Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924089930774 CORNELL UNIVERSITY LIBRARy 3 1924 089 930 774 In compliance with current copyright law, Cornell University Library produced this replacement volume on paper that meets the ANSI Standard Z39.48-1992 to replace the irreparably deteriorated original. 2001 CORNELL UNIVERSITY LIBRARY T^o. Registered under Act xxv of 1867. PROVERBS & FOLKLORE OF KUMAUN AND GARHWAL COLLECTED BY PANDIT GAEA DATT f RETI (Late Extra Assistant Commissioner) Pbinxed at the Lodiana Mission Press > M. Wtlie, Manager. 1894, All rights reserved. Wh This Book is dedicated by kind permission TO EDMUND WHITE ESQ., C. S. Late Director of Public Instruction, N. "W. P. & OXIDE, as a token of gratitude for Hs patronage of literature, and great services in the cause of Education. PREFACE, The'present collection of proverbs Las beeu made in the re- mote and secluded districts of Kumann and Garhwal, which form a portion of the Sub-Himalayan region, formerly considered inaccessible by the people of the rest of India on account of their difficult natural features, and which exhibit both in physical aspect and the manners and customs of the people some remarkable di- vergences from the rest of India. Its folklore ma}' therefore be considered specially interesting. The excellent collection of Hindustani proverbs made by Dr. S. W. Fallon, though it contains many sayings current in Kumaun in a slightly modified form, yet lacks a great number of the local and peculiar proverbs found here. These I have myself taken down from the lips of aged people in the Province. They may not appear very enticing to some reacjers, but they are at any rate an addition to the archiseology and antiquities of India, which the Government has done so much to collect and render accessible to students. In this belief I have been induced to collect and translate the proverbs, maxims, sayings, and phrases and to illustrate the Folklore of these hills, during a course of years in the service of Government as a Deputy Collector in Garhwal and Knmaun, where I sought and obtained my information from old men of respectability and knowledge. I hastened to collect them as I was told that a good deal had already been lost. For with the changes of time everything of antiquity is receding further out of sight, and is liable to disappear altogether. On shewing a part of this work to Mr. Edmund White, C. S., Director of Public Instruction, N. W. P. and Oudh, I was encour- aged bj' him to complete it for submission to Government. When the specimen pages were submitied the work was approved of by many learned Europeans both in England and in India. It may not be out of place to quote the opinions of a few of these gentlemen : On submitting the specimen copies to Government N. W. P. and Oudb, the Director of Public Instruction N. W. P. and Oudh said: "The work of Pandit Ganga Datt is one of much interest and value in connection with the Folklore of the Province and well deserves the encouragement of Government." Sir W. Muir, Late Lieutenant Governor N. W. P. and' Oudh writes: "Your letter and pamphlet and sheets received. They are- very creditable to you." Sir A. E. Elliott, Lieutenant Governor of Bengal, says: "I have read your proverbs with much interest. They are well worth publishing." 0. J. Conn ell. Esquire, C S., Collector and Magistrate of Bareilly, says: "Many thanks for the specimen pages of your collection of proverbs. They should be very useful and interesting when they are published in a complete form." D. C. Baillie, Esquire, C. S., Superintendent of Census operation, N. W. P. and Oudh, writes : "A collection of one thousand five hundred proverbs of Kamaun and Garhwal explained and illustrated on the same lines as the specimen proverbs you have sent would certainly be most interesting." S. Eardley Wilmot, Esquire, Conservator of Forest, writes: "Many thanks for sending me the specimen pages of your proverbs and Folklore of the Provinces of Kamaun and Garhwal. I am sure the subject is one which cannot fail to be of interest not ouly to those, comparatively few in number, who reside in or visit Ill 'these districts but also to those who wish to improve their know- ledge of the people of India." W. Young Esquire, C. S., Judicial Commissioner and High Court Judge, Allahabad, saj's : "I think that the collection of proverbs is exceedingly inte- resting judging from 'the specimen shewn to me by the Author, and he tells me that they are quite original and not to be found in Fallon's Book." The specimen pages have also been kindly approved of by the North West Provinces, Madras, Bengal, and Punjab Govern- ments. My collection (under instructions from the Director of Pub- lic Instruction N. W. P. and Gudh) includes all the proverbs which are in vogue amongst the hill people without any reference to the fact that parallel proverbs are also in use in the Plains. At the same time I have not included those Sanscrit verses, generally used by the learned class, nor those verses in the Plains Hindus- tani dialect which are used by others. These proverbs give an insight into the character, habits, customs and traditions of the people who inhabit the districts of Ku- maun and Garhwal. To enable European gentlemen to understand them better I have briefly explained the appositeness of the pro- verbs, axioms, sayings and phrases to particular occasions, as well as the customs and manners out of which they arise. A description of the country where the proverbs are used is briefly given in the Introduction (hereafter printed) kindly contri- buted by the Rev. E. S. Oakley, Principal of the Eamsay College at Almora, who has also helped me by revising the work and cor- recting the Proof-sheets. I must also acknowledge my indebted- ness to H. 0. Budden Esq., the Revs. J. Messmoro and G. M. Bulloch, and Mr. M. Harris, Almora, who have at different times assisted me in preparing the volume. The transliteration of the proverbs is according to Duncan IV Forbes' Hiudastani Grammar (vide pages 136 and 137) with due regard to the hill accentuation, so that the pronunciation of the same by any European may be clearly intelligible to hill people. This is my first attempt to put my collection of proverbs and illustrations of Folklore into type : should this first edition find sale the second one will appear in an improved and more attrac- tive form. In conclusion, I must say a word about the difficulty of classifying under appropriate headings such a collection as this. No one, unless he had actually attempted such a task, could appreciate the difficulty. I have done what I could in this direc- tion, and must ask indulgence from those readers who may see imperfections in this or in other features of my work. Perhaps it is hardly necessary to caution my readers against misunderstanding some of these homely sayings, and regarding as indications of the "depravity" of the people, maxims which are obviously framed in an ironical sense and not seriously meant. Kapina, Almoea. ) The 9th November, 1822. j GANG A DATT UPRETI. INTRODUCTION. The Oriental must have his epigram. It is one of the chief necessaries of his life, and an untold solace. With a shrewd apo- phthegm for every occasion he can defy all "the slings and arrows of outrageous fortune ;" and a sententious phrase robs even defeat and disappointment of their sting. The wisdom of the East consists in such' sentences and pro- verbs rather than in any sustained effort of the reason, and consequently they assume much greater importance than in Western lands, and furnish better materials for a thorough study of the character and conditions of an Asiatic people than any other source of information can supply. We are indebted to Pandit Ganga Datt Upreti for a complete collection of the proverbs and folk- sayings of Kumaun and Garhwal, which he has diligently gathered together during a life-time of public service. Himself a native of the province, and having spent long periods in different and some- times remote parts of it, he has enjoyed peculiar advantages for carrying out such a task. These researches have been the favourite relaxation of his leisure hours: and the result which appears in this volume is a valuable addition to our knowledge of the people, and cannot fail to be interesting to many readers not only in India, but also, it is hoped, in Britain and America. They present a picture of primitive manners and a naive self- revelation which -will be delightful to the student of human nature, and will be of special value to all who are called on in the course of duty to enter into close relations with the people of India. The great merit of this collection is that it has been gathered entirely from original sources — taken down, in fact, from the lips of the people ; and is in no sense a mere literary compilation. Those who have a wide acquaintance with Indian folk-lore will at once perceive that many of the sayings and proverbs included here are not peculiar to the province of Kumnun and Garhwal, but are common, sometimes in sliohtly altered form, thron/jhout Kortl.ern India, i^rd rot a few of them will be found scattered about in various works of reference. The Pandit is aware of this, but his intention has bpen to make a complete collection of the proverbs of his own province, omitting nothing that is commonly prevalent ; and on the whole this seems the most satisfactory plan. Each proverb and story is a genuine popular saying, derived not from books, but from the Jiving speech of the people, and so possesses an intrinsic value. The stories given are such as are usually related by village wise-acres and rustic philosophers in illustrating or expanding a particular proverb, and many of them, ns well as many of the proverbs themselves, are quite peculiar to the province, and are now printed for the first time. By translation into another language it is inevitable that popular sayings should lose much of their force and pungency. Ingenious plays on words are completely lost, rhj-thm and rhvme are both sacrificed, and nothing is left but the bare bones of tho proverb. The present collection forms no exception to the rule. The brevity, point, and ingenuity of many a saying have vanished in the English translation, nor was there, as a rule, any possible means of retaining them. If poetry cannot be satisfactorily tran- laled into another language, still less can proverbs. Their power often depends on subtle associations of thought and language which no earthly skill can render into another tongue, while cumbrous attempts to throw them into poetical form are only so much tim& wasted. The proverbs are translated from the Kumauni and Garhwali dialects, which are off-shoots or rather sisters of the Hindi, and differ from the high or standard form of that language only in grammatical forms and a few peculiarities of pronunciation. £n in many cases a saying current in the plains of India seems to have simply been turned into the dialect, though there are many others which are quite local, and from their uature and allusions could only have become current in a mountainous countrj-. The province of Kumaun and Girhvval extends for about one hundred miles east to west and one hundred and ten miles north to south along the sourthcrn slopes of the Himalij'as, bej'ond which lies the mysterious land of Tibet, from which the province is sepa- rated by the snowy range. In this part of the range there are several peaks exceeding twenty thousand feet in height. These stupendocs features in the landscape are visible from most parts of the province and add a striking grandeur to the scenery. The whole country consists of an intricate maze of mountains and glens, through which flow several rivers and innumerable streams, all tributary, either directly or indirectly, to the G;inges. The hilly ranges of this sub-Himalayan region vary in height from eight thousand to five thousand feet, the valleys often descending to a level of only two thousand or three thousand feet above sea level. The hill-sides are usually very steep and frequently quite preicipitous, clothed in most part with forests of fir, and above the level of six thousand feet, with giant rhododendron, holm-oak, and beech. Towards the south the higher ranges of hills abruptly descend, being succeeded b^' a narrow stretch of low broken country called the Bhabar, and then by a gradual slope towards the great plain of Upper India, which is named the Terai. This lower belt is from two to fifteen miles broad, and is part of the pro- vince, having always been much used by the hill people, who drive their herds of cattle thither for forage during the dry months. In some parts of the province, especially around the capital town Almora, the hills are very barren. Bishop Heber sang of "Bleak Almora's barren steep;" but generally Kumaun may be called a forest land. After and during the rains the grass-covered slopes and verdant valleys are q lY lovely sight. Himalayan landscapes are distinguished more especially by their yastness : range after range of mountains fade away into the blue distance, crowned