Zonet sung aa Pu. J. Thang Lian Pau ih laiaat Sailo leh Sizaang thu pen Germany aa om Pa Dal ,Thang Za Dal ih thuk kiik na na sim leu cin,, a nuai ah,,,,,,,
--
Guai,,,,,
Capt K.A. Khup Za Thang in Zotate Khanggui (Genealogy) laibu hong bawl
masapen a, tua pen deih bang zo kei; puah ding hon khat om kici
kawmkawmpi mahin, Pu Vum Son, Pu C. Chawngkunga le midang ten hong siksan toto hi.
[ 1] Sihzang kineisak lam ten Sailote pen (thupi uh ahih man hiam) kosuan hi ci (nuam) uh a, up belin kinei (kha) suak ciat tawh kibang hi.
¤¤ Kei ma ii thei bang:,,,,:
Sihzang lam pan pen Sailo tee Sihzang te suan hi ki ci masa zaw lo in Lusei lam pan hong kici ma sa in ka neih hi. Bo KZT in Zo Khangsimna Bu 1st Edition a bawl na ding khangthu thei khanghaamte a dot kawi kawi ciang in Sailo lam pan a mau Nge Ngu ii tapa Bok Lua pan a pai khiat na thu hong ki puak ciang in laikung laiteh tawh Bo Khup Za Thang in a laibu bawl sungah na na khum pan hi. Tua hun mapek in zongh kam tawh a ki gen bel kiza ngei zel a hih hang in Bok Lua pen Sihzang lam pan khang ciapteh na sung ah om kha lo a hih man in serious tak in ki la kha lo hih tuak hi. A hih hang hih thu pawl khat a ki kankan ciang in tua bang a Lusei te ii ciapteh na uh a maan kha tam a ki ci pan hi.
1. Bok Lua pen Nge Ngu ii tapa hi a cih ciang Sihzang kampau a tam pen(80 % bang) Nge Ngu leh Vang Lok suan teng na hi a Nge Ngu ii asuan lian teng belh Khuasak khua leh Lophei khua mi te a hi hi. Vang Lok ii a suanh lian teng pen Thuklai, Limkhai leh Buanman(tanghun lai in) khua mi teng na hi uh hi.
2. Lophei khua a sat pa leh hausa masa pa Kim Lel na hi a a ma‘n Seam Muang a cii nau khat na neih hi. Tua Seam Muang pen a u pa mah bang a galhang mah mah khat hi na pi in Kim Lel ii a Lagui 8 aphuaksung ah Seam Muang sii hiam, nunghiam na na phuak lo hi. A lagui kipat na lam ah gui 2 tawh anau pa na na phua hi.
Tua hi in,,Lusei te ii gal sung ah a mat pa pen Seam Muang a hi thei kha diam a ki ci hi bek hi. ( Kim Lel la zong hi lai atawp na ah hong aat ing. Ei Ciimnuai suanh teng belh ih lakammal ki bang khin phial a hih teh tangla siam te‘n a khiakna thei in teh.) Hih lai tawp na ah Lusei lam pan a ciapteh na uh zong hong aat ing. Kim Lel la pen Sihzang tangla lah ah a haam pen/ a sawtpen hi a a mah pen Zo pan khang 12 na hi, kei pen khang 24 na hi ing.
[ 2] Guite Innpi ( Lamka ) ten zong a laibu bawl na ah Sailo (Duhlian) pen
Guite suan ahihna kician tak mahin gelh zel uh hi.
¤¤ Kei thei bang:,,,,,:
Guite te‘n khat leh khat a kibang het lo Khangsimna 2 na na nei uh hi. Version khat pen ah Thuan Tak ( Suantak ) ii Sanggam pa Seaktak pan in pai khia a Guite pen tua Seaktak khang pan simsuk khang 4 pan (Zo pan khang 11) kipan sak pan hi. A hih hang version dang khat ah Guite khang pen GUITE pan mah kipansak giat in, ZO cih te khawng om lo hi. Guite pan aa pat khang 8 na ah Bawk Lu (Bok Lua hi lo) na hi sak a, Boklu ii tapa pen Ngek Nguk(Sihzang te‘n Nge Ngu na ci uh) na hi sak uh hi. Hi khangsim na 2 te bel a mau Guite sungthu a hih man in ke‘n bang mah comment ka piak thei na om kei - koi pen maan zaw diam, maan lo zaw diam cih te pawl.
