A

D I C T I O N A R Y

B-Y“M ia

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BOMBAY

EDUCATION EUCLETY’S PRESS .

PREFACE.

THAT moment when an author dots the la st period to his

manuscript, and then r ises up from the study- cha ir to shake

its many and bulky pages together is almost as exciting an

occasion a s when he takes a quire or so of foolscap and sits

down to wri te the first l ine of it. Many and mingled feeli ngs

pervade h is mind, and hope and fear vie wi th one another

and a l tern ately overcome one another, unti l at l ength the

author finds some sl ight rel ief for h is feel ings and a kind of

excuse for his book, by writing a preface, in whi ch he states

bri efly the nature and character of the work, and begs the

pardon of the reader for his presumption in undertaking i t.

A winter in K ashmir must be experienced to be real i sed.

The air i s most invigorating, and the quiet is subl ime. E ven

an ordin ar ily busy missionary enjoys much leisure through

such a season in this beautiful country.

I have now spent two long quiet wi n ters here and this

Di cti ona ry of K ashmiri Proverbs and Say ings i s the

resul t of many hours of l abour, study, and anxiety, dur ing

these l eisurable months. As a missionary, on arrivi n g in the

V al ley, I at on ce devoted my atten tion to the study of the

language ; and bel ieving that P roverbs taught “the real

people’

s speech, discovered “the gen ius

,wit and Spi ri t of a

n ation, and embodi ed i ts current andpractical phi losophy,

P RE FACE .

I quickly began to make a col lection of them i “ Thi s book,

I bel ieve, con ta in s n early al l the Proverbs and Proverbia l

sayings now extan t among the K ashmir i people. They have

been gathered from va rious sources. Sometimes the great

and lea rned Pandit instin ctively uttered a proverb in my

hear ing ; sometimes I got the barber to tel l me a th ing

or two, as he pol led my head and sometimes the poor cool ie

sa id something worth kn owing, as carryin g my load he

tramped a lon g before me. A few l earned Muhammadan

andHin dufrien ds a l so, have very materia l ly helped me in

th is col lection and i ts arrangemen t ; and here I aga in hear ti lyacknowl edge their k ind an d ready serv ice.

Actum est . I t is done ; and n ow the manuscr ipt h as to

be sent to the publ ishers, and notices have to be posted to the

differen t papers and journa l s i n terested to advertise the work

a s i n the press . What wi l l the l i ttle world say, in to whose

hands i t may cha nce to arrive How wi l l theph ilologist, the

ethnologist, the antiquaria n , the studen t of folklore, and the

genera l reader regard this wh ich has cost some con siderable

time and study. Dear reader, in order that your cr iticism

may not be so hard as it m ight, perhaps, otherwi se be, please

permi t me to remind you that K ashmi r proper is but a sma l l

country, a l i ttle va le surrounded by snow- capped mounta in

ranges, about eighty - four m iles long from north -west to

south - east, and from twen ty to twen ty- five mi les in width,

with an area of about square miles ; that the K a shmi ri

as “ The gen ius, W i t a n d spirit of a. n ation ar e discovered i n i tsproverbs .

”B a con .

Proverbs em body the cur ren t an d practical philosophy of an ageor n a tion .

”Fl emi n g.

Proverbs teach the rea l people s speech, an d open up the hithertosealed book of the n ative m ind.

— John B eam es.

PRE FA CE .

l anguage is v irtual ly minus a Dictionary and Grammar, and

that besides one or two very un important works! written i n

the Persi an character, a l l true K ashm i ri book s are printed in a

kind of mongrel -Devanagar i character cal led Sharada, which

onl v a v ery smal l proportion of the popul ation can properly

read ; that the K ashm iri l anguage i tsel f is very diffi cul t, and

i s spoken differently by different person s— theHindus an d

Muhammadan s, especia l ly, speaking distinct dia l ects ; that

informa tion from books of travel,&c ., l ike V igne

’

s,Hugel ’ s,K n ight’ s

,Drew

'

s,B el lew

’

s a nd others, is very crude, scan ty,a nd con tradictory, con cern i ng themann ers and customs of the

K ashm i r i and that thi s indivi dual is not n a tura l ly so com

mun icative as m ight be expected from hi s cheery look and

humorous disposition .

Horace says somewhere “N onum p r emdtur i n annum ;

and perh aps i t woul d have been better to have kept by me

what I h ave wr itten, for n ine years before publ ishing it. B ut

other work demands much of my l eisure time,— the prepara

tion of a K ashmi ri Dictionary, of which these proverbs, and

the words tha t contain them, form but a stepping - stone, and

the transl a tion s of the Psa lms of Dav id and Proverbs of

Solomon , wh ich have been deferred on l y because of the n on

appea ran ce as yet of the revised edition of the Ol d Testamen t

However, I trust the reader wi l l a ccept my various excuses

and forgive any error, whether in the romani zing, or the style,or the in forma tion, as the case may be.

The Proverbs and Sayings have a l l been tran sl ated as l iter

al ly as possi bl e and wi th a fa irly- tra inedear I have hon estl y

tried hard to render correctl y in the Roman character wha t

A short in terestin g accoun t of the or igin of this character i sg iven in Dr . E lmsl ie

’s K a shm iri Vocabul ary , p. 1 49 .

PRE FA CE .

I heard but the different dia lects made this very con fusing

work and there were some sounds whi ch could not possibly

be written l ike Roman -Urdii , except with the fol lowing addi

tion a l vowels

An 0 as the German 0, but short.

An 0 as the German 0,but long and drawl ing.

These two vowels, I bel ieve, exist inHungarian .

An u as the German at.

An u as the German u,but long and drawl ing .

I n addition to these there is a sound whi ch is something

l ike a very short i , to whi ch I have given the n ame of li ng/ti l;zer ; it is frequently the sign of the in strumental case as la i n,

a dog, hti m'

by a dog, &c. This sound, I bel ieve, is to be

foun d in Russian, and i s in th at l anguage written as j . I n

the Roman character thi s sound wi l l be represented by the

simple letter i , and in order that th is z'

may always appear, I

h av e always written the fin al fie (izzi ,e Wi th the

exception of this i or kl riydl i zer, I h ave, however, avoided

i n troducing any diacri tica l poin ts. The fol lowing is the

R oman-K ashmi ri al phabet wi th the powers of the l etters

a pronoun cedasa in woman . D d pronoun ced as d in bad

5 the point of the

tongue i s struck

a n in our . back on the pa late.

b in but. e in there.

ch in church

d in dew, the

point of the tongue

is pressed on the

upper fore- teeth .

e in pet .

f in find, the

Engl ish f i s on ly

sounded, and then

very badly, in the

pronoun ced as a i n pol i ce.

PR E FACE .

middle or at the M an

end of a word.

i t occurs at the II a

commen cement of

a word i t is most

distin ctl y and inva

riabl y turned in to

pk.

pronoun ced as g in go.

3 Arabic l etter fi_aain gh,

ts pecul iar guttural soun d

om heard in pure K ash

pronoun ced as It in house.

i s a kind of hal f

i . I hear that

there is somethin g

analogous to this

to be found in Rus

sian and is written

as j .

j in j ust.

k in keclcle

ch in the Scotch

and I rish look, or

mon,

Ia

pronounced as m in man .

at in noon

n in the

Fren ch words sans, bon .

o pronoun ced as o in no.

R r pronoun ced as r in r an .

AScotchman’

s r i sperhaps not

met with in pure K ashmir i .

The euphon i c r is very com

e.g ., bonth and bronth,

byor and bror, &c. The Mu

the final ch of the hammadan s general ly omit the

German schaclt and r in these and simi lar words.

buck.S s

pronoun ced as l in l ane. Sh sh

pronoun ced as s in sin .

sh in shine.

p in p aint.

simi lar to

ph in phl egm.

The K ashmi ris

turn the Persian

d fe into phe,

e.g ., phak ir and

phatah for faki r

and fath, except

perhaps when

this letter, or

rather sound,

comes in themid

dle, and at the

end of a word.

PRE FA CE .

t pronounced as t in take, pronounced as ts in gets .

the poin t of the o in top.

tongue i s press u in rule.

ed on the upper

fore- teeth .

t in tub, the

poin t of the

tongue is press

ed back ou the

pa late.

N orm— Eh, chh, gh , kh , ph , th, th and t sh are respec

tively ti ie aspirates of 9 13 , g, k, p, t and t, and ts, and are pro

nounced a s one letter.

With regard to the “point

”of the different proverbs and

sayings, I have been through them a l l , a s here wr itten, with

a l ittle coun ci l of learned Muhammadan andHindii K ashmir i

friends, and not a l lowed on e to pass, .un ti l I got thei r ful l and

undivided sanction to my expl an ation of i t. The notes and

facetiae, &c., are such as cropped- up in the course of wri tin g,and have been jotted down in the hope tha t they wi l l be

in teresting to some readers .

An d l astl y, but by no mean s of the l ast importan ce, I trustthat if any reader is pleased with thi s book, and thinks fi t, he

wi l l kindly recommend i t to others, as the whole profits ofthe work are to be devoted to the sorely

- strained funds of theMedical MissionHospital , K ashmi r.

J.HINTON KNOWL ES.

K ASHM I'R, February 7th, 1885 .

both hav in g

a power be

tween the

E ngl ish 1)

and w.

KASHMIRI PROVERBS.

Ab tih £01k bah ti hI love myself and I love my father.The reply of a very covetous m an to a fr iend,when that fr iend

sai d th at he woul d g ive him on ly one out of the two things whi chhe coveted.

A graspin g di sposition.

Abe l.ta l i shrei k.A kn ife in the water.A tra itor in the camp.Ab i s th e word general ly used by Muhammadan in the valley.

TheHindfxs invariably say pén i or pon i .

Abas and a r kruad.

A big basket in the water .

A man,who ea ofii ci o i s a. person of some posi tion and influence,i s like a.krand in the water. So lon g as he retai ns hi s employment,h e reta ins hi s authority, but a s soon a s he i s dismissed. he losersthat author ity an d honour . The ba sket as long as i t floats in thestream i s fill ed with water, but immedi ately you take i t out of thestream i t i s emptied.

Achh Ira’

m'

j cin tah wot hdni nah.B etter that the eye be bl in d than that thewayHe that goes a -borrowing goes a—sorrowing.

Achh waLshah tah gdshah r ag-57min.May your eyes he opened but see nothing.

A K ashmir i curse.

Achhin unyuj ehMuham’

h.

To str ike the eyes with the fingers.To tea se, to bother.I

2

Achhuv anda rah r iyih surmah hadi t .

He’ l l take the (very) an timony out of your eyes (and you’

l l

not know it).A sharp fellow, B ewareSurmah is black sulphuret of an timony,used for pen cil l ing the eyes.

Ada l tah wada l zana’

nah chha i p ashi ch zada l fiha i .A contrary woman is l ike bad grass on the roof. 0

Gl ass n ot fitted for thatchi n g does not set well , but lets the ram

through the roof. Cf. Prov. xxvii. 1 5.

Adi dadi tah adz'

dadi

Ha lf (the people) are burn t wi th wi shin g and hal f are burntwith scandal .The struggle for popularity an d place.

Adi L ai r tah ad?! Dzir .Hal f at L ar and ha l f at Dar .

A man of large an d scattered property ; but who cann ot get ator obta in anything from i t.

Adin hhash tah adi n a sh,

To half (the people)wretchedness and to half happiness.

Admi bastan anda r chhuh si r .

A secret is (concealed) under the skin ofman .

Man i s a make-up of mystery.

A da i umr tah baduz'

ba ldz’

.Hal f- l ife and grea t misfortune (be to you).A K ashm iri curse .

Adyar [they/{h chim'

h adgao Iche’

y ih rdhi .Hal f (the peopl e) ate from the l arge dishes and hal f from the

smal l dishes.A badly -arranged din n er.

Ayah bodp aha ras n auhar bod waha r a s .

The master is grea t in three hours, the servant is great ina year .

Some people ea rn a s much in thr ee hours a s others do i n twelvemon ths.

Ayah karén nethar tah p a reun n ah mlimi n .

The master gets married, but the servan t does not agree to it.A contrary servan t .

3

Agar K han tstiyov gaga r wzgn'

,ta tz

’

h no ‘mij i s ham-Wi t.Agar K han en tered in to a rat

’

s hole, and there he did not

get, even, a bran- cake.

I n ewtremi s .

On ce Agar K han wa s reduced to such distress that he was glad totake shelter i n a l ittle broken - down hut an d sleep there.

Aga r K hanun hustzi lustz’

a tah lustzi ; lusténah tah hhzis tzi .Should Agar E ri n

’

s el ephan t l ive, i t l ives ; and if i t doesnot l ive, then never mind.

Some people a r e so little respected, that i t does n ot much matterwhether they l ive or die.

Agar K han wa s on e of the ol d Pathan governors of K ashmir. In

hi s t ime affa ir s a rrived a t a crisis . The army had rebel led, an d thetreasur y wa s empty. To support hi s fam ily an d servan ts he

pa rted w ith hi s jewels an d other trea sures , an d yet al l through thist ime of the dir est distress he wa s keepin g a favour ite elepha n t .When h e could n o longer feed the pet beast, he l et i t go to Wan derwh ither i t pleased.

Aga r i_ser Ica r ih j a l d yiyih, ag a r j a l d ka r i h tsz’

r yiyih .

I f he del ays he wi l l come quickly, but if he hastens he wi l lcome slowly .

More ha ste, worse speed.

Aha l amar i r a tah- hha r i’

.

The quarrel some people of Ahal amar.

Aha lam a r i s on e of the chi ef div is ion s of the city of Srinagar. I n

olden days i t wa s the regular thin g on every Friday for the youngpeople of on e division to cha llen ge in fight the youn g people of

a n other di vi sion . A certa in pla ce an d hour would be arranged, an dthe youths a rmed wi th sticks an d slin gs, &c.

, woul d a ssemble on

their respect ive sides . A t a sign a l from their leaders they wouldjoin combat, a n d gen era lly there were severa l broken lim bs a n d

sometimes deaths, resulti ng from these fights . Hi s Highn ess thelate Maha rajah Gul zi b Sin gh put an en d to these di sgra cefulproceedi ngs.The youn gsters of Aha l am a r were very pugn acious, an d especia lly

so respecti ng the people of Suth, a n eighbour ing division . Perhapsthis wa s because they gen era lly got a s good a s they gave . At an y

rate these two division s had m any fights with on e another. The

Ahal ama r youth would march in a crowd shoutin gSuthé

’

n za ch’i h ta h ka the‘

n ndr

Aha l a/ma r i av ga/ngl a k lci r .

Ragged clothes to the people of Suth, and may their bun dlescatch fir e.

The people of Aha lamar gave chase to them .

4

Then the crowd from Suth would meet them shoutin gAha l amar‘ r ata h kha r 'l

L e'

j a/n. chho’

h na h ba tc h pha l f

Cha nda n chhi k n a h héra h n aM.

The qua rrelsome people of Aha lama r

They have not a rice-

gra in in their potsThey have n ot a cowrie in their pockets .

One is reminded of the Eng li sh custom of beating the boun dson Holy Thursday,when the parish school children , accompan ied bythe clergyman and par ish officers, used to walk through their parishfrom end to end. The boy s had w illow wan ds wi th which theystruck the lines of boun dary, (and sometimes the boys of the

adjoin ing par ish).

As'

MI: {ga ll katih die 7A: khéna i Mumah Téh.

N ah—

Leah mi n nah t_sah p i le.B ir av bi nshz

’

n bald- i - télc.”

O cabbage, when ce came ye i”

From the house ofMumah Tak .

You are neither sal ted nor cooked.

Heugh go and sit on the window.Hci k sometimes ca lled E ek -wék, or (a s in Persian) Sag, a cabbageor any edible vegetable.

When ever the hék i s badly cooked the above lines are sure to be

quoted.Mum ah Z

’dk was a great greengrocer i n Srinagar city.

4 66panun mdshok.

A man loves his own faul t.0 h,wad some power the giftie gie usTo see oursels a s others see us.

Aibop‘

éyiyo gai ba ch ba ldi , mandachhi h p a tah chha i kl zijél at.0 sin, letHeaven’ smisfortune fal l upon you— toyou is shameupon shame.Be sure your sin wi l l find you out.

A]: a i tah na tham [cg/ah Yimah m: tah hhyéwaham hyah fI f you have come, what have you brought ? I f I come, whatwi l l you giveme to eat

A mercenary individua l.

Al:

glim

’

z

l

h, bé'

yih pdnah, béyz'

h ta labdnah,bé

’

yih hor iadz’

lh

g na

5

First (they seized)my dish, then mysel f, then (I had) to paythe wi tnesses, and then (they abusedme, cal l ing me) theester ofmy daughter

’

s h ire, and the keeper of a brothel .A poor pr isoner in the hands of the policeman .

Ah burgh: K_huah tah béyz’

h hastis khasi t .

A"

man begs and then gets up on an el ephan t,To moun t an elephant

”is an expression for becoming proud or

A1: budih tah methih, bydk budz’

h tah yéghih.

One man is ol d and sweet, another ol d and bitter.

Ah chhiwyov masah bylih Micah rasah.

One man is intoxicated wi th the juice of the grape, another

with the juice of vegetables.P ride dwell s in every on e, be he rich or poor.K ashmir i s the on ly part of In di a where win e i s made

juice of the grape, a fact to be a ttr ibuted rather to i tsqual i ty than to any scarcity of the fr ui t."

Alt yav j émfyér, byri k g av min i ydr .

One is a thorough friend, another i s a loafer.N dm

'

ydr , a bread fri en d.

Per si an—Ydr - i -jdn o ydr - i -mi n .

A l: gub ner ih, ch k_h(i

r kuchih, pétg' ih g ti aah, wafdi nah hen/l .

One sheep in a meadow,on eQarwar (of grain) in thehouse.

and the bul rush (these three) do not l ast .

The sheep and the [gharwfi r ar e but a s a dr op in the ocean, soon

swa llowed up, and the bul rush qui ckly rots.Quai or Qarwcir, i s a dry m easure, conta ini ng lbs. 1 92. The

l itera l meaning of the word is an a ss- loa d. E ar i s the K ashmi riword for an ass (l ike the Pers ian).

Ah k_hoj a8 su‘

ét batch khya n , héyé sinis [can a thah nyzm

When a person is dining wi th a great man, wi l l he stretchout hi s hand towards the dish (to help himsel f)?Give him a yard, and he

’ll take an ell .

Ah: ho} tah bé’

yih hétis ga r awan i .

First there’

s the ga l lows, then there’

s the trouble of makingthe gal lows.A difi cul t and losing game.

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7

the Shi ’as when celebrating the Muharram purposely spat i n the

dir ection of the Muqaddam Szi hi b’

s tomb, and this so en raged theSi

’

i n i s that they fell upon them then and there an d slew fifteen ofthem , besides doin g much damage to their property. Sin ce thenPersian traders have kept at a distan ce from K a shmi r.

A lt tah a lt gas leak .

One and one are eleven .

Two heads a re better than one.

A]; wondn magici bydkp i l andw/mcit/ms 192528 .One weaves the mat and another holds out to him the reed.

The m a t -maker could work much better a lon e. Hen ce the abovei s quoted when un n ecessa ry help is received.

Ale wulcur béyik trakur .

First, you a re unfortunate ; secondly, you are proud.

Pride without reason .

A le zél ih ba ckhih ta l bi l u'

t tab, tab bydk zdl ih tumul .

One wi l l sit by the fire-

place and burn chafl‘

, whi le another

wil l burn ri ce.

Econ omy an d extravagan ce.

Ale eandn ah chha z’

daul ah - l ’yd/c za l la t.One woman is weal th to you, another i s ruination .

A lt zanéna lz ckka i ha t l anj zll blim'

,bydlc ckka i ba r

‘

ta l [mi n i

Iri s/z.

One woman i s (l ike) a hundred-bran ch plane- tree to you,

another is l ike a bitch at the door .

The b'fl'n ‘ or ch in ér (Pl a tan us Or i en ta l i s)of K ashm i r i s on e of the

fin est an d most shade-

givi n g trees . I t wa s in troduced by the Mn

hamm adan s from the West, an d un der the fosterin g a tten tion of

roya lty this Splen did tree w ith i ts pa lm ate leaves an d spreadi ngbran ches, has reached the greatest age an d atten tion in K a shm ir .

A i ded gamut yz'

r ah tab wi r i lt mangci n ta ng .

A man is con fused and asks for pears from the wil low tree.

Ac khut [testi s biyéklzd kkasta n dus ik.

One man rode upon an elephant, another mounted the wal l .

High an d l ow ; rich an d poor .Pa n jabi. -Hi k p in/rte, te d/éyd gho're ght'nne.

A isha l asin sésa s ma res .

L et one man l ive for the sake of a thousand houses.

God spare th e public benefactor.

8

Alchi la ti li [chasih na lzgun'

s, béyik l a ti k pa i d/z nahp iyéda lc.

At one time he wi l l ride on a horse, at another time he wi l l

go on foot.f rwi t wdafica t matat quad/Ni ta. r otund/is.

Aki n:waktahp rdnafi-kuj ta le b

‘

éyik waktak p rdnah-dya l .

At one time the on ion -

plan t, and at another time the on ion

skin .

Good and bad times.

Aki sund dazi /z db ta ll be’

yik sund dazi h nah ti l .

One man can burn water, where another cannot even burn

oi l .A matter of luck .

Aki sand dydrah ckandak béyih sund ka té.

One man’

s pocketful of money (is no more than) another

man’

s word.

Aki tgat sum ta le eds g av kul i lz.One man out the bridge, and a thousand people fel l into the

r iver .

Pun ishmen t visited upon m any because of the ini qui ty of on e.

Thi s i s a sayin g derived from a true story (so a n at ive frien d says).A very long t ime ago a large crowd of people were travelli n g toge

ther ;— perhaps they were goin g on a visit to some popular shr in e .

I n the midst of the crowd there was a very wicked man who did notseem to be able to thi nk, or say, or do, anythi n g except tha t whichwa s evi l . On seeing a swi ft an d deep stream in fron t, thi s wickedman r an on ahead an d crossed the ordin a ry plan k bridge built overi t ; an d no soon er had he himself crossed over, than with hi s bigh atchet he hacked an d hewed away a t the supporting beam of thebr idge, un til i t broke in to two pieces an d the whole structure felldown , an d wa s soon carried away by the an gry waters . N ow whatwere the people to doP— go they must to this pla ce, con cern in gwhich they had been mak in g prepara tion s m any- a - long - day before.

A t length two or thr ee of the bolder spirits among them determ in ed towade the stream an d the others en couraged by their example resolvedto ven ture a lso. They a l l started together, but, a las when theyreached the middle of the water the swiftn ess an d depth provi n gtoo much for them they a l l lost heart, gave them selves to be carriedaway by the waters, an d were drowned .

Aki Egond dunyti tah b‘

éyz'

h aki imén ; dung/d tab {ma’

n cMu'

I;nak donawa i a thz

'

k yiwdn .

One man sought the wor l d and another sought for faith theworld and faith both do n ot come into the same hand.

Ye cannot serve God and mammon .

9

A ids clzh‘

éh dazén ddr tak byék chi me wuskandwdn a tlzah.

One man’

s beard is on fire, and another man warms hishands by i t.To be g lad at an other’ s mi sfortun e.

Pan jabi .—K i si ka’. ghar j a l e, kot ta’

pe.

Aki s yam za lz m‘

éthar yam shétha r Ic/twas gag/am Icuki l .

One became two ; fri ends became enemies ; the crow becamea dove.

An ol d man ’s an swer to a fr ien d, who had sen t to en quire how he

was . Th e meani n g i s that a staff wa s now “pa rt a n d parcel of h im ;that hi s teeth h ad deserted him ; an d tha t h i s raven -black ha ir hadturned grey

Aklak ckluini ya rd cMm'

ta lzya rd myém'

.

Aklah, the carpen ter’

s wife, sometimes yours. and sometimesmi n e.

A stupid, gar rulous , un faithful woman .

Akui a bur tab, Még zan kun uz’

p lui lcalz ta le drag can .

A single cloud, and i t is as the month of January ; a singlefast, and i t i s a s though a famine.

Au j owr l e j our .

A l K ashmi r mur d ah -

pasand .

The K ashmir i peopl e are fond of the dead.

To n ever speak evil of the dead i s a prom inen t good fea ture inthe K a shmi ri’s cha racter.

A lagadih budci n ta lz ma l agadilzwota l an ; Wétlza hulclza n ;béna r g razan tél i lz, ltd mdl i lt, fi st wdndur raj .

The great man wi l l sink ; the base man wi l l r ise; the river

wil l dry up ; the sewer wi l l roar (by reason‘

of the muchwater); then, 0 Father, wil l be the monkey rule ( fi e ,

a

time of utter i rrel igion and great oppression).A sayi ng of ShekhN 6r -ud - din ,whowa s a very famousMuhammadan

sain t i n K a shmi r about six hun dred years ago. Hi s shrine is a ta vi lla ge about fifteen m iles from Srin agar ; an d every October therei s a great m ela there i n h i s honour .

Wé‘

tha i s the Jhelum river in i ts cour se through K ashmir. Hi nddpriests ca ll i t V etasta .

Al a/z kul is tulafi kul .

A mul berry tree from a pumpkin plant.A moun ta in from a mole-hi l l .

1 0

A lah ruwum:wdngamka dum’

.

To sow pumpkin s, an d reap egg-

plants.

To begin a thing and n ot fin ish i t .d yan i s known i n Hin dustan by the n ame of brinjfil sola

rium melongen a), th e egg - plan t. The K ashm i ris dry i t, and ea t i t

durin g thewinter.

Alan chl mh pha l ta lc n inda n clai m/r. diam.

There i s fruit to the plough, and r ice for the raking .

Thrift bri ngs i ts own rewa rd.

A lbaz’

las nah clzlzas a lt l tab nah maut .

N either understanding n or death to a fat man .

Fa t paun ches have lean pa tes .— Shak s .

Al i l i ngun sambdl e f akz'

r auye damdle.

0 Al i , prepare your garden ; the faki r has come to dan ce.Quoted as a warn ing to prepare for any person

’

s coming .

Faktr ha s come to da nce.

” Fak irs stamp upon the ground,gesticulate, and i n other ways an n oy people, if their deman ds forlargesse are not quick ly compl ied w ith .

Al i digeriu tdl ih gyau zuwav kurus lyav tab lya v.

Al i oi led her head with gh i, and the l ice l icked and l ickedit a l l up.

Money in the han ds of a worthl ess person .

Al ifi drds ta }; tdl ih l oyum, ts‘

él .

In the momen t of bi rth my head was squeezed.

Man commen ces hi s troublous career a s soon a s he i s born .

Al i/ca’

m'

n i ddndah hawa r ak n ah a tsan ga r a lz, ta lc bydk nahnerén ba rak.

One- eyed’A l i

’

s yoke of oxen ,- one wi l l not enter the house,

and the other wi l l not come out of it.A poor man w ith a refra ctory fam ily.

Most people i n the va lley wi l l remember on e-eyed’A li and h i s two

troublesome bul locks.

Al and tsdndunSeeking to get at a thin g whi ch is hanging out of reach.

Cl a vamHermi te catoi -quér e.

Ama l gav gu l ik ma l.Employment is l ike dirt upon the wri st .Employmen t i s un certain ; like dirt upon the wr ist, i t quickl y

comes and goes.

l l

Amdn a tas khiydna t.To embezzle

‘

a‘

deposit (i s a tremendous sin).The height of dishon our.

Amarauk ital .Aman ’ s pony,

A bad, lazy fellow who requir es a lot of urg ing before he wi ll doa nything,

Am an i s a small K a shm iri vi llage . A man on ce purcha sed a ponyfrom thi s place, an d wa s sett ing forth on h i s way home, when the

bea st sudden ly stopped. an d n ea rly threw the rider over hi s hea d .

Any li ttl e ditch or such like pla ce caused the pony to thus stop.Even tually the purcha ser got off the an imal, and asked a passer-byto moun t i t; The other m a n being a good horseman wa s n ot a fra idto

,

hi t the pony ; and so for the rest of the journey, and ever afterwor ds, the pony wen t splen didly.

Amos suét bar gag/17a khéma s suét ga r ah leura n.

To quarrel wi th the common peopl e i s l ike keeping housewi th a stupid, untaught person (which is misery).

Ami pl micak chkuk dazdn tsozig tah ami pita/ta lc ckhuh

gage/win p at i .Wi th this blow of the breath the lamp is l it, and with this

blow i t is extingui shed.

Out of the same mon th proceedeth blessing and cur sing.

Ami yéraba lan chhz'

h lcdtiydlz n a ti pfiuta réoama tiHow many water-

pots this ghat has brokenA source of much evi l.

Amin yaga lan ti l zan pherun .

L ike mixing oi l with raw turn ips.

Treasured wrath .

Th e oi l wi ll n ot settle, but run s a l l over an d about the tur n ips.I n this way anger spread s over the brea st of an un forgi ving man .

Ami n na ta’

n mdl .

A desireO

for raw flesh (is i tCited to a man who i s impatien t for hi s food, &0.

Amis Judas cuét dabadab.

To wrestle with un cooked milk ,

To str ive with the weak .

Amiep anes da rah dar .

To pul l raw thread.

To fight, or bul ly, a weak fellow.

1 2

An ma na , li ar fana ra chi mn ckhuz’

60d game/z.

B ring a maund,and spend i t. I t i s a great sin to store.

Jog is sometimes quote these words,

An fl’ét/c, di s cl aim,adak budi n gémi ga

’

m.

B ring the Jbelum, drink i t, and then let the whole V i l lagedrowned.

A n un prin cipled man who ha s n o care for others, as lon g a s

can a ccomplish hi s own selfish en ds .

A n awune, zenawune.

R am'

k ki nds m ada no.

Tkakamute, losamute.

M a’

j ik ki nda ga ba ro.

A t the time of earn ing and bringing,A wi fe’ s friend you are

B ut when you’

re tired and weary,A mother

’

s son you are.

A'

nclzdr - nup akis le/mt tab beyz'

s but .

A pickle-

pot,— one man

’

s (pickle) turned out splendi dly,another man

’

s (pickle)wen t bad.

The same con cern , &c .,may tur n out well for on e, but a dverse foran other m an ,

A ndah kan i k manzbtig ,

B eing outside or on the edge, to sit in the midst .The m onkey, who would fa in use the cat

'

s paw to pull the ,

chestnuts out of the fire.

Anda r afi dazdn p éna h ta h n‘

éba rah duzdu l a ir .

I nside he h imself burn s, and outside the people burn .

The gen teel poor m an . Poverty an d cold a re bur n in g h im wi th in ,

whilst outside, ow in g to h i s wearin g n i ce clea n clothes, th e peopleburn wi th envy , supposing that he h a s mon ey.

A ndar ak gom mi r i la ha nd dudur tab néba r ak rodum tser ik

hund r ang .

Within me is the rottenness of the wi l low, but wi thout

con tinues the colour of the apr icot.

Andar ak tshun iha s tint/rah ta ll néba r ak dupun“ Gums /fl

ri m .

”

i nside somebody spat upon him. Outside he said,“ I t is

perspiration .

Sa l vci dign i ta teu

1 3

Anda rz’

, a na’a r i , wot Tsanda r i yam.

Secretly, secretly, he reached the v i l lage of Tsandar.

I n truth, he is in great distress .

Anda r im dci di no mas/rinamma ri tN éba r i m sha

'

di [rg/ah ba ra/t wfiim'

bull.

I sha l l never forget the pa in s ofmy heart, even after death .

Sha l l I wi sh then for‘

outside happiness ?Refusin g to be comforted.

Anda r t'

m n ah tuts tab né’

bar im n ab p a t}N o strength within , and no respect without.

A néti s a i y iyi h l adanak tah man tis wdtis.

I f the cover be fil led then i t hol ds one pound and a hal f.Thi nk before you leap.

Anhaha ri n a rmrin tab. haha r i muti pa shemdn .

The bachelor wishes (to get married), the married man

regrets (that he got marr ied).Marry in haste, an d repen t a t leisur e .

Am'

chhur lam ta l ta le ku’

r’

tsih dyutkus nah.

A bl ind m an sat down behind a pi le of stones, and thoughttha t nobody had seen h im .

The ostrich hides hi s head in th e sand, &c.

Am? sunz I mlai fi udé

g/as hawél a/z.

A bl ind man’

s wife i s in God'

s keeping.

An iga tih yul i élawum .

To show affection in the darkness.K in d to the unthankful .

Am'

m sui,wavum emf, Zaj um suz

'

,pdnasui .I brought the nettle, I sowed the nettle, and then the nettle

stung me.

Ingra t itude.

I n olden t imes there was a famous fak ir in K ashmir,who punishedhim sel f in the fol lowing way. He uprooted a nettle, a n d fixin gsome mud upon the pa lm of hi s ha n d, planted the n ettle therein .

Al l the day and a l l the ni ght for several years he held out hi s han dwith the pa lm uppermost, an d the n ettle i n i t. The plan t grew an d

wa s strong an d by reason of this, thousands of Hin dus used to vi sitthe fak i r, a n d g ive him a lm s.

The fak ir had a disciple, who even tually became very jea lous ofthe hon our which h is ma ster received ; an d one day i n a fit of an ger ,he h i t the nettle, earth and a l l , out of his master

’

s han d. The fakir

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1 5

Apzi n'

mav mun ddm‘

k yapér imin gay/ i ll a tkan hayb'

.

A man on that side pressed the grain, but to a man on thissi de a gal l became.One does the scath, an other has the harm.

Ap i h ha nd gya'u.

A fool ish woman ’s ghi .A foppish person .

Api h is a term applied on ly to a woma n, whose one care

‘

i s dress,0 .

K ashmi ri people, both wea lthy and others, rub their ha ir withfresh ghi . Scen ted oi l i s never used.

Ap uzi s god [cyanA lie has no beginn ing .

Ari (i i sa’

r i tak a r gao n ab Iran/z.Al l people came were born) in good health, but not one

became continued)heal thy.

Ar imi Icadih nah mu] {anphaki r an ddra s kisht.The gardener had not dug out the radish, when the fakir heldthe alms-bowl s in fron t of him .

Ar i spanas draka lz.

A leech to a heal thy body.

Snfi eri n g for others .

Asan a i ta l a sak ki tah pdflri 7I f I laugh not how can I l ive ?Ri de at sap i s .

Asa: gaggl n'

kpkula i dsum'

,adak gag/i ll.phul d a

’

wuslz/mni .One

’

s mouth must blossom before he goes to see the dower

blossoms.The di fferent pleasure - garden s aroun d the Dal L ake are constan tly

an d largely v isited by th e na t ives, an d especia lly, when the plumtrees and roses an d lil a cs a re in full bloom . They take their dinnerwith them, and spen d the greater par t of the day on the excursion .

The expression on e’

s mouth m at bl ossom” refers to eating and

The nat ives have also got a proverb in Persian with the same

meani ng —Ab 11pa l ata sh nw mci yad chitin.no. bdshad tabbdkh.

Am kept}.fidiyo an; wreak drdz'

yo.

When food had en tered your mouth, blessing cametherefrom.

The guest flutters and blesses hi s host.

16

Asas mazah tab yad da zah- daza lz.

A taste i n the mouth an d a burn ing in the stomach.

Just enough to whet the appetite.

Asawa i ( ah g i nd’awa i Icorya

'v, [slag/a n ckyun chkuh yi lz.

L et us laugh and play girl s . Thi s ( thumb) is eating and

drinking .

Some people are very m ild in speech an d w itty in mann er,but theyare not very liberal in their di nn er a rran gemen ts, or i n the m atterof largesse .

Thi s th/wmb refers to the vulgar K a shmi ri custom of holding upthe thumb a s an an swer i n the n egative, when asked if there i s

anything in the house.

”

Ashnav yawpéshmfv .

An acquaintan ce (or kin sman) is l ike a dung and refuse boat,a nuisan ce).

Save me from my friends .

Askréf ga v out yas a sbrafik dsun .

The man with the gold is the gen tleman .

Another version of this proverb cited by those, an otherway of thinking, i s .

Ashr df gav surfyas a skmfi dsi lz.He, who is gentle, is a gen tleman .

Asmdnak pyav tah z amz’

n i h logus dab.He fel l from heaven to ea rth an d is wounded.

High towers fa ll to the groun d w ith grea ter cra sh.

Asmdn ah wa tsh ba l az’

ta ll. khana i gha rz’

b Icuj dstMisfortune descends from heaven , andwhere is the poor man

’

s

house.From han d to mouth.

Asun chhuh héckhinéwdn nab dsun chhuh ma ndachhéwén .

To be (weal thy) teaches, not to be (wea l thy)makes ashamed.

A sun ckhuh khar a s Ichasun .

I t is a shame to l augh ( immoderately).An d the laugh tha t spoke the vacan t m in d .

-Goldsmith.

K haras khcsun , l i t , to moun t an ass, which, according to thena tives, i s i nfra di g .

1 7

AMMuhammad fi rin in g ad i lz beglfr i .Impress for thework of AtéMuhammad Khan

’

s (fort).“

The presen t fort of B ar i Parbat was built by Ate MuhammadK han about sixty years ago. On Fridays,un til the work wa s com

pl eted,every citizen ,whether rich or poor,young or ol d,was forced totake up one stone to the top of the hill .Oppression .

Al l» ga i sheik yaz’

.

Yim p o’

ri tsk pi t/z ga i .E igh t gone, sixty gone.These five besides gone (what are theyWha t i s a littlemore trouble to a ma n a lready Overwhelmed with i tPPer si an—Abe kt as sa r guza sht chi ya k n ew 0 chi hazci r new .

A th 87522657; zé Icét 112627: .7

Wi l l the soul desire this beauti ful thing N o.I t i s naught, it i s naught, sa ith the buyer. — Prov. xx. 14.

A tlmckan péittshcm ungaj an andar lei s luku! makr cit/i i i:mel da Irisi .

The l ittle finger is the sma l lest of the five fingers of the hand ;and yet the Signet- ring is worn upon the l ittle finger.The humble sha ll be exa lted.

A tbah ckkuk ba l ih tak katkah ckhuk batik nah.

A wound in the hand is wel l , but to be wounded by (unkind)words is not wel l .

Athah G’s/ml ta ll mé’

trut tsul .

As soon as the bands were washed friendship ran away .

After a n at ive dinn er an ewer of water i s brought round, in whi chthe guests wash their ha n ds .

zi t/ta ll. di tam broapkak yi tam.

Give me your hand and come in fron t ofme.To len d a han d.

Athan waryan puck n ad sheiban wa ryan pa le srélz.

For eight years the river ran, and for six ty years (after thewaters had disappeared) the ground remained damp.

Men die but their deeds live .

Pan jabi—Admi na hi n r a hi n dd,p ar rid/mi (i t a tnt h jdnd‘ hat .

Athi bdna s Ichyun tab a thi banas chkamn .

To eat out of a vessel and then defil e it.To receive a man ’s hospita lity a nd then slander him.

3

1 8

Afyu'v tulafi- baf

An image made from flour .

A weak man .

B ul a h - ba t a re the little images,horses,&c.,wh i ch ch i ldren pl ayW i th.

A sugar toy .

Aud Ida/7M a nd pint/Ci .Ha l f dust , half blowing .

A fool an d h i s mon ey a re soon parted.

Auda r tah mudur .

Wet and sweet .

Spoken con cern ing bézér food .

An i ga fj kik nera n yd ta l imifi tsakaj zk yap él himi k.

The flour must come out either by the lower or by the upper

stone.

B y hook or by crook.Av a i tah yeru

'v , gas at tab gflsua .

I f i t has come then i t i s l ike wool , but if it has gone then it

i s as grass,I n difi eren ce.

Av t a lcj w ckkus ba raba r .

Com ing and going are a l ike to him.

A happy -

go- lucky in dividua l.

Awa it, l ayi h p ri nts/1h tab N ah l ay ih l a chh .

Yes”i s wor th Rs. 50 and N O i s worth a l akh .

N o of some people i s more esteemed than the Yes of others.Oraculo Man ual,

”B a ltha sar Graci an .

Ayes wa te tak g ag/a s tih wa te ;Séma nz sa tire loswm dob

Wuchizum cha nda s tah Mr n ah a the.

N dwak trim s kyah dimah bulz

I came by a way ( i s , I was born) and I also went by a wayI died).

When I was in the middl e of the way when my spirit

was between the twoworl ds) the day fai led.

I looked in my pocket, but not a cowr ie came to hand.

What shal l I give for crossing the ferryA sayin g of L a l Déd, who wa s a very holy Hin duwoman .

The K a shm iri Hin du belief i s tha t dur in g th e s ixth mon th afterdea th the spirit of the deceased ha s to cross the wa ters of the

V a i ta ran i ; but i t i s impossible to get to the other side of the river

1 9

except by specia l mea n s, a s the waters are so deep an d stormy and the

Opposing powers, preta , ya madut,matsya , and kui ma a re so s tron g .

A ccordingly about this time the bereaved relation s ca ll the fam ilyB rahman , who repea ts to them the portion s appoin ted to be rea d onthis occa sion . Among other things the depa rted spirit i s represen teda s stan din g on the brink of the river an d crying Where i s my father PWhere i s my mother PWhere a re my relat ion s an d my friends l s

there n o on e to help me over this river. P” Thi s i s sometimes recitedwith m uch feeling , a nd great are the Iamen tation s of the bereaved,who n ow wi th sobs an d tears presen t a little boa t and pa ddle ,

m ade of gold, or silver, or copper,a ccording to their position , to the

B rahma n a nd in the boat they place gh i ,m ilk, butter, an d rice . The

boa t i s for the con veyan ce of the spirit across V a i ta ran i , an d theprovision s a re for the appea semen t of the con tra ry powers preta ,m a tsya ,an d others, who will try to turn back the boa t, but who 0 11

havin g these, gh i and rice, &c., thrown to them , will a t on ce depa rt

their own way .

The Hin dus be lieve tha t if this ceremony i s performed in a rightm ann er, a boat wi ll be a t once presen t upon the wa ters , close to thatportion of the bank of the river

,where the spirit i s wa iting a n d

prayin g for i t, a n d tha t the spir it gettin g in to i t w ill be safelyconveyed to the opposite side . The g ift - boa t

,however, i s taken

home by the B réhman,an d genera lly tur n ed in to mon ey as soon a s

poss ible .

A t the momen t of death amongst other things a paisa i s placedw ithi n the m outh of the corpse

,wherewith to pay the ferry.

The belief here expressed i s common in on e shape or an other toa l l n a tion s an d peoples, but especia ll y to a ll Indo Europea nn a t ion s . I n Grecian my thology i t wa s the river Styx ,

Acheron , or

Cocytus ; a n d Cha ron rowed the shades a cross i n h i s little boa t .A sm a ll piece of mon ey, too, wa s pla ced 1 11 the m outh of the dead,to pay the fare to the Styg ian ferrym an . I n Scan din avia bodieswere buried i n Ships an d boa ts un der the belief tha t the dea d crossedthe wa ters i n them . Colem an

,p . 319 , men tion s that among the

Gar rows of B enga l a lso, the dea d a r e kept for four days ; burn ton a pile of wood i n a dingy or sma ll boa t , placed on the top of a

pile,”&c I n the ol d Fren ch roman ce of L an celot du L ac the domei

selle d ’ E sca l ot orders that a fter dea th, her body richly dressedshould be placed

'

i n a shi p, an d that the ship should be let go to fin di ts own way before th e w in d a n d waves. In Grimm ’

s DeutscheMytholog ie, 3te Ausgabe, 791 , a story i s told con cern in g som e mon ks

crossing the Rhin e at Spires . I n former t imes the Rhin e,the

politica l boun dary of Germany, wa s also rega rded a s the bounda rybetween the upper an d lower world ; an d

“to go to the Rhin e

a nd“to di e were mutually equiva len t expression s — “A drow sy

boatm an i s roused up on e stormy n ight by a monk , who put some

mon ey in to hi s ha n d, an d a sked to be ferried over the river. A t

first s ix m onks get in to the boa t, but n o soon er i s it sta rted tha n a

grea t company press i n , to the grea t in con ven ien ce of the boatman .

20

With much difficulty the river i s crossed an d th e pa ssengers havingdisembarked

, the boat i s immedia tely carried back by a stron g wmdto the place when ce i t started. More pa ssen gers a re wa it 1 ng there,an d they, too, embark directly the boat touches the bank ; an d a s

they en ter the foremost of the stran ge compan y puts the fare i n to

the ferrym an’

s han ds w ith h i s i cy - cold fingers. Som e readers may

n ot kn ow that the German s i n olden times thoroughly believed thatour own little islan d wa s the islan d of souls, an d tha t to this dayremn an ts of this belief a r e still to be found among them . For

more part iculars concern in g tradit ion s about the dead, their worl d,a n d the way to i t, &c.

, cf . K elly’ s most in teresting book on Cur iosit ies of In do-European Tradition s,” Ch . IV .

Ay i la wdm’

s gag/271 kdndr i s .

She came to the ban iya’

s but arrived at the baker’

s.

To m iss the ma rk .

This sayin g ha s i ts origin in a story well - kn own i n K a shm ir . L a l

Déd, whose n ame ha s been men tion ed before, used to peregrin ate ina n a lmost nude con dit ion , an d wa s con stan tly sayin g tha t He on lywa s a man , who feared God, a n d there were very few such men

a bout.”

One day Shéh R amadan , a fter whom the famous mosque in

Srin aga r i s ca lled, met her , an d she a t once r an away. This wa s astrange thing for L a l Déd, to do ; but i t wa s soon expla in ed. I haveseen a man

,

”she sa id, to the a ston ished ban iya, in to whose shop

she had fled for refuge. The ban iya, however, tur n ed her out ,

Then L a l DEd rushed to the baker’ s house an d jumped in to the oven ,

which a t that time wa s fully heated for bak in g the bread. When thebaker saw this he fell down i n a swoon think in g tha t, for certa in ,the

k ing woul d hear of this an d pun ish h im . However, there w a s no

n eed of fear, a s L a l Déd presen tly a ppeared from the mouth of the

oven clad i n clothes of gold, an d hasten ed after Shah Hamada’m. Of.

N ote 743, Part XX of Pan jab N otes a n dQueries .

The K a shm iri Muhammedan w ill tell a s man y an d lon g stor iesconcern in g this ShahHamadén , or Sa iyid ’

A l i a s the K a shm iri Pan ditw ill tell about L a l DEd —h 0w that when Timur L ung slew a l l the

saiyids in hi s coun try, he a ccused tha t mon a rch of im piety and

sa id tha t he would n ot stay in h i s coun try,but by vir tue of h i s

holin ess woul d tran sport himself through the a i r to K a shm i r ; andhow tha t he a lighted in the very spot , where n ow th e famous mosquestan ds i n the m idst of Srin agar, an d w ithin a few days after hi sa rriva l here converted so many Hin dus to Islam tha t two- an d - a - ba-l f

K harwars of Yon is or B rahmani ca l threads were delivered up to

h im .

Shah Ham adan '

s mosque i s on e of the most beau tiful a s w ell asone of the most famous i n the Va lley . Over a n d beside the en tra n cea nd upon the wa ll of the first of the five di vision s of the building are

these three Persian in scription s

21

A13di l agarci t ma tl a b i fa iz e dd j ahan a st.

Rav ba r da 'r 13sh a ha 'n sha h i Shci h eHamaddn est.

Ma km’

m 12i ici ba t a st xi da r e aust dfw’a'

. rd .

’A r sh ast da r ash ba l ki a n

? ’a.r sh m

’

shdn a st.

i t flit i t i t

Her fa i z ki da/r scibi ka/y e har - da j ahdn ast.

Dar pa i r-

cut e hazfr a t i Shdh eHamadci n a st.

Shdh eHa 'ma ddn a/hkt'

Sha ka/nshéh e j a hd'n, a stA 1} K hdk ba rdh dfdc ki da '

r ra i l) 0 gumdn a st.

=K=3k 3G

i nHama ddnHama dd'n 'f di ha d .

Ma’

r ifa t e s'i 'r 'r 13M iami di ha d .

Ya.”n e aga r bri sk/Mat i n (i rz'zt

A z da fr i Shci h eHam addn'f bzyo.

Az gav begék wuim’

wul ak

To- day i s not the time. N ow time). Cometo-morrow.

Ad G'

rwca s K a len das .

A s nab t‘

ah, adah ka'r .

N ot to day,— when then ?

To -morrow i s no day .

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23

The Ris‘h is mus t not be con founded with the Rishis, a sect ofMuhammedan peasan ts, nor with the seven R ishis (a lso Ri kh i s), orancient Hin dusages, V ashi shta a nd others. They are Muhammadans,and did n ot marry or eat mea t. or show themselves to men a s B i shis ;but used to wa n der about th e jun g les , an d by the highways, an d liveon whatsoever they m ight fin d. N ow, however, customs havechanged with the t imes, an d the true Muhammedan tells you withsorrowful countenance, that there i s n ot on e rea l R ishi in the coun try,and has n ot been si n ce Akba r

’

s days, when large lan d and houseproperty were g iven to these people, an d they became spoiled and

got worse and worse, un t il n ow they ar e so degen erated as to somet imes marry and eat flesh an d am ass mon ey, an d do other thingsequa lly, and even more, con trary to the Spirit an d pattern of theirpredecessors in olden days. Abu’ l Fazl i n hi s book remarks that inAkbar

’

s t ime“the most respectable people of K ashm ir were the

Rishi s,who though they did n ot suffer themselves to be fetteredwithtradi t ion s, were doubtless worshippers of God. They did not revileany sect, or a sk anythin g of any on e. They plan ted the roads withfrui t trees to furn ish the traveller w ith refreshment,

” &c. The

Muhammadan s believe that i t wa s in respon se to these holy Rishis’intercession s that Akbar was thrice defea ted by the Chak k in gs,when he a ttempted to take the coun try. According totheir accoun t,a lso, a fak ir ca lled K hwéja Uwys was the foun der of this sect ; andhe lived during Muh ammed

’

s life tim e at Kurun , a little villageof Yemen in Ar abia ; an d that the Prophet would n ever marchto this place because a savour of holin es s wen t up thence on accoun t

of this holy fak ir’s residing there w ith h i s mother.There were about two thousan d R ishis i n K a shm ir during Akbar ’s

time. Now - a -days there a re perhaps fiv e thousan d, but they are n ot

revered by the more educated and respectable Muhammedan s inthe va lley. Of. 0 0 1. Yul e ’s “Travels of Marco Polo,” Vol . I ., p. 1 79.

B ackhih fl ai l; unimak Mi sa/zmackkih lérunasI f there shoul d be a l ittle r ice-water on the edge of the fire

place how many flies wi ll congregate to it !Ubi mel , i bi ap es.

B ecki]; dad clai m/t lachih dad.

A child’s pai n is a hun dred thousand pains.

B adas sir bdwun chl mk bé’

bih a ndar sa ruf r achl mn.

A wicked man may as wel l pl ace a snake in hi s bosom as tel l

out his secrets ; (he dare not do i t).

B adv’

s ckka i baduz'

nazar .High looks to a great man (but not to a mann ikin).

24

B adis [char ta l mammj un tab [xi /sis nah cMndas péfk.

I t is better to die under the foot of a great man, than upon

the shoul der of a man of sma l l degree .

B etter to be an ea rl ’s slave than to go partner with a sma ll shopkeeper.B dg ih bog ta lz nén ik fok.

(After receiv ing h is) share in the distribution of the dinner

(he asked for) a dish for h is grandmother .

A greedy, un sa tisfied, fellow .

B ahl ol , j andak, ta lc ka slzkzi l .B ahlol , a ragged habit

,and an alms -bowl .

A very poor ma n .

B a hl ol wa s a genuin e fak ir. According to my in forman t ,hewas a.brother ofAl i Ma rdan governor of K ashm ir un der Shah Jahan ,about 1 650 A .D.

,but he did n ot care for the pomp an d show of

pa la ce life, an d so la id a side the cour t dress for the jan dah and

ka shk i’

i l .

This volun tary fak ir life of on e so high in learn ing and positionwa s n ot plea sin g to the govern or, or to h i s m in isters an d atten dan tsan d various devices were resort ed to for gettin g Bahlol to a cceptsome distin guished offi ce i n the service of th e State. A t la st theysucceeded, an d B ahlol wa s appoin ted Deputy- In spector. A l l

things Wen t happily for a while, un t il on e day i t ha ppen ed that i nthe course of h i s offi ce Bahlol h ad to a scerta in whether the bankers ’ ,ban iya s' ,an d others’ weights were correct or n ot ; an d while fulfill ingthis duty he discovered so much distress an d fraud an d trickery, &c.,

that he determ in ed to know n o more of i t, wen t back quickly to

h i s house , an d dofi ed the gra n d dress of a Deputy- In spector forthe j an dah ka shk l

’

l l an d the fak i r life aga in .

B ap };fi n a shvfdik ki ndyav tkama

'

v, yut lci tkavp zi jh wri tiwa lz?”

P a nam'

h sé’

zar ah .

”

How did the pi l l a rs of the great mosque get here i ”B y their own stra ightness.The way to accom plish a difficult work .

The roof of the cloister sur roun ding the open square in the cen treof the

'

great mosque in Sri naga r i s supported by wooden pillars, eachformed of a single deodar tree about thir ty feet high, a n d rest ingupon a plain ston e base. There a re three rows upon the n orth,south an d west sides, but on ly two on the east side.

B aj i k mash-Mi lt tsa lyd kunj n er i tWi l l the corner of the great mosque tumble out

The whole coun try or con cern i s n ot goin g to rui n , simply becauseSo an d - So

”ha s died. There are plen ty as good an d clever a s he to

prosecute the work .

25

B akhtas bud ch lzik 7chidma tg ti r .

Understanding is butler to success.

B ril ak [tori /z wa’

l a na i .

Dishonour to a beloved daughterA terrible wrong .

B a l ci z'

d ai r tah kha i r l mbzi l .May misfortune be far from you and prosperity n igh .

A K ashm iri blessing .

B él i wucklzi tka i zél i w in/rah da‘

d i dt'

gkmak Icunda luzi .

O woman , you have pl a ited your hair very n icely, but I see

you a lways a kunda l .Fin e clothes do n ot make the lady.

K unda l i s the in n er ear thenware pa rt of a kangar, the K a shm irportable fi re - place . The outer part i s gen era ll y of very prettybasket -work, which con cea ls the kun da l ’ s faults.

B ri

ne/z hams diz i/z {Mm /1. ha t tah dsak fia tas kya/L dizikA hundred covers for a hundred vessels, but what sha l l be

given (to stop) a hundred mouths.

B u’

n as a ndar n ar ta lc ddn a s anda r l i ar .

Arm in the pot (for servi ng out food) and wood under the

oven (for cook in g i t).Pan jabi .—H'um. tci n tuhoida’, ghi o bi ch r a/mba ham}.

B and bandas ma ng i/z, éga/L bed/Ir tak n aulra r skungz’

iz.

For one acquain tan ce, or relation , to ask from another, is l ike

a master awake, wh i l st h is servan t sl eeps the one i s

as much a matter of shame as the other).

B a nd kus Z i lz cha nda lz.

Who is (your) friend (Your)pocket.

B ci ng i s e/Lhék bang dapa n .

I t is the work of the bangih to cry the bang .

Another version is

B dng is ckkud bring dap un i ma tih ki lt nah nelz

I s the bangih to cal l the being, or to bringprayer)Every m an to hi s own work .

B ri ng i s the Muhammadan ca ll to prayers.4

26

B rip rfr ich [cat ckha i sudar ak Icauzp07) his/z, yattsunahas ty ti t

Icadakas .

A tradesma n’

s shop i s l ike an earthenware vessel , as muchas is put into i t, so much i s got o

ut of it .

Tra desm en a re frequen tly bankers, a lso, i n K a shm ir.

B ar (l i t a ah/i tovr am’

h.

To shut the door and put on a terrifying look.

A cowa rd.

B a r di t kha r natsrin .

The a ss shuts the door and dan ces .

A m an very spirited a nd full of words i n hi s own house.but out

side he does n othin g .

This i s a lso a K a shm iri riddle, of which the an swer i s, a mill - stone.

B a sta lz tskum’

t mi l khakrzr rfy ih manda c/zkun .

To wear sheep’

s skin a nd be ashamed of i ts rustl ing.

Don’

t be ashamed of your real posit ion .

B astik sci

n

Three sers with the ski n. (The swindler had weighed theskin in as wel l).A swin dle .

B a tch badyos chém’

h tak g a rak sénat nah wa lk.

I am the better because of your dinner, but I do not know

the way to your house.

Hopes un fulfilled.

I n hope of receivin g something from you I have con tracted a debthere an d there, but ndw I perceive that I hoped i n va in ; so hen ceforth I shall n ot kn ow the way to your house (L a , will n ot see you).

B a tch, ba tch, tah p iyéda /zpaw/z.

Having no food and a peon after you (because of some debt).Great distress .

B a tch day chha i K lir ti kz'

n saim /z dag .

E arn ing one’

s l i v in g is (as hard to bear)a s .the pain of hoarfrost ia the mon th of October .N a tives suff er terr ibly in their feet from wa lk ing out early on a

frosty October morn ing .

B ag‘

ah guj a/t rec/mu .

A s ga rl ic upon the hearth of a Pandit (so your presence is tome).

27

Hindi'i s of the valley will not touch garlic (or on ions). These are

eaten on ly by the Muhammedan s. Hin dus say that their an cestorswould n ot ea t them because of their aphrodisiac effects, which theyd i d n ot wi sh to experien ce, a s they had devoted themselves torelig ion .

B a tak gar dan .

To behead another wi th hospita l ity .

To heap coals of fire on an enemy’ s head.

B a fa/zgav g ra j fah .

TheHindu i s a mi l l .Muhammedan s quote this jestingly of theirHindfi n eighbours .

B a tak lél is ohhi lzpethah kan i h wuclzdn .

Men look in to the ri ce—pot from the top part (to judgewhether the food is cooked properly or not).Men are judged by their speech.

B a tch lukha r ih irir ta lzp r rin ak lcuj zk shrd/t .

A head from the portion of r ice, and a kn ife from the on ion

pl an t.There wa s a very holy man , who prayed un to God for just ice .He h ad too high an Opin ion of him self to ask for grace a lso.

“On lyg ive me my deserts,

”he sa id, an d I shall fare a l l righ

This good m an on ce din ed w ith a frien d, an d accordin g to customplaced the rem a in der of h i s din ner within h i s tsadar , or wrap .

On the way home i t happen ed that the rice and vegetables werechanged in to a huma n hea d an d a kn ife, both ofwhich were satura t

ed w ith blood, that dropped upon the roa d a s he wa lked a long . A

policeman n ot iced this, an d at on ce en quired wha t wa s i n the

tsédar . The holy man without a ny hesitation opened out hi s wr ap,an d

, lo there was a human head an d a kn ife.

Of course the poor ma n wa s immediately marched off to the

prison -house. On the n ext day the court was a ssembled an d the .

prison er brought forth. The excitemen t was in ten se.

The case wa s tried, and the whole eviden ce wa s aga in st the m a n .

The judge con sidered much and lon g, but a t la st, fin ding n o way bywhich he could possibly acquit the prison er, he wa s about to pro

n oun ce the sen ten ce of death upon h im , when there came fromheaven the soun d of a voice saying, The man i s not guilty, let h im0 free.gEver afterwards this good m an asked for grace a lso, when he

prayed.

B a ta lz mi skin , nah dung/(2 tab. nah di n .

The poorHinduhas neither the worl d nor rel igion .

The Muhammedans quote this sayin g .

28

B a tch marl slzen l z’

k.

