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P)n/
I
TEUBNEE'S
ORIENTAL SERIES,
BEHAR PROVERBS
CLASSIFIED AND ARRANGED
ACCOKDINO TO THEIR 8ITBJECT-MATTEE, AUtB TEANSLATED INTO
ENGLISH WITH NOTES, ILLU8TEATING THE SOCIAL CUSTOM,
POPULAR SUPEK8TITI0N, AND EVEBY-DAT LIFE OF
THE PEOPLE, AND GIVING THE TALES
AND FOLK-LORE ON WHICH
THEY ARE FOUNDED
^ i-
tf «
•* • «
WITH AX
APPEIfDIX AND TWO INDEXES
GIVING THE SUBJECT OF EACH PROVERB IN ENGLISH AND THE
IMPORTANT WORDS IN HINDI
BY
JOHN CHRISTIAN.
" ProYerbs are the genius, wit, and spirit of a nation."— Bacon
LOKDOK
KEGAN PAUL, TKENCH, TRtfENEK & Co., Limited
67 AND 69 LUDGATE HILL
1891
HERTFORD :
PRZliTBO BY STEPHEN AUSTIN AND SONS.
.%.
I
DEDICATED
TO
G. A. GRIERSON, ESQ., B.A.
IN GBATEPUL ACKNOWLEDGMENT OF
EVER FBIENDLY ENCOUBAOEMENT AND KINDLY HELP
BY
THE AUTHOE.
391244
INTRODUCTION.
1. Proverbs in General.
It 18 no less a true than a terse Arabic saying, " That
a Proverb is to speech what salt is to food." It aptly
describes the office of proverbs, and puts in a practical
though homely form the part played by them in a
language. It is quite possible to derive nourishment and
sustenance from food without salt ; but if we want to
enjoy our meals, we must have salt in them. Just so with
Proverbs. Language would be tolerable without spicy,
epigrammatic sayings, and life could no doubt be carried
on by means of plain language wholly bereft of ornament.
But if we wish to relish language, if we wish to give it
point and piquancy, and if we want to drive home a
truth, to whip up the flagging attention of our listener,
to point a moral or adorn a tale, we must flavour our
speech with proverbs. There is no language in the world,
however poor, that has not its proverbs, its pithy and
pointed sayings, and its witty epigrams, " the wisdom of
many and the wit of one " — some one who has treasured
up and kept ready for use in a concentrated and palatable
form the essence of practical wisdom, by availing ourselves
h
■
Till INTRODUCTION.
of which we become possessed of a clear sight and take
a ready view of intricate matters, to unravel which for
ourselves would require a disproportionate expenditure of
time and mental labour. "Proverbs/* says Archbishop
Whately, "are somewhat analogous to those medical
formulas which, being in frequent use, are kept ready
made up, in the chemist's shop, and which often save the
framing of a distinct prescription."
2. Proverbs of a people are the index of their lives.
I
Every nation has its peculiar form of expressing its
ideas^ its special shades of thought. The idea may be
the same, but diflferent people will employ diflferent figures
of speech and modes of expression to convey it. These
^r^ may seem quaint, perhaps crude, and even grotesque to
others ; but they are the appropriate vehicles of thought
of the people, and suited to their circumstances in
life. " Proverbs, however quaintly expressed, contain
the essence of some moral truth or practical lesson ;
they are drawn from real life, and are generally the
fruit of philosophy grafted on the stem of experience."
Carlyle says, " That a man's religion is the chief fact
with regard to him : a man's or a nation of men's."
If the proverbs of a people are not the chief facts with
regard to them, they are at any rate a safe index of their
lives, their mode of living, their current thoughts, their
intellectual and social status, their surroundings, and in
fact everything else that goes to make up social life.
1
INTRODUCTION. IX
3. Use of Proverbs : they help us to see the people as
they are, and understand them better.
To know a people thoroughly we must accompany
them in their homes, find them in their daily occupations
and amusements, see them as they are, — not with
behaviours and manners assumed for the occasion, but
in their natural and every-day habit, just as they appear
to their own friends and families. In this unsophisticated
state we see them in the natural utterances that form
•
the proverbs and sayings of the people. In them they
give vent to their genuine thoughts freely and without
constraint. We see them as they are seen in their own
circles, in their domestic relations (when human nature
unbends itself), in their jovial moods, and in the
various phases of social life. It is impossible to under-
stand a people when they are acting a part, when they
are playing an artificial rdle as it were ; and this is
what most natives do when they appear in the presence of
a European. It is therefore no exaggeration to say that
an illiterate native seldom appears to a European in
his true light. ^
The rdk he unfortunately assumes is the one least ^
calculated to produce a favourable impression. He
speaks in hyperboles, as language more comprehensible to
a European ; he agrees to everything the Sahib advances ;
he cringes; he does not even mind stretching a point ;
if questioned about anything which in his opinion
would act prejudicially towards his interest, he at once .
avows ignorance, thinking that the safest way out of the
difficulty ; he makes desperate attempts to speak a
gibberish made up of Hindi, Urdu, and his own Oanwdn,
/
/
{
X INTRODUCTION.
— all this, as he imagines, to acquit himself well and to be
in the European's good books. This counterfeit form
he always dons when he appears before a foreigner, not
because this is his usual manner with his own people,
or that he is habitually given to exaggeration or being
imaginative, but because he thinks this is the behaviour
best calculated to please a European. Thus, with the
best of intentions, and with no little trouble to himself, he
manages to convey a wrong impression about himself.
And the consequence is, that he appears blacker than
he really is. This is no doubt an error of judgment
based on an inordinate desire to please at any cost:
the foundation of this frame of mind probably going
down deeper, and resting on a moral nature differently
constituted. This view will not be disputed if it is
remembered that natives who have long been in contact
with 'Europeans usually behave more straightforwardly,
as ^iiey know from experience that this is the safest
coi^rse to pursue to gain the desired end. Another
unfortunate fact against the Bihari peasant is that his
European critic does not always approach him prepared to
^infike the largest possible allowance for his failings,
. drawbacks, and surrqitinding circumstances. He is too
^ ready to judge him by his own standard of merit and
demerit ; and as he falls so lamentably short of it, to
/ give him up as past redemption. And this he does, not
from any uncharitableness, but solely from want of a
thorough acquaintance with his real character. The
proverbs, therefore, as helping us to pierce through this
assumed veil, and enabling us to see the people in their
genuine state, and thus helping us to understand them
better, are a useful study. If we knew that the people
INTRODUCTION. XI
had some good points, and were not so wholly bad or
corrupt, that when moving in their own circle their
chief characteristics and prominent features were not
exactly those by which they are known to outsiders,
we would perhaps be more inclined to view them
leniently and give them a helping hand to' ameliorate
their condition. The writer made it a point, when either
his work or excursions into the country brought him into
contact with the peasants, never to be overbearing or in a
hurry, but always to listen attentively and sympathetically
to them, and then, surely as they went on, they gradually
** doffed " this mannerism and assumed their natural style.
Thus by exercising a little patience he was enabled to see
the " real " Bihari peasant ; and would recommend this
plan to every one who would care to hear him talk not
artificially but naturally. He will find them more
truthful, and certainly far more interesting. ^
4. Bihar Proverbs : their language. ;
By " Bihar Proverbs " is meant those sayings in usfe
among the people of Bihar. They include not only
epigrams and pithy utterances containing practical truths,
wholesome rebukes or salutary advice, but also nursery
rhymes, proverbial figures of speech, short fables and
lampoons (some transgressing the conventional brevity of
proverbs), which are current among the people and are
often quoted by them. " They walk upon men's tongues,
dance in their fancies, are carried about in their memories,
and are reserved for graces of their discourses, when they
desire to appear in their festival habits and holiday
behaviour." The^-^r« principally of Hindi origin,
^
\
\
\
/
f
I
XU INTRODUCTION.
and in one of the several vernacular dialects in use in the
province. A proverb couched in the Shahabad dialect,
for example, would be readily understood by a native of
Champaran, but he would in using it Himself employ the
patois of his district. It is difficult for a foreigner,
unless thoroughly conversant with all the provincial
ishades of speech, to detect the nice geographical
distinctions of dialect. It would require long familiarity
to do this readily. But, nevertheless, these fine shades of
distinction exist, and Mr. Grierson, in his admirable work
on the Bihar Peasants, has pointed them out to a nicety.
Many of the proverbs in vogue are thus local, and
variations occur frequently. The same ideas are repeated
in different forms. No collection of proverbs therefore
can be comprehensive enough to include all the variations
prevalent in different parts of a province that is larger
than, ^ England. The following proverb shows that
var^^ety of speech may sometimes lead to unpleasantness.
"What is the usual and polite language of one part
B/ay be regiarded as vulgar and even rude in another : —
Maggah des kanchna puri
Des hhala pat bhdkha buri,
Rahlun Maggah kahluh re,
Tekra la ka mdrbe re ?
i.e. "Maggah is a rich (golden) country; the place is
good, but the language vile. I lived there, and said in
consequence re. Will you therefore beat me P " Where
one who has lived in Maggah, and has acquired the habit
of using re, is thus taken to task. It will be noted that
though a quarrel has been picked up with him for using
re, yet he cannot desist from the habit of using it. This
■^'T^ =^-
INTRODUCTION. XIU
is, of course, aimed at the people of Maggah, who in-
variably use the interrogative terminal re in addressing
people — a term considered especially vulgar in polite
language. Many Hindi and Sanskrit words are corrupted
(either in pronunciation or etymology) beyond recogni-
tion, or have come to acquire meanings altogether
different from their originals, and in no way traceable,
at least immediately, to the primary ones. In such
cases the word is written as pronounced in Bihar, and
translated in the accepted sense which prevails among
the people. Such corruptions are unavoidable in an
uncultivated and unwritten language. A purist may
object to this style as perpetuating errors. But there
can be no doubt that the right way to transliterate
/Words used by the peasants is to write them exactly as
they are pronounced in ordinary familiar talk. This
may not be etymologically correct, but it is so colloquially,
and the only form in which they would be recognized by
the mass. Surely the so-called "right" method would
be pedantic without any purpose or good being served
in a work like this. A few Urdu proverbs that have
gained currency, and are freely used by the people of
Bihar, have been included in this collection. These have
been naturalized and are familiar to the people in their
Hindi form. But Arabic, Persian, and Urdu words
are treated with scant courtesy in the mouths of the
Biharis ; they give them " their own intonation.*'
As Mr. Grierson says, " All the dots in the world will not
make a Bihari pronounce a, Z as other than J, or a Sad
as other than 8.'* But his liking for these foreign words,
and his tendency to use them in season and out of
season, is none the less very pronounced. Every one
XIV INTRODUCTION.
acquainted with the Bihari rustic has noticed that
shortly after he comes into J;own, or into better society, he
attempts a refinement of speech by interlarding it with
Urdu phrases and words. He does this perhaps as much
with the object of making himself intelligible (as he
thinks) to the townsfolk, as to air his familiarity with
polite parlance. His ludicrous failure is pathetic at
times, and proyokes the good-natured laugh of the
citizen. The writer was once very much puzzled by
the frequent use a respectable villager made of two
words which he, for the life of him, could not make out.
They were "Aflfwfl," "soma" (sic). At last, after
much patience (for interruption and questioning would
have hopelessly lost the words), he discovered that they
were -f^Jb and U-i (Persian "I" and "you"),^ which
he irrelevantly and persistently kept on thrusting
between his sentences, quite to his own satisfaction.
5. Some peculiarities of these Proverbs. They chiefly
bear the country stamp.
It would be perhaps just as well to note briefly here
a few of the characteristic features of the Bihar Proverbs
— some peculiarities that distinguish them. Begarded
generally, the proverbs in common use among the people
are of a rural and agricultural nature ; that is, the images
. they call to mind are connected with husbandry, and the
associations they awaken are chiefly such as surround
country domestic life. A little reflection will show that
this is but natural ; our ideas and thoughts naturally run
in the grooves of our occupations and daily lives ; and we
*
^ An idiomatic Persian expression meaning '^ Such as you and I."
INTRODUCTION. XV
m
readily draw our illustrations, comparisons, and similes,
from images familiar to us, and ever present in our
thoughts. Hence it is that people whose chief concern
in life is with the soil and the country, draw on rustic
objects, agricultural implements, and domestic animals
to illustrate, emphasize, and explain their thoughts.
Thus, when a Bihar rustic wishes to express his sense
of the unfitness of things, the unseasonableness of a
remark, or the inappropriateness of an act, he puts
into requisition the implements of agriculture with which
he is familiar, and conveys his sense of incongruity by
the proverb: Hansuwa ke hiydh khurpa ke git (Proverb
202), " In the wedding of the sickle, the song of the
hoe ! " that is, in the wedding of the sickle, the song
should of course be about the sickle. It is therefore
singularly out of place to sing on such an occasion in
praise of the hoe. This is not merely a figure of
speech, but is literally true, however quaint and far-
fetched it may appear to us, and points to a time when
it was really the custom to hold marriage ceremonies of
these agricultural implements. This custom of wedding
inanimate objects is still extant in regard to groves,
tanks, wells, etc., which are formally married on being
opened.^ Even now artisans and peasants worship their
tools and implements with deep feelings of veneration,
and the Kayath (the writer class) has his ink-pot
festival {dawdt puja), when he washes his reed pen and
ink-bottle clean, and worships them with offerings, and
nothing will induce him to write on that day. Similarly,
^ No doubt the underlying idea in these marriages, for instance of a h*dar
(spade) to an untilled field, of a sickle to a field of com, etc., w£is the fertility
and productiveness supposed to result from the unions.
XVI INTRODUCTION.
when a rustic wants to express to you his feeling of
uncertainty, the evanescence of anything, or the fleeting
nature of an advantage, and desires to warn you against
placing too much reliance on an ephemeral object, what
better simile can he call to his aid than " the shadow of
the palm tree," which he has so often watched 1 The
comparison is picturesque in its simplicity, and quite
familiar to him. Changing almost every minute as the
sun moves along his orbit, the shadow of the toddy palm
cannot be relied on to shelter you for any length of time.
If you, therefore, put too much trust on wealth or rely on
your post, which you may hold to-day and lose to-morrow,
the peasant tells you : "Baulat tar gdchh ke chhdya " or
*'Naukri tar gdchh ke chhdya.*^ "Wealth or post is uncertain
and transitory like the shadow of a palm tree.''
Then again if he wants to express his surprise at the
unexpected impudence or pugnacity of any one who
suddenly assumes the rdle of a bully, but who is naturally
expected to be humble and meek, he quotes the following
hyperbole : Jolha ke chher markhdh I " The goat of a
weaver, and given to viciousness ! " {JiL butting). The
quiet, humble, forbearing weaver, the butt of all, and the
typical fool of Indian society, is the most inoffensive of
human beings; therefore, from a parity of reasoning
(helped by imagination), his goat, of all creatures in the
world, ought to be the most inoffensive! Then, goats
are not usually vicious, and much less the goat of a
weaver. It is therefore singularly inconsistent with its
nature if it takes to pugnacious ways, and wonder is
expressed at this unexpected transformation.
If, again, one of his fellow-villagers, after a short
absence, returns home and decks himself out in gay colours
INTRODUCTION. xvii
and costumes^ not usually seen among the homely-dressed
peasants, and otherwise gives himself airs (a very
comixion weakness), he laughs at him in the proverb :
Chare din kt gaile murga mor hoke aile ! " The cock went
away for four days only from his home, and returned a
peacock !" which is analogous to the story of the jackdaw
who arrayed himself in the plumes of a peacock, and
suffered an ignominious humiliation at the hands of his
former indignant companions.
Thus dozens of proverbs may be quoted to show that
they are essentially rustic in their nature. The similes
and metaphors are drawn from rustic objects, familiar
to the every-day life of the Bihar peasant, and an odour
of homely village life pervades them.
6. The morale of the Proverbs : their tone more practical
than moral.
But it is necessary to examine these proverbs from
a higher standpoint of view, to see if they are anything
more than a collection of railleries, banters, and jokes,
now treating in a spirit of pleasantry certain personal
failings, foibles, and vices, and now deriding and taunting
in a severe, perhaps cynical, tone the misfortunes and
weaknesses of our fellow- mortals. As a very com-
prehensive division these proverbs, for our purpose, may
be classed under two broad heads: those of a practical
or worldly nature, and those of a moral and didactic
nature. The former would lay down rules useful to
be observed in our worldly dealings ; the latter would
embody principles of conduct (whether the result of
experience or deduced from religious belief) which are
• ••
XVlll INTRODUCTION.
generally accepted as right in our relatione to our fellow-
mortals, and to a future world. Regarded from this
point of view, the proverbs in most common use among
the people are decidedly of a very practical nature.
They relate more to worldly wisdom than to high
principles of rectitude ; they tell us oftener what is
expedient and useful than what is right and what ought
to be our unswerving line of conduct; their teachings
would help us rather to meet and combat the acuteness
and cunning which pass for wisdom in the world than to
shun them as low artifices unworthy of us; they are
more selfish and less self-denying. There is a general
absence in them of an elevating tone, a want of high
ideal, such as one would expect to find in the sayings
of wisdom left by the sages of old. There is no ethical
principle or choice moral maxim conveyed in them ;
they rather incline to selfishness and cynicism. Self-
interest is their key-note and worldliness their one tune.
Perhaps this is the natural outcome of a religion
dissevered from morality and ages of grovelling sub-
jection.
7. Ridicule and Derision their chief aim.
Ridicule is their chief aim, and persiflage their
usual style. Their tone is sometimes bitterly sarcastic
and a light vein of satire runs through them all.
Ridicule, sarcasm, and derision are the chief weapons
in the armoury of these proverbs, and they are often
wielded with merciless severity. They are rather the
cuts of a blunt, heavy sword than the sharp, clean
thrusts of a rapier ; very often the jokes are coarse to a
degree, and are levelled almost ruthlessly regardless of
INTRODUCTION. XIX
the feelings of the person aimed at. It is no wonder then
that these heavy weapons often leave a deep wound
behind. For we all know, if from nothing else, from the
fable of the stone-throwing boys and the frogs, that
a missile hurled in fun may leave an effect the reverse
of funny. One of the commonest methods of ridicule
in these proverbs is to put the satire into the mouth of
the person to be ridiculed, and to make it appear as if it
comes from the person himself. This is no doubt a
most effective way of caricaturing, as the extravagant
utterances sound much more ludicrous in the mouth
of the *' subject" (who is thus unconsciously developing
his oddities) than in that of the "operator." For
example, in Proverb 391, " The misfortunes of a husband
who has a shrew at home," the scold is pitilessly
held up to laughter, when she is represented uttering
the lampoon in which she is so mercilessly satirized.
The barber's wife, again, who is represented as lamenting
the death of her beloved husband (Proverb 107), because
"Who is there ijow left to shave the town?" is
caricaturing in her own person one who is so self-
opinionated as to think fondly either herself, or some one
dear to her indispensable.
In the same way the witch who is represented (in
Proverb 11) as making a grim boast of her infant-
devouring powers, is only caricaturing in herself those
who take a delight in boasting of their evil deeds.
She says : " Larika khdit khdit hurhi bhelm ; log kahe hak-
dain^^ "I have grown old in the habit of feasting
on infants ; yet people have the impertinence to say I am
only a novice in the practice " (literally " only half
a witch "), which is only meant as a heavy thrust at those
XX INTRODUCrriON.
perverse natures we occasionally meet wlio are for ever
making a boast of what they ought really to be ashamed
of. Similarly, the proverb (No. 112) in which the jackal
pup who, being born only in August, has the impudence
to speak of a flood that took place in the following month
as "such a heavy one that he never saw the like of
it in his life," is pleasant irony with humour, and takes
off beautifully the presumption of the raw youth who
talks as one ripe in experience and knowing everything.
Another very common mode of ridiculing adopted in
these proverbs is by exaggeration. This puts in the
most ludicrous form the object to be ridiculed and
provokes the laugh of the hearers, which, in most cases, is
all that is aimed at. It is, besides, a form that commends
itself most to the taste and calibre of the rustic.
8. Humour.
Speaking of humour, it would perhaps be useful
here to point out that these proverbs are not wholly
destitute of it, at least, as understood by the Bihari
rustic. The peasant has his style of humour, as he has
his style of talk. It may be rough and ready, but it is
genuine. Like the coarse salt he uses, it lacks refinement,
but it helps to flavour his language. We can only afford
space for a few examples chosen at random. There is
no doubt genuine humour when a despicable effort
made to effect a gigantic purpose is likened to the
presumption of the seagull in the fable who slept with her
tiny feet held upwards, lest the sky should fall (Proverb
108). Again, the man who is foolish enough to confide
in a notorious swindler, and to trust him with his money,
INTRODUCTION. XXI
18 aptly compared to the stupid creature who entrusted
a jackal with a piece of meat to be kept for him till
he wanted it! (Proverb 161). The occasional visit of
an acquaintance is welcome; but if he should take to
the habit of coming frequently, and " sponging " on
you for long periods, his visits become anything but
pleasant. Such a behaviour is satirized in the follow-
ing humorous simile (perhaps too grotesque in its grim
humour of treating so lightly such a serious subject as
death) : Burh ke marie na derdln jam he parikle derdin ;
i.e. "The occasional incursion of the * angel of death'
(Jam) to seize an old victim is not by any means to be
feared (for that is to be expected), but his getting
accustomed to making frequent raids ! *' (Proverb 314).
Few who have had experience of camping life in Bihar
will fail to recall a village quarrel into which the women
enter with so much gusto as an indispensable part of
their daily business. The termagants ranged on opposite
sides, brawUng, gesticulating, and screaming with all
their might like so many cockatoos, the men going about
their business as usual and quite unconcernedly as if this
periodical outburst was a necessary part of the day's
proceedings, the children and the village pariahs adding
their chorus. On such an occasion we can imagine a
wag, who has been watching the fun with the relish
of a by-stander. who is not mixed up in it, turning away
from it, just when the quarrel is raging at its highest,
and the warmed combatants are becoming a bit unmindful
of modesty in their language and gestures, with the
humorous advice thrown in, more in jest than in earnest,
** Lar parosin did rakh," ** Yes, go at it, you neighbours !
but please preserve a little shame in your modest eyes "
Xxii INTRODUCTION.
(Proverb 389). Of course, the word '* neighbours " is not
used without a touch of irony. Those who are
quarrelling now so vehemently (in such unneighbourly
fashion) will not long after be the best of friends, as
neighbours ought to be. It is only a daily ''con-
stitutional."
Akin to humour is drollery and burlesque. In
essence they are a coarse form of humour, where effect
is sought by sportive tricks, buffoonery, ludicrous or
unnatural representation and exaggerated parody. These
predominate in the proverbs that are descriptive of the
peculiar traits characteristic of certain castes and classes,
where the prominent failings are laid hold of and
are mercilessly gibbeted and parodied in a fashion which,
to those unused to this style, would almost seem inhuman.
The oddities, for example, of the Jolha (the Mussalman
weaver, the proverbial fool of Indian society) are
travestied in a melodramatic style in the sarcastic lines
describing his encounter with the frog, where, after being
defeated by that mighty creature, he recounts his
adventure (not without a tone of vaunting) to his
admiring wife, and winds up with the bathos, "Now,
whatever happens, whether I live or die, I am off to
the battle of the frogs !" — intended not only to excite
his wife's wonder at his prowess, but her commiseration
(Proverb 313). The Kanaujia Brahmin, than whom
there is not a greater stickler in regard to caste rules, is
similarly ridiculed in the ov^r-drawn picture of " three
Brahmins and thirteen separate cooking places " (Proverb
259). And the "poor" kdyath is with great art ludicrously
represented as " picking " up the bits that drop when two
laddua (sweetmeat balls meant figuratively for "rich
INTRODUCTION. XXlll
•
fools ") fight : Laddu lare jhilli jhare kdyath bechdre ha pet
bhare, ** When laddm fight bits drop out ; the poor kdyath
gets his living" (Proverb 280). But though somewhat
exaggerated, a better portrait could not be given than
in the description of him when taking anything on
" tick " and when paying cash. Nagad kdyath bhut udhdr
kdyath deota^ "A kdyath when paying cash is the very
devil (in exacting a bargain) ; but when taking a loan
he is as meek as an angel ! " When a perverse nature,
that cannot under any circumstances behave straight-
forwardly, is satirized in the saying, " If he is very
straight, he is like a sickle " (Proverb 230), or when one,
whose acrid nature is increased in acerbity by outward
circumstances, is likened to " the bitter karela creeper
climbing the still more bitter mw," the images called
forth are eminently calculated to provoke a laugh by their
extravagance (Proverb 143).
9. Nature of some of the Proverbs : simile half expressed.
In these proverbs as it will be readily noticed the
simile is usually only half expressed. The incident
or object to be compared is not mentioned, but only the
image is quoted to illustrate it. The former is always
taken for granted as being present; the latter only
is brought into prominence. The particle or word
indicating comparison is seldom expressed ; but the things
are placed side by side and the hearer is left to draw his
inference. In fact, the primary meaning of the Arabic
word mashl^ is likeness, and probably the office of proverbs
^ ** The title of the 'Book of Proverbs' in Hebrew is MUhle'Mashal^
rendered in the Arabic version * by- word,' Sparable,' 'proverb.' It is
derived from a root mashal *to be like/ and the primary idea involved
in it is that of likeness, comparison. Probably all proverbial sayings
XXIV INTRODUCTION.
was originally, as has been conjectured, to furnish
comparisons only.
\
V
A 10. Oftener concrete than abstract in their form.
And this brings us to the consideration of one marked ^
feature of these proverbs, being as they are the rude -^
primitive utterances of illiterate minds. They are oftener -^
concrete than abstract in the forms in which they appear.^
For, as is well known, abstraction and generalization are
habits acquired after long civilization and training. The
form of expression which readily commends itself to
the uncultivated mind is the concrete form. A truth or a
fact is expressed by the uncivilized in a tangible shape,
associated with images familiar to him. The same idea
is made of general application by the trained mind
in an abstract expression. The notion is the same,
but the form different. . Many instances of this will
readily occur to all who have had experience of the
illiterate Bihar peasant. The images, illustrations, and
expressions they employ are almost always material.
For example, the idea expressed by us in the abstract
and generalized form, " He laughs best who laughs last,"
is comically illustrated in the story of the potter and the
greengrocer, who jointly hired a camel to convey their
respective articles of trade. The potter filled his side of
the pack with earthen pots and chatties, and the green-
grocer did likewise with greens and vegetables. As they
proceeded on their journey, the camel frequently helped
himself to the greens from the greengrocer's bag. This
were at first of the nature of simOes. From this stage of its application
it passed to that of sententious maxims generally, many of which, however
still involye comparison." — J)r, Chambers,
r
INTRODUCTION. XXV
excited the potter's laugh, who thought he had the
best of the bargain, and quizzed his friend on his
bad luck. To this he retorted by saying, "We shall
see, my friend, on what side the camel sits/' Presently
they had occasion to stop on the road, and the camel
was made to sit. He naturally sat on the heavier
side of the potter's package, and also, probably, with
an eye to having occasional mouthfuls from the green-
grocer's bag. This caused all the pots to smash, and
then of course the greengrocer had the laugh all on
his side. Hence the saying : *' Kauna hare to unt haiihela^^
"Let's see on what side the camel sits" (Proverb 194).
" Ingratitude " is illustrated by the common story of
the young cuckoo remaining after all a cuckoo, and
causing disappointment and shame to its foster-mother,
the crow, who, under a delusion, was led to hatch the
eggs of a cuckoo (Proverb 50). "Inattention" is cari-
catured in the person who, having sat through the whole
epic of the Edmdyanj inquires innocently at the end,
"Whose wife is Slta?" (Proverb 65). "Presumption"
is similarly illustrated in the story of the donkey who
attempted to ford a stream in which huge animals, like
the camel, were drowned, and paid with his life for his
audacity (Proverb 98). Extreme feminine vanity is
similarly travesjtied in the " blind woman " keeping three
coUyrium boxes to beautify her eyelashes (Proverb 84),
and so on.
J
11. Some Proverbs convey their meaning hy suggestion rather
than expression.
Some proverbs convey their meaning, more by sugges-
tion than expression ; they refer to some folklore or to
J
XXVI INTRODUCTION.
an analogous case which brings out the point to be
illustrated, or the absurdity of the situation prominently.
It is vain to endeavour to find in them a parallel idea
corresponding to every word used : the result would be
nonsense. You have to infer the comparison as a
whole from the parallel instance put forward. The
implied metaphor, from its very incompleteness as it
were, strikes you forcibly. The parallel is not complete,
but ends half-way, and suggests the corresponding idea
and simile, more by implication than expression. In-
stances of this occur in every language, e,g. "Money
makes the mare to go," " Blood is thicker than water,"
etc. Of this nature are proverbs,
Odi gdi ha hokhdh bdur,
Bhusa kutale niksi chdur ? (Proverb 160).
Said when one is advised not to waste his breath in
trying to convince a man who will not be convinced.
The process is similar to extracting rice by pounding
husk : Ey gur khdyen, kdn chheddyeh (Proverb 159) .
Said when one is bound to do a thing nolens volens, how-
ever much he may object to it at first. This proverb
refers to the practice of giving a piece of sugar (j agger j')
to a child whose ears are to be bored ; while she is thus
engaged her ears, or rather the cartilages of her ears,
are pierced, etc.
12. Rhyming Proverbs.
Often a telling effect is obtained by a casual rhyme
of words of widely different import, e.g. Chor jaisne
htra ke, waisne khlra ke, "A thief is a thief whether
*
INTRODUCTION. XXVli
he steals a diamond or a cucumber ; *' or Jekra hath men
doty tekra hath men sab koi, "He who holds the helping
spoon commands everybody '' (Proverb 175) ; or Kdm pi-
para chdm nahi piydray " Handsome is that handsome
does" {lit, "Work is loveable, not the skin"). But
oftener the rhyme is there, but not the reason.
13. Feminifie Proverbs.
There are some proverbs and expressions especially in
use among the women ; they are peculiar to females, and
applicable to them only. They are seldom used by men,
unless by those despicable creatures called Maugrds, or a
class of effeminate men who affect the ways of women.
They talk and behave like them, assume a feminine
gait and tone, clothe themselves like women, and pretend
in all respects to have feminine tastes. They prefer
women^s company to men's, sing feminine songs in
feigned voices, and are looked upon as buffoons. It is
strange to notice the freedom with which they are allowed
to mix with women — a liberty not usually permitted to
men in native society.
The writer can only afford space to direct the atten-
tion of the reader to a few of the Proverbs (out of a
great many) that are used in reference to the women
only : they are for instance Proverbs 82, 87, 103, 104,
318, 368, 401, etc.
It will be noticed that the feminine gender is denoted
by the terminal "o," and that a wife never speaks of
her husband by his name, but simply by the personal
pronoun "he," and its cases. Among other curious
domestic cijistoms, in connection with the wife, may be
XXVlii ' INTR0DT7CTI0N.
noticed the extreme reserve which she is supposed to
exercise towards her husband's father and elder brother,
at all times. Her person is sacred to them, it is there-
fore considered a pollution to be touched by them. She
will never speak to them, or if she can help it, be seen
by them. She will hide herself on their approach, or
if she is obliged to serve them she will draw her sari
cloth over her head. The following warning thrown in
by the wife, who was serving out dinner to her father-
in-law, in the form of a riddle, is interesting as illustrating
that direct speech on the part of the daughter-in-law,
under any circumstances, is considered highly indecent.
While she was engaged one day in helping her father-
in-law to his meal, a drop of milk from her breast fell
in his food. Unable to warn him directly, she repeated
the following lines which conveyed to him the necessary
hint and stopped him in time from making himself " the
son of his daughter-in-law :
Kdhat mora Idj lagCy sunat par gdri,
8d8 ke patoh Idgun, sasur ke mahtdri ?
"I am ashamed to say so, and those who hear me will
take it as an abuse : I am the daughter-in-law of my
mother-in-law and (am I to become) the mother of my
father-in-law?" These restrictions are not so strictly
observed among the lower classes in Bihar, who, owing
to their circumstances, are often thrown together; but
there is, notwithstanding, always a reserve between the
father-in-law, the elder brother-in-law, and the wife.
While on the other hand she is allowed the utmost
liberty to joke with her husband's younger brother, who
is a legitimate object of her practical jokes.
INTRODUCTION. XXIX
Speaking of conundrums and riddles, the writer will
just notice in passing that some very witty ones exist in
the mouths of the people. They are chiefly characterized
by a play of fancy and humour, and by the very
good use made of familiar domestic objects to amplify
and clothe the metaphors an-d give a quaint turn to
common expressions so as to conceal the real meaning*
They are replete with " quips and cranks " and happy
twists, which sometimes recoil on the head of the solver
of these riddles himself. A spirit of hilarity breathes
through them and a "double entente^' is often used with
telling effect.
14. Sources of these Proverbs.
It is impossible now to trace the history of most of
the proverbs, to say who were their authors, or how
they originated and became current among the people.
A few are no doubt of classical origin, and are traceable
to well-known Hindi works, such as the great Epics,
the Bamayan, the Mahabharata, etc. Others are the
remarkable sayings of local poets, seers, and astrologers.
For example, a great many of the clever sayings regard-
ing agriculture, seasons, and pastoral subjects in general,
are attributed to the two brothers Ghag Eae and Bhag
Rae, who, it is said, were natives of Bhojpur. ' To
Bhaddar,^ also supposed to be a native of the Shahabad
district, are ascribed, on the other hand, many of the
remarkable utterances relating to the science of jotish or
astrology, by which an undertaking is ascertained to be
auspicious or inauspicious. These are formulce and dicta
^ See a note on Bhaddar under Proverb 437.
XXX INTRODUCTION.
based on astrology, and are quoted to recommend or
dissuade any one from taking an impending step, such
as starting on a journey, building a house, undertaking
a heavy responsibility, etc., and have the greatest hold
on the imagination and belief of the people. Others,
again, are no doubt the sayings of clever villisigers, being
the outcome of experience or of popular superstition.
The Proverbs relating to agriculture, seasons, and pur-
chase of cattle, are especially useful as rules of guidance
for all agriculturists and farmers, who want to keep on
the right track, and profit by the experience of others.
15. Clamfication and Arrangement of the Proverbs; their
Transliteration and Translation.
In concluding this rambling and discursive notice of
the Proverbs the writer would wish to make a few re-
marks on their classification and arrangement. That
this is a difficult task will be readily acknowledged by
all who have taken the subject into their consideration;
but the peculiar difficulties besetting one who attempts
to translate proverbs into a foreign language, and then
to reduce them into certain order, are perhaps greater.
Perhaps, no attempt to classify the proverbs and group
them under definite heads can be perfect and give uni-
versal satisfaction. The same proverbs may ^e viewed
from different standpoints by different indi^Hdu^ls, and
each would naturally class it under the head which
appeared to him the fittest. It is, therefore, almost a
trite saying that there are as many ways of looking at
a proverb as there are dispositions and temperaments.
The following will show that proverbs may reasonably
INTRODUCTION. XXXI
be classed under any out of the several general heads
adopted in this compilation. For instance (Proverb 496) :
Kdnln gaiya he alge bathdn,
"A blind cow requires a separate house" (cattle yard).
(a) Can be taken as referring to cattle and put under
class vi.
(b) Can be considered as aimed at a foible (a crotchet or
queer whim, which is really the object of the proverb)
and classed under class i.
(c) Can be taken as a saying of worldly wisdom and
put under class ii.
(d) May be taken as a social proverb and classed under
class iv.
Similarly proverb 325.
Nanado ke nanad hola,
" A sister-in-law has a sister-in-law too " (to tyrannise
over her). May be taken either as a piece of consoling
advice to those who are tyrannised over (class ii.) ; or may
be classified according to the particular foible aimed
at, t,e, home oppression (class i.); or may be regarded
as a scene out of native domestic life in which the
sisters-in-law figure (class iv.). It will thus be noticed
that the classification in each case would be right,
according to the point of view from which the proverb
was regarded. Another difficulty of reducing the proverbs
under general heads is the variety of subjects they treat
of. A generic head does not take in the various shades
of difference, and is thus to some extent deceptive. This
difficulty increases considerably when the attempt is
made to arrange them under sub-heads.
h
XXXIl IKTBODUCTION.
In the early history of this compilation, shortly after the
work was undertaken, the writer in submitting a few
specimen sheets to Mr. Q. A. Grierson, C.S., for his
opinion, had applied to him for his suggestions as to
the lines on which it would be advisable to classify
and group the proverbs. He was kind enough to give
them freely. Indeed, without his kind encouragement
and advice, given from time to time, and given so
gracefully, the work would never have been persevered
with. He was then good enough to direct the compiler's
attention to the following methods. (As these are clearly
and concisely laid down by him in his letter the compiler
will give Mr. Qrierson's own words) : —
"There are many principles to choose from. The
simplest and easiest is that of Fallon in his ' Dictionary
of Proverbs.' He arranges them alphabetically according
to the first word of each. But as the same proverb
varies greatly in different people's mouths it is not a
good arrangement. It is better to arrange them either
according to subjects or according to objects. In
the first method you group all proverbs about, say,
birds, then all those about plants, and so on. In the
second method you arrange them according to the
particular vices or foibles aimed at, e,g. those aimed
at gluttony, then those at parsimony. Both these
methods are difficult to carry out. The best way I
think is to class them, as far as possible, according to
subjects and to add a complete index giving every
important word which occurs. No collection of proverbs
can be satisfactory without such an index, for such a
collection is a work of reference, and unless proverbs
can be found easily, they may just as well remain in
INTRODUCTION. XXXlll
the brains of the natives as in a printed labyrinth
without a clue/' ,
Now^ each of these methods has its advantages and its
disadvantages^ its recommendations and its drawbacks.
The alphabetical system, besides the important reason
given by Mr. Grierson, could not be adopted, as it was
unsuited to the original plan of this work, which is not
a dictionary of proverbs, but a compilation with notes
on the context, in which it was essential to follow some
principle of grouping the proverbs under certain " heads.'*
Moreover, if a dictionary of proverbs were needed, there
is Dr. Fallon's excellent work, which perhaps some may
think renders this compilation unnecessary. To such I
would say in the words of George Elliot (slightly altered),
" One could not carry on life comfortably, without a little
blindness to the fact, that everything has been done better
than we could do it ourselves." But, as a matter of fact,
this compilation is altogether different from Dr, Fallon's
important work, as will be seen at a glance.
The next method of grouping them according to the
subject, i.e. the images employed to illustrate, exemplify,
or emphal^ize the idea, would be certainly easier and
perhaps complete, and less open to questioning. But
notwithstanding these recommendations, the principle can
hardly be pronounced to be satisfactory. The simile or
metaphor employed, is, after all, the mere husk, the
outward form and accidental. Birds, plants, animals,
Tarious rustic tools, implements, etc., are put into requi-
sition simply to act as illustrations to the prominent idea
involved. Thus the tusk of an elephant is in one proverb
(Proverb 246) made to symbolise straightforwardness and
in another (Proverb 3) exactly the opposite quality.
•
XXXIV INTRODUCTION.
When the paras tree is spoken of as having but three
leaves, this incidental natural fact is seized to emphasize
the main idea of the extent of one's power — "thus
far thou shalt go and no further." Again : when the
delicate hulhul is made use of in keen irony to ridicule
a rough coarse woman, who pretends to be fine, the
prominent idea of the proverb is not the bird, but
"affectation/* Similarly, when a vain man makes a
boast of his short-lived power and is giddy with his
slight elevation, he is likened to a "cricket on a bundle
of clothes;" the harmless insect is the least part of the
proverb, and is simply a casual metaphor employed to
laugh at the common human failing, because its chirping,
when seated on a slight eminence, is not unlike that of the
upstart. And so on, the images are merely the outward
integument to enclose and hold the germ of idea involved
in the proverb. It would be as reasonable in a classifica-
tion of English proverbs to class the proverb, " Casting
pearls before swine," under the head of "animals" or
" precious stones " as to put the last Hindi proverb under
the generic head of insects. The classification, to say
the least of it, would be misleading.
The third method, no doubt, has the least to be said
against it ; it is classifying the proverbs according to
their subject-matter. This would include the " object "
{i.e. the particular vices or foibles aimed at) which would,
in the case of these proverbs, form their true subject-
matter. For example, the proverbs relating to "human
failings, foibles, and vices" (class i. in this collection)
would be grouped, according to their "objects," i.e.
the particular vices aimed at, such as " hypocrisy,"
"parsimony," "gluttony," etc., while proverbs relating
INTRODUCTION. XXXV
to " peculiarities, traits/* etc. (class iii.), or those relating
to " agriculture *' (class v.), would be grouped according
to the subject-matter" treated of. But this principle
of classification has its drawback also. In a few
instances, especially in proverbs coming under classes
i. ii. and iv., the grouping of the proverbs under the
general heads has to be somewhat " forced " — perhaps
a distinction has to be made without much of a difference.
This is unavoidable from the nature of the cognate
subjects treated of in the proverbs, which, viewed from
different standpoints, might come just as easily under one
head as under another. The proverbs coming under
class ii. cannot easily be comprised under definite
sub-heads. The variety of subjects are too numerous
and diversified to admit of classification. Even cognate
ideas are often expressed in a variety of shades that
require separate grouping. Thus the sub-heads have a
tendency to become as numerous as the proverb heads.