[ 3 ] A taktakin Sailo ten Guite suan, Sihzang suan ka hi uh ci loin 'Paite
(Paihte)' suan ka hi uh ci lel hi.
¤¤ Kei ma ii theih na:,,,,:
J. Shakespear laibu: The Lushai Kuki Clans sung ah a nuai bang in na gelh mah hi. “The existing Lushei Chiefs all claim descent from a certain Thangura, who is sometimes said to have
sprung from the union of a Burman with a Paihte woman, but, according to the Paihte, the Lusheis are
descended from Boklua, an illegimate son of the Paihte Chief Ngehguka...From Thangura the pedigree
of the living chiefs is fairly accurately established. The Lusheis, in common with the Thados and other
Kuki tribes, attach importance to their genealogies; and pedigree, given at interval of many years, and
by persons living far apart, have been found to agree in a wonderful manner. From comparison of these
genealogies and from careful enquiries lasting over many years, I estimate that Thangura must have
lived early in the eighteen century. His first village is said to have been at Tlangkua, north of Falam.
From him sprang six lines of Thangur chiefs: 1. Rokhum, 2. Zadeng, 3. Thangluah, 4. Palian, 5. Rivung,
and 6. Sailo. To the north the country was occupied by the Sukte, Paihte, and Thado clans. These
appear to have been firmly established under regular chiefs.“(J. Shakespear, pp. 2-3)
[ 4 ] Kei muhna-ah i tangthu/khanggui pen telna/kancianna om nai
lo a, laibu
gelh masa peuh in advantage la-in, a gui uh tungnung zaw le bulzaw sakciat uh hi. I tangthu pen Ciimnuai hun ma, Ciimnuai le Mikangte hong
khan kikal leh Mikangte hong khan khit ciin khen 3 suah theih kha ding
hi. A taktakin Ciimnuai-Mikangte hong khan kikal thu zong ki-am lai
cih theih hi.
¤¤ Kei ma theih bang:,,,,:
Na cih mah bang in ih taanghun a ih khangsimna te a tam zaw reliable lo mah hi. Sihzang sung zong ah ka cih nop na hi. A hih hang in Bo Khup Za Thang in kum 28 sung sinsen nakpitah in a thu na kan in a hih thei tawp a na standardize hi. Sihzang kual pua lam - gentehna Guite khang ciaptehna cih te pawl - belh a kat man hun ding zong om lo a hih man in a kipuak bang bang na na khum sak hi.
[ 5 ] A tomin eimite pen Ciimnuai pana kikhen kihi pan hi. Tua hih manin
khanggui bulpi kibang le Ciimnuai suak ciat nanana Sailo hiam
Galte/Ralte hiam mite pen Guite suan hi, Sihzang suan hi cih tuam se
pen namtui lua lo thei hi. Ei suan ci ziau leng vai veng pen kha thei
hi.
¤¤¤ Kei ma theih bang:,,,:
Ciimnuai community sungah ih om ciat lai zong in dialect tuamtuam pen na zangh zo thei kha in ka tuat hi. Bang hang hiam cih leh Kim Lel pen Nge Ngu ii tuusialawn(great grandson) na hi in a la pen Sihzang kamal na zangh ta hi.......“Sihzang ka khan ngual sungah kei hong dem zo ding om kei!...... na ci a hih man in dialects belh a tuam na neih ciat khin hi thei kha ding in um ing.
[ 6 ] Tua banah Paite cih khawng Sihzang cih khawng in kua teng taktak huam
hiam? A behin khen ni ci leng Sihzang beh (cih bang om tuam thei
diam?) teng in Sihzang pau zang khin lo hi. A pau zang teng ci ni ci
leng zong hi thei khin tuan lo hi. Zotate pen khawsakna leh
zi-le-pasal a kitentuahnate hangin kiciau khin ta hang a, kiciau
semsem lai ding i hih manin khentuam lungsim i paih meng2 ding hi.