ThePandi t died from hesitation .

Once upon a t ime a Pa ndit a n d a Muhammedan were travellingtogether. I n the m iddle of the way ra n a swift s tream which theyh ad to wade. The Muhammedan crossed a t on ce w ithout the slightest hesitation but the Pa n cl it cried out Stop, stop, let me firstlook at my Nechi- puter to see whether i t i s a n auspicious t ime forme to cross or not

” He con sulted the k alen dar an d discovered tha ti t wa s n ot a good t ime. However, a she had to travel a lon g distan ce,and the day wa s a l ready far spen t, h e dared to step in to the watersa nd commen ced to wade. But when h e had reached the middle of

the stream hi s heart failed h im , an d hi s legs began to tremble, so thathe fell ; was carried away, an d da shed about by the fiercewaters,andd ied.

B atak na il tafi ba tés chi l i ! n a il ta lz a tl tfs .

N o food in the house, yet he wishes for sugar ; not even a

ragged cloth to his back, yet he wi shes for satin .

A poor man wi th great desires .

B a tak péwik ta l clzlzé’

lz a i ta lzMuir ga i b.

B eneath half- a -

pound of rice a khzi r (lbs. 192)J of sin isconceal ed.

R iches cover a multitude of sins.

B afa s ba jak Mw‘

élz ba jak .

One Pandit with an other Pandit is l ike a moun tain - crow.

If one crow caws the whole flock caws . If on e Paudit i s inculty, a l l the Pan dits take up the case, &c.

B a tas 60d do}; tab phrfkakMusc lmdnas bod doh tab skrdkakRdfizas bod dok ta lc Micah.

On his big day theHindu fastsOn h is big day the Muhammeda n feasts ;On his big day the Shi

’

a weeps.

B ajas tséd Mura lmzfnas ya d, ta lcMfiza s laud .

To theHindli endurance to the Musalman (72a , the Sl'

mi)stomach, and to the Sh i a weeping.

An a llusion to the Hin du’s much fa sting , to the Sfmi’s eat ing

capacity, and to the profoun d lamen tat ion of the Shi’a during thedays of the Muharram,when he commemorates the death of

’Al i,Hasan and Husain .

29

B a tae andar ak jot/zkych, zz'

lz taharHowa r ih a nda r ak {of/z kya lz, zih Ita l i crAmong disheswhi ch is the fa vourite Tahar.

I n the wife’ s house who is the favourite ? B rother- in - law.

Taha r— a k in d of boiled rice coloured with turmeric.

B ritsan iad tah puta l én pfizé.

For the fami ly distress, but for the idol s an offering .

Charity begin s at home.

B lfy ifi my/mih Ica lcndcr a i

Yik n er z’

lz ti k nera’

h Mul l ah cn dcr cz'

.

My brother mon k, what wi l l come, wil l

har vest wi l l be the resul t of honestThe gods g ive everything for labour.

B l iziyar a s ckfiék bdzigar a s.

A deceiver deceives himsel f.

B e- ckl nah kcri k tab gar ak p a tch kch kck.

Not one ignorant man - Why there are eleven in everyhouse the world is ful l of such people).Ce mon de est p lai n defous.

B‘

ébifl cnda r pkéi i si tch ctlzas lcé'

t tas6ifi.

The noose (of the executioner’

s rope)under the arm, and the

rosary in the hand.

HMdustdn i .— E dth men tcsbth, cur ba ghal menphdfh'

sf.

B echdn tck gun'

s Icha si t

B egging and ri ding upon a horseA proud beggar .

B echcn as bénck Mmum‘

.

The beggar’ s pot (in whi ch he col lected food) is broken .

The la st straw gone.

B e-kaydlzas ckarm ddr .

To the shameless shame is distant.

B e- ka’

r ell/ mi l. bémér .

The unemployed, or idle man, is sick,

B e- lcdr ckhuh waki l i hcr dcr btfr .

An unemployed man v isi ts every darbar.

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31

Somebody said to the scorpion, Why do you not come outin thewinter ?

”He repl ied, What did I get in the springt ime ?

”Both times a l ike a re a curse to me.

Either miserable onesel f or mak in g others m iserable .

The scorpion lives un der the groun d during the win ter and spen dsa m iserable t ime of i t, accordin g to the na tives ; and when he doescome forth from hi s tempora ry grave, i t i s on ly to g ive trouble toothers .

A translation from the Gulistan — Ga.j - dum rd guftand‘

kt Chi rd bazamistdn

‘

B i rom n o.mt’

dyt guft ; ba tcipi stdn am chi hurma t a st

B ik‘

élzpatha i r i lzéh tr tiwu'

n .

Sittin g down in one’

s cha ir at home and throwing out a flame.Every cock crows loudest on h is own dunghi ll .

B ihékwan i tsarz’

k.

A si tting sparrow.

On probat ion .

The sparrow must keep a good look -out, with a

caterpaul t or perhaps a cat, will n otice i t and

B i hi t wam pom’

tolyri

Wi l l the grocer si t and weigh water ?N othing better to doP

B i’

kh mangdn ta h put r angdn .

A sking for alms and dyein g his coat.A helpless man ’s wish.

B ir B a l ampur ugs A labam a,“Jangah wizik kyah si l dk .

7

Dapa na s Yik broai l lzak peyik .

”

B ir B al asked Akbar, What weapons they should fightwith, when the t ime for fight ing arri ved ?

” He repl ied,

Whatever you find at h and .

B i r B ul an ik Icor i h puruts Akba r p ri dshéli an,“Kg/ah

ma l myuv chlmti p ar asén ?”Dap anas,

“Dénd cit/cud dud

diwén

Akbar, the k in g, asked B i r B al’

s daughter, Can a man

give birth to a chil d ? ” She repl i ed, Can an ox gi vemil kA Rolan d for an Oliver.B ir B al was Akbar

’

s great m in ister. The Muhammedan m in istershated him and tr ied to get rid of h im . B i r B a] wa s often pun ishedon accoun t of wha t they sa id. On e day a Muhammedan min istersa id to Akbar : “Will your Ma jesty plea se get some bullock ’s milkfrom B ir B a l .

” Akbar promised that he woul d give the order, and

32

on the following morn ing there wa s the paper signed and sea led bythe k ing , sprea d out before B i r B a l , ordering h im to procure some

bullock ’

s m ilk w ithin fifteen days, or else d ie. B i r B a l wa s overwhelm edwith fear an d aston ishmen t . The m in ister ’s daughter seeingher fa ther i n this wretched state a t on ce devised a. scheme. She

wen t off stra ight to the butcher’

s shop, a n d there soaked her tséda r ,or wrap, i n some b lood lyin g about, an d then wen t a nd wa shed i t i nthe part of the r iver Opposite the k ing

’

s pa lace . Akba r n oticingthis, en quired the rea son of the blood . She replied N o, I haven ot murdered any on e ; but yesterday B i r B a l wa s delivered of a

child i n the house .

”Akbar sa id Can a m an bea r a child” The

g irl a n swered Can a bullock g ive m ilk P”

B i r B a l was exa lted to still greater honor and power on accoun t of

this shrewdn ess of hi s daughter.Readers will probably be disgusted at the ridiculousn ess of this

story, but at B asle so la te a s the fifteen th cen tury grea t excitemen t

wa s caused by the an noun cemen t that a cock had la id a n egg . Im ay be pardon ed, perhaps, for quoting the following from Chambers

’

s B ook of Days”

At B asle, in 1 474, a cock wa s tried for having la id an egg . For

th e prosecution i t was p rov ed that cocks'

eggs were of in est imableva lue for m ixin g i n certa in magica l prepara t ion s ; that a sorcererwould rather possess a cook

’

s egg than be ma ster of the philosopher’

s

ston e ; an d tha t in Pagan lan ds Satan employed witches to ha tchsuch eggs, from which proceeded an imals m ost in jurious to a l l of

the Christian fa ith an d ra ce . The advocate for the defence adm ittedthe fa cts of the ca se, but a sked what evil an imals h ad been provedaga in st hi s clien t, wha t in jury to m an or beast had i t efi ected

B esides, the laying of the egg wa s an involun tary a ct, an d a s such,n ot pun ishable by law . If the crime of sorcery were imputed, th ecock wa s in nocen t ; for there was n o in stan ce on record of Sa ta n

havin g made a compact with the brute crea tion . In reply, thePublic Prosecutor a lleged that, though the devil did n ot make com

pa ct with brutes , he sometim es en tered in to them an d though theswin e possessed by devils,. a s men tion ed i n Scripture, were i n voluntary agen ts, yet they n evertheless were pun i shed by bein g causedto run down a steep pla ce in to the sea , an d so perished i n the

waters . The pleadin gs i n thi s case,even as recorded by Hamm er

lein , are volum inous we on ly g ive the meagre outlin es of the principa l plea s suffi ce i t to say , the cock wa s con dem ned to dea th, n ot

a s a cock , but a s a sorcerer or devil i n the form of a cock , a n d wa s

w ith i ts egg bur n ed at the stake, with a l l the due form an d solemn i ty of a. judicia l pun ishm en t .

”

B i r B a lun Ica t.

B i r B a l’

s ram .

On e day in reply to some m in isters who were slan derin g B i r B a l ,Akbar sai d ; “N ever mind, if B ir Ba l is a Hindu, he i s a wise and

33

clever man , a n d worthy of the con fidence, which I have i n himShal l I prove to you hi s wisdom a nd shrewdness ? Ca ll a l l them in isters .

”Akba r then gave to each m in ister n ram . a nd ordered

them to feed ea ch h i s ram for the space of two mon ths . an d to takecare that a t the end of tha t period , they should n ot be heavier or

l ighter tha n they were then a t tha t moment. He also caused then ame of each m in ister and the weight of his r am to be writtendown .

B ir B a l took h is ram and fed i t i n the usua l way , but con stan tlykept a dog n ear i t . The consequence wa s tha t the poor r am fromv ery fea r did not become a ny fa tter or thin ner, b ut wa s a l togetheri n sti i tw quo a t the end of the a llotted time. Som e of the otherm in isters g ave their rams g ra ss i n the morn in g , a nd n ot a t n ighta n d some fed thei r rams one day a nd not the next da y ; a n d i n variousother ways they tr ied to keep them i n the same condition but at th ee nd of the two mon ths, when a l l the min isters a nd their ram s werea ga in a ssembled before Akbar, on ly B i r B al’s r amwa s found to be ther ig ht we ight . Di d I not tell you,

sa id the kiug, tha t he was wisera n d better than you al l i’

B i r Ba l’

s m m.

” These words a re q uoted,when any person countersote wha tever good he may have done, by perform ing some lev i lwork , e.g ., a K a shm iri would cite these words again st a man who

was especia lly libera l to a serva n t on e day, and flogged him severelyi n a fit of tem per on the following da y .

B i ffiis g risa h di g/47°.

Money for cutting grass to an idle man.

Wages to a servan t, who has very l i t tle work .

B od a i (fai ls audui totik ckhuk boduc'

.

I f a great man becomes hal f comes down in theworl d)stil l he i s great.r

'

ofrtt’

ma mi n mata t gé'

na s.

B od bad i li frig i r frad ik ( mp 6a di ll. ta l l {up kad ifz.

If a man of good family becomes great, he w il l give pensionsin land ( to the people) but i f an ignoble ma n becomesgreat, he wi l l ta ke out the very ha irs of their heads.

B od kama c km-Izak Z i lb modya'v .

Who made you a great man ? Death (22a , Relations

died and left you their position and money).Persian —K a ss n a.mdnad d amsa ré moshgardad ka t- Kha dé.

B od mya nd gag-j hik khyan tab bad ba th g a ri sh”: nah

kamm .

You must eat s hig mouthful , but you mustn’

t do muchwork . (Oh , no

Spoken sa rcastica lly to a la zy depen dan t.5

34

B o! g a r Zu n i [Ji l l l /t g a l/i i i Man i .B i other 13 (ha rd l ike) a stone, and sister is (soft as)butter .

B ar cit/mt j a/mn namuk p a r .

A hurden i s on e of hel l’

s storeys .

This sa y ing i s ra ther aga in st the idea that the coolie thinks h i sload a tr i llc .

B azi t zur tab d i s/zi t me.

B e as the dea f man hea ring and the bl ind man seeing.A little pa tern a l advice to a child B e a s if you had heard an d

seen n oth in g .

”

B r ng a s rl apynk, Teui th chkfu'

baj . Dupa n ak, N ah tak

lcyab el l /cum syud .7”

They sa id to the heron , Your bil l 1 8 crooked. He repl ied,“ Am I not a l l crooked ?

”

Bhojpuri. Ha n suu’. h e tun terb kfi he Ato ap nri gaun se.

B rn’

r i [Li nd-i gym; khénah chhum nah l ag a n ty zi t,wi t bru’

r i

hi nd i l u? g i la /zwa n a h.

I am not so angry at the cat eating the ghi, as I am at her

shaking her ta i l ."Twa s n ot the loss that I m in ded so much a s the man

’

s ruden essa nd impen iten ce .

Persia n .— Z i r oghan khurda n e gurba na n a

’

l am, s i dum jwmbtda n a shdshufta, hdl am .

B r fffr i ha nd ha l byuk, a tkik n ah y iwdn ku’

hs ik .

L i ke the secundine of a ca t , no one can get i t .

A m an here, there , an d everywhere— n o fin din g h im .

Hin dus thin k tha t whoever succeeds i n obta in ing the a fter - birth of

a ca t w ill become exceedin gly rich a nd prosperous . On ly three or fourperson s i n the whole city ha v e been kn own to get i t , a nd they a l l a re

very wea lthy. A s soon a s this precious trea sure i s obta ined i t i s putin to a ja r well covered over an d kept i n the house . B lessed a r e the

people i n whose dwelling i t i s placed.

B r tir i min .

The cat’

s moon .

Such excitem en t,a s tha t I could n ot sleep or do an ything .

N a tives say tha t ca ts a re fond of the moon , an d get m ore a n d moreexcited a s she in crea ses . They rem a in out a l l the n ight a n d disturbthe whole n eighbourhood with their shriek s an d depreda tion s.

'

l he L ondon Revi ew says — The Egyptia n s worshipped the ca t a s

a sym bol of the m oon , n ot on ly because i t i s more a ct ive a ftersun set , but from the di la tion a nd con tra ct ion of i ts orb, symbolica lof the waxin g a n d wan in g of the n ight -

goddess .

35

B r a'

r i s nah bis/wa le, tab Min is nah dur ah- f‘

tj ut ell /l ull

n ek

He has not even a bishtah for the cat, nor a durah for

the dog— se good is he

He would n ot hurt a worm .

B ishtah i s a soun d for dr iv ing away ca ts .

Dura h i s a soun d for dr iv ing away dogs .

B ru’

r isa i pa l m/a yéka n scr am r ozaba n nah pa ck/t i n .

I f the cat grew wings, the water - fowl could not l ive in thel akes .

A cun n ing tyran n ica l fellow checked from doing much harm bysickn ess or poverty, &c .

Persia n — Ga rbo. e m is l i n aga r p a r ddshte, tukhm i gunytshk ex

j ahdn ba rd i i shte.

B r imj i h ck/ufiat i /zH’ a l ur p rfzun

Sweeping away the wa ters of the Walur L ake with the

branches of the Br imijPren dre la Lane a v ec les den ts .

B r or mu’

r un .

To bea t the cat .Pour encozt rager l es a utr es .

Ti rhut i .— DM mar ti n pu toh l a ta ra s .

A fa ther on the occasion of h i s son’

s marriage ga ve h im a littlespecia l a dvice . You a re going to be married. my son a nd you w illw ish tha t your W ife should be qu iet a n d subm iss ive to you i n a l l

m at ters . Fol low th e a dvice, which I n ow g ive you . Procure a ca t,

a n d on e n ight a fter your marriage so a rra nge tha t th e a n im a l sha l lbe i n the s leeping room a t the tim e, when you a nd your w ife retireto rest. You w il l go to the room a s usua l

, a n d on en terin g i t you

w ill preten d to be very much surprised a n d a n n oyed tha t the ca t,

shou ld be foun d there, a n d you w ill draw your sword a t on ce a n d

s lay i t . Your w ife, of course, will be terribly frighten ed, a n d fromthe sight of the sla in ca t , a n d a hin t from you tha t she wi ll farelikewise if she i s n ot very ca reful over herself, you may depen dupon i t tha t she will be the proper, dutiful w ife tha t she should be .

”

B ror wa ek/L i t ge ts/l i ft bi s/etch leimsun .

When he sees a ca t, he must cry bishtah .

Why don’

t you say this be fore the m a n’

s face ? Wha t i s thegood of threa ten ing him , when he i s a bsen t P”

B a rb i/zp lan/ad r ift ta l l, n i nda r i /L pa t/mr .

B urn t bread for the hungry and the bare ground for sleep.

A ppetite i s the bes t sauce a n d t iredn ess the best bed .

36

Ruchis hci n i ma’

z ha lu’

f.

I t is lawful for a hungry man to eat the flesh of a dog.

N er r-ss zta s n on ha bet Iégem.

B ud/1h ashah mahua' t musha h.

An old man’

s love i s worth a guinea a pinch .

Il i usha h, a pin ch (of snuff or toba cco, &c.)

B udah ha’

wah j uga h j ayah.

Da ncmg an old crew (on the hand).Fussing about a nything unworthy .

B url /m tah loka tén hunz hhidn ta t g agshih nah ka run i .

Do not enter the service of the ol d or the young (because

the old wi l l soon die, and the young do not remember).

B udun tah wari a n hudun cmma shun badun tah nus/um.

To become old a nd to cry ; to become old and forget ; tobecome ol d and decay.

Yet i s their streng th labour a n d sorrow.— Ps . 1 0.

B ahogmms ch/n'

h ba h yuan

The B uhogun has twel ve attributes.

Buhogun or Bhog”n i s a sma ll brazen vessel, w ith. a wide mm tb

I n i t the tea i s made, rice i s cooked, ghi i s prepared,&e.

B uj ik buthz'

s ha nahwn’

j ih.

E arrings upon the face of an ol d woman .

An old lady w ith a h at on

B nj zh ya bih chhéh [i f-van ka nza n bastan min S tir /Tn .

The old ewe takes sa l t out of the skin of a weak sheep.

I t i s the custom to carry sa lt, flour , &c., a bout i n sk in s. Sa lt i scon stan tly g iven to a n ima ls.

B uyzh gag/ £72, gri t tas n’

u hi t.

A n old woman tumbled down , a nd she got excused.

A person In“of excuses .

B uj z’

h l abya'v kzg

'

zh ta l Quint , a dah gayih pha t h it.

A n old woman found an appl e under the tree, and

wards she (a lways) wen t ( to that tree)with a basket

Give once, an d they a lways expect and very often expect more.

B ig'

i h 1 13/ t bar tam i ma shidih hum].

An old woman’

s door was taken away ; so she wen t and

took the door of the mosque .

I t i s a habit of the K a shmiri tradesman tom a ke up for hi s lossesby plundering other customers.

37

B uj ih tah brci r ih tf uwey ih ha r tah wanahi n hdpa tani f fy

A n old woman and a cat fough t with one another, and fear

came upon the bears of the wood.

Pun ishmen t visited upon the wrong person s .

There wa s a. poor old helpless wom an , who used to beg for herfood by day and cook i t a t n ight . Ha lf of this food she would ea t

i n the morn ing and the other ha lf i n the even ing. After a while a

ca t got to k now of this a rra n gemen t an d came an d a te the mea lfor her . This old woman wa s very good and patien t, an d so she

con tinued for man y days without saying or doing a nything to the

thief. B ut on e n ight she could n ot en dure the cat’

s impuden ce, an dso la id hold of it . She a rgued with herself a s to whether she shouldk ill i t or not . If I slay i t . she sa id, “ i t will be a s in ; but if Ir eta in i t a live, i t w ill be to my heavy loss . Accordingly she determ in ed to on ly pun ish i t . She procured some cotton -wool a nd som e

oi l . an d soak ing the on e i n the other t ied i t on to the cat’

s tail. an dthen set i t on fire . Aw ay rushed the cat a cross the yard— up the

s ide of the window— and upon the roof,where i ts flam ing ta il ign itedt he tha tch, an d set the whole house on fire. The flames sprea d tot he other houses, un til after a, short t ime the whole village w a s i n

on e m ighty blaze. The n ews spread far an dw ide, an d the govern or of

the city sen t the soldiers ; but they on ly in creased the damage byshouting an d i n other ways excitin g the people, so that they r an aboutw ildly, not knowing wha t they were doing ; and many received veryserious burn s .

‘

l‘

he governor, who now had rea ched the village, seeing these poorsufferers, a t the advice of the doc tor, ordered the soldiers to m a rcha t on ce for the jungle a n d k ill a s m an y bears as they could, a nd

brin g their fa t to h im for the doctor had sa id, tha t if fer the

spa ce of two days bear 9 g rea se were applied to the burn s, theywould perfectly hea l. The soldiers were rather afra id to ven turetheir lives i n this work, a n d n ot a few of them ra n away, when theysaw the bea rs . The score or so who kept their ground were s la in ;an d one poor fellow,

whilst dying, spoke the above words, whichhave long since passed in to a proverb.

Even tua lly many bears were sla in . Hen ce the bears as well a s

the poor soldiers were killed, an d a l l because of the quarrel betweenthe old woman an d the cat .

B uhchih ha lal tah hair ha rn’

m.

B undle lawful, but cowrie proh ibited.

Stra in ing at a gnat, but swa llowing a camel.

B uhhn’

r i gag/ ih n 'a

'

s ri r - i - khu’

n a .

The fi re-

place is the ul cer of the house eats up the

expenses, and sometimes burns the whole place down).

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39

CM ! kam y r? y igs lekin ta ts .

I t does not matter whether the tea is less or more, but itmust be hot.Two k inds of tea , an d two ways of preparing i t, a re met with i n

the va lley . There i s the Sum ti chri e'

, something like our Englishtea ,

which i s importer] from the Pa n jab and L adak ; a nd the Sa bachri t

’

, the celebra ted brick tea ,which rea ches K a shm i r ma. L adak . Thefirst way of prepa ra tion i s ca lled the Mugha l method,Mugu l chdi .He re i s the receipt For every tola or rupee ’ s wei ght of tea in the

pot put five cups of cold wa ter, boil for ha lf- an -hour, then addm ore cold wa ter together with suga r an d con dimen ts , and allow to

boil for another ha lf - nu - hour. Then add m ilk, stir well, an d serveroun d hot to the guests ad l i bi tum . The secon d modus prep ara n dii s ca lled Shi p-i chdt, of which this i s the recipe Place the requiredqua n t ity in the tea -

pot together with a. little soda an d cold wa tera n d boil for half- an - heur. Then add m ilk, sa lt , an d butter, an da llow to boil for a n other half- an -heur, when i t i s ready for drin king . The sa lt used in the in fusion of tea i s ca lled phul . I t i s foun di n the Nubra va lley i n L adak , an d con ta in s the carbon ate an d sulphateof soda , an d a little of the chloride of sodium .

Ckakih- klzor chkulz mi r rfs - dd'r .

An old servant is an heir you must make some prov isionfor his old age).

Clzzfn i bardndah kam ckfia t'

n ah sé'

z.

Your doorstep i s not straight .Somethi ng wron g w ith the wi fe .

There were two frien ds, on e of whom was w ise and the otherfoolish. Upon a certa in day, a s they were strollin g a long the same

pa th together, the wise man rema rked to h is less a cute compan ionthat h i s doorstep was n ot stra ight .

" The stupid frien d replied i n a

som ewhat aggrieved tone, Why,my doorstep i s a s stra ight as yours .

I pa id five rupees for i t. Yours i s a common stone . Why do youboa st over me that your doorstep i s n ot straight The wise m an

n ot icing tha t h i s frien d was a lit tle disconcerted offered to wa ive the

argumen t, un til they both should a scerta in for them selves the truthof hi s statemen t . After some few days thewise fr ien d took the otherfrien d to h i s dwellin g ; an d n o soon er had he arrived there then w itha voice of authority he ordered hi s w ife to bring down a melon fromthe upper storey of the house, an d to get some milk as well . Thisdon e he fur ther commanded her to throw some ashes in to the m ilk .

The good wife wi thout any question ing either by speech or look at

40

once obeyed . The sage then sa id to h is frien d, “ I wonder if yourw ife wil l do wha t my w ife ha s don e , a s readily a n d un question in gly P”The foolish frien d a n swered, Come an d see.

”

The two friends then wen t together to the house of the foolishm an

,who on arriva l , like the other m a n

,ordered h i s w ife to go to

the top of the dwelling an d brin g down a melon an d to bring some

m ilk a lso ; a n d to sprin kle some a shes over the m ilk . B ut he issuedh i s order in a doubtin g , trem blin g m an n er, as w a s also m a n ifest i nh i s coun ten an ce . He eviden tly had n ot been a ccustomed to rule i nh i s home h i s wife had ra ther waved the sceptre of authority.

Con sequen tly a t this time, a s on m an y other occas ion s, whichwere well -known to the dwellers, in the n eighbourhoods he most decidedly refused.

“Why , I can n ot ; I w ill not,

she sa id.

“Go an d bring i t down ,

” roared the husban d . A t la stth e woma n wa s frighten ed in to obedien ce But there were furtherremon stration s before the m ilk appeared .

“ I do n ot kn ow why

you a r e giving me a l l this trouble,” she cried, “ why don't you

g o yourself ?”

The foolish m an n ow tried en trea ties, an d a t l en g tha l l the thing s were brought. Some m ore t ime w a s wa sted beforethe woma n , weeping very bitterly, threw th e a shes in to the m ilk ,h er on ly con solation bein g the thought that her husba n d h ad

becom e mad.

The tria l being n ew con cluded the two frien ds put on their shoes

an d wa lked out of the house. When they get outs ide, the w ise frien dsa id to the other

,Wa s I n ot correct when I told you that your

doorstep was n ot stra ight P

Chém'

s de la ines gul lfb.

May roses be to your mon th .

A n ice reply to any n ice rem ark made by a nother.

Chrfnz'

s hrfkas chhuh n elz194770 di nuk kffj a t.There is no need to cook your cabbage.

N ow,don

’

t talk n on sen se. I am certa in you can n ot, and wi l ln ot, do what you say

Cizdy ih tab ldyz’

h g a tsi n'

k augun o’

sun .

A flame i s necessa ry for cooking (both) tea and I ndian corn .

Tea here stan ds for the grea t m an a n d In d ian corn for the man ofsma ll degree . Flame here m ean s mon ey, which a l l classes n eedaccording to their ran k .

The K a shm iris say Turun i aha?! tah lci t chhéh n ah khé’

n a s ldt’

k,i .a., Tea a nd roasted In dian corn are n ot worth eating cold.

Ckka lanah ma l chhuci a tsri n 75th n ah ner dn .7

Does di rt come or go by wash ing ?Does knowledge come from studying or n ot, 860 .

41

( Mb/{nah kg] .

The carpen ter’

s wooden nai l .A carpen ter wa s on ce in very stra itened circumstan ces an d obliged

to sell h is little house. After he ha d disposed of i t, a n d a l thoughthe buyer wa s living in i t, the ca rpen ter wen t every even ing whenhi s work was over, an d han ged hi s wrap upon a wooden peg ,

whichwas fixed over the fron t door. He di d this for ten days, when the

owner of the house remonstra ted, sayi n g that the house wa s h is.

The car pen ter replied Ye s, the house is yours , but n ot thiswooden na i l. ” Accordingly the own er had to settle the m atter byg iving a few more rupees to the ma n .

Carpen ters a re con stan tly om ittin g a n ail here or some other workthere, in order that they may be reca lled, a n d be able to make a two

or three days more job of it. When the master detects some faulti n the work . an d sen ds aga in for the carpenter,he invariably says tothe ma n,

“L ook here ; what i s this ? Chhaneh ki j ,’

you ra scal.

Cit/winch tkuk chhuk n a il. bast ih rozdn .

The sound of the carpenter does not remain secret.Truth wi ll out.

Cbha’

nah t/cukas ckkui ras wig/ Jr .Soup is ready at the sound of the carpenter .

Hon oured m en get well trea ted wherever they go .

A good carpen ter i s much fla ttered an d pampered by the peoplein whose employ he i s work ing -of cour se with a specia l reason .

Chhdnas tah bdzig ar as tah slza lwawéras chha i audm mm'

.

A carpenter, tumbler, and horse- breaker (these three) onlyl ive out ha l f their days.

Ckhdna s yél ik p iwdn péna s pe'

g‘h y i/cz

'

l ik [canik ldgdn wastah

ku’

ka h na l .

When the carpenter has to do anything for himsel f, he uses

a cabbage- stal k in stead of a l arge beam he does work

a t the sma l lest expense possible).

(7t y i t ba tch ta l l. dais yi t ka thah.

When i t boil s dinner is ready, and when opportun i ty ofi'

ers

speak and act.

A word or work in season .

Chhél i chh‘

él i zun zélun .

He washes the wood before he burns i t (because it may beunclean).

“

A particula rly scrupulous conscience.

6

42

C/zlz‘

ém'

mut chhéh wazén .

Empty vessels sound.

Hindustan i.— Adhj a.l gagar 'i chha l ka t j ti e.

Chhétz'

n patsi n mérdn ga ta i Gwdsk Shodahpa taz’

ldfl fn clai ms.Gwash Shodah runs after the man who walks (in a pompousfashion) throwing h is clothes from s ide to side.I t i s related that a certa in man borrowed fi ve rupees from Gwash

an d wen t an d bought clothes with the mon ey. N o sooner were theclothes made, an d the m an wa s wa lking wi th great di splay in the

bézér , then Gwash came run n ing a fter him a sk ing h im to pay h isdebts.Shodah is a lazy, smok ing, drunken fellow.

Chan muzigak trak son sun ak.

Your twelve pounds ofmung is on ly one ofmy meals. (Myexpenses— my fami ly, are so great).Your gift was but a s a drop in the ocean .

M'whg i s a vetch or k in d of k idn ey bean .

Ckufzka fras ckdnka r ta lcpz’

htskén ifi n auka r .

Servan t to a man of humble situation an d servant to a smal l .eyed man .

Amongst other ca ses quoted, when one servan t passes on toanother an d lower servan t the ma ster’ s order to h im. The lowerservan ts in an establishment a re fagged out of heir lives” somet imes.

43

Dab ckhwi ba b

I s fa l l in g- down a father 7Why should I trouble about tha t fellow

Dab lug tak r abih péjk, d i l l ug tak ki l i lzpéfhTumbl ed into the mud, the heart set upon water-weeds !A man

“sm itten ” by an ugly, i ll - sh a ped woman .

B uchh a i kkézi lz ta lcépa z'

mén , ka ckh a i khézik ta ll zyur .

I f a man wi l l eat grapes, then let him eat apaiman kind and if

he wi l l eat grass then let him eat zyur .

Apa imam..— There a r e a t least six va rieties of grape growing i nK a shm ir, among whi ch apa imén i s sa id to be the best .Z ywr i s a k in d of caraway- seed.

B uchh kamawzi kkéyz'

zi izp a rade'

o, méh ltd dup p ana név.

Who ate your grapes ? Strangers . O ! I thought yourrel ation s (would have had some of them).He tha t n eglects hi s own i s worse than an in fidel .

Da sh/tun a thok chhuk chha lén khowa r i s, tab [chowur a thah

cit/tub. chha ldn da chlzz'

n is .

The r igh t hand washes the left, and the left hand washes the

r igh t .If the plowman did n ot plow,

The poet could n ot write.

”

Dah brits ka lzi zu’

ts .

Ten wives but eleven dispositions.

“A s many ta stes a s heads and a s di fferen t. Oraculo Ma nua l.B a lthasar Gracian

Dah okandas ; daft wanda s ; dab slui ndas .

Ten i n the pocket ; ten in the heart ten in the pi l low.

N o fin ding out What the man’

s opin ion s rea lly a re.

Dab g az byur kyah tah dab gaz bun kya h7

What is the differen ce whether it i s ten yards up or ten yards

down 7

A regula r n in n y- noddy.

On ce upon a time a man fell in to a well . A s luck would have i t

there wa s a nother ma n passing by that very moment with some repe

44

i n h i s han d . Of course he threw on e en d of the rope to the man ,who had fa llen in to the well, a nd told h im to fa sten i t roun d hisloin s,which the m a n did ; a n d so wa s pulled up an d saved .

On an other occa sion this m an , who h ad saved the other fromdrown ing , wa s pa ssing by a high tree, when som ebody shouted toh im from the topmost bran ches, tha t he wa s fixed up there an d couldn ot possibly descen d ; whereupon , havin g the sam e coil of rope han gi n g .upon hi s a rm ,

h e sa id, “Don’

t fea r, wa it a momen t . Hereca tch hold of the rope, a n d he threw on e en d of th e rope up to the

m a n . The man caught i t, an d n o soon er h ad he don e so, than hew as jerked most violen tly from the bra n ch an d pulled to the groun d,dozen s of yards below . Of cour se he died in sta n tan eously ; an d whenthe pa ssers - by ga thered roun d the corpse an d en quired whether them a n , who had don e this deed , w a s m ad or a murd erer, he repliedI have pulled a man up out of a well an d n ow I have pulled a m an

down from a tree. Wha t i s the differen ce whether i t i s ten yardsup or ten ya rds down a s long a s you save the man .

”

Da l i tfiur uny i dt'

t tak pa tlzkzmui .

Ten dan cings- round and yet behind.

Va in struggling aga in st m isfortun e.

There i s a children ’

s game i n K a shm ir called Ts ihu]. On e boy holdsa piece of rope i n hi s han d, a nd the other en d of the rope i s fa sten edby a stake in to the groun d. The other boys go a roun d h im an d beath im , when they can

,with sticks . Should this boy touch one of the

other boys w ithout letting go the rope, tha t other boy ha s to ca tchhold of the rope a n d take hi s chan ce. An d so the play con tinues.

Dahan cl ash ma nufz'

ga tj lum n ab tab kunz’

s mam“?p as/ti l; n ah.

Ten manuts are n ot required for ten men , but one manut is

not sufficien t for a si ngle man .

On e or two more in a b i g fam ily does not m ake any differen ce in.

the expen ses .

Manut i s a weight equa l to three poun ds .

Dahan thaw/in sa i tab ( th is nah tszmrin ma t .

He gi ves promise to ten , but does not give food to one.

Dahi wa lza r i Da s/za i‘

ufr .

Dashahzi r after ten y ea rs.

L on g en ough about i t .

Da sha hdr or Da sa hr a’

. or Da sh /rm, i s the ten th of Jai th shukl pakeh,which i s the a n n iversary of Ganga

’

s birthday . On this day, a l so,Rfima marched aga in st Rava-n a, for which reason i t i s , a l so, ca lledV IJ

‘

cL l Da sam i .H. H . the Maharmah of K ashm ir, like other Hin du rajahs , cele

bra tes this day w ith grea t pomp a nd rejoicing . Three immen se

cardboard figures stuffed with gunpowder a re made to represen t

45

Ravana , Kumbhakarn a and Migunéd, and these are placed at theproper time i n the cen tre

‘

of a la rge open space without the city.

To represen t Rama , Siteand L ak shman, three little boys a re splend idly dressed and carr ied in u. beautiful pa lan quin to the same

place. Crowds of people gather there, an dHis Highness sen ds a l lthe troops wi th the guns,&c. I t i s a most exciting occas ion . Excitemen t i s at the fullest pitch, when a t a g iven signa l on e of the

little boys, who is supposed to be Rama , steps forth from the pa .

lan quin , a ttended by the two other li ttle boys, an d fires a sma lla rrow a t the big figur e represen ting Ravan a, while the other boysdischarge their arrows aga in st the other two figures. Of coursea t this momen t the thr ee monsters, Rai van a , K umbhaka rn a , a n dMigun éd explode wi th a tremen dous n oise an d then the gun s ra ttlea n d the cann on roar, an d the people shout un til they are hoa rse, andeven tua ll y retire. Of. the Ramayan a for an a ccoun t of Ram a an dh i s adven tur es .

Da i a i diya'

la ta lz ba rak nyésa i Daz'

na i dig/i ll. ta l l. krékahsflsah Lsa fit lag/ah .

7

I f God in tends to give,He wi l l give at the door ; but if Godwi l l n ot give, then what i s the good of going a thousandkos about Engl ish miles) for it.Four m en , ambi tion s to becom e rich, determin ed to leave K ashmir

for some other coun try , where they could obta in greater wea lththan i t was possible for them to ama ss i n the Ha ppy Va lley.

They a rran ged a certa in day a n d started altogether, tak in g w ith themfour thousan d rupees for the purpose of trading . Each of the

little compan y had an equa l sha re i n this sum of mon ey, an d theya l l set forth full of hope that they would prosper an d becomeexceedin gly rich.

On the way i t came to pa ss tha t God, according toHi s mi ghtypower an d wisdom , caused a ful l -grown golden tree to spring upsudden ly, a n d to bring forth a t on ce rich clusters of gold. Seeingth is m agn ificen t tree, the four travellers were so surprised tha t theyhardly kn ew what to say or to do. However, they soon chan gedthei r m in ds about travelling in to a foreign coun try, an d resolved toreturn back to their homes, carry in g with them the tree of gold.They w ere remin ded of their own K a shm iri proverb, Dari a/i d/iyt

'

h

tah ba r ah n ydsa i B ut n ot di yfi h ta h Icruhah sdsahQut it kyah which

bein g in terpreted i s, If God in ten ds to give,He will give a t the

door ; but if God will not g ive, then wha t is the good of going twothousan d m iles for i t an d therefore they sa id to on e an other we

ha ve ha pped upon this golden tree and must take i t home with usan d be glad for ever.In this proposit ion they a l l agreed ; but how could they so arr ange

i t P The tree wa s high an d large ; i t must be felled and cut up in tobun dles, which they could ca rry. Accordingly i t wa s determ in edthat two of the par ty should go to the nearest village and procure

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47

If you wil l not then you are a fool . N ow while it is earlymorn ing seek out your fr ien d.

A few lin es from L a l Ded con stan tly quoted by the K a shm iri.P iyci dt

'

l— the work of a ch apr assi , a bad lot, a s he gen era ly makes

h i s mon ey by oppression , lying , a n d cheating .

Dama s suét chlzuz n ames/car .

Good day to the ri ch or honourable man .

Dam-bi b a i zén [core tab daur ih a z'

bowan ha clzaz'

.

I f from the womb a daughter shoul d be born, and if from the

fields but an indifferen t harvest should be gathered (sti l l hei s happy. For a l ittle i s better than nothing).

Damz’

dz’

tl mm nad pakawa nz, dami di l ham sum nah ta ll tdr .

Dam i dz’

tlzum tka r pkol l awun i, dmm'

dyutl mm ga l nah ta llkhdr .

Damz’

dz’

jhum pdngka n Pdri dawan hanz mdj dami di thwm.

kfr aj i na fs .

One momen t I saw a l ittle stream flowing, another moment

I saw neither a br idge, nor any other means of crossing.

At one time I saw a bush blooming, at another time I saw

neither a flower nor a thorn .

A t one momen t I saw the mother of the fi ve Pandavas, at

another momen t I saw a potter’

s wi fe’ s aunt .N othing in this world can la st.”

Quotation s from L a] Ded’ s sayi ngs, the whole of which willprobably soon be l n prin t .The history of the P51f1d_av a s, an d how their mother was reduced

by misfortun e to profess herself a potter’ s wi fe’s aun t, are fullyexpla in ed in the Mahabharata

a dzw/n ta l l p an t ka ra’

n'

l he gen erous person gives and the miser is sorrowful .

Dand due/ma n chkui nadci n metha r ak sandik kl mta irj un .

A w ise enemy is better than an unwise friend.

Pers ian — B ushman 13drin a’

. ki‘

p ay e Ja n. bwwad bi hta r az a'

n dost ki

n a’

ddn bwwa d .

Th e story i s , tha t there wa s a pri n ce, who had two m in isters, onea frien d an d the other an en emy . The frien d happen ed to be most

weak a nd stupid, while the en emy was a very cute an d w ise fellow .

On e day hi s frien d thought wi thin himself I wi ll ki l l the prin cea nd become a great k ing . A ccordingly he ordered some men to

d ig a ditch an d to cover over the top of i t w ith grass. They did so.

Then the stupid m in ister on e day asked the king to go for a walk

48

with him ; an d passing by the way of the ditch he pushed him in toi t, an d ordered the a tten dan ts to cover h im over w ith earth . B ut

the other m ini ster wa s at han d, an d th e k ing saw h im , a n d cried un to

h im ,O m in ister, l et me n ot di e. The coun try w ill be ruin ed.

”

The wise m in ister kn owi n g that such would be the ca se, revoked theorder of the other m in ister,an d h ad the k ing pulled out . On the

following day the stupid frien d wa s executed, an d the w ise en emywa s promoted to very great hon our. (This story i s eviden tly takenfrom the Makhzan i A srar, a Persian work

Dénak-mir an ka rz’

j én ah-mi r da rbéd.

The big fire-

pl ace destroyed the great man .

T herewa s a Pandit of th e n ame ofNan d Ram , an d belonging to theTikusect . He wa s in debted to the Pathén ,

Azad K han ’

s govermen t

to the exten t of five lakhs of rupees. The govermen t Wan ted thismon ey, but N an d Rém could n ot pay i t, an d so soldierswere station edar oun d h i s house, an d the order was given for h i s eyes to be takenout . When the man arrived to execute this cruel order, N a n d Rambegged tha t he would wa it , an d sa id, There i s mon ey un der thebig fir e

-place. N ow N an dRém ’

s custom had been to feed two hun dredpeople every day

— the poor, the s ick and the distressed, whothronged h i s houseThe soldiers a ccording to direction s well searched ben eath the

fire - pla ce, but foun d n othing . They told the m atter to Azad Eg an ,who sen t for N an d Ram and en quired wha t he mean t . He an sweredMy bi g fire- place ha s ruin ed me . I n i t ha s been absorbed a l l my

wea lth.

” Azs’

rd Khan then repeated th e order for h i s eyes to betaken out . (A zad El wi n , 1 783, A .D., i s the tyr an t of whom i t wa s

sa id that h e k illed m en a s though they were birds .)

Danah sumbrun chhui ka n i der sérun ; danak sumbrun ckl mirdzak sa nd a nd

Danah dd da rmas ti chhui l dra n Sdhib grir un di n ki /wn it.

Gathering mon ey is l ike gathering a heap of stones, gatheringmoney i s as the king

’

s property ; ( i s , i s appropriated bythe state after death).

Giving money in a lms, you keep it. Remember God dayand n ight.There i s that scattereth an d yet increaseth ; an d there i s tha t

withholdeth more than i s meet,~but i t ten deth to poverty.

” —Prov.xi . 24.

Da n dah khokkur hammdm gaj e dand trav i i luba r paj e.

O toothless ma'

n (your mouth i s l ike) a hammam’

s fire-

place ;go and put your teeth at the bottom of a cow- dung basket.Hin du adults sometimes, but n early a lways the children , when a.

tooth has been extracted, p lace i t a t the bottom o f a baske t of

49

cow- dung, or else throw i t into a ra t -hole, s aying, Gagafr i bci gaga ro

chon damd mEh tah myon da n d fsé'

h,which mea n s

Ra t, O brother Ra t, you take my tooth an d g ive me yours.

0

Muhammeda n s keep their teeth i n a little box, which i s buriedWi th them when they di e.

B and itp l mizkrin ki ho, zik cial i uk zi lzmadlzd cit izu’m.

Chhor ki /Lo zi k chfiui , zi h da r iui ckkum.

”

O bul l, why are you bel lowing ?” “ I am proud

O bul l , why have you diarrhoea I am afra id.

A cowa rd.

Du’

nda s ckhz’

d héng gobdu

Are the horn s too heavy for the bul lock (N o)No ma tter how large the family the fa ther would not willingly

part with one of h i s children .

t ndas loo tak wa tshz’

s géd .

A good handful of grass for the bul lock, but six handful s forthe cal f.In jus tice.

a dan k/zé'

j ifi p a tuj , pa nuni khéyan manduj .

The ox who a te the matting ate h is rump he gotwhacked for it).Con sequen ce of evil deeds .

Da ndu'

n muyoo ta lz dup uk Asdn okkak.

A man with proj ecting in cisors was about to die, and the

people said He is l aughing .

”

a di lz. sust wdya'

n doka l i k.

a dfi k r ust wa’

ydn réta l i k .

The owner of an ox ploughs i n the day.

The man who hasn’

t an ex ploughs at n ight he pl ans

things in his bed,but forgets themwith the morning l ight).

Dangz’

suk.

A tiger in the stable.

A tyran t in hi s house.

Dapa lza s a z'

u’

bas ga tshun g a ts/ n'

lz khashlca s.

Dap a izas a i Mi nsk/ms g agsl um ga tskz’

fi dba s.

I f I tel l him to go to the water he wi l l go to the l and.

I f I tel l him to go to the land he wi l l go to the wa ter .

A good - n a tured fellow, but who invariably misunderstands anything a nd executes i t according ly.

7

50

Dapaya i la i r, ki lt n ahp am’

rdka t - i -j ria clzha/tama i kriizg rz’

.

O kangri , what sha l l I ca l l thee, a celestia l v i rgin or a fa i ry !You are the ba lm of my l ife.

Pers ia n — A ft [mi n i /r t, a t ka'

xn grf, qm'bd'n i tn. hai r 0 p a/rt ha r eha ’n d

wasfa t mf/cwn am ka z wa saf a zdn bdlci ta r t. Tw pa r t mi zuk tan/i o

a z ba rg i gut r a’

n d tom’

. Ha qqci aj ci ’ ib d/i l ba/ri .t r yél i lz duda r eh ydr gaghik p dna s, mi tsiwis bdn as mi tsi ltta l j dz

’

.

When the body (l it. wood) becomes old (l i t. dry and rotten)the spi rit (l it. friend) goes h is own way. The pl ace of this

earthen pot is under the earth .

Da r am Dds i n i kotr i .

Daram Dés’

s chamber .

A sma ll room .

I I

Da ram Da s wa s a very celebrated character among K ashm i r iJog i s . He lived i n Srin agar n ear to the en tran ce of the L ake

,a n d

d ied in 1 877 A . D .He buil t severa l sm a ll houses, the biggest of wh ichwa s suffi cien t for onl y two person s .

Da r bci r ga r i l i a i ti l melz'

lz ta l l ha l am ga tskifi drfrun .

I f from the master’

s house some oi l be given , then one must

hold up the skirt, wherein to take i t.

A lthough the presen t may be a m ea n presen t, an d of a s muchben efit to the recipien t as oi l i n a cloth, which a l l run s out a n d i s

spoilt, yet it i s jthe duty of the servan t to take i t humbly and readi ly.

K ashm iri beggars receive a lms in this wayB a rd clthék ya rd .

L ove is as dust must Show i tsel f),

Da ryawik ma l lrl b g anzr am .

To coun t the waves of the r iver .

A n im poss ible ta sk .

Persian .— Mauj i da rya

'

. shumm' dmt .’A 1i Ma rdén K han (ci r . 1 650 A D) wa s a govern or un der the

Em peror of K ashm ir Shah Ja hén . He had two espec ia l serva n ts, on ea Muhamm edan an d the other a Hin du. The Muhammedan workeda l l the day ,

but the Pan dit, who worked on ly for on e hour, receivedmore sa lary tha n the Muh ammeda n . The la tter petition ed the

k ing , tha t he woul d a t least give h im an equa l sala ry. The k ingprom ised that he would do so if the Muhammedan would go a n d

coun t the waves of the river an d tell h im how ma ny they were . TheMuhammeda n wen t away a t on ce, but soon foun d tha t he could not

oblige the k ing . On hi s return , when the k ing a sked h im iw w m a nywa ves th ere were, he repl ied, “ I have forgot ten .

” Then t he k in gordered the Pandit to go a nd Coun t th e waves . The Pun dit eon

51

sen ted on the con dition that the k ing would all ow him two thousan drupees and on e hun dred soldiers for this purpose. The k ing gaveh im what he a sked for , a n d away wen t the Pan dit to h is ta sk . At

every turn or pa ssage of the river he placed four soldiers an d a tollhouse, an d ordered them to take four rupees from each boat whichwen t up or down . The excuse to the boa tmen , when they demurred,wa s that they had hin dered the Pan dit i n coun tin g the waves of

the river, an d therefore they were thus fin ed. In this way heobta in ed a lakh of rupees , an d then wen t to the k ing' In replyto the k ing

’

s quest ion how m an y waves there were, the Panditthrew down the bags of rupees a t the ruler

's feet,sayi ng One lakh,

your Ma jesty.

”

Thi s Pan dit was promoted to a very high post,whilst the Muhammedan wa s deba sed.

The n at ives say that’A l i Mardan K han in troduced custom -houses

in to K ashmir at this Pan dit’ s a dvice.

Drislztam, dds/ dam. ehka li na lt ba lczir dab-em,ddram cl i l mlt

bakér .

What I had, what I had, i s not wanted ; but what I have,

what I have, i s necessary.

Quoted to the man who i s con stan tly Speak ing of hi s great relation s, or previous wealthier state.

Dasfa’

r

‘

cha‘

h ga ndén izza ta lz lt lzéti ra lz wushnerak lcl aiti ra lz

n a lz.

Men bind on their turbans for honour’

s sake, not for

warmth.

B ast/fr a lz bada l a lz altli a s lta l as péjb f izz .

In place of a turban rope is on his head.

A disreputable person .

Dastdran clzl mh null. mul,dar bfir a n chbab.

N o worth is attached to turbans, but to professions.N ot what a man seems, but what he i s.

Dasta’

r as da b ta lt mi les tr i t clai m/i, mél is ta ll. mlj z’

lz péjk

ma r am’

lz wizi l i j n'

n .

To dash one’s turban upon the ground, and to tear one

’s cloak

i nto

d

two pieces at the t ime of a fa ther ’ s or mother’s death is

gooThis i s prin cipa lly a Hin d l’i custom . They rema in thus with

un covered hea d an d torn cloak for ten days after their paren t ’ sdeath ; an d if they a re ri ch they then g ive the turban and cloakaway, but if they are poor they keep them .

52

Daula t j ama ka run i chha i za l la t . Hér [min sér na lz 7517123172

ha nz,

Amassing r i ches is destruction . A piebal d dog is not fa ithfulto any one.

The K a shm iri ca l l s many things hai r hii/n, but especially thesethree, v iz ., the world, hea lth, an d mon ey.

A certa in wea lthy merchan t, fam ed for h i s goodn ess an d a lm s

g iving, died, a n d h i s immen se wea l th wa s d istributed among a l l h i s

son s, except the eldest, who did n ot get a cowri e of i t. Therewa s grea t lam en tation i n the city, an d especia lly amon g the poora n d s ick people when they heard of this good m an

’

s dea th . Wha twere they to do P To whom should they go n ow ? “ Perhaps ,” sa i dsome, th e son s will con tin ue their decea sed fa ther’ s l ibera l ity, tha ttheir n am e may live a nd be great in the lan d. So crowds of the

poor an d distressed wen ded their way to th e son s’ houses . The

s ons , however, who had come in to their father’ s property were n ot

good men , but selfish a n d hard- hea rted a n d so when they saw th e

crowds of beggars en terin g their compoun d, they a t on ce gave ordersthat they should be turn ed out an d told n ot to come aga in , but to go

to the eldest son ’

s quarters , a s he was more in terested in their ca sesthan they were. Therefore they wen t to the house of th e eldest son ,

who, follow ing the exam ple of hi s father, di d what he could for the

relief of their n ecessities.

N ow i t happened that on e day som e holy men vi sited this eldestson an d a sked for a lms . They came a t a bad time, when he h ad

on ly two leaves w ithin the vessel . However, he told them to wa it,while he took these two l eav es a nd sold them i n the bazér . The few

pa i sés,which h e received for them , h e gave to the holy m en . When '

h e gave the mon ey to them , they kn ow in g that i t wa s the price of

the two l eav es,en quired why he, the son of such a wea lthy an d goodm a n , was in such reduced circum stan ces . He told them tha t h i sbrothers had appropriated a l l the mon ey, an d that h e did n ot caresufii cien t l y for i t to go to l aw con cern in g h i s portion . The holym en were very plea sed, a n d much desired to compen sate this un

earthly-m in ded son . Accordingly they told h im to prepa re on e of

the room s i n hi s house an d sleep i n i t ; an d i t would come to pa ss tha ton e n ight a wom an ,

Daula t by n ame, would enter h i s house ; a n d

when he heard the soun d of h er footsteps a scen din g the sta irs hew a s to open the door of h i s room , let h er come i n , a n d then cha inthe door ; a n d on h er a skin g to b e l et out aga in , hewa s to say to her

Da u la t j ama ka run i chha i za l l a t . E dr hiJ/n sér n a h kci hsi h ha fn z,

which mean s ,“ I have n ot got a ny mon ey . I thin k i t a sin to

am a ss wealth a n d so you will n ot be fa ithful to me B ut,”

con tinued the holy m en ,

“she w ill prom ise n ever to go away ;

a n d then you can open the door.” Saying this, they blessed h ima n d left .According to the in struction s of h i s sa in tly visitors, the eldest son

thoroughly cleaned on e of hi s rooms an d arranged it as if for a

53

wedding -chamber, an d a t n ight la id down in i t to rest . He had notbeen a sleep for m ore than two hours, when he was awaken ed by a

creakin g on the sta irs. I t wa s the wom an com ing up. So he open edthe door to l et her en ter. N o soon er h ad he open ed the door then a

little flame cam e floa t ing a long in the a i r un til i t settled upon h i s

forehead, but he did n ot feel the heat of the flame, nor d id it

leave any m ark behin d. In a m inute or two he return ed to the

room , but n ot seeing the woma n who ta lked w ith h im (for sh e had

been turned in to the little flame) he la id down aga in upon hi s beda nd slept .

On risin g i n the morni n g he hea rd tha t the k in g had ordered h istroops to m arch to a distan t coun try aga in st a n other k ing who hadun lawfully seized some certa in lan ds an d vi ll ages ; a n d the k ingpa id the soldiers their wages beforehan d i n gold mohurs. The

sold iers, however, did n ot like this arran gemen t, they were a fra idthat they woul d lose them either through thieves, or i n some otherman n er ; an d so they return ed them to th e ki n g w ith the requestthat he woul d sen d them to the la te rich merchan t ’ s son s a n d get

them exchanged for paper mon ey, which they m ight cash at the

mercha n ts i n the coun try whither they were goin g. The k in gcom pli ed w ith their request a nd sen t the gold mohurs to th e la temerchan t’ s son s, but they replied that they were n ot able to fulfilthe k in g

’

s w ishes, a s they had n o t ran saction s w ith the merchan tsof tha t coun try ; an d,moreover, they were n ot kn own by them , and

so their letters would n ot be respected .

I n th e m idst of this difli cul ty the eldest son of the late merchan tcame to the k ing , an d sa id that he would,

a rran ge for the paymen t ofthe tr0 0ps if h i s Ma jesty would trust h im . The k in g sa id, Yes,

you are a good man I w ill sen d you the mon ey.

”

When the eldest son got th e mon ey he put i t in to a b i g earthenvessel, a n d i n them idst of the gold he put a letter for on e of the

merchan ts of tha t coun try whither the soldiers were goin g, a sk in gh im plea se to distribute the mon ey amongst them a ccording to theorders of the k ing . He then closed up the mouth of the

uvessel wi tha piece of ordin a ry oi l - sk in , an d gave i t to on e of the soldi ers, telli ngh im to g ive i t to a certa in m erchan t On arriva l at the jour ney’s en d

I should be so than k ful,” he sa id, “ if you would plea se t ake thisj a r of pi ckl es . My frien d w ill be so glad to get The soldi erreadily promised to take the grea test care of th e Jar , i n deed man yoffered to take i t, so grateful were they on e an d a l l for th i s m an

’

s

con ven ien t arran gement con cern ing the mon ey. On a r r i vmg m tha tcoun try the pot wa s han ded over to the merchan t n amed, who a t

on ce open ed i t an d rea d the letter. Th e n ext day the gold mohurswere pa id to the troops,who were a ston ished a t the shrewdn ess of

the la te merchan t ’s eldest son . Readily they ea ch on e set apartsom e of the mon ey a s a presen t for their ben efa ctor, whi le the kmgm ade h im hi s priva te secreta ry an d banker . Even tually he becam e

a s wea lthy a n d a s great a s hi s la te father ; a n d i n the t ime of h i s

g reatn ess he did n ot forget the sick and the poor.

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55

DEN } M bl inkd mun/z sha lt/m1?peg Z' luil i .

The Del hi swel l has got a jol ly face, but his stomach is

empty .

A Delhi Pan dit determ in ed to pay K ashm ir a v isit. When he

rea ched Vern ag he en gaged a m an a s cook, w ith whom he had the

follow ing con versa tionPa n dit Cook .

”

Cook .~ Yes .

”

Pan dit . B rin g about three - quarters of a p0un d of flour fromthe market , an d m ake thirty - thr ee loaves . Ten guests w illbe presen t a t din n er this even in g . So tha t there w ill thenbe two l eaves for ea ch guest, a n d somethin g for each to takehome with him

,if he should wish to do so.

”

Cook . I do not un derstan d you .

”

Pan dit. N ever mi n d . Do a s I tell you . The first day, whenwe en terta in stran gers, we do so.

The cook brought a ves sel full of a water and placed i t in front ofthe Pa n di t .Pa ndit. Where i s the food PCook . I t i s the custom in this coun try not to g ive an y food to

the stran ger on the first day— on ly a vessel - full of wa ter.”Pa n dit . N o I am sure you must be m istaken .

Cook . I al so think that i t cann ot be the custom in your coun tryto feed ten men w ith thr ee - quarters of a poun d of flour .

”

(The Pan dit in a rage. Emi t. Cook .)

Déminen koixg .

Safl'

ron wi th sheep’

s paun ch .

Not worth the can dle.

Sa ifron i s us ed as a con di ment, an d i s ea ten on ly Wi th the bestmeat .

Dewas ta ll. dr a fhdyzka s di zz'

iz tz’

l ta ll (a lta r , ddmt’

sa nzi la bad

naza r i k n ah Ic‘

é izfi.

O i l and r ice can be given to (appease the anger of) the ghostsand demons, but n othing can save us from the ev11- eye of

man .

Cf.

“Méh chham, &c.

n dmik dz'

wa i N tid ig rimih p énfi k le'

wa i .

The great melé is at Digam,but the wash i ng of the mound i s

a t N adigam.

Digém i s a vi llage n ear to Shupiyon . There i s a great melé therei n the m on th of July ; an d people, whose lit tle ch ild r en have dieddur ing the year, go to the pla ce and offer clothes and food i n the

n ames of their deceased childr en .

56

On the same day there are festiva ls also at Mangam a nd Trigam,

wh ich ar e a grea t dista n ce from one a n other, a n d both of them veryfa r from Di gém . I t i s written tha t “He who visits ea ch of theseplaces i n on e day , sha ll a scen d to etern a l bliss .

” On e m a n did so,

ridin g upon a swi ft horse, a n d a fterwa rds man , horse, a n d everything wen t up in to the clouds out of sight. An other m an by then am e of K r ishn a Saréf a lso succeeded i n visiting these threevillages i n on e day ; but for some reason or other he was not

taken up .

Dig i/t p untsku'

v ta il. dug i/z fa ir

A sma l l pa isa for a peck and a cowrie for a blow.

The over - liberal person .

Dih thap tab m’

k dastdr .

Seize him and take h is pagr i .A respectable vagr an t, who lives by spong in g on others .