towards the north by the lowering "snowy summits old in story," with their well-defined peaks of Nanda Devi, Panch Chule. Trisiil, and Badri Nath. As the traveller advances into the province new vistas are disclosed at every turn of the road, as it winds along the steep mountain sides ; and the mingled charms of forest, cliff, glen, and distant snowy peak combine to form landscapes of singular beauty. The only drawback, as a rule, is the absence of water from the scene, though near Naini Tal this defect is abundantly supplied, and the blue waters of two or three lakes glancing in the brilliant sunshine amongst the fir-clad hills make the view from any of the neigh- bouring heights one of the finest in the world. The Pindari glacier, at the base of the great snowy range^ is a favourite object for tourists, and a moderately good road with rest-houses placed at suitable intervals, leads to it. The scenery at some points is indescribably grand. The celebrated shrines of Badri Nath and Kedar Nath in Garwhal, also situated among the snows, are yearly visited by many thousands of Hindu pilgrims from all parts of India and even fiom the extreme south. These temples are specially sacred as being intimately associated with the leading deities of Hindu mythology. Indeed, the Himalayas, as might he expected from their striking physical features, play a large part in Hindu story and legend, and may be called the Olympus of India; every peak, pool, and river has its tradition relating to the gods, and such a degree of sanctity pertains to these mountains that even the sight of them is said, in one of the sacred books, to remove the sins of the beholder, as the dew is dried up by the morning sun. The population is distributed mostly in small hamlets, perched here and there on the steep sides of the mountains, and often almost inaccessible, so that the proverbs in this collection which refer to people who have never been away from their native villages are no exaggeration. When one looks at some of these villages hanging like birdnests on the sides of the precipitous hills, approachable only by the faintest goat-track, one cannot help wondering how human beings can either reach them or get away from them. There are a few larger towns, among which we O'ay mention Almora, the capital, Srinagar and Pauri in Garhwal, and the two European health-resorts, Kanikhet, occupied by British troops, and Naini Tal, the beautiful summer headquarters of the North West Provinces Government. The agriculture of the province is necessarily of a limited character, owing to the hilly nature of the ground. Yet it is ■wonderful what human perseverance has done to overcome these difficulties. The hill-sides are scooped into a number of terraces, supported by rough walls. In some places as many as a hundred of these narrow terraces, each of which is a cornfield, may bo seen one below another, occupying the whole of the steep side of a hill. The principal grains grown are different kinds of millet, wheat, and rice. Tea is successfully grown in several parts of the province by Europeans. The best kinds of tea are of excellent quality and are preferred by many to any other growth. The population of the province presents great variety as regards caste and origin. The aborigines exist in the servile race of Doms, who are dark, short and somewhat negro-like in appearance. They have for centuries been in a state of subjection to the Hindu castes, and are still regarded by them as unclean and de- graded. In former days a Dom who touched the drinking-vessel or hnqqa (tobacco pipe) of a Brahmin was at once put to death. A Dom was not allowed to wear a garment which reached below the knees. One of their customs which especially causes them to be abhorred by the fastidious Hindu is that of eating the carcases of cowh or bullocks which have died a natural death. They are chiefly employed as carpenters, masons, blacksmiths, and day-labourers VI of various kinds. It would be interesting to know something of their religious beliefs, but little has yet been determined on this point. They have adopted Hinduism to a large extent, though they generally worship the Dioty under the name of Nirakar (the Formless). These Doins have a tradition that they were the original inhabitants of the country, and that they were employed by Mahadov as drummers on the joyful occasion when he adopted the Himalaya mountains as his residence. According to a tradition of the Donis, as well as from other evidence, it appears certain that the next comers into the country were the Khasas or Khasiyas, whose descendants form the prin- cipal part of the pofiulation. They were probably among the first invaders of India — an Aryan race hailing from central Asia and at one time widely spread over Northern India — though distinct from and earlier than the well-known Aryan invasion of the Punjab. They now form a separate race or caste only in Kuraaun and Garhwal. They have been influenced greatly in the course of ages b^' contact with the IJrahmins and other Hindus of the plains, and differ little from the orthodox Hindu, They are distinctly Aryan in features, and are the cultivators of the soil and the coolie caste of Kumaun. The third class of inhabitants may be included under the general designation of immigrants from the Plains of India, It is related that a certain rajah named Kanakpal belonging to the Lunar Race visited Garhwal in the seventh century with his followers on a pilgrimage to the sacred shrines of Kedar Nath aud Badri Nath, and afterwards conquered the country. The successors of his dynasty still rule in Tihri or Independent Garhwal. At that time Kumaun was broken up into a number of petty Khasiya kingdoms, until a dynasty was founded iu the tenth century A. D. by Som Chand, said to be a scion of a royal family residing at Jhansi. There are very conflicting accounts of the manner in which he established his power in Kumaun. VII What is certain is that the Chand dynasty reigned in the country (not always over tho whole of it, and with interruptions of Khasiya revolts, Roliilla invasions etc.) until the end of the last century, when the Gorkhaiis of Nej:ial invaded the country and established their rule in Kumaun. So violent were the methods of the con- querers and so oppresr^ive their government that to this day any act of tyranny is s[ioken of as "Gorkhiyani" (rule of the Gurkhas). In 1815 the British took possession of the province, in retaliation for agressions by the Nepal Kingdom. As an example of the legendary history of Kumaun, (regarding which a large collection of stories and traditions has been gathered by Pandit Ganga Datt U[ireti, and will probably be issued by him in a separate volume), the following account of the foundation of Almora, the capital town, may be found interesting: — About six hundred years ago, when the Chand Rajahs held their court at Champawat in eastern Kumaun, the reigning king •was one day hunting on the Almorah hill, which was at that time covered with dense forest, a h;ire suddenly started up before him, and he began to pursuo it, whereupon it was transformed into a tiger, and on reaching the top of the hill disappeared. Tiie king consulted his Brahman astrologers concerning this strange event. They all accepted it as a most favourable omen, and counselled the king to found his capital on the spot where the tiger had disappeared. The site was accordingly examined, prior to begin- ninf building o[)erations, and a large crowbar was driven into the "round. It sank so deep that the astrologers declared it had pierced the back of the Seshnag, or great serpent which the Hindus suppose to support the universe, and they accepted the fact as a sign that the king's dynasty should endure for ever. But the king, impelled hy curiosity, insisted on the bar being dragged out of the ground, and, sure enough, the point of it was seen to be stained with blood. Thereupon the astrologers in wrath Till declared that as a punishment for the rajah's presumption and unbelief, his descendants should reign but for a few generations. Were it not for this valuable information, we should na- turally suppose that the real reason of Almora's selection as the capital was the abundant supply of water there, and the excellent quality of the soil on the slope below the ridge, where an im- mense amount of grain is grown for the food-consumption of the people. The Chand dynasty attracted many Brahman families from the plains, who settled in Kumaun and have multiplied exceeding- ly, so that this province contains an unusually large proportion of the Brahman caste. Many of them have entered Government service and prospered. Perhaps nowhere in India is the worldly as well as the spiritual predominance of the Brahman so marked as in Kumaun and its capital Almora. The Bhoteas are a Mongolian tribe inhabiting the northern parts of the province. They carry on a trade between Tibet and India, conveying borax and other commodities on the backs of their sheep and goats over the high passes of the snow range, from Tibet. They have a distinctly Chinese appearance, and their residence in the cold climate of the snows gives many of them quite a fresh colour. They dress in thick woollen garments and woollen mocassins, and are a cheery good-humoured folk, though unfortunately somewhat given to ardent spirits. They say that if they washed themselves they could never endure the intense cold of those altitudes, consequently they remain unwashed. They own much land (mostly fallow) in the northern part of" Kumaun, and some of them are quite wealthy, the Hindus in some places being their labourers and servants. Another industry which they practise is that of weaving carpets and blankets, which they also bring down to the markets of Bageshwar and Almorah. They still acknowledge some kind of fealty to the Tibetan govern- ment, though they arc really British subjects. Through contact IX with the Hindus they are rapidly adopting Hindu customs and ceremonies, but are looked down upon by the Hindus and re- proached for drinking tea with the Tibetans when visiting Tibet. This custom, though contrary tc Hindu caste rules, they cannot avoid, as the merchants of Tibet will conclude no bargain without the friendly preliminary of drinking tea. In character the (Hindu) people of Kumaun and Garhwa], as becomes a mountain race, are sturdier and more independent than the Hindus of the plains. They have enjoyed great advan- tages, particularly under the long and benevolent rule of the "king of Kuraaun," Sir Henry Ramsay, late Commissioner of the province. In former days the Kumaunis bore an excellent character for honesty, simplicity, and good-nature, and it is to be hoped that they will continue to keep this reputation. It would be an enjoyable task to give a sketch of the his- tory of the country from early times, abounding as it does in the romantic incidents always to be met with in the history of a mountain people. But such an account would take up too much space, and we can only recommend the reader who desires further information to consult the large and valuable treatise on the sub- ject (Gazetteer of the North West Provinces, vol XI) written by the late Mr E- T. Atkinson. Kumaun is closely connected through its early history, and by reason of its containing the sacro-sanct Himalayas, with the entire legendary system and mythology of India, (the references to it in the ancient Sanskrit scriptures being very numerous) while in many ways the story of the country illus- trates and throws light on the most interesting questions of history and archaeology. Almora, Nov. 7th. 1892 E. S. 0. CONTENTS. Subject. A Ability ... Fage. 1 1 Absenf-miTifipfine^^ ...... ...... 1 Acp,i(i(*nf k ... a..... 2 Adversity ... Advice (bad) ... Aggravation of Evils Agriculture ... Alternative ... ••..•• ••••.. 2 4 4 4 6 6 B Baniyas or shop-keepers ... ••..». Betrayers ... Bitt,er feelintr ... ...... 7 5 9 Bravery and Courage Bribery and Gifts c Calamity ... Caste ... 10 12 13 14 Character ... 14 Charity and Alms 16 Chastity and Unchastity ... 19 Cheats ... 19- Clear Conscience 21 Comfort and Discomfort ... 22 Common Property Consolation and Encouragement 2.!? 23 Suhject. Contentment .•. D E F Fage. 27 Courage under despair Coward ... ...... 29 29 Critical periods Debts, Loans, and Surety ... Deceit ... 30 30 33 Deferred hopes ■ 36 Dependence ... 37 Dilatory habits 38 Dilemma ... 38 Disappointment. 41 Dishonesty ... 42 Disinterestedness 43 Distress ... 44 Disunion ... 46 Doff in the manser 47 Dnplioity ... 47 Economy or frugality 47 Envy ... 4Q Evil propensities and habits 51 Extravagance ... 51 Falsehood ... KA False alarm ... ^f\ False hopes ... Ka False modesty Kft False promises fifi Family or household 59 Subject. Page Fate or destiny . 59 Fault-finding ... 67 Fear or Servility 69 Folly or imprudence 69 Foolish ambition ...... 80 Fops, boasters, and fastidious people 82 Forbearance ... 84 Force or Compulsion 86 Friendship and Estrangements ...... 88 Future apprehensions or contingencies ... 89 G Gambling ... 90 Gifts from relatives 90 Gift of the gab 90 God's judgments 92 Good luck ... 