TKUBNEE'S

ORIENTAL
SERIES.
L'T^SSV.
BEHAR PROVERBS
CLASSIFIED AND ARRANGED
ACCOEDING TO THEIll
SUBJECT-MATTEE,
AND TEANSLATED INTO
ENGLISH WITH
NOTES,
ILLUSTEATING THE SOCIAL
CUSTOM,
POPULAE
SUPEESTITION,
AND EVEBY-DAY LIFE OF
THE
PEOPLE,
AND GIVING THE TALES
AND FOLK-LOEE ON WHICH
THEY AEE FOUNDED
appe:n^dix and two indexes
GIVING THE
SUBJECT
OF EACH PROVERB IN ENGLISH AND THE
IMPORTANT WORDS IN HINDI
JOHN
CHRISTIAN.
"Proverbs are the
genius, wit,
and
spirit
of a nation." Bacon
LONDON
KEGAN
PAUL, TRENCH,
TEUBNER &
Co.,
Limited
57 AND 59 LUDGATE HILL
1891
HERTFORD :
PRINTED BY STEPHEN AUSTIN AND SONS.
DEDICATED
TO
G. A.
GRIERSON, ESQ.,
B.A.
B.C.S., M.A.S.B.,
M.K.A.8.
IN GBATEFITL ACKNOWLEDGMENT OF
EVEU FRIENDLY ENCOURAGEMENT AND KINDLY HELP
BY
THE AUTHOR.
INTHODUCTTOlSr.
1. Proverbs in General.
It is no less a true than a terse Arabic
saying,
"
That
a Proverb is to
speech
what salt is to food." It
aptly
describes the office of
proverbs,
and
puts
in a
practical
though homely
form the
part played by
them in a
language.
It is
quite possible
to derive nourishment and
sustenance from food without salt
;
but if we want to
enjoy
our
meals,
we must have salt in them. Just so with
Proverbs.
Language
would be tolerable without
spicy,
epigrammatic sayings,
and life could no doubt be carried
on
by
means of
plain language wholly
bereft of ornament.
But if we wish to relish
language,
if we wish to
give
it
point
and
piquancy,
and if we want to drive home a
truth,
to
whip up
the
flagging
attention of our
listener,
to
point
a moral or adorn a
tale,
we must flavour our
speech
with
proverbs.
There is no
language
in the
world,
however
poor,
that has not its
proverbs,
its
pithy
and
pointed sayings,
and its
witty epigrams,
"
the wisdom of
many
and the wit of one
"
some one who has treasured
up
and
kept ready
for use in a concentrated and
palatable
form the essence of
practical
wisdom,
by availing
ourselves
h
VIU
INTRODUCTION.
of which we become
possessed
of a clear
sight
and take
a
ready
view of intricate
matters,
to unravel which for
ourselves would
require
a
disproportionate expenditure
of
time and mental labour.
"Proverbs,"
says Archbishop
Whately,
"
are somewhat
analogous
to those medical
formulas
which,
being
in
frequent
use,
are
kept ready
made
up,
in the chemist's
shop,
and which often save the
framing
of a distinct
prescription."
2. Proverbs
of
a
people
are the index
of
their lives.
Every
nation has its
peculiar
form of
expressing
its
ideas,
its
special
shades of
thought.
The idea
may
be
the
same,
but different
people
will
employ
different
figures
of
speech
and modes of
expression
to
convey
it. These
may
seem
quaint, perhaps
crude,
and even
grotesque
to
others
;
but
they
are the
appropriate
vehicles of
thought
of the
people,
and suited to their circumstances in
life.
"
Proverbs,
however
quaintly expressed,
contain
the essence of some moral truth or
practical
lesson
;
they
are drawn from real
life,
and are
generally
the
fruit of
philosophy grafted
on the stem of
experience."
Carlyle says,
"
That a man's
religion
is the chief fact
with
regard
to him : a man's or a nation of men's."
If the
proverbs
of a
people
are not the chief facts with
regard
to
them,
they
are at
any
rate a safe index of their
lives,
their mode of
living,
their current
thoughts,
their
intellectual and social
status,
their
surroundings,
and in.
fact
everything
else that
goes
to make
up
social life.
INTRODUCTION.
IX
3. Use
of
Proverbs :
they help
us to see the
people
as
they are,
and understand them better.
To know a
people thoroughly
we must
accompany
them in their
homes,
find them in their
daily occupations
and
amusements,
see them as
they
are,
not with
behaviours and manners assumed for the
occasion,
but
in their natural and
every-day
habit,
just
as
they appear
to their own friends and families. In this
unsophisticated
state we see them in the natural utterances that form
the
proverbs
and
sayings
of the
people.
In them
they
give
vent to their
genuine thoughts freely
and without
constraint. We see them as
they
are seen in their own
circles,
in their domestic relations
(when
human nature
unbends
itself),
in their
jovial
moods,
and in the
various
phases
of social life. It is
impossible
to under-
stand a
people
when
they
are
acting
a
part,
when
they
are
playing
an artificial role as it were
;
and this is
what most natives do when
they appear
in the
presence
of
a
European.
It is therefore no
exaggeration
to
say
that
an illiterate native seldom
appears
to a
European
in
his true
light.
The role he
unfortunately
assumes is the one least
calculated to
produce
a favourable
impression.
He
speaks
in
hyperboles,
as
language
more
comprehensible
to
a
European ;
he
agrees
to
everything
the Sahib advances
;
he
cringes;
he does not even mind
stretching
a
point
;
if
questioned
about
anything
which in his
opinion
would act
prejudicially
towards his
interest,
he at once
avows
ignorance, thinking
that the safest
way
out of the
diflficulty
;
he makes
desperate attempts
to
speak
a
gibberish
made
up
of
Hindi, Urdu,
and his own
Ganwdri,
X
INTRODUCTION.
all
this,
as he
imagines,
to
acquit
himself well and to be
in the
European's good
books. This counterfeit form
he
always
dons when he
appears
before a
foreigner,
not
because this is his usual manner with his own
people,
or that he is
habitually given
to
exaggeration
or
being
imaginative,
but because he thinks this is the behaviour
best calculated to
please
a
European.
Thus,
with the
best of
intentions,
and with no little trouble to
himself,
he
manages
to
convey
a
wrong impression
about himself.
And the
consequence
is,
that he
appears
blacker than
he
really
is. This is no doubt an error of
judgment
based on an inordinate desire to
please
at
any
cost :
the foundation of this frame of mind
probably going
down
deeper,
and
resting
on a moral nature
differently
constituted. This view will not be
disputed
if it is
remembered that natives who have
long
been in contact
with
Europeans usually
behave more
straightforwardly,
as
they
know from
experience
that this is the safest
course to
pursue
to
gain
the desired end. Another
unfortunate fact
against
the Bihiiri
peasant
is that his
European
critic does not
always approach
him
prepared
to
make the
largest possible
allowance for his
failings,
drawbacks,
and
surrounding
circumstances. He is too
ready
to
judge
him
by
his own standard of merit and
demerit
;
and as he falls so
lamentably
short of
it,
to
give
him
up
as
past redemption.
And this he
does,
not
from
any
uncharitableness,
but
solely
from want of a
thorough acquaintance
with his real character. The
proverbs,
therefore,
as
helping
us to
pierce through
this
assumed
veil,
and
enabling
us to see the
people
in their
genuine
state,
and thus
helping
us to understand thera
better,
are a useful
study.
If we knew that the
people
INTRODtTCTION.
XI
had some
good points,
and were not so
wholly
bad or
corrupt,
that when
moving
in their own circle their
chief characteristics and
prominent
features were not
exactly
those
by
which
they
are known to
outsiders,
we would
perhaps
be more inclined to view them
leniently
and
give
them a
helping
hand to ameliorate
their condition. The writer made it a
point,
when either
his work or excursions into the
country brought
him into
contact with the
peasants,
never to be
overbearing
or in a
hurry,
but
always
to listen
attentively
and
sympathetically
to
them,
and
then,
surely
as
they
went
on,
they gradually
"
doffed
"
this mannerism and assumed their natural
style.
Thus
by exercising
a little
patience
he was enabled to see
the
"
real
"
Bihiiri
peasant
;
and would recommend this
plan
to
every
one who would care to hear him talk not
artificially
but
naturally.
He will find them more
truthful,
and
certainly
far more
interesting.
4. Bihar Proverbs : their
language.
By
"
Bihar Proverbs
"
is meant those
sayings
in use
among
the
people
of Bihiir.
They
include not
only
epigrams
and
pithy
utterances
containing practical
truths,
wholesome rebukes or
salutary
advice,
but also
nursery
rhymes, proverbial figures
of
speech,
short fables and
lampoons (some transgressing
the conventional
brevity
of
proverbs),
which are current
among
the
people
and are
often
quoted by
them.
"
They
walk
upon
men's
tongues,
dance in their
fancies,
are carried about in their
memories,
and are reserved for
graces
of their
discourses,
when
they
desire to
appear
in their festival habits and
holiday
behaviour." These are
principally
of Hindi
origin,
XU INTRODUCTION.
and in one of the several vernacular dialects in use in the
province.
A
proverb
couched in the Shahabad
dialect,
for
example,
would be
readily
understood
by
a native of
Champaran,
but he would in
using
it himself
employ
the
patois
of his district. It is difficult for a
foreigner,
unless
thoroughly
conversant with all the
provincial
shades of
speech,
to detect the nice
geographical
distinctions of dialect. It would
require long familiarity
to do this
readily.
But, nevertheless,
these fine shades of
distinction
exist,
and Mr.
Grierson,
in bis admirable work
on the Bihar
Peasants,
has
pointed
them out to a
nicety.
Many
of the
proverbs
in
vogue
are thus
local,
and
variations occur
frequently.
The same ideas are
repeated
in difierent forms. No collection of
proverbs
therefore
can be
comprehensive enougb
to include all the variations
prevalent
in different
parts
of a
province
that is
larger
than
England.
The
following proverb
shows that
variety
of
speech may
sometimes lead to
unpleasantness.
What is the usual and
polite language
of one
part
may
be
regarded
as
vulgar
and even rude in another :
Maggah
des
kanchnapuri
Des hhala
pai
hhakha
huri,
Rahlun
Maggah
kahluh
re,
Tekra la ka mdrhe re ?
i.e.
"
Maggah
is a rich
(golden) country
;
the
place
is
good,
but the
language
vile. I lived
there,
and said in
consequence
re. Will
you
therefore beat me ?
"
Where
one who has lived in
Maggah,
and has
acquired
the habit
of
using
re,
is thus taken to task. It will be noted that
though
a
quarrel
has been
picked up
with him for
using
re,
yet
be cannot desist from the habit of
using
it. This
INTRODUCTION.
Xlll
is,
of
course,
aimed at the
people
of
Maggah,
who in-
variably
use the
interrogative
terminal re in
addressing
people
a term considered
especially vulgar
in
polite
language. Many
Hindi and Sanskrit words are
corrupted
(either
in
pronunciation
or
etymology) beyond recogni-
tion,
or have come to
acquire meanings altogether
different from their
originals,
and in no
way
traceable,
at least
immediately,
to the
primary
ones. In such
cases the word is written as
pronounced
in
Bihar,
and
translated in the
accepted
sense which
prevails among
the
people.
Such
corruptions
are unavoidable in an
uncultivated and unwritten
language.
A
purist may
object
to this
style
as
perpetuating
errors. But there
can be no doubt that the
right way
to transliterate
words used
by
the
peasants
is to write them
exactly
as
they
are
pronounced
in
ordinary
familiar talk. This
may
not be
etymologically
correct,
but it is so
colloquially,
and the
only
form in which
they
would be
recognized by
the mass.
Surely
the so-called
"right"
method would
be
pedantic
without
any purpose
or
good being
served
in a work like this. A few Urdu
proverbs
that have
gained currency,
and are
freely
used
by
the
people
of
Bihar,
have been included in this collection. These have
been naturalized and are familiar to the
people
in their
Hindi form. But
Arabic, Persian,
and Urdu words
are treated with scant
courtesy
in the mouths of the
Biharis
;
they give
them
"
their own intonation."
As Mr. Grierson
says,
"
All the dots in the world will not
make a Bihari
pronounce
a ^ as other than
J,
or a Sad
as other than 8." But his
liking
for these
foreign
words,
and his
tendency
to use them in season and out of
season,
is none the less
very pronounced. Every
one
XIV INTRODUCTION.
acquainted
with the Bihari rustic has noticed that
shortly
after he comes into
town,
or into better
society,
he
attempts
a refinement of
speech by
interlarding
it with
Urdu
phrases
and words. He does this
perhaps
as much
with the
object
of
making
himself
intelligible
(as
he
thinks)
to the
townsfolk,
as to air his
familiarity
with
polite parlance.
His ludicrous failure is
pathetic
at
times,
and
provokes
the
good-natured laugh
of the
citizen. The writer was once
very
much
puzzled by
the
frequent
use a
respectable villager
made of two
words which
he,
for the life of
him,
could not make out.
They
were
"
hama"
^^
soma"
{sic).
At
last,
after
much
patience (for interruption
and
questioning
would
have
hopelessly
lost the
words),
he discovered that
they
were
^^Jb
and
U-i.
(Persian
"I" and
"you"),^
which
he
irrelevantly
and
persistently kept
on
thrusting
between his
sentences,
quite
to his own satisfaction.
5. Some
peculiarities of
these Proverbs.
They chiefly
bear the
country stamp.
It would be
perhaps just
as well to note
briefly
here
a few of the characteristic features of the Bihar Proverbs
some
peculiarities
that
distinguish
them.
Regarded
generally,
the
proverbs
in common use
among
the
people
are of a rural and
agricultural
nature
;
that
is,
the
images
they
call to mind are connected with
husbandry,
and the
associations
they
awaken are
chiefly
such as surround
country
domestic life. A little reflection will show that
this is but natural
;
our ideas and
thoughts naturally
run
in the
grooves
of our
occupations
and
daily
lives
;
and we
1
An idiomatic Persian
expression meaning
"
Such as
you
and I."
INTRODUCTION.
XV
readily
draw our
illustrations,
comparisons,
and
similes,
from
images
familiar to
us,
and ever
present
in our
thoughts.
Hence it is that
people
whose chief concern
in life is with the soil and the
country,
draw on rustic
objects, agricultural implements,
and domestic animals
to
illustrate,
emphasize,
and
explain
their
thoughts.
Thus,
when a Bihar rustic wishes to
express
his sense
of the unfitness of
things,
the unseasonableness of a
remark,
or the
inappropriateness
of an
act,
he
puts
into
requisition
the
implements
of
agriculture
with which
he is
familiar,
and
conveys
his sense of
incongruity by
the
proverb
: Ilansmva he
hiydh khiirpa
ke
git (Proverb
202),
"
In the
wedding
of the
sickle,
the
song
of the
hoe !
"
that
is,
in the
wedding
of the
sickle,
the
song
should of course be about the sickle. It is therefore
singularly
out of
place
to
sing
on such an occasion in
praise
of the hoe. This is not
merely
a
figure
of
speech,
but is
literally
true,
however
quaint
and far-
fetched it
may appear
to
us,
and
points
to a time when
it was
really
the custom to hold
marriage
ceremonies of
these
agricultural implements.
This custom of
wedding
inanimate
objects
is still extant in
regard
to
groves,
tanks, wells, etc.,
which are
formally
married on
being
opened.^
Even now artisans and
peasants worship
their
tools and
implements
with
deep feelings
of
veneration,
and the
Kayath (the
writer
class)
has his
ink-pot
festival
{daivdt puja),
when he washes his reed
pen
and
ink-bottle
clean,
and
worships
them with
offerings,
and
nothing
will induce him to write on that
day. Similarly,
^
No doubt the
underlying
idea in these
marriages,
for instance of a kudar
(spade)
to an untilled
field,
of a sickle to a field of
corn, etc.,
was the
fertility
and
productiveness supposed
to result from the unions.
XVI INTRODUCTION.
when a rustic wants to
express
to
you
his
feeling
of
uncertainty,
the evanescence of
anything,
or the
fleeting
nature of an
advantage,
and desires to warn
you against
placing
too much reliance on an
ephemeral object,
what
better simile can he call to his aid than
"
the shadow of
the
palm
tree,"
which he has so often watched ! The
comparison
is
picturesque
in its
simplicity,
and
quite
familiar to him.
Changing
almost
every
minute as the
sun moves
along
his
orbit,
the shadow of the
toddy palm
cannot be relied on to shelter
you
for
any length
of time.
If
you,
therefore,
put
too much trust on wealth or
rely
on
your post,
which
you may
hold
to-day
and lose
to-morrow,
the
peasant
tells
you
: '^Daulat tar
gachh
ke
chhdya
"
or
"Naukri tar
gachh
ke
chhdya.^'
"Wealth or
post
is uncertain
and
transitory
like the shadow of a
palm
tree."
Then
again
if he wants to
express
his
surprise
at the
unexpected impudence
or
pugnacity
of
any
one who
suddenly
assumes the role of a
bully,
but who is
naturally
expected
to be humble and
meek,
he
quotes
the
following
hyperbole
: Jolha ke chher markhdh !
"
The
goat
of a
weaver,
and
given
to viciousness !
"
(iit. butting).
The
quiet,
humble,
forbearing
weaver,
the butt of
all,
and the
typical
fool of Indian
society,
is the most inoffensive of
human
beings;
therefore,
from a
parity
of
reasoning
(helped by imagination),
his
goat,
of all creatures in the
world,
ought
to be the most inofi'ensive !
Then,
goats
are not
usually
vicious,
and much less the
goat
of a
weaver. It is therefore
singularly
inconsistent with its
nature if it takes to
pugnacious ways,
and wonder is
expressed
at this
unexpected
transformation.
If,
again,
one of his
fellow-villagers,
after a short
absence,
returns home and decks himself out in
gay
colours
INTRODUCTION. XVll
and
costumes,
not
usually
seen
among
the
homely-dressed
peasants,
and otherwise
gives
himself airs
(a very
common
weakness),
he
laughs
at him in the
proverb
:
Chare din ke
gaile murga
mor hoke aile !
"
The cock went
away
for four
days only
from his
home,
and returned a
peacock
!" which is
analogous
to the
story
of the
jackdaw
who
arrayed
himself in the
plumes
of a
peacock,
and
suffered an
ignominious
humiliation at the hands of his
former
indignant companions.
Thus dozens of
proverbs may
be
quoted
to show that
they
are
essentially
rustic in their nature. The similes
and
metaphors
are drawn from rustic
objects,
familiar
to the
every-day
life of the Bihar
peasant,
and an odour
of
homely village
life
pervades
them.
6. The morale
of
the Proverbs : their tone more
practical
than moral.
But it is
necessary
to examine these
proverbs
from
a
higher standpoint
of
view,
to see if
they
are
anything
more than a collection of
railleries, banters,
and
jokes,
now
treating
in a
spirit
of
pleasantry
certain
personal
failings,
foibles,
and
vices,
and now
deriding
and
taunting
in a
severe,
perhaps cynical,
tone the misfortunes and
weaknesses of our fellow-mortals. As a
very
com-
prehensive
division these
proverbs,
for our
purpose, may
be classed under two broad heads : those of a
practical
or
worldly
nature,
and those of a moral and didactic
nature. The former would
lay
down rules useful to
be observed in our
worldly dealings
;
the latter would
embody principles
of conduct
(whether
the result of
experience
or deduced from
religious belief)
which are
XVIU
INTRODUCTION.
generally accepted
as
right
in our relations to our fellow-
mortals,
and to a future world.
Regarded
from this
point
of
view,
the
proverbs
in most common use
among
the
people
are
decidedly
of a
very practical
nature.
They
relate more to
worldly
wisdom than to
high
principles
of rectitude
;
they
tell us oftener what is
expedient
and useful than what is
right
and what
ought
to be our
unswerving
line of conduct
;
their
teachings
would
help
us rather to meet and combat the acuteness
and
cunning
which
pass
for wisdom in the world than to
shun them as low artifices
unworthy
of us
;
they
are
more selfish and less
self-denying.
There is a
general
absence in them of an
elevating
tone,
a want of
high
ideal,
such as one would
expect
to find in the
sayings
of wisdom left
by
the
sages
of old. There is no ethical
principle
or choice moral maxim
conveyed
in them
;
they
rather incline to selfishness and
cynicism.
Self-
interest is their
key-note
and worldliness their one tune.
Perhaps
this is the natural outcome of a
religion
dissevered from
morality
and
ages
of
grovelling
sub-
jection.
7. Ridicule and Derision their
chief
aim.
Ridicule is their chief
aim,
and
persiflage
their
usual
style.
Their tone is sometimes
bitterly
sarcastic
and a
light
vein of satire runs
through
them all.
Ridicule, sarcasm,
and derision are the chief
weapons
in the
armoury
of these
proverbs,
and
they
are often
wielded with merciless
severity. They
are rather the
cuts of a
blunt,
heavy
sword than the
sharp,
clean
thrusts of a
rapier
;
very
often the
jokes
are coarse to a
degree,
and are levelled almost
ruthl^sly regardless
of
INTRODUCTION.
XIX
the
feelings
of the
person
aimed at. It is no wonder then
that these
heavy weapons
often leave a
deep
wound
behind. For we all
know,
if from
nothing
else,
from the
fable of the
stone-throwing 'boys
and the
frogs,
that
a missile hurled in fun
may
leave an effect the reverse
of
funny.
One of the commonest methods of ridicule
in these
proverbs
is to
put
the satire into the mouth of
the
person
to be
ridiculed,
and to make it
appear
as if it
comes from the
person
himself. This is no doubt a
most effective
way
of
caricaturing,
as the
extravagant
utterances sound much more ludicrous in the mouth
of the
"
subject
"
(who
is thus
unconsciously developing
his
oddities)
than in that of the
"
operator."
For
example,
in Proverb
391,
"
The misfortunes of a husband
who has a shrew at
home,"
the scold is
pitilessly
held
up
to
laughter,
when she is
represented uttering
the
lampoon
in which she is so
mercilessly
satirized.
The barber's
wife,
again,
who is
represented
as
lamenting
the death of her beloved husband
(Proverb 107),
because
"
Who is there now left to shave the town ?
"
is
caricaturing
in her own
person
one who is so self-
opinionated
as to think
fondly
either
herself,
or some one
dear to her
indispensable.
In the same
way
the witch who is
represented (in
Proverb
11)
as
making
a
grim
boast of her infant-
devouring powers,
is
only caricaturing
in herself those
who take a
delight
in
boasting
of their evil deeds.
She
says
:
"
Larika khdit khCiit hurhi hhelln
; log
kahe hak-
dain"
"
I have
grown
old in the habit of
feasting
on infants
;
yet people
have the
impertinence
to
say
I am
only
a novice in the
practice" (literally "only
half
a witch
"),
which is
only
meant as a
heavy
thrust at those
XX INTRODUCTION.
perverse
natures we
occasionally
meet who are for ever
making
a boast of what
they ought really
to be ashamed
of.
Similarly,
the
proverb (No. 112)
in which the
jackal
pup
who,
being
born
only
in
August,
has the
impudence
to
speak
of a flood that took
place
in the
following
month
as "such a
heavy
one that he never saw the like of
it in his
life,"
is
pleasant irony
with
humour,
and takes
ofi"
beautifully
the
presumption
of the raw
youth
who
talks as one
ripe
in
experience
and
knowing everything.
Another
very
common mode of
ridiculing adopted
in
these
proverbs
is
by exaggeration.
This
puts
in the
most ludicrous form the
object
to be ridiculed and
provokes
the
laugh
of the
hearers, which,
in most
cases,
is
all that is aimed at. It
is, besides,
a form that commends
itself most to the taste and calibre of the rustic.
8. Humour.
Speaking
of
humour,
it would
perhaps
be useful
here to
point
out that these
proverbs
are not
wholly
destitute of
it,
at
least,
as understood
by
the Bihari
rustic. The
peasant
has his
style
of
humour,
as he has
his
style
of talk. It
may
be
rough
and
ready,
but it is
genuine.
Like the coarse salt he
uses,
it lacks
refinement,
but it
helps
to flavour his
language.
We can
only
afibrd
space
for a few
examples
chosen at random. There is
no doubt
genuine
humour when a
despicable
efEort
made to effect a
gigantic purpose
is likened to the
presumption
of the
seagull
in the fable who
slept
with her
tiny
feet held
upwards,
lest the
sky
should fall
(Proverb
108). Again,
the man who is foolish
enough
to confide
in a notorious
swindler,
and to trust him with his
money,
INTRODUCTION. XXI
is
aptly compared
to the
stupid
creature who entrusted
a
jackal
with a
piece
of meat to be
kept
for him till
he wanted it!
(Proverb
161).
The occasional visit of
an
acquaintance
is
welcome;
but if he should take to
the habit of
coming frequently,
and
"
sponging
"
on
you
for
long periods,
his visits become
anything
but
pleasant.
Such a behaviour is satirized in the follow-
ing
humorous simile
(perhaps
too
grotesque
in its
grim
humour of
treating
so
lightly
such a serious
subject
as
death)
: Burh ke marie na derdln
jam
he
parikle
derain
;
i.e. "The occasional incursion of the
*
angel
of death'
{jam)
to seize an old victim is not
by any
means to be
feared
(for
that is to be
expected),
but his
getting
accustomed to
making frequent
raids!"
(Proverb
314).
Few who have had
experience
of
camping
life in Bihar
will fail to recall a
village quarrel
into which the women
enter with so much
gusto
as an
indispensable part
of
their
daily
business. The
termagants ranged
on
opposite
sides,
brawling, gesticulating,
and
screaming
with all
their
might
like so
many
cockatoos,
the men
going
about
their business as usual and
quite unconcernedly
as if this
periodical
outburst was a
necessary part
of the
day's
proceedings,
the children and the
village pariahs adding
their chorus. On such an occasion we can
imagine
a
wag,
who has been
watching
the fun with the relish
of a
by-stander
who is not mixed
up
in
it, turning away
from
it,
just
when the
quarrel
is
raging
at its
highest,
and the warmed combatants are
becoming
a bit unmindful
of
modesty
in their
language
and
gestures,
with the
humorous advice thrown
in,
more in
jest
than in
earnest,
**
Lar
parosin
did
rakh,"
"
Yes,
go
at
it,
you neighbours
!
but
please preserve
a little shame in
your
modest
eyes
"
XXll
INTRODUCTION.
(Proverb 389).
Of
course,
the word
"
neighbours
"
is not
used without a touch of
irony.
Those who are
quarrelling
now so
vehemently (in
such
unneighbourly
fashion)
will not
long
after be the best of
friends,
as
neighbours ought
to be. It is
only
a
daily
"
con-
stitutional."
Akin to humour is
drollery
and
burlesque.
In
essence
they
are a coarse form of
humour,
where effect
is
sought by sportive tricks,
buffoonery,
ludicrous or
unnatural
representation
and
exaggerated parody.
These
predominate
in the
proverbs
that are
descriptive
of the
peculiar
traits characteristic of certain castes and
classes,
where the
prominent failings
are laid hold of and
are
mercilessly gibbeted
and
parodied
in a fashion
which,
to those unused to this
style,
would almost seem inhuman.
The
oddities,
for
example,
of the Jolha
(the
Mussalman
weaver,
the
proverbial
fool of Indian
society)
are
travestied
in a melodramatic
style
in the sarcastic lines
describing
his encounter with the
frog,
where,
after
being
defeated
by
that
mightj'-
creature,
he recounts his
adventure
(not
without a tone of
vaunting)
to his
admiring
wife,
and winds
up
with the
bathos, "JSTow,
whatever
happens,
whether I live or
die,
I am off to
the battle of the
frogs
!" intended not
only
to excite
his wife's wonder at his
prowess,
but her commiseration
(Proverb
313).
The
Kanaujia Brahmin,
than whom
there
is not a
greater
stickler in
regard
to caste
rules,
is
similarly
ridiculed in the over-drawn
picture
of
"
three
Brahmins
and thirteen
separate cooking places
"
(Proverb
259).
And the
"poor"
kayath
is with
great
art
ludicrously
represented
as
"
picking" up
the bits that
drop
when two
laddus
(sweetmeat
balls meant
figuratively
for "rich
INTRODUCTION.
XXHl
fools
") fight
: Laddu tare
jhilli jhare hdyath
hechdre ka
pet
hhare,
"
When laddus
fight
bits
drop
out
;
the
poor
kayath
gets
his
living" (Proverb 280).
But
though
somewhat
exaggerated,
a better
portrait
could not be
given
than
in the
description
of him when
taking anything
on
"
tick
"
and when
paying
cash.
Nagad kayath
bhut iidhar
kayath deota,
"
A
kayath
when
paying
cash, is the
very
devil
(in exacting
a
bargain)
;
but when
taking
a loan
he is as meek as an
angel
!
"
"When a
perverse
nature,
that cannot under
any
circumstances behave
straight-
forwardly,
is satirized in the
saying,
"
If he is
very
straight,
he is like a sickle
"
(Proverb 230),
or when
one,
whose acrid nature is increased in
acerbity by
outward
circumstances,
is likened to
"
the bitter karela
creeper
climbing
the still more bitter
nlm,^'
the
images
called
forth are
eminently
calculated to
provoke
a
laugh by
their
extravagance (Proverb 143).
9. Nature
of
some
of
the Proverbs : simile
half expressed.
In these
proverbs
as it will be
readily
noticed the
simile is
usually only
half
expressed.
The incident
or
object
to be
compared
is not
mentioned,
but
only
the
image
is
quoted
to illustrate it. The former is
always
taken for
granted
as
being present
;
the latter
only
is
brought
into
prominence.
The
particle
or word
indicating comparison
is seldom
expressed
;
but the
things
are
placed
side
by
side and the hearer is left to draw his
inference. In
fact,
the
primary meaning
of the Arabic
word mashl^ is
likeness,
and
probably
the office of
proverbs
1 "
The title of the 'Book of Proverbs' in Hebrew is
Mishle-Mashul,
rendered in the Arabic version
'by-word,' 'parable,' 'proverb.'
It is
derived from a root mashal
'
to be
like,'
and the
primary
idea involved
in it is that of
likeness, comparison. Probably
all
proverbial sayings
XXIV INTRODUCTION.
was
originally,
as has been
conjectured,
to furnish
comparisons only.
10.
Oftener
concrete than abstract in their
form.
And this
brings
us to the consideration of one marked
feature of these
proverbs, being
as
they
are the rude
primitive
utterances of illiterate minds.
They
are oftener
concrete than abstract in the forms in which
they appear.
For,
as is well
known,
abstraction and
generalization
are
habits
acquired
after
long
civilization and
training.
The
form of
expression
which
readily
commends itself to
the uncultivated mind is the concrete form. A truth or a
fact is
expressed by
the uncivilized in a
tangible shape,
associated with
images
familiar to him. The same idea
is made of
general application by
the trained mind
in an abstract
expression.
The notion is the
same,
but the form different.
Many
instances of this will
readily
occur to all who have had
experience
of the
illiterate Bihar
peasant.
The
images,
illustrations,
and
expressions they employ
are almost
always
material.
For
example,
the idea
expressed by
us in the abstract
and
generalized
form,
"
He
laughs
best who
laughs
last,"
is
comically
illustrated in the
story
of the
potter
and the
greengrocer,
who
jointly
hired a camel to
convey
their
respective
articles of trade. The
potter
filled his side of
the
pack
with earthen
pots
and
chatties,
and the
green-
grocer
did likewise with
greens
and
vegetables.
As
they
proceeded
on their
journey,
the camel
frequently helped
himself to the
greens
from the
greengrocer's bag.
This
were at first of the nature of similes. From this
stage
of its
application
it
passed
to that of sententious maxims
generally, many
of
which,
however
still involve
comparison."
Br. Chambers,
INTRODUCTION. XXV
excited the
potter's laugh,
who
thought
he had the
best of the
bargain,
and
quizzed
his friend on his
bad luck. To this he retorted
by saying,
"
We shall
see,
my
friend,
on what side the camel sits."
Presently
they
had occasion to
stop
on the
road,
and the camel
was made to sit. He
naturally
sat on the heavier
side of the
potter's package,
and
also,
probably,
with
an
eye
to
having
occasional mouthfuls from the
green-
grocer's bag.
This caused all the
pots
to
smash,
and
then of course the
greengrocer
had the
laugh
all on
his side. Hence the
saying:
"
Kauna kare tount
haUhcla,'*
"Let's see on what side the camel sits"
(Proverb 194).
"
Ingratitude
"
is illustrated
by
the common
story
of
the
young
cuckoo
remaining
after all a
cuckoo,
and
causing disappointment
and shame to its
foster-mother,
the
crow, who,
under a
delusion,
was led to hatch the
eggs
of a cuckoo
(Proverb 50).
"Inattention" is cari-
catured in the
person
who,
having
sat
through
the whole
epic
of the
Rdmdyan, inquires innocently
at the
end,
"Whose wife is Sita?"
(Proverb 65). "Presumption"
is
similarly
illustrated in the
story
of the
donkey
who
attempted
to ford a stream in which
huge
animals,
like
the
camel,
were
drowned,
and
paid
with his life for his
audacity (Proverb 98).
Extreme feminine
vanity
is
similarly
travestied in the
"
blind woman
"
keeping
three
colly
rium boxes to
beautify
her
eyelashes (Proverb 84),
and so on.
11. Some Proverbs
convey
their
meaning by suggestion
rather
than
expression.
Some
proverbs convey
their
meaning,
more
by sugges-
tion than
expression
;
they
refer to some folklore or to
XXVI
INTRODUCTION.
an
analogous
case which
brings
out the
point
to be
illustrated,
or the
absurdity
of the situation
prominently.
It is vain to endeavour to find in them a
parallel
idea
corresponding
to
every
word used : the result would be
nonsense. You have to infer the
comparison
as a
whole from the
parallel
instance
put
forward. The
implied metaphor,
from its
very incompleteness
as it
were,
strikes
you forcibly.
The
parallel
is not
complete,
but ends
half-way,
and
suggests
the
corresponding
idea
and
simile,
more
by implication
than
expression.
In-
stances of this occur in
every language,
e.g.
"
Money
makes the mare to
go,"
"
Blood is thicker than
water,"
etc. Of this nature are
proverbs,
Gdi
gdi
ha hohhah
bdiir,
Bhusa kutale niksi chdur ?
(Proverb 160).
Said when one is advised not to waste his breath in
trying
to convince a man who will not be convinced.
The
process
is similar to
extracting
rice
by pounding
husk :
E, gur khdyen,
kdn
chheddyeh (Proverb 159).
Said when one is bound to do a
thing
nolens
volens,
how-
ever much he
may object
to it at first. This
proverb
refers to the
practice
of
giving
a
piece
of
sugar (jaggery)
to a child whose ears are to be bored.
;
while she is thus
engaged
her
ears,
or rather the
cartilages
of her
ears,
are
pierced,
etc.
12.
Rhyming
Proverbs.
Often a
telling
efiect is obtained
by
a casual
rhyme
of words of
widely
different
import, e.g.
Chor
jainne
hlra
ke,
waisne kJiira
ke,
"A thief is a thief whether
INTRODUCTION. XXVll
he steals a diamond or a
cucumber;"
or Jekra hath men
dot,
tekra hath men sab
koi,
"
He who holds the
helping
spoon
commands
everybody
"
(Proverb 175)
;
or Kdm
pi-
ydra
chdm nahi
piydra,
"
Handsome is that handsome
does"
{lit.
"Work is
loveable,
not the
skin").
But
oftener the
rhyme
is
there,
but not the reason.
13. Feminine Proverbs.
There are some
proverbs
and
expressions especially
in
use
among
the women
;
they
are
peculiar
to
females,
and
applicable
to them
only. They
are seldom used
by
men,
unless
by
those
despicable
creatures called
Maugrds,
or a
class of effeminate men who affect the
ways
of women.
They
talk and behave like
them,
assume a feminine
gait
and
tone,
clothe themselves like
women,
and
pretend
in all
respects
to have feminine tastes.
They prefer
women's
company
to
men's,
sing
feminine
songs
in
feigned
voices,
and are looked
upon
as buffoons. It is
strange
to notice the freedom with which
they
are allowed
to mix with women a
liberty
not
usually permitted
to
men in native
society.
The writer can
only
afford
space
to direct the atten-
tion of the reader to a few of the Proverbs
(out
of a
great many)
that are used in reference to the women
only
:
they
are for instance Proverbs
82, 87, 103, 104,
318, 368, 401,
etc.
It will be noticed that the feminine
gender
is denoted
by
the terminal
"o,"
and that a wife never
speaks
of
her husband
by
his
name,
but
simply by
the
personal
pronoun
"
he,"
and its cases.
Among
other curious
domestic
customs,
in connection with the
wife,
may
be
XXVlll
INTRODUCTION.
noticed the extreme reserve which she is
supposed
to
exercise towards her husband's father and elder
brother,
at all times. Her
person
is sacred to
them,
it is there-
fore
considered a
pollution
to be touched
by
them. She
will never
speak
to
them,
or if she can
help
it,
be seen
by
them. She will hide herself on their
approach,
or
if she is
obliged
to serve them she will draw her sari
cloth over her head. The
following warning
thrown in
by
the
wife,
who was
serving
out dinner to her father-
in-law,
in the form of a
riddle,
is
interesting
as
illustrating
that direct
speech
on the
part
of the
daughter-in-law,
under
any circumstances,
is considered
highly
indecent.
While she was
engaged
one
day
in
helping
her father-
in-law to his
meal,
a
drop
of milk from her breast fell
in his food. Unable to warn him
directly,
she
repeated
the
following
lines which
conveyed
to him the
necessary
hint and
stopped
him in time from
making
himself
"
the
son of his
daughter-in-law
;
Kdhat mora
laj lage,
sunat
par gdri,
Sds ke
patoh Idguti,
sasur ke mahtdri ?
"
I am ashamed to
say
so,
and those who hear me will
take it as an abuse : I am the
daughter-in-law
of
my
mother-in-law and
(am
I to
become)
the mother of
my
father-in-law?" These restrictions are not so
strictl}'-
observed
among
the lower classes in
Bihar, who,
owing
to their
circumstances,
are often thrown
together
;
but
there
is,
notwithstanding, always
a reserve between the
father-in-law,
the elder
brother-in-law,
and the wife.
While on the other hand she is allowed the utmost
liberty
to
joke
with her husband's
younger
brother,
who
is a
legitimate object
of her
practical jokes.
INTRODUCTION. XXIX
Speaking
of conundrums and
riddles,
the writer will
just
notice in
passing
that some
very witty
ones exist in
the mouths of the
people. They
are
chiefly
characterized
by
a
play
of
fancy
and
humour,
and
by
the
very
good
use made of familiar domestic
objects
to
amplify
and clothe the
metaphors
and
give
a
quaint
turn to
common
expressions
so as to conceal the real
meaning.
They
are
replete
with
"
quips
and cranks
"
and
happy
twists,
which sometimes recoil on the head of the solver
of these riddles himself. A
spirit
of
hilarity
breathes
through
them and a
*'
double entente" is often used with
telling
effect.
14. Sources
of
these Proverbs.
It is
impossible
now to trace the
history
of most of
the
proverbs,
to
say
who were their
authors,
or how
they originated
and became current
among
the
people.
A few are no doubt of classical
origin,
and are traceable
to well-known Hindi
works,
such as the
great Epics,
the
Ramiiyan,
the
Mahabhurata,
etc. Others are the
remarkable
sayings
of local
poets,
seers,
and
astrologers.
For
example,
a
great many
of the clever
sayings regard-
ing agriculture, seasons,
and
pastoral subjects
in
general,
are attributed to the two brothers
Ghag
Rae and
Bhag
E,ae, who,
it is
said,
were natives of
Bhojpur.
To
Bhaddar,^
also
supposed
to be a native of the Shahabad
district,
are
ascribed,
on the other
hand,
many
of the
remarkable utterances
relating
to the science of
jotish
or
astrology, by
which an
undertaking
is ascertained to be
auspicious
or
inauspicious.
These are
formulce
and dicta
1
See a note on Bhaddar under Proverb 437.
XXX
INTRODUCTION.
based on
astrology,
and are
quoted
to recommend or
dissuade
any
one from
taking
an
impending step,
such
as
starting
on a
journey, building
a
house, undertaking
a
heavy responsibility,
etc.,
and have the
greatest
hold
on the
imagination
and belief of the
people.
Others,
again,
are no doubt the
sayings
of clever
villagers, being
the outcome of
experience
or of
popular superstition.
The Proverbs
relating
to
agriculture,
seasons,
and
pur-
chase of
cattle,
are
especially
useful as rules of
guidance
for all
agriculturists
and
farmers,
who want to
keep
on
the
right
track,
and
profit by
the
experience
of others.
15.
Classification
and
Arrangement of
the
Proverbs;
their
Transliteration and Translation.
In
concluding
this
rambling
and discursive notice of
the Proverbs the writer would wish to make a few re-
marks on their classification and
arrangement.
That
this is a difiicult task will be
readily acknowledged by
all who have taken the
subject
into their consideration
;
but the
peculiar
difiiculties
besetting
one who
attempts
to translate
proverbs
into a
foreign language,
and then
to reduce them into certain
order,
are
perhaps greater.
Perhaps,
no
attempt
to
classify
the
proverbs
and
group
them under definite heads can be
perfect
and
give
uni-
versal satisfaction. The same
proverbs may
be viewed
from difierent
standpoints by
different
individuals,
and
each would
naturally
class it under the head which
appeared
to him the fittest. It
is, therefore,
almost a
trite
saying
that there are as
many ways
of
looking
at
a
proverb
as there are
dispositions
and
temperaments.
The
following
will show that
proverbs may reasonably
INTRODUCTION. XXXI
be classed under
any
out of the several
general
heads
adopted
in this
compilation.
For instance
(Proverb 496)
:
Kdnin
gaiya
ke
alge hathdn,
"A blind cow
requires
a
separate
house"
(cattle yard).
{a)
Can be taken as
referring
to cattle and
put
under
class vi.
{h)
Can be considered as aimed at a foible
(a
crotchet or
queer
whim,
which is
really
the
object
of the
proverb)
and classed under class i.
(c)
Can be taken as a
saying
of
worldly
wisdom and
put
under class ii.
(d) May
be taken as a social
proverb
and classed under
class iv.
Similarly proverb
325.
Nanado he nanad
hola,
"
A sister-in-law has a sister-in-law too
"
(to tyrannise
over
her). May
be taken either as a
piece
of
consoling
advice to those who are
tyrannised
over
(class ii.)
;
or
may
be classified
according
to the
particular
foible aimed
at,
i.e. home
oppression (class i.);
or
may
be
regarded
as a scene out of native domestic life in which the
sisters-in-law
figure (class iv.).
It will thus be noticed
that the classification in each case would be
right,
according
to the
point
of view from which the
proverb
was
regarded.
Another
difiiculty
of
reducing
the
proverbs
under
general
heads is the
variety
of
subjects they
treat
of. A
generic
head does not take in the various shades
of
difierence,
and is thus to some extent
deceptive.
This
difiiculty
increases
considerably
when the
attempt
is
made to
arrange
them under sub-heads.
XXXU INTRODUCTION.
In the
early history
of this
compilation, shortly
after the
work was
undertaken,
the writer in
submitting
a few
specimen
sheets to Mr. G. A.
Grierson, C.S.,
for his
opinion,
had
applied
to him for his
suggestions
as to
the lines on which it would be advisable to
classify
and
group
the
proverbs.
He was kind
enough
to
give
them
freely.
Indeed,
without his kind
encouragement
and
advice,
given
from time to
time,
and
given*
so
giacefully,
the work would never have been
persevered
with. He was then
good enough
to direct the
compiler's
attention to the
following
methods.
(As
these are
clearly
and
concisely
laid down
by
him in his letter the
compiler
will
give
Mr. Grierson's own
words)
:
"
There are
many principles
to choose from. The
simplest
and easiest is that of Fallon in his
*
Dictionary
of Proverbs.' He
arranges
them
alphabetically according
to the first word of each. But as the same
proverb
varies
greatly
in different
people's
mouths it is not a
good arrangement.
It is better to
arrange
them either
according
to
subjects
or
according
to
objects.
In
the first method
you group
all
proverbs
about,
say,
birds,
then all those about
plants,
and so on. In the
second method
you arrange
them
according
to the
particular
vices or foibles aimed
at, e.g.
those aimed
at
gluttony,
then those at
parsimony.
Both these
methods are difiicult to
carry
out. The best
way
I
think is to class
them,
as far as
possible, according
to
subjects
and to add a
complete
index
giving every
important
word which occurs. No collection of
proverbs
can be
satisfactory
without such an
index,
for such a
collection is a work of
reference,
and unless
proverbs
can be found
easily, they may just
as well remain in
INTRODUCTION. XXXIU
the brains of the natives as in a
printed labyrinth
without a clue."
!N^ow,
each of these methods has its
advantages
and its
disadvantages,
its recommendations and its drawbacks.
The
alphabetical system,
besides the
important
reason
given by
Mr.
Grierson,
could not be
adopted,
as it was
unsuited to the
original plan
of this
work,
which is not
a
difctionary
of
proverbs,
but a
compilation
with notes
on the
context,
in which it was essential to follow some
principle
of
grouping
the
proverbs
under certain
"
heads."
Moreover,
if a
dictionaiy
of
proverbs
were
needed,
there
is Dr. Fallon's excellent
work,
which
perhaps
some
may
think renders this
compilation unnecessary.
To such I
would
say
in the words of
George
Elliot
(slightly
altered),
"
One could not
carry
on life
comfortably,
without a little
blindness to the
fact,
that
everything
has been done better
than we could do it ourselves."
But,
as a matter of
fact,
this
compilation
is
altogether
different from Dr. Fallon's
important
work,
as will be seen at a
glance.
The next
method
of
grouping
them
according
to the
subject,
i.e. the
images employed
to
illustrate,
exemplify,
or
emphasize
the
idea,
would be
certainly
easier and
perhaps complete,
and less
open
to
questioning.
But
notwithstanding
these
recommendations,
the
principle
can
hardly
be
pronounced
to be
satisfactory.
The simile or
metaphor employed,
is,
after
all,
the mere
husk,
the
outward form and accidental.
Birds,
plants,
animals,
various rustic
tools,
implements,
etc.,
are
put
into
requi-
sition
simply
to act as illustrations to the
prominent
idea
involved. Thus the tusk of an
elephant
is in one
proverb
(Proverb
246)
made to
symbolise straightforwardness
and
in another
(Proverb 3) exactly
the
opposite quality.
XXXIV
INTRODUCTION.
"When the
paras
tree is
spoken
of as
having
but three
leaves,
this incidental natural fact is seized to
emphasize
the main idea of the extent of one's
power
"thus
far thou shalt
go
and no further."
Again
: when the
delicate hulhul is made use of in keen
irony
to ridicule
a
rough
coarse
woman,
who
pretends
to be
fine,
the
prominent
idea of the
proverb
is not the
bird,
but
"
aflfectation."
Similarly,
when a vain man makes a
boast of his short-lived
power
and is
giddy
with his
slight elevation,
he is likened to a
"
cricket on a bundle
of clothes
;
"
the harmless insect is the least
part
of the
proverb,
and is
simply
a casual
metaphor employed
to
laugh
at the common human
failing,
because its
chirping,
when seated on a
slight
eminence,
is not unlike that of the
upstart.
And so
on,
the
images
are
merely
the outward
integument
to enclose and hold the
germ
of idea involved
in the
proverb.
It would be as reasonable in a classifica-
tion of
English proverbs
to class the
proverb,
"
Casting
pearls
before
swine,"
under the head of "animals" or
"
precious
stones
"
as to
put
the last Hindi
proverb
under
the
generic
head of insects. The
classification,
to
say
the least of
it,
would be
misleading.
The third
method,
no
doubt,
has the least to be said
against
it
;
it is
classifying
the
proverbs according
to
their
subject-matter.
This would include the
"
object
"
{i.e.
the
particular
vices or foibles aimed
at)
which
would,
in the case of these
proverbs,
form their true
subject-
matter. For
example,
the
proverbs relating
to
"
human
failings,
foibles,
and vices"
(class
i. in this
collection)
would be
grouped, according
to their
"
objects,"
i.e.
the
particular
vices aimed
at,
such as
"
hypocrisy,"
"parsimony," "gluttony,"
etc,
while
proverbs relating
INTRODUCTION. XXXV
to
"
peculiarities,
traits,"
etc.
(class iii.),
or those
relating
to
"agriculture" (class v.),
would be
grouped according
to the
subject-matter
treated of. But this
principle
of classification has its drawback also. In a few
instances,
especially
in
proverbs coming
under classes
i. ii. and
iv.,
the
grouping
of the
proverbs
under the
general
heads has to be somewhat
"
forced
"
perhaps
a distinction has to be made without much of a difference.
This is unavoidable from the nature of the
cognate
subjects
treated of in the
proverbs,
which,
viewed from
different
standpoints, might
come
just
as
easily
under one
head as under another. The
proverbs coming
under
class ii. cannot
easily
be
comprised
under definite
sub-heads. The
variety
of
subjects
are too numerous
and diversified to admit of classification. Even
cognate
ideas are often
expressed
in a
variety
of shades that
require separate grouping.
Thus the sub-heads have a
tendency
to become as numerous as the
proverb
heads.
In
classifying
the
proverbs
the
compiler
has followed
the last method. He has been
principally guided by
their
subject-matter,
their
application
and use
;
their
object
rather than their
subject
or form. This
system
might
not be the
best,
but it seemed to him to be the
one which had most reason on its side. It is
natural,
and
has the
advantage
of
easy
reference. Of course some of
these
groupings may appear arbitrary,
but this is also
unavoidable,
so
long
as a
proverb
can be viewed from
different
standpoints.
In the index the
object
has been
to
give
the
subject-matter (substance)
of the
proverbs
in
their own
words,
expressed
as
concisely
as
possible. This,
it was
thought,
would have the
advantage
of
directing
attention to the
proverb
when it was heard or a reference
XXXVl INTRODUCTION.
was made to
it,
and would also avoid the use of
hackneyed
phrases.
In
order, therefore,
to have a correct
idea,
we
must turn to the
proverbs
themselves,
as
very
often the
brief index-heads will fail to
convey
an
adequate
idea
of the
proverb. They
are
expressed
so
quaintly
and in a
form so
foreign
to our notions and ideas of
things, though
the
subject-matter may
be familiar
enough.
The
general
heads will also be a
guide
where to look for
proverbs
of
a certain kind.
The
system
of transliteration
adopted
is the same as
that of the Bihar Peasant Life
by
Mr. Grierson. It
may
be
briefly
described as the Jonesian
system,
with
every
possible
diacritical mark omitted. In
pursuance
of this
the cerebral letters are
given
no
dots, and,
as
nearly every
final vowel is
long,
the
long
mark has been omitted from
final vowels. As Mr. Grierson has described this
system
clearly
in the Introduction to his Bihar Peasant
Life,
I
give
his own words :
"
Every
native word is written twice
over once with
accuracy
in the native character for
those who are able to read
it,
and once in the
English
character for those who are not
acquainted
with the
Indian vernaculars. This transliteration does not
pretend
to be
scientifically
accurate. Such a transliteration with
its diacritical dots and dashes would
only puzzle
those for
whom it is
intended,
viz. those who are
ignorant
of the
language.
All that has been
attempted
for them is to
give
them a
general
idea of the correct
pronunciation
of
the
words,
without
professing
to tell them the exact
pro-
nunciation,
which
they hardly require,
and which would
be difficult to do. For these
persons
all that is
necessary
is,
that
they
should
pronounce
the vowels as in
Italian,
and the consonants as in
English,
and
they
will then
INTRODUCTION. XXXVll
approach sufficiently
near to the
way
in which the natives
themselves
pronounce
the words. For those who are ac-
quainted
with the vernacular
languages,
no instructions
for
pronouncing
the words in their vernacular dress are
necessary."
Dark
passages
the writer has not shunned to the best
of his
knowledge
and
light
in
translating.
But he has
been careful to avoid
holding
"
a
farthing rushlight
to
the sun." To those familiar with the vernacular of the
peasantry nothing
would be
dark,
and to those not so
conversant,
every expression
would need a
commentary.
Thus to
adopt
a middle course was
by
no means such
plain sailing
as
might
be
imagined
at first
sight.
Then
the
peculiar difficulty
of
translating idiomatic, terse,
and
colloquial expressions,
which
chiefly
make
up
the
language
of the
proverbs,
from one
tongue
into
another,
is known
to all. To translate these
by
their literal
meanings
would,
in most
cases,
be to make
great
nonsense in another
language.
Of course the
only
safe method in such cases
is to translate the idiom of one
language
into the
corresponding
idiom of the other. But this
proposi-
tion,
which is so
easy
to
state,
is most difficult to
carry
out. Besides
requiring
a
perfect
familiarity
with the
idiom of both
languages
on which the translator is at
work,
there are seldom
exactly corresponding
idiomatic
expressions
to be found in two
languages expressions
which
convey exactly
the same ideas and no more and no
less,
and with
equal
force and terseness. It is
truly
said,
that
"metaphor,
which is the
strength
of
language,
is
invariably
the
stumbling-block
of the
translator,"
and a
"pun," according
to
Addison,
"
can be no more
engraven
than it can be translated."
XXXVUl INTRODUCTION.
My
sincere and
grateful acknowledgments
are due to
my
friend Mr. H. F.
Drummond,
of the
Opium Depart-
ment,
for his
friendly help
and kind advice
(always
freely given,
whenever I was in doubt or
diflBculty)
throughout
the
compilation
of this work. To his nice
literary judgment
and extensive
reading
I owe
many
valuable
suggestions.
John Christian.
Hajipur, Tiuhut, Behar,
December,
1890.
XXXIX
CLASS I.
Peoveebs eelating to Human
Failings, Foibles,
and Yices.
Sub-Class. No.
Subject
of Proverbs.
Affectation,
Pretence,
Shamming,
Dissembling,
Hypocrisy,
etc.
Avarice,
Parsi-
mony,
Cove-
tousness,
Greed,
etc.
Aping.
Bullying,
_
Oppressing,
Ventingrage,
etc.
1.
Cutting
off the head and
pretending
to
preserve
the hair.
2. Father a
drunkard,
and the son
pretending
to
play
the r6le of a
religious
man.
3. Like the tusk and teeth of an
elephant,
one set for show and another for use.
4.
Pretending
to turn over a new leaf.
5.
Pretending
the end of the cucumber is
bitter.
6. Sinner turned a saint.
7.
Shamming
to shirk.
8. She knows
nine,
but not six.
9. She calls herself a
sayad,
but
stoops
to steal
a nose ornament.
10. She calls herself a
hulbid,
but swallows a
fffdar.
11. Old in sin
yet
a novice.
12. A life's
hoarding
lost at a stroke,
13.
Almighty
dollar.
14. The miser's loss is sudden.
15. The miser and his wife.
16. To take one and
give
two.
17. "When
gaining
he is
discontented,
when
losing
contented.
18.
Aping
a
losing game.
19.
Aping
often causes discomfort.
20.
Paying dearly
for
aping.
2 1 . The weak
bullying
the weaker,
22. The
cunning bullying
the weak.
23. The anvil bears the
missing
stroke,
24. The fallen are
trampled.
25.
Entirely
at
your mercy.
26.
Tenting
one's
rage
on the innocent.
d
xl HUMAN
FAILINGS,
ETC.
Sub- Class. No.
Subject
of Proverbs.
Bad
writing.
Ulabbino;.
"
Counting
the
chickens be-
fore
they
are
hatched,"
Anticipating,
etc.
Conceit.
Extravagance.
Exaggeration.
Gluttony.
Ingratitude.
Ignorance.
Improvidence.
Inability
to
ap-
preciate
worth,
merit,
etc.
27. Bad hand-
writing.
28. A blabber
dying
to blab.
29. The tell-tale causes the downfall of a
kingdom.
30. The son is bom before the father.
31. The father is still
unborn,
but the son
attends a
wedding (safflower).
32.
Proclaiming
before the son is born.
33.
Crying
before he is hurt.
34.
Anticipating
evil.
35. Conceit about one's wisdom.
36. Can't afford
rice-gruel,
but drinks
toddy.
37.
Expenditure
on a
thing
more than it is
worth.
38. Cost of the wood is 9
pice,
but he
spends
90 on it.
39. Useless
appendage.
40. Servant to a servant.
41. Critics
say
more than the
poet.
42.
Making
a mountain of a mole-hill.
43. A lakh is on the
lips
of a
brag.
44. A
greedy daughter-in-law.
45. Pretended
fasting
before her husband.
46. Ambition
dying
for name :
greed
for
belly.
47. The
greedy
advised to eat with
eyes
closed
before children.
48.
Hunger
to be
appeased
before devotion
(a
"
full
bellv,
then a devout heart
").
49.
"Enemy
to food."
50. The
young
of a cuckoo will after all be a
cuckoo.
51. A snake bites its charmer.
52. A
viper
is never
grateful.
53. Like a horse that
grumblingly neighs
when
given ghi.
54. Poor attainments taunted.
55. An
improvident
man overtaken
by
the flood.
56. Can a low caste
appreciate
lard
(a
kind
of
sweetmeat)
?
57. Can a
monkey appreciate
ginger
?
58. The hubble-bubble in the hands of a
monkey.
HUMAN
FAILINGS,
ETC. xli
Sub-Class. No.
Subject
of Proverbs.
Inattention.
Love of false dis-
play, empty
boast, fop-
pishness,
etc.
59. Music hath no charms for a buffalo.
60. Useless to adorn before a blind husband.
61. To the blind
day
and
night
are the same.
62. Worth
unappreciated.
63. Merit not
recognized (illustrated by
an
allegory).
64.
Making
no distinction.
65.
Enquiring
who is the hero after the whole
tale is finished.
66.
Affecting high-sounding
names.
67.
Foppishness
in dress.
68. One who asks for alms should not
enquire
after the rent-roll of a
village.
69.
Dying
to cat
pun.
70. A vain woman's love for
display.
71. False outward
display.
72. Fashionable father and
son,
with
frogs
for
kettle-drum.
73. One who cannot afford it
keeping up
a
dance at his
gate
for
display.
74.
Falsely calling
himself a "Benares man."
75. The cock after four
days'
absence returns
home a
peacock.
76.
Display
in borrowed
plumes.
77. A vain woman thinks of
adorning
herself
only.
78. Himself a
beggar
and a
beggar
at his door.
79. Love of worthless
finery.
80. When out he wears
long
dhotis
;
at home
he eats masur bread.
81. Tall talk when out and kodo rice at home.
82.
Boasting
of three-seer anklets.
83.
Demanding
a torch at another's house.
84. A blind woman
owning
three
collyrium
boxes.
85. The
needy keeping company
with the
great.
86.
Rags
to wear and
carpets
to
spread.
87. Proud of her Chundri Sari.
88. A
poor fop.