¤¤¤ Kei ma ii muh bang:,,,:
Hih mun ah bel nang tawh ka ngaihsutna kibang lian hi hang. Kawl, Vai, Mikang pan a kipan midang tee tawh ih kiban lo na hih mun lian hi. Dialect tuamtuam pau ih hih hang in a beh, ih phung tawh a kizom khin ih hih man in Sen(Chinese) , Indian te bang khawng in Mipi lungsim neih mi, piicing minam te hi le‘ng ei kan kan aa a ki iit thei diing minam dang om lo mah hi. A hih hang in minam neu te - pii cing lo mi te - ih hih man in ih paunak(proverb) dung zui in “Simh zawng(monkey) in Zo zawng kawk“ ih cih lian tee hi hang. Zawng pen Simh ah om ta leh, Zo ah om taleh kibang a , a nek adawn uh zong kibang a hih hang khat leh khat ki en neu, kisim mawh uh hi.
[ 7 ] Politik thu-ah zong i tup (goal) autonomous district (kum bangzah hong
khawsuahpih tam?) ciang khawng bek hi kei hen la, Kawl le Vai kawmkal,
Hindu-Muslim- Buddhist kawmkal ah om i hih manin tuate lak pan i
khawsuah suak (kum bang tan ading, malam kum 100 maw, kum 500...?)
theih nading pen Zotate khempeuh i kipumkhatna bek ah kinga ding hi.
Sente leh Vaite ii economic & culture kidona ding battle field pen i
Zogam hong hi ding ahih manin, malam kum 100 sung beek i khawsuah
theih lai nang i pankhop kul hi.
¤¤¤ Kei muh daan:
Hih mun ah zong nang ma ii muh bang lian in muuu ing. En ih phawk kha kei a hi ven, Kawlgam sung bang ah sum leh pai, neihsa lam sa leh, pilna, siam na teng Sen leh Vai te khutsung bek om ta uh e!
I beh bek, I khua bek, I pawlpi bek, I awkaihpihte bek I cihcih, I
kikhop tuamtuam hun nawnlo hi..
Thang Za Dal
Germany
--
roding@vsnl. com wrote:
Dear U Van Hmung,
All the Lusei tribes[clans] have well recorded (by songs, poems, stone inscriptions; By written these days) history or family tree. I have some of these books. Here I want to let you know the facts about Sailo clan.
1. Lusei tribes (mainly Chhakchhuak group, Hualngo,Hualhang, Lunkhua, Baichi) lived in Seipui village and its surrounding areas in(1400-1500 A.D). They captured Ralnaa (Galna, Son of Boklua of Suantak tribe[clan]) near Run river and took him back to Seipui.
2. The Lusei (Chhakchhuak) never treated Ralnaa as 'slave' but adopted him as their son. Ralnaa changed his 'religion' and worshiped what Luseis worshiped. That means he was not treated as a slave but 'adopted'. Lusei chiefs married Ralnaa to 'Lawileri', daughter of Lawitlang clan.
3. Ralnaa‘s (Galna) name was changed as 'Zahmuaka' as he was welcomed by many people when he was taken to Seipui. [“Zahmuaka“ literally means “welcomed by hundreds“ because he was welcomed by hundreds of people on his arrival at the Seipui village. tzd]
4. Ralnaa (Now Zahmuaka) and Lawileri had 6 sons, Zadenga, Thangluaha, Paliana, Rivunga, Rokhuma, Thangura.
5. Sons of Ralnaa (Zahmuaka) went to western side of Tio river (now Mizoram) before other Lusei clans went there. Lusei clans were invited by 'Hnamte' tribes to lead them but other Lusei clans denied it and sent Zahmuaka's sons. Zahmuaka's sons [therefore] became chieftains of Mizoram first.
6. Later, Zahmuaka's sons and their decendents called themself "Sailo" clan.
7. They worshiped "Muchhip Pathian" even from Mizoram. With Sailo (clan), Lusei tribe is devided into
12 clans today.
Mang tha
Dinga
--
From: stanley Kunga
Reply-To: chinland@yahoogroup s.com
To: chinland@yahoogroup s.com
Subject: Re: [chinland] Are the Mizos Chins?
Date: Thu, 11 Nov 2004 01:08:50 -0800 (PST)
Dear Pualva,
Thanks for your explanation. I visited almost Zophei villages in Chin State and had interviewed some of the elders ten years ago. Villagers in Zophei area asked me " Can you speak Leiri ( if I am not mistaken leiri- refering to Halkha
thlantlang/Thantlan g dialect)'. Of course, I could speak and write well in Laiholh[Haka dialect]. Contrary to what you have written, It seems to me that those whom I met did not identify themselves as Lai . My friends from Zophei region communicate each other in Zophei holh.
