver, and ahteamshia, the person deceived. Chiem hi, to
promise; chiemna, apromise. Maw hi, to be guilty; mawna, guilt.
Kipan hi, begin; akipatna, beginning (notice change).
Note:- "pa" may also be used instead of "shia" in which case the
"length" of the verbal root is slightly shortened in order to obviate
confusion between the agent and the recipient. It is safer to use
"shia."

CASE.
There are no case endings, except "ina" for the nominative and
even this is frequently omitted. The Dative, Locative, Ablative and
Instrumental are indicated by prepositions placed after the noun
as follows:-

Dative a= to (used with places and things).

muna= to (used only with persons).
Locative a= at
sunga= in
kunga= near, by.
Ablative pan,pana= from.
Instrumental taw = with, by means of.
The Genitive and the Accusative take no case sign at all.
Examples.
Ui a tai hi. = The dog runs.
Hi shia ching haw a vum hi. = The bark of the tree is black.
Ama ching hkhat a hpuk yo hi. = He felled a tree.
Na hkua a na chia in = Return to your village.
Ama muna pai tan = Go to him.
Dimlo a ke tam tu hi = I shall halt at Dimlo.
Ama in sunga a om hi = He is in the house.
Kema Dimlo pan hong chia hi = I have returned from Dimlo.
Ama inhka kunga a ding hi = He stands at the door.
Nam taw sat in = Cut it with a knife.
Explanatory notes on above Examples.
Ui, dog; a, he; tai (verb root), run; hi, sign of Present Indicative:
Hishia,this; ching, wood; haw, bark; a, it; vom hi, is black (vum -
adjective or verb root -hi. sign of Present Indicative).
Ama, he; ching, tree; hkat, a or one; a,he;hpuk,(verb root),fell; yo
hi, sign of Past Indicative.
Na, your; khua, village;a ,to; na,you; chia (verb root), return; in,
sign of Imperative.
Ama,him; muna, to; pai (varb root); go; tan, sign of Imperative
Dimlo a, at Dimlo; ke, i ; tam (verb root) halt; tu hi, sign of Future
Indicative.
Ama, he
NUMBER.
The plural is formed by the addition of "te" which, in the case of
the Nominative, is inserted between the root and the ending
"ina," e.g chingte, chingteina, trees.
Nouns, used with numerals, collective, nouns and nouns
expressing weight or measure omit the plural ending, e.g.-
Mihing htum = three men.
Shiel hun ni = two herd of mithun.
Tangzik seau li = four baskets of millet.
Mihing, men; htum, three.
Shiel, mithun; hun, herd ; ni, two.
Tangzik, millet; seau, basket; li , four.
With names of animals and birds the "te" is also commonly
omitted, e.g_
Sai om ngawl hi. = There are no elephant.
Vapi tam mama hi = Tragopan are very plentiful.
Sai elephant; om (verb root), be; ngawl, not; hi, sign of Present
Indicative.
Vapi, tragopan; tam hi, are many (tam, adjective or verb root, hi,
sign of Present Indicative) mama, very.

GENDER.
Gender follows sex, the suffixes, "pa," "tang', "htal" and "bal"
being used to denote males and "nu," 'pui" and "la" females.
These are used as follows:-
Feminine
Masc. Mature. Immature.
Human beings ... Pa Nu Nu
Larger wild animals ... Tang Pui La
Smaller wild animals ... Htal Pui La
Domestic animals ... Htal Pui La
Birds .... Bal Pui Pui
Fish Sex not distinguished.
Example
Master = Topa Tonu Tonu
Elephant = Saitang Saipui Saipui
Barking deer = Sahki htal Sakhi pui Sakhi la
Mithun = Shiel htal Shiel pui Shiel la
Pheasant = Valik bal Valik pui Valik pui.
The following irregularities may be noted:-
Horse ..... Siphu pa Siphu nu Siphu nu
Siphu tal Siphu pui Siphu la
Pig ..... Vok pa Vok pui Vok hkiel Vok htal
Fowl ...... Ak lui Ak pui Ak la
Any of the above endings prefixed by the letter "a" man be used
as seperate words to denote male or female. e.g-
Sai na kap yo ziam? Ahtal hkat ke kap hi = Did you shoot an
elephant? I shot a male.
In some cases the masculine and feminine are denoted by
different words, e.g. Tangval, bachelor; ngaknu, spinster; pasal,
husband; zhi, wife.

ADJECTIVES.
These are taken directly from the root of the verb and may be
placed either before or after the noun; it before, they are prefixed
by “a”.
Examples.
Mihing hpa = A good man.Ahpha mihing
Hkwi naw-I htuk
Ahtuk hkwi nawi = Sour milk.

COMPARISON OF ADJECTIVES.
The comparison of adjective is denoted by “sang” “thar,”
following the word with which the comparison is made, and “zaw”
“more,” placed after the root of the verb.”
Example.
Hiashia in sang hishia a lien zaw hi. = This house is larger than
that one.
The superlative is made by adding “bil,” “very,” “most,” to the
simple adjective.
Example.
Hishia a hpa bel hi = This is best.
Alienbil chingkuang hong in = Open the largest box.
The comparative pharse “as…as” is rendered as follows:-
Hishial le hishia asauna ki bang hi. = This is as long as that.
“Asauna,” a noun formed from “sau hi,” to be long.
The phrase “not so … as” may be similarly translated thus:-
Hishia le hiashia asauna ki bang ngawl hi. = This is not so long as
that. (This and that are not the same length.)
But this form is rarely used and the Chin would make an
affirmative statement in preference (see comparative above).
Hiashia hishia sang a tom zaw hi = That is shorter than this.
DEMONSTATIVE.
The forms “hi” or hishia,” this and “hia” or “hiashia,” that are
used for both singular and plural and may be placed either before
or after the noun. In the latter case the adjective in the plural
takes the “te” instead of the noun.
Example.
Hi (hishia) mihing= this man. Hi(hishia) mihing te = these men.
Mihing hi (hishia) Mihing hi te (hishia te)

POSSIVE.
Singular. Plural.
Ke,kema … My Ko, koma … Our.
Na, nang, nang ma … Your No, noma … Your
Ama … His,her,its Amate … Their
Examples.
Ke sipu = My pony Ko sipute = Our ponies.
Na laibu = Your book No laibute = Your books.
Ama ui = His (her) dog Amate uite = Their dogs.