93 Good or bad signs or omens 96 Good words ... 101 Gratitude ... 101 Great men ... 102 Greed ... 104 Guilty conscience 105 H Habits and nature 106 Health ... 114 Help ... ...... 114 Helpfulness (true) 115 Home ... 115 Hope ... 116 Hypocrites ... 116 Hunger the best sauce ...... 118 Subject. I Tage 119 111 recompense Ill luck ... 119 122 Immodesty ... Impossibilities Improper friendship Improper union Inadequate or insufficient help 122 123 125 126 126 127 Incompetency Incongruity ... Independence ... Indifference ... 127 130 130 134 Indulofence ... 134 Industry ... Infiaence ... 135 141 Inheritance ... .••••. 141 Injustice and Oppression ... Innocence •.• 141 157 Inopportune acts ...... Insignificant or unprofitable business Interference ... 158 161 162 Intoxicating drugs Irony ... ..,,.. Irretrievable losses 163 164 174 J Jealousy ... ...... Joint property K Kindness ... 174 175 I7(i King and his subjects 176 Subject. L Lame excuse ... Page. 177 Laziness, Sloth, or Sluggishness ISI Litigation and Justice 1«8 Management (bad) 101 Meanness ... lOj Meritorious acts, goodness, or virtue and honesty , IQ/i Middle or moderate course 902 Miscellaneous 90^ Miser ... 211 Mock modesty 2T2 Modesty ... 9iq Money ... .... 91^ Motives ... 211 Munificent men & heroes 2T4. Mutability of worldlj' wealth Mutual respect 215 2]fi National unity .... 217 Natural capacity or genius ,... 21 7 Nature of world and human nature 917 New compared with old ... .... , 218 Novelty ... .... 21Q Obstinate and stubborn people .... 210 Old aTe ... » .... 220 One in distress wishes another to be so ... .... 200 One's own deeds etc., never bad .... 226 One's own faults and failings .... 226 Opportune acts ,,.. 226 Opportunity ... 226 VI Subject. Paramours ... P Q R on ...... :'s deeds Page. 228 Patience ... 229 Patronage ... 229 Peculiarities of low hill people Perseverence & Determination 230 231 Petty transactions Polygamy ... Poor people ... Poverty ... Power and Position 23r 236 237 242 244 Precept and Practice Pride and Haunrhtiness 246 247 Prosperity and Affluence ... Prostitutes ... Prudence and Precaution Quarrels and Discords 252 256 257 286 289 Readiness for contingencies Regret, repining, or dissatisfacti Rejoicing at other's calamity Relationship Remedy ... Reputation ... Requitals and retribution Responsibility or liability for one Ridicule and laughter Rivals ... . • 291 291 3oi 302 313 315 316 316 326 327 Ruinous and fruitless efforts 328 Vll Subject. S Secrets ... Page. 332 Self-esteem ... ...... 333 Self-help and exertion Self-interestednesa 334 335 Selfishness ... ...... ...... 338 Rhamelessness ... ...... ...... 342 Simpletons ... Slanderers and whisperers ... ...... Social habits and cnstoms ... ...... 344 345 346 Societj ... ...... Solitary man ... ...... ...... Stolen property ...... Suspicion ... Sympathy ... T Temptation ... Thieves, pick-poctets and bad characters ... Things in which one has no concern Trust in proridence ...... Truth and Sincerity ...... IJ Unanimity ... ...... ...... Unavoidable expences and things ...... Uncertainty of life and worldly things Ungratefulness ...... Unrequited affection ...... ...... Usefulness ... ...... ...... 351 351 352 3^2 353 354 355 356 356 „ 357 358 360 360 366 366 366 TTsplpssness ••• •««■*• *•"•« 367 V Vacillation ... ...... ...... 372 Vanity, assumption and pretension Virtue of necessity r-.-, ...... Visiting foreign country ...... 373 376 , 376 Till Suhject. W ^m- • 377 Want of appreciation Want of sympathy • ^'^^ Wickedness --. • • Wilfulness ... l^'^ Witness ... •••••• ^ ... 384 Women ••• Wort and >*ages °°' World ^^^ . r. 388- Appendix ... •••.•• •••••• PROVERBS & FOLK-LORE OF KUMAUN & GARHWAL ABILITY. 1 ^^ fi[^TT «T58^ f% ^T^ ^TI«iT ^ f5|%T. Sarbi sbikara masurai ki dala barabara ke nibo. Is not even rotten meat better than ddla o masura {vetch)? E. g. Ability, though of a very iuferior kind, is better than incompetence. Masura is a kind of pulse. {Lentil urvum Idrsutum or cicer lens). 2 ^I^ ^ ^IT ?TTT51T?T KT^T f^^r %m^. Cbora jai mora maranata bbabara rito bai janu. If thieves killed peacocks the jungle would have become clear of them. I. e. If fools are to do the work who will ask for wise tuen ? 3 ^^T f^^T^ TT''C«TI?T ^T'f ^T 'T^. Kawa sbikara marana ta baja ko pala. If a crow could hunt, what need could there he for keep- ing a falcon? Used to show that if illiterate and ignorant people could be of use there would be no necessity for getting the services of learned and wise people. ABSENCE OF MASTER. 1 5H5.f^f% ^ TiTS g^T 517=^^.. Jakba bili ni takba uiisa nacbani. When there is no cat mice dance. C. f. "When the cat is away the mice will play." People are iiable to go wrong when there is no control whatever over them. ABSENT MINDEDNESS. 1 ailf^ ^^f II 5[^T ^ sll^r. Godi mc laraka sbabara me dhandola. ( 2 ) The child is in one's arms, but search is made for him throughout the town. Applied to one's missing a thing' which is near at hand all the time — like the old lady looking for her spectacles, which are all the time on her own nose. 2 ■^Tl «IT^ "^^f 'S'^^T^T. Bana banai balada harano. The bullock disappeared while in the act of ploughing. One wonders at his own carelessness when he loses sight of the tool with which he is working. ACCIDENT. 1 ^l«!%f^ ^JZ fS^Wl. Analai ki cliota kanala. One who aimed at the anald {i. e. the lower edge of a field) hit the kandld {i. e. the upper edge). Applied to some attempt which has resulted differently from what was intended or expected. 2 ^^T^T %j ^T1% ^13 ^I 5^*T. Ba3'ala ko lagano bota ko dhalanu. The tree fell down as the wind bleio. E. g. An old rotten tree fell before the blast of an ordinary wind. Used by an innocent person saying that he was blamed for nothing, for the ruin or catastrophe was certain to occur. Every effect must have a cause. People must find an explanation (in a wrong sense) for every misfortune. ADVERSITY. 1 ^jw ^I ?:rT^T fTfT^T Tl'flt "^'5 ^T ^Z^ ^fT^l. Nawa nau itaro tataro pani pena ko phutyun pataro. Such a gi eat name and such a great fame but a broken vessel {lota) to drink xoater with. Applied by one who bemoans present adversiiy followinof former prosperity. 2 l[^ f^^^ ^^^ *fi^ ^^r M^^ ^^ fsr^'sTT. Eka rikha ki dara le bhurha paitho wan tina rikha nikala. { 3 ) To save himstlffrom one bear he entered a hedge where he found three. Out of the frying pan into the fire. Tborhi udhariyo jyada udharalo jo sudharano lagai so puro h olo. The portion of the wall which has given way is sure to fall, and also to fall further ; and the portion which is being built or repaired is sure to be finished. C. f. Adversity and prosperity do not come alone but in train." "It never rains but it pours." 4 ^Tf^3l4')' '^ir TI^ ^^Wf^ jf^ ^T?/. Ghara ki jali bana gayun bana men duni aga. Being burnt out of my home I fed to the jungle where I found a fire twice as fierce. C. f. "Out of the frying pan into the fire. 5 ^Tf% 5»*IT ^^T ^f^T. Thori jaga gilo ato. Narrow quarters and thin gruel. Used to denote wretched circumstances. 6 »fit^ 'if?^ IT ^T^T^ SRTT ^TH^. Pbanda phutali ta karadorhi kya thambhali. If the stomach is ruptured, the waist chain {worn by mcfi as an ornament) will not be able to -tupport it. This means that if one's fate is adverse his friends and relatives cannot help him : they are only ornaments in prosperity. 7 cRH'^^'at ^T ^T^T ^%T« Kamabakhati ko ato gilo. The dough of an unlucky man is too thin to irmke bread with. I. e. Nothing prospers in the hand of an unlucky man. Illustrated by the following story : — There was a family which consisted of husband, wife, and son. The family' being in very poor circumstances began to ( 4 ) offer their prayers and penances to Maliodeva a god who seeing their sustained piety and devotion was pleased with them. He appeared to them and said be would grant one boon t* each. On this they asked permission to be allowed to present their requests the next day, accordingly the wife asked that she might become a queen ; instantly she became a most beautiful woman. Just then a king passing by that way became enamoured of her, and carried her off. After this the husband's turn came, He on hearing that his wife had been taken away by the king, was sore distressed and moved the deity to ■ change his •wife (who had already become a q-ae.en) into a sow and send her to him. This also eame to pass. After this the son, who saw what had happened before to his' father and mother, went t* Mahadeva and said that he wanted nothing but to have his mother become the wife of his father as befere. The deity granted this also-. ADVICE (BAD.) 1 rf^T ^X ^Tf% ?i^T ^^ ^^' Tero ghara halidyuBlo main ke delai. What wiliyou give me if I ruin your house 1 Applied to one vfho gives bad advice. AGGRAVATION OF EVILS. 1 ^r'^TTT ^ff^^ ^'5 f^'^J' Gangoli ko kana- kiya bhali kai dana kiya. This man who brinfis flour {to sell) is of Gangoli (a par- gana of the Kamaun district) you should cheat him well. A resilient of Ganjroli, though seemingly simple, is very cnnning. Once a man of Gangoli brought some flour to Almora for sale. The Baniya who was to buy it had received a hint from his friend (another Baniya) in the words of the proverb, "to deceive him well." The man, though he understood the hint, kept silent, keeping his own counsel, but when he sold his flour and received the price, he replied to the baniyas as below, and disappeared. 2 jri5ijf€ ^r^T^r ^^"^ ^rz ^i% ^^ ^z ^r^r* Grangoii ko lato pancha banta khadi eka banta ato. The dumb {simpleton's of Oangoli {who has brought) 5 parts of powdered chalk mixed with one part o real flour for sale. This mortified the Baniyas and gave them a good lesson. Illustration. This trait extends even to the 'bullocks of Gangoli. A story is related that once a Gangoli bullock was pitted aoainst another bullock, the contest consisting in drinkins from a pool. The animal which drank the most water was to be declared the victor. The Gangoli bullock kept his mouth in the water feigning to drink without intermission. The other animal thinking his antagonist was continually drinking exerted himself to the utmost, and, being unable to endure the strain, fell down and died, 3 '^f5?l7 % ^^I^r "^r^r* Baniya hai sayano baulo. Any man more acute than a Bania (merchaiit) is a madman. ( 8 ) Another name for a Bania is "Sau" or "Saha" which also means one hundred, and so villagers say he is called "Sau ' because he has a hundred cunning ways. 4 %T^ Jl"? ?^T^r W> ^^. ^^« Sau jyu gurba kliawau lekba, lekha, lekha. Sir, come and eat some treacle ! tvrite it down, write it down, write it down ! (The Baniya invites a simple fellow to come and eat his wares ; but at the same time instructs his servants to make an entry in the account-book against him, for the price of the article eaten). An ironical phrase used against Banij-as, who are outwardly very polite when offering their commodities for sale, but internally wishing to deceive their customers or visitors or guests. 5 ^-^sj % ^^\m ^f^igj ^f^^T % ^?ITWT I^IT. Sabana hai sayano Baitiya Baniya bai sayano gawara. The Baniya who is most sly is exceeded by a villager in craft. I. c. The Banij'a is the most cunning of all, but he is no match for a villager. This is used to imply that no one can cheat a Baniya except a villager, or that no respectable man can cheat a Baniya (shop-keeper). 6 5TT ^^T %r I^T ^?T *fiT« Kurba paitbo sau garba paitbo jbau. The entry of a Baniya into one's house and that of jhau {a kind of wild plant which overgrows fields) into a field {is ruinous). Applied to debt contracted, or credit accounts entered into with a Baniya, since the transaction will surely ruin the person concerned, just as a single plant of Jhau rooting itself in a field will overgrow the whole field. BETRAYERS. 1 K^T ^I^T % >TT1T ^^K ^IIT^ ^^r^rTK ^m?;. Bbalo holo kai Bha2;a bulai Bbaga le bhadra men taf lajrai. f 9 ) Bhdgd was sent for in order to do good, but she on the contrary put the pan on the fire in an inauspicious moment. The cooking of sweetmeats for festivities such as tonsure marriage &c, &c, must be commenced in an auspicious moment. "Bhadra" is an unlucky portion of a certain day or night which is always avoided by consulting an almanack. Used of one who, being depended on for help, betrays one. 2 »l^ ^^K tz TT^^T* Grurha dibera inta marano. To allure one with gui'ha (treacle) and then to smite him with a bric'c. Applied to one who betrays another after having taken him into his confidence. Such persons are generally likened to a jar which is full of poison, but a little milk is put on the top of the jar to tempt people with. 3 »l^ cRj m^ f^^f^T' Crurlia ka satha bikha dino. With the sweet, poison is given. A pleasant manner covering an intention to deceive. BITTER FEELINGS. 1 ^f%3 vr2 ^^l 5^« Aditha bheta dukhana thesa. We are sure to meet with a man we dislike and hate, and a sore part of the body is sure to be hit. 2 ^ifT ^^^ ■^I^'tt ^T^TT l\^ ^T. Paile ta ullu basa ni basa ta gu khaun kara. Owls generally remain silent, but whenever they open their mouths they make a very melancholy and horrid sound. A gruff and surly person. 