Dik né tab mana j i

l

da b kfi‘

ét

You wil l not give ? (of course you wi l l) but i t wil l be aftermuch wrangl ing a nd quarrel l ing.

Threa ten in g distress for ren t .Man api da b, l i t ., a strike of a stone, but here i t mean s going to l aw,

or g iving a m an a good thrashing .

Dik mi tak p a izdr [5715157

You wi l l give I know, but you wi l l eat your shoes (first).“Putting on th e screw to get a debt .

E a tin g shoes i s a n express ion for being beaten w ith a shoe

D’tl ta di l ga v dz’

nah yut wuchkam, i ya t wuckha i .

Your heart and mine are l ike a looking- gl ass as you see me,so I shal l appea r to you.

B e frien dly a n d I will be frien dly, an d mice ver sé.

Di lak nah tah ki l ah dz'

di .

N ot wi l l ingl y but with a l ittle shov ing and pushing,

Di l aspha l a i ga tj kik asum‘

, gul i ch phulm} kyah y iyi /z bakwr .7

There]must be blossoming of the heart, and then the flower

blossom wi l l not be needed . Cf .

“Asas ya ts i,”&c.

Di lzkis bug as dur 70a ? yus i l .

Adak dé’

wah pizul i y‘

émburza l bri g

Bfa r i t ma ngana i umr ik [zanz luis i l .

Maut okhm’

p a tchpasta/z tafisz'

l - ddr .

57

K eep away dirt from the garden of your heart.Then perhaps the N arcissus garden wi l l blossom .

A fter death you wi l l be asked for the resul ts of your l ife.Death is after you l i ke a tahsi ldar.

“

A say ing of L a l Déd’s.

Dz'

l uk kkur - kkur ah m‘

ék, Ma'

l z'

k, ku’

stam, manake kota r ma re,N ar ifi losam luka lt hrmza i Zar ih ladcfn .

Yél i hp dnak mya’

nuv kadi t n i na na zp a nama g a're.

P a tak pa tch neri lukah ads/i na r i lz. :fl awdn .

Tr l i'v i t y invzna i manz ma i du’

n as su'

wi t cl a ck/Lan e l a re.

Make far from me proudness of heart, 0 Father,— from the

pigeon -hole of.my heart ,My arm is wear ied from making peeple

’

s houses fromhelpin g others

,giving

I

alms, &c).When , 0 my body, you are turned out from your house.

Afterwa rds, afterwards, a thousand people wi l l come wavingtheir hands.

They wi l l come and set you in a fiel d, laying you to sleep on

your right side.

A verse of L a l Ded’ s con stan tly quoted in part, or i n toto, in timeof trouble.

Hi n dus burn the bodies laying them upon the right side,withtheir head towa rds the south, because the gods an d good spiritslive in that dir ect ion , and Yama , th e angel of death . also resides there.

Dinawa’

lm’

d ig/ i ll ; dina l Itya/I. dig/i ll.

The generous person wi l l give (whether he can spare or not)the prostitute (al though flush with coin”)wi l l not give.

Di sh dines tak Sizédi Ga na i na/z.A l l the people except Shédi Ganai (her husband)wil l l ivewi th her .

A fa ithless wife, or a fruit tree, of which others pluck the fruit,while the rea l own er gets n othin g .

Shoid/i Gana i wa s a butcher’s wife, and a very wicked woman .

Di tut mi, zik zanga iopkufr i tHas it not been given to me? Yes, but after breaking my legs.

Once upon a t ime there wa s a m an who wa s ca rried away by thethought that God was The Giver,” an d that somehow or otherHewould gi ve food to those who sat a l l day i n the house meditatinguponHim . This man sa t i n hi s house for three days without food.

He became so thin tha t he could scarcely wa lk . He then wen t upto the roof of his house a n d sa t there, thinking that, probably, God

8

58

meant him to live upon a ir . I n a short time he became fa in tand sen seless, and rolled off the roof on to the groun d, an d brokeh i s legs.The people heard of this an d brought him sherbet an d cooked

mea t . The man soon revi ved, and sa id the a bove words, whichha ve pa ssed in to a proverb .

Cited when a man has obta in ed hi s living or any position withgreat di fficulty.

Dizi /z befr ih y‘

étih pherik.

Dizd y t’fr i lzyé

’

tih gatshih tdr ih

One should plan t the tree at the edge of the fiel d, where it

wi l l spring up.

Sha l l i t be planted in the pl ace where the fi r - tree grows,where it would be checked and die ?To len d mon ey without interest .

Dobi sand g a rah nan i lz {z dob.

The wa sherman’

s house w i l l be known on the great feast- day.The wa sherman ’

s fam ily wea r the clothes which a re sen t to themto be wa shed ; but on the day of the feast everybody takes a l l theirclothes, an d so the poor wa sherman an d hi s family are left a lmost

naked. (Th i s i s not true of every wa sherm an).Pers ian .

- K ha’

.na 12gdzur ba, r oz 13“i d ma’lum shawad.

Dobi sund 11 1271 , nah garuk tak n ah g lftfiuk.

The washerman’

s dog is not of the house or of the ghat.Expectat ion s un fulfilled.

Th e wa sherman ’s dog fares very badl y a s a rule. He i s a lwa ys

follow ing hi s master to and fro from the house to the &hat i n hopeof getting . some scraps, but i t i s very seldom that a nythi ng i sthr own to the poor an ima l.Hin dus tan i — Dhobf kd kuttci n o gha r ka

’

. n aQui t kci .

Dad gdtul .A phi losopher and a half.A Wi sea cre .

Dad n ah ta lc dag na i Itawah yi yam a skya

I have nei ther pain nor smar t, why should I cry ?L et every ma n bear hi s own burden .

Dog di t ti l), ba'

r av dog ha t 1 13k bér av.

Strike 3. man and he complains (before the magistrate), andstrike h im a hundred times and he complains (and no

grea ter punishment en sues to the striker).A var i an t of this both in words and mean ing i s

59

Dog d i t ti lt bér av dog Izét ti lt bdra v.

Whether he strikes another, or whether he himsel f is struck,i t’

s al l the same— he grumbles.

Dolz chfiuh diwdn tshoh dob ekl mlt klzyéwdn yoh.

(One)day gives rest, (another)day causes to eat manure.

I t i s not a lways sun shine.

Dohol i lz khotsdn tak rdta l ik mandate/mun .

Fearing by day and being ashamed at n ight.A n a ltogether wretched an d bad character.

Don ba’

tsan hunz ha r gayih wake-(i ts hund rad.

Strife between husband and wi fe i s l ike the monsoon rains .

Al though K a shm ir i s out of the tropics i t i s visited by periodica lra ins, whi ch fin ish about the la st week in July.

Don kula i ba tah wdwak .

The wi fe of two persons, because of food.

“The bitter cry.”

Anythi n g for bread.

Don sa l t”: tr an wékwel/t.Agreemen t with two people, l amentation with three.

Two a re company, three are n ot.

A Pi r on ce sent h i s horse to a certa in village, that i t m ightg raze upon the beautiful gra ss there . He particularly told the

servan t to lead the an ima l an d n ot to ride i t. When the

servan t had gone some di stan ce the Fi r sen t another servan t tolook a fter the first servan t, an d, especia lly, to see that h e wa s

n ot r idi ng i t. He wen t a n d foun d the man leadi ng the horse,but being both of them t ired, and the horse a lso tired, theyr ested awhi le, an d then set forth a g ain , both of them r iding the

horse.

The Pi r was still suspicious about the horse, thin k ing that thetwo servan ts would perhaps agree together, an d both of themmoun t him at the same tim e. So he sen t a thir d serva n t to looka fter them . The thi rd servan t came an d foun d them both a stridethe horse. I will tell the Fi r ,

”h e sa id, I wi ll expla in the whole

ma tter to him.

” Don’

t, don 't,”they replied, but you come a lso

an d ride, an d we shal l have a jol l y t ime.

” Theman con sen ted. Theya l l rode the horse a t On e t ime, a n d arrived at their destina tion .

B ut the next morn ing the anima l di ed, and great was the di stress of

the thr ee servan ts !

Don a ngoj an cit/mi l. nerén Ms.One snaps with two fingers (not with one).I t takes two to make a quarrel.

Dom'

[cul is Myth-wri t.

A pest le to the wal nut- tree.

A '

sharp fellow in their m idst. of whom they a re a fra id.

Dos/i lr/zutah chhé’

h wisti j u’n .

Truth is better than friendship.

Dostas sé’

zma m'

tah dushma nas wulrarmdm'

.

A stra ight Open coun tenan ce to your fr iend a downcast lookto your en emy.

Most frequently cited by the mother, when her son Wi shes hergood- bye before goin g to h i s day

’

s work .

Doyz’

h a tkah chéh tsa r wuzdu.

C lapping is with both hands .

I t takes two to make a qua rrel .Hin dustan i . —E k hdth se tri l l n a hfit baj tt .

Dray tj§a l ih ta b dn’

g t_sa l i lz n ah .

The famine wi l l disappear, but the stain s wi l l n ot di sappear .

Durin g on e of the terrible fam in es that have n ow a n d aga in visitedK a shmir, a brotherwa s n early dea d from wa n t of food,when he sud

den ly remembered a lon g - forgotten s ister, a n d determ in ed to go toh er an d see whether sh e could help h im . On h i s arriva l h i s sisterh appened to be mak in g bread but she wa s too sharp for h im . She

h ad seen h i s com in g , an d guessing the rea son of h i s long - deferredvisit, took up the burn in g hot brea d a n d hid i t un der her a rm . Herbosom wa s very much scorched by this, an d she reta in ed the m arksof the burn up to the time of her death .

K a shm ir h a s suffered very ,much i n morals from fam in es . Drivento extrem ities the people seem to have lost a l l sen se of self - respect .A little kn ow ledge of the people an d their lan guage quickly con

v in ces on e too forcibly of the truth of the above words .

Drdg a s zz'

chha i 9 0c ki lt Mu’

gas ném fip l ufk.

Employmen t in time of famine i s l ike the warmth of a fire in

the mon th of January.

Dr/zl ah kuna r ala/mi byu'

kltuz'

.

An agen t’ s profession is another matter .

There ’

s n othin g that he i s n ot up to.

Mercha nts keep such men by them . A t the time of barga in ingthey come i n a s if un awares an d try to m ake a. barga in for theSahib, or in ten ding buyer, out of pure good - hear tedn ass . The Drél

gets a comm ission on the sa le. He i s a good - for - n othin g , un prin cipledfellow . There a re two or three k in d of Dral luk . Those who lendout mon ey at in terest , those who hire out their daughters for evil,a nd the merchan ts ’ agen ts.

61

Dr rfti n lfja ’l

L ike a si ckle to cut meat with .

A stupid workman.

Dé—zang klza srfn tS t'

i - za ng is.

A two- legged mounting a four - legged.

A man of in ferior ran k promoted, an d lording i t over others.

Dudas kandi tsdr a n i .

P icking thorns or bones out of the milk .

An overscrupul ous B rahman .

Du! cit/mi dazu'

n .

The end of (your) garment is burn ing (with en vy).Ext reme envy a nd jea lousy .

Dum-dumak tab Juma lt B a t.Jumah B at and his drum.

A very poor m an .

Jumah B a t wa s a town - cr ier for some t ime. He was a man of

good family, an d h ad seen better days .— Vi de Goda h drdv ,

”5m.

Dumag‘

as ruizz.

(L i ke) a marble against a dumat.A dvice to a fool.These duma ts a re very big con ica l stones (lin gams), and accordin g

to the Pan dits as old a s the Pan da vas . They are supposed to bethe petrified bodi es of wi cked men , whom some good people in oldent imes cursed, because they were troubled by them, an d so theybecame ston es.

Gul i stén of Sa’d i .—Ta.rbiya t n a

’

. a hl r a’

. cha ir.gi rdyan bar gumbad

a st.

Dumb tah t_sap Mimi /zmah dap .

Stomach and bowels. Don’

t tel l anyone.

When a father forbears to bea t hi s child, an d an other personblames him for hi s len iency, he thus replies.

d bd, Jaj i 'r Ta iyér , 8460 .

O dumb,Hukka . Ready, SéhibA sha rp, will in g servan t.

Dfimbak aka ra'

n a i kkukarbdfi héwa’

n.

Showin g a thing (mask, to frighten theDumb’

s ch i ldren .

Don’

t suppose that you’re frighten in g me.

Th e Dambs a re a plucky l ot of fellows. They carry the letters a tn ight through the jungle and over desolate hill and pla i n .

https://www.forgottenbooks.com/join

63

Gaba r ala/mi luba r zik ga r?gun'

s n iska'

la ta lc am’

Are chi l dren l ike manure, which people go and buy from themi l kman

Childr en a re n ot so easily obta in ed, that they can be so ea sily

spared.

Gabi l i but/ti lt rémak- kan .

A sheep in appearance, but a wol f at heart.A wolf i n sheep ’s cloth ing .

Ga bifi t i lt wat t-sit l a t.

A sheep a lso can l ift his ta i l .The sma l lest worm will turn bein g trodden upon .

Gdd ckhéh d a rydvas a nda r tr eskik bu’

pa t ma r tin .

The fish dies from thirst in the ri ver .

Every opportuni ty, yet he did n ot succeed.

Grid yé’

l ik ckké’

h kfiéwén handrer , ta/t adult chkéh l agci n but/cWhen the fish feels the icy - col d i t leaps upon the bank.

Ami ction i s a hard, but a good, teacher.

Gdda /t ta sbz'

lt ta l l. tituka/t tahdr a t .

(To carry) rosary ( in one’

s hand) for loaves (and fishes) is as

i f to (perform) taharat (with on e’

s) spittle.

Ta hri r a t i s the Muhammedan ’

s ablut ion s before prayers .

Gddah tol z’

t pdfr sang .

Seeing whether the sca les were correct, a fter the fishbeen weighed.

Without premeditat ion .

Ga’

dav Moll /ti lt wug’a b tab hdn zuv kécfiht’

k ta i l .

The fishes learn t to jump and the boatmen learnt to use

n et.

An a sylum for the m an iac— a prison for the blackguard— a

for the fi sh .

Gaga r -mz’

r an i g a ng .

The hole of Si r R a t .He ha s well fea thered h i s n est for some time.

The ra t i s a lways laying up stores . A Pan dit dug out the hole ofa rat the other day an d foun d pieces of cloth, iron , lit tle piles of rice,a pples, &c., en ough for severa l mon ths ’ provi sion s.

64:

Gaga r i lz ham: klzé’

tsa r ih l a].

The mouse’

s khétsa ri h lej .K hé

'

fsa r i h lé’

j i s a sa ucepa n in which spiced rice is cooked. The

mouse i s very fon d of this rice, an d a s i t does“

n ot rema in very lon gwhen the m ice are by, somon ey does n ot con t i n ue long in the ha n dsof a man i n debt .

Gagur chhuh lam-fi n br/tr is mdt .

The ra t nonpl usses the cat .

Cited when a nyone or an ythin g small ha s escaped the oppress i onof a greater, and also caused him a little trouble.

Gagur tsdv kahir ik ba n i /z. EHkyah tsa’ fu zih kk‘

ét dr if'

v .7

A rat en tered a stock of wood. What did he take W i th him

going in , and what did he eat coming out ? N oth ing .

I n stdtu quo.

Gagur wétsi lz n ahp a nam’

k wt"

,p a tch Iaét mrfj IThe rat h imself cannot get i n to h is n est properl y , and yet

he takes his mother after h im !Hardly en ough for on e, a n d yet two or three peopl e a re to share

i n i t

Gan/z stir kudum, p aj i lz Sti r lodum ta l l trowum gayim tr ek

kdmi k.

L dla lz wuzanowum, duda kan chowum tab sowam, g a yim she/z

krimi h .

I took out the ashes from the fire-

pl ace, I put them in to a

ba sket ,and‘then threw them away . I have done three works.

I woke up the baby and gave h im a l ittle m i lk, a nd then I

put him to sleep aga in . I have done six works .

A s busy a s a hen w ith on e chicken .

Grim c/zkuk khdm ska/tr cit/cult mu’

n i ndi baka r .

The v i l l age i s kachcha not the pl a ce to get anyth ing)the city is l ike a r iver (there everyth ing goes on swimmi ngly).

d a s g a r ah ka ryd wrfd

Shal l one house give an swer to the whole v i l lage 7Wha t can I say ? You a r e a l l aga in st me.

”

Grimulc suk ta le ska /zruk h i’

m chhu/L ba r riba r .

A v i l lage tiger and a city dog a re equal .A stupid man from the city i s equa l to the grea t man of the

village.

65

Gdni buddn tah yinda r ka tdn .

When the prosti tute becomes old she spins thewheel .

Gdri jh lcawah zém‘

h pés sund skikrfr 7How can the kite know the prey of the hawk ?

0 41°

c lgyalz zém

’

lz bachah dad tah hri itth kyak zénik putr a lzdad

Does the kite know anything of the pain of his prey ? Doesthe barren woman con sider the chi ld’ s pain ?Cited by the beggar as he turn s away unhelped from the r ichman ’

s

Ga'

icjh n ah lcum’

h ta ll ga a ta lz aul

N o kite anywhere, but the k ite’

s nest ready ,

Building a stable before the horse i s pur cha sed.

Ga iaz t_sul gémafi tak ga i npkakah n i ski lzmuka le.

The tanner has run away from the v i l lage and the people are

rel ieved of the tanner’

s smel l .R i d of the offen ding party .

Gar gundak.

The fat man of the house.

A lazy master of a house.

Gar manz Gangd.

Ganges i n the house.

Hindustan i .—Ahl fi Zci sma t a pne gha/r buttke M daul at pdenge

Yci r gha r oi j degci to dhundh/ne kyun jdenge.Gur fi N an ak to Angad.

Gar na béshad bé’

bih a ndar Mr akp la ik,j dn i shz’

ri n miba rdyadkkwdh ma khwéh.

I f there is not the warmth of fire in one’

s bosom, the preciousl ife wil l certainly come out.Warmth of fir e in on e

’s bosom” refers to the hangar .

Gar p‘

éjlz sdmutfiur ba/r péflz Iran.

A son - in—lawwho l ives always in his father- in - law’

s house, isl ike a dog at the door .Hindus a re so very fon d of their chil dren , male or female, that

they cann ot bear the idea of a separat ion , an d so the son s - in - l aw are

inv ited to come an d dwell un der the same roof. N early everywealthy fam ily ha s i ts quan tum of son s - in - l aw,who gen era lly spen dtheir time in eating, dr ink in g, smok ing and sleeping at the expen seof their fathers- in - l aw. In this way they con tract the most demo

9

66

r a l i zing habits, an d are a scam an d reproach to a l l r ight -mindedpeople. Such are ca lled Gar Z émuthur . In B enga l they a re ca lledGhar Jama' i . - Vi de Hin dus a s they a re, p. 73, f. n .

Ga r ah gar) ij akah- ndv, dakak daha li p aka név.

The house is l ike a manure- boat, (on ly) by constant shov ingand pushing (does) i t makes progress .

Tsaka h- n dv i s a large barg e gen erally stuffed full of vegetablein anure ga thered from the Da l lake. These boa ts ar e so loaded thaton ly an in ch or so appea rs above wa ter ; con sequen t ly a li ttle stoppage m ight cause i t to s in k . They are t owed an d pushed a long to

thei r destin ation , an d a r e at on ce un loaded on their a rriva l .

Ga r a lz kur am’

b tab Ma i/z, g a r-ah rov mdnmdn i lz.

A bl ind woman an d a one- eyed woman tr ied to keep housetogether, but they disagreed and brought the place to ruin .

Disagreemen t mean s ruin ation .

Ga r d /z wanda z'

ya r n/z sdszi gar ah ner d /l a }: n ah M ir.0 home

, I offer you a thousand houses, and I wi l l never go out

from you.

N o pla ce like home .

Ga razma nd chhuh dewrinah.

A selfish man is mad (so grasping is he, and so in cessan t inhis sol icitations).

Ga r i nun ti l .

Sa l t and oi l in the house.

Cited aga in st a man , who m akes money on purchases for hi s

father, but does n ot take up an y specia l work for him self.

d’

gun k .

(L ike) the kern el of a water - chestnut (siugharah).A K a shm iri curse

,meani ng

“May your eyes start out of yourhead through trouble an d sorrow . A lso when a person i s n ot sharpa t fin ding any thin g , another person wi ll sometimes say,

“You, garigoj i

’

h, can

’

t you see i t P”

Gar z’

wa rmdagda .

Pounding spices in the house.

A coward.

Poun ding spices in the house” here mean s livi ng in doors and

a fra id to stir out .

Ga n’

ba s Lséye zed/r tah mandinén trim Icu'r fias j ashnah.

A thief entered the house of a poor man, and they feastedthemselves unti l mid- day .

67

~

I t i s of no use for a poor man to compla in . The police on ly vexh im more, un til he i s obli ged to bribe them to keep quiet.Aga in these words a re often quoted when more than the in vited

people a re presen t at the weddin g - feast. Hearing the soun d ofmus i c pa ssers - by go in , a re lost i n the company, and eat, drink,an d stea l to thei r hearts’ con ten t t ill m i d - day .

Ga r ik chkulca l i , ki lt n ah yazma nah handi lt .7

Are you in your own house, or in your disciple'

s house ?B rahman s a nd other holy men do n ot eat much in their own

houses, but save the mon ey; Wh en they visit their di sci ples’

.houses,they eat their fill .Cited to a child who is going beyon d boun ds at the din ner.

Ga r ih diya'

n tak zém i n ma]; a tsin .

B etter to give somethin g from the house than to becomesurety for anyone.He that i s surety for a stranger sha ll smar t for it . —Prov. xi . 1 5.

Ga ri k g a ya k tak ma shi dz'

kmay .

Darkness in the home, but a l ight in the mosque.

Miserable an d m iserly a t home, but plea san t en ough. an d libera labroa d. A fr equen t an swer to the Mullahs, when they become im

portun ate in their deman ds for con tribut ion s towards the support ofthe mosques .

Gar ih mans chfiuh g a'ryti l dam g am

’

ma t a st.

The bel l - striker at the hour breath is as spoi l .A man

,Azfi n K han by n ame, became mad from much reading ,

and

wen t about the city shout ing these words . He wa s of very goodfam ily, but turned a faki r . A l l h i s mon ey

, except ing a sma ll portionwh ich wa s g iven to hi s w ife an d children ,wa s distributed amon gst

th e poor. The wife m a rried aga in , an d the children were taught a

trade, an d a r e now earn ing a respectable livelihood»

Ga r ik n ah bazin tab n auba t wazin

N o oi l in the house and the band playsA m a n who i s obliged to stin t h i s stomach in order to cover h i s

back or feed h i s horse, or pay hi s extra servan ts. A hard struggleto keep up a ppearan ces.

Ga rik ti lt Mk p afr z

'

h ti lt Mk M—lzakkah z ii ak g a rz’

dru’

h .

V egetables in my own house and vegetables i n an other ’ s house.0 l ife, you should not have come forth from your house.

Vegetables here m ean s trouble. Cited when one h a s trouble i n

the house and goes to another person ’

s house and there gets moretrouble .

Ga r z’

lz yEl i/z tsa l ik, taz’

Shah sapam‘

k rézz'

ada lz ha mélzficfikui Tazi B apMn .

When a man escapes from the house, and the king is happy,then , 0 Father, is Tazi B at

’

s arrow.

A fter adversity comes prosperity.

A m an overtaken by misfortun e r an away from hi s house. To

support him self he hun ted w ith hi s bow an d a rrow. The k in g of the

coun try h ad prom ised that the m an who could shoot an a rrowthrough h i s ring at a given di stan ce should receive a robe of honoura n d other rewards. The ring wa s ha n ged up i n a certa in place and

a m an a lways sta tioned by i t to see fa ir play an d report to the k ing .

The poor man was shootin g birds on e day near to the place wherethis rin g wa s suspen ded, when by the wi ll of God the arrow was

whir led by the win d stra ight through the ring. The man i n chargeimm edia tely sen t word to the Court, and the poor hun ter wasrewa rded, and able henceforth to l ay down h i s bow and arrow and

live in ea se.

Garak Ia in tab shawl), Ia in tab, 19q Ia in, yz’

m tr‘

ék hum“

chief/zbril l i .

The l anding pl ace dog, the r iver-bed dog, an d the butcher’s

dog, these three dogs are a l ike (a wretched lot).

Ga tsh P runts ta tz’

k 0,2]t zél ak.

Go to Punch and there get ague.

I wi sh you were a t Jericho.

Punch i s about fiv e marches from Sri n agar i n a north-west di rection . I t i s a compact town an d h a s a good bazar. RéjéMot i S in ghresides there, an d holds a con siderable tract of coun t ry i n fief un derh i s cousin , the presen t Maharajah of K ashmir an d Jamm l

'

n'

l .

G’é'v dig/i li n ak ta ll.wags]; clz‘

éyik n ah.

The cow wi l l not give (mi l k) and the cal f wil l not drink i t.Step -mother an d step- childr en , who gen erally hate one an other.A lso cited con cern ing an ol d servan t an d hi s master. B oth have

got to dislike on e another,but each does not like to g ive the other“n otice to leave.

”

Criwik chha lawonamut ba tik kim’

di tam tab l a ith kl'

ui dima i .The cow said, Give to me by the throat feed me) andI wi l l give to you by the ta i l

”I Wi l l supply you wi th

milk, ghi , an d butter).Feed a servan t or an an ima l well an d they wil l serve you wel l .

o

Gé'

r cki mz'

dmut .

You have got very earnest (about this work).

69

There was a l azy woman , who n ever cared to spin or to do anywork . Her husban d spoke to her about her laz in ess. She replied,“Ah ! let me a lon e n ow . The time i s comi ng, when I shall be so

fon d of work , that I shall get through any quan tity in no time.One day they were goin g to Tul amul a , an d as they were starting,

the wi fe sai d to her husban d, I should like to do some work. Get

me a spinn ing whee The husban d sa id the above words, but hecoul d n ot at that t ime obtain a wheel.

Gl‘wahah tah gyav kkyom brér ik.

I would sing but the cat has eaten my gh i .Circumstances are so tha t a person i s a fra id to speak or to act for

Hin dustan i.— K ahwn,ma’.ma r Ja e ;N a Ica hn/n, bli p Ml“khde.

Gi l ti ll chlaé'

k dang/e kti ri ckkén.

Gi l al so wants some r ice.

Envy.

Gi l is a Muhammedan woman ’ s n ame.

Gov mar boza n sérz’

ta lz drinda/zmar n ah 60min load/z.Strike a cow and everyone wi l l exclaim, what a shame to

strike'

the cow which suppl ies you with milk but

strike an ex and nobody wil l say a word.

The cow here represen ts the great man an d the ox the poor man .

Gov adv wutsh sm’

mél i ga ri sh.

The cow bore a cal f,whi ch I shoul d have (and wi l l have).Where there’s a will there

’

s a way .

Gr ist sa nd kakhur hyufi.

L ike a farmer’

s young untrained ox.

A useless fellow.

Gr asta agar ca la'

yaMehad léi k- i—bii riyd nest.

I f the ploughman becomes a lord,”yet he is not then even

fit to sit upon the mattin g.

A Pers ian proverb wi th onl y the first word a ltered. Persians sayD

'

i hkdn agar, 5m.

Gr astazik husta.

The husbandman is l ike an elephant a strong, bigcl umsy fel low).

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71

Cult graflah- ba l .

Manure by the m il l-house.

Cited aga in st a man who after promotion i s reduced to h is former

Guh zém’

h tab. bi l ckik.

The dung wi l l know and the spade (but I am not the person

to have to do wi th, or to know anything about, such a

mean affa ir as that).

Guka l i gupa n min khéwrin , ga r ih yupan main lé’

wdn .

Jungl e cattle eat sal t whi le the home cattle l ick the wal l .Chari ty should begin at home.

Gur badz'

k son, drin ah kkéy i la cl wn .

Our horse wi l l grow big and wi l l eat your grain .

Cited when a wife ’s rela t ion s keep her rather a long t ime ; a lsowhen a frien d borrows a horse or anythi ng, an d i s n ot particularas to when he retur n s it.

Gwr chhuh nah kkéw/mpétj yél i /i chli as bucln'

lz l agdn, té’

l i k

chhulz khéwu’

n mi ts .

The horse does n ot eat the bul rush , but at the time of hungerhe wi l l eat ea rth .

Gar dapiy/l , ki l l.myon dud ell /mil. tsok

Wi l l the mil kman say that h is mi l k is sour ?

Hin dustan i — Apri l chdchh ko kha ttd koi n a hi n kahtd.

Gur g ar i h ta ll nakhésa s mul p a r i t_s/m.

L eaving the horse in the house and going to ask the nakhzis

i ts price.

Wishin g to sell the goods without fir st show in g them .

N a khci s i s the offi cer appoin ted over the sa le of a l l horses i n the

val ley. N o person can sell a horse wi thout first arrang ing the price‘

with this ofii cer an d payi n g h im on e éné in the rupee.

Gur j rin sum jén, ydl jén, cit/fl jén, kadam n ae.

The horse is a good one ; the hoofs are strong, the mane isn ice, the whole appearan ce i s beautiful ; but the step is

had.A man wi th on e glar ing fault .

Gdr kawak a/mz'

lz kur Ira/un i t

How wi l l the mi l kman know how to marry his daughter ?outside his own cl ass of people).

“ L ike blood, like goods , an d like a ges,Make the happiest marriages.

”

72

Our kya lzpakih‘

élz 3d cl i mbp akén .

The horse does not walk, but the secret wal ks.People genera l y take a man for what he seems to be, and not for

what he i s . I t i s not the rea l m an they see wa lk ing but h is di sgui se, h i s secret .

For man i s practised in di sgu i se,He chea ts the most discern ing eyes.Gay’ s Fables.

Gur ma ri na/z, ta ll shamsher , yim tré’

nawa i al ibi/i be- wafd.A horse, a wife, and a sword, these three are unfa i thful .Persian — Asp 0 mm o shamshefr wafdda r n o. bdshcd.

Gfiras gdo ba l i tosluin ba l as yd?) khét roslui n .

The cow- herd’

s cow, whether she gets a good meal or not, isa comfort to him but the Pandit

’

s cow eats an d is angry.

Wh at i s the good of keeping a bea st for mere show ?

Gurz’

ski m/z dupamut“K/zasawun is khdr a t, wa sawunis

wdl tam.

”

The horse sa id “ I wil l help you to mount the ascent, butyou lead me down the hil l .

Gar i ga r ik ckfiua’

zwutsk rdwdn

Does any ha rm happen to the cal f in the mi lkman ’ s house 7A servan t of a good m aster ; a son of a good an d clever fa ther.

Gzi r i g a r ih wa tsl n’

kur békik waka rz’

ddiz.

The ca l f lowed after twelve years in the milkman’

s house.A little child somet imes speaks after a lon g s ilen ce . A fter many

years of barrenn ess somet imes a woman g ives bir th to a child.

0 12m:wol mwah c/zkua’

zwutsk ma rdnDoes the ca l f die by reason of the mi lkman

’

s curse ?A chi ld’s reply to a paren t’s hard threats a n d words .

Ga r ik kkas i t ti lt bé_tlzchod ta ll gur i lz was i l tilt bétkckod.

Whether on horseback or on foot he i s a scamp.

Do what you wi ll somebody will Speak evil of you. You cannotplea se everyon e.

The K ashm iris have a story s imilar to our school -book story ofthe Old man an d hi s don key.

”

A very wicked. K a shm iri owned a pon y . One day he wa s ridin gupon the an ima l,while h i s daughter wa s wa lk in g on i n fron t. The

passers -by on seein g this cried out , What a shame Wh at a lazy,cruel ma n The m an felt a little a shamed of h i s thought lessness,a nd calling h is daughter took her up with him on the pony. Thus

73

they proceeded for some distance,when other pebple met them andexclaimed, Rather a big loa d for a small pony

”; whereupon the

man an d hi s daughter both got off and led the pony al ong by a

str ing for the rest of the journey .

Gun’

h sawdr i tah khérachih a tah-ga t.

To the mare riding,to the foal trouble.

Goin g towork a man ca lls a fter h i s mate to come a long a s well.The la tt er repl ies as above, What i s the good ? I should onl y bel i ke the foa l runn in g after i ts mother .”Atah -gat correspon ds to the Hin dustan i ans- jana. Here i tmean s

trouble, because people run about hither and thi ther in time of

distress.Ata h—gat is al so the n ame of that mon ey which theHin dfi father

places in the han d of hi s mar ried daughter when she goes on a vi sitto her husban d’s fami ly. The goin g a nd coming

”pay.

Guri n My lk mic tah li ra /r yar'

pada r dér i t .The horses got shod, and the donkeys put out their hoofs

(for shoeing).Seek not wha t is beyon d your position .

Gur z'

n n ahposhdn, lézpha lz'

n chob.He can ’

t manage the horses, and so he beats their manure.

Too weak to trouble the b ig gun s,”and therefore he oppresses

the poor.

Gan-ma t péhsah tah mammal myungl .Money made up ( into gol d, si lver, and copper ornamen ts) isl ike a cooked mouthful they are ready for sale in caseof need, and until then they are useful ornaments).

Gur sas mél tah trad hie'

t p a tah kam’

.

Wish ing to drink the butter-mi lk, but hiding the vessel

behind him.

To eat l ittle when din ing out,an d to refuse more,yet a l l the whilelonging to eat a big din n er .

Gym) khéwén tah gardam’

h kun a thah légén .

E ating gh i and then feel in g h is neck (to see if he was gettingfat, the fool,—as ifresul tswoul dhappen so quickly as that)

744

Ht? mdl ih,Hr? 7mm

O father, 0 mother !

Among oth er occa sion s used on the follow in g — A man wan ts a

loan , a n d the per son whom h e a sk s for this loa n , replies I wouldlend i t you willingly, but

‘Hé. ma l i h, E ci when sha ll 1 geti t aga in

Habbak sli d/z {0 12i tél i lz n ah tak wum'

.

OHabbah Shah, tumour w l ild, then , not now , was the time

(for removing i t)Opportun ity pa ssed.Habbah Shdh ha d a b i g ugly tumour on h i s forehead which m ight

ea sily have been r emoy a ll a t on e t ime, but he a llowed the opportun ityto go by.

Ha ci d/0 2's gun '

s sa c/m?) zi n .

Ta s ha s M a st/t ? Ma i n-Di n .

A saddle of rags for a wooden horse. Who wi l l mount him 7

Mahidi n .

L et a fool have to do with foolish things .

Ma hi d/in wa s a grea t studen t . Report says that he wa s well -up i na l l la nguages an d relig ion s a t a l l even ts, he became m ad an d hi s

n ame a proverb , Hi s son n ow w an ders about the city in a m ad

con dition , an d everybody does h im honour.

Héj i iz B dbah ma ckémah,Hzén ah Lsa r iyciOHz’t j i B z’tba, give me some dinner ? I s i t any trouble for

you to eat ?This i s replied sometimes, when an y person wan ts a specia l favour

from an other person ; or when a servan t applies for in crea sed wages,

Ma chdmah i s a company dish con sisting of r ice, vegetables, ra isin s,colouring matter, an d suga r .

Héka h ti t/wa s g a lti t chaptit.A cabbage to a thief i s as a sl ap on the cheek.

L ittle pun ishmen t for a sma ll theft.

Hakima‘

s ta il ha'

kima s n is lzik r a ck]:tam K huddyo.

0 God, del iver me from the doctor and the ruler.B oth Mu hamm edan s an dHin d r’ts ar e frequen t ly heard praying

this prayer as they squa t by the g_hai t in the morn ing, washing them

se v es .

75

Hakk nah p tithi/z ta lz in tim

I’

ve not got my r ights, and yet he gives me a reward l

When Ka shm iri people g ive a little more than they in tended, orthi nk right, for any a rticle, they a re apt to tell the shopkeeper thatthe overplus i s largesse . The seller would then reply a s above.

Hdl g agkum’

ckhék p dl g ags/tuna.To form habits i s to make pain a habit of drink ing,

smok i ng, gambl ing, an d extravagant d in ing, &c.)

Ha l dl as Izisdb ta b ha rd/teas aza’

l»

A reward for things l ega l and pun ishment for th ings i l legal .

E dl av ga l an mi ta lc ddné'

s dd}; ka r i t .7

The locusts wi l l certa in ly decrease, but (meanwhi le) they are

destroying the r ice .

Man dies but hi s influen ce rem a in s.

Sma l l numbers of locusts visit K a shm ir a lmost every year. Some

times a great a rmy of them in vades the va lley and does terriblein jury to the crops .

Muhammeda n s eat th e locust. They dry them in the sun,then

grin d them in to powder, an d afterwards m ake cakes of them . Theyare regarded a s a grea t delica cy.

Bustan of Sa’di .— N a. da r koh sabzi no da r bci gh shakh

Ma lakh bttstain khwrd 0 ma/rdum'

ma la kh.

Ha lén bdmm wuka r i jktin ; hi izé'

n ki /n’

samakktin .

Dented covers for dented saucepans ; and l ike men for l ike

men .

Hammém kar ih réza lz tah téwz’

s ga rib

B ukkém’

ka 'rz

'

k g ar ib ta lc téwisfru

’

za lz.

A weal thy man can bui l d a bath - room and a poor man can

make i t hot ;A poor man can buil d a fire-

pl ace and a r i ch man can burn i t.

The whole world i s on e grea t fami ly, ea ch member of which,be heever so lowly, i s in dispen sable for the help an d comfort of the other.

Hamséyah wandiya v, g a r o.

0 house, I wi l l make an offeri ng to you of my neighbour .

To try an d pa ss on e ’ s m isfortun e on to the hea d of an other.I n time of sickn ess an d trouble people a re accustomed to m ake

offerin gs un to the house. Sometimes a r am i s sla in , a n d the priestsar e a ssembled an d fed, a n d Spec ia l worsh i p i s pa id to the gods .

In stea d of ofi er in g a nythi ng a t hi s ow n,

expen se the m a n i n the

proverb wished to ofier something belong i ng to hi s n eighbour.

76

Hand truk mamd ranih, kacka l truk kart’h nah kenk.

A person with a l ittle tact wi l l cook a maund (al e ,W i l l do

something), but a dul l, ignorant person wil l do nothi ng.

Ha ngah flak tab r angah nah zangak za'

clzk has/zye.

Dad nah ta ll. day nah. K awah yiy‘

ém auskye ?

I am independent of you, O long- l egged mother- in - l aw.

There i s no pain or agony to me. Why shoul d I weep ?

N o love i s lost between mothers- in - law and their chil dren - in - law.

Hamg ag/{It bams géitt di t.The barren woman fastened her door and went.N o heir to look after the property.

Hdizgik zéyd'v guba 'r shi tul i p ap ]; ddrydv (i s.

A barren woman bore a son, and the smal l -pox swal lowedh im up.

A m an who suffers much pa in ra ther than give up a work, butafter a l l dies in the midst of carryin g it out.

Hdnzas gubeyik lulz'k, di tsha n déf i t kul ih.

I t became a weight upon the boatman’

sbosom, and so hethrewit into the r iver .Cited when a man of some fami l y m arries hi s son to a daughter of

lower birth, or does an ything else equa lly ignoble, because he cannotafford to do the right thi ng .

Hénza s yél ih c/flmh da rydvas a ndwr wd'v yiwdn, pa th namah

chlzuh brohpk namak kardn tah brofijk namah cit/micp a thnamah kardn .

When a storm arises on the river the boatman rushes fromthe fore-

part to the hinder-

part of the boat, and from thehinder -

part to the fore-part.A man i n trouble knows n ot what to do.

Hapz'Juiyun .

Scarcity ( l it., an outcry is raised).Whil e these words are bein g written there i sHapi Mywn i n the

city of Sr inagar con cerning rice. For some reason or other r ice i sscarce an d dear.

Hdpa t acha d hyufi gamut suit cfiz’z ndyzib.L ike the bear

’

s nahud that thing has become scarce.I t i s sa id that when the bear gets this grass, he devours i t .most

greedily, and becomes uncon scious for sixmonths afterwards.

77

Hdpa t ydraz.

A bear’

s friendship.

A stupid frien d.A bear formed fri en dship with a man who was passing through

hi s jungle. For some time he brought hi s frien d large quantities ofhon ey. On e day the man fell a sleep after eat ing the hon ey. Whileasleep a bee attracted by the sweetn ess a lighted upon hi s mouth .

The frien dl y bear seeing thi s thought that he would save the man

from the pa in of a st ing, an d so he wen t an d fetched a great piece of

rock an d a imed i t with a l l hi s m ight at the placewhere the bee wa s.

The ston e frighten ed away the bee, but k il led the man ! Cf. “Folkta les from the Upper Pun jab

,

” by th e Rev . C . Swynn erton , Jowrn a l

Asi a tic Soci ety, B enga l, V ol . L I L ,Part I .

, 1 883 a lso the story of the

calf who got i ts head in to the pot in“N otes on some Sinh a lese

P roverbs an d stories in the A tita -Vakya -Di pan iya ,” by A . M.

Senénayaka ; also the story given in Da sen t’s N orweg ian Folklore,

”

where a goody i s discovered by a fr ien d beating her husban d’

s hea dwith a m a llet in order to make a hole for the head i n a shirt,whi chhad been previous ly thr own over i t a lso the Maka sa Ja taka , wherea son broke hi s father’s ba ld head to ki ll a mosquito, which hadsettled upon i t .

Hdpa tas a i an ; dsz’

heh ta ll aah ha riheh na tsuchih .7

I f the bear bad flour woul d he not make bread ?Cited aga in st a poor m an with extravagan t idea s.

The bear m ay be sometimes seen smackin g h i s paws together as

na tives do when they a re makin g chapatis .

E a r har , ha r ka r, har wi zz'

h sur ka r .

Fight by al l means, but at the time of fighting be careful .

E ar hh‘

éwén gus tahMr mdr i mdr i .

The star l ing eats dung and then shakes his head in a pleased

sort of way.

A shameless man .

E a r rangah masi ha t chhuc'

ah diwénagz’

Every kind of misfortune is a madness.

d rah tsl .

A cowrie thief,A mean fell ow, a stint .

Hardmuh mdl ha rémachih wa tt'h nah khéyih pdnas tah nah

néyi h a thih.

I l l - gotten weal th goes in the way of Wi ckedness the getter

n either eats it h imsel f, nor takes i t wi th him.

Persian —Mai l i harém bud bajoi e hard/m raft.

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79

E a rhat ha r tah ba rha t kan'

.

B e up an d doing'and God wi l l bless you.

Persian —Himma t i ma rddn madad i Khudd.

Ha r amukhuk Goscint .The jogi ofHaramukh .

Hammukh i s a moun ta in feet high,to the north of K a shmir .

A person w ith a bad m emory.

There w as a Jog i who t ried to moun t Haramukh. Every day fortwelve years h e climbed to a certa in height, a n d every ni ght for thesame space of t im e he descended a s fa r a s he h ad a scen ded . Howi t came to pa ss h e could n ot tell Perhaps he wa s a sonn ambul i st.

A t an y rate every morn in g he foun d himself reposin g quietly i n the

very spot, when ce he had started on the previous m orn in g .

On e day , th e la st day of these twelve yea rs, a shepherd wa s seen

by thi s Jog l comin g down fr om the moun ta in . The Jog 1 a sked h imwhether h e h ad rea ched the summi t an d what he h ad seen there.

Th e shepherd replied that h e had reached th e top of the m oun ta in ,

a n d h ad seen a_sweeper w ith h i s wi fe, and they were m ilk ing a

bitc h wi th a hum an head , an d they h ad a sked h im to drink thatm ilk , which h e h ad refused to do, becau se he thought that i t

w a s unh oly ; a n d then they thr ew some t ika updn h i s face , which,perhaps , wa s there n ow Th e Jog 1 kn ew that tha t the supposedsweeper a n d h i s w ife were n on e other tha n the god an d goddessShi va an d Parvat i, a n d so h e wen t close up tothe shepherd’s fa cean d li cked off th e ti ka. He was then caught up in to the cloudsmuch to the a ston i shm en t of th e poor shepherd .

The rea son the shepherd wa s able '

to clim b the m oun ta in an d the

J0 0 1 un able, was, that the shepherd wen t up heedlessly an d tota llyignoran t of the grea t deities who resided on the summ it. (“Anign oran t m an fears n othin g .

A boy w ith a dull m emory work s hard a ll the even in g , an d then ext m orn in g, when h e comes to a ppea r before the schoolmaster, hefin ds tha t he kn ows n othin g , an d i s like th e Jog i , a s he wa s, and

where he wa s, before.

Ham }.gugaj tah L aruch gunas chha’

k barébar .

A June turn ip and a L ar serpen t are equal .A n ative ' would n ot eat a tur n ip in the mon th of Jun e on any

a ccoun t .

Gwna s (or af’a )i s a short , thick , roun d -headed serpen t, whose bite

i s gen erally fata l. Some say i t has a black back and y el low belly ;others tha t i t i s' a sh colour. I t i s met with prin cipa lly i n th e

di strict of L ar . The n a tiv e m ethod of treat ing sn ake bites i s amus

i n g . Wh en a person i s stun g on the a rm or l eg, a ligature i sa ppli ed between the hea rt a n d the woun d, which is besmeared withfoam . The patien t ha s ’

a rak a n d con serve of roses given him to eat,

while music i s played to cheer h im up .

’

L ai r i s a pargan ah of the K amraz di strict.

80'

Hasah Ma ti n wasama t.

Hasah the madman ’ s weal th.A spen dthr ift

’l money.

Hash ti h bad tah nosh tih bad l a] duz tah wdl i h kus

Themother- in - l aw is great, the daughter - in - law is a lso

the pot i s burnt, who wi l l take it off the fire

Somebody must do the work .

Hash gayt'h tah nosht'

h hur dram.

Grandmother (on husband’

s si de) died and the daughter - 1n

l aw got pea ce.

These old dames have great authority over the en tire household.

Vi de Hin dus as they are,” Chap I ., pp. 3, 4.

Hasti da reyi n ah wanah tah buyzh had kap as.The el ephan ts couldn

’

t stand because of the wind, but the

ol d woman wen t out and gathered the cotton from the pl an t.

A poor, in sign ifican t man can often accomp lish what k ings and

others in authori ty have utterly fai led to do.

Ha sti yad geisah gyaa.A handful of grass for an elephant

’s stomach .

A mere drop in a bucket .

Hasti e yad pha t tah bangih délz'h wi thThe elephan t

’

s stomach burst open and they mended i t withhemp

- skinImperfect repa irs.

Ha tah dedi ruha na man ddz', tah khen i sum nah ah kuj“ 0 ,

mother, two and ha l f maunds of on ions wi l l be given to

you ; and she has not got a pl ant to eat !Promi se of help, but n omean s of ful fil li ng i t .

Ha tah j uwah p angs/u? méh tz'h hétah ma nz.

Hie, sir, here’ s a puntsh li . Take me in to your company.

A man who forces him self upon people who do not particularlycar e for him .

Puntshu i s the twen tieth part of an a n, a small coin, not in use

n ow, but to be obta ined in the bazar.

Ha tah mar hakim .

The doctor ki l led a hundred men .

A doctor of some exper ience.

81

Hafih ga 'v zih ma tih gav .

A promise IS a charge to keep.

Workmen who have prom ised to do some work ,

promi se ha ve received some rupees in advance, oftenwords a s they walk away from the person ’

s house.

Ha lts kha sh tah hangam’

mi thi .

K isses for the chin and an axe for the throat.A tra itor.

Htizi r a s bog ndm’

ras chob.A share of the dinner to each of those presen t, but a heatingfor the cook

Si c v os n on Toms.

Héh pahfih, di h pants/z ba r a’ba r .

To take five or give five— a l l the same to him.

P oco cur an te.

Hél lah ha ro, d o,p a l lah, chhui ddr ,

B e encouraged, O pi lgrim,though your destination i s far off.

En couraging a man in a di ffi cult work .

Hemaya t dst'n tah ha’wuni mah péyfi n hdhsz’

h.

Patron ize and be patronized, but do not tel l any one, lest

there should be harm (to the person patron ized).K eep your own counsel.

He'mt' kémi .L ike an i n sect to the pod (so i s sin to a man).Sin br in gs i ts own pun ishmen t w ith i t.

Hénah a’

s tah méh nah adh.

I nvol ved in difficul ty, or taken prisoner, but for no faul t ofm ine.

The guiltless pun ished for the guilty.

Heng as nah tah wa tsham i chhéh !

She has not got horns yet, she is on l y a cal f !Cited con cern ing a woman who bea rs her first child late i n life.

A beardl ess man . An elderly person without a grey ha ir.

Hera t dyi h wa ndunz' kah nah t ah nah Isa iah.

When Herat came eleven days of winter , or nothing, remain ed.

Her a t (Shi va - rain ?) i s a Hin dfi festival hel d on the fourteen thof the da rk fortni ght in the mon th Phagun

‘

(Feb —March).1 1

82

Her ih wutshas a n iga fih, but chhulum bar i tih na tih yét garas

yi i wa i t'

h.

I came down stairs in the dark and washed my face in a

waterpot fil led with water. This must be done in this

house .

I f you go to R ome you must do as Rome does.

hrfr ih tah bahhshfi sh kha frwdm’

h.

To take accoun t of every cowrie, but to give away money bythe maund (80 l bs).Careful but gen erous.

I I ona v r a tshu‘

z'

i d .

A festival wi thout dogs.Pleasure without difi cul ty .

Hondma r /in Iri h nah ha } , L a l i h na lawa t tsa l fih nah zah.

Whether they ki l led a big sheep or a sma l l one, i t was al l

the same, L a l a lways had the na lawat in her plate.Hardly trea ted.

L a l Déd wa s very badly treated by her mother- i n - l aw . One of

the ways in which this woman delighted to tea se her wa s by sen dinga ston e called n a l awa t in her dinn er. Cf. Pan j ab N otes an dQueries,N o 20. N ote 743.

Hon i h chon buth nah- tah chein i s hhdwandah sa nd tih a

You have not a fa ce l ike a bi tch ? Then your husband hasa l l the lot of you are bad).

N oni /1. lehr—Eyz’

h yeti; Su’

n, 612ml khéy'ih panah san .

He wi l l eat a bi tch, fur and a l l ; and he wi l l eat a ch inartree wi th the leaves.

Quasi-enact pecu n i a pmimum, v i rtus post nummos.Hon in nétrin tah moni n ta chdn .

Fleecing dogs and scratching wal ls.Ploughi ng the seashore.

Hor Me

A black and white crow.

A marked man .

Had yav kunuz’ m a nd.

Just a morsel wit out vegetables left.N a t ives are a ccustomed to ea t their din n er i n the following

mann er. F i rst they take a mouthful of rice, an d then a little vegetable, and so on regularly, un til the mea l i s over . Should therehappen to be a little rice left, but no vegetable, &c.,

left to eat withi t, tha t little rice is not ea ten .

83

Ha d is dry and poor food without vegetables, &0 .

C i ted con cern in g on e who i s experiencin g a little trouble in hi s

old age . A l l the previ ous time he h a s been very prosperous.

I I ukm- i—hdki m o hakz'

m chhuh ma rg - i - mafifj tft.The ruler

’

s and the doctor’

s orders are (l ike) sudden death

they both must be obeyed qui ckl y).

Hul ga ndi t ba ti ch n a tsrin .

Tighten i ng her gi rdle the duck dances.Cited aga in st a woma n ,who wishing to quarrel, goes an d un ites in

a. row” goin g on close by . K a shm iri women have terrible tongues

a n d most shrill voices, At th e t ime of qua rrelling they screech,shout, an d dan ce to any exten t .

Ha l ga ndi t ha fr ha rén .

To tigh ten one’

s girdle and fight.He mean s bus in ess .

Ha l hyah ha r i h 32503718 7

What sh a l l a crooked man do to a straight man 7The strength of a good cha rac ter.

Han (f

ai n tah kuns mah dai n.

May you be a dog, but n ot a younger son .

Young er sons a r e gen era ll y the fa ther’

s butt, the mother’ s scorn ,and the brother ’ s fag .

Pers ia n . Sag bash hM/rd m a bash .

Han has n’

ét'i h tah kzir ha s ma ng i t néyt'

h

Who wi l l fleece a dog and who wi l l ta ke and marry a girl f’A good marriage i s n ot such an easy ma tter.

Han nah tah kutsuruz’

.

N ot a dog but a pup on ly .

A chi ldi sh- lookin g or childish-man n ered person .

H12m:ham:ha r ka ran tah sha’

lah si nzi h lung/73h wi zi h knni .

Dogs fight among themselves, but at the time of the Jack al s

cry they are un ited.

En emi es are uni ted a g ain st on e common foe .

H12m:l a t at thawi zén handi l as anda r, ta t'i k tih n er i h ham:

lutui

I f a dog’ s tail be set in a kandi l , there even i t Wi l l rema i n a

dog’ s ta i l .P lace does not a lter race.

84

K andi l (K an dil, Arabic,) is the pa in ted wooden or silver box aboutI r} ft . long a nd f} ft . i n circum feren ce i n which the heron ’ s fea thersa re fixed, a n d from which they depen d . A s many a s thr ee hun dredfea thers a r e som et im es worn , and a s much a s on e rupee h a s beeng iven for a fea ther . R ich people keep them han g in g from the ceilin g s of their room s from fear of the cat . Poor people can on lya fford to hire them for weddings, &c. ? There are three or fourheronr ies i n K a shm ir.

Hhn i m/zzas whta l wdzah.

The sweeper is the cook for dog’ s flesh .

A w i <-ked, dirty man for bad, dirty deeds .

The Wai tu l ha s been ca lled the g ipsy of K ashm ir, an d in deed thesepeople have a l l the m an n er an d appeara n ce of gipsies . They livesepara te from others, a n d by rea son of their in discrim in ate use of

food a r e despised by a l l others, both Muhammedan s a n d Hin dus . I t

i s a moot poin t whether the gipsies a re n ot the descen dan ts of K a shm iris, who were obl iged to leave the va lley a t one t im e an d anotheron accoun t of persecution s an d fam in es.

H12m:neyt'h ba stah kha l a r i .The dog took away the piece of leather (whi l e the men were

quarrel l ing over i t).The dog represen ts the lawyer.

Ham:sa nd hyuh sa bz’

tr , a chh par , ha ldz’

dhr , buthi s n tl r

May you have patience l i ke a dog, and may your eye keepundimmed . L et misfortune rema in at a distance from you,and let cheer fulness be a lways upon your face.

A K ashm iri ’s blessing .

On e m ay often see both'Hin d i’i an d Muhammedan women spread

i ng forth their han ds i n a supplica ting man n er an d ofi er ing thisprayer a s they squa t by the river- s ide i n the early morn ing .

Ham:wor dn tah hu’r awénah pakha .

The dogs bark but the caravan goes on .

A dog may as well bark at the moon .

Hhn i - wushltah yar nah wawan tar bow/tn .

Ta res spring up where we do not sow them.

Hnn i -wa shha h litera lly i s dog -barley.

B a n i h mashi dz'

h hund j i nnThe ogre of the deserted mosque.

A wretched, selfish fellow.

85

Hti nts a thi h an ! mandan/twun .

To knead flour by a dog’ s paw.

N e suto'r u l tr a crep idam .

Shir in o K husrau.—X i a z baztna najjdfi na dyad.

Hda is chob d i n ah nem’

h gasa t'

yot.

You on ly get manure from h i tting a dog.

Wh at i s the good of a policeman beat ing a poor man ? He willn ot get a br ibe.

Htints muhhtahér .

A string of pearl s to a dog.

Ca stin g pearl s before swin e .

Hti nts pyan Sébi r ah név, sui , hémal ih, zém’

h yas wa thi t(i v.

The n ame “Patient ” has been given to the dog, but hekn ows, O father, whom he has come to bite.A gen era ll y good man ,who n ow an d a g a in breaks out into a fit of

passion , &c.

Hur i h hén wum’

h kyah tah dénas ?

What ! wi l l he throw a handful of grass in to the fire-

pl ace ?L ike a han dful of gra ss in a fireplace i s a li ttle money in a big

concern— soon swa l l owed up.

Hwrdus tah burdus !A beating and smitingSuch a hull aba loo

Husih wun tah musi h dy ih pa tsh.

A woman said someth ing and she bel ieved it.Credul i ty.

Hyut kami tah dyn t kami ,Who took and who gave (God).

The L ord gave and the L ord hath taken away. —Job i. 21 .

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87

horses, an d the solitary ass, were turn ed out and sen t forward to thefight . There the a ss saw on e horse after a n other shot down

,a n d be

com ing a fr a id he escaped ba ck aga in to h i s former m aster Herei s the gen a s well a s the thi l

,

”sa id he, as he ga lloped back . Better

to ha ve lit tle a nd sur e .

”

Ja y pa ! zi ll K hudat r a j .

Quickly you must lay hol d upon God.

There is but a step between you an d dea th, or some terrible m i s

fortun e, or some great even t . Y ou must act at on ce . Then throwyour self upon God to prosper you .

N ee Deus i n ter si t, m'

s i di gn a s v i n di ce n od/us .

Ju’

yi /z ckhuko zik shrfy'i k cizhuko.

You are safe in your own place.

L an ded an d house property are sure in vestmen ts.

Jawa’

mrs nah rozgdr lukufi s mcij ma ram’

ta le budi s éshan ima r am

’

. Yim trénawa i 7cztba h cit/lei: selcht musi ba t.A young man without work ; a mother dying and leav ing a

baby ; the wife of on ol d man dying. These three are

terr ible misfortunes .

’I d gdh wa sz

'

t sun kyah r a nav We ti h kam v mas laha t ka ti h

ka r a v dén 7

Yéndam s bi l u'

t gotta/1 p a nun hdwa t’

, thusifi p an kluim i af t/Z,

dusi h tu’

n .

Daka r i lz po’

iztsh gaz p a y pdwah néwa i ; héwa i yam /z karun

ké/zo'

g a v .

Sulz'

k wul i h gov pdietsh zah ti lt nov cl w’

wa i umr i k tkdwaz’

gursah tama nmi .

K a ti /zpeflz we ti h péth brin e/zp huta rziwi Izéwa i gamh ka run

kéko ya v.

Semi t kflét c/zétp i ngah tkoiz tluiwaz'

Mwa i gar-a lt ka run ke/zocw .

L égp a shpu’wa i mu’

j ma shrdwa i Iz/lwa z'

g a ra lz ka run kélzo yaw.

Going to ’

Id gah what sha l l we cook ? L et us take coun sel on

the road,where we sha l l make the fir e-

place.

Sitting a t my wheel I wi l l show you my wisdom. I wi l l

stretch the bad cotton to ha l f the height of the wa l l .I wi l l get a five

-

ya rd than for you out of six pounds of wool ;

I’

l l show vou the ma nner of my house.

I wi l l never get the mi l k at ea rly morn in g from five cows ;but 1 wi l l keep you a l l your l i fe wa iting for mi l k.

88

At a word upon the road I wi l l break the pot I’l l show

you the manner of my house.

I wi l l eat and dr ink with my friends, but keep themi l let- seedand straw for you. I

’

l l show you the manner ofmy house.

I wi l l give you the strain ings of the pot and you wi l l forgetyour mother . I

’l l show you the manner of my house.

A lazy, ill - tempered woman .

The author of these words i s unknown ,but everybody knows theman d quotes them, i n whole or in pa r t , an d somet imes i n song, aga in sttha t woman , through whose bad temper, in discretion , or extr av a

gan ce, the husban d ha s been brought to ruin .

'

I d gdh,’I d .