INTEROGATIVE.
Bang? … what?
Bangbang? … What kind of a?
Koi, koishia ? … Which?
Examples.
Bang nasep na vawt ziam? = What work are you doing?
Bangbang nasep na vawt ziam = What kind of work are you
doing?
Koishia laibu a de ziam? =Which book does he want?
Koi hkua pan? = From which village?

INDEFINITE.
Aheap ... Some
Atam
Atampi ... Many,Avekpi ,Atheampo
Avaikhua ... All.
Adang ... Another, others.
Examples.
Ching aheap hong la tan = Bring some wood.
Suang atam ke de hi = I want many stones.
Mihing teampo sam in = Call all the men.
Laibu adang hong pia tan = Give me the other (another) book.
Note :- With the above Indefinite Adjective the nouns drops tha
plural sign.

NUMERAL ADJECTIVES.
Cardinal -
1. Hkat 11. Sawm le hkat.
2. Ni 12. Sawm le Ni
3. Htum 19. Sawm le Kua.
4. Li. 20. Kul ( sawm ni.)
5. Nga 21. Sawm ni le hkat.
6. Luk. 30. Sawm htum
7. Sali. 100. Za hkat.
8. Liet. 101. Za hkat le hkat.
9. Kua. 111. Za le sawm le hkat.
10. Sawm 200. Za ni.
1000. Tul hkat.
1923. Tul hkat le za kua le kul le htum.

NOTE :- "Kul," twenty and "toi hkat," are often used instead of the
more regular forms of "sawm ni" and "za hkat."
Ordinal._ There are no ordinal numbers, the cardinal form serving
both purpose but " first" and "last" are expressed by "maisa"
(before) and ' "nunghkakbil" (lit, most behind) and "next' by "
azum".
Examples.
Amaisa pa hong pai tahen = Let the first man come.
Azum sam in = Call the next.
Anunghkakbil pa a kua ziam? = Who is the last man?

Distributive._ The distributive idea is expressed by "tek" or, "veu"

following the cardinal number -one each = hkat tek, hkat veu, or
hkat tek veu, e.g.

Amate dangka peak hkat tek (veu) pia in = Give them one rupee
each. Similarly "two each," "ni tek," 'ni veu" " ni tek veu," " Every
other" is " hkat hal,"; "Every other two," Every other three," " ni
hal," htum hal," e.g, Ni hkat hal hong pai tan _ Come every two
other day.

Fractions _ These are expressed by means of the word "hken," a "

division" or ' seau" a "basket," except in the case of " a half"
which is translated by " alang" or "lang."
Examples.
Hken htum sua hken hkat =1/3(one division out of three)
Seau nga sunga seau ni =2/5 (two baskets in five)
Alang hong pia tan = Give me half.
Dai ni taw dai lang = 2 1/2 Miles.

PROUNOUNS.
Any attributive adjective may be converted into a pronoun by the
addition of "shia," e.g., "ano," little, " anoshia," a little one; "
anoshiate,' little ones.

PERSONAL PRONOUNS.
Singular. Plural.
Masc. and Fem. Masc. and Fem,
Ke, kema ... I Koma,komate,kote ... We
Na,nang, nangma ... Thou(you) Noma,nomate,note ... You.
Ama ... He,she,it Amate ... They.
These follow the same rule as nouns, and, if used in the
nominative case, take the ending "ina," especially if there is a
personal object in the sentence and ambiguity might arise, e.g.
Nangma ina ama na pia tu hi. = You will give it to him.
Amateina patangno a sat hi = They beat the boy.

REFLEXTIVE.
The reflextive pronoun is formed by placing "mama" after the
personal pronoun, the latter being in most cases contracted as
follows:-
Singular. Plural.
Kemama ... I myself Komama ... We ourselves.
Nangmama ... You yourself Nomama ... You yourselves.
Amama ... He himself Amatemama ... They themselves.
The Burmese word (kodaing) (pron. "kodaing" in Chin) is very
frequently used in place of "mama: in which case the longer form
of the personal pronoun is employed, e.g. "kema kodaing,"
"nangma kodaing," etc.

POSSIVE.
These are the same as the Personal Pronouns except that the
shortened forms "ke" and "na" are not used.
Examples.
Hishia nangma a hi hi. = This is yours.
Ke ma ama sang a hpa zaw hi. = Mine is better than this.

DEMONSTRATIVE.
Singular Plural.
Hi, hishia ... This Hite, hishiate ... These.
Hia, hiashia ... That Hiate, hiashiate ... Those.
Examples.
Hishia a hpa hi. = This is good.
Hite bang la tan, hiashiate ke de bong. = Bring these, i don't want
those.

INTERROGATIVE.
Akua ? ... Who, whose, whom?
Koishia ? ... Which?
Abang? ... What?
Abangbang? ... What kind?

These forms are used for both singular and plural.

Examples.
Akua om ziam? = Who is there?
Hishia in akua ziam? = Whose house is this?
Akua na mu ziam ? = Whom do you see?
Koishia na de zaim ? = Which do you prefer?
Abang na vawt ziam ? = What are you doing ?
Sumvawt sunga abang bang na le ziam? = What kind of things
did you buy in the bazaar?