Let me explain you how I got Zo as my ( first) name. Duhlian speaking people, especially those who worshipped Pathian, the Supreme Being who manifested at Mt. Muchhip, called themselves as " Zo fate( the sons/ descendants of Zo)". That was why my parents gave me Zo as my name. My full name is Zo Sai Kunga. The middle word " Sai" was derived from " Sailo" as I am his 12th descendant. Sailoa was my great grand father from my mother‘s side.
Like many young Chins ( clifford, victor, henry, benjamin, edward, stoney, patrick, noel, nelson...), I got my English name " Stanley" from [my] English class . I used Stanley Kunga" in [the] prodemocracy movement as there could be repurcussions from the MIS[Burma‘s most feared and hated Military Intelligence Service] by using my full name.
Thanks,
Kunga
_
From: "Lal Thanga"
X-Originating- IP: [198.81.26.71]
Date: Mon, 08 Nov 2004 15:18:26 -0800
Subject: [chinland] Mizo Vs Lusei/Lushai
Dear all,
I would make it clear that who Lusei/Lushai hnam are. Lusei has 12 clans. (I had argued that not to write Lusei as Lushai.) Those are: Hualngo, Hualhnam/Gualnam, Hual Hang, Hnamte, Chhangte, Chhawngte, Pa Chuau, Chuau Ngo, Chuau Hang, Lunkhua, Sailo/Thangur ...
Lusei is just a family name, not a political name at all. Most of the migrants to Tahan and Kale valley from Mizoram do not belong to the Lusei family. In Mizoram, they don't even proclaim as Lusei, no more. Hualngo, Hualhang become Chhakchhuak in Mizoram. ZNP president Pu Lalduhoma is Hualhang and Chhakchhuak. Let‘s say Captain Vuta (father of Rev. Zothanmawia/ English Methodist-Rgn) can proclaim himself as Lusei because he is Chhangte clan of Lusei.
Lusei itself does not belong to Duhlian dialect at the first place because Ralte, Chawngthu (I may point Lt Col Lalmuana (late) was the one), Ngente, Kawlni, Tlangkhua, Saihmun and others speak Duhlian in locality, around Rih Lake in Chin State. If someone campaigns as Lusei hnam for political or languistic gains please ask if he/she belongs to one of these 12 clans. Well!! migrants, due to drought, from Mizoram may say they are Mizos. It is fair enough.
The name Mizo started in the 1950's, three decades before Mizoram Statehood. Remember Mizoram Day, adopted by Pu Laldenga, is fallen on February 20, the day we celebrate as Chin National Day since 1948.
Pu Keivoma said "Hnam ah kan chiang tur a ni" then we can move on.
LMA
Note: Although this posting by LMA(Lal Lawm Thanga) is not directly relevant to the other correspondences mentioned above, I include it as an extra item for those who are not familiar with the tribal and clan names and some general
historical backgrounds concerning them. Thang Za Dal, June 2009
--
.About the Correspondents above:
1. vumson was Dr. Vumson Suantak, author of the Zo History. He was living in the U.S.A. He had
passed away on 19th September, 2005.
2. rodinga is Dr. Rodinga, B.V..S(Veterinary) and was for several years the resident representative in
India of the National League for Democracy - Daw Aung San Suu Kyi‘s political party. He lives now in
the U.S.A.
3. Mr. Zo Sai Kunga(Falam, Chin State, Burma), 31. B.A in Theology, Zomi Theological College, Falam,
Chin State(1997); M. Div, Alliance Biblical Seminary, Manily, the Philippine(2003) . He lives in the U.S.
4. Mr. Van Mung alias Pualva was a school teacher in Chin State and is now residing in Sweden.
5. Dr. Lal Lawm Thanga(LMA) is a dentist. He is now living in Los Angeles, USA
---
Date: Fri, 9 Oct 2009 00:39:20 -1200
Subject: From Kalaymyo
To: zthang911197046@ aol.com
Content-Type: text/plain; charset=ISO- 8859-1
X-AOL-IP: 209.85.222.193
LOPHEI KHUA, PU KIM LEL LA
A KAIH
1(a). Kim awng nge na khan tang bang pha e, nang in la thaa vang in nei, Lal von ni thum khuam
bang ka do hi e.
1(b). Tung soltha pui le, kiim pan va lai nei ta, lim bang la lian zu ve te, khua mual panh lawi
bang nong thang hi ve.