3 ^g|t ^T ^^ 5)^r 'ntrgfl- ^ v;m »fiT?r« TelcLi ko tela jalau masbalachi kl gana phatau. The master's oil is being used, but the torch-bearer is afraid of wasting it. Applied to one who is jealous of another's generosity. B ( 10 ) 4 TT51T %1 ^TT 5iT^ V%Til %T f%^T ^TZT. Raja ko bhandara jawa mnhata ko liiyo phatau. As the treasure of a king is being spent the heart of the treasurer is rent. This refers to one who prevents another from giving to a third person, or his being benefitted by another. Story : Once a king gfive an order for a Inrge sum of money to be given to a poor mjin, who taking the order went to the treasurer to ask for the money. The treasurer having refus^ed payment wrote back on the order to the king saying that the sum ordered to be paid was too much, a king ought to store money to be used in time of distress. The man took the paper back to the king, who wrote on the same paper that a fortunate man hns no distress at all, and sent it again to the treasurer, who returned it to the kine, having written on it thus "If ntr.ny time God f fortune) should forsake you ?" The king rend the remarks of his treasurer, and wrote on the paper again, "If God is against me at any time, the wealth will also vanish " As soon as the treasurer read the final order he was quite convinced of the truth of the king's remark, and paid the money. Hence the proverb. BRAVERY & COURAGE. 1 ''?f^?rr %^ ^JfT Ml^r* Bali3^a deklii bliutabbajau A ghost even flies before a strong man. No one can oppress the strotig. Once a man having become bankrupt left his village and went away to another country with his family and goods iu search of a livelihood. One night he happened to stop at a |il ice where dead bodies were burnt, callfd '"Shamashana" which is supposed to be full of ghosts and evil spirits. As soon as the night came on a murderous ghosl a[)peared before him. Tiie mafi at once told his daugnter-in-law to bind the ghost. She lost no tiuic in running after him with a cord for the purpose. He also told his son and wife to cut off the lieid of the ghost. As soon as thev got this order from the old man they both ran after the ghost with a sword and an axe, and having caught him were ab lut to behead him. The ghost implored them, and said if thev Sfiared him he would shew them five jars of gold coin buried in a certain place. On this the old man was shewn the place and took possession of the money, and then told the members of his family to let the ghost go uninjured. Thus having possessed himseif of the wealth the man returned to his ( 11 ) home, where be began to live comfortnbly. This procedure of his struck his neighbours with nmnzpinent and suspicion as to how he hiid become rich. On close enquiry the story leaked out to some one who bad become very envious of the old man. The envious m;in having come to know bow the other man became rich, sold bis house and land to others and went away with his family to the s[)Ot haunted by the ghost. As the night came on the devil appeared before him ; he told bis dangliter-in-law to have him bound, but she fled away and bid her fice ; he al«o at the same time told his wife and son to cut off the ghost's bead, but they also ran away for fear of the ghost. The man himself was also frightened at his appearance, and thus the ghost, seeing them all timid and cowardly, killed them one by one. This illustra- tion is also applied to the following proverbs. 1 He who is not afraid of dving will do every thing fvide under the head "Uonsolation and Encouragement''J. 2 He who is afraid will die, (vide under the head •"Consola- tion and Encouragement''). 2 ?Tr"'ct fl^^TT 51TT JT^^TT. ^laritalawaranamaguladara. Whoever wields a sword is called Guladdra ( a cliief). Thi-i is applied to a soldier (hero. J and also to one who does mischief and is therefore dreaded and cilled a champion. 3 a*^f % ^T^ ^TlR f^^l^fsT. Junwan ki darale "ha- gari nikholini. One should not take off her shirt for fear of lice. Caution against unnecessary alarm. 4 gJT^^^T^W^^^ ^^T ^1* Tumale cliucbo pechha maile ke ghuno pechliai. Did you alone suck the breast of your viofier ? and did I suck the Jcnee of my mother instead of her breast ? Used to intimidate. Are you a man and am I not ? 5 ^TTTf% tiT^^T i ^15 ^T^TTX: %rfH liT^r. Namardi Parmeshwara le decbha mara mara taubhi kauno. God has made you a coward, but why do you not threaten to beat 1 ( 12 ) I. E. Brave words sometimes frighten people. They should be used to effect one's purpose. Story : Once a he-goat in spite of the remonstrance of his master, an agriculturist, went to a jungle in the evening. While in the jungle he was seen by a leopard, who followed him, and asked him, "Why do you wander in the jungle at night ?" To this the goat said, "I have killed many elephants, but I am now in search of a leopard, that 1 may kill him also." At this the leopard took fright. On hearing the conversation a jackal went after the leopard and said ''Shame to j'ou, leopard, that you are frightened by a goat. Let us go and kill the goat." To this the leopard said, "0 Jack^il, you are a very sly creature, and consequently not worthy of confidence, the goat is such a hero that he has killed many elephants." To this jackal rejoined "If you do not trust me, let us tie our tails together so that we may help each other in time of need, and kill the goat, which is a tasty morsel for both of us." After this they both set off to kill the goat. As soon as the goat saw these two fierce animals approaching him he said, "Well, my dear friend jackal^ you have done well in bringing the leopard to me, for I have just come here in search of him." This speech so frightened the leopard that he fled towards a precipice, while the jackal ran towards the goat. But, owing to the leopard being a stronger animal, he dragged the jackal with him, and falling down the steep precipice both were killed. This story also explains the proverb "The taste of eating "AuidaT fa wild fruit used for medicines) and the reason of an old man's warning are experienced afterwards." Vide under head "Old People." BRIBERY & GIFTS. 1 "^tf^ ^T ^T^T TT^^T. Chandi ko joto mdrana. To beat a man with a silver shoe. Applied generally to getting a purpose accomplished through bribery, gifts, or by offering rewards. 2 jfii iflWT ^TTTT; ^^T' Bbuji bono satai dino. To bestow an alms after many repulses is like sowing parched gi-ain {i. e. bears no good fruit). ( 17 ) This is applied to one who gives help to another after putting him to great trouble and inconvenience. This kind of giving will meet with no reward (merit), just as parched grain will not grow. -C. /. "He doubles his gift, who gives in time." "He gives twice, that gives in a trice." "The Lord loveth a cheerful giver." 5 ^^^t S«li f% ^'T ^t W«li (%• Swarga son teka ni dharma son chheka ni. Heaven {the sky) needs no props, and a virtuous act needs no special time, or alms need no future promises, {for its performance). This is used to encourage one to do good deeds without procrastination. 6 ^^T ^"Si ^T%T ^r^T^« Jaiko chunna ui ko punya. The reward is his who gives ( the flour ) not of the one who receives. Used to encourage charity. 7 fs!^ ejci ^ef[f ^^. Dinyun dana thukyun thuka. An alms once given, is as phlegm which has been ex- pectorated, not worth tahing back. 8 si^T ilj^j ?T^T'3^T^T« Jaso bolo taso lawalo. As much as yoxh sow so much you will reap. Applied only to giving charities. In a future existence one will be blessed in proportion to one's gifts in this life. "Whatsoever a man soweth that shall he also reap." (Gal. 6,7.) Illustration. Once there was a poor, simple, and virtuous beggar living with his wife in a town. He used to earn only three clihatdks (six ounces) of flour a day, whether he begged at five houses or fifty, but never more. One day, when they bad cooked 1\ cakes with the three chhatdks of flour, a saint arrived there who said that he was very hungry. They gave him the l^ ready-made cakes, which the saint ate and departed. The hermit then went to God and interceded for the poor man, but God shewed him the account Book and said that, since he had given only 1| Rupees in his former existence, he was not entitled to more than what he received, and, if he got that 1 J Rupees at one time, C ( 18 ) after thai he would get nothing more. The kind-hearted saint then petitionod God to let him have the H Rupees :it once, and God ijave it to him. Then tlie saint came biick to earth again and advised the poor mnn th;it the 1 ^Rupees should be spent on charity, ;ind whatever he got rhereatter should also be devoted to the help of poor jiorsons. The beggar did ns he was told. The very next day having s|ient 1^ Rupees on charity he earntd Rs- 3. and, this sum also having been given to poor ])eople, the next day he got JRft- (5. in this way as his income increaserl he increased Lis alms also, sjiending all that he received on charity. Alter thLs the same saint went to p.nradise again and saw God in the form of an old man sitting in a bending posture. On his enquiring the cause of tliis, God said that the man who had received 1-J iinpees, some days ago, had becouie very charitable and that whatever he got he gave it awaj' to the poor, and that his charity had thus put a heavy burden upon himself After this the saint came to the man again, and s.id that he was a very pious man and pave him advice a* to his saving something for times of netd. The man being puffed up with ])i-ide began to withhold his hand fi-om charity, an(i the consequence was he became poor again very soon. 6'./. '-Much is expected when much is given." "As you sow, so you shuil reap." 9 >T^7 ^i7?T ^"^^igsf^ SHi[^« Bhala kama aibana kani dhnkani. The good deeds of a man cover his imperfections. C- /• '"Charity covereth a multitude of sins." 10 ^^T ^Tf^ ^1 ^^T ^3 ^^T ^Tf^ ^^ ^31 f^"^' ^^"sa gliani laL'ai dula paitha kawa gliani lagai desha phira. Put a hell on a crow and he files to distant limits ; put a hell on a. mouse and he run-^ to his hole. Used to induce people to extend their charities to strangers. If vou do a kindness to a stranger he will praise you for it far and wide ; if you help a fellow countryman he will be ashamed to sj.eak about it and will keep silent. 11 fe^"^ % f^Wi^"^ '^^T- Dinera bai diwonera barho. The person who induces another to give is hetter than tlie giver ( himself). Used as an inducement to charity. ( 19 ) CHASTITY & UNCHASTITY. 1 ^r^r ^^W '^T^ i^ ^(%r "^^^T '^J^' ^'-^^ t^^ apana apa ni rau tau apnna bapa. A woman loill remain chaste herself, hut not by her father's command. I. e. only her own sense of honour can be depended on. 2 cf^T ^TW "^1^ WZT •^^^ -^X :?[?? "^rl; ^zr- Buba ghara tau cbarai kliuta buba gbara nata charai khuta. When my father is at home my mother is a quadruped and when he is away still she is the same. An unchaste woman. 3 TI^ ^t^ ^ oftfT '^''C'^fT' Eanda sanda ki kya paratita. A icoman and a bidlock are not to be trusted. I. e. Neither the chastity of a woman nor the behaviour of a bull can always be depended on. 4 ^^^ ^T^t^fT '^Wii' ^ '^fT* Syaini le kbola danta baika le pai anta. When a woman shoivs her teeth ( spealcs ) man finds her motive. Used to show the impropriety of a woraan conversing with men, as it is not the custom among nntive women to converse freely with men other than their own relatives. CHEATS. 1 ^T^'t)- ^sj^ ■^J\■^■[ ^j^ f?lJT^^r' Lalcbi desba me basfarba bbukha ni luarana. Cheats never staive in an avaricious country. This is applied to one who is teinnted to lay out money at intffrest in an unsafe speculation by offers of high interest. The story noted below illustrates the proverb. In a certain citv a cheat once borrowed a small vessel from a rich merchant for cooking his food, and after making use of it returned the vessel in the evening with another new vessel smaller than the first one ( 20 ) The merchant took back his own, but refused the other. On thi^ the cheat said that he could not help it, as his (the merchants') own vessel had given birth to it, and it justly belonged to him. After this argument the merchant was glad to take the other vessel, alleged to be the offspring of his own vessel. Such a bargain was repeated by the cheat several times, entirely to the profit of the merchant, who in the meantime became quite convinced of the man's honesty. Latar on the cheat began to borrow from him many things of higher value and returu them (with the several offspring of each) iu the same way as he used to do with the smaller things. Finally one day the cheat pretended that there was a marriage in his family, for which he wanted to borrow much jewellery and many silver vessels-; the merchant without any hesitation lent him all he had ; the cheat took them all away as- usual, and never appeared again. 