RELATIVE.
There are no relative pronouns, but the difficulty is over-come by
means of a participial phrase ending in 'shia" e.g.
A tai pa shia a ngilo hi ..... These man, who ran away, is a rascal.
Inn a kang pa shia, Mete a tai yo hi ... The man, whose house was
burnt, has migrated
( run away) to Manipur.
Kema ke sat patangngote shia a hkua a a chia yo hi ... The boys,
Whom i beat, have returned to their village.

INDEFINITE.
These are the same as the Indefinite Adjectives.

VERBS.
There are no inflextions. The various tenses are distinguished buy
the use of special words "hi" present, " yo hi' past, " tu hi" future.
The "yo" and the "tu" are frequently omitted if the meaning is
otherwise quite clear. There are no other Indicative tenses. In
declining the verb, a double pronoun is used, first the full
followed by the shortened form immediately in front of the verb,
e.g., kema ke, nangma na, etc.

INDICATIVE PRESENT.
Singular. Plural.
Kema ke vawt hi ... I work Koma ke vawt hi. ... We work
Nangma na vawt hi ... You work Noma na vawt hi. ... You work.
Ama a vawt hi. ... He work Amate a vawt hi. ... They work.
The progressive form is expressed by "lai," "yet" or 'still," e.g., "
Kema ke vawt lai hi," I am working.

INDICATIVE PAST.
Singular Plural.
Kema ke vawt yo hi. = I worked or have worked Koma ke vawt yo
hi. = We worked or have worked.

INTERROGATION.
This is expressed by "ziam" Placed at the ent of the sentence, the
"hi" of the tense sign being dropped. The order of the words
remains unchanged.
Examples.
Kema ke pai tu ziam? = Shall i go?
Nang ma na vawt yo ziam? = Have you done it?
Tuni amate hong hteng tu ziam/ = Will they arrive today?

CONDITIONAL.
The conditional is made by "le" or "lete" "if", "bua le" or "lua
lete," ( commonly pronounced "bale," balete,") "if not," placed
after the verb, e.g.
Nangma na pai le, kema zong ke pai tu hi. = If you go, i shall go
too.
Ama amunlangina hong pai bale, kema ke ngak ngawl tu hi. = If
he does not come quickly i shall not wait.

IMPERATIVE.
Singular Plural.
Kema hong vawt sak tan = Let me work Koma hong vawt sak tan.
= Let us work.
Vawt in = Work Vawt un
Vawt tan Vawt vo = Work,Vawt tavo
Ama a vawt tahen = Let him work Amate a vawt tahen (or) tavo
= Let them work.

NEGATIVE IMPERATIVE.
Singular Plural.
Vawt heakin = Do not work Vawt heakvun = Do not work
Vawt heakvo
Ama vawt heak hen = Do not let him work. Amate vawt heak hen
= Do not let them work.

INDICATIVE FUTURE.
Singular Plural.
Kema ke vawt tu hi. = I shall work Koma ke vawt tu hi. = We shall
work. etc.. etc..

NEGATION.
In the foregoing Indicative tenses negation is expressed by
"ngawl" placed after the verb root, e.g.

PRESENT INDICATIVE.
Kema ke vawt ngawl hi. I do not work, or am not working. Koma
ka vawt ngawl yo hi. We have not worked.
The negative Past Indicative is very seldom used, the present
form being used instead.

FUTURE INDICATIVE
Kema ke vawt ngawl tu hi. = I shall not work. Koma ka vawt
ngawl tu hi. We shall not work.
Here, too, the Present may be used instead, if the meaning is
evident from the context.
"Bo" and "bong" are also negative words, but they can be used
finally only, the tense signs "hi",' yo hi" and "tu hi" being
dropped. They are more emphatic than " ngawl," e.g.,
" Hi bo" is stronger than " Hi ngawl hi," "It is not so."
Kema ke vawt bo = I certainly shall not, or did not, do it.
Ama hong pai ngawl hi, ke um hi. = I do not think he has ( or
will ) come.
Ama hong pai bong = He certainly has not come.

PARTICIPLES.
There are no real participles, but the root of the verb followed by
"shia" supplies the deficiency in both the present and past sense.
" In a kang shia" may mean either the " burning house" or " the
burnt house," but if a distinction between present and past is
necessary,its is shown by the use of an adverb of time, e.g._
Zeni in a kang shia = The house that was burnt yesterday.
Tu laitak in a kang shia = The house now burning.
The Perfect Participles are rendered by "zawkchiangina" (after)
and "hangina" Because), e.g._
An na huen zawkchiangina na pai hte tu hi. = Having cooked
dinner you may go.
Ka anasep ke man hangina, ke ki kom hi. = Having finished my
work i am free.

INFINITIVE OF PURPOSES.
The infinitive of Purpose is denoted by "tu" or "natu" following the
verb root, eg. Ngasa shia natu, yingtungtunga ke pai nuam hi = I
want to go out early in the morning to fish.

TRANSITIVE AND INTRANSITIVE VERBS.

Transitive verbs are often formed Intransitives by aspirating the
initial consonant, e.g.
Kiem hi, to decrease (grow less); hkiem hi, to decrease (make
less)
Kawm hi, to collect ( come together); Hkawm hi, cellect (bring
together).

