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Updated: May 24, 2025
Ai l-a-a-a lalu!" Old John, who had not appeared before, slid into the circle, holding by the sleeve a giant of a man who seemed to come half unwillingly. Dora Parse saw him, and she could not repress the shiver that ran through her at the sight of young Jan Jacobus, yet she sang on.
MENING. MUJAN. x Oyu Irang's Door. Pakat. Kupit. Other members in the Room. Balu Usan's Door. Balu Buah's Door. Oyong Kalang's Door. Ngau. Uya. Sidi Jau's Door. Kuleh. Libut. Balari = UDING. x x Other People in the Room. BALA KEYONG = Aban Batu. Oyu Baung. Oyu Lalu = ? LUJOK. Aban Tingan's Door. Kalang. Paran. MUJAN. x Brothers. Tama Lim Balari = ? Balari. Livang. Wan. Slaves. URAI. SUAI. Nurang.
Legend relates that it was one of the peculiarities of this woman that she was able to accommodate herself in an earthen jar or lalu, which fact gave rise to the name Lalu by which she and her children were called by the Syntengs. The family prospered during the time when a powerful chief of the Malngiang clan held sway in the Jaintia Hills.
One division returned to Jowai, where it increased and multiplied and afterwards grew into the Lalu clan, another went to Nongkhlaw and became the Diengdoh Kylla clan; another went to Mawiong and formed what is now known as the Pariong clan; the fourth, after some vicissitudes of fortune, went to Rangjyrteh and Cherra, at which place it established the powerful Diengdohbah clan, and became afterwards one of the chief mantri or minister clans of this state.
On the death of this king a civil war arose, and the Lalu family, together with many others, beat a retreat across the river Kopili. Here they lived in prosperity for some generations until a plague arose and carried off the whole family except one female, called Ka Iaw-Iaw, who became the sole owner of the family wealth.
Lalu, Diengdoh-bah, Diengdoh-kylla, are prohibited from intermarriage; this is due to those branches of the clan being descended from a common ancestress. There are other instances of clans being connected with one another, such connection being called by the Khasis iateh kur. Whenever such connection exists, intermarriage is strictly prohibited, and is considered to be sang.
At first you could not have been sure whether the sound was far or near, for she "covered" her tones, in a way that many a gorgio gives years and much silver to learn. Then the wonderful tone swelled out, as if an organ stop were being pulled open, and one by one, the four leaders cast in the dropping notes which followed and sustained the theme that Marda was weaving: "Lal la ai lala lalu!
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