In classifying the proverbs the compiler has followed
the last method. He has been principally guided by
their subject-matter, their application and use ; their
object rather than their subject or form. This system
might not be the best, but it seemed to him to be the
one which had most reason on its side. It is natural, and
has the advantage of easy reference. Of course some of
these groupings may appear arbitrary, but this is also
unavoidable, so long as a proverb can be viewed from
different standpoints. In the index the object has been
to give the subject-matter (substance) of the proverbs in
their own words, expressed as concisely as possible. This,
it was thought, would have the advantage of directing
attention to the proverb when it was heard or a reference
XXXVl INTRODUCTION,
was made to it^ and would also avoid the use of hackneyed
phrases. In order, therefore, to have a correct idea, we
must turn to the proverbs themselves, as very often the
brief index-heads will fail to convey an adequate idea
of the proverb. They are expressed so quaintly and in a
form so foreign to our notions and ideas of things, though
the subject-matter may be familiar enough. The general
heads will also be a guide where to look for proverbs of
a certain kind.
The system of transliteration adopted is the same as
that of the Bihar Peasant Life by Mr. Grierson. It may
be briefly described as the Jonesian system, with every
possible diacritical mark omitted. In pursuance of this
the cerebral letters are given no dots, and, as nearly every
final vowel is long, the long mark has been omitted from
final vowels. As Mr. Grierson has described this system
clearly in the Introduction to his Bihar Peasant Life, I
give his own words : " Every native word is written twice
over — once with accuracy in the native character for
those who are able to read it, and once in the English
character for those who are not acquainted with the
Indian vernaculars. This transliteration does not pretend
to be scientifically accurate. Such a transliteration with
its diacritical dots and dashes would only puzzle those for
whom it is intended, viz. those who are ignorant of the
language. All that has been attempted for them is to
give them a general idea of the correct pronunciation of
the words, without professing to tell them the exact pro-
nunciation, which they hardly require, and which would
be difficult to do. For these persons all that is necessary
is, that they should pronounce the vowels as in Italian,
and the consonants as in English, and they will then
INTRODTJCTION. XXX Vll
approach sufficiently near to the way in which the natives
themselves pronounce the words. For those who are ac-
quainted with the vernacular languages^ no instructions
for pronouncing the words in their vernacular dress are
necessary/'
Dark passages the writer has not shunned to the best
of his knowledge and light in translating. But he has
been careful to avoid holding "a farthing rushlight to
the sun." To those familiar with the vernacular of the
peasantry nothing would be dark, and to those not so
conversant, every expression would need a commentary.'
Thus to adopt a middle course was by no means such
plain sailing as might be imagined at first sight. Then
the peculiar difficulty of translating idiomatic, terse, and
colloquial expressions, which chiefly make up the language
of the proverbs, from one tongue into another, is known
to all. To translate these by their literal meanings would,
in most cases, be to make great nonsense in another
language. Of course the only safe method in such cases
is to translate the idiom of one language into the
corresponding idiom of the other. But this proposi-
tion, which is so easy to state, is most difficult to carry
out. Besides requiring a perfect familiarity with the
idiom of both languages on which the translator is at
work, there are seldom exactly corresponding idiomatic
expressions to be found in two languages — expressions
which convey exactly the same ideas and no more and no
less, and with equal force and terseness. It is truly said,
that "metaphor, which is the strength of language, is
invariably the stumbling-block of the translator, '* and a
"pun," according to Addison, "can be no more engraven
than it can be translated."
• • •
XXXVIU INTRODUCTION.
My Bincere and grateful acknowledgments are due to
my friend Mr. H. F. Drummond, of the Opium Depart-
ment, for hia friendly help and kind advice (always
freely given, whenever I was in doubt or difficulty)
throughout the compilation of this work. To his nice
literary judgment and extensive reading I owe many
valuable suggestions.
John Christian.
Hajipub, Tirhut, Behar,
December y 1890.
XXXIX
CLASS I.
Peovekbs eelating to Human FAZLmos, Foibles, and Vices.
Sub-Class.
No.
Subject of Proverbs.
Affectation,
Pretence,
Shamming,
Dissembling,
Hypocrisy,
etc.
Avarice, Parsi-
mony, Cove-
tousness.
Greed, etc.
Aping.
^g,
Bullyin
Oppressing,
Venting rage,
etc.
1. Cutting off the head and pretending to
preserve the hair.
2. Father a drunkard, and the son pretending
to play the rdle of a religious man.
3. Like the tusk and teeth of an elephant,
one set for show and another for use.
4. Pretending to turn over a new leaf.
5. Pretending the end of the cucumber is
bitter.
6. Sinner turned a saint.
7. Shamming to shirk.
8. She knows nine, but not six.
9. She calls herself a aayad^ but stoops to steal
a nose ornament.
10. She calls herself a hulhul, but swallows a
ffular.
11. Old in sin yet a novice.
' 12. A life's hoarding lost at a stroke.
13. Almighty dollar.
14. The miser's loss is sudden.
15. The miser and his wife.
16. To take one and give two.
17. "When gaining he is discontented, when
losing contented.
18. Aping — a losing game.
19. Aping often causes discomfort.
20. Paying dearly for aping.
21. The weak bullying the weaker.
22. The cunning bullying the weak.
23. The anvil bears the missing stroke.
24. The fallen are trampled.
25. Entirely at your mercy.
26. Venting one's rage on the innocent.
d
xl
HUMAN FAILINGS, ETC.
Sub-Class.
No.
Sabject of IVoverbs.
Bad writing.
Blabbing.
" Counting the
chickens be-
fore they are
hatched,"
Anticipating,
etc.
Conceit.
Extravagance.
Exaggeration.
Gluttony.
Ingratitude.
Ignorance.
Improvidence.
Inability to ap-
preciate worth,
merit, etc.
27. Bad hand-writing.
28. A blabber dying to blab.
29. The tell-tale causes the downfall of a
kingdom.
30. The son is bom before the father.
31. The father is still unborn, but the son
attends a wedding (8a£9.ower).
32. Proclaiming before the son is bom.
33. Crying before he is hurt.
34. Anticipating evil.
35. Conceit about one's wisdom.
36. Can't afford rice-gmel, but drinks toddy.
37. Expenditure on a thing more than it is
worth.
38. Cost of the wood is 9 pice, but he spends
90 on it.
39. Useless appendage.
40. Servant to a servant.
41. Critics say more than the poet.
42. Making a mountain of a mole-hill.
43. A lakh is on the lips of a brag.
44. A greedy daughter-in-law.
45. Pretended fasting before her husband.
46. Ambition dying for name : greed for belly.
47. The greedy advised to eat with eyes closed
before children.
48. Hunger to be appeased before devotion (a
** ftiU belly, then a devout heart ").
49. " Enemy to food."
50. The young of a cuckoo will after all be a
cuckoo.
51. A snake bites its charmer.
52. A viper is never grateful.
53. Like a horse that grumblingly neighs
when given ghi.
54. Poor attainments taunted.
55. An improvident man overtaken by the flood.
56. Can a low caste appreciate hard (a kind
of sweetmeat) ?
57. Can a monkey appreciate ginger ?
58. The hubble-bubble in ti^e hands of a
monkey.
HUMAN FAILINGS, ETC.
xli
Sub-Class.
No.
Subject of Proverbs.
Inattention.
Love of false dis-
play, -empty
boast, fop-
pishness, etc.
5-9. Music hath no charms for a bufPalo.
60. Useless to adorn before a blind husband.
61. To the blind day and night are the same.
62. Worth unappreciated.
63. Merit not recognized (illustrated by an
allegory).
64. Making no distinction.
65. Enquiring who is the hero after the whole
tale is finished.
66. Affecting high-sounding names*
67. Foppishness in dress.
68. One who asks for alms should not enquire
after the rent-roll of a village.
69. Dying to eat pan.
70. A vain woman's love for display.
71. False outward display.
72. Fashionable father and son, with frogs for
kettle-drum.
73. One who cannot afford it keeping up a
dance at his gate for display.
74. Falsely calling himself a ** Benares man."
75. The cock after four days' absence returns
home a peacock.
76. Display in borrowed plumes.
77. A vain woman thinks of adorning herself
only.
78. Himself a beggar and a beggar at his door.
79. Love of worthless finery.
80. When out he wears loije dhotis ; at home
he eats masUr bread. ^
81. Tall talk when out and Kodo rice at home.
82. Boasting of three-seer anklets.
83. Demanding a torch at another's house.
84. A blind woman owning three collyrium
boxes.
85. The needy keeping company with the
great.
86. Bags to wear and carpets to spread.
87. Proud of her Chundri Sari,
88. A poor fop.
89. The poor man at the prow of the boat.
90. Yain boast of learning.
xlii
HUMAN FAILINGS, ETC.
Sub-Glaas.
No.
Subject of Proyerbs.
"Pot calling the
kettle black,"
Alike faulty or
defective.
Presumption,
Audacity,
Cheek, Arro-
gance, Over-
confidence,
Imprudence,
etc.
Eecklessness.
Selfishness,
Heartlessness,
91. An upstart affecting gentility.
92. Affecting familiarity with the great (a snob).
93. The sieve blaming the sUp,
94. Equally miserable and poor.
95. Both alike defective.
96. Blind to one's own fault.
97. Where giants have failed, the pigmy has
come to try his strength.
98. Where camels are drowned, the donkey
ventures to ford.
99. Falsely claiming kinship.
100. While the superior spirits are crying from
hunger, Mua has the cheek to ask for
cakes.
101. Breeze of the fan pitted against the hurri-
cane.
102. The goat of a jolhd (weaver) and addicted
to butting !
103. Cheek in a young girl.
104. Can the dance get on without ^an^o ?
105. Cricket on a bundle.
106. Making free with another's property.
107. The barberis wife lamenting the death of
her husband.
108. Can the sea-gull support the falling skies
with its tiny feet ?
109. He does not Imow the charm for scorpions,
yet ventures to put his hand in a snake's
hole.
110. Self-praise is no praise.
11 1 . Arrogating superiority over one's teacher.
112. Presumption of the inexperienced.
113. The young crow wiser than its mother.
114. Bom but yesterday and to-day a giant.
115. An old goat quizzing the wolf.
116. Eecklessness of those who have nothing to
lose.
117. One who has nothing to lose can be reck-
less to any extent.
118. Reckless waste of other's property.
119. What is play to one is death to another.
120. Dying man asked to sing.
HUMAN FAILINGS, ETC.
xliii
Sub-Class.
No.
Subject of Proverbs.
Obstinacy, Self-
willed, having
one's own way,
etc.
Yain or impo-
tent desire,
Yain expecta-
tion. Useless
labour, etc.
121. A self-willed man.
122. Requiring full weight when the hanyd
does not come to terms.
123. The goat has paid with its life, yet its
meat is not tasty.
124. The poor dog is dying, but the Eaja thinks
of his sport only.
125. The Rani has thoughts of the Raja only.
126. Vain desire of the handless woman to dance.
127. Wife vainly waiting for the collyrium to
put in her eyes.
128. Fruitless labour in spinning.
129. The earless woman wishing for earrings
130. An old cow's desire to take part in the
Sohrdi festival.
CLASS II.
Peoverbs eelahno to Worldly Wisdom aijd Maxims, Ex-
pediency AND CuNNINa, AND WARNINGS AND AdVICB.
A new broom.
(
I
131. A circuitous route.
132. Absurd sight or situation.
133. A new washerwoman applies soap to rags
even.
134. The barber's wife with a wooden nail-
cutter.
135. A chip of the old block.
136. All that glitters is not gold.
137. A good man needs speaking once.
138. All in the same plight.
139. An old parrot never gets tame.
140. After meals wait awhile.
141. A dog is brave at his own door.
142. Grinding com on the dead.
143. The Ka/raila climbing on the Ntm,
144. A bear, and he with a spade on his
shoulders.
145. Insulting the dead.
146. A demon and a torch in his hand.
xliv
WORLDLY WISDOM, ETC.
Sub-Class.
No.
Subject of Proverbs.
147. A bad workman quarrels with his tools.
148. A barking dog seldom bites.
149. A black goat has no heart.
150. A ludicrous attempt to frighten.
151. A rat's skin is not sufficient to cover a
kettle-drum.
152. ''A prophet is with honour save in his
own country."
153. Among butchers a devout man can never
be happy.
154. Annoying an old man.
155. Whatever is in the vessel will come out
of the spout.
156. Beneath notice is Bhak Bhaun Puri.
157. Bamboos make the clump.
158. Beating is pleasant, but the consequences !
1 59. Bound to do it, nolens volens.
160. Constant repetition not conducive to con-
viction.
161. Can meat be kept on trust with a jackal ?
162. Drowning the miller.
163. " Diamond cut diamond."
164. Dear at his native place, and cheap at the
marketl
165. " Do as they do in Rome."
166. Do what he may he is still a beggar.
167. Dictum for preserving health.
168. The Paras (tree) has but three leaves.
169. However strong the grain, it cannot break
the cooking pot.
170. Follows the rich and ** spunges " on the
poor.
171. Fate and self-help equally shape our
destiny.
172. Can a dead horse eat grass?
173. Can a frog catch cold ?
174. Can a goat eat nine maunds of flour?
175. He who holds the spoon commands every-
body.
176. He who has suffered can sympathize with
those in pain.
177. He thatches his roof whose house leaks.
WORLDLY WISDOM, ETC,
xlv
Sub-Class.
No.
Subject of Proyerbs.
178. How money may be got rid of.
179. ** Happy medium.'*
180. Indifference to loss.
181. **Ifs"and "ands."
182. '*If8"and'*and8."
183. In the friendship of the ass look out for
kicks!
184. In a treeless country the castor-oil plant
is a big tree.
185. If a woman of ill-fame gets angry with
you, so much the better.
186. It is a Sarkari dog : do not oppose it : let
it do as it likes.
187. If benighted go where the dog barks and
not where the light is seen.
188. Kill the snake as well as save the stick.
189. Like to like. As the curry, so the
vegetables.
1 90. As the animal, so the grass.
191. Little things are great to little men.
192. Zaddtcs in both hands.
193. Leading an unhappy life.
194. Let's see on what side the camel sits.
195. The strong can strike in the most vulner-
able part.
196. The strong not only strikes, hut prevents
you from complaining.
197. The strong, even if he should be in the
wrong, strikes you. .
198. Right or wrong the mighty bully.
199. Necessity has no law.
200. No good to be got out of him.
201. Not the sugar that flies will take to.
202. The wedding of a sickle and the song of
the hoe !
203. Same thing right or wrong according to
situation.
204. Jf&nf stitches on velvet !
205. Pestle has nothing to do with curd.
206. A cummin seed in the mouth of a
camel.
207. Can the bark of one tree fit another ?
xlvi
WORLDLY WISDOM, ETC.
Snb-Claas.
No.
Subject of FkoTerbs.
208. Will the bald head again go under the hel
tree?
209. ^' A scalded cat dreads cold water."
210. A dog once struck with a firebrand dreads
even the sight of lightning.
211. On the horns of a dilemma (the snake and
the musk rat).
212. One man's meat is another man's poison.
213. One never reveals his defeat and the
heating he has received from his wife.
214. A full belly gives a heavy head.
215. Out of all reckoning.
216. One with a wax nose is easily led.
217. One good turn deserves another.
218. Plain speakers not general favourites.
219. Truth at times parts the host of friends.
220. Fain preferable to remedy in some cases.
221. Purchasing troubles.
222. Bight question, wrong answer.
223. Eiches often count for virtue.
224. Eequiring constant service without
adequate return.
225. Splendour but short-lived.
226. Straightforwardness not id ways expedient.
227. Some amenable to kicks only.
228. Give Mm pan and he won't offer you sattu
even; but give him kicks and he will
offer you sweets.
229. Call him " father " and he will not give
you oil even ; but abuse him and he will
offer you ghi,
230. " Straight as a sickle " (a perverse nature).
231. Sing his praise who gives you food.
232. Slay your enemy without scruple.
233. Too many cooks spoil the broth.
234. The blusterer lords it over all.
235. The weevil gets crushed with the wheat.
236. The grass suffers in the fight of the tiger
and buffalo.
237. The sweet ones he swallows, the bitter he
rejects.
238. Tongue — source of honour and shame.
WORLDLY WISDOM, ETC.
xlvii
Sub-Class.
No.
Subject of Proyerbs.
i
(
239. A needy troupe of dancers use their own oil.
240. The meanest can injure.
241. The less the grain to be parched the more
noise it makes.
242. Things to be avoided as leading to danger.
243. Things we ought to pray to be saved from.
244. Taking a pleasant view of everything.
245. The staves of ten men make the load of one.
246. The word of a man is like the tusk of an
elephant : it cannot be withdrawn.
247« If the hel fruit is ripe, it matters little to
the crow.
248. If she disappoints, the bed will remain
empty.
249. "Without restraint.
250. What is in a name ?
251. The canning of the dwarf, the squint-eyed,
and the one-eyed compared.
252. Beware of grey eyes.
253. Warning against men with certain peculi-
arities.
254. Where there is a will there is a way (mind
compared to a blacksmith).
255. What houses are on the certain road to
ruin (according to Ghagh the soothsayer).
CLASS III.
PbOVEBBS BELATINa TO FEGirLLlLBITIES AND TrAITS ChABACIEBISTIC
OP CeBTAIN ijASSEa AJSTD CLASSES.
Ahirs or Goalas
(milkmen).
Brahmans.
256. An Ahir knows only how to sing his Lorik
ballad.
257. Eent receipt given by the cunning Kaeth
to the burly Ahir.
258. The young barber practises on the Ahir's
head.
, 259. Hair splitting about difference of castes.
When three Kanaujiya Brahmans meet,
adieu to cooking.
xlviii
PECULIARITIES AND TRAITS.
Sub-Class.
No.
Sabjdct of Proverbs,
Barber.
Baniya.
Babhian.
Barhai
(carpenter).
Chamars
(cobblers and
shoemakers).
Darji (tailor).
Dhobi
(washerman).
Xayath.
Xurmi.
K.umhar(potter)
260. The Fanre does not practise what he
preaches.
261. A Kaeth wants payment, a Brahmin
feeding, and paddy and betel watering,
but the low caste only kicks to make
them do their work.
262. A barber's wedding.
263. The owed baniya gives further tick.
264. A Babhan, a dog, and a bhat are always
at variance with their own caste.
265. A Babhan never to be believed.
266. One Bhuinhar is equal to seven Chamars.
267. A pretentious barhai or carpenter.
268. When shoemakers quarrel, the king's
saddle suffers.
269. A shoemaker*8 daughter with an aristo-
cratic name !
270. Sticking to his last.
271. The Dhobi and his ass.
272. Washermen wash best under competition.
273. The washerman never tears his father's
clothes.
274. The Dhobi, the tailor, and the barber are
always careless.
275. A Dhobi is likely to starve in the village
of the nude.
276. A Kajath essentially a man of figrares.
277. Sinning in good company is no sin (story
of the Kayaths who ate donkey's meat).
278. A Kayath helpless without pen and paper.
279. Kayaths, crows, and sweepings gather
their own kinds.
280. A Eayath when paying cash is the very
devil.
281. A Eayath gains when fools quarrel.
282. Wherever three Kayaths gather together,
a thunderbolt will fall.
283. Comparison of castes.
284. The three people who dance in others*houses.
285. A Kurmi always untrustworthy.
286 A Kumhar sleeps secure.
PECULIARITIES AND TRAITS.
xHx
Sub -Class.
No.
Subject of Proverbs.
Musalman.
Miyanji (or
family tutor).
I^oniya.
Bajput.
Suthra fakirs.
Sonar
(goldsmith).
Teli (oilman).
Jolha (weaver),
287. A Musalman, a parrot, and a hare are
never grateful.
288. To a Musalman give toddy, to a bullock
khensari.
289. When the Miyanji is at the door, it is a
bad look out for the dog.
290. The Miyanji loses his beard in praise.
291. A Miyanji's run is up to the mosque
only.
292. A iN'oniya's daughter is bom to labour.
293. Thick-headed.
294. Selfishness in Suthra fakirs.
295. Hundred^strokes of the goldsmith will not
equal one of the blacksmith.
296. A Teli, though possessed of lakhs, cannot
equal Eaja Bhoj.
297. The weaver bearing the sins of others.
298. The weaver as a cultivator.
299. The weaver penny wise and pound foolish.
300. A* whip does not make an equestrian.
301. A weaver's daughter aping her betters.
302. A weaver becomes proud as a king when
he has a gagra-fall of rice.
303. The avaricious weaver.
304. The weaver asks to be let off fasting, but
gets saddled with prayers.
305. The weaver suffers on leaving his loom.
306. Id without weavers.
307. A weaver makes a sad hash when required
to reap a field.
308. The weaver going to cut grass at sunset.
309. The weaver tries to swim in a linseed
field.
310. The weaver's wife.
311. "Weavers' and shoemakers' promises never
to be relied on.
312. A weaver as an impressed labourer.
313. A fight between a frog and a weaver.
1
CLASS IV.
Pboyesbs belatdtg to Social Aim Mobal Subjects, Beliqiot78
Customs ajstd Fofulab SuPEBsriTioirs.
Sub-Glass.
No.
Subject of Proverbs.
314. Angel of death to be feared.
315. As the Debi, so the offering.
316. A weak Debi and a strong he-goat for
sacrifice.
317. A saddening reflection.
318. A fast woman of course blames others
when she elopes.
319. A meddlesome woman.
320. A disgraced cat is as humble as a wife of
the rat.
321. A forward woman.
322. Born to labour.
323. Bad lineage.
324. A weak elder brother-in-law is not re-
spected.
325. A sister-in-law has a sister-in-law to annoy
her.
326. The bride gets rice gruel only, and others
sweets I
327. A foolish bride gets no presents.
328. The " face-money " to the bride.
329. Crocodile tears of a bride.
330. Blind master and deaf pupil.
331. Backbiter.
332. Charity (sharing the last crust).
333. Dying in Benares is going to heaven.
334. Beware of overpraising your daughter.
335. A bad daughter ruins a son-in-law.
336. A daughter has three names in succession
during her lifetime.
337. A dependent knows no happiness.
338. Making absurd conditions for dancing.
339. False modesty in dancers.
Brother and
Sister-in-law.
Bride and
Bridegroom.
Blind and Deaf.
Daughter.
Dependent.
Dancing.
SOCIAL AKD MORAL SUBJECTS, ETC.
U
Sub-Class.
No.
Subject of Proverbs.
1
Especial haunts
or resorts.
Fools.
Guests and
hosts.
Habit second
nature and
unchangeable
(the leopard
cannot change
his spots).
Heart's dearest
wish.
Husband and
wife.
340. The blind man's lodging is at the turner's.
341. A loose horse is sure to stand near the
cha:ff-house.
342. Faith makes god of a stone.
343. A fooPs property the prey of all.
344. A fool's property the prey of all.
345. A fool thinks of his belly only.
346. A fool worries himself with others' concern.
347. A fool went to fish, but lost his fishing
basket.
348. A fool's wife the jest of all.
349. A fool unable to distinguish the trunk
from the tail of an elephant.
350. A simpleton is ** cheeked " by a dog even.
351. Who are fools according to Ghagh the poet.
352. The three greatest fools in this world.
353. Unwelcome guests.
354. Guests but in name.
355. Presuming to play the part of the hostess.
356. Assuming a leading part in a marriage
ceremony.
357. The host, and he to get broken bits of cake.
358. Grandfather's funeral ceremony.
359. ^Notwithstanding all charms and incanta-
tions the boy does not change his habit.
360. The rope bums, but not the twist.
361. A dog's tail can never be straightened.
362. Half dead, he still shakes his head.
363. Can the crow become white by eating
camphor ?
364. What does a blind man want but his two
eyes?
365. The husband claiming unmerited service
from the wife.
366. The diffidence of the husband in making
presents to his wife in jj^is father's house.
367. "When the cat is away the mice will play.
368. Husband unsuited to the wife.
369. A greedy wife.
370. A would-be paragon of a wife gives a
pommelling to her husband.
371. Hard won prize.
Hi
SOCIAL AND MORAL SUBJEGTS, ETa
Sab-Glaas.
No.
Subject of ProTerbs.
Helplessness.
Jewels.
Mischief makers
Mother and
sister-in-law.
One blamed for
another's fault,
made a scape-
goat.
Quarrelsome
women, fire-
brands, etc.
Quarrels and
jokes.
Sisters.
Sympathy and
want of it.
372. He only " joins " bread who cannot make
them.
373. If every one takes to becoming pilgrims,
who is to do the worldly work ?
374. Ignorant yillagers are easily duped.
375. Ignorant villager mulcted on going to
complain.
376. Ornaments as well as means of liyelihood.
377. Job's comforter.
378. Love defies law.
379. Quarrels between relatives are made up;
mischief-makers only return home dis-
appointed.
380. He tells the thief to steal and the wealthy
to keep awake.
381. The happiness of one who has neither
mother-in-law nor sister-in-law.
382. Music is charming at a distance.
383. Chamru enjoys, while Deyal gets whipped
for it.
384. For the sake of one all are disliked.
385. The man with a moustache is blamed for
the thieving of the moustacheless.
386. She in tatters is blamed for her in ornaments.
387. Priest and musician in one.
388. Physician prescribing according to the
patient's wish.
389. Quarrelsome women recommended to
quarrel with decency.
390. A fire-brand, wherever she goes, she sets
society by the ear.
391. The misfortune of a husband who has
a scold of a wife.
392. A shrew strikes terror into a demon even.
393. The root of quarrels is practical jokes, as
the root of disease is cough.
394. Envious tears of an elder sister.
395. Pains of a chapped foot.
396. Does a barren woman know the pain of
childbirth ?
397. To cry before a blind man is to waste tears.
398. Single-handed.
n
SOCIAL AND MORAL SUBJECTS, ETC.
Kil
Sub-Class.
No.
Subject of Proverbs.
Son.
Singing.
Troubles
increased.
Tobacco.
Thieves.
"Widow.
"Wedding.
Worshipping.
399. An unworthy son.
400. "Who avoids the beaten track.
401. Good singers are apt to be bored.
402. Social aspirant snubbed.
403. She went to ask for a son, but lost her
husband.
404. He prayed that his troubles may be
lessened, but they were doubled.
405. The dead boy had fine eyes.
406. The man who offers you tobacco and lime
unasked is sure to go to heaven.
407. Tobacco is necessary for Hfe.
408. The devil even flees from a thrashing.
409 . The thief on the contrary mulcting the police.
410. Thick as thieves.
41 1. A thief's heart is in the kahri field.
412. "^ith a thief he is a thief, to a watchman
he is a servant only.
413. A thief is a thief, whether he steals a
diamond or a cucumber.
414. A thief will not stick at a borrowed plate.
415. An impudent thief : he warns when he steals .
416. A thief with a face bright as the moon.
417. Taking tick sine die,
418. The idler (indolent).
419. Uncle and nephew at loggerheads (paying
off old scores).
420. Yicissitudes of life.
42 1. Waiting for the auspicions time may bring
ruin.
422. Waverer's repentance.
423. A spinster weeping with a widow.
424. Handful of bangles or a widow.
425. Wedding of a noseless woman and nine
hundred obstacles.
426. Wedding headdress made of mango leaves
even.
427. The song onght to be for 'her whose
wedding it is.
428. Easy worship of the pTpal-tree.
429. Making a virtue of necessity in wor-
shipping.
Uv
CLASS V.
Pboyebbs belatiko to Agbicultxtbs ajstd Seasons.
Sab-GlasB.
No.
Subject of ProYerbs.
430. Distant farming ruinous.
431. The closer the field, the easier its culture.
432. Selling bullocks for seed.
433. A farmer is known when at his field.
434. Anxieties of agriculture unknown to the
lazy lubber.
435. If goats and sheep answer for ploughing,
why purchase bullocks ?
436. Impertinent request to lend a bullock for
ploughing.
437. The meaning of a speckled cloud and a
widow applying scented oil.
438. The meaning of its beginning to rain
on Saturday, Tuesday, Thursday, and
Sunday respectively.
439. The meaning of the rainbow at the begin-
ning and end of rain.
440. The meaning of the halo round the moon
on Sunday, Tuesday, and Thursday
respectively.
441. The rain in the beginning of Aradra and
the end of Hathiya.
442. The asterisms of Maggha, Swati and
Hathiya.
443. The effects of the several rains on the
difierent crpps.
444. The effect of rain in Baisakh (April-May)
on paddy ; the yield is doubled.
445. If there is rain in Krittika (middle of
May), there will be no rain for the six
following asterisms.
446. When to sow China.
447. When rice will be plentiful.
448. The rain of Aradra (middle of June) does
away with distress.
AGRICULTURE AND SEASONS.
Iv
Sub-Class.
No.
Subject of Proverbs.
449. If it does not rain at the commencement
of Aradra and end of Hathiya, the culti-
vator gets ruined.
450. If it rains at the commencement of Aradra
and end of Hathiya, the cultivator can
stand any increase to his rent.
451. The rain of Aradra injures jawas only.
452. When to prepare the field and when to
sow paddy.
453. The effect of paddy being sown in Aradra^
Punarbas or Pukh.
454. The meaning of a cloudy sunrise on the
seventh day of the bright half in Sawan.
455. The meaning of a clear sunrise on the same
day.
456. The meaning of a cloudless morning on
the same day.
457. The meaning of a dark night on the same
date.
458. The meaning of thunder at midnight on
the same date.
459. The effect of rain in Sawan (July-August)
and thunder in Bhadon (August-Sept.).
460. The meaning of west wind in Sawan and
east in Bhadon.
461. The effect of east wind in Sawan.
462. The effect of west wind in Sawan.
463. The effect of west and east wind in Sawan
and Bhadon.
464. Heaviest rain in Asres and Maggha.
465. Loss to cultivator if he does not finish
transplanting rice before Purwa.
466. The edect of east wind in Purwa.
467. The effect of west wind in Purwa.
468. The meaning of clouds flitting like the
wings of a partridge.
469. The meaning of a cloudy sky on Friday
and Saturday.
470. The effect of east wind in Saon and west
wind in Bhadon.
471. When to cease planting paddy.
472. Kot to transplant in TJtra Phaguni.
Ivi
AGRICULTURE AND SEASONS.
Sub-Glass.
No. '
Subject of Proyerbs.
473. The meaning of a crow speaking by night
and jackal by day.
474. The meaning of wind blowing from all
four quarters.
475. Hathiya rain produces three things and
desbroys three things.
476. Eainless Aradra destroys three crops only,
but a rainless Hathiya destroys every-
thing.
477. The effect of rain in Hathiya and clouds
only in Chitra.
478. The effect of rain in Chitra.
479. What to sow in Chitra.
480. The effect of a shower in Swati.
481. Instructions about harvesting rice.
482. Clear nights indicate breaking of the rains.
483. A cloudless night and a cloudy day show
that the rains are at an end.
484^ The barking of the fox and the flowering
of the kas grass signs of the end of the
rains.
485. Appearance of the star Canopus indicates
the end of the rains.
486. The meaning of the flowering of the kas
and kus grass.
487. Respective effect of rain in Aghan, Pus,
Magh and Phagun.
488. The effect of rain in Aghan.
489. The effect of rain in Pus.
490. Signs of drought.
491. The meanings of west wind respectively
in Chait (March-April) and Bhadon
( August-Sl^tember ) .
Ivii
CLASS VI.
Pboyebbs belating to Cattle and Animals in Oenebal.
Sub-Class.
No.
Subject of Proverbs.
AwearybullocL
492. A calf takes after its mother and a foal
after its father.
493. Can an ass be lean in the month of Sawan ?
494. To a weary bullock his girth even is heavy.
495. To a weary bullock lus empty panniers
are even heavy.
496. A separate house for a blind cow.
497. Driving away a grazing cow a sin.
498. God takes care of a blind cow.
499. In the prancing of the pack-bullock his
master is visible.
500. The calf leaps, presuming on the strength
of the tethering peg.
501. Eules for selecting cattle.
502. The bullock toils, but the bay horse is
pampered.
503. The camel is blamed in the whole army.
504. You can endure kicks from a milch cow.
505. You can endure kicks from a milch cow.
506. Points of a milch cow.
APPENDIX.
POPITLAB StTFEBSTITIONS AND EbBOBS.
PAGE
Introductory Notes 231
Names of certain individuals and animals not to be taken . 233
Jatra or journey. The superstitions connected with a
journey. How augiy^ed to be auspicious or not . 234
Marriages of Tanks and Wells 235
Divination, and charms, incantations and amulets to cure
maladies and keep off or exorcise evil spirits, etc. . 236
Superstitious ceremonies and observances connected with
birth and death 238
Planting trees 240
Manner of detecting thieves 240
Charms, spells, and incantations gone through . .241
BIHAR PROVERBS.
CLASS I.
Proverbs relating to Human Failings, Foibles, and
Vices.
Affectation, Dissembling y Hypocrisy , Pretence^ Shamming, etc.
1. Cutting off the head and pretending to preserve the
hair.
Muiir kdtin bdl he rachchha.
You make a show of preserving the hair, while you are
really cutting off the head {lit. cutting off the head and
preserving his hair).
It would be applied to one who, while he was secretly
trying to do you a serious injury, was all the time pre-
tending to be your friend ; one who simulates friendship,
but who really is your greatest enemy. E.E. " A wolf in
sheep's clpthing."
2. Father a drunkard and the son pretending to play
the role of a religious man.
Bap ke gale labni, put he gale udrdchh.
The father has a ^R^ labni tied to his neck (his
constant companion), while the son wears a necklace of
HS^'<i^ ^^udrdj^^ ! (or ^^^^ udrdchh).
1
Z BIHAR PROVERBS.
'* Labni** is a longish earthen pot used for collecting
palm juice or ''toddy." Smaller ones are also used
for drinking. ** Udrdchh " is the necklace made out of
the seeds of the rudrachh (Eleocarpua ganitrua) and worn
commonly hy devotees or Bhagais who eschew worldly
ways. Hence the father is a debauchee while the son
proclaims himself a religious man, and affects the ways
and outward signs of a devotee. Said in sarcasm of a man
who ostentatiously parades his horror of vice generally,
when it exists in his own family. (There is no reason
why one whose father is a confirmed drunkard should not
be a virtuous man and lead the pious life of a hermit or
an ascetic ; but the usual style of sarcasm is to ridicule
one by pointing out the failings of his ancestors. The
point of sarcasm, it will be noticed, is levelled at the
parade the son makes of his virtuous and pure life,
knowing his father's failing.)
3. One for show and another for use.
Hdthi he ddnt ; kMy he doaar, dekhdwe he dosar.
Like the tusk and teeth of an elephant ; one set for
show and another for use {lit. to eat with).
Said of a hypocrite ; one who plays a double part ; one
whose outward behaviour is the reverse of his real
character. A dissembler. (In proverb 246 this simile is
made use of to illustrate exactly the opposite virtue,
namely, of keeping to one's word.)
4. Pretending to turn over a new leaf.
Nao sat chuha kha he hilli chali haj ko.
BIHAR PROVERBS. d
After eating nine hundred rats the cat is now going on
a pilgrimage.
Said of a wicked man who pretends to turn over a new
leaf and become virtuous after countless acts of sin. (It
is an Urdu proverb. The Hindi form of it from Sur Das
is im ^rtT% ^ ^'rft f^th^n ^TtR; f?T ^"RT % Tap kanbe
ko chali bilaiya sattar chuha khdy ke,)
6. Pretending the end of the cucumber is bitter.
Sagre khlra kha ke hheti tit.
After eating the whole of the cucumber he says the end
of it is bitter !
5^^ ^'JBheti" is the end or part of a fruit attached to
the stalk. E.E. " Swallowing a camel and straining at a
gnat." It is also called %^*HfV " dhenpi.^*
6. Sinner turned a saint.
Kab ki blbi bdmhni.
Since when has the Blbi turned SiBdmhm {i.e. an upright
woman) ? " Blbi " is the usual title of a Musalman lady,
here used for a woman with indifferent reputation, in
opposition to a Bdmhni, who, being the wife of a Hindu
priest, is supposed to be strictly virtuous. Said when one
of indifferent reputation suddenly affects a respectable r61e.
The following story is told in illustration of the above
saying. A sarai (or inn) was kept by some Musalman
Bhattidrim. They found that they were not patronized
by Hindus, so to attract Hindu customers they set up one
woman among them as a Brahmani ; and in consequence
of this subterfuge they soon had a Brahman visitor, and
4 BIHAR PROVERBS.
the newly-made " Bdmhni " was told o£F to attend him. In
course of talk the '^ Bdmhni*' asked the newly-arrived guest
how long ago it was that he had become a Brahman.
** Since when have you become a Bdmhni?" asked the
suspecting Brahman. '' Only last week/' was the reply.
The Brahman did not stay long in the sarai after this
information.
7. Shamming to shirk.
® ^ ^ ^ 'rffv ^«ww ^ t
Slngjhdre aur khur ghiaepUh na hojha le
Aise bur he bail ho bdndhi kawan bhua de ?
Who is going to feed such an old (useless) bullock that
shakes its homs^ rubs its hoofs on the ground, and refuses
any weight on its back P These are the signs of a lazy
{korhi) bullock that refuses to work ; there is no use in
feeding such a useless animal. Said of a worthless man
who will not work from laziness.
8. She knows nine but not six.
Nao jdneli chao na jdnas.
Knows nine but not six !
Said of one who shams ignorance — pretends not to
know simple things, but really knows a great deal.
Applied usually to women.
9. Sinking low indeed !
Kahdwe le sait/ad chordtce le chhuchchhi.
She styles herself a saiyad, but she can be low enough
BIHAR PROVBRBS. O
to steal even a nose stud. Said sarcastically when one
who is commonly accepted as a respectable person de-
scends to do a low act. ^^T^ " Saiyad^^ is the most
respectable sect (the priest-class) among the Mohamedans.
Another proverb of similar application is ^^% % ^^
-^Tt^I^ % '^TTT^ Kahdwe ke hibi chordwe he chamrakh, i.e.
calls herself a lady, but can stoop to steal the leather of
the spinning axle. '^IT<^?§ " Chamrakh " is the leather
on which the spinning axle rests in passing the upright.
10. Pretended delicacy.
Kahdwe ke bulbul, Hie ke gular.
She calls herself a bulbul, but swallows a gular I
g^«r^ "Bulbul" is a nightingale, and is used to repre-
sent a delicate creature. A bulbul is too small to be
able to swallow a gular (i.e, a wild fig). Cast at those
who pretend to be delicate and small, but are really the
opposite.
11. Old in sin and yet a novice.
Larika khdit khdit burhi bhelln ; log kahe, bakddin,
I have grown old in experience {lit. in eating children),
still people call me a novice {lit. a semi-witch ; not a
" full " witch). TR[f I>din is " a witch." Her favourite
occupation would seem to be to kill (metaphorically " to
eat") children. A <|c|i> jif ^ '' bakddin" is not a full
ddin ; something wanting to make one a full ddin.
One who prides herself on possessing a life-long ex-
perience in anything (chiefly in evil practices), but finds
her experience questioned, is supposed to express her
b BIHAR PROVERBS.
indignation in this ghastly metaphor. It is of course
uttered by a third party, as if coming from the person to
be ridiculed. The point of the sarcasm lies in the person
being represented as boasting of her misdeeds (which she
really does not).
Avarice, Parsimony, Covetousness, Oreed, etc.
12. A life's hoarding lost at a stroke.
^^ ^Bmr ^i\X ^4\ ^St^ tt^ ^i\X ^pn
Sdhu batore kauri kauri, Ram hatore kuppa.
The sdhu (or shopkeeper) collects {ghi or oil) little by
little (a kauri's weight) at a time, but Ram (the god)
sweeps away a whole kuppa. ^ft^ ^ft^ " Kauri kauri "
means a very small weight at a time : the weight of a
kauri, or a shell, which is the lowest current coin. ^^fOTT
'^ Kuppa " is a leather vessel used for keeping oil or ghi in
large quantities ; and contains about a maund. Said in
derision of the sdhu or haniya who laboriously gathers
kauri by kauri, while misfortune with one stroke sweeps
away the whole of his hoard.
13. " Almighty dollar.''
Ouru na gurbhaiya
Sab ten bara rupaiya.
Neither the spiritual guide nor the fellow disciple are of
any account ; greater than they all is the rupee.
IJ^^^TT Gurbhaiya. The son of the religious teacher is
regarded in native society with the same respect and
affection as one's own brother.
BIHAR PROVERBS. /
14. The miser's loss is sudden.
Kauri kauri kail bator
^ Rupya hhail ta le gail chor.
He gathered a shell at a time, and when he had gathered
enough to make a rupee a thief stole it.
Said to laugh at a miser when he loses what he has
toiled and pinched himself to gather.
16. The miser and his wife.
^ ^ <ft w fSrr wf\ TT WW ^ ^Vf
^ %H ^ ^t%^ wr'W ^5R[«r 4^^^
Sumin puchhe mm se, kdhe badun maUn
Ka gdnthi ka gir para, ha kdhu ko dm
Na gdnthi ka gir para, na kdhu kachhu din
Det let par dekhiya, ta ten badan malm.
The miser's wife asked her husband, " Why are you
looking so sad ? Has anything dropt out of your pocket,
or have you given away anything to anybody P" "No,"
was the reply, ''nothing has dropt out of my pocket, nor
have I given away anything to anybody. I saw another
parting with his money, and that has made me sad ! " i.e,
A miser feels unhappy at seeing others generous.
if^«f " Badan " face ; some people say " deh,^^ body,
instead of " badan."