89. The
poor
man at the
prow
of the boat.
90. Vain boast of
learnirier.
xlil HUMAN
FAILINGS,
ETC.
Sub-Class. No.
Subject
of Proverbs.
"Pot
calling
the
kettle
black,"
Alike
faulty
or
defective.
Presumption,
Audacity,
Cheek,
Arro-
gance,
Over-
confidence,
Imprudence,
etc.
Recklessness.
Selfishness,
Heartlessness,
91.
92.
93.
94.
95.
96.
97.
98.
99.
100.
101.
102.
103.
104.
105.
106,
107.
108,
109,
110,
111
112
113
114
115
116,
117
118
119
120,
An
upstart affecting gentility.
Affecting familiarity
with the
great (a snob).
The sieve
blaming
the
sup.
Equally
miserable and
poor.
Both alike defective.
Blind to one's own fault.
Where
giants
have
failed,
the
pigmy
has
come to
try
his
strength.
"Where camels are
drowned,
the
donkey
ventures to ford.
Falsely claiming kinship.
While the
superior spirits
are
crying
from
hunger,
Mua has the cheek to ask for
cakes.
Breeze of the fan
pitted against
the hurri-
cane.
The
goat
of a
Jolhd (weaver)
and addicted
to
butting
!
Cheek in a
young girl.
Can the dance
get
on without
ffan^o
?
Cricket on a bundle.
Making
free with another's
property.
The barber's wife
lamenting
the death of
her husband.
Can the
sea-gull support
the
falling
skies
with its
tiny
feet ?
He does not know the charm for
scorpions,
yet
ventures to
put
his hand in a snake's
hole.
Self-praise
is no
praise.
Arrogating superiority
over one's teacher.
Presumption
of the
inexperienced.
The
young
crow wiser than its mother.
Born but
yesterday
and
to-day
a
giant.
An old
goat quizzing
the wolf.
Recklessness of those who have
nothing
to
lose.
One who has
nothing
to lose can be reck-
less to
any
extent.
Reckless waste of other's
property.
What is
play
to one is death to another.
Dying
man asked to
sing.
HUMAN
FAILINGS,
ETC. xliii
Sub-Class. No.
Subject
of Proverbs.
Obstinacy,
Self-
willed, having
one's own
way,
etc.
Vain or
impo-
tent
desire,
Yain
expecta-
tion,
Useless
labour,
etc.
121. A self-willed man.
122.
Requiring
full
weight
when the
lanyu
does not come to terms.
The
goat
has
paid
with its
life, yet
its
meat is not
tasty.
The
poor dog
is
dying,
but the
Raja
thinks
of his
sport only.
125. The Rani has
thoughts
of the
Raja only.
126. Vain desire of the handless woman to dance.
Wife
vainly waiting
for the
collyrium
to
put
in her
eyes.
Fruitless labour in
spinning.
The earless woman
wishing
for
earrings
An old cow's desire to take
part
in the
Sohrui festival.
123.
124.
127.
128.
129.
130.
CLASS II.
Peoveebs eelating to Worldly Wisdom and
Maxims,
Ex-
pediency AND
Cunning,
and Warnings and Advice.
A new broom.
131. A circuitous route.
132. Absurd
sight
or situation.
133. A new washerwoman
applies soap
to
rags
even.
134. The barber's wife with a wooden nail-
cutter.
135. A
chip
of the old block.
136. All that
glitters
is not
gold.
137. A
good
man needs
speaking
once.
138. All in the same
plight.
139. An old
parrot
never
gets
tame.
140. After meals wait awhile.
141. A
dog
is brave at his own door.
142.
Grinding
corn on the dead.
143. The Karaila
climbing
on the Nim.
144. A
bear,
and he with a
spade
on his
shoulders.
145.
Insulting
the dead.
146. A demon and a torch in his hand.
xlIV WORLDLY
WISDOM,
ETC.
Sub-Class. No.
Subject
of Proverbs.
147. A bad workman
quarrels
with his tools.
148. A
barking dog
seldom bites.
149. A black
goat
has no heart.
150. A ludicrous
attempt
to
frighten.
151. A rat's skin is not sufficieut to cover a
kettle-drum.
152. "A
prophet
is with honour save in his
own
country."
153.
Among
butchers a devout man can never
be
happy.
154.
Annoying
an old man.
155. "Whatever is in the vessel will come out
of the
spout.
156. Beneath notice is Bhak Bhaun Puri.
157. Bamboos make the
clump.
158.
Beating
is
pleasant,
but the
consequences
!
159. Bound to do
it,
nolens volens.
160. Constant
repetition
not conducive to con-
viction.
161. Can meat be
kept
on trust with a
jackal
?
162.
Drowning
the miller.
163.
"
Diamond cut diamond."
164. Dear at his native
place,
and
cheap
at the
market.
165.
"
Do as
they
do in Rome."
166. Do what he
may
he is still a
beggar.
167. Dictum for
preserving
health.
168. The Paras
(tree)
has but three leaves.
169. However
strong
the
grain,
it cannot break
the
cooking pot.
170. Follows the rich and
"
spunges
"
on the
poor.
171. Fate and
self-help equally shape
our
destiny.
172. Can a dead horse eat
grass?
173. Can a
frog
catch cold ?
174. Can a
goat
eat nine maunds of flour?
175. He who holds the
spoon
commands
every-
body.
176. He who has suffered can
sympathize
with
those in
pain.
177. He thatches his roof whose house leaks.
WORLDLY
WISDOM,
ETC. xlv
Sub-Class. No.
Subject
of Proverbs.
178. How
money may
be
got
rid of.
179.
"
Happy
medium."
180. Indifference to loss.
181. "Ifs" and
"
ands."
182. "Ifs" and ''ands."
183. In the
friendship
of the ass look out for
kicks !
184. In a treeless
country
the castor-oil
plant
is a
big
tree.
185. If a woman of ill-fame
gets angry
with
you,
so much the better.
186. It is a Sarkari
dog
: do not
oppose
it : let
it do as it likes.
187. If
benighted go
where the
dog
barks and
not where the
light
is seen.
188. Kill the snake as well as save the stick.
189. Like to like. As the
curry,
so the
vegetables.
190. As the
animal,
so the
grass.
191. Little
things
are
great
to little men.
192. Laddus in both hands.
193.
Leading
an
unhappy
life.
194. Let's see on what side the camel sits.
195. The
strong
can strike in the most vulner-
able
part.
196. The
strong
not
only strikes,
but
prevents
you
from
complaining.
197. The
strong,
even if he should be in the
wrong,
strikes
you.
198.
Eight
or
wrong
the
mighty bully.
199.
Necessity
has no law.
200. No
good
to be
got
out of him.
201. Not the
sugar
that flies will take to.
202. The
wedding
of a sickle and the
song
of
the hoe !
203. Same
thing right
or
wrong according
to
situation.
204.
Munj
stitches on velvet !
205. Pestle has
nothing
to do with curd.
206. A cummin seed in the mouth of a
camel.
207. Can the bark of one tree fit another ?
xh WORLDLY
WISDOM,
ETC.
Sub-Class. No.
Subject
of Proverbs.
1
208. Will the bald head
again go
under the bel
tree?
209.
"
A scalded cat dreads cold water."
210. A
dog
once struck with a firebrand dreads
even the
sight
of
lightning.
211. On the horns of a dilemma
(the
snake and
the musk
rat).
212. One man's meat is another man's
poison.
213. One never reveals his defeat and the
beating
he has received from his wife.
214. A full
belly gives
a
heavy
head.
215. Out of all
reckoning.
216. One with a wax nose is
easily
led.
217. One
good
turn deserves another.
218. Plain
speakers
not
general
favourites.
219. Truth at times
parts
the best of friends.
220. Pain
preferable
to
remedy
in some cases.
221.
Purchasing
troubles.
222.
Right question, wrong
answer.
223. Riches often count for virtue.
224.
Requiring
constant service without
adequate
return.
225.
Splendour
but short-lived.
226.
Straightforwardness
not
always expedient.
227. Some amenable to kicks
only.
228. Give him
piln
and he won't offer
you
sattu
even
;
but
give
him kicks and he will
offer
you
sweets.
229. Call him "father" and he will not
give
you
oil even
;
but abuse him and he will
offer
you ffhi.
230.
"
Straight
as a sickle
"
(a perverse nature).
231.
Sing
his
praise
who
gives you
food.
232.
Slay your enemy
without
scruple.
233. Too
many
cooks
spoil
the broth.
234. The blusterer lords it over all.
235. The weevil
gets
crushed with the wheat.
236. The
grass
suffers in the
fight
of the
tiger
and buffalo.
237. The sweet ones he
swallows,
the bitter he
rejects.
238.
Tongue
source of honour and shame.
WORLDLY
WISDOM,
ETC. xb
Sub-Class. No.
Subject
of Proverbs.
239. A
needy troupe
of dancers use their own oil.
240. The meanest can
injure.
241. The less the
grain
to be
parched
the more
noise it makes.
242.
Things
to be avoided as
leading
to
danger.
243.
Things
we
ought
to
pray
to be saved from.
244.
Taking
a
pleasant
view of
everything.
245. The staves of ten men make the load of one.
246. The word of a man is like the tusk of an
elephant
: it cannot be withdrawn.
247. If the hel fruit is
ripe,
it matters little to
the crow.
248. If she
disappoints,
the bed will remain
empty.
249. "Without restraint.
250. "What is in a name ?
251. The
cunning
of the
dwarf,
the
squint-eyed,
and the
one-eyed compared.
252. Beware of
grey eyes.
253.
"Warning against
men with certain
peculi-
arities.
254. Where there is a will there is a
way (mind
compared
to a
blacksmith).
255. What houses are on the certain road to
ruin
(according
to
Ghagh
the
soothsayer).
CLASS III.
Peoveebs eelating to Peculiarities and Teaits Chaeacteeistic
OF Ceetain Castes and Classes.
Ahirs or Goalas
(milkmen).
Brahmans.
256. An Ahir knows
only
how to
sing
his Lorik
ballad.
257. Rent
receipt given by
the
cunning
Kaeth
to the
burly
Ahir.
258. The
young
barber
practises
on the Ahir's
head.
259. Hair
splitting
about difference of castes.
When three
Kanaujiya
Brahmans
meet,
adieu to cookinsr.
xh PECULIARITIES AND TRAITS.
Sub-Class. No.
Subject
of Proverbs.
Barber.
Baniya.
Babhan.
Barhai
(carpenter).
Chamars
(cobblers
and
sboemakers).
Darji (tailor).
Dhobi
("washerman).
Kayath.
Kurmi.
Kumhar(potter)
260. The Paiire does not
practise
what he
preaches.
261. A Kaeth wants
payment,
a Brahmin
feeding,
and
paddy
and betel
watering,
but the low caste
only
kicks to make-
them do their work.
262. A barber's
wedding.
263. The owed
baniya gives
further tick.
264. A
Babhan,
a
dog,
and a bhat are
always
at variance with their own caste.
265. A Babhan never to be believed.
266. One Bhuinhar is
equal
to seven Chamars.
267. A
pretentious
barhai or
carpenter.
268. When shoemakers
quarrel,
the
king's
saddle suffers.
269. A shoemaker's
daughter
with an aristo-
cratic name !
270.
Sticking
to his last.
271. The Dhobi and his ass.
272. Washermen wash best under
competition.
273. The washerman never tears his father's
clothes.
274. The
Dhobi,
the
tailor,
and the barber are
always
careless.
275. A Dhobi is
likely
to starve in the
village
of the nude.
276. A
Kayath essentially
a man of
figures.
277.
Sinning
in
good company
is no sin
(story
of the
Kayaths
who ate
donkey's meat).
278. A
Kayath helpless
without
pen
and
paper.
279.
Kayaths,
crows,
and
sweepings
gather
their own kinds.
280. A
Kayath
when
paying
cash is the
very
devil.
281. A
Kayath gains
when fools
quarrel.
282. Wherever three
Kayaths gather together,
a thunderbolt will fall.
283.
Comparison
of castes.
284. The three
people
whodancein othcrs'houses.
285. A Kurmi
always untrustworthy.
286 A Kumhar
sleeps
secure.
PECULIARITIES AND TRAITS.
xlix
Sub-Class. No.
Subject
of Proverbs.
Musalman.
Miyanji (or
family tutor).
N'oniya.
E.ajput.
Suthra fakirs.
Sonar
(goldsmith).
Teli
(oilman).
Jolha
(weaver).
287. A
Musalman,
a
parrot,
and a hare are
never
grateful.
288. To a Musalman
give toddy,
to a bullock
khensari.
289. "When the
Miyanji
is at the
door,
it is a
bad look out for the
dog.
290. The
Miyanji
loses his beard in
praise.
291. A
Miyaiiji's
run is
up
to the
mosque
only.
292. A
Noniya's daughter
is born to labour.
293. Thick-headed.
294. Selfishness in Suthra fakirs.
295. Hundred strokes of the
goldsmith
will not
equal
one of the blacksmith.
296. A
Teli, though possessed
of
lakhs,
cannot
equal Raja Bhoj.
297. The weaver
bearing
the sins of others.
298. The weaver as a cultivator.
299. The weaver
penny
wise and
pound
foolish.
300. A
whip
does not make an
equestrian.
301. A weaver's
daughter aping
her betters.
302. A weaver becomes
proud
as a
king
when
he has a
gupra-tnll
of rice.
303. The avaricious weaver.
304. The weaver asks to be let off
fasting,
but
gets
saddled with
prayers.
305. The weaver suffers on
leaving
his loom.
306. Id without weavers.
307. A weaver makes a sad hash when
required
to
reap
a field.
308. The weaver
going
to cut
grass
at sunset.
309. The weaver tries to swim in a linseed
field.
310. The weaver's wife.
311. "Weavers' and shoemakers'
promises
never
to be relied on.
312. A weaver as an
impressed
labourer.
313. A
fight
between a
frog
and a weaver.
CLASS IV.
Peotekbs relating to Social and Moral
Subjects,
Eeligioijs
Customs and Popular Superstitions.
Sub-Class. No.
Subject
of Proverbs.
Brother and
Sister-in-law.
Bride and
Bridegroom.
Blind and Deaf.
Daughter.
Dependent.
Dancing.
314.
Angel
of death to be feared.
315. As the
Debi,
so the
offering.
316. A weak Debi and a
strong he-goat
for
sacrifice.
317. A
saddening
reflection.
318. A fast woman of course blames others
when she
elopes.
319. A meddlesome woman.
320. A
disgraced
cat is as humble as a wife of
the rat.
321. A forward woman.
322. Born to labour.
323. Bad
lineage.
324. A weak elder brother-in-law is not re-
spected.
325. A sister-in-law has a sister-in-law to
annoy
her.
326. The bride
gets
rice
gruel only,
and others
sweets !
327. A foolish bride
gets
no
presents.
328. The
"
face-money
"
to the bride.
329. Crocodile tears of a bride.
330. Blind master and deaf
pupil.
331. Backbiter.
332.
Charity (sharing
the last
crust).
333.
Dying
in Benares is
going
to heaven.
334. Beware of
overpraising your daughter.
335. A bad
daughter
ruins a son-in-law.
336. A
daughter
has three names in succession
during
her lifetime.
337. A
dependent
knows no
happiness.
338.
Making
absurd conditions for
dancing.
339. False
modesty
in dancers.
SOCIAL AKD MORAL
SUBJECTS,
ETC.
Sub-Class. No.
Subject
of Proverbs.
Especial
haunts
or resorts.
reels.
Guests and
hosts.
Habit second
nature and
unchangeable
(the leopard
cannot
change
his
spots).
Heart's dearest
wish.
Husband and
wife.
340. The blind man's
lodging
is at the turner's.
341. A loose horse is sure to stand near the
chaff-house.
342. Faith makes
god
of a stone.
343. A fool's
property
the
prey
of all.
344. A fool's
property
the
prey
of all.
345. A fool thinks of his
belly only.
346. A fool worries himself with others' concern.
347. A fool went to
fish,
but lost his
fishing
basket.
348. A fool's wife the
jest
of all.
349. A fool unable to
distinguish
the trunk
from the tail of an
elephant.
350. A
simpleton
is
"
cheeked
"
by
a
dog
even.
351. Who are fools
according
to
Ghagh
the
poet.
352. The three
greatest
fools in this world.
353. Unwelcome
guests.
354. Guests but in name.
355.
Presuming
to
play
the
part
of the hostess.
356.
Assuming
a
leading part
in a
marriage
ceremony.
357. The
host,
and he to
get
broken bits of cake.
358. Grandfather's funeral
ceremony.
359.
Notwithstanding
all charms and incanta-
tions the
boy
does not
change
his habit.
360. The
rope burns,
but not the twist.
361. A
dog's
tail can never be
straightened.
362. Half
dead,
he still shakes his head.
363. Can the crow become white
by eating
camphor
?
364. What does a blind man want but his two
eyes
?
365. The husband
claiming
unmerited service
from the wife.
366. The diffidence of the husband in
making
presents
to his wife in his father's house.
367. When the cat is
away
the mice will
play.
368. Husband unsuited to the wife.
369. A
greedy
wife.
370. A would-be
paragon
of a wife
gives
a
pommelling
to her husband.
371. Hard won
prize.
SOCIAL AND MORAL
SUBJECTS,
ETC.
Sub-Class. No.
Subject
of Proverbs.
Helplessness.
Jewels.
Mischief makers
Mother and
sister-in-law.
One blamed for
another's
fault,
made a
scape-
goat.
Quarrelsome
women,
fire-
brands,
etc.
Quarrels
and
jokes.
Sisters.
Sympathy
and
want of it.
372. He
only "joins"
bread who cannot make
them.
373. If
every
one takes to
becoming pilgrims,
who is to do the
worldly
work ?
374.
Ignorant villagers
are
easily duped.
375.
Ignorant villager
mulcted on
going
to
complain.
376. Ornaments as well as means of livelihood.
377. Job's comforter.
378. Love defies law.
379.
Quarrels between relatives are made
up ;
mischief-makers
only
return home dis-
appointed.
380. He tells the thief to steal and the
wealthy
to
keep
awake.
381. The
happiness
of one who has neither
mother-in-law nor sister-in-law.
382. Music is
charming
at a distance.
383. Chamru
enjoys,
while
Deyal gets whipped
for it.
384. For the sake of one all are disliked.
385. The man with a moustache is blamed for
the
thieving
of the moustacheless.
386. She in tatters is blamed for her in ornaments.
387. Priest and musician in one.
388.
Physician prescribing according
to the
patient's
wish.
389.
Quarrelsome women recommended to
quarrel
with
decency.
390. A
fire-brand,
wherever she
goes,
she sets
society by
the ear.
391. The misfortune of a husband who has
a scold of a wife.
392. A shrew strikes terror into a demon even.
393. The root of
quarrels
is
practical jokes,
as
the root of disease is
cough.
394. Envious tears of an elder sister.
395. Pains of a
chapped
foot.
396. Does a barren woman know the
pain
of
childbirth ?
397. To
cry
before a blind man is to waste tears.
398.
Single-handed.
SOCIAL AND MORAL
SUBJECTS,
ETC. liii
Sub-Class. No.
Subject
of Proverbs.
Son.
Singing.
Troubles
increased.
Tobacco.
Thieves.
Widow.
Wedding.
Worshipping.
399. An
unworthy
son.
400. Who avoids the beaten track.
401. Good
singers
are
apt
to be bored.
402. Social
aspirant
snubbed.
403. She went to ask for a
son,
but lost her
husband.
404. He
prayed
that his troubles
may
be
lessened,
but
they
were doubled.
405. The dead
boy
had fine
eyes.
406. The man who offers
you
tobacco and lime
unasked is sure to
go
to heaven.
407. Tobacco is
necessary
for life.
408. The devil even flees from a
thrashing.
409. Thethief on the
contrary mulcting
the
police.
410. Thick as thieves.
411. A thief's heart is in the Jcahri field.
412. With a thief he is a
thief,
to a watchman
he is a servant
only.
413. A thief is a
thief,
whether he steals a
diamond or a cucumber.
414. A thief will not stick at a borrowed
plate.
415.
Animpudentthief
: h^warns whenhe steals.
416. A thief with a face
bright
as the moon.
417.
Taking
tick sine die.
418. The idler
(indolent).
419. Uncle and
nephew
at
loggerheads
(paying
off old
scores).
420. Vicissitudes of life.
421.
Waiting
for the
auspicious
time
may bring
ruin.
422. Waverer's
repentance.
423. A
spinster weeping
with a
widow.
424. Handful of
bangles
or a widow.
425.
Wedding
of a noseless woman and nine
hundred obstacles.
426.
Wedding
headdress made of
mango
leaves
even.
427. The
song ought
to be for her whose
wedding
it is.
428.
Easy worship
of the
pipal-tree.
429.
Making
a virtue of
necessity
in wor-
shipping.
liv
CLASS Y.
Pkoveebs eelating to Ageicultuee and
Seasons.
Sub-Class. No.
Subject
of Proverbs.
430. Distant
farming
ruinous.
431. The closer the
field,
the easier its
culture.
432.
Selling
bullocks for seed.
433. A farmer is known when at his field.
434. Anxieties of
agriculture
unknown to the
lazy
lubber.
435. If
goats
and
sheep
answer for
ploughing,
why purchase
bullocks ?
436.
Impertinent request
to lend a bullock for
ploughing.
437. The
meaning
of a
speckled
cloud and a
widow
applying
scented oil.
438. The
meaning
of its
beginning
to rain
on
Saturday, Tuesday, Thursday,
and
Sunday respectively.
439. The
meaning
of the rainbow at the
begin-
ning
and end of rain.
440. The
meaning
of the halo round the moon
on
Sunday, Tuesday,
and
Thursday
respectively.
441. The rain in the
beginning
of Aradra and
the end of
Hathiya.
442. The asterisms of
Maggha,
Swati and
Hathiya.
443. The effects of the several rains on the
different
crops.
444. The effect of rain in Baisakh
(April-May)
on
paddy ;
the
yield
is doubled.
445. If there is rain in Krittika
(middle
of
May),
there will be no raia for the six
following
asterisms.
446. When to sow China.
447. When rice will be
plentiful.
448. The rain of Aradra
(middle
of
June)
does
away
with distress.
AGRICULTURE AND SEASONS. Iv
Sub-Class. No.
Subject
of Proverbs.
449. If it does not rain at the commencement
of Aradra and end of
Hathiya,
the culti-
vator
gets
mined.
450. If it rains at the commencement of Aradra
and end of
Hathiya,
the cultivator can
stand
any
increase to his rent.
451. The rain of Aradra
injures jawas only.
452. When to
prepare
the field and when to
sow
paddy.
453. The effect of
paddy being
sown in
Aradra,
Punarbas or Pukh.
454. The
meaning
of a
cloudy
sunrise on the
seventh
day
of the
bright
half in Sawan.
455. The
meaning
of a clear sunrise on the same
day.
456. The
meaning
of a cloudless
morning
on
the same
day.
457. The
meaniug
of a dark
night
on the same
date.
458. The
meaning
of thunder at
midnight
on
the same date.
459. The effect of rain in Sawan
(July-August)
and thunder in Bhadoii
(August-Sept.).
460. The
meaning
of west wind in Sawan and
east in Bhadon.
461. The effect of east wind in Sawan.
462. The effect of west wind in Sawan.
463. The effect of west and east wind in Sawan
and Bhadon.
464. Heaviest rain in Asres and
Maggha.
465. Loss to cultivator if he does not finish
transplanting
rice before Purwa.
466. The effect of east wind in Purwa.
467. The effect of west wind in Purwa.
468. The
meaning
of clouds
flitting
like the
wings
of a
partridge.
469. The
meaning
of a
cloudy sky
on
Friday
and
Saturday.
470. The effect of east wind in Saon and west
wind in Bhadon.
471. "When to cease
planting paddy.
472. Not to
transplant
in Utra
Phaguni.
Ivi AGRICULTURE AND SEASONS.
Sub-Class. No.
Subject
of Proverbs.
474.
475.
476.
477.
478.
479.
480,
473. The
meaning
of a crow
speaking by night
and
Jackal by day.
The
meaning
of wind
blowing
from all
four
quarters.
Hathiya
rain
produces
three
things
and
destroys
three
things.
Rainless Aradra
destroys
three
crops only,
but a rainless
Hathiya destroys every-
thing.
The effect of rain in
Hathiya
and clouds
only
in Chitra.
The effect of rain in Chitra.
"What to sow in Chitra.
The effect of a shower in Swati.
481. Instructions about
harvesting
rice.
482. Clear
nights
indicate
breaking
of the rains.
483. A cloudless
night
and a
cloudy day
show
that the rains are at an end.
484. The
barking
of the fox and the
flowering
of the kas
grass signs
of the end of the
rains.
485.
Appearance
of the star
Canopus
indicates
the end of the rains.
486. The
meaning
of the
flowering
of the kas
and kus
grass.
487.
Respective
effect of rain in
Aghan, Pus,
Magh
and
Phagun.
488. The effect of rain in
Aghan.
489. The effect of rain in Pus.
490.
Signs
of
drought.
491. The
meanings
of west wind
respectively
in Chait
(March-April)
and Bhadon
(August-September).
Ivii
CLASS VI.
Peoveebs eelatii^g to Cattle and Animals in Geneeal.
Sub-Class. No.
Subject
of Proverbs.
Awearybullock.
492. A calf takes after its mother and a foal
after its father.
493. Can an ass be lean in the month of Sawan ?
494. To a
weary
bullock his
girth
even is
heavy.
495. To a
weary
bullock his
empty panniers
are even
heavy.
496. A
separate
house for a blind cow.
497.
Driving away
a
grazing
cow a sin.
498. God takes care of a blind cow.
499. In the
prancing
of the
pack-bullock
his
master is visible.
500. The calf
leaps, presuming
on the
strength
of the
tethering peg.
501. Rules for
selecting
cattle,
502. The bullock
toils,
but the
bay
horse is
pampered.
503. The camel is blamed in the whole
army.
504. You can endure kicks from a milch cow.
505. You can endure kicks from a milch cow.
506. Points of a milch cow.
APPENDIX.
PopuLAE Superstitions and Eeeoes.
PAGB
Introductory
Notes . 231
Names of certain individuals and animals not to be taken . 233
Jatra or
journey.
The
superstitions
connected with a
journey.
How
augured
to be
auspicious
or not . 234
Marriages
of Tanks and Wells ..... 235
Divination,
and
charms,
incantations and amulets to cure
maladies and
keep
off or exorcise evil
spirits,
etc. . 236
Superstitious
ceremonies and observances connected with
birth and death .238
Planting
trees ........ 240
Manner of
detecting
thieves ...... 240
Charms, spells,
and incantations
gone through
. .241
BIHAR PROVERBS.
CLASS I.
Proverbs relating to Human
Failings, Foibles,
and
YlCES.
Affectation, Dissembling, Hypocrisy,
Pretence, Shamming,
etc.
1.
Cutting
off the head and
pretending
to
preserve
the
hair,
Munr katin hdl he rachchha.
You make a show of
preserving
the
hair,
while
you
are
really cutting
off the head
{lit. cutting
off the head and
preserving
his
hair).
It would be
applied
to one
who,
while he was
secretly
trying
to do
you
a serious
injury,
was all the time
pre-
tending
to be
your
friend
;
one who simulates
friendship,
but who
really
is
your greatest enemy.
E.E.
"
A wolf in
sheep's clothing."
2. Father a drunkard and the son
pretending
to
play
the role of a
religious
man.
Bap
ke
gale labni, put
ke
gale
udrdchh.
The father has a
^^^
labni tied to his neck
(his
constant
companion),
while the son wears a necklace of
^^TTW
"udrdj"
!
(or
^^x;;m udrdchh).
i
1
<>
BIHAR PROVERBS.
"
Labni" is a
longish
earthen
pot
used for
collecting
palm juice
or
"toddy."
Smaller ones are also used
for
drinking.
"
Udrdchh
"
is the necklace made out of
the seeds of the rudrachh
(Eleocarpus ganitrus)
and worn
commonly by
devotees or
Bhagats
who eschew
worldly
ways.
Hence the father is a debauchee while the son
proclaims
himself a
religious
man,
and affects the
ways
and outward
signs
of a devotee. Said in sarcasm of a man
who
ostentatiously parades
his horror of vice
generally,
when it exists in his own
family. (There
is no reason
why
one whose father is a confirmed drunkard should not
be a virtuous man and lead the
pious
life of a hermit or
an ascetic
;
but the usual
style
of sarcasm is to ridicule
one
by pointing
out the
failings
of his ancestors. The
point
of
sarcasm,
it will be
noticed,
is levelled at the
parade
the son makes of his virtuous and
pure
life,
knowing
his
father's
failing.)
3. One for show and another for use.
Hdthi ke ddnt
; khdy
he
dosar,
delihdice he dosar.
Like the tusk and teeth of an
elephant
;
one set for
show and another for use
(lit.
to eat
with).
Said of a
hypocrite
;
one who
plays
a double
part
;
one
whose outward behaviour is the reverse of his real
character. A dissembler.
(In proverb
246 this simile is
made use of to illustrate
exactly
the
opposite
virtue,
namely,
of
keeping
to one's
word.)
4.
Pretending
to turn over a new leaf.
Nao sai chuha kha ke hilli chali
haj
ko.
BIHAR PROVERBS. O
After
eating
nine hundred rats the cat is now
going
on
a
pilgrimage.
Said of a wicked man who
pretends
to turn over a new
leaf and become virtuous after countless acts of sin.
(It
is an Urdu
proverb.
The Hindi form of it from Siir Bcis
is
W\
^f?:% ^'^^ f^%m W^\
^^
^T^ ^
Tcq)
karihe
ko chali
hilaiya
sattar chuha
khdy ke.)
5.
Pretending
the end of the cucumber is bitter.
Sagre
khlra kha ke hheti tit.
After
eating
the whole of the cucumber he
says
the end
of it is bitter !
^"^
''
Bheti" is the end or
part
of a fruit attached to
the stalk. E.E.
"
Swallowing
a camel and
straining
at a
gnat."
It is also called
%^Tft
"
dhehpi."
6. Sinner turned a saint.
Kab ki hlhi hdmhni.
Since when has the Blhi turned aBdmhni
(i.e.
an
upright
woman)
?
"
Bzbi
"
is the usual title of a Musalman
lady,
here used for a woman with indifferent
reputation,
in
opposition
to a
Bdmhni, who,
being
the wife of a Hindu
priest,
is
supposed
to be
strictly
virtuous. Said when one
of indifferent
reputation suddenly
affects a
respectable
role.
The
following story
is told in illustration of the above
saying.
A sarai
(or inn)
was
kept by
some Musalman
Bhattidrins.
They
found that
they
were not
patronized
by Hindus,
so to attract Hindu customers
they
set
up
one
woman
among
them as a Brahmani
;
and in
consequence
of this
subterfuge they
soon had a Brahman
visitor,
and
4 BIHAR PROVERBS.
the
newly-made
"
Bdmhni
"
was told off to attend him. In
course of talk the
"
Bdmhni*' asked the
newly-arrived guest
how
long ago
it was that he had become a Brahman.
"
Since when have
you
become a Bdmhni ?
"
asked the
suspecting
Brahman.
"
Only
last
week,"
was the
reply.
The Brahman did not
stay long
in the sarai after this
information.
7.
Shamming
to shirk.
^ T^^
UTT ^1t
^
t^ ^^ 'T
^?5T
%
^%
[1 t^ ^ ^ffV ^i^^ ^^ t
Sing j
hare aur khur
ghise pith
na
hojha
le
Aise burhe bail Jco hdndhi kawan bhus de ?
Who is
going
to feed such an old
(useless)
bullock that
shakes its
horns,
rubs its hoofs on the
ground,
and refuses
any weight
on its back ? These are the
signs
of a
lazy
{korhi)
bullock that refuses to work
;
there is no use in
feeding such a useless animal. Said of a worthless man
who will not work from laziness.
8. She knows nine but not six.
Nao
jdneli
chao na
jdnas.
Knows nine but not six !
Said of one who shams
ignorance pretends
not to
know
simple things,
but
really
knows a
great
deal.
Applied usually
to women.
9.
Sinking
low indeed!
Kahdwe le
saiyad
chordtce le chhuchchhi.
She
styles
herself a
saiyad,
but she can be low
enough
BIHAR PROVERBS. O
to steal even a nose stud. Said
sarcastically
wlien one
who is
commonly accepted
as a
respectable person
de-
scends to do a low act.
^IJ^
^'
Saiyad"
is the most
respectable
sect
(the priest-class) among
the Mohamedans.
Another
proverb
of similar
application
is
^^T%
% ^^
^TT^
^
^TT^^
Kahdwe ke hihi chordwe lie
chamrakh,
i.e.
calls herself a
lady,
but can
stoop
to steal the leather of
the
spinning
axle.
^TT!'
"
Chamrakh
"
is the leather
on which the
spinning
axle rests in
passing
the
upright.
10. Pretended
delicacy.
Kahdwe ke
hulbul,
lile ke
gular.
She calls herself a
hulbul,
but swallows a
gular
!
^^^^
''
Bulbul" is a
nightingale,
and is used to
repre-
sent a delicate creature. A bulbul is too small to be
able to swallow a
gular {i.e.
a wild
fig).
Cast at those
who
pretend
to be delicate and
small,
but are
really
the
opposite.
11. Old in sin and
yet
a novice.
<^l
Wf^^ ^ITTfT ^T^fT
^
5^^"^ ^JT
^t ^^JPSTT'T
Larika khdit khdit burhi bhelln
; log
kahe,
bakddin.
I have
grown
old in
experience {lit.
in
eating children),
still
people
call me a novice
{lit.
a semi-witch
;
not a
"
full"
witch). ^I^wj
Ddin is "a witch." Her favourite
occupation
would seem to be to kill
(metaphorically
"
to
eat
")
children. A
^^rgT'S^T
"
bakddin
"
is not a full
ddin
;
something wanting
to make one a full ddin.
One who
prides
herself on
possessing
a
life-long
ex-
perience
in
anything (chiefly
in evil
practices),
but finds
her
experience questioned,
is
supj^sed
to
express
her
O BIHAR PROVERBS.
indignation
in this
ghastly metaphor.
It is of course
uttered
by
a third
party,
as if
coming
from the
person
to
be ridiculed. The
point
of the sarcasm lies in the
person
being represented
as
boasting
of her misdeeds
(which
she
really
does
not).
Avarice,
Parsimony, Covetousness, Greed,
etc,
12. A life's
hoarding
lost at a stroke.
<^^ ^
^ZtT
#Tt
^Wt
TT^ ^rtT
^^^
Sdhu hatore kauri
kauri,
Ram hatore
kiippa.
The sdhii
(or
shopkeeper)
collects
{ghi
or
oil)
little
by
little
(a
kauri's
weight)
at a
time,
but Ram
(the god)
sweeps away
a whole
kuppa.
c^^ c|^^
'^
Kauri kauri"
means a
very
small
weight
at a time : the
weight
of a
kauri,
or a
shell,
which is the lowest current coin,
cRXCTT
"
Kuppa
"
is a leather vessel used for
keeping
oil or
ghi
in
large quantities
;
and contains about a maund. Said in
derision of the sdhu or
haniya
who
laboriously gathers
kauri
by
kauri,
while misfortune with one stroke
sweeps
away
the whole of his hoard.
13.
"
Almighty
dollar."
Guru na
gurhhaiya
8ab ten bara
rupaiya.
Neither the
spiritual guide
nor the fellow
disciple
are of
any
account
;
greater
than
they
all is the
rupee.
^i^^
Gurhhaiya.
The son of the
religious
teacher is
regarded
in native
society
with the same
respect
and
affection as one's own brother.
BIHAR PROVERBS. i
14. The miser's loss is sudden.
Kauri kauri kail hator
Rupya
bhail ta le
gail
chor.
He
gathered
a shell at a
time,
and when he had
gathered
enough
to make a
rupee
a thief stole it.
Said to
laugh
at a miser when he loses what he has
toiled and
pinched
himself to
gather.
15. The miser and his wife.
^fT
%?T
tT"^
^f^^
fTTlf
^^'I
^^'T
Sumin
puchhe
sum
se,
kdhe hadan malm
Ka
gdnthi
ka
gir para,
ka kdhu ko dm
Na
gdnthi
ka
gir para,
na kdhu kachhu din
Del let
par dekhiya,
ta ten hadan malm.
The miser's wife asked her
husband,
"
Why
are
you
looking
so sad ? Has
anything dropt
out of
your pocket,
or have
you given away anything
to
anybody
?"
"No,"
was the
reply, "nothing
has
dropt
out of
my pocket,
nor
have I
given away anything
to
anybody.
I saw another
parting
with his
money,
and that has made me sad !
"
i.e.
A miser feels
unhappy
at
seeing
others
generous.
^^I
'^
Badan^'
face;
some
people say
''
deh,"
body,
instead of
"
hadan."
16. Take one and
give
two.
Lena
ek,
na denatdu.
8
BIHAR PROVERBS.
To take one and
give
two
;
i.e. not to hold
any
inter-
course,
not to have
any
transaction.
"
I will not take one and
give
two."
The
following story
is told in illustration of the above
proverb
: Once
upon
a time a
peacock
and a tortoise
became
great
friends. The
peacock
lived on a tree on the
banks of the stream in which the tortoise had his home
;
and
daily
the
peacock
after he had a drink of water danced
near the stream and
displayed
his
gay plumage
for the
amusement of his friend. One unfortunate
day
a bird-
catcher who was on the
prowl caught
the
peacock
and was
about
taking
him
away
to the market. The
unhappy
bird
begged
of his
captor
to allow him to bid his friend the
tortoise
good-bye,
as it would be the last time he would
see him. The bird-catcher allowed him his
prayer
and
took him to the
tortoise,
who was
greatly
moved to see his
friend a
captive.
The tortoise asked the bird-catcher to
let the
peacock go
;
but he
laughed
at the
request, saying
that was his means of livelihood. The tortoise then
said,
"
If I make
you
a handsome
present,
will
you
let
my
friend
go
?
"
"
Certainly,"
answered the
bird-catcher,
"
that is
all I want."
Whereupon
the tortoise dived into the water
and in a few seconds came
up
with a handsome
pearl,
which,
to the
great
astonishment of the
bird-catcher,
he
handed to him. This was
beyond
his
expectations,
and he
let the
peacock go immediately.
A short time after the
avaricious man came back and told the tortoise that he
thought
he had not
paid
him
enough
for the release of his
friend,
and threatened that unless a match to that
pearl
was obtained for
him,
he would
again
catch the
peacock.
The
tortoise,
who had
already
advised his friend to betake
himself to a distant
jungle
on
being
set
free,
was
greatly
BIHAR PROVERBS. y
enraged
at the
greed
of this man.
"
Well,"
said the tor-
toise,
"
if
you
insist on
having
another
pearl
like
it,
give
it to me and I will fish
you
out an exact match for it."
The
cupidity
of the bird-catcher
prevented
his
reasoning
that
"
one in hand was
equal
to two in the bed of the
stream,"
and he
speedily gave
the
pearl
to the
wily
tor-
toise,
who swam out with
it,
saying,
"
I am no fool to take
one and
give
two !
"
and forthwith
disappeared, leaving
the bird-catcher to be
sorry
ever after for his covetousness.
17. When
gaining
he is
discontented,
when
losing
contented.
Aioat
hahi, jdt
santokh.
When it is
coming
in
{i.e.
he is
gaining),
he is discon-
tented;
when it is
going
out
{i.e.
he is
losing),
he becomes
contented i.e. the more an avaricious man
gets,
the more
he is anxious
for,
and is
consequently
discontented. But
he learns to be contented when he
begins losing.
Then
he would be content with what is
left,
if he should
only
lose no more.
Aping.
18.
Aping
a
losing game.
%W\ '^^^ ^T^ 'rkm
Kauica
gela
hans ke dial
slkhe,
Aila
apan
dial
ganivdy.
The crow went to learn the
ways ("
walk
")
of the
goose,
but lost its own !
'^T^
"
Chal,"
lit.
"
walk,"
hence
"
ways,"
"
habit." The
waddling gait
of the
goose
is much admired.
10 BIHAR PROVERBS.
One who abandons his natural
ways
to
ape
those of
others is
very apt
to lose his
individuality
and make him-
self ridiculous.
19.
Aping your
betters causes discomfort.
Bina ban tilak lilar
charchardy.
Whoever
applies
a
tilak,
being
unaccustomed to
it,
will
find his forehead
skin-chapped.
Said to ridicule one who
apes
the habits of his betters and finds that he is not made
comfortable
thereby, (f?!^^
"
Tilak
"
is the sandal-wood
mark that a Brahman
applies
to his forehead. When it
dries,
the skin shrinks with it. The sandal
paste
is made
by rubbing
sandal-
wood.)
Another
proverb
of similar
application
is
% ^TT %
'ifx;^
"Sff^
^Tt^T
^c ^^'^ ^^ kharika
bans
barohar,
"
To one not in the habit of
using
a tooth-
pick,
it is like a bamboo !
"
i.e. he feels when
using
it as
uncomfortable as if he were
forcing
a bamboo between his
teeth. Said to ridicule those who take to a habit in
imitation of others and find that it makes them
very
uncomfortable.
20.
Paying dearly
for
aping.
^0 ^^^T
^^T ^^
^ ^tr'T
^xrn: ^tf
Ankar sendur dekh ke
apart kapar phorln.
If I see vermilion on another's
forehead,
am I to crack
my
own ?
{i.e.
cause it to bleed so as to
appear
as if I have
also
applied vermilion?).
An admonition to those who
cannot afford
it,
but strain their utmost to
appear
like
others,
and
really
suffer
thereby.
Aimed at those who
ape
others.
BIHAR PROVERBS. 11
Bullying, Oppressing^ Venting Rage,
etc.
21. The weak
bullying
the weaker.
Kadua
par
situa chokh.
The situa is
sharp enough
for the
pumpkin.
t%fIW
"
Situa
"
is a
"
spoon
"
or
"
scraper," generally-
made out of a shell. A kind of
primitive spoon
with a
blunt
edge
;
here it is meant for a blunt instrument.
The
"
situa
"
with its blunt
edge
is an instrument
sharp
enough
to cut the soft
pumpkin, though
not
sharp enough
to make
any impression
on a hard surface. One who takes
advantage
of the weakness of his inferior and bullies him
may fitly
be
compared
to the situa
operating
on the
pumpkin, ^.g.,
when a
petty police
constable visits a
village, among
the
villagers
he is the
very
embodiment
of
authority.
22. The
cunning bully
the weak.
Chatur ke khls ahare
par
uthela.
The
rage
of the
cunning
man is
(usually)
vented on the
weak,
i.e. on those unable to resent it.
23. The anvil bears the
missing
stroke.
Hukal chot nelidi
par.
The
missing (or empty)
stroke falls on the anvil.
Usually
said when a man is
angry
with one and vents his
rage
on another weaker than himself on one who is
usually
the butt of his
anger.
12 BIHAR PROVERBS.
24. The fallen are
trampled.
^8 TIT^ TH^
^
f^ ZZT^
Paral
pain mutigre mungre
thathdin.
The fallen are
cudgelled repeatedly.
One who is found weak and fallen is
constantly
beaten
with a mallet.*" Those who are down are
always apt
to
be kicked.
(The
use of
mungre
twice denotes
repetition
of the
act.)
25.
Entirely
at
your mercy.
RM
W(x
wre: fq^
cftT
''n^
Mar kdt
piya
tore as.
Whether
you
kill or
save,
I am at
your mercy {lit.
all
my hope
rests in
you).
^T
WrZ
"
Mar kat
"
is lit.
"
to beat
"
and
"
to cut
up."
26.
Venting
one's
rage
on the innocent.
Thes
lage pahdre, ghar
ke
phorln
silwat.
I hurt
myself against
a rock
{lit.
I receive a knock
from a
rock),
but vent
my rage
on the
grinding-stone
at
home
by breaking
it.
Usually
said
by
the wife who has
to
put up
with the
rage
of the husband if he has met with
any
reverse or
disappointment
in the world.
Bad
Sand-writing.
27. Bad
hand-writing.
Likhen Musa
parhen
Khoda.
"What is written
by
Mum
(Moses)
can
only
be read
by
God
{lit.
Moses writes and God
reads).
Said when the
hand-writing
is so bad that
nobody
can read it.
BIHAR PROVERBS. 13
A
slight
variation in the
pronunciation
of the words
Musa and Khoda
(pronouncing
the
syllables separately,
Mu-sa and
Khod-d) gives
a ludicrous turn to the
meaning
of the
passage.
"
He writes as fine as
hair, and,
in order
to read
it,
has to come himself"
{i.e.
he writes so
badly
that no one else can read his
writing except himself),
where mu
(Persian)
is
"
hair," The same idea is
got by
substituting
Im
(Jesus)
for Mum
(Moses)
f^^^ %^
R^^ ^1^
Likhen aisa
parhen khoda,
"
He writes so
(badly)
that he has to come himself to read it."
Blabbing,
28. A blabber
dying
to blab.
;^c
^
f^^T
Tf
T ^T WRT
WTTT "'KTTr ^TT WRf
Kahe Una ralia
najdy
Sara
bhagwa jara jay.
When the loin-cloth is
burning,
it is
impossible
to re-
frain from
speaking
out.
Puts in a
quaint way
the
failing
of one who is affected
with cacoethes
loquendi
and cannot
keep
himself from
blabbing, just
as one whose loin-cloth takes
fire,
must
needs
jump
and
cry
out
;
also said when
any
one suffers
a
wrong
from another's hand and finds it
impossible
to
refrain from
complaining.
Also said when one feels
compelled
to
speak.
29. The tell-tale causes the downfall of a
kingdom.
Ghar ka
bhediya
lanka ddh.
The man who
divulges
home secrets
(the tell-tale) brings
about the ruin of a house
(as
Bibhikhan caused the down-
fall of
Lanka).
14 BIHAR PROVERBS.
The allusion is to the Hindu
mythology.
Bibhikhan,
the brother of
Riiban,
by joining
Ramchandra and
giving
out the secrets of his
brother,
caused the downfall of
Lanka.
Counting
the chickens
before
they
are
hatched,
Anticipating,
etc.
30. Tbe son is born before the father.
.
Bdpjamhe
na
kaile, put pichhudre
thdrh hhaile.
The father is not
yet
born,
but the son has taken his
stand behind.
This is said as a
riddle,
meaning
"
smoke." The father
is the fire and the son the
smoke,
which
usually precedes
the fire.
Said when one
anticipates
an event
by
a
long period.
A similar Urdu
proverb
is
^l^ "q^ ^Zf^ "ff^
W%^
Gdchh
par katahal,
honth men
tel,
"
The
jack
fruit is
yet
on the
tree,
but the oil has been
already applied
to
the
lips." (The "jack
"
being
a
very glutinous fruit,
oil is
usually applied
to the
lips
to
prevent
it
sticking.)
E.E.
"
Counting
the chickens before
they
are hatched."
31. The father is still
unborn,
but the son attends a
wedding (safflower).
^'\
^T?
Tf^
"^t
"^
^^
^^fT
Bap
rahal
pete, put gail bariydt.
While the father was still in the womb
{i.e. pod),
the
son went to a
wedding party.
The father is the seed of the safilower in
pods
;
the son
is the safflower
dye (Grierson).
BIHAR PROVERBS. 15
32.
Proclaiming
before the son is born.
Beta hhaibe na
kail, pahile
danda dor.
The son is not
yet
born,
but a beat of the drum
pro-
claims the event beforehand.
Of similar
application
to Proverb No. 30.
33.
Crying
before he is hurt.
^^
^T ^TTT
^T Wl ^T ^m ^^ ^1^
Laur
kapdr
ha bhent
na, hap hap agate.
Before the
cudgel
and his forehead have
met,
he cries
out,
"
father, father,"
the usual
cry
of a native when
he is hurt.
i.e.
Crying
before one is hurt.
34.
Anticipating
evil.
Bag laghe
na kail man
gran
dera del.
The trees in the orchard have not
yet
been
planted,
but the woodworms have settled down there beforehand.
^^^\
"
Maiigar
"
is a
longish
kind of insect de-
structive to trees in
general.
It has a hard beak with
which it burrows into the
wood,
and
destroys
the
pith.
Applied
when destructive
agents
are
already present
before
anything
is
begun.
"
Canker in the
germ."
Conceit ahout one's icisdom.
35. Conceit about one's wisdom.
%1
W^VT ^1W m^^ <ftT
Bidhi rachal huddhi sdrhe tin
Teh men
ddhajagat dpan
tin.
16 BIHAR PROVERBS.
God made wisdom of three
parts
and a
half,
of which
the half went to the
world,
the rest to him
;
i.e.
according
to the
person
aimed
at,
the whole world has
got only
the
half,
while he
possesses
the
remaining
three
parts.
This is a sarcastic reference to a conceited man.
Eaetravagance.
36. Can't afford
rice-gruel,
but drinks
toddy.
Mdnr
najure
tari.
He cannot afford
rice-gruel, yet
he
(drinks) toddy
!
Extravagance
in a drunkard.
37.
Expenditure
on a
thing
more than its worth.
Damri ke hulbul taka chothdi.
The bird is not worth more than a
damri,
but the
"
plucking
"
costs a taka.
??rf^
I)amari=
eight
kauris,
or
3^
dam.
^efiT
Taka
=
two
(Gorakhpuri) pice.
Said when the
expenditure
in connection with a
thing
is more than it is
really
worth.
38. Cost of the wood is nine
pice,
but he
spends
90 on it.
Nao ke lakari nahhe kharach.
The wood is worth nine
only,
but the
expenditure
thereon
is
ninety.
(Variation
of No.
160, meaning
to
imply
that the
expenses
in connection with an
object
are more than it is
really
worth.)
BIHAR PROVERBS, 17
39, Useless
appendage.
Chdkar
ka chukar manrdi ka osdra.
Servant to a servant is like a
portico
to a hut.
Useless,
unnecessarj'",
out of
place,
^^T
"
Chukar
"
is a word coined to
agree
in sound
with
'^^t;
"
Chdkar,"
i.e. a servant.
An
unnecessary appendage,
40, Servant to a servant.
80 ^^ft
% ^^T "^^ft ^^T^
Nokaro ke chdkar tekaro lamaichar.
Servant to a servant and on him another
dependent.
"Lamaichar" is
probably
connected with
^^"^T
"lamera"
which Mr. Grierson defines as
**
the seed which falls on
the
ground
in the field at harvest
time,
and which
germi-
nates next
year;"
a wild uncared-for
plant;
extra;
not
in the
regular
order. Hence a servant's servant would
be one out of the
regular
order,
an
extra,
unnecessary
appendage.
Exaggeration.
41, Critics
say
more than the
poet.
(^T) ^TT
^T
^^ t^^ ^^fT
^T^^r^
Thor kailan Tulsldds hahut kailan kahita
(i/a)
Thora karain Bali
Miydn
hahut karaih
dafdli.
Little was said
by
the
poet
Tulsldas,
but a
great
deal
was added
by
the
(other) poets (and commentators),
Tulsldas was the well-known author of the
Riimayan.
Commonly
said when the
original story
is
greatly
ex-
aggerated.
18
BIHAR
PROVERBS.
42.
Making
a mountain of a mole hill.
Star ke
guh parhat.
The dirt of the
jackal
is made into a mountain
{i.e.
to
magnify
trifles).
E.E. To make a mountain of a mole hill.
43. A lakh is on the
lips
of a
brag.
Labdr ka niunh men lakh
rupaiya.
A lakh is on the
lips (mouth)
of a liar
;
i.e. a
fibber,
who
is all
talk,
can
give you
as
high
a
figure
as
you
wish with-
out the least hesitation
;
that
is,
a liar has no
scruple
in
exaggerating.
Lobar is a
braggart.
Gluttony.
44. A
greedy daughter-in-law.
88
^T<T ^Wt ^TTrT ^^
^fT^ ^f^^ TTcl
% ^tnt
8at hdsi sat
tewdsi, hahuriya
kahmcath rat ke
iipasi.
The
daugbter-in-law
has fed seven times on the rem-
nants of
yesterday's
meal,
and seven times on the remnants
of the
day
before
;
still she makes out she is
fasting
from
last
night.
^T^
''Bdsi" is what is left
over-night
from the
pre-
vious
day's
meal,
and
^TT^
"
tewdsi
"
is what remains
the third
day.
This
ungracious speech
is
supposed
to be uttered
by
the
mother-in-law who is
always
at
"daggers
drawn" with
her
daughter-in-law.
BIHAR PROVERBS. 19
45. Pretended
fasting
before her husband.
Sdi heri
sataun, piya age
dataiin.
Seven times has she
breakfasted,
and
yet
before her
husband she is
only brushing
her teeth
{i.e. preparing
to
eat for the first
time).
Natives as a rule never eat before
cleaning
their teeth.
Hence
^^
"^^ r!^
^ff^T
rr
cfi'^^ff
"
iZam ahhi tak datmm
na karlln
"
implies
that
"
I have not
yet
broken
my
fast
even."
^c^T
''
Dataim
"
is a tooth brush made of a
twig
of Nim.
^f^T
"
Sataun
"
is from
^(TT^T
"
satanja,'"
or
7
ans,
or kinds of
grain
mixed,
which is
usually
eaten as
an
early
breakfast. This mixture of 7 kinds of
grain
is
also eaten on other
occasions,
such as
during
the
paddy
transplanting
time in some
parts
of Bihar.
Also a sneer cast at the wife
by
either her mother-in-
law or sister-in-law.
46. Ambition
dying
for name
;
greed
for
belly.
Ndmi maralan nam la
petii
maralan
pet
la.
The ambitious man dies for fame : the
glutton
for his
belly
!
47. The
greedy
advised to eat with
eyes
closed before
children.
Ankh miind ke khdlh
;
larika na
parikdln.
Shut
your eyes
and
eat;
and do not
encourage
children.
This is thrust at a
glutton
who does not offer what he
is
eating
to the children
standing by.
He is advised
(in
bitter
irony)
to shut his
eyes
lest he
may, seeing
the
2.0 BIHAR PKOVERBS.
children,
feel induced to share with them what he is
eating,
and thus
encourage
them.
(Shame
is
supposed
to
dwell in the
eyes, by shutting
them, therefore,
one does
not feel
any
shame
;
and thus he can
play
the role of a
tender-hearted and liberal man and also make the excuse
that he does not wish to
encourage children.)
48.
Hunger
to be
appeased
before devotion.
C/idr kaivar
hhltar,
tab deota
pltar.
First eat
(Jit. put
inside
you)
four
mouthfuls,
then think
of deities and ancestral heroes.
This is hit at those who think of their
belly
more than
the household
gods.
^^T;
"
Kawar
"
or
^"^
"
Jcaur
"
is a mouthful or mor-
sel.
^^(TT
"'ftcl'^
"
Deota
pltar
"
are deities and deceased
ancestors who are
worshipped
after their death. The
household
gods.
49.
"
Enemy
to food."
Kdm ke na
kaj ke,
dusman
andj
ke.
Fit for no
work,
but an
enemy
to
grain
{i.e.
destroys
food).
One who lives to eat
;
cast at a
lazy
fellow who fills
his
belly
and does no work.
Ingratitude.
50. The
young
of a cuckoo will after all be a cuckoo.
MO
^^"^
i ^^^T
^T^ frff
^m
f^
wv^
Koili ke bachwa koili Jioihcn kaua miihen
chhdy.
The
young
of the cuckoo will
(after all)
be a
cuckoo,
BIHAR PROVERBS. 21
and cause the crow
(its foster-mother) grief
and dis-
appointment.
^^^l^T^r
"
Muhen
chhdy
"
lit. is to
put
ashes on the face.
Besmearing
one's face with ashes or dust is a token of
sorrow and
penitence.
"
Covering
of the head with ashes
has heen
long
a common
sign
of
mourning among
Eastern
nations,
indicative of the
greatest
distress and humiliation,"
E.E. "Birds of a feather flock
together."
"Like will
produce
like."
51. A snake bites its charmer.
Ulta
samp sapaheriye
hate.
When a snake turns he bites the snake-charmer
(its
keeper),
i.e.
"
stings
the bosom that warmed it."
Said of
"ingratitude" (or
^^ZT
"ulta"
may
be ren-
dered
"
on the
contrary,"
i.e.
contrary
to what it
ought
to
do,
which would
give
the same idea of
"ingratitude").
52. A
viper
is never
grateful.
Samp
he dndh
pnjain
tahahun hlhlie
ugali.
The snake even if fed
(all
its
life)
on milk will
always
when it bites
give
out venom.
Ugali
is to
vomit,
"
to
spit
out."
E.E.
"
The
leopard
cannot
change
his
spots."
53. Like a horse which
grurablingly neighs
when
given
ghi.
M^
^^
Iff ^^
^fT^T^
Ghlu det
ghor nariydy.
When
given ghi
the horse
grumblingly neighs
!
Said of
one, who,
instead of
being grateful
for
favours,
22 BIHAB PROVERBS.
scorns tliem like a horse that is not thankful for
being
fed
on a
dainty
like
ghi (clarified butter).
Ignorance.
54. Poor attainments taunted.
MB
^^ t
^
^?^ t
Kodo de ke
parhaJa
hai ?
Have
you paid
kodo for
your
education ?
efi^^
"
Kodo
"
(Paspalum frumentaceum)
is one of the
small millets. It is
very cheap,
and the usual food of the
poorest
classes
;
hence
despised by
the well-to-do. The
idea is that if his education has been
purchased
at so
cheap
a
price,
it cannot be worth much. Said to
quiz
one of his
ignorance.
Improvidence.
55. An
improvident
man overtaken
by
the flood.
Siraki ek delanhi tdni
Tdhi her men del
pdni
Siraki uthdice ka rahal na hera
Agu
ndnth na
pdchhn pagaha.
He
pitched
his
hovel,
and it
began
to
rain,
nor could he
get
an
opportunity
for
striking
it
;
he was
(like
an
ass)
without
nose-string
or tether.
flTTefi^
"
Siraki
"
is a hut or tent made of reeds of that
name
(Grierson).
The
meaning
of this
proverb
comes out better with the
BIHAR PROVERBS. 23
following
variation : instead of
"
dgu
ndnth na
pdchhu
pagaha
"
read
"
na
dgu
ndo na
pdchhu
bera,"
which is the
form sometimes used.
"
He
pitched
his
hovel,
when down came the flood
;
he
had no time to strike
it,
nor had he a boat or a raft to
save himself." Said of course to ridicule those who are
so
improvident
as to make no
provision
for the future and
suffer in
consequence.
%n
"
Bera
"
is a raft
usually
made
by joining plantain
trees.
Inability
to
appreciate worth,
merit.
(Pearls before swine.)
56. Can a low caste
appreciate
bdra ?
M^ TT^
Wr% ^^T %
^^T^
lidr
jane
bdra he saxcdd.
"What do the
vulgar (low caste)
know of the taste of
the bdra ?