AKHIAK NA(Meaning)
1(a). Kim(Lel) awng na khan pha ma ma, zo ma ma a; ngal leh sa a thuap a thuap ah do zo nangh
zo pa na hi hi.
- Oh, Kim! Yours is a fulfilled life with glories; you‘ve successfully fought against a great number
of enemies and also defended against them.
2(b). Vanhtung pan thaa - pui ih vang nei bang ma, Kim Lel zong vang nei a, ih khuamual ah
a min hong thang tawntung hi.
- Literal translation: Like the light of the moon that shines in the sky, Kim Lel has also light and his
fame is well-known at the top of our village.
Figuarative translation: Like the light of the moon that shines in the sky, Kim Lel is powerful
and his fame is well-known in the whole region.
* Vang or Avang = Light, power, influence
Examples of usage 1. Pu X sia vang nei hi. = Mr. X has power/influence.
2. Pu X sia a vang lian hi. = Mr. X is powerful/influentia l.
3. Pu X ih avang lian hi. = Mr. X‘s power/influence is great. ............. ......... ......... .......... ......... ......... ......... .......... ......... ......... ......
2(a). Seam awng nge na khan tang bang pha e, nang in la tha vang in nei, khua Ki'im a mi-in
leng sial hong hawl e.
2(b). Namtem ziatsang a ka tawi lam a, lalmi ka tha, khua mual hawl suang za'a in hong ki phom e.
A Khiak na:-
2(a). Seam(Muang) awng, na khan na zaw la lawm manh, khua ki'im khua paam in sial sia hong pia
ah hong hawl tek hi.
- Oh, Seam(Muang), since your life is so successful, people in neighbouring villages give us
mythuns as tributes..
2(b). Hiam le naam tawi ah ngal ka tha sia, khumual ah suangtum lungtum om za ah, ki phom liang hi.
- The enemies that I killed with knife and weapons are piling like the stones at the village gate.
............ ......... .......... ......... ......... .......... ......... ......... ......... .......... ...
A NAW:
3(a). Tang lungtup ma bang tunh tangh, Mulu le Seam ka sak luang tul li vum a tuang ing nge.
3(b). Ka lal paw hang ve ci, mawng va bang a man, tangh khau vaw nge tual sung ah thang ing nge.
A Khiak na:
3(a). Pasal ah ka pian buang, ka tup theampo tunh siat in, ngal le sa ka mat, ka tha te, a sang
bel din mun pan in ka zo thal siat hi.
- Being a real man, I‘ve fulfilled all my wishes, and the enemies and beasts that I killed
were as high as my height(figuratively : they‘re as high as a hill).
3(b). Hang a ki sa ka ngal te, mawngnai taw vacim mat bang in ka manh ah, kolbul in khau taw khit a,
ngam bup kuam sung ah ka min a thang hi.
- Those enemies of mine who think they‘re brave, I captured them like birds with mawngnai
and in shackels, and my fame is spread throughout the land.
(Explanation: mawngnai is a small species of banyan tree which grows on trees, by using the
trees as its hosts; if their tiny fruits are chewen in the mouth for a while, a sticky substance
like rubber is gained and then it is used as a rubber trap for catching birds.)
............ .......... ......... ......... ......... ......... ......... ......... .......... ......... ......... ......... ........
4(a). Ngual in kei ka hang zia ci, pau tang sua e, vang khua lai a, mi lian hang kei hing nge,
4(b). Ngual in lum nuai thak ka le, ka sial lum phu limthing nuai a, suang bang ka po hi ze.
A Khiak na:
4(a). Ngual a pau theampo in na a ma te veo hang a ki sak tek hang khua thingbup a a lian belsia
kei ma hi bek khi hi..
- Although everybody who can speak boasts that he is the brave one, only I‘m the greatest in the
whole village.
4(b). Ngual in a lum tawi khia ka le, Kei ka beal cin tenh a, suangtum bang in ka om tin tunh hi.
- When others dropped their shields, I held my shield steadfastly and remained unmoved like a stone.
............ ......... ......... ......... .......... ......... ......... ......... .......... ......... ......... .......... ......... ........
5(a). Seam in muvan lai tha tuanh, sabuaivom le sing khuang thua e kamkei sial in aai.
5(b). A lu pangh lam a ka khaih, ah lam ah lengsial ka hawl pui te, tha le dam nung na ze.
A Khiak na:
5(a). Seam Muang in ai thei theampo ai a Muvanlai tha tuanh ah khuang le dak thua in vompui
le Sahang te Sial ngo ah ai hi.