16. Take one and give two.
Lena ek, na dena du.
1
8 BIHAR PROVERBS.
To take one and give two ; i,e, not to hold any inter-
course^ not to have any transaction.
" I will not take one and give two."
The following story is told in illustration of the above
proverb: — Once upon a time a peacock and a tortoise
became great friends. The peacock lived on a tree on the
banks of the stream in which the tortoise had his home ;
aad daily the peacock after he had a drink of water danced
near the stream and displayed his gay plumage for the
amusement of his friend. One unfortunate day a bird-
catcher who was on the prowl caught the peacock and was
about taking him away to the market. The unhappy bird
begged of his captor to allow him to bid his friend the
tortoise good-bye, as it would be the last time he would
see him. The bird-catcher allowed him his prayer and
took him to the tortoise, who was greatly moved to see his
friend a captive. The tortoise asked the bird-catcher to
let the peacock go ; but he laughed at the request, saying
that was his means of livelihood. The tortoise then said,
" If I make you a handsome present, will you let my friend
goP" "Certainly," answered the bird-catcher, **that is
all I want." Whereupon the tortoise dived into the water
and in a few seconds came up with a handsome pearl,
which, to the great astonishment of the bird-catcher, he
handed to him. This was beyond his expectations, and he
let the peacock go immediately. A short time after the
avaricious man came back and told the tortoise that he
thought he had not paid him enough for the release of his
friend, and threatened that unless a match to that pearl
was obtained for him, he would again catch the peacock.
The tortoise, who had already advised his friend to betake
himself to a distant jungle on being set free, was greatly
BIHAR PROVERBS. »
enraged at the greed of this man. " Well," said the tor-
toise, " if you insist on having another pearl like it, give
it to me and I will fish you out an exact match for it."
The cupidity of the bird-catcher prevented his reasoning
that " one in hand was equal to two in the bed of the
stream," and he speedily gave the pearl to the wily tor-
toise, who swam out with it, saying, '* I am no fool to take
one and give two I " and forthwith disappeared, leaving
the bird-catcher to be sorry ever after for his covetousness.
17. When gaining he is discontented, when losing
contented.
Awat hdhiyjdt santokh.
When it is coming in {Le. he is gaining), he is discon-
tented ; when it is going out {Le, he is losing), he becomes
contented — i,e, the more an avaricious man gets, the more
he is anxious for, and is consequently discontented. But
he learns to be contented when he begins losing. . Then
he would be content vjrith what is left, if he should only
lose no more.
Aping.
18. Aping a losing game.
Slwr ^R'l '^T^ 'TTR
Kauica gela hans ke chdl szkhe,
Alia apan chdl ganwdy.
The crow went to learn the ways (" walk ") of the goose,
but lost its own !
'qW " Chdi;' lit. " walk," hence " ways," *' habit." The
waddling gait of the goose is much admired.
10 BIHAR FBOVERBS.
One who abandons his natural ways to ape those of
others is very apt to lose his individuality and make him-
self ridiculous.
19. Aping your betters causes discomfort.
Bina bdn tilak Uldr charchardy.
Whoever applies a tilak^ being unaccustomed to it, will
find his forehead skin-chapped. Said to ridicule one who
apes the habits of his betters and finds that he is not made
comfortable thereby. (f?f?|c|| " Tilak " is the sandal- wood
mark that a Brahman applies to his forehead. When it
dries, the skin shrinks with it. The sandal paste is made
by rubbing sandal-wood.) Another proverb of similar
application is % if^Pf % Wf^«(iT ^^f^ WTtfT ^^ ^^^ *^ kharika
ham barob'aTf **To one not in the habit of using a tooth-
pick, it is like a bamboo ! " i.e. he feels when using it as
uncomfortable as if he were forcing a bamboo between his
teeth. Said to ridicule those who take to a habit in
imitation of others and find that it makes them very
uncomfortable.
20. Paying dearly for aping.
^0 ^iw?: %^ ^ % ^vnm wnx, ^stfT
Ankar sendur dekh ke dpan kapdr phorm.
If I see vermilion on another's forehead, am I to crack
my own P {Le. cause it to bleed so as to appear as if I have
also applied vermilion P). An admonition to those who
cannot afford it, but strain their utmost to appear like
others, and really suffer thereby.
Aimed at those who ape others.
BIHAR PROVERBS. 11
Bullying J Oppressing^ Venting Bage, etc.
21. The weak bullying the weaker.
Kadua par situa chokh.
The situa is sharp enough for the pumpkin.
ftRT^ " Sittm " is a " spoon " or " scraper," generally-
made out of a shell. A kind of primitive spoon with a
blunt edge ; here it is meant for a blunt instrument.
The " situa " with its blunt edge is an instrument sharp
enough to cut the soft pumpkin, though not sharp enough
to make any impression on a hard surface. One who takes
advantage of the weakness of his inferior and bullies him
may fitly be compared to the situa operating on the
pumpkin. E.g.^ when a petty police constable visits a
village, among the villagers he is the very embodiment
of authority.
22. The cunning bully the weak.
Chatur ke khts abare par uthela.
The rage of the cunning man is (usually) vented on the
weak, i.e. on those unable to resent it.
23. The anvil bears the missing stroke.
Hukal chot nehdipar.
The missing (or empty) stroke falls on the anvil.
Usually said when a man is angry with one and vents his
rage on another weaker than himself — on one who is
usually the butt of his anger.
12 BIHAR PROVERBS.
24. The fallen are trampled.
Paralpdin mungre mungre thathdin.
The fallen are cudgelled repeatedly.
One who is found weak and fallen is constantly beaten
with a mallet. Those who are down are always apt to
be kicked. (The use of mungre twice denotes repetition
of the act.)
25. Entirely at your mercy.
^M MiK ^sre twT ift^ ^ira
Mar kat piya tore da.
Whether you kill or save, I am at your mercy {lit. all
my hope rests in you).
<RTT ^RTZ " Mdr kdt " is lit. " to beat " and " to cut up."
26. Venting one's rage on the innocent.
Thes lage pahdre, ghar he phorin silwat.
I hurt myself against a rock {lit. I receive a knock
from a rock), but vent my rage on the grinding-stone at
home by breaking it. Usually said by the wife who has
to put up with the rage of the husband if he has met with
any reverse or disappointment in the world.
Bad Hand-writing.
27. Bad hand-writing.
Likhen Musa parhen Khoda.
What is written by Musa (Moses) can only be read by
God {lit. Moses writes and God reads). Said when the
hand-writing is so bad that nobody can read it.
BIHAR PROVERBS. l3
A slight variation in the pronunciation of the words
Musa and Khoda (pronouncing the syllables separately,
Mu'Sa and Khod-a) gives a ludicrous turn to the meaning
of the passage. " He writes as fine as hair, and, in order
to read it, has to come himself" {i.e. he writes so badly
that no one else can read his writing except himself),
where mu (Persian) is " hair." The same idea is got by
substituting Isa (Jesus) for Mma (Moses) — t%W %^
^^ l^ft^T lAkhen aisaparhen khoda, " He writes so (badly)
that he has to come himself to read it."
Blabbing.
28. A blabber dying to blab.
R^ ^ f^RT T^ TT WX^ WJJ ^^TTF ^TT ^^TRT
Kahe Una raha najdy
Sara bhagwa jara jay.
When the loin-cloth is burning, it is impossible to re-
frain from speaking out.
Puts in a quaint way the failing of one who is affected
with cacoethes loquendi and cannot keep himself from
blabbing, just as one whose loin-cloth takes fire, must
needs jump and cry out; also said when any one suffers
a wrong from another's hand and finds it impossible to
refrain from complaining. Also said when one feels
compelled to speak.
29. The tell-tale causes the downfall of a kingdom.
Ohar ka bhediya lanka ddh.
The man who divulges home secrets (the tell-tale) brings
about the ruin of a house (as Bibhikhan caused the down-
fall of Lanka).
14 BIHAR PROVERBS.
The allusion is to the Hindu mythology* Bibhikhan,
the brother of Baban, by joining Ramchandra and giving
out the secrets of his brother, caused the downfall of
Lanka.
Counting the chickem before they are hatched.
Anticipating, etc,
30. The son is bom before the father.
?o WTO ^R^ TT %% ^ ft^^n^ 'aw 8|%
Bdpjambe na kaik, put pichhudre thdrh hhaile.
The father is not yet bom, but the son has taken his
stand behind.
This is said as a riddle, meaning " smoke." The father
is the fire and the son the smoke, which usually precedes
the fire.
Said when one anticipates an event by a long period.
A similar TJrdu proverb is inflE TJ^ W^T^W lfi% W INt
Odchh par katahal, honth men tei, "The jack fruit is
yet on the tree, but the oil has been already applied to
the lips." (The "jack" being a very glutinous fruit,
oil is usually applied to the lips to prevent it sticking.)
E.E. " Counting the chickens before they are hatched."
31. The father is still unborn, but the son attends a
wedding (safflower).
?^ wp? Tfw ^ ^ ^ wtwnr
JBdp rahal pete, put gail barit/dt.
While the father was still in the womb {i.e. pod), the
son went to a wedding party.
The father is the seed of the safflower in pods ; the son
is the safflower dye (Grierson).
BIHAR PROVERBS. 15
32. Proclaiming before the son is born.
Beta bhaibe na kail, pahile danda dor.
The son is not yet born, but a beat of the drum pro-
claims the event beforehand.
Of similar application to Proverb No. 30.
33. Crying before he is hurt.
?? ^T '^mK ^ 5^ TT WTO WTO ^PT^
Laur kapdr ka bhent na, bap bap agate.
Before the 'cudgel and his forehead have met, he cries
out, " father, father,'* the usual cry of a native when
he is hurt.
i.e. Crying before one is hurt.
34. Anticipating evil.
?8 WTT ^RI^ WT %^ ^tTTW %TT ^^
Bag lagbe na kail mangran dera del.
The trees in the orchard have not yet been planted,
but the woodworms have settled down there beforehand.
if^n^ "Jfaw^ar" is a longish kind of insect de-
structive to trees in general. It has a hard beak with
which it burrows into the wood, and destroys the pith.
Applied when destructive agents are already present
before anything is begun. ** Canker in the germ."
Conceit about one's wisdom.
35. Conceit about one's wisdom.
?M fwfM TWW gft in^ cftw
%1 W ^JITOT ^RTfT ^trw WtW
Bidhi rachal buddhi sdrhe tin
Teh men ddhajagat dpan tin.
16 BIHAR PROVERBS.
God made wisdom of three parts and a half, of which
the half went to the world, the rest to him ; i.e. according
to the person aimed at, the whole world has got only the
half, while he possesses the remaining three parts.
This is a sarcastic reference to a conceited man.
Extravagance.
36. Can't afford rice-gruel, but drinks toddy.
Mdnr najure tdri.
He cannot afford rice-gruel, yet he (drinks) toddy !
Extravagance in a drunkard.
37. Expenditure on a thing more than its worth.
Damri he hulhul tahu chothdi.
The bird is not worth more than a damriy but the
" plucking " costs a taka.
^[91^ I)amari= eight kauris, or 3-J- dam.
'Z^ Taka = two (Gorakhpuri) pice.
Said when the expenditure in connection with a thing
is more than it is really worth.
38. Cost of the wood is nine pice, but he spends 90 on it.
Nao ke lakari nahbe kharach.
The wood is worth nine only, but the expenditure
thereon is ninety.
(Variation of No. 160, meaning to imply that the expenses
in connection with an object are more than it is really
worth.)
BIHAR PROVERBS. 17
39. Useless appendage.
Chdkar ka chukar manrdi ka osdra.
Servant to a servant is like a portico to a hut.
Useless, unnecessary, out of place.
^^T " Chukar '\ is a word coined to agree in sound
with ^T^RT " Chdkar,** i.e, a servant.
An unnecessary appendage.
40. Servant to a servant.
go iftSRVt % ^ra^ "^TI" ^^^T
Nokaro ke chdkar tekaro lamaichar.
Servant to a servant and on him another dependent.
'^Lamaichar" is probably connected with W^TT "lamera/*
which Mr. Grierson defines as "the seed which falls on
the ground in the field at harvest time, and which germi-
nates next year;" a wild uncared-for plant; extra; not
in the regular order. Hence a servant's servant would
be one out of the regular order, an extra, unnecessary
appendage.
Exaggeration.
41. Critics say more than the poet.
Thor kailan Tulsldds bahut kailan kabita
(ya) Thora karain Bdli Miydn bahut karain dafdlL
Little was said by the poet Tulsldas, but a great deal
was added by the (other) poets (and commfentators).
Tulsidas was the well-known author of the Ramayan.
Commonly said when the original story is greatly ex-
aggerated.
2
I
f
18 BIHAR PROVERBS.
42. Making a mountain of a mole hill.
Star he guh parbaL
The dirt of the jackal is made into a mountain (t.^. to
magnify trifles).
E.E. To make a mountain of a mole hill.
43. A lakh is on the lips of a brag.
Labdr ka munh men lakh rupaiya.
A lakh is on the lips (mouth) of a liar ; i.e. a fibber, who
is all talk, can give you as high a figure as you wish with-
out the least hesitation ; that is, a liar has no scruple in
exaggerating. Labdr is a braggart.
Oluttony.
44. A greedy daughter-in-law.
U HT?T ITO^ ^TTT ^'T^ ^nrf^^ i«f^ TT7I % ^WI^
Sat bdsi sat tewdai, bahuriya kahawath rdt ke updsi.
The daughter-in-law has fed seven times on the rem-
nants of yesterday's meal, and seven times on the remnants
of the day before ; still she makes out she is fasting from
last night.
^pit "-Ba«^" is what is left over-night from the pre-
vious day's meal, and ^€||^ " tewdai " is what remains
the third day.
This ungracious speech is supposed to be uttered by the
mother-in-law who is always at "daggers drawn" with
her daughter-in-law.
BIHAR PROVERBS. 19
45. Pretended fasting before her husband.
8dt beri sataun, piya age dataun.
Seven times has she breakfasted, and yet before her
husband she is only brushing her teeth {i.e, preparing to
eat for the first time).
Natives as a rule never eat before cleaning their teeth.
Hence ^ ^pft 7{^ ^cft*! TT ^iT^iT ^^Sam ahhi tak dataun
na kartih " implies that " I have not yet broken my fast
even." ^(f)*! " Dataun " is a tooth brush made of a twig
of Nim. 4Jcn«f " Sataun " is from flrf^^l " satanja," or
7 ansy or kinds of grain mixed, which is usually eaten as
an early breakfast. This mixture of 7 kinds of grain is
also eaten on other occasions, such as during the paddy
transplanting time in some parts of Bihar.
Also a sneer cast at the wife by either her mother-in-
law or sister-in-law.
46. Ambition dying for name ; greed for belly.
Ndmi maralan nam la petu maralan pet la.
The ambitious man dies for f ame : the glutton for his
belly !
47. The greedy advised to eat with eyes closed before
children.
Ankh mund he khdlh ; larika na parikdm.
Shut your eyes and eat; and do not encourage children.
This is thrust at a glutton who does not offer what he
is eating to the children standing by. He is advised (in
bitter irony) to shut his eyes lest he may, seeing the
20 BIHAR PKOYBRBS.
children, feel induced to share with them what he is
eating, and thus encourage them. (Shame is supposed to
dwell in the eyes, by shutting them, therefore, one does
not feel any shame ; and thus he can play the rdle of a
tender-hearted and liberal man and also make the excuse
that he does not wish to encourage children.)
48. Hunger to be appeased before devotion.
Char kawar bhltar, tab deota pifar.
First eat (lit. put inside you) four mouthfuls, then think
of deities and ancestral heroes.
This is hit at those who think of their belly more than
the household gods.
W^ " Kawar *' or ^|^ " kaur " is a mouthful or mor-
sel. ^^TTT ^\'^K " JDeota pltar " are deities and deceased
ancestors who are worshipped after their death. The
household gods.
49. " Enemy to food."
Kdm ke na kdj ke, dmman anqf ke.
Fit for no work, but an enemy to grain (i.e. destroys
food).
One who lives to eat; cast at a lazy fellow who fills
his belly and does no work.
Ingratitude.
50. The young of a cuckoo will after all be a cuckoo.
MO ^^^^^TT WrtC^ftff^W^lfT^
Koili ke hachwa koili hoihen kaua muhen chhdy.
The young of the cuckoo will (after all) be a cuckoo^
•^"■^^mmm^fi
BIHAR PROVERBS. 21
and cause the crow (its foster-mother) grief and dis-
appointment.
'l^'*' WT^ '^Muhen chhdy " lit. is to put ashes on the face.
Besmearing one's face with ashes or dust is a token of
sorrow and penitence. " Covering of the head with ashes
has been long a common sign of mourning among Eastern
nations, indicative of the greatest distress and humiliation."
E.E. "Birds of a feather flock together." "Like will
produce like."
51. A snake bites its charmer.
Ulta samp sapaheriye kdte.
When a snake turns he bites the snake-charmer (its
keeper), i,e. " stings the bosom that warmed it."
Said of "ingratitude" (or ^^TZT ^'ulfa" may be ren-
dered " on the contrary," ue. contrary to what it ought to
do, which would give the same idea of "ingratitude").
52. A viper is never grateful.
Samp ke dndh piydlh tahahun hlkhe ugalL
The snake even if fed (all its life) on milk will always
when it bites give out venom. JJgali is to vomit, "to
spit out."
E.E. " The leopard cannot change his spots."
53. Like a horse which grumblingly neighs when given
ghi,
Ghlu det ghor nariydy.
When given ghi the horse grumblingly neighs !
Said of one, who, instead of being grateful for favours.
22 BIHAR PROVERBS.
scorns them like a horse that is not thankful for being fed
on a dainty like ghi (clarified butter).
Ignorance.
54. Poor attainments taunted.
Kodo de ke parhala hat ?
Have you paid hodo for your education P
ijt^ " Kodo " (Paspalum frumentaceum) is one of the
small millets. It is very cheap, and the usual food of the
poorest classes; hence despised by the well-to-do. The
idea is that if his education has been purchased at so cheap
a price, it cannot be worth much. Said to quiz one of his
ignorance.
Improvidence,
55. An improvident man overtaken by the flood.
MM ThK^ im ^^f^s'TTrf^
Siraki ek delanhi tdni
Tdhi ber men delpdni
Siraki uthdwe ka rahal na hera
Agu ndnth na pdchhu pagaha.
He pitched his hovel, and it began to rain, nor could he
get an opportunity for striking it ; he was (like an ass)
without nose-string or tether.
Rf<^ " Siraki " is a hut or tent made of reeds of that
name (Grierson).
The meaning of this proverb comes out better with the
BIHAR PROVERBS. 23
following variation : instead of " dgu ndnth na pdchhu
pagaha " read " na dgu ndo na pdchhu hera^ which is the
form sometimes used.
" He pitched his hovel, when down came the flood ; he
had no time to strike it, nor had he a boat or a raft to
save himself.*' Said of course to ridicule those who are
so improvident as to make no provision for the future and
suflEer in consequence. %^T "-S^m" is a raft usually
made by joining plantain trees.
Inability to appreciate worthy merit, (Pearls be/ore swine.)
56. Can a low caste appreciate bdra ?
M§ TTf ^^ ^^T % ^^TT^
Rdrjdne bdra he sawdd.
What do the vulgar (low caste) know of the taste of
the bdra ? ^TTTT " Bdra " are cakes of urid pulse fried in
ghi or oil, and considered a great delicacy among the
respectable people. E.E. " Casting pearls before swine."
57. Can a monkey appreciate ginger P
Bdnarjdne ddi ke sawdd ?
What does the monkey know of the taste of the ginger P
(A variation of Proverb 56.)
68. The hubble-bubble in the hands of a monkey.
Mc ^iT ^ fro r itt^
Bdnar ke hdth men nariyar ?
The hubble-bubble in the hands of a monkey !
•it^^T ^^ Nariyar ^^ is cocoanut — hence hubble-bubble
made of the cocoanut shell.
A man who does not know the use of a thing, which he
24 BIHAR PROVERBS.
has probably come by accidentally, is sure to spoil it, just
as a monkey would a narit/ar, which he could not ap-
preciate.
59. Music hath no charms for a buffalo.
Bhaim he age hen bajdwe, baithi hhaim pdgurdy
(ya bhaimi pdguldwe) ,
(He) plays the flute before the buffalo, but the buffalo
sits (unconcernedly) and ruminates I
Perfectly indifferent to the charms of music (expresses
want of appreciation). Pdgurdy chews the cud.
%ir "-B^n"— the correct word is ^nr ^^ Benu,^^ which
means bamboo ; hence all musical instruments made out
of it, such as ^1N|^ bdnsuri, etc., derive their names.
60. Useless to adorn before a blind husband.
Ka par karon singdr, purukh mor dndhar.
What is the use of adorning myself, my husband is
blind ? i|iT ^ ^^Kapar,^^ lit. " on what." This is a peculiar
idiom among the common people, meaning " on what
strength or hope," " relying on what strength."
61. To the blind day and night are the same.
%'\ (<^) ^r!VT ^T %% ^'l TT<f ^ft^
(^) %^«rrt^%^^il^t^
(1) Andhar ka lekhe din rdt barobar.
(2) Je dtye na dekhi se dlya le kd dekhi.
(1) To a blind man day and night are alike. (2) The
other proverb is a play on the words ^\^ diye, " even the
BIHAR PROVERBS. 25
light," and ^^ dehhi, " to see/' He who cannot see the
light itself, what can he see with the light ?
The well-known Urdu proverb ^€n TT ^^T diya na dlya
is a play on the word dlya, and has two meanings : (1) You
have not given me a light. (2) Your giving is the same
as not giving, i,e, you have given under such conditions
(perhaps so late), that it amounts to not giving ; the gift
has no value. Also said when anything is given nominally,
with the object of being taken away.
62. Worth unappreciated.
Jahdh bujh na bardi tahdn se bhdg chal re bhdu
Brother ! let us flee from a place where there is no
appreciation of worth. ^SRJ ifT <^^T^ Bujh na bardi, lit,
neither understanding nor honour or respect (paid to the
worthy).
63. Merit not recognized (illustrated by an allegory).
^? ^8^^?; 'T^'Y ffa> TT^
Andherpur nagari kubuddhi rdja
Take ser bhdji take %er khdja.
The country is one of unreasoli ; the ruler is Folly.
Both ^n^ bhdji and ?iraT khdja are sold at the same
price {lit, at a ^cfjx taka a seer).
^^^"^ '^Andherpur" is an allegorical name (from
^K^tJl andher, unjust, unreasonable, senseless, and Xf^ pur,
city) for a country where there is no sense of justice ;
and 9^^ " kubuddhi " (from ^ ku, bad, and ^'jfY buddhi,
sense) for one wanting in sense.
HT^ Bhqfi or sag is a very common herb used for
26 BIHAR PROVERBS.
pottage and found often growing wild, and of little or no
value: whereas ^JW{ khqfa is an expensive sweetmeat
made of flour, ghi, milk and sugar.
The meaning is that in such a country as the above no
distinction is made between the good and the bad, the
deserving and the undeserving, the worthy and the un-
worthy. Another proverb of similar import is No. 64.
64. Making no distinction.
Sab dhdn bdisepaseri.
To him every kind of paddy is the same {lit. worth 22
paseries per rupee).
There are of course different classes of VTT dhdn or
paddy, and like most things the price varies with the
quality. When this is not recognized and all are treated
alike, no distinction being made according to merit, this
saying is used.
Inattention,
65. Enquiring who is the hero after the whole tale is
finished.
Sdra Rdmdyan kah gaye^ SUa kis kijoy ?
After the whole Eamayan has been repeated, (he en-
quires) whose wife is Sita ?
TJ^ "Ram," the husband of ^^ "Sita," is the
principal character in the "^TTRTff " Ramayan." " The
whole plot of this great Epic poem, the * Ramayan,' rests
on a rash promise given by Dasaratha, king of Ayodhya,
to his second wife, Kaikeyi, that he would grant her two
boons. In order to secure the succession to her own son^
BIHAR PROVERBS. 27
she asks that Kama, the eldest son of the king's other
wife, should be banished for fourteen years. Much as the
king repents his promise, Rama, his eldest son, would on
no account let his father break his word, and he leaves his
kingdom to wander in the forest with his wife Sita and
his brother Lakshmana. After the father's death, the son
of the second wife declines the throne, and comes to £;ama
to persuade him to accept the kingdom of his father. But
all in vain. Kama will keep his exile for fourteen years,
and never disown his father's promise." (Professor Max
Miiller.)
A man who had sat through the play of Hamlet, and at
the end Of it asked, " Who was Hamlet P " would be a
parallel instance. Used towards one who discovers a joke
long after it is made.
Love of Fake Display ^ Empty Boast ^ Foppishness^ etc.
66. Affecting high-sounding names.
§$ ^T^i % ^TR ^TR im! ^ fi TR ^TCtTT ^
Bdp he nam sag pat put ke nam parora khan.
The father's name is "Sag pat"; the son (assumes) the
name of '* Ghendhari Das" or **Farora Earn" or ^*Farora
Khan."
^5TT ^mf " Sag pat" lit. leaves and trash, i.e: something
smaU and insignificant or trivial. it'llTTl' " Ghendhari "
and xrrtTT " Farora " are superior kinds of vegetables
much liked by the people. Hence " Ghendhari Das " and
" Farora Ram " mean simply high-sounding names.
If the father is a common low-caste man, and the son
assumes a high-sounding name of a higher caste, this
saying is cast at him.
Usually said of an upstart. It is a common thing to
28 BIHAR PROVERBS.
find low-caste people when they rise in the world assume
the title of the higher classes, e.g. a Pdsi or a Baniya
styles himself " Lai," and a " Dom " or " Dosadh *' adds
** Ram " after his name.
67. Foppishness in dress.
Bap put hisani terah gaj ke ijdr.
Father and son (pose) as stylish people ; they wear
(luxurious) joayaz/iflw made up of 13 yards of cloth.
t^'^RY Bisani means here people who make an outward
show of cleanliness. Also a debauchee — a man of the town,
or man of fashion who overdresses himself from foppishness.
(The meaning of this proverb is not clear. If bisani be
taken for an ascetic, the sense is clear. They call them-
selves ascetics, but they wear clothes usually worn by
fashionable men of the world.)
68. One who asks for alms should not enquire after the
rent-roll of a village.
Mdngin bhtkhpuchhlh gdoh kejamdn.
He sues for alms, yet asks the rent-roll of the village.
He is really a " make believe," who, while he has not
a penny in his pocket, pretends to ascertain the rent
of a village, in order to give the impression that he
wishes to purchase it.
69. Dying to eat pan.
Bap ddda na khdilpdn ddnt niporale gel prdn
iya) Bdpjanam na khailenpdn ddnt niporale gaile prdn.
qViMBMWP
BIHAR PROVERBS. 29
His ancestors {liL father and grandfather) have never
tasted pan (betel-leaf), yet for want of it he is dying {lit
showing his teeth in his eagerness to get it).
Said in sarcasm of one who apes gentility or hankers
after anything (e.g. comfort or luxury) which his ancestors
have never had. XTTT ^'Pdn,'' betel, is always eaten by the
fashionable and well-to-do, rarely by the poor, to whom it
is a luxury.
70. A vain woman's love for display.
Saukhln bahuriya chatdi he lahanga.
The woman is so fond of show, that although she can't
afEord a better dress, she still wears a Idhanga made out of
mat (to gratify her vanity).
^n|^ " Ldhanga'' is a loose petticoat worn by the
women of the better class.
The vain woman, determined to make a show, will wear
a Idhanga at any cost, though it be only one of straw mat !
An exaggerated way of ridifSuling a woman who cannot
afford it, but still decks herself, though it be in tatters.
71. False outward display.
^<^ %iT t»T 'ilrTra %^«T tN^ ^^ ^'T^nr ^Nr
Nem tern Gopdl aisan, hdnri charui chamdr aisan.
The rules he observes outwardly are those of " Gopdl,*'
while his cooking pots and pans are (dirty and unclean)
like those of a chamdr.
Said of one who makes an outward show.
%l? \^ " Nem tern." 5jif " Nem " is a corruption of
niyam = rule. ^^ " tern " is simply a meaningless word
put in for the sake of rhyme. The expression means
" outward behaviour/' " outward show."
30 BIHAR PROVERBS.
iftrrw " Gopal '* 18 a name of the god Krishna. A
Gopal is a devout hermit who observes cleanliness — ^who
keeps his house and everything about him clean and tidy,
unlike a chamdr or leather- worker, who is the opposite.
72. Fashionable father and son, with frogs for kettle-
drums.
Bdp put biaanln beng he nagdra.
The father and son call themselves Bisanm, and they
have for drums (the croaking of) frogs.
f^^^f " Btsanin,'' a debauchee, a fashionable man.
Said in ridicule of one who affects to make a display with-
out the means. Every great man is supposed to sport a
kettle-drum at his gate. A Bisanln, ue. one who sets him-
self up for a man of fashion, ought if anything to have a
better kettle-drum than the ordinary, instead of which he
has " croaking of frogs.'*
73. One who cannot afford it keeping up a dance at his
gate for display.
6har men kharchina, deurhipar ndnch.
He cannot afford to carry on his daily house expenses,
yet keeps up a dance at his gate (for show).
Said derisively of one whose expenditure is beyond his
means ; or one who makes a display when he cannot
afford it.
74. Falsely calling himself a Benares man.
Arsi napdrsi, bhaiyaji bandrasi.
BIHAR PROVERBS. 31
Acquainted with neither Arabic nor Persian, yet my
friend calls himself a " Benares man."
^•fTl^n " Banarmiy^ i.e. " one of Benares," is looked
up to as a highly-polished man with a finish to his educa-
* tion. Said to ridicule one who tries to pass himself off as
a polished citizen.
75. The cock after four days' absence returns home a
peacock.
^M ^ f^ % ^% gr^ ^ ft ^ ^
CMre din ke gaile murga, mor ho ke aile.
The cock goes (from home) for four days only, and re-
turns a peacock !
A rustic who goes to town for a short while, and fancies
on his return that he is a great swell. The following story
also holds up to ridicule those who on returning to their
homes after a short absence give themselves airs and pre-
tend to have forgotten their own patois.
, ^sinr ^^ ^rff twf ^ftr ^^T
Arab gaye Mogal hoi ay
Bole Arbi bdni,
Ab db kahipiya mor mualen
Khatiya tar rahalpdni.
My beloved, he went to Arabia and returned quite the
Mughal; he talked Persian (which nobody understood).
He died from thirst, calling out t-^1 t-^1 ** Ab, db "
(water), while all the time the water was under his bed !
32 BIHAR PROVERBS.
76. Display in borrowed plumes.
Chhdwal cfihqpal ghar paulln bdndhal pauUn tdti
Ankarjdmal betapaullri, chuma leun ki chdtL
Like one who has found a ready furnished house {lit,
a house thatched and tatti walls secured), he has (without
trouble) come by another's son ; he is so elated that he
does not know how to express his affection.
Aimed at one who makes too much of acfything which
really does not belong to him, or which he has got without
any trouble or exertion. ^TZt " Chdti " is {lit) " to lick,"
as the lower animals (such as cows) do when showing
affection for their young ones.
77. A vain woman thinks of adorning herself only.
Sagare gdon pardyaljdy ghura bahu kahasje mdng tik dah.
The whole village is fleeing, but Ghura's wife says
*' Please put the vermilion on my forehead."
^^ ^: " Tik dah " or ^V^RT ^: '' tika dah " is to put the
vermilion mark on a woman's forehead over the parting.
It is considered a necessary part of the toilet of a woman
whose husband is living (iH^lOl^ sohdgin or X[|[Tnft
ehwdti). A widow (itTT bewa or ^fsf rdnr) never decks
herself in that fashion ; indeed, she is never supposed to
wear ornaments of any kind or adorn her person. Her
life is one long penance.
Said of a vain woman who will deck herself at all
hazards.
BIHAK PROVERBS. 33
78. A beggar and a beggar at his door.
^^ ^tr T^t^ mT^\^ <<«ii3i ^^
Ap mlydn mdngnen, darwdje dartves.
Himself a beggar, (can he afford to have) one asking for
alms at his door P
"Darwes," a Mahommedan /aAzr.
79. Love of worthless finery.
Math men na gor men takahi lildr men,
No (ornaments) on her arms or feet ; and yet a two-
pice trinket {tikuli) on her forehead !
t,e. She cannot afford ornaments for her arms and feet,
yet such is her love for finery that she decks herself
prominently with a worthless f^^^^ tikuli worth two
pice only, "ftgr^ "tikuli'^ is a spangled circular and
wafer-like ornament gummed on to the forehead. The
two-pice ones are bigger and more gaudy, about the size
of a shilling piece.
Z^ng^ " Takahi " is one worth a taka or two Gorakhpuri
pice.
80. When out he wears long dhotis, at home he eats
masur bread.
«o ^iTFc: ^5n^ ^5n^ vtn^ ^ ^Rfft % ft^
Bdhar Iambi Iambi dhoti ghare masuri ke roti.
When out he wears long dhotis, at home he has nothing
better to eat than masur bread.
\itcft ''Dhoti" is a cloth worn round the waist and
between the legs. Long dhotis are worn only by the
well-to-do and fashionable.
?fj\t ''Masuri'' or M^ "Masur" (Ervum hirsutum,
3
34 BIHAR PROVERBS.
or Cicer km) is one of the common pulses which furnishes
the well-known dall of that name. Bread made out of the
flour of this pulse is commonly eaten by the poorest, and
hence despised by the well-to-do.
Said of one who affects to make a vain display when he
really cannot afford it.
81. Tall talk outside and Kodo porridge at home.
«^ ^nr ^5n^ ^wt ^TRT ^ <*t^i%^rRr
Boihar Iambi Iambi bat ghare kodai ke bhdt.
Abroad he is full of big talk : at home his food is
porridge of kodai !
ci^^i " Kodai,^^ or «it^ " Kodo,^* ^Tff bhdt is porridge
made of kodo, a millet {Paspalum frumentaceum). It
makes a coarse kind of porridge which is only used by the
poor as food.
82. Boasting of three-seer anklets.
Bdhar pudwai tin ser ke neura, ghare sup na daura.
Outside she boasts of possessing three-seer anklets :
at home she has not even the very necessary articles for
cleaning and keeping rice.
^^^ ''Pudwai" is to boast, to talk big (Feminine
colloquialism in Saran and Shahabad).
^^TT " Neura " are heavy anklets worn as ornaments
by the lower classes. They are sold by the weight and
serve as ornaments as well as provision for a rt^iny day.
As in the proverb :
Sukhi ke singdr bhukhe ke adhdr.
i.e. Ornaments to those in easy circumstances and means
of food to those who are hungry.
y
BIHAR PROVERBS. 35
^XT " Daura " is a basket for holding grain.
"m " Sup " is a basket for sifting grain.
_ Every house has a sup and a daura ; she must be poor
indeed who does not possess these necessary domestic
articles. An exaggerated way of expressing poverty.
83. Demanding a torch at another's house.
^9 ^R«rr ^ ^^J^fff TT ^^^ ^^ ^T ^^T ^cft
Apna ghare mnjhwat na
Anka ghare musar aisan hdti.
In his own house he cannot afford the "evening light";
at another's he pretends to want a torch as thick as a pestle.
JSil^d " Sanjhwat " is " evening light." There is a
widely prevailing superstition among natives that it is un-
lucky to commence the evening without a light. Even
the poorest light a chirdg for a few minutes only.
84. A blind woman owning three collyrium boxes.
Ankh haiye nan tin tin go kajrauta.
She is blind, yet she sports three collyrium boxes !
«li^Ctdl ^^Kajrauta^^ is an iron box or receptacle for
keeping lamp-black to be applied to the eyes. It is
warmed in it too.
It is a grim and exaggerated way of deriding one who
loves to make a display, but lacks the means.
85. The needy keeping company with the great.
Khaye ke sag pat, baithe ke amir ka sdth.
He has barely enough to keep himself alive, yet he
moves in the company of the great. Applied to a " toad-
eater," a mean sycophant.
\,'
36 BIHAR PROVERBS.
^TT ^TRT " Sag pat " are pot herbs, common vegetables
which the poor eat with their rice.
86. Rags to wear and carpets to spread.
Orhe ke lugari hichhdtoe ke galaicha.
For covering he has rags, but spreads on the ground an
expensive carpet.
False love of display.
87. Proud of her chundari sari.
Chundari phdt gail
Chamakal met gail.
When the chundari is torn the shine is gone !
^^^ " Chundari " is a variegated sheet with white
spots, which are caused by tying small knots in the cloth
to be dyed, so that the spots tied remain white. It is
very much prized by the village women.
The meaning is when the sheet gets torn, the pride is
gone. She has nothing left then to make a display with.
Said to ridicule those who boast about empty nothings, or
things which are evanescent.
88. A poor fop.
Gdnthi men dam nan, Bdnklpur ka sair.
He hasn't a damri in his pocket, yet he would go to
saunter about in Bankipur !
iffijftxi^ " Bdnklpur,' the chief town of Bihar, and the
Divisional headquarters where the Commissioner resides.
One of the derivations given of Bankipur is ^ff^l **£dnke"
and XTT " Pu^/' *'.^« "the town of the fop or coxcomb,"
BIHAR PROVERBS. 37
on account of its once being the part of the town (Patna)
where women of ill-fame resided, and gaily-dressed men
were in the habit of frequenting it. A similar bazaar in
Gaya is called Terhi bazar, or the " crooked " bazaar.
•
89. The poor man at the prow of the boat.
Jinika khewa nahin, se agila mangi satcdr.
He who hasn't money to pay his fare is seated on the
prow of the boat. ^(^ " khewa " is ferry charge.
Said to ridicule one who takes up a prominent position
unbefitting his circumstances, while others who can really
afford it better, remain in the background. The prow of
a boat is the most conspicuous seat one can take in a
country boat, and boatmen worship the bow.
90. Vain boast.
Likhe na parhe, nam Mohamad Fdzil,
He neither knows how to read nor write, but styles
himself Mohamad Fazil.
'^Rlf^W '^ FaziV (Persian), learned.
Aimed at those who affect to be clever.
91. An upstart affecting gentility.
Bap na ddda, tlsar pust sdhvjdda.
Neither his father nor his grandfather (was rich), but
he behaves as if he were the son of a rich man !
Le. Can one whose ancestors were poor suddenly acquire
the ways, tastes, and habits of one bom amidst wealth P
Cast at an upstart who affects to be habituated to wealth
from his very infancy.
38 BIHAR PROVERBS.
92. Affecting familiarity with the great.
Q^ ¥R ^^nywT ^ ^^T 'fMt ^?r% irff ^t^tt
Bap bhusahula put chaupdr
Ndnti baisaie mdnh darbdr.
The father's sitting place was in the chaff house ; the
son. used to sit in the open air (yard in front of the house)
in front of the verandah ; but the grandson has taken to
sitting in the great darbar, i.e. he will sit nowhere else.
Said to ridicule an upstart who affects the intimacy of
the great, and shuns his former friends and resorts.
Pot calling the kettle black. Alike faulty or defective.
93. The sieve blaming the sup*
Chalanlh dusalan sup ke, jinka sahaaar chhed.
The sieve with a thousand holes finds fault with the sup.
HW^ " Chaktnln/^ a sieve.
Wl " SUp,^^ a basket, usually in the shape of a horse-
shoe, used for sifting and cleaning grains of various sizes.
E.E. " Pot calling the kettle black."
94. Equally miserable and poor.
Jaisane Digambar Pdnre, waisane Rasulla
Unka na chhan chhapar, unka na chulha.
Both Digambar Panre and Rasulla are similarly cir-
cumstanced ; the former has no roof to his hut, the latter
no cooking place ; i.e. both are equally destitute, so that
one has nothing to boast over the other.
mw^^'^^^^mm^m
BIHAR PROVERBS. 39
f^?n^ Tjf^ ^'Digambar Pdnre'* and T^ITT " Basulla"
are empty high-sounding names, i.e. names of people who
are really poor.
" Digambar " lit. means " naked/' from f^ " dig/' sides,
the four points of the compass, and ^liT^ *' ambar,"
dress, i.e. one who has nothing else but the four sides —
North, South, East, and West — for his covering or dress ;
i.e. the destitute.
Another saying of opposite signification is ?Ernni ITT
m^ ^^K " Sdwan la Bhddo dubar." Is the month of
Sawan weaker than BhadoP (both being heavy rainy
months).
95. Both alike defective.
CM %^ ^ ^^ HT^ T^^ ^ T ^«T^ m^
Jaisane Uddi tcaiaane Bhdn
Inka ponohh na unka kdn.
As ITddi so JBhdn ; one is tailless and the other earless.
^1^ " Uddi " and ^if " Bhdn " are the names (after
the sun and the moon) of a pair of oxen that are yoke-
fellows.
96. Blind to one's own faults.
Apan tetar ndnhi dekhe
Anke phuli nihdrat phire.
He does not see the speck in his own eye, but stares at
the mote in another.
i.e. Blind to his own defects and faults while ready to
point out those in others.
40 BIHAR FROVEBBS.
Presumption, Atidacitj/y Cheek, Arrogance, Over-confidence,
Impudence, etc.