VERBAL AFFIXES.
There are a few in frequent use such as " hong," "kong," used
before the verb root and "ku" and "shet" after the verb root,
which have a definite influnce on the meaning of the simple
verb:-
"Hong" implies motion towards, e.g. Pai hi, to go; hong pai hi, to
come.
"Kong" implies motion away from the speaker towards the person
addressed, e.g.
Kema-ina nangma kong pia tu hi. = I will give it to you.
Kema-ina nangma kong sat tu hi. = I will beat you.
"ku" adds the meaning "secretly" to the verb as "pai hi" to go:
"pai ku hi" to go secretly; za hi, to hear; "za ku hi, " to hear
secretly. i.e. , overhear. " Tai hi" to run", tai ku hi" to run secretly,
to escape.
"Shet" implies completion of the action of the verb, e.g. "Man
shet yo" its quite finished. " Amate she shet yo" they are all dead.
"Amate pai shet yo" they have all gone.

VERB "TO BE."

"To be" is translated by "om hi" if it means " to exist" other wise
by hi hi," e.g.
Sabwe tunga a om hi. ... It is on the table.
Aval om ziam, om ngawl ziam? ... Are there any left, or not?
Om bo. ... There are not any.
Ama a hteng yo hi, hi ngawl ziam? ... He has arrived, has he not?
A hi hi ... Yes,
A hi bo. ... No.
Hishia a hi le, a ma mawna a hi tu hi. .... If this is the case, it will
be his fault.

VERB " TO HAVE"

"To have" may be translated by "ne hi" to possess or by the verb
" om hi" to be and the dative of the possessor, e.g._
Kema sipu hkat ke ne hi. ... I have (or possess) a pony.
Ama muna nam hkat om hi. ... He has a knife (lit. There is a knife
to him.)

AUXILIARY VERBS.
Can ( be able) = "hte hi" after verb root.
Ama vawt hte hi. = He can do it.
Can ( know how to) = "he hi" following the infinitive of purpose.
Ama vawt natu ahe hi. = He knows how to do it.
Cause = "sak hi" after verb root.
Ama vawt sak in = Cause him to do it.
Dare = "nam hi" after verb root.
Ama vawt nam bong = He dare not do it.
Intend = "ngai sun hi" following infinitive of purpose.
Ama a vawt natu a ngai sun hi. = He intends to do it.
Must = "tu nu hi" after the verb root.
Ama vawt tu ni hi = He must do it.
Try = "kin vawt hi" or "ngai sun hi" after infinitive of purpose
Ke pai natu ke kin vawt hi. = I shall try to go.
Ke vawt natu ke ngai sun hi. = I shall try to do it.
Wish = "nuam hi" after verb root.
Ama a vawt nuam hi = He wished to do it.
The following are also used after an infinitive of purpose:-
Fit, suitable entitled to = Ki lom hi.
Easy = ol hi.
Difficult = haksa hi.
Ready, etc. = ki toi hi.
EXAMPLES.
Hi pa hishia anasep vawt natu ki lom ngawl hi. = This man is not
fit to do this work.
Kampenpa anasep nga tu ama ki lom hi. = He is suitable for the
post of interpreter.
Nangma Kamtung man neak tu ki lom ngawl hi. = You are not
entitled to (lit to eat)Chin Hills Allowance.
Hishia vawt natu a ol hi. = This is easy to do.
A pai natu ki toi hi. = Get ready to go.

ADVERBS.
All adverbs except "kik" again, and the adverbs of negation
"ngawl," "bong" "bo" and 'bua" precede the verb root.
Kema hishia kidawmina ke vawt tu hi ... I will do this carefully.
Laitaipa amanlanginna hong pai yo hi. .... The mail runner has
come quickly.
An we a koi in ... Put it underneath.

ADVERBS OF MANNER.
The regular ending for adverbs of manner is "ina," though
colloquially the "ina" is often droped, e.g. "damno," "damna-ina'
"slowly."
Most of the adverbs of manner are merely adjectives or verb
roots with the "ina" added, e.g. " kidawm hi," to be careful;
"kidawmina," carefully.

ADVERBS OF TIME.
The following are in common use.
Now ... Tumaina,
Then ... Tuazawkchiangina.
Before ... Ma ina,
After ... Zawkchiangina.
At once ... Tuma ma.
Sometimes ... Hkat ve ve.
Always ... Abangma hun.
Never ... Abangmahunma.
Again ... Nungsangchiangina.
for examples, see " Simple Sentences.
ADVERBS OF PLACE.
Here = Hilai.
There = Hialai.
Above = atunga.
Below =anwe a
Inside =Asunga
Outside = apuasanga.
Before =amai- a
Behind = anunga
Everywhere = munhkatpapo.
For examples, see "Simple Sentence."

COMPARISON OF ADVERBS.
As with Adjectives "very" is translated by "bil," "bilbil" or "mama"
and the ending "ina" may be either dropped or placed after the
affix, e.g. "kidawmina" carefully; :kidawm mama" or "kidawm
mama in a" "very" or "most carefully.

INTERROGATIVE ADVERBS.
When? = Abanghunchiang?
Where/ = Koilai?
Whence? = Koilai pan?
where? = Koilai a?
How? = Koibang?
How much? = Abangza?
How many? = Abangza?
Why? = Abanghangina?
For examples, see "simple Sentences."

PREPOSITIONS.
Preposition follow the noun or pronoun which they govern:-
In,inside = Sunga
Out, outside = Puasanga
To(places, things)= A
To (persons) = muna
From = Pan
With = Taw
By, near against =Kunga
On, above = Tunga
Under, below = Nwe-a
INTERJECTIONS.
Some of the most common are as follows:-
Annoyance = A, Hkaik, Tahkaik.
Anxiety = E e e, Ai ai ai.
Astonishment = Kallai, ka de.
Fear = Hoi, he.
Sorrow = Ahe, We we we.