WTK.!
"
dra
"
are cakes of Ui'id
pulse
fried in
ghi
or
oil,
and considered a
great delicacy among
the
respectable people.
E.E.
"
Casting pearls
before swine."
57. Can a
monkey appreciate ginger
?
Bdnarjdne
ddi ke sawdd ?
What does the
monkey
know of the taste of the
ginger
?
(A
variation of Proverb
bQ.)
58. The hubble-bubble in the hands of a
monkey.
Bdnar ke hdth men
nariyar
?
The hubble-bubble in the hands of a
monkey
!
if^^X;
"
Nariyar
"
is cocoanut hence hubble-bubble
made of the cocoanut shell.
A man who does not know the use of a
thing,
wbicb he
24 BIHAR PROVERBS.
has
probably
come
by accidentally,
is sure to
spoil
it,
just
as a
monkey
would a
nariyar,
which he could not
ap-
preciate.
59. Music hath no charms for a buffalo.
Bhains ke
age
hen
hajawe,
baithi hhaim
pdyuray
(ya
hhaiPisi
pdg
uId
we)
.
(He) plays
the flute before the
buffalo,
but the bufialo
sits
(unconcernedly)
and ruminates !
Perfectly
indifferent to the charms of music
(expresses
want of
appreciation). Pdgurdy
chews the cud.
^T
"en" the correct word is
^Tff
^'
Benu,"
which
means bamboo
;
hence all musical instruments made out
of
it,
such as
^1n^^ bdnsuri, etc.,
derive their names.
60. Useless to adorn before a blind husband.
^0
CRT
q^ ^-^f fiNlTT
^^^
*ftT ^TVT
Ka
par
karon
singdr, purukh
mor dndhar.
What is the use of
adorning myself, my
husband is
blind ?
BfiT
nx;
"
Kapar"
lit.
"
on what." This is a
peculiar
idiom
among
the common
people, meaning
"
on what
strength
or
hope,"
"
relying
on what
strength."
61. To the blind
day
and
night
are the same.
%'\ {'\) ^f^T
^T %%
^^
TTf! ^T^^
(1)
Andhar ka lekhe din rdt barobar.
(2)
Je
dlye
na dekhi se
dlya
le kd dekhi.
(1)
To a blind man
day
and
night
are alike.
(2)
The
other
proverb
is a
play
on the words
^%
diye,
"
even the
BIHAR PROVERBS. 25
light,"
and
^^
dekhi,
"
to see." He wlio cannot see tlie
light itself,
what can he see with the
light
?
The well-known Urdu
proverb
'^^'\
TT
^V'm
dlya
na
dlya
is a
play
on the word
dlya,
and has two
meanings
:
(1)
You
have not
given
me a
light. (2)
Your
giving
is the same
as not
giving,
i.e.
you
have
given
under such conditions
(perhaps
so
late),
that it amounts to not
giving
;
the
gift
has no value. Also said when
anything
is
given nominally,
with the
object
of
being
taken
away.
62. Worth
unappreciated,
JahaJi
hujh
na hardi talidn se
hlidg
dial re bhdi.
Brother ! let us flee from a
place
where there is no
appreciation
of worth.
^^
wTT
^tI^
^W^
na
hardi,
lit.
neither
understanding
nor honour or
respect (paid
to the
worthy).
63. Merit not
recognized (illustrated by
an
allegory).
^
-^^^
^^X\
^-wi\
TTWr
Andherpur nagari
kubuddhi
rdja
Take ser
bhdji
take ser
khdj'a.
The
country
is one of unreason
;
the ruler is
Folly.
Both
HT^ bhdJi
and
iT^
khdja
are sold at the same
price {lit.
at a
^^
taka a
seer).
^^T^T
"
Andherpur
"
is an
allegorical
name
(from
"^^J^ andher,
unjust,
unreasonable, senseless,
and
x?"?; pUr,
city)
for a
country
where there is no sense of
justice
;
and
^^^
"
kubuddhi'*
(from
^
ku, bad,
and
^^ huddhi,
sense)
for one
wanting
in sense.
^T^
Bhdji
or
sdg
is a
very
common herb used for
26 BIHAR PROVERBS.
pottage
and found often
growing
wild,
and of little or no
value : whereas
?5TWr
khdja
is an
expensive
sweetmeat
made of
flour, ghi,
milk and
sugar.
The
meaning
is that in such a
country
as the above no
distinction is made between the
good
and the
bad,
the
deserving
and the
undeserving,
the
worthy
and the un-
worthy.
Another
proverb
of similar
import
is No. 64.
64.
Making
no distinction.
Sah dhdn bdise
paseri.
To him
every
kind of
paddy
is the same
{lit.
worth 22
paseries per rupee).
There are of course different classes of
\irrT
dhdn or
paddy,
and like most
things
the
price
varies with the
quality.
When this is not
recognized
and all are treated
alike,
no distinction
being
made
according
to
merit,
this
saying
is used.
Inattention.
65.
Enquiring
who is the hero after the whole tale is
finished.
Sara
Rdmdyan
kah
gaye,
Slta Ms
kijoy
?
After the whole
Ramayan
has been
repeated, (he
en-
quires)
whose wife is Sita ?
TJ^ "Eam,"
the husband of
^cTT "Sita,"
is the
principal
character in the
'^T'lT^r^
"
E-amiiyan."
"
The
whole
plot
of this
great Epic poem,
the
*
E/Sraayan,*
rests
on a rash
promise given by
Dasaratha,
king
of
Ayodhya,
to his second
wife,
Kaikeyi,
that he would
grant
her two
boons. In order to secure the succession to her own
son,
BIHAR PROVERBS. 27
she asks that
Rama,
the eldest son of the
king's
other
wife,
should be banished for fourteen
years.
Much as the
king repents
his
promise,
Rama,
his eldest
son,
would on
no account let his father break his
word,
and he leaves his
kingdom
to wander in the forest with his wife Sita and
his brother Lakshmana. After the father's
death,
the son
of the second wife declines the
throne,
and comes to Rama
to
persuade
him to
accept
the
kingdom
of his father. But
all in vain. Riima will
keep
his exile for fourteen
years,
and never disown his father's
promise." (Professor
Max
Miiller.)
A man who had sat
through
the
play
of
Hamlet,
and at
the end of it
asked,
"
Who was Hamlet ?
"
would be a
parallel
instance. Used towards one who discovers a
joke
long
after it is made.
Love
of
False
Display, Empty Boast, Foppishness,
etc.
66.
AflFecting high-sounding
names.
^%
^^ % ^?i ^^ xncT ^?T ^ '^Tf\
^^t^^
^
Bap
he nam
sag pat put
he nam
parora
khan.
The father's name is
"
Sag pat" ;
the son
(assumes)
the
name of
"
Ghendhari Das" or ^'Parora Ram" or
^^
Parora
Khan."
^T mri
"
Sag pat,"
lit. leaves and
trash,
i.e.
something
small and
insignificant
or trivial.
^"mT^
"
Ghendhari
"
and
XlTtTT
"
Parora
"
are
superior
kinds of
vegetables
much liked
by
the
people.
Hence
"
Ghendhari Das
"
and
"
Parora Ram
"
mean
simply high-sounding
names.
If the father is a common low-caste
man,
and the son
assumes a
high-sounding
name of a
higher
caste,
this
saying
is cast at him.
Usually
said of an
upstart.
It is a common
thing
to
28
BIHAR PROVERBS.
find low-caste
people
when
they
rise in the world assume
the title of the
higher
classes,
e.g.
a Pad or a
Baniya
styles
himself
"Lai,"
and a "Dom" or
"
Dosadh" adds
"
Ram
"
after his name.
67.
Foppishness
in dress.
Bap put
hisani terah
gaj
ke
ijdr.
Father and son
(pose)
as
stylish people
; they
wear
(luxurious) paijdmas
made
up
of 13
yards
of cloth.
t^^t^
Bisani means here
people
who make an outward
show of cleanliness. Also a debauchee a man of the
town,
or man of fashion who overdresses himself from
foppishness.
(The meaning
of this
proverb
is not clear. If hisani be
taken for an
ascetic,
the sense is clear.
They
call them-
selves
ascetics,
but
they
wear clothes
usually
worn
by
fashionable men of the
world.)
68. One who asks for alms should not
enquire
after the
rent-roll of a
village.
%^
^tThi5 t?iiT m^ % ^m\
Mdngln
hhlkh
puchhlh gdoh
ke
jamah.
He sues for
alms,
yet
asks the rent-roll of the
village.
He is
really
a "make
believe," who,
while he has not
a
penny
in his
pocket, pretends
to ascertain the rent
of a
village,
in order to
give
the
impression
that he
wishes to
purchase
it.
69.
Dying
to eat
pan.
Bap
ddda na khdil
pan
ddnt
niporale gel prdn
(^ya) Bupjanam
na khailen
pdn
ddnt
nipurale gaile prdn.
BIHAR PROVERBS. 29
His ancestors
[lit.
father and
grandfather)
have never
tasted
pan (betel-leaf), yet
for want of it he is
dying {Jit.
showing
his teeth in his
eagerness
to
get it).
Said in sarcasm of one who
apes gentility
or hankers
after
anything
{e.g.
comfort or
luxury)
which his ancestors
have never had.
xrrT
''Pan"
betel,
is
always
eaten
by
the
fashionable and
well-to-do,
rarely by
the
poor,
to whom it
is a
luxury.
70. A vain woman's love for
display.
Saukhln
hahuriya
chatai ke
lahanga.
The woman is so fond of
show,
that
although
she can't
afford a better
dress,
she still wears a
lahanga
made out of
mat
(to gratify
her
vanity).
^llT
"
Lahanga
"
is a loose
petticoat
worn
by
the
women of the better class.
The vain
woman,
determined to make a
show,
will wear
a
lahanga
at
any
cost,
though
it be
only
one of straw mat !
An
exaggerated way
of
ridiculing
a woman who cannot
afford
it,
but still decks
herself,
though
it be in tatters.
,
71: False outward
display,
^q %^ t^ ^TT^ %^^
fffV ^^'^^HT
^^T
Nem tern
Gopdl aisan,
hdnri charui chamdr aisan.
The rules he observes
outwardly
are those of
"
Qopdl,"
while his
cooking pots
and
pans
are
(dirty
and
unclean)
like those of a chamdr.
Said of one who makes an outward
show.
%*f ^T
"
Nem tern.'''
^Tf
"
Nem
"
is a
corruption
of
niyani
=
rule.
^?f
"
tern
"
is
simply
a
meaningless
word
put
in for the sake of
rhyme.
The
expression
means
"
outward
behaviour,"
"
outward show."
30 BIHAR PROVERBS,
^iftTT'^T
"
Gopill
"
is a name of the
god
Krislina. A
Gopal
is a devout hermit who observes cleanliness who
keeps
his house and
everything
about him clean and
tidy,
unlike a chamdr or leather-
worker,
who is the
opposite.
72. Fashionable father and
son,
with
frogs
for kettle-
drums.
Bap put
hisanlh
heng
he
nagdra.
The father and son call themselves
Bisanln,
and
they
have for drums
(the
croaking of) frogs.
f^^'^
^'
Bisantn,"
a
debauchee,
a fashionable man.
Said in ridicule of one who affects to make a
display
with-
out the means.
Every great
man is
supposed
to
sport
a
kettle-drum at his
gate.
A
Bisanln,
i.e. one who sets him-
self
up
for a man of
fashion,
ought
if
anything
to have a
better kettle-drum than the
ordinary,
instead of which he
has
"
croaking
of
frogs."
73. One who cannot afford it
keeping up
a dance at his
gate
for
display.
Ghar men kharchi
na,
deurhi
par
ndnch.
He cannot afford to
carry
on his
daily
house
expenses,
yet keeps up
a dance at his
gate (for show).
Said
derisively
of one whose
expenditure
is
beyond
his
means
;
or one who makes a
display
when he cannot
afford it.
74.
Falsely calling
himself a Benares man.
Arsi na
pdrsi, hhaiyaji
handrasL
BIHAR PROVERBS.
31
Acquainted
with neither Arabic nor
Persian,
yet my
friend calls himself a
"
Benares man."
^TTT^
"
Bandrasi,"
i.e. "one of
Benares,"
is looked
up
to as a
highly-polished
man with a finish to his educa-
tion. Said to ridicule one who tries to
pass
himself off as
a
polished
citizen.
75. The cock after four
days'
absence returns home a
peacock.
^M
^TT
t^^
^ ^%
^TIT
^T ft
^ ^%
Chare din he
cjaile murga,
mor ho ke aile.
The cock
goes (from home)
for four
days only,
and re-
turns a
peacock
!
A rustic who
goes
to town for a short
while,
and fancies
on his return that he is a
great
swell. The
following story
also holds
up
to ridicule those who on
returning
to their
homes after a short absence
give
themselves airs and
pre-
tend to have
forgotten
their own
patois.
^^ ^^
efiff
fqi^n
'ftr
^^W
Arab
gaye Mogal
hoi
ay
Bole Arbi
bdni,
Ab db kahi
piya
mor mualen
Khatiya
tar rahal
pdni.
My
beloved,
he went to Arabia and
returned
quite
the
Mughal;
he talked Persian
(which nobody
understood).
He died from
thirst,
calling
out t_^l t_-?l
^'
Ab,
db"
(water),
while all the time the water was under his bed !
32 BIHAR PROVERBS.
76.
Display
in borrowed
plumes.
Chhaical
cJthopal ghar paulln
hdndhal
paulin
tati
Ankar
jdmal
beta
paulln,
chuma leun ki chati.
Like one who has found a
ready
furnished house
{Ht.
a house thatched and tatti walls
secured),
he has
(without
trouble)
come
by
another's son
;
he is so elated that he
does not know how to
express
his affection.
Aimed at one who makes too much of
anything
which
really
does not
belong
to
him,
or which he has
got
without
any
trouble or exertion.
'qiZ^
"
Chdti" is
{lit.)
"
to
lick,"
as the lower animals
(such
as
cows)
do when
showing
affection for their
young
ones.
77. A vain woman thinks of
adorning
herself
only.
Sagare gaon pardyaljay ghura
balm kalias
je mdng
tlk dah.
The whole
village
is
fleeing,
but Ghura's wife
says
"
Please
put
the vermilion on
my
forehead."
^^
^:
"
Tik dah
"
or
^oRT
^:
"
tika dah
"
is to
put
the
vermilion mark on a woman's forehead over the
parting.
It is considered a
necessary part
of the toilet of a woman
whose husband is
living (^^f^ sohdgin
or
TJ^^cft
ehwdti).
A widow
(%^
beica or
?;f^ rdnr)
never decks
herself in that fashion
; indeed,
she is never
supposed
to
wear ornaments of
any
kind or adorn her
person.
Her
life is one
long penance.
Said of a vain woman who will deck herself at all
hazards.
BIHAR PROVERBS. 33
78. A
beggar
and a
beggar
at his door.
^^ wxi ^^^rfi'W
^rr% ^t"^
Ap miyan mdngnen, darwdje
darwes.
Himself a
beggar, (can
he afford to
have)
one
asking
for
alms at his door ?
'^T^^^ "Darwes,'^
a
Mahommedan/aA;lr.
79. Love of worthless
finery.
Hath men na
gor
men tahahi lildr men.
No
(ornaments)
on her arms or feet
;
and
yet
a two-
pice
trinket
{tikuli)
on her forehead !
i.e. She cannot afford ornaments for her arms and
feet,
yet
such is her love for
finery
that she decks herself
prominently
with a worthless
fz^^
tilndi worth two
pice only.
fZcB^
'^
tikuli'^ is a
spangled
circular and
wafer-like ornament
gummed
on to the forehead. The
two-pice
ones are
bigger
and more
gaudy,
about the size
of a
shilling piece.
J^l^
"
Takahi
"
is one worth a taka or two
Gorakhpuri
pice.
80. When out he wears
long
dhotis,
at home he eats
masiir bread.
^0
^TiT
^T^ ^^ >?rff> ^T
'TgT^
%
frrt
Bahar Iambi Iambi dhoti
ghare
masuri ke roti.
When out he wears
long
dhotis,
at home he has
nothing
better to eat than masiir bread.
\ift(ft
"Dhoti" is a cloth worn round the waist and
between the
legs. Long
dhotis are worn
only by
the
well-to-do and fashionable.
iTH'^cl"
"Masuri" or
fm\
"
Master
"
(Ervum
hirsutum,
3
34 BIHAR PROVERBS.
or Cicer
lens)
is one of the common
pulses
which furnishes
the well-known dull of that name. Bread made out of the
flour of this
pulse
is
commonly
eaten
by
the
poorest,
and
^
hence
despised by
the well-to-do.
Said of one who affects to make a vain
display
when he
really
cannot afford it.
81. Tall talk outside and Kodo
porridge
at home.
c<^
^TIT
^n^ ^^ ^<T
^
^^t
% ^fT
Bdhar Iambi Iambi hat
ghare
kodai ke bhdt.
Abroad he is full of
big
talk : at home his food is
porridge
of A;o(^a!i/
^^t
"Kodai,'"
or
^^
"Kodo"
^TfT
hhdt is
porridge
made of
kodo,
a millet
{Paspalum frumentaceum).
It
makes a coarse kind of
porridge
which is
only
used
by
the
poor
as food.
82.
Boasting
of three- seer anklets.
Bdhar
pudwai
tin ser ke
neura, ghare sup
na daura.
Outside she boasts of
possessing
three-seer anklets :
at home she has not even the
very necessary
articles for
cleaning
and
keeping
rice.
^^^
"
Pudwai
"
is to
boast,
to talk
big (Feminine
colloquialism
in Saran and
Shahabad).
^^TT
"Neura" are
heavy
anklets worn as ornaments
by
the lower classes.
They
are sold
by
the
weight
and
serve as ornaments as well as
provision
for a
rainy day.
As in the
proverb
:
Sukhi ke
singdr
hhukhe ke adhdr.
i.e. Ornaments to those in
easy
circumstances and means
of food to those who are
hungry.
BIHAR PROVERBS. 35
^?;T
"
Daiira" is a basket for
holding grain.
'^^
"
8u2)
"
is a basket for
sifting grain.
Every
house has a
siip
and a daura
;
she must be
poor
indeed who does not
possess
these
necessary
domestic
articles. An
exaggerated way
of
expressing poverty.
83.
Demanding
a torch at another's house.
^^
^xjifT
^T tu^cT
^T ^^^T
^^
^T
%^^ ^Tc!^
Apna ghare sanjhivat
na
Anka
ghare
musar aisan hfiti.
In his own house he cannot aflPord the
"evening light";
at another's he
pretends
to want a torch as thick as a
pestle.
lJ^cT
"
SanjJmat
"
is
"
evening light."
There is a
widely prevailing superstition among
natives that it is un-
lucky
to commence the
evening
without a
light.
Even
the
poorest light
a
chirdg
for a few minutes
only.
84. A blind woman
owning
three
collyrium
boxes.
Ankh
haiye
nan tin tin
go kajrauta.
She is
blind,
yet
she
sports
three
collyrium
boxes !
^^I'^TZT "Kajrauta"
is an iron box or
receptacle
for
keeping lamp-black
to be
applied
to the
eyes.
It is
warmed in it too.
It is a
grim
and
exaggerated way
of
deriding
one who
loves to make a
display,
but lacks the means.
85. The
needy keeping company
with the
great.
Khaije
ke
sag pat,
baithe ke amir ka sdth.
He has
barely enough
to
keep
himself
alive,
yet
he
moves in the
company
of the
great. Applied
to a
"
toad-
eater,"
a mean
sycophant.
36 BIHAR PROVERBS.
^TT ^Trl
"
Sag ^mt
"
are
pot
herbs,
common
vegetables
which the
poor
eat with their rice.
86.
Eags
to wear and
carpets
to
spread.
Orhe lie
lugari
hichhdwe ke
galaicha.
For
covering
he has
rags,
but
spreads
on the
ground
an
expensive carpet.
False love of
display.
87. Proud of her chundari siiri.
Chundari
phat gail
Chamakal met
gail.
When the chundari is torn the shine is
gone
!
'^^"^
"
Chundari^' is a
variegated
sheet with white
spots,
which are caused
by tying
small knots in the cloth
to be
dyed,
so that the
spots
tied remain white. It is
very
much
prized by
the
village
women.
The
meaning
is when the sheet
gets
torn,
the
pride
is
gone.
She has
nothing
left then to make a
display
with.
Said to ridicule those who boast about
empty nothings,
or
things
which are evanescent.
88. A
poor fop.
Odnthi men dam
nan, Bdnhlpur
ka sair.
He hasn't a damri in his
pocket, yet
he would
go
to
saunter about in
Banklpur
!
^f^H^
"
Banklpur,"
the chief town of
Bihar,
and the
Divisional
headquarters
where the Commissioner resides.
One of the derivations
given
of
Banklpur
is
^f^
"Bdnke"
and
^\
"
Fur,"
i.e.
"
the town of the
fop
or
coxcomb,"
BIHAR PROVERBS. 37
on account of its once
being
the
part
of the town
(Patna)
where women of ill-fame
resided,
and
gaily-dressed
men
were in the habit of
frequenting
it. A similar bazaar in
Gaya
is called Terhi
bazar,
or the "crooked" bazaar.
89. The
poor
man at the
prow
of the boat.
Jinika khewa
nahln,
se
agila mangi
sawdr.
He who hasn't
money
to
pay
his fare is seated on the
prow
of the boat.
^^T
"
khewa
"
is
ferry charge.
Said to ridicule one who takes
up
a
prominent position
unbefitting
his
circumstances,
while others who can
really
afford it
better,
remain in the
background.
The
prow
of
a boat is the most
conspicuous
seat one can take in a
country
boat,
and boatmen
worship
the bow.
90. Vain boast.
Likhe na
parhe,
nam Mohamad Fdzil.
He neither knows how to read nor
write,
but
styles
himself Mohamad Fiizil.
T5Tf3!^
"Fdzil"
(Persian),
learned.
Aimed at those who affect to be clever.
91. An
upstart affecting gentility.
Bdp
na
ddda,
tlsar
pusi sdhvjdda.
Neither his father nor his
grandfather (was rich),
but
he behaves as if he were the son of a rich man !
i.e. Can one whose ancestors were
poor suddenly acquire
the
ways,
tastes,
and habits of one born amidst wealth ?
Cast at an
upstart
who affects to be habituated to wealth
from his
very infancy.
38 BIHAR PROVERBS.
92.
Affecting familiarity
with the
great.
dp
hhusahula
put chaupdr
Nanti haisale mdnh darhdr.
The father's
sitting place
was in the chaff house
;
the
son used to sit in the
open
air
(yard
in front of the
house)
in front of the verandah
;
but the
grandson
has taken to
sitting
in the
great
darbar,
i.e. he will sit nowhere else.
Said to ridicule an
upstart
who affects the
intimacy
of
the
great,
and shuns his former friends and resorts.
Pot
calling
the kettle black. Alike
faulty
or
defective.
93. The sieve
blaming
the
siip.
ChalanlTi dusalan
sUp ke, jinka
sahasar chhed.
The sieve with a thousand holes finds fault with the
sUp.
^^^
"
Chalanlh,'^
a sieve.
'^'^
"
SUp,''^
a
basket,
usually
in the
shape
of a horse-
shoe,
used for
sifting
and
cleaning grains
of various sizes.
E.E.
"
Pot
calling
the kettle black."
94.
Equally
miserable and
poor.
Jaisane
Digamhar Pdnre,
waisane Rasulla
TJnka na chhan
chhapar,
unka na chulha.
Both
Digambar
Panre and PasuUa are
similarly
cir-
cumstanced
;
the former has no roof to bis
hut,
the latter
no
cooking place
;
i.e. both are
equally
destitute,
so that
one has
nothing
to boast over the other.
BIHAR PROVERBS. 39
t^TI^'^
^n^
''
Bigamhar
Pdnre" and
T^WT
''
Rasulla"
are
empty high-sounding
names,
i.e. names of
people
who
are
really poor.
'^
Digamhar
"
lit. means
"naked,"
from
f^?l
"dig," sides,
the four
points
of the
compass,
and
^1^"^
"
amhar,"
dress,
i.e. one who has
nothing
else but the four sides
North, South, East,
and West for his
covering
or dress
;
i.e. the destitute.
Another
saying
of
opposite signification
is
^T^f W\
^^ ^^^
"
'S'a^m^ la Bhddo dUhar." Is the month of
Sawan weaker than Bhado ?
(both being heavy rainy
months).
95. Both alike defective.
eM t^^
^^
t^ W^
^^^
qt%
^ ^^^T ^^
Jaisane JJddi waisane Bhdn
Inka
ponchh
na unka kdn.
As Uddi so Bhdn
;
one is tailless and the other earless,
"^^
"
Uddi
"
and
^fT'I
"
Bhdn
"
are the names
(after
the sun and the
moon)
of a
pair
of oxen that are
yoke-
fellows.
96. Blind to one's own faults.
e
mVi^ ^ZT
TT^
t^
^^'^
'^
OlfTTcT fxR^
Apan
tetar ndnhi dekhe
Anke
ph
vt li nihdrat
phire.
He does not see the
speck
in his own
eye,
but stares at
the mote in another.
i.e. Blind to his own defects and faults while
ready
to
point
out those in others.
40 BIHAR PROVERBS.
Presumption, Audacity, Cheek,
Arrogance,
Over-
confidence.
Impudence,
etc.
97. Where the
big
have
failed,
the
pigmy
has come to
try
his
strength.
Bar bar
gela gajaur
aila.
The
great
have
failed,
the
pigmy [lit.
one
yard long)
has
(now)
come
(to try
his
strength).
Said of a small
man,
or one of inferior
position
and
abilities,
who
attempts
a work in which his
superiors
have
failed.
98. Where camels are
drowned^
the
donkey
ventures to
ford.
QIC
^^ ^^
%z
^f
T^^ 5l^
I^IT
^^
^^^ xn^T
Bar bar unt
dahdyal gela,
Oadaha
puchhe
hatek
pdnln.
Huge
camels have been washed
away by
the current
;
the
donkey (has
the
"
cheek
")
to
inquire
what is the
depth
!
Where his betters have
utterly
failed,
it is
presumptuous
for the
donkey
to ask even the
depth
of the stream with
an intent to ford it.
99.
Falsely claiming kinship.
(1)
Chlnhon
najdnon
main dullah ki chachi.
(2)
Manrwa men koi bat na
pUchhe
kohabar dulaha ki
chachi.
BIHAR PROVERBS. 41
(1) Though
unknown,
she calls herself the
(paternal)
aunt of the
bridegroom,
i.e. claims
kindredship.
Tlie
paternal
uncle's wife of a
bridegroom
is an es-
pecially privileged
individual in the
marriage
feast
among
the
people
;
she lords it over all. Thus it comes to be
applied
when one
who, being
a mere casual
acquaintance,
claims the
familiarity
of
kinship
and its
rights.
(2) Nobody
even
speaks
to her in the Manriva
(where
all bave
ingress),
but she claims the treatment of the bride-
groom's
aunt in the Kohahar
(where only
the near relatives
of the bride and
bridegroom
are
allowed).
100. While the
superior spirits
are
weeping
from
hunger,
Miia has the
"
cheek
"
to ask for cakes.
<)00 ^^ ^^ ^fT '^Tf{
cf-^ Vt%^
T^ fn^ ^^
Bar bar bhut kadam tar
rowen,
Mm
mange pua.
The
superior ghosts
are
crying (weeping)
under the
hadam
(tree),
Mua
(has
the
"cheek")
to ask ior
pua.
The
W^V[
"kadam"
tree,
and the
H'TI
"mm"
tree, etc.,
are the
favourite resorts of evil
spirits,
as the
iftxi^
"
pipal" ;
the
^^
"
bel" and the
^?;;
"
bar" are of the
good.
W^
"Mua."
Among
the host of evil
spirits
and
deities
worshipped by
the
people
some are of
very
inferior
rank,
and almost
incapable
of
doing any
harm. Mua is
one of them
;
low down in the
scale,
and invoked
only
to
frighten
children
(chiefly
in South
Bihar).
TCf"^
Pua is wheat and rice flour and molasses mixed
and cooked in
ghi
or oil. It is considered a
delicacy,
and
is used in
pitjas
or other festive occasions.
(Used
as a satire on
presumption
in
asking
for
anything
which his betters would not dare
to.)
42
BIHAR PROVERBS.
101. Breeze of the fan
pitted against
the hurricane.
Andhi ke
age
hena he hatds.
Before a
gale
the breeze from a fan has no effect !
i.e. when a weak man
presumes
to
oppose
an
immensely
powerful
one,
the
light
breeze from the fan
may
meta-
phorically
be contrasted with the hurricane to mark the
disproportionateness
of the
opposing
force
put
forth.
102. The
goat
of
dijolaha,
and addicted to
butting
!
JoJaha ke chher markhdhi.
The
goat
of
dijolaha,
and addicted to viciousness !
In the first
place
a
goat
is harmless and is not
usually
addicted to
butting
;
and then the
goat
of a
Wt^JT^ jolaha
(the proverbial fool) ought
to be
particularly quiet
and
inoffensive.
103.
Impudence
in a
young girl.
Dekhale chhaunri samdhin.
Yesterday
a
(mere) girl,
and
to-day
a
"
mmdhin."
^Wf^r
"
Samdhin
"
is the mother of the son-in-law or
daughter-in-law.
The father of the bride and the father of the
bridegroom
call each other
^fl\|t
^'
samdhi." Their wives call each
other
^?rf^T
'^samdhin"
(Grierson).
Said to snub
"
cheek
"
or
"
impudence
"
in a
young
person (also
to
express surprise
at the sudden
growth
of
a
girl).
Similarly
the
saying ^T^t
^f^"^f "W^ %^
Kdlhe
haniydh
BIHAR PROVERBS. 43
dje
seth.
"
Yesterday
a
petty shopkeeper and;; to-day
a
banker."
104. Can the dance
get
on without
Gango
?
(1)
Be
Gdngo kejhumar {ya)
Biaa
jolahen
Id.
(1)
Can the dance
[jhumar,
see
proverb 126)
take
place
without
Gango
?
(2)
Can the Id take
place
without
weavers ?
^jft
"
Gdngo
"
is a fictitious female name.
Both these
sayings
are used in a
good-humoured way
when one is
playfully
said to be
indispensable
to an occasion.
105. Cricket on a bundle.
|0M
^^^^ ^^^5T
^^^T
^151^
^ H^
fT?^
^^
Uchning
charlilan hakucha
Kahlan he sah hamre dhan.
The cricket mounted on a bundle
says,
"I am the owner
of this wealth."
A small-minded man
suddenly
raised to
power gives
him-
self
unjustifiable
airs,
and considers he has more
authority
than he
really possesses.
106.
Making
free with another's
property.
Aiikar mad ankar mahua
Ndnche clior
hajdice
sahiia.
Another's wine and another's mahua
;
the wine-seller
plays
to the
dancing
of the thief.
*ivS>^l
"Mahua^' is the flower of the mahua tree
{Bassia
latifolia)
used for
distilling country spirits.
44 BIHAR PROVERBS.
The idea is that the thief steals the mahua and makes
it over to the
wine-seller,
and both
enjoy
themselves at
another's
expense (To
dance to the
playing
of the wine-
seller,
who
pulls
the
string,
is
comically suggestive).
107. The barber's wife's lament.
^0\a "^TSI ft TT^ fftTT f^^ 5T7if^^
^
^#t
ft TT^
Raj
ho
raj,
tora binan
nagaria
he
munri,
ho
raj
!
Without
you, my
lord,
how will the town
get
shaved ?
The barber's
widow,
in
bewailing
her
husband,
praises
him
inordinately.
Said to ridicule one who considers some one else indis-
pensable,
as the barber's wife
thought
when her husband
was dead tbat tbere was no one left to shave the towns-
people
!
108. Can the
sea-gull support
the
falling
skies with its
tiny
feet ?
<^oc
fz^it
^ t^%
^T^?:
^ft
Titahi ka tekale hddar thamhi?
Would the
sea-gull support
the
sky (with
her
feet)
in
case it fell ?
There is a common
story
about the
sea-gull,
that it
goes
to
sleep
at
night
on its back with its feet held
upwards,
in
order to hold the
sky
in case it comes down.
Applied
when
ridiculously
feeble efforts are made to
effect
great
results.
109. He does not know the charm for a
scorpion, yet
ventures to
put
his hand in a snake*'s hole.
Bichhi ke mantar
ndnjdnlh,
Samp
ke bil men hath ddllh ?
BIHAR PROVERBS. 45
He is
unacquainted
with the charm for
scorpions {i.e.
for
curing scorpion sting), yet
is
foolhardy enough
to
put
his hand into a snake's hole.
i.e. He has not the
ability
to do an
easy thing,
and
yet
has the
"
cheek
"
to
try
his hand at
something
far more
difficult.
It is easier to cure
scorpion sting
than snake bite. The
belief is
universally prevalent
in Bihar that snake bites
and
scorpion stings
can be cured
by spells
and
charms,
if
only
the
patient
be
subjected
to them in
proper
time.
Marvellous instances of cure
(even
after life was
extinct)
are related in
every village,
and one or two
oj'hds (charmers
or
wizards)
are
always
to be found in a
village,
who are
supposed
to
possess
the secret charm. The
oj'hds
are also
employed
in
exorcising
evil
spirits,
and are believed in
by
the women of even well-to-do and educated men. Faith
in the
efficacy
of charms of
every
kind is universal
among
the
peasantry. Scarcely any malady
is too severe to be
cured
by
the
charmer,
and the means
adopted
are as various
as the diseases to be cured.
110.
Self-praise
is no
praise.
Apaneh
muJih
miydn
mittlm.
Perfect in his own estimation.
finrf
t'Tf
"
Miydn
mitthu
"
is one who is
self-satisfied,
thinks himself a hero. A
parrot
is also
familiarly
called
mitthu.
E.E.
"
Self-praise
is no
praise."
111.
Arrogating superiority
over one's teacher.
"^"^"^
IS'^'^
T^^
^^T ^^'^
it
^%
Guru
gure rahale,
chela chlni ho
gaile.
46 BIHAR PROVERBS.
The teacher has remained the same coarse
sugar (as
before),
but his
pupil pretends
to have become clean
sugar.
This is a
play
on the words
^^
"guru
"
(teacher)
and
J^
'^gur" (the
coarse brown
country sugar).
Cast at those who affect
superiority
over their betters.
112.
Presumption
of the
inexperienced.
Sdwan
Jamie siyar
hhado ail hdrh
;
Bap
re
hap
aisan hdrh kahahu nan dekhli.
The
jackal pup
was born in the month of Sdwan
(August),
there was a flood in Bhddo
(September),
he
has the
impertinence
to
say,
"
Good
gracious
! I never saw
such a
high
flood."
113. The
young
crow wiser than its mother.
Kaua la kahelwe
gdrh.
The
young
crow is more
cunning
than its mother !
A crow was
advising
its
young
to
fly away
for
safety's
sake,
as soon as it saw
any
one
stoop
to
pick up
a
stone,
so
as not to
give
him a chance of
pelting
it.
"
But,"
said
the
precocious young
bird,
"
supposing
the man comes
provided
with a stone in his hand."
The old bird
stopped giving
further advice to one
possessed
of so much
foresight.
114. Born but
yesterday
and
to-day
a
giant.
Kah
jamale
kah rdkas bhaile ?
Born but
yesterday
and
to-day
a
giant
!
{Lit.
When was he born ? When did he turn a demon
?)
BIHAR PROVERBS. 47
115. An old
goat quizzing
the wolf.
Burh hakari hunrdr se thatha.
The old
goat
has the
impudence
to
quiz
the wolf !
Said when weakness
audaciously pits
itself
against
strength,
and runs the risk of
being
made to
pay
the
penalty. (An
old
goat
is
presumably
more feeble than
a
young goat,
and therefore he
ought
not to
defy
a
wolf.)
Recldessness.
116. Recklessness of those who have
nothing
to lose.
Langta ndche,
phdte
ka ?
If the naked
dance,
what can
they
tear ?
Applied
to those
who,
having nothing
to
lose,
are
very
ready
to venture all. The
following sayings
are used to
laugh
at the readiness of
people
who have
nothing
to
carry,
to start on a
journey
at a moment's notice.
^^
^^T,
Tfti^ ^^'ft^ m^
"
Ilel
hanra, ponchh algaule
hdni" the
tailless bullock on
being
told to
get ready says,
"
I have
already
lifted
my
tail !
"
{i.e. preparatory
to
entering
the
water).
--TTIT
^T^
^^
^f11z^ %%
''
Ndga
hhdi kunch
langautiyo
naikhe.^^
Similarly,
the naked
(who
has
nothing)
is asked to
get ready
to start on a
journey, says
he has
not even the small
rag
round his
loins,
i.e. he has
nothing
to
get ready.
117. One who has
nothing
to lose can be reckless to
any
extent.
iS^ f'ITT 'TTt <fVT cTYsT
^f^W
^'T^
^U
l^ff^W
Langta ndnche,
tin tin beria
Angut, sdnjh, dupaharia.
48 BIHAR PROVERBS.
The shameless can afford to
caper
three times a
day:
morning,
noon,
and
night.
i.e. those who have
nothing
to lose can
always
afford to
be reckless. It is
only
those who have their
reputation
at stake that have to be careful of what
they
do.
"
To dance
"
is here
synonymous
with
"
playing pranks,"
"being up
to mischief."
Dancing among
themselves is
not considered a
respectable
amusement
by
the natives.
Those who take to it as a
profession
are looked down
upon
by society.
"
To dance
"
is therefore
synonymous (in
its
opprobrious use)
with
"
To behave
vulgarly."
118. Reckless waste of another's
property.
Karica kohar
ke, ghlw jajaman
ke
;
dharkaule
jdh.
It is the
pot
of the
potter
and the
ghi
of the follower
;
go
on
pouring
it.
This
speech
is
supposed
to be made
by
the Brahman who
has come to officiate at the
puja
and is
performing
the
oblation
ceremony (^\J{
"
Horn
")
of
pouring ghi
into the
fire. A
very
small
quantity
of it is
necessary
to be
poured.
A Brahman who is reckless will
pour
and waste a lot.
Said when one is reckless with another's
property.
^^UTTT
"
Jajmdn
"
is a
customer,
a follower of a Brahman.
It is the Sanskrit
'?rmTTT: yajamdnah.
Selfishness,
Heartlessness, Obstinacy, Self-tvilledy having
one's
own
way,
etc.
119. What is
play
to one is death to another.
Chiraln
kejiw jay,
larikan ke khelaundh.
It is
play
to the
children,
but death to the bird.
BIHAR PROVERBS. 49
120.
Dying
man asked to
sing.
^v>
^T"?:^ wrt" TT^
itIT
Moral
jaln,
rds
gain.
Can a
dying
man
sing
love
songs
?
Lit. I am
dying,
and I am to
sing
love
songs
!
?7r^
''Rds." The love stories of the Hindu
god
Krishna
are related and acted in
"
Rds Llla."
Supposed
to be said
by
one who is
unhappy
or
sick,
but
is
expected
to be
jolly notwithstanding.
121. A self-willed man.
Man
mdna,
ghar jdna.
He
goes
home when he likes
{lit.
to
go
home when the
mind likes or
wishes).
Said in reference to a self-willed
man,
or one who
pays
no heed to the wishes or advice of others.
122.
Requiring
full
weight
when the
shopkeeper
does
not come to terms.
Bayiiydn
de na :
pura
taul.
The
shopkeeper
does not
agree
to sell
;
yet
he
says, give
full
weight.
i.e. The seller does not
agree
to
give
at the terms
oflfered,
yet
he tells him to
weigh
out
correctly.
Said
sarcastically
when
any
one takes for
granted,
or
neglects
the most essential
thing
in
any
transaction which
requires
to be settled
first,
before
any steps
can be taken.
Cast at one who takes an
entirely
selfish view of
anything.
4
50 BIHAR PROVERBS.
123. The
goat
has
paid
with its
life,
yet
its meat is not
appreciated.
Khasi
kejliv gail khaimiya
ha sawade na milal.
The
(poor) goat
has lost its life
;
and still the
gourmand
declares that the meat is not to his taste ! i.e. the
poor
goat
has done its
very
best,
it can do no more.
Said when one has done his
very
utmost and still
gets
blamed,
or fails to
give
satisfaction. Cast at one who is
difficult to
please.
(The
final "e
"
in
^^T^
"
smvdde" is to
emphasize it.)
124. The
poor dog
is
dying,
but the
Raja
thinks of his
sport only.
<^R8 t^Wt
^
^^ W\^ TT51T
^
t^^T
'^TT^r ^^^
Pilli
kejliojdy, raja
ke aikdre
hhdgaljdy.
The bitch is
dying,
but the
Raja (declares
that
his)
game
is
running away.
i.e. The
sufferings
of the
poor
bitch do not cause
any
concern to the
Raja;
all he thinks of is his
enjoyments,
lest
the
game may escape.
Aimed at those who are so inconsiderate and selfish as
to think of their own
pleasure
and
purpose only.
125. The Rani has
thoughts
of the
Raja only.
c|^M 'ssn^ % W^ f^fTT TT^
^ "'^^^ ^ f^fTT
Ano ke an
chita,
rani ke
rajawe
ke chita.
Others have other
thoughts,
but the Rani has
thoughts
of the
Raja only.
Applied
to one who is intent on his own
thoughts only,
regardless
of others.
BIHAR PROVERBS. 51
Vain or
impotent desire,
vain
expectations,
useless labour.
126. Yam desire of the handless woman to dance.
Sab mil
kejhUmar pare,
thuthi kahe hamahun.
(When)
all are
dancing
the
j'humar
tiie handless woman
says,
"
I also (shall
join)."
?ITf^
"Jhiimar" is an
aboriginal
dance in which the
women
go
round in a circle with
joined
hands. A woman
with a
stump
is
evidently
unfit to take
part
in it. Her
wish, therefore,
to
join
is on the face of it absurd.
Said of one who has a wish to do
anything,
but lacks the
essential
power.
127. "Wife
vainly waiting
for the
coUyriura
to
put
in
her
eyes.
Kdjar gel
bihdr, bahuriya
dnkh niderale hath.
The
Kdjar
has
gone
to
Bihar,
while the wife
(woman)
has wide
spread
her
eyelids
to
(receive it).
^T^J"^
"
Kdjar
"
is
coUyrium
or
lamp-black applied
to
the
edges
of the lower
eyelids.
It
places
in a comical and ridiculous
light
the situation
of one who has let an
opportunity slip,
and is still
fondly
waiting
for
it,
by depicting humorously
the not
very
comely
attitude of the vain
wife, who,
in the act of
apply-
ing
the
lamp-black
to her
eyes,
has
wide-spread
them,
while the
collyrium
is nowhere at hand.
Applied
to ridicule one who is
waiting
for the
past
or
any lucky
turn of
events,
instead of
exerting.
52 BIHAR PROVERBS.
128. Fruitless labour in
spinning.
Mar mar kdtln
malhejdy.
"With the
greatest hardship
I
spin
cotton,
but all
(my
earnings)
are wasted in
mending
the
spinning
machine
{lit.
the
driving
band of the
spinning machine).
in^
"
Mdl" or
^TR'f
"
Mdlh" is the
driving
band
"
which
goes
twice round the
driving
wheel and the
spinning
axle. It is rubbed with
resin,
and is then
blackened with charcoal"
(Grierson).
It is a constant source of
annoyance
to the woman who
spins,
because it
frequently
breaks.
A
quaint way
of
expressing
that all
earnings
are lost in
the cost of
production,
in
repairing
the
machinery.
129. The earless woman
wishing
for
earrings.
JUdk na kdn
Bali ke armdn.
She has neither nose nor
ears,
yet
hankers for ear and
nose
rings.
130. An old cow's desire to take
part
in the Sohrai
festival.
Burh
gay,
sohrdi ke sddh.
An old cow with a
longing
to take
part
in the sohrdi!
^fTlt^
"
Sohrdi
"
is a Hindu festival held on the 1 5th
of Kartik
(October-November)
of each
year, chiefly by
the
godlas (milkmen).
Its
object
is to make the cow
dance,
BIHAR PROVERBS. 53
hence also called
iflf%^
"
Gomrthu,^' ^"^I^T
"
Gokrlra"
or
%^^
"
Gaidar." Various means are
adopted
to
induce the cow to
dance,
really
to run. A
young
pig
is made to
squeal
near a
calf,
at which the
mother,
followed
by
all the
herd,
attack the
pig
and
gore
it to
death. Sometimes this cruel
sport
is
humanely
varied
by
dragging
a
large gourd,
or a black
blanket,
at which the
cows run to butt.
Applied
to one who is too old or
incapable
to take
part
in a
pleasure, yet
has a
longing
for it.
Compare
also the
following saying
:
^ft
'rra
^tf
^^ ^T^
Burhi
gay sahijani
charali
Mdnke
lagali
dhahi ke
parali.
i e. The old cow
having grazed
on the horse-radish
tree,
began
to
gambol,
but
dropped
down forthwith.
Another
proverb
of similar
application
is
(1) Burhiya
sardhe
ghhv
khichri!
A variation of it is
(2)
Burwen smvddal
ghlu
khichri.
The former
(1)
means "The old woman is too fond of
ghi
and khichri'*
[lit. praises
it,
takes to it
kindly).
The variation of
(2)
is
"
The old man has found the
ghi
and khichri to his taste."
fi^jxjN^
^^
Khichri" is a
very
favourite dish with the
natives of all classes. It is made of a mixture of rice and
54 BIHAR PROVERBS.
dall
(cooked together).
The
poor people
can seldom afford
to use
ghi
in
it,
which adds
greatly
to its flavour. The
well-to-do
always
mix
ghi
with their hhichri. The idea is
that it becomes the old not to show excessive fondness for
such delicacies.
Said
sarcastically
when
any
one shows an overfondness
for a
thing
which does not become him. To ridicule un-
beseeming
taste.
55
CLASS IL
Proverbs relating to Worldly Wisdom and
Maxims,
Expediency and
Cunning,
and Warnings and
Advice.
131. A circuitous route.
Gaya
ke rah Kormathu ?
The
(straight)
road to
Gaya (is
not
through)
Kormathu.
^^^ra"
"
Kormathu
"
is a
village
near
Gaya,
but not
on
any
of the
high
roads
leading
to it.
Any
man who
adopts
a circuitous route or
style
instead of the
straight
one
might
be asked
sarcastically,
"Are
you going
to
Gaya
through
Kormathu ?
"
132. Absurd
sight
or situation.
Ek hath ke kakri nao hath ke
blya.
The kakri is one cubit
long
;
its seed nine cubits !
The seed contained inside the
^^"^
"
kakri
"
(a longish
cucumber) ought
in all reasonableness to be much smaller
than the kakri itself. Said to mark
disproportionateness,
ludicrous
effect,
or
absurdity
of a
sight
;
also to ridicule
the
presumption
of a small or
insignificant
man who
attempts
to do
anything
much
beyond
his
power.
56 BIHAR PROVERBS.
183. A new washerwoman
applies soap
to
rags
even.
Hai
dhobiniydn
diveli
CliirTiutxce sdbtin Idweli.
A new washerwoman
applies soap
to
rags
even
{lit.
when
a new washerwoman comes she
applies soap
in
washing
rags
even,
which are seldom washed with
soap).
E.E. "A new broom
sweeps
clean."
134. The barber's wife with a wooden nail cutter.
Nai
ndun,
bans ke narahani.
A new
(female)
barber
;
she has a bamboo nail cutter !
n;^^
"Narahani,'"
a chisel-like instrument made of
iron for
cutting finger-nails.
It is never made of bamboo.
Said of a
**
new
broom,"
who wants to efiect im-
possibilities.
135. A
chip
of the old block.
Bdp
he
put, sipdJn
ke
ghora
;
nan
to,
thorani tJiora.
A
chip
of the old block
;
like the steed of the
trooper,
if he is not
up
to
very
much still he is above the
average.
136. All that
glitters
is not
gold.
Upar
ke chhdm chhumen mat
bhulah,
tare
liigariye
ba.
Do not be carried
away by
the outward
specious appear-
ance
;
below
(the
outward
finery)
are
rags (as
under-
clothing).
WIT Wf\
"
Chhdm
chhum,"
specious appearance.
BIHAR PROVERBS. 57
137. A
good
man needs
speaking
once.
Bhala
ghora
ke eh chdbuk
Bhala manukh ke ek hat.
The
good
(i.e.
spirited)
horse needs but once to be
whijDped, just
as the
good
man needs but once to be
spoken
to.
138. All in the same
plight.
<^^^
%^T %^ ^ff
'TT^
^HTT ^^%
^1T
lIN
Kekar kekar lililh ndon
Kamra orhle
sagarc gdon.
Whom am I to name ? All the
villages
are
similarly
circumstanced !
{lit.
all are alike covered with
blankets,
i.e.
poor,
in the same
boat).
Said
e.g.
when all in a
place
are more or less
implicated
or
blameworthy (or
almost all are
poor),
and are
trying
to sham. The
poorer
class
only
use the
country
made
blankets as a
covering,
and
consequently
it is taken as a
sign
of
poverty by
the
people.
The better classes
always,
when
they
can aiford
it,
use
shawls,
and
people
not so
well off use
^^
"Bohars
"
(thick sheets), %^X|; "lehdfs"
(light quilts),
^jRTT
"Bhusas"
(woollen sheets),
etc.
A
story
is told of a former Tikiiri
Raja, illustrating
that
blankets are considered as fit
covering
for the
poor only.
One
day
the
Maharaj
was belated in his
evening
walk,
and had to take
"
a short cut
"
through
a
village
of
Ahirs,
who are
proverbially
thick-headed. He wore a
highly
valuable black
shawl, which,
to those who had never seen
a
shawl,
seemed like a black blanket. He had
scarcely
passed
the
village
when an old Ahir ran
up
to him
and,
58 BIHAR PROVERBS.
with tears in his
eyes, supplicated
the chief to
accept
all
he
had,
namely,
the few
rupees
he had
gathered together.
Still
weeping,
he added that he could not bear to see the
old
Maharaj
in a common blanket
;
that he had heard a
great
deal about his
being
in debt and his income
having
been much reduced of
late,
but until now he had no idea
that the
Maharaj
had come down to such straits as to
cover a blanket.
Saying
this,
he
earnestly besought
the
Maharaj
to
accept
his
offering,
and
suggested
that he
should make immediate use of
it,
in
making
for himself
a few red
lehqfs
and
dohars,
and not cause
pain
to his
loyal subjects by going
about in that
style.
The
Maharaj
very gracefully accepted
the
gift,
and asked the Ahir to
accompany
him to his
palace.
It is
pleasing
to know
(so
the
story says)
that the
Maharaj
rewarded the Ahir's
loyalty by granting
him the
village
in which he had his
home,
and his descendants are now said to be well-to-do
zemindars in those
parts.
139. An old
parrot
never
gets
tame.
Burh
suga pos
mdnela ?
Can an old bird
(parrot)
ever
get
tame ?
Said when one advanced in
years
is
ungrateful.
140. After meals wait awhile.
Kha ke
pamnri
mar ke sasarln.
Stretch
yourself
after
your
meal,
but
disappear ("slope")
after
beating (any one).
i.e. Rest after
your
food,
but do not
tarry
after
you
have
thrashed
anybody
lest he
may
return it. It is a
piece
of
cunning
advice.
BIHAR PROVERBS. 59
tf^"^^
"
Pasarah
"
is to
spread,
to stretch out.
^f^-^^
"
Sasarah
"
is to
slope,
to
disappear,
to clear
out,
to remove.
141. A
dog
is brave at his own door.
Apandn
dudri kukuro
hariijdr.
A
dog
is brave at his own door.
An
equivalent saying
in Urdu is
"^n^
^ cRtTT
^T
"
Ghar
ka kutta slier
^^
"A
dog
is brave as a lion at his own door !
"
E.E. "A cock on his own
dunghill."
Adding
insult to
injury.
142.
Grinding
corn on the dead.
Muala
par
kodo dare ade.
He has come to
grind
corn
[kodo)
over the dead.
i.e. over the
corpse.
i.e. to add insult to
injury.
143. The Karaila
climbing
on the mm.
<^8^
Ti^ ^
^wr
^^^
^^t
^T
^^^"^
^T
Ek to karaila
apane karui,
dusare charhali nlm.
The karaila is itself bitter
enough,
but it becomes worse
when it climbs the nlm.
cRT;WT
"Karaila"
(Momordica charantia),
a
very
bitter
kind of
vegetable
of the
gourd family.
It is a
creeping
plant.
^r
"
J^ini
"
(Azaderachta indica),
a common tree with
very
acrid fruit and
juice.
The idea is that the
karaila,
which is itself
bitter,
adds
to its bitterness
by climbing
the nlm.
60 BIHAR PROVEEBS.
Said of
anything
that
aggravates
an
injury.
E.E.
"Adding
insult to
injury."
A similar idea is
expressed
in the
sayings
:
(1) H^
rfr ?ft^t
^^
^"^^tI (^
^q^
tI)
^"1^
^^
HTT
Ek to
miyan
khud baurdhe
(or, apne rahe)
dosare khdin
bhang.
The
jf^^
mlijdn
is
really
mad,
and adds to it
by drinking
HTT
bhang.
(2)
n^ cfr 'RRT
^^
^T
1:%
''iM^ ^TT
Ek to
nayana
mad
bhare, duje anjan
sCir
Ai bauri koi det hai matwdre
hathiydr.
Your
eyes
are full of
intoxicating
wine. You increase
their
power by applying antimony. Stupid
! does
any
one
ever
place
a
weapon
in the hands of a drunkard ?
To
say
that a fair one's
eyes
are full of wine is a
figurative way
of
expressing
that
they possess
the
power
of
intoxicating
or
captivating
others.
144. A
bear,
and he with a
spade
on his shoulders.
<^ 8 8 X[^ 1T^
1^
^^
f^T
Ek bhdl dusare kdndh kuddr.
The bear and he to shoulder a
spade
!
i.e. Makes him ten times more
dangerous.
Said when one who is
already
inclined to be a
bully
gets power.
145.
Insulting
the dead.
^8M 'K ^T ^1"
ffr
Mare
par
sau durra.
On the dead
(or
after he is
dead)
he
lays
a hundred
stripes
with the
whip.
BIHAR PROVERBS. 61
i.e.
Heaping injury
on the
helpless;
on one who cannot
return.
"
Durm,"
it is
said,
was a lash made of a
long
narrow
bag
stuffed with
pice, rupees,
or
gold
mohars,
according
to the social
position
of the man who was to be chastised.
146. A demon and a torch in his hand.
Eke rdkas dumre hath men lukwdri.
A demon and with a
burning
torch in his hand !
Xrr^W
"lidkas'' is a demon who is
supj)osed
to emit
fire from his mouth.
Said when
any
one
viciously
inclined is
placed
in a
position
which enhances his
power
of
doing
mischief.
147. A bad workman
quarrels
with his tools.
Ndche
(or chale) najdnln angamveri
terh.
One who cannot dance blames the floor.
A variation of it
is,
One who cannot walk
straight says
the
compound
is
crooked.
E.E. A bad workman
quarrels
with his tools.
148. A
barking dog
seldom bites.
Kariawa hddnr
garaje
ke dher harase ke
haiye
ndn.
Black clouds thunder a
great
deal,
but rain little.
E.E. A
barking dog
seldom bites.
A
thundering
cloud
gives
little rain.
149. A black
goat
has no heart.
Kariya
khasi ka
kdreje
nan.
62 BIHAR PROVERBS.
A black
goat
has no heart.
Said of one who has no
courage
: who cannot be trusted
or is not
equal
to an occasion.
A black
goat
is
supposed
to
possess mysterious
virtue.
It is a favourite
offering
to the
gods (especially
^"5^
Bhairo,
and to the
goddess
efij^ Kali,
etc.),
and its bile is
believed to
possess healing properties, e.g.
those who suffer
from
night
blindness are
strongly
recommended to
apply
its bile to the
eyes
and to eat its liver.
This
proverb
is ascribed to the
following
tale :
Once a
tiger,
who had
grown
sick and feeble from
age,
and was unable to hunt
owing
to
failing strength,
was
strongly
recommended
by
his
physician
to
try
the liver
of a black
goat. Thereupon
the monarch of the forest
ordered his
vazir,
the
jackal,
to
get
him a black
goat.
The
wily
"
Jack
"
by many
false
promises managed
to
inveigle
a black
goat
within reach of his infirm
master,
who took no time in
killing
it. The
cunning jackal,
who
was himself
eager
to eat the
liver,
having
heard of its
marvellous
powers, suggested
to his master a
preparatory
bath before
taking
the
remedy.
The
tiger approving
of
the
suggestion
went to have a bath. In the meantime
"
Jack
"
devoured the liver of the black
goat.
When the
tiger
came
back,
he was
surprised
to find that the
goat
had
no liver.
Turning
to the
jackal
the
tiger
asked what was
the
meaning
of this.
"Sire,"
exclaimed the
"Jack,"
"I
thought your majesty
was aware that black
goats
had no
liver : otherwise how could
your
servant have deceived a
black
goat
into
your presence
?
"
150. A ludicrous
attempt
to
frighten.
iMo xtim
^mx. T^^
%
t^^"^
Poa
delihdi, gariir
ke derwdin.
BIHAR PROVERBS. 63
By showing
a
young
snake to the
adjutant
will
you
(ever) frighten
hira ?
^n^l"
"
Garur
"
is a
large species
of crane
{Leptoptilos
argala)
;
its
exceedingly
voracious habits render it valuable
as a
scavenger.
It swallows
up large
snakes.
i^W
Poa
is a
young
snake. It is absurd therefore to think of
frightening
it with a
young
snake.
Said when an absurd
attempt
is made to intimidate
any
one. Another
saying
of the same
import
is
% cfiT
^xr
^ *r^H^^^ ^T^r
Jekara
pith pdr cujnrdhat
ke
nagdra hdje ;
Se, ha, sup
ka hharhharaute
hhdge
?
"
Will one on whose back is
played
a
kettledrum,
made
of several
metals,
be
frightened
at the noise made with a
winnowing
basket?" As the camel is said to have re-
marked to the old woman who was
trying
to
frighten
him
away
from
grazing
her field
by using
her
winnowing
basket.
^IT'^fT
"
Agardhat
"
is said
by
natives to be a cor-
ruption
of
^^VTcT
"
ashtdhdiu" i.e. or
eight
metals. A
drum made of an
alloy
of
many
metals makes a
great
noise.
151, A rat skin is not sufficient to cover a kettledrum.
Miihs ka chain se damdma chhaicdla.
Is it
possible
to cover a kettledrum with the skin of a
mouse ?
The
following couplet
in Theth Hindi makes use of the
same
proverb
to illustrate the
impossibility
of
getting
men
of inferior
ability (men
of low
caste)
to fill honourable
places.