97. Where the big have failed, the pigmy has come to
try his strength.
Bar bar gela gajaur aila.
The great have failed, the pigmy {}%L one yard long)
has (now) come (to try his strength).
Said of a small man, or one of inferior position and
abilities, who attempts a work in which his superiors have
failed.
98. Where camels are drowned, the donkey ventures to
ford.
Bar bar unt dahdyal gela,
Oadaha puchhe katek pdnln.
Huge camels have been washed away by the current ;
the donkey (has the *' cheek") to inquire what is the
depth !
Where his betters have utterly failed, it is presumptuous
for the donkey to ask even the depth of the stream with
an intent to ford it.
99. Falsely claiming kinship.
(1) Chlnhon najdnon m^in dullah ki chachi.
(2) Manrwa men koi bat na puchhe kohabar dulaha ki
chachi.
BIHAR PROVERBS. 41
(1) Though unknown, she calls herself the (paternal)
aunt of the bridegroom, i,e, claims kindredship.
The paternal uncle's wife of a bridegroom is an es-
pecially privileged individual in the marriage feast among
the people ; she lords it over all. Thus it comes to be
applied when one who, being a mere casual acquaintance,
claims the familiarity of kinship and its rights.
(2) Nobody even speaks to her in the Manrwa (where
all have ingress), but she claims the treatment of the bride-
groom's aunt in the Kohahar (where only the near relatives
of the bride and bridegroom are allowed).
100. While the superior spirits are weeping from hunger,
Mua has the " cheek " to ask for cakes.
qoo ^ ^^ ^cT ^R^ ^ Kt%^ ^^ ^5f ^^
Bar bar hhut kadam tar roicen,
Mm mange pua.
The superior ghosts are crying (weeping) under the
hadam (tree), Mua (has the "cheek") to ask ioT pua. The
'^S^ ^^kadam^' tree, and the ^ftl{ *^mm" tree, etc., are the
favourite resorts of evil spirits, as the iftij^ ''pipal" ;
the %^ " ber^ and the ^?; " bar " are of the good.
W^ ''Mua." Among the host of evil spirits and
deities worshipped by the people some are of very inferior
rank, and almost incapable of doing any harm. Mua is
one of them ; low down in the scale, and invoked only to
frighten children (chiefly in South Bihar).
"Q^ Pita is wheat and rice flour and molasses mixed
and cooked in ghi or oil. It is considered a delicacy, and
is used in p^fas or other festive occasions.
(Used as a satire on presumption in asking for anything
which his betters would not dare to.)
42 BIHAR PROVERBS.
101. Breeze of the fan pitted against the hurricane.
Andhi he age bena ke batds.
Before a gale the breeze from a fan has no effect !
i.e. when a weak man presumes to oppose an immensely
powerful one, the light breeze from the fan may meta-
phorically be contrasted with the hurricane to mark the
disproportionateness of the opposing force put forth.
102. The goat of ajolaha, and addicted to butting !
Jolaha he chher markhdhi.
The goat of o, jolaha, and addicted to viciousness I
In the first place a goat is harmless and is not usually
addicted to butting ; and then the goat of a ^^^T jolaha
(the proverbial fool) ought to be particularly quiet and
inoffensive. ^
103. Impudence in a young girl.
Dekhale chhaunri aamdhin.
Yesterday a (mere) girl, and to-day a " samdhin.*'
HMf>3(^ " Samdhin " is the mother of the son-in-law or
daughter-in-law.
Th^ father of the bride and the father of the bridegroom
call each other ^^f^ ^^samdht." Their wives call each
other ^^ffMif '' samdhin'' (Grierson).
Said to snub " cheek " or ".impudence " in a young
person (also to express surprise at the sudden growth of
a girl).
Similarly the saying 4|^ «ff4|«|T "^W^ %7 ^dlhe baniydh
BIHAR PROVERBS. 43
aje %eth, " Yesterday a petty shopkeeper and to-day a
banker."
104. Can the dance get on without Gango ?
(1) Be Odngo kejhumar (pa) Binajolaheh Id.
(1) Can the dance {jhumavy see proverb 126) take place
without Gango P (2) Can the Id take place without
weavers P
^rNft " Grdngo " is a fictitious female name.
Both these sayings are used in a good-humoured way
when one is playfully said to be indispensable to an occasion.
105. Cricket on a bundle.
Uchrung charhlan hakucha
Kahlan ke sab hamre dhan.
The cricket mounted on a bundle says, "I am the owner
of this wealth."
A small-minded man suddenly raised to power gives him-
self unjustifiable airs, and considers he has more authority
than he really possesses.
106. Making free with another's property.
Ankar mad ankar mahua
Ndnche chor hajdwe sahua.
Another's wine and another's mahua \ the wine-seller
plays to the dancing of the thief.
H^^l ^^Mahtm'' is the flower of the mahita tree {Bama
latifolia) used for distilling country spirits.
44 BIHAR PROVERBS.
The idea is that the thief steals the mahua and makes
it over to the wine-seller, and both enjoy themselves at
another's expense (To dance to the playing of the wine-
seller, who pulls the string, is comically suggestive).
107. The barber's wife's lament.
<^0^ •^'Hl ft TT^ ^flm t^'ff flR^T ^ ^^^ ft THT
JRdJ ho rajy tora hindn nagaria he munriy ho raj !
"Without you, my lord, how will the town get shaved ?
The barber's widow, in bewailing her husband, praises
him inordinately.
Said to ridicule one who considers some one else indis-
pensable, as the barber's wife thought when her husband
was dead that there was no one left to shave the towns-
people !
108. Can the sea-gull support the falling skies with its
tiny feet ?
^0^ ftzft m t'SR^ ^T^ ^ft
Titahi ka tekale bddar thamhi ?
Would the sea-gull support the sky (with her feet) in
case it fell P
There is a common story about the sea-gull, that it goes
to sleep at night on its back with its feet held upwards, in
order to hold the sky in case it comes down.
Applied when ridiculously feeble efforts are made to
effect great results.
109. He does not know the charm for a scorpion, yet
ventures to put his hand in a snake'*s hole.
Blchhi he mantar ndnjdnm,
Sdmp ke hil men hath ddlln ?
BIHAR PROVERBS. 45
He is unacquainted with the charm for scorpions (i.e.
for curing scorpion sting), yet is foolhardy enough to put
his hand into a snake's hole.
i,e. He has not the ability to do an easy thing, and yet
has the " cheek " to try his hand at something far more
difficult.
It is easier to cure scorpion sting than snake bite. The
belief is universally prevalent in Bihar that snake bites
and scorpion stings can be cured by spells and charms, if
only the patient be subjected to them in proper time.
Marvellous instances of cure (even after life was extinct)
are related in every village, and one or two q^'hds (charmers
or wizards) are always to be found in a village, who are
supposed to possess the secret charm. The oj'hds are also
employed in exorcising evil spirits, and are believed in by
the women of even well-to-do and educated men. Faith
in the efficacy of charms of every kind is universal among
the peasantry. Scarcely any malady is too severe to be
cured by the charmer, and the means adopted are as various
as the diseases to be cured.
110. Self-praise is no praise.
Apanen munh miydn mitthu.
Perfect in his own estimation.
UiM\ firf " M^dn mitthu " is one wlio is self-satisfied,
thinks himself a hero. A parrot is also familiarly called
mitthu,
E.E. " Self-praise is no praise."
111. Arrogating superiority over one's teacher.
Guru gure rahak, chela chlni ho gaik.
46 BIHAR PROVERBS.
The teacher has remained the same coarse sugar (as
before), but his pupil pretends to have become clean sugar.
This is a play on the words ip| " guru " (teacher) and if^
" gur" (the coarse brown country sugar).
Cast at those who affect superiority over their betters.
112. Presumption of the inexperienced.
^rr^i ^ 'nil %H«r «rr^ v^ ^ ^^m\
Sdwan jamle sit/dr bhddo dil hdrh ;
Bap re bap aisan bdrh kabahu ndn dekhlu
The jackal pup was born in the month of Sdwan
(August), there was a flood in Bhddo (September), he
has the impertinence to say, " Good gracious ! I never saw
such a high flood."
113. The young crow wiser than its mother.
Kaua la kabelwe gdrh.
The young crow is more cunning than its mother !
A crow was advising its young to fly away for safety's
sake, as soon as it saw any one stoop to pick up a stone, so
as not to give him a chance of pelting it. " But," said
the precocious young bird, " supposing the man comes
provided with a stone in his hand."
The old bird stopped giving furtKr advice to one
possessed of so much foresight.
114. Bom but yesterday and to-day a giant.
Kab jamale kab rdkas bhaile ?
Born but yesterday and to-day a giant !
{Lit, When was he bom? When did he turn a demon?)
BIHAR PROVERBS. 47
115. An old goat quizzing the wolf.
Burh bakari hunrar se thatha.
The old goat has the impudence to quiz the wolf !
Said when weakness audaciously pits itself against
strength, and runs the risk of being made to pay the
penalty. (An old goat is presumably more feeble than
a young goat, and therefore he ought not to defy a wolf.)
Recklessness.
116. Recklessness of those who have nothing to lose.
Langta ndche, phdte ka ?
If the naked dance, what can they tear P
Applied to those who, having nothing to lose, are very
ready to venture all. The following sayings are used to
laugh at the readiness of people who have nothing to carry,
to start on a journey at a moment's notice. ^t^T ^NfT,
^if iwft% ^T'ft " Sel bdnra, ponchh algauU hdniy^^ the
tailless bullock on being told to get ready says, " I have
already lifted my tail ! '* {Le. preparatory to entering the
water). ifTTT HT^ ^N" ^^Hfi^H' %% ^^ Ndga hhdi kunch
langautiyo naikhe." Similarly, the naked (who has nothing)
is asked to get ready to start on a journey, says he has
not even the small rag round his loins, i.e. he has nothing
to get ready.
117. One who has nothing to lose can be reckless to any
extent.
^<\^ ^TZT ^^ at^ ^ %ft;w ^'npr ^f^ ^Qitf^^
Langta ndncke, tin tin beria
Angut, sdnjhf dupahaiia.
48 BIHAR PROVERBS.
The shameless can afford to caper three times a day:
morning, noon, and night.
i.e. those who have nothing to lose can always afford to
be reckless. It is only those who haye their reputation
at stake that haye to be careful of what they do.
*' To dance " is here synonymous with " playing pranks,"
''being up to mischief." Dancing among themselves is
not considered a respectable amusement by the natives.
Those who take to it as a profession are looked down upon
by society. " To dance " is therefore synonymous (in its
opprobrious use) with " To behave vulgarly."
118. Eeckless waste of another's property.
Karwa kohdr ke^ gklwjajamdn ke; dharkaule jdh.
It is the pot of the potter and the ghi of the follower ;
go on pouring it.
This speech is supposed to be made by the Brahman who
has come to officiate at the puja and is performing the
oblation ceremony (ftf " Horn ") of pouring ghi into the
fire. A very small quantity of it is necessary to be poured.
A Brahman who is reckless will pour and waste a lot.
Said when one is reckless with another's property.
^gi4{M " Jajmdn " is a customer, a follower of a Brahman.
It is the Sanskrit ^nWTft yajamdnah.
Selfishness^ Seartlessness, Obstinacy, Self-tvilkd, having one^s
otpn way^ etc.
119. What is play to one is death to another.
Chiralh kejlwjdyy larikan ke khelaundn.
It is play to the children, but death to the bird.
BIHAR PROVERBS. 49
120. Dying man asked to sing.
Moral jdin, rds gain.
Can a dying man sing love songs P
Lit I am dying, and I am to sing love son^s !
"^JBT "Bos" The love stories of the Hindu god Krishna
are related and acted in " Has Llla*^
Supposed to be said by one who is unhappy or sick, but
te expected to be jolly notwithstanding.
121. A self-willed man.
Man mdna, gharjdna.
He goes home when he likes {lit, to go home when the
mind likes or wishes).
Said in reference to a self-willed man, or one who pays
no heed to the wishes or advice of others.
122. Requiring full weight when the shopkeeper does
not come to terms.
Baniydn de na : pura taul.
The shopkeeper does not agree to sell ; yet he says, give
full weight.
i.e. The seller does not agree to give at the terms offered,
yet he tells him to weigh out correctly.
Said sarcastically when any one takes for granted, or
neglects the most essential thing in any transaction which
requires to be settled first, before any steps can be taken.
Cast at one who takes an entirely selfish view of
anything.
50 BIHAR PROVERBS.
123. The goat has paid with its life, yet its meat is not
appreciated.
Khasi kejlw gail khatcaiya ha sawdde na milal.
The (poor) goat has lost its life ; and still the gourmand
declares that the meat is not to his taste ! i.e. the poor
goat has done its very best, it can do no more.
Said when one has done his very utmost and still gets
blamed, or fails to give satisfaction. Cast at one who it
difficult to please.
(The final "e '' in ^c||^ ^'sawdde'' is to emphasize it.)
124. The poor dog is dying, but the Raja thinks of his
sport only.
^^8 frol' ^ ^t^ wpE( Twr ^ ftr^RTT ^T^ra w^
Pilli kejlw jay, raja ke sikdre bhdgaljdy.
The bitch is dying, but the Raja (declares that his)
game is running away.
i.e. The sufferings of the poor bitch do not cause any
concern to the Raja; all he thinks of is his enjoyments, lest
the game may escape.
Aimed at those who are so inconsiderate and selfish as
to think of their own pleasure and purpose only.
125. The Rani has thoughts of the Raja only.
^v\ ^^ % ^'f f^cH TT«!> % T^^ 1 f^rm
Ano ke an chita, rani ke rajawe ke chita.
Others have other thoughts, but the Rani has thoughts
of the Raja only.
Applied to one who is intent on his own thoughts only,
regardless of others.
BIHAR PROVERBS. 51
Vain or impotent desire, rain expectations, useless labour,
126. Vain desire of the handless woman to dance.
Sab mil ke Jhumar pare, thutbi kahe hamahun.
(When) all are dancing the jhumar the handless woman
says, " I also (shall join)."
'''' ^«f^ '^Jhumar" is an aboriginal dance in which the
women go round in a circle with joined hands. A woman
with a stump is evidently unfit to take part in it. Her
wish, therefore, to join is on the face. of it absurd.
Said of one who has a wish to do anything, but lacks the
essential power.
127. Wife vainly waiting for the coUyrium to put in
her eyes.
Kdjar gel bihdr, bahuriya dnkh niderale hath.
The Kdjar has gone to Bihar, while the wife (woman)
has wide spread her eyelids to (receive it).
^T^ll "-ffa;'ar" is collyrium or lamp-black applied to
the edges of the lower eyelids.
It places in a comical and ridiculous light the situation
of one who has let an opportunity slip, and is still fondly
waiting for it, by depicting humorously the not very
comely attitude of the vain wife, who, in the act of apply-
ing the lamp-black to her eyes, has wide-spread them,
while the collyrium is nowhere at hand.
Applied to ridicule one who is waiting for the past or
any lucky turn of events, instead of exerting.
52 BIHAR PROVERBS.
128. Fruitless labour in spinning.
Mar mar kdtln mdlhejdy.
With the greatest hardship I spin cotton, but all (my
earnings) are wasted in mending the spinning machine
{lit, the driving band of the spinning machine).
ITTW '^MaV^ or iTT^ '' Malh'' is the driving band
" which goes twice round the driving wheel and the
spinning axle. It is rubbed with resin, and is then
blackened with charcoal" (Grierson).
It is a constant source of annoyance to the woman who
spins, because it frequently breaks.
A quaint way of expressing that all earnings are lost in
the cost of production, in repairing the machinery.
♦
129. The earless woman wishing for earrings.
Ndk na kdn
Bdli ke armdn.
She has neither nose nor ears, yet hankers for ear and
nose rings.
130. An old cow's desire to take part in the Sohrai
festival.
Burh gdy^ sohrai ke sddh.
An old cow with a longing to take part in the sohrdi !
^i5<lS, " Sohrdi " is a Hindu festival held on the 15th
of Kartik (October-November) of each year, chiefly by the
godlas (milkmen). Its object is to make the cow dance,
BIHAR PROVERBS. 53
hence also called ^Tf%^ " QomrthUy* 'ft^R^V " Qoknra^^
or Sj^TT " Go.idar,^^ Various means are adopted to
induce the cow to dance, really to run. A young
pig is made to squeal near a calf, at which the mother,
followed by all the herd, attack the pig and gore it to
death. Sometimes this cruel sport is humanely varied by
dragging a large gourd, or a black blanket, at which the
cows run to butt. Applied to one who is too old or
incapable to take part in a pleasure, yet has a longing
for it.
Compare also the following saying :
Burhi gay aahijani charali
Mdnke lagali dhahi he paralL
i e. The old cow having grazed on the horse-radish tree,
began to gambol, but dropped down forthwith.
Another proverb of similar application is
(1) Burhiya aardhe ghlw khichri!
A variation of it is
(2) Burwen aawddal ghlu khichn.
The former (1) means " The old woman is too fond of
ghi and khichri " (lit praises it, takes to it kindly).
The variation of (2) is " The old man has found the ghi
and khichri to his taste.''
n^T|>^ "Khichri" is a very favourite dish with the
natives of all classes. It is made of a mixture of rice and
54 BIHAR PROVERBS.
dall (cooked together). The poor people can seldom afford
to use ghi in it, which adds greatly to its flavour. The
well-to-do always mix ghi with their khichri. The idea is
that it becomes the old not to show excessive fondness for
such delicacies.
Said sarcastically when any one shows an overfondness
for a thing which does not become him. To ridicule un-
beseeming taste.
'
00
CLASS II.
Proverbs relating to Worldly Wisdom and Maxims,
Expediency and Cunning, and Warnings and
Advice.
*
131. A circuitous route.
Gaya he rah Kormathu ?
The (straight) road to Gaya (is not through) Kormathu.
^Rt^T^ ** ^orrriathu^* is a village near Gaya, but not
on any of the high roads leading to it. Any man who
adopts a circuitous route or style instead of the straight
one might be asked sarcastically, " Are you going to Gaya
through Kormathu ? "
■
132. Absurd sight or situation.
Ek hath ke kakri nao hath ke b'iya.
The kakri is one cubit long ; its seed nine cubits !
The seed contained inside the ^iR^ " kakri " (a longish
cucumber) ought in all reasonableness to be much smaller
than the kakri itself. Said to mark disproportionateness,
ludicrous eflfect, or absurdity of a sight ; also to ridicule
the presumption of a small or insignificant man who
attempts to do anything much beyond his power.
1
66 BIHAR PROVERBS.
133. A new washerwoman applies soap to rags even.
Nai dhohiniydh dwell
Chirkutice adbun Idweli.
A new washerwoman applies soap to rags even {lit, when
a new washerwoman comes she applies soap in washing
rags even, which are seldom washed with soap).
E.E. " A new broom sweeps clean."
134. The barber's wife with a wooden nail cutter.
Nai nduHy bdns he narahani,
A new (female) barber ; she has a bamboo nail cutter !
TT^^ ^^Narahaniy^ a chisel-like instrument made of
iron for cutting finger-nails. It is never made of bamboo.
Said of a " new broom," who wants to efiiBct im-
possibilities.
135. A chip of the old block.
Bdp he put, sipdhi ke ghora ; nan to, thoram thora.
A chip of the old block ; like the steed of the trooper,
if he is not up to very much still he is above the average.
136. All that glitters is not gold.
Upar ke chhdm chhumen mat bhulah, tare lugariye ha.
Do not be carried away by the outward specious appear-
ance ; below (the outward finery) are rags (as under-
clothing).
Wm Wif " Chhdm chhum,^ specious appearance.
BIHAR PROVERBS. 57
137. A good man needs speaking once.
Bhala ghora ke ek chdbuk
Bhala mdnukh ke ek bat.
The good {Le. spirited) horse needs but once to be
whipped, just as the good man needs but once to be
spoken to.
138. All in the same plight.
^?^ %¥^ %S|5x; ^ftff iflNr ^iTTT ^^% ^'T^ 'fN
Kekar kekar lihin noon
Kamra orhle sagare gdon.
Whom am I to name P All the villages are similarly
circumstanced ! {lit, all are alike covered with blankets,
Le, poor, in the same boat).
Said e,g, when all in a place are more or less implicated
or blameworthy (or almost all are poor), and are trying
to sham. The poorer class only use the coimtry made
blankets as a covering, and consequently it is taken as a
sign of poverty by the people. The better classes always,
when they can afford it, use shawls, and people not so
well off use ^[t^ "DoAars " (thick sheets), %^FS ^^lehufa^*
(light quilts), ^TOT ''Bhusas" (woollen sheets), etc.
A story is told of a former Tikari Raja, illustrating that
blankets are considered as fit covering for the poor only.
One day the Maharaj was belated in his evening walk,
and had to take " a short cut " through a village of Ahirs,
who are proverbially thick-headed. He wore a highly
valuable black shawl, which, to those who had never seen
a shawl, seemed like a black blanket. He had scarcely
passed the village when an old Ahir ran up to him and.
58 BIHAR PROVERBS.
With tears in his eyes, supplicated the chief to accept all
he had, namely, the few rupees he had gathered together.
Still weepmg, he added that he could not bear to see the
old Maharaj in a common blanket; that he had heard a
great deal about his being in debt and his income having
been much reduced of late, but until now he had no idea
that the Maharaj had come down to such i^traits as to
cover a blanket. Saying this, he earnestly besought the
Maharaj to accept his offering, and suggested that he
should make immediate use of it, in making for himself
a few red lehaf% and doharsy and not cause pain to his
loyal subjects by going about in that style. The Maharaj
very gracefully accepted the gift, and asked the Ahir to
accompany him to his palace. It is pleasing to know (so
the story says) that the Maharaj rewarded the Ahir's
loyalty by granting him the village in which he had his
home, and his descendants are now said to be well-to-do
zemindars in those parts.
139. An old parrot never gets tame.
Burh 8uga pos mdnela ?
Can an old bird (parrot) ever get tame P
Said when one advanced in years is ungrateful.
140. After meals wait awhile.
Kha ke pasarlh mar ke sasarm.
Stretch yourself after your meal, but disappear ("slope")
after beating (any one).
ue. Rest after your food, but do not tarry after you have
thrashed anybody lest he may return it. It is a piece of
cunning advice.
BIHAR PROVERBS. 59
TRTT^ " Pasardb " is to spread, to stretch Out.
^H<«l " Sasardb " is to slope, to disappear, to clear out,
to remove.
141. A dog is brave at his own door.
Apandn dudri kukuro bariydr,
A dog is brave at his own door.
An equivalent saying in Urdu is ^T^ e^ eRrTT ^T " Ghar
ha kuttashery^' "A dog is brave as a lion at his own door !"
E.E. "A cock on his own dunghill."
Adding insult to injury.
142. Grinding corn on the dead.
Muala par kodo dare alle.
He has come to grind corn {kodo) over the dead.
ie. over the corpse.
i.e. to add insult to injury.
143. The Karaila climbing on the nlm.
S8? TpR Tfr ^t^ ^^^ ^B^ f€^ ^?f^ ^ft^
Ek to karaila apane karui, dusare charhali nlm.
The karaila is itself bitter enough, but it becomes worse
when it climbs the nlm,
^X^J ^^ Karaila ^^ (Momordica charantia), a very bitter
kind of vegetable of the gourd family. It is a creeping
plant.
^gf(^ " Nlm " {Azaderachta indica), a common tree with
very acrid fruit and juice.
The idea is that the karaih, which is itself bitter, adds
to its bitterness by climbing the nlm.
60 BIHAR PROVERBS.
Said of anything that aggravates an injury.
E.E. "Adding insult to injury."
A similar idea is expressed in the sajdngs :
(1) n^ Tfr 4W ^ ^^ {VI "vfii '^) ^t^ ^iTiTf ^
£k to mlydn khud haurdhe (or, apne rahe) dosare khdin bhdng.
The M\if[ miydn is really mad, and adds to it by drinking
hIN bhdng.
(2) iwrcfr'Rn!T^^f;3r^t^^inrT
JSk to nayana mad hhare, duje ainjan sdr
Ai bauri koi det hat matwdre hathiydr.
Your eyes are full of intoxicating wine. You increase
their power by applying antimony. Stupid ! does any one
ever place a weapon in the hands of a drunkard ?
To say that a fair one's eyes are full of wine is a
figurative way of expressing that they possess the power
of intoxicating or captivating others.
144. A bear, and he with a spade on his shoulders.
Ek bhdl dusare kdndh kuddr.
The bear and he to shoulder a spade !
i.e. Makes him ten times more dangerous.
Said when one who is already inclined to be a bully
gets power.
145. Insulting the dead.
Mare par sau durra.
On the dead (or after he is dead) he lays a hundred
stripes with the whip.
BIHAR PROVERBS. 61
i.e. Heaping injury on the helpless; on one who cannot
return.
" Durra," it is said, was a lash made of a long narrow
bag stuffed with pice, rupees, or gold mohars, according
to the social position of the man who was to be chastised.
146. A demon and a torch in his hand.
JEke rdkas dusare hath men lukwdri.
A demon and with a burning torch in his hand !
"^T^TO ^'Itdkas" is a demon who is supposed to emit
fire from his mouth.
Said when any one viciously inclined is placed in a
position which enhances his power of doing mischief.
147. A bad workman quarrels with his tools.
Ndche (or chale) najdnln anganwen terh.
One who cannot dance blames the floor.
A variation of it is,
One who cannot walk straight says the compound is
crooked.
E.E. A bad workman quarrels with his tools.
148. A barking dog seldom bites.
Kariawa bddar garqje ke dher barase ke haiye nan.
Black clouds thunder a great deal, but rain little.
E.E. A barking dog seldom bites.
A thundering cloud gives little rain.
149. A black goat has no heart.
Kariya kha^i ka kdreje nan.
62 BIHAR PROVERBS.
A black goat has no heart.
Said of one who has no courage : who cannot be trusted
or is not equal to an occasion.
A black goat is supposed to possess mysterious virtue.
It is a favourite offering to the gods (especially ^^
BhairOy and to the goddess ^|<^ Kdliy etc.), and its bile is
believed to possess healing properties, e,g, those who suffer
from night blindness are strongly recommended to apply
its bile to the eyes and to eat its liver.
This proverb is ascribed to the following tale :
Once a tiger, who had grown sick and feeble from age,
and was unable to hunt owing to failing strength, was
strongly recommended by his physician to try the liver
of a black goat. Thereupon the monarch of the forest
ordered his vazir, the jackal, to get him a black goat.
The wily "Jack" by many false promises managed to
inveigle a black goat within reach of his infirm master,
who took no time in killing it. The cunning jackal, who
was himself eager to eat the liver, having heard of its
marvellous powers, suggested to his master a preparatory
bath before taking the remedy. The tiger approving of
the suggestion went to have a bath. In the meantime
"Jack" devoured the liver of the black goat. "When the
tiger came back, he was surprised to find that the goat had
no liver. Turning to the jackal the tiger asked what was
the meaning of this. " Sire," exclaimed the " Jack," " I
thought your majesty was aware that black goats had no
liver : otherwise how could your servant have deceived a
black goat into your presence P "
150. A ludicrous attempt to frighten.
cjMo ift^ t^in: 'T^sy % f ^rrtr
Poa dek/idi, garur he derwdih.
BIHAR PROVERBS. 63
By showing a young snake to the adjutant will you
(ever) frighten him P
3|^^ " Garur '' is a large species of crane (Leptoptilos
argala) ; its exceedingly voracious habits render it valuable
as a scavenger. It swallows up large snakes. 4t^ P^^
is a young snake. It is absurd therefore to think of
frightening it with a young snake.
Said when an absurd attempt is made to intimidate any
one. Another saying of the same import is
% ^ ^ ^ H^H^^ ^T5t
Jekara pith par agnrdhat ke nagdra hdje ;
Bey ka, sup ka bharhharaute bhdge ?
" Will one on whose back is played a kettledrum, made
of several metals, be frightened at the noise made with a
winnowing basket?" As the camel is said to have re-
marked to the old woman who was trying to frighten him
away from grazing her field by using her winnowing
basket.
^TTWT ^'Agardhat" is said by natives to be a cor-
ruption of ^^\^H *' ashtdhdiu" i.e. or eight metals. A
drum made of an alloy of many metals makes a great noise.
151. A rat skin is not sufficient to cover a kettledrum.
SMS ^ ^ ^TO % ^Tnn wrrar
Mum ka chdm ae damdma chhawdla.
Is it possible to cover a kettledrum with the skin of a
mouse P
The following couplet in Theth Hindi makes use of the
same proverb to illustrate the impossibility of getting men
of inferior ability (men of low caste) to fill honourable
places.
64 BIHAR PROVERBS.
^ ^?[irTOT ^ITTf «ll#^ 'iff ^ ^TH
Kaiae chhote naran se sarai baran ho kdm
Marho damdmajdt kahuh sau chuhon ko chdm 1
How can the low do the work of the high, can the
kettledrum ever be covered with the skin of 100 mice even?
Le. even 100 low-caste men can't fulfil the duties of one
high-caste man : just as impossible it is to cover the
kettledrum if the skins of 100 mice were pieced together.
152. A prophet is with honour save in his own country.
Gd^n ke koreya, log kahe indarjao.
This is the (common) koreya of the village, and people
style it the " Indarjao ! "
i.e. It is the common produce that grows in every
village, commonly called '* koret/a" by the people, but
medically it is known by the high-sounding name of
'* Indar jao.*^
|^«^< ^9(^ "Indarjao," literally, "barley fit for Indar"
King of the Fairies.
Applied when something common is dignified with a
sonorous or euphemistic name.
A short time ago a medicine was advertised as a recent
discovery and very much lauded (as all new patent
medicines are) as a specific for asthma. It was called
"Kalikarpa." A respectable Hindu gentleman who was
suffering from this chest malady was advised to send for
a box of it. He did so. It was not bigger than half the
size of an ordinary tin of sardines. On his opening the
box and examining this high-priced specific, great was
his surprise to find that it was the rind of the common
BIHAR PROVERBS. 65
dhatura plant {Stramonium) ^ which he knew very well
before. On this occasion h.e made use of this proverb.
153. Among butchers a devout man can never be happy.
Jahdn sagare gdon kasdi
Tahdh eh Ram Das he ka basdi.
Where the whole village consists of butchers, how can
one devout man find it pleasant to live P
JJ^ ^TO Udm Dd8 is the declared servant of Mdma,
the god; he who leads a devout life and never touches
animal food.
154. Annoying an old man.
Chala larike, ddda ke bira dm.
Come along, children ! let us go and mock at grandpapa !
Said when people join together to annoy another.
155. Whatever is in the vessel will come out of the spout.
Je karwa men rahe, se tonti se bake.
Whatever is in the pot flows out of the spout !
mxm " Karwa " is a pot with a spout.
E.E. "Out of the fulness of the heart the mouth
speaketh."
156. Beneath notice is JBhak Bhaun Puri,
Kaun gane Bhak Bhaun puri ke.
Who counts (poor) Bhak Bhaun Puri 1
H«ll ^ft^ ^T^ ''Bhak Bhaun Puri'' is the supposed
name of one of the sects of ^•iTT^ Sanydsi. The Sanydsi
5
66 BIHAR PROVERBS.
faqlrs are divided into several sects. The following are
the titles of some of these sects or clans :
^ " Oir;' y^ " PuH:' HTT^ " Bharthi;' ^^TT^
''Arnya'' ^TR " Ban'' M<4| ?f " Parbat,' etc., etc.
Applied when any one owing to his insignificance is of
no consequence.
Installation of a Mohant :
The following is a short account of the ceremony of in-
stalling a Mohant or abbot as head of the J{Z math or abbey.
The ceremony is called ^^^ ^TTTpf " Chaddar Urdehy'
lit, "to cover with the sheet." The Mohant of a math, who
is vowed to celibacy, has usually some ^WT chelas or
disciples attached to him. They are adopted in the
following ways : they are either made over to him when
young by their parents to become his chelas, or come of
their own accord and enlist as his disciples, or are some-
times purchased by him (as in the case of the Boklahar
Mohant in Champaran). On being received as disciples,
their heads are shaved. This forms the initiatory step,
and is commonly called if^ ^^HT ** Munr Murdna/' which,
therefore is equivalent to becoming a disciple. When
the Mohant wants to appoint a successor, he chooses from
among his disciples the one whom he thinks capable of
conducting the duties appertaining to the mat. The most
senior disciple (usually the son of a Brahman or any other
respectable caste), if capable and otherwise qualified, is
chosen; but the Mohant is not bound to appoint him
unless he thinks him fit for the post. He has power to
choose any one among his disciples. This is done by inviting
on a fixed day the neighbouring well-to-do men, and the
principal tenants in the estates attached to the monastery.
After worshipping the gods in the math or monastery the
BIHAR PROVERBS. 67
chosen disciple is made to sit on a 4^fi«|^ masnad (carpet)
with a cK^f^ kaki (earthen chatty) of water in front of
him. At the appointed hour and before the assembled
guests the Mohant wraps a V[^^pagri or head dress round
the disciple's head. After this ceremony is over he pro-
ceeds to apply a firf^iR tilak or forehead mark, and then
salutes him as the new Mohant. This being done, as a
final ceremony he covers him with a shawl and takes his
seat alongside of him. Then the guests offer presents
and also cover him with shawls or sheets. This com-
pletes the ceremony, and the disciple is henceforth the
Mohant elect and the recognized heir to the old Mohant,
and succeeds him in due course in the gaddi or manage-
ment seat of the monastery and the property attached to
the math.
157. Bamboos make the clump.
Bam gune bansaur
Chamdr gune adhaur.
The (value of the) bamboo clump depends on the quality
of the bamboos, just as the quality of the hide depends on
the (skill of the) tanner.
158. Beating is pleasant, all but the consequences.
Hami hami mdrtn kukur
Mai roiphenklh guh.
All smiles when killing the dog, but all tears when
having to throw out the dirt !
The idea is taken from killing a dog or a cat, which
usually makes a mess on being chevied, and so the dirt
68 BIHAR PROVERBS.
has to be cleaned or removed afterwards. It means^ so
long as you are winning or enjoying it is all very pleasant,
but the time comes when the consequences are far from
pleasant and make you weep.
Said as a warning to those who oppress; that a time
may come when the tables may be turned upon them.
159. Bound to do it.
E, gur khdyen, kdn chheddyen.
You must eat this sugar, and must have your ears bored !
Refers to the practice of giving a little sugar to a child
whose ears are to be bored : while she is eating it the
operation is performed. Said when one has under any
circumstance to perform a thing, nolens rolens, when there
is no possibility of escape and he must do it.
160. Constant repetition not conducive to conviction.
^§0 ^mc ^mc ^ ft^< ^T^T
Odi gdi ka hokhah bdur
Bhusa kutale niksi chdur ?
Why are you making yourself mad by singing (over
and over the same thing) P Can rice be got by pounding
husk?
i|T^T " Bdur,^ mad, that is, why repeat the same thing
over and over again and behave like a mad man P You
can't convince him, no good can be served : no more
than rice can be got by pounding husk.
Said to one who cannot bring conviction to another by
constant repetition, and is therefore advised not to waste
his breath.
BIHAR PROVERBS. 69
161. Can meat be kept on trust with a jackal?
Gidar rakhe mam ke thdti.
Would you keep meat on trust with a jackal ? Le. Can
the jackal ever be trusted to keep meat safely in his
charge ?
mr^ " Thau,'' or ^TRf^ " Thathi;' a trust charge.
Said when any one altogether untrustworthy is expected
to keep faith.
162. Drowning the miller.
De ddl men pdni
Paiga bah chale chulhdni.
Pour water into the dall (so much so) that the whole
village of Paiga may be washed into the cooking* place.
Said when the dall (brose) is very watery.
The following story is said to account for this saying :
Once a very large number of people came with a
marriage procession to the village of Paiga. As the dall
cooked was not sufficient, water was freely added to make
up the quantity, upon which it was sarcastically said :
%«ll^ ^T^^T m^ %y Wdtpll Jekar Sahara pdniy aehu
ghataltty i.e. can a thing fall short which can be increased
by adding water! (lit. the chief support of which is water).
163. Diamond cut diamond.
s$3 «Rf% iT'i ^rm cn!% ^trr^ ^\^\
Jatne Gangu Idm^ tatne sohdik chdkar.
Gdngu is as long as Sohdik is broad ! Le, One equals
the other in craftiness.
iffai " Gangu" and^^l^cfi " Sohdik'^ were two notorious
70 BIHAB PROVERBS.
knaves in the fable who vied with each other in artful
dodges and in deceiving people. When any one attempts
to out-do another in cunning (and both are equal), this
sajring is used : in a case of *' diamond cut diamond.''
164. Dear at its native place and cheap at the market.
Tdl mdhanga, hat sasta.
Costly at the place where it is produced, and cheap at
the market ! Another version of the proverb is got by
substituting the word ^zm for m^.
ZTW tdl means " a stack, a rick " : " dear at the stack,
but cheap in the market."
TTT^ " Tdl" is lit. a field in the outskirts of a village ;
hence the place of production. Another meaning of Tdl
is a pond, or lake, a deep collection of water also called
;RiT " Man.'*
Said when a thing commands a higher price at the
place where it ought naturally to be cheap.
Hajipur, for instance, is famous for its excellent mangoes,
but if any one goes to buy its best mangoes there, he
invariably finds that these command a higher price in
Hajipur itself than in Patna city, where they are im-
ported by wholesale dealers. The reason is, of course,
that the crop is always sold beforehand, and what remains
is usually kept for private use. Knowing this fact, the
owners ask exorbitant rates.
In such a case this proverb may be used when the order
is reversed.
165. Do in Rome as Rome does.
Jaisan des, taisan bhes.
BIHAR PROVERBS. 71
Suit your behaviour (lit. appearance) to the country.
5)^ " Bhes " assumed Kkeness, disguise, mask, hence
behaviour.
166. Do what he may, he is still a beggar.
S^^ ^TRJt ^^% 'F^^ 'ftT ^^
Mdtho munrauk garib glr ndon.
Although he has had his head shaved, yet they name
him Garibglr.
Refers to the story of the poor man who thought he
would be well off by joining a convent of faqirs ; but on
being shaved (the usual preparatory step), and renamed,
he found to his disappointment that he was still called
1Tt«f 'ftT " Garibglr" i.e. the poor Faqir.
Said when poverty does not forsake one whatever he
may do.
167. Prescription for keeping health.
S§^ ^ ^ Wft Wjfft ^rt% ^t ^ ^ ^^TRf 11%
Kha ke mutt, suti bdon,
Kdhe ke baid basdicah gdon ?
If after eating you (make it a practice to) pass water
and always sleep on your left side, there is no use of
having a physician in your village (lit. getting a physician
to settle in your village), i.e. you will not fall ill (if you
take to this habit) and need the service of a physician.
Extent of one^s power.
168. The Paras (tree) has but three leaves.
Pards men tine pdt.
The Pards tree has but three leaves to each branch.
^^TO " Pards " {Butea frondosa) is trifoliate.
72 BIHAR PROVERBS.
Said derisively of one the extent of whose powers is
limited. " He can go to this extent and no further ! "
169. However strong the grain, it cannot break the
cooking-pot.
Ketnon hunt hariydr hoi, bhansdr nan phorV
However hard the grain may be, it cannot burst the
parching house.
i.e. The utmost strength one can exert may fall far
short of another's ordinary power.
^ireiT "JBhamdr" is the fireplace in the parching
house where grain is parched.
There is usually one general fireplace where all the
village women bring their grain to be parched. The
parching is usually done by the "Kdndu" women, who
receive their wages in grain. It is strange that while
the Hindu is so scrupulous about the cooking of his food,
and will not eat what has not been cooked by his own
or higher castes, he does not object to his grain being
parched by a Kandu or a Kahar, and in the earthen pot
in which the grain of all the castes of the village is
parched. The excuse of course is that water, which
is the contaminating medium, is absent from parching.
170. Follows the rich and feeds on the poor.
Dhani ke hdt sunm, garlb ke hhdt khdln.
He hears the rich {i.e, he acts according to their wish),
but feeds on the poor.
Cast at him who fawns and flatters the wealthy, but
has to rely on the poor and insignificant (whom he
despises) for his support. A sycophant, a parasite.
A
^
\
BIHAR PROVERBS. 73
171. Fate and self-help equally shape our destiny.
Karam bausdo ddhe ddh^
Fate and self-exertion are half-and-haLE in power.
i.e. We must not solely depend on fortune for our
success, because all our actions owe half their success to
self-help. In other words self-help and confidence in
our good fortune must go hand in hand. The meaning
is, that they are both equally powerful in shaping our
destiny.
Highly Improbable.
172. Can a dead horse eat grass P
Mualo ghora ghdns khdla ?
Does a dead horse ever eat grass P
Said when one tries to do an impossibility,
173. Can a frog catch cold P
Menrhak ko bhi zokdm ?
( Ya) Bengo ke sardi ?
A frog with a cold or cough {i.e. Is it possible for a
frog to catch cold or get a cough P)
A derisive way of expressing " unlikelihood " or " im-
probability " : when any one who is used to anything
pretends that he cannot stand it.
174. Can a goat eat nine maunds of flour P
<^^8 W ^ gref ^BfT «T ^P5I 'RT ^FR ^^*ZT ^8|lft ^^
Ka kahun kuchh kaha najdy^
Nao man dnta bakari khdy ?