,A rab ., (the place of sacrifice), i s a beautiful park - likepla in lying just Outside the right of Srin agar. A t i ts n orthern en d

there i s a fin e ol d wooden mosque overshadowed by some loftychinar trees. The mosque i s ca lled the ’

A l i Ma sj id, an d wa s builti n the time of Sultan Husa in Badshah by Ehwaja Ha sti, Son ar, about1 471 A . D. N o Muh ammedan observes the fa st of the Ram a zan

with greater strictn ess than the K a shm iri.Thain i s a piece of cloth . A fiv e - ya rd than woul d be an extremely

Sm all on e an d six pounds of wool, if properly spun , &c.,should

make a full than of ten yards or more.

I l la t ga l th ta]; fida t ga l i h n ah.

The i l l may go, but the habi t wi l l stick.

I lm be- ama l gag/ékill a n sindi s a tha s masha l .

K nowledge unused i s l i ke a torch in the hand of a bl indman .

Persian— ’I lm i be

’a.ma l zambt

’

or i be-

’a sa l .

l lma s ga tslzik ama l dsum’

.

K nowledge should be brought into use.

I nszfn chfiuk peek/i ii kkutak dwe l ta il kam

’

h klzutak (Zur .

Man is more fragi le than a flower, and yet harder than a

ston e.

A man’

s own pa in or trouble aEects him, but not he tears an dpa in of another.

I nsénah sund [tima t chhuz’

sa towuh- ska t rup ayi k .

The price of a man i s Rs.Two m en get angry with on e an other an d fight . The above saying

i s gen erally quoted by the ma n who i s gettin g the worst of the

scrimmage, a n d w ishes to en d i t.

Two rea son s have been told me why this sum especially ha s beenset a s the price of a man . On e rea son i s, that in the days of theMugl i a l s Rupees wa s the fine imposed upon every murderer i nlieu of hi s l ife. Another reason i s, tha t Akbar, li ke other equa lly

89

grea t an d en vied mon archs, wa s accustomed to sleep in secret places .

Sometimes he wou ld disguise himself as a faqir, or a s a shopkeepera nd sleep by the roads ide or in a shep . On e n ight he wan dered a

little farther than usua l an d foun d himself i n a foreign an d nucult iv a ted coun try . Stra nge to say, hi s favoritem in ister,B ir B a l ,had a lsostrayed to the same pla ce. They met, an d while they were engagedi n con versa tion , an on e -eyed man came up to them , an d sa id to the

k in g, “You have taken out my eye, whi ch I think to be worth thesum of Rupees G ive me this money, or restore to m e myother eye .

”Ak ba r was n onplussed by the man

’

s sudden appearan cea n d audacious request ; but B ir B a l wa s equa l to the occa sion , an d

replied, “Y es, i t is quite true. We have your eye ; an d if you w il lcome to-morrow morni ng , we wi ll retur n i t to you . The m an

a greed an d left . B ir B a l immediately sen t off to th e butchers forsome sheep ’ s eyes. A fter some tim e they arrived, an d he had themput ea ch on e sepa ra tely in to a li ttle wooden box by itself . In the

morn i ng the m a n came ag a in and when he a rrived he wa s in formedtha t the lm'

n g had severa l eyes by h im , an d that i t wa s impossibleto tell which particular on e belon ged to thi s m an . Woul d h e k in dl ya l low hi s other eye to be taken out, so tha t i t m ight be weigheda n d m easured ; in that way they woul d be able to tell which of

the n umber of eyes belonged to h im .

The m an wa s blin ded for l ife, an d hen ceforth gave n omore troubleto th e ki ng . (So much did the poor ma n va lue h i s sight , that heest im a ted ea ch eye at Rupees and the whole rest of the bodya t Rupees 300 on l y.)

I nsai na s gagslzfi h deum

’

khoe.

P oshas gagsl n'

k ésum} boe.

Pol iteness is requi red in man ,

Scen t is required in a flower .

“ A s ch arity covers a mul t itude of sin s before God, so doespol iten ess before men .

” Grevi l le.

Imdn as ta l l i ns tincts chheh ti ts taféwa t,Yl

'

t_s kl zudéya s ta le ba nda s cizké/z.B etween man and man there is as great di ffer ence as there 18

between God and a slave .

There are n o two persons a li ke.

Jumah Ma shi di lz handtn miméz a thah.

The Juma Masj id people h ave given up prayi ng.

Whi le people from th e coun t ry come in crowds to the greatmosque of th e city, the people li vin g close to the mosque art i n

their shops a l l through the Friday hoping for trade ; an d they are

n ot disappoin ted.

N imaCz a thah, li t., prayers from the hand— out of hand—gone.

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9 1

K akak fret sanz Melt.L ike an eleven mon th

’

s man,

A m an who stin ts him self n ew, that he may be r ich hereafter.A man hear ing that rice wa s cheap an d good, bought as much as

he thought would be sufficien t for the n ext year, an d stored i t away

in hi s house . K ashm ir-1'

s ar e con stan tly storing something or otherso that their houses gen era lly resemble a. small godown . Well, ithappen ed, tha t thi s man had n ot cor rectly reckoned, and that therewas on ly enough for eleven mon ths in store. Wha t was he to doHe had spen t al l h i s money, a n d to borrow he was a shamed.Accordingly be determin ed to fast for on e mon th, an d stupid manlike he was, he thought tha t it woul d be much better to have thefast now instead of ha vi n g to look forward to i t a l l through theeleven mon ths. He had n ot fa ith i n God to supply h i s wan t: here.

after. The con sequen ce was tha t the ma n an d wi fe and a l l the famildi ed just before the fa st wa s over, and left eleven mon ths’ rice mthe house !

K ahan gar an kum’

tciv himma tmy ta lc woman kasOnly one frying-

pan for eleven houses courage gone ; and towhom shal l we speak ?Time of great distress .

K aban gdv rdvmuts.

E leven men have lost a cow between them.

A great loss, but many to sha re i t .

K akan yayik [cum'

want, tam.gag/71h r am: a ndm’

.

E leven men came to the same un fortunate state ; they eachwent and fetched a wife for themsel ves.Cited when severa l ma le members in a household are unfortunate.

K ahan ka lewa tch.

E leven roads to eleven men .

Tot hom/imes, tot cemen t/ice.

K a lta r: kanuz’

eha i tdn .

One wi cked fel low for eleven men .

Hin dustan i — E h ma chhl t sdr e tdl db ko gander. kar tt ha i .

K ahan mdb'

putur an ka nui sranak-

p a t.

One loin cloth to eleven fathers and sons .

Climax of distress.

92

K aban thawdn 317i aki s nah tslum dn waif.He promi ses eleven people but does not throw food to one.Great promises but little deeds.

K aj i lzhanzah korz’

h sa t.

K aj and her seven daughters.There was a poor dea f woman who had seven daughters, whom

shesupported wi th the greatest difil cul ty .

‘

A t last God seei n g her

s truggle gave her seven handfuls of food secretly every day . A ftera time the mother thought that if she left on e daughter to go h er

own way, she m ight save one han dful of food, or , a t a l l even s, havea little more to give to the others . B ut God on ly gave her s i x

han dfuls then . A fter a while she sen t an other daughter away and

then another, but still God con tinued giving on e handful less foreach g irl dism issed, un til at last not one daughter and not a scrapof food were left to the woman .

E tika n Mput.Fa ther’ s bear .

N othing really to be a fra id of.K ashm iri paren ts are accustomed to frighten their ch i ldren i n to

good behaviour by saying “There i s a bear com ing . Quiet, quiet,”

&c.

K a l a z'

ka rak tah 7m]: ma rak ; ka l na i kar ak tab mur a lsn ah zah.

I f you worry, i t wil l bring you to the grave ; but if you don ot worry, you wi l l never die.

Ti s not from work, but from worry, that half the people die.

K a l am- zan , shamsher - zan, kuste-za n chi n?» be- akla s n islzba rdba r .

A qui l l - driver, swordsman , and brothel - keeper , are (each on e)no more than an ignorant man .

K a l as pet/t g rim:pha la r i t khém’

.

B reaking a water - nut upon one’

s head and eating it.Earn in g with difficul ty.

There was a very godlyHin dfi, a R ishi, living i n K a shm ir . Upona certa in day On e of h i s disciples came cryin g un to him and saying,that h i s mother had died. The R ishi en quired the age of the wom an ,

a n d fin di ng that she was very ol d, he told the man n ot to weep ;because i t wa s time that h i s mother should di e. The disciple,however, did n ot agree with thi s, and begged the R ishi to a llow herto live a few years more. The R ishi told him to cr ush some water

‘

93

nuts (Tra ba bispin ose) upon hi s m other’ s head ; and it should come

to pa ss that she wou ld revive, an d live a s m any years a s therewere broken water - nuts .

N ow the bereaved son did n ot like the idea of break ing hard n uts

upon hi s deceased m other’ s head still it wa s the order of th e R ishi,a nd so he did so. Eleven nuts were broken and for eleven yearslonger the mother liv ed.

K a l i sa nz bol - bdsh zcimfh ka l i sa nd mol maj .

On ly a dumb man’

s parents understand a dumb person’

s

speech .

A little child ’s prattle i s comprehen sible onl y to the paren ts ; anda m an

’

s speech i s un derstood by hi s coun trymen on ly.

K a l a s t ’t/l m z, n a l as ti ll r az

A rope for the head and a rope for the l egs.A strict watch over any body or anyth in g.

Ha lay'i b bi simfithul a s ka rdn tr ek s in i .

A tin finger- r ing turn s an egg in to three dishes of meat and

v egetables.

A great show, but l ittle un der i t .

K a l i s mundi s K hudai ram}.

God is pleased with the dumb, simpl e man .

K a l i m mzi lzm mm'

7” K a l i,syun zih syunu

fi .7

O dumb man , sa l ted ?” “Yes, sal ted.

” “ O dumb man,

unsa l ted ?” “Yes, unsa l ted.

A story of a n ervous young Englishman com es just now to min d,which exactly i llustra tes thi s saying . He wa s breakfasting out ;

an d at the breakfa st - table the hostess remarked, “ I ’m afra id yourroll i s n ot n ice, Mr

“ Oh, yes, thank you,

”he replied, “ i t i s

splen di d.

”In a little while eggs were placed upon the table, an d

Mr . took on e, whi ch turn ed out to be bad . The host, who wa ss itting close by Mr .

,n ot iced th is, a n d begged h im to l et th e

ser van t take i t away and g ive him another ; whereupon Mr . sa i dOh please don ’

t, I like b ad eggs.”

K am ga tsfii h khya n ta leyam g ags/i t'

ll nab kkyun .

B etter to eat a l ittle than to eat grief.An y pr ice rather than you should be angry, says the shop

keeper to the customer .

Kdmadewa n shi ms a tkah dol amut.

K amadev has smoothed that man’

s face with h is hands.Cited on seein g any beautiful m an or woman .

K dmade'v i s the Hin duCupid or Eros, the god of L ove, thought tobe on e of the most pleasing creation s of Hindufiction .

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K ant l agiyci n l lfr zi lz zan i s yi yih (Zr

Wi l l the stone burn, that the acquaintance shoul d have

mercySave me from my frien ds.

K am’

tah nunak pl ml gav darycivas. K am’

b dup B ubgaj ts.

N unun dupus Yusul gul suz'

ga l .

A stone and a piece of sal t fel l into the river . The stone

sa id I mel ted. The salt sa id “ That which mel ted,mel ted .

We should n ever compla in as long as there are others worse off

than ourselves .

Kdni h a ak/l swrmah ta l l l anjz'

iz zangz'

lzpayémah.

An timony for the bl ind eye and trousers for the lame leg.

Madame Ra chel will rectify it .

Kci n ih a chh wuz'lh log/ah n i nda r i lz .7

Wh at wi l l rouse the bl ind eye from sleep7

Wha t cann ot be cur ed must be en dur ed.

E dm'

lz,fia lé, ta ll a tha s kétO, one

- eyed man , work. I t is at hand.

A on e - eyed m an i s a lways ready for mischief.Pan jabi. terha , ba dfia lé.

(Al so) K dn d, kachf/ (i hoch— ga rdan a’

. zeh ti n o'ft kamzci t .’

Jabl ag ba s a/pmi cha l e, to koi n a puchhe bai t .

K am’

b g a r ak ba run jdn tah wdngaj gam k n ah .

B etter to fi l l your house wi th stones than to have a strangerin i t.

Kdn i k yur i lz ka il mi rak-khufr .

E leven grooms for a one- eyed mare.

A very strict wa tch over a very w icked person .

Cited a lso somet imes when there a re a la rge n umber of peopleappoin ted to a sma ll work

,which on e m an could ea sily perform .

On e - eyed i s an expression gen era lly in troduced to show the

wi cked di sposition of the person or beast. Vi de supra .

K rin ih kon’

l i ka ryok r an ta ll sha ngun kyut g as ku! Man ual .

The one- eyed gir l was married but sh e had not a room for

sleeping in .

An imperfect arrangement .

96

K am'

lz nah/ta ll kan i ta ll mék nakkak na il loan/l .

One stone l ies close to another, but there i s nobody near tome.

Sik a ndar - nama ,

— Bi r a hn a man 0 ga rbafr a

’

.p os tl n .

K am'

h p a tch oklzdizpun ,

Sl ing after the ston e.

To sen d an other messenger to get n ews of the first, &c.

K am'

s 01mmba lhi s péflz K a'

m'

a dap dn

I s it wise to say O one- eyed man”in hi s presence ?

K a nj a r kuttak.

The brothel -keeper’s dog.

Quoted aga in st the person who bea rs much humbug an d pa in a t

the han ds of a nother, because h e even tua lly hopes to get some profitout of h im .

There was on ce a dog, who day -by- day vi sited a certa in house of

ill - fame in the city. Every time the dog wen t , the harlots used tobeat i t, but n othing discouraged the dog wen t aga in a n d aga in .

On e day h i s brother dogs got to hear of this, an d en quired why hethus wen t time after time to a place, where he gen erally got bea ten .

“ I do not go there for what I get to ea t, replied th e dog , “ butbecause sometimes, when the chief harlot i s a n gry with the otherharlots, sh e says, turn ing to m e, This dog sha ll be your husba n d.

That i s the reason of my en during a l l this abuse.

K a nj a r ka tta h .— K an jar i s Hin dustan i ; the K a shm iri ordin ary

word i s gan . K uttah of cour se h as been K ashmi r i sed from the

Hindustan i kutta.

K ti r - i -K hudci zdm'

h K hudzl .

God knows his own work.

K dr gaz’

ka r i t ta il pki sha l gas zet .

The work i s a l l over, and an un lucky chi ld i s born .

The deed i s don e. N o a lternative n ow .

Severa l times are men tion ed i n the N ech i h - puter a s un luckymomen ts for a child to be born i n . On e time,Mul , i s especia lly n u

propitious . A child born a t that tim e i s somet imes sepa rated fromi ts paren ts, that i t may not brin g harm upon their house ; a t a l l

even ts , i t i s an object of much care a nd expen se to i ts father an d

mother, un til i ts fate, perhaps, changes .

K ar im nanakwor .

B arefooted K ar im.

G ive a dog a bad n ame and you m ay a s well han g him .

K arim on e day wa s seen wa lk in g without shoes on . The peopleca lled him “B arefooted K a rim ,

”a nd a lthough a lways afterwa rds

he were n ice shoes, yet the people con tinued ca ll ing him so up to the

time of h i s death.

I

K as/zi r i h kaha i ga r a/t‘

.

On ly eleven houses in K ashmi r .

Da rk days .

The reader may have n oticed th e frequen t occurren ce of the

n umber eleven,an d especia lly i n the la st few pages.

“L ike a n

eleven mon ths ’

m an”; On ly one fry in g -

pa n for eleven houses " ;

Eleven m en have lost a cow between them Eleven men a rriveda t the sam e un fortun ate s ta te

”;

“ On e w icked fellow for elevenn i en

“On e loin - cloth for eleven fa thers a nd sons

”;

“ Eleveng rooms for a on e- eyed ma re” ; an d On ly eleven houses i n K a shm i r ,

”&c., &0 . A s fa r a s on e ca n a scerta in from the limited mean s

of in form a t ion at ha n d, th is number i s quite peculia r to the coun try .

Capta in Temple,i n h i s

,most va lua ble an d in terestin g Sur vey of

the Inciden ts in Modern In dian Fol k ta les” (on e of the appen dices of

Wide- awake Stories”),does n ot men t ion this number. The n umbers1 , 2, 3, 4, 5 , 6, 7, 8, 9 , 1 2, 1 3, 1 4, 1 8, 24, a n d la rger n umbers a r e

Quoted a s occurrin g in severa l tales, but n ever the num ber eleven .

This i s som ewha t rem arkable,an d the on ly rea son s suggested for thefrequen cy of this num ber in “Happy Va lley

” folkl ore a re the fol

low in g stori es — N early 800 years ago a fa qir n am ed B ulbul Shahcame ma; Tibet to K a shm ir. When he h ad been here a littlewhile he succeeded i n tur n in g Ren tan Shéh , the son of Rak i, thenki ng of the Valley, from Hin duism to the fa ith of Islam

,an d

then R en ta n Shah ki lled a ll the Hin dus except eleven fam ilies .

A va ri an t of this story, leadin g to the same resul t , i s tha t Z a in u ’l

aba di n had a most hot- headed son ca lled Sultan Haj i, or SultanHyder. On e day as this youth w as going down th e r iver Jhelum .

when the boat reached ’Al i K ada l (the fifth br idge), he shot a n

a rrow a t a wa ter- pot , which a li ttle Pan ditan i g irl wa s ca rryin g On

h er head on the ban k close by . The pot w as broken to pie'ces, butthe w a ter wa s n ot spil t ow in g to i ts havin g been in stan tly tur n edin to i ce, which rema in ed perfectly stil l upon the g irl

’

s head. The

little Pandi tam'

wen t home cryi ng to her fa ther, a R ishi , who Wa sso much enr aged w ith the youn g prin ce

’

s con duct, tha t then a n d

there h e cur sed him , sayin g , “May hi s han d be pa ra lysed .

” I t

ha ppen ed a ccording to the Rishi’s word. Fr om that momen t the

pr in ce wa s un able to move hi s right han d.

When Z a inu ’

labadi n hea rd wha t h ad come to pa ss he wa s muchg rieved, an d a t on ce Wen t to hi s son

'

s house to en quire fur ther of thema tter . Sa id th e prin ce, “ I fir ed an a rrow an d broke a littlePan ditan i

’

s water -

pot , a n d soon a fterwa rds I felt tha t my right armwas utterly powerless .” The k in g then summon ed h i s m in istersa nd ba de them en qui re where the little gir l

’

s pa ren ts lived, an dwhen a fter some t ime they h ad discovered the abode, he himselfwen t to beg the R ishi

’

s pa rdon,and to beseech h im to in voke the

gods tha t they m ight restore the han d of the prin ce. The Rishihea rd the k ing

’

s request a nd prayed, an d then turn ing to Z a in u’

l

abadin sa id, The prayer will be answered, if you will take one

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99

fa ith on the followin g mor ning . B ut aga in this Ren tan may havebeen B un juh , son of the k ing of Tibet, who in vaded K ashm ir i n the

tim e of San a Deva , 1 31 5 A . D ., a ssumed the rule of the coun try,

a n d became a Muhammedan un der the n am e of Sham s - ud - din ( thesun of the fa ith).A story just crops up, i n which Raja V en i s called Ra tan ShahThen i n the secon d story Z ain u ’

labadi n h a s certa in ly been credit-red with the evil deeds of h i s fa ther, Sikan dar B n tshikan ,

of whomi t i s rela ted, that he di d put to dea th a l l Hin dus who refused to

embrace Islam . (Cf. la tter pa rt of story a tta ched to “Ma ti a nu k

ba i a h,”&c ) Z a inu

’

labad in i s gen era lly represen ted a s a good an d

merciful king . Tawarikh - i B irba l” says He w as good an d k in d toevery on e, whether Musa lm an or Hin du

,an d he brought back aga in

to the Va lley the B rahm an s,who had been com pelled to leave i t

durin g the oppressive reign of S ikan dar.A few notes from a Persian work by th e late Diwan K irpa Ram

a n d en titled Gu lzér - i -K a shm ir,” a re still m ore con fusing . Run junson of the k in g of Ti bet, i s n ow Sultan R a ttan jeo, a n imbecileprin ce of Tibet, who a s a m ere child wa s brought in to this coun trya nd so kn ew n othin g of h i s fa ther ’s rel igion ,

a n d wa s thereforeea sily con verted to Islam by B ulbul Shah . Sultan Shams-ud - di n

w a s the third ruler of K a shm ir a fter Sultan R a ttan jeo. I t was

durin g Sik a n da r’

s successor ’s, Sultan ’

A l i Shah’ s,reign ( 1 41 8— 1 424:

A .D.) tha t those Hin dus who refused to embra ce Islam were obligedto leave the coun try, an d while on thei r way out of the coun tryman y of them were seized a n d burn t a live .

Wha tever th e truth m ay be, i t w ill be seen that the K a shm iriHindus, especially, have reason to remember th e number eleven .

(Cf. a lso Drew ,Jammu an d K ashm ir,” p .

K a tkih Irkutsk meti l i p akawam .

A bribe for a word and bakhshish for just going (to ca l l a

fr i en d,A man keen upon bribes an d g ifts .

Ka t/Li la suét ckhuh wél tin [Mirth/1:dud.

By a word to cause m i l k to flow from the breasts of a barrenwoman .

The power of a word in sea son .

Ka i/l ib suét was i/L wéh tab ka tl n'

k suét wa st/1,

A word stirs up anger or love.

K a ti h, E d, 675 K ut, B 6, guts/wk .7 K yah chhuz

’

ndv 7“

Si r im'

h és . Si r ahom gafihak. Sa s ohhum basti h . Sa l i lz

chkum nd'u.

When ce hav e you come, B rother ? Whither are you going,B rother ? What is your name ?

1 00

I have come from Sirin . I shal l go to Sirahom . I have some

pul se in my wa l let. My n ame is Sa l ih .

A take -off upon the conven tion alit ies of the day . N otice play uponthe letter u” s in .

Katsur daprin batj an gut_s n ah dzinak dyu 72.

K en dapan son guts n a h kanh ti l l yun .

K hosah daprfn gosa l i guts n ah kdnszh gents/u m.

The brown hai red man (or woman) says,“ Why shoul d I give

food to my fami ly 9”

The one- eyed person says,“We do not wa nt to see any

one.

”

The khosah says,“Why should any person be angry ?

K ashm iri s say a n ordin ary brow n - ha ir ed person i s in variablystin gy a n d selfish ; a one- eyed person i s gen era lly disrespected , cf.

f‘ K d n i h fia l d,”&c . ; an d the khosah i s a m a n w ith th e little

goat- like beard who ha s got a n ame for afi abi l ity,

- cf.“Xhosa /s

lche'

n .

”

K awa ii, kawak, kawah, ha t .A crow, (another) crow, (a third) crow, a hundred crows.

A l ie in creases a s i t goes .

Cf. The Three B lack Crows — B yr.on .

K riwak yam’

kwol .

A crow’

s wedding company .

A b ad weddin g arra n gemen t ; everythin g upside down .

These words a r e the first lin e of a little verse sun g , or 1 a ther.shrieked forth, by lit tle childr en , who ga ther together i n difi eren t

parts of the city a t even i n g t ime to play, a n d wa tch the crowscome home to roost . I have seen thousan ds upon thousa n dsof crow s, a process ion , a t lea st , ha lf- a -m ile i n length, return ingpa st my house ; an d a tremen dous n oise they m ake during the

fi ve m inutes or so they a re pa ssin g . This i s the song the littlechildren shout

K riwa h y a n i hwol .

Murdda n mol .

Di ham n a i wa s han .

K ada i mu l a h a ul .

Of which the tra n slation i s0 compan y of crows .

K een aft er your own in terest .If you don

’

t g ive me a l ittle w in e .

I will pull out your n est by the roots .

The crow, on accoun t of i ts bold and selfish character, ca lledK ashm ir The fa ther of Ma tlab.

1 01

K ffwan goyzh tsha r .

A big basket of kernel s for crows (soon gone).Cited to a man who gobbles up h i s food qui ckly.

K awan hi chhu’

v kakhh sund p akun . P a nanuz'

pakun mums .

A crow learnt to wa lk l ike a cuckoo, an d forgot his ownwalk .

S i kan dar - ném a— K fu ldghe ta ge kaba kfr o:gosh Ira/rd .

Ta ge khweshtanfr a

'

.fa r cimosh ka 'r d.

K awas n ish mi nk- hen .

A sma l l piece of mea t in a crow’

s cl aws.

A bad debt .

E ci mi kur kci 'u zih tshéfiwon i i r de.

The crow ha s cawed ; throw away the tshetiwon the

wa ter in wh ichHindus wash thei r hands after a mea l);and be off to your work .

On e of the divi sion s of the city of Srin agar i s so far removed fromthe Sher Gari (Or Sher Gadi,) where a ll the sta te apa rtm en ts and

governmen t offices a r e s itua ted, tha t the governmen t servan ts , whoreside there have to rise an d eat their breakfa sts early, so a s to a rrivea t thei r posts in the Sher Ga ri at th e r ight t ime.

K rfwuj yutdn hi l ih ki l ih khéyam, tutdn ma shi nam n ah si tam

chrfn i .

As long a s the burner of the dead wi l l not poke me to

arrange my body so that i t may burn quickly and proper

ly), so long sha l l I not forget your tyranny.

E dga r ndr tah p a rud y rfr , yim donowa i chhu n ah waf/fdrfr .

A pine-wood fire and a strangev countryman friend, these two

a re not l astin g.

K /fzz'

s tah ldhtshas myuluz’

kyah .7

Wha t has the kazi to do with an eunuch 9

The judge i s n ot for the good but for the evil .There a r e man y eun uchs i n the va ll ey a nd they are a l l Muham

medan s . N ea rly a l l of them live i n Tashawan , Sri n aga r ; a n d a re

em ployed i n ma rr iages to make amusem en t, or at fun era ls to joini n th e lamen ta tion s .

Kéhkih chhuh ddn khm’

u péfh, tfr

‘

éh man ra ndn tah sheh ma n

thékrfn .

Kéhk ih’

s fire-

pl ace i s in the top storey ; she cooks threemaunds and boasts six maunds .

A lying braggart .

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1 08

Some have wives l ike a shady ch inar, let us go under it andcool oursel ves.

Some have wives l i ke the hi tch at the door, let us go and get

our legs b itten .

Some ha ve wi ves a lways in con fusion, and some have wives

l ike bad thatch upon the roof.L a l D

‘

éd’

s sayin gs .

K éfak ka l rft'

ta h bdza r j osh.Fa l se coin and bazar noise.

fI‘

he con sequen ce of goin g in to the bézér . I t i s bet ter to havethmgs m ade at home . Then on e m ay be sure of n o deception .

K ha i fr ak n ah bog ta b sha r a k.

N o share in the good, but in the ev il .A rea l frien d.

K ha i r a s to’

j z’

l tah nydya s tri l z'

l .

Quick to do good, but slow to quarrel .Good a dvice.

K ha i r ak yam ta sa l l t'

chdn i lz sha rak n i slzz'

lz r a ci mam K hudu’

i .

I have got the comfort of having done good,God wi l l bless

me from your wickedness .

K ha is li i - za n péz‘k kam

’

,kha i sk- zma rd sa r -

ga r (11171 .

A woman’

s relation s are honoured, but a man’

s rel ations a re

despised.

K h/Im tama kuckhima tsi /z kol ik.

A n avar icious man goes to a dr ied - up stream (i . e., gets no

profit).

Ava rice i s a lways poor, but poor by hi s own faul t

K ham tama tah ap azyo'r .

An avar icious man i s a l iar .

K ha n badd khan badd, ma nzbég 01171 68 7mm tsui add .

A big tray, a big tray, and ingthe middle of i t ha l f a loaf of

chafl" .

Osten tation .

K hanaba l a l i K lzddan i Ydfr .

From K hanba l to K hadan Yar a s far as one can go i n

a boa t in K ashmi r).Dan to B eersheba . L and’s End to John O’

Groa t’

s.

t fnamrflén n ah koj ta b p a rza nan mimnz.

N o breakfast for the son, but a lun cheon for the meaner

domestics.

Kha ndawév bar .

A shawl - weaver’

s load, a l i ttl e l ight load).Shawl -weavers are i n gen era l a sickly class . If they get five

traks in stea d of six traks of paddy, the proper m ea sure now - a - daysfor one rupee, they w ill n ot n otice they ha ve short weight on the

con tra ry, they wi ll think t ha t they ha ve seven trak s. (A trak i s 4dsers.)

K handawav héméya t

Defending a shawl -weaver .

Réjé Kak,who died about eighteen yea rs ago, wa s over the shawltrade i n K ashm ir . If any person i n those days took upon him selfto order or harm a shawl -weaver, he wa s immediately summon edbeforeRajéKék an d severely pun ished. Con sequen tly these weakly,ill- pa id people then en joyed such immun ity from petty tyranny, as

they do n ot experien ce n ow .

My servan t (I am sorry to say) i s con stan tly strik ing and com

man din g others “a s good a s him self.”He think s that being the

‘

servan t of the séhib he i s infin i tely superior to ordinary folk,an d has a licen ce to do so. Frequen tly he receives the above reply,Who are you, a shawl -weaver, to do such an act

K har bud tsa l i nai ta l l véd bud l ag ina i

May had knowledge (l it . an a ss’

s understanding) flee from

you and good knowledge (li t. that derived from a studyof the V edas) stick to you.

A K ashm iri Pa n dit ’ s prayer before teaching hi s chi ld, or before“

sen ding him to the B rahman to be taught .

K ha r Irk‘

éna i kha 'r - kha'

v ,

(Ca l led an) ass- ea ter before he has eaten the ass.Un deserved blame ; a false charge.

K ha r ki rdy ifi. f ishnéz" lc'

ya lz

Worked l ike an ass . Wha t i s friendshipWork i s work ,whether don e for a rela t ion or frien d,

the labour er i s worthy of hi s hire. Don’t be a fra id to

money.

fi ar pal i s gum:pat lonakwan i.Aski ng a col t as a gift after buying a young ass.

I t i s the custom i n K a shm ir to g ive a trifle in with the pur l

chase. This i s ca lled da sturi.

1 05

K ha ras yor ytfjA big sugar - biscuit for the donkey .

In struction i s wa sted upon the stupid man .

K ha r a s kka frkka ’

rah.

A comb for the donkey .

Hon our given to on e not worthy of i t.

K har as khasi t tah ba th pa th kun ka-m

'

t.

Moun ting the ass wi th his face towards the tai l .A bra zen - faced fellow .

The whole sayin g 1 s

K ham s khas it tak but]; p a t/z kun kar i t

K ci l aficlzan ma nj a nak khar aka n pkifr i t IHe mounted the ass wi th h is fa ce towards the ta i l ;

An d at n ight he asked the ass from them IDurin g the rul e of the Pa than s, debtors were somet imes pun ished

by being m ade to s it upon a n a ss in this way a n d driven throughthe bazar. A certa in Pan dit wa s once thus trea ted, an d wa s sucha sham eless m an a s to ask the governmen t for the a ss, when hi s

ride wa s over .

K ha n'

s réj dayan uz'

ga r i n .

A wicked man’

s reign is of on e hour'

s duratl on .

K han afi t tab cit/1.511, dapan , zik sénén cit/1 7.7» ba r wa t/n'

.

G ivi ng a bi l l of divorcemen t,and the woman saying, The

door i s open to me .

”

Some hope of re - in sta lmen t .

fl ayf kaha nd ell /mi .7 zik pa na n t

’

s i na lza l l addfr a lz sand .

Whom do you fear ? My Mahal ladar .

A ma ha l lad d'r i s a n officer i n charge of a divi sion of the city. Hi sprin ciple duty seem s to be to spy over the people in h i s district .

He i s a lways fee ’d by the people, a nd gen era lly hated by them ,

which i s no very grea t m atter for surprise.

E ng, khé, gamut g luis ma r/ ti ck obka s nah khaba r .

E ating, eat ing, he has become lustful , and there i s no ca re of

dea th to him.

Ka i.an; gasafi dkafrmaki h pa

’

sa lz.

O cow, eat some grass for the sake of dharma .

Come let us be frien ds aga in .

Dha rma i s a San skrit word,a n d mean s th e dut ies of the ma sses

of the Hin du people. Sometimes these ar e ca lled Abhi - dharm a .

1 4,

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1 07

K 11et‘z'

mu’

l ik suétz’

.

The field must be a lways under the eye of the mastern eeds constan t looking after .)Min d your sh 0p and your shop w ill m in d you.

Knew/in panas ta11 t11 ekén j ahdn a s .He ea ts to h imsel f, and then makes a boast (of his gr anddin ner) to the worl d.

A selfish braggart .

K /zéy t'

heh Tsrdlz‘

s na 11 mal i s.He would eat a Tsrol’

s money, but would not pay (even)h is fa ther .

A m an who w il l make mon ey any way, but will n ot pay any on e,

even , h i s own father.For Tsrol

,cf. n ote K a shmir i kaha i ga r ah.

K hidma t ka r izi h n ah B a tak gén as 11a tz'

wa 11 am'

dapés ner

p cina s .

N ever serve a v ile Pan dit, for after a hundred years (serv ice)he wi l l tel l you to go away .

K hizma t 011112111 azama t.Service is greatn ess.

fi oj afi 63/q wén ta11 d'

ég t'

l a 'v Ski n .

The K hoj ah sat in his shop amon g the pots.Ca rpen ter with tools, but n o work , &c .

Shopkeepers make a great display of pots, a lthough sometimes

there i s n othin g in them . A very poor K h ojah i s here supposed, a l lof whose pots are empty.

fi aj ah 01111 11 11 11311 213111 kardn 11 111 nécfiuo 01111 11 117. gdtul n écfiuv

01111 11 8 pamak diwtin 101311 molui 01111um és- akl .

The K hojah is happy i n the thought that h is son is wi se the

son i s reproach ing his father for his fool ishness.

Gulis tan,chap . VI .

— ! wa§9a shdd't kun dnkt jarzandam a q'i l a st o

p i safr ta

’

n a zan ci n 7m:p adaa axm fa r tttt ast.

& ojak 01111 11 11 pa t/ mi ta 11 an wot brunt/1 .

The K_hoj ah is beh ind, but n ews of h im has come on before.

N ews beforeha n d.

fi oj ah d z B andiyas suét muj 1 11 Mjwa t.To go shares in a radi sh wi th K hojahHap Bandi .L ittle people can n ot afford to speculate, though there may be

every chan ce of mak ing a l ot of money quickly.

1 08

K__hoj a hHcij i Ban d1 wa s a grea t m an i n Srin agar. One day he

saw hi s son playing with the green grocer’

s son ,an d n oticin g that

the other boy h ad a n ice shawl on , he wen t off stra ight to thegreengrocer an d sa id, “ L ook here. I see that your busin ess i s

thrivin g, a n d so would l ike to do somethin g i n ‘ your lin e ’

for

m yself. W ill you go partners w ith m e P Will you give me rupeesa n d a llow me to spen d the mon ey i n r adi shcs ? I a lso w ill

g ive rupees a n d we will share the profits ha lf a n d ha lfa like — You kn ow how these vegetables pay for growing .

”The

greengrocer agreed an d pa id the mon ey. R adishes were purcha sedto the exten t of rupees an d plan ted. When the mon th of

February cam e roun d,the two partn ers determ in ed to take up their

radishes, but , a la s ! they were every on e a fa ilure . The poorgreen grocer wa s ruin ed, whilst the wea lthy E l i ojah simply lost a

l ittle mon ey .

K hoj ah Moznn n 'i fha l, hah hen fi 1 1111 611 11 ka na n i .

K hoj ah Mom’

s egg buy at the rate of eleven and sel l a t the

rate of twel ve.

A n on - paying con cern .

IL hoj a h Mom on ce brought up eleven melon s w ith h im fromB aramula dir ection , to sell i n Srin agar . On reaching the custom

house he w a s obliged to g ive twelve melon s a s a tax for h i s elevenm elon s . He gave the eleven m elon s an d then wen t an d sold h i sblan ket to purcha se a n other m elon to g ive the toll - taker . Thingswere carried on i n a very loose way in K a shm ir i n those days .

Ifi i ojah Mom then wen t an d sat down by a cemetery a n d woul d n ot

a llow the people to bury their dead w ithout first g iving h im some

mon ey. I n the course of a few days th e k ing’

s son died a n d a

grea t compa n y, in cludin g the k in g , wen t to bur y h im . When thecrowd rea ched the buria l - groun d, the E li ojah wen t forward a n d sa id ,

I can n ot a llow you to bury the body.

”The k in g en quired, Who

a re you to speak thus P The Ig noj ah an swered I am th e queen ’

s

brother- i n - l aw ,

”B a h 011 11 1 1 3 Ran i hun d ha ha r . When the k in g

heard that , he begged the to perm it the buria l of the body,an d g ave him a .large presen t i n mon ey. On the k in g

’

s retur n to

h i s pa la ce he told h i s wi fe about the rela tion whom he had met

i n the cemetery, a n d she replied, 0 k in g , how stupid you are !D id you n ot kn ow that men on ly have hahar s— n ot wom en ?

”

A wea lthy m an,the o ab n ow began tra ding aga in , an d used to

buy eggs a t the rate of eleven an d sell thema t the ra te of twelve .

Cf. story of the villager who, goin g to sell h i s eight brin ja ls i n a

village where there were n in e hea dm en,retur n s mi nus vegetables

an d ba sket, because he had to con ciliate the headmen wi th a brin ja la piece, an d the n in th w ith the ba sket

,

”g iven in

“N otes on some

S inhalese Proverbs an d Stories i n the A t ita -Vakya -Di pan iya ,”by

A . M. Sen anayaka .

Ha har i s K a shm iri for the Hin dustan i S1 11 .

1 09

fi oj ak, nun ti l kahzEhojah, what

’s your sa l t and oi l ?

Cited by people when a sked to do something beyon d their power.A_K_l_i ojah thr ough cha nge i n the prices of thi n gs lost a l l that he

possessed. For some t ime,however

,un til hi s ca se wa s thoroughly

kn own , the people cam e a s us ua l to en qui re the pr ices of hi s goods .

The poor ol d man woul d si t a t the back of hi s shop and cry,Humph ! What ’ s your sa lt an d oi l P

q iak st?ga’

mah flan n iyihawah . A313tr ov pdn a i .O _K_hojah, you were turned out of your l ittle v i l lage.

(Oh, no,) I left it of my own accord.

Sa l/mi dign i ta te.

Ki oj ah ti lt mod ta l l tsds ti lz bai l ey/61a.The Khoj ah died and got rel ief from his cough .

Death puts an en d to a l l troubles.

fi oj afi, gawk t i l: yik nah, ta l l bu lz tik samakha i nab wk.

0 Ehojah, you wi l l n ot come to me, and I sha l l never see you

aga in .

L amen tation over a corpse .

fl oj ah waga 'v i keg/{1a mukimt’

n a lz, ta lz K hoj a/z waga 'vi kam’

k

ta lzmukima’

n afi .

I f the o ah buys a mat, i t i s a fee, and if the K hojah sel ls

a mat, i t is a fee,

Ig i ojahs are very sharp in strik ing a barga in .

wuflzd tsfiun tah sudafi kamik .

O Qrojah, take a leap. What’ s the good ?L ook before you leap.

K_koj a1t, wulask. Sub tulén pdna lz.p a tfimlz.

O g ojah, (give me)the rema ins of your dinner . (Anotherman repl ies, What is the good of asking him ?) He h imsel f even pi cks up (a piece, if i t fal l s upon)the ground.

A st ing'

y person .

K hoklza/r Mi r a n bror .

K hokhar Mi r’

s cat.

Too lazy to do i t himself.I t i s sa id con cern ing this ca t that i t would scratch the groun d

immediately on seein g a mouse, a s if to in form i ts master thatthere was a.mouse about, if he liked to try an d catch i t.

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1 1 1

—perhaps the father of the bridegroom— al lowed h im to go bywithout a tria l.Twen ty la rge dishes of food were provi ded for the guests, a n d a s

a good din n er such a s this, wa s n ot to be obta in ed every day, theK hosah suggested tha t they shoul d fin ish the dishes ; an d the on lyway to fini sh them

,wa s for them a l l to stick a t on e dish un t il they

h ad got through i t , an d then go on to the n ext,an d so forth, un til

the whole twen ty dishes were com pleted . The pla n succeeded .

The Rev . A . W . Burman , i n a m ost in terestin g art icle con tributedto the

“ Church Miss ion ary In telligen cer"for October, 1 883, an d

en t itled N otes on the Sioux In dian s ,” thus Writes“Durin g their sacred fea sts a curious l aw i s en forced. E a ch

p er son i s comp el led to ea t wha tever ma y be set befor e him,n o m a tter

h ow gr eat a p or ti on he may r ecei ve, or else p ay some on e of the com

p a ny to do so for him . N ot a. scr ap of food must r ema i n un ea ten

when the comp an y br ea ks up . A s no in vitat ion to such a m eetingcan be refused, an d there m ay be occa sion a lly

,two or three i n a

n ight , a t ea ch of whi ch a boun t iful help w ill be served, this m ust

prove a somewha t form idable rule.

”

K hota n wdt_s pul an tah kohshih bada fi chhes a tt'

.

K hotan had arri ved to grass shoes, but a l ittle shoe was in

her wa lk an d man ner .

A person con s iderably reduced pecun iari ly, but who still cont innes th e same hi gh man n er a n d extravagan t way of livin g .

K hudd chhuh thul as zzZ diwci n .

God makes the egg to l ive.Have f a ith in God .

K hudciz'

chhuh diwti n tsha l i yd ba h’

, nah tah zam i n ih ta l i .

God gives without our knowing or work ing, or el se from out

of the ground.

_K_hudéyih sund p ciwur , yamt‘

getik dwa r .

God dwel ls, where he has taken possession .

K_hudéy ih sanz kha r tah miw icl ah szmd pha sh.

God’

s scab, an d the barber’

s rubbing .

To trouble a m an,whom God h as terribly a fflicted.

K a shm ir is suffer very much fr om a disea se ca lled sca ld - head(favus).K ha n t 'i s péfh khun t.

M isfortun e after misfortune.

K hur a t ésih bi lkul l Stlf totih deanas ha t phépha r ah.

I f a scabby head be perfectly clean, sti l l ,there remain s a

hundred pimples upon i t .

A grea t ma n who bears traces of h i s previous mean esta te.

1 12

Khm' i l ih zu’

gun tah wdl ah-wdshih ti ll .

A fishing- n et

,a lying - in -wait, and a net spread for the

bird.

P er fa s et n efa s .

K l imt, Sha’

r, ta lzManda la P a l manzba’

g akkus L udawi s mi r .

K hru, Shar, and Mandak Pa l ; in the middle of them L udu

i s burnt by fire.

Shekh N fi r - ud-di n cur sed the village of L udu,because the inhabi

tan ts were on ce rather un civil to h im . I n con sequen ce of h i s curse,every yea r some houses i n this village a re destroyed by fir e .

The n a tives , both Muhammedan s a n dHi n dfis, a re terribly afra idof the curses of their sa in ts an d relig ious leaders . On ly a few

mon ths s in ce I witnessed the burn ing down of a house a t Pampfir ,which had been cursed the previous even in g by a Jog i , because theown er would n ot g ive h im som e wood for a fir e. Th e Jog i wa spresen t a t the tim e, an d from h i s m an n er an d a few hin ts which Ipicked up on the occasion ,

I am a lmost con vin ced that th e Jogi wa sthe in cen diary.

K hya n dyun p a ldo tah a thah chha lun g rumi t .

Giving pulav to eat and cow’

s urine to wash the h ands in .

To n ul lify the good don e by abuse of word or look .

K hyunl

gatj hih teuthui yuth beyis khush yig/ih ,

Dinner must be ea ten in a manner pleasing to the other .

K i br a s chhuh na’

sh .

Destruction to pride.

Pride goes before destruction .

K tj ih péfh lacij iwa t wel i nj ih peth wukhul .A pestl e upon a peg, and a mortar upon a clothes- l ine (wi l l nothol d, but wi l l tumble).

A man appoin ted to a work for which he i s in every way un fitted . A weak man thr ust in to tem ptation . P ren dr e l a. lun e avec l esden ts .

K i sa r ldr idyz'

da l i s dul den .

The barl ey sta ined the hem of the garmen t . Clean i t.Shiva K ak wa s a Pa n dit of very hi gh fam ily an d grea t learn ing .

I n cour se of t ime he wa s appoin ted overseer of the village ofWutrus i n the K otahar district . Hi s duty wa s to collect H . H .

the Maharajah’ s share of the gra i n i n tha t village . On ce when the

harvest wa s over an d the gra in a l l ga thered i n he invited the

1 1 3

vi l l agers to come to him to the gran ar y, where he would givethem ea ch on e hi s share of the produce of the sea son . When the di str ibotiou wa s over, a n d whil e he wa s return ing to hi s house,somebodyn oticed that hi s clothes had been sta in ed by the dirty gra in a n d

told him to shake i t off (“K i sa r l dr i dy t

’

da l i s dul On thisrem a rk the thought struck the Pan dit ,what a n un profitable busin essthis wa s, an d then ce hi s m ind took flight in to loftier reg ion s .

“ B ehold, sa id he, a s though to him self, B ehold, 0 heart, the stateof afi a ir s . Here am I , who a l l this day have been g ivi n g away,return in g , a s I came, em pty~han ded, n ay , worse than em pty- han ded ,for my ga rmen ts have become sta in ed. L isten

,0 hea rt , thus wi ll i t be

with you . When you di e you can n ot take a n y thing w ith you . Emptyha n ded you a rrived an d empty- ha n ded you wi ll retur n ; moreover,you w ill repen t your bir th, becaus e in thi s life there i s n aught butsorrow a n d pa in .

” Therewi th he tore hi s clothes from off hi s back,

an d wen t to live in the jungle n ear hi s vi l lage, there to g ivehim self up en t ir ely to a reli g ious life. A ttracted by h i s devot ion s thegoddess Uma (Parva t i) appea red un to him in a dr eam , an d sa id howpleased she wa s wi th him , a n d promised tha t he shoul d know morea nd more of thi n gs divin e a n d a s a guaran tee for these wordsthr ee sprin gs arose in tha t pla ce, by the which if any person in

s ickness or trouble offered the sacr ifice of R oma (a k in d of bur n tofi er in g , the casting of ghi . &c .

, in to the sacred fir e a s an offering tothe gods), he, or she, woul d be immediately r id of these things .On aw ak in g from hi s sleep, Shi va K ak saw the thr ee springs, an d

while en gaged in worship close by them ,-behold ! severa l a psaras

(beaut i ful fema le dancers from the Cour t of In dra), came and sangto him a nd played some heavenl y music.

I t was some t im e a fter this tha t a famin e arose in the coun try ;a n d great was the di stress of the people . There wa s n o ra in ; an dharvest - time came,but there was n o gra in to gather i n . Thousan dsupon thousan ds of the poorer cla sses perished, an d the corpses of

horses an d cow s an d sheep an d goa ts were to be seen stretched out

i n every di rect ion . The ruler of the coun try was very much grieved,an d thought of severa l plan s for the relief of the people, but whatcould he do aga in st the great mon ster “ Fam in e !” On e ni ght,however, he sen t for h is m in i ster, a n d asked him with muchexpectationl wha t he would ad v ise, an d whether there was n ot a

religiousmen di cant,to whom they could apply. Yes,

” replied them ini ster, there i s on e ca lled Shi va K ak , who resides in the jung le,a good an d holy m an , a n d in favour w ith the gods .

”On hear ing

this the rul er wen t to Shi va K irk and worshipped before him .

Wherefore cam e ye hi ther ?"

sa id the faqir. For this rea son ,

”

an swered the ruler, tha t my coun try i s dying from lack of ra in .

0 pray ye tha t ra in may descen d an d wa ter the groun d.

” Whereupon the faqi r bade hi m to make a. bur n t - offering (Homa) un to the

gods, a nd promised him tha t then i t would ra in . The ruler did so,

a n d the ra in s came an d replen ished the parched lan ds, so that theyyi elded food aga in ,

and the people lived.

1 5

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1 1 5

K rdm clai m?pnm zik tsak yiyifi .

I s kram a reproach that one should become angry, whenanother cal l s him by it.

K 1 am, a n ickn ame . A n ame which has been added to the

origin a l n am e by rea son of the man’

s specia l ca lling , or because of

som e pecul ia r circumstan ce which has occurred to“

him . For

ins tan ce — There wa s a very respectable citizen of Srin agar, byn am e Jafar Mir , who had a beaut iful pear tree grow ing i n h i s

court - yard. On e day during a heavy w in d thi s tree fell down ,an d

i n i ts fa ll woun ded Jafa r Mir ’s g ran dfa ther, who un fortun a telyhappen ed to be sitt ing un der i t a t the time . Hen ceforth tan g,which i s the K a shm iri for a pea r, wa s a dded to h i s ordin ary n ame

by the common folk ; an d even to the presen t day the third generat ion a re thus n amed.

Tota Ram , who n ow h a s the supervi s ion of H . H . the Maharajah ’s

mul es, i s n ever ca lled Tota Ram , but TotéK ha chchar.Bun i Watul i s thus in va riably ca ll ed, because he happen s to be the

clerk of a ccoun ts to the wétul or sweeper cla ss .

Saha z Chh a'm,t.e.

, Sahaz the carpen ter i s so ca lled from the rea sontha t on e of hi s predecessors for a short time helped a carpen ter inh i s book - keeping .

Darim K an dur i s the n ame of the Pan dit, who accompan ies the

baker’s coolie on hi s roun ds wi th the bread -ba sket every morn in g.

K an dur i s the K a shm iri for baker.Tal ib K a lah i s a well - kn own cha ra cter in Srin agar. K a lah mean s

a head, an d thi s word wa s added to the fam ily n ame by the

common folk , when Tél ib’

s fa the r, who wa s a N aqqash, or pa in ter,tumbled from off the la dder, upon which he wa s stan din g a n d

decora t ing th e roof of the Shalimar Bagh pleasure - house, an d veryseverely bruised h i s head.

Héj i Muhamma d Sadi q came to this cou ntry from B ombay six

yea rs ago, or more . He brought a pa rrot w ith hi m ; that w a s

sufficien t . From the momen t that this wa s known everybody calledh im TotaHap .

N early every person I have met wi th has a. kram, w ith whichthe ma jority are n ot a t a ll plea sed. I can on ly a ccoun t for the

extreme frequen cy of these n ickn ames from the fa ct , tha t there a r eso man y people of on e an d the same n ame, an d a differen ce some

t imes must be made.

K ra nj zl i lz, kra nj zlz'

k,pon i sa’

mm .

To take up w ater in a basket.To dr aw water i n a sieve.

K ray i/z kfiutah clai m}; fi ned/ ZJusti ce is better than worship.

1 16

K rukun be ta /z, ta il chba t Dum tah waza l Musa lmdn .

A black Pandit, a white Dum, and a red Musulman (arewicked, deceitful , characters).

K rufmn ubufr ga r g a r ka fr e clzhut ubur da r e nah za lt ,

Susmdr ma’

r ha re wdd ka re nah za lz.

The bl ack cloud wi l l on ly thunder, the whi te cloud wil l neverstep ra in ing .

The ma l icious man wi l l fight,but wi thout giv ing an answer

(15. e.,he wi l l not smite open ly ,

not just a t on ce, he wi l l

not retal iate at the time, but wi l l wai t un til he gets a quietopportun ity)Persian .

—Az abr 13safed bi twr s o a z ci dam i warm .

Az a br - i - si ydh ma tars o az udum i germ.

K ub-kul kus .7 Muflh hund ta l e }: kul .

Which is the crooked tree ? Mut'

s mulberry- tree.

Who i s the fag The badly - pa id , hard -worked jun ior serva n t .Gopd l Mu; had a ga rden ,

i n which wa s a stumpy an d crooked mul

berry tree . A l l the boys and gir ls of the n eighbourhood were won tto come an d an n oy Gopal very much by climbing h i s tree. I t

would somet imes be filled with children , singi ng a n d shouting , a n dm ak in g a great n oise . In short this tree wa s a sour ce of nuisan ceto Gopal an d everybody aroun d. The regula r reply to the quest ion , Where sha ll we play to- day P

”was a t Gopal Mut

’

s mulberrytree. Every little boy or g irl could climb i t, i t wa s so sm a ll ; a n d

n early every child in the n eighbourhood di d .

The above saying i s frequen tly cited by the un der- servan t i n an yestablishmen t ,who i s con stan tly imposed upon by the other servan ts .

They a re so small in years an d in ferior i n position , tha t everybodyfeels a perfect right to sen d them there

,or command them here, or

to tell them to do this, that, or the other thing .

K ubi s l a t dawdh.

A kick i s as medicine to the crooked ol d man .

’Ti s false mercy to try an d patch up an old, decrepid man .

K uchéh- hdnz kamz byuk.

L ike a kucheh— boa tman’

s mortar .

A fat m an .

K uché‘

h- hdn z, a cla ss of boatm en who pen n d rice at so much thekh arwar for the great folk in the city. They keep boats to carryabout the rice in .

1 17

K udarz'

s m'

chi k do]; kei beb kudut 7”

Yi i dupnam ti lt ti ikurum.

”

How do you manage to spend your days with this passionate man ?

” Whatever he says to me I do.

”

A n yt hing for peace and qui etness.

K uka r a n mukhtah chhoha n .

To scatter pearl s for the fowls.Castin g pearls before swi n e.

K akures kunuz’

za ny .

B ut one leg to the fowl .A certa in m aster - in - tra de gave a fowl to one of hi s appren t ices

to k ill for him . The youn g fellow k il l ed it an d cooked i t but beingexceedi n g ly hun gry h e wa s tem pted to break off on e of i ts legs a n deat i t . When the fow l w a s pla ced before the m a ster, he en quiredthe rea son of there bein g on ly on e l eg . The appren tice repliedtha t the bird must have been born so. The ma ster became veryangry and wen t about the room bea t in g the youn g man an d sayi n g,“Where i s the l eg ? Where i s th e l eg ?On e day , when there wa s a grea t storm and the win d blew fierce

an d cold, a cock belonging to the ma ster wa s observed to be stan ding on on e l eg on ly. The a ppren t ice wa s delighted to see this, an dwen t a t on ce a n d ca ll ed hi s ma ster : Sir , s ir , there’ s a n other fowlof yours wi th on l y on e l eg .

” The ma ster wen t outside, picked up a

li tt le ston e, thr ew i t a t the cock , an d cried “ hi sh - h - h - h ,”an d the

cook a t on ce put down the other l eg . There, you feel , sa id he tothe a ppren t ice .

“Ah , replied the young man ,“you didn

’

t throwa ston e a t tha t other fowl.”The K a shm ir i Pandit who told me this ta le does n ot kn ow a word

of En g li sh a nd extremely little Hin dus tan i. I par ticula rly a skedhim where he had heard i t . He sa id tha t he didn ’

t kn ow , but thathe had heard i t when he wa s a litt le boy, about thirty years ago.

K ukér dapci n Méh kyah r dh

B a tak tha l a n dyuttumphdh.

The hen says what a wron g I have done !I have given heat to ducks’ eggs .

An un grateful protégé.

Kuké'r ka rz’

heh mi 71247: tah pdl én kya h ka rz’

h

Of course the hen woul d have sel f- respect (if she could); butwhat would the ch ickens do ?A good an d respectable man overwhelmed wi th a large fam ily,

or ra ther degraded by i t, 73.e., he ha s to seek som e in ferior situa tionfor the boys, because he can n ot afford to tea ch them a profession ,&c., or else he ha s to steal, and l ie, a nd take bribes.

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1 1 9

K un i ha ! chhéh nah gaj zh ti h da zci n .

A sing le stick upon the hearth does not burn .

A m an i s no good a lon e .

K un i h ga bib mujhi léj .

A vessel of muth for the one ewe.A spoilt onl y child.

Muth i s a Species of leguminous plan t .

K un i h ga bz’

h shd l .

The jacka l (attacks) a single ewe.An on ly chi ld wi ll di e.

K unuz'

lat phen ta ne ahuz’

phash ta h rentan e

Just enough to go round once an d yet he fa stens it l ike a grandpagri on ly just one stroke (in the water would clean it),but he

‘

wan ts soap- nut for i t I

A poor man w ith grea t idea s an d expen sive wi shes.

K unuz’

{any p up j ci n, phut 6ha r i t hhci m n a t'

ga r ah anda r i ch

sun c n , gdmah a ndar ich acim n a i wupar ah sunz léh j ei n,p i tur ih sa nz pamm a t .

A singl e r ipe pear is better than a whol e basketful of un r ipe

pears a second wife in the house i s better than a zz’

rm i n

the v i l lage a stranger ’s abuse i s better than a cousin’

s

curse.

Z ci m i s a daughter’

s husban d’s sister.

K dr bada n as tah tser papa nas chhuh nah hi nh tih l ag ti n .

I n a gir l ’s growing and in an apricot’

s r ipen i ng there is n o

del ay .

K a shm iris say that gir ls grow faster than boys . The growth of

the latter i s h in dered very much by anx ieties, &e.

K dr chheh dsana s chhen rdwdn tah nah dsanas manda

chhdwdn .

A daughter lessen s the weal th of the ri ch man , and is a cause

of shame to the poor man i t costs a lot of money to

get her married in to a sui tabl e fami ly).

K ii r chhéh khzi r .

A daugh ter is as a heel a great hindran ce).

1 20

K fir di zik n ah I sht'

ba re.

Ta ti k la i r buchhi h ma re.

S i r iyih kha sés nawt'

h ya re.

Do not give your daughter to a man from I shibari

B ecause there she wil l die from hunger .

There the sun r ises after n ine gar is.

Ga r i i s a Space of tim e equa l to our twen ty- four m in utes. The

moun tain s hide the sun from the village un til a la te hour.There i s a very famous sprin g i n I sh iba r , ca lled Gupta Gan gs,

a fter a ta na t_sar i , a rikhi, a very holy Hin du. He wa s so holythat he frequen tly v isited Ganga, and Gan gé. was so plea sed withthe trouble which he un derwen t to see her frequen tly, that she on e

day sa id to him , You suffer much to see me n ow I wi ll go an d visityour vi llage.

”Guptan a ig ar i a sked when she woul d com e an d where

he should meet her . She replied, Thr ow your cup in to me a n d get

to your house . Wherever you see this cup aga in I sha ll be there .

The man threw h i s cup in to the wa ter an d wen t h i s way . On

reachin g h i s vi llage the followi n g day he saw hi s cup float ing abouti n a little spring ,

wherein he a t on ce bathed .

There i s a grea t festiva l in hon our of thi s spring every April.H . H. the Maharajah ha s just issued an order for six templesto be built in I sh i ba r i for the priests, &c., in con n ection with thisSpri ng .

K ri r g ag/ i ii l an‘

h m s p iyci dah ,

A daughter i s l ike a runner without h is stick .

These piyadahs or chobdars g ive their orders showing thei r sticks,a n d then the dema n ds, &c., a re pa id. The chobdar i s of littleauthority wi thout h i s stick .

K ur , kur, kar dn p anan i h ga r ih tah ihul trciwci n ldkah

kan di h g a r ib .

Crying“ kur kur in your own house, but l aying eggs in

the house of another .K wr kur i s the chuckling of a hen .

K a r i , di tsmak ydfrz'

gdman, tdr i khanfi h lesa i ha ngzh tsdpdn .

0 girl , I gave you to singhara v i l l ages, but your jaws are

tired with chewin g the shel l s.