64 BIHAR PROVERBS.
^
^THn
Wrf! ^^ ^
'iff
^'TR
Kaise chhote naraii se sarai baran ko ham
MarJio
damamajat
kahuh sail chuhon ko chdm !
How can the low do the work of the
high,
can the
kettledrum ever be covered with the skin of 100 mice even?
i.e. even 100 low-caste men can't fulfil the duties of one
high-caste
man :
just
as
impossible
it is to cover the
kettledrum if the skins of 100 mice were
pieced together.
152. A
prophet
is with honour save in his own
country.
Gdoen ke
koreya, log
kahe
indarjao.
This is the
(common) koreya
of the
village,
and
people
style
it the
*'
Indarjao
/"
i.e. It is the common
produce
that
grows
in
every
village, commonly
called
"
koreya
"
by
the
people,
but
medically
it is known
by
the
high-sounding
name of
*'
Indar
jao.*'
\y^T^
'^(^
''
Indar
jao,"
literally, "barley
fit for
Indar,"
King
of the Fairies.
Applied
when
something
common is
dignified
with a
sonorous or
euphemistic
name.
A short time
ago
a medicine was advertised as a recent
discovery
and
very
much lauded
(as
all new
patent
medicines
are)
as a
specific
for asthma. It was called
"
Kalikarpa,"
A
respectable
Hindu
gentleman
who was
sufiering
from this chest
malady
was advised to send for
a box of it. He did so. It was not
bigger
than half the
size of an
ordinary
tin of sardines. On his
opening
the
box and
examining
this
high-priced specific, great
was
his
surprise
to find that it was the rind of the common
BIHAR PROVERBS. 65
dhatum
plant {Stramonium),
which he knew
very
well
before. On this occasion he made use of this
proverb.
153.
Among
butchers a devout man can never be
happy.
RM^
^^f ^1^
TT^
^Tt fTWT U:^ TT'T
X^^
^ ^T
^^t
Jahdn
sagare gdon
kasdi
Tahdn ek Edm JDds he ka hasdi.
Where the whole
village
consists of
butchers,
how can
one devout man find it
pleasant
to live ?
TTT
^'^
Ram Das is the declared servant of
Rdma,
the
god
;
he who leads a devout life and never touches
animal food.
154.
Annoying
an old man.
Chala
larike,
ddda he bira din.
Come
along,
children ! let us
go
and mock at
grandpapa
!
Said when
people join together
to
annoy
another.
155. Whatever is in the vessel will come out of the
spout.
Je karica men
rahe, sfi
tonti se bake.
Whatever is in the
pot
flows out of the
spout
!
^T^T
"
Karwa
"
is a
pot
with a
spout.
E.E, "Out of the fulness of the heart the mouth
speaketh."
156. Beneath notice is Bhali Bhaun Puri.
Kami
gane
Bhak Bhaun
puri
ke.
Who counts
(poor)
Bhak Bhaun Puri 1
H^ *^T
5"0
''Bhak Bhaun Puri" is the
supposed
name of one of the sects of
^J?rT^
Samjdsi.
The
Sani/dsi
66 BIHAR PROVERBS.
faqlrs
are divided into several sects. The
following
are
the titles of some of these sects or clans :
^i:
"
Glr;'
^
"
Puri," WT^
"
BMHlii,'' -^[T^
"Arnya"
^T^
"
Ban," xi?;^(T
"
Parbat,'" etc.,
etc.
Applied
when
any
one
owing
to his
insignificance
is of
no
consequence.
Installation of a Mohant :
The
following
is a short account of the
ceremony
of in-
stalling
a Mohant or abbot as head of the
'f{Z
math or
abbey.
The
ceremony
is called
^^T!
^TTT^^
"
Chaddar
Urdeh,"
lit. "to cover with the sheet." The Mohant of a
math,
who
is vowed to
celibacy,
has
usually
some
^^
chelas or
disciples
attached to him.
They
are
adopted
in the
following ways
:
they
are either made over to him when
young by
their
parents
to become his
chelas,
or come of
their own accord and enlist as his
disciples,
or are some-
times
purchased by
him
(as
in the case of the Boklahar
Mohant in
Champaran).
On
being
received as
disciples,
their heads are shaved. This forms the
initiatory step,
and is
commonly
called
w^ IT^fT'TT
"
Munr
Murana,"
which
therefore is
equivalent
to
becoming
a
disciple.
When
the Mohant wants to
appoint
a
successor,
he chooses from
among
his
disciples
the one whom he thinks
capable
of
conducting
the duties
appertaining
to the mat. The most
senior
disciple (usually
the son of a Brahman or
any
other
respectable caste),
if
capable
and otherwise
qualified,
is
chosen
;
but the Mohant is not bound to
appoint
him
unless he thinks him fit for the
post.
He has
power
to
choose
any
one
among
his
disciples.
This is done
by inviting
on a fixed
day
the
neighbouring
well-to-do
men,
and the
principal
tenants in the estates attached to the
monastery.
After
worshipping
the
gods
in the math or
monastery
the
BIHAR PKOVERBS. 67
chosen
disciple
is made to sit on a
1T^T1^
masnad
(carpet)
with a
cji^^
kahi
(earthen chatty)
of water in front of
him. At the
appointed
hour and before the assembled
guests
the Mohant
wraps
a
^w\
pagri
or head dress round
the
disciple's
head. After this
ceremony
is over he
pro-
ceeds to
apply
a
ftT^efi
tilak or forehead
mark,
and then
salutes him as the new Mohant. This
being
done,
as a
final
ceremony
he covers him with a shawl and takes his
seat
alongside
of him. Then the
guests
offer
presents
and also cover him with shawls or sheets. This com-
pletes
the
ceremony,
and the
disciple
is henceforth the
Mohant elect and the
recognized
heir to the old
Mohant,
and succeeds him in due course in the
gaddi
or
manage-
ment seat of tiie
monastery
and the
property
attached to
the math.
157. Bamboos make the
clump.
Bans
gune
bansaur
Chamdr
gune
adhaur.
The
(value
of
the)
bamboo
clump depends
on the
quality
of the
bamboos,
just
as the
quality
of the hide
depends
on
the
(skill
of
the)
tanner.
158.
Beating
is
pleasant,
all but the
consequences.
Eansi hami mdrlh kukur
Roi roi
phenklh guh.
All smiles when
killing
the
dog,
but all tears when
having
to throw out the dirt !
The idea is taken from
killing
a
dog
or a
cat,
which
usually
makes a mess on
being chevied,
and so the dirt
68 BIHAR PROVERBS.
has to be cleaned or removed afterwards. It
means,
so
long
as
you
are
winning
or
enjoying
it is all
very pleasant,
but the time comes when the
consequences
are far from
pleasant
and make
you weep.
Said as a
warning
to those who
oppress;
that a time
may
come when the tables
may
be turned
upon
them.
159. Bound to do it.
E, gur khdyen,
Mn
chheddyen.
You must eat this
sugar,
and must have
your
ears bored !
Refers to the
practice
of
giving
a little
sugar
to a child
whose ears are to be bored : while she is
eating
it the
operation
is
performed.
Said when one has under
any
circumstance to
perform
a
thing,
nolens
vokns,
when there
is no
possibility
of
escape
and he must do it.
160. Constant
repetition
not conducive to conviction.
Gdi
gdi
ka hokhah hdur
Bhusa kutale niksi chdur ?
Why
are
you making yourself
mad
by singing (over
and over the same
thing)
? Can rice be
got by pounding
husk?
^T^T
"
Bdiir,''' mad,
that
is,
why repeat
the same
thing
over and over
again
and behave like a mad man ? You
can't convince
him,
no
good
can be served : no more
than rice can be
got by pounding
husk.
Said to one who cannot
bring
conviction to another
by
constant
repetition,
and is therefore advised not to waste
his breath.
BIHAR PROVERBS. 69
161. Can meat be
kept
on trust with a
jackal?
Gldar rakhe mans ke thdti.
Would
you keep
meat on trust with a
jackal
? i.e. Can
the
jackal
ever be trusted to
keep
meat
safely
in his
charge
?
^fft
"
Thau/'
or
^TRY
"
Thathi;'
a trust
charge.
Said when
any
one
altogether untrustworthy
is
expected
to
keep
faith.
162.
Drowning
the miller.
De ddl men
pani
Paiga
hah chale chulhdni.
Pour water into the dall
(so
much
so)
that the whole
village
of
Paiga may
be washed into the
cooking place.
Said when the dall
(brose)
is
very watery.
The
following story
is said to account for this
saying
:
Once a
very large
number of
people
came with a
marriage procession
to the
village
of
Paiga.
As the dall
cooked was not
sufficient,
water was
freely
added to make
up
the
quantity, upon
which it was
sarcastically
said :
WcR^ ^^^T
TT'T^
%^
^Z^T
Jekar sahdra
pdni,
aehu
ghatala,
i.e. can a
thing
fall short which can be increased
by adding
water!
(lit.
the chief
support
of which is
water).
163. Diamond cut diamond.
^
^^
^rl%
^t^
^TR tTcT%
^ITT^ '^T^"^
Jatne
Gdngu
Idm^
tatne sohdik chdkar.
Gdtigu
is as
long
as Sohdik is broad ! i.e. One
equals
the other in craftiness.
jfi^
"
Gmgu"
and^fT?[^
^'Sohdik" were two notorious
70 BIHAR PROVERBS.
knaves in tlie fable who vied with each other in artful
dodges
and in
deceiving people.
When
any
one
attempts
to out-do another in
cunning (and
both are
equal),
this
saying
is used : in a case of
"
diamond cut diamond."
164. Dear at its native
place
and
cheap
at the market.
Tdl
mdhanga,
hat safifa.
Costly
at the
place
where it is
produced,
and
cheap
at
the market ! Another version of the
proverb
is
got by
substituting
the word
"ZT^
for
fTrff.
"ZJ^
tdl means
"
a
stack,
a rick
"
:
"
dear at the
stack,
but
cheap
in the market."
cTT^
"
Tdl" is lit. a field in the outskirts of a
village
;
hence the
place
of
production.
Another
meaning
of Tdl
is a
pond,
or
lake,
a
deep
collection of water also called
^H
"
Man."
Said when a
thing
commands a
higher price
at the
place
where it
ought naturally
to be
cheap.
Hajipur,
for
instance,
is famous for its excellent
mangoes,
but if
any
one
goes
to
buy
its best
mangoes
there,
he
invariably
finds that these command a
higher price
in
Hajipur
itself than in Patna
city,
where
they
are im-
ported by
wholesale dealers. The reason
is,
of
course,
that the
crop
is
always
sold
beforehand,
and what remains
is
usually kept
for
private
use.
Knowing
this
fact,
the
owners ask exorbitant rates.
In such a case this
proverb may
be used when the order
is reversed.
165. Do in Rome as Rome does.
Jaisan
des,
taimn hhes.
BIHAR PROVERBS. 71
Suit
your
behaviour
(lit. appearance)
to the
country.
3l^
"Bhes" assumed
likeness,
disguise,
mask,
hence
behaviour.
166. Do what he
may,
he is still a
beggar.
<=\^
Trr?fr
^^'^t
^ft^ ^x
^f^
Mdtho munraule
ganh ylr
ndon.
Although
he has had his head
shaved,
yet they
name
him
Garlbglr.
Kefers to the
story
of the
poor
man who
thought
he
would be well off
by joining
a convent of
faqirs
;
but on
being
shaved
(the
usual
preparatory step),
and
renamed,
he found to his
disappointment
that he was still called
^^^ 'ftT
"
Garlbglr,"
i.e. the
poor Faqir.
Said when
poverty
does not forsake one whatever he
may
do.
167.
Prescription
for
keeping
health.
Kha ke
muti,
suti
hdon,
Kdhe ke haid hasdicah
gdon
?
If after
eating you (make
it a
practice to) pass
water
and
always sleep
on
your
left
side,
there is no use of
having
a
physician
in
your village {lit. getting
a
physician
to settle in
your village),
i.e.
you
will not fall ill
(if you
take to this
habit)
and need the service of a
physician.
Extent
of
one's
power,
168. The Paras
(tree)
has but three leaves.
Pards men tine
pat.
The Pards tree has but three leaves to each branch.
^WS.
"
Pards
"
[Butea frondosa)
is trifoliate.
72 KIHAR PROVERBS.
Said
derisively
of one the extent of whose
powers
is
limited.
"
He can
go
to this extent and no further !
"
169. However
strong
the
grain,
it cannot break the
cooking-pot.
Ketnon hunt
hariydr hoi,
hhansdr nan
phori.^
However hard the
grain may
be,
it cannot burst the
parching
house.
i.e. The utmost
strength
one can exert
may
fall far
short of another's
ordinary power.
*T'T^TT
^'
Bhansdr'' is the
fireplace
in the
parching
house where
grain
is
parched.
There is
usually
one
general fireplace
where all the
village
women
bring
their
grain
to be
parched.
The
parching
is
usually
done
by
the "Kdndu"
women,
who
receive their
wages
in
grain.
It is
strange
that while
the Hindu is so
scrupulous
about the
cooking
of his
food,
and will not eat what has not been cooked
by
his own
or
higher
castes,
he does not
object
to his
grain being
parched by
a Kandu or a
Kahar,
and in the earthen
pot
in which the
grain
of all the castes of the
village
is
parched.
The excuse of course is that
water,
which
is the
contaminating
medium,
is absent from
parching.
170. Follows the rich and feeds on the
poor.
Dhani ke hdt
sunln, garlb
ke hhdt khdin.
He hears the rich
{i.e.
he acts
according
to their
wish),
but feeds on the
poor.
Cast at him who fawns and flatters the
wealthy,
but
has to
rely
on the
poor
and
insignificant
(whom
he
despises)
for his
support.
A
sycophant,
a
parasite.
BIHAR PROVERBS. 73
171. Fate and
self-help equally shape
our
destiny.
Karam bausdo ddhe ddK
Fate and self-exertion are half-and-half in
power.
i.e. We must not
solely depend
on fortune for our
success,
because all our actions owe half their success to
self-help.
In other words
self-help
and confidence in
our
good
fortune must
go
hand in hand. The
meaning
is,
that
they
are both
equally powerful
in
shaping
our
destiny.
Highly Improbable.
172. Can a dead horse eat
grass
?
Mualo
(jhora ghdm
hhdla ?
Does a dead horse ever eat
grass
?
Said when one tries to do an
impossibility.
173. Can a
frog
catch cold ?
Menrhak Jco bid zokdm ?
( Ya) Bengo
he sardi ?
A
frog
with a cold or
cough
(i.e. Is it
possible
for a
frog
to catch cold or
get
a
cough ?)
A derisive
way
of
expressing
"
unlikelihood
"
or
"
im-
probability
"
: when
any
one who is used to
anything
pretends
that he cannot stand it.
174. Can a
goat
eat nine maunds of flour ?
S^B
^T
^#
-^-^
^fT
T mV5i 'i[^ f{^ ^ZT
^^ft ^^
Ka kahun kuchh kaha
najdy^
JVao man dnfa bakari
khdy
?
74
BIHAR PKOVERBS.
What am I to
say
? I am
dumb,
is it
possible
for a
goat
to eat nine maunds of flour P
175. He who holds the ladle commands
everybody.
Jekra hath men doi
Tekra hath men sab Tcoi.
He who holds the ladle commands
everybody.
^t^
"
Doi,"
a wooden
ladle,
to stir the
cooking,
also to
help
out food with.
176. He who has suffered can
sympathize
with those
in
pain.
i^^
Wr%^ '^^iT t^R^
^T ^i^T ^'HTT
Janeli
chllamjinka par
charhela
angdra.
The fire bowl
(of
the
hubble-bubble),
which holds the
burning
embers,
knows
(the pain
of
burning)
!
^'^T^T
"
Chllam
"
is the bowl of a
:^^
"
huqqa,"'
which contains the tobacco and fire. i.e. He who has
never
experienced
the
pain
of
burning
can afibrd to
laugh
at
it,
but let him ask the chllam what it feels with
a live coal inside it.
177. He thatches his roof whose house leaks.
Jekra
par
chuela sehi nun chhdwela.
He whose house leaks thatches his roof. i.e. He who
sufiers tries to find a
remedy.
178. How
money may
be
got
rid of.
H ^
% ^fn ^2
^tV ^^^
%
TTT
Bipra tahalua,
chlk
dhan,
au betin ke bdrh
E hu ae dhan na
ghate,
kari baraii se rdr.
BIHAR PROVERBS. 75
If
you
cannot
get
rid of
your
wealth
by having
a
Brahman
servant,
keeping possession
of
money
received
from a
butcher,
or from excess of
daughters, you
will do
it
by fighting
with
bigger
men
(Grierson).
i.e. A Brahman servant
being
of
superior
caste cannot
be checked in his reckless
expenditure
as one of an inferior
caste can
;
it is considered
very unlucky
to receive
money
from
butchers,
it will even take
away
what one has
;
and
the
extravagant expenditure
a Hindu incurs at his
daughter's wedding
is
proverbial.
It is ruin for a Hindu
to
possess
several
daughters.
This
proverb
is meant as an admonition to those who
engage
in a
quarrel
with the
great.
If one is determined
to
get
rid of his
money
the best
way
he can do it is to
pick up
a
quarrel
with a
great
man : he will then be
more certain to do it than from
any
of the causes
enumerated above.
179,
Happy
medium.
JVa ati
balda,
na ati
chup
Na ati
harkha,
na ati
dhup.
JN^either too much talk nor too
great
a
silence,
neither
continuous rain nor continuous
sun,
is desirable.
180. Indifierence to loss.
^^o
WkwK.
% ^^^ 'Tr^ Tit
Genrudr ke katek
gor
tuti.
How
many
feet can
you
break of the earth-worm ?
'f^'^T
"Genrudr" or
^^f^WT
"
Ganrgodr"
is a
worm which has like the
centipede many
feet. It
76 BIHAR PROVERBS.
probably
takes its name from
il%Tt" genruri (a
round
twisted
pad, usually
made of
grass,
for
supporting
water-
pots,
etc.,
on a woman's
head)
from the fact that this
worm when touched coils
up
like a
genruri.
The
meaning
is that the
genrudr
has
many
feet and
can therefore suffer the loss of a few without much harm
coming
to it.
Said of a rich man who can afford to lose some of his
riches without
feeling
the loss.
181. "Ifs"and"Ans."
<\'^'^ f{T^ 'Iff
^ ^T HT fr*^
Marte nahlh to
ghar
hliar liote.
If
they
did not
die,
they
would fill the house.
Certainly they
would,
but the "if" comes between.
Said when one makes
everything
conditional on im-
possibilities.
E.E. If
"
ifs
"
and
"
ans
"
were
pots
and
pans.
There would be no work for tinker's hands.
182. "Ifs" and "Ans."
^^R
I'TTT
%
%^
'TT
^
ffr
f
^T
^^T
^
'ITT ^tT
Hamra he kehu na mare to ham sansdr ke mar dm.
If there was no one to
oppose
me,
I could beat the world.
Said to deride an
excessively
ambitious
man, who,
but
for the restrictions
imposed,
would domineer
everybody.
183. In the
friendship
of asses look out for kicks,
Gadahan ke
ydri,
Idtan ke sansaiidhat.
In the
friendship
of the ass
expect (nothing
else
but)
u
shower of kicks
(or
constant
kicks)
.
BIHAR PROVERBS. i i
^W!T^Z
"
Sansandhat
"
is
tingling, wliizzing
: it
means the
wliizzing
sound caused
by swiftly flying
kicks
without
pause
;
also refers to the
tingling pain,
A
variation of this
(in Shahabad)
is
^5^T!^iI ^ '^TTT^
^^TT %
^!^nf
Z
Laundan ke
ydri
dhelan ke sansandhat.
"
In
the
friendship
of
boys expect nothing
else but a shower
of clods."*
184. In a treeless
country
the castor-oil
plant
is a
big
tree.
Rukh na birichchh tahdn renr
pardhdn.
Where there are no trees the castor-oil
plant
is looked
upon
as a
big
tree.
i.e. In a
place
where there is no one of
particular
dis-
tinction a man who is a little elevated above his fellows
is considered a
great
man,
just
as a small hillock is raised
to the
dignity
of a mountain in a level
country.
185. If a woman of ill fame
gets angry
with
you,
so
much the better.
Besya ncsal,
dharmen hdnchal.
If the woman of ill fame
gets angry
with
you,
so much
the better :
your
virtue is saved, i.e.
By
her
getting
angry
and
stopping
intercourse with
you, you
are
pre-
vented from
committing
further sin which
might
have
ruined
you morally.
^"^T
"
Bes7ja
"
or
^^7
"
hesiva
"
is a
prostitute.
Said
derisively
when the
anger
of
any
one is rather a
blessing
than a loss to
us,
affects us rather for
good
than
injuriously.
78 BIHAR PEOVERBS.
1 86. It is a sarMri
dog
: do not
oppose
: let it do as
it likes.
^T ^^T
^^H
Tff
^15?
^"I^frnn
^ ^1%
^1
I
pilli
sarkdri
ha, laurjan
lah
Tnkur tukur tdkat
raha,
Chulh
koratiya
ta kore ddh.
This bitch
belongs
to the landlord : do not lift a stick
(to
beat
it).
If it is
digging up
the
cooking place, put
on
a
good
face over it
{lit.
stare
only).
^"^^"O
"
Sarkdri" is
belonging
to the Government.
Here a
public
servant or a servant of the
great
or of some
one in
authority
is meant. Even if he should encroach
a little on
your rights,
it is the best
policy
to remain
quiet.
187. If
benighted, go
where the
dog
barks and not
where the
light
is seen.
fijr^o gtoFT
^%
wrtr
^^
^^ if
Kukur
hhukejdln, dvja
lauke ndn.
If
benighted, go
where the
dog
is
barking
and not where
the
light
is
shining.
This is a
warning
to
benighted
travellers not to be led
astray by
the
ignis fatuus,
or as
popularly
called Jack-with-
the-Lantern,
the
spontaneous phosphoric
exhalation so
often seen in
marshy
lands
;
a
dog's
bark is more certain
to lead to a
village.
188. Kill the snake as well as save the stick.
Sdmpo
mdrah lauro
jogdivah.
Kill the snake as well as save
your
stick.
BIHAR PROVERBS. 79
In
attempting
to kill a snake one is
apt
to break his
stick. The aim therefore should be to
preserve your
stick
as well as kill the snake. Said
metaphorically
when one
has to effect his
purpose
and see that no harm
may
come
by
it.
E.E.
"
Kill two birds with one stone."
189. Like to like.
Jaisan lie taisan sukthi ke
haigan.
One to his
deserts;
just
as
brinjal
suits a
curry
of
dried fish.
*
i.e. One deserves to be treated
according
to his deserts'
or
merits,
just
as
brinjal
is the
proper vegetable
to be
served with dried fish.
This is a
piece
of
worldly
wisdom
greatly appreciated
by
natives of all
classes,
to treat each one
according
to
his social
position.
190. Like to like.
Jaisan
pas
ivaisan
glids.
As the
animal,
so the
grass,
i.e. Suited to it :
according
to his deserts.
l{'^ 'TWr
^TW^
^TO
^cTT
Tas
piija chdhi, jas
deota.
As the
deity,
so the
worship,
i.e.
according
to his merit.
191. Little
things
are
great
to little men.
Chiimti ka munte
pairdo
?
A little water
(urine)
is sufficient for the ant to swim
in. Said when a little is sufficient for
any purpose.
80 BIHAR PROVERBS.
192. Laddus
(sweetmeat)
in botli hands.
Diino hath men laddu.
Sweets in both his hands.
Said when one is so circumstanced that he
profits
either
way
he turns :
any
course he takes he
gains,
like a saw
that cuts both
ways.
193.
Leading
an
unhappy
life.
Naktajiye
huri haicdl.
The noseless man
lives,
but such a life ! i.e. His life is
a
misery, being always laughed
at.
Said of one who
exists,
but under
very unhappy
circumstances.
194. Let's see on what side the camel sits.
Kauna hare to unt haithela.
Let's see on what side the camel sits.
The
story
is that once a
himjra (a greengrocer)
and a
kumhdr
(a potter) jointly
hired a camel
;
and each filled
one side of the
pannier
with his
goods.
The camel as
he went
along
the road
every
now and
again,
when he
had a
chance,
took a mouthful from the
greengrocer's
bag
of
vegetables.
This
provoked
a
laugh
from the
potter,
who
thought
he had the best of the
bargain.
But the time came for the camel to
sit,
and he
naturally
sat on the heavier
side,
bearing
down on the
pots,
and
also to have his mouth free to
operate
on the
bag
of
greens.
This caused the
pots
to break in the
bag,
and
then the
greengrocer
had all the
laugh
to himself.
BIHAR PROVERBS. 81
Hence the
saying,
"
Let's see on wliat side the camel
sits,"
means
E.E.
"
He
laughs
best who
laughs
last."
Might
is
Right.
195. The
strong
can strike in the most vulnerable
part.
Bariydr
ke lathi mdhh
kapdr.
The
cudgel
of the
strong (always falls)
on the middle
of the forehead.
i.e. The
powerful
man can
always
deal a blow at the
most vulnerable
part
and with effect. He has
you
in
his
power.
196. The
strong
not
only
strike,
but
prevent you
from
complaining.
Bariyar
ka mare rohun nan de.
The
powerful
man strikes and does not even let
you
cry
out.
i.e. The
powerful
man not
only
strikes but
prevents your
complaining.
197. The
strong,
even if he should be in the
wrong,
strikes
you.
IQ.^ ITf^^ ITT
^f
W
TTTT
Hdkim hdre munh mm mare.
If the
powerful
man loses
even,
he still strikes
you
in
the face.
Similar
proverb
to above.
198.
Right
or
wrong
the
mighty bully.
Hdron to huroh
jlton
to thuron.
6
82 BIHAR PROVERBS.
If I lose I shall strike
;
if I win I shall crush !
^^^
''
Hurah" is to thrust,
'^ix;^
"Thurab" is to
Os.
pound.
i.e. Under
any
circumstances the
powerful
man
punishes
you,
whether he wins or loses.
199.
Necessity
has no law.
Se(i %f
T 5|T%
^^'\ WTfT
^
T 3JT^
^^
*rT<T
T5[T^ 'T wi%
^
mz
Ot^
t 5rr%
Ti^^n
mz
Neh
najane ochhijdt ;
hhukh na
jane jutha
hhdt
;
Pyds najane
murda
ghat
;
nind na
jane jhilanga
khdt.
Love knows no
lowly
caste
;
Hunger
niinds not stale
repast
;
Thirst knows not the
"
ghat
"
where the dead are
burned
;
Sleep objects
not to a broken cot.
f^^^
"
Jhilanga
"
means
"
loose," broken,
with the
ropes hanging
loose and broken
"
baggy."
200. No
good
to be
got
out of him.
Eh tlHln tel ndn.
This linseed has no oil !
i.e. Will not
yield
what is
wanted,
will not answer the
purpose. Usually applied
to a miser out of whom
nothing
can be
got.
201. Not the
sugar
that flies will take to.
tj
gur
nah ki makkhi
khdy.
It is not that
sugar
that flies will take to !
He is not such a one as
you
can
get anything
out of.
Said when no
encouragement
is met with
;
where one
expects
encouragement,
but is
disappointed
: where one
has tried and failed.
BIHAR PROVERBS. 83
Out
of Place, Incongruous,
mal
apropos,
etc.
202. The
wedding
of the sickle and
song
of the hoe !
Harisua ke
hiijdh khurpa
ke
git.
It is the
wedding
of the sickle and all the
song
is for
the hoe !
I^tRT
^'
Sansua,"
sickle.
T^^T
"
Khurpa,"^
a kind, of hoe for
weeding.
In the
wedding
of the
hamua,
the
song (praise)
should
be for the hamua and not for the
khurpa.
Said to mark
the
inappropriateness
of an act or
speech (mal-apropos).
This
proverb appears
somewhat
quaint
to
us,
but in the
mouths of
people,
whose chief
pursuits
are
agricultural,
the allusion to
implements
of
agriculture
is but natural.
203. Same
thing right
or
wrong according
to situation.
TJicion
gune kajar
kuthdon
gune
kdrikh.
In the
right place they
count it
coUyrium,
in the
wrong
place
soot.
i.e. The same
thing may
be
right
or
wrong according
to
situation or
differing
conditions.
E.E. "A
place
for
everything
and
everything
in its
proper place."
204.
Munj
stitches on velvet.
Makhmal
par munj
ke
bakhiya.
Stitch of
munj
on velvet
(ground).
^W
Munj
is a kind of
long grass
used for
making string
and mats. Its stitches on velvet would be coarse work
to
say
the least of it and out of
place.
Evidently
said to mark
incongruity
or want of
harmony.
84 BIHAR PROVERBS.
205. Pestle has
nothing
to do with curd.
ROM
^ffrf
^T
{^T) -^^
Wcl ?f #^ ^ t^
Da/ii men mmar
(Ta)
ddl hhdt men uht ke thehun.
The
pestle
in the
tyre
!
or The knee of a camel in
pease-porridge
and rice.
These
proverbs put
in a
striking though quaint way
the
incongruity
of
things.
The
'^^'^
mmar or
pestle
for
pounding
rice has
nothing
on earth to do with
tyre,
nor the knee of a camel with
pease-porridge
and rice.
206. A cummin seed in the mouth of a camel.
Uht ha muhh
mehjlra.
A cummin seed in the mouth of a camel !
E.E.
"
A
drop
in the ocean."
207. Can the bark of one tree fit another ?
An kdth ke
hokla,
an hath men kahuh satela.
Can the bark of one wood ever be made to fit another ?
i.e. Can
anything
that does not
naturally
come to one
ever be
fitly adopted by
him ? It will
always appear
out
of
place
and far from natural.
Once Bit Twice
Shy.
208. Will the bald head
again go
under the hel tree ?
ROC fxjn:
^^
%^
7TT
Pliir muhrlo hel tar.
Will the bald head
{lit.
the woman with a shaved
head)
again go
under the hel tree
(never !)
?
BIHAR PROVERBS. 85
The
%'5r
"bel"
fruit,
or wood
apple,
is said to have an
especial
attraction for the shaven head. She who has
once had a bel
drop
on her shaven head
will,
you may
be
certain,
never
again
venture under a bel tree.
"
"
in
munrlo marks the feminine
gender.
E.E.
"
Once bit twice
shy."
Burnt Child Dreads the Fire.
209.
**
A scalded cat dreads cold water."
Diidh ke dahal matha
phuh pih'ih.
One scalded
by (hot)
milk drinks
(cold)
buttermilk
even after
blowing
into it.
tjjejj
is
blowing
in order to cool
anything.
Those who have suffered
severely
in
any way
are
apt
to
have unreasonable
apprehensions
of
suffering
the like
again.
"
He that has been
stung by
a
serpent
is afraid of a
rope."
E.E.
"
A burnt child dreads the fire."
210. A
dog
once struck with a firebrand dreads even
the
sight
of
lightning.
Ludth he mdral kukur lauka dekh
pardy.
A
dog
which has been once beaten with a firebrand
will flee even at the
sight
of
lightning.
Ludth or
ludthi,
a stake burnt at one end.
211. On the horns of a dilemma
(the
snake and the
musk
rat).
Bhai
gati sdfip
chhuchhundar keri.
Circumstanced as the snake and the musk rat.
86 BIHAR PROVERBS.
i.e. His situation is similar to that of the snake and
the musk rat in the fable. The
popular
idea is that a
snake
places
himself in a fix when he
lays
hold of a musk
rat. If he should swallow it he is sure to suffer from
blood
poisoning (become
a
leper),
if he should let it
go
he is certain to become blind.
Said of one who is in a
quandary
or on the horns of a
dilemma.
Note. "This is a line from the Tulsi Krit
Ramayan.
It is in the
Ayodhya
Kand.
Chaupai
54,
in Ram Jasan's
Edition." Grierson.
212. One man's meat is another man's
poison.
Kekro hhanta hairi kekro hhanta
panth.
To some the
brinjal
is a
poison (enemy)
: to others it is
a
regimen.
i.e. What is one man's meat is another man's
poison.
Brinjal,
or
egg-plant,
is considered
especially
hurtful
in certain
ailments,
while in others it is
prescribed
as a
special
diet. Panth is
regimen prescribed
for the sick.
Also the first
light
meal a
patient
is allowed to make
when he is convalescent. It is usual for
patients
to fast
for
days.
The idea is that
by starving
the
patient
the
disease is starved out.
213. One never reveals his defeats and the
beating
he
has received from his wife.
^S^
'^^'T
^^^ ^f-^t
%
TTT^ ^^ ^f^T
Apan
hdral mehri ke mdral kehu kahala.
Who ever
speaks
of his own
defeat,
or the
beating
he
has received from his wife ? i.e. one's
defeat,
like the
beating
one receives from his
wife,
is
kept
a dead secret.
BIHAR PROVERBS. 87
214. A full
belly
makes a
heavy
head.
Pet hhdri se mdnth hhdri.
When the
belly
is
full,
the head is
heavy
!
Also said
figuratively,
when one has no
wants,
he
usually
becomes
proud.
It is also
literally
true. Too
full a stomach
gives
a
heavy
head.
?rNr
^ITT^
"
Mdrith
hhdri,^'
a
heavy
head,
is used to-
wards one who carries his head
high: opposed
to
"light-'
headed."
215, Out of all
reckoning.
Tin men na terah men sutri ke
girah
men.
Neither in the
three,
nor in the
thirteen,
but in the
knot of the
string.
i.e. Out of all
reckoning.
The
"
three
"
are the three
highest
^"^ gotras,
or
clans,
of Brahmans.
They
are
1
Odrg,
2
Gaiifam,
and 3
Shdndilya.
And the
**
thirteen
"
are the next in order of
merit,
namely,
1
Paydsi,
2
Samadari,
3
Chauri,
4
Brihadgrdm,
5
Dharma,
6
Kanchani,
7
Mdla,
8
Supdla,
9
Triphala,
10
Pindi,
11
Itiya,
12
Itdri,
and 13 Rdrhi.
He is neither
among
the three nor
among
the thirteen
Brahmans that are
recognized
;
the account of the rest
(being
so
numerous)
is
kept by tying
knots to a
string.
Said
contemptuously
of one who
arrogates
to himself a
high position,
but is so
insignificant
as not to be reckoned
in the
regular
order. Out of
reckoning.
"
Out of the
running."
OO
BIHAR PROVERBS.
216. One with a wax nose is
easily
led.
Mom ke
ndnkjene
naicain tene nawe.
A wax nose : whichever side
you
bend
it,
it bends.
i.e. One
easily
led,
one who has no will of his
own,
but
is a tool in the hands of others.
l^TTJ^ nawaeh,
"
to bend."
217. One
good
turn deserves another.
Nanch
parosin
mora ta main nachhuh tora.
Neighbour,
if
you
dance at
my
house,
I shall dance at
yours,
E.E. One
good
turn deserves another.
"
If
you
scratch
my
back I shall scratch
yours."
rf^
Naticli refers to the custom of
dancing
the
j'humar
dance at
wedding
feasts. It is
gone through by
the
lower classes
only.
218. Plain
speakers
not favourites.
^i^ ^T'^ ^Tt!
^^Wf
^f
^"^ % t^fl %
^r!T^ Tt
Sdnch bat sadullah
kahe,
sab Ice chit se utral rahe.
Because Sadullah
speaks
the truth he is disliked
by
all
[lit.
is "out of favour" with
all).
219. Truth at times
parts
the best of friends.
Sdnch kahle
sang hidhndy.
If
you speak
the
truth,
even
your
friend
gets angry
with
you.
i.e. Plain
speaking
causes a breach between the best
of friends.
BIHAR PROVERBS. 89
220. Pain
preferable
to
remedy
in some cases.
Phutal
sahdla, dnj'an
na
sahdye.
Rather bear the
pain
than the
remedy
!
(He
can bear
the
pain
but not the
remedy.)
XRZ^
''
Phutal,'"
lit.
cracked,
refers to the
eye being
blind.
^frgf^f "Afi/an
"
is
collyrium
or an
application
to the
eyelids
when inflamed or to
improve
them.
Antimony
is
also used. Another
proverb
of similar
import
is
Anlihiye phuti
ta
dnjan
ka
lagdih.
If the
eye
is
blind,
what is the use of
applying
collyrium
?
221.
Purchasing
troubles.
Dhehiia de ke dukh hesdhin.
To
give money
and
purchase pain
!
i.e. To be out of
pocket
and at the same time not to
get
any
return
;
to
pay
as well as suffer. Lit. to
"
buy
troubles."
%W^
"
Dhehua
"
is one
pice
in the
language
of the
common
people.
222.
Right question, wrong
answer.
j^^R
'qj^T:
^ ^fR
^i| 'Tf w^ trtft
Chdur ke bhdo
puchhe gehun
chhao
paseri.
He is asked the
price
of
rice,
but he answers
"
wheat is
sold at 10
paseri
!
"
Said to
laugh
at a
funny
mistake,
as for
example
when
90 BIHAR PROVEEBS.
a
wrong
answer is
given
that lias
nothing
whatever to do
with the
question.
223. Riches count for virtue.
Jekar chun tekar
pun.
He who
possesses grain (to give away
in
alms)
is
reckoned the virtuous man.
i.e. He who can afford to
give
alms is considered a
virtuous man.
'^I
"
Chun^' is the
corrupted
form for
^Tjj churna,
"
broken
grain."
Alms are
usually given
in
grain
or
kind,
hence chun stands for the means of
giving
alms. It is
a sarcastic reference to the fact that riches covereth a
multitude of sins.
224.
Requiring
constant service with
adequate
return.
'^'^a
^T'n
1 ^re
\^
^^
^Ji^iin
Dana na
ghds
dunon
sdnjh dumkaja.
No
grain
or
grass
and the
bearing-reins
on
morning
and
evening
!
^J?cIi^T
Dumkaja (from
dum, tail,
and
qdiza, corruption
of the Persian
l3^ sjjli
4>bi or
simply
U^ ijjli
as in the
expression U^ ^.^ ^jj^5,
means to
tighten
the
bearing-
reins). Bearing-reins tightened,
i.e. the state in which
we often see the horses of native
gentlemen
led out. A
string
is tied to the reins and
passed
round under the tail
and
tightened
in order to cause the horse to arch his neck
and
appear showy.
Said when one is
required
to
keep up
to the
mark,
or do his
utmost,
and suffer a constant strain
without
being adequately
remunerated.
BIHAR PROVERBS. 91
225.
Splendour
but short-lived.
RRM
'gT^
f^
^
^5^'>
f^^ ^^T-<^ TTfl
Char din ki chdndni
phir
ahdhdri rat.
Four
days
of
moonshine,
and then comes
again
dark
night
!
One .who makes too
great
a boast of or is too much
elated
by
his short-lived
success,
may appropriately
be
reminded of the darkness that will follow
apace.
226.
Straightforwardness
not
always expedient.
Sojhe ahgurih ghlu
nikla hai.
Can
you
take
ghi
out with a
straight finger
?
In order to
get anything good
in this
world,
the
proverb
implies
one must be a little crooked.
The
meaning
is,
if
you
are
quite straight
and
good, you
cannot
get
on
very
well in this
world,
just
as
you
cannot
get
much clarified butter out of a bottle
by dipping your
straight finger
:
you
must bend it
slightly.
Some amenable to kicks
only.
227. Some amenable to kicks
only.
Lat ke ddmi bat se na mane.
One who is used to kicks will never listen to reason
(words).
i.e. The man who is used to
receiving
kicks in order to
make him do his work will never be influenced
by
mere
words.
228. Give him betel and he won't ofier
you
meal
even,
but
give
him kicks and he will
give you
sweets.
92 BIHAR PROVERBS.
Pan dele mtu
nan, panhi
dele
pua.
If
you give
him betel
leaves,
you
will not even
get
meal out of him
;
but if
you give
him a shoe
beating,
he
will be
ready
to
supply you
with cakes !
tnT
"Pan" is betel
leaves,
and
U^STr
"j^wa
"
a kind of
cake made of
flour, ghi,
and
sugar.
To
give
imn
is to
treat one with
civility
and kindness.
Wm
"
Sdtu
"
is
parched grain
reduced to meal. It is a
common food of the
poor.
Said of the low caste
people
who will not
give you any-
thing good
unless
they
are beaten. It
points
to the
prevalent
idea
among
the
people
of the treatment the
lower class
ought
to be
subjected
to in order to
get any-
thing good
out of them.
3
229. Call him
"father,"
and he will not
give you
oil
even
;
but abuse him and he will offer
you
clarified butter.
R^ie. ^"RT
^f
% ^^ if
^^T
^1%
^^
Bdha kahle tel
nan,
sasur kahle
ghlu.
Call him
"
father,"
he will not
give you
oil
(even)
;
but
call him "father-in-law"
{i.e.
abuse
him),
and he will offer
you ghi (clarified butter).
To call one "father-in-law"
is a serious abuse.
Same remark
applies
to this Proverb as to No. 228.
230.
Straight
as a sickle !
Bar
sojh
ta haJima nlar.
If he is
very straight,
he is still like the sickle !
i.e. Even when he is in his best behaviour he is still
"
crooked." Said in sarcasm of a man who is
by
nature
BIHAR PROVERBS.
93
"
crooked
"
in his
dealings
;
one who cannot
possibly
be
straightforward
; evilly disposed.
The
shape
of a
I^^^IT
hansua is a curve. The
metaphors,
it will be
noted,
are
invariably
drawn from
agricultural
implements by
a
people
whose chief avocation is
tending
the soil.
231.
Sing
his
praise
who
gives you
food.
R^^
t^fT ^t^
^^T ^Tt"
Jekar khdln tekar
gain.
Sing
his
praise
who
gives you
to eat !
i.e. It
ought
to be
your policy
to side him or
speak
in
his favour who
gives you
to eat.
232.
Slay your enemy
without
scruple.
Hane ko
haniye,
dokli
pap
na
ganiye.
Spare
him not
{lit.
kill or
slay him)
who tries to harm
you,
and do not feel
any scruple
that
you
are
committing
a
sinful act. Lex talionis is
regarded
as
perfectly justifiable.
233. Too
many
cooks
spoil
the broth.
^^^
^TTf
^'T
^Tf 'TTt
% ^Wr^ t^T
^f^Tt
Bdrah dom terah ndi
;
se
hnjdye sing
sahndi.
Even twelve doms and thirteen barbers : can these
play
on the
sing
or sahndi ?
i.e. Twelve doms and thirteen barbers
may attempt it,
but
can
they possibly play
on the
sing
or sahndi ?
^7[
"Sing"
and
^fTTt^
"sahndi" are musical
pipes;
a kind of flute.
The doms and barbers are never
employed
to
play
on
instruments in
marriage processions,
but chamdrs and
sweepers
;
therefore the
meaning
seems to be that
although
94 BIHAR PROVERBS.
SO
many
as twelve doms and thirteen barbers
may
be as-
sembled to
play
on tbese musical
instruments,
yet they,
whose
occupation
it is
not,
will
only produce
discord.
When men
attempt
to do
anything
that is not their busi-
ness,
the result is
always
a
failure,
be
they
ever so
many
who
engage
in it.
234. The blusterer lords it over all.
^^8
ft%
^t ^
f^T^
^^T
if^^
TT% ^HT
Ndnche, kude,
ture
tan,
tekar
dimiydn
rdkhe wan.
The
blustering
man is
always thought
a
great
deal of
in this world.
Lit. The man who
dances,
jumps,
and makes a noise is
respected
much.
ff^
rTTT
"
Ture tan" lit. is to
bring
the note to a close
or fall in
right
time.
(It
is a musical
term.)
235. The weevil
gets
crushed with the wheat.
Jau ke sdthe
ghuno plsdle.
Along
with the wheat the weevil is also
ground
down.
i.e.
Along
with the
great (people
from whom
they
derive
their
support,
the
patrons)
their
hangers
on are crushed
although they may
be innocent.
236. The
grass
suffers in the
fight
of the
tiger
and
buffalo.
Bdgh
bhaisa ke lardi men
;
nal
khagra
ke maut.
In the
fight
between the
tiger
and the buffalo the
long
grass
and weeds
perish (by being crushed).
i.e. When two
great
men
quarrel
and
fight,
the
"
small
fry
"
about them suffer.
BIHAR PROVERBS. 95
237. The sweet ones he
swallows,
the bitter he
rejects.
^^3^ ^3T ^ZJ 1^
W^W[ ^fTfm
\
Mltha mvtha
gab,
karua Icarua thu.
All the sweet ones he swallows
;
the bitter ones he
spits
out.
Said when one
selfishly picks
out the
good things
and
rejects
all the bad
ones,
i.e. does not take his share of bad
things.
238.
Tongue
source of honour and shame.
'^^c
%1>
^T
^T1
^ft
^T
^'JlV
Jehi muheh
pan,
telii muheh
panhi.
The
very
same
tongue brings
us honour
{pan)
or shame
[lit. gets
us a
"
shoe
beating").
A variation is hhdt
"rice,"
and Idt
"kicks,"
instead of
"pan"
and "shoe
beating."
xnT
"
Pan
"
is betel leaf
;
to
give pan
is to honour one.
It is offered
only
to
equals
and
superiors.
It is therefore
a
special
mark of
regard
shown to
guests
and friends.
^f^
"
Panhi,"
shoes
;
"to
give
one a shoe
beating
"
is
to
disgrace
him.
The
meaning
is that if one is
guarded
and careful in
his
speech
and
says
the
right thing
in the
right place,
he
will meet with success and favour
; if,
on the other
hand,
he does not control his
tongue,
"
that restless
thing
of
shame and mischief fatal
spring,"
he is sure to meet with
disgrace.
Another
saying, illustrating
that one
may
either
get
an
elephant
as a
reward,
or meet with his
death,
owing
to
his
tongue,
is the
following play
on the
yfoxdi^i^ paiydn,
"you
will
get,"
or
xjf^jsao/l,
"feet."
96 BIHAR PROVERBS.
Bdten hdthi
pdiydri,
bdten hdthi
pdon.
i.e. Words will secure
you
an
elephant,
and words will
also
bring you
to the feet of an
elephant.
The
meaning
is that
you
will be
trampled
to death
by
an
elephant.
One of the
many
cruel
ways
of
torturing
a
guilty
man to death under the Mahomedan Government
was to tie him to the
leg
of an
elephant
and thus
get
him
trampled.
There are
many proverbs
in
English recommending
due
control of the
tongue.
1.
"
Confine
your tongue,
lest it confine
you."
2.
"
Keep your purse string
and
tongue
close."
3.
"
Better to
slip
with the foot than the
tongue."
239. A
needy troupe
of dancers.
Garju liirtaniijdn cqme
tele ndmhe.
The
needy dancing people
use their own oil.
f^'^flt'I^lf
"
Kirtaniydn,'"
are a
troupe
of dancers who
usually perform by torchlight,
the oil for which is
sup-
plied by
those who
engage
them to dance
;
therefore the
meaning
is,
that one who is in need will
go
out of his
way
to
get
his
object.
240. The meanest can harm.
Thikrio se
ghara pimtela.
The
ghara
can be cracked
by
a small
piece
of
potsherd,
even
;
i.e. the meanest
thing
can sometimes do
you
harm.
lETfT
"
Ghara" is an earthen vessel used for
holding
water.
BIHAR PROVERBS. 97
241. The less the
grain
to be
parched
the more noise
it makes.
Thor
hhunjiya,
bahut bharbharhat.
The less the
quantity
of
grain
to be
parched
the more
noise it makes in
parching.
^f^I^
"
Bhurijiya
"
is
parched grain.
It is
usually
parched
with an admixture of sand to
equalise
the heat
and
roasting.
The sand is then
separated by winnowing
or in a
sifting
basket. When
grain
is
parched
without
sand it is called
^3^Tll^
"
Ulaeb."
^^vi^fZ
"Bhar-
bharhat^' is the
crackling
noise the
grain
makes in
being
parched.
E.E.
Empty
vessels make the most sound.
242.
Things
to be
always guarded against.
Goenra he
kheti,
sirwdn ke
sdnp
Maibha kdran badi
bap.
The field nearest the
village,
the snake at the head of
the
bed,
and the father who is
against you
on account
of a
step-
mother
(are
all to be feared or
guarded against
as
leading
to
danger).
'itirfT
^ %fft
"
Goenra ke kheti
"
is the belt of land
near the
homestead,
which is better
manured,
more care-
fully
cultivated and
adapted
for a
superior
kind of
crop.
(Grierson).
It is the most
frequent
source of contention
among
villagers. Being
nearest the
village any stray
cattle or
goat easily
finds its
way
into
it,
and sows the seed of a
quarrel,
which often ends in
litigation
and riot.
7
98 BIHAR PROVERBS.
ftlT^f
% ^t^
"
Siricdn he
sdnp."
By
"the snake where
your
head
rests,"
is
meant,
figurativel}'', your
close relative
or one on whom
you repose
confidence,
but who is
really
your enemy
;
a secret
foe,
a
pretended
friend,
a wolf in
sheep's clothing.
flHT
"
Maihha
"
is a
step-mother.
A
father,
who
marries a second
time,
usually
takes the
part
of his new
wife,
and ill uses the children
by
his former
marriage.
243.
Things
we
ought
to
pray
to be saved from.
f^^^
^ITT ^\Z% ^^
Chait
kejdr;
rdr ke holi.
Bikham kahdr
;
chhotke doll.
Hdineshtcar dsin ke
ghdm
I mati
kabhUn,
sahdwah ram.
Ram ! Never make me suffer
(says Rameshwar)
from
the heat of the month of Asin
(September-October),
from
the cold of the month of Chait
(March-April),
from the
hard words
(reviling)
of the low
caste,
from an uneven
set of
palki
bearers
{i.e.
of
unequal height),
and from
a small doli
(litter) {i.e.
in which I can't
fit).
244.
Taking
a
pleasant
view of
everything.
8don
ke dndhar
ka, hariyare sujhela.
The man who becomes blind in the month of Siiwan
(July-August),
fancies that he sees
everything
fresh and
green.
Said of one who
always
takes a
pleasant
and one-sided
BIHAR PROVERBS. 99
view of
things
;
who is so biassed that it is a
foregone
conclusion he will take a
particular
view of a
question.
Also said of one who has a
tendency
to take a
rosy
view
of
everything.
The allusion is to the
popular
idea that
one who becomes blind when nature is
green always
fancies that he sees
everything
fresh and
green.
245. The staves of ten men make the load of one.
Das ka lathi ek ka
bojh.
The staves of ten are
equal
to the
weight
of one man !
i.e.
Equal
distribution of work or labour is not felt as
a burden.
246. The word of a
man,
like the tusk of an
elephant,
can never be withdrawn.
Mard ke hat hdthi ke ddnt
;
je niklal,
se niklal.
The word of a
man,
like the tusk of an
elephant,
when
once
out,
it is
always
so,
i.e. he does not
"
eat it."
The tusk of an
elephant
in Proverb No. 3 has been made
use of to illustrate the
opposite
character,
namely,
of dis-
sembling
or
hypocrisy.
Unconcern or
Indifference.
247. If the hel fruit is
ripe,
it matters little to the crow.
Bel
pakal
kaua ke
bap
la ka.
What is it to the crow
{lit.
to the crow's
father)
if the
beI
(fruit)
is
ripe
?
The
crow,
which
usually pecks
at all
(ripe)
fruits,
finds
100
BIHAR
PROVERBS.
the bel
(wood-apple),
with its hard
shell,
too
tough
for its
beak
;
therefore it is of
very
little
concern, interest,
or
profit
to the crow whether the hel is
ripe
or not.
^-q "Bap"
is the "intensive" form with the common
people,
as
you
are
naturally supposed
to look after the
interest of
your
father,
who is taken for
granted
to be
greater
than the son the inference
being
that if
anything
does not concern the
father,
it
ought
not the more to con-
cern the son. Said when one can afford to
regard anything
with
perfect
indifference.
248. If she
disappoints,
the bed
only
will remain
empty.
Ai to
di,
nahln to khdli
chdrpdi.
If she comes
(well
and
good),
otherwise the bed will
remain
unoccupied.
Expressing
indifference or unconcern at one's
coming
or not
coming. (Said usually
in reference to a
female.)
249. Without restraint.
R8e
^1T '^^^ T
milT ^IfT
Aga
ndth na
pdchha pagha
Jaise dhur men lote
gadha.
Neither has he the nose
string
nor the heel
rope (tether-
ing rope)
: like an ass that rolls about in the dust
{i.e.
without
any
check or
restraint,
uncared for like an
ass).
"^IfT
"
Pagha
"
is the
rope generally
used for tether-
ing
cattle. The
IT^
ndth and
pagha
are used for the
better class of cattle : never for the
ass,
who is
usually
hobbled.
BIHAR PROVERBS. 101
250. What is in a name ?
_^SV/ _^sVy r\^ VW s.W -N
6^ao/5
sikatiya,
malitoii
jujan
J
yon jyon uktln, tyon tyon
tlan.
The
village
is called
sikatiya
and its mahtoh
jlyan,
but
the more
you
rake
up
the more
you
come
by pleasant
things {lit.
savoury curry),
i.e. which
repays
search.
f%^fZ^T
"
Sikatiya"
lit. means a bit of
potsherd,
stands
for a mean name
(there
is a
village
of this name in
Champaran).
^^T
"
Jiyan"
is a
very
common name
among
natives
of the lower class : it is used here to denote an
insignifi-
cant name.
Said when
any
one discovers
good things
where he
least
expected
them,
(Both
the
village
and its
Mahton,
or
headman,
have
unpretending
names,
still the
village
has some
good things
in
it.) Compare
also the
following
saying
:
^TT^ Zt^T % ifw '^T^
"^'^zV
Bais tola ke
gdon,
ndon
phuchti,
i.e. the
village
has
twenty
hamlets,
but its name
is
"
Phuchtil"
(a
common
meaningless
name of a
village
in the
Hajipur subdivision). Ridiculing
an
unpretend-
ing
name,
especially
when it
belongs
to one who is of
substance.
Warnings against Naturally Defective
and Certain other
Classes
of
Men.
251. The
cunning
of the
dwarf,
the
squint-eyed,
and
the
one-eyed compared.
102 BIHAR PROVERBS.
.
^^^ mS ^^ TTZT %
^^
^WY ^^ ^^^
^T 1 ^^ T
tiT^^
^ Tt^
^"fli ^ oRTI
Sdth kos nata ke
daur,
assi kos bahukdn
Wa ke ant na
pdiye, jo
ek dnkh ke kdn.
Sixty
kos is the
depth
(
lit. run
=
tether)
of the dwarf
and
eighty
of the
squint-eyed
;
but one who is blind of
one
eye
can never be fathomed.
"Ant," end,
bottom.
The kos or
distance
is
simply
used
by way
of
comparison.
It is the common measure of distance in India
usually
taken to be two
miles,
but it varies
immensely
in. different
parts
of India. For
example
in Chutia
Nagpur
it is the
distance a branch could be carried
green.
A
traveller,
when
starting
on a foot
journey,
broke a branch from the
nearest tree and reckoned the number of koses he went
by renewing
the branch when it withered. A
"
Gdu kos
"
(so
called in the north of
Bihar)
is the distance at which the
lowing
of a cow can be heard. It means
"
a small kos."
In the above
proverb
the
palm
for
deep cunning
is
given
to one blind of one
eye,
who would seem to be
especially
obnoxious. Another
proverb says
of him :
f^T^
^"T
mi *r^ TT'Hl
Bi)^le kdn hhae hhal
manukh,
i.e.
Rarely
do
you
meet with a
one-eyed
man who is a
gentle-
man
(a good man).
Compare
also the
following
Urdu
saying
on the same
subject,
where a forced
pun
is made on the Arabic word
^l^
=
"i8."
Kane ki
hadzdtiydn
hain mere dil men
yaqln,
Aya
hai
Quran men,
kdn min
alkdfrln.
BIHAR PROVERBS. 103
"Of the wickedness of the
one-eyed
I am
thoroughly
convinced,
because even in the Koran it is said that
*
the
one-eyed
is
among
the unbelievers !
' "
Also
compare
the
following warning against
a bastard :
Sat hath
ghora
se
dariye,
chaudah hath matudl
Hath
anganit
wa se
dariye, jekar jdt pheticdl.
i.e.
Keep
seven cubits
away
from a horse and fourteen
from a
drunkard,
but ever so far
(literally,
"
innumerable
hands
")
from a bastard
(literally,
"
a mixture
")
!
The
following story
is related of the acuteness of a one-
eyed
man : He laid a
wager
with a man who had both
his
eyes,
that
he,
with his one
eye,
could see more
than his friend with two
eyes,
and
proved
it thus :
he,
with his one
eye,
saw his friend's tuo
eyes,
whereas his
friend with his two
eyes
could
only
see his one ! This
specious reasoning
is a
good
illustration of what the
logicians
call the
fallacy
of division. The
fallacy
turns
on the word
"
more.^'
252. Beware of
grey eyes.
Sail men
phuli,
sahasr meri kdndh
Sawa Idkh men aincha
tdndn,
Aincha tdndn kahe
pukdr,
Kaiima se
rahii/o
hoshidr.
The man with a cataract in his
eye
is one in a hundred
104 BIHAR PROVERBS.
(for rascality),
tlie
one-eyed
is one in a
thousand,
the
squint-eyed
is one in a lakh and
twenty-five
thousand
;
but the
squint-eyed
man
proclaims
to all the
world,
"beware of the
grey-eyed
man."
(Meaning
that there is one even more wicked than
himself.)
253.
Warnings against
men with certain
peculiarities.
^fwr WTWT 'fTT '^TTT "TRT
^^ ^
^<f
TT
Kotah
gardan,
kalla
dardj,
nakhundn nain
kabutar-hdj,
Kariya
Brahman
gor chamdr,
hdnar lean unt
hhuinhdr,
Inka
sang
na utnn
par,
hhore bisre
gota
mdr.
^ever
go
on a
journey
with
any
of the
following {lit.
never cross a
river,
meant
figuratively
for never associate
or travel in
company
of the
following)
: One with a
short
neck,
one with a wide mouth
(or
one who has a
long
tongue),
one who has a cataract in his
eye,
a
pigeon
fancier,
a black
Brdhman,
a fair
Chamdr,
a
monkey,
a
one-eyed
man,
a
camel,
and sl Bhuinhdr Bdbhan : otherwise
you
will be
duped
before
you
are aware and come to
grief {lit. any slip,
mistake,
or
forgetfulness
on
your part
will be taken
advantage
of
by
them and
you
will find
yourself floundering (diving)
in
water).
A black
Brdhr\,an
and a fair Chamdr are
proverbially
untrustworthy.
There is a
story
about a camel and a
monkey crossing
in a boat. The
monkey frightened
the camel
by attempt-
ing
to
get
on to his neck and in
moving
about in his
fright
he sank the boat.