2 ^ef^i % STjeut' Sabana hai thaga nal. A barber is the greatest cheat of all. Used to represent the craft of a barber. The following story illustrates the pioverb. Illustration. Among the 36 arts and crafts a certain king: was skilled in 35. He went to an ascetic to learn the 36th or the art of metamorphosing. Contrary to the advice of his ministers- he took with him a barber who was a favourite of his. Though the king learnt the art in secret, the barber somehow managed ta become acquainted with it, but feigned ignorance. Once at night he entreated the king to shew him the wonders of the 36th art that he had learnt. The king accordingly after instructing the barber to constantly fan his body when he left it, and to prevent its being touched by a single fly, left his own body and entered into- that of a parrot, and turned the jungle into a large city full of men, women, elephants, horses, camels &c. In the meantime the barber lost no time fas be had also- learnt the art) in entering the' kino-"s body and returning to the metropolis. He began to reign over the country, but the Prime Minister of the empire perceived that some other soul had entered into the king's body. As hi3- own body was already taken possession of by the barber, the king remained a parrot. He was caught by a fowler, but entreated the- fowler to spare him, promising him nine lacs of rupees as a reward.- The fowler did not kill him, but took him to a great city for sale^ and, while there, took the parrot to a meeting of literary men. All of them were very much surprised at the parrot, and at the knowledge of science and literature which he displaj'ed. One- of the richest of the savans paid nine lacs of Rupees few ( 21 ) ihe parrot and bought him. The parrot's fame for learning soon spread far and wide, and eventaally reached the Prime Minister of the said kingdom, who came to the city and saw the parrot and found him no less wonderful than fame had reported. The Vizier then gave many jewels and immense wealth to the rich man, who in return presented him with the parrot. Thereupon the Yizier, returning to his own country, took occasion to say to the false king, "Sire, you were wont formerly to assume the disguise of various animals, but I do not understand why you da not now do so." On this the new king to prevent suspicion ordered a ram-fight, and having caused one animal to be suffocated, entered its body, and began to fight with the real ram, thereupon the real king left the body of the parrot and entered into his former body. Hence the proverb that a barber is an emblenj of a cheat. CLEAR. CONSCIENCE. 1 'R'^nT'T ^Zrf^ ^ 'i^T* Mana changa ta kathauti me Gano;a. To a pure mind the water in a shoe-mahers washbowl is as pure as the Ganges' water. (This water is considered so unclean that if a drop of it touches a Brahman he will fast for three days before he is considered a clean person). This proverb is generally made use of to show strong faith. It has its origin in the story related below. A shoe-maker named Eai Das is said to have been a very pious man. Whenever he knew of any one going on a pilgrimage to Hardwar he was in the habit of sending through him two pice as a present to the Ganges, on the condition that she (the Ganges^ would put forth her hand to receive it. Once the present was sent through a poor Brahman. After having re- ceived the shoe-maker's present, the Ganges, pitying the Brahman's poverty, presented him with a single gold bracelet which was richly embroidered and beautifully made. The Brahman being nnable to sell that bracelet was at last obliged to take it to a king for sale. The king bought it at the price demanded by the Brahman and sent it to his queen consort, who was so highly pleased with it that she insisted on having another one of the same make. The Brahman was consequently commanded t» produce another at the risk of bis life. The Brahman went to the Ganges and prayed to her, but in vain. After that he went to- Eai Das, and representing the case to him, begged him to save his life. Rai Das prayed to the Ganges and plunged his hand in his ( 22 ) water pot (in which he used to soak his leather), and brought up another bracelet of the same kind, and gave it ta the Brahman to present to the king. Kathauti means a wooden cup. C. f. "To the pure all things are pure." COMFORTS & DISCOMFORTS. 1 ^JIT f^'^ '^'T «fvr« Huna ta gyun runa kyun. If there had been a good crop of wheat^ why should 1 complain ? E. g. No one cries or complains without some cause of suffering. 2 ^f^ TT^ ^f^ ^I^. Eundi randa chundi panda. A weeping woman and a leaking upper story. Applied to persons or things that become very troublesome-. C /. "It is better to dwell in the wilderness than with a conten- tious and an angry woman." "Continual dropping in a very rainy day, and a contentious woman are alike." 3 ^^ ^5j ri^i" ^*l. Jaiki jwe nai taiko kwe nai. He who has no wife has no one, I. E. A man without a wife has no comfort. 4 ^f •IT ^f^ r^f^^T ^I^WT "?^I« Chadhana buni ligayo bokano parho. One has to carry the horse, which he had procured for the purpose of riding, on his own shoulders. Applied to bad trade or business, or to work which instead of being profitable proves tc be ruinous. 5 ^TTrf ^I"'; ^^T' -A.ga ten angara mitho. Eed coals are better than a blazing jire. This means that moderate and lasting comforts are better than those of a more imposing kind and of a transient nature. ( 23 ) 6 <3ZTT ^ 'T^'T. Khatai mc parhanu. To be immersed into acid. A hobble. A nasty business. One entangled in an un- necessary trouble, and being unable to rid himself of it ironically ■uses this phrase. Acid is representative of inconvenience and trouble. 7 Wi^ ^^3 rT €t ^^ 'sf^T ^^3 fT ^T ^^t* KLandi bakhata kl kala sinda bakhata ko dliunwan. Quarrelling at dinner and srnoke at bed-time. Sources of discomfort. COMMON PROPERTY. 1 JITT ^T 5I^T y^% RJ^T* Garba ko cbbalo dbura ko palo. The banks of a river and the vegetation of a mountain peak. Applied to denote that these things are nobody's property, every one having a common right to them. CONSOLATION & ENCOURAGEMENT. 1 ^iST f% "^9 ^JWl f^ 'at^* Hnna ki risa jana ki kbfsa. One on the increase is envied, and one on the decline is laughed at. Used to console people concerned on appropriate occasions. 2 ^Tfrr ^^ "zir^T ^TfS' ^fji^JiT:!' Auta dbana pyaro kodhi jyu. pyaro. Wealth is dear to a childless man, life is dear to a leper. This is spoken ironically of the above defects. A person having no descendants consoles himself with his wealth, and in the same way a leper having no enjoyment in life, wishes to live long to see the world. The perversity of human nature. 3 %1'^r %T 'IvT* Jo darau so marau. He who is afraid will die. ( 24 ) Once jn a jungle a man seeing a tiger coming climbed up a large tree to save himsf^lf, A monkey followed his example. The tiger came near the shadow of the man, and attempted to grasp it, but as the man knew that his shadow was not himself, he did not fear the tiger's approach. After this the tiger attacked the shadow of the monkey, and as soon as ho had stretched forth his claws to catch the shadow of the monkey, the monkey thought that he was being caught, and falling down in terror was eaten up by the tiger. 4 ^% f^x %'^ ^X ^K^Ti ^^J. Jaile shira deehha ui serp, laga delo. Be who has given the head, will give also a seer (_of grain to support the man) . God supports every creature he has created. Encouragement to the poor and distressed. He who provides the mother's milk for him at his birth will still supply his wants. 5 ^^ "^g 5i»l^3t rT^ ^I M^« J^i ^^'Q- dewa jagadisha taiki kya risba. One favored by God {the ruler of the world) should not he envied. Good people console themselves by this proverb even in view of the prosperity of their enemies. 6 ^Ti'I^?!^ ^T^l f'C'^f* Wo nl rai ta yo laga ni rawa. As my former condition or circumstances have not lasted up to this time so the present state also will not last. E. g. A man poor before, has become a rich man now, and vice versa, and so speaks as in the proverb. Used to console one in adversity and make him careful and conscientious ia prosperity. 7 a^a'g^ far?; ^^r ^^^ ^f%%^^^T' Wokhala me sliira <3eno mashala dekhi ke darano. If you put your head in a mortar, why should you fear the pestle ? Used to encourage one to cope with the difficulties and dangers of a business already started by him. ( 25 ) Used to encourage one to cope with the difficulties and dangers of a business already started by him. 8 Tf'S ^T f|3T3ir^ il"':! 2RT f^ ^J^' Randa ka dina jawana chhora ka dina awana. The day of the widow has gone, but the day of the orphan boy is to come. Often used to encourage an orphan son and his mother to try their best to help themselves. 9 3^g f% "^f^ ^'C ^T WTT"!. Shyala ki buddhi Bhera ko tarana. Slyness of a jackal and courage of a tiger. Encouragement to try one's best. 10 ^^Tirt %Tf^ %%^. Suwa mari kauni kaile bwe. No one sowed kauni ( a hind of millet ) after hilling parrots. Applied to one who needlessly anticipates the difficulties and obstacles to be met with in a work not already commencedj as kauni is generally eaten when growing by parrots. 11 f%^^ ^riT 'rft^ !lf%fr. Sikhika syana padhika Pandita. Observation makes one cunning, and study makes one learned. Used to pursuade children, ignorant and inexperienced people to become clever and learned men. 12 31^^'C^T''; %tsi«Ji^ H^T* Shakarakhora son shakara paida. God gives sugar to him who cannot eat without it. '^God tempers the wind to the shorn lamb." Story : — A great monarch once obtained God's permission to feed for one day all the animals within his kingdom. Accordingly he collected different kinds of food necessary for each animal on a D ( 26 ) stnpendoua scale, so that at last great mountains of food were collected. Just at this time a certain creature came out of the ocean bordering upon the monarch's empire and complained of great hunger. By permission of the monarch the animal was allowed to eat as much as he desired from the provision made ready. The animal within a few hours' time consumed the whole amount. This fact made the Ruler mortified and penitent. He asked God for forgiveness and said "0 Lord, thou alone canst supply all thy creatures with food adapted to the nature of each, and secure to each the quantity daily required. No man in the world can support so great a charge even for a second." 13 ^w{f^ '^JX^ %JX ^^^ ^H% ^?T. Mana ki hara le hara mana ki jita le jita. One has won if in his heart he feels so, and is defeated if he thinks so. 14 %lt% ^(351 ^^f5| ^T^ 1^'?: Sauni kathina dekhani bala bazura. It is very difjicult for one to endure injustice, but the rvrong doer will certainly be requited. "It is better to suffer wrong than to do it." 15 q^^*5T fli ^'l^'^T^. Parmeshwar ki Iambi banba. God's a7-m U long — (to help or to punish). 16 ^T^^T TI^ 5JTH ^VT^ ^55iT«| sn^. Bbagi ko mala jawa abbagi ki jyana jawa. One who is fortunate loses his property, but the unfortunate loses life {either his own life, or the lives of other persons in his household). Consolation derived from Fatalism. 17 ^I^ '^T«f ^T^ ^T^* Dadba baje, kala bbaje. Death flies away when the jaws work ( literally sound). Sick persons, who have lost their appetite, are thus induced to eat as much as they can so that they may get well soon. ( 27 ) 18 9T^ ^f^ e|ij«r f%^r* Kama kaui kama sikbau. Work teaches work. I. E. One who is initialed in or is made to do work will naturally find out how to do it. Used to encourage one to undertake work and not to be afraid of it ou account of ignorance or inexperience. "Experientia docet." 19 ^T^ ?i^T Vf%?n f^^I'ir "^flr^ir* Lagi gaya bhutiya ni lago cbutiya. If I hit the mark it is like a lance ; if I miss I mil only he laughed at. Encouragement to venture boldly. 20 %T H^siT % ^'^I ^T^^ ^ ^^* Jo marana bai ni darau so saba kucbba karau. Be who is not afraid of dying mil do every thing. Used to encourage people to chivalry. 21 ^T^T "^T^ %^^ ^t:51Tf^. Dara ka pasa jaibera dara jancbbi. Fear or danger vanishes only when it is faced or coped vnth. Used to encourage people not to fear or flee dangers. C. f. "Better face a danger once than be always in fear." CONTENTMENT. 1 Iri^T "^Xt %I^T OJI^T- Auto cbai sauto pyaro-] Better to have a stepson than to be childless. This is used by a woman who has no son of her own but finds comfort in the fact that her rival wife has one, so that hsz husband will not be childless. ( 28 ) 2 ^rf? 'IT^I ^ITK^ ^ ^T'^r* Thorbi khano Benares men rauno. It is better to live in Benares with a little food than with much food elsewhere. E. g. Benares being a sacred city, living there is considered a meritorious act. 3 eji>f TSEi ^^1 ^♦f^fi3 Vf': "^W* Kabhain gbyu ghana kabhain muthi bbari cbana. Plenty of ghi at one time and a handful of gram at another. Denotes that no one, in any circumstances, can expect to have all days alike with regard to food, comfort, &c. 4 i§rf% 'aiW ^^ vT^sir Thorbi kbano sukbi rauna. To eat a little and he contented and happy. C. f. "A little with quiet is th« best of all diet." This is used in deterring one from aspiring after a higher thing which will entail hardship and trouble, or in advising one to remain contented with his own circumstances, and not to envy others in better condition. 5 ^T f% 'SITf^ ^f^' Gbara ki adbi bbali. Half a loaf at home is letter than a whole one abroad. Used to make one contented with his own lot at home in comparison with that of others abroad, though they may be in better circumstances. 