Apparen tly a good marriage, but i t turn ed out to be a most un for

tun a te one.

Si n ghd rd v i l l ages .— Villages wherein those people live who ga ther

this wa ter—chestn ut . The Singhara i s foun d i n the lakes of K a shm ir .I t ripen s in the mon th of October, when i t i s gathered by the people

1 21

i n enormous quan tities. ( Cf. The Abode of Snow,

”p. 377

These people are called gtri- hanz. The nuts are sometimes friedwith butter, and eaten with sa lt an d pepper ; but gen erally they arecrushed in to a flour or mea l, of whi ch cakes are made. These cakes

a re eaten wi th ghi an d sa lt, &e. To the gari -hanz these water -chestnuts serve as a substitute for rice.

K ati kukur ,

The room fowl .An eaves -dropper.

Kutsamut Ia in hyuh rad darydvas mane bud pdnah hhut ba thtah bar i n Mk.

L ike a wet dog if he remained in the mi ddle of the river he

got drowned ; and if he cl imbed the bank he wetted the

people.A man who i s doing no good for himself or for others.

Kutsm'z'

khyos budah ham:sa ndik hasah.

The pup bit the man at the ol d dog’ s in citation.

A great, respectable, man n ever beats a refractory servant, but

a lways gets another servan t to do i t for h im .

Has , an exclamation for stirring up a dog to fight.

Kutuz’

gagshah, gi l t’

ye B em’

h,berth, khudh.

K i ha i kar z’

ni h, gi l i ye Thul an din i h phdh,”

K atiyci h chhi i, gtli ye K ah ki h na h bah

Akhdh di ta i , gi l'i ye Putr ah mas kahh

K iha i yak, gi ti ye f”

K hudéz'

luduk rah.

Where are you goin g, 0 water - fowlAlong the path to the field.

”

How many are they, 0 water- fowl T”

Eleven, or twel ve ( they may be).Give one tome.O water- fowl .”

By my son’

s l ife, I h ave none.

What ’ s become of them, water - fowl 7”

God has destroyed them.

”

Di stress.A woman bereft of her children— any person at al l miserable—is

often heard chanting these lines i n a most melancholy tone.

1 6

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1 23

L abah kol am’

h kanada r ih.

The tassel on the roof of L abah K ol ’s house.

This man bui lt a house so high, tha t a m an on the roof of i t couldn ot hea r any on e in the cour t below,

let tha t man shout a s loudlyas he was able. I t i s a K a shm iri custom to affixwooden tassels toeach corn er of the roof by way of orn amen ta tion .

Cited when a m an does not hear or accept.

L al shinasuz'

zam'

h lal a ch kadr

A ruby- dea ler wi l l know the worth of a ruby .

A bo'n. cha t, bon r a t .

L d lan mul ah mul .

Pri ce upon pri ce a great price) for rubies (but not forthis arti cle).

I t is to the in terest of the buyer to depreciate the goods in question .

L a n tsh budci n tah pul aham’

phi ran .

The eunuch gets old and weaves grass shoes .

Hard tim es for the ol d people who have not been able to sa ve fortheir old age .

Gra ss shoes, or rather sandals, are worn by the poorer cl asses in

K a shm ir.

L ahéshah g a r ih sutuh.Sutuk in the house of an eunuch ,

An extreme improbabili ty.

The sixth day a fter a Hin duchild’s birth birch -wood i s burn t inthe house, an d a lighted piece of i t i s passed aroun d the head of the

chil d an d of a l l the person s presen t . Thi s i s the work of the m id“

wi fe, an d the custom i s ca lled sutuk i n K a shmiri. After this pur ificatory act th e mother i s a l lowed to leave the room for a short time,

&c. Cf. San sln ' i t word sutak .

”

L ahtshas mal ha ti h tah mi l .

An eunuch ’

s property consists in his (j ewel led) throat and

(embroidered) garment .These eunuchs, who a re a l l Muhammedan s, ar e hired to sin g a t

weddi ngs or weep at fun era ls. They get a l ot of mon ey somet imes,but general l y spend i t al l in jewels and embroidery work. They

1 24

are very particular about the work a roun d the mi l ,” literally, the

border of the garmen t, ca lled the "kurtah," round the neck and

down the brea st . Most extravagan t work i s lav ished upon this partof their apparel.

L eiph ga t-gi nammaph

God forgive my boasting !Often cited by the K ashmiri, when he has promised to do any

work . He i s a fra id lest God shoul d become angry at hi s pri de and

check h im .

L dr khéwan panas rah ddha r trawan béyis .

He himsel f eats the cucumber. and bel ches in the face of the

other man .

An extremely selfish man.

L a -r l ar i t tah hut.

To pul l down a house for a room.

Cited when a thing costs more than i t i s worth.

L ar i kim’

t ur .

To go to L ahor by way of L ar.

A roun dabout way, on journey, or in work.

L ai r i s on the L adak road.There i s a tale i n K ashmir about a man who was once asked

where hi s n ose was. He di d n ot reply by at on ce putting hi s fingeron that organ and sayi ng Here i t i s but he pulled up the rightsleeve of hi s long cloak, and pa ss ing his right hand aroun d hi s head,even tually and with great di fficutly, touched hi s nose with it.

L aren bats tah bdtsan ba tah.

A fami ly is needed for the house and food is needed for thefami ly.

An em pty, desolate house, or a poverty - str icken family, or a.manw ithout knowledge, &e.

L a tah l iwa n.

( L ike a) spade for the feet to kick (and shove).A butt for the ma ster’ s anger, &c.

L a t/i k han i h la i shul .

A besom in stead of a ta il .Tur n ing good in to bad.

L a ti ye wéthmm’

h ma tiye a .

0 woman, you have come in a poor wretched state.

N at ives are great swells when they visit their rela t ives. Thisquoted when any person does not a tten d to this custom.

1 25

L av bud yayik adv.

A young in tel lect i s rich.

L ain— a boy between the ag e of twelve years,—free from care,

and able to devote himself en tirely to study .

L azan mazci li t p azan .

Unworthy people deserve to be played jokes upon .

L ej tah jeha r chhéh kum’

manzbag zci l tin pétsi h tul pan .

A lej and tekur are the same both are made from earth,both are employed in the same work, both are heated in the

same furnace, and the grass burn s i tsel f in the midst.B e

l

t

f

zareful not to separate friends, lest in so doing thou destroythyse

L e'

j an d Tékur are two earthenware vessels used in cooking one

i s a li ttle bigger than the other.

L éj tih t_szir , gag ti h tsri r .

The pot a thi ef, the firepl ace, also, a thief.All of them thi eves together .

L éj’th mi l awan .

A sharer in the pot .

Close fri en dshi p .

L ékh chhéh nah rék zi h dah‘

s l ti r z’

h.

Abuse is not bird- l ime that i t wi ll stain the hem of thegarmen t.

L el ia pha r an chhuh phak.

To stea l a pot is l ike a smel l (certain to be detected).

L och/11h ham’

k bud han .

A great matter from a l ittle ma tter .

An angry word somet imes causes mur der.

L og n ah tah j oy (i t) put phi r i t .

Coul dn’

t do the work— the lazy stupid fel low ; and so hereturned .

A man begin s a work and i s not able to fin ish i t .

L okachér chhuh bébz’

h ndr .

Chil dhood is without care.

Bé'

bth n dr , l i t .,fire in the bosom . K ashm iris whi lst squatting on

the groun d in the win ter t ime place thei r kangare un der their longcloak n ext thei r ski n . Give a K ashmi ri a kangar and he i s perfectlyhappy. Hence the words b

‘

ébih nar”come tomean wi thout care.

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1 27

L or i k mim'

t put.Measuring pattti with a stick .

A suspicious arran gement , because a properly marked yard measur e i s the proper thing .

Paptt’

a is a. course woollen cloth manufactured in K ashm ir. Thecloth i s wa shed lik e blan kets are washed i n Scotland, by tramplingthem un der feet.

L ovi ll p iflzi sa rufp fi lwun .

To extend a snake towards a man by means of a sti ck.

Any mean fa lse trick played by a frien d .

L otdmanah sa ndMap.

The seal of L otaman .

A m an careless of hi s accoun ts.L otdman was a K a shm iri banker of great fame and respectabil ity,

but most careless con cern i n g hi s books. He would put hi s seal toan y paper presen ted to him . The con sequen ce was that he suddenl yfoun d himself bankrupt, and en ded hi s days most sorrowfully

L ick mm:deik tah bud lca tih‘

g atj fiik p eidak7

If there were no (young) people, whence would the old peo

ple be born ?Young an d old, this an d t’other,Cannot do without each other.”

L ésm a ti s ldyun .

To beat a tired man ,

A sick man ordered to work, or a tired man asked to go a.freshjourn ey .

L il ies tah husas bdj ba t.A partnership wi th plunder and uproar.

1 28

Machh kyah zém'

k pdmmm’

ga l

Wi l l the fly understand the revolutions of the moth (aroundthe l ight)A place for every man and every man in his pl ace.

Mdda 'v B i l awani shah; 7um.

Madav B ilav’

s l ittl e piece of ginger .A sprat to catch a mackerel.M av B ilav was accustomed to squat down beside any man he

might see cook in g hi s food ; an d to gi ve the man a of

g inger, expecting a good share of the mea l in return .

Mdy auwi drag tout/mi , K ci ngn'

.

Phdgun auwi zcigun £505, K ci ngr i .Tsi tha r auwi muthar p i g/a i, K ci ngrz

'

.

Wah‘

ék auwz’

mb'

ek ka ti , K dngr i .

Z eyauwz’

brat yayak, K éngn'

.

Hdr auwi lai r laj i , Kdng'r i .Shrciwun auwt

'

ydwun sem i , K dngrz'

.

B d'

darpét auwz'

wéda/r peg/f. K dnyr i .Aabi d auun

'

kdsz‘

d sézmaz'

, Kéngri .K dr tt

'

k auwz'

ndrah- fz'

k lazma i , Kdngn'

.

Manj hor auwi konj i h l aj a i , K dngrz'

.

Poh auwi toh ludmaz'

, K dnyri .

January came and there was a famine for you, O K angri .‘

February came and a plot was l aid against you, O Kangri.March came and you were put to a mean use, 0 Kangri uApri l came and where wil l you abide now, 0 Kangri .May came and you were though t a senseless th ing, 0 K angri .June came and you were pursued, 0 Kangri .July came an d your youth was numbered, 0 Kangri .August came and sickness fel l to you, O Kangri .September came and I sent a messenger for you, O K angri .October came and I placed a bit of fire in you, O Kangri .N ovember came and you were a matter of an xiety, 0 K angri .December came and I burnt, even chafl" in you, 0 K angri .

1 29

The Kci ngrt or Kdngar , a s i t i s gen era lly call ed, is the K ashmiriportable fire - place . I t gen era lly con sists of two par ts, the inn erear thenware vessel ca l led kun dal (somewhat like the cha r

coal - burnerof Italy), wherein the fir e i s placed, an d i ts encasemen t of wickerwork, sometimes very pretty, being ta steful ly ornamen ted withr ings and br illian tly coloured ; a li ttle wooden or silver spoon(t_sal an ) t ied to the han dle (kan j i h) com pletes this orienta l brazier,whi ch may be pur cha sed in any K a shmiri bazar for the sum of onea n an d upwards according to the m ake and size. Should thekangar cons ist merely of an ea rthenware vessel a. litt le ornamen ted,i t is then ca lled a ma n an . These are prin cipa ll y used, I believe, inthe L eh an d L adak direct ion .

The best kangar s are sa id to be m ade in Z a in ager , a b ig vi llage inthe K amraz di strict . Islamabad, Shahabad an d Sop (i r a re a lsonoted for good kangar s, which a r e very often ca lled after the placeswhere they are mad e

,e. g.

,Islamabadi K angar or fi rm K angar,&c.

A n ordin ary pea sa n t ’ s kangar, very rudely made, i s called Gr i st iKangar, from grust, whi ch in K a shm iri mea n s a husban dman , whilea fin ely

-worked, hi ghly coloured kangar used by the wealthier cla ssi s call ed E l i ojah kan ga r from the Persian which mean s a

master, a gentlema n,or m an of some dist in ct ion .

Kangar s a re a lso to be met w ith in the bazars of those cities andvi l lages,whither oppression an d fam in e have driven the K ashmiri.I have heard of them a t B adr awah , K ashtawar , Ram -N agar, B isaul i,Nurpfir , K angra,Amritsar, L udian aan d other places ; but the kangarsmanufactur ed outs ide “

the Happy Va l ley ” a lways seem to be of avery inferior pa ttern an d qua li ty, a n d to be used by a very limitedcla ss in deed outside the K a shm i ri em igran ts.The K a shmiri i s very fon d of h i s kangar, and wherever he goes

whenever you see him ,whether a sleep or awake, at work or at play,

sitt ing down or wa lk in g, he ha s thi s li ttle fir e - place held in,on e han d

un dern eath h is loose, lon g, n ight gown - like garmen t ca ll ed phéran ,

a nd in immediate con tact w ith h i s stom ach a nd thighs. A s

be expected this very close fami l iarity gen era ll y proves very dangerous ; a. person i s tripped up by a ston e i n theway and tumblesupon hi s red - hot kangar fir e, or a chil d rolls in her sleep and upsetsthe fire- place, and burns herself, the beddi ng, house, and everything .

There a re rea ll y very few of the wea lthier, m iddl e, or lower classeswho some t ime or another have n ot been more or less bur n t fromacciden ts wi th the kangar.However, the kangar con tinues m ore popul ar than ever, and not a.

few. songs and saying s in i ts hon our are exta n t in the va lley. Thereis no doubt tha t this portable braz ier keeps ‘

off ma n y a disease fromthe poor K ashm iri , when so terribly exposed a s he i s sometimes to

the bitter win ds, freezin g ra in s, an d biting ha il — for K in g Win ternow and aga in makes K ashm ir the centre of his domin ion s and

rules supreme there.

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1 31

Mukush is a preparation of gold a nd silver leaves,&c., which arepla stered over the bride’

s face (ten days after thewedding , when she

retur n s to her husban d ’ s house)mak ing i t look much like a model intarn ished s i lver. This i s a Muhammeda n custom.

Ma hdri n i h nah wei n lcahpan tab wigi phi r'i h Mnka ra n .

At the time of marriage the br ide had not even her ha ir

pl a ited, but ten days afterwards, when she returns to herhusban d

’

s house, she wea rs a lankaran .

L ci n ka/ram. (Persian ,He lya t Sa nskrit,Alankd ra) a jewel or woman ’smeta llic orn ament.

Ten days a fter the wedding the br ide return s to her husban d'

s

house Splen didl y dressed, richly jewelled, and with abun dan ce of

furn iture an d provi sions, &c.

Ma i ti h a ti tah ma i - khdna lz ti h a ti .

Wine is here and wine- shop is a l so here.E very thi n g at han d.

Maj ka 'r dn kar i, kz

’

mI la ir ha rén r‘

éni h, r ém‘

h.

The mother cr ies, daughter, daughter thedaughter cries,husband, husband.

”

Mdj ka rz'

n“shur t

’

h, shuri h shur mah kam’

n mdj , mdj .L et the mother say chi l d, ch il d but let not the ch i ld say

mother, mother .

An orphan .

Ma.) tah 75 127 3 tsakar tak lzir .

A mother and daughter are l ike the handle and stick of a

spin n ing-wheel , (necessary to one another —and work to

gether).

Maj , gm]; thawum kdnga r pkukz'

t, bah yima i was tas dob

flmki t .

”

0 mother, blow the kangar and set i t for me and I wi l l

come after my work wi th the teacher.”

L igh t the kangar for me, I wi ll be back again presen tly, referring to the short time one is able to work during the da rk w in termon ths . Workmen come, just l ay a few bricks, &c.

,an d go aga in .

Wusta h, a teacher, here mean s a master blacksmith, or bricklayer,or carp en ter.

1 32

Maj ma hawan chhum nah kanh.

” Wa tz'

hp'

élh béh tah dah

za n i wuhawana i .”

Mother,nobody cursesme. Sit by the way

- Si de (my son),and ten men wi l l curse thee.

They who live i n public must expect to rough i t.

Map (Jadeyih i baj i ti h badeyi h.

When the mother becomes great,the pot, al so, becomes great.

The expen ses of a fam ily.

M/lj’bh ha r dandah- tuj tah shur i khyav g risah h/zur .

The mother used a tooth -

pi ck on ly, but the chi ld ate a bundle

of gra ss.

A mother ’s utter un selfi shn ess.

Mdj zh kha tah hurm’

bad .

The da ughter is bigger than her mother .

C a se greater than the origin a l quarrel. Wages above the werk .

Mdj th léh, b'

én ih léh, kor ih lék ta h hol ay ih n ah Zéh.

Abuse mv mother, my sister, my daughter but do n ot abuse

m

A Pa thén sayi ng . Pa than s are especia lly particular concern ingtheir w ives .

JlI CZt nah l a chahah ta h s i tdm s gi ldph.

The mother hasn’

t a l achakah,but the guita r has its wrapper .

Cited aga in st th e m an who ha s ha rdly m ean s sufficien t to keepbody an d soul together, an d yet buys books an d other dispen sablearticles .

L a chaka h i s the piece of woollen cloth that hangs down on the

n eck from the back of the hea d of a Muhammedan wom an .

Maj nuna s pa r utshuk zi h khalafa t hahanz chheh, B upnak,L a i l z

’

h him .

I t was a sked of Maj nun Whom do you l ike ? He repl ied,L a i l i .

1 ’

Anybody or a nythin g a man i s especia lly fon d of, i s called thatm an

’

s L a il i .”L a tl t Maj nun— a famous Persian love story tran sla ted in to K ash

m iri by a poet ca lled Muh amm a d Gam i .Mdhz

’

r tah heihi r ga r i n tah p ha r in , léj i h na h bazi n tshurmwih .

’

A garrulous, sharp, uncon scien ti ous and mal icious woman ,no oi l in the pot,

— on ly pr ideA wom an who

'

flatter s herself that she i s a s good as her richn eighbour.

133

Mohkah mél ih maga r n akha h mel i h nah.

Mecca shal l be found but not your n eighbour .

N eighbours are constan tly goin g to law a bout groun d, &c.

M i l fi tnah yd aulddfi tnah .

E i ther trouble about one’

8 money or trouble about one’

9

chil dren .

If a man has mon ey then he ha s n ot chil dren , and if he ha s childr en then he has n ot mon ey, because the children have swa llowedi t a l l up in either case, however,m an has trouble 1 1 1 thi s world.

Mal ma st tah hdl mast sand ih lchutah chhuz’

nangah mastbe-

pa'rwé.

A n aked man has less care than a man of weal th or a manof position .

Much coin ,much care ; li ttle goods, l ittle care.

Mdl - i -maf t tah d i l - i - be- rahm.

Property by gift and a heart wi thout mercy.

Mdl wuchhi t zagét .Seeing (your)property give alms.Give a ccordin g to your ability.

Z agdt (Ar abic, Zakat,) a port ion of a Muh ammedan ’ s propertyg iven in cha r ity a ccording to the rul es la id down in the Qur an , cf.Hughes

’N otes On Muh amm edan i sm,

” pp. 1 25- 1 26.

The K a shmi rishave a story con cern ing on e L akem an Dar , an offi cerof the K a shm ir governmen t . He wa s on e day ea ting pulév whena jester wa s presen t to whom he gave a little por t ion . The jesterdisgusted wi th the meagre meal, an d i n order to make thosepresen t laugh, stuck a grai n of r ice upon a n eedl e, an d laying i t outs ide h i s platter sa id, “Hfin i mi t” i . e.

, the dog’

s portion . On n ot icingthis don e '

i n such a ludicrous fa shi on a l l the people laughed, in cludin g L akshman Dar a lso.

“Wh y a r e you such a fool P” they asked ;whereupon the jester repli ed, “Accordi ng to L akshman Dar ’s g iftI have given (Mal wuchhi t zaga t).m ’

m i t, l i t th e dog’s han dful . Hin dus before touching their

food take out two or thr ee han dful s, as the ca se may be, a n d l ay i t on

on e s ide for the dogs to eat. The rea l idea of the custom,however,

i s an offeri n g to Vishnu.

Mci las chhuh mol .

P rice accordi ng to property.

Good a rt icle, good price .

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1 35

Ma l la s full: chhéh ma shdi h mm.

A mul lah ’ s beat i s to the mosque.

Matlab carr ies us hi ther an d thither.

Mam. thawih izza t tah yam tz’

h thawi h izza t.

I f an uncle honours (a man) the vi l lage wil l a lso honour

(him).A smi le from those in authori ty is worth much.

Mcimah-hiha rah ma r ano dri r nah ta lc ba r no.

0 Mamah -bihur you are worthy of death, there is neither

shutter nor door .Y ou exaggera ted,— you deceived me.

Mamah-b ihur i s the husban d or wife’s mother’ s brother .

A young woman was asked by her afii an ced husband’s mother’sbrother to come an d see her future home, which he described asvery gran d an d beaut iful. When the g irl a rr ived at the place she

foun d a very humble abode wi thout even a shutter or a door.

Man yd mah mei n bub. chhusaz’

zor ah mézman .

Whether you con sent or not, I wi l l be your guest .

Manam’

h yiy ih nah pa nan i ta h hahadti na s réh.

A manan does not get sufli cien t for i tself, how (then can it

obta in ,)flame for the hahadanMari a n is a kan gri wi thout the wicker work.Haha dci 'n. is a big con e - shaped fir e- place with holes i n the top,

thr ough whi ch they stir- up and blow the fir e, &c .

Mandachhahan lantsh tz’

m khéwan na tsi , n a tsl .

The eunuchs'

ought to be ashamed of themselves, yet theydance and ea t.

A shameless person .

Mandachhana s ta nn ah- nanna lz

Rejoi cing in h is shame.

Ta nn ah naxrma h, s upposed to represen t the soun d of the Ka shmiricithzi ra. Tom,

tom,tom, ta n n a h n adi r ta/nnan , tann an ta nn ah

m nnah,"the in strumen t is supposed to say .

Mangawan a i tahwizen tang ah-wam

'

anda 'r ta tih ti lt kar ih

mangamany .

If a beggar be placed in the midst of a grove of pear trees,

there, ev en , he wi l l beg.Habits are soon a ssumed but when we stri veTo strip them ’

t i s bein g flayed a l ive.

”

136

A K a shm iri frien d tells me a story of a beggar, whose son becamea grea t ma n . However, his fa ther still con tinued to beg . A t la ston e day h i s son put the ol d m an in to a room a n d locked the door.A t the regul ar times the servan t carried food to hi m but it wa s too

much for th e old man ,who had been accustomed for so man y yearsto stin t himself, so he onl y ate a little of th e din n er, an d t ied up therema in der i n h i s clothes , cryi n g Ya K huda,” “ Thank God," a s

h e h ad been accustomed to do on receipt of a lms .

M angun tah mtij z’

i pakun tah pa r i suz’

.

Asking, even, from one’

s mother, and wal king, even, one step,are hard.

Mangun tah mamm .

To ask (a favour) i s to die (i s, you put yoursel f under an

obl igation— you lose your independence).

Man ti n i h léj i h panza.

S ix pounds weight of anything to a three pound pot .A m an i n adequa te to circumst a n ces .

Ma nut tah p hambah dyong tah hag/uh ha rdbar .

A th ree pounds weight and a bal l of cotton and the scales areequa l .A sharp fellow without any prin ciple, who will, and can , say or

do anythi n g to accomplish h i s object.

Ma nz a tsa n chhuh kanz a tsan .

To go between to act as a surety) is to put your headin to a mortar.

A certa in man borrowed some mon ey, an d persuaded a frien d tobecome surety for him . The mean man a s soon as he had obta inedthe mon ey spen t i t a n d ran away from the coun try . The poorsur ety wa s pun ished by havi ng to keep a mortar upon hi s head fora certa in time. Mam a t_s an , chhuh ka/nz a tswn ,

”cried he, a s the

people going by laughed an d jested a t h im .

Man z gcim yeshn ah husl h r t’

m ga r ih.

Dancing and feasting in the vi l lage, whi lstHusih Run (whohas pa id the expen ses of the tamasha) i s indoors.Cited when the very person who ought to be presen t, i s not

presen t .

Ma nz g an i manzamfi s ka l ah sardctra s l a t gunahgdr as tah

bechdr a s .

The middle portion (of the fish) for the m iddle- class ma n

the head for the host and the tai l for the sinner and the

helpless.

1 37

Ma nz than tul i t dud ma th a tha n . Shekh chhuh ha’

Jaim.

K a lha n chhéh hal ts .

Rub mil k over the hands and take off the colour . The

Shekh i s ruler . There i s fear of accusation from one’

s words.Oppression .

Shekh Imdm -ud - dl n hated the Hin dus. On e day ,a day fixed for

the celebra t ion of a very gr an d Hin duweddin g, h e sen t an ordertha t n o w eddi n g wa s to take place . The people heart - sore an d

weary sa id the above words . This Imam -ud - din a lso forbad theHin dus to wear th e t ika.

Manz i s the L awson ia i n ermi s, the In dian Hinna, with which thepeople sta in the n a ils of their han ds an d feet .

Mei r pélhui g i lhci r ; (Zr hhén fl chhn tsukz’

na’

r lzi r khéni

chhi i shaj ar zei r as yi nc’un lcha ha rdti r ; k it?

" zénl chha i

taba rdar néchuv zun chhuz’

syud das tar

One should bui l d upon the bank of Mar eating ar is bitterl ike fire eating cucumbers is cool ing beware of gambl ingthe bir th of a girl i s l ike a wood- cutter to you ; but thebirth of a son i s as a straigh t turban .

Mdr i s a can a l which flows through the n orthern portion of Srinagar.I t resembles the old can a ls in Ven ice . I t i s crossed by severa l a n cien tston e bridges an d i s frin ged i n man y places wi th trees an d festoon edwi th vin es .

Afr ,Al h- i -B okhafir a,P ru/nus domesti ca .

K ei r zé'

ml chha i ta ba r ddr— L ike as the woodcutter “brings downthe trees a n d cuts them up, so a daughter i s a con tin ua l stra in uponthe father ’s purse .

Syud dastci r i s an expression sign ifyi n g prosperity.

Ma rahah tah g a r ih chhum n ah kanh .

I woul d die, but there i s nobody in the house with me .

Whosover i s delighted with solitude i s e ither a wi ld bea st or a

god— B a con .

Mar ahan ga tshan drum?dya/r ah der tah yarah der tah ba tahder .

For quarrel l ing, a heap of money, plenty of friends, and abundan ce of food are requi red.

Mon ey— to bribe an d pay court fees , &c .

Frien ds— to swear fa lsely a nd ba ck you up.

Food— to nourish a nd streng then in these troublous times.

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139

Mas wunchz’

h péth ni nda r .

S leep upon a wine- cask.

A man of property. I n the l ap of luxury .

Ma ;phuzam'

t bal ms

B reak in g a mat for a bobus.

Spoili n g a good thi n g in order to make an inferior article. Ma ;i s a large earthenware vessel. B obus i s a sma ll earthenware vesselabout the s ize of a l p basin .

The sa yin g orig in ated many years ago in this way . On e day achil d wa s playi ng fireworks wi th bobuses . He got some gun powderan d put a l ittle in to each bohus

,an d then ign i ted them . At one

t ime he cOul d n ot find a bohus, an d so he broke up a m at an d madesomethin g l ike bobuses out of the shreds. Hi s father wa s very muchshocked an d sa id, What break ing up a mat for a bobus l”

Ma ta na s mashk.

Practisin g madness.An uns eason able or impossible study.

Méta s tah kabn’

chhuh hi sdb.There is an account between the corpse and the grave.

Ma tén ha nd dup chha t’

ba layan thup .

A madman’

s speech i s a check to misfortune.

A m adm an’

s word, an d a good man’

s word, a r e thought to be of

equa l va lue, because mad men a re supposed by the common folk tobe very good. Though they s in , the people say they do not s in for

they know n ot s in , but are li ke the beasts of the field.

Ma ti s chh'

éh ba tanz’

wz'

r .

A madman is on ly anxious about his dinner .

Ma tl ab chhuh t_sa §dn put- l a b.

Matlab cuts the back wal l of the house ,

Any thi n g to accompli sh hi s pur pose.

May a nah ba tah tah P a y a nnk Dumb.

The Mattan Pandit and the Pattan Dumb.

There wa s a Dum b from the vil lage of Pattan ,who had to take a

letter of the K ardér’s to the city. (Kardar i s the Hin duoverseer of

a vi llage, a governm en t ofi ci a l , whose bus in ess i t i s to see thatH . H . the Maharajah gets hi s proper sha re of the gra in .) The letterwas delivered to the man at even ing time

,an d he rose early the next

mornin g to go to the city. I t wa s so dark when he got up tha t hecould n ot see wha t he was about, an d so h e put on the first garmen t

that came to hand, think ing it to be hi s own . B y the t ime the day

140

dawned he had proceeded far on hi s journ ey, an d the more sorrowfor hi m that he had wa l ked so fa st a nd had so man y m iles to re

turn for he foun d that he had clothed him self wi th hi s brother’ sw ife s lon g cloak in stead of hi s own . He determ in ed to run back a s

quickly a s possible, because, sa id he, I have sin n ed i n that I havedon e thi s thin g , an d I must rectify i t by a l l mean s wi thin mypower. Sohewen t ba ck to hi s house . quickly, cha nged h i s cloak , a nd

started off the secon d time, an d when he reached Srin aga r, he car

ried th e letter to i ts destin ation , an d then wen t to Sed, L a l Déd’

s

tea cher, an d told hi m what si n he h ad unw ittingly been guilty ofan d asked h im what h e must do to aton e for i t. Sed ordered h imto vi sit a certa in B rahman who resided at Ma ttan , an d expla in ma t

ters to him .

N ow thi s Brahm an was a very bad character, an d was at thatt ime livin g wi th h i s brother

’s wife. Wh en he heard what the Dumb

h ad rela ted to him , he fell in to a pa roxysm of grief, an d kept on

sayin g, “Wha t a sin n er I am ! Here i s this poor fellow i n such a

terrible state simpl y because he on ce put on h i s sister - in - law ’s cloak,

whilst I, who am living day after day wi th my sister- in - l aw, do n ot

have the slightest qualms of con scien ce .

”The B rahm a n a sked the

Dumb wherefore he h ad come to him , a n d who h ad sen t him . The

Dumb replied that Sed had told h im to come . Then they both, theB rahm an an d the Dumb, visited Séd a n d a sked h i s coun sel . The

Dumb wa s quickly dism issed with the order to perform some verysma ll pen an ce . The B rahman was deta in ed a lone wi th Séd for

m an y hours. Sed told h im that the on ly a tonem en t he could make

for h i s en ormous crim e wa s to offer him self a s a bur n t - ofi er ing to

the god . The B rahm an accepted the advice, ordered the pile of

wood to be prepared, an d was burn t .

It i s wr itten that if a ny man g ives him self up to be burn t uponthe pyr e he sha ll a sk anythin g that hi s heart may wish for at the

t ime of burn in g, an d i t sha ll be gran ted him . Accordingly thisB rahm an wa s en quired of a s to what he liked . He an swered, Iwa n t you to g ive m e some m il k an d som e flesh. When Sed heardhi s reply, he became exceedi n gly sorrowful , an d sa id to th e peoplewho crowded aroun d the burn in g man 0 people, this m an wi ll become a Muhammedan k ing ,who w ill destroy a l l our idols an d ca st

a l l our shr in es down to the groun d.

” This prophecy was fu lfilled.S ikan da r, sur n amed Butsh ika n, or Image breaker, wa s the sixth

Muhammedan k in g of K ashm ir an d reign ed in 1 396 A .D. Hedestroyed a l l the Hin dutemples a nd broke their idols in to pieces ; an dwhen there rema in ed not an other temple for this mon ster to destroy,h e determ ined to go toAm ar anéth an d break up the sa cred emblem ofShiva , whi ch i s there i n a cave . On arriv in g a t Gan esha B a l on theway , he struck a blow a t Gan esha (the son of Shi va by a daughter ofHimalaya). There i s a fragmen t of a rock here, whi ch lies in thetorren t of the L édur , an d h as been worn by the angry wa ters in towhat the imaginative min d of theHin dfi discovers to bear a strik ing

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lik eness to the head of an elephan t, the represen tation of Ganesha— a trunk an d a pa ir of eyes have been pa in ted on by a n ativear t ist), an d broke h i s kn ee . B lood flowed forth i n such abundan cefrom the woun d that the whole stream wa s colour ed by i t . Seeingthi s Sik an dar became very much frighten ed an d left off h i s sacr il e

g ions works, an d return ed home.

Ma tta n ,a celebrated sprin g of water in the vi llage of Ma ttan or

B awan , n ea r to whi ch are the magni ficen t ruin s of the temple ofMartan d or the sun .

P a tta n i s a li ttle vil lage in the Bang il pargan a .

Ma tya n aney ih noshri, suh ti h ma teyih.

The madmen brought a daughter - in - law, and she alsobecamemad.

Evil communi cation s corrupt good mora ls.Mdydmimun i nosh.

Mayaram’

s daughter - in - law.

A con trary person .

Mci yci rdm’

s daughter was celebrated for her con trariness. She

a lways di d the opposite to wha t she wa s told. Tell her to bringwater, an d she woul d br ing ea rth, &c . One day a frien d advi sedh er father- i n - l aw to order the g irl to do the very opposite of whathe wa n ted. Accordi n gly the m an on e m orn ing a sked her to jum pin to the fire . She wen t an d dr own ed herself in th e river, and therewa s an en d of her ; an d the father- in - l aw l ived happil y ever afterwa rds.

Méh chhamgdmutg g ra fla s ta l p hasi .My h at i s under the m i l l - stone.

A work to be don e— n o a lternative .

Pha si i s the cap of a Y ach or Yech, the classica l Yaksha s . Some

say tha t this cap i s made from the sk in of some anima l— perhaps, thej acka l ; whi le others declare tha t i t i s perfectly whi te— a nd that i sa l l on e can kn ow about i t . This cap possesses won derfu l powers .

I t i s a m ist - cap (n ebelk appe) by which the wearer becomes in visible(cf . Schwartz ’ Der Ursprun g der Mythologie da rgelegt an grie~

ch i scher an d deut scher sage, p. 247) an d the person ‘who should

be so lucky a s to obta in on e, can compel the rightful own er to doh i s bidding— to brin g gold wi thout stin t. to furni sh the rarestdelica cies , an d to remove the greatest difficulties .

The Ya ch or Y ech, however, rema in s the humble servan t of the:

possessor of hi s ha t onl y so lon g a s that precious a rticle i s kept safelyeither un der a m ill - stone, or un der a vessel con ta in in g sadurkén z

(i . e., rice water kept i n a ghara for severa l mon ths un til quite sour,a n d then cooked with sa lt a nd spices ; an d drunk, especially, duringthe hot season). From undern eath these two things a Yach can notremove h i s cap, though he could carry great rocks and with a brush

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143

be, range themselves in order a t a bout a distance of two yards fromthese holes, and on e after an other try to fling a walnut in to the b ighole. If the first player succeeds he i s ca l l ed mir , un til some otherplayer, also, gets in , when thi s other player i s called mir, and so onunt il the last mir player. If however a player fa ils to get hi s walnutin, he i s ca l l ed ph ats . When a l l have tried, the la st mir,who i s thegreatest man

, collects a ll the walnuts fr om the other players, andholding them in both hi s han ds together over the m iri hole he letsthem fa ll. As man y as fal l i n to the m iri hole is hi s ; but those,whichchan ce to fa ll outsi de ar e ga thered by the secOn d m ir an d droppedby h im in the same man n er. Shoul d i t happen that after a l l themir player s ha ve tried, there are still on e or two wa lnuts left,whichhave not fal len in to the mi ri hole, then the phat_s player, if ther e i sone takes them, an d holdi ng them in the same fashion , but abovethe pha t_s hole, tr ies hi s luck. An d so the game con t inues.

Mi rzah R azakan gadah dr ah.

Mirza Raza’s necklace of fish .

A shameless man .

This man was a governmen t debtor, and not being able to pay hi sdebt, he was ordered by the king to parade the streets, wear inga necklace of fish . He did so, a n d after he had gone the roun d andreached hi s home, he took off the n ecklace, cooked the fish, andate them .

Miakt'

n Shdhun dstci n, br a ngaih thad tah sha raj‘

d n ah hznh.

Mi skin Shah’

s ziarat ha s a lofty tower, but there is no

honour attached to i t.A wealthy, but an ign oran t, l ow - bir th man . A well - dressed fool.Z 'i dm t i s a place to whi ch a pil grimag e i s ma de .

Misk in Shah’s ziara t i s a. beautiful bui lding i n the Surah -tengdi v ision of the ghényér di strict of Srinagar.

Mi ts ai ta iak sun gagshnnat .

I f you pi ck up earth may i t become gol d to you.

A Kashmiri ’s bless ing .

Mi ;pand tah zi t am .

A pleasant sneeze and long l i fe (to you).A K ashm iri blessing .

B y a. pleasan t sneeze i s mean t a. si ng le easy sn eeze, that does notg ive pa in to the throat, or to the n ose, or eyes. If such a sneezehappen s when about any of the seven Specia l works mentioned below,

and quoted from the San skri t work V arah i ya , then i t i s a really goodomen ; some say that good fortun e wi l l meet you, an d others thatpeople must be speaki ng well of you (a s foolish people in Englan ddo when their ears burn i n a pecul ia r mann er). The Véréhiya says( i .)sneezi ng is a good omen if it comes at the time of taking medicine,

1 44

Remember this for you w ill not n eed to take another dose (ii.) sucezi ng i s a good om en if i t comes a t the time of settin g out upon a horse ;( iii.) sn eezing i s a good omen if it comes at the time of argumen t .

To him who sn eezes, or hears an other person sn eeze, it mean s

success ; (iv.) sn eezing i s a good omen a t the time of ret iring torest (v .) sn eezin g i s a good omen a t the time of eating

”

; (vi .) sn eezi ng i s a good om en at the time of readin g ; (vi i .) sneezing i s a goodomen at the t ime of seed- sowin g . G reat sha ll the har vest be .

Except on these seven occasion s i t would be very unwise for aHin du to do any other work, if he himself should sn eeze, or hearanybody else do so.

However, above an d beyond these, at a l l times, even On the sevenocca sion s quoted above

,the sn eeze of (a ) an unm a rried girl ; (6) of

a wi dow ; (c) of a barren wi fe (d) of a shoemaker’s wife (e) an d of

a wom an sick from cholera , i s an extremely bad omen . L et n ot a

Hin ducommen ce any work , when he hears such, but si t down a nd

recon sider what he i s about to do or say.

’ Cf . “Pun jab N otes andQueries," V ol . I ., notes 776, 949.

M i ts at tul azik tadz'

h ba n i la.

I f you wi l l get earth , then get it from a big mound.

If you must work then get the service of a great man .

Mol at lcfrcij z ka rt/z suit tz'

k gag/i ii mcij t'

.

I f the father marries a potter-woman she is the mother .

A secon d w ife.

Mol ga v Lsrol tah mcij yayik an d.

Father is a tsrol and mother i s a nest.

Tsr ol i s a Muh amm edan sect, who have the choice of thr ee em

ploymen ts . They can become j a ilors, or bootmakers, or beggars.

If they select th e latter they visit everybody ’ s house, an d gen erallyget something . Muh ammedan s outside their sect do n ot eat w iththem . They are sa id to be most un kin d to their chi ldren . Therear e about two hun dr ed fam ilies of the Tsrol sect in K ashm ir. Cf .n ote to K a shi r i h Laha i ga ra h

”for their orig in .

Ma l gutgfium wow /z, moj ga tflmm sak, khéma has tr a it tah[com kam has nah ak, tas l ag i hék kln mt, suit dapi hamungaj i k ka 'run ma thur

, buk ldyafia s ma le.

0 father, I wan t another father : 0 mother, I wan t my own

mother . ( In the old days) I used to eat (with them)abouttwelve pounds of food at one time, and did not even on cework .

0 may he be wounded, and say to me pour water over mytoe and then I wi l l slay him with an axe.

A step -paren t.

1 45

Mo! moj grmkdzi, akic rdzi ta h aki s bdzi .

Parents are l ike judges, they are satisfied wi th one chi ld anddispleased with another.

K dzt (Qézi) wa s a Muhamm eda n judge in a l l cases of l aw ,

whether religious,mora l, civi l,or criminal . The office is now virtua llyext in ct un der the B ritish Governmen t .

Mol pdmi r, nechuv Ma rci d B eg .

Fa ther— a wa ter - carrier, and sou— Murad B eg.

An upstart .Murdd Beg was the head of the chobdars i n Gul i b Singh

’s time .

These people ca rried a s taff, an d besides the ord in ary work of a

cha prasi, they executed the state pun ishmen ts,such as serving a summon s , dogging ,

&c.

Pan jabi .— B <i p n a.mdre vi tar i patwr gol -amddz.

Mandi }; n i s l n’

h r am?mci nga i .

Asking a husband from a widow.

Drawi ng blood from a stone .

Mari ya]; ma ! kicét chét tak kakkav .

To eat a big pot ofmong to drink ; and then to run away.

An ungrateful servant . Un t imely dea th of a cow or horse.Mong.— Pha seolus Ma c or Ra di a tus a vetch or kin d of kidney

bean .

K akka 'v is a species of partridge, but here i tmean s to fly or run

away ; to disappea r.

Marduk mdl as chlzuh kkord - u - bord.

A dead man ’ s estate is eaten and taken away (i . e., the de

ceased’

s descendan ts quarrel over it and even tual ly carrythe matter into court).

Marduk ti le chhuk pdr’

esas the «Mari n .

The dead even Opens h is mouth to get the paisas.The exceedi n g love of money .

Hin dus place som e pa isas wi thin the mouth of the corpse justa fter death. Cf. N ote to Ayes ma te,

” &c.

Mordas ski m/zmar i t mar tabah hurdn .

A fter death the man receives greater honour .

Demorta i s m‘

l 'n i si boa/um.

Morda s chhi k waddu bihi t, ba ta s chil i /1, waddn wudam’

k.

People weep for the dead si tting down, but they weep for thebread standing up.

L oss of bread i s greater than the loss of cne’s friends .

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l 4«7

I I I/nah , mun i h Phdti kamih na i hen/z.

Poundi ng pounding, O Phati , but n othing anywhere.

Workin g l ike a horse an d Spen ding like an

t j

ams —nothing for the

ra in y day .

M rim'

s n ah l iwun hdm’

s nah nas t chhuh thawrin.He wi l l not let the whitewash remain on the wal l or the nose

upon the dog (so can tankerous is he).

Murddi , h zi l . G'a'

r'

i j ih ma'

thul . Wcid ha r . B ci d peyzyz’

.

O Muradi , h ii l . The k itehas taken the egg. Give an an swer .

L et syphi l is attack you .

A K a shm iri curse .

The k ite ha s tak en the egg, mean s“Death has taken your

chi ld.

Hai l i s the soun d m ade for driving away k ites .

M us ah K ha’

mun ka sta r .

Mi’

i sa Khan’

s n ightingale.

An obstin ate fel low .

This wa s a celebrated bird,which would sin g when its ma ster didn ot wi sh i t to s ing , an d v i ce v er sci .

Musa lmén ma r ih drcig'i . B a fah ma r ih Mag i .

Musa lman wi l l perish from starvation, the Pan dit wil l per ish

from cold.

I t i s impera tive upon th e religi ous Pan dit to ba the i n the mon thof Jan ua ry

,a n d n ot a few die from so

’doin g . The ordin ary Musa lman i s n ot a ccustomed to fa st , an d so i n fam in e t ime i s not able tobear the lim ited livin g so well a s the Pan dit can .

Mag correspon ds to our mouth of Jan ua ry.

Mut g a l put- ddr ih hula i he’

t a tah ba’

r ih .

The madman escaped by the back window taking h is wifeupon h i s back .

A man who forsakes hi s fa therlan d, &c.

Mydm’

h hai nz p i sho tah wug r ah dulyo, tah m mah fu lyo.

My drop of v in egar , pot of un stra ined r ice, and pinch of sa l t.That i s best which i s a ccording to on e

’

s l ot a n d tem peram en t .

K dn z i s rice- water kept til l sour, a n d then used w ith fish , &c .,a s

vin egar.P ish, l i t .

, a flea , but here m ean s little, an a tom , a drop, &0 .

Wugr a h i s un stra in ed r ice . Th e poorer cla sses do n ot stra in theirrice , a s the doin g so would con siderably lessen the qua n t ity .

B ut i s a large earthenware vessel, b i g enough to bathe

1 48

Myon dsi t chon gav, manyun hyut tah ashucl gav .

I t was mine and became yours, and when l began to ask fori t, it was (as if) col lyrium to me (i . e., something to be

much desired).To g ive away a thing an d very much wan t it back aga in .

Myon kdfi watp anun wachh.

(Would that you would take)my pestle (and beat)your ownbreast with it.A K ashm iri cur se .

My ii jh gdmas tah kr zi fh pa num’

s p dna s.

Sweet to the v i l lage, but rough to one’

s ownsel f.Char ity beg in s at home. A gentleman should show himsel f such.

i n hi s own house

149

N éddn a i zén ih zi k ndddn chhus,adah chhuh nah mi dci n .

I f the ignoran t man knows that he is ignorant, then he is not

i gnoran t .

N ddci nas na sz'

ha t kar un i goyd kih panzen nun dyun .

Giving advi ce to a stupid man is like giv ing sal t to a squirrel .

(Cm:bono'f)

N a da r'

én mal tah dambuk hi t.Wish of n adur, but preten ce of dumb.

A li ttle, very li tt le more, if you please and a l l the t ime he

wan ts a pla teful .

N adwr i s a vegeta ble grow in g in the city lake, (the sta lk of the

L otus -N i lmn bium). I t i s eaten by a l l n at ives dur i n g th e wi n ter,becaus e of i ts heat ing qua lities, but i t i s especia lly eaten by Hinduson the ann iversary of a rela tive ’s death, when n either fi sh

,n or flesh,

n or tur ni ps, &c., are a ll owed for food, an d on other great days also.

Dumb i s thi n , sma ll n adur.

N ade mim samj hog chha t’

i nsdnah sa nz zindayi .

A mela by the ri ver (a l l al ive with excitemen t one minute andquiet the next) is l ike a man

’

s l ife.

Wha t i s your life I t i s even a vapour.

N adha raml not.

N adhar’

s fright .Any specia l fear.N adha/r i s a cormoran t

N d—fahm gav sui , yas nci-fahmas su

‘

ét kom gag-shi l l .He is an uni ntel l igen t man, whose business is with an un in

tel l igen t man ,

A m an i s kn own by the company which he keeps.

N af a s chhuh san ddwoin tah tsdrah ha ra ndwdn .

L ust causes a man to break in to a house and rob.

A glutton will stea l .

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151

N ah tra n ma nz nah truwdhan mans .

N ei ther i n three nor in thi rteen .

A partn ershi p by n o means .

N a l ah Rdzun pa l av .

N a la Ray-Jr’

s piece of cloth.

The clim ax of distress.N a la Ray. began hi s reign well . He was just an d holy, and

everybody respected him . B ut i t chan ced tha t on e day, whi le hewa s out ea tin g th e a ir

,he saw two or three men gambling, a nd

n oticin g that they each on e seemed to be most excited over the

game,he thought that i t must be a very in terestin g mean s of amuse

men t a n d determ in ed to lea rn i t . A ccordin gly, when he got backto hi s pa lace he ca lled hi s w ife an d began to gamble with h er .

He grew more an d more in terested in gamblin g , un t il a t last un dero n e or a n other form i t wa s h i s hour ly amusemen t . Hewa s won t tol ay very hi gh stakes ~ sometimes a pa la ce , sometimes a n a rmy, an dsometimes a lakh of rupees . Rajés an d other grea t m en cam e fromdistan t coun tries to play w ith h im ; an d a s h e was more often nu .

successful than successful, he soon lost a l l hi s coun try an d h i s

fortun e, a n d escaped in to a foreign lan d. He wa s wan dering withhi s w ife in a jun gle in the stran ge lan d on e day, when n othingrem a ined to them both but on e large wrap, which they cut in to twopieces an d made two wra ps of. The Raja told the Ran i, Damyén tiby n ame, to wa l k about the jun gle in on e dir ect ion an d see what shecould obta in an d he would go i n an other dir ection . A pea san t whohappen ed to be i n the jun gle met the Ran i an d gave h er three driedfi sh . She took them to her hus ban d w ith grea t deli ght, an d he toldher to go an d wa sh them i n the r iver. A s she wa s wa shin g thembehold ! amr it , the wa ter of life, came forth from her thumb an dtouchi ng the fish m a de them a live aga in , an d they escaped i n the river.She wen t an d told her husban d, who did n ot believe her

,but

thought tha t sh e had eaten the fi sh . The poor wom an wa s v erymuch hur t at h er husba n d’ s wa n t of con fiden ce in her , an d wa s i nmuch fear lest h e shoul d forsake her— leave her a lon e in that desolatejun g le. .So she a rra nged the bedding (which con sisted on ly of the

divided wrap) ,

in such a way a s that the Raja coul d n ot possiblya rise from hi s bed i n the n ight without di stur bin g her . He wa se n veloped in on e side of the wr ap, upon the other side of which she

wa s lying . Th e t a however defeated her plan s by cutting hi s

pi ece of the wr a p ; a n d r an away . On the road a sn ake bit him an d

hi s whole coun ten an ce turn ed quite bla ck a n d wa s so changed tha tn obody woul d have recogn ised in him the N a la Raja. However hesurvived an d wen t a n d took service i n a nother Raja’ s establishmen t.

The Ran i fin din g i n the morn in g that her husba nd had aban don edh er , resolved to go un to her fa ther’s house . Her paren ts wereterribly shocked a nd grieved to find their daughter i n such a state.

They comforted her, arrayed her aga in in fitting garmen ts, an d

1 52

promised her , that if her husban d did n ot appear by a certa in datethey woul d arran ge for another m arriage. N ews wa s sen t to a l l the

Rajas to a ppear at a certa in date, because on e of them woul d bechosen a s the future husban d of the beautiful g irl.Am on g the man y other Rajas which were presen t on the appointed

d ay wa s the Réja in whose service the N a la Raja wa s employed.N a la Réjé a lsowen t w ith h im an d when he had opportuni ty on theway , be related to hi s ma ster a l l that had happen ed to him,

— hi s

gambl in g propen sit ies, h i s ruin ation , hi s life i n the jungle an d h is

a ban donm en t of hi s wi fe there. When the Réjaheard this he wasdumbfoun ded w ith a ston ishmen t, an d fell a t hi s feet, My brother,

”

sa id he, why did you n ot tell me a l l this before P An d he gave un toh im h i s own man tle an d sword, an d appoin ted un to h im a full numberof servan ts . Thus they reached the Ran i ’s paren t ’ s palace. The

other Réja in troduced N a la Réjé an d recoun ted a l l that he had heard.Grea t was the rejoicing in th e pa lace that day an d man y days

a fterwards — for the lost husban d an d son h ad been foun d. Howg lad wa s N a la Rajé How ha ppy wa s Ran i Damyén t i ! Gifts werelavished upon them they aga in lived in a gran d house h ad servan tsa nd horses, an d every luxury ; an d were happy ever afterwards.

This story was told me by an i gnoran t Pan dit, an d va ries fromthe origin a l story, for which wide Mahabharata, Parab. III .

N a l am,ka l am, ya ha l am .

Denial , the pen , or begging.The way the Pan dits m ake a livin g .

Muhammedan s cite this con cern in g their Pan dit brethr en . Th e

say that they l ie, they wr ite reports, petition s, &c ., or they beg .

N dl 'i gom tah mi l wulnam.

He an noyed me and leaped upon me l ike a serpen t.A troublesome,worryi ng person .

N d l i nah zap tah mdl i ndv.

N ot a rag over the body and her name Mal i .Mal i , 8. fem ale n ame, from mai l , mea n in g wea lth, property.Pan jabi .— Akham. te a/nhdn te ndon N amSukh.

N am a i wuthih tah mdza s dag .

Maz a i wuthz’

h tah n amas day .

I f the nai l r ise there i s pa i n to the flesh .

I f the flesh r ise there is pain to the nai l .L ove m e, love my dog .

N ama n mi ts hama n ki ts

Why is there dirt in the n a i l s ?

You’ve got n o fam ily. Why do you go scraping in the

mon ey ? To wha t purpose are you soiling your han ds

1 53

N ameddn am chfiui rdlza t - i -

flmam.

Ignoran ce is the peace of l i fe.

K n ow n ot an ything about an yone, or anything, and you sha llpreserve your peace.

N ammidun fiyuk dam, diwci n .

He boasts l ike N imrod.

K i ng N imrod was a great oppressor, an d became so proud a n d

in depen den t a s to say there wa s n o God a n d if there wa s , he daredh im to do h is worst . A t la st there came a voice from heaven bidd in g h im to repen t but N im rod thought scorn con cern ing i t . ThenGod sen t a m osquito wh ich entered N imrod ’

s n ose a n d pen etra tedto the bra i n causin g h im con sta nt agon y. E very t im e th e pa incame

,the k in g used to sen d for h i s servan t to bea t h im a hun dr ed

blows upon the left temple with a shoe . Even tually he wa s so wornby the pa in tha t he di ed .

N anawor pakun j ci n kuhsia nah ta ng .

B etter to go barefooted than to wear shoes too narrow.

N a ndap zir i Izdnzi nén l dwah l ug dyci r a n .

K aka n r fipéya n kam’

haz’

dembafi- lzflkah nd'v.

Sa rmah sci z tslzdizdci n j umka lz g ray /[l l mci rci n .

B tizi ta v dyd ran lag/a l l kha cha r tsav .

I eizki f

r fipéy ik n er a n ka l am chl n'

k ddran .

Toshci n g a r a h zan r dsfi lzét d i .

Sa ndci m'

m'

h wi zz'

h afsos l ci rdn .

B fizi ta v dyd ra n kyah [t i me/ta r tsci v

P dhsa s mi n gaLSka’

n fizul a n 1 62mm .

K hudciyi lz wci n n ts/um l ak fendt'

kl wiv .

N an d i t (I d/ta n tdr a tsi/z ldr a n .

d i tav dycir a n kya h kl mcka r tsci v.

The money of the boatwomen of N andapi’

i r became rusted.

They sol d one boat- load of vegetables for eleven r i'

i pi s.

They seek for col lyr ium to wash their eyes with, and shake

thei r earrings (wi th pride).Hear what a l loy en tered into their mon ey .

When they go out to change a r ii pi they hol d out their

skirts for the pa isas

And on return ing to their houses they rejoice as if they hadbrought a k ingdom .

The buyer gets vexed at the time of buying .

Hear wha t a l loy has en tered in thei r rupi s.a:

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1 55

N a n i s 20 1mm chhuh sudur p urun .

To set up a n aked man with clothes i s l ike trying to fillthe ocean .

Reply to a poor debtor, or great spen dthrift, to whom R s. 1 00

would be a me re trifle.

N a n is wurun here m ean s to set a man up in a busin ess, tostock h i s shop, an d marry h i s daughter, (to.

N a r zim’

k tah nadur si n i k bada l .

Reed in the pl ace of firewood, and the stalk of the lotusinstead of meat .

A stupid a rra n gemen t.

N a dur i s the sta lk of the L otus which grows abundautly i n the K a shm i r lak es, a nd i s ea ten la rgely b y the inhabitan tsof the va lley. Hin dus cut up the sta lk in to sm a ll pieces, cook i t

w ith oi l an d spices, a nd eat i t a long wi th fish , &c.

a r ah d rdv sun kyulz.

L ike gol d come forth from the fire.

The better for h i s s ickn ess, tria ls, &c.

N dr ak wi zi lz ky 121 klzanun

Digging a wel l a t the time of firePan jabi. -

’

Ag l a gi dn khdh kha tau nci

N a r a s ndbad tah tul a r ih ma nakh, tah ha l am ha l is rdn ffiax

da cich .

Suga r- candy from a reed ; and honey from the bee and grapesfrom a very crooked v ine.

God brings good out of bad.

N a st tsa tha i tah taba r a’

k takhci .

Cutt ing your nose i s l ik e cutting the tOp of a babar (it on lygrows the stronger).Cited to a sham eless person .

B aba r (Persian , R/thcin ), th e sweet ba si l.

N d fa k ga nza r i t tah r n s mi n i t.

Coun ting the pieces of flesh a nd measur ing the soup.

N o cha n ce for a thief un der such a m a n a s tha t .

N a ti ch dima i n a /i tresh, ka lyuk wa n da i r a t .

I wil l not give you water from the water -pot to quench yourth i rst therewi th, but I w il l gi ve you my throat

’

s blood.

Great words but li ttle deeds .

1 56

t fsnhnh tah dngun chhufm tsul .

”’ anahhah tah wa n chicam dur i h .

I woul d dan ce, but the yard is sma l l .I woul d speak , but the jungle is distant.Fear on a ccoun t of circum stan ces.

N a tsafn ti l/l pdna i tah twig/ (i n ti h pdn a i .He h imsel f dances to h is own pl ayin g.

A fool who laughs a t h i s own rem a rks .

N awi lz ha ndi g i nddn pumba r i h dasha n p ardn i lt hanoh'

p osh/i n pa sha n ta l .

The chi ldren of the new wife a re pl ayin g with the fringe of

thei r father’ s shawl , whi le the chi ldren of the old wife are

crying under the roof.

N ayi h a nda r p a z.

A fence on the pl ateau. (Cui usuiAn un necessa ry work a n d expen se .

M ia kar i s ih babes tah mciyth mzi z wei s‘

es n ah kfia lflz

N da kar izd ltd/ms tah laci ka n i lz chap ci t ldya s ga l i h

We should ask our paren ts for a nything we may want

because their body wi l l not con tain them, they wi l l be so

happy to giveWe should not ask our elder brother, or his wi fe, for anything,

as they may give us a slap upon the cheek .

N ebar ak nundbon tah and’

ar a k tshutsafi Icon .

Outside he is beautiful ly and splendidly dressed, but inside heis an empty wa lnut .Hypocrisy.

N éba r imis ma ltyni vz‘

s ga tshih dsun tz’

di ta]; p a dur tah yd!

ta l l chdl, ddr tah Mr .

To the man with employmen t the turban (must be r ight),the feet (preper), the hai r (behind the ear), the character(good), the bea rd (trimmed), and the n eck (clean). ( 13e.,

he must m ind h is P’

s andQ’

s, or el se he wi ll be turned out

of his employmen t).

N échivi hand wci nyan a s sumb, g/ad clai ms cinganas sumb.A boy about the size of an egg

- plan t has a stomach about thesize of a courtyard.

Wa ngfa n i s the Sol a rium melongen a , ca lled Brin j al i n the pla in s.

1 57

N eka n chhuk K hudci i khusk.

God is plea sed with good people.

N eka n l ai r ta lc bada n p hulun .

The good are troubl ed and the bad blossom.

“ The ungodly, who prosper i n the world ; they in crease i n riches.Ver ily, I have clea n sed my heart i n va in .

”— Psa lm lxxiii. 1 2,1 3 .

N eko, ne/c ka r tah bad Zabik pdn a t .

0 , good man, do good ; the wicked wil l receive h is deserts .

N ekndm ckhuh ga g /wi n yéts/rci l i ta]; badncim ckhu/z g a tj hdn

j a ld .

A good n ame comes after a wh ile, but a bad name is soon

obta ined.

N e lmci m ckkéh belch daul a t .

A good n ame i s the root of wea l th .