A PRACTICAL HANDBOOK PART II

This is the site of my new house. Hishia kema in mun tak a hi hi.
Site are very scarce in this village and i had to pay Rs. 150 for it.
Hishia hkua in mun a haksa hangina hishia dang ka za le sawm
nga taw ke le hi. We have put in the posts, and tomorrow
relations are coming to fix the ridge pole, rafters and and
doorstep.
In hkuam ke nguel yo hi. yingchiang ka bete hong pai chiangina
tungchi taw tukpi taw samkil taw hong tun tu hi. These are the
planks for the flooring and walls. Hi chiang peakte shuet tu le
pang tu a hi. These house wants rethat-ching. Hi in bi tak sa kik
leang a hpa hi. We went to the Headman's house and sat in the
sitting out place. Hausapa in a ke haw le inka tunga ke to hi. One
of the women was weaving. Nume hkatina chiem tak hi. The
others retired to the inner room and we did not see them, most of
them are very shy. Nume adang in sunga a tum hangina ke mu
bong, atamina azakta papet hi. Every house has one fire place. In
shimina tap hkat tek a ne hi. The houses are very smoky but they
seldom catch fire as there is a bamboo platform above the fire
place to protect the thatch. In sunga me a hko mama hi,
ahihangina in tawm ve tawm ve a kang ngawl shia, a bi a hukna
ngap a ne hang hi.
The sitting out place is generally built of teak, but the house itself
of oak and pine. Atambilena inka dolching a daw hi, in hkuam
shimching a put hi, le tak ching a pang hi. Some of the richer
families own houses which, including teak planks, are worth five
hundred rupees.
Ahausa zaw hiet te inkadolchiang taw in taw dangka za nga a
man hte hi.
The front wall under the porch is hung with heads of animals,
these include bison, saing, sambhur, gyi, pig, ghooral and serrow.
Mailim pang tunga salu atam a tak hi, salu sung pan zangshiel,
tungshiel, sazuk, sahkhi,vok, satak, saza lu a ki hil hi. Underneath
the house the livestock are kept, mithun and pigs; the fowls live
in the verandah and the dogs and cats in the house.
In nwe-a nganno,shiel le vok, a hkawi hi, ak mailim a hkawi hi, ui
le ngeanngaw in sunga a hkawi hi. Indian corn and a few
vegetables are grown in the compound.
Huen sunga vaimim le ante a ching hi.

TOUR
I am going on tour in the Sokte Tract tomorrow morning for ten
days.
Yingchiang Sokte ngam sunga ni sawm kuel ke haw tu hi.
Let the mules be ready at 6:00 a.m sharp.
Yingsung nai luk laitak la kitoi sa om hen.
Tell the syce to take the ponies to the bridge and wait there for
me.I will walk as far as the river as it is all down hill.
Sipu chingpa na hil in, sipute le mateng ngak hen. Lam suk
ahihangina ngun dong ke peangina ke pai tu hi.
Where does that road lead to? Hiashia lam koilai suak ziam?
The gradient is very steep;You must make some zig-zags here; it
is not fit for mules.
Lam suk le hi, tashia hangina- lam a kinkoi-ina na zhik tu hi; la a
pai natu kilom ngawl hi.
The surface is very rough too;dig out these stones and level it
ove.
Le a shia a hi komina, suangte na hto vun, atamkimin na vawt
vun.
Put in a drain under the rock there, and where it crosses the road
cover it over with flat stones.
Suangpi nwe pan hawklam vawt vun, hawklamshia lam tung
santeng suangpeak taw na shin vun.
If you do not drain the water away, the road will get washed away
during the rains.
Hawklam na vawt bale, tukchiangina tui a tai hangina, lam shia
sak tu hi.
What is that pile of stones? Hishia suang kol bang tu ziam?
It is a boundary pillar. Ngamngi kenna hi.
It is a long way to the river; let us take the short cuts if they are
not too step.
Ngun dong kawla papet hi; lam a suk tun le bele, lamban tawn tu
hi.
Here are the headman and some of the elders waiting by the
bridge.
Le kunga- hausapa le vaihomte a heap a ngak hi.
This is a very good bridge and you have built it at very little cost
too. How much was it each house subscribed for the wire? Only
four annas per house.
Le a hpa mama hi. Adaw natu na vawtna shum tam bo ngawl hi.
Chik hkau le natu in shimdang ka abangza na kia u ziam? In shim
mat hkat tek bek ke kia u hi.
Next time you should build the bridge wide enough to take loaded
mules.
Nungsangchiang chik le na vawt kik le la van pua a pai hte na
azai in na vawt le hpa hi.
How many houses are there in your village? Na hkua in bangza
apa ni ziam?
Have there been any migrations lately? Tu nai in a tai a om ziam?
Yes, three; the migrants wanted to cultivate "zo" fields ( on higher
slopes) instead of "shim" (on lower slopes).
Ahi hi, in htum shia shim lam sang zo lam lo hto nuam zaw
hangina a tai hi.
Have the villagers any petitions to make this time?
Tu sunga hkuapuite htu sun nuam a om ziam?
Yes, the forest reserve is too near; we want the boundary moved
further back.
Om hi; pi hkau na shia hkua taw ka nai le hangina, kin nuam hi.
All right i will inspect it this evening. Hpa hi, tu ni tak ke en tu hi.
Is the water supply sufficient? Tui na hkam u ziam?
It is sufficient in the rains, but gets very scarce in the hot
weather.
Tuklai ina ki hkam hi, a hi hang kal lai ki hkam ngawl hi.
Do not cut the three jungle above the source. Tui nak a ching
kungte na hpuk heak vun.
The bungalow is much improved; the wide verandah makes a
great difference.
Nidang sangina Mang in hpa zaw hi; mailim a zai hangina atampi
a lamdang hi.
I will have breakfast now and will try any cases afterwards, if
there are any.
Tuna ying an ke neak(ne) tu hi tua zawhchiangtu sun tu a om le
ke sun tu hi.
What is wrong with that mule? La hiashia bang tat ziam?
It is sore backed? Ama nungsang kok hi?
Wash the wound and put this ointment on. A mema shil in,
tuazawhchiang za hishia noi in.
Tomorrow the mule must be led without a load. Yingchiangna van
pua ngawl, na kai tu hi.
We will have a look at the village before inspecting the reverse.
Pi hkau kaina ke et (en) maina hkua sunga ke vak tu hi.
The village is very dirty; unless it is kept clean the people cannot
be healty.
Hkua sung ki hwe hi achiang hto bale mihing a chidam hte ngawl
hi.
Have the water ducts cleaned too; they are very slimpy.
Tui dot zong chiang hto sak in, tui dot sunga tui pan a tam hi.
Show me the vaccination register. Shumpuk sut na laibu hong lak
tan.
How many non-caccinated children are there still? Shumpuk sun
ngawl patangno abangza a om ziam?
The vaccinator will be coming round next month, so have the
others done then.
Adechiang shumpuk sunpa hong pai tu hi, patangnote avek pi
sun shet vun.