BIHAR PROVERBS. 105
254. When there is a will there is a
way (mind
com-
pared
to a
blacksmith).
TT^mf
^1TT
^*1r ^^ f^
^T
Manicdti lohdr
jo
man ke
dhare,
Dhedhar
pU
ke chokha
kare,
Manudn lohdr
jo
man man
kare,
Chokho men kuchh dhokha kare.
If the blacksmith called "Mind" makes
up
his
mind,
he can hammer
very
inferior iron and
improve
it
;
but the
same
blacksmith,
if
unwilling,
will
spoil
the best of iron.
E.E. Where there is a will there is a
way.
This is a
play
on the word
?TT
"Man,''
mind or will.
%'^\
and
^Y^^
"Dhedhar and Chokha" are inferior and
superior
iron
respectively.
The former is unmalleable :
the latter malleable.
Tfl '^^
cR*^
"Man man kare" is to
hesitate,
to be un-
willing,
to
falter,
to be lukewarm and half-hearted over
a matter. The
metaphor
is taken from the oil
lamp,
which,
when the oil is
nearly
burnt,
flickers with a
murmuring
sound before
going
out,
"
uncertain whether
it should burn on or
go
out."
255. What houses ai'e on the certain road to ruin
(ac-
cording
to
Ghdgh
the
poet).
%-^^
^ff ^n>^
^ff ^'1
106 BIHAR PROVERBS.
Baniyak
data thahurak
hln,
Baidaka
put hyddh
nahin
chinhy
Bhdtak
chup chiip
heswak mail
Kalien
Ghdgh poncho ghar gail.
A
generous haniya,
a mean
landlord,
a son of a
phy-
sician
ignorant
of the
diagnosis
of
disease,
a silent hhdti
and an unclean
courtezan,
are all
five,
according
to
Ghagh,
on the road to ruin
[i.e.
not
up
to their
calling)
!
efi "^" marks the
possessive
case, e.g. (lit.)
the
generosity
of a
haniya,
the meanness of a
landlord,
etc.
^if '^
"
Chup chup
"
means
speaking
in a
hesitating
manner,
not
outspoken. ^Vt
"
Hln
"
is here
little,
the
opposite
of
generous
as all landlords
ought
to be.
i.e. It does not do for the
niggardly haniya,
whose sole
object
in life is to board
money by disgraceful
self-denials,
to be
generous.
If a
landlord, who,
on the
contrarj%
ought
to be
generous
and
noble-minded,
takes to
petty
ways,
he
undoubtedly disgraces
his
position,
or in other
words a
haniya
cannot save
money
and at the same time be
generous,
nor can a landlord be
niggardly
and
keep up
his
reputation
of
being generous.
A son of a
physician,
if
anything, ought
to be able to
recognize
diseases. A
hhdt or
extempore
bard lives
by
his wit and
ready tongue;
if he is therefore
hesitating
and not
ready
of
speech,
he is
sure to fail in
obtaining
a livelihood. The
courtezan,
if
unclean,
will not be
sought
after.
107
CLASS III.
Proverbs Relating to Peculiarities and
Traits,
Characteristic of Certain Castes and Classes.
Ahlrs or Godlds
(milkmen).
256. An Ahv' knows
only
how to
sing
his Lorik ballad.
^frfr^ ^Tf^
T
W[-^
WIT
Ketnon ahira hohin
seydna,
Lorik clihdri na
gdwahiiidna.
An Ahir
(milkman),
however
clever,
will
sing nothing
else but his Lorik.
^^
Lori is a deified Ahir
hero,
in whose
praise
the
Ahlrs
always sing.
It is their one tribal
song.
When an
Ahir is asked to
sing,
he
invariably sings nothing
else but
the Lorik ballad.
Lorik,
according
to a
legend
told
by
Mr. J. C. Nesfield
in a recent number of the Calcutta Review
(quoted
in
the Pioneer of the 13th
March,
1888),
was an Ahir hero
or
prince,
who held the fort of
Gaura,
his native
city.
It
was the
stronghold
of the Ahlrs. His adventures and his
fight
with the Cheru warrior
King
Makara,
who had his
fort in
Pipri,
are related at
length by
Mr. Nesfield. Lorik
was
subsequently
killed
by
Deosi,
one of the
surviving
sons of
Makara,
and the founder of the Musahar
tribe,
also called after
him,
Deosiya
or children of Deosi. There
108
BIHAR PROVERBS.
is, therefore,
a traditional
enmity
between the Ahirs and
the
Deosiyas
or
Musahars,
as shown
by
the
following
proverb
still current
among
both tribes :
"
Jab tak
j'noe Deosiya
A/nr na
chhdje gdi."
i.e.
"
As
long
as a
Deosiya
is alive the Ahir will
get
no
good
out of his cows."
The
story
of Lorik is also
given
at
length
in vol. viii.
of the
Reports
of the
Archaeological Survey
of India.
257.
Receipt given by
the
cunning
Kdeth to the
burly
Aldr.
Kachahri ke hdki ban ke
asul,
Lathi ka hdthe rdut bebdk.
What was due to the office
(of
the
Zemindar)
was
recovered in the wood. The
Rdut,
who is armed with
a
club,
is
granted
this
receipt
in full.
This was the
ambiguous receipt given by
the clever
Kdeth
(or
man of the caste of
scribes),
who was
waylaid
by
a
burly
"^^cT
Rdut or Godla in the
jungle,
and
threatened with a
thrashing
if he did not
grant
him a
receipt
in full at once on the
spot
for
any
rent due from
him,
under the
impression
that he was thus
over-reaching
the
wily
Paticdri
(accountant).
But the Kdeth
proved
more
cunning
than the
Rdut,
and
gave
him the above
receipt,
which could be read between the lines. The
Rdut,
satisfied that he had
got
what he
wanted,
let
the Kdeth
go.
The next
day,
to his
great surprise,
he
found he had to
pay
in court more than all his due.
Rdut is the social title of a milkman.
BIHAR PROVERBS. 109
Kachriri^ court. It is the office of the landlord of a
village
where rent is
paid
in
by
the tenants and
receipt
granted by
the Patwdri.
Said when one has to
give up
under
compulsion.
258. The
young
barber
practises
on the A/iir's head.
Kate ahlr ka slkhe beta nam ha.
The barber's son learns to shave on the Ahlr's
head,
which he cuts
freely (ilL
the Ah'ir^s head
is,
but the
barber's son learns
!).
When the barber wants to teach his son his art he
usually
chooses the foolish milkman to
practise
on.
Said to
exemplify
the
stupidity
of the
Ahlr,
who is
usually
credited with little
sense,
also when one
profits
at
the
expense
of another.
Brahmans.
259. Hair
splitting
about difierence of castes.
Tin
Kanaujiya
terah chulha.
Three
Kanavjiyas (a
tribe of
Brahmans)
and thirteen
cooking places {i.e.
for
separate cooking)
!
The
efi^T^fsi^T Kanaujiya
Brahmans are the
proverbial
sticklers about caste differences : with them a
hundred
obstacles have to be overcome and shades of
restrictino-
gotra
rules have to be examined before two
Kanaujiyas
can eat from the same
pot.
It is therefore an
exaggerated
way
of
putting
the differences which
very
often
split up
a small
community.
Another
way
of
saying
the same
proverb
in an accentuated form is Tin
Kanaujiya
tenrd/i
chulha,
i.e. when three
Kanaujiyas
come
together,
adieu
110 BIHAR PROVERBS.
to all
eating [lit.
"thou
cooking place
shalt be set
aside,
because there will be so much altercation about caste
diflPerences that there will be no
cooking ").
260. The Pdnre does not
practise
what he
preaches.
An ke
pdnre
sikJman
des, dp dhimiliya
khds.
The Pdnre
(teacher)
would teach others
;
but he him-
self stumbles
{lit. staggers
and
falls,
trips).
qf^
''Pdnre" is a sect of Brahmans : here for one who
sets himself
up
as a teacher.
t%f*ff^^T Dhimiliya
or
dhammunyan
khds is
staggers
and
falls, reels,
stumbles.
The
meaning
is that he
pretends
to instruct and show
the
road,
while he himself is
stumbling.
Cast at one who
does not
practise
what he
preaches.
261. A Kdeth wants
payment,
a Brahman
feeding,
and
paddy
and betel
watering,
but low castes
only
kicks to
make them do their work.
^%'\
^mi^
f^f
^"^
t^"^
^TTfTT f^^W
>irr^ m^ xrf^^^ft^ ^1t
tt^
^rrf?f ^rt^^W
Kdeth kichhu leleri
delen,
Bardhman
khiaulen,
Dhdn
pdn paniaulen,
aur rdr
jdti
latiaulen.
A Kdeth does what
you
want on
payment,
a Brahman
on
being
fed,
paddy
and betel on
being
watered,
but a low
caste man on
being
kicked.
^T^
Wrf^
"
Rdr
jdti"
are the low caste.
(Grierson.)
A variation of this is
(in Shahiibad)
:
\Wl^
% ^"^^ ^V
TT^
^fcl^W%
Kdyath
ke kuchh lele
dele,
bdmhan ke
khilaole,
Rajput
ke hodh
bddh,
ndnh latiaole.
BIHAR PROVERBS. Ill
Barber.
262. A barber's
wedding.
Nana he
hariydt,
sab thhure thdkiir.
In the
marriage procession
of a barber
every
one is a
thdkiir
;
i.e. the
marriage procession
of a barber consists
of
people
who
style
themselves "lords and masters
"only.
3TR'^
"
Thdkur" in common
parlance
a barber is
styled
thdkur,
which
literally
means
"
a
lord,"
"
a master."
Said in
joke
when each one in a
company
thinks him-
self the
leading spirit
or master. Barbers and boat-
men are credited with
being
more
helpful
to their fellow
caste men than the
high
caste
people,
who are
only good
for
empty
talk
;
they
never
help
one another.
^^W^^
^'t
WTfT
^^T
^tT i
f^T ^Tr!
Nauica kemoat
chlnhejdt,
barka
log
ke chikkan bdt.
The barber and boatmen are the
only people
who
recognize
their caste fellows
{i.e.
who
help them).
The
high
caste are
only good
at fine talk !
In the
polite language
of the
people
each
profession
has its civil
style
of
address, e.g.
a barber and also a
blacksmith are
styled
thdkur,
a washerman is baretha
;
a
carpenter
is mistri
(perhaps
a
corruption
of
*
magister,'
through
the
Portuguese)
;
a tailor is
khalifa ;
a
sweeper
is
mihtar and
alsoj'amaddr,
etc.
(The
word thdkur in the
proverb
is used with a certain
amount of
sneer.)
Baniya (shopman).
263. The owed
baniya gives
further tick.
\^
^Z^T ^f^^f
^^^
^t
Antka
baniydn
sauda kare.
112 BIHAR PROVERBS.
The owed
haniya
deals
willingly
{i.e.
gives
further
tick)
I
The
meaning
is,
that the
^f^^T
haniya,
whom
you
owe
money,
will be
very willing
that
you
should not
break with
him,
but continue
dealing
;
and hence he will
be
ready
to
give you
further loans or
things
on credit.
Bdhhan
("bastard" Brahmans).
264. A
Bdhhan,
a
dog,
and a hhdt are
always
at variance
with their own castes.
5^^
8 ^TTW'T
R^^T
HTZ ^Tcf^ ^Tfft ^fz
Bdmhan kUkur
hhdnt,jdtijdti
khant.
BdhJians,
dogs,
and bards are
always
at variance with
their own caste
(kind).
A variation is
^TTf^^TfWt
^T^ ^T^'^ ^I'^f^
Bdmhan kukiir
hdthi, jdti jdti
khdthi.
Bdb/ians,
dogs,
and
elephants
can never
agree
with their
own kind.
"
Khdnt
"
in the first
proverb
means
crooked,
not
coinciding
or
agreeing
;
hence
quarrelsome.
265. A Bdhhan never to be believed.
Sll sut har/hans
lai,
hlch
gang
ke
dhdr,
Etek lai hahhna tauna karah itihdr.
If a Bdhhan swears
by
the
ammonite,
his
son,
the
Harihans,
and in the midst of the
Ganges,
don't believe
him.
(Grierson.)
The reader is referred to an excellent note on the
various forms of oaths
prevailing
in the Province of Bihar
BIHAR PROVERBS.
113
in Mr, Grierson's "Bihar Peasant Life"
{vide para.
1451,
page
401 of the
"
Bihar Peasant Life
").
266. One Bhuinhdr Bdbhan is
equal
to seven Chanidrs.
Sat
chaindr,
ek bhuinhdr.
One Bhuinhdr Bdbhan is
equal (in meanness)
to seven
Chamdrs
(leather-workers).
A variation is
Sdt chamdr na ek
bhuinhdr,
sdt bhuinhdr na ek nonidr.
i.e. Seven Chamdrs are not
equal
to one Bhuinhdr
Bdbhan,
and seven Bhuinhdr Bdbhans are not
equal
to one Nonidr
Baniya (a
tribe of
shopkeepers),
who is said to beat them
all in
meanness,
parsimony,
and the
disgraceful
self-
denials
by
which
they
save
money.
Barhai
{Carpenter).
267. A
pretentious
barhai or
carpenter.
R^^ tj
^t^TT^
^'^T
f^T^
^^^
TT ^^T^
The
barhaiyu gdon
kamaihhen
jinka
basula na rukhdn.
This
carpenter
would serve the
village
when he has
neither chisel nor adze.
Said of one who undertakes to do a
thing
without
pos-
sessing
the means.
(Grierson.)
Chamdrs
{Shoemakers
and
Cobblers).
268. When shoemakers
quarrel,
the
king's
saddle suffers.
\%^
?fl^ lf\t
^^t ft^
^^
TT^T
% Wtl
Monchi monchi lardi
hoe, phdte rdja kejln.
In the
fight
of the saddlers
(shoemakers)
the saddle of
8
114 BIHAR PROVERBS.
the
Raja gets
torn,
i.e. in
contending
wlio should liave
the work.
E.E.
"
Too
many
cooks
spoil
the broth."
The sad result to tte
object
of
dispute
when two of the
same trade
fight
over
it,
was once
actually
illustrated,
though
somewhat
tragically,
in
Benares,
the sacred
place
of
pilgrimage,
where
previous
to the
ceremony
each
pilgrim
has to be shaved. Two barbers
fought
hard for
the
possession
of a
poor pilgrim's
head. At last one
got
hold of
it, and,
not to lose
time,
at once commenced
opera-
tions,
when his foiled brother also
began shaving
from the
opposite
side. In the scuffle which
ensued,
the unfortu-
nate
pilgrim
received a
deep gash,
and had to be carried
away
to the
hospital.
269. A shoemaker's
daughter
with an aristocratic name!
Chamdr ke beti ndoh
Rajraniyan.
The
daughter
of a
shoemaker,
and her name is
Raja-
rani
(i.e.
the
Queen
of a
King)
!
Said in ridicule of low-caste
people,
who have affected
names,
after the manner of their
superiors.
A low-caste
man
(e.g.
a
Chamdr)
will
behave,
it is
said,
after his low-
bred
fashion,
no matter with whom he has to
deal,
because
it is not in his nature to
appreciate respectability.
See,
for
instance,
the treatment which the Chamdr accords to
the revered sandal wood and the use to which he
puts
it.
'^^^
^^
'^flTT ^T
f^fl ^f^
^
'^T^
Chandan
para
chamdr
ghar,
nit uthi kute
chdm,
Chandan bechdra ka kare ?
para
rdr se kdm.
It fell to the lot of the sandal wood to be in a Chamdr's
BIHAR PROVERBS. 115
house. He used it
daily
for
pounding
leather. "What
could the
helpless
sandal wood
do, having
to deal with
a low-caste man
(this
treatment was
inevitable)
?
Darji {Tailor).
270.
Sticking
to his last.
^'OO
^^
^
^
^^ cT^ ^fTT cf^ rl^ ^f^T
Darji Jteputjah takjita
tah tah slta.
The son of a tailor
;
he will sew as
long
as he lives.
Said to
express
attachment to one's
profession
or to
express
in a
sneering way
that one will never rise above
his low
(class)
habits.
Dliohi
{Washerman).
271 The Dhohi and his ass.
Na dhohia he dusar
jandivar,
Na
gadha
ke dusar maudr.
There is no other animal suited to a Dhabi's use
(besides
the
donkey),
nor is there another master who needs the
use of the
donkey
(besides
the
Dhohi).
i.e. Each suits the other. No caste will
keep
an ass.
In the social scale the Dhohi or washerman ranks the
lowest,
in one
respect,
because he washes the soiled
clothes of women in
childbed,
who are
ceremonially
unclean. A Dom even
(who
is
really
of the lowest
caste)
will not eat food from a Dhobi's hand. One
of his
{Dom's)
common oaths is to swear that if he
does so and
so,
may
he eat out of a Dhobi's hand.
^^ cjiT ^wf^ ^^^ "f^^
Do))i ka
jante
dhohi
nlch,
"
To a
116 BIHAR PROVERBS.
Dom a Dhohi is
low,"
i.e. in the estimation of a Dom a Dhohi
is lower than himself. But the
Aghori fahlr (who
eats
out of
everybody's
hand,
and is the filthiest
living man)
even beats the Dom.
Compare, e.g.
the
saying
^f?
^TT
^^^CY
%
Dom hare
aghori
se. A Dom is defeated
by
an
Aghori only.
A
story
is told of an over-credulous Dhohi
(or washerman),
who was
childless,
and was
constantly
upbraided
for this misfortune
by
his
scolding
wife. This
preyed upon
his mind
very
much,
and was a
permanent
cause of
unhappiness
to the
couple.
One
day,
in the course
of his
work,
he went to the house of the town Kdzi
(or
magistrate).
He heard the Kdzi
reproaching
one of his
pupils
in this wise :
"
Not
long ago you
were a
jackass
;
I
made a man of
you,"
etc. The Dhohi did not wait to hear the
rest. He hastened home with all
speed
and told his wife
that he had made a
discovery
which
they
were to lose no
time in
utilizing.
"
The
Kdzi,
my
dear,"
said the
Dhohi,
"
can make a man of a
donkey. Why
should we fret
any
longer
for a child ? let us take our
donkey
to him and
beg
of him to transform him." The Dhohi and his
wife,
with their
donkey,
were
shortly
after this con-
versation on their
way
to the Kdzi. Their mission
being explained,
with
many supplications,
the
Kdzi,
quick-sighted,
and with an
eye
to
business,
accepted
the
charge,
and
promised
to efiect the
metamorphosis
in
a
year.
The Dhohi on his
part promised
to
give
his
services free for that
period.
A
year passed
in
waiting
and in
happy hopes.
On the
appointed day
the Dhohi and
his
companion presented
themselves before the Kdzi. The
Kdzi took them aside and
pointed
out a
strong young
man
among
his
pupils.
"
There,"
he
whispered
to the
Dhohi,
"
is
your donkey.
You see the
change
: now
persuade
BIHAR PROVERBS. 117
him and take Mm home." The Dhohi and his wife flew
to their
newly-created
son,
and with
many endearing
terms
prepared
to embrace him and made other afiection-
ate advances. Amazed at this unaccountable conduct of
these low
people,
the lad resisted at
first,
but as
they
persisted
he
grew
furious. After
receiving many
a cuff
from the
lad,
a
happy
idea struck the Bhobi's wife : turn-
ing
to her husband she
said,
"
Go
you
and fetch his
peg,
rope,
and
grain bag
;
perhaps they may
remind him
of what he was once." The Dhohi in hot haste went
home and fetched them. But it seemed to make
matters worse. The Dhohi held
up
each of these
articles to the
young
man's
view,
and
said,
in the
most
persuasive
tone he could
command,
"
Come
home,
my
son,
do
you forget
the
day you
were
my
donkey
;
this was the
peg
to which I would tether
you,
this
your
tether
rope,
and this
your
food
bag,
come
to
your
home !
"
By
this time a
jeering
crowd had
gathered
round the
young
man,
and this so infuriated
him,
that he turned to and
gave
the Dhohi the soundest
thrashing
he had ever received in his life. The
poor
dupe
of a Dhohi
(the story says)
went home
thoroughly
convinced that it was far better to have a childless
home,
than one with such a child
;
and also convinced that
what fate had ordained it was useless to
fight against,
looking upon
his
punishment
as a
just
return for his
presumption.
272. Washermen wash best under
competition.
Dhohi
par
dhohi
base,
tab
kapra par
sdbun
jxire.
No
soap
ever touches clothes unless
many
washermen
118 BIHAR PROVERBS.
live
together (when,
owing
to
competition, they
wash
well)
. Grierson.
273. The washerman never tears his father's clothes.
R^^
^fN^^ mrf
%
f^^
5Tff
wz
Dhohik
hap
ker kichhu nahlri
phdt.
Nothing belonging
to a washerman's father is ever torn
by
him.
i.e. Those are the
only
clothes about which he is careful.
A washerman's
donkey
is a
bye-
word,
as in the
proverb
:
i^n
^ ^
^t^
'frt^' ^^Vf^^ ^ T
^^T
Tiftf
^
Gadha ke na dosar
gosaiyan, dhohiya
ke na dosar
parohan.
An ass has
only
one master
(a washerman),
and the
washerman has
only
one steed
(a donkey).
This is a
variation of Proverb No. 271. No other
caste,
except
the
Dhohi,
will own the
ass,
as it is considered
derogatory.
274. The
dhohi,
the
tailor,
and the barber are
always
careless.
^^{i
^^ IT^
^-^
T
ff^^^^RT^
Dhohi ndu
darji,
i tmu
algarji.
There are three careless
people,
the
washerman,
the
tailor,
and the barber,
(Grierson.)
^^gj-^^
"
Algarji
"
means without care or concern
;
here it means that
they
are inclined to be
independent.
(It
is a fact that these three workmen take
everything
as
it comes in the most cool manner.
They
do not seem to
trouble themselves much about
pleasing
their customers
;
it would seem to be all the same to them whether
they
get
work or not.
They
never
try
to raise themselves
above immediate want or
provide
for the future. Of im-
BIHAR PROVERBS. 119
provident
workers these three are no doubt the most
improvident.
It cannot be said that
they
do not work
hard,
but this
they
do
fitfully,
as
necessity pinches thera.)
275. A dJiobi is
likely
to starve in the
village
of the
nude.
Ja
kejahdh
na
gun
lake td ke tahdn na
thdon,
DhoM has ke ka kare
digamhar
ke
gdoh.
Where one cannot find a market for his
talents,
it is
useless for him to
stay
{lit. his
place
is not
there)
: for
example,
what
occupation
will a dhohi find in a
village
of
people
who
possess
no clothes ?
f^^iH^"^
"Digamhar"
see note to Proverb ISTo. 94.
Said
sarcasticall}'^
when an artisan or labourer does not
find
work,
or his skill is not
appreciated.
Kdyath.
276. A
Kdyath, essentially
a man of
figures.
^^^
%% ^%
^"1 ^f^^
^^f^^
^tI
Lekhe
jokhe thdhe,
larika hurlan kdhe.
The
depth
was calculated and an
average
struck :
why
then was the child drowned ? i.e. if the stream was found
to be
fordable,
after
sounding
and
calculating,
how came
the child to be drowned ?
%^ Wt'iT
"
Lekha
jokha,"
arithmetic
(lit.
lekha is
account and
j'okha
is
weighing).
There is a
story
connected with this
saying illustrating
that the
Kdyath
is
essentially
a man of
figures.
Ouce a
Kdyath,
with his
son,
was
going
on a
journey.
120 BIHAR PROVERBS.
He came to a stream. As he was uncertain of its
depth,
he
proceeded
to sound it
;
and
having
discovered the
depth
to be
variable,
he struck an
average.
The
average
depth being
what his son could
ford,
he ordered
him,
unhesitatingly,
to walk
through
the
stream,
with the sad
consequence
that the
boy
was drowned.
Said
sarcastically
when
great
and elaborate efforts are
put
forth or
great
show is made with a barren or sad
result.
277.
Sinning
in
good company.
Sat
pdnch kdyath
ek
santokh,
Gadha khaine ndhin dokh.
Among
several
(sinning) Kdyaths,
if there
happens
to
be one devout
(contented)
man,
even if
they
should eat
donkey's
meat,
it is no
sacrilege.
There is a
story
told that once on a time the landlord
of a
village, chiefly
inhabited
by Kdyaths,
had a tame
deer,
which his
neighbours regarded
with
greedy eyes.
The
village
took fire and
every
house in it was burnt
to ashes.
Among
the ashes was found a roasted
carcass,
which all concluded to be that of the
deer,
as it was
always,
for
safety's
sake,
kept
tethered. Those who had
so
long
had their
eyes
on the
poor
deer set to and had
a
good
feast on it. But not
long
after,
to their
great
surprise,
the deer
(which
had broken
loose)
turned
up.
On
subsequent inquiry
it was found that what
they
had
feasted on was not the
deer,
but an unfortunate
jackass.
Among
the
people
who had so
indulged
there
happened
to be a
Bhagat (a very religious man),
so one of the
BIHAR PROVERBS. 121
Kdyaths, quite equal
to the
occasion,
explained
that even
eating donkey's
meat was no
sin,
provided
it was done
in
good company
: hence the above
saying.
It is a chaff
against
the
Kdyaths ;
also said
sarcastically
when
any
one
argues
that
sinning
in
good company
is
no sin.
278. A.
Kdyath
is
helpless
without
pen
and
paper.
Kdyath
ka
kdgaje
men
sujheJa.
The
Kdyath
can
only
see in his
paper.
The
^T^I^
Kdyath,
who is a born
quill-driver, utterly
fails ia action. Said in chaff of a
Kdyath
or of
any
one
who is
nothing
without his
papers
;
useless in action.
279.
Kdyaths, crows,
and
sweepings gather
their own
kinds.
^^Q ^TRT^
fT^^
^^T ^^WTcT Tft^^TT
Kdyath
kurkut kauiva tlnon
jdt posamoa.
Kdyaths,
sweepings,
and crows are the three who stick
(keep)
to one another
(xft^TT
^'
Posamva,"
i.e. who
help
and
support
one
another).
A variation is
Kdyath
kauwa
rorjdtijdt
hator.
Kdyaths, crows,
and
jackals
collect their own kind
;
i.e.
wherever
they
are,
they
collect and
support
their own
kind,
are
always
to be found in numbers.
280. A
Kdyath,
when
paying
cash,
is the
very
devil.
^co
^i^^
cfiT^^
^cT
^>nT
wi^m
\'^^^
Nagad kdyath
hhut udhdr
kdyath
deota.
A
Kdyath,
when
paying
cash,
is the
very
devil
(in
ex-
122 KIHAR PROVERBS.
acting
a
bargain)
;
but when indebted be is as meek
as an
angel.
This is an
especial
characteristic of the
Kdyath.
281. A
Kdyath gains
when fools
quarrel.
^c<^
^^
^% tljWt 15T
^T^^ %^
^ ^^
^^
Laddu lare
jhilli jhare kdyath
hechdre ka
pet
hhare.
When Laddus come in contact
(fight),
bits
drop
out
;
the
poor Kdyath
thus
gets
his
living.
^T^
"Laddu
"
is a sweetmeat made of
sugar
and cream
in the
shape
of a
ball,
which is a
conglomeration
of the
f^^ j'hilli,
or
drops
of cream and
sugar,
which united
together
form the laddu.
Figuratively
said of a "fool"
or
"simpleton."
The
Kdyath,
like a
lawyer,
finds his
living
when two
rich men
fight.
Their loss is his
gain.
A
Kdyath's
pickings
are
proverbial.
E.E. "When
rogues
fall
out,
honest men come
by
their own."
282. Wherever three
Kdyaths gather together,
a
thunderbolt will fall.
ajar pare
kahicdh tin
kdyath jahwdn.
Wherever three
Kdyaths gather together,
a thunderbolt
is sure to
fall,
i.e. some mischief is sure to result. The
Kdyaths
are
notoriously people
who
instigate quarrels,
especially
lawsuits.
283.
Comparison
of castes.
Kdyath
se dhohi
bhala, thag
se bhala
sondr,
Deota se kutta
bhala, pandit
se bhala
siydr.
BIHAR PROVERBS. 123
A Dhohi is better than a
Kdyatli,
a
goldsmith
better
than a
cheat,
a
dog
better thaa a
deity,
and a
jackal
better than a Pandit.
Because a Dhohi can
keep
a
reckoning
of the clothes
he has
brought
to wash in his
head,
and from
memory
can
recognize
the clothes of each when
returning
them
;
whereas a
Kdyath
cannot do
anything
without
writing,
i.e. without his
pen,
ink,
and
paper (see
Proverb No.
278).
A
goldsmith
is better than a
cheat,
because he cheats
you
more
cleverly
under the cover of his
art,
and is not
known as a cheat at all. A
dog
is contented with what-
ever
you give
him and is
always
faithful
;
whereas a
god
always expects you
to offer him of the best
you
have,
and
any
remissness in
your
devotion
brings
down on
you
his
wrath. A Pandit cannot
foretell,
unless he has his books
and
holy
writs
by
him to
consult,
but a
jackal (if you
know how to
interpret
the
omens) always
foretells with
certainty
whether an
undertaking
will be successful or not.
Another
proverb speaks
of his
(Kdi/ath's) sharp prac-
tices,
and ranks
him,
for
shrewdness,
just
below an
"
adulterer,"
who must be
sharp
to elude detection.
^^ i
'fKT
^^
Tt'lt WI^si^ i
'^T
^T^iW
Khatri se
gora pdndu rogi, Kdyath
se chatur
parbhogi.
An Albino
only
is fairer than a Khatri
\
and an
adulterer
only
is
sharper
than a
Kdyath.
W^
"
Khatris" are
usually very
fair.
(It
is com-
monly
said that this caste
originated
in a liaison between
a Brahman woman and a
Kdyath.) Parbhogi
is lit. one
who eats or
enjoys
another's
property.
284. The three
people
who dance in other's houses.
Par
ghar
ndchen tin
jane Kdyath, haid,
daldl.
124 BIHAR
PROVERBS.
The three
people
who dance in other's houses are the
Kdyath,
the
Physician,
and the Broker.
i.e. The three classes of men who
profit by
the mis-
fortune of others
(in
other words who "loot"
them)
are
the
Kdyath,
the
Physician,
and the Broker.
"
To dance in another's house
"
is,
figuratively,
"
to live
on their
earnings,"
"
to
enjoy
at their
expense."
Kurmi.
285. A Kurmi
always untrustworthy.
Pathal
par jo jdme ghurmi,
Tahahun nan
dpan
hokhe kurmi.
It is sooner
possible
for the tender
creeper ghurmi
to
take root on a rock than for the Kurmi to be
your
own,
i.e. to be one whom
you
can trust.
The
^tTTT^
"
Kurmis"
(a
caste
supposed
to be allied to
the
Kahdrs,
but
ethnologically, perhaps, quite
different.
Some
say
the Kurmis are an
aboriginal race)
are
pro-
verbially untrustworthy
and selfish. It is
commonly sup-
posed
that no amount of favour shown to a Kurmi will
ever make him a reliable friend or
grateful
to
you.
Re-
garding
their
deep-rooted litigiousness
and
obstinacy,
an
experienced Indigo
Planter in Tirhut told the writer
that he would rather have
any
other caste than the
Kurmi to
fight against
in a lawsuit
;
for a Kurmi was so
obstinate that he would
fight
to the last
pice
he
possessed.
He
had,
in his varied
experience
of the difierent Bihar
districts,
known instances where Kurmis had maintained
an
unequal
lawsuit until reduced to
beggary
;
and even
then
they
would not rest
quiet,
but
instigated
others to
BIHAR PROVERBS. 125
fight. They
are
very spiteful. They
are
spread
all over
Bihiir,
but are found in
great
numbers in
Patna,
where
they
follow all manner of
professions. They
are
great
sticklers about
caste,
and
pretend
to be
very
strict
Hindus. But
they
are looked down on
by
the
higher
castes and treated
by
them as a menial class.
Kumhdr
{Potter).
286. A Kumhdr
sleeps
secure.
NicJiint sute kumhra
matiya
na
lejdye
chor.
The
potter sleeps
secure,
for no one will steal
clay.
He who has
nothing
to lose does not fear thieves.
(Grierson.)
A variation of this
proverb
is,
Gog (name
of a man who had no one in this
world)
sleeps
secure,
as he has no children or
family
to cause
him
anxiety.
Musalmdn.
287. A
Musalmdn,
a
parrot,
and a hare are never
grateful.
R^^
5^^
fftfTT ^1"
^T'ft^
Turuk tota au
khargos,
I tinon ndn mdne
pos.
A
Musalmdn,
a
parrot,
and a
hare,
these three are
never
grateful.
A Mohamedan is still called a Turuk
by
the
Hindus,
no doubt from the fact of the
early
Mohamedans
being
Turks,
just
as the
Europeans
are still called
Ferangis by
the Indians from the
early
French
(Franks).
126 BIHAR PROVERBS.
288. To a llmalmdn
give toddy,
to a bullock khensdri.
^<F^
5^^
rrrft
t^
%%rTl
Turuk
tdri,
hail khensdri.
To a Mmalmdn
(give) toddy,
and to an ox
Khensdri,
i.e. each to his taste.
The
following
is
quoted
from Mr. Grierson's book on
"
Bihar Peasant Life."
%'Q^'^
"Khensdri"
{Lathyrus sativa),
a kind of
pea.
It is unwholesome for human
beings,
but bullocks eat it
greedily, e.g.
in the
saying
:
Turuk tdri hail khensdri Bdman dm
Kdyath
kdm.
Toddy
is
necessary
for a Musalman's
happiness,
kheri-
sari for a
bullock's,
mangoes
for a
Brahman's,
and
employ-
ment for a
KdyaWs.
The
Mlydriji [or Family Tutor).
289. When the
Mlydnji
is at the
door,
it is a bad look
out for the
dog.
Jekra dudr
par mlydn ji,
Tekra
ghare
kukur ke
juth phenkaljdy.
Is there ever
any
food thrown to the
dogs
in the house
of one at whose door sits the
family
tutor ? / e. the
family
tutor eats
up
all the
leavings,
and there is
nothing
left for
the
poor dog.
^^t ^
"
Miydn Ji"
is a
typical
character in the Bihar
family
circle. He is
usually
a
poor
Musalman
struggling
for existence.
Having acquired
a
smattering
of
Persian,
he
considers
himself above manual labour
;
while on the other
BIHAR PROVERBS. 127
hand lie is not
sufficiently
educated for
any respectable
intellectual
employment.
He therefore finds work as a
teacher of children with some well-to-do
family
on a mere
pittance
and board. His
place
is at the
door,
where he
instructs the children of the
family
in the rudiments. He
is but tolerated and treated with scant
courtesy.
His
share of food
(for
which h '.
has often to wait
very long)
is doled out
daily
from the Zanana
;
and he is not above
accepting any
remnants of food that
may
be added to his
scanty
meals. He is
usually
blessed with a
good appetite,
and no edibles need be thrown
away
when a
Mlydriji
is at
the door. It is therefore a bad look out for the
dogs
of
the house if
they happen
to have such a voracious rival
as a
Miydnji.
This
proverb
is used
sarcastically
when
anything
need
not be wasted
owing
to there
being
some
one,
who
would,
probably
from
poverty,
be
glad
to
accept
it.
290. The
Mvjdhji
loses his beard in
praise.
Miydn
ke ddrhi udh tvdhe men
gail.
The beard of the
Miydnji disappears
in
praising
it !
i.e. each student who wanted to
pay
him off laid hold
of his beard and
said,
"
What a fine
beard,
sir!
"
and
gave
it a
tug,
and thus
every
hair in the beard of the
poor
Miydnji
was
plucked
! iSaid when
anything disappears
in
simply tasting samples
of it and
praising
it,
or when
anything
is wasted.
The
following story
is told of a
Miydnji,
who was simi-
larly
served
by
one of his
pupils
whom he had left in
charge
of his dinner. A fowl had been
cooked,
but the
pupil,
in-
stead of
guarding
the
dish,
went out to
play,
w^hen a cat
128 BIHAR PROVERBS.
walked off with a
leg
of the fowl. The
Mlydnji,
on
missing
the
piece,
was
greatly enraged,
but the
pupil
maintained
that the fowl had
only
one
leg. Notwithstanding this,
he
got
a severe
whipping
for
stealing.
Next
day,
while the
Mlydhji
was
comfortably taking
his
midday
siesta,
he was
rudely
awakened
by
his
aggrieved pupil,
who came rush-
ing
to inform him that he could
prove
that some fowls
had one
leg only
as he had said. The
already enraged
tutor soon
proved
to his
pupil, by throwing
a stone at
the
cock,
which was
resting
on one of its
legs (as
fowls
are wont to
do),
that it had both.
Upon
which the
poor
pupil got
another sound
beating.
He remembered the
circumstance. Another
day
the same kind of accident
hap-
pened,
and the
pupil
discovered,
before his master sat to his
meal,
that a
leg
of the fowl cooked had
again disappeared.
But this time he had
got
the secret of
producing
the lost
leg
of a fowl. When his master turned
angrily
that
evening
to him to demand what had become of the
leg
again,
the
pupil,
who had
provided
himself with a brick-
bat,
threw it
violently
at the
dish,
saying,
"
There is the
other
leg," expecting
that the lost
leg
would be at once
forthcoming
in the same
way
as the cock had
produced
his under the stone of the
Mlydnji.
But the stone broke
the dishes and stunned the
Mlydnji,
and
taught
him to
respect
the
opinions
of his
pupils.
291. A
Mlydnji's
run is
up
to the
mosque only.
Mlydn
he daur
mahjld
le.
The
Miydnji's
run is as far as the
mosque only,
that
is the
length
he can
go
and no
further;
the extent of
one's reach
;
a
Miydriji
is a
tutor, who,
when not
engaged
BIHAR PROVERBS. 129
in his
work,
is
usually
to be found in the
?T^f^^
Masjid.
He has no other
place
to
go
to. A
Miyatiji
is
always
at
the door : if he
goes
out at
all,
it is to the
mosque.
Said to mock one's effort : as much as
saying,
"
That is
all he can do !
"
Noniya.
292. A
Noniya's daughter
is born to labour.
Noniydn
he heti ka na
nayihare
suhh na sasure siikh.
The
daughter
of a
Noniya
has neither ease in her
father's house nor in her father-in-law's house.
^f^^
"Noniya."
The
Noniyas
are a
labouring
class
who find
employment chiefly by extracting saltpetre,
hence their name.
"
They
are a
poor
and
hardy
race,
and are the best
labourers,
and
especially sought
after for
digging
"
(Hunter).
The
daughter
of a
Noniya
would thus be
"
born to labour." Their name is connected with non
salt. One
usually enjoys
more comfort in a father-in-
law's house than at
home,
so the
expression
"
to be at
one's father-in-law's
"
means to be
idle,
to take
things
easy
and do no work. Hence if one is
lazily
inclined,
he is
asked,
"Do
you fancy you
are at
your
father-
in-law's?"
Rajput.
293. Thick-headed.
8ute
Rajput
uthe
ajgut.
When
asleep,
he is a
Rajput
;
when
awake,
he is a fool
(literally,
as if in
wonderland),
i.e. his senses are wool-
9
130
BIHAR PROVERBS.
gathering,
even when awake. Said of
Rajpiits,
who are
proverbially
thick-headed.
Siithrd
fakirs.
294. Selfishness in Suthra
fakirs.
Kehu mue
kehujle
Siithra
ghor
batasa
pie.
Any
one
may
live or
die,
the 8uthra sdhi fakir must
have his drink of batasa and water.
The
^^"^
^^
Suthra sdhis are a sect of
fakirs,
the
followers of
'^^XiT Suthra, who,
it is
said,
was a
disciple
of
ITI^
in^
Ndnak Shah.
They sing
and
play
on
wooden batons and are
very persistent
in
begging.
"Whatever
may happen, they
insist on their drink of
IJ^cT
sharbat before
allowing
the dead to be taken out of
the house.
Said when
any
one
selfishly
insists on his
object being
served,
regardless
of circumstances.
The
following story
is told of Suthra. Hewas a favourite
disciple
of Nanak
Shah,
and
very popular
with his fellow-
disciples.
He was
always witty
and
spirited,
and often
indulged
in
practical jokes.
On one occasion he
paid
dearly
for his
pranks by being
ordered out of the
monastery by
his
spiritual guide.
After
roaming
about
for some
time,
he
appeared
one
evening
before the
monastery gate
in the
guise
of a
pedlar,
with a
pack-
bullock,
feigning
he had come from a
great
distance with
articles for
sale,
as well as
offerings
to the
great
Niinak.
The
gate-keeper
was somewhat reluctant to announce him
at that late
hour,
but was
prevailed
on
by being promised
half of what he would receive. On
entering
the
presence
of his
patron,
instead of
saluting
him,
he thrice went
BIHAR PROVERBS. 131
round his bullock and made a low obeisance to
it,
and
opened
the
panniers,
when out fell a lot of bricks and
debris with which he had filled them.
Then,
turning
round to Niinak
Shah,
he saluted
him,
and said it was to
these bricks that he owed the honour of
coming again
into the
presence
of his revered
patron
;
therefore his
first salutation was due to them.
Enraged
at this fresh
insult,
Nanak ordered him a hundred
stripes. Upon
which the
cunning disciple
said,
"
Half of it
goes
to the
gate-keeper according
to
my promise."
His clever trick
so amused
Nanak,
that he
pardoned
Suthra and reinstated
him in his former favour.
Sonar
(Goldnmith)
.
295. Hundred
(strokes)
of the
goldsmith
will not
equal
one of the blacksmith.
Sail sonar ke na ek lohdr ke.
A hundred
(strokes)
of the
goldsmith
are not
equal
to
one of the blacksmith's.
The
goldsmith
uses a
tiny
hammer : a hundred strokes
from which would
hardly equal
one stroke from the
ponderous sledge
hammer that the blacksmith wields.
i.e. One bold
strong
effort is better than a hundred
feeble ones !
Said to
laugh
at a feeble effort
;
or when one
gains
success at the first trial where another's
repeated
efforts
have failed.
Teli
(Oilman).
296. A
Teli,
though possessed
of
lakhs,
cannot
equal
Raja Bhoj (in magnanimity
or
nobleness).
132 BIHAR PROVERBS.
Kahdn
Raja Bhoj
kalian Lakhua teli.
An
oilman,
however
rich,
can never be
compared
to
Raja Bhoj.
T'RT *ftI "Raja Bhoj'^
was a
king
of
Bhojpur,
from
whom it has taken its name.
^^^ ^^
"
Lakhua Teli
"
was a rich
oilman,
who
amassed a
large
fortune,
said to be several lakhs.
i.e. There can be no
comparison
between
Raja Bhoj
and a Teli
(who
is a low-caste man and
proverbially
mean),
though
he
may
be
possessed
of lakhs. One is after all a
nobleman,
and the other a
shopkeeper.
Jolha
(Weaver).
297. The weaver
bearing
the sins of others.
^^^
%fT ^T^
I^T
^T^ ^-R
^^IT
Khet
khdy gadha
maral
jayjolha.
The ass eats the
crop,
but the weaver is beaten for it.
The
^t^^ jolha
"
weaver
"
is the
proverbial scapegoat
of Indian
society.
A veritable
"
lodging-house
cat
"
!
298. The weaver as a cultivator.
Pdwa har ka humna kheti karha ah.
I have found the rear
peg
of a
plough,
now I will at
once take to
farming.
^^IT
"
Humna
"
"is the
peg
which
passes through
the
shaft at the end of the
plough" (Grierson).
Meant for
the smallest
part
of a
plough.
This
saying
is ascribed
to a Mohamedan weaver
(Wt^TfT jolha)
who
by
accident
found a
"
humna." He is the
proverbial
fool of Indian
stories.
BIHAR PROVERBS. 133
299. The weaver
penny
wise and
pound
foolisli.
Sarbas hdron
gaj
hhar na
phdron.
I will lose
all,
but still I shall not tear out a
yard
of
cloth
(or
rather lose all than tear a
yard
of
cloth).
He is
supposed
here to be
haggling
for a
yard
of cloth which
the customer
wants,
but which he under no circumstances
will
give.
This is another of the
many proverbs
aimed at the
obstinacy
of the Mohamedan weaver.
E,E.
"
Penny
wise and
pound
foolish."
300. A
whip
does not make an
equestrian.
^00 XTfT
^im
^t^T
^T^
TIT ^^
^T ^^?T
^^T
Para
pdya kora,
bdki raha
thora, jln lagdm ghora.
I have come
by
a
whip accidentally
: the rest is
easy (to
find), namely,
a
saddle, bridle,
and a horse !
Similar
proverb
to No. 298.
Applied
to those who
having just
made a
beginning,
or
having got
the least bit of
anything,
are so confident
as to make
light
of the trouble
required
in
attaining
the rest.
301. A weaver's
daughter aping
her betters.
Joldhin ke heti ka buhu ke sddh.
The
daughter
of a weaver has a
longing
to call her
sister
"
bubu
"
(in
imitation of her
betters).
^^
"
Bubu" is the familiar term
by
which elder sisters
are called in
respectable
Mohamedan families.
Said when one tries to
ape
the
ways
of
higher people.
134 BIHAR PROVERBS.
302. A weaver
proud
as a
king
with a
gagra
full of
rice
only.
Gagrln andj
hhail
jolhan raj
hhail.
As soon as a weaver
gathers
a vessel full of
grain,
he
becomes as
proud
as a
king,
i.e. a weaver has
only
to
get
a vessel full of
grain,
when he feels as
proud
as a
king.
Also cast at those who show
pride
on
possessing very
little.
303. The avaricious weaver.
Jolha hatore nari nari khoda
miydn
les eke heri.
The Jolha
(weaver) gathers laboriously very
small
quan-
tities at a
time,
but God
sweeps away
all
(his gatherings)
at once.
(Compare
Proverb No.
12.)
r^
"Nari" is the small tube inside the shuttle with
the thread wound round it. Aimed at those who take
great pains
to collect
money,
but lose it all at once.
Mohamedan weavers are
proverbially
misers as well as
everything nasty.
By
"
God
"
is meant Fate rather than God. Said
sarcastically,
but with an air of earnestness.
A variation of this
proverb
is :
^^f
T
'^TT^^ T^ ^"'^
"
Jolha chordwas nari nari."
^^
"^TT^^ ""ftwr
"
IChoda chordwas
pola."
i.e. the Jolha steals little cotton at a
time,
but God takes
away
bales.
304. The weaver asks to be let oflp
fasting,
but
gets
saddled with
prayers.
BIHAR PROVERBS.
135
Jolha
gaile roja
bakmwe
nimaj paral gave.
The weaver went to have his
fasting pardoned,
but
became burdened with
prayers
{lit.
prayers
fell on his
neck).
The
jolha
went to his
spiritual guide
to
beg
that he
may
be let off
keeping
fast, but,
on the
contrary,
he was
saddled with
prayers,
i.e. he was
directed,
in addition to
fasting,
to
pray
five times a
day according
to the
Mohamedan
religion.
Said when one
prays
to be let
off,
but in answer
gets
burdened with additional
penalty
or trouble.
305. The weaver suffers on
leaving
his loom.
Karigah
chJior
tammhajdy,
ndhhak
chotjoldha klidy.
The weaver leaves his loom to see the
fun,
and for no
reason
gets
hurt. Alludes to the
story
of o,
jolha
who
got
a
thrashing
on his
going
to see a ram
fight,
i.e. he is such
a
stupid
that he never can
step
out of his house without
getting
into trouble. The
"jolha
"
feels nowhere at home
except
at his loom.
306. Id without weavers !
Bindn
joldhe
Id.
Id without weavers ! i.e. can there be
f;^^
Id without
^'<?l
^
I
jolhas
(weavers)?
Thejol/ias
and other low Mohamedans take the occasion
of the Id to
indulge
in
uproarious
merriment
by drinking
toddy.
The Id is a solemn festival in which
good
136 BIHAR PROVERBS.
MoHamedans never drink. Said when
any
one is indis-
pensable
on a festive occasion. Same
application
as
Proverb 104.
^
Tnft %
UTT
Be
Gdhgo
he
jhumar.
307. A weaver makes a sad hash when
required
to
reap
a field.
Jolha
jdnathijao
kdte.
^
Does a weaver know how to cut
barley
?
"
Refers to a
story
that a weaver unable to
pay
his debt
was set to cut
barley by
his
creditor,
who
thought
to
repay
himself in this
way.
But instead of
reaping,
the
stupid
fellow
kept trying
to untwist the
tangled barley
stems
"
(Grierson).
Another
story
told of the weaver as an
agriculturist
is
that
he,
jointly
with another
man,
sowed
sugar-cane.
When the
crop
was
ripe,
on
being
asked whether he
would have the
top
or the
stem, said,
"
Of course the
top."
When
reproached by
his wife for his
stupidity,
he said he would never
again
make such a mistake. The
next
crop they
sowed was Indian corn. When the time
for
gathering
came
round,
he told his friend that he was
not to be made a fool of this
time,
and would have the
lower
part.
His friend
gave
him what he wanted.
308. The weaver
going
to cut
grass
at sunset.
Kaiiwa chalal bds ke
Jolha
chalal
ghds
ke.
The weaver went to cut
grass (at sunset),
when even the
crows were
going
home
(Grierson).
BIHAR PROVERBS. 137
309. The weaver tries to swim in a linseed field.
Jollia hhutiaUe tlsi khet.
The weaver lost his
way
in a linseed field.
The allusion is to the
following
comical
exploit
of certain
jolhas
(weavers).
Once seven of them started on a moon-
light journey. They
had not
gone very
far from their
home when
they
lost the road. After
trying
to find their
way, they
came to a linseed
field,
which
they
took to be a
river as the field was in
flower,
and
they
fancied the blue
colour of the flower to be that of water.
They stripped
themselves and
began swimming.
After hard labour
they
got
across. To make certain that no one was
drowned,
they
took the
precaution
of
counting
themselves before
resuming
their
journey,
but
they
discovered that one of
them was
missing
as each counter
forgot
to count himself.
Grieved at the loss of one of their
company, they
had not
the heart to
pursue
their
journey,
but returned home !
The
following quotation
from C.
Kingsley's
"The Roman
and the Teuton
"
(1864), p.
184,
shows how these stories
travel over the world :
"
A madness from God came over
the Herules
(the
Heruli were a tribe of
Huns),
and
when
they
came to a field of
flax,
they
took the blue
flowers for water and
spread
out their arms to swim
through,
and were all
slaughtered defencelessly."
310. The weaver's wife.
Bahsali
jolhini hapak
ddrhi noche.
The wilful weaver's wife will
pull
her own father's
beard.
138 BIHAR PROVERBS.
To
pull
the beard is to offer the
greatest
insult to a
Mohamedan
(Grierson).
311. Weavers' and shoemakers'
promises
never to be
relied on.
JoUia ke di
pdi
chamra he hihdn.
When a weaver
says
the cloth will be soon
ready,
as he
is now
brushing
it,
don't believe
him,
any
more than
you
believe a shoemaker who
says
the boots will be
ready
to-morrow.
"^t; "TTI^
"
-Ai
pdi
"
means the
brushing
and the other
preparations
to which the weaver
subjects
the thread with
which he is
going
to weave the cloth
(Grierson).
312. A weaver as an
impressed
labourer.
Tanghah
ta
tdngah
nahih ta nau narlk harkati hoet.
If
you
must load
me,
load me
quickly,
otherwise the
time of nine shuttles will be wasted.
"
A weaver estimates his work
by
the number of nari
shuttle-spools
which he uses
up,
as in this
proverb,
in
which he is
supposed
to address a man who has seized
him to
carry
a load"
(Grierson).
313. A
fight
between a
frog
and a weaver.
J[^
-^^\^ ^T^TT ^^TTT
%
^1^ 'frfW
^^'I 'nTT
flT'lT
^
'ift
% HTTT
^^
'flf^
^^^T
^^VJ
BIHAR PROVERBS. 139
^^
zwKt
^^w[
'stK tTT
%
'nr ^xi^
^
^T
H^
WT
^^ ^^tmi ^-^ ^ft
TH^
Jolhajat
ndon he
dJilra,
raste chalat
heng
se bhlra.
Pahil mar
beng thengak thetiga,
tar hhae
jolah upar
hliae
henga
Tab
jolhen
darbdr
pukdra, ai,
sdheb moht
berigan
mdra.
Tana tar nari le
blidga,
ulte mohi dabdban
Idga
Hoi roi
puchhe jolah
hi
joe,
kaisa manus
bengaicha
hoe
Lambi
tangri
bakula
thor,
tar ke mare
upar kejor
Suno bhdi suno
bhatlja,
siino meri
mdy
Ab to challin
beng laraiya^jlu
rahe
bhajdy.
Now I am
going
to the battle of the
frogs
: it is to be
seen whether I am alive or dead !
This
saying
is ascribed to the
following
melodramatic
lines,
where the
jolha (weaver),
the usual
butt,
is
repre-
sented as
waging
an unsuccessful combat with a
frog,
and then
recounting
his sad
experience
to his
wondering
wife. The serio-comic
description
is of course intended
to ridicule the
weavers,
in the
style
so common in native
literature.
"
The
jolha
class are brave
(steady) only
in
name. Once
being
on a
journey,
he met a
frog
on the
road. The first to strike was the
frog
with
repeated
blows. The
jolha
fell below and the
frog
was on
top
of him
{i.e. the
frog
won the
fight).
Thus
defeated,
he
appeared
in court and
cried,
*
0,
Sir ! the
frog
has beaten
me. He broke
my weaving
frame and ran
away
with
ray
shuttle,
and in addition
gave
me a
thrashing.'
The wife of
the
weaver,
with tears in her
eyes, began
to
inquire,
*
What
140 BIHAR PROVERBS.
kind of a
being
is a
froggy?'
'He has
long legs, my
dear,
and a beak like that of a crane : he hits from above
as well as below'
{lit.
he hits from above and
presses
from
below),
said the
weaver,
and added : 'Now hear
brother,
hear
my nephew,
and hear
my
mother
dear,
I
am now off to do battle with the
frogs,
whether I live
or die !
' "
141
CLASS IV.
Proverbs relating to Social and Moral
Subjects,
Eeligious Customs and Popular Superstitions.
314,
Angel
of death to be feared.
Biirh he marie na
derdln, jam
ke
parikle
derdln.
The death of the old is not to be
feared,
but lest the
Angel
of Death should
get
used
(i.e.
habituated to
making
constant
attacks).
^[^
"
Jatn
"
is the
Angel
of Death.
The idea is that the old are fit victims of the
Angel
of
Death
;
but when he
gets
once used to
making
incursions
and
seizing
the
old,
he
may
also
begin
to
prey
on the
young
;
therefore his
getting
habituated to
dealing
out
death is more to be dreaded than the occasional death of
an old
person. (Applied
to
deprecate
the
growth
of a
pernicious habit.)
315. As the
Dehi,
so the
offering.
^^M
tT
^Tf^
^^
t^T
^^
^
^^fT
Jaisan bdri dehi waisan kodo ke achchhat.
As the
Goddess,
so the
offering
of Kodo !
"^"^<T
'^Achchhat
"
is an
offering
made of rice to the
deity.
^^^ Kodo,
which is a
very
inferior
millet,
is never used
142 BIHAR PROVERBS.
for this
purpose.
Said
disparagingly
when one has to
be treated
according
to his deserts
;
i.e.
who,
though
in a
superior position,
is not
deserving
of the consideration
befitting
his
position.
But it is also a fact that each
deity
has its
peculiar
manner of
being worshipped, e.g.
a
she-demon
(
Uchchhist
Chanddlm)
is
worshipped
with offer-
ings
of refuse and
leavings
of food.
316. A weak Dehi and a
strong he-goat
for sacrifice.
Ahhar
dehi,
Jahhar hakra.
A weak
goddess
and a
strong he-goat (as
victim or
offering).
^^
"
Dehi
"
is a
goddess
to whom
he-goats
are sacri-
ficed as
offerings.
Said when one who
ought
to be
weaker in the
regular
order of
things
is
really stronger
than
another, e.g.
when a
strong
subordinate
really
rules
his weak
superior.
317. A
saddening
reflection.
Ndnch Mchh aile
morwa,
gorwa dekhijhahwdy.
The
peacock having
danced
(in
all its
pride)
becomes
crest-fallen on
seeing
its
ugly legs
!
The
popular
idea ascribes to the
peacock great
conceit,
but it is said that in its ostentatious dance it comes to
a dead
stop,
and becomes crest-fallen on
seeing
its
uglv
legs. Applied
to one
who,
though outwardly jolly,
has
some secret cause of
unhappiness
that acts on him as
a
drag.
"A skeleton in the
cupboard."
BIHAR PROVERBS. 143
318. A fast woman blames others when she
elopes.
^^^
^T^'H ^T^ ^5TT
^^^ ^T ^
^
Apna
karte
iirhdr, lagaili log
he dos.
She was
eloped
with on account of her own
viciousness,
but the
people
are blamed.
^^^^
"
Urharah
"
{lit.)
is to cause one to
fly
or
elope
(transitive form). ^^TT!^
"
Urharah" is to
fly
or
elope
(intransitive form)
;
from this is derived
^^tI"
"
Urhri,"
a
kept
woman,
a
concubine,
lit. one w^ho has been made
to
fly
or
elope.
Thrown
sarcastically
at a woman who has made a false
step,
but blames others for it. As if one would
say
in
irony,
"Of course she is not to
blame,
but some one else."
319. A meddlesome woman.
Teli ke hail
la,
kumhaini satti.
For the sake of the oilman's
ox,
the
potter's
wife has
become
suttee,
i.e. she interests herself in other
people's
affairs
(Grierson).
The
meaning
of this
proverb
is not
quite
clear.
Perhaps
it means
"
To the oilman's ox the
potter's
wife is as
good
as a suttee
{i.e. perfection),"
because she does not harass
him,
as the oilman's wife does.
320. A
disgraced
cat is as humble as a wife of the rat.
Kanauri hilli chiihoh
kijoy.
The
disgraced
cat is
(as humble)
as a wife of the rat.
Rfhf^
''Kanauri.'^ This word seems to have two
meanings.
In Shahabad it means
"
disgraced, ashamed,"
144 BIHAR PROVERBS.
and
applied
to one who has made a false
step.
In
Maggah
it seems to have the
meaning
of
"
obligated,"
and is
applied
to one who has received a favour from
another,
and is therefore under an
obligation
to him.
The same idea is
expressed
in the
proverb
^'^f f^^tr
'W
^T^
"
Pechdh hildri muse
hdur,''
i.e. the
trampled
cat
{lit.
one in a fix or
"
pressed ")
is
maddened
by
rats
even,
i.e. she is so weak and heartless
that even the rats drive her
mad,
or is considered
stupid
by
rats even. The
meaning
is that a
disgraced superior
is not
respected.