6 ^ife W ^Ul ^Tfe ^ ^JH ^ ^1^' I^oti ka santa roti ke marbi ke moti. Bread is bread, ^ho cares whether it be thick or thin ? E. g. If one has to eat bread what does it matter whether it be made thick or thin. Used of one who is contented with his circumstances whether good or adverse. ( 29 ) 7 ^f?r 5!T^^ ^fn- NIti jaika thiti. One wishes to stop after getting to Niti ( a village in Bhot in the snows in Garhwal on the borders of Thibet ). Applied to one who has accomplished his purpose and is satisfied. 8 ^i^-^ SSI '^vai % ^I^T. ^T ^T'af* Adara ka chana beadara ka dakha. Even gram given with courtesy is better than grapes bestowed with contempt. I. E. A little given kindly is better than much bestowed ■with harshness or disdain. COURAGE UNDER DESPAIR. 1 WX:?T7 ^T ^ ^T*?T« Marta kya na karata. One about to be hilled, what will he not do f Applied to one who is in a desperate plight. C.f. "The drowning man catches at a straw." COWARD. 1 ITinf IT ^T '»TT^T ^I»l^TT Wl ^7T«IT. Hanadara ka paithara bhagadara ka aithara. Behind one who is attaching, and in front of one who is running away. Applied to a coward. 2 ^fvs 8BT ^^1 ^'5 ^T ^'sT' Syaini ka lekha na maisa ka lekha. Neither lihe a man nor woman. An effeminate, home-staying person. ( 30 ) CRITICAL PERIODS. 1 qf^ ^f^fT ^%T ^^T' Gharhi bachi ta gharho bacha. If a small pot escapes, the large jar may escape. I. E. If the critical or dangerous moment is passed then' there is no danger thereafter for years. 2 ^5|f!^T^?i|^^7«i^iTl{3a(Tl^. Ye jatakala bacbun tau khasama thain baba kun. If I survive this confinement I will treat my husband as I do my father. The anguish of child-hirth : Applied to any trouble which a man has brought on himself and of which he repents. DEBTS, LOANS & SURETY. 1 ^^l" 'i^ ^^H «3T^ Ochhi punji kbasama kbani. Small capital is {a fruitful source of ) swearing. I. E. To borrow money from a man of small capital is dangerous, because he will give much trouble in connection with the debt. C. f. "A poor man's debt makes a great noise.'' 2 ^igf xm 51 ^nrj ^^. Leno eka na deno dui. Neither take one, nor pay bach two. One who borrows has to pay back with interest. There was once a washer-man in the service of a king. He was well off before he borrowed. As the king used to give money on interest to his other servants the washer-man was pursuaded by his wife (though not in need) to ask for a loan. He did, and received one gold Mohara which he brought to his wife. Though he did this, he was always fretting himself to make up the second Mohara required for interest. He spent only half his pay, refused delicacies, and overworked himself until he had earned the second Mohur. "When the day for payment came the king noticed how thin be had grown, and asked the reason, to which he replied that, "To borrow one and to pay hack two" made him lean. A caution against incurring debt : also used by one who repudiates a loaa or denies having borrowed. ( 31 ) 3 ^T*l ^T 'i\^ 'T^T ^T MfT^« Hatha ko dinyik jpatha ko bharyun. Given by one's hand, and measured in a measure. Bona fide loans which cannot be absolved either in this or the next world. 4 frm "^^^ •!«BT5ft- Rina muchyate na Kaslii. Debt is not absolved even at Kashi ( by visiting and bathing at Benares ). The story given below is used to illustrate the proverb : — Once a man in very poor circumstanceg brought home •Rs- 2,000/ which he had borrowed from a man who did not know how poor he was. At night while he slept among the cattle, as is nsual among the poor, he overheard one of the bollocks saying to the others that as the man was quite unable in his life time to discharge the debt he had incurred, he would have to come and serve as a bullock to the lender of the money for years in his next existence. At this the man got frightened, and asked advice from the bullock about the matter, who told him to return the money and advised him to go to the king and wager Ss- 2,000 with him on a fight between his bullock and the elephant of the king. The king thinking his elephant far superior in strength to the lean bullock accepted the wager of Ss- 2,000/- Both the animals were brought before the king to fight, but no sooner did the elephant see the bullock than he turned tail and ran away from him. Attempt to get up a fight was repeated thrice, but the elephant could not stand the snorting and pawing of the bullock. The king at last, finding his elephant thus vanquished by the bullock, paid the sum of Ss- 2,000 according to agreement ; on inquiring the cause of the elephant's fright both of the animals admitted that the elephant had owed and had not repaid Bs- 300 to the bullock in his former life and so he could not face the "bullock. C /.• "Out of debt out of danger." "Better go to bed supperless, than rise in debt." 5 ^j^ W«B^ ^?3 ^jfj". Mola lenl sukha sepi. Buy for cash and sleep well. Never borrow. ( 32 ) 6 %T 'JT MT ^T ^f ^T. Jo parha bhara so dewa ghara. He who stands surety will have to give up his own house. 7 U^ Jif% Wl^ »Tf% ^ -^^T ^T?: fiJT '^t: ^ Eka gnli ka dui guli dyun alai balai shira para lyun. Why should one pay two bullets {two Rupees) for one borrowed, and take the extra dangers and trouble on his head. E. g. Generally in former times, and even now to a certain extent, one "who borrows money from another becomes in a manner his vassal. C. f. "The borrower is a servant of the lender." The usage is still prevailing in the country for borrowers to work in the fields of their creditors for a certain number of days without wages in each season. This is over and above the high interest stipulated for the loans. 8 *3Tf% ^'i'T 'iT^ ^T^ f^f^ ^IW ^I^ ^T^« Khani bakhata khaba lala dini bakhata ankba lala. The mouth. gets red when the betel nut is eaten, but the eye becomes red when it has to be paid for. E. g. The people of India are very fond of chewing betel nuts ; these they generally get from the dealers on credit, so that when betel nuts are eaten (chewed) the chewers' mouths get red, but when a bill for the price- of the same is received by them their eyes get red (they become angry). Hence the proverb is used to condemn the practice of contracting debts. The borrower is glad when he gets the money but is angry when he is requested to repay it, 9 ^^ %T 5«B ^IJI ^T ^^' Bairi ko eka rina ko sbekha. Of enemies not one, of debt not even a little ( or enemies and debts should be totally destroyed ). E. g. A single enemy not destroyed, and a little debt left ' unpaid will increase in time and prove troublesome. 10 »T?^;)g^ ^^«3. Marun bhuka run sukha. 3Iay I starve but remain comfortable {loithout anxieties). Used as a caution against incurring debts or against extravagance. ( 33 ) 11 sqTST TT7T W\ ^^^r* Byaja rata laga chaladau. Interest runs even at night, i. e. some animals move about in the day and others at night, but interest never ceases to accumidate. Used as a caution against getting into debt, 12 ^^^% %T^«T5 H'^^T ^r«B"?^*. Kukura le daurhanu chha marano kankarha le cliba. The dog has only to hunt, it is the wild sheep that is killed. Used by one to induce another to stand security for him as the former fthe principal) is incurring the primary liability but the latter (the security) has only the secondary responsibility. 13 «IT^I ''R3^ ^WT^T f^^^^T* Patho phutada udharo ni bagado. The measure breaks, but the loan remains. Means that a debt must be repaid even if the men dealt with or the witnesses to the transactions are dead. 14 Z^J f%^r ifil'Rrf^* Taka diyo gaji pbarhi. Pay cash and tear the cloth {so much as you want) from the piece {belonging to merchant), i. e. pay and purchase. Caution against getting anything on credit. DECEIT. 1 Tr^^ ^T^^r ^T^ m^T wi^ tr^. ^f t ^t ^^Ir. Marada bakbaro pakanda kukurbo kbandi danwa lingurba ko tbupurbo. One kills a goat, cooks a cocJc, but for dinner gives only a heap of Lingurhd (a wild vegetable). Applied to deceitful persona who make great profession but do little or nothing. E ( 34 ) 2 ^"T ^T*!! ^^"l '^^I'T. Apun khanu aurana chuthona. ne himself eats, hut makes another wash out his mouth, as if the latter had eaten. Clearing himself from his own guilt by implicating another. [ Chuthana=to wash one's hands and mouth after a meal eaten ■with the fingers. ] 3 ^r»l g^ ^T llf^ ^t %T?^. Aga lagai bera pani son daurhanu. One sets fire, and then runs for water to quench it. Applied to deceitful persons and mischief-makers. 4 *rs ^T^^^ ^ ^^IT* Munda katika renda ki barliai. After having cut off the head, to praise the corpse. To eulogise a man after ruining him. 5 %t"^ ^fx: ^^T %T^T^ W 5rr»I ff ^r« Chora then chori karau Saukara then jaga dilau. Telling the thief to steal, and the rich man to guard his house. Applied to tricky and deceiptful people who collude with both parties. 6 ^j-!\ SSI ^naT ^fTT '^T^g %J »!%• Dhana ka dana bhitara chawala ko gudo. There is a grain of rice inside the hush {of paddy). It is said, that once the son of a king had conceived a strong friendship for the son of a minister. The king, for some reason of his own, wished that his son should give up this friendship, but failed to make him do so. At last he offered a great reward to any one who would accomplish this object for him. Many ■wise and clever people accordingly tried various devices to effect this, but in vain. Whatever either of the friends was told by any one he informed the other of it, and thus strengthened the friendship day by day. After this a cunning woman contracted close intimacy with both of them, and one day while the two were sitting together, she went in and said she wished to tell a secret to the son of the minister, and then took him away for a minute ( S5 ) io a private place when she whispered ia Lis ear. "There is a grain of rice inside the husk of the paddy." As soon as this was done she left the kingdom for good. The minister's son immediately repaired to his friend, and as usual, informed him of what the woman had really said to him. But the king's son did not believe it, and suspected his friend of having concealed the real matter told' him by the woman ; and from that time the king's son became alienated from his friend. Hence the proverb. Used to warn against deception, and applied to one who makes too much of a very little thing. 7 ^^T W T^T I^T 8RT '^?T» Charha ka marha marha ka charha. Representing living birds as dead bodies, and dead bodies as living birds. Calling black, white ; and white, black. 8 il^^I'/t ^^T* Nau tero gaun inero. In your name, but my village. The village is in your name but is really mine. Giving one Hominal authority in order to impose upon him. 9 ^x m'K W^\ %jzt^ if ^T^ f^ 'StUT- Ghara bara tero kotharhi men. hatha ni laga. The house is yours but do not use the room. Applied to nominal trusts. 10 ^?3 ?f TT^T ^3 ^f %T^ eBFT* Mukha men rama peta men. aura kama. God's name in the mouth, but another motive in the heart. "A wolf in sheep's clothing." E. g. A magnanimous man has the same thing in his heart, mouth, and actions, but a wicked man has one thing in his heart, another in his words, and a quite different one in hia^ deeds. ( 36 ) DEFERRED HOPES. 1 '^t'll *lfT*l«lI ^^ (% ^T^- Haiya marigaya buna ki Asa. My sons already born are dead : I can there/ore hope to have more born to me. One bases Ms hopes on past experience. Also used ironically to denote the precarious state of a thing which has already failed. 2 W ^T ^^r ^^^T ^T^T ^«T^ ^^I^ =» 'K^T^I. Paind ko paino chukayo Baro bhitara bathaun na phukayo. 1 was repaid for my present, but the wind blew through my house all night. Paina=any thing good that is distributed among the neigh- bours and kinsmen. I. E. One in hope of such a return from his neighbour kept bis doors open at night, so that the wind blew through the house io the inconvenience of the occupants. This is applied to one who instead of being benefitted by any transaction is put to extra troubles or loss ; also spoken of hopes which are deferred. 3 ^TrIT% ^T H^T «tT ^^ ^^ ^^}^. Data hai Suma bhalo jo paili dide jababa. A miser wJio rejects one at once is a better man than a liberal man who Jceeps one long in suspense. This is used in regard to inconveniences that trouble one ■whose hopes are not realized for a considerable time. C. f "Hope deferred maketh the heart sick." 4 ^"^ ^rf^ sm^ 'B'^ ^Tfr ^T^- Kaba tbori byali kaba kbori kbali. When will the yearling buffalo calve and when will my shull eat 1 An expression of impatience used when some desired good seems to be long deferred. For instance, a widow anxiously and impatiently waits for her infant sons to grow up when they will contribute to her support. ( 37 ) DEPENDENCE. 1 ^T^T^ ^^ «|a? ^ ^>1^ »r^' Dada le bahu bahu le sagali mau. The Bahu ( elder brother's wife ) depends on my elder brother, and the whole family depends on her. The chief person or moving spirit in a concern. 2 7%r ')r'5 ^"0 "51^? s^I^r ^n^r "^R* Thulo gom luna bukawa nano thobarho chata. Full grown cows eat salt, but the calves lick their ( mother's ) lips. Applicable to one who maintains an establishment. 