FISHING AND SHOOTING

Are there any fish in this stream? Hilai lui sunga ngasa om ziam?
There are none above the waterfall, there are some below. Tui teu
tuak tungsanga om bo anwe-a om hi.

To-day i am going down stream as the pools up stream are small.

Tuni tangsang a ke pai tu hi, saksang tui li a no hang hi.
In this stream the fish are small, but in the Manipui River they
may be caught up to 4olbs.
Tui hishia sunga ngasa a no hi; toahibale ngun tui sunga pawn
sawm li dong a man htei hi.

The water is clear, bring my rod and line. Tui a chim hi, ke ngasa
chiang taw hkau hong latan.
Sometimes the villagers poison the stream by throwing in walnut
leaves.
Hkatveve hkuapuite'n nga ngu a deang a tui sunga ngasa a ngu
shuk hi.
In this manner they kill the fish and when they come to the
surface the villagers catch them.
Tabang ngasa a htat hi, a hti chiang tui tunga a lamhi, a
lamchiang hkuapuite na man hi.
Sometimes the fish are caught by building a dam. Hkatveve ngoi
dawina a man hi.
Bring my gun, we will go out shooting. Kema htau hong la tan,
savai tu na komate ke pai tu hi.
Call the older hunter too, he is good at stalking.
Savai hte a we pa hong sam tan sa team tu na ama a chiem
bilbel hi.
Is there any big game about here. Hilai-a sa lien a om ziam?
There are deer, sambhur, saing, elephant, bear and tiger.
Sahkhi, sazuk, zangshiel, tungshiel, sai, vompi, taw sahang om hi.

Have you seen any fresh tracks or droppings of serrow to-day?

Tuni saza kawni toahibale a-eak na mu ziam?
I heard a tiger last night and saw its tracks on the taungya road
this morning.
Zeni tak sahang khat ahawk ke za hi, tu ying lo lam a,a kawni ke
mu hi.
During the night the tiger killed two of our neigh-bours buffaloes.
Zan lai chiang ke in pamte lawi ni sahangina a man hi.
Order the young men to build a machan near the carcase; I want
to sit up for the tiger this evening.
Tangvalte htu pia in, lawi hti na nai a tetan daw hen; tu ni tak
chiang ke pang nuam hi.
Load my gun ( Chin gun) Kema htau htal in.
Load my gun (breech-loader). Kema htau tang htal in.
Two fellows skin the tiger carefully. Tangval ni sahang vun
kidawmina hawk vun.
Tomorrow morning early let all the villagers beat the jungle.
Yingchiang hkuapuite tempo dui sunga sa hawl hen.
We three will intercept and shoot the game down by the mouth of
the stream. You go up an drive it towards us.
Kote htum luan ka a, ke pang tu hi, note hka to vun, sa koma
sang hong hawl vun.
Keep quiet, a sambhur is coming. Tung heakin, sasuk hong pai hi.
It is hit but not dead, follow quickly. Hka hi, a hihang ahti
balai,amanlangina zhui in.
Cut it up; hang the meat up in the branch of that tree; we wil
distribute it when we come back.
Sa sem in; hiashia chingbak tunga hkai in; ke chia chiangina ke
hawm tu hi.
Unload my gun (Chin) ... Ke htau ui hkua in.
Breechloader .... Ke htau tang dawk in.