321. A forward woman.
^'^ci
^T^*t ^Tt
MT^ ^tzt
^I^
%
^%t%
Ldjo Idje
mar
as,
dhltho
kahasje
dare deraile.
The modest woman is
dying
from
shame,
but the
impudent says
she is
frightened
!
The forward or over-confident
laughed
at. Said when
any
one
puts
a
wrong
construction on an act.
(The
final
"o" in
"/q;'o"
and "dhltho^' marks the feminine
gender.)
^22. Born to labour.
Naihar
ja,
hha sdsur
jd, jangra
chala ke kathun khd.
Whether
you go
to
your
father's or
your
father-in-law's
house,
you
must labour in order to
get your living.
^ITI
"
Jangra
"
means
thighs.
^ITT
x|^l
Ir
"Jangra
chala A'e" is lit. to use one's
thighs,
i.e. to
go
about and labour. Cast at one who can-
not afPord to sit at
ease,
but is born to work for her
living
wherever
she is.
BIHAR PROVERBS. 145
323. Bad
lineage.
^^^
"^"^ ^
^^
WWlrl ^^%
^TIT
Chlndn
ka bans men
saputJamie
mdrha.
In the house of Chlndn if an excellent son is
born,
it is
only
Mdrha.
^if
Chlndn
[Panicum frumentosum)
is one of the
smaller millets
;
when boiled and
parched,
it is called
?nWT
mdrha.
The
meaning
is that the best of a bad
family
will after
all turn out
only
a
very
second-rate fellow. Just as the
best
thing
that can be
got
from chlndn is
mdrha,
which
after all makes a
very
indifferent kind of food. Chlndn
is
despised
as a
poor
man's food.
E.E. Little
things
are
great
to little men.
Brother and 8ister-in-laio.
324. A weak elder brother-in-law is not
respected.
^^8
^Z^
^T
t^T
^"^T^T
Latal hhainsur dewar hardhar.
A weak elder brother-in-law is like a
younger
brother-
in-law
(with
whom
you may
take
liberties).
Cast at a weak man who cannot command
respect
or
assert his
dignity.
^IffX!
"
Bhainsur"
(in
relation to the
wife)
is the elder
brother of the husband
;
^^"^^
"
deivar
"
is the
younger
brother.
A wife is
always supposed
to
pay great respect
to her
husband's elder
brother,
whom she must never look full in
the face or
speak
to if
possible.
If such a
necessity
should
arise,
she must
speak
to him with downcast
eyes
and in the
most
abject
tone. On the other
hand,
the elder brother-
10
146 BIHAR PROVERBS.
in-law is
enjoined by
custom never
"
to cast
eyes
"
on the
wife of his
younger
brother. The
younger
brother,
on the
contrary,
is allowed
by
social
etiquette
to
joke
with the
wife of his elder brother to
any
extent.
325. A sister-in-law has a sister-in-law to
annoy
her.
Nanado ke nanad hola.
A sister-in-law has a sister-in-law too !
(to
tyrannize
over
her).
This
speech
is
supposed
to be made
by
the
wife,
between whom and her sister-in-law
(husband's
sister)
a constant
jealousy
exists.
They
can never
agree,
and are
always having
"
hits at each
other,"
hence the
phrase
H^
^^
"
nanad
ddh,"
which means the
spite
or
envy peculiar
to the sister-in-law. Here the wife is
saying
in a sort of
self-consoling way,
"If she is
ill-treating
me
now,
she will also in her turn be ill-treated
by
her
sister-in-law
;
for she too must have one."
Said
by
one who is
ill-treated,
with some satisfaction
that his
oppressor
has also some one to
annoy
him.
E.E,
"
Little fleas have lesser fleas
upon
their backs to
bite
'em,
And these
again
have smaller
ones,
and so ad
infinitum."
Bride and
Bridegroom.
326. The bride cannot
get
rice
gruel even,
and others
get
sweets.
Kaneydn
ke mdnr
nan,
lokdin ke
hundiya.
The bride cannot
get
rice
gruel
even,
while her servant-
maid
gets
hundiya.
BIHAR PROVERBS. 147
'<f^'^
"
Buhdiya
is a small round sweetmeat made of
gram (%^! hesan)
fried in
ghi
or oil and covered with
sugar" (Grierson).
It is
dropt
into the
oil;
hence its
name,
which
literally
means
"drops,"
or "small
drops."
Said when favour is shown to the
undeserving,
while the
deserving
are left out in the cold.
327. A foolish hride
gets
no
presents.
^^^
f^^^
^%iTf % T^ WIT
^f15T
Burbak
kaneydn
he nao dndh khoinchha.
It is a foolish
bride,
that
only gets
nine annas in her
pocket
(for wedding presents) (Grierson).
^^^T
"
KJioinchha
"
is the
pocket
formed in front
by
loosening
the
part
of the cloth tied round the waist
(Grierson).
Sometimes
villages
are
given away
as
wedding
presents by ^T^IT rajas
and rich landed
proprietors ;
and
then these
villages
are known as
^^IfT
^ lf^
khoinchha
ke
gdon.
The
way
that this is
usually
done
is,
the title-
deeds
transferring
the
property
are
put
into the front
pocket
of the bride
{khoinchha).
328. The face
money
to the bride.
Munh
nlyar
munh
na, rupaia
munh dekhaimi.
She is
nothing
to look
at,
yet
"
face
money
"
has to be
given
on
seeing
her !
{lit.
she has not a face worth
looking at).
^f ^'ft^
"
Mufih clekhauni" is the
money usually
given
on
seeing
for the first time the face of the
daughter-
in-law or of a child.
"
A bridal
present."
Said when one
undeserving
wants
you
to do him a favour.
148 BIHAR PROVERBS.
329. Crocodile tears of a bride.
^^Q.
^^
^^T
^Twt ^ ^^ ^^ 'n^^
Dhlya sdsurjdli,
ki mane mane
gdjeli.
Is the
daughter going
to her
father-in-law's,
or is she
rejoicing
?
{lit.
laughing inwardly).
A
daughter-in-law
is
expected
to
weep
when
going
to
her father-in-law's
house,
at least in
appearance,
if not in
reality.
That is the native
etiquette.
That she does not
always
do it in earnest is shown
by
the
proverb.
If one
outwardly
shows a reluctance or
pretends
to be
sorry,
while in
reality
he or she
inwardly rejoices,
this
saying
is used.
(Also
cast at one whose behaviour is unsuited to
the
occasion.)
Blind and
Deaf.
330. Blind
master,
deaf
pupil.
Andhar
guru
hahir
chela, mange
liarre dela hJiela
{hahera).
A blind master and a deaf
pupil
: he asks for harre and
is handed hahera.
^"^
"
Harre
"
is black
myrobalans.
^fTT
"
Bahera
"
is belleric
myrobalans.
This describes in a comic
way
the
laugh
caused
by
the
mistakes made
by
the deaf and the blind. Said when two
persons
misunderstand each other with a ludicrous result.
The
following story
told of a deaf man illustrates this
proverb
: A deaf Brahman was once
engaged
in his
homestead
garden
in
breaking brinjals.
Some
passers-by
asked
him,
"How are
you, ^TfTTT^ MahdrdJ?"
"I am
breaking brinjals
"
answered the Briihman.
"
How are
your
children ?
"
"I am
going
to make hharta of them
BIHAR PROVERBS. 149
all !
"
(tHat is,
make a masli of
them,
meaning
tlie
brinjals
of
course).
331. Backbiter.
Munli
par
toke
gdji, pith plchlie
ke
pdji.
He who blames one to his face is a
hero,
but he who
backbites is a coward.
Pdji
is a
low,
mean fellow
;
a
sneak.
an^
Gdji, brave,
bold.
332.
Charity (sharing
the last
crust).
^^'l
^^ %^ H^^
^
fl^sft ^^ WtcT %
Bhlk men hhik de tinon
lokjlt
le.
He who
gives away
in alms what he has himself received
in
charity conquers
the three worlds.
cT^'^ft ^^
Tinon
lok,
"
The three worlds :
"
they
are
(1) ^"^^^
or
^^TlX Swarg
or
Akdsh,
the Heaven
;
(2)
qcfT^T
Fatal,
or the lower
regions
;
and
(3)
TfH ^'^f
Mritu
Bhuan,
or the earth of mortals.
i.e. The man who
being
himself in want is unselfish
enough
to
give away
what he has himself received in
charity, may
be said to have overcome all the three
worlds : to have risen above the desires of the three
worlds
; or,
in other
words,
to have achieved a success
which
may
be envied
by
the inhabitants of all the three
worlds.
333.
Dying
in Benares is
going
to Heaven.
Jaun kahlr Kdshi
hoy mare,
Rdnien kaun nihora.
If the
faqir
has to
go
to Kdshi
(Benares)
to
die,
what
150 BIHAR PROVERBS.
is the use of
supplicating
Bam then ? because
dying
in
Benares is in itself sufl&cient to take one to Heaven. The
intercession of
Bam, then,
is
only necessary
if one does
not die there. The
meaning
is,
if one has to
get anything
by
self-exertion,
what is the use of a favour? the
obtaining
of it then cannot be called a favour.
Daughter.
334. Beware of
overpraising your daughter.
Sardhal
hahuriya
dom
ghar jay.
The
daughter-in-law,
so much
praised (for
her
chastity),
goes
at last to the dom^s house
{i.e.
sinks so low as to
elope
with a
dom,
who is the lowest of the
low).
A caution
enjoined
on those who boast of and
praise
too
much a
daughter-in-law
or
any
other
relative,
a hint that
what is too much valued and lauded
might
after all turn
out bad. Too lavish a
praise
of even one's nearest and
dearest is
apt
to recoil on one's self in the
shape
of shame.
This
proverb
shows the common idea that a
daughter-in-
law is
always
to be watched and never to be
altogether
trusted.
335. A bad
daughter
ruins a son-in-law.
/
dhlya
mor damdo nadan.
The
daughter
is
(so bad)
that she has even
disgraced
the son-in-law. The son-in-law is the one
usually
found
fault with
by
the
mother-in-law,
and not the
daughter
;
therefore,
if the
daughter
is such a one as would
disgrace
a
son-in-law,
she must be
very
bad indeed.
BIHAR PROVERBS. 151
Said in
joke (as
if from tlie
mother),
for
example, by
the
husband when
playfully blaming
his wife.
336. A
daughter
has three names in succession
during
her lifetime.
^ke
hitiyawa dive,
hahui
bahuriya deicdnji
kahdwe.
The same
daughter
is
successively
known
by
three
diflFerent names :
babui, bahuriya,
and
deicdnji.
In her father's
house,
and while still
unmarried,
she is
called
^^t;
babui
(an
affectionate name
given
to
young
girls)
;
in her father-in-law's house she is
^^f?;^ bahuriya
{i.e. daughter-in-law)
;
and when she has a
son,
and he
married,
she is addressed
by
the
people
of her son's
father-in-law as
^^"T^
dewdnji [i.e.
a
general manager).
The
meaning
is,
that the same
thing
has different names
under different conditions.
Dependent.
337. A
dependent
knows no
happiness.
^^^
^^^
^^T ^^
^ WR
Parbas banda siikh
kajdne.
He is
dependent
on
another,
what does he know of
comfort ?
'^^
"
Bas
"
is
power, authority.
i.e. He who is in the
power
of another
(not independent)
can never know what true comfort or
joy
is.
Dancing.
338.
Making
absurd conditions for
dancing.
Na nao man
kdjar hoihen,
na Rddha nachihen.
152 BIHAR PROVERBS.
Neither will there be nine maunds of
collyrium,
nor will
Radha
(ever dance).
WT^?^
Kdjar (see
note to Proverb
127),
a
very
little of
this is
necessary.
Therefore,
when a
person
makes the
doing
of a certain act conditional on an
impossibility,
this
saying
is
aptly applied.
E.E.
"
I will
pay you
on the Greek Kalends."
339. False
modesty
in dancers.
Nachlin ta
ghughut
ha.
She who dances has no need to veil her face !
The
dancing
women have no character
;
therefore she
who dances
publicly
has no need to draw a veil over her
face from
modesty,
as
X|^T
parda
women do.
Said of those who affect to be modest when
they
have
no need to be
so,
or are
really
the
opposite.
The
following
is from Mr. Grierson's
"
Behar Peasant
Life
"
:
"
In Manhodh's
Haribans,
where the wife of
Akrur,
although very
modest,
still wanted to look at
Krishna when he came into the house.
Bar
ghung
hilt
punu
taklo chdhia.
"
Though always modestly
accustomed to hide her
face,
^he still tried to
peep
at him."
E.E.
"
Swallowing
a camel and
straining
at a
gnat."
Especial
haunts or resorts.
340. The blind man's
lodging (or resting-place)
is at
the turner's.
A)idhra ke dera kharddi
ghar.
BIHAR PROVERBS. 153
The blind man's
quarters
are at the
turner's,
i.e. where
he can find
just
the
employment
suited to him in
turning
the turner's lathe.
Said
sarcastically
of the favourite haunt of
any
one.
341. A loose horse is sure to stand near the chaff-house.
Chhutal
gJiori
hhusahule thdrh.
A horse when loose is sure to stand near the chaff-house.
Also said in reference to one's
haunt,
where he is certain to
go
when he
gets
an
opportunity.
342. Faith makes
god
of a stone.
Man to deo na to
j^atthar.
If
you
believe,
it is a
deity
;
otherwise a
stone,
i.e. if
you
have
faith, you
can believe a common
piece
of stone to be
a
god,
otherwise it is
nothing
but a stone.
Fools.
343. A fool's
property
the
prey
of all.
Burbak ke hhains
lagal,
saunse
gdon
tahra le he daural.
"When a fool's buffalo is in
milk,
every
one in the
village
runs
(to him)
with milk
pails.
A fool's
property
is
always enjoyed by
others. This is
explained by
the next
proverb.
344. A fool's
property
the
prey
of all.
Burbak ke dhan
hoy, phahlman
mar
khdy.
A fool's
property
is
enjoyed by
the
cunning.
154
BIHAR PROVERBS.
345. A fool thinks of his
belly only.
Bhonclu hhdo na
jane, pet
bhare se kdm.
The
silly (man)
knows
nothing
of
etiquette (civility)
:
his chief business is to fill his
belly.
HT^
"
Bhdo" is
"rate," "rule," here,
rule of
society.
346. A fool worries himself with the concern of others.
^8$
^^^^
TT^T t^^lW W^T
Burhak marla hirdnen
phikire.
A fool worries himself
(kills himself)
with other's
concern.
347. A fool went to
fish,
but lost his
fishing
basket.
Burhak
gela
mdnchhar
mdre, tdp
ailan
gamcdy.
A fool went to
fish,
but lost his bamboo basket for
catching
fish.
"Zm
"
Tap
"
is a conical bamboo basket for
catching
fish in shallow water.
i.e. Lost the essential or most material
thing.
348. A fool's wife the
jest
of all.
Burhak
{//a ahra)
kejoru
sah ke
bhaujdi.
A fool's wife is like an
(elder)
sister-in-law to
everybody,
that
is,
the butt of all.
^^^tI^
"
Bhaujdi"
is the elder brother's
wife,
with whom
all the
younger
brothers can
joke,
while on the other
hand the wife of a
younger
brother is
always
to be
respected by
the elder brother
(see
note to Proverb
324).
BIHAR PROVERBS.
155
349. A fool unable to
distinguish
the trunk from the
tail of an
elephant.
^8Q fT^
^ "^^ ^^T
^'%
*!
^
Hdthi he
aga pdchha, hujhaibe
na kare.
A fool : unable to make out the front from the hind
part
of an
elephant
!
Said of a fool who cannot make
"
head or tail
"
of
any-
thing
;
like the
villager
who,
it is
said,
on
seeing
an
elephant
for the first
time, exclaimed,
"
It has tails on
both ends."
350. A
simpleton
is
"
cheeked
"
by
a
dog
even.
Sojh
Ice munh kukur chate.
The mouth
(face)
of the
simpleton
is licked
by
a
dog,
i.e. even
dogs
take a
liberty
with one who is
simple
{lit. straight).
351. "Who are fools
according
to
Ghdgh
the
poet.
^M<^
f^-T
^WTV
^^TT"<^
WT^T
^U t?TT^
^^
^^T^
Bin mehri
sasurdrijdy, sdnjh pardte
sattu
khdy,
Jeth mas
je penhe paua,
kahe
ghdg
I tino
kauwa,
Kdjpare sasurdrijdy,
bhukh maratte sattu
khdy,
Bhagta hoy
se
penhe paua,
kahen hahu hdh
Ghdghe
kaiiua.
He who
goes
to his father-in-law's house without his
wife
;
he who eats sattu
morning
and
evening {i.e.
at both
156 BIHAR PROVERBS,
his
meals) ;
and he who wears sandals in the month of Jefh
are all
pronounced
fools
{Ht. crows)
by Ghdgh.
t|^^
"
Paua,'*
sandals
; ^W
"
kaua,"
the
crow,
meaning
a
stupid
fool.
The
meaning
is,
that he who ventures to
pay
a visit to
his father-in-law's house without his
wife,
is sure not to
be welcome
;
he who eats
^tI
sattu
(or gram meal)
at all
his meals is certain to fall ill
;
and he who wears sandals
(which
are meant for wet
weather)
in the hot month of
Jeth
(May-June)
is sure to be looked
upon
as
wanting
in
sense.
The above
saying
is ascribed to the local
poet
or bard
of Shahabad called
^^
Ghdgh, who,
it
appears,
had an
equally
clever
daughter-in-law, sharp
at
repartees,
and
who used often to
engage
with her father-in-law in
wordy
wars. The
following,
for
instance,
is her
reply
to
the above dictum : "If there is
necessity,
a man
may go
to his father-in-law's
(without
his
wife)
: if a man is
dying
of
hunger,
it is better he should eat sattu : and if
a man is a
devotee,
he can wear sandals
always.
On
these occasions the
daughter-in-law says
that
Ghdgh
him-
self is a fool
(crow)
!
"
'V^,'^
"
Ghdgh
"
lit. means
sly,
shrewd,
wily,
old,
aged.
352. Who are the three
greatest
fools in this world ?
^TTflV
^T
^['H^
^T
^^ W
IT^^
^^
Ghar
ghora paidal
chale,
dchhat kdrhe
rln,
Thdti dhare damdd
ghar, jag
men hurhak tin.
He who
keeps
a horse at home and
yet goes
about on
foot
;
he who is
wealthy
and
yet
borrows
;
and he who
BIHAR PROVERBS. 157
keeps anything
on trust with a son-in-law are the three
greatest
fools in the whole world.
The above are not uncommon
practices.
The horse is
often
kept
for
show,
and men well off do take
loans,
either
to make
people
believe that
they
are
poor
or from a false
idea that their hoarded wealth if once touched will
fly
away.
The son-in-law
according
to native
etiquette always
thinks he has a
perfect right
to
get
as much as he
possibly
can out of his father-in-law's
property,
and never loses an
opportunity
to
appropriate anything
he can
get
hold of.
For this reason a father-in-law
(when
his son-in-law is
on a visit to
him)
often secretes his valuable
belongings;
for if the son-in-law
gets
hold of
them,
he can't
very
well
ask him to
give
them
up.
Guests and hosts.
353. Unwelcome
guests.
^M^
rft^ ^"^Wr^
^TI
^%
t'^'t
^TT ^"^ ftfT
^f^^T%
^1 T% W^ ^ 'nC'I^fT
Tin
boldye
terah
dye
dekho
ghar
ki
rlt,
Bdharwdle liha
gaye ghar
he
gdiceh git.
Three are
invited,
thirteen intrude : see their manners
{lit.
the rule of their
house).
The outsiders
(guests)
eat
up everything,
while the home
people (the hosts)
have
"to whistle"
{lit.
to
sing,
to content themselves with
singing).
Said when
(as
usually happens)
a host of uninvited
guests pounce
down
(with
the
invited) upon
the
host,
being generally
the friends and relatives of the invited
guests.
In
marriage
ceremonies the
larger
the number
of
people
the
bridegroom
can
bring
with
him,
the more
158 BIHAR PROVERBS.
it counts to his
credit;
though
this intrusion can
hardly
be said to be
appreciated by
the bride's
people,
who have
to
provide
for
all,
on the
pain
of
being thought
mean.
This
rivalry
of
bringing
the
largest
number of followers
the
bridegroom
can
muster,
and of
entertaining
them
sumptuously by
the bride's
father,
is the cause of the
ruin of
many
rich houses in Bihar.
The same idea is in the
following saying
:
f%l ^^^
^'^^
^7% ^7^ ^^
Bin
holdye
larke hale sath
aye ("
Un-
invited the whole
family
have turned
up ").
^iTT%^''ftfT
"
Gdicen
git."
To
sing
is
irony
for
remaining
hungry,
as in the
expression
Z^T TT'TT
"
tappar gdna
"
is to starve.
354. Guests but in name.
Mans hhdt
gharaita khdy,
Hatya
lele
pdhunjdy.
The hosts
(people
of the
house)
eat meat and
rice,
while the
guests
have to return home with the sin on their
shoulders,
i.e. the sin of
having
had the
goat
killed for their
sake,
in name
only,
while others have
really enjoyed
the feast.
Said when
any
one has to bear the blame without
profiting
in the least.
355.
Assuming
the hostess.
^MM
WfT
^T^
^^ft ^^%
%Z^^ ^IT^
Bhdt ddl
kekro, parose
haithlan
Mangro.
The feast
{lit,
dall and
rice)
is
given by
another
;
but
Mangaro (unasked)
does the hostess !
BIHAR PROVERBS. 159
tr^^^
"
Parosah
"
is to serve
up
dinner,
to
place
food
before
guests.
^1"'Ct
"
Mangaro
"
is an assumed name.
Said of one who
officiously puts
herself forward.
356.
Assuming
a
leading part
in a
marriage ceremony.
^M^
^TT ^^i\ %^^T^
^Ti^
^7^1 ^ift
Beta heti
kekro, gurhathe
haithlan
Mangro.
The son and
daughter
of others
(are being married),
but
Mangro,
a
stranger, (oflSciously)
comes forward to
perform
the
ceremony
of Gurhathe.
^ITIT
"
Mangro
"
is the feminine of
Mangar ;
also
**
Mangri."
The terminal
"
o,"
besides
denoting
the
feminine
gender, implies
a
familiarity
or
regard
for the
person.
The
ceremony
of
^Tl^
Gurhathi is thus described
by
Mr. Grierson in his book of "Bihar Peasant Life": "In
this
ceremony
the elder brother of the
bridegroom (or
in
default of him some elder of the
bridegroom's family)
offers
sweetmeats,
molasses
(^T^ gur)
and ornaments to
the bride. He then takes some betel-leaves and
tyre
in
his
right
hand,
and
presses
it
against
the bride's
forehead,
at the same time
pressing
his left hand
against
the back
of her head. These two ceremonies are
together
called
^^T
handan, '^\%^s^ gurhatthi
or
^Tlt^
T
gurhatthan,
and
signify
that he has touched her once for
all,
and that if
he touches her
again,
he will be
guilty
of a sin."
357. The host and he to
get
broken bits of cake.
^M^
W^^
^"^^ ^^T
'^t^T ^TTT
Jekre
bhoj
tekre khanra bdra.
It is his
feast,
and he
gets
broken bits of cake !
160 BIHAR PROVERBS.
Ht^
"BJiof
is
food,
feast.
^7[T
"
Bara" or
^TTT
"bdra"
cakes of
"
Urid
"
pulse
fried in
ghi
or
oil.
^T%T
"
Khdnra
"
is
broken,
a
corruption
of
IIT^
"
khanda,**
a
piece.
Said when a man wlio has a
right
to receive or who
ought
to receive the best
(of things) gets
inferior
things
instead.
358. Grandfather's funeral
ceremony.
Haluai ke
dukdn, dadaji
ke
phateha.
A confectioner's
shop
: it is
easy
to
say,
"
I
give
the
whole of it
away
in
my grandfather's
funeral feast !
"
T^i^lT
"
Phateha
"
or
XfTT^fT phateha
is a feast in
honour of the dead at which
sweetmeats, etc.,
are first
offered to the
saints,
and then
given away
for
nothing.
It is a Persian word.
Said when one makes free with another's
things
to which
he has no
right, just
as the man who has not
paid
for the
sweets
(but
wants to make a show of
observing
his
ancestors' death
ceremonies)
can
easily say,
"
Here is a
whole
shop
: I
give
it
away
in honour of
my
dead
ancestors' funeral feast." Also said when one wastes
recklessly
another man's
things
or makes a vain boast.
Habit,
Second Nature and
Unchangeable.
The
Leopard
cannot
change
his
spots.
359.
Notwithstanding
all charms and
incantations,
the
boy
will not
change
his habit.
Ketno
karahjoga tondn,
babua baithihen uhe kondn.
BIHAR PROVERBS. 161
You
may practise
as
many spells
and charms as
you
like,
the dear
boy
will still sit in the same corner ! i.e. will
never leave his
way.
A man
who,
in
spite
of all
persuasions
and
urgings,
still
adopts
the same course as a force of
habit,
may
be said to
go
to his usual corner
"
charm
they
never so
wisely."
A satirical
way
of
condemning
a
reprehensible
force of
habit.
360. The
rope
burns,
but not the twist.
^^0
%^t: 5i^^t "^s^
^t
^t
Jemoar
jarela
ainthan
najare.
The
rope
will
burn,
but not the twist.
This is a fact : the
rope
will burn into loose ashes where
it has not a twist
;
but where there is
one,
the
impression
of
it will remain even in the ashes.
Said in reference to an inveterate habit which
always
sticks to one.
361. A
dog's
tail can never be
straightened.
^%^
^?T
^
i1f% ^TW
^ft^
1T^^
cl^
^
ts ^ ZS
Kukiir ke
ponchh
hdrah bans
gdrln,
tab hu terh ke terh.
The
dog's
tail,
even if buried for twelve
years,
will remain
as crooked as ever.
Same
application
as the last
proverb (360).
362. Half
dead,
but still he shakes his head.
Sagre
dhar
siyaran khdil,
Munri
kejhdnial
kat hun na
gail.
11
162 BIHAR PROVERBS.
His whole
body
has been devoured
by jackals,
still he
will not leave off
shaking
his head.
An
exaggerated way
of
saying
that one will not
give
up
his vicious habits
though
reduced to the last extremities.
363. Can the crow become white
by eating camphor
?
Kaua
kapur
khaile
ujar
hola ?
Can the crow become white
by eating camphor
?
E.E, "Can the
leopard change
its
spots?"
364. Heart's dearest wish what does a blind man want
but his two
eyes
?
Andhra chdhe du dnkh.
What does a blind man want but his two
eyes
?
Used to
express
the
greatest
wish of one's heart.
Husband and
Wife.
365. The husband
claiming
unmerited service from
the wife.
Kis hirte
par
tatta
pdnm.
For what action
(do you expect your
feet to be washed
in)
lukewarm water ?
On the return home of the
husband,
the wife is
expected
to wash his feet in lukewarm water : if he has returned
empty-handed,
with
nothing
to show for his
absence,
his
wife
might satirically
ask,
"
for what service or token of
love do
you expect
this warm
reception
?
"
Said to an
undeserving
man who
expects
a
favour,
or to one who has
no
grounds
or no claims for
asking
a favour.
BIHAR PROVERBS. 163
The
origin
of this
saying
is ascribed to the
following
lines,
where it comes out with
telling
effect :
^TT: ^T^ ^T fl^ 'Tt^ ^TI #%
^W^T
^51
f^^Tt
^^TT xr^ -^
t^f ^t
^T^rz ^
%
Twin
^
frT ^TI
^^
f^TrlT
^T'i cHfT^ ^T^ft 'TTI'T ^!
Barah haras
par piu
mor
de,
unche mahlan
sej
hichhde.
Lendn eh na dendn
do,
karicat
pher
he rah
gae
so.
Bhor hhae
jah pirtam jdge,
tdtal
pdni mdngan Idge.
Mukh anchal de
tiriya muskdni,
haun hirte
par
tatta
pdni.
After twelve
long years
the husband returned home
;
but
(forgetful
of his
wife)
he
placed
his couch on the
top-storey.
He neither took
anything {lit.
one
thing)
nor
gave any-
thing [lit.
two
things),
but turned off to
sleep.
In the
morning,
when he
awoke,
he wanted warm water for
ablution.
Upon
which the wife
coquettishly
smiled and
asked,
"
For what service done is this warm water re-
quired
?
"
366. The diffidence of the husband in
making presents
to his wife in his father's house.
^%%
%^^ ^^^ ^^ % 'TT^
^T
^ffT;
W^^T^T
^f^
Saiydn
ke
arjan hhaiya
he ndon chura
pdhir
main
sdsurjdoh.
The wife decked in the anklets
bought
out of the
earnings
of the
husband,
but
put
down to the
brother,
goes
to her
father-in-law's. That is to
say,
she
goes
to her father-in-
law's house decked in the ornaments
purchased
from
the husband's hard
earnings
;
but she
pretends
that
it has been
given
to her
by
her brother. This
speech
is aimed at the wife
by
some one of the father-in-
164
BIHAR PROVERBS.
law's house
(probably
the
sister-in-law,
who is
always
at
daggers
drawn with her brother's
wife)
with the
object
of
running
her down for
making
a boast of her brother's
generosity,
when it is
really
to the husband that her thanks
are due. It is usual for the father and brother to make
presents
to the bride when she is
returning
to her
husband's home. The shaft is therefore
really
aimed at
their
poverty
in
being
unable to make her a
present
when
returning
;
while
she,
to conceal this
fact,
puts
on the ornaments
given
to her
by
her
husband,
so that
it
may
be concluded that she has received them at her
father's house.
Among respectable
natives of Bihar a
husband,
out of re-
spect,
avoids
giving presents
to his wife in his father's house
or in his
presence,
as behaviour
likely
to hurt his father's
feelings by showing
his
independence.
While in his father's
house,
he still maintains the
appearance
of
being dependent
on him
;
and therefore leaves the
support
and care of his
wife to his
parents.
If he should make
any present
to his
wife,
he does so
stealthily,
so as not to
injure
the
feeling
of
dependence.
In a
well-regulated family
this
feeling
of
filial reverence is carried so far that it is considered
highly
disrespectful
for a son even to
speak
to his wife in the
presence
of his father. A
respectable
native
gentleman,
in Government
service,
told the writer that
during
his
father's
lifetime,
he never
attempted
to send
anything
directly
to his
family,
who were
living
in his father's
house. All or the
greater part
of his
earnings
he would
remit
regularly
to his
father,
and even looked to him
for his winter
clothes,
which he
rarely bought
himself.
One
year
the cold weather clothes were late in
reaching
him,
but still he never
bought any
himself : lest he should
BIHAR PROVERBS. 165
give
his old father an idea that he was
becoming
less
dutiful.
Another
explanation
of this
proverb
is : The anklets
have been
purchased
from the
earnings
of her lover
(i.e.
she
pretends they
are a
present
to her from her
brother).
She wears them and
goes
to her father-in-law's house !
This is a
taunting speech
made
by
some
enemy
of the
wife,
charging
her with
infidelity.
The
meaning
is,
that
the anklets she has
got
on have been
really given
to her
by
her
paramour
while she was on a visit to her father's
house
(TfX! naihar).
But she has
given
out that
they
are a
present
to her from her brother
;
and decked in
these she now
goes
back
shamelessly (with
this
price
of
her
unchastity)
to her father-in-law's
house,
i.e. to her
husband ! Said when the credit for
anything
is
given
to
one who does not deserve it.
367. When the cat is
away,
the mice do
play.
^^^
TTWr
^% fZ^
TT^^
ft^^
WZ^
Raja gaile
antak rdnln
paulan
chhatak.
When the
king
is
away,
the
queen
is free to act as
she likes !
l^Zefi^
"
Chhatkah
"
is to
get
free from restraint
;
to dart
off,
to
rebound,
to be
scattered,
and antak is lit.
"
to
get
entangled
or to
get captured."
E.E.
"
When the cat is
away,
the mice will
play."
368. Husband unsuited to the wife.
Ham taisan u
nah,
hhaisiir taisan
didiya
nah..
He is not suited to
me,
and
my
sister-in-law is not suited
to
my (elder)
brother-in-law.
166 BIHAR PROVERBS.
"
TJ''
"
he,"
is the husband. It is never the custom
in Indian domestic life for the wife to call her husband
by
his
name,
or even to
repeat
his name to another
person.
He is
always spoken
of as
"
he," or,
if he is a
father,
he
is
spoken
of as
"
the father of so and so." The same rule
is also observed
by
the husband when
speaking
of his wife.
^^X;
"
Bhaisur
"
is the elder brother-in-law
and
t^f^"^
"
didiya
"
is his wife
;.
the elder sister is ad-
dressed as
"
didiya."
^"cT'f^
"
Gotni
"
are sisters-in-law.
This
proverb
is
supposed
to be said
by
the
younger
sister-in-law in
self-praise.
The
meaning
is,
that
my
husband is not suited to me
{i.e.
is not so
good
as I
am)
;
while
my
sister-in-law is not suited to
my
elder brother-
in-law,
i.e. he deserves a better wife. Said
sarcastically
when
people
think
they
are
wrongly
"
mated."
369. A
greedy
wife.
^^e
t^T "^^
^^^
"^^RT
^T
'TTT
^f
cT t
Iff
^T ^^tT
% '^T ^^
Jekar
maugi
dantuli,
okar bar
hhag,
Dant se
hanriya
khakhor ke kha
gail,
Basiya
ke kaun kdm
(or Basiya
kahdn se
do).
"Whoever has a wife with her front teeth
protruding
is
very lucky,
for with them she can
scrape up
the
cooking
pot (of
all its
contents)
: as for
anything being
left,
that
is out of the
question
! This is of course said in
irony.
A husband is
lucky
to
possess
such a
wife,
who will
allow
nothing
to be
wasted,
not even the
scrapings
!
BIHAR PROVERBS. 167
370. The
paragon
of a wife
gives
a
pommelling
to her
husband.
^^0
ff^
% ^^rwt xTfTT^Tfrr
^r^
%^^
^tsu
Him ke hanli
patibarta
musar khailan hharta.
From a desire to imitate another she
pretended
to
become a
paragon
of a wife : but the end of it was that
her
poor
husband
got
a
pommelling.
xifTf^-^ffT
"Patiharta
"
is a wife devoted to her
husband,
i.e. a dutiful and faithful
wife,
who is
entirely
subservient
to her husband's commands.
This
proverb
is ascribed to the
following story
: A
wife,
by
her constant dutiful conduct towards her
husband,
had
attained that
perfection
which devoted and dutiful wives
are said to
attain,
namely, superhuman powers.
On one
occasion a friend
(who
was the reverse of
dutiful), being
on a visit to
her,
observed that this
pattern
of a
wife,
on
being
called
by
her
husband,
had left the
pestle,
with
which she was
engaged
at the time in
pounding
rice,
as
she had lifted it in the act of
pounding,
lest
delay might
occur in
bringing
it down to the
mortar; but,
strange
to
say,
the
pestle,
instead of
coming
down,
remained
suspended
in mid-air. When she
returned,
her astonished
friend asked her how she was able to
perform
such a
miracle.
"My
friend,"
said the
good
wife,
"this is the
result of
being
dutiful and obedient to
your
husband."
The scold of a
wife,
who had a
henpecked
husband,
re-
solved to
try
the
experiment. Thinking
that she had
at last attained the
perfection
she had observed in her
friend,
she wanted to make a
display
of
it,
and invited
a few
neighbours.
The friends came
according
to invita-
tion,
and the
pounding
of rice went on
;
but the unfortunate
husband,
who took little interest in the
experiment,
had
168
BIHAR PROVERBS.
gone
to
sleep
inside the
house,
and failed to call out to
Ms wife at the
right moment,
as had been
previously-
arranged.
At
last,
tired of
waiting
for her husband's
call,
she threw the
pestle up
; but,
instead of its
hanging
in
mid-air,
as she had
expected,
it came down on
her,
to
the
great
amusement of her
visitors,
not to
say anything
of the hurt she received.
Enraged
at her
failure,
which
she ascribed to her
husband,
she rushed in and belaboured
him with the
pestle.
371. Hard won
prize.
Dihin hhoda
pai
rakti
haga.
God has
given,
but after the
greatest hardship.
This
proverb
is in the
language peculiar
to the Mo-
hamedan weavers.
Said when one obtains
anything
after the
greatest
trouble after he is made to sweat for it.
Selj)lessness.
372. He
only joins
bread who can't make them.
Pakical roti se
juriydice jekra apna
hele nan awe.
He
joins
hand- made bread
(cooked
by another)
who
cannot make them himself.
^fr^II^
"
Juriydeh
"
is to
join
hand-made bread in
couples
as
they
are
cooked,
and fold them two
by
two
(the
usual
way they
are served
up),
^^n
"
Belna
"
is a wooden
rolling-pin
with which the
dough
is rolled out
into thin circular sheets.
i.e. He who can make bread himself will not need the
help
of another to
arrange
them.
BIHAR PROVERBS. 169
It is
only
those who do not know the art of
making
hand-bread,
who
employ
themselves in the ornamental
duty
of
putting
them two
by
two
(as
is the
practice)
when
they
are made
by
another. Those who know it
will of course take a more active and useful
part.
It
means that he who can do
anything
himself will never
wait for the
help
of another to finish
up.
To the same
effect is the
saying
^W^^
T^Z\ ^ftyso^ ^^^^
"
Pakival
roti
joridice
ailan." He has come to
arrange
bread
already
cooked
by
another,
i.e. after the real hard work has been
done
by
others,
he has come to take the credit of it
by
doing something
which is
superfluous.
373. If
every
one takes to
becoming pilgrims,
who is to
do the
worldly
work ?
^^^
^^
^f
T ^T^ %f^
rT
^iY
^^^
^T
Sah kukur kdshi
jaihen
ta hdnri Icaun dhurhihen.
If all the
dogs
will
go
on a
pilgrimage
to
Benares,
who
will search the
pots
and
pans (for food)
? i.e. if
every
one
will become
pious,
who will do the
worldly
work ? Said
when all take to a fancied
work,
leaving
their
legitimate
calling, e.g.
it
might
be said with reference to the
general
seeking
after Government
appointments
and
high
educa-
tion,
"If
everybody
will take to the learned
professions,
who will attend to the
agriculture
of the
country?"
374.
Ignorant villagers.
-
Ujra ganwen
unt del
log kahalje
dade ailan.
If a camel comes to the
village
of
ignorant people, they
all declare that their ancestor has risen from the dead !
^IT;t ^f^ Ujra ganwen,
lit. means in a desolate
village,
170 BIHAR PROVERBS.
in a
village
which has been forsaken
by
all the better class
of
people.
Hence a
village
inhabited
by
low castes
only,
who are
usually ignorant
and
easy dupes.
Said in ridicule of the
ignorance
of the low-class
villagers,
who are
always ready
to
worship any strange sight.
375.
Ignorant villager
mulcted on
going
to
complain.
^T^
^Wt W
Wt^
t^ ^T t^
^^
^
^f
Ldl hahi men
nikldyon,
teli khalli khildis
kyon.
Khais khalli hua
sdnrh^
bail ka hail ddnr ka ddnr.
It is thus recorded in the red book
(of
laws and
regula-
tions)
:
"
Why
did the oilman feed his bullock on oilcakes ?
as a
consequence
the bullock became as
unmanageable
as a
Brahmini bull"
(and
ceased to work from
being over-fed).
(The order)
"
He loses his bullock as well as
pays
a fine!"
This
proverb
illustrates
beautifully
the
fleecing
to which
an
ignorant villager
is
subjected
when he
goes
to
complain.
Whatever the nature of his
complaint,
the tables are turned
upon
him,
and on one
plea
or another he has to
pay.
Here a rude
ignorant
rustic is
represented
as
relating
his
sad
experience
to his brother
villagers
on his return from
a more than bootless
complaint, probably
to the
police
daroga.
He
quotes,
as he
thinks,
the chaste Urdu
language
of the
court,
quite
unmindful that in his
attempt
he is
doing
real violence to the
language.
The
story
is that a
village
Teli,
or
oilman,
who has lost his
bullock,
goes
to com-
plain
to the
police, fondly hoping
that he will be
helped
to
find it. The "Ked Book"
(on
which he looks as the
source of all
justice)
is
brought
out. The
daroga gravely
turns leaf after
leaf,
and then
pronounces judgment
in the
BIHAR PROVERBS. 171
following
words :
"
Hear
you
Teli,
it is thus found in
the Red Book : You are
really
in
fault,
why
did
you
feed
your
bullock on oilcakes ? Of course as a
consequence
he
became
unmanageable
and ran
away.
You are therefore
clearly
to
blame,
and
you
have to
pay
a fine." He has
lost his
bullock, and,
far from
getting any help,
he has to
pay
a fine. It is a case of
"
the wolf and the lamb
"
!
This
proverb
illustrates the
language
a rustic
{gaonwar)
uses when he
attempts
to
speak
Urdu.
Jewels,
376. Ornaments as well as means of livelihood.
Sampat
he
singdr blpat
ke ahdr.
In
easy
circumstances
je^rels
are
ornaments,
in
adversity
they
are a means of
livelihood,
i.e. when in
good
circum-
stances,
they
act as
ornaments,
but when want overtakes
the
wearer,
they
can be turned into
money.
The
heavy
ornaments worn as anklets and armlets
by
the
poorer
classes are therefore
prized
more on account
of their
weight
than on account of their
appearance.
377. Job's comforter.
Bhal hhel
saiydh
he
hdgheh
dhail ki
hegdri
se bachlan.
It is
just
as well that
(my)
husband has been carried
away by
a
tiger
;
for he is saved from much
"
forced
"
labour.
This would be said
by
a third
party (as
if
coming
from
the
aggrieved)
in
mock-congratulation
for a
gain totally
inadequate
to the loss
incurred,
or said
sarcastically
to one
172 BIHAR PROVERBS.
who
foolislily
makes a
heavy
sacrifice and
gains
a
trifling
advantage.
378. Love defies law.
^
S^
WK'^
^^
TTWt
^
^^ TT^ 1 WRY
Marda
maugi rdj'i,
ka kare
gdon
ke
kdji.
(When both)
man and woman are
willing (satisfied
consenting parties),
what is the
village
Kdzi to do ?
Even the conservative mind of the
primitive villagers
could see the unreasonableness of
parting
asunder two
hearts that
naturally
drew towards each other : in such
a
case,
what real
power
had the
village magistrate
? None
at all.
Mischief-makers.
379.
Quarrels
between relatiyes are
always
made
up
:
mischief-makers return home
disappointed.
Sds
putohiya
eke hoihen hhabha kutan
gliar chaljaihen.
The mother-in-law and the
daughter-in-law
will after
all make
up
their
quarrels {lit.
will be
one),
the
respective
(opposite)
mischief-makers will have to return home
(dis-
comfited).
The
proverbial quarrels
and
disagreements
of the mother-
in-law and the
daughter-in-law
are not confined to Bihar
only.
Those who interfere are certain not to be thanked
for their
pains
in the end.
W^T
^ZT
"
Bhdhha kutan
"
are the mischief-makers of
the
opposite
sides.
gf^i
'^
Kutan
^'
or
^^^
^^
kutni" is
a
mischief-maker,
one who seduces a
woman,
a
procuress,
"
a
go-between."
Bhdhha means of the
opposite
side,
respective.
BIHAR PROVERBS. 173
380. He tells the thief to steal and the
wealthy
to
keep
awake.
Chor he hahe chori
karah,
sdhu ke
kahejdgal
rahah.
He tells the thief to steal and the
wealthy
to
keep
awake,
i.e. causes mischief
by carrying
tales to the
opposite
sides
;
in other
words,
by informing
each rival side the
intentions of the other. A mischief-maker.
The allusion here to
TTT'^
T^
"
Narad
Muni,"
a
sage
(rishi)
who took a
strange delight
in
communicating
secrets
to the
opposite
sides and
bringing
about a
quarrel.
But
his
object
was,
they say,
to humiliate those who were
proud
of their
strength
and certain of success.
E.E.
"
E.uns with the hare and hunts with the hounds."
Mother-in-lmo and 8ister-in-laiv.
381. The
happiness
of one who has neither mother-in-
law nor sister-in-law.
Sas na
nanand, ghar apne
anand.
Having
neither mother-in-law nor sister-in-law
(to
tyrannize
over
her),
she is
happy
in her own house.
The mother-in-law and sister-in-law
(husband's sister)
are thorns in the side of the
wife,
who has
scarcely any
voice in household matters so
long
as
these,
her
opposers,
are
present.
She cannot assert her
authority,
and
is,
in
fact,
a
nonentity during
the lifetime of the husband's
mother. Therefore a wife who has not these causes of
unhappiness by
her side
may
be said to be contented and
happy.
174 BIHAR PROVERBS.
382. Music is
charming
at a distance.
Dur ke dhol sohaican.
Distant music is
pleasant.
^X!
"JOur" is distance.
^^T^r
"
Sohawan" is
pleasant, agreeable.
A native's idea of music is
usually banging
a drum
{dhol).
One blamed
for
another's
fault,
made a
scapegoat.
383. Chamru
enjoys,
while
Deydl gets whipped
for it.
^^?
T^
H^
'^'^^ "^^^ ^^T
^T^
t^^
Sukhpun
karath Chamru kora khath
Deydl.
Chamru
enjoys
ease and comfort
(reaps
the
advantage),
while
Deydl gets whipped,
i.e. is made a
scapegoat
of.
Said when one suffers for the fault of another or is blamed
though
innocent.
Usually
said when one has illicit con-
nection with another's wife while another man
gets
blamed
for it.
Hence it is
commonly
said,
"I am a
'Deydl,'
"
meaning
I am a mere
tool,
or
merely
the screen.
384. For the sake of one all are disliked.
Ek ke tlte tlno tit.
Owing
to one
being
bitter all three are
bitter,
i.e. disliked.
For the sake of one of a
company,
the
others,
who are in
any way
connected,
get
to be disliked and shunned.
E.E. 1.
"
A little leaven leaveneth the whole
lump."
2.
"
One black
sheep
affects the whole flock."
BIHAR PROVERBS. 175
385. The man with a moustache is blamed for the
thieving
of the moustacheless.
Chori hare
nimochhiya, lag jay mochhgarha
he.
The
stealing
is done
by
the
moustacheless,
but the man
with a moustache is blamed for it.
Said when one is blamed for the fault of another. The
idea
is,
that the moustache tells a tale when the
thieving
has been done in the
eating
line.
The same idea is
expressed
in the
following proverb
common in the Shahabad district :
Sidhriya
chdl
pare,
hhothwa ha
hapdre
bite.
"
The small fisb do the
skipping,
but it comes down on
the head of the
big
fish,"
that is to
say,
the small
fry by
jumping
about afford a
sign
where the net
ought
to be
cast
;
and thus the
big
fish are
caught
while the little
ones
escape through
the meshes. The
meaning
is that
when the time of
reckoning
comes the
"
small
"
men,
who
have
really
done the
mischief,
escape,
while the
"
big
"
are
caught
and suffer.
386. She in tatters is blamed for the one who wears
ornaments.
Kdm hare nathicdli
lag jay
chirhutahi he.
The mischief is done
by
the woman
wearing
the nose-
ring,
but she in tatters is blamed for
it,
i.e. the
poor
woman is blamed for the fault of the well-to-do.
176 BIHAR PROVERBS.
387. Priest and musician in one.
Guru ke
guru hajaniydh
ke
hajaniydn.
A
holy
father as well as a fiddler.
Said when one man unites in him two
opposite
functions.
In the east of
Gaya
a class of Brahmans who
actually
combine the two functions are satirized here.
They play
on the drum while
performing
the
religious ceremony;
and
it is said that to ridicule this absurd
practice
this
saying
is used.
388.
Physician prescribing according
to the
patient's
wish,
^rx:
%
-^tfwm
^T V(\^
%ft
t^ ^fT'n^
Je
rogiya
ka
bhduw,
sehi haida
phurmdwe.
"Whatever the
patient
likes the doctor
prescribes,
that
is,
a sick man does not
usually get
what he wants to
eat,
the
doctor
prescribes
a
regimen
which is distasteful : so when
one finds that
things
are
taking place
after his
heart,
exactly
as he
wishes,
this
saying
is used.
Quarrelsome Women, Firebrands,
etc.
389.
Quarrelsome
women recommended to
quarrel
with
decency.
Lar
parosin
did rakh.
Quarrel
you (women) neighbours,
but be not unmindful
of shame.
Those who have
any experience
of Indian
villages
will
readily
and
vividly
recall the common
sight
of
an altercation between two
viragoes, gesticulating
and
screaming
with all their
might regardless
of
shame,
and
BIHAR PROVERBS. 177
bent on
pouring
out on each other without
delay
the full
vials of their wrath. On such an occasion a
ready by-
stander
would,
half in
derision,
half in
earnest,
recommend
them
"
to
keep
some breath to cool their
porridge."
^^
"Did,"
literally "eye"
hence shame.
Fight,
but
please preserve
a little shame in
your eyes.
390. A
fire-brand,
wherever she
goes
she sets
people
by
the ears.
^eo
%% 5[^ %ft TT'vt
%
% 5i^ -^Ti tiT^
Jene
geli
khero
rani,
le le
geli ag pdni.
Wherever went
Queen
Grass,
she took with her fire and
water.
Applied usually
to
"
a
fire-brand,"
"
a mischief-maker."
A woman with
mischief-making propensities strongly
developed
would take with her wherever she went her
unhappy facility
of
setting by
the ears all her
neighbours
:
she would thus
carry
with her fire and water the two
elements at war with each other.
%?;
"
Kher
"
is coarse
grass,
and
easily
takes fire when
dry.
391. The misfortunes of a husband who has a scold of
a wife.
^e<^
^TfT
tT^^ff
TT^^^'l-^f
%T^TJ%
8dt ser ke sat
pakaulun,
chaudah ser ke
eke,
Tun
dahijaru
sdto
khailah,
main kiibvanti eke.
I made
(cooked)
seven cakes of a seer
each,
and one of
fourteen seers : You
"
burnt beard !
"
ate
up
all the
seven,
while I of
high lineage
ate the one
only
! This is cast at
a wife who is a
scold,
but who
professes
to be innocent
12
178 BIHAR PROVERBS.
and content with
little,
while in
reality
she
greedily
eats
up
even her husband's share. It is
supposed
to be
innocently spoken by
the
wife,
while in fact she is be-
traying
her own
failings
in the
speech.
<[fl^^
"
Dahijaru"
is a contraction of
^^
WJTJ
"
ddrhi
jdra,"
i.e. one whose beard has been
burnt,
a term of
feminine abuse. To burn a man's beard or moustache is
to
disgrace
him
by casting
a slur on his manhood. This
is one of the
many quaint
abuses
peculiar
to the women
of the low class in Bihar.
They
are far from
being
held
in such
abject subjection (in
domestic
matters)
as is
commonly supposed,
and often make it
uncommonly
"
hot"
for their husbands with their
sharp tongue (if
not with
their
fists),
whenever
they happen
to incur their
displeasure.
Their
slang vocabulary
is
very copious
indeed. Here
are a few :
^RHIW^T
*'
Muhjara,"
one with a burnt face
;
^'I'^ ^^^^T
"
Pagri jarauna,"
one with a burnt head-
dress
;
^^T
^^
"
Juan
dhaha,'^
one whose
youth
is
on the
decline, or,
rather
may your youth
or manhood
fail
you
;
fsfJ^^T
^'
Nig
or
a,'
^
one so unfortunate as not
to
possess
a son
{lit.
one without
legs)
; ^^^f
t
"
Khak-
muhdn,"
one whose face is smeared with
ashes,
hence one
disgraced,
or one who
ought
to be ashamed of
himself,
etc.
This
proverb
is a verse
(the 2nd)
out of the
following
bitter
lampoon styled
"
The misfortunes of a husband who
has a shrew at home." In this
lampoon
is
adopted
the
style
so common in Indian sarcasm and
pasquinades
of
putting
the
ridiculing speech
in the mouth of the
object
to be
ridiculed,
and thus
by irony making
him or her
appear
self-convicted. Here this
speech,
which
really
ridicules
her,
is made to
appear
as
though
uttered
by
the
wife,
although
it is evident that
nobody
in her
BIHAR PROVERBS. 179
senses would
make sueli a confession. The
implied
meaning
is that this is how a scold is
supposed
to treat
her husband. Some
guests having casually dropt
in, she,
instead of
taking
it in
good part,
at once turns round
and accuses her husband of
having
invited
them,
which
is not a
fact,
because their
coming
was
quite
accidental,
and foretold
by
the crows
(an
omen
always
relied
on).
Having falsely
accused him of
being greedy
and of
inviting
these
guests,
she next taunts him with his
poverty
;
and in her endeavours to show what a
good
housewife she is in
trying
to make both ends
meet,
she
betrays
her own
niggardliness by
the confession that
she has
poured
a lot of water into the rice to increase
its
quantity.
She further adds to her
guilt
and makes
her case
very
much worse
by confessing
that she
(being
really
a witch at
heart)
has caused the death of
{lit.
has
eaten
up)
her friends and relatives both at her father's
and father-in-law's
houses,
and is now
going
to
supplicate
the
gods
in the most solemn manner for the death of her
husband. It shows that the
saying,
**
Every
man can
tame a
shrew,
but he that hath
her,"
is
universally
true.
W^\ ^K
% ^^ t^I^ tn^'I %% ff>1
^
^f
^r^
Tn^ t^^:
'frt^ ^"R
'iTif
^'t
'i'n ^ ^
^f^T
f^'T^T ^^
^tl^
Hern:
180 BIHAR
PROVERBS.
Tdhi re
purukh
he
ahhdg,
karkasa
jdhi
re
ghare.
Chhappar parje
kaua
haisal, pdhun
aile tin
Tun, dahij'aru, pdhun ieklah, gointha
Ido ndhlh bin
Sdt ser ke sat
pakaulun,
chaudah ser ke ek.
Tuhy dahijaru,
sdto
khailah,
main kulwanti ek.
Klmdi clmnlri ke hhdt
pakaulun,
adahan delun hahut.
Bhar kathauta mdnr
pasaiilun pla
na
dahijaru
ke
put
Naihar khailun sdsur
khailun,
khailun kul
pariwdr
Ganga pais
ke dnchar
hinwon,
kab muihen hhatdr.
The misfortunes of a husband who has a shrew at home.
Although
the
sitting
of the crow
upon
the roof foretold
the
coming
of the three
guests (still
the
quarrelsome
wife
reproaches
her husband thus
:)
"
It is
you
*
burnt-beard !
'
who have detained these
guests
:
why
don't
you go
and
pick up gointha
?
"
{i.e. cowdung
fuel,
to
prepare
food for
them),
(Then
comes the above
proverb,
2nd
verse,
in the above
lampoon.)
"I cooked rice out of khudi chuni and
put plenty
of
water in it. I have
poured
it out in the wooden
platter
:
go
and have
your
'
fill,'
you
son of a burnt-beard !
"
I have eaten
{i.e.
caused the death
of)
those at
my
father's house and those at
my
father-in-law's,
and all
my
relations,
and now I will
get
into the
Ganges
and
pray
for the death of
my
husband.
c^t"^ %^^
Kaua
haisal,
"Augury by
crows"
{" Augu-
rium ex avibus
"),
is a common mode of
ascertaining
about
the
coming
of friends and
good
news.
If,
on
being
questioned,
it should
fly away cawing,
it is a certain
sign
that
guests
will
come,
or
good
news reach the
person
who
asks. In the text it means that the arrival or visit of the
guests
was
signified by
a crow
alighting
on the
roof,
i.e.
BIHAR PROVERBS. 181
the husband had
nothing
to do with
inviting
them. A
crow is
supposed
to know where
anybody
is because its
cry
is
thdm, thdm,
"
place, place."
DijQPerent
auguries
are drawn from the crow
alighting
on the
edge,
the
middle,
or the
ridge
of a roof of a
thatched
house,
as in a Sanskrit verse of which the
following
is a translation : if on the
edge
and it utter
a caw and
fly away,
it means the
approach
of mis-
fortune
;
if on the middle of the
roof,
it
signifies
the
advent of
good
news,
or a
meeting
with a dear friend
;
if on the
ridge,
it forebodes a death in the
family,
loss of
property,
or a difference between friends.
The
following
minute instructions are
given
for inter-
preting
the
cawing
of a crow.
"
As soon as
you
hear a
crow,
pick up
a
long
straw or
grass
and measure its
shadow
by finger-lengths.
Add 13 to it. Divide the
total
by
six. The remainder will tell
you
the news the
crow
brings.
If
one,
then be sure of
gain
;
if
tivo,
expect
guests ;
if
three,
an immediate
quarrel
in the house
;
if
/owr,
a death
; iifive,
a theft. If there is no
remainder,
then the
crow is
simply calling
out to its mate"
{i.e.
the
cawing
has no
meaning).
?^^
'gsH"
"
KJiudi chuni
"
are
grains
of rice broken in
husking,
and used
by
the
poorer
class of
people
: here
meant to indicate their
poverty
and
inability
to entertain
guests.
tR^^
"
Adahan,"
is hot water in which rice is boiled.
A
large quantity
of water is
put
to increase the md/ir or
gruel,
which is drained ofi" and drunk
by
the
poor.
"^t^T
f^T^^
"
Anchar binwah
"
means to hold the hem
of the sheet to the sun in the act of
praying
for
any
wish. To
get
into the
Ganges
and
supplicate
in this
182 BIHAR PROVERBS.
manner Is the most solemn
way
of
praying
for
any
wish to
be
granted.
392. A shrew strikes terror into a demon even.
^e^
^
^I^TlTT
^^T^ XT^^ ^ft?^
^^T
Je
jagdlpen nagar ujdral,
rdkas chhoral
pipar.
Sejagdlpa
meat
hdri,
hdthe le le musar.
That
Jagdipa,
who desolated the town
(and
on whose
account)
the demon even left his habitation of the
Pipal,
is now
coming
with a
pestle
in her hand.
11^^T
"
Jagdipa
"
was a
village termagant,
who
by
her constant
brawling
made it so
unpleasant
for her fellow-
villagers
that
they finally quitted
the
village.
When
there was no one left to
quarrel
with, she,
it is
said,
used
to vent her
rage
on a
plpal
tree.
Every morning
armed
with her broom she would attack the tree and vociferate.
A
demon,
who dwelt on this
tree,
unable
any longer
to
stand this
daily
invasion,
also left his abode and
sought
refuge
elsewhere.
This
saying
is used as an invocation to exorcise evil
spirits.
Her name is sufl&cient to make
any
demon flee.
Also said in
joke
when one noted for her
temper
is
coming
to a
place.
Quarrels
and Jokes.
393. The root of
quarrels
is
practical jokes,
as the root
of disease is
cough.
Jhagra
ke
jar hdnsi, rog kejar
khdnsi.
The root of
quarrels
is
practical jokes, just
as the root
of all sickness is
cough.