N émciz clzizélzf a rz tak luj chira l: Icarz .

P rayer is a duty and plunder is a debt.A Pa than sayin g .

N émdzi szmz unguj .

The finger of the prayer .

B ecause sen ten ce aga in st an evi l work i s n ot executed speedily,therefore th e heart of the son s of men i s ful ly set i n them to do

evil . " — Eccl. viii . 1 1 .

A Pa thén of high fam ily while say in g h i s prayers i n the Jum a

Ma sj id here wa s very m uch an n oyed by an oth er m a n pok in g h im

from behin d. He gave h im on e rupi to desist. The ma n left off

an n oyin g this worshipper,but wa s en couraged by the presen t to

prosecute h i s w ickedn ess upon som e other worshipper. Th e otherm a n , however, wa s n ot of such a qui et di spos ition a s th e Pa thén ,for he a t on ce rose up, drew hi s sword an d struck off the troubler’ shea d w ith on e stroke}

N iyaf

a s mdj ub d iy i fz ta s K hudci z'

.

God wi l l give a ma n according to h is wish .

Delight thyself a lso i n th e L ord ; a nd he sha ll give thee the

des ires of thin e hea rt .

”—Ps . xxxv ii . 4 .

N os/t yag ibfréti za n (i s yéti .

The daughter- in - law wen t for a mon th (to her father

’

s house)and it was as i f she had not been away at a l l (time passedso quickly because they were so much happier during her

absence).

Daughter - in - law s a re a con tinual stumbling -block to the otherinhabitan ts of the house.

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1 59

N ov n a tsui tah pa rdn i d iwa i .

N ew dan cing and an ol d fa ir .

When a ny ma n i s seized on som e charge, the kotwfi l comes, sipah is

come. a n d a crowd ga thers a s if to an old - established fa ir ; and the

people a lmost dan ce wi th excitemen t .

N ov 7 t hyuh .

L i ke a n ew water -

pot .

A m an fresh and strong , spick an d span .

171271; ndbad tah ti l pha l i l ah tah z iin tsandun tah ba tah mulch

tah.

Sa l t as rare a s sugar, oi l as scarce as oin tmen t, wood a s if

sanda l , and din ner (i . e., food) l ike eating pearl s (so expen

si ve).Hard t imes .

N an n izén n ah bazzézah -wdn tah buchh m’

zén nah wdzah- wdn .

Take not the naked man to the cloth - shop, or the hungrym an to the cook- shop.

An other version i sB uchh g a tshi h n ah nyun

fwdzah-wdn tah mm ya §§hi h nah nyun

duhi - wdn .

The h ungry man must not be taken to the cook - shop, and

the n aked man must not be taken to the washerman’

s

house.

N zin , ti l zydf, a thah myon

More sa l t an d oi l , and my h and i s sweet .

G ive m e the m oney, a n d I w ill tran sact the busin ess g ive me the

tools, an d I wi ll do the work .

N ii mm mdv .

Wool i s obta ined by givin g sal t (to the sheep).Mon ey i s n ot was ted on some people an d th ings.

N um'

h udm'

h ha n d tsi n ih- dshnév .

A supposed gran dmother’

s charcoa l - rel ations or acquain tan ces.A cousi n of the fifth or s ixth rem ove .

Cha r coa l - acqua i n ta n ces . People from the villages often pay a v isitto the city durin g the win ter sea son bring in g w ith them cha rcoa l forsa le. They sell their load,put up for a n ight in some person ’

s house,an d a re off aga in the followi ng morn ing .

N fir a h a chhén i shr a h 10 15.

A heavy look about the bright eyes.Grief.

1 60

N drah ba tha’

s chhuh ga i ghdn s i’

rrah ba th ya tz’

ma s .

The bright face becomes ash- colour, when the ch i ld is left anorphan .

God protect the fatherless.

N ti rah mycim'

h tri fr tsa ldn .

(At the look of)my bright face fever runsA lways carry a pleasing coun tenan ce.

N uptah hammcim .

Just a water -

pot and a bath .

Hardly a. stick i n the house.

N yuk chhuh oisci n truk.

A lean man is clever .

1 61

P ooh'

s ta l tungul .

Fi re under the sole of the foot.“Ah ! when you get a red hot coa l under your foot, you will

kn ow what fir e i s .

"

P cidshcih amdi a déwci n - khdnas.Ti l o chérdg dazci n chhus .

Sci n'

g agshdn p dnas ,pdn a sK unui zanci 'rozci n chhus .

I n the pa lace of the monarch .

Oil and l amps are burn ing (burn ing).A l l are to their own pl ace goingOn ly one (man) i s rema in i ng .

This i s m etaphorica l lan guage. The mon arch i s God, the pa la cei s the world

,an d the people a re the in habitan ts thereof ; the oi l

a n d lamps a r e the sun a n d moon , which ar e con stan tly comi n g an d

going : the people a r e a lso tempora ry— gra dua lly they d ie off, un ti la t la st on ly on e, an d tha t God, w ill be left .

This i s a lso a K a shm iri riddle, of which the a n swer i s the Sun

an d Moon .

P ddshcihas pdshfim’

.

To the k ing the work of a watchman i s difficul t.A man who has come down in the world, an d i s n ot equa l to hi s

reduced cir cum stan ces .

P ahar gcw, waha r gov doh gav, Itch g av

P aohh gav, wa chh ya v rét gov, Irhét gav

A watch a space of three hours)gone is as if a year hadpassed

One day gone is a s i f a moun ta in had become

Fi fteen days passed by is as if (the debt) had been forgotten ;And a mon th elapsed (without paymen t) is as if the moneyhad been ea ten ir retr ievably lost).

Faka h ah pdz gandan ah gosdm’

hhén ah bul bul .

L ike a hawk in h is walk, a jogi in cloth ing, and a bul bul in

eatin g .

Some people wa n t servan ts ma nufa ctured to order.

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1 63

P a nanév cit/nth nah pa ig amba r mdnmut.A prophet is not accepted by his mai n people.

A prophet i s not without hon our save i n hi s own coun try andhouse .

—Ma tt. xi ii . 57.

P a nam’

kuk‘

e’

r not bad daik {a l l I ii /ca l; lumdi lz gar ih kyéz iétr a

’

vik {kul

I f your hen is not a bad one,then why does she go and l ay

h er eggs in other people’

s houses 7

Un g ra teful ofi spr i ng.

P an am’

nam cklzi lzp a n amik tha r l'

as l ufn .

Scratching one’

s back wi th one’

s own nail s .

Sa t isfyin g yourself with your own mon ey, own house, (he .

Bustsn of Sa’di —B a juz n dflmn o j uz sa r angusht - i -ma n

,

N a.Hi red kase da r j a hdn pusht- i‘m a n .

P a na n i p /Im diwtin bey is .

Giv in g your reproach to another .

Some K a shm iris say pan in stead of pai n , and then i t i sGiv ing yoursel f to another.Mak in g out everyone a s bad as yourself .

P anam'

h a tbah rdwa run ta ll. béyih sund r ats/wa n clai m/l.. ba rdbur .

To lose an y thing by one’

s own hand, and to receive anyth inga t the hand of another, is equal .To receive a benefit i s to sell on e’ s liberty .

P a nam’

k bachl u'

k at am’

mah daik c tsak mach/ai l; guts/mu

p a idah !

If there shoul d be any rice-water upon your fire-

place, howmany flies wi l l be born there !Money a ttracts fr ien ds.

Fa na n ik ban an a]: tab 112k handi lz wananafi.

B ecause I am,what I am, people say thi s ofme.

P a n am’

lz ga ruk Mk-wdlc clzlzut'

b'

éyi lz sa ndi s puldwas ba rdbor .

V egetables from my own garden are equal to pulav fromanother man

’

s (house).Pu ldv i s a di sh of meat and r ice cooked together with spices .

P a nam'

h tl mj z'

h a i ba tak ési lz Icétyék méj i lr gaba r g a tslzanp a idak I

I f there i s any food in the pot how many mothers and

chi ldren wi l l be born !

1 64

P und um’

p an clai m/t pan iepkdfawa'

n .

B reaki ng the log wi th the“

log ’ s own wooden wedge.

An other version i s

P’

onui phdtawci n cit/ nth zim’

s .

A (l ittle) wedge (from the tree) spl its the wood.

Set a thief to ca tch a thief.A b ig tree in the jun gle wa s ordered to be cut down . a nd a lready

four m en h ad gon e to the blacksm ith’

s shop to purcha se an axe for

the work . On e man , who admired the tree, hea rd these m en speaki ng together a n d forming their pla n s a n d wen t a t on ce a nd told thetree. The tree replied, Thank s, 0 frien d

,for the in forma tion ,

but do n ot be a fra id . Four m en a n d a n axe wi ll n ot do muchdamage to me.

”The n ext day the man cam e aga in a n d sa id, More

n ews, 0 tree ! To -morrow these men a re com in g to destroy you .

”

The tree aga in tried to a ssure th e m a n tha t four little men a n d a.

poun d or so of iron could n ot do a ny m a teria l damage to a b ig treelike h e wa s . The m an wen t , but return ed aga in the n ext day sayi ng,O tree

,be n ot ela ted by fa lse hopes . These m en have la id a clever

a n d certa in pla n for your destruct ion . L isten , On e m an w ill firstclimb you ; a n d cut chfon e of your thin top- bra n ches. Out of thisbra n ch he w ill m ake a han dle for the axe. an d a. wedge. Then hew ill prepa re a hole i n your trun k a n d in sert the wedge, upon whichthey w ill strike a n d strike un t il your great w ide trunk i s com pletelysevered.

“ A la s ! a la s !” said the tree, “by this mean s they willbring me down I am certa in to di e.

”

P an amtz’

zdgci n lculp l ms ta h tti r z'

s

P un a na i Icztstrim sa n lzét d ra’

v .

One’

s own rel ation l ies in wa i t for lock and bol t

I t i s a rel ation who goes out with the stolen goods .

Pdn as Ichéta /n maga r drfn asp ev ta n .

L et him eat, but let h im keep h is fire.

Selfish fellow,we do n ot wan t a nythi ng from him

P ri n ce nz'

s/zi lzp a izsa/L chbm’

gul tat mu],B é

’

y is n ish ih pdizsa /t cltfiuz'

l n'

l ta t heck .

Your own money is flowers and w ine,but another

’

s money is

but weed— nothing.

P dnda h- Ck/zuk, na sba n sukk ta h'

kor in duh/t .

O Panda - chhuk , let there be peace to your daughters- in - law,

but trouble to your daughters .

Shekh Nur -md - din ’

s curse upon this village, which i s about threem iles from Srin agar in the Islamabad direction .

1 65

Pa’

m'

h rust dci n ih [chasiyci zi li w i n ik rust al mr Icltasi lt.Wi l l the rice rise wi thout water, that the chi ld should growwi thout a grandmother ?A g ran dmother’ s influen ce in a house i s very often greater in every

way than that of the mother of the fam ily .

Pdizs ak m'

tkawizén murda s péfh suk ti lt ga tsl n'

lz thud wutl u'

t.

I f a paiset be pl aced upon a dead man he wi l l ri se up.

Mon ey will brin g people back fr om the dead.

Hin dus place a paisa inside the m outh of the corpse,wherewith itmay be able to pay the fer ry, &c., cf. n ote A ya s wa te,

”&o.

P ri iwa/t gav pdrud‘tah mi krdz, ya t pat/z thawizen ta t tsa tih.

Money i s as quick si l ver and scissors, l ay i t upon what youwi l l, i t wi l l cut i t do i ts work).

P a’

iwa lzm'

sl n'

k clzkuk p dhsah p/za fti n .

Pa isas burst out of paisas.Mon ey makes mon ey.

Faun a ofmém’

h skih i lz’

s tréwt'

h pa rud at metr ik tah mdr i tlzui

g a tfi hifi,

I f my own (rela tions or friends) smite me, he wi l l l eaveme in

a shady pl ace (ti e he wi l l bury me); but if a s trangersmi tes me he wi l l k il l me an d go.A frien d ’

s a frien d for aye that .

P anun m:mdr i lz, totik Icum'

lzj éyz'

lz tdn’

h.

I f my own smite me, yet in some place he wi l l help me.

Ad supr a .

P a nun kkéwén p rinzzi tah beg/i i.sa nd karén da lwénzzi .

Eatin g a good din ner in his own house, yet in terfering in the

m atters of other people disputing for them, scanda l

ising them,&c.)

Min d your own dinn er an d m in d your own bus iness.

P a nun muhim ckkuh Mwu’

n pa’

na i wat .

E ach misfortun e wi l l show i ts own way.

Fum mpa i zci r babah sunz p ambar .

One’

s own shoe and father’s shawl .Hardl y ea rned , dearly loved .

A boy pur cha sed a pair of shoes w ith hi s own earn i n gs, an d one

day a s he -wa s w a lk in g al ong i n these n ew shoes they became verydusty. The boy w a s much grieved an d sa t down by the way s idean d cl eaned them wi th h is beautiful pashmina shawl, which hi sfa ther had g iven him.

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1 67

Pa rma p tsun . At time of marr iage Hindus g ive to their daughters3. lon g pi ece of c loth cal l ed N J, to wear upon the crown of thei rhea ds , a n d then ce exten d to the sma ll of the back . Some for certa inrea son s delay giving this t ill some years a fter ; but this delay mean s

i n crea sed trouble an d expen se.

Bwrza h i s the l i ber of a Species of birch, used in roofing houses,an d a lso a s paper for rol lin g up goods in . N a t ive wr itin g - paper, ,

too,i s m ade from i t .

P a sha /zp aflzak shi n tr tZ wun .

To throw snow off from the roof (genera l ly done qui ckly and

carelessly hence any work done hastily and carelessly.)

P a shmz’

n asui clziz‘

ék na rmz’

,

On ly pashmi n a has softness.

On ly good people ar e gen tle.

P ash/mfn a, i s a fin e k in d of woollen cloth manufactured in K a shmi r.The fin est goat

’

s wool em ployed in i ts m a nufactur e i s brought fromTurfén , i n the Yérk an d terr itory . Thi s i s ca lled T-i friml pha mb a l l

other qua lit ies a re ca lled K a shmi r i p hamb though these a s well a sthe former ar e foun d on ly on the a n im a ls who live on the wi n d- sweptsteppes of Cen tra l A sia .

P a tah guf tam w‘

ész’

0 friend, I sa id Afterwards .

Opportun i ty mis - sp en t .

Wé'

s a fema le frien d, a fli rt .

P a tim ga r ckhék bu/cur i da r .

The last hour is a hard time the last hour of a woman’

s

travai l, or of l ife, or of any work, &c.)

P a'

z p a nj a r as a nda r ba nd .

A hawk shut up in a cage.

A clever ma n without Work .

Phégum’

muj en swéduz'

Icyah .7

What taste have radi shes in the month of February ?Wha t profit from an ol d W ife or serva n t PPeople ga ther the ra dishes in the autum n , an d bur y them un der

the groun d for use in the w in ter . B y th e mon th of Februa ry theybegin to rot an d ar e unfi t for food.

P ha/a'

r Qdyoo éngan tah ban i /z wa tsl i ov dad .

A faqi r came in to the court -

yard, and the dog was pained.

An old serva n t displea sed w ith a n ew servan t , to whom out of

cha ri ty the master has g iven a li ttle Work .

1 68

Pha l kuluz’

chhuh nami t .

The frui t- tree is bending ,

The more knowledge there i s i n a man , the humbler he becomes.

Persian— N i had shdkh i pun mewa, sa fr ba r za fmfn .

Pka l i s kyul tah Izel is khdr d iyan a i K hudd.

May God bless your every seed to a sheaf, and your every sheafto a kharwar .

A K a shm iri bles sing .

P ha r i h ham7chéwa’

n ba d tab myou ban ka rdn lut.

A smal l dried fish a te a big fish, and (the cat) gave a gentlemew .

A m an with a b i g appetite, but little voice.

P har ifi ll ama buzriyih mdj lukao dupus Géda i chkuk buzdn .

A fisherman, roa sted h i s mother, and the people said wi thin

themsel ves . He is roastin g fish .

On e - ha lf the world does n ot k now what a struggle the other halfen dures to l ive .

Roa st ing on e’

s mother here mean s selling her jewels an d clothesfor food . Of. n ote Ya s n a h watsh &c.

Pha r ifi- kdnz chhud gur'ékhasdn

I s the fisherman r iding a horse ?

Every thing wi ll n ot be a s we w ish.

There ar e m an y k in d of boatmen i n K a shm ir n amed according to

their boats, or their specia l work . The Phar ih - hai n z a r e those whoca tch the little fi sh to be foun d i n the Wula r lake durin g the

w in ter sea son , an d cook an d dry them for sa le i n the bazar. Of. n oteYa s n a h waLsh n a r ,

”&c.

Phar ih tszi ra s ckkuh ddr i h lcund lor .

A bone stuck in the beard of the man who stole a dried fish .

A thief ca rries mark s of detection a long wi th h im .

On e day a great robbery was comm itted i n the house of a certa inperson of the city, a n d report of the ma tter rea ched the ears of the

ruler. The ruler wa s very much enr aged, when he hea rd the

a ccoun t of such a da stard robbery. I t a ppears tha t the robbers hadfirst din ed w ith their host a nd then robbed h i s house. Amon gst

other dishes provided for the din n er wa s a d ish of broiled fish .

The ruler declared that h e Woul d have the m an discovered and

pun ished. He sen t for the deputy - in spector of police, a n d orderedhi m to show the thief or di e. The deputy - in spector trembled whenh e heard this comm and, but he did n ot despa ir. He wa s a bold an d

cleve r m an .

“ Give me on e hun dred soldiers, he sa id, “ an d Iw i ll find the ma n .

”

1 69

The request w as gran ted.

On e day the deputy- inspector gave a great fe a st , and invited a l l

the peop le of the c i ty to com e an d make merry. A very la rgecrowd w as a ssembled.

A t a given momen t he ordered the soldiersto silen ce the people a n d to seize the man , who should rub h i s bearda fter he. the deputy

~ in spector , had spoken to the compan y . Therewas perfect silen ce when the host , sta n din g in a con ven ien tpos it ion , tha t he m ight_be seen by a l l , shouted w ith a loud voice,“ There i s a bon e i n the hea rd of tha t ma n who stole the fish .

”

The thi ef happen ed to be presen t, a nd hea ring these words, a s if byin stin ct put up hi s han d to hi s bea rd a nd rubbed i t . The movemen t

w as a t on ce n ot iced by the a ppoin ted w a tchers, a nd the man w a s a t

on ce seized a nd taken before the deputy - in spector. The m an’s guilt

was proved beyon d a l l dispute,an d he wa s very sev' erely pun ished .

K rishn a , the deputy- in epector , was promoted tomuch honour.

Pha tak IiI a tz'

n ba tch .

Mad Fa tah ’

s dinners.This man wa s a great spen dthrift . Quoted a t an extravagant

d inn er, &c .

Phuti B a ! tah yakta na i .

Phat i B at. and a lone.

Me an d myself on ly .

l l i P }:af huug .

A ca ri catured Engl ishman .

A stupid K ashm i r i .K a shm iris a t their priva te feasts are fond of pa in ting pictures of

Eng li sh people on lon g s l ips of paper a n d pa st ing these upon a longthin basket. Sometimes they put on En glish clothes a nd m im icthe Sah ib’s incorrect pronun cia t ion ofHi ndustan i ,wor ds a n d curts alam , &c .

P hél a s Iffiéyih dya l.The sk in wi l l ea t the pimple .

An avar icious man .

Pkir amaL-si k putj a/L p r ie'

m'

ka l a a p et/i chhus zuwah adama n t .

A sl ut may have a clean chadar over her head, but her headis ful l of dirt .Puts — A long piece of cotton cloth thrown over the head a nd

a llowed to hang down the back. I t i s the ordin a ry veil worn bv theK a shmiri fema les.

I’ lzi 'r i t phér a n .

Turn ing the garment .Tellin g a l i e ; appearing differen t to what you rea lly are.

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1 71

A pir visited a certa in village, a n d was a sked by the people thereto g ive them a relig ious word . He sa id to them Do n ot stea l ” ;whereupon they smote him so tha t he r an away. A lon g t ime afterhe aga in wen t to this village, a n d aga in the villagers a sked him to

say something . He repli ed N o,n o ; I am quite ha ppy from having

spoken on ce .

”

On ce i s en ough of this person or tha t thing .

P i r av mdryov ddn /l,mék Icyah rci 'vg/ ov z ik bub wa nakah

kdns ih.

The pi rs ki l led an ex,what have I lost that I should tel l

anyone .

N o bus in ess of m in e .

F isl i Ica r i g a ndl i wagawis chob, wuc/zta v l ii lta v tamdsficiThe flea sinn ed, but the matting got the beating . B ehold, 0

people, the sight !

P i ta r i n a i (i s-an ta lc b ii m'

ti lt wuran né

I f there were no cousin s, would not the dogs bark Yes .

The best of men have their en em ies .

Cousin s a re con stan tly grumblin g an d fightin g over th e fam ilypropert y ; so con stan t a n d bitter a r e these quarrels, that the wordpi tur , a cousin , ha s come to mean a n en emy.

P i tur a i dizen Ita l ah lain drin as za ngav suét pkufia ra’

wik

r up ey ik bdrm/z.

I f a cousin be cast head- first into the fire, he wi l l break a

rupee’

s worth of pets wi th his legs (k icking about).N0 love i s lost between cous in s .

P i ta r a i di zén pém'

ta tik tifi tsa ti /z ye’

n i .

I f a cousin i s asked to brush the wa rp with péni , (even then

he wi l l h arm you), he wi l l cut the warp.

Prim— N at ives rub the wa rp w ith a han d- brush soaked i n ricewa ter, to mak e th e warp stronger.

P ig/i ll n ab skr apdn l a ir dmin gog a la n da ddrdn ,

Cannot digest r ice-water, yet he open s h is mouth for uncookedturn ips .

A con ceited, ig noran t fool .

P ol: dwa i tsl w/z tshoh déwti n . Ma’

g chhummol ta lc Ira rémIcyafzP it/19am:p her abn am sizeyi lz

- tr a lz plum, Tai t/tar kahar [ra re

Icyah .7

Wadi /c Ickasav ba fkor e wel t-9k dnp wafikare.

1 72

The month of December has come making gladness.January is my fa ther— what wi l l he do to me ? I n Februarythirty - six times hea t w i l l return to me. What wil l mybrother- l n law Ma rch do ? Sa id the male cal f to the

fema le cal f, “We wi l l cl imb the h i l l in the mon th of

Apr il ?December i n the Happy Va lley i s a spl en did mon th, if there i s

no snow. Janua ry, i s ca lled a.fa ther, because i t i s 811 011 a hard. strictmon th . I n Februa ry the wea ther begin s to get wa rmer . March

i s ca lled a brother- in - l aw, because w ith i ts cold w in ds and ra in s i t isconstan tly bother in g the people . April is a. n ice mon th for thecattle. a s the snow beg in s to melt off from the hil ls a nd the greengra ss appears. Towa rds the en d of this mon th the gupan -

g i'

i r, or

cow - herd,collects la rge herds of cattle belon g ing to other people, anddrives them away to the moun ta in s to gra ze.

P oba l i nyu’

l .

The shepherd’

s sign .

At the t ime of the crops peopl e han d over their cattle to

shepherds,who take them away i n large n umbers to the moun ta insfor pa sturage. Each bea st ha s the specia l m ark of i ts own er, (of. noteto Pohol chhuh, a n d shoul d i t happen that a w ild beast devouri t, the sk in i s, if poss ible, obta in ed an d han ded back to the ownera s a proof that the an im a l ha s been sla in . Cited when a man losesby lending a frien d an y thin g . or by depositing anything i n hi s care.

N othing but the remn an ts of the deposit ar e h an ded back with greatsorrow.

P ohol ell /Auk dapdfn l a lcan,

“A lt Ieb‘

e’

c sahan 1 015»

l a n .

The shepherd says to the people (who gave him these sheepto tend upon the moun tai n),

“ One was devoured by al ion , and the other by a j acka l .A t the t ime of the crops people ha n d over ca ttle to a shepherd,

who takes them fa r aw ay to pa sture upOn themoun ta in s . Sometimesa thousan d or more an ima ls a re i n the cha rge of on e fam ily, and

each on e of these are specia lly ma rked w ith a cut on the leg, or a.slitin the ear or ta il, &c ., so tha t they m ay a t on ce be recogn ised bytheir differen t own ers . The city people say that these hirelingsgenera lly happen to have two son s, the one called L ion ” and the

other called Ja cka l, who have very large appet ites, and eat the

sheep so that when t he shepherd says that a lion and a jackal ate

them,he i s not a ltogether (a ccordin g to the popular n ative idea)

tel l ing a l ie.

1 73

P oshah-ma ti n (l ink .

The pleasure of a dower- fancier .

An easy t ime of i t .

Many n a tives visit the di fferen t ga rden s aroun d Srinagar,especia lly on Fridays . an d with lute or guitar play, s ing, and10 11 away the Iivelon g day .

P osba'

ka n cit/nth wunamut Tdh kar tam skdh ka ra t.The ga rments sai d,

“ Take care of me and I wi l l make youa king.

”

Tri k ka rtam i s litera lly Fold me up.

P renda j ahdna s tah wunénmi nus .

He finds faul t wi th the world and forgets that he himsel f isin the wrong .

P reyciguch bfim'

n ah thadda nah loka’

n nah baddn .

The Chinc'

tl'

of Preyag n ei ther becomes tal ler, nor shorter, nor

bigger.A poor sickly child, who does n ot grow or become fa t .

This ch inér tree i s i n the m iddle of a litt le islan d just big enoughto pitch your ten t on ,

i n the m idst of the Jhelam river by the villageof Shadipi

’

i r . The Hi ndus ha ve con secrated the place, and a B rahman

i s to be seen twice every day paddling him self a long in a litt leboat to the spot, to worship an d to ma ke hi s offerings.

P 70 78 pur ugsku/t adij i h Ira nak p a cha i az dupn a /r,“P anun 6m

na h koala.”

The people asked the butcher why his bones were not sold

to- day. He repl ied, because none of my rela tions have been

tome (to buy mea t).

P u]: a i dsifi tah to/turfj a n .

If it is cooked, then a l i ttle even is good worth hav ing).If he i s clever, &c., then lea rn somethi ng from him ; a little good,

even , i s not to be despised.

Funz a i péy i lz shetk i lr ya Z a h totih chhuh punzuz'

.

I f a monkey fa l l sixty yards below,sti l l he i s a monkey.

Change of position does not change the m an .

P urmut alt/wk gurmut.

A wel l - read man is l ik e a n icely cut stone.

P ris/wk t i l l n az’

tsuluk ti lt nd 7

I f you have not got the v ictory, why do you not escape ?If you cannot stan d your ground, then g ive i t up.

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1 75

PM wana n ckl mlz och/z kadum'

.

A man may as wel l take out h is eyes as tel l the truth .

Puz wananahp an zan n -a tan apa z wana nak l agan ms.Tel l the truth and you

‘

l l tremble l i ke a leaf ; tel l a l ie, and

you’

11 get rel ief and pleasure.

Pyau nah pyav zi h Yaman Ickyav .

I n the act of fal li ng the angel of death ate him.

A quick dea th.

Yuma. or Yam. To great K in g Yam a.homage pay,Who wa s the first of m en that died,That crossed the m ighty gul f and spiedFor morta ls out the heavenward way .

”

Muir. 0 . S. T., v. 327.Pydwa l 250 .

An inven tive tongue.An imag in ative, lyin g ' tongne.

1 76

Rate/ibis dohah l a ir. tsfzi ras yarah.

A l l day the watchman has to watch, but just twenty minutesi s enough for the thief to stea l .

Cf. S ir K en n eth’ s brief absen ce from the Mount of St . George,during which the standard of Englan d wa s stolen . The Ta lisman

Ch . xiii.Ga r i s really twen ty -four minutes. A collection of terms used in

K a shm ir for in dicating the differen t spaces and division s of timemay be in teresting to some readers

B runz. a secon d, (l i t., just a flip of the finger).1 2 or 1 3 brunz.

60 t_syuh s .

7§ gars.

4 pahars .

8 pahar s our full day of 24 hour s).7 full days.2 h aftah s .

2 e ., our lunar mon th).24, pa our year of 1 2 lunar

Ad rat (or n isf shab)Patim paharK ukar bangGaza l (Muhammedan s)B rahma Muhnr ta (Educated I Just before daybreak .

Hin dus)N yuk , n yuk, gash (Uneduo

cated K ashm iris.)Sun a t (Muhammedan s)

Daybreak.

Prabhét (EducatedHindus)Subh Sun rise.

Ad koj about 2k hrs. a fter sunrise.

Koj about 45 hr s. after sun rise.

K han dawév K oj a bout 1 1 o’

clock A. M.

D6 pahar HMan dE'n i e ecia l l in

(i t s). Sahss

lii' it.Maidhya/n mad”den t»

Pi ‘shi n (Peshi in the Pan jab) about 2 o’clock P. M.

about 3 o’clock P. M.

about 3 -30, o

’

clock P. M. (At thist ime durin g the long day s theschoolma ster shuts hi s school forha l fvan -honr or so, tha t h i s pupil s

N imuz (Muhammedans)Mimuz Hindus)

1 77

m ay have time to go and eat a

little food . If you asked a lad

on com in g from the school a t

such a time where he wa s goin g ,he woul d in variably reply. To

Mimuz or N imuz, t.e., to hi s

aftern oon mea l .)Digar (Digar in the Pan jab) about 4 o

’

clock P . M. (This i s

sometimes distinguished a s boddi gar a n d lukut digar, referringrespect ively to a little t im e

before and a fter the period.)Sun set.

Even i ng .

N ight . B edtime, about 9 -30

o’

clock P . M.

Sometimes the Sanskrit word vela i s added thus :Ad ratuk vela” Kuk a r bang ih h an dih vela but this i s more

a.Pa n jabi th an a.K a shm iri form of expression — Val e N ote 71 4,V ol I .,

Pa n jab N otes an d Queries”

a lso N ote 1 01 1 , Vol . II.

R a nya r i wdnulc khum a kis kh/ut tab béyz'

s hut.

The dyer’

s vessel was a success to one and a fa i lure to

an other .

Th e dyers ha ve great earthen pots in which they prepare man ygall ons of dye at a time— sometimes they prepare a smuch a s will la stfor six mon ths. When the dye i s rea dy for sta n din g a. cover i splaced upon i t an d i t i s left perfectly st ill for twen ty days. Durin gthese days shoul d the weather be too hot or too cold the colour wi lln ot properly settle, an d so much of the ha lf-year

’

s Work wil l bespoilt .

R a ngari wwr sa lz.

A dyer'

s story ( therefore not to be bel ieved).Ran gur . Dyers in the va lley a re gen era lly Muhammedan s . They

have an an cien t custom of agreeing beforehan d amon gst themselvesthat i f the dye does n ot mi x properly with th e water, an d a fter at ime g ive forth a bad smell, (because i t must corrupt before i t i s fitfor use) they wi ll go out an d tell a s man y, an d a s great, lies as theycan , un t i l the dye

-wa ter does begi n to s tink . Some of the lyi ngstories which they in ven t are very clever an d in teresting , an d are

believed i n by n ot a.few of the over- credulous people of Sri n agar . I

speak exper imen ta lly, having myself been the subject of on e of thesedyer’s stori es .

R ae l ag i nam ta lz da s tsa l i nam.

May I get ease an d be free from laziness.

A K a shm ir i prayer frequen tly ejaculated a t the commencemen t ofa ny work .

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1 79

E ast gaz tah sot } mér .

A yard of rope and a stick— strike.Strict and swift justice .

There i s a tal e con cerni ng Av an ti varman , a l i as Wainadat a l i asRajé.Ven , one of the an cien t kin gs of K a shm ir, in which a piece ofrope and a smal l stick are represen ted a s fulfill ing the duties ofdetective, police-officer , cha prasi, &c. If any man or beast or birdhad done wron g, the stick and the rope would a t once ha sten to them,

the stick woul d beat the offender, a n d the rope would bin d h im andbring him, her , or i t , before the k ing for justice. Cf. In dian Fa iryTa les,” the story of The Raja’ s Son an d the Princess L abam,

p. 1 56. Here the Réjé’

s son foun d four faqi rs,whose teacher a ndma ster had di ed, a nd ha d left four thi n gs,— a bed, which carried,whoever sat on i t, whithersoever he wi shed to go ; a bag , that gavei ts owner as much wa ter a s he wan ted, n o m atter how far he mightbe from a ta nk ; an d a s tick a n d a rope, to which i ts own er had onlyto say, if any on e came to m ake wa r on him , Stick, beat as manymen and soldiers a s a r e here,’ an d the stick would beat them andthe rope woul d t ie them up.

"Of. a lso Folk - ta les of B enga l,” the

story of the boy whom seven m others suck led,” p. 1 2 1 . The boytook down the cage from th e ceiling, a s well as the club an d rope.Hav ing well secur ed the bird, he a ddressed the club and ropethus stout club ! 0 , strong rope ! Take me at once to the

other side. In the tw in kling of a n eye the boy wa s put on thatside of the ocean . Sim il ar quota t ions a lso m ight be made from“Wide- awake Stories,” p . 294,

“Old Deccan Days, pp . 1 74 -1 75,Fairy Ta les from B ren tan o, pp . 1 46 - 1 54. Cf. a lsoWolf, B eitrage

zur Deutschen Mytholog ie, p. 1 2 . A lad sets out on a journey,having in hi s possession thr ee won derful thin gs,—a buck -

goat thatspits gold, a hen that lays golden eggs , an d a table that coversitsel f, wi thout anybody

’

s help, wi th the choicest food. A rasca llyi nnkeeper steal s these treasur es from the l ad, an d puts worthlesstrash i n their place ; but a st ick tha t jumps out of a. bag i n whichi t i s usua l l y con cealed, goes to work of i ts own accord upon the

innkeeper’s back, an d with such cfiect that th e l ed gets hi s own

aga in . The stick then retur n s of itself to its own er’s han d.Mr . Wa lter K . K ell y, in h is most in terest ing book, Cur iosities

of In do-Eur opean Tra di t ion an d Folk - lore,” commen t ing upon thislast quotation , wr ites The table i n thi s story i s the a l l -nourishi ng cloud. The buck - goat i s another emblem of the clouds,and the gol d it spits is the golden l ight of the sun that streamsthrough the decoy cov erings of th e sky The hen ’

s golden egg i s

the sun itself. The demon of dar kn ess h as stolen these things ;the cloud gives no ra in , but hang s dusky i n the sky, veiling the

light of the sun . Then the l ightn ing spear of the an cien t stormgod Odin leaps out from the bag that con cea led i t, the robber fal ls,the ra in patters down , the sun shin es on ce more.

” This spear ofOdin,

"the learned writer goes on to say,

“i s an equivalent of the

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asva ttha rod of the Atha r v a - veda incan ta tion , and both a re wish

rods especia lly a da pted for bring ing victory to their possessor.They have a lso a n other com ic coun terpa rt in a sort of wish - rod,

which serves for adm in istering a drubbing a t a distan ce. W ithsuch a ha zel implemen t, cut an d prepa red w ish the proper forma l i t ies, on e h a s on ly to l ay an ol d ga rmen t on a molehill or on

a. threshold, n ame the person in ten ded , an d whack away . Thatperson will feel every blow a s sorely a s though he were actua llyun der the stick , a n d if the old garmen t i s beaten in to holes so

w ill i t be with the sk in of the absen t suflerer . Popular traditioni s tough

R eh ra zih .

A flame to a rope.

A red flag to a bull.

Réta lcdh’

h gags/mm potsh tah wanders gutsl mm Zack’s.I n summer I n eed a cotton phéran and in win ter I need a

wool len phéran .

Everything i n sea son .

Phé‘

r a/n i s the chief garmen t of the K a shm iri, bothma le and female,a nd i n shape n ot un like a b i g n ightgown w ith sleeves a m ile long.

”

Sometim es the colour of these garmen ts i s red a n d other times blue.

When m ade fr om wool they a re called lochh, a n d when made fromcotton , pot_Sh .

“ Probably" the phEran comes from the wordpa iréhan , the Persian for garmen t.

R eg/ i ii ckhuh shabnama i tzifci n .

The dew i s l ike a flood to the ant.Pan jsh ir —K tr i nun tutha’. da rm .

R isk gayov p a rdesh déwafi ner i am Rz'

shik ndv fa i t'

h ltuthios

tamik m'

s i n'

k. N é- l wkka lz, Ri ske, g a r i dr tl lt .

A R ish i wen t to another coun try, to try and get h is name

famous there as a R ish i, but he’

got less celebrated than

before (in his own country). 0 R ishi, you left your home

w ithout a cause.

A n em igre .

Ri sh (Ri shi an d R i kki) i s a Hin dusage or sa in t.

Regan o zdfa rdn a z Pdmpur . 56g a s L étap t’

tr br i nj az

N ipzi r ; B a r ra h cx N a ndap tfir . P utin o mdl u'

a s Sop ii r ;M 0 139 az K r a

’

l apdr . Ar ad az fi dwtpdr . Shi r az Skci dz'

p ti r.Anyar az Rép dr .

P ampur (the pl ace) for ghi and saffron . L etapur for vege

tables. N ipur for rice. N andapur for lamb. Sopii r for

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pattu and fish . K ralapur for dal . K hampur for flourSh ‘ddlpl

’

l l‘ for mi l k . And grapes from Répdr.

Ropeyik ha tas Ia ingar band.

A hangar a s a pl edge for Rs. 1 00.

A kangar i s worth a mere trifle.

Rovmut gur clzlzuk skeflzak mobur .

A lost horse is valued at 60 sovereigns.

R uchkmakfio luck)» ta lz tsutmakho Ica ckk .

I tra ined you (at very great expen se), a lakh rupeesI turn ed you off at a trifle.

L osing a good servan t on a ccoun t of some trifle.

Hi id pet/mi chkéh r a b wutMn .

Mud comes from a fa l l of rai n .

Pun i shmen t follows sin .

B i’

mld peyz’

he,Impsci bowike,

Wam izméj ih kar i/za lz, [co mb potsak.

I f i t r a in s and cotton grows,I wi l l make for my stepmother a bran new phéran .

A con dit ion a l prom ise, a s Wh en my ship comes home .

”

A certa in m an was in debt an d wen t to a frien d for the loan ofsome mon ey wherewith to pay i t . He urged hi s request in the

foll owi ng words my frien d, plea se len d me the mon ey. For

God’ s sake help m e to sat isfy thi s im pa tien t creditor. Deliver me

from thi s great trouble. After a little while I sha ll be able to repayyou with in terest. The sprin g ha s come an d th e gra ss wi l l growover my lan d, an d the people wil l sen d their flocks a n d herds to

graze thereon , an d then the wool of the sheep wi ll ca tch itself i n th ebrambles an d thorn bushes, an d I will go an d collect the wool, an dwill spin i t ; an d when i t i s rea dy I will give i t to the weaver, andhe will m ake a blanket out of i t, which I will sell, an d buy a marew ith the pr ice thereof an d when the m are ha s foaled, I will sell thefoa l for m ore than on e hun dr ed rupees— i f a man ofi er s me on ly on ehun dred rupees I wi ll n ot a ccept i t ; a n d then I sha ll be able, an dsha ll be gla d, to pay you The frien d laughed a loud on the con

elusion of thi s ha ran gue . Why do you laugh P”sa id the debtor,

do you n ot think tha t i t wi ll be a s I say P”

B il/u mp i r cit/ti lt Muzak-Ml,

The pi rs are gl ad when people die (or over the dead).Cited when an y on e speaks evi l of the dead, or takes pleasure in

a nother ’s m isfortune. There are two ways of understanding the

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1 83

Sabzi r chhut'

sun rzh sund Mr .

Pati en ce i s as a dish of gold.

ref is the di sh out of whi ch the Pandi tfin is eat; a big roun d deepbrazen dish.

Sn'

fa la khutah séf Icyah D'

ékah.

Z dyu l i h khutah zciyul kyah B a ldi .

What i s cleaner than the clean The forehead.

What is finer than the fine Misfortun e.

The questions were Akbax’ s an d the an swers B ir B a l’s. Un doubtedly there i s referen ce in the first quest ion an d a n swer to the

Hin dun ot ion that every chil d’ s dest in y i s in scribed upon the forehead at the t ime of i ts bir th . Some say tha t B rahma wr ites thisinscript ion , the K a shm iri Pa n dit says tha t Vishn u (or Hari) does .

Cf. n ote to Yeth n um h buttken f.

Wha tever i s wr itten upon the forehead by the fin ger of destinyi s clean— clear— fixed ; an d mi sfortun e

'

i s a hard (fin e) n arrow way.

Safa r ckhuh Iccifir .

The way is l ike an infidel .A hard, un pleasan t jour n ey .

Saka l c/n'

zas path j aha l .An gry over a l ittle matter.

Su’

hib ckkuk bakhshanhé'r .

God is a giver .

Sti l l/£6 chkuh kamih ta l i kz'

s Icémi s tah Icrulas f ézik wdtandwdn .

God prov ides food for the worm and in sect under the stone.Jchooc h-j i reh.

Solomon was on ce sitti ng by the riverside when ~ he saw an an t

creepin g a lon g by the edge of the wa ter wi th a gra in of rice in i tsmouth. Whil e the li ttle crea tur e wa s toilin g a lon g a crocodile came

forth from the r iver an d swa llowed the an t, gra in an d a l l , a n d thentook a dive in to the water. I n an hour ’

s tim9 the crocodi le re

appea red an d vom ited the a n t an d the k in g n ot iced tha t there wasn ot a gra i n of r ice in the in sect ’s mouth. I won der wha t the rea

son of thi s i s , sa id he a loud to h imself. The a n t heard these wordsa n d replied, God ha s pl an ted a ston e i n this river, an d in a holein that ston e li ves a little blin d worm . So God ordered me to get

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a gra in of rice every day an d take it to that Worm an d gave me for

a help this crocodile to ca rry me down to the hole of that worm, a s

I could n ot reach there by my own means.

Sdhibzci dah- i - zamfin h/zkah l a gén l amén .

The son of the L ord of the Age i s pul l ing up vegetables.

A great man busying himself in little ma tters.

Sakl zaz'

diyih bu’

r bér tah bakha i l diy i h yak Mr .

The generous man wil l gi ve many times, but the mi ser wil l

give on ce on ly.

Samanduras ma nz yz'

rah gagshi t kuts mulan thapak Iacr am‘

.

Floatin g in the sea to catch at the roots of the kuts pl an t.Catchi ng a t a straw.

K uts . In d/i gofem heterantha . The twigs are used i n mak ingbaskets.By the sea i s here mean t th eWular L ake, the largest lake i n

K ashm i r. The n atives say that K ashyépa , the dra iner of the va lley,brought a specimen of everythin g here, that could be foun d on theface of the earth : yea , he brought the sea a lso. The holy Shastras,too, declare that everything i s to be met wi th in K ashm i r, lion s an d

a l l mann er of beasts, a l l mann er of birds an d fruits an d flowers, &c.,

&c., an d that men must believe this though they may n ever see, or

hear of, themThe Wular L ake i s almost ova l i n sha pe, an d is at i ts greatest 1 2

mil es long from north to south, 1 0 m iles wi de from east to west , and

1 6 feet deep ; (the average depth i s just 1 2 feet). The boatmen

a lwa ys approach this m agn ificen t piece of water w ith fear a n d tremblin g , an d on ce started, ha sten over i t as though i t were a grave readyevery momen t to swallow them up. They have many ta les, an cien ta n d modern , true and fictitious, which they will tell with greaten thusiasm if the visitor desires.

Sa ndij i h dz'

wén zélz’

tah héndawénd tsa lamm’

r i t.

Taking up some mustard- seed in the hand,and a water-melon

escapes.

A grea t loss to a careful man .

Sang- i—Phdra s.

The Philosopher’

s stone.

The daughter of on e of the prin cipa l citizen s of Srin agar wen t tothe river to drink . In stead of drink ing with her ha n ds, a s i s thecustom , she ben t down her fa ce in to the water and drank l ike a

dog . While she was drink ing a young sn ake, a lmost in visible,en tered her mouth. (The people say tha t sn akes l ay egg s an d tha t i neach egg there are thousands of pieces of the fines t cotton - like mat

1 85

ter ,which eventually cl ev e10pe in to snakes ). For many years thisg irl nour ished this sn ake i n her stomach. She had n o pa in , she didnot even feel any thin g that ought n ot to be in side. In course of

time she wa s married a n d a sorry m arriage for the husban d i tturn ed out to be - for while they were both sleeping i n their bed,at the dea d of n ight , a sn ake came out from the mouth of the wifeand hit her husban d, so that he died i n dreadful pa in soon afterwards.The poor woman

’

s grief in the morn ing, when she discovered thecold corpse of her beloved husba n d,wa s beyon d a l l description ; shetore her ha ir an d clothes, sh e bea t h er brea sts, and shrieked a loud.

The people came an d en quired wha t wa s the ma tter, an d when theyheard, they a l l cha rged h er w ith havin g poison ed the m an . Thisreport wa s carried a l l over th e city, even to the grea t Mugha l governor ,

’A l i Mardan K han . Wh en h e heard of i t, he sen t for the g irl,a nd kept her with h im . He en quired of her the truth of the ma tter,and the girl replied i n tears tha t she did n ot know anything con

cern in g i t, an d tha t she was a sleep a t the t ime. The governor toldher to go to her room , a n d when she had closed her eyes i n sleep, hewen t an d sat by her to w a tch. He w a ited a nd wa ited un ti l a t lasthe saw a sn ake appea r from her m outh , an d put out i ts fangs wi th a

most men acing look .

’A l i Ma rdan K han wen t away as quickly as

possible an d in form ed h i s a tten dan ts wha t he had seen , an d orderedthem to tell this g irl to m ake som e brea d on the morrow. The bigoven was to be heated, an d when the g irl had fin ished mak ing the

loaf, and was putting i t in to th e oven som ebody stan din g by was totake her up and fling her headlon g in to the oven . This wa s don e,and when they open ed th e oven some hours afterwards to see wha thad become of the g irl, they foun d on ly a ston e about ha lf- a - poun di n weight, which was ca rried to the govern or an d kept v ery carefully by him . I t appea red that this wa s the famous a lchemist’ sston e, an d that by i ts mean s

’A l i Ma rdan K han wa s able to tran s

mute copper and bra ss an d a l l other meta ls in to gold. Hi s person ,h is servan ts, hi s horses , his room s g littered with gold. (

’

A l i Marti anK hén 'wa s the most m agn ificen t of the Mugha l governors . The

expen ses of each of hi s tr ips in to K a shm i r are sa id to have exceededa lakh of rupi s .)Wh en ’Al i Mardan K han wa s a bout to die he ca lled h is four son s

unto h im , and giving the precious ston e to the eldest of them, he toldhim to throw i t in to the river (I n dus).The eldest son refused to obey this stran ge order ; so i t was han ded

to the secon d, and then to the thir d, but a l l most resolutely refusedto throw away so preci ous a ston e ; a t len g th the fourth a n d youngest son threw i t wi th a l l h i s m ight in to th e water opposite Atak(Attock) an d where th e ston e pitched a grea t blazing flame arosefrom the m idst of the river, a s of ign ited gold.

’Al i Mardan K han ordered the ston e to be thrown in to the riverbecause he fea red lest i t should pa ss in to the han ds of another, andthey become as wea lthy a s he.

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1 87

a Pandit,who i s now a very ol d man living in Srinagar, too ol d to do

a nything - even to make goldMutha r San skrit matra , a n d Persian peshf db.

Sa n toshih biyd l i h buwih ( in a ndulc pha l .

A harvest of peace i s produced from a seed of con tentment .This proverb i s credited to a holy a n d clever Pan dit ca lled N a n d

Ram ,who lived a t B éwan , a sa credHi ndfi village in K ashm ir . Thism an wrote man y rather clever verses in pra ise of K rishn a . Heseem s to have been terribly dun n ed by the officia ls of Bawan ,

if on e

may judge from the followi ng linesN an d R a

'

m aus zami n ddr ,Hun- i t d iydr tas sums nah l zi r

d gujwdr i ch t_sa.j €s n a h gd'n ga l .Sa n toshi h biydl ih howth dh un da k pha l .N an d Ram wa s a husbandman .

An d he pa id his debts but there wa s a lways somebody after h im(for mon ey.)He n ever kn ew wha t i t wa s to live freely i n hi s own house, butwas con tinua lly obliged to lodge in the house of a n other .

(N evermi n d), from the seed of con ten tmen t a harvest of pea ce w illbe reaped.

The piece of poetry from which the above proverb i s taken i s thefollowi ng

Dharma h bdmi kdy i h waei zi h ka rmuk pha t.

Sa n toshi h bi ydl i h howth d h un dak pha l .

Doy'i h pr ti

'na h ddnda h-j izr i dé’

n ta h wi t wdi

K umbake kurah zo'r ah t ima/nwi hi t

Hé’ l a h kwr bi hi t yut 'n a h r ozi h a k fr el .

San toshi h bi ydl i h bow i h dh un da k p ha l .

L ol a ch'i h '

yata hpwri h da tah phutrdr ,Wa im k sré

'

h yut n ah'r ozé

'

s ta l .

San tosh'i h bi ydl i h bowi h dn an duk pha t.

You shoul d sow the seeds of destin y in the soil of Dha rma

virtue, religion , duty, l aw,mora l an d religious t ruth a ccording

to the Veda s an d th e l aw).From the seed of con ten tm en t a harvest of peace wi ll be reaped.Plough with the two oxen Of the two breaths day an d n ight,Strike them hard with th e whip of extreme medita tionEn deavour so that n ot a Spot of groun d will rema in un ploughed.

From the seed of con ten tmen t a harvest of peace i s reaped .

B reak the clods w ith the stafi of love,Tha t the damp of envy may n ot rema in beneathFrom the seed of conten tmen t a ha rvest of peace i s reaped.

Sar chéyi h sarddr, tawah patch bdlah-

yci r, tawah pa tah sub

ahdér .

First the master of the feast wi l l drink, after that the dearfriend, and then the officer of rank.

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Aff ection goes before rank .

Cooks on tast ing the dishes previous to sen ding them to the

m aster are a ccustomed to quote these words.

Sa ré dain lhum, sa rd dfin thum, sar av khu l ah bud tel phul

wdti s n ah aud.

I saw a ta nk, I saw a tank,— it was l a rger than other tanks,

but i t would n ot contain a ha l f of the sesame flower . (Sesamuhz or i en ta le .)A b ig , fa t m an , but no bra in s.

This i s a lso a riddle, an d the an swer i s, a n ipple, an udder.

Sa rafa h sa h zab sa t zewah .

A snake has seven tongues .

A m an who speaks whichever way fan cy or company -wind blows.Hin dustan i — Scim/p ke sat zubrin .

Som e dev tés or gods a scen ded to heaven to get som e am rit (waterof life), an d when they descen ded to earth aga in they put i t in to an

earthenware vessel, which they pla ced on the top of a tree . The

Rak shasa s , huge g ian ts, or ra ther ogres, w ished to possess themselves of this amrit . So on e took upon him self the form of a crew,

a n d flew, an d perched upon the top of that tree a n d jerked off thatea rthenware vessel . On seein g this V ésak Nfi g (V fisuk i or Basak

Nag), a k in g of the sn akes , w ith a l l h i s host came a nd drank up the

amrit , an d whil e they were drin kin g i t , the rak sha sa from the top of

the tree cur sed them . Have I n ot taken a l l this trouble to obtainthis wa ter of life , a n d n ow you have con sumed i t. Hen ceforth l etthere be to you seven ton gues .

”

Sa r a s sarposh .

A basket- cover for a pond.

Much n eed but little ca sh .

Sa r i p éthz’

sa i ldb.

One’

s head ev en del uged.

Head a nd ears in trouble .

Sa rrdf ganzawfn d ig/ri r tah a trdf rdwa rdn doh.

The banker coun ts the money an d the spendthr ift wastes theday.

Sa ruf chhuh pakdn ha ! ha ], wdj ta l wdl i t'

syud .

The sna ke goes crookedly, yet i t arrives straight with in itshol e,

A man who i s of a differen t disposition out -of—doors an d amongstrangers to wha t he i s i n h i s own house .

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Sa s chhuh n ah zah sikkae Ithasci n .

Del never ri ses to the spi t.A l ow man w ill n ever be promoted .

Sas (or dri l), a k in d of kidn ey bean (Pha seolus Man: or Radi atus).

Sas myut bums, mufh myul ka fas, m'

nda r mi ; drdl id ka tas .

Dal is sweet to the Pandit, muth is sweet to the sheep, and

sleep i s sweet to the son of m isfortune.

D i i l i s the Paspa lumM men ta ceum .

Muth i s a species of legum in ous plan t.

Sdsas sun pi gti r as bhégam'

h ti l chi rdga s

A thousan d tupi s worth of gol d in the pi tar, and a mitc'

s

worth of oi l in the l ampA m an wi th li tt le m on ey, but who uses i t to a good purpose i s of

m ore worth to the world than th e wea lthy but m iserly m an ; a lsothe m an w ith l ittle kn owledge, who uses i t, i s of more profit to thew orld, than the extraordin arily clever man , who reserves hi s knowledge for him self.

Sa t buthi ahki s cha nda s a nda r .

Seven faces are in his pocket .Mr . Smooth - Ton gue every thing to every m an .

S atuti sanz héda r yet.

The hoopoo’

s big basketful of mushrooms.

S low but sur e . Man y a m ickle m akes a muck le.

Ya t i s a b ig lon g bask et whi ch the K a shm iri coolie fa sten s on h i s

back , a n d trots away a s happil y a s possible over hill a n d da le w itha maun d or so of goods in i t . The story i s that a h 0 0poo on ce

ga thered a s m an y mushr oom s a s would fill a ya t, an d a s he wouldhave to gather them s ingly, th e am a ssin g of such a large numbermust have cost h im much t ime an d labour . Hen ce the sayin g .

I t i s a lso sa id tha t this hoopoo when h e reached hom e after h i slabours on e day asked h i s wife to cook some of the mushroom s . Ofcourse th e mushroom s were con siderably dim ini shed i n size an d

weight from th e cooki n g ,but the hoopoo suspected that hi s w ife hadeither eaten , or con cea led, some of them ; an d so i n the heat of pa ss ion he then an d there ki lled her an d threw the corpse out of the n est.Séh has be-

pz'

r a nda r mul led - Ka shmi r .

Wa lz'

Ifad 0Ha r i B aha’

dufr o Sukha P i r .

Threepersons are wi thout rel igion i n the country of K ashmi rWa l iHad,Hari B ahadur, and Sukha Pi r.

These three person s ar e n ow living in K a shm ir, an d a re a greattrouble to the quieter cla ss of people. Wa ltHad i s a Muhammeda n ,

the other two are Pan dits . Had mean s ha rd, resolute, a n d thisn am e has been added to Wa li , because i f this man i s refused a ny

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1 91

Sézih ungaj zh chhuh n ah gyau Ichasci n .

Ghi i s n ot to be taken up wi th a straight finger.B lows bring sen se .

Shci ba sh buta h ma l i h' a h

“’el l - done, simple fel lowPra ise a stupid person a n d you can get anythin g from him .

B uta h l i t . L adak i , who i n form er t im es suifered much i n bargaining w ith the K a shm iri on a ccoun t of hi s ign oran ce of the languagean d duluess of in tell ect.

Shci d i moj ! wa rud hyuth .7” “B echa nah Ithutah setha h

r ut .

”

0 mother Shadi how do you l ike your second husband7

I t is much better tha n begg ing .

”

On ce marry for love, twi ce m arry for money.

Shah byujh Wushha fr z’

h, yas y ih 7c_hush ha r z’

h suh ti h Ica r ih .

The k ing settled in Wushkur,a nd whatsoever a man pleased

that he did.

Th e k ing m ust reside i n the m idst of h i s people .

When the ca t i s aw ay the m ice do play .

Wushkur i s a vill age in the K amraz .

Sha i tt‘

n ah sundi ka n za ri .

Satan’

s deaf ea rs.K a shm iris ar e very fon d of soun din g their own pra ises . B efore,

how ever, g ivin g utteran ce to a word they som etim es pray tha t Sa ta n ’s

ea rs m ay be closed, i n order that h e may not hear them , an d, becom

i ng ofi en ded , curse them .

Sha ha r at chhui mi ts ga tsha n a i

M i ts a i chha i sha ha r ga tsha n a i .

I f i t is sugar then may it become earth to you

If i t i s ea rth then may i t become sugar to you .

Cited aga in st the m an who lies just to escape g ivin g, or on some

other triflin g a ccoun t .

Hindustan i — Al l a h ha r e sha ka r howe.

A l l a h ka r e mi ti i howe.

A faki r wa s wan derin g by th e riverside on e a ftern oon ,when he

saw a ba rge a pproaching . He en quired, a s he wa s won t to do. wha twa s in the barge. The man replied On ly ea rth .

”The fakir sus

pecti ng that the ma n had lied un to h im , prayed tha t God would

g ran t this ma n’

s an swer to be correct . God heard the prayer, a n dthe whole cargo of suga r wa s chan ged in to ea rth. SOOn after thisa n other barge came along .

“Wha t cargo have you P”sa id the

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fakir. Earth, an swered the m an . This reply wa s true, and thefakir prayed aga in that if i t were true, that God would turn i t a l linto sugar . This prayer a lsowas gran ted . ( Cf. In dian Fairy Tales,pp . 96, 97, 272 ,

Shahar mélrréz .

Scissors of sugar (but none the less sh arp and cutting for al l

that)Shd l gav hul z

’

h zth (i l am ga v hul i h.

A jacka l got in to the r iver,and

'

i t was as though the whole

wor ld had got in .

Pan j (thi — Ag) moe j ag pa rlo.

Shd l ga b tah hdha h- tsa r ba rdbar .

A jackal , ewe, and strin g of vegetables are equal .Justice.

This saying dates back to the day s of N osh i rwan , a k ing of Persiai n whose reign Muhamm ed wa s born (A . D. N oshi rwan i s the

Persian for just, an d the k in g ca lled by this n ame i s sa id to havebeen so just tha t perfect peace reign ed in the lan d both among men

an d bea sts. N osh irwan kept a j acka l , a ewe, an d a string of

vegetables in on e an d the same pla ce ; but the Jacka l did not harmthe ewe, and the ewe did n ot touch the vegetables — to such an

exten t did peace reignThe jackal, ewe, an d strin g of vegetables may a lso be taken ngur a

tively as represen ting differen t grades of people, every one of whomthe just king esteemed equa lly worthy of atten t ion an d protection .

Shdl tsa l 'i t ba thén chob.

The jackal escapes and the man smi tes the ground.

Crying over spilt m ilk .

Shai lah sunz tung .

The howl ing of a jacka l .L upus p i lum muta t, n on m en tem.

A j acka l in the course of i ts n ightly peregrin ation s visited thehouse of a certa in dyer an d tumbled in to the blue dye-

pot, an d i ts

fur became a s blue a s blue can be. I n this ridiculous sta te i t wen t

away, but was a fra id to return to i ts compan ion s. Even tua lly i ttook up i ts abode on the top of a very high rock . In the course of

t ime the n ews Spread that a n ew bea st wa s to be foun d i n a certa inplace every n ight at such a t im e . The bea r, the t iger, the lion , a l lwere in formed of this n ew an imal, an d a b ig coun cil wa s held inwhich i t was decided to in vite the stran ger an d to make hi m theirk ing a nd head. The blue ja ckal came an d wa s duly crown ed by thelion ; but at even ing - tim e when a l l the other ja cka ls began as usua lto scream a n d to how l, this blue j a cka l , also, in stin ctively screameda nd howled. N ow the mystery wa s discovered. This king wa s on ly

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a pain ted jacka l When the l ion an d bear an d tiger heard thisthey wen t a t on ce an d

,

ki l l ed the blue jack a l. (This story sli ghtlychanged i s i n the Panca - tan tra .)