CULTIVATION.
A taungya is worked for three or four years only allowed to lie
fallowed to lie fallow for six years or longer and a new field is cut.
Lo ching hkat kum htum, kum li bek a hto hi, toa zawkchiang kum
luk tuahibale kum luk val lo a tul hangina a kul hi le dang lo tak a
vawt hi.
First the undergrowth in cut down, then the big trees are felled
and the branches lopped off. When all this has been dried by the
sun, it is burned. Anything left is collected into heaps and set fire
to again.
Amaisa lo a vat hi, a vat zawk chiang ching a hpuk hi, tua
zawkchiang a sem hi. Hishia teampo ni sa a hko zawkchiang a hal
hi. A hkang ngawl te mang a sep zawkchiang a hal kik hi.
Millet, Indian corn and beans are now sown together.
Tang a poi hi taw vaimim taw be taw a tu hi.
Beside these the Chins grow pumpkins, sweet potatoes, yams,
sulphur, black and other kinds of beans.
Hishia sang Zo mihingte hmai, kaihtum, bal, ngatam, bili taw be
nam chin a ching hi.
If the rains are not propitious, the villagers may have to sow their
crops two or three times.
Ngua tui a hpa bale, hkuapuite anti ni ve htum ve a ching kik tu
hi.
When the crops are just above the ground the first weeding is
done.
Anti a po zawkchiang a solsat hi.
When the crops are about a span high the second weeding takes
place, and the third weeding when the ear is forming.
Anti kap tan a pakchiang a ham bot hi le tangui laitak nu tual hi.
While the crops are in the ear, a villager sits in a machan and
pulls ropes attached to clappers to scare birds away.
Tangui chiangina hkuapuite lo a hung hi. Vachim a hunna ngit ta
hkan a tung hi.
First the millet is reaped. the stalks are separated by treading on
a sieve. The grain is then dried in the sun and stored in big
baskets in the house.
Amaisabil tang a shik hi tuazawkchian ni a chil hi, a chil zawh
chiang ni sa a hpo hi, a hpo zawkchiang in a bem sunga a koi hi.
Before being pounded it is again dried in the sun.
A shuk maina ni sa sunga a hpo kik hi.
The Indian corn is then reaped and hung up from the roof of the
house to dry.
Tang a shik zawhchiang vaimim a la hi. In ching a, hko natu a hkai
hi.
After the Indian corn is reaped the stems are cleared away.
Vaimim a la zawkchiang, lo ham a bot hi.
Sweet potatoes are dug up, black beans are cut and other beans
reaped.
Kaihtum a to hi, bili a at hi le be anam dang a lo hi.
This year for the second sowing, the Siyins had to buy the seed
grain as owing to scarcity they had used up their stock for food.
Tu kum Sizangte a ngil kiel a, anti a ne shet yo hangina, a ching
kik natu anti nguel dang munpan a le hi.