3 qj^ ^T ^T^ ^fl% "^1^' Paai ka sasa ghutarho basa. The frog croahs by the aid of the water. A poor and weak person can only achieve anything by the patronage of a greater man, or a poor man lives his life by support or in hope of support from some great man. C /. "Qaench not hope, for when hope dies, all dies." 4 ^r** %T ^^r 'i^'^I if* Syapa ko jiyo mundala men. The soul or life of a snake is in its head. This is applied to the head of a family on whom all the members of the family are dependant. 5 ^qq$T ^T^T ^''^T "^T^^ '^^'^^T* Apano khoro apana hatha le ni mudino. No one can shave his head with his own hand. Applied to mutual need of help. 6 ^^j e»if% %J ^T'lT. Syurba dagarhi ko dhago. The thread follows the needle. Used by a member of one's family or by a dependant, or to one who is the head of a family or to a patron on whose movements all depend. Usually spoken by women in regard to their respective husbands. ( 38 ) DILATORY HABITS. 1 ^T'»T^ ^ ^r'» fill ^t^r^ %I ^I5l» Topala ki topa tapa chaundala ko raja. While the Topdl was getting ready his cannons, the Chaun- dala came and seized his kingdom. These two petty kings reigned over Pargannah Chandpur (Gardhwal; in the seventh century A. D. Used in advising one to be always ready for any thing that may happen, and not to let matters slide. (A pure Garhwali proverb}. 2 5if «T^ >TT2^ ''T1 "^tf^ frt ri^ ^ ^fe« Jan taka Bhata le paga bandhi tan taka pethai uthi. While the bard was dressing his turban the market broke up. JE. g. Bards or bafifoons dress themselves up before they go to a public place, and if they are delayed in dressing they lose the opportunity of displaying their arts and making money. Applied to failure in any business due to diiatoriness. DILEMMA. Ata ko diyo bhitara randata musa khandana bhaira kawa lijanda na. A lamp made of flour {paste) if placed inside the house is eaten by mice, and if kept outside is taken away by the crows. ( A dilemma ). 2 ^rTT^ I:t ^HTf ft'T'^^ H^ ^^I^. Ye tarapha ran rabharha wl tarapha bhela kaphdrha. On one side a deep stream and a raging torrent, on the other a sheer precipice. C. f. "The sea in front of them, and the Egyptians behind them," or "between Scylla and Charybdis," ( ^9 ) 3 rfnTT f}i ^^ l^f. Tato dudha thukewa na ghutewa. Hot milk one cannot either spit out or drink. I. e. If you spit it out it is wasted, if you swallow it, it burns you. 4 X:T3"51 ^% f?l5JfTIir. Rowai na hansai gija tanai. Could neither weep nor laugh. This is applied to one who is astounded at some sudden unexpected incident. 5 ^fT^'^ %^ ^'ri'Km ^TT« Ye tarapha kuwa wl tarapLa khai. Either a well, and thither a ditch. A dilemma. 6 *TT^I 5^ '^J'H ^ TT^? ^ ^ 5T%^' Tato dudha hatha men rakhewa na bhin chharhewa. Hot milk neither worth retaining in one's hand, nor wot*th dropping on the ground. E. g. signifies a dilemma which in either way suggests loss. 7 %i5 5 ^^i ^€r»ir ^TT ^^"T* Tero pallago mera kathapa. Your salutation is nothing to me. Expresses extreme hatred, contempt, or indiffepence. Iron- ically applied to one by whom the speaker is not properly treated. 6 "^51 ^T^ % 'T^'^^T^f^. Tina loka hai ]\f athura Eyari. Mathurd is quite separate from the three worMs. Mathura is considered highly blessed because Krishna was born there. 7 ^TJ 'if': l^lrf ^gi^T^i I'fS 517^. Apun marigayo ta kawa raja baithi jawa. One who is ahotit to die does not mind if a crow heeomes king. Spoken in reference to any thing in ■which o»e is no longer eoneerned. 8 'V[Jri f^TT^5|% g^ (sf'TT'TT. Bhauta biralunale Musa m mjerana. Too many eats do not kill rats. C. f. "Too many cooks spoil the broth," 9 aTf%^T^t ^I "T^T ^. Chhorhiyo gaun ko nato ke. What relation with a village one has deserted ? Used to indicate one'a disinterestedness in a matter witb which be has bo concern. DISTRESS. 1 'Sfll^T ^f^ fri^^T ^T ^IT^T. Dubanera kani tinaka ko saharo. A drowning man clings to a straw. [ Also an English proverb. Which was the borroicer ? } 1. e. One in distress is neglected and forsaken by all, and so if one gives him any small help in that state it is greatly appreciated. ( 45 ; 2 fSlTITf^ ^T 'TI5T. Nirapani ko machho. A fish out of water. Out of one's element. 3 fi(4l3Tig7 ^T ^TiTTf% SfC. Nikhana gbara cbaumasi jara. No food in my house, and besides am down with fever ( of the rainy season ). Accumulated woes. C. /. "Misfortunes never come singly." 4 >lt3 5i^«i •Jj^if •! ^7»r^ Gantha na dama mukha na chatna. No money in hand, and no shin on the face. An old and poor man's plea. 5 TJcI <^^ •! f^ ^51 ST. Rata ninda nai dina bhukha nai. No sleep at night, and no hunger in the day. A distressful state. 6 %r ^^ %T ^^ 'T^ ^^ %T l^iT' Sau gbarbi ko sukba eka gbarbi ko dukba. An hour of misery is equal to a hundred hours of pleasure. 7 51JR if f^^spi, Jagana men bigbana, A calamity during a sacrifice ( merry festival ). E. g. During the marriage, tonsure, and other like ceremonies, when all the kinsmen and guests are being feasted, if any one falls sick or dies, or some other adverse circumstance occurs, the people concerned are much troubled and use this phrase expressive of great sorrow and regret. 8 ^^f^ ti% %T "^"^ '^''^17. Aluni marcba ko barabarata. Red pepper taken without salt causes greater irritation. I. e. Any inconvenience or distress shared with others is less painful (or more endurable) than when suffered alone. ( 46 ) Used by one thus affected, and also by one imposed on or tasked for nothing (without any compensation for his work) or by one who receives punishment or reproof without any fault or offence committed by him. DISUNION. 1 ^j3 ^ifj^ljg %J^^T, Atha patyala nau chula. Eight Brahmins of the village of Patiyd, but nine ovens. 1. e. Eight Brahmin kinsmen of the village of Patiya, Kumaun, and one man, their coolie (a shudra or khassid by caste) went on a journey. At the first stopping place, each of the Brahmins began to build a separate cooking place for himself, no one being willing to eat the food cooked by another. The khassid coolie, who could not possibly object to eat the food cooked by a Brahmin, became suspicious and disgusted at their unexpected disunion, thinking they must all be of a low caste. So he determined to cook his own food separately by having a separate, or ninth, chuld for himself. Hence this proverb. Whenever there is want of unity among one set of people others suspect them. This proverb is also often quoted by the people of Garhwal against the Kumaunis, who are much more fastidious in such matters thaa the Garhwalis. 2 ^BJI^T ^t ^^ "^t. Jhagula dui mukha dui. Where there are two Jhagulds ( long robes ) there are two mouth-openings, ( i. e. the part found the nech through which the head goes ). /. e. Each person, in a family, or community, has his own bent or motive. 3 ^T^T^t %fT^T^ ^T^I^t ^^I^. Adha gaun ctaitwala adha ga-un bagwala. One half the village keeps the festival in one month, the other half eight months after. Illustrates the evil of disunion. ( i^ ) DOG IN THE MANGER. 1 s^j %^ ^T1 ^1 ^ ^IK^ ^t^ ^iim\ Budho balla apa laga na aurana kani laganade. An old buUoci will not himself woo, nor will he allow any other bullock to do -to ; i. e. -putting hindrance in the way of others without gaining any benefit yourself. C. f. "Dog in the manger." DUPLICITY. 1 *ii3T Sir ^T^T ^. Jhuta bya sancha nya. Marriages will be effected by false representations, but justice will be obtained by speaking the truth. It is difficult to get a poor man married unless lie is falsely represented to be of a high caste and a man of property and wealth. ECONOMY OR FRUGALITY. 1 lit cT ir^ f^«T5^TT. BMta dholi bbitanai. The wall was thrown down, but it fell inwards {and so all the stones were available for use again). If it had fallen outwards into the neighbour's field he might bave taken away the stones for his own use. E. g. One who is bound to give alms bestows them on his own relatives. 2 5it ^1^9 fit ^^rfr^^. J^S cbalisa tan gbabatalisa. If there are 40, one or more can be included without making any material difference ; ( so small a difference is of no importance. ) "Six of one and half a dozen of the other." ( 48 ) 3 TIfT wi^T >TTfT 3m^T. Pata mugato bhata jugato. A broad leaf, but the rice in 7noderate quantity. This suggests that full provision should be made for any thing before-hand, but the expenditure should be carefully limited, and also that if one bring a broad leaf ( for begging rice ) we should give him rice or any food in limited quantity or according to our circumstances. 4 5ig^ ^r %T^ 2 ^J<^ ^jjq XEt Tnj igSr fSE^ ^'^It'IT. Pan-cha angula ghyu ma chhato sbira kadhai ma. Five fingers in Ghi but the sixth head on the pan. This is an ironical phrase applied to imprudent, extravagant, and voluptuous people. C. f. "S-hort pleasure long lament." "He burns the candle at both ends." A pan is a kind of oven in which cakes are cooked and grain parched. Food is eaten with five fingers and it is also taken •with Ghi mixed with it by rich and well-to-do persons, and so the fingers are besmeared with ferA* at dianer time, but the head of the eater ©f the Ghi is responsible for its price, for whjeh (if not paid), the head will be troubled (arrested). 3 "q^ 'STw TT^ l>T^ ^5?^f5r %r^ f^iTT^ ^^-^ ^f^ %r ^^T '^•^ ^t5l %r ^^T ^'Bl ^^. Chakha dalau mala aura dhana kani kaurM ni rakhau kafana suni, jo delo tanaf feuni so delo kafana auni. Enjoy all your property and mealth, having nothing for your eofiin, for God who gives for the nourishment of the body is sure to provide for the coffin also. Carpe diemr 4 ^T»l %lf5l 'SRilWHTfT Kaja kauni akaja bhata, Kauni ( an inferior millet ) on a festival day (for meaSy and rice on ordinary days. Used of extravagant or iarproper conduct ra regard tc expenses. Poor people eat ^awni' as a general rtjle, but keep a small quantity of rice for festive occasions. An extravagant person' will use up his stock of rice for ordinary consumption, and' thus- when the feast comes round he will have to eat the meagre kauni. ( 53 ) 5 ^^T "IT^ ^T^r ^^ Sl^ ^I^r. Bhainso mari torho kurho dhali worbo. Ke kills his buffalo for the sake of "Torhd»" (tnd pulls down his house for the sake of stones for a boundary mark. "Torho" is a musical horn made of the horns of a buffalo and Bsed as a trumpet. "Worho" is a boundary mark made of a atone or stones which separate one's field from that of another. Applied to one foolishly extravagant. 6 ^T«l^ "^I^ ^SJi^ ^12. Nau pala bachharu dasa pala ghantai. A calf weighing nine chhatdkas wears a bell of ten ehutdks' weight. Applies to one who wears sumptuous clothes and valuable jewelry beyond his position or means. 7 t!^ ^T ir^T ^m ^it ^rt ^r 3»II ^ vrl Kanda ka cbbora lagyo loi boi mau dhunga me dboi. The pampered son of a widow in his arrogance and excess brought the wealthy family to ruin. This is applicable to one who has no one to look after him or control his bad conduct. 8 »?Tf^TT %!? ^r ^'TT *iH %^ ^q^lf . Madiro kauacbba yo dbama dbama kaika upara cbba. The millet ( while being threshed or husked out ) says where does the sound come from, or on whom is the threshing being done ( i. c. on me). Used by the head of a family when he finds the members of his family extravagant. ( 54 ) FALSEHOOD. 1 ^J*\l ^'^. Kanakhuri. One hits the ear and foot at one shot. E. g. A sportsman said that he hit a deer on its ear and foot with one bullet while the animal was scratching its ear with its foot. Applied to liars who try to make their stories as plausible as they can. The story below will illustrate the proverb : St(yrii : — A man addicted to telling lies once went to Hardwara to bathe in the Ganges, with an express vow that after the bathing he would no longer tell lies. When he came back from the shrine his friends and' kinsmen came round him, and asked him how he performed his pilgrimage. The man said he had no trouble at all on his journey to and from that place except once when in the jungle he saw seven tigers, who, on seeing him-, came towards him. But being frightened at the sight of the tigers, he climbed up a tall tree by the side of the road. All the tigers came up to the trunk of the tree and seeing him seated at a safe distance beyond their reach became very furious, and began to roar and jump upwards, hut in vain. After this, with a view to catch him, one tiger in an erect posture stood on the head of the other, in this way the seventh animal attained a certain height, but still could not reach the bough on which he was. This frightful scene terrified him so much that the perspiration ran from his face in a stream. On this the tigers began to climb up the stream he was making, whereupon with great presence of mind, he whipped out a khukari ( a kind of short sword ) from his belt, and cut off the stream. This caused them all to fall on the ground and die. After that he descended the tree and. calmly resumed his journey homewards. 