Shdl i h tdr ah hci wun i .

To show stars to a (sharp)woman , (in order to try and frightenher).She knows wel l en ough what you a re up to, you will have to try

sem e other pla n .

Shdl i n bye! chhuh hihat .

Shol seed i s l ike shol .L ike fa ther lik e son .

Shol i s mi l let - seed (Penn i setum i ta l i cum).

Shdmah ga l a]: tah rot a r afah .

The even in g darkness is the vigil of the night’ s festi val .Quoted when a ny on e pushes on work in to the late hours of

the n ight in order tha t l ittle or non e m ay be left to be done on the

morrow .

Shdmah tsa tur ta h mandi n i béh'wd l .

Sharp (enough) a t even ing, but l azy and sleepy at noon .

Quoted aga in st wi ves an d unemployed son s , &c.

Shamdsui ta l chheh ga fah.

There is a darkn ess under the candle.

A good k in g, but bad mi n isters ; a good master, but ba d servan ts.

Hin di Chi 'rci gh he ta le a/ndherd .

Sha 'rcikuts ha nz deg chhéh khema i s home .

The dogs ate up the partnership saucepan .

Two partn ers qua rrel an d go to l aw ,an d lose everything .

Persian —Da.mo'rg j a ng kwna nd fa’

tda - i - t/i rgar .

Sharahas sharmm hyah

What, i s there shame in“ The L aw !

”

R ight a s th e B ible.

Shag/13h asta n tah lahuna e’

tashtun .

L i ve thou and do good to others.

Thi s is a lin e from on e of the verses composed by the clever wifeof th e celebra ted Mun sh i B ahwan i Di s, who l ived i n the time of

Akbar . He wa s a K a shm iri , a great poet, an d some of hi s work sremain i n the Persi an language ; but there is no trace of h i s houseor fam ily.

25

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1 95

Shenka r ami makuz, nah p ha lan tah nah ga ldn .

Shenk ar’

s axe,n ei ther wears away

,nor mel ts .

Cited con cern in g a h a le an d hearty, ol d wi ck ed person .

Shanka r (Sa nskr it, Shan - ka ra ) wa s a very famous Hin dfl fakir of'

the gran d style .—Hi s dress wa s of pa shm in a , (a very fin e silky cloth),

a n d he a lways rode upon a ha ndsome horse. He li ved a t Chha tsah

B a l , where there i s a sma ll temple erected to hi s memory. He di edabout two yea rs ago, a t the age of s ixty .

Shen kar used every day to cl imb the Takht - i—Sula iman (a b ig hilloverlook ing Sri n a g ar), to perform hi s devot ion s i n the an cien ttemple there . A n other n ame for this b il l i s Shenk arétsar i ,an an cien tHi n du phi losopher a fter whom thi s Shenkar wa s ca lled. (Cf.Sanka ra cér ya . Moni er Wil l i am ’

s Dicty.)Shen k ar

’s popula rity w a s chiefly derived from hi s celebra ted

charmed axe . I t wa s so, tha t when ever h e hea rd tha t any on e wa s

in trouble or s ickn ess , he would visit them , an d a fter sayi ng a few

words , woul d w ave the axe above an d a roun d the di stressed person ’

s

head a n d body, an d should he be in di sposed, or the weather bei n clemen t, he used to sen d the axe w ith especia l di rection s how to

m an age i t . Report says that large n um bers w ere thus hea led an d

com forted . The axe wa s a very strong an d han dsome on e.

Shen k ar’

s fam ily ar e stil l livi ng i n Srin agar, an d a re very m uchrespected . Ram Chan d seems to be the pr in cipa l m ember of thisfam il y n ow a li ve . He i s a very clever mun shi , and in receipt of aboutRs . 200 p er mens em . Every year, on th e ann i versary of Shenk ar

’

s

death, hi s two hun dred specia l fol lowers, a l l of whom belon g to the

da r cla ss, vis it Ram Chan d a n d m ake specia l presen ts to h im in

recogn i t ion of their in ten se respect for hi s father an d their sain t .

Sheth ga'v : ih brefh gav .

Sixty yea rs become, stupi d become .

On ce a m an , twi ce a child .

Shetha h wuhur kde ta h shi ta h wuhur kciwa h-

p tit .

Sixty years a crew and eight years a young crow in

the matter of Wi sdom and experien ce).Foolish fa ther, w ise son .

The K a shm iris tell a story of an ol d fema le crow, who was on ce

g iv ing advi ce to h er youn g on es . She warn ed them especia ll y tobewar e of m an . He did n ot car e for their forwardn ess, n or wa s hecha rmed by their caw - caw but on the con tra ry, he would certa inl y k il l them ,

if he had the ch an ce. N ow , listen ,

”sa id the old

crow. When you see a m an ben din g h i s body down to the groun d,an d putt ing forth a ha n d, take h eed ; because the man i s about topick up a ston e wherewith to stri ke a n d m a im you .

” Very well ,very wel l,” sa id the young crows, an d there wa s a.gen era l “caw - caw

”

of a pprova l. B ut on e of the y oun g on es, who was sharper thanthe rest, did not qui te agree. Suppose,” en quired he, that the man

1 96

has already a ston e under h i s arm ,wha t sha ll we do i n that case

Cf. “Folk ta les from the Upper Pan jab.

” R ev . C . Swyn n erton , J.

R . A . s ,1 884 .

Shag/cw p i r a v 7cha ta 7z chhuh be-

pz’

ruz’

j an .

B etter to fol low no sa in t than (to try)to fol low six saints.

A man can n ot serve man y ma sters .

Sheyi h ma nth n ah shabash,fwnpa sa s n a h l az.

N o pra ise if one cooks six maunds of food, and no shame if

there i s n othi ng cookedA too len ien t , i n difi eren t, father or m aster. If the chi ld, or the

servan t does well, he h a s n o pra ise for h im an d if the child or the

servan t n eglects or spoils h i s work, he has n ot a word of blame for

h im .

Shi kas ‘

a h n do ShCc I

B roken - hearted yet cal led Gladness !

Shin dz'

shi t yi h g agufr Ica r i h ti chhuk rupeyi h di shi t Tann i n .

What the rat wi l l do when it sees the snow,that you are

doing when you see rupis.The K a shm iri says tha t ra ts can tell from th e quan t ity an d cha

r acter of the sn ow upon the moun ta in s whether the w in ter will bea very severe on e or n ot . Should i t augur badly, then ea ch rat willgather for himself a s much a s si x sers of rice -

gra in .

Shi na h péta 1 Myth yi toFa l l, 0 snow ! Come, O brother

'

Yearni n g for the absen t on e’

s return .

A bird ca lled Shinah -

p ipi n wa s goin g away much to the sorrow ofh i s brother- Shin ah -

pipi n , who a sked h im w ith tears in h i s eyes,when he in ten ded to come ba ck aga in . When the snow fa lls I shallbe here aga in ,

”h e replied . Time pa ssed, the snow fell heavily, but

n o Shin ah -

pipin came ba ck .

Sha'

n ah sha r t .

A snow concern (or arrangemen t).N o pract ica l jokes, plea se. This i s n ot Shi nah shart (or “Apr i lfool ’ s day

”)

The K a shm iris a re very glad to see the sn ow ; an d they have a

custom which a llows them to play jokes upon on e a n other withimpun ity on tha t day, when the snow first fa lls. Somet imes theyw ill take a piece of the n ew sn ow an d wrapping i t up in paper g ivei t to a. frien d a s if tobacco, or snuff

, &c.

1 97

Should this frien d take an d open i t, th en he i s very much laugheda t, a nd ha s to pay a forfeit. Amongst the educated i t i s custom aryto write the follow ing Persian couplet upon paper, an d g ive i t tothei r frien d as if i t were an importan t letter or parwana, &c.

B arf 'i n an aftci d sad mubdr a k bad,An chi shaf t a st mi d bdya d dddThe n ew sn ow ha s fa llen , a hun dred con gratulation s to you .

Wha t i s the agreemen t but a trifle so you must pay upqui ckly.

Should the frien d read onl y one word of this, he i s caught an d hasto pay a trifling forfeit .A Pa n dit has just remarked that the an ima ls, too, are rejoiced

to see the sn ow, but especia lly the dogs. On being a sked “Why ?he sa id, B ecause a l l the dogs look upon the sn ow fa llin g a s theirma tern a l un cle com in g from Heaven to visit them .

”On further

en quiry a s to where he hea rd this, he replied that . A l l childreni n K ashm i r were so taught. He did not kn ow any reason for thusthinki ng .

”

Shi r - i -mdda 'r chhuz

’

.

A mother ’ s mi lk to you .

A proper arrangemen t , &c.

Shi r ahp ér i hp i r ah yen ifwol (i v .

The wedding- company of saints from Shi rapur has come.The arriva l of an y great man .

Ski r apar i s a little vil lage about two m iles from Islamabad, an daboun ds i n Muhammedan sa in ts, who m arry the ir daughters i n gran dstyle. Horses an d m usic, a n d sometimes as many a s a hun dredsingers, atten d the wedding - compan y ,

Shis l a rah suéti chhuh ski sta r pha tdn .

I ron is cut by i ron .

Set a thief to catch a thief.Persian .

—~R i (t han ba dhan towan kard n a/rm.

Shiyas shiy/i ta h M ig/a s Mz'

yci .

Shias w i th Shi as and Miyas with Miyas.Ca ste wi th ca ste like w ith l ike .

Shi yai— Mtyd, (Shi’

a an d Miyan) the on e i s a Muh ammedan and theother a Hin dusect .

Shodah sanz ka lah hz'

r, yutci n daznk,

Tutci n kar uk n ah pai n ahwci n i ka t .

Un ti l the head of the Shodah is burn t,They w i l l not speak to one another.Five frien ds chan ced to meet, an d a l l having leisure they decided

to go to the bazér and pur chase a h ir, and have a great feast in the

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1 99

above words. Cf. custom sutuk” in note to L d'hfshah gari h sutuk.

”

There i s a divis ion of opin ion regardin g the mean in g of these words,even amon g the highest class of B rahman s . The ba lan ce of favourseems to be for the above ren dering ,

derivi n g Shokh from the Persianand pwnahsumd from the San skrit my: aga in , and sa nd frommay these be.

Shrdla'

h ta h mdzas chhuci wddWhat answer wi l l the meat give to the knife ?The tyran t wi l l n ot receive a ny reply.

Shukr , zdt- i -p dka h, nah dy am yad n ah lugumph i /t ah.

Thanks, 0 holy on e, n ei ther wa s my stomach fil led, nor hadI to fast.Give me n either poverty nor riches ; feed me with food con

veni en t for me.

”— Prov. xxx . 8 .

Shung i t bdng dapum .

To cry the bang when asl eep.

A lazy, dilatory, fellow .

B ring i s the Muhammedan ca ll to prayers.

Shape? lcdm'

fi wachhas za n’

na’

l .

A golden nal over a fan - l ike bony breast.A gaudi l y- dr essed ugly person .

Shup is a flat basket used for win n ow in g gra in .

N dZ i s the border of the ga rmen t ca lled the kurtah, round then eck and down the brea st.

Shur gav bror wulah wula lz Ica rus tah yiyi lz.

A chi ld is a cat, tel l i t to come and it wi l l come.A chi l d cr i es and run s for food.

Shur nyuv pdzan tah shi sta fr khyav gayar an .

The hawk took the chi ld an d the ra t ate the i ron .

Ti t for tat.

Persian — Xi mosh (tha n.khor ad kodak ba rad 17625.A ma n about to start on a journ ey en trusted several maunds of

iron to the care of a mercha n t—frien d . A fter sever a l years he returned an d sen t to this fr ien d for the ir on . The m erchan t, in whosecharge i t was, being a rogue had sold the iron ; an d now sen t to sayhow sorry he was that the iron ha d been ea ten by ra ts. This replysomewhat aston ished the other merchan t, he coul d not un derstan dhow the i ron could possibly have been broken an d mast i cated by rats.However,he di d not argue the matter i n words, but went stra ight

200

elf to the place where the lyin g -merchant’ s child was playing, anddecoyed the little fellow away to a very secret pla ce . The merchan ton discoverin g the loss of h i s chi ld,became a lmost fra n tic with grief.He wen t tea rin g h i s ha ir an d shr iek ing everywhere, My child, wherei s my child P” The other merchan t seein g h im i n such distressen qui r ed what was the m atter, an d wa s told that the li ttle boy haseither strayed or been stolen . Alas,” sa id he, I observed a greathawk hoverin g over the head of your boy . The bi rd must haveflown away w ith him . You mock m e i n my sorrow,

”sa id the

bereaved merchan t. How could a hawk carry ofi my boy P”

As

easi ly a s rats could devour iron ,

”sa id the other merchan t .

The result wa s the exchange of the lost boy for the lost ir on .

Thi s proverb an d story i s eviden tly tran slated from a PersianWork, Chihil qissa ,” (i . e., Forty stories,) but i t i s very wellknown among the common folk of K a shm ir.

Shur i chhur hu jhi s .— Shur mdron ah Icih néh [mph tsa ton

The infan t wetted the lap. What sha l l be done'? Sha l l the

infan t be ki l led or shal l the knee be cut off.Paren ts in doubt as to whether they sha ll, or sha ll n ot, help a

profligate son out of h i s diffi culties.

Shdshas ti h push/i .

N ot enough even for a lung.

A small in come.

S i kah m'

lu tah bdndah begcim.

L ike a Sikh obl iging one to buy what they have to sel l, and

compel l ing the musician to play wi thout h ire.

Oppress ion .

A Muh amm edan saying . The Muhammedan s tell dreadful talesof the oppression which they suffered during the rule of the Sikhsin K a shmi r.

Sikh ti h baj ci tah kebab ti h baj ci .I f the spit i s r ight then the meat is r ight.S ikan dar -N ama .

—Mi yci fn -j 'i chi n ai 'h hum. baa-

(i s sa/wci b.

K i ham Si kh bar j d buwa d ham kabdb.

Sinus tcima t shin es gdz sudd kyah zdmlov toe ham’

ov.

We got breast deep in the'

snow ; wh atever inducement wasthere to get married on such a day as this (l i t ., what tastedid you feel that you made a feast).A very clever Hin du Persian scholar wa s on ce invited to a wed

ding feast i n a certa in vi llage dur in g wi n ter - time. I t happen edtha t much snow fell just about the t ime of the weddi ng , an d thoseguests who lived at a distan ce experienced much diffi culty in a ttend

201

i ng . On arrival thi s Hin d l’i was heard thus to remonstrate with thepa ren ts of the weddin g - party.

N otice the play upon the n ames of the four Persian letters s in ,shin , sad, an d toe .

Si ne , (Persian ) brea st .

Shi n , (K a shm iri) sn ow .

Sudd , (K a shm iri) ta ste, flavour, &c.Toe, (Persian ) feast, festiva l, &c.

Si r gav si rdan ad si r yaw guardn pai n chheh pdwdn .

One ser is enough ; ha l f a ser a man can l ive upon ; but a

quarter of a ser prostrates a man .

Si r a h sci n pi ra h mahdrci zah do.

The weddin g company of sa in ts came al ong secretly.

A great m an travelling i n a humble way . The very respectablepeople ha ve their m a rriage procession s a t n ight . On ly th e poor an duneducated cla sses have large demon stration - procession s by day .

Sin i muhima h sutsa l tah ran i muhima h khandahwci v .

I f there is not a plate of meat and r ice there i s a ma l low, and

if a husband is wan ting, one can get a shawl -weaver .

An ythin g i s better than nothin g .

Shawl -weavers (Muh amm edan s) ar e to be foun d in abundan ce a l l

over the va lley . They ar e a s ick ly, immora l, i ll - pa id race.

Siryas hyuh'

nah pr ahdsh hune

Ga ngi h hyuh n a h ti 'r t hanh

B u’

yi s hya h n ah bdnda 'v [ca ne

B an ih hyah nah suhh hanh

Achhi n hya h n ah pr ahci sh hune

K uihén hya h n ah ti r t kanh ;Cha nda s hya h n ah boi nda v hun

K han ih hya h n ah sukh kanh

Mag/as hyuh n ah p r ahdsh kun e

L ayih hyah nah ti r t hank

Dayas hyah n ah ban demhune

B ag/ as hyuh n ah w ith [With

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203

Somethin g wrong in the a rran gemen t .

Son awd'r i s a litt le village close to the Takht - i - Sula iman , Sr inagar;The inhabitan t s have got a n ame for wearing either a clea n pagr ia n d di rty garmen t, or else a. clean garm en t an d dir ty pagri .

Soht chhuh tsha l i tah ha rud chhuh ba l i .

Spring i s a matter of in cl ination, but the Autumn is whetherhe wi l l or not .

H . H . the Mahar al ah g ives a certa in amoun t of seed to ea ch

zam in dar about seed - t im e, th e sowing of this seed depen ds verymuch upon the will of th e zam in dar. But when the seed ha s beensown , the ha rvest ripen s an d the crops ar e ready to be ga thered,then ,

n ol en s v olen s, the zamindar must cut i t and g ive the usua l Statea ll owance.

Sop fir- i -mdzar a t.

An i nvi ta tion from a Sopli r man .

N ea rly a l l the Sopfir people ar e most inhospitable . An an ta - n z’

i gIslamabad) an d Pémp l

’

i r fol k have got a n ame in the v a l ley forhospita lity.

Sarah r ay mel ih tah worah’

.my mel ih n ah .

There may be a vein of affection in a pig, but not in a stepchi ld.

About fourteen years ago Hindus were perm itted to keep swin e .

Sin ce then the city ha s been ent irely clear ed of them by th e orderof th e presen t Maharajah. Hi s Highn ess ’ late fa ther, the Maharajah.Gulab Singh, i s sa id to have in troduced swi n e i nto the va lley .

Sar ah sa nzih wudih mom h sa nd tcij .

A pea cock’

s crest upon a pig’

s crown .

A plac e for every m an a nd every man i n hi s place.

So'ruz'

chhuh d z’

tr tah ma run chhuh nazdz’

h.

A l l things are far - off, but death i s n igh .

I n the m idst of li fe we a re i n death .

Sorui chhuh mul i , ka th chhéh mufl.

Al l thi ngs are a t a price, but con versation i s g r a ti s ;

Sm ndah sr a ndah tsuwdn ha r yutdn nah ah chhuh ma r ti n,

tutén chhih nah p a th rozdn .

A buffa lo qua rrel s with another buffalo unti l . one of them

dies the fight is not over .

When Greek meets Greek then comes the tug of war .

204

Srug , sif t, tah'

pa nci hddr .

Cheap, n ice, and broad.

Hot, sweet, and strong .

S rugui chhuh drug tah dr ugui chhuh sray.

Cheap i s dea r and dear i s cheap.

I t i s better to pay a little more a nd have a rea lly good a rticle thanto buy an extraordin arily cheap (P) article, and presen tly discoverthat i t i s n ot worth havin g .

Subhuch chi l am chha i ti l cha r tigas ;

Subhuch chi l am abhm'

brig a s hz’

i

Subhuch chi l am chha i mi rah ph/zh MdgasSubhuch chi lam chha i dr rfga s zi i .

The morn ing pipe is l ike oi l to the l ampThe morn ing pipe is a s jessamine in the gardenThe morn ing pipe i s as the heat of a fir e in January ;

The morn ing pipe i s as empl oymen t i n the time of famine.

Chi l a m i s tha t part of the hukkah which holds the tobacco and thecha rcoa l -ba ll.

Subhu/c ba tah a t ndlcdr ah pyas doh ner is pan di

P hem n d a'

nci kci rah gos wahm’

n er z’

s p a ndi

Z andn ah a i nu’

hu’

r ah peg/ a s umr ne'r i s pdndi .

I f the breakfast i s bad then a l l the day wil l go wron gI f the dress i s bad then a l l the year wi l l go wrong ;I f the wife is bad then a l l the l ife- t ime wi l l go wrong .

Suchhuk g a rwol tah mzih- i -mmazdn ih n emdzz‘

.

A householder (on l y ) in time of abundan ce, and prayers onlyduring the mon th of R amazzi n .

An unre lia ble chara cter.R amazan i s the n ame of the n in th Muhamm edan m en th , dur ing

which every orthodox follower of tha t relig ion absta in s from eating,drin k ing, &c ., between the morn ing dawn a n d th e appearan ce of

the stars a t n ight . On th e 27th day of this mon th the Qurén beganto descend from heaven , a n d every prayer oifer ed up on tha t n ight(ca lled l a i l a tu

’- l —qadr) w ill be a n swered. Also prayers offered up

on the 1 9th , z1 st an d 23rd days of Rama zan a r e thought to ava i lmuch.

Sudama n hum bus .

Sudam’

s handful of chaff .

A rupi to a poor man i s as much a s one thousand r fipis to a

r ich man .

205

Suddm was a great frien d of K rishn a . He at one time was i n

such grea t distres s, tha t on ly a han dful of chaff wa s left to him ,

which he purposed to eat an d then die. However he thought thebetter of thi s a n d wen t to the Raja in stead with the han dful of

chaff . Raja K rishn a was so touched with the man’s poverty a n d

s implicity, tha t he him self ate th e chaff an d gave the B rahman

Sudam whatsoever hi s heart wished for .

Suh ti h dohoi N a sa ro.

That day a l so passed, 0 N asar.Come good, com e ev il, there i s a n en d.

A quota tion from a li st of con versation between Shekh Nur -ud- di n

an d hi s favourite disciple N a sa r. Con versation between these twosa in ts often took the form of poetry a ccordin g a s they were in spired.Here i s the piece of poetryMa i ddn wdwa s t_sa.ku7

'

n am’

suh t/ih doha’

. N asar o.

Tun wuga r a h ta h 35m:pan t suh. ti h dohri N a sar o.

N i shi r am? tah wufram’

khan i suh ti h dohd N a sa r o.

Wura h ba tch ta h gddah ga n i suh ti h dohci N a sa/ro.

When the back wa s bare upon the bleak pla in s that day a lsopassed, 0 Na sar.When we had wet rice an d dr y vegetables on ly to eat that day

too, h as gon e, 0 N a sar.When the wife w a s n ear on e an d warm clothi n g covered the bed

tha t day, too, wen t by, O Na sar.When boiled rice an d sli ced fish were provi ded for us ; that day

a lso pa ssed, 0 N a sar.

There i s somethi ng sim ilar to this i n Persian , but who i s the

author of i t, Or where i t i s to be foun d, i s n ot knownMimam 1m} ka bdb mekho'r ad

Meguzm d.

Wa r bdda. 13a db mekhor a d

Meguzra d.

Da ryoza h ba ka shkol i gada’

xi mi n rd,

Tar kardah ba. ri b mekhora d

Meguzr a d.

Thewea lthy m an ea ts roa sted fleshPa ssin g away .

Shoul d he dr ink pur e w in ePa ssing away.

The beggar eats the a lm s - bread,Af ter hav ing soaked i t in wa ter ;

Pa ssing away.

These lin es were probably known i n the days of Akbar, for whenthat mon a rch a sked h i s favourite m in ister B ir - B a l to do somethingfor h im , which would be a source of happin ess to him in time of ad

versity as well in the time of prosperity, B ir - B a l replied by sen ding

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207

Sun dam'

tsah p ar i ma i trdv huka i tse’

k kdl i sari chi ltahchdv.

0 pretty woman , don’

t step so haughtil y, you wil l lose your

youthful pride in time.

A sil ly, con ceited, youn g woman .

Thi s i s evi den tly a li n e from on e of the K ashmiri songs,but i tcann ot be traced a s yet .

Sunur na i Sunah tszi r ka rih tah kci ts ga tshés .

I f the gol dsmi th did not steal the gold he would get kats( i . e a subtle disease, hecti c fever).The suspicion wi th which the goldsmith i s looked upon i s n ot

peculia r to th e people of K a shm i r.Cf. K ali la o Damn a ; th e story of th e B rahman Th epha savém i i n

Herr A dolf B a stian ’s German collection of Siamese ta les ; The

Orien ta lis t,” Ceylon , V ol . I ., p . 1 80 the Rev . C . Swyn n erton’

s

appen dix of folk- ta les of the Pan jab to hi s book on RajaRa salu and

the Tami l story told in p . 1 84, V ol . I . of The Or ien t i a li st .

”B ut

in The B ook of Were -wolves, by S . B aring - Gould, i t i s stated onthe authori ty of a gent lem an who resided in Abyss in ia for ten years,a n d publi shed an accoun t of hi s experien ces a fterwar ds, “

tha t inA byssin ia the gold an d s ilversm iths a re highl y rega rded, but th eir on -workers are looked upon with con tempt a s an in ferior gradeof bein gs . Their ki n sm en even a scribe to them the power of tran sformi n g them selves in to hyaen a s, or other savage bea sts . A l l

con v ul sions a n d hysterica l di sorders a re attributed to the effect of

their evi l eye.

S tir ma l i t fiar ah j amda t.Rubbing ashes over his body (l ike a sain t) and yet belonging to a company of thieves.

S ti rah bam'

h wa th nah Me .

The crew did not r ise from the dust- heap (al though stones

were thrown at i t).

A m a n taken in to cour t, but bribes were pa id an d so the matterwas kept secret .

Shr ah pha l ih ha ldi ddr .

From a speck of dust misfortun e flies.

A word, an d the thin g i s don e.

Sur a na i gaghi h wdyim'

, ya l i ga tshanas n ah khasun i .

The lute shoul d be played, but the checks need not be blown

out.

When a man does a good work there i s no n ecessity to sen d some

on e with a trumpet to a dvertise i t.

Z UZfi

Sutz'

dugah bah tr ak.

S lowly,'

slowly, twel ve treks 1 14 pounds) Wi l l be

pounded.

R ome was not bui l t in a day.

Sutsa l hami r am’

7” “Ami chdnih pr rinih.

”

Mi thm'

chhéh g ti muts . Mytim'

h kha la n i suéti .

Who cooked the mal low ?” That old woman of yours.

Ah it is very n ice.

” “Yes— I stirred it .

”

Anxious to avoid the blame, but to get the pra ise.

Sutsa l ih manzah gushtdbah ner a n .

Soup comes forth from the mal low.

Despise not th e day of sma ll thi n gs.Gushtci bah is a rich soup composed of mince-meat, &c.

Sutsa n dapci n p an ahddwih“Bar i chhih ydn wti ahi ndwih.

The n eedle says to the piece of thread “We are al l i n the

same boat”

where you go I go, for we are fastenedtogether).AHthe people appear to know th i s sayi ng, but noone could tell me

i ts origin . I t i s very strange to meet with such a peculiar express ion i n this country

,a n d to fin d that i t has the sam e mean ing which

i t h a s in Englan d, v i z ., B oth trea ted al i ke both pla ced in th e same

con dition s. The referen ce in Englan d i s, a s is well-known, to theboa t laun ched when a shi p i s a—wreck .

Suwun tah gé’

wun tagz'

h pr a t hénsih, magar suwun chhuhsuwunm

’

tah géwun, chhuh géwanui .Everybody can sew and sing, but let h im sin g who can sing(properly), and him sew who can sew (n i cely).

Sag/13h su‘

ét mandul chhe la n .

To wash the ba ck with a nettle.

The harm of keeping bad com pan y.

Syud sadah chhuh shdhzddah .

A pla i n, simple man is a prin ce.

209

Triba l: Triaa l nah ma nda chhdn na h chhuh mandaolzha nahdiwu

'

n .

Tai bah Ti m] is not ashamed n or does he put any one to shame.

A shameless person .

Triboh Tasa l wa s a Pa n dit, who, con tra ry to a l l rul e and custom,

hired himself out for wedd ings an d other en tert a inmen ts . He wa s agood singer an d jester, a n d used to a ccompan y h i s songs with a - clapping of hands . He struck them together i n such a peculiar way tha ti t i s sa id the soun d could be heard on e m ile off (P) He would v isita l l sects an d sexes, a nd would s i t by the hour in a l l society , n everfeeling any qualm s of con science, or n ot icin g a n y w ickedn ess i n others .

Tabah wa s surn amed Tésa l from the word tas, which mea n s

clapping of han ds .

Ta l ta l i ta lu'

v khandn p tfdshci h g a r as hit kawin .

Apparen tly digging a v ery deep wel l ; but, real ly, robbing theking ’s houseA tra itor.A Gosé a

’

n on ce vi sited a ki ng a n d sa id that he h ad a matter forhi m . Would his Ma jesty listen to i t

, a n d g ive hi s servan t one

hundr ed tupis for i t The k ing con sen ted a n d this proverbwa s told h im , which he wa s to repea t a loud every n ight three t imes

i n succession before goin g to sleep. N ow i t ha ppened that thisk in g , like most other k in g s, h ad h i s en em ies— a nd en em ies , too, i n

h i s own household. On e of hi s m in isters ha ted h im inten sely, and

wa s ready to do an d hea r an ythin g , so tha t he m ight bring a boutthe k ing

’

s dea th . Amon gst other pla n s he h ad a subterra n ean pa s

sage made from hi s house to the k in g’

s, an d on e n ight , when the

work wa s a lmost com pleted a nd but a foot more rema ined to be

dug, he himself wen t a lon g this pa ssage, which commun icateddirectly wi th the k in g

’

s bed - chamber, with the in ten tion . if possible,of removing the lit tle ea rth tha t rem a in ed, a nd gettin g close enoughto mur der the k ing i n h i s bed . On such a dreadful erran d, and in

such a.dark da ngerous place,we ca n n ot im agin e thiswickedm i n ister’ sfeelings when he hea rd the k ing w ith a. loud a nd dist in ct voice say,

three tim es i n succession , the w ords which the Gosa,in had taughth im . I am di scovered, sa id he, a n d ha stened ba ckThis saying has a lso been turn ed in to a riddle, of which the

an swer i s a ra t .

27

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2 1 1

On arr ivin g at the wood- seller’s but she made her sal fims, andexplai ned the reason of her vis it . I have come to serve you,

”she

sa id, but l et me sometimes a dv ise you, an d you will be the betterfor my ooun se The wood - cutter w a s so sur prised a t the humbledemeanour of the queen , tha t he fell upon hi s kn ees an d stammeredout something to this effect Tha t a lthough the k ing had g iven herto hi m to be hi s serva n t , yet he felt him self to be her slave, andtha t whatever she comm an ded, tha t he would try to perform .

”

The days passed pleasan t ly en ough ; n ow an d aga in , not sudden lybut a s if quite natur a ll y, litt le changes were m ade in the house ;this room wa s regularly clea n ed and thin gs began to be arranged intheir right places ; an d on e day when th e wood-

sel ler’ s wife was

si tting idle, she a dvised her in a k in dly ma n ner to spin ; an othert im 9 she preva iled upon the m an to ea t h i s din n er i n the city in steadof comi ng home to ea t i t

,because often t im es , when by even in g he

h ad n ot sold a l l h is load of wood, h e h ad been tempted to take littleor nothin g for i t, in order that he m ight be rid of h i s load an d get

home to hi s longed- for din n er ; a n d aga in on a n other occasion she

was able to say somethin g about savin g a qua rter of hi s earn ings.I n these an d other djfl’eren t w ays the presen ce of the queen - servan tworked quite a revolution i n the house. The m an became rich an d

wa s much respected, a nd the woman hi s w ife was hi s truehelp-m set.

Man y years had elapsed sin ce the queen h a d been separated fromthe k ing, yet she ha d n ot forgotten h im or decreased i n afi ection for

h im . She wa s a lways plan n in g , in order to bring about her returnto her husban d. On e day she heard tha t he, atten ded by severa lof the courtiers,woul d go to shoot in a certa in jungle, so she wen t

an d told the wood - cutter h er ma ster (n ow a man of property), totake a sma ll vessel of wa ter a n d som e brea d wi th h im . an d followthe k ing

’

s company in to the jun g l e, a n d when the cha se wa s over,a t which t ime the k ing woul d very likely be hot an d thirsty, he wa sto goforwar d hum bly a n d present hi s brea d a n d l ittle vessel of waterfor the k ing’ s acceptan ce. No doubt the k in g would receive of the

ofi eri ng, and would make som e presen t i n return . Should he as]:

wha t he woul d have, he wa s to say I have wea lth i n abun dan ce.

I do n ot w ish for any more mon ey. I on l y desire that the k ing wil lgran t me an in tervi ew in the pa lace .

”Th e m an agreed to ca rry

out the queen ’s wishes. He wen t to th e jun gle an d fin ding oppor

tun i ty he respectful ly presen ted the li ttle water an d bread, whichhe then happen ed to have, to the hungry an d thirsty k ing . The

k in g gladly received the g ift , a nd a sk ed what he could do for the

m an .

“Ask wha t you will, he sa id, “an d I wi l l gran t i t you .

”

The man an swered, “ I wa n t n ot anythi ng from your Ma jesty, butthat you w ill gran t m e a few priva te in terviews w ithin the pa lace.

”

The k in g wa s surprised a t this stran ge request,but neverthelessprom ised that i t should be so.

Great wa s the rejoicing when the queen heard of this, the beginn ing of her tr iumph, as she thought .

Frequen tly did this m an vis it the k ing priva tely, an d the k inga ppeared to welcome hi s V i sit s . When the n obles a n d courtiers saw

this they were very j ea lous , a n d a fr a id lest this risen wood - cuttershould impea ch them a n d so they got to kn ow this man morein tim ately an d began to g ive h im ha ndsom e g ifts by way of a bribeto check h i s tongue con cern ing them selvesThe wood - cutter h ad n ow becom e the k in g

’

s grea t compan ion , and

havin g am a ssed still m ore wealth, the queen thought that i t wouldn ot be in con sisten t, if he m ade a great fea st a n d in vited the k inga n d m a n y of the n obles to gra ce i t by their presen ce. The kin greadily a ccepted the in vita tion . The din n er wa s served on a most

m agn ificen t sca le, a n d everybody s eemed plea sed . B efore the

compa n y retired the queen wen t up un perceived to the k in g , an d

told him tha t h i s host wa s the poor wood - cutter of former years,a n d tha t she w a s h i s w ise m in ister .

A recon ciliation wa s then an d there effected between the kinga n d h i s wife . They retired to the pa lace together, a nd ever afterwards lived together most happi ly.

Ta sbi lz clzdn i chham gun nsd hisho, m i n-i d dishi t ka rdn kham.

She]; chi n i k khéyi tham iris/mm hisho, tsuh a i l ai r tah r ahzan

75am.

Your rosary is l i ke a poisonous snake tome when you see a

disciple you twirl i t .

You a te six ful l dishes of rice, 0 if you are a sa int, who i s a

robber ?Shekh N ur - ud - d i n , a very famous sa in t in K a shm ir, durin g the en d

of th e eighth cen tury'

wa s accustom ed to w a nder about tea ching an d

prea ching a s h e w en t . A t n ight he would frequen tly sleep i n a

m osque . On e even in g h e a rrived a t the mosque of an other veryholy m an , con cern in g whom i t w a s sa id that the a n gels often came

to con verse w ith him durin g the hours of darkn ess . This reportobta in ed creden ce everywhere, an d to such a n exten t i n the villageitself tha t the people subscribed together a n d brought h im every days ix full dishes of food to feed th e an gels w ith . Th e truth, however,wa s tha t he h im self a te the food.

N ow when this sa in t saw tha t N ur - ud - d in in ten ded to lodge therethat n ight , he wa s a fra id that somethin g of h i s w icked w ays wouldbe discovered ; a n d so N dr - ud - d i u wa s advised to depa rt because of

a great mon ster which sometim es cam e a n d troubled th e pla ce .

N ur -ud - din , however, declin ed to go, saying tha t he wa s n ot a fra idif God w a tched over h im .

”The even in g wore aw ay un til a t la st

Nur - ud - di n la id down to sleep . The other pir w a s by, a nd when hethought that h i s unw elcome visitor w a s fa st a sl eep h e began to take

out the six dishes of food , which had been brought to h im that day,2

1n d to ea t them . He ate them a l l , a nd then l ay down a s if on e

ea d .

213

A t early morn ing he a rose, took out hi s rosary, an d began tomumble . B ut N l

'

nu n d - d i n h ad seen a l l tha t had tra n spi red (luringthe n ight , an d telling the man so, sa id a lso to h im the words of thissayi ng an d left .

Ta l ism’

ka ta s wa s ik mus ic /z.The skin wi l l come off from the warm sheep.

N ow i s the t im e.

B utchers flay the sheep quickly a fter k illing i t ; because i f theflesh were left to get cold, the skin woul d n ot then come off w ithoutgrea t diffi cul ty.

Ta ui t wovmut.

L ike roasted- corn sown .

Good words an d deeds a re wasted upon some people.

Tetz - B a t- i - kdn .

Taz- B at’

s a rrow.

A W in d - fa ll .On ce upon a t im e a ki n g placed a r in g upon a wa ll a n d sent forth

a p rocl am a t ion tha t whosoever could shoot a n a r row from a certa indistan ce, s tra ight through the rin g . should receive two thousan drfipi s a s a reward . The best an d bravest a rchers i n the k ingdomtr ied, but n on e succeeded. At len gth a m an ca lled Taz - B a t , a poorign ora n t fellow , wa s on e a ftern oon pa ssin g by tha t way a n d firinghi s a rrows i n a l l d i rection s i n a m os t reckless fa shion ,

he came tothe pla ce where th e rin g wa s ha ng in g , an d more from a playful

feeling than from a n y thought of a ccomplishing the difficult fea t,h e l et go a n a rrow , which to hi s grea t aston ishmen t pa ssed cleanthrough the ring .

Taz - B a t wa s a t on ce taken to the k ing ,who pra ised him an d gave

h im the prom ised rewa rd . Cf. Ge r i h yé’

l i h,

”850 .

B a y i s common ly met w ith both in H in du an d Muh amm edan

n ames . (Taz - B a t i n the sayin g was a Muhamm edan .) Very pr obably i t i s derived from B a tah, which m ean s a Hin du. When ever a

Muhamm eda n h a s this n am e i t would seem to prove tha t h i s

a n cestors where Hin dus, who were con verted p er v im to the fa ith of

Muhamm ed dur ing the suprema cy of the Mufixa l s in“ the Happy

Va lley.

’

Te lafi a ndr a i okka k tz’

l n er dn .

From the sesame-

pl an t oi l i s expressed.

Fru it a ccording to the tree, and wages from la bour, &c.

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Thnr i lz posh ckhz’

k nah wa r i/z ga t_sl mn .

A l l the buds upon a bush do not blossom .

Every child i n a fam ily does n ot thrive.

Thukak néchuv mukaddam.

A stammeri ng sputtering son as the headman of an office or

of a v i l l age.

A m an n ot fitted for h i s posit ion .

Timah gov-i h yag/ib dud kam

‘

t .

The mi lkma ids have sold thei r m i l k an d gone.

A fter n oon i t i s a lm ost im possible to get m ilk in K a shmir, a s i t

i s gen erally a l l sold by tha t time .

Persian — An kada bi shka st o ( in saki n o, mdnd .

Ti tskw, tsama i Iza r yut ma ti na i kha r tah luk wuchfiana ifamci s/u

'

k .

I wil l have such a row with vou, that i t wil l be as i f the a sses

had gone mad ; and the people wi l l come out to see the

sight .If I do quarrel with you, I will quarrel .

To; ma r i t tah [cot i a z’

yci r .

The cl ear one dies and the gal lows are ready .

Better to die, for the world i s a s a ga llows set up, con sta n tlytroubling an d destroyin g.

Vig n e a n d others of h i s day speak of havi n g seen bodiessw ing in g

” from the bridges , &c.,a s they pa ssed up the river

through Srin aga r . N ow - a - days, however, capita l pun ishmen t i s n ot

perm itted i n the va lley a s i t would be con tra ry to the Hin du l aw.

(I t i s very seldom tha t on e hea rs of a murder i n K a shm ir.)Tr ah zik sax/z, tg a tayz zi k p a taj i sizeflz zi lz brefiz.A man of thi r ty yea rs of age is l ike a l ion a man forty years

ol d is l i ke a torn , worn , ma t and a man sixty years of

age is a fool .

Shirin o K husrauN a shdte

’um/r bri shad ta

’

. ba st soi l

Chi hi l (imad fa n-

o fr eza d p a r 0 bi l l

P a s a z p a nj ci h n a, bdshad ta n dun'ustt’

B a sa r ka n dt’

p a z'tr ad god susti

Chu sha st cimad n i sha st amad ba dewdr

Chu haftdd (imad afi dd d l a t a z kdrB a. hashtfi d o n u'wa d chwn da r ra stdz

’

B a sa’

. sa khtz'

ki a z g i n:ka shtd/L’

Wa z a nj d ga r ba, sad ma n v i l r a s ti 'mfiB uwad ma rge bu, sd r a t z i ndagdm

’

.

2 1 6

Balthasar Grecian ,i n h i s Ora cu lo Manua l , has a similar saying

Rea son makes i ts appeara n ce a fter seven yea rs, and every sevenyears the disposition a l ter s . A t twen ty yea rs of age on e i s a pea.

coek at thirty years of age , a. lion ; a t forty years of age, a camela t fifty years of age, a sn ake ; a t sixty years of age, a dog; a t seven tyyears of age, an ape ; a n d a t eighty y ea rs of age, nothing .

Three thin gs make a prodigy, a n d a re the highest g ift of Heaven’

s

libera lity —a fruitful in tellect, a profoun d judgmen t, and a plea san tan d elevated taste. A t twen ty years of age the will rules ; a t thirtyyea rs of age the in tellect rul es ; an d a t forty years of age the judgmen t rules.”

Trakas wukhu l (Zfr sa nP 9A mortar as an equipoise for one trakAn incorrect weight .

Tc ma /zwén 662mm cit/tub tsuk cimut.

The copper vessels have got thei r bottoms burn t.On ly the weal thier cla sses use copper vessels ; hen ce the mean

i ng i s, that trouble visits the grea t a lso sometimes.

Tr an cha’

zan 0/17t nah yet-9 hai l t/fn kcmm'

rown ,

’

z'

lm te- baks,mrfl be- tvycf

'r a t, 1t M u l l: te- siyzfsa-t.

Three things have n o long con tinuan ce ; knowledge without

argument (exerc ise) wea l th wi thout commerce ; and a

coun try wi thout l aw an d managemen t

Cf. Gulistan Ch . viii — Se chi z a st hi bi l u’

. se chi z 'ne'

me mdnad,’i lm

be ba hs, mai l be tijdm t ma-l k be s iydsa t .

Trdwamufs thu/c n inga l a n i .

To swa l low one’

s spi ttle.

Tak ing back a divorced wife, or dism issed servan t.

Tr ek ha t n ah buha i pu ii ts l d.

Three pa isas not twel ve m i tes.

S i x, n ot ha lf- a - dozen .

Three pa i sés a re equa l to twelve m ites ,but there wa s once a verystupid fel low who would n ot see this . Hen ce the above saying issometimes quoted on receiving an y stupid a n swer .

Tr ahis ka t/l ei mudas lor i k ba l d .

To the sharp a single word ; to the dul l a hundred stripes.

Trushi s ya rdfushz’

s .

A spirited person angry for an hour .

21 7

Tsah dap“ bem

’

, bah dap ak brig/i ii , panam'

ka th cit/15k

p a na n ih j dyi h.

You say sister, I wi l l say“ brother. E ach one

’

s matter

i s in its own place.

We ar e both gui l ty. The on ly thin g for us both to do, i s not to

go a n d pea ch on e on the other, but to smother our feelings an d

keep qu iet about i t.

Tsa lz ta it bah tah L amb kale.You and I and Mr . Plunder .

A secret between two people ; l et both of them take care n ot to

in form aga in st ea ch otherK ék i s a term implyin g in ten se respect for the person thus

a ddressed, an d i s common both to the Muhamm edan s a n d Hin dus .

A son w ill thus a ddr ess hi s father “Hatch, sah, K ai la”

The youngermembers of the fam ily wil l thus a ddr ess their eldest brother,Wa l ah, sah,An a/ri d K ai la.

”An d a ny very respected person outs ide

th e fami ly m ay thus sometimes be addressed, B ozi v, sah. N a raya n

E ri k.

”N otice that on ly the father i s ca ll ed simply K ak .

Kék i s a lso the n ame of a Hin dusect in K a shm ir .

Tsa la nas,

tak.

Runn in g instead of fleeing .

Tryin g to overcome a diffi culty i n a half- and - ha lf sort of way .

Tsa lawunén boat/z tah ldrawuné’

n pa th.

I n fr on t of the runners- away, but the l ast of the pursuers.

A cowa rd.

Tsam tah n am wa tl n'

t rukhsa t.

A fter wearin g one’

s skin and n ai l s away in hard work to be

dismissed (without pay)!A tyrann ica l m aster.

Tsa r chhél i akt'

pka l ik beip a t ka i ran .

A sparrow i s in distress about one gra in .

A poor m an’s n eed, just a m ite w ill reli eve.

Tsa r‘

én zawa n yupkui kyak

I sar z'

s yamas g amut Icya /z

What i s a l i ttle more i rritation to a woman whose head 18 ful l

of l ice ?Wha t is grief to a person al ready overwhelmed Wi th i t ?

This proverb i s sometimes a lso thus in terpretedWh en there are m an y lice where i s the st in g ?When there i s m uch grief where i s the grief ? (e. g.

, A famine,a wa r ,or a ny other gen era l ca lam ity .)

Sika n da r-N éma .— X i marge ba ambuh ra’

.j asha n lthand.

28

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2 1 9

Tsk‘

én imutj yém'

hislz.L ike broken warp.

A w eak, us eless fellow.

Tslwg‘

uz'

clzl mk mut.

A l ittle i s good a l i ttle dinn er, pr ide, money &c.)Ts i wclze tshucke kc‘i n ine, zyufli nz

'

waka rum‘

kcflcYa fl mi ausum ka r ama b lon ti thui pyam g rd/r.I spread out my fine vegetables under the roof ;An d a s was my lot so the buyer fel l to me.A bad day’ s busin ess.

l skun p a zj dmah khas l a r i/L p‘

éfh, g la m kunsh tab kar Mas,

Mas .

Put on trowsers, cl imb the house, put on the kunsh‘

and tapon the ground a s you go.

A boa st ing fop.

K ’IZ ’hsh i s a kin d of shoe worn by women in K ashm ir, having highiron heels, an d the uppers lessen i ng towards the heels.

2871 2619171. ckhui iya t p it /fi ni a l), yut sin i s p dkah suét .

A s much profit from si len ce as there i s profit to the dinn erfrom cookin g.

Qfiup ah cklza i map ak-kdr .

Si len ce is profitable.

fi kupa lz cfifiélz r up ah sunz .

Si len ce i s si l vern .

gshupmfgupun gudu’

mz'Hi de

Dci nda i zrfm'

lz, ya s p i l l a r: tsh).

The si len t heifer eats the tetherThat ox wi l l know who has to bear the yoke.

Experien ce teaches.

Tska r a t/za lz chita l i n ah a tSu’

n ésa s ti lt .

A n empty hand does not even en ter the mouth .

B e libera l an d gen erous Wherever you go, an d in to whosoever’ shouse you en ter if there i s n othin g in your han d you do n ot thinkof putting i t to your mouth a s though to ea t, &c .

Ts l mrui pha r tah g angs/ra n wa r .

Empty boasting an d twi rl ing of moustaches .

You m ay take h i s price from the worth of hi s clothes .

Three K a shm iri s on a ccoun t of their poverty wen t to Del hi , to see

wha t they could do for themselves there. They do not, however ,

220

seem to have bettered themselves very much, for after some yearswhen they had pa id a l l their bills, an d the expen ses of a returnjourney to their own coun try, they foun d that they a l l threetogether were on ly worth On e gold ring, a gold tooth, an d a goldworked turban ta il .One da y in the course of their perambulation s they stopped out

s ide a butcher’ s shop i n the vi l lage of Drugjan with the in ten t ionof buyi ng somethin g . The man with the ring pointed with hisjewelled finger to a piece of goat

’

s flesh, an d asked the pr ice, Yé

‘

ta.

bakha kétd kdwe What i s the price of th is goat’

s flesh P” The

m a n,with th e gold tooth, l iftin g h i s upper lip i n speak ing, sa id,

DCLS takke, das ta kke.” Two anas, two ends. The man wi th the

gran d turban , shaki n g h is head, sa id, Pdwe,pdwe i . e You’ ll

get i t , you’ ll get i t.

”A l l this tim e the butcher was silent ; but n ow

seeing tha t they had fin ished, he quoted the above proverb, Emptyboas tin g a n d twir ling the moustaches .

”

The l an guage of these three men i s supposed to be bad PanJabi.Ts l mt a i kkémah kami lubah .

7

I f I eat the remn ants of the dinner, with what desire shal l I

eat i t'

lSupposing I do this thin g,what profit will i t be tome ?

Tsi thur a i due/ti lt wakar as poski iz, wahrdt a i dashik tah

p a l i a r as poshi h nah .

Should.

i t ra in in March - Apr i l , then there wi l l be quiteenough for a year, but i f during August i t rains, then i twi l l not be enough for a watch (i a , a spaceof three hours).

Tsrér ah B r‘

éswér .

Tsrar Thursday.

A ny great gathering i s so called.

Tsr ci r i s a v illage about on e m arch from Srin agar. I t i s theburia l—pla ce of Shekh N fir - ud—din

, an d hun dreds flock there on

Thur sday afternoon s, so as to be presen t at the Friday’s prayersa n d sermon .

Tsuc/i ih -wa rt’

h andar a lz neryci anz .7

Wi l l a goose come out from the bread ?N ot en ough for you and me a n d everybody else.

Tsun ik ma chi k kuluf tah hua i lr.ma chi lz béna lz hut.A lock for the charcoal -pot and a store- room for the pot.Unn ecessary carefuln ess.

Ts ii izt clai m/i tsz’

aiztz'

s wuclzl n‘

t rang r ayda .

A n apple gets colour from seeing an apple.

.Iron sharpeneth iron ; so a man sharpen eth the coun tenan ce offri en d — Prov. xxvii. 17.

221

Tsar ckhuh te-mi r .

Th ieves are wi thout l ight (13. e., they love darkness becausethei r deeds are evil , they are without understanding in theirheart, or l ight of expression in their eyes).

Tsar 011 11511. pluck.

Theft is l ike a bad smel l (certain to be detected).

Tsar gag/ 171 na ngah fiang ah- tafi manga lz.

The theft became kn own by chan ce (12. e., somehow or other

i t was mademan i fest).

yew zik lcfiur yew .

Too much is despised.

Tsar ma lt ka r tah tsrdl i s mak Mot-9.

Don’t stea l and don

’

t fear the maha l l adar .Rulers a r e n ot a terror to good works.

Tsr ol i s the a n c ien t n ame of mah a ll adar , the watchman or spyappoin ted over every vi llage in the va lley.

T3 121 tswanzdfi khzird a r af t 0 man shudam ambdrddr .

Fifty- four th ieves ate and wen t, and I became the man in

ch arge.

A ma n i s appoin ted over a work rather aga in st the grain , and

loses by i t .

A saying of Shiva K fi k ’s con cern ing whom a story i s given . Cf.K i sa r l a

’

r ’l dyt, &c.

Tsér ak kapw e dann g az.

A wa l king- stick is the yard measure for stol en clotha thief cannot expect to get the ful l pr ice for his stolen

goods sometimes he loses a pa rt of i t ; sometimes he has

to bribe to keep the matter quiet ; an d genera l ly be has todi spose of the things quickly from danger of discovery,taking whatever receivers may offer h im)

Ts 12mmIsukur .

A stolen cock .

A forbidden work .

Tsfiran n iyih zandnafi,Mayan kkyav mukhta/Ldr .

Th ieves took away the wife, and sharpers ate the necklace.

They, a cla ss of thieves an d sharpers who prowl a bout the cityby day an d by n ight, an d are especia ll y on the qm

’

11 1311 6 on Fridays,the day when crowds of coun try people come in to Srinagar fortradin g, an d worship in the differen t mosques.

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223

a ston ishmen t the woman snflered herself to be l ed along to the

pla ce of execution w ithout saying a word. Thither the DeputyIn spector an d m an y others (for the ma tter wa s quick ly bla zedabroad over the city)were a lready a ssembled. On seeing the m an

w ho had issued the dread a n d un just order for her dea th the

woma n begged to be allowed to a sk on e favour before the deed wa s

don e . L ook , sa id she , “ at tha t la rge heavy beam (t he ga l low s),a n d look a t m e so thin an d feeble. The two are n ot compa tible .

B etter that you seek for on e fa tter an d stronger than I am ; an d l et

me go free . The Deputy- In spector touched w ith the humour of

the request , a n d n ot rea lly caring so lon g a s somebody wa s executedby way of a tamasha, gra n ted i t . Search wa s at on ce made for a

stron g , corpulen t , person .

In those days there wa s a very famous pir i n K ashm ir, who usedto res ide in the jun gle w ith n o other compan ion than a fa ithful,lovin g , disciple . N ow this disciple frequen t ly had occa s ion to vis itthe city for the pur pose of purcha sin g little a rticles, which he h imself an d h i s m a s ter requir ed. On e day this disciple return ed toh i s jun gle- home wi th th e a larm ing n ews tha t there wa s bebtty

'

in

the city, i .e.,bad governmen t h ad comm en ced, a n d that every on e

aucl everythin g were i n a sta te of rampa n t con fusion . On hearin gthis the pir a dvi sed h i s disciple n ot to go aga in to the city un tilorder a n d rule were re - established there ; otherwise he would cer

ta i n l y get in to trouble . The disciple, however,m ade light of this

coun sel ; an d on the very n ext Opportun ity wen t to the c ity. Sorryt ime for h im He foun d the pla ce a n d n eighbour hood in the

grea test state of an archy, an d ha d n ot proceeded far a long the n oisy,crowded, bazar, when he, bein g a fin e, stron g , stout , youn g fellow,

wa s accosted by th e Deputo n spector’

s messen gers an d in form edof hi s fate. A short time after this he wa s a corpse a vi ct im to hi s

own ra sh curios ity .

Very, very sad wa s the pir when he heard of h i s disciple’

s dea th .

A thief broke h i s foot a n d my fa ithful follower got k illed for i t ,”

he cried . Hen ceforth a lone an d frien dless I shall have to wan deri n the woods a n d desert pla ces .

” First, however, he determ in ed togo to th e Deputy - In spector an d avenge h i s d isciple

’

s un just death .

Imm edi a tely on reachin g the city he comm en ced to distribute a lm s

an d preten ded to be m ost happy. On the way he met the DeputyIn spector an d told h im who h e was . The Deputy - In spector wa sa ston ished to find h im so glad a n d joyful

, an d a sked the rea son of

i t . My di sciple,” replied the pir ,

“h a s rea ched' heaven more

quickly through this cruel execution ; why should I n ot be happy an d

g la d ?” Hearin g this the m isera ble Deputy -In spector sa id W ithin

him self, I , a lso, w il l be executed, that I, too, may arrive at blissqu ickly . This certa in ly i s th e better way .

”And so he executed

himself, an d there wa s an en d of the ma tter.

224

Tsfiras ta h tsrd l i s bdjwaf.A partnership between the thief and the watchman

Can two wa lk together except they be agreed.

”— Amos iii. 3.

Tsr ol . For their orig in , t i de n ote K a shftrth kaha/i gar/rah.

”

g m; gag/73k kolz’

h tah rdfi- i -ioada r .

The bread has tumbled into the river and “for the father’

s

sakef’

A ma n does n ot gi ve anything to God willingly, but if h e losesa ny mon ey, &c. ; he professes not to min d— “May God bless i t tomy decea sed father, says h e.

Tsuta l ska/arcs tréh pa l pdfv .

I n the sodomitish city three pal s to a pav .

A badly -m an aged city.

Pdv, a weight of half - a -poun d, i n which are five pa l s.

l aj tah ti r a s,pon tak gag/13h ta/L yrz’

sti s .

The sheep got a wound and the farmer got a piece of wool .

To harm an other person by stea ling that which i s of the greatestimportan ce to h im, but of not the slightest use to the thief.

Tukas dug dim} tah pdm’

mandun .

To pound chaff and churn water .

To plough th e sea shore.

The K a shm iri h as a very ingen ious way of mak ing butter. Whenthe m ilk i s ready for churn ing , i t i s placed in to a b ig vessel, in the

cover of which there i s a hole. I n thi s hole a stick i s pla ced . The '

pa rt of th e stick which i s in side the vessel i s thick , a n d the partoutside the cover i s thin ; to this thin part a piece of string i s

a tta ched, an d th e ends of i t the m an or the woman holds i n theirhan ds , a n d putting on e foot upon the cover to stea dy i t, twi rls aboutth e stick with the strin g , first pulling on e en d an d then the otherun til the butter i s prepared.

I believe a slightly differen t custom preva ils in In dia.

Tul khém'

bon in suét .

To eat mulberries with dogs.

To degrade on eself.

Tul p a lm) wa tli tsa la fu.

G ird up the clothes, rise, and away.

A wandering life.

225

Tamul ah sim s yé’

l ih s lzikmas a ndnr ba tak ska rpz’

[ca t w‘

épi mi .7

When the ser of rice is digested in the stomach does the matter remainSca n da l at the di nn er i s blazed abroad a s soon a s the meal i s over.

Turah 6a kadr - z i lm .

The l ength of the ta i l of a man’s turban according to his

kn owl edge.

A very w ise an d lea rn ed man ca lled Shekh Oh a l l i visited K ashm ir,greatly desiring to kn ow to what exten t the people h ad beeneduca ted, an d whether they were a clever an d thr ivi n g cla ss . TheK a shm iris got wi n d of this vi sit an d ga thered a coun ci l to con siderhow they m ight en trap this in quis itive foreign er in hi s speech .

The resul t of their delibera tion s wa s, that they sen t a m ost

un educated m an n am ed Ma lah Dupi yfl z to meet the learn ed Shekha t B aram ula , a town at the n orth -west en d of the va lley.

Ma lah Dup iyaz wen t i n very gran d style ; h e wa s beautifullya tt ired an d looked of a most serious a n d meditative disposition ,

whilst to complete the decept ion , a man wa lked behi n d h im wi th a.

pla te upon whi ch wa s rolled i n a coil the en d of h i s tur ban .

The Shek h wa s much surprised a t m eetin g so lea rn ed a K ashm iria s this m a n a ppeared to be . I n the course of con versation h e

a sked him why he were such a lon g ta il to h i s turban . The

K a shm iri replied, a s h e had parrot - lik e learnt , Tum h ba ka d1' - i

Then th e fol lowin g dia logue in Persia n a n d an other un known tonguepa ssed between themSuwd l - i -Shekh. K abk chfst

Sud - i -Ma l ah . Ma bk chi st

Ja/ q b-fi - Shekh. K a bk da r kohsd'r sa n g- r eza h mekhor ad .

Jawci b i -Ma l a h . M abk dammohsdr mon grezah memor a d.

Question , Shekh. Wha t i s the mean in g of kabkQuestion , Ma lah. Wha t i s the mean in g of mabk

An swer, Shekh . K abk ”i s the n am e of an a n ima l which cats

gravel upon the hillside .

Answer,Ma lah . (Can n ot be tran sla ted, a s i t i s a lan guage m ade

up for the occa s ion ,i n order to n on -p lus the Shekh .)

Ma tk a lso wa s a word coin ed for the mom en t an d m ean s n othin g .