I
\
74
BIHAB FBOVBRBS.
What am I to say P I am damb, is it possible for a
goat to eat aine maunds of flour P
175. He who holds the ladle commands everybody,
Jekra hath men dai
Tekra hath men sab koi.
He who holds the ladle commands everybody.
^rt^ " Dot," a wooden ladle, to stir the cooking, also to
help oat food with.
176. He who has sufEered can sympathize with those
in pain.
s^$ TPhft ^fViRT ftnwr ^ ^^wr ^(tttt
Janeli chilam jinka par charhela angdra.
The fire bowl (of the hubble-bubble), which holds the
burning embers, knows (the pain of burning) !
^tlTR " Chilam " is the bowl of a ygfT " huqqa,'"^
which contains the tobacco and fire. i.e. He who haos
never experienced the pain of burning can afford to
laugh at it, but let him ask the chilam what it feels with
a live coal inside it.
177. He thatches his roof whose house leaks.
Jehra par chuela sehi nun chhdwela.
He whose house leaks thatches his roof, i.e. He who
suffers tries to find a remedy.
178. How money may be got rid of.
H W % ^«T IT ^t ^' ^^ % TTT
Bipra tahalua, chik dhan, au betin ke bdrh
E ha He dhan na ghate, kari baran se rdr.
h^oj:
<-t .i_ ^TX&amd € emjL> bees: c: THStKr.c* Jkt^tK twnr,-*-
TTtBL nsz-i^iirr. i* i^Z -tcec. ~mSEt ame^ xraar oar lw^ «t\<.
TTiur ijrm^n 1 unmr ife^ hi. HinnnnttiiiL "u iiv»«(r '^^v-
U ^. TiL a: jur naner- -tut iisr ^a^ la laa m r i^- V
mam: ^ssnutL il iu. x -iisoL Tmn. jzxy^ i£ ^Oi^ ^^i»{f:t«^
180. iBJfffepEIKft 1& liwft.
How maoT fici can Toa break of the earth-xivartn 1^
i^^m^ ** Gtwrmur " or <^4^^i *' Gmr^\\ir '' fe *
worm which has like tbe centipede many fc^t.« ll
76 BIHAR PROVERBS.
probably takes its name from i|%Tt genruri (a round
twisted pad, usually made of grass, for supporting water-
pots, etc., on a woman's head) from the fact that this
worm when touched coils up like a genruri.
The meaning is that the genrudr has many feet and
can therefore suffer the loss of a few without much harm
coming to it.
Said of a rich man who can afford to lose some of his
riches without feeling the loss.
181. "Ifs"and"Ans."
Marte nahln to ghar hhar hote.
If they did not die, they would fill the house.
Certainly they would, but the " if " comes between .
Said when one makes everything conditional on im-
possibilities.
E.E. If " if s " and " ans " were pots and pans.
There would be no work for tinker s hands.
182. "Ifs"and"Ans."
Hamra ke kehu na mare to ham samdr ke mar din.
If there was no one to oppose me, I could beat the world.
Said to deride an excessively ambitious man, who, but
for the restrictions imposed, would domineer everybody.
183. In the friendship of asses look out for kicks.
Oadahan ke ydri, Idtan ke sansandhat.
In the friendship of the ass expect (nothing else but) a
shower of kicks (or constant kicks).
y -^ »H» -»
BIHAR PROVERBS. 77
^•raiTfZ " Sansandhat " is tingling, whizzing : it
means the whizzing sound caused by swiftly flying kicks
without pause; also refers to the tingling pain. A
variation of this (in Shahabad) is ^U^if ^ mO %^R %
9«1^^TfZ Laundan ke ydri dhelan ke sansandhat. " In
the friendship of boys expect nothing else but a shower
of clods."
184. In a treeless country the castor-oil plant is a
big tree.
Rukh na hhichchh tahdn renr pardhdn.
Where there are no trees the castor-oil plant is looked
upon as a big tree.
Le. In a place where there is no one of particular dis-
tinction a man who is a little elevated above his fellows
is considered a great man, just as a small hillock is raised
to the dignity of a mountain in a level country.
185. If a woman of ill fame gets angry with you, so
much the better.
s^M %5rr ^iR vtW^ ^'^ra
Besya rusal, dharmen hdnchaL
If the woman of ill fame gets angry with you, so much
the better : your virtue is saved. Le. By her getting
angry and stopping intercourse with you, you are pre-
vented from committing further sin which might have
ruined you morally.
^^^ " Besya " or ^^T " beswa " is a prostitute.
Said derisively when the anger of any one is rather a
blessing than a loss to us, affects us rather for good than
injuriously.
78 BIHAR PROVERBS.
186. It is a sarkdri dog: do not oppose: let it do as
it likes.
3^ 1^ ^TT'ifr TW 'IJ^ ^^ffinrr ti ^% ^
I pilli sarkdri ha, laurjan lah
Tukur tukur tdkat raha,
Chulh koratiya ta kore dah.
This bitch belongs to the landlord : do not lift a stick
(to beat it). If it is digging up the cooking place, put on
a good face over it {lit, stare only).
^4,^10 "Sarkdri" is belonging to the Government.
Here a public servant or a servant of the great or of some
one in authority is meant. Even if he should encroach
a little on your rights, it is the best policy to remain
quiet.
187. If benighted, go where the dog barks and not
where the light is seen.
^^^ 5^ ^ TrlT ^Nt ?^ ^
Kukur bhiikejam, dlya lauke nan.
If benighted, go where the dog is barking and not where
the light is shining.
This is a warning to benighted travellers not to be led
astray by the ignis fatuiis, or as popularly called Jack-with-
the-Lantern, the spontaneous phosphoric exhalation so
often seen in marshy lands ; a dog's bark is more certain
to lead to a village.
188. Kill the snake as well as save the stick.
S^^ ^^ ^HTM ^^ft ^itTnf
Sdmpo mdrah Jauro jogdtrah,
Kill the snake as well as save your stick.
BIHAR PROVERBS. /^
In attempting to kill a snake one is apt to break his
stick. The aim therefore should be to preserve your stick
as well as kill the snake. Said metaphorically when one
has to effect his purpose and see that no harm may come
by it.
E.E. " Kill two birds with one stone."
189. Like to like.
Jaisan he taisan sukthi ke baigan.
One to his deserts; just as brinjal suits a curry of
dried fish.
i.e. One deserves to be treated according to his deserts
or merits, just as brinjal is the proper vegetable to be
served with dried fish.
This is a piece of worldly wisdom greatly appreciated
by natives of all classes, to treat each one according to
his sdcial position.
190. Like to like.
Jaisan pas waisan ghds.
As the animal, so the grass. Le. Suited to it : according
to his deserts.
Tre ^TOT 'TTfl' ^W ^^nn Tas puja chahiy jas deota.
As the deity, so the worship, i,e, according to his merit.
191. Little things are great to little men.
Chiunti ka munte pairdo ?
A little water (urine) is sufficient for the ant to swim
in. Said when a little is sufficient foi^ any purpose.
80 BIHAR PROVERBS.
192. Laddus (sweetmeat) in both hands.
Duno hath men laddu.
Sweets in both his hands.
Said when one is so circumstanced that he profits either
way he turns : any course he takes he gains, like a saw
that cuts both ways.
193. Leading an unhappy life.
Naktajlye buri hatcdl.
The noseless man lives, but such a life ! i.e. His life is
a misery, being always laughed at.
Said of one who exists, but under very unhappy
circumstances.
194. Let's see on what side the camel sits.
SQ.8 ^(ft^ ^ Tit "iZ %^Wr
Kauna kare to unt baithela.
Let's see on what side the camel sits.
The story is that once a kunjra (a greengrocer) and a
kumhdr (a potter) jointly hired a camel ; and each filled
one side of the pannier with his goods. The camel as
he went along the road every now and again, when he
had a chance, took a mouthful from the greengrocer's
bag of vegetables. This provoked a laugh from the
potter, who thought he had the best of the bargain.
But the time came for the camel to sit, and he naturally
sat on the heavier side, bearing down on the pots, and
also to have his mouth free to operate on the bag of
greens. This caused the pots to break in the bag, and
then the greengrocer had all the laugh to himself.
BIHAR PROVERBS. 81
Hence the saying, ''Let's see on what side the camel
sits/' means
E.E. " He laughs best who laughs last."
Might is Right
195. The strong can strike in the most vulnerable part.
Bariydr ke lathi mdnh kapdr.
The cudgel of the strong (always falls) on the middle
of the forehead.
i.e. The powerful man can always deaba blow at the
most vulnerable part and with effect. He has you in
his power.
196. The strong not only strike, but prevent you from
complaining.
Bariyar ka mare rohun ndn de.
The powerful man strikes and does not even let you
cry out.
i.e. The powerful man not only strikes but prevents your
complaining.
197. The strong, even if he should be in the wrong,
strikes you.
Hakim hare muhh men mare.
If the powerful man loses even, he still strikes you in
the face.
Similar proverb to above.
198. Right or wrong the mighty bully.
Hdron to huron jltoh to thuron.
6
82 BIHAR PROVERBS.
If I lose I shall strike ; if I win I shall crush !
Jfjm ''Hurah'' is to thrust. ^^ ''Thurab'' is to
pound.
i.e. Under any circumstances the powerful man punishes
you, whether he wins or loses.
199. Necessity has no law.
^^^ i>f 1 «n% ^Y^ WRI ^ «T Wi^ W^TT HT<T
^K ©Ik
WT^ ^ ^^T% ^^ ^TTZ f'f^ f «n% f^^RT ^TZ
Neh najdne ochhijdt; bhukh najdnejutha bhdt;
Pyd8 najdne murda ghat; nind na jdne jhilanga khdL
Love knows no lowly caste; Hunger minds not stale
repast ; Thirst knows not the " ghat " where the dead are
burned ; Sleep objects not to a broken cot.
(fj^Jfl ^* Jhilanga^' means "loose," broken, with the
ropes hanging loose and broken " baggy."
200. No good to be got out of him.
Eh tlsin tel nan.
This linseed has no oil !
i.e. Will not yield what is wanted, will not answer the
purpose. TJsually applied to a miser out of whom nothing
can be got.
201. Not the sugar that flies will take to.
U gur nah ki makkhi khdy.
It is not that sugar that flies will take to I
He is not such a one as you can get anything out of.
Said when no encouragement is met with; where one
expects encouragement, but is disappointed: where one
has tried and failed.
BIHAR PROVERBS. 83
Out of Place, Incongrudtfs, mal apropos, etc,
202. The wedding of the sickle and song of the hoe !
Hamua ke biydh khurpa he git.
It is the wedding of the sickle and all the song is for
the hoe !
^^ "-Hawst/fl," sickle.
^Ky(\ " Khurpa,^ a kind of hoe for weeding.
In the wedding of the hamua, the song (praise) should
be for the hamua and not for the khurpa. Said to mark
the inappropriateness of an act or speech (mal-apropos).
This proverb appears somewhat quaint to us, but in the
mouths of people, whose chief pursuits are agricultural,
the allusion to implements of agriculture is but natural.
203. Same thing right or wrong according to situation.
Thorn gune ka/ar kuthdon gune kdrikh.
In the right place they count it coUyrium, in the wrong
place soot.
i.e. The same thing may be right or wrong according to
situation or differing conditions.
E.E. "A place for everything and everything in its
proper place."
204. Munj stitches on velvet.
Makhmalpar munj ke hakhiya.
Stitch of munj on velvet (ground).
iNr Munj is a kind of long grass used for making string
and mats. Its stitches on velvet would be coarse work
to say the least of it and out of place.
Evidently said to mark incongruity or want of harmony.
84 BIHAR PROVERBS.
205. Pestle has nothing to do with curd.
ROM ^i^'^^rer
^ ^»
(^) ^J^ HTff if ikz % tVT
DaM men mumr
(Ya) ddl hhdt men unt he thehun.
The pestle in the tyre I
or The knee of a camel in pease-porridge and rice.
These proverbs put in a striking though quaint way the
incongruity of things.
The ^TOT wii«ar or pestle for pounding rice has nothing
on earth to do with tyre, nor the knee of a camel with
pease-porridge and rice.
206. A cummin seed in the mouth of a camel.
\o% HiZ m *f IT sHtt
Unt ka munh menjzra.
A cummin seed in the mouth of a camel !
E.E. " A drop in the ocean."
207. Can the bark of one tree fit another P
An kdth he bokla, an kdth men kahuh aatela.
Can the bark of one wood ever be made to fit another ?
i.e. Can anything that does not naturally come to one
ever be fitly adopted by him ? It will always appear out
of place and far from natural.
Once Bit Twice Shy.
208. Will the bald head again go under the bel tree ?
Phir muhrlo bel tar.
ft
"Will the bald head {lit. the woman with a shaved head)
again go under the bel tree (never !) P
BIHAR PROVERBS. 85
The if^ "fe/" fruit, or wood apple, is said to have an
especial attraction for the shaven head. She who has
once had a bel drop on her shaven head will, you may be
certain, never again venture under a bel tree. " " in
munrlo marks the feminine gender.
E.E. " Once bit twice shy."
Burnt Child Dreads the Fire,
209. " A scalded cat dreads cold water."
Dudh ke dahal matha phuk plhln.
One scalded by (hot) milk drinks (cold) buttermilk
even after blowing into it.
iCTi is blowing in order to cool anything.
Those who have suffered severely in any way are apt to
have unreasonable apprehensions of suffering the like
again.
" He that has been stung by a serpent is afraid of a
rope."
E.E. " A burnt child dreads the fire."
210. A dog once struck with a firebrand dreads even
the sight of lightning.
Ludth ke mdral kukur lauka dekh par ay,
A dog which has been once beaten with a firebrand
will flee even at the sight of lightning.
Ludth or ludthi, a stake burnt at one end.
211. On the horns of a dilemma (the snake and the
musk rat).
Bhai yati sdnp chhuchhundar keri.
Circumstanced as the snake and the musk rat.
86 BIHAB PROVERBS.
i.e. His situation is similar to that of the snake and
the musk rat in the fable. The popular idea is that a
snake places himself in a fix when he lays hold of a musk
rat. If he should swallow it he is sure to suffer from
blood poisoning (become a leper), if he should let it go
he is certain to become blind.
Said of one who is in a quandary or on the horns of a
dilemma.
Note. "This is a line from the Tulsi Krit Ramayan.
It is in the Ayodhya Kand. Chaupai 54, in Ram Jasan's
Edition.'*--Grierson.
212. One man's meat is another man's poison.
Kekro hhanta hairi kekro bhantapanth.
To some the brinjal is a poison (enemy) : to others it is
a regimen.
i.e. What is one man's meat is another man's poison.
Brinjal, or egg-plant, is considered especially hurtful
in certain ailments, while in others it is prescribed as a
special diet. Panth is regimen prescribed for the sick.
Also the first light meal a patient is allowed to make
when he is convalescent. It is usual for patients to fast
for days. The idea is that by starving the patient the
disease is starved out.
213. One never reveals his defeats and the beating he
has received from his wife.
^S^ ^IR ^TT^ ^IJTt ^ TTT^ %y ^R^Wr
Apan hdral mehri he mdral kehu kahala.
Who ever speaks of his own defeat, or the beating he
has received from his wife P Le. one's defeat, like the
beating one receives from his wife, is kept a dead secret.
BlfiAR PROVERBS. 87
214. A full belly makes a heavy head.
Pet bhdri se mdnth bhdri.
When the belly is full, the head is heavy !
Also said figuratively, when one has no wants, he
usually becomes proud. It is also literally true. Too
full a stomach gives a heavy head.
^ff^T *rrC^ ^^ Mdnth hhdriy^ a heavy head, is used to-
wards one who carries his head high : opposed to " light-
headed."
215. Out of all reckoning.
Tin men na terah men sutri ke girah men.
Neither in the three, nor in the thirteen, but in the
knot of the string.
Le, Out of all reckoning. The " three " are the three
highest ift^ gotrasy or clans, of Brahmans. They are —
1 Odrg^ 2 Oautam, and 3 Shdndilya.
And the " thirteen " are the next in order of merit,
namely, 1 Faydsi, 2 Samadari, 3 Chauri, 4 Brihadgrdm,
5 Dharma, 6 Eanchani, 7 MdlUy 8 Supdla, 9 Triphala, 10
Pindi, 11 Itiya, 12 Itdri, and 13 Rdrhu
He is neither among the three nor among the thirteen
Brahmans that are recognized ; the account of the rest
(being so numerous) is kept by tying knots to a
string.
Said contemptuously of one who arrogates to himself a
high position, but is so insignificant as not to be reckoned
in the regular order. Out of reckoning.
*^Out of the running."
88 BIHAR PROVERBS.
216. One with a wax nose is easily led.
Mom ke ndnkjene nawdin tene nawe,
A wax nose : whichever side you bend it, it bends.
i.e. One easily led, one who has no will of his own, but
is a tool in the hands of others.
if^rnW waw?a^J, " to bend."
r
217. One good turn deserves another.
Ndnch parosin mora ta main nachbun tora.
Neighbour, if you dance at my house, I shall dance at
yours.
E.E. One good turn deserves another.
" If you scratch my back I shall scratch yours."
Hf^ Ndnch refers to the custom of dancing the y^fiw^r
dance at wedding feasts. It is gone through by the
lower classes only.
218. Plain speakers not favourites.
R^^ ^?N TPf ^r^f ^ ^R % t^ % ^RIT^ Tf
Sdnch bat sadullah kahe, sab ke chit se utral rahe.
Because Sadullah speaks the truth he is disliked by
all {lit. is "out of favour" with all).
219. Truth at times parts the best of friends.
^^^ ^jT^ ^ni% ^ fty^!^
8dmh kahle sang bidhudy.
If you speak the truth, even your friend gets angry
with you.
1.^. Plain speaking causes a breach between the best
of friends.
BIHAR PROVERBS. 89
220. Pain preferable to remedy in some eases.
Phutal sahdla, dnjan na sahdye.
Rather bear the pain than the remedy! (He can bear
the pain but not the remedy.)
Uid^ "PAtt^a/," lit, cracked, refers to the eye being
blind.
iff^fif "Anjan " is collyrium or an application to the
eyelids when inflamed or to improve them. Antimony is
also used. Another proverb of similar import is
Ankhiye phuti ta dnjan ka lagdib.
If the eye is blind, what is the use of applying
collyrium ?
221. Purchasing troubles.
Dhehua de he dukh besdhin.
To give money and purchase pain I
i.e. To be out of pocket and at the same time not to get
any return; to pay as well as suffer. Lit. to "buy
troubles."
^^ilT "JDhebua" is one pice in the language of the
common people.
222. Right question, wrong answer.
^^^ ^^?: ^ iTR ^$ %^ 5^ Ti^<t
Chdur ke bhdo puchhe gehuh chhao paseri.
He is asked the price of rice, but he answers " wheat is
sold at 10 paseri!"
Said to laugh at a funny mistake, as for example when
90 BIHAR PROVERBS.
a wrong answer is given that has nothing whatever to do
with the question.
223. Kiches count for virtue.
Jekar chun fekarpun.
He who possesses grain (to give away in alms) is
reckoned the virtuous man.
i.e. He who can afford to give alms is considered a
virtuous man.
^S[J[ ^'Chun'^ is the corrupted form for wj churna,
" broken grain." Alms are usually given in grain or kind,
hence chun stands for the means of giving alms. It is
a sarcastic reference to the fact that riches covereth a
multitude of sins.
224. Requiring constant service with adequate return.
^^8 ^T^ T ^rre f^'ff WtNi i*i4^i
Dana na ghds dunoh sdnjh dumkqja.
No grain or grass and the bearing-reins on morning
and evening !
^^^^1 Dumhaja (from dunhy tail, and qdiza, corruption
of the Persian li^ «jj>l3 ^i or simply V3^ ay^i as in the
expression U^ ^J^lS ^^jyf, means to tighten the bearing-
reins). Bearing-reins tightened, i.e. the state in which
we often see the horses of native gentlemen led out. A
string is tied to the reins and passed round under the tail
and tightened in order to cause the horse to arch his neck
and appear showy. Said when one is required to keep up
to the mark, or do his utmost, and suffer a constant strain
without being adequately remunerated.
BIHAR PROVERBS. 91
225. Splendour but short-lived.
^RM '^K f^ Wt ^PS^ fti^ ^Vrft TT?f
Char din ki chdndni phir andhdri rat
Four days of moonshiiie; and then comes again dark
night !
One who makes too great a boast of or is too much
elated by his short-lived success, may appropriately be
reminded of the darkness that will follow apace.
226. Straightforwardness not always expedient.
Sojhe angurin ghlu nikla hai.
Can you take ghi out with a straight finger ?
In order to get anything good in this world, the proverb
implies one must be a little crooked.
The meaning is, if you are quite straight and good, you
cannot get on very well in this world, just as you cannot
get much clarified butter out of a bottle by dipping your
straight finger : you must beud it slightly.
Some amenable to kicks only,
227. Some amenable to kicks only.
Ldt ke ddmi bat se na mane.
One who is used to kicks will never listen to reason
(words);
i.e. The man who is used to receiving kicks in order to
make him do his work will never be influenced by mere
words.
228. Give him betel and he won't ofier you meal even,
but give him kicks and he will give you sweets.
92 BIHAR PROVERBS.
Pan dele sdtu nan, panhi dele pua.
If you give him betel leaves, you will not even get
meal out of him ; but if you give him a shoe beating, he
will be ready to supply you with cakes !
Vfl^ "Fan" is betel leaves, and tr^ "pua" a kind' of
cake made of flour, ghi, and sugar. To give pan is to
treat one with civility and kindness.
^TcT " Sdtu" is parched grain reduced to meal. It is a
common food of the poor.
Said of the low caste people who will not give you any-
thing good unless they are beaten. It points to the
prevalent idea among the people of the treatment the
lower class ought to be subjected to in order to get any-
thing good out of them.
229. Call him "father," and he will not give you oil
even ; but abuse him and he will offer you clarified butter.
'^^<l 'im ^iift ^ irf «^ ^«f% ^^
Bdba kahle tel ndn, sasur kahle ghlu.
Call him "father," he will not give you oil (even) ; but
call him "father-in-law" {i.e. abuse him), and he will offer
you ghi (clarified butter). To call one "father-in-law"
is a serious abuse.
Same remark applies to this Proverb as to No. 228.
230. Straight as a sickle !
Bar 8ojh ta hamua mar.
If he is very straight, he is still like the sickle !
Le, Even when he is in his best behaviour he is still
" crooked." iSaid in sarcasm of a man who is by nature
BIHAK PROVERBS. 93
" crooked " in his dealings ; one who cannot possibly be
straightforward ; evilly disposed.
The shape of a f ?r^ hamua is a curve. The metaphors,
it will be noted, are invariably drawn from agricultural
implements by a people whose chief avocation is tending
the soil.
231. Sing his praise who gives you food.
R?^ %^ir: ^rrtr ^^tk TrtT
Jekar khdln tekar gain.
Sing his praise who gives you to eat !
i,e. It ought to be your policy to side him or speak in
his favour who gives you to eat.
232. Slay your enemy without scruple.
Hane ko haniye^ dokh pap na ganiye.
Spare him not {lit, kill or slay him) who tries to harm
you, and do not feel any scruple that you are committing a
sinful act. Lex talionis is regarded as perfectly justifiable.
233. Too many cooks spoil the broth.
^?? ^TTf Ttif %T? ^ % ^^^ tINr ^?TTt:
Bdrah dom terah ndi ; se bajdye sing sahndL
Even twelve doms and thirteen barbers : can these play
on the sing or sahndi ?
i,e. Twelve doms and thirteen barbers may attempt it, but
can they possibly play on the sing or sahndi ?
tIN ''Sing" and ^npTT^ ''sahndi'' are musical pipes;
a kind of flute.
The dams and barbers are never employed to play on
instruments in marriage processions, but chamdrs and
sweepers; therefore the meaning seems to be that although
94 BIHAR PROVERBS.
SO many as twelve doms and thirteen barbers may be as-
sembled to play on these musical instruments, yet they,
whose occupation it is not, will only produce discord.
When men attempt to do anything that is not their busi-
ness, the result is always a failure, be they ever so many
who engage in it.
234. The blusterer lords it over all.
Ndnche, kude, ture tan, tekar duniydh rdkhe man.
The blustering man is always thought a great deal of
in this world.
lAL The man who dances, jumps, and makes a noise is
respected much.
Tl^ TTHT " ^^^^ ^an," lit. is to bring the note to a close
or fall in right time. (It is a musical term.)
235. The weevil gets crushed with the wheat.
Jau ke sdthe ghuno pisdle.
Along with the wheat the weevil is also ground down.
i.e. Along with the great (people from whom they derive
their support, the patrons) their hangers on are crushed
although they may be innocent.
236. The grass suffers in the fight of the tiger and
buffalo.
Bdgh bhaiaa ke lardi men ; nal khagra ke maut.
In the fight between the tiger and the buffalo the long
grass and weeds perish (by being crushed).
Le. When two great men quarrel and fight, the " small
fry " about them suffer.
BIHAR PROVERBS. 95
237. The sweet ones he swallows, the bitter he rejects.
^^^ ^3T ^^ZT T^ ^ITfTT W^^ \
Mltha mltha gab, karua karua thu.
All the sw-eet ones he swallows ; the bitter ones he
spits out.
Said when one selfishly picks out the good things and
rejects all the bad ones, i.e. does not take his share of bad
things.
238. Tongue — source of honour and shame.
R?^ ^1^ ^^ ^Tf ^ ^ ^^ft
Jehi muhen pan, tehi muhen panhu
The very same tongue brings us honour {pan) or shame
{lit, gets us a " shoe beating ").
A variation is bhdt " rice," and Idt " kicks," instead of
"jt?aw " and " shoe beating."
TTTf " Pdn " is betel leaf ; to give pan is to honour one.
It is ofiered only to equals and superiors. It is therefore
a special mark of regard shown to guests and friends.
V[9[^ " Fanhiy^ shoes ; " to give one a shoe beating " is
to disgrace him.
The meaning is that if one is guarded and careful in
his speech and says the right thing in the right place, he
will meet with success and favour ; if, on the other hand,
he does not control his tongue, **that restless thing of
shame and mischief fatal spring," he is sure to meet with
disgrace.
Another saying, illustrating that one may either get an
elephant as a reward, or meet with his death, owing to
his tongue, is the following play on the word^^^a/yaw,
"you will get," or T^pdm, "feet."
96 BIHAR PROVERBS.
Bdten hdthi pdii/dn, bdten hdthi pdon.
i.e. Words will secure you an elephant, and words will
also bring you to the feet of an elephant.
The meaning is that you will be trampled to death by
an elephant. One of the many cruel ways of torturing a
guilty man to death under the Mahoraedan Government
was to tie him to the leg of an elephant and thus get him
trampled.
There are many proverbs in English recommending due
control of the tongue.
1. " Confine your tongue, lest it confine you."
2. " Keep your purse string and tongue close."
3. ** Better to slip with the foot than the tongue."
239. A needy troupe of dancers.
^^Q. ^^ftlTcff^^ ^^ ^ 'lift
Oarju kirtaniydn apne tele ndnche.
The needy dancing people use their own oil.
f^RT^rf'f^t " Kirtaniydn^'^ are a troupe of dancers who
usually perform by torchlight, the oil for which is sup-
plied by those who engage them to dance ; therefore the
meaning is, that one who is in need will go out of his way
to get his object.
240. The meanest can harm.
Thikrio se ghara phutela.
The ghara can be cracked by a small piece of potsherd
even ; i,e, the meanest thing can sometimes do you harm.
iBT^ " Ghara," is an earthen vessel used for holding
water.
BIHAR PROVERBS. 97
241. The less the grain to be parched the more noise
it makes.
Thor bhunjit/a, bahut bharbharhat.
The less the quantity of grain to be parched the more
noise it makes in parching.
^SfftRTT ^^Bhunjiya^^ is parched grain. It is usually-
parched with an admixture of sand to equalise the heat
and roasting. The sand is then separated by winnowing
or in a sifting basket. When grain is parched without
sand it is called ^3^H^ " Ulaeb.'' H^^^'^fZ " Bhar-
bharhat " is the crackling noise the grain makes in being
parched.
E.E. Empty vessels make the most sound.
242. Things to be always guarded against.
Ooenra ke kheti, sirwdn ke amp
Maibha kdran bddi bap.
The field nearest the village^ the snake at the head of
the bed^ and the father who is against you on account
of a step-mother (are all to be feared or guarded against
as leading to danger).
ifHi^T ^ ^l?ft '^ Ooenra ke kheti" is the belt of land
near the homestead, which is better manured, more care-
fully cultivated and adapted for a superior kind of crop.
— (Grierson).
It is the most frequent source of contention among
villagers. Being nearest the village any stray cattle or
goat easily finds its way into it, and sows the seed of a
quarrel, which often ends in litigation and riot.
7
98 BIHAR PROVERBS.
fi j ^^q y % ^fq ^'Sirtcdn he sdnpJ' By " the snake where
your head rests," is meant, figuratively, your close relative
or one on whom you repose confidence, but who is really
your enemy ; a secret foe, a pretended friend, a wolf in
sheep's clothing.
^*rr "Maibha" is a step- mother. A father, who
marries a second time, usually takes the part of his new
wife, and ill uses the children by his former marriage.
243. Things we ought to pray to be saved from.
fi^i? ^RfTT ^Bfr3% itw^
^ lift ^R# iTlTBr: TT^
Chait kejdr; rdr ke bolt,
Bikham kahdr ; chhotke dolL
Rdmeshwar dsin ke ghdm
I mati kabhun, sahdwah rdm.
Eam ! Never make me suffer (says Eameshwar) from
the heat of the month of Aain (September-October), from
the cold of the month of Chait (March- April), from the
hard words (reviling) of the low- caste, from an uneven
set of palki bearers {i.e. of unequal height), and from
a small doli (litter) {i.e. in which I can't fit).
244. Taking a pleasant view of everything.
Sdon ke dndhar ka, hariyare mjhela.
The man who becomes blind in the month of Sawan
(July- August), fancies that he sees everything fresh and
green.
Said of one who always takes a pleasant and one-sided
BIHAR PROVERBS. 99
yiew of things ; who is so biassed that it is a foregone
conclusion he will take a particular yiew of a question.
Also said of one who has a tendency to take a rosy view
of everything. The allusion is to the popular idea that
one who becomes blind when nature is green always
fancies that he sees everything fresh and green.
245. The staves of ten men make the load of one.
Das ka lathi ek ka bojh.
The staves of ten are equal to the weight of one man !
i.e. Equal distribution of work or labour is not felt as
a burden.
246. The word of a man, like the tusk of an elephant,
can never be withdrawn.
Mard ke bat hdthi ke ddnt ; je niklal, se niklaL
The word of a man, like the tusk of an elephant, when
once out, it is always so, i.e, he does not *' eat it."
The tusk of an elephant in Proverb 'So. 3 has been made
use of to illustrate the opposite character, namely, of dis-
, sembling or hypocrisy.
Unconcern or Indifference.
247. If the bel fruit is ripe, it matters little to the crow.
Bel pakal kaua ke bap la ka.
What is it to the crow {lit. to the crow's father) if the
bel (fruit) is ripe P
The crow, which usually pecks at all (ripe) fruits, finds
100 BIHAR PROVERBS.
the bel (wood-apple), with its hard shell, too tough for its
beak ; therefore it is of very little concern, interest, or
profit to the crow whether the bel is ripe or not.
"^jij *' Bap" is the "intensive" form with the common
people, as you are naturally supposed to look after the
interest of your father, who is taken for granted to be
greater than the son — the inference being that if anything
does not concern the father, it ought not the more to con-
cern the son. Said when one can afford to regard anything
with perfect indifference.
248. If she disappoints, the bed only will remain empty.
At to diy nahin to khdli ckdrpdi.
If she comes (well and good), otherwise the bed will
remain unoccupied.
Expressing indifference or unconcern at one's coming
or not coming. (Said usually in reference to a female.)
249. Without restraint.
^8e ^'H ^1^ f xm?T n^TfT
Aga ndth na pdchha pagha
Jaise dhur men lote gadha.
Neither has he the nose string nor the heel rope (tether-
ing rope) : like an ass that rolls about in the dust {Le.
without any check or restraint, uncared for like an ass).
^1 ^ " Pagha " is the rope generally used for tether-
ing cattle. The ?rnT ^^^^ ^^^ pagha are used 'for the
better class of cattle: never for the ass, who is usually
hobbled.
BIHAR PROVERBS. 101
250. What is in a name ?
G^do^ nikatiyay mahtonjlyan
J yon j yon uktin, tyon tyoh tian.
The village is called sikatiya and its mahton fiyan, but
the more you rake up the more you come by pleasant
things {lit. savoury curry), Le. which repays search.
fiRiifir^T " Sikatiyay'^ lit. means a bit of potsherd, stands
for a mean name (there is a village of this name in
Champaran).
^ft^T " Jiyan " is a very common name among natives
of the lower class : it is used here to denote an insignifi-
cant name.
Said when any one discovers good things who^^e he
least expected them. (Both the village and its Mahton,
or headman, have unpretending names, still the village
has some good things in it.) Compare also the following
saying :
phuchti, i.e. the village has twenty hamlets, but its name
is *' Phuchti ! " (a common meaningless name of a village
in the Hajlpur subdivision). Ridiculing an unpretend-
ing name, especially when it belongs to one who is of
substance.
Warnings against Naturally Defective and Certain other
Classes of Men,
251. The cunning of the dwarf, the squint-eyed, and:
the one-eyed compared.
*. ^, ^.
102 BIHAR PROVERBS.
v\^ iTRT ^it^ wrn % <3^ ^"Rwt ^it^ i#iTf
^^A ko8 ndta ke daur, am kos hahukdn
Wa ke ant na pdit/e, jo ek dnkh ke kdn.
Sixty ko8 18 the depth ( lit. run = tether) of the dwarf
and eighty of the squint-eyed; but one who is blind of
one eye can never be fathomed. *' Ant/' end, bottom.
The ko8 or distance is simply used by way of comparison.
It is the common measure of distance in India — ^usually
taken to be two miles, but it varies immensely in different
parts of India. For example in Chutia Nagpur it is the
distance a branch could be carried green. A traveller,
when starting on a foot journey, broke a branch from the
nearest tree and reckoned the number of koses he went
by renewing the branch when it withered. A " Gdu kos "
(so called in the north of Bihar) is the distance at which the
lowing of a cow can be heard. It means " a small kos."
In the above proverb the palm for deep cunning is
given to one blind of one eye, who would seem to be
especially obnoxious. Another proverb says of him :
fWT% IITR Wl H^ Wf^ Birle kdn bhae bhal mdnukh, i.e.
Rarely do you meet with a one-eyed man who is a gentle-
man (a good man).
Compare also the following Urdu saying on the same
subject, where a forced pun is made on the Arabic word
^l^="is."
Kane ki hadzdtiydn hain mere dil men yaqln,
Aya hai Qurdn men, kdn min alkdfrln.
BIHAR PROVERBS. 103
"Of the wickedness of the one-eyed I am thoroughly
convinced, because even in the Koran it is said that * the
one-eyed is among the unbelievers ! ' "
Also compare the following warning against a bastard :
8dt hath ghora se daripe, chaudah hath mattcdl
Hath anganit wa se dariye^ jekar jdt phetwdl,
i.e. Keep seven cubits away from a horse and fourteen
from a drunkard, but ever so far (literally, ** innumerable
hands ") from a bastard (literally, " a mixture ") !
The following story is related of the acuteness of a one-
eyed man: He laid a wager with a man who had both
his eyes, that he, with his one eye, could see more
than his friend with two eyes, and proved it thus: he,
with his one eye, saw his friend's ttvo eyes, whereas his
friend with his two eyes could only see his one ! This
specious reasoning is a good illustration of what the
logicians call the fallacy of division. The fallacy turns
on the word " moreJ*
252. Beware of grey eyes.
Sau men phuli, sahasr men kdndn
Sawa lakh men aincha tdndn,
Aineha tdndn kahepukdr,
Kaunsa se rahiyo hoshidr. \
The man with a cataract in his eye is one in a hundred
104 BIHAR PROVERBS.
(for rascality), the one-eyed is one in a thousand, the
squint-eyed is one in a lakh and twenty-five thousand;
but the squint-eyed man proclaims to all the world,
" beware of the grey-eyed man."
(Meaning that there is one even more wicked than
himself.)
253. Warnings against men with certain peculiarities.
^fW WTW'T ^ ^'Tn: ^TifT ^^iT^ ^ ^^f TT
Kotah gardany kalla dara)\ nakhundn nam kabutar-bdj,
Kariya Brahman gov chamdr, bdnar kdn unt hhuinhdr,
Inka sang na utnn par, hhore bisre gota mar.
Jfever go on a journey with any of the following [lit,
never cross a river, meant figuratively for never associate
or travel in company of the following) : — One with a
short neck, one with a wide mouth (or one who has a long
tongue), one who has a cataract in his eye, a pigeon
fancier, a black Brdhman, a fair Chamdr, a monkey, a
one-eyed man, a camel, and a Bhuinhdr Bdhhan : otherwise
you will be duped before you are aware and come to
grief {lit, any slip, mistake, or forgetfulness on your part
will be taken advantage of by them and you will find
yourself floundering (diving) in water).
A black Brdhman and a fair Chamdr are proverbially
untrustworthy.
There is a story about a camel and a monkey crossing
^in a boat. The monkey frightened the camel by attempt-
.. v: : Hng to get on to his neck and in moving about in his fright
he sank the boat.
*> 4 . b'
BIHAR PROVERBS. 105
254. When there is a will there is a way (mind com-
pared to a blacksmith).
Manwdn lohdrjo man he dhare,
Dhedhar pit he chokha kare,
Manwdn lohdrjo man man kare,
Chokho men kuchh dhokha kare.
If the blacksmith called *'Mind" makes up his mind,
he can hammer, very inferior iron and improve it ; but the
same blacksmith, if unwilling, will spoil the best of iron.
E.E. Where there is a will there is a way.
This is a play on the word 1{^ ^^ Man,^^ mind or will.
\^J^ and ^^Y^ ^^ Dhedhar and Chokha^^ are inferior and
superior iron respectively. The former is unmalleable :
the latter malleable.
^•T ^T ^^ "Man man kare** is to hesitate, to be un-
willing, to falter, to be lukewarm and half-hearted over
a matter. The metaphor is taken from the oil lamp,
which, when the oil is nearly burnt, flickers with a
murmuring sound before going out, "uncertain whether
it should burn on or go out."
255. What houses are on the certain road to ruin (ac-
cording to Qhdgh the poet).
^^ ^ ^^^^ 'rf^ ^^^
106 BIHAR PROVERBS.
Baniyak data thakurak hln,
Baidaka put hyddh nahih chinh,
Bhdtak chup chup heswak mail
Kahen Ghdgh pdncho ghar gaiL
A generous baniya, a mean landlord, a son of a pty-
sician ignorant of the diagnosis of disease, a silent bhdtf
and an unclean courtezan, are all five, according to
Ghagh, on the road to ruin (i.e. not up to their calling) !
iK "iT" marks the possessive case, e.g. (lit.) the generosity
of a baniya, the meanness of a landlord, etc. ^il ^tj
" Chup chup " means speaking in a hesitating manner,
not outspoken. fYf *' Sin " is here little, the opposite
of geuerous as all landlords ought to he.
i.e. It does not do for the niggardly baniya, whose sole
ohject in life is to hoard money by disgraceful self-denials,
to be generous. If a landlord, v^rho, on the contrary,
ought to be generous and noble-minded, takes to petty
v^rays, he undoubtedly disgraces his position, or in other
words a baniya cannot save money and at the same time be
generous, nor can a landlord be niggardly and keep up
his reputation of being generous. A son of a physician,
if anything, ought to be able to recognize diseases. A
bhdt or extempore bard lives by his wit and ready tongue ;
if he is therefore hesitating and not ready of speech, he is
sure to fail in obtaining a livelihood. The courtezan, if
unclean, will not be sought after.
107
CLASS III.
Proverbs Relating to Peculiarities and Traits,
Characteristic of Certain Castes and Classes.
Ahlrs or Oodlds {milkmen).
256. An Ahlr knows only how to sing his Lorik ballad.
Ketnon ahira hohin sej/dna,
Lorik chhdri na gdwahindna.
An Ahlr (milkman), however clever, will sing nothing
else but his Lorik,
^tr^ -^^^^ is a deified Ahlr hero, in whose praise the
Ahlrs always sing. It is their one tribal song. When an
Ahlr is asked to sing, he invariably sings nothing else but
the Lorik ballad.
Loriky according to a legend told by Mr. J. C. Nesfield
in a recent number of the Calcutta Review (quoted in
the Pioneer of the 13th March, 1888), was an Ahlr hero
or prince, who held the fort of Gaura, his native city. It
was the stronghold of the Ahlrs. His adventures and his
fight with the Cheru warrior King Makara, who had his
fort in Pipri, are related at length by Mr. Nesfield. Lorik
was subsequently killed by Leosi, one of the surviving
sons of Makara, and the founder of the Musahar tribe,
also called after him, Deosiya or children of Deosi. There
108 BIHAR PROVERBS.
is, therefore, a traditional enmity between the Ahirs and
the Deosiyas or Musahars, as shown by the following
proverb still current among both tribes :
" Jab takjlwe Deosiya
Ahlr na chhdje gdi,''
i.e. " As long as a Deosiya is alive the Ahir will get no
good out of his cows."