SIYIN LEGENDS.
The legend of the Siyin origin. Sizangte pien chilna tanghtu.
In former times only the Shans lived in Nidang lai-ina Kawlpi
ngam a Shan mihingte vive
the Kalemyo Valley. a teang hi.
Whilst they were living there (lit.at that Tualaitakina Mete mihing
te in Kawlpi a shim hi.
time) the Manipuries attacked Kalemyo.
The Kalemyo people killed Hkang Ko, the Kawlpi mihingteina Mete
Mangpa Hkang Ko shia a
Chief of the Manipuries. htat hi.
Because they killed the Chief, the Kale- Mangpa a htat komina
Kawlpi mihing te a zo zaw hi.
myo people won.
The Manipur Chief's grave is still called Mete Mangpa htan shia
tudongina "Hkang Ko Htan"
"Hkang Ko's Grave" to the present day. a kina top lai hi.
After that the Manipuries again attacked Tuazawkchiangina Mete
mihingte Kawlpi hkua a shim
Kalemyo. kik hi.
Then the Kalemyo people were defeated Tashiachiangina Kawlpi
mihing te a lil hi, abanghang
because cholera broke out in the town. ziam i chi le Kawlpi hkua
pulpi natna a tung hi.
Therefore the Manipuries won but they Tashiachiangina Mete
mihingte azo hi, ahihangina
did not administer ( the country). a uk ngawl hi.
At that time a Burmese prince came from Tualaitakina Kawl
Mangte hkat tangsangpanina hong
below (Burma) and governed the town, pai to a, Kawlpi hkua a uk
hi, tuazawk chiangina Kawlpi
and afterwards built a wall all round the hkua akimkut a lupung a
chiang hi.
town.
During this time the people of the Kale- Tualaitakina Kawlpi ngam
sunga mihing teampo na aham
Myo valley were forced to work very hard sa mama a seam sak
hi.
indeed.
It is said that the fingers of the workers, Tualaitakina naseam
mihingte a kutme a
to tan shia kum
which were accidently cut off, filled a hkat adim kinga a ti hi.
basket.
Therefore the people of Kalemyo, because Tashiahangina Kawlpi
mihingte a ngim le chiangina tai
they suffered too heavily, migrated mang hi.
One group entered the Chin Hills by way Punglung ngam panina
pawl hkat Kamtung a a ka hi.
of Yasagyo. These crossed the Manipur Tate shia Zo Ngun kantan
a, Dulien mite a hi hi.
River and are now the Lushais.
Later a group went up from the Kalemyo Tachiangina Kawlpi
ngam panina pawl hkat a ka to hi.
vicinity.
These people camped on Kennedy Peak. Tua mihingte Tuam Vum
muel tuanga a ngeak hi. Tu
Up to the present time their cooking stones dongina a lung tu pu
a om lai hi.
are still there.
From that mountain they searched for a Talai muel tungpanina a
teang natu ngam hpatna a zong
good place to settle. hi.
Their Separation. A kikenna htu.
From Kennedy Peak one party descended Pawl hkatina Tuam Vum
muel panina Nawmkai tu lu a, via Nawndkai spur and settled at
Chimnue, a tuak suk a Saizang Chimnue hkua a, a teang hi.
near Saiyan.
Another group followed down the Htung spur Pawl hkatina Tuam
Vum panin Muel Htung a zhui suk
from Kennedy Peak and founded the village a, Zangpitam a, hkua
hkat a sat hi.
of Zangpitam.
The reunion of the two people at Chimnue Pawl ni Chimnue a, a
kingawm kik na htu.
The people, who lived at Zangpitam, reunited Zangpitam a teang
mihing te Chimnue hkua a ki
with the people of Chimnue. ngawm hi.
The People, who had lived at Zangpitam, said Tualaitakina
Zangpitam a teang mihingteina Sizang
that the Siyin country was good, but they re- ngam le hpa tu a
sun hi,a hihangina talai hkua a,
mained at Chimnue. a om tong hi.
There were many clans living in that village. Talai hkua a nam
tampi a teang hi.
Therefore that village is given as the historical Tua hkua shia Zo
mi pienna tanghkua a pia hi.
birth place of the Chins.
From that village they separated again. Talai hkua panina a kiken
kik hi.
The return to the Siyin Valley. Sizangte ngam chia kik na htu.
One clan migrated from Chimnue to the mouth Chimnue hkua
panina Natan ka a beta hkhat a tai suk
of the Natan Lui,and lived there for a short hi. Talai hkua tawmve
a teang hi.
time.
Because the people, who had lived at Zangpi- Zangpitam hkua a
teang mihingina Sizang ngam hpa a ti
tam, said the Siyin country was good, a party komina, pawl
hkatina ngam vil hi.
went to inspect.
Those who went to inspect planted yams. Tualaitakina ngam
viltein balte a tu hi.
As the ground was rich, these yams grews enor- Tua Balte shia a
le hpa akikomina bal pum a lien hi.
mously.
When they came to gather them, they had to Tua bal a lak
chiang, molpum taw a kal hi: a puakchiangina
prize them up with a lever, and it took two men mihing ni-ina a
zawng hi.
to carry them.
After that tha five brothers Ngengu, Vankok, Dai-
Tuazawkchiangina Natan ka panina Ngengu, Vanglok, Dai-
tong, Hinnung, and Nongzong followed up the Na- tong, Hinnung,
Nongzong,unau nga ina Natan Lui a zhui to
tan Lui from its mouth and founded Tuentak a, Tuentak hkua a sat
hi.
village.
Whilst founding that village they held the "tual" Tua hkua sat
laitakina Zo ngeinaina tual a bawl hi.
sacrifice in accordance with Chin custom.
The sacrificing priests prayed "Let there be peace Tualaitakina
tualpui samteina "Ngengu hkua satna chiem in,
in Ngengu, Vanglok, Daitong, Hinnung and Nong- "Vanglok hkua
satna chiem in" " Daitong hkua satna chiem
zong villages" (note, this is special sacrificial lang- in" Hinnung
hkua satna chiem in" Nongzong hkua satna
uage). chiem in" a ti-ina pui a sam hi.
From that time to the present the Tuentak "Tual- Tualaitak kipan
tudong Tuentak tual ki bawl tontung hi.
bawl" is continueously made.
Every year prayer is made in the name of these Kumshimina
mihing nga shia taw pui a sam hi.
five men.
The descendants of the five Founders of Tuentak hkua sat mihing
nga a suen htu.
Tuentak.
From the five men, Ngenngu, Vanlok, Daitong, Ngengu, Vanglok,
Daitong, Hinnung le Nongzong
Hinnung, and Nongzong, all the Siyin people mihing nga a suen
shia Sizang mi teampo a hihi.
have descended.
Part of the Koset and Lope people are descended Ngengu suen
shia Hkuasak kim hkat le Lopete a hihi.
from Ngengu.
Vanglok's descendents are the Toklaing, Bweman Vanglok suen
shia Tuklai Bweman, Limkai mihing te a hihi.
and Limhkai people.
Hinnung's descendents are the Hualngams. Hinnung suente shia
Hualngam mihingte a hihi.
Nongzong's are the Taukan people. Nongzong suen shia Taukan
mihingte a hi hi.
Daitong's descendents have died out. Daitong suen shia a mang
hi.
The origin of Nat Worship. Doi beak kipatna htu.
When Ngengu's mother was ill and did not get Ngengu anu a chi
a na hi, a dam hte ngawl chiangina
better she said "O Ngengu, take off the -"horns " Ngengu "aw, na
shiel hki hkat va tong "in, shiel hki
of a mithun for if " I drink water from the "horns, sung tui ne
"leang, ke chidam tu ke ki um "hi" ti ina a
I believe that " I shall get well. sol hi.
When thus ordered Ngengu went and took the A solchiangina,
Ngengu a pai hi, a pute shiel hki hkat
horns of a relation's mithun and gave his mother a la hi, shiel hki
sunga au-ina tui a ne sak hi.
water to drink from them.
Then his mother became much better. Tachiangina a nu a chi a
dam zaw hiet hi.
He then borrowed a relation's mithun and Tachiangina a pute
shiel hkat le toi-ina doi a bea hi.
sacrificed it.
His mother then became well. Tachiangina a nu a chidam hi.
That is the origin of Siyin Nat sacrifices. Sizang mihingte a doi
beakna kipatna htu a hihi.
The lost writing. Lai mangna htu.
The people who lived at Zangpitam, posse- Zangpitam a teangte
Kawlpi pan a puak savun laibu
ssed a leather book which they carried up hkat ne hi.
from Kalemyo.
That book was eaten up by a dog. Tua savun laibu shia ui-ina ne
kong hi.
Then the elder brother called his younger Tachiangina Kawlpi
hkua a,a om a naupa, lai hil tu
brother, who was living at Kalemyo, to teach ina a upa-ina a sam
hi.
them to read and write.
At that time the Zangpitam people were cul- Tualaitakina
Zangpitam hkua mihingteina Tavak zo nak
tivating the "Zo" fields at Tavak. lo a hto hi.
In those fields were a water clapper and bird Tua lo lai a lo hunna-
ina tui bung hkat, kawlhtang hkat,
and rat traps used for protecting the crops tangtil hkat taw lo a
hun hi.
(lit. fields).
When the younger brother arrived from Kalemyo Kawl panna lai
hil tu hong pai, a naupa ina a lo hunna
and saw the water clapper and the bird and rat tui bung.
Kawlhtang, tangtil, a muchiangina " Hibangte
traps, he said " Whilst 'they can make these zong "a vawt hte a hi
chiang, lai am "ngawl tu hi. hong
" kinds of things, they 'cannot have forgetten theamna a " hi tu
zam" a ti in Kawl hkua 'a a chia suk hi.
"their writing and they"must be diceiving me
(and saying this) he returned to Kalemyo.
Thus the Chins lost their script. Tachiangina Zo mihing a lai mang
hi.