2 . %T '^''li ^T51T ^T ^T'^ f^ 't^^ ^T f^iW. Sau rupayan. raja kd bhandara ki khankala ka gicha. One hundred Rupees is either in the treasury of the king,. or in the mouih of a liar. This is an old saying belonging to the times when money was very scarce. That so much money could only be found in the treasury of a king or in the mouth of a liar refers to the way in which liars exaggerate. C. f. "Liars begin by imposing upon others, but they end in deceiving themselves." { 55 ) 3 »fi2 f^ 511 \ JLuti ki jarha nai. Ji falsehood has no roots. G. f. "Falsehood has no legs." 4 %rT VfiZJ ^T ztr. Jo jbuto so tuto. •One who resorts to lies is sure to be in poverty. I. e. Evil deeds must result in evil consequences. FALSE ALARM, i si^'l ^ vi'^. Junwan ki bhainsa. -.4 louse exaggerated into a buffalo. In a certain village lived a man and his wife. The man was a simple, cowardly, and lazy person, while his wife was a wise and energetic woman. Whenever the husband was told to work he used to become angry with his wife and frighten her by sayincr that he would leave his house for good and go to some foreio^n country. For some years the woman lived in great terror of being desertei, at length becoming callous of his threats she allowed him to go. On the day he was to set out to the Plains she equipped herself like a policeman with a sword and gun and waylaid her husband, whom she threatened with instant death if he did not return home and pledge his word never to come again that way. (It being the only pathway from the village to the Plains j. The poor coward returned home at once. She managed to reach home unobserved before the arrival of her husband. When the man returned she enquired of him the cause of bis return. "0 dear wife," said he, "how could I go to the Plains, for a hundred policemen came to kill me ?" To this she said, "Alas ! a hundred is too great a number, perhaps you mean fifty." "Yes you are right, fifty." On this the wife said again, "I think twenty-five even would have been more than sufficient to deter you," to which he said that there were indeed twenty-five. Thus the wife mentioned ten, then five, then two, and finally one, the husband admitting each number, and finally confessing that it was only one constable who had prevented his going away, the story is also applicable to other Proverbs viz. 1 A falsehood has no roots funder heading Falsehood j. 2 Theremedy of poison is poison ( Do. Remedy). 3 WormiJ cannot be extracted without charming (under heading Remedy J. ( 56 ) 2 "^Tl 'sa. Baga dutha. Leopards and ghosts. This phrase is used to frighten children from going out in the evening when leopards and ghosts are said to be moving about. 3 m^^ %T *TT^« Kamala ko bhalu. A bear made of blanket. Monkeys and deer are kept from the fields by a scare-crow in the shape of a bear made with a black blanket. Applied to any false alarm ; a canard. 4 ^i^^U '^TT^ ^?I5^» Kande klesha Bamsu uklesha. Sickness in Kande but anxieties and fears in Bdmsu. Used in teaching that no one unnecessarily entertain fears for a danger which is not at hand. FALSE MODESTY. 1 #R5 Sijtii f33^7 ^^T'HT' Chhansa ku iano titaro lukono. Why should one, who goes to ask for butter-milk, conceal the pot in which he has to bring it ? Applies to one who goes to another to ask for a thing, but is ashamed to make his request. FALSE PROMISES. 1 5?^ (%ig ^kV »I^T "^^ ^^'i ^r ^75? ^^ II^T T?T K^r ^sfT M^T ^^7^- Suwa Simala dharigayo barhe phalana kf asa, phala pako ruwa bhayo suwa bhayo nirasa. A parrot {which is very fond of eating fruit) seeing the big buds and flowers of a Simala tree in the month of February, left the place {where the Simala tree grew) hoping to come back when the fruit was ripe. But when the parrot returned in April to eat the fruit he found to his utter despair that there was nothing but cotton in the pods. Used of false promises. ( 57 ) 2 ^I3T SJJT^r 'll f^^T M^I. Banja byayo gobirho bhayo. An oak tree gave birth to Gobirha fa worm often found in the crachs of an oak tree J. Applied to oue whose many promises end in nothing, or in something which is of very little use. "Parturiunt montes, nasoetur ridiculus mus." 3 m^T f;i% 5%«IT 'If'Sl^r. Bina dudi chba. maina paladau. Fostering a child for six months, without milk. Applied to one who puts off another with promises and never fulfils them. 4 ^^i 5EIT 'SR^^I %T ^^^ if. Tero bya karunlo sau barasa men. I will get you married a hundred years hence. Applied to promises to do a thing after an unnecessary delay or at a time when it will not be needed. FALSE HOPES. 1 T«l ^T '31^ ^TT. Mana ka larhu khana. JEJating the sweetmeats of fancy. Equivalent to "build- ing castles in the airP The story below illustrates the proverb; Story : — Once a poor man had a jar of oil to convey from one place to another at a wage of four annas. The man as usual took the jar on his head, and began to walk with it, amusing himself with his imaginings, as follows : — "For the conveyance of this load I will get four annas, with which I will buy a hen, which will in due time produce eggs and chickens. The sale of these will procure me a few rupees, which will enable me to purchase a herd of goats. After this the sale of the goats and their kids will supply me with money sufficient to purchase and keep cows, the sale of which, with their offspring, will make me possessed of money to buy buffaloes and herd them. The last occupation will give mc money enough to marry. When 1 get H '( 58 ), married 1 will have children who will call me, "Father dear, coni'e and take your meal:;" then I shall reply. "No, no." Suiting his -action to his word sie shook his head, fby this time he had arrived at the shop where he had to deliver the loadj and threw the jar 'on the ground and spilt the oil. The owner of the oil began to *blame the coolie for the loss of his oil. But the coolie said to tha man to whom the oil belonged. "0 my dear friend, alas !. you should not m<>urn over the oil, which is of very little value ; for I have IoSj my family through the destruction of your oil." On being asked what he meant, the coolie narrated the imaginary prospects which he had based on the four annas that he had to receive for carriage of the oil jar. 0. /. "He that lives upon hopes will die fasting," and the story of Alnaschar in the "Arabian Nights." 2 g^iHT ^It'ST »f!2T ^ff 5IS ^^, Uina dhubina jhuta muta dhandha sachi. ITie dream was false, but the pool of urine is a reality. Said by one who has had a terrifying dream, on awaking. This proverb is made use of to distinguish between the realities of life and the false fears and anticipations which are like dreams. 3 Xjmj i^r^T HT^I Wl ^f^r ^'': ^^ ^rff ^T '^^T. Raja Bhoja bharama ka bhula ghara ghara mattl ka chula. JRdjd Bhoja is under an illusion. Every house has earthen hearths, 1. e. all human beings doomed to death, pleasure, pains, prosperity and adversity. Rajah Bhoj was a famous King of Malwa, supposed to have flourished about the end of the tenth and beginning of the eleventh century. He is said to have been a great patron of learning, and is the hero of many stories and anecdotes, the best known of which is the beautiful story called "Raja Bhoj ka Swapna" or "King Bhoj's dream." 4 HT1 f^ 7ff . Bharama ki tatti. xllusion's veil. ( 59 ) Applied' to worldly honour and wealth which intrinsically are fallacious. E. g., it is used of a seemingly wealthy or great man' who on examination turns out to be a man of straw. A mani who possesses one lakh of rupees is often reckoned to have- ten lakhs. 5 »TT?ITW ^^ 1T»T ^RTf^ ^T^T «B^^^IT. Maya ka tina nama Pharasi, Pharasa, Pharaaarama. Wealth has three names-. fMaya=illttsion, that which tempts all menj^ viz Fharsu^ I'harsd, Tharasram: One who has a competence is called Pharsu, a wealthier man is called Pbarsa fa better name), if he is very rich people ^ill call him Pharasram (a very respectable name). Degrees of wealth and corresponding honour. FAMILY OR HOUSEHOLD.. I 'W^ ^^r ^^ ^^r It ■^T'^ ^r^r ^ ^. Ghara karau: ghara karau sau balaya khora me dharau. ^et up house, get married, and bring one hundred troubles on your head. Used to dissuade one from marrying, or used by one who- becomes disgusted with the troubles and- discomforts he is having on. account of his family. FATE OR DESTINY. 1 ^TI'OT ^I^T ^f^T'ST. Apano boiyo lawono; One is sure to get the fruit of what he has sown: "Whatsoever a man soweth that shall he also reap." A reference to- the doctrine of transmigration. A man will receive the fruit of the deeds done by him in former existences. This is so certain that a man. should be perfectly patient under alii circumstances. 2 r^fk W^f% %^ ^^ ^T ^^T f^^'TW ^T ^g. Padhl pharasi becha tela yo dekhau kismata ko khela. A Persian scholar, yet obliged to sell oil ; such the- tyranny of fate. ( 60 ) The story below is used to illustrate the proverb. Once when India was under the sceptre of the Mohamed'aH Rulers every one who knew Persian could get a post of some importance in the administration. But an unlucky man thoroughly educated in that language not having been able to get such a post was obliged to take up service with a Baniyd { merchant) who assigned to him the work of selling oil. An accomplished but unlucky man. 3 ^^ Wn ^ ^nr^ fSl^rr mR TTTT 9[i^T Huni chba ta ekai sapaka ni huni ta sari rata ghepalo. The khira f rice pudding J is prepared hy stirring it with one stick ^ and an event which is fated not to occur cannot be brought round even if a whole crowd of men work all night to accomplish it. Fate will accomplish itself in its own way. 4 SIT5I 'iT^T 'ITI '^T'^^TW HTT. Naja khano saga raja khano bhaga. One eats his meal fgravtij with vegetables aitd enjoys his kingdom by his luck. Fortune- decides all. Used as a caution against envying others who are in better positions. 5 ^f f% ^ ^^(^ ^«Tf% ^^fw. Eunall ke dekhani muna- li dekhani. Why should one consult one's horroscope rather than (be contented with) his skull or fate. At the time of birth an astrologer is employed to draw out a chart or horoscope predicting the course of the child's lifa. The sutures of the skull are also supposed to indicate a man's lot. This proverb is a warning against constant and useless reference to one's horoscope (which is always carefully preserved, bmt which often turn- out felse) in&tead of being content with the course of one's life. The predictions of horoscopes are so unquestionably believed by illiterate people of these hills that they regard the things there- in predicted to take place as already in their posaessiou.. ( 61 ) The under-noted fact is used to illustrate the matter. Once a man enquired of a youth (bachelor) of his acquaintance whether he was married. The latter replied to the query in the affirmative. But the other persons of his household present then and there contradicted his statement, saying that be was yet a bachelor. On this the youth said "Friends how do you say this ? you know that our Pandit (astrologer) has put down 2 wives for me in my horoscope." 6 ^^iT ^T^»I ^^I KT1 f'l^. Khasama sohaga lelo bhaga nile. My husband, if angry, can deprive me of sohaga {of his society) but not of my luck. Applied to one who cares nothing for his superior's wrath, since every thing depends on one's fate. The extreme of fatalism. 7 SIT^I *f^T^ '3T'n ^''I'5(' Jano Nepal klianu kapala. Though one may go to Nepal yet be cannot escape the decrees of fate. 8 ^T^fx: ^T'lWT ^^T ^ ^^ ^^ fl^ I^T. Bakari apana bachcha ki khaira kaba taka man a. Sow long shall a she-goat pray for the life of her hid? {i. e. no one can escape his fate J. A bad man will certainly at last meet with punishment. There is a strange story current about kids which illustrates the proverb. Story : — There are nine festival days called "Nabratri" or "Durga Puja" generally occurring either in September or October every year. During these festivities he-goats or kids are killed or sacrificed by almost every family. Twenty-two days after this there is another festival called "Go Piija" or "Gobardhan" on which day all the cows, bullocks, and calves are fed with human food (viz rice, dal, cakes &c). One day some kids saw calves playing and jumping merrily on account of the feast they were looking forward to on the day of the ensuing "Go puja." The calves informed the kids of the approaching feast and the latter C 62 ) also began fco dance for joy, in expectation of that day. On seeing^ them so ignorant of their impending fate, the old goats said to- them. "0 kids, you are very foolish, for you are unaware of the- fact that the Gopiija festival will come a long time after you- will have been killed during the Durga puja, which is drawing near now. On hearing this all the kids playing so joyfully became very sad. Also used in the sense that the things of this world are- uncertain and fleeting. 9 Slefi efiT •if^«j iTj ff . Dhaka ka tina pata. The JDhaka tree has three leaves only. The Dhaka tree is considered a very sacred tree. It has only three leaves. These are supposed to represent the' three universal stages of birth, life, and death. The proverb applies to any or every thing which is written in one's fate as inevitable. It is also used to represent insufficient or fallacious arrangement. It is also used to represent that no king: howsoever pleased with one can give him more than what is destined in his fate, as any amount of rain will not produce more- than 3 leaves in the Dhdka tree. 10 3i?i