The story of Lorik is also given at length in vol. viii.
of the Reports of the Archaeological Survey of India.
257. Receipt given by the cunning Kdeth to the burly
Ahlr,
Kachahri ke bdki ban ke asul,
Lathi ka hdthe rdut bebdk.
What was due to the office (of the Zemindar) was
recovered in the wood. The Rdut, who is armed with
a club, is granted this receipt in full.
This was the ambiguous receipt given by the clever
Kdeth (or man of the caste of scribes), who was waylaid
by a burly "^^cT Rdut or Oodla in the jungle, and
threatened with a thrashing if he did not grant him a
receipt in full at once on the spot for any rent due from
him, under the impression that he was thus over- reaching
the wily Patwdri (accountant). But the Kdeth proved
more cunning than the Rdut, and gave him the above
receipt, which could be read between the lines. The
Rdut, satisfied that he had got what he wanted, let
the Kdeth go. The next day, to his great surprise, he
found he had to pay in court more than all his due.
Rdut is the social title of a milkman.
BIHAR PROVERBS. 109
Kachfiri= courts It is the office of the landlord of a
village where rent is paid in by the tenants and receipt
granted by the PatwdrL
Said when one has to give up under compulsion.
258. The young barber practises on the Ahir*8 head.
Kate ahlr ka sikhe beta naiia ka.
The barber's son learns to shave on the Ahlr^s head,
which he cuts freely {lit. the Ahlr*8 head is, but the
barber's son learns !).
When the barber wants to teach his son his art he
usually chooses the foolish milkman to practise on.
Said to exemplify the stupidity of the Ahir, who is
usually credited with little sense, also when one profits at
the expense of another.
Brdhmans.
259. Hair splitting about difference of castes.
Tin Kanaujiya terah chulha.
Three Kanaujiyaa (a tribe of Brahmans) and thirteen
cooking places {i.e, for separate cooking) !
The ^•ftftl^ Kanaujiya Brahmans are the proverbial
sticklers about caste differences : with them a hundred
obstacles have to be overcome and shades of restricting
gotra rules have to be examined before two Kanaujiyas
can eat from the same pot. It is therefore an exaggerated
way of putting the differences which very often split up
a small community. Another way of saying the same
proverb in an accentuated form is Tin Kanaujiya tehrdh
chulha, i.e. when three Kanaujiyas come together, adieu
110 BIHAR PROVBRBS.
to all eating (lit. ''thou cooking place slialt be Bet aside,
because there will be so much altercation about caste
differences that there will be no cooking ").
260. The Pdnre does not practise what he preaches.
An ke pdnre sikhwan des^ dp dhimiliya khds.
The Pdnre (teacher) would teach others; but he him-
self stumbles (lit. staggers and falls, trips).
irf^ "Pdnre" is a sect of Brahmans : here for one who
sets himself up as a teacher.
f^rfTlf^RTT Dhimiliya or dhammunyan khds is staggers
and falls, reels, stumbles.
The meaning is that he pretends to instruct and show
the road, while he himself is stumbling. Cast at one who
does not practise what he preaches.
261. A Kdeth wants payment, a Brahman feeding, and
paddy and betel watering, but low castes only kicks to
make them do their work.
^§^ 'Bnw ft^j ^^ ^"^ ^<i<{*i^ f^r^fi^
Kdeth kichhu lelen delen, Bardhman khiaulen,
Dhdn pdn paniaulen, aur rdrjdti kttiaulen,
A Kdeth does what you want on payment, a Brahman
on being fed, paddy and betel on being watered, but a low
caste man on being kicked.
^n^ ^rrftf "Bdrjdti" are the low caste. — (Grierson.)
A variation of this is (in Shahabad) :
•ira^ % ^ tl% ^ TFFfT % ftwBr%
T^(^ % ^tv m^ TPf ^rftf vr%
Kdyath ke kuchh lele dele, bdmhan ke khilaole,
Rqjput ke bodh bddh, ndnh latiaole.
BIHAR PROVERBS. Ill
Barber.
262. A barber's wedding.
Nana ke barij/dt, sab thkure thdkur.
In the marriage procession of a barber every one is a
thdkur ; ue, the marriage procession of a barber consists
of people who style themselves " lords and masters " only.
^|c|S<; ** Thdkur/* — in common parlance a barber is styled
thdkur, which literally means " a lord," " a master."
Said in joke when each one in a company thinks him-
self the leading spirit or master. Barbers and boat-
men are credited with being more helpful to their fellow
caste men than the high caste people, who are only good
for empty talk ; they never help one another.
^w 'W^n "fi^ ^rnr '^^m Ht^ ll f^a^i ^irnf
Nauwa kenwat chlnhejdt, barka log ke chikkan bat.
The barber and boatmen are the only people who
recognize their caste fellows {Le, who help them). The
high caste are only good at fine talk !
In the polite language of the people each profession
has its civil style of address, e,g, a barber and also a
blacksmith are styled thdkur j a washerman is baretha ;
a carpenter is mistri (perhaps a corruption of 'magister,*
through the Portuguese) ; a tailor is khalifa ; a sweeper is
mihtar and dX^ojamaddry etc.
(The word thdkur in the proverb is used with a certain
amount of sneer.)
Baniya (shopman).
263. The owed baniya gives further tick.
\%^ ^^ ^it^Rrf ^ft^ ^
Antka baniydn aauda kare.
112 BIHAR PROVERBS.
The owed haniya deals willingly {i.e. gives further tick) !
The meaning is, that the ^f«f^T haniya, whom you
owe money, will be very willing that you should not
break with him, but continue dealing ; and hence he will
be ready to give you further loans or things on credit.
Bdhhan (" bastard " Srahmans).
264. A Bdbhan, a dog, and a bhdt are always at variance
with iheir own castes.
Bdmhun kukur bhdnt, jdtijdti khdnt.
Bdbhans, dogs, and bards are always at variance with
their own caste (kind).
A variation is
Bdmhan kukur hdthi, jdtijdti khdthi.
Bdbkam, dogs, and elephants can never agree with their
own kind.
" Khdnt " in the first proverb means crooked^ not
coinciding or agreeing ; hence quarrelsome.
265. A Bdbhan never to be believed.
8il 8ut haribans lai, blch gang ke dhdr,
Etek lai babhna tauna karah itibdr.
If a Bdbhan swears by the ammonite, his son, the
HanbanSy and in the midst of the Ganges, don't believe
him. — (Grierson.)
The reader is referred to an excellent note on the
various forms of oaths prevailing in the Province of Bihar
y >^ -^ ^-V
BIHAR PROVERBS. 113
in Mr. Qrierson's "Bihar Peasant Life" {vide para. 1451,
page 401 of the " Bihar Peasant Life ").
266. One Bhuihhdr Bdhhan is equal to seven Chamdrs.
8dt chamdr^ ek hhuinhdr.
One Bhuihhdr Bdhhan is equal (in meanness) to seven
Chamdrs (leather- workers) .
A variation is
8dt chamdr na ek bhuihhdr, sdt bhuihhdr na ek nanidr,
i,e. Seven Chamdra are not equal to one Bhuihhdr Bdhhan^
and seven Bhuihhdr Bdbhans are not equal to one Nonidr
Baniya (a tribe of shopkeepers), who is said to beat them
all in meanness, parsimony, and the disgraceful self-
denials by which they save money.
Bar hat (Carpenter).
267. A pretentious barhai or carpenter.
R^^ it ^it^^4 ^>T f^'rar ^g^ ^ ^^^f
Ihe barhaiyu gdoh kamaihheh jinka bamla na rukhdn.
This carpenter would serve the village when he has
neither chisel nor adze.
Said of one who undertakes to do a thing without pos-
sessing the means. — (Grierson.)
Chamdra [Shoemakers and Cobblers),
268. When shoemakers quarrel, the king's saddle suffers.
R^^ ^ifl^ iff^ WTI*; fl^ ^'Tt TT^T % ^»r
Mohchi mohchi lardi hoe, phdte rdja kejin.
In the fight of the saddlers (shoemakers) the saddle of
8
114 BIHAR PROVERBS.
the Baja gets torn^ i.e. in contending who should have
the work.
m
E.E. " Too many cooks spoil the broth.'*
The sad result to the object of dispute when two of the
same trade fight over it, was once actually illustrated,
though somewhat tragically, in Benares, the sacred place
of pilgrimage, where previous to the ceremony each
pilgrim has to be shaved. Two barbers fought hard for
the possession of a poor pilgrim's head. At last one got
hold of it, and, not to lose time, at once commenced opera-
tions, when his foiled brother also began shaving from the
opposite side. In the scuffle which ensued, the unfortu-
nate pilgrim received a deep gash^ and had to be carried
away to the hospital.
269. A shoemaker's daughter with an aristocratic name!
Chamdr ke heti ndoh Rqjraniydh.
The daughter of a shoemaker, and her name is Raja-
rani {Le, the Queen of a King) !
Said in ridicule of low-caste people, who have affected
names, after the manner of their superiors. A low-caste
man {e.g. a Chamdr) will behave, it is said, after his low-
bred fashion, no matter with whom he has to deal, because
it is not in his nature to appreciate respectability. See,
for instance, the treatment which the Chamdr accords to
the revered sandal wood and the use to which he puts it.
^C^^ XTfT ^«TT ^^ f^TcT ^fi ^ ^TO
Chandan para chamdr ghar, nit uthi kute chdm,
Chandan hechdra ka kare ? para rdr se kdm.
It fell to the lot of the sandal wood to be in a Chamdr' s
BIHAK PROVERBS. 115
house. He used it daily for pounding leather. What
could the helpless sandal wood do, having to deal with
a low-caste man (this treatment was inevitable) P
Barji {Tailor),
270. Sticking to his last.
R^o ^[^ f{ ^ ^^ f^ii ^sftrrr ?r tph '€t^
Darji ke put job tdkfita tab tak sUa.
The son of a tailor ; he will sew as long as he lives.
Said to express attachment to one's profession or to
express in a sneering way that one will never rise above
his low (class) habits.
Dhohi (Washerman).
271. The Dhobi and his ass.
Na dhobia ke dusar jandwar,
Na gadha ke dusar maudr.
There is no other animal suited to a Dhabi's use (besides
the donkey), nor is there another master who needs the
use of the donkey (besides the Dhobi).
i.e. Each suits the other. No caste will keep an ass.
In the social scale the Dhobi or washerman ranks the
lowest, in one respect, because he washes the soiled
clothes of women in childbed, who are ceremonially
unclean. A Dom even (who is really of the lowest
caste) will not eat food from a Dhobi* s hand. One
of his (Dom's) common oaths is to swear that if he
does so and so, may he eat out of a Dhobi's hand.
^t^ W\ ^rB ^iWI' ^W -Do^ ka jante dhobi ntch, " To a
116 BIHAR PROVERBS.
Dom a Bhohi is low," Le. in the estimation of a Bom a Dhobi
is lower than himself. But the Aghori fakir (who eats
out of everybody's hand, and is the filthiest living man)
even beats the Dom. Compare, e.g. the saying ^H ^T^
^rot^ % Dom hare aghori se. A Dom is defeated by an
Aghori only. A story is told of an over-credulous Dhobi
(or washerman), who was childless, and was constantly
upbraided for this misfortune by his scolding wife. This
preyed upon his mind very much, and was a permanent
cause of unhappiness to the couple. One day, in the course
of his work, he went to the house of the town Kdzi (or
magistrate). He heard the Kdzi reproaching one of his
pupils in this wise : " Not long ago you were a jackass ; I
made a man of you," etc. The Dhobi did not wait to hear the
rest. He hasten^ed home with all speed and told his wife
that he had made a discovery which they were to lose no
time in utilizing. " The Kdzi, my dear," said the Dhobi,
** can make a man of a donkey. Why should we fret any
longer for a child P let us take our donkey to him and
beg of him to transform him." The Dhobi and his
wife, with their donkey, were shortly after this con-
versation on their way to the Kdzi. Their mission
being explained, with many supplications, the Kdzi,
quick-sighted, and with an eye to business, accepted
the charge, and promised to effect the metamorphosis in
a year. The Dhobi on his part promised to give his
services free for that period. A year passed in waiting
and in happy hopes. On the appointed day the Dhobi and
his companion presented themselves before the Kdzi. The
Kdzi took them aside and pointed out a strong young man
among his pupils. " There," he whispered to the Dhobi,
" is your donkey. You see the change : now persuade
7..-~ '^.
BIHAR PROVERBS. 117
hira and take him home." The Dhobi and his wife flew
to their newly-createi son, and with many endearing
terms prepared to embrace him and made other affection-
ate advances. Amazed at this unaccountable conduct of
these low people, the lad resisted at first, but as they
persisted he grew furious. After receiving many a cuff
from the lad, a happy idea struck the Dhobi's wife : turn-
ing to her husband she said, " Go you and fetch his peg,
rope, and grain bag; perhaps they may remind him
of what he was once." The Dhobi in hot haste went
home and fetched them. But it seemed to make
matters worse. The Dhobi held up each of these
articles to the young man's view, and said, in the
most persuasive tone he could command, " Come
home, my son, do you forget the day you were my
donkey ; this was the peg to which I would tether
you, this your tether rope, and this your food bag, come
to your home ! " By this time a jeering crowd had
gathered round the young man, and this so infuriated
him, that he turned to and gave the Dhobi the soundest
thrashing he had ever received in his life. The poor
dupe of a Dhobi (the story says) went home thoroughly
convinced that it was far better to have a childless home,
than one with such a child ; and also convinced that
what fate had ordained it was useless to fight against,
looking upon his punishment as a just return for his
presumption.
272. Washermen wash best under competition.
^^^ ^5^t^ in: vt^ ^ 71^ wTfT ire ^g^ ^^
Dhobi par dhobi base, tab kaprapar sdbun pare.
No soap ever touches clothes unless many washermen
118 BIHAR PROVERBS.
live together (when, owing to competition, they wash
well). — Grierson. ^
273. The washerman never tears his father's clothes.
^^^ vt^^ m^ fir t%^ ^ff' wz
Dhohlk bdp ker hichhu nahln phdL
Nothing belonging to a washerman's father is ever torn
by him.
Le, Those are the only clothes about which he is careful.
A washerman's donkey is a bye-word, as in the proverb :
Gadha he na dosar gosaiydh^ dhobiya ke na dosar parohan.
An ass has only one master (a washerman), and the
washerman has only one steed (a donkey). This is a
variation of Proverb No. 271. No other caste, except the
Dhobi, will own the ass, as it is considered derogatory.
274. The dhobi, the tailor, and the barber are always
careless.
Dhobi ndu darji, i tlnu algarjL
There are three careless people, the washerman, the
tailor, and the barber. — (Grierson.)
^^^RTT'ft' ^^ AlgarjC means without care or concern;
here it means that they are inclined to be independent.
(It is a fact that these three workmen take everything as
it comes in the most cool manner. They do not seem to
trouble themselves much about pleasing their customers ;
it would seem to be all the same to them whether they
get work or not. They never try to raise themselves
above immediate want or provide for the future. Of im-
BIHAR PROVERBS. 119
provident workers these three are no doubt the most
improvident. It cannot be said that they do not work
hard^ but this they do fitfully, as necessity pinches them.)
275. A dhohi is likely to starve in the village of the
nude.
J a kejahdn na gun lake td he tahdn na thdon,
Dhohi has ke ka kare digambar ke gdon.
Where one cannot find a market for his talents, it is
useless for him to stay {lit. his place is not there) : for
example, what occupation will a dhohi find in a village
of people who possess no clothes P
f^4|i4^ " Digamhary^ see note to Proverb No. 94.
Said sarcastically when an artisan or labourer does not
find work, or his skill is not appreciated.
Kdyath.
276. A Kdyath, essentially a man of figures.
Lekhejokhe thd/ie, larika hurlan kdhe.
The depth was calculated and an average struck : why
then was the child drowned P i.e. if the stream was found
to be fordable, after sounding and calculating, how came
the child to be drowned P
%^ ^sft^ ** Lekha jokha,*' arithmetic (lit. lekha is
account B,ndjokha is weighing).
There is a story connected with this saying illustrating
that the Kdyath is essentially a man of figures.
Once a Kdyath, with his son, was going on a journey.
120 BIHAR PROVERBS.
He came to a stream. As he was uncertain of its depth,
he proceeded to sound it ; and having discovered the
depth to he variable, he struck an average. The average
depth being what his son could ford, he ordered him,
unhesitatingly, to walk through the stream, with the sad
consequence that the boy was drowned.
Said sarcastically when great and elaborate efforts are
put forth or great show is made with a barren or sad
result.
277. Sinning in good company.
Sat pdnch kdyath ek santokhy
Gadha khaine ndhin dokh.
Among several (sinning) Kdt/aths, if there happens to
be one devout (contented) man, even if they should eat
donkey's meat, it is no sacrilege.
There is a story told that once on a time the landlord
of a village, chiefly inhabited by Kdi/aths, had a tame
deer, which his neighbours regarded with greedy eyes.
The village took fire and every house in it was burnt
to ashes. Among the ashes was found a roasted carcass,
which all concluded to be that of the deer, as it was
always, for safety's sake, kept tethered. Those who had
so long had their eyes on the poor deer set to and had
a good feast on it. But not long after, to their great
surprise, the deer (which had broken loose) turned up.
On subsequent inquiry it was found that what they had
feasted on was not the deer, but an unfortunate jackass.
Among the people who had so indulged there happened
to be a Bhagat (a very religious manj, so one of the
BIHAR PROVERBS. 121
•
KdyathSy quite equal to the occasion, explained that even
eating donkey's meat was no sin, provided it was done
in good company : hence the above saying.
It is a chaff against the Kdyaths ; also said sarcastically
when any one argues that sinning in good company is
no sin.
278. A. Kdyath is helpless without pen and paper.
Kdyath ka kdgaje men mjhela.
The Kdyath can only see in his paper.
The ^ITRT^ Kdyath, who is a bom quill-driver, utterly
fails in action. Said in chaff of a Kdyath or of any one
who is nothing without his papers ; useless in action.
279. Kdyattia, crows, and sweepings gather their own
kinds.
^^Q ^FRW gkA«5i ^1^^ ^Wf ^TTcT 'it^'l^ll
Kdyath kurkut kauwa tlnon jdt posauwa.
KdyathSy sweepings, and crows are the three who stick
(keep) to one another (ift^^ ^^ Posauwa,^^ i.e. who help
and support one another). A variation is
Kdyath kauwa rorjdtijdt bator.
Kdyaths, crows, and jackals collect their own kind ; i.e.
wherever they are, they collect and support their own
kind, are always to be found in numbers.
280. A Kdyath, when paying cash, is the very devil.
^co inR[ Wl^l^ WT ^5WrT ^RT^I^ ^^c!T
Nagad kdyath bhut udhdr kdyath deota.
A Kdyath, when paying cash, is the very devil (in ex-
122 BIHAR PROVERBS.
acting a bargain) ; but when indebted be is as meek
as an angel. This is an especial characteristic of the
Kdyath,
281. A Kdyath gains when fools quarrel.
^^^ ^ W% ftl^ft U^ ^ITRRT %TI^ ^ ^ ^
Laddu tare jhilli jhare kdyath bechdre ka pet bhare.
When Laddvs come in contact (fight), bits drop out;
the poor Kdyath thus gets his living.
ira" ** Laddu " is a sweetmeat made of sugar and cream
in the shape of a ball, which is a conglomeration of the
f^||^ jhilU, or drops of cream and sugar, which united
together form the laddu. Figuratively said of a "fool"
or " simpleton."
The Kdyath, like a lawyer, finds his living when two
rich men fight. Their loss is his gain. A Kdyath's
pickings are proverbial.
E.E. "When rogues fall out, honest men come by
their own."
282. Wherever three Kdyaths gather together, a
thunderbolt will fall.
Bajar pare kahwdn tin kdyath jahwdn.
Wherever three Kdyaths gather together, a thunderbolt
is sure to fall, i.e, some mischief is sure to result. The
Kdyaths are notoriously people who instigate quarrels,
especially lawsuits.
283. Comparison of castes.
Kdyath se dhobi bhala, thag se bhala aondr,
Deota 86 kutta bhala, pandit se bhala siydr.
BIHAR PROVERBS. « 123
A Dhohi is better than a Kdyath, a goldsmith better
than a cheats a dog better than a deity, and a jackal
better than a Pandit.
Because a Dkobi can keep a reckoning of the clothes
he has brought to wash in his head, and from memory
can recognize the clothes of each when returning them ;
whereas a Kdyath cannot do anything without writing,
i.e. without his pen, ink, and paper (see Proverb No. 278).
A goldsmith is better than a cheat, because he cheats you
more cleverly under the cover of his art, and is not
known as a cheat at all. A dog is contented with what-
ever you give him and is always faithful ; whereas a god
always expects you to offer him of the best you have, and
any remissness in your devotion brings down on you his
wrath. A Pandit cannot foretell, unless he has his books
and holy writs by him to consult, but a jackal (if you
know how to interpret the omens) always foretells with
certainty whether an undertaking will be successful or not.
Another proverb speaks of his (KdyatK%) sharp prac-
tices, and ranks him, for shrewdness, just below an
" adulterer," who must be sharp to elude detection.
^«Ht % ^frrr TiJT^ TWt w^nr i ''^^ xncHWt
Khatri se gora pdndu rogi, Kdyath se chatur parbhogi.
An Albino only is fairer than a Khatri i and an
adulterer only is sharper than a Kdyath.
^r^ "Khatris" are usually very fair. (It is com-
monly said that this caste originated in a liaison between
a Brdhman woman and a Kdyath.) Parbhogi is lit. one
who eats or enjoys another's property.
284. The three people who dance in other's houses.
Par ghar ndchen tin jane Kdyath, baid, daldl.
124 . BIHAR PROVERBS.
The three people who dance in other's houses are the
Kdyathf the Physician, and the Broker.
i.e. The three classes of men who profit by the mis-
fortune of others (in other words who "loot" them) are
the Kdyath, the Physician, and the Broker.
" To dance in another's house " is, figuratively, " to live
on their earnings," " to enjoy at their expense."
Kurmi,
286. A Kurmi always untrustworthy.
Pathal par jo jdme ghurmt,
Tahahun nan dpan hokhe kurmi.
It is sooner possible for the tender creeper ghurmi tp
take root on a rock than for the Kurmi to be your own,
i.e. to be one whom you can trust.
The 4i\M\ " Kurmis " (a caste supposed to be allied to
the KahdrSy but ethnologically, perhaps, quite different.
Some say the Kurmis are an aboriginal race) are pro-
verbially untrustworthy and selfish. It is commonly sup-
posed that no amount of favour shown to di Kurmi will
ever make him a reliable friend or grateful to you. Re-
garding their deep-rooted litigiousness and obstinacy, an
experienced Indigo Planter in Tirhut told the writer
that he would rather have any other caste than the
Kurmi to fight against in a lawsuit ; for a Kurmi was so
obstinate that he would fight to the last pice he possessed.
He had, in his varied experience of the different Bihar
districts, known instances where Kurmis had maintained
an unequal lawsuit until reduced to beggary ; and even
then they would not rest quiet, but instigated others to
BIHAR PROVERBS. 125
fight. They are very spiteful. They are spread all over
Bihar, but are found in great numbers in Patna, where
they follow all manner of professions. They are great
sticklers about caste, and pretend to be very strict
Hindus. But they are looked down on by the higher
castes and treated by them as a menial class.
Kumhar (Potter).
286. A Kumhdr sleeps secure.
Nichint sute kumhra matiya na lejaye chor.
The potter sleeps secure, for no one will steal clay.
He who has nothing to lose does not fear thieves. —
(Grierson.)
A variation of this proverb is,
Gog (name of a man who had no one in this world)
sleeps secure, as he has no children or family to cause
him anxiety.
Mmalmdn.
287. A Musalmdn, a parrot, and a hare are never
grateful.
^^=^ 7f^^ Tfmr ^ ^§T7frtr
Turuk tota au khargos,
I tinon nan mdnepos.
A Musalmdny a parrot, and a hare, these three are
never grateful.
A Mohamedan is still called a Turuk by the Hindus,
no doubt from the fact of the early Mohamedans being
Turks, just as the Europeans are still called Ferangis by
the Indians from the early French (Franks).
128 BIHAR PROVERBS.
288. To a Musalmdn give toddy, to a bollock khemdri.
^^^ 3^w wnc^ ^ ^ftrrrV
Turuk tart, bail khemdri.
To a Mmalmdn (give) toddy, and to an ox Khensdn,
i.e. each to his taste.
The following is quoted from Mr. Grierson's book on
'* Bihar Peasant Life."
%€tnO "Khemdri" [Lathyrua satim), a kind of pea.
It is unwholesome for human beings, but bullocks eat it
greedily, e.g. in the saying :
Turuk tdri bail khemdri Bdman dm Kdyath kdm.
Toddy is necessary for a Musalman's happiness, khen-
sari for a bullock's, mangoes for a Brahman's, and employ-
ment for a KdyaWs.
The Mlyanji {or Family Tutor).
289. When the Miydnji is at the door, it is a bad look
out for the dog.
Jekra dicdr par miydnji,
Tekra ghare kukur ke juth phenkal jdy.
Is there ever any food thrown to the dogs in the house
of one at whose door sits the family tutor? i.e. the family
tutor eats up all the leavings, and there is nothing left for
the poor dog.
41^T ^ " Miydn ji" is a typical character in the Bihar
family circle. He is usually a poor Musalman struggling
for existence. Having acquired a smattering of Persian, he
considers himself above manual labour ; while on the other
BIHAR PROVERBS. 127
hand he is not sufficiently educated for any respectable
intellectual employment. He therefore finds work as a
teacher of children with some well-to-do family on a mere
pittance and board. His place is at the door, where he
instructs the children of the family in the rudiments. He
is but tolerated and treated with scant courtesy. His
share of food (for which he has often to wait very long)
is doled out daily from the Zanana ; and he is not above
accepting any remnants of food that may be added to his
scanty meals. He is usually blessed with a good appetite,
and no edibles need be thrown away when a Mlydriji is at
the door. It is therefore a bad look out for the dogs of
the house if they happen to have such a voracious rival
as a Mtydnju
This proverb is used sarcastically when anything need
not be wasted owing to there being some one, who would,
probably from poverty, be glad to accept it.
290. The Mzydriji loses his beard in praise.
Miydn ke ddrhi tcdh tcdhe men gail.
The beard of the Mlydnji disappears in praising it !
Le. each student who wanted to pay him off laid hold
of his beard and said, " What a fine beard, sir ! *' and gave
it a tug, and thus every hair in the beard of the poor
Miydnji was plucked ! Said when anything disappears in
simply tasting samples of it and praising it, or when
anything is wasted.
The following story is told of a Mlydnji^ who was simi-
larly served by one of his pupils whom he had left in charge
of his dinner. A fowl had been cooked, but the pupil, in-
stead of guarding the dish, went out to play, when a cat
128 BIHAR PROVERBS*
walked off with a leg of the fowl. The Miydnji, on missing
the piece, was greatly enraged, but the pupil maintained
that the fowl had only one leg. !N^otwithstanding this, he
got a severe whipping for stealing. Next day, while the
Miydnji was comfortably taking his midday siesta, he was
rudely awakened by his aggrieved pupil, who came rush-
ing to inform him that he could prove that some fowls
had one leg only as he had said. The already enraged
tutor soon proved to his pupil, by throwing a stone at
the cock, which was resting on one of its legs (as fowls
are wont to do), that it had both. Upon whioh the poor
pupil got another sound beating. He remembered the
circumstance. Another day the same kind of accident hap-
pened, and the pupil discovered, before his master sat to his
meal, that a leg of the fowl cooked had again disappeared.
But this time he had got the secret of producing the lost
leg of a fowl. When his master turned angrily that
evening to him to demand what had become of the leg
again, the pupil, who had provided himself with a brick-
bat, threw it violently at the dish, saying, " There is the
other leg,'' expecting that the lost leg would be at once
forthcoming in the same way as the cock had produced
his under the stone of the Miydnji. But the stone broke
the dishes and stunned the Mlydr{j% and taught him to
respect the opinions of his pupils.
291. A MiydnjTs run is up to the mosque only.
Miydn ke daur mahjld k.
The Miydnji's run is as far as the mosque only, that
is the length he can go and no further; the extent of
one's reach ; a Mlydr^'i is a tutor, who, when not engaged
BIHAR PROVERBS. 129
in his work, is usually to be found in the Tf^rf^V^ Masjid.
He has no other place to go to. A Miyanji is always at
the door : if he goes out at all, it is to the mosque.
Said to mock one's effort : as much as saying, " That is
all he can do ! "
Noniya.
292. A Noniya^s daughter is born to labour.
Noniydn he heti ka na nayihare Bukh na sasure sukh.
The daughter of a Noniya has neither ease in her
father's house nor in her father-in-law's house.
^^tPHETT ^* Noniya.** The Noniyas are a labouring class
who find employment chiefly by extracting saltpetre,
hence their name.
"They are a poor and hardy race, and are the best
labourers, and especially sought after for digging "
(Hunter). The daughter of a Noniya would thus be
"bom to labour." Their name is connected with non
salt. One usually enjoys more comfort in a father-in-
law's house than at home, so/ the expression "to be at
one's father-in-law's "' means to be idle, to take things
easy and do no work. Hence if one is lazily inclined,
he is asked, "Do you fancy you are at your father-
in-law's?"
RqjpuU
293. Thick-headed.
Sute Rajput uthe ajgut.
When asleep, he is a Rajpilt ; when awake, he is a fool
(literally, as if in wonderland), i.e. his senses are wool-
9
130 BIHAR PROVERBS.
gathering, even when awake. Said of Eajputs, who are
proverbially thick-headed.
Suthrd fakirs,
294. Selfishness in Suthrd fakirs.
Kehu mue kehujle Suthra ghor batdsa pie.
Any one may live or die, the Suthra sdhi fakir must
have his drink of batdsa and water.
The g^r^ il1\f) Suthra sdhis are a sect of fakirs, the
followers of ^^^XT Suthra^ who, it is said, was a disciple
of iTT«!^ ITTI5 Ndnak Shah. They sing and play on
wooden batons and are very persistent in begging.
Whatever may happen, they insist on their drink of
ipt?! sharhat before allowing the dead to be taken out of
the house.
Said when any one selfishly insists on his object being
served, regardless of circumstances.
The following story is told of Suthra. He was a favourite
disciple of Nanak Shah, and very popular with his fellow-
disciples. He was always witty and spirited, and often
indulged in practical jokes. On one occasion he paid
dearly for his pranks by being ordered out of the
monastery by his spiritual guide. After roaming about
for some time, he appeared one evening before the
monastery gate in the guise of a pedlar, with a pack-
bullock, feigning he had come from a great distance with
articles for sale, as well as offerings to the great Nanak.
The gate-keeper was somewhat reluctant to announce him
at that late hour, but was prevailed on by being promised
half of what he would receive. On entering the presence
of his patron, instead of saluting him, he thrice went
BIHAR PROVERBS. 131
round his bullock and made a low obeisance to it, and
opened the panniers, when out feU^a lot of bricks and
debris with which he had filled them. Then, turning
round to Nanak Shah, he saluted him, and said it was to
these bricks that he owed the honour of coming again
into the presence of his revered patron; therefore his
first salutation was due to them. Enraged at this fresh
insult, Nanak ordered him a hundred stripes. Upon
which the cunning disciple said, " Half of it goes to the
gate-keeper according to my promise." His clever trick
so amused Nanak, that he pardoned Suthra and reinstated
him in his former favour.
Sondr (Goldsmith).
295. Hundred (strokes) of the goldsmith will not equal
one of the blacksmith.
Sau sondr he na ek lohdr ke.
A hundred (strokes) of the goldsmith are not equal to
one of the blacksmith's.
The goldsmith uses a tiny hammer : a hundred strokes
from which would hardly equal one stroke from the
ponderous sledge hammer that the blacksmith wields.
i.e. One bold strong efEort is better than a hundred
feeble ones !
Said to laugh at a feeble efEort ; or when one gains
success at the first trial where another's repeated efforts
have failed.
Tell (Oilman).
296. A Teli, though possessed of lakhs, cannot equal
Raja Bhoj (in magnanimity or nobleness).
^
/*
132 BIHAR PROVERBS.
Kahan Raja Bhoj kahdn Lakhua teli.
An oilman, however rich, can never be compared to
Baja Bhoj.
TTTT Ht^ *'Bdja Bhoj" was a king of Bhojpur, from
whom it has taken its name.
W^^ ?!^ *' Lakhua Teli" was a rich oilman, who
amassed a large fortune, said to be several lakhs.
i.e. There can be no comparison between Raja Bhoj
and a Teli (who is a low-caste man and proverbially mean),
though he may be possessed of lakhs. One is after all a
nobleman, and the other a shopkeeper.
Jolha (Weaver).
297. The weaver bearing the sins of others.
^^^ %?T ^rra mt\ ^mx^ wra 'aft^uT
Khet khdy gadha mdral jay jolha.
The ass eats the crop, but the weaver is beaten for it.
The 'sft^^rfT jolha " weaver " is the proverbial scapegoat
of Indian society. A veritable " lodging-house cat " !
298. The weaver as a cultivator.
Pdwa har ka humna kheti karba ab.
I have found the rear peg of a plough, now I wiU at
once take to farming.
jnnrr " Sumna " " is the peg which passes through the
shaft at the end of the plough" (Grierson). Meant for
the smallest part of a plough. This saying is ascribed
to a Mohamedan weaver (^t^f^ jolha) who by accident
found a " humna" He is the proverbial fool of Indian
stories.
BIHAK PKOYEKBS. 133
299. The weaver penny wise and pound foolish.
Sarbas hdron gaj bhar na phdron.
I will lose all, but still I shall not tear out a yard of
cloth (or rather lose all than tear a yard of cloth). He is
supposed here to be haggling for a yard of cloth which
the customer wants, but which he under no circumstances
will give.
This is another of the many proverbs aimed at the
obstinacy of the Mohamedan weaver.
E.E. " Penny wise and pound foolish."
300. A whip does not make an equestrian.
?oo iTfT xrrar ^trr ^r^ tit ^Y^ ^ft^ ^rtr ^^Y?t
Para pay a kora, bcLki raha thora,jin lag dm ghora.
I have come by a whip accidentally : the rest is easy (to
find), namely, a saddle, bridle, and a horse !
Similar proverb to No. 298.
Applied to those who having just made a beginning, or
having got the least bit of anything, are so confident
as to make light of the trouble required in attaining
the rest.
301. A weaver's daughter aping her betters.
Joldhin ke beti ka bubu ke sddh.
The daughter of a weaver has a longing to call her
sister " bubu " (in imitation of her betters).
^^^ JBubu'* is the familiar term by which «lder sisters
are called in respectable Mohamedan families.
Said when one tries to ape the ways of higher people.
134 BIHAR PROYERBS.
302. A weaver proud as a king with a gagra full of
rice only.
Oagrin andj bhailjolhan roj bhail.
As soon as a weaver gathers a vessel full of grain, he
becomes as proud as a king, i.e. a weaver has only to get
a vessel full of grain, when he feels as proud as a king.
Also cast at those who show pride on possessing very
little.
303. The avaricious weaver.
Jolha batore nari nari khoda mlydh lea eke beri.
The Jolha (weaver) gathers laboriously very small quan-
tities at a time, but Ood sweeps away all (his gatherings)
at once. (Compare Proverb No. 12.)
^r^ "iVflfn" is the small tube inside the shuttle with
the thread wound round it. Aimed at those who take
great pains to collect money, but lose it all at once.
Mohamedan weavers are proverbially misers as well as
e«r,thing n^^.
By "God" is meant Fate rather than God. Said
sarcastically, but with an air of earnestness.
A variation of this proverb is :
'it^^ ^trr^ro ir^ ir^ " Jolka charawm nari nan.'*
l^^l xft\|«|^ i^ffll " Khoda chordwas polaJ'
i.e. the Jolha steals little cotton at a time, but God takes
away bales.
304. The weaver asks to be let off fasting, but gets
saddled with prayers.
r ■
BIHAR PROVERBS. 135
Jolha gaile roja baksdwe nimdj paral gave.
The weaver went to have his fasting pardoned, but
became hardened with prayers {lit prayers fell on his
neck).
T\xQ jolha went to his spiritual guide to beg that he
may be let off keeping fast, but, on the contrary, he was
saddled with prayers, i,e. he was directed, in addition to
fasting, to pray five times a day according to the
Mohamedan religion.
Said when one prays to be let off, but in answer gets
burdened with additional penalty or trouble.
305. The weaver suffers on leaving his loom.
Karigah chhor tammhajay^ ndnhak chotjoldha khdy.
The weaver leaves his loom to see the fun, and for no
reason gets hurt. Alludes to the story of 91, jolha who got a
thrashing on his going to see a ram fight, i.e, he is such
a stupid that he never can step out of his house without
getting into trouble. The ^^ jolha " feels nowhere at home
except at his loom.
306. Id without weavers !
Bindnjoldhe id.
Id without weavers ! i.e. can there be ^115 Id without
^ftW^jolhas (weavers) P
The jolhas and other low Mohamedans take the occasion
of the Id to indulge in uproarious merriment by drinking
toddy. The Id ia a solemn festival in which good
136 BIHAR PROVERBS.
Mohamedans nefver drink. Said when any one is indis-
pensable on a festive occasion. Same application as
Proverb 104.
'I 'rWt % ^^ ^^ Odhgo kejhumar,
307. A weaver makes a sad hash when required to reap
a field.
Jolhajdnathijao kdte.
Does a weaver know how to cut barley P
" Refers to a story that a weaver unable to pay his debt
was set to out barley by his creditor, who thought to repay
himself in this way. But instead of reaping, the stupid
fellow kept trying to untwist the tangled barley stems "
(GFrierson).
Another story told of the weaver as an agriculturist is
that he, jointly with another man, sowed sugar-cane.
When the crop was ripe, on being asked whether he
would have the top or the stem, said, ** Of course the
top." When reproached by his wife for his stupidity,
he said he would never again make such a mistake. The
next crop they sowed was Indian com. When the time
for gathering came round, he told his friend that he was
not to be made a fool of this time, and would have the
lower part. His friend gave him what he wanted.
308. The weaver going to cut grass at Sunset.
Kauwa chalal bds kejolha chalal ghda ke.
The weaver went to cut grass (at sunset), when even the
crows were going home (Grierson).
BIHAR PfiOVBRBS. 137
309. The weaver tries to Bwim in a linseed field.
Jolha bhutiaile tisi khet.
The weaver lost his way in a linseed field.
The allusion is to the following comical exploit of certain
jolhas (weavers). Once seven of them started on a moon-
light journey. They had not gone very far from their
home when they lost the road. After trying to find their
way, they came to a linseed field, which they took to he a
river as the field was in fi.ower, and they fancied the blue
colour of the flower to be that of water. They stripped
themselves and began swimming. After hard labour they
got across. To make certain that no one was drowned,
they took the precaution of counting themselves before
resuming their journey, but they discovered that one of
them was missing as each counter forgot to count himself.
Grieved at the loss of one of their company, they had not
the heart to pursue their journey, but returned home!
The following quotation from 0. Kingsley's " The Roman
and the Teuton" (1864), p. 184, shows how these stories
travel over the world : " A madness from God came over
the Herules (the Heruli were a tribe of Huns), and
when they came to a field of flax, they took the blue
flowers for water and spread out their arms to swim
through, and were all slaughtered defencelessly."
310. The weaver's wife.
Bahsalijolhini bdpak ddrhi noche.
The wilful weaver's wife will pull her own father's
beard.
138 BIHAR PROVERBS.
To pull the beard is to offer the greatest insult to a
Mohamedan (Orierson).
311. Weavers' and shoemakers' promises never to be
relied on.
Jolha ke dipdi chamra ke hihdn.
When a weaver says the cloth will be soon ready, as he
is now brushing it, don't believe him, any more than you
believe a shoemaker who says the boots will be ready
to-morrow.
^irtj V[lk^ " At pdi" means the brushing and the other
preparations to which the weaver subjects the thread with
which he is going to weave the cloth (Grierson).
312. A weaver as an impressed labourer.
?s^ S^nrf 7{: tNi iff m '^ w^ T^ynlfin ^tw
Tangbah ta tdngah nahih ta nau narlk harkati hoet.
If you must load me, load me quickly, otherwise the
time of nine shuttles will be wasted.
" A weaver estimates his work by the number of nari
shuttle-spools which he uses up, as in this proverb, in
which he is supposed to address a man who has seized
him to carry a load" (Grierson).
313. A fight between a frog and a weaver.
cT^ ^fNit'^^T^T yira % ^>^ ifrff ^^ mrr
7n^ ^ fft % HTTT ^^ ^flff ^TRf WRT
BIHAR PROVERBS. 139
1^ ''TIC 1^ wft^ ^Rt ^f^ 'fra
Jolhajdt noon ke dhlra, raste chalat heng se bhira,
Pahilmdr beng thengak thenga, tar bhaejolah upar bhae benga
Tabjolhen darbdr pukdra, ai, sdheb mohi bengan mdra.