- Adorning himself with the feathers of the great eagle(Muvanlai) Seam(Muang) celebrates
everything that can be celebrated - among them bears and tigers - by slaughtering mythuns.
5(b). Ngal lu ka pangh ah khai kawm ah, lampi ah pua ah, sial ka hawl pui te a thi a bo le om
a nung ta lai le om lai hi.
- Among those who - like me - carried the heads of enemy on both of their sides and tending
mythuns on the way at the same time, there are some who are already dead and some who are
still alive.
............ ......... ......... .......... ......... ......... .......... ......... ......... ......... .......... ......... ......... ...
6(a). Kial ngil na e, va thang mual tawn tangh(ta‘ng?) , nuai zin na sawmsial e,
zuk salian suang bang ka zawng hi ze.
6(b). Na tun thaamna vangkhua suanh tangh(ta‘ng?) , Pazua thaam na e, nuai zin ta
meal a mu nuam ingh.
A Khiak na:
6(a). Ngilkial manh po mual dung ka zui leh, Dawi te khawi sa, Sazuk, Sakhi hon khat ka man ah,
cia pui in ka zawng uh hi.
- Trekking along the mountain range, I found and killed deers and barking deers that were raised
by the Dawi te(“Evil Spirits“ according to traditional belief) and we carried them home.
6(b). Ka Nu hong mat sak te khua sunh(sung?) ah, ka Nu phu la zo lei ka leng Ka
Pa dawi ah thi ahi manh ka ci ka law ka he bua hi. Dawite meal mu nuam bek ingh.
- I have revenged those who had captured my mother, but I feel helpless against the Dawis at whose
hands my father lost his life. I only want to see the faces of these Dawis.
............ ......... ......... ......... ......... ......... ......... ......... ......... .......... ......... ......... ......
7(a).. Taang sak taang aw ci tangh, sak taang lengh, taang thang taang aw ci,
7(b). Taang sak ka taan le taang sak nuai kei-tangh mau ngi ngei e.
A Khiak na:
7(a). Sa pangh tu sia, a sak sang panh pang leng, a thang sang a sa om tu muang maw zaw.
- If I took position on the north side[during hunting], I thought the beast might appear in the south.
7(b). A sak sang pan ka panh le, ka panh na nuai ah, sahang mau ngi ngei.
- But taking position in the north, the tiger was roaring beneath me.
............ ......... .......... ......... ......... ......... ......... ......... ......... .......... ......... ......... .
8(a). Laizom sel in taang sak ma taang aw ci e, tangsak nuai a, kei-tangh mau ngi ngei ee...
8(b). Laizom sel ta nong cia zang kei sa awng Zangsi ka ngual ka tong el zo om ngawl.
A Khiak na:
8(a). Pianpui laizom nei ngawl a, a sak sang panh ma ka panh, leh a thang sang na ka nuai panh
ma sahang om in hong mau ngi ngei va ve hi.
- Without a brother/sister of my own I took position in the north, but the tiger appeared in the
south and roared.
8(b). Laizom pianpui nei ngawl nong ci, sahang awng, Sizang ka ngualtam kei pau kei kam hong
el zo kua ma om ngawl hi.
- Literal translation: Oh, You Tiger, Although you said[to me] you don‘t have a brother of your own,
there is none among my contemporary fellow Sizangs who dares to oppose my words.
Figurative translation: Oh, You Tiger! Although you said[to me] you don‘t have a brother of your own,
there is none among my contemporary fellow Sizangs who can rival me in village/state affairs. Or,
in other words, he wanted to say that he was the most influential or powerful among the Sizangs
of his time.
* Laizom pianpui = brothers/sisters who are born out of a single father and a single mother
............ ......... ......... ......... ......... .......... .......... ......... ......... ......... ......... ......... .......... ...
Remark: Since it‘s not possible to translate many verses into English literally, the Zos‘ traditional ways
of expressing historical facts, bio- and -autobiographical songs may surely sound very strange to
those who are not familiar with the Zo traditions.
- Translated from poetic words into plain words by Pu Ngo Za Lian of Khuasak and the English translation has
been done by Thang Za Dal, Hamburg. 25.12.2009.
- Received from Thangpu Nu., Kalaymyo, Burma, on 09.10.2009)
- The senders‘ Internet Protocols have been deleted for their security.
