The introduction deals with the mythology of creation to relate the Luwang dynasty prince and the Koubru princess to divine origins.
He set out alone to cover the wide world in search of a love to quench the thirst of his heart and was welcomed by the King Koubru when he approached him for a rest.
The princess, formerly the youngest wife of Thongalel, the God of death, who while accompanying her younger brother in law on a sojourn to earth got separated from him and was later adopted by the king as his daughter.
Thongalel first sent his younger brother armed with deadly weapons for the fight in which the prince settled his opponent's hash and kept him bound under the heavy weight of a slab.
But the prince was prudent enough to realise that he was no match for powerful God, he fell prostrate before him and begged mercy and kindness to restore Koubaron Namoinu to him so that the Luwang dynasty might have further progeny.
Thus, the couple were united to live for another hundred years with conjugal bliss and Luwang Ningthou Punshiba, a son was born to them.
[10][9] The text quotes the fighting words exchanged between Luwang prince Luwaopa and the divine brothers of Lord Thongalen in a dramatic manner.
The arms are a broad fieldstone is the shield, the lightning that flashes in the sky and which is the inseparable protective dart of the mother earth (here, she is Leimarel Sidabi) is his spear, the sword to be tucked in at the loin cloth is the one that shines like a burning flame.
[12] Again, for the second brother of Thongalen, he was equipped with the dark cloud comes in for his shield, the sharp rain of a cloudburst for his spear and the sword is the one held by the Lord himself.
It was a difficult, unpleasant, and embarrassing situation for Thongalen as he was cleft-stick bound to agree the challenge of Luwaopa, the mortal prince of the Luwang dynasty.