Tdna tnr nari le bhdga, ulte mohi dabdban Idga
Hot roipUchhejolah kijoe, kaisa manus behgaicha hoe
Lambi tangri bakula thor^ tar ke mdre upar kejor
Suno bhdi mno bhatlja, suno meri mdy
Ab to chalUh beng laraiya^jlu rahe bhajdy.
Now I am going to the battle of the frogs : it is to be
seen whether I am alive or dead !
This saying is ascribed to the following melodramatic
lines, where the jolha (weaver), the usual butt, is repre-
sented as waging an unsuccessful combat with a frog,
and then recounting his sad experience to his wondering
wife. The serio-comic description is of course intended
to ridicule the weavers, in the style so common in native
literature. " The jolha class are brave (steady) only in
name. Once being on a journey, he met a frog on the
road. The first to strike was the frog with repeated
blows. The jolha fell below and the frog was on top
of him {i.e. the frog won the fight). Thus defeated, he
appeared in court and cried, ' 0, Sir ! the frog has beaten
me. He broke my weaving frame and ran away with my
shuttle, and in addition gave me a thrashing/ The wife of
the weaver, with tears in her eyes, began to inquire, ' What
140 BIHAR PROYBRBS.
kind of a being is a froggy P ' 'He has long legs, my
dear, and a beak like that of a crane : he hits from above
as well as below' {lit. he hits from above and presses
from below), said the weaver, and added : * Now hear
brother, hear my nephew, and hear my mother dear, I
am now off to do battle with the frogs, whether I live
or die!'"
141
CLASS IV.
Proverbs relating to Social and Moral Subjects,
Eeligious Customs and Popular Superstitions.
314. Angel of death to be feared.
Burh ke marie na derdinyjam ke parikle derdin.
The death of the old is not to be feared, but lest the
Angel of Death should get used {i.e. habituated to making
constant attacks).
^W " J(ifi^ " is the Angel of Death.
The idea is that the old are fit yictims of the Angel of
Death ; but when he gets once used to making incursions
and seizing the old, he may also begin to prey on the
young ; therefore his getting habituated to dealing out
death is more to be dreaded than the occasional death of
an old person. (Applied to deprecate the growth of a
pernicious habit.)
315. As the Debt, so the ofEering.
?SM t€«f ^T?'^ t^ %iR ^ft^ % ^^557T
Jaisan bdri debt waiaan kodo ke achchhat.
As the Goddess, so the offering of Kodo !
"^^^cT "Achchhat " is an offering made of rice to the deity.
ijt^ KodOy which is a very inferior millet, is never used
142 BIHAR PROVERBS.
for this purpose. Said disparagingly when one has to
be treated according to his deserts ; i.e. who^ though in a
superior position, is not deserving of the consideration
befitting his position. But it is also a fact that each
deity has its peculiar manner of being worshipped, e.g. a
she-demon ( Uchchhist Chanddlni) is worshipped with offer-
ings of refuse and leavings of food.
316. A weak Debt and a strong he-goat for sacrifice.
Abbar debt, Jabbar bakra,
A weak goddess and a strong he-goat (as victim or
offering).
^ift " ^^bi ** is a goddess to whom he-goats are sacri-
ficed as offerings. Said when one who ought to be
weaker in the regular order of things is really stronger
than another, e.g. when a strong subordinate really rules
his weak superior.
317. A saddening reflection.
Ndnch kdchh aile morway gorwa dekhijhanwdy.
The peacock having danced (in all its pride) becomes
crest-fallen on seeing its ugly legs !
The popular idea ascribes to the peacock great conceit,
but it is said that in its ostentatious dance it comes to
a dead stop, and becomes crest-fallen on seeing its ugly
legs. Applied to one who, though outwardly jolly, has
some secret cause of unhappiness that acts on him as
a drag.
** A skeleton in the cupboard."
BIHAR PROVERBS. 143
318. A fast woman blames others when she elopes.
^S^ ^RTT W^ WK ^1%^ WtT % ^t^
Apna karte urhdr, lagaiK log he dos.
She was eloped with on account of her own viciousness,
but the people are blamed.
^Y^^ " Urharah " (lit) is to cause one to fly or elope
(transitive form). ^5nT^ " Urhdrdb '* is to fly or elop^
(intransitive form) ; from this is derived ^^^ " Urhri^*'
a kept woman^ a concubine, lit, one who has been made
to fly or elope.
Thrown sarcastically at a woman who has made a false
step, but blames others for it. As if one would say in
irony, " Of course she is not to blame, but some one else."
319. A meddlesome woman.
Tell ke bail la, kumhaini satti.
For the sake of the oilman's ox, the potter's wife has
become suttee, i.e. she interests herself in other people's
aflkirs (Grierson).
The meaning of this proverb is not quite clear. Perhaps
it means *^ To the oilman's ox the potter's wife is as good
as a suttee {i.e. perfection)," because she does not harass
him, as the oilman's wife does.
320. A disgraced cat is as humble as a wife of the rat.
Kanauri billi chuhoh kijoy.
The disgraced cat is (as humble) as a wife of the rat.
4h^>f\ ^^ Kanauri.*' This word seems to have two
meanings. In Shahabad it means ^^ disgraced, ashamed,"
144 BIHAR PROVERBS.
and applied to one who has made a false step. In
Maggah it seems to have the meaning of "obligated,"
and is applied to one who has received a favour from
another, and is therefore under an obligation to him.
The same idea is expressed in the proverb
^^TTW fSrarf^ ^ ^T3T " Pechdh bildri muse bdur,**
i.e. the trampled cat {lit. one in a fix or " pressed ") is
maddened by rats even, i.e. she is so weak and heartless
that even the rats drive her mad, or is considered stupid
by rats even. The meaning is that a disgraced superior
is not respected.
321. A forward woman.
^^^ ^"wt ^T% ^TT^ ^hPr ^f^ % if^ %t%
Lqjo Idje mar as ^ d hit ho kahasje dare derails .
The modest woman is dying from shame, but the
impudent says she is frightened !
The forward or over-confident laughed at. Said when
any one puts a wrong construction on an act. (The final
** (?" in " /4/0" and " dhitho'* marks the feminine gender.)
322. Born to labour.
Naiharja, bha sdsur jdy jangra chala ke kathUfi khd.
Whether you go to your father's or your father-in-law's
house, you must labour in order to get your living.
^hiTT '^Jangra'* means thighs.
^TTT ^f^ 5(1 '^Jangra chala ke^' is lit. to use one's
thighs, i.e. to go about and labour. Cast at one who can-
not afford to sit at ease, but is born to work for her living
wherever she is.
BIHAR PROVERBS. 145
323. Bad lineage.
Chlndn ka bans men saputjamle mdrha.
In the house of Chlndn if an excellent son is born, it is
only Mdrha,
^fViff Chlndn (Panicum frumentomm) is one of the
smaller millets ; when boiled and parched, it is called
TThIt mdrha.
The meaning is that the best of* a bad family will after
all turn out only a very second-rate fellow. Just as the
best thing that can be got from chlndn is mdrha^ which
after all makes a very indifferent kind of food. Chlndn
is despised as a poor man's food.
E.E. Little things are great to Uttle men.
Brother and Sister-in-law,
324. A weak elder brother-in-law is not respected.
?R8 ^rz^ 5[§T ^T ^T'RT
Latal bhainsur dewar bardbar,
A weak elder brother-in-law is like a younger brother-
in-law (with whom you may take liberties).
Cast at a weak man who cannot command respect or
assert his dignity.
^%^ " Bhainsur " (in relation to the wife) is the elder
brother of the husband; ^^ ** dewar'* is the younger
brother.
A wife is always supposed to pay great respect to her
husband's elder brother, whom she must never look full in
the face or speak to if possible. If such a necessity should
arise, she must speak to him with downcast eyes and in the
most abject tone. On the other hand, the elder brother-
10
146 BIHAR PROVERBS.
in-law is enjoined by castom never " to cast eyes " on the
wife of his younger brother. The younger brother, on the
contrary, is allowed by social etiquette to joke with the
wife of his elder brother to any extent.
325. A sister-in-law has a sister-in-law to annoy her.
Nanado ke nanad hola.
A sister-in-law has a sister-in-law too ! (to tyrannize
over her). This speech is supposed to be made by the
wife, between whom and her sister-in-law (husband's
sister) a constant jealousy exists. They can never agree,
and are always having " hits at each other," hence the
phrase '^^'^ ^TJ ^^ nanad dah^^ which means the spite
or envy peculiar ta the sister-in-law. Here the wife is
saying in a sort of self-consoling way, "If she is ill-treating
me now, she will also in her turn be ill-treated by her
sister-in-law; for she too must have one."
Said by one who is ill-treated, with some satisfaction
that his oppressor has also some one to annoy him.
E.E. " Little fleas have lesser fleas upon their backs to
bite 'em,
And these again have smaller ones, and so ad
infinitum."
Bride and Bridegroom.
326. The bride cannot get rice gruel even, and others
get sweets.
KaneycLn ke mdnr nan, lokdin ke bundit/a.
The bride cannot get rice gruel even, while her servant-
maid gets bundiya.
BIHAR PROVERBS. 147
Sff^^ " Bundiya is a small round sweetmeat made of
gram (ifef heaan) fried in ghi or oil and covered with
sugar " (Grierson). It is dropt into the oil ; hence its
name, which literally means "drops," or "small drops.'*
Said when favour is shown to the undeserving, while the
deserving are left out in the cold.
327. A foolish bride gets no presents.
Burhak kaneydn ke nao dndh khoinchha.
It is a foolish bride, that only gets nine annas in her
pocket (for wedding presents) (Grierson).
^^It^T " Khoinchha " is the pocket formed in front by
loosening the part of the cloth tied round the waist
(Grierson). Sometimes villages are given away as wedding
presents by TJ^ rajas and rich landed proprietors ; and
then these villages are known as ^^IfT ^ ItNt khoinchha
ke gdon. The way that this is usually done is, the title-
deeds transferring the property are put into the front
pocket of the bride {khoinchha).
328. The face money to the bride.
Munh nlyar munh na, rupaia munh dekhauni.
She is nothing to look at, yet " face money " has to be
given on seeing her ! {lit. she has not a face worth
looking at).
^ ^^''ft "Mufih dekhauni'' is the money usually
given on seeing for the first time the face of the daughter-
in-law or of a child. " A bridal present."
Said when one undeserving wants you to do him a favour.
i
148 BIHAR PROVERBS.
329. Crocodile tears of a bride.
^^0. V^ 4*!^< Wra^ ^ iPf ^«l TT^^
Dhlya sdsurjdlt, ki mane mane gqjelu
Is the daughter going to her father-in-law's, or is she
rejoicing P (lit laughing inwardly).
A daughter-in-law is expected to weep when going to
her father-in-law's house, at least in appearance, if not in
reality. That is the native etiquette. That she does not
always do it in earnest is shown by the proverb. If one
outwardly shows a reluctance or pretends to be sorry,
while in reality he or she inwardly rejoices, this saying
is used. (Also cast at one whose behaviour is unsuited to
the occasion.)
Blind and Deaf.
330. Blind master, deaf pupil.
Andhar guru hahir cheJa^ mange harre dela bhela {ba/iera).
A blind master and a deaf pupil : he asks for harre and
is handed bahera.
^ " Harre " is black myrobalans.
ilf"^ " Bahera " is belleric myrobalans.
This describes in a comic way the laugh caused by the
mistakes made by the deaf and the blind. Said when two
persons misunderstand each other with a ludicrous result.
The following story told of a deaf man illustrates this
proverb : A deaf Brahman was once engaged in his
homestead garden in breaking brinjals. Some passers-by
asked him, "How are you, 4|^T<I^ Mahdrdj?^* "I am
breaking brinjals" answered the Brahman. "How are
your children ? " "I am going to make bharta of them
BIHAR PROVERBS. 149
all ! " (that is, make a mash of them, meaning the brinjals
of course).
331. Backbiter.
??^ ^f ^ 'ft^ Tnft ^3 ^$ % ^n^
Munhpar toke gdji^ pith plchhe kepdji.
He who blames one to his face is a hero, but he who
backbites is a coward. Pafi is a low, mean fellow ; a
sneak.
VJ^ Gdji, brave, bold.
332. Charity (sharing the last crust).
??^ ^frsR W ^\^ ^ Tft^ ^^t^ ^^ %
JBhik men hhlk de tlnon lokjit le.
He who gives away in alms what he has himself received
in charity conquers the three worlds.
cfWt ^ft«R Tinon lok, " The three worlds : " they are
(1) f«|^3r or ^c|rni Swarg or Akdsh, the Heaven ; (2) XHTW
Fatal, or the lower regions ; and (3) w^ ^^Hf Mritu
JBhuarif or the earth of mortals.
i.e. The man who being himself in want is unselfish
enough to give away what he has himself received in
charity, may be said to have overcome all the three
worlds: to have risen above the desires of the three
worlds; or, in other words, to have achieved a success
which may be envied by the inhabitants of all the three
worlds.
333. Dying in Benares is going to Heaven.
Jaun kahir Kdshi hoy mare, Rdmen kaun nihora.
If the faqlr has to go to Kdshi (Benares) to die, what
L
. A _«_k. ^ .
150 BIHAR PROVERBS.
is the use of supplicating Itdm then ? because dying in
Benares is in itself sufficient to take one to Heaven. The
intercession of Ham, then, is only necessary if one does
not die there. The meaning is, if one has to get anything
by self-exertion, what is the use of a favour? the obtaining
of it then cannot be called a favour.
Daughter.
334. Beware of overpraising your daughter.
Sardhal bahuriya dom gharjdy.
The daughter-in-law, so much praised (for her chastity),
goes at last to the dom^a house {Le. sinks so low as to elope
with a dom, who is the lowest of the low).
A caution enjoined on those who boast of and praise too
much a daughter-in-law or any other relative, — a hint that
what is too much valued and lauded might after all turn
out bad. Too lavish a praise of even one*s nearest and
dearest is apt to recoil on one's self in the shape of shame.
This proverb shows the common idea that a daughter-in-
law is always to be watched and never to be altogether
trusted.
335. A bad daughter ruins a son-in-law.
/ dhiya mor damdo naslan.
The daughter is (so' bad) that she has even disgraced
the son-in-law. The son-in-law is the one usually found
fault with by the mother-in-law, and not the daughter ;
therefore, if the daughter is such a one as would disgrace
a son-in-law, she must be very bad indeed.
BIHAR PROVERBS. 151
Said in joke (as if from the mother), for example, by the
husband when playfully blaming his wife.
336. A daughter has three names in succession during
her lifetime.
Eke hitiyawa awe, babui bahuriya dewdnji kahdwe.
The same daughter is successively known by three
different names : babuiy bahuriya, and dewdnji.
In her father's house, and while still unmarried, she is
called i|^ babui (an affectionate name given to young
girls) ; in her father-in-law's house she is ^FfT^ bahuriya
{i.e, daughter-in-law) ; and when she has a son, and he
married, she is addressed by the people of her son's
father-in-law as ^^TTT^ dewdnji (i.e. a general manager).
The meaning is, that the same thing has different names
under different conditions.
Dependent.
337. A dependent knows no happiness.
Parbas banda aukh kajdne.,
He is dependent on another, what does he know of
comfort P
^TO " Ba% " is power, authority.
i.e. He who is in the power of another (not independent)
can never know what true comfort or joy is.
Dancing.
338. Making absurd conditions for dancing.
Na nao man kqjar hoihen, na Mddha naohihen.
152 BIHAR PROVERBS.
Neither will there be nine maunds of coUyrium, nor will
Kadha (ever dance).
WVkx, Kajar (see note to Proverb 127), a very little of
this is necessary. Therefore, when a person makes the
doing of a certain act conditional on an impossibility, this
saying is aptly applied.
E.E. " I will pay you on the Greek Kalends."
339. False modesty in dancers.
NachUh ta ghughut ka.
She who dances has no need to veil her face !
The dancing women have no character ; therefore she
who dances publicly has no need to draw a veil over ber
face from modesty, as tj^T parda women do.
Said of those who affect to be modest when they have
no need to be so, or are really the opposite.
The following is from Mr. Grierson's " Behar Peasant
Life " : " In Manbodh's Saribans, where the wife of
Akrur, although very modest, still wanted to look at
Krishna when he came into the house.
Bar ghunghut punu taklo chdhia,
" Though always modestly accustomed to hide her face,
she still tried to peep at him."
E.E. " Swallowing a camel and straining at a gnat."
Especial haunts or resorts.
340. The blind man's lodging (or resting-place) is at
the turner's.
Andhra ke dera kharddi ghar.
ij
BIHAR PROVERBS. 153
The blind man's quarters are at the turner's, i.e. where
he can find just the employment suited to him in turning
the turner's lathe.
Said sarcastically of the favourite haunt of any one.
341. A loose horse is sure to stand near the chaff-house.
Chhutal ghori hhusahule thdrh.
A horse when loose is sure to stand near the chaff-house.
Also said in reference to one's haunt, where he is certain to
go when he gets an opportunity.
342. Faith makes god of a stone.
Man to deo na to patthar.
If you believe, it is a deity ; otherwise a stone, i.e. if you
have faith, you can believe a common piece of stone to be
a god, otherwise it is nothing but a stone.
Fooh.
343. A fool's property the prey of all.
?U? ^^^ ^ ^ ^T'W if1f% '^^ ZfTT % ti ^If^
JBurbak ke hhaim lagal, saunse gdon tahra le ke dauraL
When a fool's buffalo is in milk, every one in the village
nms (to him) with milk pails.
A fool's property is always enjoyed by others. This is
explained by the next proverb.
344. A fool's property the prey of all.
Burbak ke dhan hoy, phaMmdn mdr khdy.
A fool's property is enjoyed by the cunning.
154 BIHAR PROVERBS.
345. A fool thinks of his belly only.
Bhondu hhdo najdne, pet bhare se ham.
The silly (man) knows nothing of etiquette (civility) :
his chief business is to fill his belly.
HFf " JBhdo" is "rate," "rule," here, rule of society.
346. A fool worries himself with the concern of others.
?8$ yf 'w ^^ t%TfW ftrf^
Burbak marla birdnen phikire,
A fool worries himself (kills himself) with other's
concern.
347. A fool went to fish, but lost his fishing basket.
Burbak gela mdnchhar mdre, tap ailan gamcdy.
A fool went to fish, but loi^t his bamboo basket for
catching fish.
^m " Tdp " is a conical bamboo basket for catching
fish in shallow water.
i.e. Lost the essential or most material thing.
348. A fool's wife the jest of all.
?8^ ^If'RR (^^RTT)%^iY^^R%>ftwrt
Burbak {ya abra) kejoru sab ke bhaujdi,
A fool's wife is like an (elder) sister-in-law to everybody,
that is, the butt of all.
^;ftm^ " Bhaujdi'' is the elder brother's wife, with whom
all the younger brothers can joke, while on the other
hand the wife of a younger brother is always to be
respected by the elder brother (see note to Proverb 324),
BIHAR PROVERBS, 155
349. A fool unable to distinguish the trunk from the
tail of an elephant.
Hdthi he dga pdchha, byjhaibe na kare.
A fool : unlable to make out the front from the hind part
of an elephant !
Said of a fool who cannot make " head or tail " of any-
thing ; like the villager who, it is said, on seeing an
elephant for the first time, exclaimed, '' It has tails on
both ends."
350. A simpleton is " cheeked '* by a dog even.
Sojh ke munh kukur chdte.
The mouth (face) of the simpleton is licked by a dog,
Le, even dogs take a liberty with one who is simple
{UL straight).
351. "Who are fools according to Ohdgh the poet. \
?M^ f*nr ^?ft ^^<tO ^trt ^isrhi ^tt^ ^r^^rra
Bin mehri sasurdrijdt/, sdnjh pardte sattu khdy^
Jeth mds je penhe paua, kahe ghdg I Una kauwa^
Kqj pare aaaurdri jdt/, bhukh maratte sattu khdy,
Bhagta hoy ae penhe paua, kahen bahu hdh Ohdghe kautca.
He who goes to his father-in-law's house without his
wife ; he who eats sattu morning and evening {i.e, at both
156 BIHAR PROVERBS.
his meals) ; and he who wears sandals in the month of Jeth
— are all pronounced fools {lit crows) by Ghdgh.
ift^ " Panaf* sandals ; ^^ " kaua^^ the crow,
meaning a stupid fool.
The meaning is, that he who ventures to pay a visit to
his father-in-law's house without his wife, is sure not to
be welcome ; he who eats J^;^mttu (or gram meal) at all
his meals is certain to fall ill ; and he who wears sandals
(which are meant for wet weather) in the hot month of
Jeth (May-June) is sure to be looked upon as wanting in
sense.
The above saying is ascribed to the local poet or bard
of Shahabad called ^if Ghdgh, who, it appears, had an
equally clever daughter-in-law, sharp at repartees, and
who used often to engage with her father-in-law in
wordy wars. The following, for instance, is her reply to
the above dictum : " If there is necessity, a man may go
to his father-in-law's (without his wife) : if a man is
dying of hunger, it is better he should eat aattu : and if
a man is a devotee, he can wear sandals always. On
these occasions the daughter-in-law says that Ohdgh him-
self is a fool (crow) ! "
^rra " Ghdgh " lit. means sly, shrewd, wily, old, aged.
352. "Who are the three greatest fools in this world ?
^JTTlt ^ ^»?T^ ^ ^R W ^^W ift^
Ohar ghora paidal chale, dchhat kdrhe rzn,
Thdti dhare damdd ghar, jag men burbak tin.
He who keeps a horse at home and yet goes about on
foot ; he who is wealthy and yet borrows ; and he who
\€
BIHAR PROVERBS. 157
keeps anything on trust with a son-in-law — ^are the three
greatest fools in the whole world.
The above are not uncommon practices. The horse is
often kept for show, and men well off do take loans^ either
to make people believe that they are poor or from a false
idea that their hoarded wealth if once touched will fly
away. The son-in-law according to native etiquette always
thinks he has a perfect right to get as much as he possibly
can out of his father-in-law's property, and never loses an
opportunity to appropriate anything he can get hold of.
For this reason a father-in-law (when his son-in-law is
on a visit to him) often secretes his valuable belongings;
for if the son-in-law gets hold of them, he can't very well
ask him to give them up.
Guests and hosts,
353. Unwelcome guests.
^M^ cft^ «rt9T^ ^T? ^RT% ^^ ^ ^ kVcT
^T?^^5n% ^ 'T^ ^ % ^W^^
Tin boldye terah dye dekho ghar ki rlt,
Bdharwdle kha gaye ghar ke gdwen git.
Three are invited, thirteen intrude : see their manners
{lit. the rule of their house). The outsiders (guests) eat
up everything, while the home people (the hosts) have
"to whistle" {lit. to sing, to content themselves with
singing).
Said when (as usually happens) a host of uninvited
guests pounce down (with the invited) upon the host,
being generally the friends and relatives of the invited
guests. In marriage ceremonies the larger the number
of people the bridegroom can bring with him^ the more
158 BIHAR PROVERBS.
it counts to his credit ; though this intrusion can hardly
be said to be appreciated by the bride's people, who have
to provide for all, on the pain of being thought mean.
This rivalry of bringing the largest number of followers
the bridegroom can muster, and of entertaining them
sumptuously by the bride's father, is, the cause of the
ruin of many rich houses in Bihar.
The samQ idea is in the following saying : f5r»f ^ftWT^
^r^% ^% fTTO 'W^ Bin boldye larke hale sdth dye (" Un-
invited the whole family have turned up ").
irfW^'ftcT " Gdwen git" To sing is irony for remaining
hungry, as in the expression dU4< TRT " tappar gdna '*
is to starve.
354. Guests but in name.
Mdm hhdt gharaita khdy^
Hatya lelepdhunjdy.
The hosts (people of the house) eat meat and rice, while the
guests have to return home with the sin on their shoulders,
i.e. the sin of having had the goat killed for their sake,
in name only, while others have really enjoyed the feast.
Said when any one has to bear the blame without profiting
in the least.
355. Assuming the hostess.
^MM WH ^"ra %^ T«r(t% %zw^ ^ntt
Bhdt ddl kekro, parose baithlan Mangro.
The feast {lit. dall and rice) is given by another ; but
Mangaro (unasked) does the hostess !
BIHAR PEOVERBS. 159
TT^t^PT " Parosab " is to serve up dinner, to place food
before guests.
IJ^"^ " Mangaro " is an assumed name.
Said of one who officiously puts herself forward.
356. Assuming a leading part in a marriage ceremony.
?M^ tzT %3t ?N<t ^f^ ^3?rii INfr
Beta beti kekro^ gurhathe baithlan Mangro.
The son and daughter of others (are being married), but
Mangro, a stranger, (officiously) comes forward to perform
the ceremony of Ourhathe,
^TCt " Mangro " is the feminine of Mangar ; also
'* Mangri." The terminal "o," besides denoting the
feminine gender, implies a familiarity or regard for the
person.
The ceremony of ^f^ Ghirhathi is thus described by
Mr. Grierson in his book of "Bihar Peasant Life" : — "In
this ceremony the elder brother of the bridegroom (or in
default of him some elder of the bridegroom's family)
offers sweetmeats, molasses (^T^ gur) and ornaments to
the bride. He then takes some betel-leaves and tyre in
his right hand, and presses it against the bride's forehead,
at the same time pressing his left hand against the back
of her head. These two ceremonies are together called
^^lif bandan, ij^^^ gurhatthi or JT^Wf gurhatthan, and
signify that he has touched her once for all, and that if
he touches her again, he will be guilty of a sin."
357. The host and he to get broken bits of cake.
?M^ iNl^ ^ft^ ^^^ wf^T ^KT
Jekre bhoj tekre khdnra bdra.
It is his feast, and he gets broken bits of cake !
160 BIHAR FBOYERBS.
^^ ''Bhof is food, feast. if^T " Bara " or ifrCT " iara''
cakes of " Urid " pulse fried in ghi or oil.
^T>tfl " Khdnra " is broken, a corruption of ^19
" khanda,** a piece. •
Said when a man who has a right to receive or who
ought to receive the best (of things) gets inferior things
instead.
358. Grandfather's funeral ceremony.
Haludi he dukdn, dddaji ke phateha,
A confectioner's shop: it is easy to say, "I give the
whole of it away in my grandfather's funeral feast ! "
t^?)^ " Phateha " or UTtW^T phateha is a feast in
honour of the dead at which sweetmeats, etc., are first
offered to the saints, and then given away for nothing.
It is a Persian word.
Said when one makes free with another's things to which
he has no right, just as the man who has not paid for the
sweets (but wants to make a show of observing his
ancestors' death ceremonies) can easily say, ''Here is a
whole shop: I give it away in honour of my dead
ancestors' funeral feast." Also said when one wastes
recklessly another man's things or makes a vain boast.
Sahit, Second Nature and Unchangeable. The Leopard
cannot change his spots.
359. Notwithstanding all chaims and incantations, the
boy will not change his habit.
Ketno karahjoga tondn, bahua baithiheh uhe kondn.
BIHAR PROVERBS.
161
You may practise as many spells and charms as you
like, the dear boy will still sit in the same corner ! i,e. will
never leave his way.
A man who, in spite of all persuasions and urgings, still
adopts the same course as a force of habit, may be said to
go to his usual corner " charm they never so wisely."
A satirical way of condemning a reprehensible force of
habit.
360. The rope burns, but not the twist.
?§o %i%K nt^ "^^ in ^
Jehwar jarela ainthan najare.
The rope will burn, but not the twist.
This is a fact : the rope will burn into loose ashes where
it has not a twist; but where there is one, the impression of
it will remain even in the ashes.
Said in reference to an inveterate habit which always
sticks to one.
361. A dog's tail can never be straightened.
^%^ ^^ ^ ^^ 'n^f ^^^ TTff Tfw ^ tf %%?
Kukur ke ponchh bdrah baris gdrin, tab hu terh he terh.
The dog's tail, even if buried for twelve years, will remain
as crooked as ever.
Same application as the last proverb (360).
362. Half dead, but still he shakes his head.
#rtiwfe^^*ifTSNr
Sagre dhar siydran khdily
Munri kejhdnial kat hun na gaiL
11
162 BIHAR FRO VERBS.
His whole body has been devoured by jackals, still he
will not leave off shaking his head.
An exaggerated way of saying that one will not give
up his vicious habits though reduced to the last extremities.
363. Can the crow become white by eating camphor P
Kaua kapur hhaile ujar hola ?^
Can the crow become white by eating camphor P
E.E. "Can the leopard change its spots P''
364. Heart's dearest wish — what does a blind man want
but his two eyes P
Andhra chdhe du dnkh.
What does a blind man want but his two eyes P
Used to express the greatest wish of one's heart.
Husband and Wife.
365. The husband claiming unmerited service from
the wife.
^§M ftiH XkK^ ire ^nn ^rnif
Kia birte par tatta pdnzn.
For what action (do you expect your feet to be washed
in) lukewarm water P
On the return home of the husband, the wife is expected
to wash his feet in lukewarm water: if he has returned
empty-handed, with nothing to show for his absence, his
wife might satirically ask, " for what service or token of
love do you expect this warm reception P'* Said to an
undeserving man who expects a favour, or to one who has
no grounds or no claims for asking a favour.
BIHAR PROVERBS. 163
The origin of this saying is ascribed to the following
lines, where it comes out with telling effect :
^TT* T^ ^ ft^ 'Ttr ^T ^ ^RTf^l %ir f^^fm
^it Tpn 1 ^ff ^ wk:^z %?: ^ Tf 'HI ^
^tK hh ^r ftr^'T 'H't dM^ ^'ft ^fii wr^l
Bdrah baraa par piu mor de, unche mahlan aej hichhde.
Lendn ek na dendn do, kancat pher he rah gae so.
Bhor bhae Jab pirtam jdge, tdtalpdni mdngan Idge.
Mukh anchal de tiriya muskdni, kaun birte par tatta pdnu
After twelve long years the husband returned home; but
(forgetful of his wife) he placed his couch on the top-storey.
He neither took anything {lit. one thing) nor gave any-
thing {lit. two things), but turned off to sleep. In the
morning, when he awoke, he wanted warm water for
ablution. Upon which the wife coquettishly smiled and
asked, " For what service done is this warm water re-
quired?"
366. The diffidence of the husband in making presents
to his wife in his father's house.
^%% %^ li ^^«f 5hn % ^ 'f?:! ^ff?: ^"'^Tf i: ^f^
Saiydh ke arjan bhaiya ke ndon chura pdhir main sdaurjdon.
The wife decked in the anklets bought out of the earnings
of the husband, but put down to the brother, goes to her
father-in-law's. That is to say, she goes to her father-in-
law's house decked in the ornaments purchased from
the husband's hard earnings ; but she pretends that
it has been given to her by her brother. This speech
is aimed at the wife by some ^e of the father-in-
I
166 BIHAR PROVERBS.
" ZT"/* " he," is the husband. It is never the custom
in Indian domestic life for the wife to call her husband
by his name, or even to repeat his name to another person.
He is always spoken of as " he," or, if he is a father, he
is spoken of as " the father of so and so." The same rule
is also observed by the husband when speaking of his wife.
^^ " Bhmsur " is the elder brother-in-law and
fc^r^^ll " didiya " is his wife ; the elder sister is ad-
, dressed as " didiya^ ^fV^nft " Gotni " are sisters-in-law.
This proverb is supposed to be said by the younger
sister-in-law in self-praise. The meaning is, that my
husband is not suited to me {i.e. is not so good as I am) ;
while my sister-in-law is not suited to my elder brother-
in-law, i.e. he deserves a better wife. Said sarcastically
when people think they are wrongly " mated."
369. A greedy wife.
Jekar maugi dantuli, okar bar hhdg^
Ddht 86 haririya khakhor ke kha gaily
Basiya ke kaun kdm (or Basiya kahdn se do).
Whoever has a wife with her front teeth protruding is
very lucky, for with them she can scrape up the cooking
pot (of all its contents) : as for anything being left, that
is out of the question ! This is of course said in irony.
A husband is lucky to possess such a wife, who will
allow nothing to be wasted, not even the scrapings !
BIHAR PROVERBS. 167
370. The paragon of a wife gives a pommelling to her
husband.
?^o ff% % wn^ Mfa^i^i Jg^ %wr w^jn
Him ke hanli patibarta musar khailan bharta.
From a desire to imitate another she pretended to
become a paragon of a wife : but the end of it was that
her poor husband got a pommelling.
xrf?R^lTr "Patibarta " is a wife devoted to her husband,
i.e. a dutiful and faithful wife, who is entirely subservient
to her husband's commands.
This proverb is ascribed to the following story : A wife,
by her constant dutiful conduct towards her husband, had
attained that perfection which devoted and dutiful wives
are said to attain, namely, superhuman powers. On one
occasion a friend (who was the reverse of dutiful), being
on a visit to her, observed that this pattern of a wife, on
being called by her husband, had left the pestle, with
which she was engaged at the time in pounding rice, as
she had lifted it in the act of pounding, lest delay might
occur in bringing it down to the mortar; but, strange
to say, the pestle, instead of coming . down, remained
suspended in mid-air. When she returned, her astonished
friend asked her how she was able to perform such a
miracle. "My friend," said the good wife, "this is the
result of being dutiful and obedient to your husband."
The scold of a wife, who had a henpecked husband, re-
solved to try the experiment. Thinking that she had
at last attained the perfection she had observed in her
friend, she wanted to make a display of it, and invited
a few neighbours. The friends came according to invita-
tion, and the pounding of rice went on ; but the unfortunate
husband, who took little interest in the experimenti had
168 BIHAB PEOVERBS.
gone to Bleep inside the house, and failed to call out to
his wife at the right moment, as had been preyiously
arranged. At last, tired of waiting for her husband's
call, she threw the pestle up ; but, instead of its hanging
in mid-air, as she had expected, it came down on her, to
the great amusement of her visitors, not to say anything
of the hurt she received. Enraged at her failure, which
she ascribed to her husband, she rushed in and belaboured
him with the pestle.
371. Hard won prize.
Dihin khoda pat rakti haga.
God has given, but after the greatest hardship.
This proverb is in the language peculiar to the Mo-
hamedan weavers.
Said when one obtains anything after the greatest
trouble — after he is made to sweat for it.
Helplessness,
372. He only joins bread who can't make them.
Pakwal roti se juriydwe jekra apna bele nan awe.
He joins hand- made bread (cooked by another) who
cannot make them himself.
^(\^m^ " Jurii/deb*' is to join hand-made bread in
couples as they are cooked, and fold them two by two
(the usual way they are served up). ^^PIT " JSelna "
is a wooden rolling-pin with which the dough is rolled out
into thin circular sheets.
i,e. He who can make bread himself will not need the
help of another to arrange them.
BIHAR PROVERBS. 169
It is only those who do not know the art of making
hand-bread, who employ themselves in the ornamental
duty of putting them two by two (as is the practice)
when they are made by another. Those who know it
will of course take a more active and useful part. It
means that he who can do anything himself will never
wait for the help of another to finish up. To the same
effect is the saying il^lS^fW Tt^ ^Wt^^ ^f^^f " Pakwal
rotijoridwe ailan,^' He has come to arrange bread already
cooked by another, i.e. after the real hard work has been
done by others, he has come to take the credit of it by
doing something which is superfluous.
373. If every one takes to becoming pilgrims, who is to
do the worldly work P
8ah kukur kdshijaihen ta hdhri kaun dhurhihen.
If all the dogs will go on a pilgrimage to Benares, who
will search the pots and pans (for food) ? i.e. if every one
will become pious, who will do the worldly work ? Said
when all take to a fancied work, leaving their legitimate
calling, e.g. it might be said with reference to the general
seeking after Government appointments and high educa-
tion, " If everybody will take to the learned professions,
who will attend to the agriculture of the country?"
374. Ignorant villagers.
Ujra ganwen unt del log kahalje dade ailan.
If a camel comes to the village of ignorant people, they
all .declare that their ancestor has risen from the dead !
"^^TT IffW ^/V'a ganweHf lit, means in a desolate village,^
170 BIHAB PBOYEBBS.
in a village wbich has been forsaken by all tbe better class
of people. Hence a village inhabited by low castes only,
who are usually ignorant and easy dupes.
Said in ridicule of the ignorance of the low-class villagers,
who are always ready to worship any strange sight.
375. Ignorant villager mulcted on going to complain.
?^M WW ^ y" fii ^ *^ I <f r ^^ imft t^r^m[H ^
^11^ ^mfV ¥^ ^Pt% ^ ^ %w ^?ff ^ ^^
Ldl hahi'men nikldt/on, teli khalU khildis kyoh.
Khdis khalli hua sdnrh, bail ka bail ddnr ka ddnr.
It is thus recorded in the red book (of laws and regula-
tions) : " Why did the oilman feed his bullock on oilcakes P
as a consequence the bullock became as unmanageable as a
Brahmini bull" (and ceased to work from being over- fed).
(The order) " He loses his bullock as well as pays a fine!"
This proverb illustrates beautifully the fleecing to which
an ignorant villager is subjected when he goes to complain.
Whatever the nature of his complaint, the tables are turned
upon him, and on one plea or another he has to pay.
Here a rude ignorant rustic is represented as relating his
sad experience to his brother villagers on his return from
a more than bootless complaint, probably to the police
daroga. He quotes, as he thinks, the chaste TTrdu language
of the court, quite unmindful that in his attempt he is
doing real violence to the language. The story is that a
village Teliy or oilman, who has lost his bullock, goes to com-
plain to the police, fondly hoping that he will be helped to
find it. The "Red Book" (on which he looks as the
source of all justice) is brought out. Tbe daroga gravely
turns leaf after leaf, and then pronounces judgment in the
BIHAB PROVERBS. 171
following words: "Hear you Teli, it is thus found in
the Red Book : You are really in fault, why did you feed
your bullock on oilcakes P Of course as a consequence he
became unmanageable and ran away. You are therefore
clearly to blame, and you have to pay a fine." He has
lost his bullock, and, far from getting any help, he has to
pay a fine. It is a case of " the wolf and the lamb " !
This proverb illustrates the language a rustic (gaonwdr)
uses when he attempts to speak Urdu.
Jewels.
376. Ornaments as well as means of livelihood.
Sampat he singdr bipat he ahdr.
In easy circumstances jewels are ornaments, in adversity
they are a means of livelihood, i.e. when in good circum-
stances, they act as pmaments, but when want overtakes
the wearer, they can be turned into money.
The heavy ornaments worn as anklets and armlets by
the poorer classes are therefore prized more on account
of their weight than on account of their appearance.
377. Job's comforter.
«
Bhal bhel aaiydn he bdghen dhail hi begdri se bachlan.
It is just as well that (my) husband has been carried
away by a tiger; for he is saved from much "forced"
labour.
This would be said by a third party (as if coming from
the aggrieved) in mock-congratulation for a gain totally
inadequate to the loss incurred, or said sarcastically to one
172 BIHAR PROVERBS.
who foolishly makes a heavy sacrifice and gains a trifling
advantage.
378. Love defies law.
^^^ ^^ ift^ TTWt ^ ^ lINr ^ ^IJT^
Marda maugi rdji, ka kare gdon ke kdj'i,
(When both) man and woman are willing (satisfied
consenting parties), what is the village Kdzi to do ?
Even the conservative mind of the primitive villagers
could see the unreasonableness of parting asunder two
hearts that naturally drew towards each other: in such
a case, what real power had the village magistrate P Kone
at all.
Mischief-makers,
379. Quarrels between relatives are always made up :
mischief-makers return home disappointed.
8ds putohiya eke hoiheh bhdbha kutan ghar chaljaiheh.
The mother-in-law and the daughter-in-law will after
all make up their quarrels {lit. will be one), the respective
(opposite) mischief-makers will have to return home (dis-
comfited).
The proverbial quarrels and disagreements of the mother-
in-law and the daughter-in-law are not confined to Bihar
only. Those who interfere are certain not to be thanked
for their pains in the end.
HTW ^'d*! " Bhdbha kutan " are the mischief-makers of
the opposite sides. ^Z«f *' Kutan" or •JctI' **kutni" is
a mischief-maker, one who seduces a woman, a procuress,
" a go-between,*' Bhdbha means of the opposite side,
respective.
BIHAR PROVERBS. 173
380. He tells the thief to steal and the wealthy to keep
awake.
*
Chor ke kahe chori karah, sdhu ke kahejdgal rahah.
He tells the thief to steal and the wealthy to keep awake,
ie, causes mischief by carrying tales to the opposite
sides ; in other words, by informing each rival side the
intentions of the other. A mischief-maker.
The allusion here to TRj? 'pft " Narad Muniy^ a sage
(rishi) who took a strange delight in communicating secrets
to the opposite sides and bringing about a quarrel. But
his object was, they say, to humiliate those who were proud
of their strength and certain of success.
E.E. " Runs with the hare and hunts with the hounds."
Mother-in-law and Sister-in-law.
381. The happiness of one who has neither mother-in-
law nor sister-in-law,
8d8 na nanand, ghar apne anand.
Having neither mother-in-law nor sister-in-law (to
tyrannize over her), she is happy in her own house.