BIHAR PROVERBS. 183
i.e. Practical
jokes invariably
lead to
quarrels, just
as
cough,
if not taken care of in
proper
time,
leads to other
diseases.
Sisters.
394. Envious tears of an elder sister.
Chhotki ke
hoy gmcanican
barki haithal roioe
angantcdn.
The
younger
sister is
being
married,
the elder sits
weeping
at home.
It is seldom that an elder sister is not married before
the
younger.
If this
happens,
it is
probably
due to some
defect in
her,
and therefore a cause of
grief.
T^!Tr
"
Gawanwati,'^
is the
ceremony
of
going
to the
bride and
bringing
her home to her husband's house for
the consummation of the
marriage" (Grierson).
Sympathy
and want
of
it.
395. Pains of a
chapped
foot.
^Q.M
t^TT
'frt T5Tt tm^ % Wr%
^T^
^TT^
Jekra
gore phdte beivdy
se
jane
darad
pardy.
A variation is :
Jd ke
pdon
na
phate beuni,
so ka
jdne plr pardi.
One who has suffered from a
chapped
foot knows the
pain
of another
(sufi'ering similarly).
396. Does a barren woman know the
pain
of childbirth ?
Bdnjh
ki
jdne parsaut
ki
plra.
How can a barren woman know the
pain
of childbirth ?
^T?J
"
Bdnjh
"
is a barren woman.
184 BIHAR PROVERBS.
'^X'^it^
''
Parsauti
"
is a woman after childbirth.
^^^
"
PrsM^
"
is the
pain attending
childbirth.
E.E. He
jests
at scars who never felt a wound.
(To
express
want of
sympathy
or
feeling.)
397. To
cry
before a blind man is to waste tears.
^e^
'^^TT % ^^
T>tr
^^^
^V
^t"
Andhra ke
age roln,
dpan
d'lda kholn.
To
cry
before a blind man is to
injure (lose) your
own
sight, (because
he can't see and
feel)
;
useless
supplication
before one who cannot feel and
appreciate.
Cast at one who does not feel.
398.
Single-handed.
^^c Tl%
^cn
^T ^T^TT
% t^^'I
l^ft
^
^IK
Eke
pfda
dar
darhdr,
se haithlan chullii ke dehar.
An
only son,
he has to attend court as well as to sit
before the
fire-place,
i.e.
single-handed
he has to
perform
both domestic and outdoor work.
Said of one who has
nobody
to
help
him.
Son.
399. An
unworthy
son.
Bural bans kablr ke
jab jamle put
kamdl.
The house
(race)
of Kablr will be extinct now that
(a
son
called)
"
Perfection
"
is born.
^^Vt
"
KaUr,"
name of a
faqlr, great
senior.
^TT^
^'
Kamdl"
(Persian),
is a name
meaning
"Per-
fection."
The
meaning
is,
that a
faqir
is
always
humble,
never
assuming.
If therefore a sou is born to him who
prides
BIHAR PROVERBS.
185
himself on
being perfect,
who fancies that he excels in
worldly
matters,
then
surely
the venerable
family
of the
faqlr
will no
longer
continue to be venerated.
"
Kamdl
"
in common
parlance
also means
"
an acute
fellow,"
"
a
sharper,"
"a
fop."
Kamal was the son of the famous
Kablr,
and
spent
his time
inventing proverbs
in refutation
of those invented
by
his father. Hence the
proverb
has
two
meanings:
"Even if
your
son is named Kamdl
(per-
fection),
if he is a bad
son,
your
race is ruined."
400. The
brave,
the
sati,
and the
enterprizing
son avoid
the beaten track.
Llk Uk
gdri
chale Wee cJiale
kafput
Tin Ilk
par
na chale
surma, sati, saput.
The
unenterprizing (bad)
son travels on the beaten road
just
as a cart moves on the wheel track. But three do not
move on the wonted
lines,
the
bold,
the
sati,
and the
enterprizing (good)
son.
The
meaning
is,
that those who are not
enterprizing
follow the same old course
(profession)
as their forefathers
did,
just
like cart wheels which must move on the wheel-
mark. It is
only
those who are
bold, arduous,
and enter-
prizing,
that
depart
from the beaten track and mark out
a course for themselves. These are the
'^'^^\
surma
"
the
hero"
(or "picked man"),
who,
leaving
the
calling
of
his
ancestors,
becomes a brave warrior
;
the
^ff^
sati,
who is so devoted to her husband that at his death she
elects to burn on his funeral
pyre
;
and the
W^
saput,
the
good
or
worthy
son who likes to
distinguish
himself.
The words
Kaput
and
Saput
are not to- be taken too
186 KIHAR PROVERBS.
literally
to mean
"
bad
"
and
good
sons,
but rather one
who is too
"
goody, goody,"
and one who is
independent
enough
to chalk out a new course for himself.
Singing.
401. Good
singers
are
apt
to be bored.
Nan nlman
gitiya gdib,
nan manrwa
dhailjdih.
Neither shall I
sing pretty songs,
nor will
they compel
me to
sing
at the
wedding
feast,
lit. take me
by
force to
the
wedding
house to
sing.
Those who
sing
well are
usually
asked to entertain the
guests
at the
marriage
house
(^^^T manrwa).
Therefore
any
one who is bored on account of
displaying
her talents in this
way may
make a resolution never to
give
indication of
it,
so as to avoid
being
asked in future
to
perform.
Would be said
by
one who felt bored on
being
repeatedly
asked to lend her services
gratuitously
in con-
sequence
of her
excelling
in
anything.
"
Bather
keep my light
under a
bushel,
than be asked
frequently
to lend it
gratuitously
!
"
or it
may
be cast
ironically
at a bad
singer.
402. Social
aspirant
snubbed.
Chauhe
gaile
Clihahe
hokhe,
Dube
ji pdori Idglle.
The Chauhe Brahman went to become Clihahe
{i.e.
to
get
promoted
to a
higher status)
;
but on the road was saluted
as Bube
{i.e.
a lower
Brahman).
H"^
jyiihe and Chauhe are sects of Brahmans who take
their names from
being
followers of two or
four
Yeds.
This is
simply
a
play
on the words Dube and Chauhe.
BIHAR PROVERBS. 187
Chhahe is a fictitious title. It
uniformly
with Chauhe and
Dube means one learned in the six
Vedas,
which is an
impossibility,
as there are
only
four.
Really
a Chauhe
is not a
higher
Brahman than a
Duhe,
but occasion is
taken of the numeral
prefixes
hco
and/o<<r
to make a
joke.
Used in
ridiculing
one who seeks to be
socially
raised,
but meets with a rebufi".
Troubles increased.
403, She went to ask for a
son,
but lost her husband.
Put
mange gaili,
bhatdr dele aili.
She went to ask for a
son,
but lost her husband.
"When in the
attempt
to obtain
anything
one sacrifices
something better,
the above
saying
is
quoted.
It is a
common
practice
for a childless woman to
go
and
sup-
plicate
certain
gods
with votive
offerings
for a son.
404. He
prayed
that his troubles
may
be
lessened,
but
they
were doubled.
808
^^T
^1%
\^ '%^
Deokur
gele
duna dukh.
He went to the
gods (to
sue that his affliction
may
be
lessened),
but
got
his troubles doubled.
^^^?^
"
Deokur
"
is the
place
where a
deity
is invoked.
The
meaning
is,
that he went to
supplicate
the
gods
that
his
sufferings might
be
lessened, but,
on the
contrary,
became burdened with additional troubles.
Said when one endeavours to
get any weight
removed,
but is burdened with more. There is a town of this
name too.
Deokur,
or
Deokund,
is the name of a town
in
Gaya
on a bank of a now-deserted bed of the river
188 BIHAR PROVERBS.
Son. It was here that
pilgrims
crossed the Son on their
way
from the north-west
provinces
to
Rajgir.
It is a
holy place.
Deokund means
"
well of the
gods."
405. The dead
boy
had fine
eyes.
Muala
put
ke bar bar dnkh.
The
boy
when dead is
always
said to have had fine
(big)
eyes,
i.e. the dead child is
always praised
for its
beauty
by
the mother.
"
Big eyes
"
are considered an
especial
feature of
beauty.
Said when one
praises anything
that does not exist
any longer.
Tobacco.
406. The man who offers
you
tobacco and lime unasked
is sure to
go
to heaven.
^T^T ^T^T TTTJT <ft^^^
^T
%
Chun tamdku sdn
ke,
bin
mange je
de
Surpur, Narpur, Nagpur,
tlnuh bas kar le.
The man who mixes tobacco with lime
(for chewing)
and offers it without
being
asked,
conquers (by
his
virtuous
action)
heaven, earth,
and the lower
regions
(Grierson)
. A common
way
of
praising
one who
generously
offers another tobacco.
407. Tobacco is
necessary
for life.
Bhor bhae manus
sabhjdge, huka,
chilam
bdjan Idge.
At
daybreak
the
people
awoke and
immediately
the
hukkas
began
to
gurgle.
BIHAR PROVERBS. 189
"Tobacco is the
subject
of
many proverbs," says
Mr.
Grierson.
"A folk-tale about tobacco runs that a
villager
who went
to a distant
village
to visit his friends found them
smoking
in the
morning
before
they
had said
prayers, whereupon
he said the above lines. To which one of the
smoking
party replied
:
Khaini
khde,
na
piyani piye,
se nar batdwah
kaisejiye.
'Show me the man who can live without either
chewing
or
smoking
tobacco.' This verse has
passed
into a
proverb.
"
Tobacco is often
compared
to the E,iver
Ganges,
which
has three
streams,
one of which flows to
heaven,
another
to
hell,
and the third to the world of mortals. So also
tobacco has three
branches,
viz.
snuff,
which
by being
smelt
goes upwards
; smoking
tobacco,
which
by being
smoked .
goes
downwards
;
and
chewing
tobacco which
goes
neither
up
nor down."
408. The devil even flees from a
thrashing.
Cs.
Mar he dare hhut
hJidge.
Even the devil flees from a
thrashing
! i.e.
every
one is
afraid of a
beating,
even the devil. Hence it is often
assumed that what
nothing
will efiect a
beating
will.
This is
literally
believed
by
the
people, though they
may
not so
frequently
now resort to this means of exor-
cising
the evil
spirit
that
may
have taken
possession
of
an individual. On one occasion a servant
boy,
who had
unwittingly
committed a nuisance under a venerated
Pipal
tree, was,
as a
punishment
for the
desecration,
said to have
been seized
by
the insulted
deity
who
presided
over the
190 BIHAR PROVERBS.
tree
;
because
shortly
after it he was taken ill with fever
and
ague.
He was
unmercifully
thrashed
by
his master
with the utmost
sang froid,
in the firm conviction that it
was the surest
way
of
frightening
the devil out of him
and
saving
the
boy's
life. The
boy
recovered
slowly,
and
the cure was ascribed to the
whipping
the
poor boy
had
received. This is a
story
known to the writer.
Thieves.
409. The thief on the
contrary mulcting
the
police.
Ulta chor kotwdle dande.
The
thief,
on the
contrary,
exacts a
penalty
from the
watchman !
Used when the
right
order of
things
is reversed.
410. Thick as thieves.
Chor chor mausidut
hhdi, sdnjhe
hansuwa dhail
pajdi.
Both are thieves :
they
are like two maternal cousins
who
keep
the sickle
ready sharpened
in the
evening (for
operating
at
night).
ftHrl^l^ff
*ITt^
"
Mausidut hhdi
"
are maternal cousins
(sons
of two
sisters),
who are said to be more attached to
one another than other
cousins,
probably
because
they
have no
property
to
share,
whereas sons of two brothers
usually
have.
Said of two who are
accomplices
and
help
each other in
any prearranged
wicked
act,
although outwardly they
do not show it.
E.E. "Like two
peas
in a
pod,"
or
"
Thick as thieves!
"
BIHAR PROVERBS.
191
411. A thief's heart is in the kahri field.
Chonca ke man base kakri ke khet men.
The thief's heart is set on the
gourd
field,
i.e. a thief sets
his heart wherever he can
get
to steal.
412. "With a thief he is a
thief,
to a watchman he is a
servant
only.
Chorak
sang
chor
pahrak sang
khawds.
With other thieves he is a
thief,
but in the
presence
of
the watchman he is
simply
a
servant,
i.e. who runs with
the hare and hunts with the hounds.
T^^T^
"
Khawas," slave,
a male house servant
(Grierson).
413. A thief is a
thief,
whether he steals a diamond or
a cucumber.
Chor
jaisne
hira
ke,
waisne khlra ke.
A thief is a
thief,
whether he steals a diamond or a
cucumber. Cucumber is one of the
cheapest vegetables.
414. A thief will not stick at a borrowed
plate.
Chor
jane mangni
ke bdsan.
It does not matter to a thief if it is a borrowed
plate,
i.e. A thief will not hesitate to steal because the
plate
does not
belong
to
you.
It is all the same to him.
415. An
impudent
thief he warns when he steals.
Bariydr
chor sendhi me
gdwe.
1P2 BIHAR PROVERBS.
A fearless robber : he
sings
in the breach even !
"^^
"
Sendhi
"
is the breach or hole made in the wall
by
thieves.
If a thief
sings
in the act of
stealing,
he must indeed
be
impudent.
Said of one who commits a fault and
fearlessly proclaims
it,
or
laughs
over it
;
one who does
anything wrong
and is
shameless
enough
not to
keep quiet
over
it,
but makes it
a
point
to boast over his misdeeds.
416. A thief: and with a face
bright
as the moon.
Chor ke munh chand niar.
The face of a thief and
beaming
like the moon ! i.e. a
thief
ought
to hide his face and be ashamed of
showing
it,
and not
"
beam
"
like the moon. If
any
one commits
a
fault,
and is
ready
to defend his conduct in a bare-
faced
manner,
this
proverb
is used.
417.
Taking
tick sirte die.
Le
king
udhdri baisdkh ke eh ran.
Taking
assafcetida on tick
promising
to
pay
in Baisilkh !
Dealers and
pedlars
in Bihar
go
round
selling
their
articles of
trade,
postponing
the settlement to Baisakh
(April-May)
when the rabbi
(or spring) crop
has been
harvested. Assafcetida is one of the articles
commonly
sold in this
way.
It is used
by
the Biharis in their
food,
especially
in their dall.
Said when one takes
tick,
thoughtlessly promising
to
pay,
without much
prospect
of
being
able to do so.
BIHAR PROVERBS.
193
418. The idler
(Indolent).
^^^
^*T T ^'^n
^^Tt
"ftzV
^rr
Kdm na
dhandha,
arhai roti handha.
Certain of his income
(literally
of
2|
loaves of
bread)
he
neither
works,
nor has
thoughts.
Aimed at those who have a small fixed income and are
idle and
thoughtless
in
consequence.
419. Uncle and
nephew always
at
loggerheads (paying
off old
scores)
.
Chachcha chor
hhatlja Mji
chachcha ke sir
par panhi bdji.
The uncle is the thief and the
nephew
the
magistrate,
(it
is a
foregone
conclusion
that)
the former will receive a
shoe-beating
on his head.
Among
the natives it is a common idea that there is
always ill-feeling
between the uncle and
nephew, owing,
perhaps,
to the former
always chiding
the latter to mind
his studies or
duties,
so
that,
when the
nephew gets
a
chance,
he is
only
too
ready
to
pay
off old scores. Said
when
any
result is a
foregone
conclusion : when
any
one
is sure to come to
grief
in an encounter.
420. Vicissitudes of life.
In nainon ki ehi
hisekh,
icah hhi dekha wall hhi dekh.
It is the
peculiarity
of these
eyes
:
they
have witnessed
these,
now let them witness those.
f^%T
"
Bisekh,'^
speciality,
characteristic,
peculiarity.
Said in self- consolation when a
complete
and un-
expected change
takes
place.
It is the
peculiarity
of the
eye
to witness all vicissitudes of life.
13
194 BIHAR PROVERBS.
421.
"Waiting
for the
auspicious
time
may bring
ruin.
H^'\ ^
W
^fX 31^ ^^
^^
H^T
Ghari men
ghar jare,
nau
ghari
hJiadra.
The house is burnt down in an hour : while the
unlucky-
period (during
which no
attempt
must be made to save
it)
lasts for nine hours.
So
long
as the
^T^
hhadra
(inauspicious period)
lasts,
nothing
that is to be a success
ought
to be undertaken. If
therefore
any
one
idly
waits for the
inauspicious
hour to
pass away,
instead of
taking
time
by
the
forelock,
he
may
fitly
be
compared
to the man who makes no
attempt
to
save his
burning
house because the
inauspicious
hour has
not
yet
run out.
Said
sarcastically
when
any
one
idly
waits for an
oppor-
tunity
while it is
slipping away.
V^^
"
Bhadra,'"
the
inauspicious period,
comes round
every
month and on
eight
certain
days (30
dands,
or 12
hours,
on each
day). They
are the
3rd, 7th,
10th and
14th of the first or dark half
;
and the
4th, 8th, 11th,
and 15th of the second or
light
half of each lunar month.
During
these
periods nothing important
is undertaken.
Besides these there are the
xj^^T
^'
pachkha,"
or five
unlucky days
in each month when
nothing
connected
with woodwork is
undertaken, e.g.
houses
[i.e.
thatched
houses)
are not
begun
to be built on those
days,
bamboos
are not
cut,
wells are not
constructed,
etc. The
pachkha
lasts for about two or three hours on each of the five
days.
422. Waverer's
repentance.
Ohar rahe na hdhar
gaye,
munr munra ke
phajihat hhaye.
BIHAR PROVERBS. 195
He is neitlier a useful domestic man nor a
proper faqir
;
by having
his head shaved he has
disgraced
himself,
that
is to
say,
he is neither fit for
attending
to domestic
duties,
nor to
worldly
business :
by shaving
his head he has
rendered himself
(deservedly)
an
object
of ridicule.
This would be said
perhaps
in
self-reproach by
one who
had
placed
himself in a fix
by
his indecision.
"
One between two stools." The
expression ghar
ralie
na hdhar
gaye
means "fit for
nothing,"
"of neither
side,"
lit.
"
neither of the house nor of outside."
f^ f^TJ^
"
Munr
muFirdeb,''
to shave one's head as a
first
step
towards
becoming
an ascetic
(corresponds
to
taking
the veil
by nuns).
A man who has taken this
step,
but has not had the moral
courage
to leave his home
and
worldliness,
might
be said to have
disgraced
himself.
Widow.
423. A
spinster weeping
with a widow.
8^^ ^1% ff?
TT^^Tcft
"Or^^ ^31 ^T1^
^^fl
"0^^
Rdhr rdnr ehicdti
roivas, sang Idgal
kuridro roicas.
A widow
weeps
because she is a
widow,
and
perhaps
a
woman with a husband
living (has
also cause to
weep)
;
but
in their
company
a
spinster
also
weeps
!
XTf
"Rdnr" is a
widow,
and
TJ^^^rfV
"
eJuvdti" a
married woman whose husband is alive
; ^4||<^
"
kundro
"
is a
spinster,
an unmarried
girl.
It is the
right thing
for a widow to
weep
at all times
for her
departed
husband. Sometimes women whose
husbands are alive also
join
in the
wailing.
The
meaning
is,
that it can be understood that a widow
weeps
because she has lost her husband
;
and
perhaps
a
196 BIHAR PROVERBS.
woman who has her husband alive also has cause to
weep
when in
company
of widows
(perhaps
she is
bewailing
her husband's
faults) ;
but the marvel is that an unmarried
woman also in their
company weeps just
the same as
they
do.
Aimed at those who do
anything (grieve
for
example)
in imitation of others or who
pretend
to
grieve
with others
while
they
have
really
no cause.
424. Handful of
bangles
or a widow.
8 5^8 ^T ^ff
'fVt
(TTI
1%T)
^ ^rT
^
TT^
Bhar hanh churi
{mdng sendur)
ki
pat
de rdrir.
Either have a handful of
bangles
or at once be a
widow,
Le. have no ornaments. Variation
is,
"
Either have a
head full of vermilion or at once be
{i.e.
behave
like)
a
widow." Widows
seldom,
or
never,
adorn themselves: all.
ornaments and decorations are forbidden. A woman who
becomes a widow has to break her lac
bangles
at once.
The idea is
perhaps
that as
suddenly
and
surely
as a
woman becomes a widow
{i.e.
from
having
a handful of
ornaments she sinks to one who must henceforth avoid all
kinds of
ornaments)
so should
you
arrive at a conclusion.
It is a
quaint way
of
urging
one to choose one of two
courses,
and not to vacillate
;
to come to the
point
at once
;
to decide one
way
or the other.
Wedding.
425.
Wedding
of the noseless woman and nine hundred
obstacles.
Naktike
hiydh
nao sai hhdkath.
BIHAR PROVERBS.
197
It is the
wedding
of the
nose-clipt (woman)
but there
are nine hundred obstacles.
A noseless woman is devoid of
beauty,
and
certainly
not
likely
to be
sought
after. No
objections
are
likely
to be
made from her side on the score of the amount to be
paid
by
the
bridegroom
(as
is
usually
the case about
wedding
presents).
Her
marriage
therefore
ought
to be the easiest
thing
in the world. Hence in the
accomplishment
of
any
ordinary duty,
if a hundred obstacles are met
with,
this
saying
is used.
Making
too much fuss about a little
matter.
E.E. "Much ado about
nothing." "Tempest
in a
teapot."
426.
Wedding
headdress made of
mango
leaves even.
Maur na mile tali dm ke
pahce
said.
If the
(proper) wedding
headdress cannot be
had,
then
mango
leaves will answer.
?^T;
^'Maiir" is the headdress worn
by
Hindu bride-
grooms during
the
marriage ceremony.
It is made of
talipot
leaves,
and in some
places
of date leaves.
Said
sarcastically
when
something
else is made to answer
for the
proper thing
in an hour of need.
427. The
song ought
to be for her whose
wedding
it ie.
8R^ %^T
'TT^
B^T ^fT
Jelicir mdnro tekar
git.
The
song
should be for her whose
wedding
it is.
(This
proverb
is the reverse of Proverb No.
202).
The
meaning
is that we should act in a manner
befitting
the
occasion.
ffV^X
"
Mdnro,
the
day
before the
expected
arrival of
198
BIHAR PROVERBS.
the
marriage procession,
the
family
sets
up
a bamboo shed
in the
courtyard
over the
fireplace.
This shed is called
Marhwa, Manrwa,
or Manro. It is the hut in which a
marriage ceremony
is conducted"
(Grierson).
Worshi2)ping,
428.
Easy worship
of ih.Q
plpal
tree.
Qoenra ke
plpar
dahinaule
jdh.
The
plpal
tree is in the
adjoining (homestead)
field
;
it
does not cost
anything
to
keep
it to
your right
in
passing
it !
(and
thus do an act of
"
cheap
"
worship !)
^f^Pt%
"Dahinaule." In
worshipping,
the devotee
goes usually
five times round the
object
to be
worshipped,
keeping
it to his
right.
If the
x^xj^
plpal-ireB (which
is
worshipped
in
Bihar)
is situated
right
at
your
door,
it
is no trouble to
keep
it to
your right
in
going
into
your
house. You
thus,
without
any
efibrt,
do an act of obeisance
as it
were,
or make a
pretence
of it. As a matter of
fact,
a
superstitious
Hindu,
if he can
help
it,
will
always keep
apipal
tree to his
right
in
passing
it.
Said in ridicule of one who tries to
get
credit without
using
much
exertion,
endeavours to
satisfy
himself that
he has done a
religious
act without
going
into the trouble
and
expense
of
following
all the ceremonies and rites.
Also cast in
joke
at those who make a
pretence
of
observing
some
religious ceremony.
*'
Winning cheap
the
high
renown."
429.
Making
a virtue of
necessity
in
worshipping.
8^0. ^T^
^fT
UT[xyi
^ ^r
Ural mtu
p)itran
ke
paith.
BIHAR PROVERBS. 199
May
tlie sattu wafted
by
the breeze
go
to
my
dead
ancestors,
i.e. a little
quantity
of the meal he has been
carrying
in his hand is blown off
by
the wind and
scattered,
and this he
piously gives
as an
offering
to the souls of
his
ancestors,
saying,
"
May
this be
accepted
as an
offering
from me
by
the
ghosts
of
my
ancestors !
"
Said to
laugh
at one who makes a virtue of
necessity.
200
CLASS Y.
Proverbs relating to Agriculture and Seasons.
430. Distant
farming
ruinous.
Banda hail
helaunja pdhi, ekjan
marlan
dwejdhi.
(A possessor of)
a useless
(tailless)
bullock who culti-
vates in
Belaunja {i.e.
a distant
village)
is killed
simply
in
going
and
coming,
i.e. with an inferior bullock it is
simply
death for a
single
man to have a distant culti-
vation,
because he wastes his time in
going
to and fro.
^T!^
"
Banda
"
is without a tail or with a docked tail.
A bullock without a tail is
proverbially
weak,
and there-
fore useless.
(The
word is also
pronounced
hdnra or
bdnr.)
XfT^
"
JPdhi
"
is a non-resident cultivator. A
raiyat
who lives in one
village
and cultivates in another is a
"
piihi
"
(or
"
foreign ")
cultivator of the latter
village.
To be a
"pahi,"
one must
necessarily possess
the means.
%^^f%T
"
Belaunja
"
is a
pargana
in Paliimau. Stands
here for a remote
village.
A man who without sufficient means at his command
ventures to cultivate in a distant
village
is sure to suffer
for his
imprudence ;
for one
single
man with an indifferent
bullock would
simply
waste his and his bullock's life in
the
journey
to and
fro,
and
really
be able to do no
cultivation.
Usually
said to
laugh
at a distant
pd/ii Jot
or remote
cultivation.
BIHAR PROVERBS. 201
431. The closer the
field,
the easier the culture.
Ariya
ke
gariya
hliala
jmhi
he na dub.
A field that is
contiguous
but inferior is to be
preferred,
to one distant and
superior (literally
one under
water,
but
in another
village),
^fXTTT
%Ji^'m
"
Ariya
ke
gariya." "Jlfxjm
"
gariya
"
is a field in which a little rain causes
puddle
: it is un-
productive,
and
ariya
is
adjoining your boundary.
The
expression
therefore means a
"
gariya
"
field that is
adjoining your boundary,
i.e. near
your
cultivation.
These soils
(gariya)
are difficult to cultivate. In
showery
weather
they
cannot be
ploughed
because the action of
the
plough
and the
treading
of the
plough
cattle work
the soil into a
puddle ;
while in
dry
weather these soils
become so hard and
compact
that no
ordinary plough
will
penetrate
them.
^^
Bab or
^T^
Dhdb is land that is for a
part
of the
year
under
water,
and for a
part
of it
dry
;
it is
very
productive.
The
meaning
is,
that it is better to
possess
an inferior
field
adjoining your boundary (because
it can be
easily
looked
after)
than a
superior
one in a distant
village
where it cannot be attended to so
easily.
432.
Selling
bullocks for seed.
8^^
^ffV %5pr ^^ ^rr t^ f%%% ^'^% ^T
Kheti
kailmjiye la,
bail bikaile
b'lye
la.
I took to
husbandry
to
gain
a
livelihood,
but the
bullocks were sold for seed !
Said when one exhaiists his means in
gaining
an
end,
a
misfortune which
literally happens
in seasons of
drought.
202 BIHAK PROVERBS.
433. A farmer is known when at his field.
Khet charhe kisdn.
When one
engages
himself in
husbandry,
then
only
can it be said whether he is a farmer.
(%fT ^^
KJief charhe is an idiomatic
phrase meaning
to
take action or to
go
to action
; e.g.
when an
army
has
taken the field it is
said, t^t^ %?I
^'^phaioj
khet char
hale.)
A true or
experienced
husbandman can
only
be known
when he
begins farming,
and not from his talk.
431. Anxieties of
agriculture
unknown to the
lazy
lubber.
8^8
^
1 %^
^T
'I
^^
^T ^T 'Jff^
^^T
'^^
Karain na kheti
parain
na
phand.
Par
ghar
ndnchen musar chand.
He does not cultivate
(and consequently)
meets with
no
difficulty [i.e.
meets with no
failures)
: thus free
from care Musar Chand
spunges
on another
[lit.
dances
in another's
house).
xjj;^
"Phand" from
^^\
phanda,
a
noose,
a
net,
a
difficulty,
a
scrape.
f{WK,
'^^
"Musar Chand" a
metaphorical
name bor-
rowed from the word
'^^\ Miisar,
a stout wooden
pestle
used
in
cleaning
rice from husk. The wooden vessel in which
grain
is
pounded
is called
'^<''^ okhri,
also
'^^^
ukhli.
Musar Chand is
applied
to a
fat, well-fed,
lazy
lout.
An able-bodied man who will not work from laziness.
"
Fat as a Musar
"
is a common
expression. (The
nasal n at the end of
"
Karain,'* '^parain,"
and
"
ndnchen
'*
marks the tone of
contempt.
It is used to denote
respect
towards the
person spoken
of,
but here used in
irony.)
BIHAR PROVERBS.
203
435. If
goats
and
sheep
answer for
ploughing, why-
purchase
bullocks ?
8^M
tft ilft f
^ '^^ ^TV WTff ^t
Chheri hhenri lial chale haradh besdhm kdhe.
If
goats
and
sheep
can be used for the
purpose
of
ploughing, why buy
oxen !
Said
ironically
when inferior men are
expected
to
perform
duties above their
capacity. (Compare
Proverb
No.
151.)
436.
Impertinent request
to lend a bullock.
8^^
^^^
^T^T l^TTT
^
^I
<friTT ^I^TT ^1^
Apan
hardha hamra ke dah tohra
angwdr
sahela.
Pray give
me
your
bullock,
for a borrowed bullock
(in
exchange
for
your labour)
befits
you
better !
^31^"^ "Angwdr"
is one who does not
possess any
bullock of his
own,
but
gets
the loan of a
yoke
of oxen
and
plough
in
exchange
for his manual labour
(ang-
"
limb
"). Thus,
for
instance,
A has no bullock
;
B has
(say)
a
yoke.
A will work as a
ploughman
in B's field
for two
days,
and
get
the use of 's
plough
and oxen for one
day.
It is therefore the
height
of
impertinence
for a man
to ask the owner for his
plough
and
suggest
his
working
as a labourer
(in
order to
get
his own field
ploughed),
because labour befits him better !
The above is the
practice
when a man has no ox of his
own. When he has
one,
he
usually
borrows another from
a
neighbour
to
complete
the
yoke
for
ploughing
his
field,
returning
the accommodation
by lending
his own in return.
This is called the
parilia system,
or
taking
it in turns
when both are labourers. But it often
happens
that one of
a
respectable
caste
(say
a
Brahman),
who is reluctant to
204 BIHAR PROVERBS.
work as a
labourer,
possesses
a
plough
of oxen. He lends
them to a labourer
(who
has a
field)
for one
day,
and
gets
his services to
plough
his land for two
days.
The
princi-
ple
is that the labourer and two oxen make three factors :
whichever side owns two of these
gets
the service of the
yoke
for two
days,
and the other
party
for one
day.
If
the
ploughman
owns one
bullock,
he
gets
the use of the
plough
for two
days.
437. The
meaning
of a
speckled
cloud and a widow
applying
scented oil.
B^^
cf^cT?:
xj^
^^<^
t:t^
^%^
^^^
Titar
pankhi hadri,
rdnr
phulel lagay,
Kah bhaddar sun hhaddari wah dice
yah Jay.
"When
you
see a cloud
speckled
like the
wing
of the
partridge,
and a widow
applying
scented oil to her
hair,"
saith
Bhaddar,
"
Hear, Bhaddari,
the former will rain
and the latter will
elope."
<f^7fT
^'^
"
Titar
pankhi,'' spotted
or
speckled
like the
wing
of the
partridge.
?7ing
Rdnr. A widow is never
supposed
to
apply
scented
oil or adorn herself in
any way.
^^ST^
^^
Bhaddar" was a local
poet
and of some fame.
He has
interpreted
the
signs
of the seasons in
rhymes
which have
passed
into
proverbs.
Some of his descendants
(an
inferior class of
Briihmans)
are still
supposed
to reside
in a
village
of the Shahabad district. The
following story
is told of Bhaddar : When
very young
he was stolen
from his home in Shiihabad
by
a famous
magician
or
astrologer,
who carried him
away
to his
country
and
BIHAR PROVERBS. 205
adopted
him. Bhaddar became so
thoroughly proficient
in
astrology
and all the
mystic
arts,
that his
patron gave
him his
daughter
in
marriage.
Desirous of
seeing
his
early
home,
he found out
by astrology
in what direction
it
lay
;
and
then,
having
ascertained
by
his science the
exact
auspicious
hour and
day
of his
departure,
he
secretly
awaited
them,
as he knew his wife would be
against
his
leaving
her.
Unfortunately
the exact
auspicious
hour
came round when he was at his
meals,
his wife
being
present
in attendance.
Being
well
up
in
jotish
laws of
astrology,
he made a move with his foot
(as
a
beginning
of his
journey),
which was all that was needed to
make his
journey
a success. His
wife,
who was
herself an
adept
in
jotish,
observed this action of her
husband's,
and at once understood what it
meant,
but
pretended ignorance.
In
order, however,
to frustrate his
intention,
she cast a
spell
over a river which he had to
cross
;
and in
consequence
of this the
ferry-boat
in
which Bhaddar was
crossing upset
when in mid-stream.
But as Bhaddar had started in a
propitious
hour
nothing
could
effectually stop
him. He was therefore borne to the
other side on the back of a fish. This convinced his wife
that her husband was a
superior magician
and
astrologer,
and that
nothing
that she could do would
prevent
him from
carrjang
out his wish. So she
gave up
the
idea,
and followed him to his
original
home
(in Sbahabad),
where
they
settled for
good.
438. The
meaning
of
beginning
to rain on
Saturda}',
Tuesday, Thursday,
and
Sunday respectively.
Shani
arhdi, mangal tin,
Rahi
gur
harse atho din.
206 BIHAR PROVERBS.
If it
begins
to rain on
Saturday,
it will continue to
rain for two
days
and a
half;
if on
Tuesday,
for three
days
;
if on
Sunday
or
Thursday,
it will rain for the next
eight days.
439. The
meaning
of the rainbow at the
beginning
and
end of rain.
{Indra dhanukh)
Ugat uge
mahi
hhare,
hiswat
ugejdy.
If the
(rainbow) appears
when the rain has
just begun,
the earth will be filled
{i.e.
there will be a
very heavy
fall
of
rain) ;
if at the
end,
it is a
sign
that the rain will
stop.
440. The
meaning
of the halo round the moon on
Sunday, Tuesday,
and
Thursday respectively.
f^^
'fr^
^
^HTT f^^^
Rahi
gur mangaljaun
chanda
parihehh,
Din
chauthe,
atthe mahi hharan hishehh.
If the halo is seeu round the moon on
Sunday (night),
it will'
positively
rain the
day following
;
if on
Thursday,
on the fourth
day
;
and if on
Tuesday,
on the
eighth day.
441. The rain of the
beginning
of Aradra and end of
Hathiya.
Aioat ddar nan
diye, jdt
nan
diye had,
Kahen hhaddar doii
gaye,
banita au
girhast.
BIHAR PROVERBS.
207
This
proverb
is a douhk entendre : it
may
mean the
"
wife
"
or the
rainy
season.
On
coming
home
(to
her father-in-law's
house),
if a
wife is not received with due
ceremony
and
regard;
and if on
going
she is not
given any present
in her
hand
(the
usual
etiquette
of native domestic
life), says
Bhaddar,
she will
go,
i.e. she will
elope.
Or,
If at the commencement of the monsoons there is
no rain in
Adra,
and
if,
at their
close,
there is none in
Hathiya,
then
says
Bhaddar,
it is a bad look-out for the
farmer as well as the labourer
{i.e.
the farmer is sure to
be ruined and the labourers are sure to
get
no work and
will
starve).
^^
Adar is a
colloquial
form of
"^SI^
Adm,
or
"^^
Tl^T^
Ardra Nachhattra. It also means
"civility."
"
Adar karna
"
is to treat one with due
civility
and
ceremony,
and
"f
^
Hast is
"
hand,"
or the
^f^^
"Tlf"^
Hathiya
Nachhattra.
The Adra or Aradra and
Hathiya
ov Hast are two out of
twenty-seven
Nachhnttras or lunar
asterisms into which the Hindu
year
is divided. The
former embraces
parts
of June and
July;
and the latter
parts
of
September
and October.
They
are the
beginning
and end of the
rainy
seasons
;
and are the
principal periods
of
rain,
on which
chiefly depends
the success of
agri-
cultural
operations.
The
following
extract from Mr.
Grierson's
"
Bihar Peasant Life
"
(Division
YI.,
par.
1082)
sbows these divisions
clearly
:
"
There are 27 of these
{Nachhattras
or lunar
asterisms)
in each
year,
and
consequently 2\
in each month. Each
asterism is not of
equal length.
The
longest
is
hathiya,
with 16 lunar
days. Every agricultural operation
com-
mences in a certain asterism."
208
BIHAR PROVERBS.
442.^ The asteVisms of
Maggha,
Swati and
Hathiya.
88^ 'n^i
w^i^ ^ER^T ftr^fft wi'^^ ziz\
Maggha lagdive ghaggha,
Smdti Idwas
tdti,
Kahtdri Hdthi
rdni,
ham hun dwat hdti.
Maggha (latter part
of
August) brings
rain-storms
;
Sicdti
(latter part
of
October) brings
a screen
[i.e.
rain
stops)
;
and
Queen
Hathiya (September-October)
tells
(by
her
thunder)
that she is
coming.
443. The effects of the several rains on the different
crops.
^Ttft
Tfff
^T f^^
^f| j[Ji
^T^
-r^^T.
Phdgu kardi,
chait
chuk,
kirttik natthahi
tdr,
Swdii natthahi mdkh
til,
kahi
gae
Dak Godr.
If it rains in the month of
Phdgun
(February-March)
tirid is
spoilt
;
if in the month of Chait
(March-April)
lemons
;
if in the asterism of Krittika
(about
middle of
May)
the
toddy palms
;
and if in that of Sicdti
(latter part
of
October)
beans and sesasum
;
saith Dak the Gowdla.
444. The effect of rain in Baisdkh
(April-May)
on
paddy
;
it is doubled.
888
WT
^^t t^I^T TT^T^'^TR
^"^^^
'^^
Jaun harse Baisakkha
rdu,
ek dhdn men dohar chdu.
If
King
Baisdkh
(April-May)
rain, every grain
of
paddy
will
produce
two of rice.
1
Proverbs
442 to 491 are taken from Mr. Grierson's
"
Bihar Peasant
Life,"
with the author's kind
permission.
BIHAR PROVERBS. 209
445. If there is rain in Krittika
(middle
of
May),
there
will be no rain for the six
following
asterisms.
Krittika chue chhau le
mue,jaun
JRohini ndhm kddo kare.
If it rains in Krittika
(middle
of
May),
there will be no
rain for the six
following
asterisms,
provided
Rohini
(beginning
of
June)
makes no mud. A variation is
Krittika chue tin le nine rdhar renr
kapds,
Jauri rohin dadhi kddo kare hare dokh unchds.
446. When to sow china,
Jah
janihah
karchd ke
hln,
krittika men tun hoihah chin.
Krittika
(latter part
of
May)
is the best asterism for
sowing
china
(Panicum
frmnentosum)
;
hence
they say
in
Tirhut : If
you
find
your
stock of food
becoming exhausted,
sow china in Krittika
{i.e.
about middle of
May).
447. When rice will be
plentiful.
Mirgsira tahay
Rohini
lahay Aradrajdy hudhuddy,
Kahe Dak sunn
Bhillari,
kutta bhdt na
khdy.
If
Mirgsira (in June)
is
hot,
Rohini
(about beginning
of
June)
rains,
and Aradra
(middle
of
June) gives
a few
drops.
Saith
Dak, hear, Bhillari,
(rice
will be so
plentiful that)
even
dogs
will turn
up
their noses at it.
The
following
notes on the Proverbs 442 to 447 from
Mr. Grierson's book are useful :
14
210 BIHAR PROVERBS.
"
Cultivation commences in Jeth in tlie asterism of
JRohini,
when
ploughing
and
sowing begin.
The rain
of
Mirgsira
is not
good,
and hence no
sowing
is done
in that asterism. In Aradra
sowing
is recommenced
and
transplanting
is done for the winter
(Aghani) crop.
This
goes
on into Punarhas and Pukh if the rains are
late. In
Magha
and Purha
Phdguni
the
urid, kurthi,
and
other
pulses
are sown. In
Hathiya
rain is
very important,
both for the winter
crops
and for
sowing
of the
spring
(rabbi) crops.
In former
days (say cultivators)
the rains
used to
stop
in
Swdti,
which was
very good
for the
crops,
but now
they
end in
Hathiya.
So valuable is the rain of
Swdti that
any drop
which falls
during
that asterism
into a
pearl-oyster
becomes a
pearl
: that is how
pearls
are made. The rain in Chitra on the
contrary
is
very
bad."
448 to 453. The rain of Aradra
(middle
of
June)
is of
considerable
importance
to the future
crop.
448. The rain of Aradra
(middle
of
June)
does
away
with distress.
Adra
mdmje
hoe
sdthi,
DuM he mar nikdlah lathi.
If
you
sow
sixty day
rice in
Aradra,
you
strike distress
with a club and drive it
away.
449. If it does not rain at the commencement of Aradra
and end of
Hathiya
the cultivator
gets
ruined.
Adi na harse
aradra,
hast na barse
niddn,
Kahahln Ddk sunu Bhillari bhae kisdn
pisdn.
KIHAR PROVERBS. 211
If Aradra does not rain at the
commencement,
and
Sathnja
at its
end,
saith
Dak, hear, Bhillari,
the
cultivator is crushed
(see
Proverb No.
441).
450. If it rains at the commencement of Aradra and
end of
Mathiya,
the cultivator can stand
any
increase to
his rent.
8
MO
'^fT
^%
^T^TT
^cTT;^ ^T% f
^
^%^
TT^T
^ft
Tl ^'f^ flTI^
Charhat harse
aradra,
titrat harse
hast,
Katek
raja danre,
rahe anand
girhad.
If it rains when Aradra commences and when
Hathiya
is
ending,
no matter how much rent
may
be
demanded,
the householder is still
happy.
451. The rain oi Aradra
injures
y?ms
only.
Aradra harse sabh kichhu
hdJi,
ek
jawds patar
bin hhan.
If Aradra
rains, everything grows {lit. "is"), only
one,
ihejau-ds [Hedysarum
Alhagi),
loses its leaves.
(^^T^
Jaivds is a kind of
grass.)
452. "When to
prepare
the
fields,
and when to sow
paddy.
^\\\
-^^
^TT^^
^^ "^^ ''^^ ^'R%^T
^T^
^TT
Pukh Punarbas boe
dhdn, Maggha
Aslekha kddo sdn.
Sow
paddy
in Pukh and
Punarbas,
and in
Maggha
and
Aslekha
mix
thoroughly
the mud
{i.e.
prepare
the
fields).
Aradra and Punarbas are the two main asterisms of the
month oi Akhdrh
(June-July).
This is the
great
month
212 BIHAR PROVERBS.
of the
year
for
finishing
the
preparations
of the
fields,
as
the
proverb says
:
Jekar banal akharwa re tekar hdrho mas.
i.e. He whose fields are
ready
in
Akhdrh,
is
ready
also
all the
year
round.
If the rains are
late,
paddy sowing goes
on as late as
Punarbas or even
Pukh,
but this is
rarely
successful.
These last two asterisms are
usually
devoted to trans-
planting
and not
sowing. (Paragraph
1086, Grierson.)
453. The eflfect of
paddy being
sown in
Aradra,
Punar-
bas,
or Pukh.
Aradra
dhdn,
Punarbas
paiya, gel kisan,je
boe
Chiraiya.
Paddy
sown in Aradra turns to
plenty,
in Punarbas it
has
empty
ears,
and sown in Pukh it turns to
nothing.
454 to 464.
[After
Akhdrh
(June-July)
comes Sdwan or
Sdon
(July-August),
to which the
following rhymes
apply.]
454. The
meaning
of a
cloudy
sunrise on the seventh
day
of the
bright
half in Sdwan.
8M8
^"RT
^^^
^^?f^ Wf^
%
^'rff
^T^
fff ^fl ^^
^Tt
^^ ^t^
t^
"3311
Sdon sukla
sapfami chhapi
kai
ugahin b/idn,
Taiin
lagi megha barsejaun lagi
deb uthdn.
If on the
morning
of the seventh of the
bright
half of
Sdwan the sun rises obscured
by
clouds,
it will rain
up
to
the festival of the Deb Uthdn
(11th
of the
light
half of
Kdtik,
i.e.
early
in
November).
BIHAR PROVERBS. 213
455. The
meaning
of a clear sunrise on the same
day.
8MM
^W^
^^^T
^TPItV
^T ^
^ff^T
ff^
ft^
^^
^X^
^T^T
^r^
^f^
^T,
Sdon sukla
saptami, ug
ke lukahin
sur,
Hdnko
piya
har
harad,
barkha
gel
hari dur.
If on the same
day
as that above mentioned
(in
Proverb
454)
the sun rises
(clear)
and afterwards hides itself
behind
clouds,
drive
away, my
dear,
your plough
and
bullocks,
for the rain is
very
far off.
456. The
meaning
of a cloudless
morning
on the same
day.
iJM^
m^^
^^^T
^H'ft
^t
^
^%
^1
Sdon sukla
saptami, udaijo
dekhe
bhdn,
Turn
jdo piya Mdhva, hamjaibon
Multdn.
A cloudless
morning
on the same
day (is
a sure
sign
of
drought). My
dear,
(let
us leave the
country)
;
I am
going
to
Multan,
and
you go
to Malwa.
457. The
meaning
of a dark
night
on the same date.
8M^ ^^^
^^^
^^'ft t'T tiff TTt^^T
^
^"'^
'S^
*^f^^
^^^
^^^^ ^T
Sdon sukla
saptami,
rain honhi
masiydr,
Kah Bhaddar sunu
Bhaddari, parbat upjay
sdr.
If on the same date the
night
is
dark,
says
Bhaddar^
hear, Bhaddari,
excellent
crops
will
grow
even on a
mountain.
458. The
meaning
of thunder at
midnight
on the same
date.
214 BIHAR PROVERBS.
8M^ ^^'T
^^Wr
^IR^ft
^"^
ITt
^Tf>^
TTT!
/Saow S2<^Va
saptami, jon garje
adhi
rat,
Turn
jdo 2Jiya Malioa, hamjaihon Qujrat.
If on the same date it thunders at
midnight (there
will
be a
drought).
You must
go
to
Malwa,
and I to
Gujrat.
459. The effect of rain in Sdwan
(July-August),
and
thunder in Bhadon
(August-September).
JiMQ. ^T^
^^W
^^T^
fti^
^T^
^T?r
Karke
hhlnjai Kankri, Singh garjaijay,
Kah Bhaddar sunu
Bhaddari,
kutta hhat na
khdy.
"
If in Cancer
(Sdwan, July-August)
the
gravel
is
wet,
and Leo
(B/iddon, August-September) passes by
with
thunder,"
saith
Bhaddar,
**
hear, Bhaddari,
rice will
be so
plentiful
that even
dogs
will refuse it."
460. The
meaning
of west wind in
Sdican,
and east
in Bhddon.
8^0
^T^^ x?^m
W^^
JT^T
^TfHT
^t t^'T
Sdon
pachhioa,
Bhddah
purwa,
Asin bahe
Isdn,
Kdtik, Kanta,
sikio na dole katai ke rakhhak dhdn.
If the west wind blows in
Sdwan,
the east in
Bhddon,
and the north-east in
Asin,
and if there is so little wind
in Kdtik that even the reeds do not
shake, where,
my
dear,
will
you
have room to
keep your
rice ?
(i.e.
You
will have a
bumper crop.)
BIHAR PROVERBS. 215
461. The effect of east wind in Sdwan.
8^^
m^^ ^^
^%
^x%^i
^%f
^T^
^^^
^srr
Sdon mas hahe
purivaiyay
henchah harad klnah
gaiya.
If the east wind blows in
Saican,
sell
your
bullocks and
buy
cows
(it
will be no use
trying
to
plough).
462. The effect of west wind in Sdivan.
8^R
^T^'T^ ^^W(
^5T ^^
^ft
ff^f
% ^1^
^^t
^<^
Sdonak
pachhwa
din dui
chdri,
chulhi Ice
pdchhi upjai
sari.
If the west wind blow in Sdwan for
only
two or three
days,
rice will
grow
even behind
your
hearth.
463. The effect of west and east wind in Sdwan and
Bhddon.
8^^
^TR^ ^^^(J
?Tff ^T
^T^"" ^TTT
^?!T^ ^%
Sdon
pachea
mahi
hhare,
hhddon
purwa patthal
sure.
If the west wind blow in
Sdwan,
the land will be flooded
;
and if the east wind blow in
Bhddon, (it
will rain so
that)
the
very
stones will melt.
464. Heaviest rain in Asres and
Ifaggha.
Je na hhare Asresa
Maggha, pher
hhare Asresa
Maggha.
That which is not filled
up
with water in Asres and
Maggha
has no chance of
being
filled
up
till
they
come
again
next
year.
465 to 474. To Bhddon
(August-September)
the
following
apply
:
465. Loss to cultivator if he does not finish
transplant-
ing
rice before Purwa.
8^M
5^^
Kt^
^5
fgR^T^ -^^T
^^ft
^T^T '^^^
Purwa
rope pur kisdn,
ddha khakhri ddha dhdn.
216 BIHAR PROVERBS.
If a cultivator does not finisli
transplanting
before
Purwa
{i.e.
Purha
Phaguni),
half his
crop
will be
paddy
and half chaff.
466. The effect of east wind in Purica.
Jaun Purwa
puricaiya awe,
sukhie
nadiya
ndo chaldwe.
If the east wind blows in the asterism of Purica
{i.e.
Purha
Phaguni),
there will be so much rain that
ships
will
float in the
dried-up
beds of rivers.
Closely
connected with this is the
following
:
467. The effect of west wind in Purica.
Purwa
parjaun pachhwa hahai,
bihami ranr hat
karai,
Eh donon ke ihai hichdr u barsai i karai hhatar.
If the west wind blows
during
Purwa,
and if a widow
chats and
smiles,
from these facts
you may judge
that in
the first case it will
rain,
and in the second case she is
going
to
marry
a second time.
468. The
meaning
of clouds
flitting
like the
wings
of a
partridge.
Tltir
pakh megha ure,
o bidhwa musukde.
Kahe Dak sunu
Ddkini,
u barse
Ijde.
"
When the clouds
fly
like the
wings
of the
partridge
and when a widow
smiles,"
saith
Ddk,
"
hear, Ddkni,
the one is
going
to rain and the other to
marry." (Com-
pare
Proverb
379.)
BIHAR PROVERBS. 21:
469. The
meaning
of a
cloudy sky
on
Friday
and
Saturday.
%^R ^%
^fft
f^^
^T% TfT^^
Suk kare hadri sanlchar rahe
chhdy,
Aisan hole Bhaddari bin barse
nahlnjay.
"
A
cloudy sky
on
Friday
and
Saturday," says
Bhaddari,
"
is a sure
precursor
of rain."
470. The effect of east wind in Sdon and west wind in
Bhddon.
8^0 ^BTRiT 1
^^ ^^
^^fn mtK
Saon ke
purwa,
Bhddon
pachhima jor,
Bardha benchah
Sdtni,
chalah des ka or.
My
husband let us sell our bullocks and leave the
country
if there is east wind in
Sdon,
and a
strong
west
one in Bhddon.
471. When to cease
planting paddy.
S/usi amdwas chauthi
chdn,
ah ki
rophah
dhdn kisdn.
After the Kusi Amdwas
(the
festival of the 15th
Bhddon,
on which Brahmans
dig
kus
grass),
and the Chauk Chanda
(the
moon of the 19th of
Bhddon),
cultivator ! You need
not
plant
out
paddy.
472. Not to
transplant
in Utra
Phaguni.
8^R ^fTTT W ^lt%
-frxT^
^^T ffVT \|T^
ftH ^?:f
^
Utra men
jani ropahu hhaiya,
tin dhdn hoe terah
paiya.
218
BIHAR
PROVERBS.
Do not
transplant
in Utra
Phaguni (about
the latter
half of
September) ;
for
you
will
only get
three
grains
to
thirteen
empty
husks.
473. The
meaning
of a crow
speaking by night
and a
jackal by day.
8^^
TTrr^ -^m
^^f^^rn;
^
^fK
^t^t
^
^^^ttt
Rdtak
kdga
dlnak
siydr, kijhari
hddar ki
uptdr.
If the crow
speak by night
and the
jackal by day,
there
will be either a rain-storm or an inundation.
474. The
meaning
of wind
blowing
from four
quarters.
8^8 ^^'^IT ^"^-^
^1
Wf!T^ ^^
f[W\ ^T^T
^ ^^
Ana haua hahe
hatds,
tab kola harkha ke as.
When the wind blows from all four
quarters,
there is
hope
of rain.
475-479. To Asin
(September-October)
the
following
apply
:
475.
Hat?dya
rain
produces
three
things
and
destroys
three
things.
Satiny
a barse tin
hot-ba, sakkar, sdli, mas,
Hathiya
barse
tinjat-wa, til, kodo, kapds.
Rain in
Hathiya
produces
three
things, sugar-cane,
rice,
and
pulse ;
and
destroys
three
things,
sesanium, kodo,
and
cotton. With this
may
be
compared
the
following.
BIHAR PROVERBS. 219
476. Eainless Aradra
destroys
three
crops only,
but a
rainless
Hathiya destroys everything.
ff^^
5i^ ^^ ir^ ^f^^ x?Tfif^
'TT^
Adra
gel
tlnon
gel,
san, sdthi, kapds,
Hathiya gel
sabh
gel, dgil, pdchhil
chds.
Want of rain in Aradra
destroys
three
crops, hemp,
sixty-day
rice,
and cotton. But
by
want of rain in
Hathiya
everything
is
ruined,
both what has been sown
and what will be sown.
477. The effect of rain in
Hathiya
and clouds
only
in
Chitra.
Hathiya barise,
chitra
menrrdy,
Ghar baise dhanha
ririydy (or agrdy).
If
Hathiya
rains and
(the
clouds
of)
Chitra hover
about,
the
paddy
cultivator sits at home and utters cries of
joy.
478. The effect of rain in Chitra.
8^^ t^rl-^T ^rt
^Tt
^T
^'t
HTT 'l^t
^
^
Chitra barse mdti mare
dge
bhdi
gerui
ke kdre.
E-ain in Chitra
(in October) destroys
the
fertility
of the
soil and is
likely
to
produce blight.
479. What to sow in Chitra.
8^e
^T^T
f^fTTT TTt
^TTt
^"Hin t^cTTT
^^
^^it
Adha chitra rdi
murdi,
ddha chitra
jao
kerdi.
In one half of Chitra sow mustard and
radishes,
and in
the other half
barley
and
peas.
220 BIHAK, PROVERBS.
480-481. To Katik
(October-November)
the
following
apply
:
480. The effect of a shower in Sicdti.
8^0 u^ xr[^ gfr ^T% ^T^
f
Tt^TT t?fiT
^TT xnn^
Eko
pdnijo
harse swdti kurmin
pahire
sona
pati.
If a
single
shower come in
Swdti,
it enriches
people
so
much that even Kurmi women
get golden earrings
to wear.
481. Instructions about
harvesting
rice.
8^^
t^ f^^
IT
fr^
^T'T tW^T H^
^ff
x^
^T
1^ ^^"TTcI^ ^^
^TF'T
TT^t WTW ^T*
^'TT'T
Bed bidit na hokhe
dn,
Una Tula nahin
phute dhdn,
Stckh sukhrdti deb
uthdn,
tahrai barhai karah
nemdn,
Takrai barhai khet
kharihdn,
takrai barhai kothie dhdn.
What has been written in the Vedas cannot
happen
otherwise,
and
paddy
cannot
ripen
before the balance
{i.e.
Libra, Kdtik,
October-November).
From the festival
of the Sukhrdti
{i.e.
the
Diwdli)
to the Deb Uthdn
(11th
of
the
light
half of
Kdtik)
there will be
happiness.
On the
12th
day
after
that,
hold the festival of
eating
the new
grain
;
on the 12th after
that,
heap up
the corn on the
field and
threshing-floor ;
and on the 12th after
that,
put
the
grain
in the store-house.
482-486. The
following
are the
signs
of the
stoppage
of
the rains :
482. Clear
nights
indicate
breaking
of the rains.
8^^ W^
^ ^^ eft ^sn H^ t^^
tf'T ^T^
^^ ^^
^fif-
^ITT
^RTf^'T
^xj
ii{T:sf[
Chhap
ke
ugai
to
kya hhaye
nirmal raini
karant,
Ely Jal
dekhihah
sagra,
kdmin
kup
bharant.
BIHAR PROVERBS. 221
It matters little if the sun rises obscured
by
clouds,
because when the
nights
are clear
(the
rain will
stop).
You will
only
find water in the
sea,
and women will
have to
go
to the wells for water.
483. A cloudless
night
and a
cloudy day
show that the
rains are at an end.
Bat nihaddar
(or
rdtuh
chakmuk)
din ken
chhdya,
Kahen
Ohdghje
harkha
gay
a.
If
you
see a cloudless
night
and a
cloudy day,
be
sure,
says Ghdgh,
that the rains are at an end.
484. The
barking
of the fox and the
flowering
of the
kds
grass
are
signs
of the end of the rains.
8^8
^^
^^^ ^%
^T^ ^^
TTff ^^
^ ^T^
Boli
lukhri, phule kds,
ah ndhin harkha ke ds.
The
barking
of the fox and the
flowering
of the kds
grass
are
signs
of the end of the rains.
485.
Appearance
of the star
Canopus
indicates the end
of the rains.
B^M
^5i ^ir^ w^
T|%
qiw ^^
iT#r ^T^T
i ^T^
Uge agast
han
phule kds,
ah ndhln harkha ke ds.
The
appearance
of the star
Canopus
and the
flowering
of
the kds
grass
in the forests are
signs
of the end of the rains.
486. The
meaning
of the
flowering
of the kds and kus
grass.
8^^
^rwt
^t
^?
^
'TT'I ^^ ^
T^^^
^TT flR^TT
Kdsi kusi chauth ke
chdn,
ah ka
rqpha
dhdn kisdn.
222 BIHAR PROVERBS.
If the lids
grass
and the kus
grass
flower on the 4th of
the
light
half of
Bhadori,
why
do
you plant
out,
culti-
vator
(for
the rains are
stopped)
?
487-491. The
following
refer to the
dry
seasons :
487.
Respective
effects of rain in
Aghan, Pus, Mdghy
and
Phdgun.