I n this way Ma lah Dupiyaz thoroughly frighten ed aw ay theso tha t he did n ot ven tur e any further in to the coun try.K a shmiris are very fon d of ca rryin g on these con versation s in

imag in ary tongues. N o en terta inmen t i s complete wi thout them .

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227

Wabdhas K a l imab nah da r kum’

k tah nah db’

wei r .

The K a l ima in time of pl ague is neither a door anywherenor a wa l l is no protection ; you should have repeatedi t before).Pray betimes.

K a l imah i s the Muhammedan con fession of fa ith. L a'

. i l dha i l la’l lci h

, wa Muhammad Ra sd lu’l l ai h. There is no Deity but God, an d

Muhamm ad i s the Apostle of God

Waguv i d a nda r i lzpéflzui gas p enj i h chkamb.

The edge of the mat became as a precipice to him .

A m an who becomes a bad cha ra cter from a very little m atter ; orwho dies from a very little s ickn ess or who i s i n despa ir because ofa very little di scouragemen t.

Waka thor kci lak gup an tah payak sor .

O Waha thor,l ast n ight a cow, and to-morrow a pig.

A fick le disposit ion .

Wa ha thor, a vi l lage i n the Yech pargan a .

Shekh N l’

i r - ud - d in on ce cur sed this v illage, because on e day he

wen t there expecti ng to be hospitably treated a s in form er times,a nd the people would n ot a t a l l en terta in hi m .

Wcij i lz sdn a tha lzp‘

éfh thawun .

To put the jewel led hand upon another’

s shoulder.

Words fr om the wea lthy man fa il to com fort the poor man . Whydoes h e n ot back them up wi th a presen t of mon ey P

Wakta s nah wétsdn mbchi n'

h tah wa iata s mi le wétsci n kuchhik.

Sometimes i t is con ta ined within the hand and at other times

i t cannot be held within the bosom .

The fick le world.

Persian— X i dy 'i n e ja hdn gri ke ché'n tn gdhe che’

n da bri sk/1 d.

Waki ak Mfr ga v ta ii ttukp ddskoi k .

Work done at the preper t ime is l ike a king’ s throne.

Wa na lz wdl i t wéthi , wakr as rachhi t, wél am’

k wizz'

h, dab.

After having tended a tree for a yea r to cut i t down an d take

i t to the r iver ; and a t the time of taking i t down to throw

i t w ith force upon the ground.

A fter showing a. man much k in dness, an d con siderably helpingh im, to tur n the back upon him .

228

Wanak wdl i t Wet/l ib tshun izz’

lz S i'

run wazam dizik nah, t ah ,

ma nd i nz’

ga r khém’

k ga tshzih Mungafi-Hum sa’

l a s ga tsh

zzk nah zak .

B etter to br ing i t from the jungle and throw i t into the r iver

than to lend anything to the people of Si run , (for theyn ever pay back); and better to eat the flesh of the sacr ificethan to accept the in v i ta tion of the people ofMungah

-Hum,

(for they a re very bad hosts).Si run i s a village in the Dachhan rfor pargan a . Vessels of stones

ar e hewn there. Somet imes this place i s ca lled Siram K hiraHum .

Mun ga hHum, a village in the Chhi rat pargan a .

Wa nénuz’

aut tab r a ndn n ah keith .

For a long time sayi ng on ly, but not cook in g anything.

A ction s speak louder than words .

Wa nanwu’

l z’

k tsélz n az‘

chka i a lt ! tah boza nwél ih tsé’

h tik

ckha i mi ?

0 ta l ker,if y ou have not got understanding, you have, 0

hearer, haven’

t you ?N ever listen to idle ta les an d scan dal .

W’a nda s chhuk j anda n p lum.

I n the winter- time there is warmth from an old patched- upga rmen t.

S ikan da r Nama— Ma iyafkan kawa l ga rchi’

(i fr dyi dat, hé hangdmi

sa r ’md ba kdr dy i da t.

Wa’

nguj o gar afi Izo ddd zi i .” Wagév i firm p i l anyum .

O Wénguj , here the house i s on fi re.

”G ive me my l ittle

piece of ma tting.

Every ma n for him self, a n d especially i n t ime of trouble .

Bustan ,Ch. I — Shébe dad e

'

kha l k dta she ba r fa rokhtShe

'

n fdam ki B a ghddd t i me bi sokht.

Yé’

ke shukr gaft Fri da r at khdk o dud .

K i dukci n 13mdfrd ga ze/a ds n a bad.

Wcim'

clzfiéh bawdm’

.

The sound is as a goddess to our“Amen

Wém’

chav shar éb tah sub gm) sharmanda lz

Ti l awdm} chm; kdizz tab. ta s lug ma d .

A shopkeeper took a l i tt le wine and wa s a shamed

The oil - expresser drank some r ice-water, and

intoxicated wi th pride.

229

A respectable man i s a shamed of a very small fault,while theman of low degr ee i s made proud by a very sma ll matter.Wom

’

, shopkeeper, on e who sells sugar, rice, oi l , 830 . He think shimself immeasurably above the t i l awon i in position

, and would n ot

in termarry w ith h is people on a ny a ccoun t.

Wa n i , wam’

ka n i ymti .Speaking, speaking behind the ear .Forgetful n ess. In a tten tion .

Wan i,'

wami tsandun .

Jungles upon jungles of sanda lwood.

A life of supreme ea se pea ce a n d plen ty everywhere.

Tsa n dwn . N atives say that there i s a jungle of a. k in d of san da lwood in Wama Div i in the K fitahér pa rgan a . L a rge qua n t ities a re

im ported from the Pun jab.

Wan i clzén ydr en fi uddyak sund say .

The water of God for the pines of the wood.God wi ll provi de.

-The pin e i s very common on the Himalaya s. The most widespread species i s the Pi nus l on gifol z

‘

a .

d is c/zlzi h gr ai ls wédz’

.

The customer i s known to the shopkeeper .

Wdn tz’

s dum'

s kk‘

e’

zifi kenh ta it tskots is lag/a lt Ic/zézi'

k

A man can get something out of a won t walnut, but what

can he ea t from“

a tshots .

A s good a s n othing.

There a re four k in ds of waln uts —(i)Wan t , a w alnut w ith a hardshel l, from whi ch the kern el i s separa ted with great difficulty. ( ii)B ura zu l , a wa lnut w ith a thin shell, a n d the kernel i s ea sily sepa ra ted.( iii) fi okha r or Tshofsa h- kon ,which i s wi thout a kernel. (iv) 281ishdka l ,Tréhshdka l or Buskoku l i s a wa ln ut having eight division s,a n dvery ra re. When ever on e i s obta in ed i t i s readily purcha sed by theHin dus, who n ever eat i t, but keep i t a s a da inty morsel for thegods .

Wa’

nyo déga l z’

s na i chfiui tah zevi‘

k t i l: c/zl mz'

miO shopkeeper, i f you have nothing in your pets, you have

a ton gue, haven’

t you ?If on e ’

s di n ner i s meagre, hi s speech n eed not be so.

War ezk mulz’

k Tul ah -mul .

From Baramula to Tulamul (about twenty- four mi les

di stan ce).A good walk or r ide.Wa r a h -m/ul i s the correct n ame for the town common ly ca lled

Béramula, where vis itors change horses and coolies for the boats on

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231

”’ a rhaj i lzmunda repar n a i ds i e,N os/t i na i (i s l e hash tak za

’

m,

Muka ddama s pa tch na i phukaddam dsie,Géma s tul i lze shtfma s tu

'

m.

I f there were not an axe for the crooked log,I f there were not a mother - in - law and sister- ih - law for thedaughter- in - law,

I f there were not a phukaddam after the mukaddam,

Then he (or she or i t) would trouble the v i l lage un til theeven ing,N o rule—no peace, an d n o coun try .

Mukaddcm, the headm an of a vi l lage, cal led l ambardar in thePan j i h .

P hukadda/m, an cfli cer un der the author ity of the mukaddam .

Wa r i cit/wk tr ek hat tah sheth doh.

A year is 360 days.L ay by for the morrow .

Wdr in i nix/ri ll sl im thawun kkaflt .

To h ide the chi l d from the midwi fe.

Perfectly useless to try to keep the secret.

Wom — Dci€ 86 pet n ahfi t chhup td .

Wdr im'

pr aw n Izécfiki ndwén .

Teach ing the mi dwife how to del iver a chi ld.Tea chin g on e

’

s grandmoth er how to suck eggs.

Teaching a shopkeeper hi s tables, &c.

War t cit/ti lt. dubi sandi lt,

tukah ta lak séf gatgkén .

The clothes become clean beneath the washerman ’s stick.

Th ere is a great want in those peopl e who have not snfi ered .

McCheyne.

Wa tah w'

élaz'

tak j arak j udaz.May you miss theway and be separated from one another .

A K a shm iri curse.

Wci ta l B a twér a lt.

A sweeper’

s Saturday no time- I shal l never get it).There a re severa l classes of wétul or m ihtar log . Some whomake

winn owing fan s an d are ca ll ed shupi-wétul , some who do regula rmi h tar ’ s work an d are genera lly ca ll ed duwanwol an d others whom ake boots an d shoes and are ca l led simply watul . L ike people of

other cra fts the bootmaker in vari ably wan ts somethin g in advan ce,a n d promises the boots on the following Saturday, which promi se 18

ren ewed for two or three Saturdays, un til the order is fulfi lled.Hence the proverb .

W i ta l B ra swdrah.

The sweepers’

Thursday.

Vi da supr a .

Wdta l a n ifr .

The sweeper’s sheep.

Mon ey or property i n the han ds of a man of low degree.

Wa tamIzund mda l a tan tah l a tan hund i nti z wa tan .

The flesh of the road to the sole of the foot and the flesh of

the soles of the feet to the road .

A m a n who earn s hi s livi ng with great difficulty.

Som e work so hard, an d wa lk so far , that the sk in comes ofi‘ from

their han ds a nd feet, an d the dust of the groun d comes i n i ts stead,an d ca nn ot be washed off aga in .

‘Wa tih wa tz'

chhuk 46p ak ti n .

The water flows i ts stra ight regul ar course.

No humbug about that m an or that arrangement.

Watts/zen wakm kwud.

A bi rthday to ca lves ! (there is no n eed to commemoratetheir n atal day).Cited when an unworthy m an h as been honoured, &o.

Wa té'kis -gyad tah dénda s lov

I na/f r o'v tah wanav kas .7

K aha n ya r an kuni too,Hemma t rév tah wan a v ka sSix wisps of grass to the cal f a n d on ly one to

Justice lost and to whom shal l we speak

On ly one frying -

pan between eleven houses.Courage gone and to whom sha l l we speakThe reign of in justice .

Of. n ote to K ashtri h kaha i gam h.

Wa a, 6d, wav, zi lt Ian, M,lon .

Sow,brother sow, that you may reap, brother, reap,

Wéfv [raw 2171. y‘

és p a tah do

Who has such trouble that he should lag behind ?

d wuchhi t ga tshi lz ndo tréwum'

.

L ook at the wind before you loose the boat.Con sider before you act .

233

d as mfwa lxsa i l .To take out the boat when a strong wind is blowing.An un suitable time for any work .

Wé’

lz'

flgik pétk wakha l .A mortar upon the c lothes- l ine.

Impossible.

N atives ti e lin es of string right across their rooms and hangclothes, vegetables, &c.

,upon i t .

Wéskémi trun surug .

Wéshami tar ’s heaven .

To die on the completion of any grea t object .Wéshdmi tar wa s a r ikh is , or a rch - s a in t, amon g the Hindus. He

made a heaven for him self, an d when he had fin ished i t a nd had

just set foot on the doorstep to en ter therein , he died.

mmposhi lz nah a tkah chha l a nas

The river -water wil l not be enough for washing his hands.

A wa steful, extravagan t , m an .

We’

th i s the Jhelum river i n i ts course through K ashm ir.

Wé'

tk tskenid zik panun tslzem'

h

Wi l l the di viding of the r iver be as if any of your ownrel ations were going to be hurt ?Your own i s your own , another’s i s another’s.

W517“,

ka ti cfihak gr aza n zzfi dya r ak .7

O Weth,when ce are you roaring ? From the spring.

The spri ng of a woma n’

s happin ess i s her husban d’s love, thesprin g of a man

’

s prosperity i s a fr i end ’s help, the spri ng of a na tion ’

s

di stress i s the ruler s m ismanagemen t.

Wéthifi. néba d phul .Some sugar- candy for the r iver .

A l ittle gift lost in the vastn ess of the receiver’s need.

Wétsér -N a’

ga i ma rutaek mi tad .

(E ating) the sugar and pepper at Wétsar.Nag.

To break on e’

s journey for rest an d food, or to eat at home thefood which wa s prepared for the jour n ey.

Gangabal i s a stream tributary to the Sin dh river. Hither go thosePandit s bear ing the a shes of dea d relation s who died during the

previous year, which they thr ow in to th e sa cred stream with greatreveren ce. Of . note Si rg a s hyuh n a h, &c. When going to this pla ce,while a scen ding the Barut moun ta in they sometimes fall sick either

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235

Witch/do kyakpyav Imanas wév rdn ta sikkuruk SM}:Mi l ndv.

L ook, what a misfortun e has happened to beauty ; peoplehave gi ven the ugly woman the name of Shah Mal .Shdh Mdl i s the n ame of a great an d beautiful woman .

W'

ada la- Pzi ruk be-g ar az.

The independent, l azy people ofWudapi'

i r.

Wudap i’

w i s a vil la g e in the Utar pargana . The people are as theare proverbia l ly represen ted. N0 person , if they can help i t,wi llt ake a servan t from the village.

Wuf awan e ra tam’

h.

Catchi n g (birds or) things as they fly.

Credulous fools — Shaks .

Wuizfd kha sun ka tlui zih wasun?”

E a r - dé ldnet.O camel , how do you going up and coming down hil l s 1”

Oh, both are a curse.

There i s a touch of the curse a bout everythin g down here.

Wraith budyov tah ma tlza r karun Iz'

éclzkun nah.

The camel has become aged and has not l earned how to helphimsel f.Old age i s secon d chi l dhood .

Persian .— Shutur p i r shad shdshl dan 'n a. amokht.

Wwi fak n etsun ta l l, kha r dha ng cit/i 511 ma sklui r .

A camel ’ s dancing and an ass’

s braying are wel l - known .

A work out of time an d out of place .

A camel an d an ass were grazing in the same meadowt ogether,whensudden ly the a ss brayed very loud. B e quiet,” sa id the camel, you

wi ll distur b the whole n eighbourhood an d the people will come out,and catch us an d bin d us, an d we shall hen ceforth have to carryburden s. B e not so fool ish, I pr ay you .

” B ut the ass di d not desi st ;on the con trary he bra yed the louder, and the con sequence was thatsome men hea rin g the n oise came forth an d caught both the an imals.The camel wa s filled wi th rage, but kept h is coun sel, determini ng torevenge himsel f upon the a ss at the ea rliest Opportun ity.

One day both the cam el and the ass were wa lking together carrying l oads,when they arri ved at a bridge, upon whi ch the camel beganto dance wi th a l l hi s power.

Steady, steady,” cried the a ss, you will break the bridge an dwe both sha l l be precipitated into the deep river." B ut the camel didnot hear ; on the con tr ary he seemed to dan ce more clumsily and withgreater vigour , un til presen tly th e beams of the bridge snapped intotwo pieces an d they both fell in to the water an d were killed. Of.

Journa l,A siatic Society, B en ga l, V ol . L I I ., Part I, p. 90, theRev . C.Swynn erton

’

s tale of The Four Associates.

236

U’unuk tu’

m flan/cl am suzakdr ih sun chhum

4 7311 lufr ik ka nahwdj dr dyz'

no.

U’

unu/t tdm tkuktam mdl i n kronuz’

;

Az n a i dun tskutsa Iz- konui droi .

Up to this day you boast about th e gold in your purseB ut never so much as an earring of ha l f- a - cowr ie

’

s worth

has appeared.

Up to this day you boast about your father’

s house and peopl e

B ut to the present day not an empty wa lnut even has come

out of it.Empty boasting .

Wup a r maka l luk ga'v kuka r tsflfr .

A man from another district is a thiever of fowl s.

Srin aga r i s divided in to severa l m aha l l a s . People of on e mahallad islik e very much to have an ythin g to do with the people of an othermahall a . The people of the on e w ill not receive the people of the

other ; the childr en of the on e w i ll beat an d abuse the children fromthe other ; an d the very dogs also w ill n ot recogn ise on e an other i n a

frien dly way . I t i s a con stan t occurren ce to lose fowls, &c., as a.

n atura l con sequen ce of this estran gemen t.

Wup as l adas okfiuk kdn p a ta i .

A dog fol lowing after a fasting man .

On e trouble after an other.

Wur ak -

gaba r chhik Sarah h/zyul .

Wur ah -mu’

l is tor ih da b zang i lz.

Wumk-md l i s khor a/I r ut.

Step- son s are l ike a herd of swine.

A stroke with the chisel upon the feet of the step- father.

A chain for the feet of the step- father .

Wurun wucfihi t gagshi iz klzor wakarun .

A man shoul d stretch out his feet after looking at the bed

cl othes .

Marathi —E ri trun péka n pdya p a sa rdve.

Wushi n i bém’

,yuha r i n wul ak,”

turum’

bém’

uha r i n ga te/z.

O warm r ich)sister,come here. 0 col d sister, go there.

Cupboard love .

I n K a shm ir a wealthy man i s ca l l ed a wa rm m an , a k ga rm

mahynuv a rich tomb (place of pilgrimage,) i s called a k gafrm zta

’

n-

a t .

237

q shnera s 707ml khz’

sk tur ner a s ma l mic/z.To a warm a wea l thy) man ,

h is heart’

s desire ; but to a

col d man pover ty), fi l th and repulsion .

K ha l khe’

sh, l i t . , slaughter of beasts.

M-i sh i s a gen era l word sa id with a drawl for urging cattleal ong , &c .

Wa lk musk ku! khas . Ayers kyah ka ram’

b

R ise, O daughter- iu- l aw, and get up to your room.

What el se have I come for l ”

On e ’

s duty.

People are m arried very early i n the coun try of K a shm ir, if theirparen ts can afford i t . The custom of Hin dus at the fir st marriagei s to m ake the bride and bridegroom sleep together i n the husban d

’

s

house for on e day on ly . A fter whi ch they a r e separa ted un til thebride attai n s the age of puberty . Am on g Muh amm edan s the couplesleep together for a whole week , an d then ar e separ a ted. I n the

sayi n g abovethe bride i s supposed to have reached her m other- i n - law’

s

dwelling , an d immediately on arriva l sh e i s told to go to her roomFor this very purpose I have come

,

”says the g ir l .

Wa t/zm'

kak lad/m.kar . N ikah cit/ms tah hékah n ab .

Wa th m'

ka lz ba tak kheh . Dul myon ka tih chhuk

Get up, youngster, an d work.

”I am weak and cannot.

Get up, youn gster, and eat something .

” Where i s mybig pot ?

Wutki 'v koflzé’

v biki v kofltev k/zéyi v shi kdr mdz .

’

utkio naz bihi v n a i tab Ichéyz'

v pa nun mda ,

Get up knees an d sit down knees and eat the flesh of the

prey ;I f you won t get up and sit down then eat your own flesh .

Work i s hea lth a nd life .

Wutz'

h wul ak, madam .

Come, 0 friend, and be tempted (not I , I know better).

Wutim’

ba ldyih tut .

Another gets his punishmen t.The wron g man .

Wuvm ma tya’

zi h wunah tszi/r ka r i k b‘

e’

yik .7

I s the weaver so mad that he wi l l aga in steal wool 7

A bur n t child dreads the fire .

Pan jabi . —Ag da’

. j a l t a ti ta’

rn e te dar da’

. ha i

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239

Yd prio nah tah ddr .

E ither a l together, or el se be at a distance.

The whole hog or n on e .

Yd ta i kaj n ah ta b l aj Hum: wa na ng .

A t first she was dumb, but afterwards she began to sayHur i,

”

Tim e will m ake men tion .

Hur t i s a soun d for dr iv in g away cows.

Yé tsa lun nah tah tsélun .

E i ther flee or el se suffer .

Yd zur av n ah tafi bum s .

E ither sufl'

er or el se go. (Vide supra .)Go, you ra sca l, or I wil l smite you .

Yad chham’

tdk chi l i ! n am’

.

The stomach empty but the dress displ ayed .to v iew.

Stin ting the stomach to support the back .

Ya d ali hak'

nah wuclzlui n ka rt]: tah tam’

h chl mh wuohhén pa r a t

kanfi .

N o one sees the stomach but everybody sees the body.

An argumen t for dress .

Fad dag cbfiéh bad day .

The stomach pain i s a great pa in .

I n the swea t of thy fa ce sha lt thou eat bread.

Yad tsha rui tah gon tsan d iwén i du.

An empty stoma ch , yet twi rl ing his moustache.

The would- be gen tleman .

Yada l cit/mi be- imci n .

A fat man ha s n o rel igion .

Jeshurun waxed fa t an d k icked .

Ydj ib a i phuchhi h tah kti ckt'

k chlzés a te"

.

I f the bi scuit is broken , the pieces are here.

Here are the items of the accoun t,we will a dd up the tota l aga in .

Yak tan tah old has .

One body and two persons.

A married couple .

Yaka r chkci num'

kuka r'

p echi l i- ba 'r an.

Yakar, the carpen ter’

s fowl - house.

An un fin ished work .

Fowl -houses, garden -wa lls, &c., i n K a shm i r a re frequently madeof a loose rough k in d of wooden ra iling ca lled p a chah - ba r an .

Y akar, a carpen ter, i s sa id to have buil t a fowl - house for some

person , which tumbled down directly on e of the fowls flew upon i t .

Yaka r mér i t a tkan pha lc.

L ay hol d of (l it kil l ) the yakur plan t and your hand wi l l

smel l .You can not touch pitch without being defi led.

Yamak, yitam tah n i tam.

0 angel of death, come and take me.

Quoted i n a m ost piteous ton e when a ny person begs to be l et off

an y difficult or unplea san t work .

Yapd'r i lzMl bake r tah ap tim

'

h bdl Jaka r .

On this side of the h il l (he promised to give me) a goat, but

(when he had reached) the other side (by my help, he

ga ve me) the stick, t.e., he beat me.

Yér lag/ah l ayth zih tsur ib bachih.

What i s the worth of a friend that you wil l not give him the

young sparrow .

A request refused.

Yu’

r ga i ba tch-ma r .

Frien ds are r ice- stores.

Make to yourselves frien ds.

A lm’

n g had three son s, to each of whom when they were grownup he gave a lakh of r fipis to profit w ith a s they ea ch thought right .On e of them tried trade an d becam e exceedingly rich, an other wen tan d foun ded m an y caravan sera is for pilgrim s an d travellers ; a nd

the third travelled everywhere lavi shing g ifts upon th e people a n d

en terta in ing them in large n umbers, and in gra n d style. I n courseof time they a l l m et together aga in an d recoun ted their severa lexperien ces . When the k ing had heard these he pra ised the first twoson s ; but wa s angry with, a nd despised, the youngest.

18 i t at >X<

241

The k ing’s country was i n a state of great con fusion an enemy

with a very strong force behin d h im h ad appeared aga in st it . Whatwa s the king to do ? He was weak an d frien dless. He ca lled hi swise mi n isters, but they coul d n ot help him out of hi s difficultiesA t length he sought the advi ce of h i s son s . The first son a dvisedyielding in the most honourable way possible ; the second son sa idtha t he coul d not help h i s father ; but th e third— who had been sen t

for , i t wa s true, but without any expectation of rea l help or wi secoun sel from him— he sa id, 0 ki ng, my father, comman d me to go

aga in st this en emy an d I will overcome hi m . The k ing con sen ted.

Go an d do better wi th your men when you get them, than you didwith your mon ey when you had i t .

”The youn gest son wen t forth

wi th a gla d an d hopeful hea rt ca ll in g together hi s frien ds on the way .

The people remembered hi s gen erosity an d am iability an d an sweredreadi ly to hi s call, un t il a t la st he had wi th him a very la rge force of

most en thusia stic foll owers, by whose help he thoroughl y routed theen emy, so that they returned n o more to trouble the lan d.The king ha d a differen t Opin ion of hi s youn gest son after thi s.

In stead of despis in g him he esteemed h im the most worthy of al l

hi s sons, an d appointed him to the greatest honour .

Ydr zégdn tsha las taméki chi l im clza t tah tselee.

The fr iend l ies in wait to deceive ; after smoking the pipe hewi l l run away.

A heartless servant or frien d, &c.

Yér a s moj muyz’

h tah lukak séséh, ydr mad tah kun ih nah ka ixh.

I f a friend’s mother dies a thousand people rema in (becausethe friend i s al ive), but if the friend is dead, then there isn obody left.All th e wea lth of the world coul d not buy you a frien d, n or pay

you for the loss of one.

Ya s gov hund dud tahgurus klzéz'lfltasundpétskur ti lt gagslzih

tsu’

i a n .

One must take the cow’s kick as wel l as her mi lk an d butter.

We can not afford to quarrel with a. good servan t or good horse , 830 .

Fax korz’

h netha r 30k kér l uba ran

A daughter about to be marr ied gathering dung0

A person who is everywhere an d doing everything except i n the

right place and doin g the r ight thin g .

Ya s lug“ kar a lr, [cam /c sub ka r ih

Ya s lug marak mam /z suit ma r ih.

He who says I wil l do, I wil l do, he wi l l do

He who cries I shal l die, I sha l l die,”he wi l l die.

Where there’s a will there’

s a way.

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243

1 ’as yes gatj hz’

lz sa lt ta s gagskih mahard dit.L et that man who wants an th

'

bribe) for i t.y mg a gold mohur (as a

Money comman ds even the gods.

Fa t bawah- sa r as u'

ya'l kahh

’

1K eith ma

'

dyu jhum kdfisi h suél i .How many people came to this l ake - l ike worldBut I have not seen anyone (going away) wi th anyone ( 11 a ,

we die separa tely a nd a lone).Thi s world is ca ll ed lake, or sea l ike, because i t i s so difi cul t to

cross over i t W'

l th safety—Vida n ote Sawm ida/ras m nz,”&c.

Ya t nam agsih. tat ski star kya lz ldgun .

Where a finger- na i l wi l l enter (wi l l do i t), there is nonecessityfor iron .

When one can accomplish the matter ea sily,what i s the good ofcreat i n g a n oi se. When i t can be don e very economically,whatprofit i s there i n spen din g much mon ey over i t, &c.

Ya t/zgémas nah ga§§ lzun dsi lz, l ami la gémuk néwul hyun kyahchkuk

I s i t necessary to ask the man of that v il lage whether youhave to go, or not ?Useless speech.

Ya tk mi rak butism'

ma i al l mi rage.Dar na i l a l iya r ozih samsér .

Wuchhta i PdndawamIum d di k da raye

Tim Icrdlah ya r anui clzkap a ne fféi

Timona i kya/z cue lyukkmutHa riye.Dur na i l a tiye r azi la samsdr .

Don’

t hide your l ight fa ce in your sleeve, dear.The worl d wi l l not always rema in .

See howfirm were the bodies of the Pan dus

Yet they had to h ide themsel ves in a potter’

s house !

A ccording asHari had written in their l ot.My dear, the worl d wil l not a lways rema in .

Nothi ng in thi s world can la st .”

The a bove i s the poetry of a very holy fak ir woman (n either Mahammedan n or Hin du) n amed Ha bbah K hotan , who used to li vea t a vil l ag e cal led Pandachhuk,where there is a wooden .mosque,

244

which she erected from the savin gs of her spinn ing -wheel earn ings.

The people say that sh e wa s accustomed to cross the river upon a

lion , which beast God gave her a s a specia l presen t.Pdndus. Yudhi sh th i ra , an d four other pr inces, son s of Péndu, a

sovereign of an cien t Delhi. For a full accoun t of these dem igodsan d of their great en em ies the K ur us, of. any classica l Diction aryof In dia . Here I will on ly expla in the above lin es . Yudh i shthi ra ,the eldest son , wa s in sta lled a s heir - apparen t, an d soon became

ren own ed for hi s “justice, ca lm passion less composure ; chivalroushon our an d cold heroism .

”The people wi shed Yudh i shth i ra to be

crown ed kin g at on ce, but the Kur us tried ha rd to preven t i t. Firstof a l l the Péndus an d their mother were sen t to a house built of

combustible mater ials,with the in ten tion of burn ing the whole fam ilyi n i t. The Pan dus , however,were in formed of this, trick a nd escapedto a potter’ s house in an other city, &c., &c.

Ha r t orHa rt i s a n ame of Vishnu . K a shm iri Hin dus believe thathe in scribes upon the foreheads of human bein gs their severa l destini es . The follow in g i s a quotation from the Hi tcpadesa (withJohnson ’

s trans lation)

s r? mwfiefi

m am s eirffisi ma im? l

figrifi' m aim m s rigurrfir

Wh am? wa r? wa s; an: em} : IISince even the moon sporting in the sky, destroying sin , possess

ing ten hundr ed beam s, m ar chi ng i n the m idst of th e stars ; fromthe influen ce of destin y i s swa llowed by the dragon — who then i s

able to avoidwhat i s written on h i s forehead by the finger of destiny.

"

Cf. Si fahfllutah,”&c.

Ya tk ti l awdn za c/u'

la, y ih pkydr ti lt .

L et this drop a lso fa l l upon the oi lman’

s dirty clothes, (whatdifference wi l l i t makeA little more trouble to a m an a lready overwhelm ed w ith i t.

Som e oilmen have been kn own to wear the same lon g smock like garmen t for the spa ce of three years w ithout on ce havin g i t washed or

changed a l l tha t time . The quan tity of grease which coll ects wi thi na few mon ths, even , i s a lmost in credi ble.

Fa t/z tumbi s ti lt haga’dd i .

This piece of wool a l so for dried fish.

On the verge of ban kruptcy— what ca n matter a shilling or so

more .

”

Persian — i n Zakad ham ba, gor iHdtam i Ta i .

245

Ya tsan gagawiyan r aid nah, Lsarén Ica than arid nah.There is not ra in from much thundering, and there is not

profit from much speaking.

Ya tsar ih, r aneyz’

k khétsa 'r ik mefak.

” Wulo kdnfa rak.

B ah da i lugus wdlak Tsek da i mutsuz’

tah a ti lckéh.O zealous woman, you have cooked a handful of curry.

Come, O cock sparrow.

”

I am fastened, 0 woman, in a net. I t is left over foryou ; eat i t there.

”

Misfortune.

Yela n j el ta lcmawésan kha la t.A prison for the royal an d obedient, and a robe of honourfor the rebel li ous .

in Ar abic)i s gen era lly a robe of hon our with whichprin ces confer digni ty on subjects, an d vi sitors of distinction . Som e

times a sword or a dagger , or a rare jewel,or some other valuable, isg iven together wi th a turban an d shawl .

Yéli h ausum lukacl iér tél ik ausum nah mukaj dr .When I was a chi l d then I had not any leisure.Time hangs heavily upon an ol d man .

Yél ih da l darwazah wut gui slain, tél ih chl mk nahMimi)» Imadbozén .

When the flood- gates of the lake open, then they do not

l isten to any one.The word of the ruler— n o al ternat ive.pal da/rwdza h, l i t., the door of the lake. The Dal i s a large lake

close to the city of Srin agar. When the river i s low the ga tes,

ca ll ed “pa l damwdzah,” rema in Open ; but when the river r ises to a

certa in height, they close of themselves, thus preventing inun dationof the lan d aroun d the lake.

Yél i lz diwan K hudd télz'

h kagfas mi n zan

Yel i l i miwan K hudd tél ih ka tas man za n .

When God gives then i t i s as sal t for the sheep ;When God takes then i t i s as wool from the sheep.

(i . e.,when God gives, he g ives to profit— the g ift i s as salt, whichpreserves and fatten s the bea st an d when God takes, he takes butHi s own—wha tHe himself ha s g iven , i . e., as wool from the sheep,whi ch fa ttened from the sa lt,which God gave i t).

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247

top of the ladder, which generally runsup outside a K ashmiri but,a n d by which she sought to escape, perhaps, over the roof. Whileh er mother wa s beatin g her on the t0p roun d of the ladder, sheshrieked out these words,which have pa ssed in to a proverb, and a re

n ow con sta n tly cited by other an d bigger chi ldr en , when they are

di scovered doing anythin g forbidden.

Yémi hoe tami nyot yémi khut tamz'

rut.He who made the thing man ifest caused it to be taken away,and he who concea led the matter

,held it.

K eep your own coun sel .

Yémi l iya t sub. but.He who took grief (into his heart) rotted away.

Yemi kkam'

gang ta s gag/15h ta ti (mol ar p anam’

za ny .

He who,dug a pit for other s has got hi s own l egs in to it.

Persian .— Cha

’

.h kan ra’

. chci h'

da/r pesh kardah 12 Mesh dyad

pesh.

I’emi kur (fr suit gav khwdr .

He who does shame comes to shame.

Yémz'

kur gungul i a'rmfkur hrda .

L ukah ha nzih l ciga na iyih pet/z m0 bar sl ide .

He who began the harvest reaped the end of it.

Do not be covetous over other people’

s fiel ds.

Yémi kur l awak ba t an]: ti lt tutui

Yémi zol l awah [La t suit tih tutuz'

.

He who made a hundred bundles of grass, to him so much ;He who burn t a hundred bundles of grass, to him so much .

A ma ster who does n ot pra ise the good servan t an d reprove thebad, but serves a l l the servan ts a lik e.

People gather the long lan k wa ter gra ss which grows by the riverside in the Autumn , ti e i t up in to bun dles, an d sell them during theWin ter at the ra te of sixty bun dl es for an an ti .

Y‘

émi lukak kanzan micfian tah tukmn péfii naza r tfiav sub

y ewba i ran .

He who keeps his eyes upon the pieces of rice and bread of

other people i s in a wretched state.

A loafing ,wander ing, fellow.

248

I emi Sc’

l n'

ban (is di ta s suit dig/a s mi kl ws ti le klzyun kyut7

Whom God has giv en a mouth,to h im wi l l notHe, the same

God, give a l ittle pot for h is dinner ?B ustz

'

i n of Sé’d l— Ya ke tifa l da n da

’

xn ba rdwurda bud,P i da/r sa fr ba fikra sh fa fr o burdah bud .

Mukhor gam ba rd a mom a t be khi r ad

Ha r dnka s kt dan ddn di ke d n an dthad .

Yemi shalt chi nk wuckhma -te'

yi ti ka lztydk mi d

This jackal has seen plen ty of rain l ike this

An ol d experien ced m an .

Yemi wucklz n a rz’

s tah da lz’

s sulzga'v khwdr

I’émi tsln ma ids lclzoras pa laha r , beyis p a iza

’

r .

Suit chhulz ba rkhurdci r .

He who paid attention to the sleeve an d border (of h is garmen t)was ruinedHe who wore a grass shoe on one foot and a leather shoe on

the other, he was prosperous.The man who wishes to succeed must not min d a little dirt some

times.

Yemt'

s“ N annawfir i k

”7141) draft ta s tsa l z

’

h nah zah.

I f a man has got n icknamed “ B are- footed,”the name wil l

n ever leave h im.

I n olden times there lived in K a shm ir a very grea t m an n amedEhwal ah K arim Din . He on ce visited the ’

I d géh i n time of sn ow .

On arriving at the common he n oticed the n ice level groun d an d

sa id to h i s atten dan t Take off my shoes. I w ish to run on the

gra ss for a few m inutes wi th n aked feet .” Hi s servan t obeyed, an dK arim Din r an about for a long t ime to h i s heart ’ s con ten t .From that hour the people ca lled him K arim N an n awor . Of

course he wa s very angry at this, an d tried every mean s i n h i s powerto check i t but a l l to n o purpose. To the very hour of hi s dea th,an d sin ce, when ever h i s n ame ha s been men tion ed, people hav eSpoken of him a s K a rim Nénn awor bare- footed K arim).

Yémukuz'

(14? tab tamukui pun .

Whence the timber, thence the wedge.

Set a thief to catch a thief.

I’énan wéna/L tah wa nan I n'

suit kami ckhdwa i Mp a tz’

.

Wénah upon the r iver - bank and ja smine in the wood ; andwho plucked the jasmine The bear .Good things i n the han ds of the bad .

Wéna h i s a non -edi ble plan t with a smell like min t .

249

YEm’

n a b 7131172175, womm nah lrum'

lt tab km'

g a z yer an7

Wa rp not to be found anywhere, woof (a lso)not (to be found)a nywhere, and how ma ny ya rds sha l l we sort 7

An order but n ot a l l the requis ites for fulfillin g i t .

Yeti béhéN u’

gt’

A rzun l a ti bel l /i B tfg i P a rzun

Wi l l B ag P arzun (a poor , ignoran t, fel low) sit in the same

place with N ag Arzun ( the great)?People should kn ow their ra n k .

Yétz'

pa ka l i s khya l Ia ti saba s guph .

Where the shepherd’

s flock there the l eopard’

s l a ir .

Where riches there th ief, where gla ss there ston e , where a man

of hi gh posit ion there envi ous , covetous person s.

Yéti k a t ci sih meng a n sub ti k izéyi k Qéngun .

I f there were a l ittle boy here he a lso wou ld be amused.

Cited to a forwa rd, impert in en t , little fellow.

Men gun , l it ., sheep a n d goats'

ordure, which being sm all, a. littleboy h a s been li ken ed to i t an d ca lled a fter i t .

r amdb ta ti k tip .

Where there i s wa ter, there is a god .

Hi n dustén i .— Jah<i n db wa h ii n ti p .

R ivers an d spr ings a s sources of fertility an d purification , were at

an ea rly date inves ted w ith a sa cred cha r a cter by the Hin dus, whoa r e thoroughly in their glory, livin g in this la n d of K a shm ir, 9. la n dof rivers a n d foun ta in s a n d lakes, &c. The Muhammedan s a re

con stan tly twittin g theirHin dfi n eighbours con cern ing the numberof thei r water -

gods .

Yeti /1 Icon ta ti li nah hrfj a t myon .

Where there i s a one- eyed man there is no n ecessi ty

presen ce.

Th e n at ives decl a re tha t the Devil sa id this .

Hin dustan i— E dn a’

. terhri. ba d -fie ld .

Persia n . Yak cha shm gu l , d i gamn o. bi l ku l l .

Pa n jabi— K ci mi. kéchg'd hoch -

ga r da n d yeh tfno'h hamza t

Ja blag ba s ap n a'

. cha le to hot n o.puchhe bai t.

Y‘

étifi n ah ba l awir ta ti /i wuga r ah fi r

Where tha t grea t ma n is not able, there wi l l that poor, weak

fel low be able, to do a nything ?Wugamh fi r

,l i t ., a han dful of cooked - rice, but here mean s a poor,

weak m an .

32

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251

1 711 ckhuh ba n i— wuskkak tah ma'

fi shi gék 113/uh, nah l aydnlema n ce ta h n ab zzi la na s .He is l ike dog - bar ley and buffalo- dung, which are of no use

for plastering or burn ing .

A wort hless fellow .

’

a’

h gamas l ib mdmun i s wutski s.

What (happens) to the vi l lage a lso (happen s) to the un cle’ sca l f.Famin e, &c .

, bad for a l l ; every one snfi ers more or less .

Yi li ga v l ikizi t ti lt gav hukki t .

What is written i s dried up (no smudging it out).Wha t i s wr i tten . One ’ s fate.

Dr i ed up .

”An a llusion to the n a tive custom of smudg ing out a n

error. A Pan dit has been s itt in g byme for the la st eighteen mon ths,writing for a n hour or so n early every day . He a lways used to rub

h i s forefin ger over an y m istake he h ad made ; an d i t was wi th theg rea tes t di fficulty tha t I got h im to use a penkn ife . Of cour se, ifth e writ in g h ad dried there wa s n o daubing the error out, i t eitherrema ined

,or else another sheet of paper wa s used.

Yih ka /cimas di zik ti lt [tonafl di zi/z béméra s .7

Why cannot tha t be g iven to the ordinary sick person ,which is gi ven to the doctor ?N at ive doctors a re sometimes very strict over thei r pa tien ts con

cern in g their diet . A youth i s n ow squa tting on the floor by mys ide, who h a s just recovered from a long an d sharp a tta ck of fever.For a whole fortn ight ,

”he says, the doctor would n ot a llow me to

have any thi n g but r ice water an d a little han d (Cichor ium i n t/ybus).B ut these doctors ar e n ot a lways so particular a s to their own dietwhen they themselves a re ill.”

Yih banza ni pa rn ik péfk wuckbifi ti lt wuchkih sa’

w‘

én i tsa rm’

k

kim'

.

Whatever the boat-woman sees in the Open that the sawen i

sees th rough a crack or l i ttle hole .

d é’

n i i s a pa rda -n i sht’

n woma n , 11. e.,on e who rema in s behi n d the

curta in an d i s not seen of men .

Y i li ku’

ka n i h tih My im’

k ti lt,

What is the eldest son’

s that a l so is the youngest son’

s.

Show n o fa vouritism i n the family.

252

Yih kitézih bu/cfr i s tih Tohézih n ah pydwa l i gov) .

What a man eats from rudeness and gruffness that he would

not eat from a cow with young .

Muhammedan s do n ot dr in k the m ilk of a recen tly- delivered cowun til the fourth day a fter the bi rth. Hin dus wa it t ill the eleven thday, w

hen the Brahman comes a n d th e own er of the cow worshipsa n d makes presen ts . If the ca l f should be born on a Friday, thenboth Muh ammedan s an dHind i'i s have specia l arrangemen ts accordingto their difieren t relig ion s.

Yik ma l l ab wan ik t i lt g ag-shift ka run

Yik ma l l ah lt ar ih ti l l g ag/L ib, n ah ka run .

What the Mul la says you must do

What the Mul la does you must not do.

Do what I say but n ot a s I do says the parson .

Y271 nah banas lai r l i fe lama p ti nus .7

What wi l l not stick to the pot, wi l l not stick to the body .

Thin rice or weak soup, &c.

I’i/zp ron guyun ka r ih tik ka r i /z nah nov yaw /i

What ol d manure- grass can do that n ew gra ss can not do.

Wisdom and experien ce are on the side of age.

Yih ra ms suét was ik tib ga v ha lal pz'

r a n aki cbhuk

wunamut.

What came out with the soup i s l awfu l, a pi r said.

Pharisa ism .

A certa in stran ger’

s goa t wan dered in side the door of a pir’ s house.

When the pi r saw i t he sa id to h i s wife L ook here, there’s tha tgoat trespassed in to our pla ce aga in . Wha t sha ll I do P B rin g the

B ook of the L aw’an d I w ill see what i s r ight to be done .

”A fter

some little searching he discovered that i t wa s n ecessary to standa t h i s door and cry for three tim es, Who h a s lost a goatAccordin gly the pir wen t to the door an d cried wi th a ver v little

voice. Ha s any on e lost any thin g i‘” This he did threet imes,

a nd then wen t back in to hi s house an d told hi s wi fe to k ill the goa ta t on ce, a s he had shouted three times. He a lso told her to cook themea t i n a separate vessel an d separ ate pla ce, i n order that the ordin ary cook ing vessels an d pla ces m ight n ot be, percha nce, defiled.

When themeat wa s cooked an d ready for serv i ng ~up,he ordered h iswife to ti p the pot a little a nd l et out som e of th e cooked soup,but tobe very careful lest her han d should touch i t ; for , sa id he, there isno s in in drink in g the broth, but we must n ot eat, or even touch, theflesh.

" However,while the wom a n wa s tilting the pot , her han d shookan d some meat escaped w ith the broth . N ev cr m ind, n ever m indsaid the pir,w ith ill - disguised pleasure, wha t has come out with tliesoup i s also lega

253

Yi'

lt slta lt ruc-lt sriwén i kltég/ t'

lt tt'

lt klt‘

éyi lt gn'

mucl t gain ,

The r ich city woman and the v i l lage cow fa re the same.

The rust ic fills h i s stom a ch but the city-ma n feeds h i s back .

S i i i vén i i s a pa r da - fa i ski a woman , a s a l l the wives of the wea lthierclasses a re i n K a shm i r.

Yt

'

lt fs‘

élt cltltuz'

w a nda s h ilt cltltult mi lt clta nda s.

What i s in your hea rt is in my pocket .

I have your secret . B eware

YM zéwi lt zéwi lt lca r izi lt ti lt kon a lt ka r izi lt za ny i zangt'

.7

Wha t you can do wi th your tongue you ca n do with your legs(can

’

t you? then do n ot be a fra id, but go and do it).

Yi/tun n’ui r a t y imanut’

ma t.

Rub their blood upon thei r bodies .

A m an g ives a presen t but i t costs the receiver a s much as he

gets .

Yi ’m gui s ulclt a s dus ( l im'

.

These things are disturbers of peace.

R iches a n d hon or to a n un than kful, un sa tisfied m an .

Yima lz l tCZ—t i l t'

lt cltlta t'

wuzma l a lt ta lt tr a ta t'

ga l a lt lctfr ta h

g agr h’

yih pa tlt ka rt .

O fa ther, there a re l ightn i ngs and thi ck thunderbol ts and

mists and thunder are beh ind.

N o en d of trouble ahea d.

Yiw a n g abafr t ima n na lt ba ta lt, yimamba l a lz timan a a lt ya ba r

N o food to those who hav e chi l dren, no chi ldren to those

who have food.

Yi mawui mrir t'

imam ta lt timawzti law sama lz.

They who ki l led the i mam l amen t his death ,

To do a m a n a n in jury a n d a fterwa rds be sorry for i t .

Sam a h— a son g of lam en ta t ion . An a llus ion tothe mourn ing of

the Shi ’a s for the two son s of’

A l i , Ha san an d Hosa in .

Imtim i s a Muhamm edan priest .

Yinda r cltltas ka tan Lsa nda r dis/t i t ba ta lt ta lc n in tl a r

alt/tam na lt y iwzin si nda r g ag/ amp rinas .

I spin the wheel and when the moon shines forth I eat mydinn er sleep does not come to me, and my flesh is driedup within me.

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255

Yus akblfb c éyib tab cbéyz’

b tab kans ih diyib, sub cbbub j data sa ndib, lrbutab, yus am

'

b tab j amci kar ih.

He who cats and drinks and gives to another is better than

he who brings and puts together .

Yus da nda v m'

sbz'

b ga'v sub ga v banda

'u m’

sbib.

What went from the teeth wen t a l so from the body.

The va lue of good teeth.

Yus ga'v L és sub zab n ab do.

Av a t tas nab zab wci v .

He who wen t to L hassa (Tibet) never returned.

I f he did come back then he wa s a r ich man for ever .

Yus gel ib pa ra s, ta s g ags/l ib yam s .

He who sl anders a stranger, wi l l be slandered in his own

house.

Yus c éyib bar ab ban tab ta r ab ban, tas cbbmf eu

'

ét suét

zar ab ban

Yus Irb‘

éyz'

b I nf/cab ban tab wuga rab ba n sub abbui duga r abba n byub .

He who eats cream and spices and other ri ch things, wil la lways have sickness.

He who eats unstra ined r ice a nd vegetables is l ike a Dugra .

puma —J A m ixed race, (descen ded from a Réjpfit fa ther an d

l ow - ca ste mother) of reputat ion i n the Pan jah. The reigni ng fam ilyof K a shm ir i s of this t ribe I ts members speak of themselves a s

Rajpt’

i ts . TheBugra are lan d - holders and cultivators .

”Bherr in g

’s

Hin du 'h -ibes and Ca stes.

Yus mazab pba l r’

s sui mazab ga r nus .

What flavour there is to the grape there wil l be to the wholecluster .

A sample.

Yus n ab ddnas pe'

wib sub konab réwt’

b pénasHe who cannot (afford even) to l ight a fire, why wil l he n ot

adorn himsel f ?He has got al l he is wor th upon hi s back .

Yus n ab yabab pbafib sub dap z'

ci “B abab.

Wi l l that boy say“ Father ” who did not burst the womb .

who was not born to me)?An a dopted child.

256

Yuspber ib sub brer ib.

P as aj a’

b sub gaj ib.

He who turns (from his promise l et h im fal l) into a wel l .He who (fulfil s on ly) ha l f h is promi se (let him fa l l) into a

furnace.

Strik ing han ds with hi s creditor the debtor will quote thesewords .

Yus pbul sub pbul ga ncha i .What bloomed, bloomed when it was in the bud.

The child i s father of the man .

Yue as za’

b ib sui tas mlfm'

b .i’lHe wi l l obey him whom he knows.

On e of themselves would have m ore influen ce .

Yus yutb ka r'ib sub tyutb su'n

'

b .

I’

us yutb wav i b sub fyutb l om’

b

A s he does, so wi l l he receiveA s he sows, so wi l l he reap.

Hin dustan i— Ja iled doge watsa’

. pdoge.

Yzi suf Jzi ab! wutsb ra t .

0 ,Ydsuf Ji i ! take hol d of the cal f.A dependen t character.A sharp fellow would fix the ca l f under one arm and m ilk the

cow , but Yusuf wan ted another m an to hold i t . Cows i n In diaa lways have their calves by them when they are being m ilked.

Yasuf In i s a Muhammeda n Hin dustan i n ame. Yasuf i s from the

A rabic for Joseph, and I ll i s by way of respect and mean s lordma ster sir

Yusuz'

kbéyz'

b ser suz'

sapum'

b ser .

He who eats a ser l bs . 2 Engl ish)wil l be satisfied.

'

Ser i s the K a shm iri an d Hin dustan i word for a weight = 2 l bs

English ; i t i s a lso the Persian word for satisfied.

Yusui r a ckham tasi m'

sb r acbbtam K budciyo.

O God, preserve me from him whom I cherished.An un grateful protege, offspring, &c.

Ya em'

rucbbum yiman a tba n, sui ya sdu n etba rab ka tba n .

He whom I brough t up wi th these hands is coming to me

with words of marriage.

Mon ey an d position frequen tly shake han ds .

257

Yut gur z’

s yt'

yi b r a ta n ab wag iya t pakibba rdba r .

The horse wi l l go according as he i s held by the bridle.

Yut kur tami mib i ya t ba r a s bub tib.

As he did to me so wi l l I do to h im.

L ea: ta l i on i s .

Yut wi r ib tab dz’

b tyt’

zt ebba s ydwun .

A s much as you cut the wi l low so much wi l l it grow strong.

Yut wustdd ti tz’

tsai t dea n .

As (i s) the teacher so wi l l the scholars be.

Yuta’

mi nab ba bim ab zab md'r bar ib tutén sap am'

b nab bakim.

Un ti l the physician has ki l led one or two he i s not a physician .

Yutriu nab m nj tul ib tutba labib nab g a nj .

Un ti l a man takes trouble he does not get treasure.

Persian —Tet m nj na kasht'

ga’

nj n a ydbt.N o pa in s, n o ga in s .

Yutdn puzp azz'

b tutci n bl am dazt'

b .

Un ti l the truth appears the worl d wi l l burn (with anger).L et them fight i t out .

Yutdn tgbuyp i lan ka r i b tutdn zydtb yard bar ib.

Whi le the short man is reaching up to a place, the tal l manfil ls his stomach .

To whi ch the short man repl ied

Yutdn zyujb j bz’

d ndib tutdn tsbut m'

nda r bar ib.

Whi le the ta l l man is seeking for a place wherein to repose,

the short man sleeps.

Yutui zuwab tyutuz'

suwab

As I ea rn so wi l l I sow.

Dress a ccording to pos ition .

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259

a nd the child. A g irl wa s born , an d as soon as the kin g heard of

i t he slew hi s Wife a n d thr ew the in fa n t in to the fir e - pla ce .

Un ea sy a s to what report m ight be sprea d con cern in g this da starda ct , he sen t hi s servan t to Za in a K ada l to see whether the peopleh ad got w in d of i t , a n d if possible the report wa s to be tra ced an d

the origin a tors seized. The servan t wen t an d i n a little while fouror five person s were seized, a n d the report tra ced ba ck to on e man .

This man wa s carried before the k ing , who a sked him how he had

obta in ed the n ew s . The man replied, “ I saw in a dream ShahHama dau (cf . n ote to

‘Aya s w a te,’

or one like un to him,

com ing to me an d sayin g that such w a s the case in the k in g’

s house .

A ccordingly I told the people,whom I met, ofmy stran ge vision ,an d

On Za in a K ada l there wa s quite a little company of stran gers towhom I rela ted my stran ge experien ce.” True, sa id the king ,“ Zain a K ada l ’ s n ews i s correct con cern ing the ru ler a lso. Theng oin g at on ce to the bridge h e had a l l the houses , which Z a i n fi ’ labadi n had erected on either side of i t, dest royed, lest they shouldprove da ngerous trea suries of scan da l .Even n ow authorities a re afra id of th e bridge, an d the police have

specia l orders to preven t any gathering s there (if)

Z ci l i /a sur in am tah kdn ih sdr inam,

I t goes off from my finger s, but rol l s on in to the bal l .The fa ther loses but the son ga in s i t rema in s in th e fam ily. Sun g

by the wom en dozen s of t imes i n succession very often , a s they si t

a t the spin n ing -wheel.

Z cim of (tai l). ggim ta tfi k péfha lz l a d ih pri m.

I f the sister - in - law should be in a vi l lage, thence even she

wi l l sen d reproaches.

Few en em ies go so fa r a s tha t they out - distan ce their enm ity.

Z i nc i s th e w ife’

s hu sban d’ s. sister. She i s gen era lly a greats tumblin g - block to the wi fe’s happin ess.

Z cima tur a i ha ng ar: mam: m ahhzén ta ti li mandahchkdwés

r a nges ma nz .

I f a son - i n - l aw be brought up in the best way, and wi th the

greatest attention poss ibl e, sti l l he w il l put you to shame

in the assembly ( 13. e . , be wil l n ot respect or love you).Ha nga s mam , l i t . i n , the cen tre of the head 0 r turba n , the place

of security a n d honour .

d a ta r yawpdma tur .

A sou- i n - law i s a g i ver of reproach and curses

Z amz'

n chha i fl usi dusi sun .

L a nd is l ike beaten gol d.

260

Z én chhéh j abda ,

Acquain tance i s the world.

Z én nah tah pa ch/wi n n ah, tah j l sa ldm!”

N or known , nor recogn ised, and Good morn ing, uncle.Sa id of a stran ger cla im in g frien dship or relation ship.

Marwari.— Jai fn.n a p a hchdn , K hdl a’

. ba r f sa l aim

Z dnet nah kaum nah krdm nah ndm.

I wi l l not know your sect or class or name.

Refusa l to in ter -ma rry.

Z andn ak chhéh p r asan ih wim'

lz tauba /L ka rdn, p ra si t cklzék

béyi lzwdtdn tutui .

A woman in the hour of travai l repen ts, but when she is

del ivered of the chi ld she aga in arrives at the same state

(of lying, &c.)

Z anci nak g ag/i Mor an ha nd pu lakor ah tro'v tah byci k LShun .

A wi fe i s l ike the grass shoe on one’

s feet— one i s l eft and

another is put on (L a , a wife easi ly got r id of, if she

should prove disagreeable).

Z amin ih akis pa rutsfiu/c rétsa r chimyih. Dup anak K énk nah.Sha r i a dim fra t

,

”

I t was a sked of a woman Are you wel l ?”

She repl ied," N o, not a t al l . The chi ld can just wa l k .

A mother’ s anxieties a re in creased by her child being able to toddleabout an d get in to mischief .

Z andm'

k hund a sun okhuz’

ma rdas ma nzimyor .A woman

’

s l augh i s a go- between her sel f and the man .

Ma nzimyo'r , Ma tch -makers, ca lled Gha tucks or Gha tk'fs down i n

B enga l. A s a rule these people a r e utterly without prin ciple,r i de .

H i n dus a s they ar e, by B ose, Ch. v.

Z aném'

k kund ydwun gandun tab cfifidwun ; Wetfiz'

k flund

ydwun wuba ldwun wz’

mfi kund yéwa n ta lc ddwun ;'ma rdah

sund yu’

wun dam .

A woman’

s beauty i s her dress and jewels the r iver derivesbeauty from i ts waves ; the w i l low gets beauty from 10pping ; and a man

’

s beauty i s hi s wea l th .

.

Weth, the river Jbelum in i ts course through K a shm ir. Hin dfipri ests ca ll i t V eda sta.

261

Wtr , the whitewillow . If a b ig tree, the top branches a r e loppedevery yea r ; if a sma ll tree then i t i s lopped after three yea rs .

Durin g the wi n ter the l eav es of this tree a re stored up a s fodderfor oxen a n d sheep an d goa ts .

Z a ngah mid i un tah zéwih mi

di nyu'v .

The runner brought it,but the gabbler took it away.

The talker often gets the pra ise due to the worker.

Z amg ik y iwdn tsund tah na r ddrén , na rik yiwan tsund ta lc

za ny d tir ci n ,

I f the hand gets hurt we put out a leg, and if the l eggets hurt we put for th a hand.

An al tern a tive i s gen era lly at han d i n time of trouble.

Z rim'

t tah mdm’

t Ita run .

He knew (his wor k), attended to i t, and did i t.A good, hon est workman .

Z a ri bi z bahik waka r i zi k B ads/ufh mud .

The deafman heard twel veyears afterwards that B adshah wasdead.

A m an with n o n ews .

B adshci h, great k in g , a n ame g iven to Z a inu’I -aba din , the eighth

a n d grea test of the Muhammedan rulers of K ashm ir.

Z a fr i sunz sur a n rm.

The sound of a flute to a deaf man .

An in com prehen sible ta le or remark .

Z c i s wunu/c,

“Maj , ltd, mui .”Dupanak, Yapdri an

ton .

”

Some person said to the gambler, “Oh ! your mother hasdied .

” He repl ied, B r ing her by this way .

The gam bler was so engrossed i n the game that he could n ot

leave i t , even to bury h i s m other’ s body.

Z a i j zl awik wazah gun'

s tah mé'

kmdnah skur i s Rakmdn ah

A piece of ragged cloth as a br idle is digni ty to a horse, and

Rahman a i s a n ame for a poor boy .

Th e would - be gen tleman .

Méhmci n ,first mea n in g i s a guest , hen ce the poor orphan , who

i s a lw ays somebody’s guest, has com e to be so ca lled, an d thus theword frequen tly mean s any poor person .

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263

Z n ur tah j a /ufn a r .

The Spi r it heal thy and the world heal thy.

Hea lth i s everythin g .

Z ui zewi k tah fryuitz 1651 M tah adah péwi k shikdr .

Z ui wi l l be born an d wi I shoot and wil l receive his prey.

B ui ldin g ca stles in the a i r .

Z ul i h g ag/i zik kul ik g ayz'

.

He became drowsy and i t fel l into the river .

Car el esn ess i s ru in a tion .

A faq ir w a s sitt in g by the fir e-place cook in g h i s d inn er a s the

boa t wa s bein g towed a long . Owi n g to the grea t heat he becamevery dr owsy , a n d so ben ding hi s head, he began to sleep . Sudden lythe boat struck th e bank an d the plate of rice an d mea t tumbled ofi

the fir e in to the river .

Z uwa l bogum’

za cha l déz'

; yi lz kusah mydn i dg a h- bdi ?

L ousey mistress, ragged nurse which i s my mi stress ?Gen era l reply of a fem a le servan t, when blamed by her m istress

because of her di rty appearan ce.

Z uwa lz’

h hund gags/i i i; khya n ta lc zéwa lt'

lz lzund nah .

I t i s better to eat with a dirty-headed woman than with a

ga rrulous woman .

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