Aghan dohar,
Pus
dyaurha, Mdgh satcdi,
Phdgun
barse
gharhun kejdi.
If it rains in
Aghan (November-December), you
will
get
double an
average crop
;
if in Pus
(December-
January),
one and a half
;
if in
Mdgh (January-February),
one and a
quarter
;
but if in
Phdgun
(February-March),
then even
(the seedlings
which
you brought from) your
house will be lost.
488. The effect of rain in
Aghan.
Aghan menje
barse
niegh
dhan o
rdj'a
dhan o des.
Happy
are the
king
and
people
when it rains in
Aghan.
489. The effect of rain in Pus.
jjT=q
xTR^
^^
^^T "pw ^\n
%f
-^^n
^
Pdni barse ddha
Pus,
ddha
gehun
ddha bhus.
Eain in the middle of the month of
Pus,
i.e.
early
in
January,
will
give you
half wheat and half chaff.
BIHAR PROVERBS. 223
490.
Signs
of
drought.
wra
^ fT frrf
^^1
^^t
wi TT'ft
>^tT
^"t^"Y
Magh
he
garmi,
Jeth
kejdr, pahila pdni
hhar
gail far,
Ghdgh
kahe ham hobaun
j'ogi,
kudh ka
pdni
dhoihen dhohi.
Heat in
Mdgh
(January-February),
cold in Jeth
(3Iay-
June),
and the tanks filled \nth the first fall of rain
(are
signs
of a
drought).
I'll become a
beggar, says
Ghdgh,
and the washerman will wash with well water.
491. The
meaning
of west wind
respectirely
in Chait
(March-April)
and Bhddoh
(August-September).
Chait ke
pachheya,
Bhddoh
kejalla,
Bhddoii ke
pachhei/a, Jfdgh
ke
pdlla.
The west wind in Chait
(March-April)
means rain in
Bhadoii
(August-September),
and the west wind in Bhddon
means frost in
Mdgh
(January-February).
224
CLASS yi.
Proverbs Relating to Cattle and Animals in General.
492. A calf takes after its
mother,
and a foal after its
father.
Man
gun
bdchh
pita gun ghor,
Nahln kuchh to thoro thor.
A calf takes after its
mother,
and a foal after its sire :
if not in all
points,
still in a few
{i.e.
to some
extent).
493. Can an ass be lean in the month of Sdican ?
Gadha duhar Sdwan mans.
Is it
possible
for the ass to be thin in the month of
Sdwan ? i.e. when there is abundance of
grazing
to be had.
Said when
any
one
complains
or
pretends
to be in want in
the midst of
plenty.
A
iceary
Bullock.
494. To a
weary
bullock its
girth
even is
heavy.
UQ.8
^^^
^^
%
^ZTT 'ITT^
Thdkal harad ke
petdr
hhdri.
To a
weary
bullock even his
girths
are
heavy.
^ZTT
"Petdr'' is the
girth
of a
pack-bullock.
It is
usually
made of
^^TT neivdr,
with a
piece
of bamboo
catch tied to one end of
it,
and is
passed
round the bullock.
BIHAR PROVERBS. 225
495. To a
weary
bullock his
empty panniers
are even
heavy.
Thake bail
gon
bhai
bhdri,
Tab ab ka lade
baipdri.
To the
weary
bullock even his
empty pack
is
heavy (to
carry)
:
then,
why
are
you going
to load more on
him,
Pediar ?
"
Gon
"
also
"
gondi"
and
"
gund,"
are
grain bags
for
pack
bullocks.
Wmrt"
^'
Baijmri"
is a
petty
trader who deals in
grain,
and
conveys
it from market to market on
pack
bullocks,
buying
and
selling.
E.E. Last straw breaks the camel's back.
496. A
separate
house for a blind cow.
Kdnih
gaiya
ke
alge
bathdn.
A blind cow
requires
a
separate cattle-yard.
^^f
"
Bathdn
"
is a
cattle-yard
or inclosure where
the cattle rest.
i.e. One with a
peculiarity, idiosyncracy
or
crotchet,
one
who wants
everything
his own
way,
i.e. is not satisfied
with what answers for
everybody
else.
497.
Driving away
a
grazing
cow a sin,
Be^ %^T
^i^ ^^T ipaf m^\
ftxr ^if
%
^TU
Kekar kheti kekar
gdi, pdpi hoejehdn kejde.
It is neither
your
field nor
your
cow
;
you only
make
yourself
a sinner if
you
drive it
away.
A safe but selfish dictum to
prevent any
harm
coming
16
226 BIHAR PROVERBS.
from
interfering
in what does not
actually
concern
you.
"
It does not concern
you
if another's field is
being grazed
by somebody
else's cow
;
if
you
drive it
away, you only
incur the sin of
keeping
a cow
hungry."
This idea
underlies and
explains
the
apathetic
attitude and total
want of
public spirit
in the mass of the
people
towards
any
reform or
public
measure,
because
"
it is safer not to
interfere in what does not concern them." Mill ascribes
this
feeling
in a
people
to the
previous
bad Government
under which
they
have
suffered,
and which has
taught
them to
regard
the law as made for other ends than their
good,
and its administrators as worse enemies than those
who
openly
violate it. He
goes
on to
say,
that while
this
feeling
exists,
"
a
people
so
disposed
cannot be
governed
with as little
power
exercised over them as
a
people
whose
sympathies
are on the side of the
law,
and who are
willing
to
give
active assistance in its
enforcement."
The death of a
cow,
no matter how it
occurs,
is held a
sin,
and has to be
expiated by feeding
Brahmans and other
acts of
piety.
If a cow dies with a halter round its
neck,
the
person
who tied the cow last has to
expiate
its death.
For this reason a cow about to die is unloosed from its
halter. If a man kills a cow
by
accident,
he has to
undergo
severe
penalties
in the
way
of
feasting
Brah-
mans and
doing
other
expiatory
acts. The man
(or
woman) through
whose fault the cow
dies,
if
poor, goes
a-begging
with a
piece
of the cow's
tether-rope
;
and
with the alms he thus obtains he feeds Brahmans. Until
this is done the sin is not
expiated,
and the
person
remains
an outcaste.
During
this interval the
sinning
person
is not
supposed
to
speak.
A
good
Hindu will
BIHAR PROVERBS. 227
never sell His bullock or cow to a butcher
;
but this rule
is
hardly
adhered to
now-a-days.
498. God takes care of a blind cow.
Andhri
gdi
dharam rakhicdr.
God
provides
for a
helpless (blind)
cow.
A blind cow is
supposed
to be treated
kindly
from
religious feelings,
i.e. God takes care of the
helpless.
E.E.
"
The wind is
tempered
to the shorn lamb."
499. In the
prancing
of the
pack
bullock his master is
visible.
Bail na kude kude
gon,
I tmndsha dekhe kaiin.
(or
hail na kude kude
tangi.)
A bullock does not
leap,
but his load does : who ever
saw such a
sight? (Grierson).
^T Gon,
Grain
bags
and
panniers
for loaded
cattle,
here
by metonymy
for the
possessor
of the
gon.
It is not
really
the bullock that
leaps,
but his master or
supporter {gon),
i.e. his master causes him to
jump
and
prance.
Said when one is a mere
puppet
in the hands of
another,
at whose instance he is
acting
when one is
outwardly
the actor or
doer,
but is
really j^ut up by
another who
pulls
the wire.
500. The calf
leaps presuming
on the
strength
of the
tethering peg.
MOO ^ZT ^ ^%
^W^
^t^
Khunta ka hale hachhico kudela.
The
young
bull
jumps according
to the
strength
of the
228
BIHAR PROVERBS.
post
or
peg
to which it is tied. That is to
say, relying
on the
strength
of its
supporter.
One is
strong
or weak
(or
exerts hfs
strength)
in accordance with the
support
he
gets.
Said when one
presumes
on another's
support
or
pro-
tection.
501. Rules for
selecting
cattle.
^
^t%I
^^T ^^
Z^T
'qTf^
^I
^^"ThC
^f vu:
m^
%1mj
t'n
Tift tj-n:
i
^'^f
t-n
1^
^^-^
^^
ftWTK t^ ifff
^T??
cftfTX
ail besdhe chalalah
kant,
hail hesahiha du clu
dant,
Kdchh kasauti sdwar
ban,
i chhdri kiniha mati
an,
Jabai dekhiha
rupa dhaur,
taka chart dlha
upraur,
Oh
parjab
dekhiha
maina,
ehi
pdr
se dlha baina.
Jab dekhiha
bairiya gol,
nth baith ke kariha
mol.
Jab dekhiha
kariyawa kant,
kail
gola
dekhah
janu dant,
Sarag patdli
bhaunah
ter,
apan
khde
parosiye her,
Kaila kdbar
gol
tikdr,
Iho harihen ddm tohdr.
(1). My
dear,
you
have started to
buy
a bullock: be
sure and
buy
one with
only
two teeth. Do not
buy any
which is not some shade of
grey
;
but if
you
see a
pure
white
one,
you may
advance
your price
four
rupees.
If
you
see one with loose
horns,
give
handsel without
crossing
the road
(to
look at it more
carefully,
i.e. it is sure to be a
good one).
If
you
see one with a red head and a
light
red
body,
don't
buy
till
you
have had a
good
look at it.
BIHAR PROVERBS.
229
But,
my
dear,
if
you
see a black or a
yellow grey
or a red
one,
don't take the trouble to look at its teeth.
(2).
The
following
is a
warning against
two kinds of
bullocks : A bullock with horns
pointing up
and
down,
or one with crooked
eyebrows, injures
its master and the
neighbours
as well.
(Grierson).
(3).
A
yellow grey,
or a
speckled,
or a red
one,
or one
with a
spot
on its
forehead,
will make
you
lose the
price
you pay
for them.
502. The bullock
toils,
but the
bay
horse is
pampered.
^0\ ^\^ gjz
?TT
t^ t^^ ^^T5T ^t^
Pis kut mare haila haithal
khdy surang.
The ox wastes himself in
labour,
while the
bay
horse
gets
his
grain
in ease.
R^ 3RZ
Pis kut is to
grind
and
pound,
i.e. to labour.
Said when
any
one
labours,
while another
reaps
the benefit
without
exerting
himself at all.
"Wt^ Surang
is a
light bay
horse. The valuable horse
is seldom used. He is
kept
more for show in the stables
of the rich.
503. The camel is blamed in the whole
army.
Sagare phaud
men unt badndm.
In the whole
army
the camel is most
blamed,
because it
has such a
long
neck and
exposes
the
position
of the
army.
504. You can endure kicks from a milch cow.
MOB
WrflWf^f
TTT^^ftll^t^'T
Jdhi ten kichhu
pdie,
sahie karui
bain,
Ldt khdt chuchukdr ten sahat dudhdri dhen.
230 BIHAR PROVERBS.
From whomsoever
you expect
to receive
benefits,
you
must bear abusive words
;
even while
being
kicked
by
a
milch
cow,
a man will endure its action and
pat
it
(Grierson).
505. You can endure kicks from a milch cow.
MOM
f
>jTfT
wr^ %
^
^rt *i^t
Dudhdri
gde
ke du Idto hhala.
Even two kicks from a
good
milker are to be valued
(Grierson).
A man can bear
up
without
grumbling
harsh treatment
from whom he
expects
some
benefit,
just
as one does not
mind a kick or two from a
good
milch cow.
506. Points of a milch cow.
Mo^
w^ iT^
wrfl^
f^re^ ^^^ ^T^
^^f
fti^ ^^^
^
-I^ ^-I Bi;:
efiT^T
xTf^%
^iV ^-^ix
%
^%
^% m^
Achchhi
gay hesdhiye jiski kajjal hdn,
Solah
singh,
battls
khuri,
nao
than,
terali
kdn,
Angan
barse
ghar
hJiare hdchha
ghds
na
khdy,
Pahile
dahijamdi
ke
plchJie
kine
gdy.
While
you
are
buying
a
cow,
buy
a
good
one with clear
eyes,
and horns 16
fingers (inches) long,
hoofs
32,
udder
9,
and ears
13,
and
you
will then have milk
pouring
in
your yard
and
your
house full : the calf will also have so
much of it that it will not
graze.
But remember first to
try
the milk for
tyre
before
you buy
the cow.
APPENDIX.
POPULAE SrPEESTITIONS AND EEROES.
Introductory Notes.
It would be a
hopeless
task to
attempt
to
give
a
full account of the
popular superstitions
and errors that
encompass
the natives of Bihar. Their lives are made
up
of them. From their birth to their death
they
afford
the
guiding
clue,
and furnish the food on which their
hopes
and fears are fed. When a child is
born,
it has
to be
carefully guarded
from the evil
spirits
that
usually
hover about the house of its birth. If it
gets
over the
early
ailments to which all infants are
subject,
the cure is
ascribed to the charms of some
respected
old woman of the
village
who
possesses
the secret. If it
dies,
some
malig-
nant
demon,
who has not been
propitiated,
has carried
it
away
;
or some
supposed village
witch,
who has
long
borne a
grudge against
the
family,
has
gratified
her
greed
for infant life
by causing
its death.
^
^
In cases of difficult labour a
gun
is fired near the
lying-in
room,
ostensibly
to scare
away
the
hobgoblins
and evil
spirits
who
delay
the birth
;
but
probably
with a more
practical
view to
help
the birth. As often
happens
a
supposed popular
error
may really
rest on sound
practical grounds,
which
experience
has shown to be
necessary
and is followed
empirically.
Sir A.
Lyall, commenting
on this
practical
feature of
superstitious observances,
remarks,
"
Many practices,
ascertained
empirically
to be fit and
expedient,
have become in course of time so
overgrown
and concealed
by
the
religious
232
APPENDIX.
If
any
one is unsuccessful in an
undertaking,
he has
failed to
propitiate
his
presiding deity
;
if
successful,
his
deity
has favoured him. At
birth, death,
marriage,
and
every important
event of
life,
the
gods
are consulted
;
and
if their
warnings
and wishes
(now very
often
interpreted
according
to the circumstance of the
consulter)
are not
implicitly
followed,
it is rather from his
inability
to
carry
them out in their
integrity
than from a want of faith in
their
efficacy.
In
Bihar,
side
by
side with
signs
of
civilization,
will be
found ideas and beliefs which have
long ago
been eradi-
cated from other more advanced
provinces. Lingering
and
interweaving
themselves with the
daily thoughts
and
doings
of the
people
are
superstitions
such as are to be
looked for in vain elsewhere. The civilization as
yet
is
only
a thin veneer which has
hardly permeated
the
upper
crust. The beliefs and
mainsprings
of action
yet
remain the same in the mass of
people
as
they
were
centuries
ago.
A thin
coating
of western varnish
gives
a
specious appearance
to the culture which is
only
skin
deep,
customs and observances
aboriginal
and
Aryan
commingle
in one confused
jumble,
and Muhammadan
ceremonies and Hindu rituals are
mutually interchanged
among
the lower order of both classes with a most
accommodating
and tolerant
spirit.
There are as
many
Hindus who
zealously keep up
the Muharram tamdsha
in
Bihar,
as Muhammadans who
annually
celebrate the
Chhat and Holi. A Hindu woman as
piously places
her
observances in which
they
were
originally wrapped up,
that it is now
very
difficult to extract the
original
kernel of
utility,
and one
only
hits
upon
it
by
accident,
when in
trying
to abolish what looks like a ridiculous and useless-
superstition,
the real
object
and reason are
disinterred,
and sometimes
proves
worth
knowing.
APPENDIX.
233
votive
offering
on tlie
grave
of the Muhammadan
Saint,
when her child recovers from
illness,
as a Musalman
woman
propitiates
the Hindu demon with a black
goat
when he has devoured her husband's second
love,
who
had weaned his affection from her. The same rites and
ceremonies and observances connected with the
daily
life of the Bihar
peasant
are
practised
in the
villages
now as
they
were
probably
centuries
ago,
the
only
differ-
ence
being
that
they
are
adapted
to suit the altered
circumstances. These would
sadly
be
misplaced
in the
heart of a
great city
amid the din and bustle of fashion-
able
civilization,
but are not out of
keeping
with the
simple peasantry
and the retired
scenery
of Bihar
villages.
Of such a vast
subject,
with so
many
ramifications,
all
that can be endeavoured is to
give
a few instances of the
popular superstitions
and errors that form the
warp
and
the woof of the Bihiir
peasant
life,
principally
those
which bear on some of the
proverbs
and illustrate them.
The same remarks
apply
to the other
subjects
which form
the
Appendix.
The notes under each are far from
being
complete. They give
a few
only
of the
prevailing
customs,
more as
illustrations,
than as an exhaustive treatment of
the
subject.
1. Names
of
certain individuals and animals not to he taken.
There is a
popular
and
widely prevailing
idea that the
names of certain
opprobrious
individuals and animals
ought
not to be uttered in the
morning
from a
super-
stitious
feeling
that the utterer is sure to meet with some
misfortune
during
the
day
; e.g. (a)
The name of
any
well-known miser is never
pronounced
in the
morning,
from an idea that he who takes his name will not
get
234 APPENDIX.
his meals till late in the
day,
or some misfortune will
befall him.^
This
feeling
is sometimes carried to such an extent that
some
places
which are named after a known miser are not
pronounced
in the
morning.
For
example,
a well-known
village
in
Champaran
known as Munshi ka bazar
(on
the
Sugau-li Gobindganj road)
is never named in the morn-
ing,
because the man after whom it is named one Munshi
Lai was a notorious miser
;
similarly
a
village
in the
Betiya
Subdivision,
called
Bhaluah,
is not
pronounced,
because its name is akin to that of a bear,
(b.)
The
following
animals are not
readily
named in the
morning
:
Owl,
monkey,
ass, snake, bear, etc.,
from an idea that some
misfortune is sure to befall the
person
who names them,
(c.) Similarly
it is considered unfortunate to meet
any
of
these animals in the
morning
when one is
starting
on
a
journey.
To see the face of
any
of a low caste the
first
thing
in the
morning
is also considered
inauspicious.
A
Dhohi,
a
Dom,
and a Charnar are
especially
avoided
early
in the
morning.
2. Jdira or
journey.
The
superstitions
connected with a
journey.
How
augured
to he
auspicious
or not.
No
journey
is ever
undertaken,
in fact
nothing
of
importance
is
begun,
without first
consulting
the Brah-
man as to the best hour for
commencing
it. The
propitious
hour
having
been
ascertained,
the man who
is
going
on a
journey
starts at that hour.
If,
on account
of some
pressing
business or some other
cause,
he cannot
conveniently pursue
his
journey
at that exact hour
(as
'
The name of Mir
Gadhaia,
in
Patna,
is an
example
of this.
APPENDIX.
235
it often
happens),
still,
in order to
comply
with the
requirements
of the
omen,
he makes a show start at
the exact
auspicious
time,
and halts a few
steps
from his
house. For this
purpose Eajas
and well-to-do
personages
have what are called
j'dfra houses,
where
(after having
left
at the exact
auspicious hour) they
halt and finish their
urgent
business before
finally proceeding
on their
journey.
People
who cannot afibrd to have a
Jdtra
house send out
some of their
wearing apparel
with
money
or
grain
tied to
it in
advance,
and this is
kept
in a friend's house on the
road till
they
come
up.
The
grain
or
money (as
the case
may be)
is afterwards distributed
amongst beggars.
When
starting
on a
journey,
the
following
are considered
good
omens to see :
(a) Any
one
carrying
a full chattie of water.
(b)
A
pot
of
tyre
or curd.
(c)
Fish.
(cl)
A dhobi
carrying
a bundle ofclean washed
clothes,
etc.
The
following
are considered
unlucky
omens :
(a) Meeting
a
Teli,
or
oilman,
is considered
especially
unlucky. (The
traveller
invariably
returns
home,
post-
poning
his
journey.)
(b) Meeting
a
jackal crossing
from the
right
side of the
road to the left.
(c)
If
any
one should call out to the traveller or
put
any question
to him when he is about to
begin
his
journey
it is considered
unlucky
;
also if
any
one should sneeze
or
cough
at such a time.
3.
Marriages of
Tanks and Wells.
When a tank or well is
dug
and
completed,
it is
emblematically
married to a tree or wooden
image,
236
APPENDIX.
which is
planted
in the middle in the case of
tanks,
and
alongside
in the case of wells. A
summary marriage
(called
jalotsarg)
is
gone through,
after which the tank
or well is declared to be
open
for use. This
superstitious
ceremony
is
probably gone through
with the idea that
unless these sources of water are
married,
the
yield
will be less
plentiful. Mango groves
on
being planted
are also married to a bar tree
(Indian Ficus),
which
is
planted
in the north-east corner
(called
hdn
Kon)
of the
tope.
A thread is
passed
round the whole
grove,
or sometimes
only
round the first
planted
tree
and the
"
husband
"
bar
tree,
and a
summary marriage
ceremony
is
gone through
: after which the
mango grove
is declared to be married. Mr.
Grierson,
in his
*'*
Bihar
Peasant
Life,"
notes that an emblematical
marriage
of
a
grove
to a well is also
gone through,
without which
preliminary
observance it is unlawful to
partake
of
the fruit.
4.
Divination,
and
charms,
incantations and annulets to cure
maladies and
keep off
or exorcise evil
spirits,
etc.
There are various means
adopted
for
foretelling
events
and of
finding
out whether an
undertaking
will succeed or
fail. The
principal way
of course is to consult
Briihmans,
who are
supposed,
from a
knowledge
of
astrology
and
other
sources,
to
possess
the
power
of
foretelling
events.
But other
summary ways
are resorted to
by
the common
people
to ascertain in a rude and
ready
manner if what
they
are about to undertake will
prove
successful or not
;
e.g.
a handful of corn is taken and the
grains
are divided
into
pairs
: if
they
come out
even,
the
undertaking
will
succeed
;
if
odd,
it will fail. A sneeze from
any
one
APPENDIX.
237
present
is considered
especially
an evil omen when
anything
is about to be
begun,
while the
"tic-ticking"
of the lizard under the same circumstances is considered
a favourable
omen,
because it is
supposed
to
say
"
right
"
{thlk).
To find out whether an
undertaking
will
succeed,
the women
commonly wrap
the ends of two
pieces
of stick
with cotton : the sticks are then laid down on a
plastered
floor,
and after a time the
wraps
are examined. If the
cotton has unwound itself in
both,
the action will meet
with
complete
success
;
if
only
in
one,
a
partial
success.
One
way
to insure success in an
undertaking
is to lift
that foot first which
corresponds
to the nostril
through
which one is
breathing
harder at the time.
There are numberless charms and
spells
for
curing
ailments. From a
simple
headache to the severest
malady,
from an ant bite to a snake
bite,
all are
supposed
to be
curable
by
means of mantra or enchantment and incanta-
tions. The marvellous
efiicacy
of
spells
and charms is
ingrained
in the native mind
;
and
though
he
may
resort
to
medicine,
he does it more as an
auxiliary remedy
than in
implicit
reliance on its
healing powers.
If a
villager
is bit
by
a mad
dog
or
jackal,
he betakes
himself to the
Ojha,
or
wizard,
for the
purpose
of
*'
extracting
"
the
poison (Jhdrab, literally
"
to cleanse
"
or "dust
").
The wizard
repeats
some
mystic
words over
a bowl of water held under the
wound,
and this water
the
patient
has to drink. After awhile he vomits the
water,
and
along
with it the hair of the mad animal that
has bit him : this is
supposed
to efiect the cure.
They
believe
implicitly
in these enchantments and charms.
Amulets are
commonly given
when
any
one suffers from
a chronic
malady
or is liable to certain
diseases,
and also
238
APPENDIX.
as
phylacteries
to
preserve
the wearer from
danger
or
disease. Of all the
grotesque superstitions
about the
curing
of diseases not the least ludicrous is the belief
in the
healing powers possessed by
one born with
"
feet
presentation."
A kick from
him,
or even a touch with
his
toe,
is
supposed
to eflfect a
ready
cure in certain
diseases,
such as sudden rheumatic
pains,
etc.
And,
strange
to
say,
the
repeated disappointments
whicb
they
must have met with have not
proved
sufficient to dis-
abuse the rustic mind of this love of veneration for
natural events which
happen
to be out of the
ordinary.
They
still
cling
to a belief in their
mysterious healing
efficacy.
5,
Superstitious
ceremonies and observances connected with
birth and death.
On the birth of a child the
following
ceremonies and
observances are
gone through
: All
ingress
to outsiders
is forbidden into the
lying-in
room. Should
any
of
the inmates have occasion to
go out,
on
returning
she has
to dust her
clothes,
and warm her feet and hands over a
constant fire that is
kept up
in the
doorway.
A torn shoe
or the neck of a broken earthen
chatty
is also
hung pro-
minently
over the
doorway.
A
scorpion,
if
found,
is also
burnt in the fire in the
doorway,
in the belief that a
scorpion sting
will have no effect on the child in after-life.
A
weapon
of
any
kind,
such as a
sword,
a
knife,
a
scythe,
or a
piece
of iron
even,
is
put
near the head of the infant
to
guard
it from evil demons. A child born in the month
of Bhado
(August-September)
is
especially
liable to be
attacked
by
the demon called Jamhua
(which
is
really
"
lockjaw ")
and is
guarded against (or
if it has
already
APPENDIX.
239
seized the child it is
expelled) by firing
off a
gun
close to
the child. In
lockjaw
the sudden start
given
to the child
often
produces
a beneficial effect.
On death the
following
are observed : The
corpse
is
usually
washed in an
open spot,
and then a bier is made of
new bamboos
(cut
from
any
one's
clump
near at
hand,
an
act which is not
objected
to
by
the
owner),
on which the
corpse
is
placed
and carried
by
four men on their shoulders
to a
place
outside the
village
;
and when all the
people
who
are to
accompany
the funeral have
assembled,
they go
to
the bank of a river. A man is
usually
shrouded in
white,
a woman, whose husband is
living
is
usually
shrouded in
coloured clothes. A woman who dies before her husband
is considered to be
very
fortunate. On
reaching
the bank
of the
river,
a funeral
pile
is
erected,
the
corpse
is
placed
on
it, and,
after the chief mourner has anointed its
mouth,
fire is
applied
to it
by
him. He walks round the
pile
three times and sometimes five
times,
touches its
lips
each
time with
fire,
and then sets fire to the
pile.
The fire is
usually bought
from a Dom
(the
lowest caste in
Bihar),
who often sticks out for a fabulous
price
at this
emergency.
When the
body
is
nearly
burnt,
every
one
present
throws
five sticks into the fire
;
any
unburnt
portion
of the
corpse
left is thrown into the
river,
and the
spot
where the
body
was cremated is washed and
plastered
with
cowdung,
and
the chief mourner
plants
a tuhi tree near it. After the
corpse
has been taken out of the house the latter is washed
and
plastered
over,
and the
following
are
placed
in the
doorway
or
gate
of the house : a
stone,
cowdung,
iron, fire,
and water for the
people
to touch on their return from the
cremation. On the tenth
day
after the
corpse
has been
cremated,
all the male relatives of the deceased shave their
240
APPENDIX.
heads,
and those who are sons of the deceased their
moustaches also. On this occasion the Kautdha Brahman
who
performs
such
obsequies
is fed and receives as his fee
the
wearing apparel
of the deceased. After this the
Brahmans are fed on the thirteenth
day
after the death
among
Brahmans,
on the fourteenth
day among Yaisyas,
and on the sixteenth
day among
Sudras. On this
day
the
widow of the deceased is clothed in her widow's
garment
and henceforth she has to
undergo
all the
penances
of her
sad lot.
6.
Planting
trees.
It is considered an act of virtue to
plant groves.
Certain
trees,
especially
the venerated
Plpal,
the
ar,
the
Pankar,
the
Bely
are the favourite
dwelling-places
of the
deities,
and the
gods
are
supposed
'*
to
delight
to sit
among
its
leaves and listen to the music of their
rustling,"
and to
them votive
offerings
of
flags,
etc.,
are made.
They
are
hung
from the tree
itself,
or attached to a bamboo which
is erected close to it. It is considered
unlucky
to
plant
a
plum
tree near the entrance
door,
for its
thorny
branches
are
apt
to catch the turban
every
time the dweller comes
out of his house and thus cover his
head,
which is con-
sidered
very unlucky.
7. Marnier
of detecting
thieves.
A common
practice
is to
weigh
out rice with the
Muhammadan
rupee,
known as
{char ydri rupiyn)
the four
friends of
Muhammad,
and to
give
each one of the
persons
suspected
the
weight
of a
rupee
to swallow. It is said the
thief finds it difficult to masticate and cannot swallow the
dry
rice
through
fear. There is much
practical
shrewdness
and
knowledge
of the
people
in this
device,
as the thief
APPENDIX. 241
naturally
finds it difficult to
bring up
a
quantity
of saliva
(through fear)
to enable him to swallow the
rice,
and thus
betrays
himself. Another
test,
practised by
Mahammadans
chiefly,
is to write down the names of all who are
suspected
on
slips
of
paper
and throw them one
by
one,
rolled
up (as
in a
lottery),
into a small
chatty.
"While this is
being
done two men hold the
chatty (by
its neck or
brim)
on
their
finger
ends,
and
particular
suras or
passages
are read
from the Kuran. On the
slip containing
the thief's name
being
thrown into the
chatty,
it turns round
immediately,
which discloses the thief. There are other tests of boiled
ghi
and oil
;
but these are never resorted to now.
8.
Charms, spells,
and incantations
gone through
(a.)
To
bring
on rain,
(b.)
To
stop
rain,
(a.)
The
following
are
gone through
to cause rain
to fall :
A number of
village boys,
with faces blackened and
in white
dhotis,
leap
on all-fours in the
open
air,
in
imitation of
frogs, calling
out all the
time,
"
Kdla kaloti
njjar
dhoti. Pdni
de, pdni de,"
i.e.
"
"We have made our-
selves black as soot with white dhotis.
Pray give
us
rain,
pray give
us rain!" This is sometimes varied
by
a few
of the
boys turning
"
frogs,"
and some others
playing
with sticks on drums made of old sieves. Thus
they
go
before the doors of the
villagers.
On their
approach,
the women throw a
ghaila
of
water,
in which the
frogs
wallow,
"croaking"
all the time :
Alia
mly
ail
pdni da,
Khapra
men
(or
doM
men)
du ddna da.
"
God
give
us
rain,
so that we
may
have two
grains
16
242 APPENDIX.
{i.e.
even a little
food)
in our earthen
platter."
Alms are
given by
each
house,
and from the collection thus made
a feast is held, Brahmans are also feasted
by
the well-
to-do,
if rain holds off for
long.
(b.)
The
following
are
gone through
to cause rain
to
stop
:
If the rain continues too
long, (1) weights (used
in
weighing)
are
dropped
into a
well;
(2)
a
chirag (or
oil
lamp)
is lit and
put
on a miisal
(pestle
for
pounding
paddy),
which is erected in the
compound
in the
open
air
; (3)
some
figures
are drawn with chalk on walls
by
the women and are
worshipped; (4)
in Shahabad a
piece
of stick is dressed
up
as a
doll,
with a small bundle of
grain
in one hand and a
lighted
torch in the other.
This
effigy
is then
put up
on a
pole
in the
yard.
It is
called
"
Musafar,"
or
"
Wayfarer,"
"
Traveller,"
and is
intended to invoke the
pity
of the
god
of
rain, who,
it
is
supposed,
will relent and cause the rain to
stop,
and
thus enable the
benighted
traveller to find his
way
home
to his
family
with what he is
carrying
for them. The
young
folks in the meantime
keep up
a
vigorous
drum-
ming
with sieves and
sticks,
shouting
all the while the
following
:
Chalni men dnta hddar
phdta.
(Flour
in the
sieve,
the clouds will
disperse now.) (5)
Also a
chirag
is lit inside a dehri
(a
wicker basket for
storing away grain in)
and
kept lighted
till the rain
stops.
HIXDI
VERBAL
INDEX.
{The
Numbers
refer
to the
Proverb.)
II ^
a
II
^Tfif^X aganwan,
394.
^I^TT agwar,
436.
^Tf
"T
agahan,
487.
^^fl
achchhat,
315.
^^t^arhai,
418.
^-^TJ
adra, 447, 448, 449, 450,
451, 453,
476.
^f\sJ^1tT
adhirat,
458.
"^J\;^l^
adhaur,
157.
^;iff ant,
251.
^^p^l
andhra, 340, 364,
397-
T^44|c|^
amawas,
471.
^^J^IT^T arjan,
366.
'^it^'^rr
ariya,
431.
5?^^%^
aslekha,
452.
11 ^
a
II
^T^ afikh, 47, 84, 364,
405.
"^l^rl
achhat,
352.
'^IT^fT aiijan,
220.
"^^X
andher, 61, 244,
330.
^^
adi,
57.
:^Tf^
andhi,
101.
^^ as,
25.
^^nf^asin,
243,
460.
II
^
i
II
^STTT
ijar,
67.
^friWTT
itibar,
265.
^^X^
^im
indar
jao,
152.
II
tni
t^
id,
306.
^^f
isan,
460.
II
^
u
11
^^"^^
uchrung,
105.
^(oT"^^
urharal,
318.
^ff^T
utra, 472.
^^TT^
udrachh,
2.
^^
uddi,
95.
^^T^C;
udhar,
280.
'^XJZTT uptar.
473.
^grjl^'^
upraur,
501,
^^T^ upasi,
44.
244 HINDI VERBAL INDEX.
II ^
u
II
^lint, 98, 194, 205, 374,
503.
^SiHrf ugat,
439.
im
e
II
T^^'^T^
ehwati,
423.
II
^
ai
II
H^Tt!T1T
aifichatanaii,
252.
II ^
o
II
"^t^
ochhi,
199.
II ^^
au
II
"^^ '^^
aua
baua,
474.
II ^
k
II
^cfiT^
kakari, 132,
411.
^ofi"^
kankari,
459.
"gR'iEf^^
kachahri,
257-
^<5(02'T kajrauta,
84.
cfi^cjl
karua,
237.
W^^
kadam,
100.
^^5511
kadua,
21.
^fl kant, 460,
501.
e|5%^ kaneyaii,
326, 327-
oRft"t^^T kanaujlya,
259.
cfiXfTT kapar,
20, 33, 195,
385.
efiHW kapas,
476.
^tTfT kaput,
400.
eJif^cfT
kabita,
41.
efiflfV^
kablr,
399.
^^cT^
kabutar,
253.
e|{%^^
kabelvve,
113.
'SSWK.l
kamra,
138.
^{TTT^ kamal,
399.
cfi^TT
karam,
171.
e|i'!iry^
karai,
443.
fif\^^T
kariyawa,
148,
501.
'^jfTQ'in'
karia,
149.
cjif^^^ karigah,
305.
cR"^^ kareje,
149.
efiT^t
kagje,
278.
'milU kaga,
473.
^W R^^^
kachh
kasauti,
501.
cRTol-?: kajar,
127, 203,
338.
^^
kaji,
419.
cirrZ kat,
25.
cjnt^^ katik,
460.
eftl^t kado, 445,
452.
^H kan,
95.
^T^
kabar,
501.
eUrf'Tf^ kamini,
482.
'<^\M^ kayath,
261, 279,280,
283.
efilfW
karikh,
203.
f^RTfrf^T^TT kirtaniyaii,
239.
f^f^^ kirtik, 443,
445.
t^{^T kisan, 453, 465, 471.
ofiVf^lJ (r1'T^
kinab)
kiniba,
501.
^Z'l
(^Z'T^ kutani)
kutan,379.
cR-JT^ kutbaoil,
203.
^tTT
kutta,
447.
HINDI VERBAL INDEX. 245
g;^^
kudal,
144.
eRtqj
kuppa,
12.
^^fV kubudhi,
63.
^^f?J
kumhara,
286.
gj^^fif
kumhalni,
319.
ajl^fil^
kurmin,
480.
gfjff kurml,
285.
^^^nl\ kulwanti,
391.
W^kuan,
490.
gf^r^
kukur
(WrU kutta),
141,
210,264,350,361,373.
"^J^Z
kurkut,
279.
eRXI kup,
482,
gR^X
kail
a,
501.
efit^^
koili,
50.
^f^kothie,
481.
^^
kora, 300,
383.
^fl^T% kotwale,
409.
^^kodo,
54, 81, 142, 315,
475.
^^)^%f
kormathu,
131.
eht<^4(| koreya,
152.
^fTT
foliar,
118.
c^^
kauri,
14.
e^^X kauva,
18.
fl^^T
kauiisa,
252.
II ^
kl
II
T^T^'^
kliakhri,
465.
^TpSX khagara,
236.
^^'^J
kharcha,
446.
^^7^
kharadi,
340.
Wfx;^Tf
kharilian,
481.
?5^ khalli, 375.
^^T'^ khawas,
412.
1^khassi, 123,
149.
?T51T
khaja,
63.
^J'Z khat,
199.
^f^T
klianra, 357.
^^T
khira, 5,
413.
iftH khis,
22.
^nCTT
khurpa,
202.
#ZT khunta,
500.
T|i;
khur, 7.
^<T khet, 297, 309,
41
1, 433,
481.
%tft kheti, 242, 298, 432, 434,
497.
%^^ff khelaunan,
1 16.
%^^
khesari,
288.
II T
g
II
7l^X\
gagri,
302.
lim
gaj,
299.
'J^flT gaji""
97.
%%"^TT geiiruar,
180.
^T^;^ garur,
150.
TfTTgati,
211.
T^^
gadha,
183, 249, 271,
277, 297,
493.
^^
gaiya,
461.
^^gaiju,
239.
^r^?n garmi,
490.
ifr^T gaiiya,
431.
^T^^garib,
106, 170,
T%^T galaicha,
86,
246 HINDI VERBAL INDEX.
^^f^
gawaiiwafi,
394.
^^RT
gailway,
18, 347.
TT'lft
gafigo,
104.
1T^^
gajeli (ilTSI^ gajab),
329.
^rr^gaji,
331.
ITHV gSnthi,
88.
^TFf^
gari,
400.
^T^
gae,
130.
t^Tl^ girhast,
450.
aiVcI
git,
202,
353.
7l\-^X
gidar,
161.
^?;f girah,
215.
^"^TfT
gujrat,
458.
^
gur,
338,
440.
'IT^ gurhathe,
356.
^^guru,
13.
T^^^ gurbhaiya,
13.
^^"^ gular,
10.
I*^
gund,
495.
^ftTTTt gendhari,
66.
ir^^
gerui,
478.
il^ gehGn,
222,
489.
^^TT goar,
443.
iftcn
gota,
253.
^^
gon,
499.
;ifhj^
goefira,
242,
428.
^^ gol,
501.
II ^
gb
II
yJMl
ghflggba,
442.
^^gbar,29,73,121,181,421,477.
'gf^ gbari,
421.
TEI^ ghare,
80, 81, 82,
83.
^n^rlT gbaraita,
354.
^3tJTl
gbagb,
255, 483,
490.
lEnZgbat,
199.
^nr
ghans,
224,
308.
^^ghiu,
53, 118,
130.
^^
gbughut,
339.
TbRTTY
ghiirmi,
285.
^^
gbuno,
235.
Wt^
ghor,
53,
492.
^^T
gbora,
135, 137, 172,
300.
II ^
cb
II
T^ITT cbacbcba,
419.
^'q) cbacbi,
99.
"^ZIX
chatai, 70.
xf
ff^
cbatur,
22.
^T"^^ cbamakal, 87.
'^T^T
cbamra,
311.
'^Jl'^cbamru,
383.
^nRTTT
cbamar, 71,
269.
^^f^cbarui,
71.
'if^^ cbalani,
93.
'^g-?^
cbaur, 160, 222,
444.
sqfT^X;
cbakar, 39,
40.
^^
cband, 416,
486.
^^7^^
cbandani,
225.
^^^ cbabiik,
137.
x)T^ cbam,
151.
^^tn^ cbarpai,
248.
HINDI
VERBAL INDEX.
247-
t^"z\ chiunti,
191.
f^fTi;T
chitra, 478,
479.
f%r^'2 chirkut,
133.
f^T^Zf^
chirkutahi,
386.
'^^
chik,
178.
^^
Chilian, 323,
446.
'^ft chilli,
HI.
^^^
chilam,
176.
tJ^^^I^
chulhani,
162.
^wff^"^
chundari,
87-
^JfJ chuma, 76.
^^X
chura,
366.
^^1^
chiiri,
424.
'^^IT
chGlha, 94,
259.
^ST chuha,
4.
=^^17 chela.
111.
^ffchait,
243,
491.
^g^^X
chokha,
254.
'qtT
clior, 14, 106, 380, 386, 409,
411, 412, 413, 414, 415,
416.
'^^
chaiith,
486.
^^inT chaupar,
92.
^"^^
chaube,
402.
II 15
chh
II
l^flj
cfi
chhapi
ke,
454.
WT^T 1|'T^
chhan
chhapar,
94.
IPTT W'^
chham
chhuntn,
136.
lg'=^^
chhuchchhi,
9.
W^*^"^
chhuchhundar,
211.
^^
chhed,
93.
^^
chher,
102.
||"^
chheri,
435.
ift^cfi^
chhotki,
394.
1^^^
chhaunri,
103.
II ^
j II
^1"?Tjgfit.
35.
^'I^mjagdipa,
392.
^ll?rrT jajman,
118.
gj^jalla,
491.
gi^T^jawas,
451.
HT^
jar,
490.
WRTjat,
199.
^^^jiyan,
250.
grZ juth,
289.
WtiT Zl[lfjoga
tonan,
359.
^"^ jogi,
490.
gft^IT jolaha,
303, 304, 305,
306, 307, 308,
309.
^^ff
^
jolahin,
301,
310.
gft jao,
307,
479.
^TTT jafigra,
322.
II
^
JJ II
IJITT jhagra,
393.
^clltl jhamvay,
317.
t^jhilli,281.
ffgn^T'njWlanffa,
199.
l|?li;
jhumar,
104, 126,
306.
248 HINDI VERBAL INDEX.
II Z
t
II
^cfift
takahi, 79.
Z^taka, 37.
Z%
%T
take
ser,
63.
Z^JJ
tahra,
343.
TTTt tati, 76.
ZT^T
tap,
347.
fZZft
titahi,
108.
^^fX;
tikar,
501.
"^^T. Z^^
tukur
tukur,
186.
^^^
tetar,
96.
3tlT tona,
359.
II S
tl
II
S^
thag,
283.
Z^ thatha,
115.
JToRT
thakur,
262.
"315 tharh,
30.
ZT^
thaon, 203,
275.
fZ^ft^
thikrio,
240.
"SXt thuthi,
126.
^jfl thenga,
313.
^thes,
26.
^^TT thehuna,
205.
3^-^
thor,
313.
II ^
d
II
\^s^ ^T
(la'ida
dor,
32.
vgT^ (Jak, 447, 449,
468.
^if^'tl dakini,
468.
^T^
darhi,
310.
^fV
dahi,
29.
l^ft
deurhi, 73.
^*fl<oT dyaurha,
487.
^^
doi,
175.
^H dom,
233.
^^doli,
243.
II ^
dh
II
^^dliitho,
321.
^S"^
dhenrhar,
96.
%^'^ dhebua,
221.
^^ dhol,
382.
II cl
t
n
7[^
tangi,
499.
If!T TT'ff
tata
panin,
365.
cWTlTT tamasha, 305,
499.
cflwIT tani,
55.
cfl^
tari,
36.
fIT5^
tari,
288.
cIT^ tal,
164.
ffl^^ tilak,
19.
cftfl tit, 5,
384.
cft-^-T tian,
250.
^^ til,
475.
cft^ tisi, 200,
309.
g^lft ^T^
tulshi
das,
41.
TT^qj
turuk, 287,
288.
^^ tel, 200, 229,
239.
^^t teli, 296, 319, 375.
HINDI VERBAL INDEX. 249
^TT^ tewasi,
44.
rftfTT tota,
287.
II ^
th
II
^^thati,
161.
^Tfthuron,
198.
II
^
d
II
^^
datuli,
369.
5^7f5T
dataun,
45.
^nl
dant,
501.
^?n^
damad, 335,
352.
^^^
darji,
270,
274.
<^T^TT
darbar,
92.
^T ^^TT
dar
darbar,
398.
?[^T^^
darwesh,
78.
^ff^lTl^dahijaru,
391.
^ft
dahi,
205.
^^
darhi,
290.
^J'^l
dada,
91.
^f
tT dant, 3, 246,
369.
^T^
dal, 205,
355.
f^^?^
digambar,
94, 275.
^^
did,
389.
;^^^
din, 15, 61,
440.
^^^t
duari,
141.
^\IT?^
dudhari,
505.
^TTftT"^
dupaharia,
117.
^^T
Sfimj
dum
kaja,
224.
^^f
dullah,
99.
^^
dudh,
52.
"^yr^
dubar,
493.
^^^
deyal,
383.
H^g?"^
deokur,
404.
^^cTT
deota,
283.
^^
Debi, 315,
316.
^^X;
dewar,
324.
^^
des,
165.
;^T5f
dokh,
277.
^^X;
dobar,
487.
^"^XTT
dauia,
82.
II ^
dh
II
\(w[ dhan, 105, 178, 344,
488.
^TfT
dhanaha,
477.
Tjf -ft dhani,
170.
\f\yf dhan, 64, 261, 444,
486.
\ft^T dhiya,
329,
335.
VtX;T
dhira,
313.
Vm
dhup,
179.
^;5f dhail, 401,
410.
^"^I^n
dhokha,
254.
\^(tt dhoti,
80.
V^^
dhobi, 271, 272, 283,
490.
^^T
dhobin,
133.
II
^
n
II
TiiZT nakta,
193.
"^WSi nakti,
425.
I'^T nakhuna,
253.
17
250 HINDI VERBAL INDEX.
T^n: nagar,
107,
392.
niT^T
nagara,
72.
"Sf^ nath,
386.
l!T^r^T^
nath
wall,
386.
iIT^
nanad, 325,
381.
TTW*^
narahani,
134.
ffXTf"^
nahira,
58.
^T^
nari,
303.
^lt%nTr nayihra,
292.
fT^'T naun,
134.
^TT
nai,
233.
SfT^ nach, 73, 116,317.
ITZT nata,
251.
^Jl^ nati,
92.
IP3T nath,
249.
IT^n nami,
46.
ft^ naoii,
269.
t'T%T%
niderale,
127.
f^^
nind,
199.
fil'q^'^% niporale,
69.
f^?n^ nimaj,
304.
f'T'ftf^^ nimochhiya,
385.
fiTf^"^T
nihora,
333.
'9^\^ nim,
143.
T^T([7
neura,
82.
%?? ZT
nem
tern,
71.
^)l1 ueman,
481.
^IT^
nehai,
23.
^^^
naihar,
322.
ftfl^T noniyan,
292.
^^
uaua,
262.
II T?
P II
Xl^f^f pagaha,
249.
"HT^^^TV
pagurae,
59.
tll^^T pachhwa,
460, 467,
470.
"Rfff^"^f!T patibarta,
370.
XJ^
panth,
212.
^^'i{ panahi,
419.
"TT^fT parsaut,
396.
tl'5^f%T parosin,
389.
qf^ paiire,
94,
260.
XJTff
pat,
66,
85.
IHT pan,
69, 228,
238.
^\^
pap,
232.
^\^ pahi,
430.
XJT^f pahun,
354.
ft^'^T
pichhuar,
30.
fqcT''CT pitaran,
429.
fq^ pilli,
186.
iJ^cIT Pit^r,
48.
^^T pipar*
428.
p^^T
piya,
25, 45,
456.
iqV^ pira,
396.
tl^T^ puawe,
82.
tn
pukh,
452.
Hwf^qg punarbas,
452,
453.
qj^J purwa,
460,463, 465,
466.
TJ"^^^ pui'waiya,
461,
466.
TJ^T purukh,
60.
q^ pua, 100,
228.
q?!
put,
30, 66, 72, 92,
399.
HINDI VERBAL INDEX. 251
tjrn puta,
398.
^"fftff
mputohiya,
379.
xm
pus,
487,
489.
^^Tf pechah,
320.
%Z
petu,
46.
tpn
paega,
162.
HiJT paiya,
453, 472.
^TT^ paerao,
191.
tfi% ponchli,
95,
361.
Rt"^ powa,
150.
^^^^ posauvva,
279.
q^TjlT paua,
351.
II "qi
ph
II
^^frl phajihat,
422.
"'Sfl'IT phahima,
344.
IR^ phuli,
96,
252.
l^'st pliauj,
503.
II ^
b
II
^ofi^^T
bakdain,
11.
roRrfT
bakata, 179.
^^"O
l>akaii, 174.
3"cfiTffT bakucha,
105.
^f^^:^ bakhiya,
204.
^^ifsj^ bajaniyafi,
387.
^giX; lJjar,
282.
T^^"^
barai,
62.
^cfT^ batas,
294.
^^^-^
badari,
469.
^^T banda,
430.
Wf^flT banita,
441.
Wf^^T baniyan,
122.
'^^W[ babua,
359.
a[^^
babui,
336.
^-?7T
barkha, 455, 474, 483,
484.
^^\n baradha,
436.
c|t\^TfT bariyat,
262.
^fX;^-^ bariyar,
195,
196.
^ffX;
bahir,
330.
^^^I bahukan,
251.
^^ti;^ bahuriya,
44, 70, 127,
334,
336.
^I^T
babera,
330.
^T^-^
baur,
160.
Wr^
bag,
34.
^PEI
bagli,
377.
^^
bachh,
492.
SfJ^ bSnjb,
396.
^(f\ bati,
83.
cHix^X
bandar, 57,
58.
cfT^fl
bamban,
264.
^T'^^^
bamhui,
6.
^^T
bara,
56.
cTTH bas,
308.
^T^ basi,
44.
ff2^^Tr
bitiyawa,
336.
f^V^T bidhwa,
468.
f%TT
bipra,
178.
f^T^^ birane,
346.
f^^ biUi, 4,
320.
252 HINDI VERBAL INDEX.
f^^ bisani, 67,
72.
^^ bibi,
6.
^^biya,
432.
f
f
^?R burbak, 343, 344, 346,
347,
348.
^^% burle, 276.
^
f^ijl
bundiya,
326,
^f^^^
buribak, 327.
^^^^ bulbul,
37.
\>
^^
bujh,
62.
)^^
bural,
399.
^^
burh, 139,
314.
"^^ bubu,
301.
^iTbeng,
72,
173.
^^^ bengaicba (note),
313.
%Z\ beta, 32, 76,
356.
^^Y beti, 178,
356.
^^
bed,
481.
^I ben,
59.
^11 bena,
101.
^^T^ beway,
395.
^^ bel, 208,
247.
^^^IT belaunja,
430.
^^^
besabe,
501.
^^T besya,
185.
%Z[^ baigan,
189.
t^
baid,
255.
^fX
baina,
501.
^f^^
'ft^ bairiya gol,
501.
^Ijcf^T
bai^akkba,
444.
^15
bojb,
245.
^^Tl
baurah,
143.
^1|
bans,
323.
'lIH
bb
II
^^ "^^
^"^
bbak bbaun
puri,
156.
"Vi^mj bhagwa,
28.
^^
bhaddar, 437,
459.
^IrTFT
bhatar, 403, 467.
Hcf^Wr bhatija,
419.
V(^
bhadra,
421.
HTfTT
bharta, 370.
^f;
bhai,
410.
^^"3 bbakatb,
425.
*rr^ bbaji,
63.
^HfT bbat, 81, 170, 199, 205,
354, 355, 447,
459.
^n^
bbado,
460.
Vrprf bban,
454.
TT^T ^JZT
bbabba
kutan,
379.
*fr5r bbal,
144.
fHWT^
bbillaii,
449.
lf^T bbikh, 68,
332.
^^^ bbusabul, 92,
341.
*|?5l bbukb,
199.
^^ bbusa, 7,
160.
vir[ bhefit,
33.
5lf^^n
bbediya,
29.
^^ bbaiya,
74,
366.
^%
bhaiils, 59,
343.
HINDI VERBAL INDEX. 253
^X
bhainsur,
324.
^t^
bhondii,
345.
?|^T^
bhauja!,
348.
II ^
m
II
?I^5f\
makkhi,
201.
7T^3)^ makbmal,
204.
TTI^T
mag-glia,
442,
452.
iTTT mattba,
209.
T(^
mad,
106.
^T^ tnanus,
313.
fC^W
markbah,
102.
*j<^rf| ?^^
marda
maugi,
378.
<R^T malin,
15.
?rf%^T masiyar,
457-
^^^
masuri,
80.
?(^JX mabanga,
164.
^^^^
mahjid,
291.
^^
mabi,
463.
4fja -4(1 mahua,
106.
^1^"^
macbbar, 347-
^^ rnanr, 38, 326,
^^f
malb,
128.
fri^ mans, 161,
354.
f^rrf'TOTT mirgisra,
447.
^^ffT mukuta,
382.
^?n![T mufigra,
24.
^?^T^
murai, 479.
^TSn mua,
100.
^f^^T??
niuben
cbbae,
50.
im mus,
151.
0\
Jf-^J musa, 27, 320, 370.
TT^T musar,
392.
^^
megh,
454, 468,
488.
Tl^cfi
merbak, 173.
^f
Tt mebari, 213,
351.
JI1T maena,
50.
^H\ mocbi,
268.
^ft^lTTT mocbbgaraba,
385.
1^^ mom,
216.
?TtT
^^^y 75.
^ftlT^
Wrt^^
mobamad
fSzil,
90.
"n^I^ maugi,
369.
^frt^^^TT mausiyaut,
410.
Tpg^
mafirai,
39.
iq'^'^ mafigro,
355,
356.
^plj"^*! mangaran,
34.
II
Tr
U
^^5^
rakiiti, 371.
\l^^XT
rakbwar,
498.
"^^^^
racbchba,
1.
T^Tt'T^ rajianiyan,
269.
TSHi^r lasuUa,
94.
^tI;
rai, 479.
^T^fT i-aut,
257
(rau "^^j
444).
TJ^^
rakas, 114, 146,
392.
Xl^ raja, 124, 268, 367,
488.
"^^
rar,
56.
?f[^
laiir, 423, 467-
254 HINDI VERBAL INDEX.
TCT^^
ratlin, 367.
frtr^'Sr ririyay,
477.
^^PT rukhan, 207.
^XTT rapa,
501.
^;^^
rusal,
185.
^%
reilr,
184.
^T
rain,
482.
Tt?: TIT
roi
roi,
158.
"fr^T rog,
393.
"<^f3T^ rogiya,
388.
"jft^
rohu,
196.
"^f
if rohan, 445,
447.
II ^
1
II
^RTf^
lakari,
38.
^TJT^
lagam,
300.
^TJ^ latal,
324.
^f^^larika,
11,47,276.
^^
laddu, 192,
281.
^^TT labar,
43.
^iTT!T
lamera,
40.
^?T^q^
lamaicliar,
40.
^^Iambi, 80, 81,
313.
^tT^T
larikan, 119,
154.
^T^ lakh,
43.
^1% laje,
321.
^r['S\ lathi, 195, 257,
448.
^TRT lat, 183, 227.
^T^^ft
lal
bahi, 375.
f^ijfTT:
lilar, 19,
79.
^^ lik,
400.
^"^3 luath,
210.
^fifi^l^
lukwari,
146.
^T-^
lukhari,
484.
^aj-^ lugari,
136.
%% lekhe,
276.
^t^ lok,
332.
^^f^ST
lokdin,
326.
^^
log,
318.
^f^C^
lorik,
256.
^^?:
lahar, 254,
295.
^cfiT lauka,
210.
TjftT;
laur, 33, 186,
188.
^offX lanka,
29.
^^ZTlangta,
116.
II ^
s
II
^^IJ sagara,
482.
^31<^ sagare,
loo.
^U^rl saiijhwat,
83.
^ff^ sati,
400.
^TtT sattu, 351,
429.
Os.
^<^f
sataun,
45.
^nft^ santokh, 17,
277-
^T^T^T^^
sansanahat,
183.
^tfXT!
sansar,
182.
^IfY^T([
sanichar,
469.
WXIH
saput,
323.-
4j^4i\ saptmi,
454, 455, 456,
457,
458.
^XJ|-^ sapaheri,
51.
^7Tf^T sumdhiu,
103.
HINDI VERBAL INDEX. 255
^T^m^
saikari,
186.
WK.^ tTfTT^
sarag patali,
501.
^TTf
^ sarahal,
334.
^^JX
sawai, 487.
^Tcfl" swati, 442, 443,
480.
^T^ sasta,
164.
^?:
sasur, 229,
292.
^^TT
sasurar, 329,
351.
^^W sahua,
106.
^ITTI;
sahanai,
233.
^T1
sag,
233.
-BTI "TTfl
sag pat,
85,
166.
^f^ saiijh,
410.
^I^D
('I^TJhI)
sami
shwami,
470.
^X;
sar, 457.
^^ sali, 475.
m^^ sawan, 112, 244, 454,
455, 456, 457, 458, 460,
493.
^j^"5Q^Jf
sanwarban,
501.
^rra sas, 379,
381.
^Tf
^ sasur, 322, 329, 366,
391.
ftr^ftJUT sikatiya,
350.
f%^?RTT
(tll^T)
sikar
(shikar),
124.
t^;inT singar,
376.
f^T
singha,
233.
fWmX siyar,
42, 112, 283,
473.
f^^^
siraki,
55.
f^^^Z silwat,
26.
^^^
suktlii,
189.
^li
sukh, 337.
^? TTT
sukh
pun,
383.
^^TT"^
sukhratri,
481.
^XI
sup,
82.
H?T sum,
15.
^t?T^ sumin,
15.
%3 seth,
103.
l^^X:
sendur, 20,
424.
^'viY sendhi,
415.
%^fT seyana,
256.
%7Tf saiyaii, 366, 377.
%^
saiyad,
9.
^cfi^ ^m
sokan
ban,
501.
^^ sojh, 230, 350,
^TfTT sonar,
295.
tfT^^
sohaik,
163.
^f7^I
sohawan,
382.
^f^T^
sohrai,
130.
^o|f^
shakar, 475.
^fn
shani,
438.
II
f
h
11
f
51
haj,
4.
ff^^
hailriya, 369, 373.
If^r^ haiithiya, 475, 476, 477.
f
g^
hansua, 202,
410.
f-^
har, 298,
435.
^^
harre,
330.
256 HINDI VERBAL INDEX.
^f^^
haribans,
265.
^tr^^ hariyare,
244.
IW^^
haluai,
358.
fXf^
hakim, 197.
fT^
hat,
164.
^^'\
haiiri, 71.
fTft
hathi, 3, 246,
349.
^T^^
baral,
213.
flft
liahi, 17.
f1^ hing,
417.
fVrr
hira.
413.
ir^^ hukal,
23.
^''^IX
hunrar,
130.
^Y(1T humna,
298.
^^''huron,
198.
^^"^
hansi,
158.
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