The mother-in-law and sister-in-law (husband's sister)
are thorns in the side of the wife, who has scarcely any
voice in household matters so long as these, her opposers,
are present. She cannot assert her authority, and is, in
fact, a nonentity during the lifetime of the husband's
mother. Therefore a wife who has not these causes of
unhappiness by her side may be said to be contented and
happy.
174 BIHAR PROVERBS.
382. Music is charming at a distance.
Dur he dhol sohdwan.
Distant music is pleasant.
^ "Dur'* is distance.
HtlTfT " Sohdwan" is pleasant, agreeable.
A native's idea of music is usually banging a drum
(dhol).
One blamed for another's fault, made a scapegoat.
383. Chamru enjoys, while Deydl gets whipped for it.
?^ ^ ^ ''^^ ^^T^ 'itijT ^^iv^ ^^rw
Suhh pun karath Chamru kora khdth Deydl.
Chamru enjoys ease and comfort (reaps the advantage),
while Deydl gets whipped, i.e. is made a scapegoat of.
Said when one suffers for the fault of another or is blamed
though innocent. Usually said when one has illicit con-
nection with another's wife while another man gets blamed
for it.
Hence it is commonly said, " I am a * Deydl,' "yeaning
I am a mere tool, or merely the screen.
384. For the sake of one all are disliked.
Ek ke tlte tlno tit.
Owing to one being bitter all three are bitter, i.e. disliked.
For the sake of one of a company, the others, who are in
any way connected, get to be disliked and shunned.
E.E. 1. " A little leaven leaveneth the whole lump."
2. " One black sheep affects the whole flock."
BIHAR PROVERBS. 175
385. The man with a moustache is blamed for the
thieving of the moustacheless.
Chori hare nimochhiya, lag jay nwchhgarha he.
The stealing is done by the moustacheless, but the man
with a moustache is blamed fqr it.
Said when one is blamed for the fault of another. The
idea is, that the moustache tells a tale when the thieving
has been done in the eating line.
The same idea is expressed in the following proverb
common in the Shahabad district :
Sidhriya chdlpdre, hhothwa ha hapdre bite.
" The small fish do the skipping, but it comes down on
the head of the big fish/' that is to say, the small fry by
jumping about afford a sign where the net ought to be
cast; and thus the big fish are caught while the little
ones escape through the meshes. The meaning is that
when the time of reckoning comes the " small " men, who
have really done the mischief, escape, while the " big "
are caught and suffer.
386. She in tatters is blamed for the one who wears
ornaments.
Kdm hare nathwdli lagjdy chirhutahi he.
The mischief is done by the woman wearing the nose-
ring, but she in tatters is blamed for it, Le. the poor
woman is blamed for the fault of the well-to-do.
176 BIHAR PROVERBS.
387. Priest and musician in one.
Ouru ke guru hajaniydn he hajaniydh.
A holy father as well as a fiddler.
Said when one man unites in him two opposite functions.
In the east of Gaya a class of Brahmans who actually
combine the two functions are satirized here. They play
on the drum while performing the religious ceremony; and
it is said that to ridicule this absurd practice this saying
is used.
388. Physician prescribing according to the patient's wish.
Je rogiya ha bhdire, sehi haida phurmdwe.
Whatever the patient likes the doctor prescribes, that is,
a sick man does not usually get what he wants to eat, the
doctor prescribes a regimen which is distasteful : so when
one finds that things are taking place after his heart,
exactly as he wishes, this saying is used.
Quarrelsome Women, FirehrandSt etc,
389. Quarrelsome women recommended to quarrel with
decency.
Lar paroain did rakh.
Quarrel you (women) neighbours, but be not unmindful
of shame.
Those who have any experience of Indian villages
will readily and vividly recall the common sight of
an altercation between two viragoes, gesticulating and
screaming with all their might regardless of shamci and
BIHAR PROVERBS. 177
bent on pouring out on each other without delay the full
vials of their wrath. On such an occasion a ready by-
stander would, half in derision, half in earnest, recommend
them " to keep some breath to cool their porridge."
^^ " Did,^^ literally '* eye " — hence shame.
Fight, but please preserve a little shame in your eyes.
390. A fire-brand, wherever she goes she sets people
by the ears.
5^0 ^ 3N^ %\t TT^ % % ^t^ ^inr ^rft
Jene geli khero rani^ le le geli dg pdnL
Wherever went Queen Grass, she took with her fire and
water.
Applied usually to "a fire-brand,*' "a mischief-maker."
A woman with mischief-making propensities strongly
developed would take with her wherever she went her
unhappy facility of setting by the ears all her neighbours :
she would thus carry with her fire and water — the two
elements at war with each other.
%^ " Kher " is coarse grass, and easily takes fire when
dry.
391. The misfortunes of a husband who has a scold of
a wife.
Sat ser ke sat pakaulun, chatidah ser ke eke,
lun ddhijaru adto khailahy main kulwanti eke,
I made (cooked) seven cakes of a seer each, and one of
fourteen seers : You " burnt beard ! " ate up all the seven,
while I of high lineage ate the one only ! This is cast at
a wife who is a scold, but who professes to be innocent
12
178 BIHAR PROVERBS.
and content with little, while in reality she greedily
eats up even her husband's share. It is supposed to be
innocently spoken by the wife, while in fact she is be-
traying her own failings in the speech.
i(ff^^ "Dahijaru" is a contraction of ^|^ ^3(TTT " ddrhi
jdra" i.e. one whose beard has been burnt, a term of
feminine abuse. To burn a man's beard or moustache is
to disgrace him by casting a slur on his manhood. This
is one of the many quaint abuses peculiar to the women
of the low class in Bihar. They are far from being held
in such abject subjection (in domestic matters) as is
commonly supposed, and often make it uncommonly ^' hot"
for their husbands with their sharp tongue (if not with
their fists), whenever they happen to incur their displeasure.
Their slang vocabulary is very copious indeed. Here
are a few :— 4|^^4,| " Muhjara," one with a burnt face ;
. yiO ^'OlT " Pagri jarauna^^ one with a burnt head-
dress ; ^^RPT tg^ " Juan dhaha^^ one whose youth is
on the decline, or, rather may your youth or manhood
fail you ; fifift^ "iW^ora," one so unfortunate as not
to possess a son (Jit, one without legs) ; ^^ITRlff " Khak-
muhaxiy^ one whose face is smeared with ashes, hence one
disgraced, or one who ought to be ashamed of himself, etc.
This proverb is a verse (the 2nd) out of the following
bitter lampoon styled " The misfortunes of a husband who
has a shrew at home." In this lampoon is adopted the
style so common in Indian sarcasm and pasquinades of
putting the ridiculing speech in the mouth of the object
to be ridiculed, and thus by irony making him or her
appear self-convicted. Here this speech, which really
ridicules her, is made to appear as though uttered by
the wife, although it is evident that nobody in her
BIHAR PROVERBS. 179
senses would make sucb a confession. The implied
meaning is that this is how a scold is supposed to treat
her husband. Some guests having casually dropt in, she,
instead of taking it in good part, at once turns round
and accuses her husband of having invited them, which
is not a fact, because their coming was quite accidental,
and foretold by the crows (an omen always relied on).
Having falsely accused him of being greedy and of
inviting these guests, she next taunts him with his
poverty; and in her endeavours to show what a good
housewife she is in trying to make both ends meet, she
betrays her own niggardliness by the confession that
she has poured a lot of water into the rice to increase
its quantity. She further adds to her guilt and makes
her case very much worse by confessing that she (being
really a witch at heart) has caused the death of {lit. has
eaten up) her friends and relatives both at her father's
and father-in-law's houses, and is now going to supplicate
the gods in the most solemn manner for the death of her
husband. It shows that the saying, " Every man can
tame a shrew, but he that hath her," is universally true.
wiK ^K ^ ^^ ^^ra trwf %% ^^
^ ^ff^r^ ^nF'f S^5^: 'ftt^ wr^ Trjf ^tf
180 BIHAR FROYERBS.
Tdhi re purukh he abhdg, karkasajdhi re ghare,
Chhappar par je kaua bai8al,pdktm aile tin
Tun, dahyaru, pdhun ieklah, gointha loo ndhin bin
Sat ser ke sdtpakaulun, chaudah ser ke ek.
* Tun, dahijaru, sdto khailah, main kulwanti ek.
Khudi chvnln ke bhdt pakaulun, adahan delun bahut^
Bhar kathauta mdnr pasaulun pla na dahijaru kepit
Naihar khailuh sdsur khailun, khailun kul pariicdr
Oanga pais ke dJichar binwon, kab muihen bhatdr.
The miBfortunes of a husband who has a shrew at home.
Although the sitting of the crow upon the roof foretold
the coming of the three guests (still the quarrelsome wife
reproaches her husband thus :) " It is you * burnt-beard ! '
who have detained these guests : why don't you go and
pick up gointha P " {i.e. cowdung fuel, to prepare food for
them).
(Then comes the above proverb, 2nd verse, in the above
lampoon.)
"I cooked rice out of khudi chuni and put plenty of
water in it. I* have poured it out in the wooden platter :
go and have your * fill,' you son of a burnt-beard ! "
I have eaten {i.e. caused the death of) those at my
father's house and those at my father-in-law's, and all
my relations, and now I will get into the Ganges and
pray for the death of my husband.
nft^rr ^^^ Kau^a baisal, "Augury by crows" {"Augu-
rium ex avibus "), is a common mode of ascertaining about
the coming of friends and good news. If, on being
questioned, it should fly away cawing, it is a certain sign
that guests will come, or good news reach the person who
asks. In the text it means that the arrival or visit of the
guests was signified by a crow alighting on the roof, i.e.
BikAR PROVERBS. 181
the husband had nothing to do with inviting them. A
crow is supposed to know where anybody is because its
cry is thdm, thdm, " place, place."
DiflPerent auguries are drawn from- the crow alighting
■on the edge, the middle, or the ridge of a roof of a
thatched house, as in a Sanskrit verse of which the
following is a translation : if on the edge and it utter
a caw and fly away, it means the approach of mis-
fortune ; if on the middle of the roof, it signifies the
advent of good news, or a meeting with a dear friend;
if on the ridge, it forebodes a death in the family, loss of
property, or a diflference between friends.
The following minute instructions are given for inter-
preting the cawing of a crow. " As soon as you hear a
crow, pick up a long straw or grass and measure its
shadow by finger-lengths. Add 13 to it. Divide the
total by six. The remainder will tell you the news the
crow brings. If one, then be sure of gain ; if two, expect
guests ; if three, an immediate quarrel in the house ; it/our,
a death ; lifice, a theft. If there is no remainder, then the
crow is simply calling out to its mate" {i.e. the cawing
has no meaning).
^^ ^•R' " Khudi chuni " are grains of rice broken in
husking, and used by the poorer class of people : here
meant to indicate their poverty and inability to entertain
guests.
^^[^ "Adahan," is hot water in which rice is boiled.
A large quantity of water is put to increase the mdnr or
gruel, which is drained oflp and drunk by the poor.
^rn^ f^if^^ " Anchar binwab " means to hold the hem
of the sheet to the sun in the act of praying for any
wish. To get into the Ganges and supplicate in this
182 BIHAR PROVERBS.
manner is the most solemn- way of praying for any wish to
be granted.
392. A shrew strikes terror into a demon even.
9^^ 3l ^R^¥^*''nR: ^'iTTW TT^w ^f^w mImt
Jejagdtpen nagar t^dral, rdkas chhoral pipar,
Sejagdipa dvcat bdri, hdthe le le mmar.
That Jagdipa, who desolated the town (and on whose
account) the demon even left his habitation of the Pipal,
is now coming with a pestle in her hand.
QRR^in " Jagdipa " was a village termagant, who by
her constant brawling made it so impleasant for her fellow-
villagers that they finally quitted the village. When
there was no one left to quarrel with, she, it is said, used
to vent her rage on a pipal tree. Every morning armed
with her broom she would attack the tree and vociferate.
A demon, who dwelt on this tree, unable any longer to
stand this daily invasion, also left his abode and sought
refuge elsewhere.
This saying is used as an invocation to exorcise evil
spirits. Her name is sufficient to make any demon flee.
Also said in joke when one noted for her temper is coming
to a place.
Quarrels and Jokes.
393. The root of quarrels is practical jokes, as the root
of disease is cough.
Jhagra kejar hdnsi, rog kejar khdnsi.
The root of quarrels is practical jokes, just as the root
of all sickness is cough.
BIHAR PROVERBS. 183
i.e. Practical jokes invariably lead to quarrels, just as
cough, if not taken care of in proper time, leads to other
diseases.
Sisters.
394. Envious tears of an elder sister.
Chhotki he hoy gawanwan barki baithal rowe angantcdn.
The younger sister is being married, the elder sits weeping
at home.
It is seldom that an elder sister is not married before
the younger. If this happens, it is probably due to some
defect in her, and therefore a cause of grief.
lyifH^ " Gawanwan,'' is the ceremony of going to the
bride and bringing her home to her husband's house for
the consummation of the marriage" (Grierson).
Sympathy and want of it.
395. Pains of a chapped foot.
^eM %w 'ft! Tint w^ % ^n% ^^ ^T?j^
Jekra gore phdte bewdy sejdne darad pardy.
A variation is :
Jd ke pdon na phate bewdi, so ka jdns plr pardi.
One who has suffered from a chapped foot knows the
pain of another (suffering similarly).
396. Does a barren woman know the pain of childbirth ?
Bdnjh ki jdne parsaut kiplra.
How can a barren woman know the pain of childbirth P
ifhl " Bdf\jh " is a barren woman.
184 BIHAR PROVERBS.
Ml^n^ " Parmuti '* is a woman after childbirth.
ir^^ " Parsut " is the pain attending childbirth.
E.E. He jests at scars who never felt a wound. (To
express want of sympathy or feeling.)
397. To cry before a blind man is to waste tears.
?co <Kna % ^31 fr|^ ^unm ^^ w^"^
Andhra he age rom, dpan dlda khoin.
To cry before a blind man is to injure (lose) your own
sight, (because he can't see and feel) ; useless supplication
before one who cannot feel and appreciate.
Cast at one who does not feel.
398. Single-handed.
?^^ 11% ^ ^ <<^!< % ^^ir^ 1J?it ll ^fTT
Eke puta dar darbdr, se baithlan chulhi ke dehdr.
An only son, he has to attend court as well as to sit
before the fire-place, Le, single-handed he has to perform
both domestic and outdoor work.
Said of one who has nobody to help him.
Son.
399. An unworthy son,
Bural bans kablr ke jab jamle put kamdl.
The house (race) of Kablr will be extinct now that (a
son called) " Perfection " is born.
^irttr " Kablr ^^ name of a faqlr, great senior.
i|{7rRr "Kamdl" (Persian), is a name meaning "Per-
fection."
The meaning is, that a faqlr is always humble, never
assuming. If therefore a son is bom to him who prides
BIHAR PROVERBS.
185
himself on being perfect, who fancies that he excels in
worldly matters, then surely the venerable family of the
faqir will no longer continue to be venerated. ** Kamdl "
in common parlance also means " an acute fellow," " a
sharper,'* "a fop." Kamal was the son of the famous
Kabir, and spent his time inventing proverbs in refutation
of those invented by his father. Hence the proverb has
two meanings: "Even if your son is named Kamal (per-
fection), if he is a bad son, your race is ruined."
400. The brave, the sati^ and the enterprizing son avoid
the beaten track.
Llk Uk gdri chale like chale kaput
Tin Uk par na chale surrna, sati, saput.
The unenterprizing (bad) son travels on the beaten road
just as a cart moves on the wheel track. But three do not
move on the wonted lines, the bold, the sati, and the
enterprizing (good) son.
The meaning is, that those who are not enterprizing
follow the same old course (profession) as their forefathers
did, just like cart wheels which must move on the wheel-
mark. It is only those who are bold, arduous, and enter-
prizing, that depart from the beaten track and mark out
a course for themselves. These are the ^^J surma " the
hero" (or "picked man"), who, leaving the calling of
his ancestors, becomes a brave warrior ; the ^niV sati,
who is so devoted to her husband that at his death she
elects to burn on his funeral pyre; and the Wl^ sapUt,
the good or worthy son who likes to distinguish himself.
The words Kaput and Saput are not to be taken too
186 BIHAR PROVERBS.
literally to mean " bad " and good sons, but rather on\
who is too " goody, goody/' and one who is independent \^ /
enough to chalk out a new course for himself.
Singing.
401. Good singers are apt to be bored.
Nan niman gitiya gdib, nan manrwa dkailjdib.
Neither shall I sing pretty songs, nor will they compel
me to sing at the wedding feast, UL take me by force to
the wedding house to sing.
Those who sing well are usually asked to entertain the
guests at the marriage house (^If^TT manrwa).
Therefore any one who is bored on account of displaying
her talents in this way may make a resolution never to
give indication of it, so as to avoid, being asked in future
to perform. Would be said by one who felt bored on being
repeatedly asked to lend her services gratuitously in con-
sequence of her excelling in anything.
'' Bather keep my light under a bushel, than be asked
frequently to lend it gratuitously I " or it may be cast
ironically at a bad singer.
402. Social aspirant snubbed.
Chauhe gaile Chhabe hokhe, Dubeji pdon Idglk.
The Chauhe Brahman went to become Chhahe {i.e. to get
promoted to a higher status) ; but on the road was saluted
as Duhe {i.e. a lower Brahman).
^^ Dube and Chaube are sects of Brahmans who take
their names from being followers of two or four Yeds.
This is simply a play on the words Dube and Chaube.
BIHAR PROVERBS. 187
Chhahe is a fictitious title. It uniformly with Chaube and
I}ube means one learned in the six Yedas, which is an
impossibility^ as there are only four. Really a Chaube
is nojlr a higher Brahman than a Dube, but occasion is
taken of the numeral prefixes two and four to make a joke.
Used in ridiculing one who seeks to be socially raised,
but meets with a rebuj£
Troubles increased.
403. She went to ask for a son, but lost her husband.
Put mange gaili, bhatdr dele ailL
She went to ask for a son, but lost her husband.
When in the attempt to obtain anything one sacrifices
something better, the above saying is quoted. It is a
common practice for a childless woman to go and sup-
plicate certain gods with votive oflPerings for a son.
404. He prayed that his troubles may be lessened, but
they were doubled.
Deokur gele duna dukh.
He went to the gods (to sue that his affliction may be
lessened), but got his troubles doubled.
^^^^ " Deokur " is the place where a deity is invoked.
The meaning is, that he went to supplicate the gods that
his sufferings might be lessened, but, on the contrary,
became burdened with additional troubles.
Said when one endeavours to get any weight removed,
but is burdened with more. There is a town of this
name too. Deokur, or Deokund, is the name of a town
in Qaya on a bank of a now-deserted bed of the river
\
188 BIHAR PROVERBS.
Son. It was here that pilgrims crossed the Son on thrir
way from the north-west provinces to Bajgir. It is a
holy place. Deokund means " well of the gods." j
405. The dead boy had fine eyes.
Muala put he bar bar dnkh.
The boy when dead is always said to have had fine (big)
eyes, i.e. the dead child is always praised for its beauty
by the mother.
*' Big eyes " are considered an especial feature of beauty.
Said when one praises anything that does not exist
any longer.
Tobacco.
406. The man who offers you tobacco and lime unasked
is sure to go to heaven.
^^T^ 'nijT -^^i^^ Tft^TO ^iT %
Chun tamdku sdn ke, bin mange je de
Surpur, Narpury Ndgpur, tznun bas kar le.
The man who mixes tobacco with lime (for chewing)
and offers it without being asked, conquers (by his
virtuous action) heaven, earth, and the lower regions
(Grierson). A common way of praising one who generously
offers another tobacco.
407. Tobacco is necessary for life.
Bhor bhae manus sabhjdge, huka, chilam bdjan Idge.
At daybreak the people awoke and immediately the
hukkas began to gurgle.
\
BIHAR FROYEKBS. 189
''^Tobacco is the subject of many proverbs/' says Mr.
Grierson.
"A folk-tale about tobacco runs that a villager who went
to a distant village, to visit his friends found them smoking
in the morning before they had said prayers, whereupon
he said the above lines. To which one of the smoking
party replied :
Khaini khde^ na piyani piye^ se nar batdwah kaisejiye,
' Show me the man who can live without either chewing
or smoking tobacco.' This verse has passed into a proverb.
" Tobacco is often compared to the River Ganges, which
has three streams^ one of which flows to heaven, another
to hell, and the third to the world of mortals. So also
tobacco has three branches, viz. snuflp, which by being
smelt goes upwards ; smoking tobacco, which by being
smoked goes downwards; and chewing tobacco which
goes neither up nor down."
408. The devil even flees from a thrashing.
Mar he dare hhut hhdge.
Even the devil flees from a thrashing ! i.e. eYerj one is
afraid of a beating, even the devil. Hence it is often
assumed that what nothing will effect a beating will.
This is literally believed by the people, though they
may not so frequently now resort to this means of exor-
cising the evil spirit that may have taken possession of
an individual. On one occasion a servant boy, who had
unwittingly committed a nuisance imder a venerated Pipal
tree, was, as a punishment for the desecration, said to have
been seized by the insulted deity who presided over the
190 BIHAR PROVERBS.
tree ; because shortly after it he was taken ill with fever
and ague. He was unmercifully thrashed by his master
with the utmost sang froid^ in the firm conviction that it
was the surest way of frightening the devil out of him
and saving the boy's Ufe. The boy recovered slowly, and
the cure was ascribed to the whipping the poor boy had
received. This is a story known to the writer.
Thieves.
409. The thief on the contrary mulcting the police.
Ulta chor kotwdU dande.
The thief, on the contrary, exacts a penalty from the
watchman !
Used when the right order of things is reversed.
410. Thick as thieves.
8^0 ^ '^ 4fiRiiiNd Hit ^ tf^ ^ irart
Chor chor mausidut bhdi, sdnjhe hdmuwa dhail pajdL
Both are thieves: they are like two maternal cousins
who keep the sickle ready sharpened in the evening (for
operating at night).
41Rl^l^d *rrt^ " Mamidut bhdi^* are maternal cousins
(sons of two sisters), who are said to be more attached to
one another than other cousins, probably because they
have no property to share, whereas sons of two brothers
usually have.
Said of two who are accomplices and help each other in
any prearranged wicked act, although outwardly they
do not show it.
E.E. "Like two peas in a pod," or " Thick as thieves!"
BIHAR PROVERBS.
191
411. A thief's heart is in the kakri field.
Chorwa ke man hose kakri ke khet men.
The thief's heart is set on the gourd field, i.e. a thief sets
his heart wherever he can get to steaL
412. With a thief he is a thief, to a watchman he is a
servant only.
Chorak sang chor pahrak sang khawds.
With other thieves he is a thief, but in the presence of
the watchman he is simply a servant, i.e. who runs with
the hare and hunts with the hounds.
"ETiawds," slave, a male house servant (Grierson).
413. A thief is a thief, whether he steals a diamond or
a cucumber.
8^9 ^tr ^iJ% f^ % ^^ ^it?rr %
Chorjaisne hlra ke, waisne khlra ke.
A thief is a thief, whether he steals a diamond or a
cucumber. Cucumber is one of the cheapest vegetables.
414. A thief will not stick at a borrowed plate.
8^8 ^t^ 'n'T ^'pft ^ ^TTOf
Chorjdne mangni ke bdsan.
It does not matter to a thief if it is a borrowed plate,
i.e. A thief will not hesitate to steal because the plate
does not belong to you. It is all the same to him.
415. An impudent thief he warns when he steals.
8^M ^T^nr^^^^TTt
Bariydr chor sendhi me gdwe.
1P2 BIHAR FROYSRBS.
A fearless robber : he sings in the breach even !
"^fy^ " Sendhi " is the breach or hole made in the wall
by thieves.
If a thief sings in the act of stealing, he must indeed
be impudent.
Said of one who commits a fault and fearlessly proclaims
it, or laughs over it ; one who does anything wrong and is
shameless enough not to keep quiet over it, but makes it
a point to boast over his misdeeds.
416. A thief: and with a face bright as the moon.
Chor he munh cfidnd niar.
The face of a thief and beaming like the moon ! i.e. a
thief ought to hide his face and be ashamed of showing
it, and not " beam " like the moon. If any one commits
a fault, and is ready to defend his conduct in a bare-
faced manner, this proverb is used.
417. Taking tick sine die.
Le hlng udhdri baisdkh he ek rdri.
Taking assafoetida on tick promising to pay in Baisakh I
Dealers and pedlars in Bihar go round selling their
articles of trade, postponing the settlement to Baisakh
(April-May) when the rabbi (or spring) crop has been
harvested. Assafcetida is one of the articles commonly
sold in this way. It is used by the Biharis in their food,
especially in their dall.
Said when one takes tick, thoughtlessly promising to pay,
without much prospect of being able to do so.
BIHAR PROVERBS. 193
418. The idler (indolent).
sv=^ iin»f T ^TOT ^i?Tt: "^rz^ 'WT
Kdm na dhandha, arhdi roti bandha.
Certain of his income (literally of 2 J loaves of bread) lie
neither works, nor has thoughts.
Aimed at those who have a small fixed income and are
idle and thoughtless in consequence.
419. Uncle and nephew always at loggerheads (paying
off old scores).
Chachcha chor bhatlja kqji chachcha he sir par panhi hdji.
The uncle is the thief and the nephew the magistrate,
(it is a foregone conclusion that) the former will receive a
shoe-beating on his head.
Among the natives it is a common idea that there is
always ill-feeling between the uncle and nephew, owing,
perhaps, to the former always chiding the latter to mind
his studies or duties, so that, when the* nephew gets a
chance, he is only too ready to pay off old scores. Said
when any result is a foregone conclusion : when any one
is sure to come to grief in an encounter.
420. Vicissitudes of life.
In nainon ki ehi bisekh, wah bhi dekha wah bhi dekh.
It is the peculiarity of these eyes : they have witnessed
these, now let them witness those.
fSf%^ ^^ Bisekhy^ speciality, characteristic, peculiarity.
Said in self - consolation when a complete and un-
expected change takes place. It is the peculiarity of the
' eye to witness all vicissitudes of life.
13
194 BIHAR PROVERBS,
421. Waiting for the auspicious time may bring ruin.
8^<» ^ W^ 3ER: H^ «!^ ^ ^Jl
Ohari men ghar jare^ nau ghari bhadra.
The house is burnt down in an hour: while the unlucky
period (during which no attempt must be made to save it)
lasts for nine hours.
So long as the V^ bhadra (inauspicious period) lasts,
nothing that is to be a success ought to be undertaken. If
therefore any one idly waits for the inauspicious hour to
pass away, instead of taking time by the forelock, he may
fitly be compared to the man who makes no attempt to
save his burning house because the inauspicious hour has
not vet run out.
Said sarcastically when any one idly waits for an oppor-
tunity while it is slipping away.'
H^ ''Bhadra,'* the inauspicious period, comes round
every month and on eight certain days (30 dands, or 12
hours, on each day). They are the 3rd, 7th, 10th and
14th of the first or dark half ; and the 4th, 8th, 11th,
and 15th of the second or light half of each lunar month.
During these periods nothing important is undertaken.
Besides these there are the tj^l^ ''pachkha,** or five
unlucky days in each month when nothing connected
with woodwork is undertaken, e.g, houses (i.e. thatched
houses) are not begun to be built on those days, bamboos
are not cut, wells are not constructed, etc. The pachkha
lasts for about two or three hours on each of the five days.
422. Waverer's repentance.
Ghar rahe na bdhar gaye, muhr munra ke phajihat bhaye.
BIHAR PROVERBS, 195
He is neither a useful domestic man nor a proper faqir ;
by having his head shaved he has disgraced himself, that
is to say, he is neither fit for attending to domestic duties,
nor to worldly business: by shaving his head he has
rendered himself (deservedly) an object of ridicule.
This would be said perhaps in self-reproach by one who
had placed himself in a fix by his indecision.
"One between two stools." The expression ghar ralie
na hdhar gaye means " fit for nothing," ** of neither side,"
lit. " neither of the house nor of outside."
iS^ §^TH^ " Jlffiwr munrdeb," to shave one's head as a
first step towards becoming an ascetic (corresponds to
taking the veil by nuns). A man who has taken this
step, but has not had the moral courage to leave his home
and worldliness, might be said to have disgraced himself.
Widow.
423. A spinster weeping with a widow.
Hdnr rdhr ehwdti rowaSy sang Idgal kundro rowas.
A widow weeps because she is a widow, and perhaps a
woman with a husband living (has also cause to weep) ; but
in their company a spinster also weeps !
Xff^ "jRawr" is a widow, and "HfTRft "ehwdti" a
married woman whose husband is alive ; ^^ITCt " kundro "
is a spinster, an unmarried girl.
It is the right thing for a widow to weep at all times
for her departed husband. Sometimes women whose
husbands are alive also join in the wailing.
The meaning is, that it can be understood that a widow
weeps because she has lost her husband ; and perhaps a
196 BIHAR PROVERBS.
woman who has her husband alive also has cause to weep
when in company of widows (perhaps she is bewailing
her husband's faults) ; but the marvel is that an unmarried
woman also in their company weeps just the same as
they do.
Aimed at those who do anything (grieve for example)
in imitation of others or who pretend to grieve with others
while they have really no cause.
424. Handful of bangles or a widow.
Bhar bank churi {mdng sendur) kipat de rdnr.
Either have a handful of bangles or at once be a widow,
i.e, have no ornaments. Variation is, "Either have a
head full of vermilion or at once be {Le. behave like) a
widow." Widows seldom, or never, adorn themselves : all
ornaments and decorations are forbidden. A woman who
becomes a widow has to break her lac bangles at once.
The idea is perhaps that as suddenly and surely as a
woman becomes a widow {Le. from having a handful of
ornaments she sinks to one who must henceforth avoid all
kinds of ornaments) so should you arrive at a conclusion.
. It is a quaint way of urging one to choose one of two
courses, and nbt to vacillate \ to come to the point at once ;
to decide one way or the other.
Wedding.
425. Wedding of the noseless woman and nine hundred
obstacles.
8^q T# fi t^Rnf if ^ % HT^re
Naktike biydh nao sat hhakath.
BIHAR PROVERBS. 197
It 18 the wedding of the nose-clipt (woman) but there
are nine hundred obstacles.
A noseless woman is devoid of beauty, and certainly not
likely to be sought after. No objections are likely to be
made from her side on the score of the amount to be paid
by the bridegroom (as is usually the case about wedding
presents). Her marriage therefore ought to be the easiest
thing in the world. Hence in the accomplishment of any
ordinary duty, if a hundred obstacles are met with, this
saying is used. Making too much fuss about a little
matter.
E.E. "Much ado about nothing." "Tempest in a
teapot.'*
426. Wedding headdress made of mango leaves even.
Maur na mile tah dm ke palwe sahi.
If the (proper) wedding headdress cannot be had, then
mango leaves will answer.
ift^ ^^Maur" is the headdress worn by Hindu bride^
grooms during the marriage ceremony. It is made of
talipot leaves, and in some places of date leaves.
Said sarcastically when something else is made to answer
for the proper thing in an hour of need.
427. The song ought to be for her whose wedding it is,
8^^ %^T 'Ttrt ^^iiT 'ftTf
Jekar mdnro tekar git.
The song should be for her whose wedding it is.
(This proverb is the reverse of Proverb No. 202). The
meaning is that we should act in a manner befitting the
occasion.
fllnft " Mdnro, the day before the expected arrival of
198 BIHAB PROVERBS.
the marriage procession, the family sets up a baml)oo shed
in the courtyard over the fireplace. This shed is called
Marhwa, Manrwa, or Manro. It is the hut in which a
marriage ceremony is conducted" (Grierson).
Worshipping,
428. Easy worship of the pipal tree.
Ooenra ke pipar dahinaule jdh.
The pipal tree is in the adjoining (homestead) field ; it
does not cost anything to keep it to your right in passing
it ! (and thus do an act of " cheap " worship !)
^[tfift% "Dahinaule" In worshipping, the devotee
goes usually five times round the object to be worshipped,
keeping it to his right. If the ifttWiwp«^tree (which is
worshipped in Bihar) is situated right at your door, it
is no trouble to keep it to your right in going into your
house. You thus, without any effort, do an act of obeisance
as it were, or make a pretence of it. As a matter of fact, a
superstitious Hindu, if he can help it, will always keep
2^ pipal tree to his right in passing it.
Said in ridicule of one who tries to get credit without
using much exertion, endeavours to satisfy himself that
he has done a religious act without going into the trouble
and expense of following all the ceremonies and rites.
Also cast in joke at those who make a pretence of
observing some religious ceremony.
" Winning cheap the high renown."
429. Making a virtue of necessity in worshipping.
Ural sdtu pitran ke paith.
BIHAR PROVERBS. 199
May "the sattu wafted by the breeze go to my dead
ancestors, i.e. a little quantity of the meal he has been
carrying in his hand is blown off by the wind and scattered,
and this he piously gives as an offering to the souls of
his ancestors, saying, " May this be accepted as an offering
from me by the ghosts of my ancestors ! "
Said to laugh at one who makes a virtue of necessity.
200
CLASS V.
Proverbs relating to Agriculture and Seasons.
430. Distant farming ruinous.
Banda bail belaunja pdhi, ekjan mar Ian dwejdhi,
(A possessor of) a useless (tailless) bullock who culti-
vates in Belaunja {Le. a distant village) is killed simply
in going and coming, i.e. with an inferior bullock it is
simply death for a single man to have a distant culti-
vation, because he wastes his time in going to and fro.
^n^ " Banda " is without a tail or with a docked tail.
A bullock without a tail is proverbially weak, and there-
fore useless. (The word is also pronounced bdnrd or bdnr.)
VT^ '' Pdhi" is a non-resident cultivator. A'raiyat
who lives in one village and cultivates in another is a
" pahi " (or " foreign ") cultivator of the latter village.
To be a *' pahi," one must necessarily possess the means.
%^flf%T " Belaunja " is a pargana in Palamau. Stands
here fdr a remote village.
A man who without sufficient means at his command
ventures to cultivate in a distant village is sure to suffer
for his imprudence ; for one single man with an indifferent
bullock would simply waste his and his bullock's life in
the journey to and fro, and really be able to do no
cultivation.
Usually said to laugh at a distant pdki jot or remote
cultivation.
BIHAR PROVERBS. 201
431. The closer the field, the easier the culture.
Ariya ke gariya hhala pdhi he na dub,
A field that is contiguous but inferior is to be preferred
to one distant and superior (literally one under water, but
in another village).
^R*|| % it^C^ " Ariya ke gariya." ilfr^m " gariya "
is a field in which a little rain causes puddle : it is un-
productive, and ariya is adjoining your boundary. The
expression therefore means a " gariya " field that is
adjoining your boundary, i.e. near your cultivation.
These soils {gariya) are difficult to cultivate. In showery
weather they cannot be ploughed because the action of
the plough and the treading of the plough cattle work
the soil into a puddle ; while in dry weather these soils
become so hard and compact that no ordinary plough will
penetrate them.
^^ Bub or «T^ Dhdb is land that is for a part of the
year under water, and for a part of it dry ; it is very
productive.
The meaning is, that it is better to possess an inferior
field adjoining your boundary (because it can be easily
looked after) than a superior one in a distant village
where it cannot be attended to so easily.
432. Selling bullocks for seed.
8?^ %^ %5pr «ft^ wr ^ twli% ^^ ^T
Kheti kaitinjlye la, bail bikaile blye la.
I took to husbandry to gain a livelihood, but the
bullocks were sold for seed!
Said when one exhausts his means in gaining an end, a
misfortune which literally happens in seasons of drought.
202 BIHAR PROVERBS.
433. A farmer is known when at his field.
Khet charhe kisdn.
When one engages himself in husbandry, then only
can it be said whether he is a farmer.
(^1?! ^ Khet charhe is an idiomatic phrase meaning to
take action or to go to action; e,g. when an army has
taken the field it is said, T^^ %?f ^(^phauj khet charhale.)
A true or experienced husbandman can only be known
when he begins farming, and not from his talk.
434. Anxieties of agriculture unknown to the lazy
lubber.
8?8 ^ ^ %^ ^"^ f ^qrs?[ ^T ^ ^W ^JBTT ^^
Karain na kheti parain naphand.
Par ghar ndhcheh mmar chand.
He does not cultivate (and consequently) meets with
no difficulty (i.e, meets with no failures) : thus free
from care Musar Chand spunges on another {lit. dances
in another's house).
X|i«^ ^^Phand** from ih«^1 phanda, a noose, a net, a
difficulty, a scrape.
^pr ^T'^ ''Musar Chand" a metaphorical name bor-
rowed from the word ^Hi^ Musar, a stout wooden pestle used
in cleaning rice from husk. The wooden vessel in which
grain is pounded is called ^^^ okhri, also ^^^p^ft ukhlu
Musar Chand is applied to a fat, well-fed, lazy lout.
An able-bodied man who will not work from laziness.
" Fat as a Miisar " is a common expression. (The
nasal n at the end of " Karain," ''parain," and " ndnchen "
marks the tone of contempt. It is used to denote respect
towards the person spoken of, but here used in irony.)
BIHAR PROVERBS. 203
435. If goats and sheep answer for ploughing^ why
purchase bullocks ?
Chheri hhenri hal chale haradh beadhth kdhe.
If goats and sheep can be used for the purpose of,
ploughing, why buy oxen I
Said ironically when inferior men are expected to
perform duties above their capacity. (Compare Proverb
No. 151.)
436. Impertinent request to lend a bullock.
8?$ ^^nr ifTVT l^nj ^ ^ <ftfTT ^'F^TT iit^
Apan hardha hamra'ke dah tohra ahgwdr sakela.
Pray give me your bullock, for a borrowed bullock (in
exchange for your labour) befits you better !
^;inrnC "Angwdr^' is one who does not possess any
bullock of his own, but gets the loan of a yoke of oxen
and plough in exchange for his manual labour (ang-^
" limb "). Thus, for instance, A has no bullock ; B has
(say) a yoke. A will work as a ploughman in B's field
for two days, and get the use otB's plough and oxen for one
day. It is therefore the height of impertinence for a man
to ask the owner for his plough and suggest his working
as a labourer (in order to get his own field ploughed),
because labour befits him better !
The above is the practice when a man has no ox of his
own. When he has one, he usually borrows another from
a neighbour to complete the yoke for ploughing his field,
returning the accommodation by lending his own in return.
This is called the pariha system, or taking it in turns
when both are labourers. But it often happens that one of
a respectable caste (say a Brahman), who is reluctant to
204 BIHAR PROVERBS.
work as a labourer, possesses a plough of oxen. He lends
them to a labourer (who has a field) for one day, and gets
his services to plough his land for two days. The princi-
ple is that the labourer and two oxen make three factors :
whichever side owns two of these gets the service of the
yoke for two days, and the other party for one day. If
the ploughman owns one bullock, he gets the use of the
plough for two days.
437. The meaning of a speckled cloud and a widow
applying scented oil.
8^^ Tftcn; ^^ ^^ TT5 ^5%^ ^nrra
Tttar pankhi badri, rdhr phulel lagatjy
Kah bhaddar sun hhaddari wah awe yah jay.
"When you see a cloud speckled like the wing of the
partridge, and a widow applying scented oil to her hair,"
saith Bhaddar, " Hear, Bhaddari, the former will rain
and the latter will elope."
if)d< ^^ " Titar pankhiy^ spotted or speckled like the
wing of the partridge.
'^^ Ranr. A widow is never supposed to apply scented
oil or adorn herself in any way.
?|^X! ^^ Bhaddar ^^ was a local poet and of some fame.
He has interpreted the signs of the seasons in rhymes
which have passed into proverbs. Some of his descendants
(an inferior class of Brahmans) are still supposed to reside
in a village of the Shahabad district. The following story
is told of Bhaddar: — When very young he was stolen
from his home in Shahabad by a famous magician or
astrologer, who carried him away to his country and
BIHAR PROVERBS. 205
adopted him. Bhaddar became so thoroughly proficient
in astrology and all the mystic arts, that his patron gave
him his daughter in marriage. Desirous of seeing his
early home, he found out by astrology in what direction
it lay; and then, having ascertained by his science the
exact auspicious hour and day of his departure, he secretly
awaited them, as he knew his wife would be against his
leaving her. Unfortunately the exact auspicious hour
came round when he was at his meals, his wife being
present in attendance. Being well up in jotish laws of
astrology, he made a move with his foot (as a beginning
of his journey), which was all that was needed to
make his journey a success. His wife, who was
herself an adept in jotish^ observed this action of her
husband's, and at once understood what it meant, but
pretended ignorance. In order, however, to frustrate his
intention, she cast a spell over a river which he had to
cross ; and in consequence of this the ferry-boat in
which Bhaddar was crossing upset when in mid-stream.
But as Bhaddar had started in a propitious hour nothing
could efiectually stop him. He was therefore borne to the
other side on the back of a fish. This convinced his wife
that her husband was a superior magician and astrologer,
and that nothing that she could do would prevent
him from carrying out his wish. So she gave up the
idea, and followed him to his original home (in Shahabad),
where they settled for good.
438. The meaning of beginning to rain on Saturday,
Tuesday, Thursday, and Sunday respectively.
Shani arhdi, mangal tin, RaU gur harse dtho din.
206 BIHAR FKOVERBS.
If it begins to rain on Saturday, it will continue to
rain for two days and a half; if od Tuesday, for three
days ; if on Sunday or Thursday, it will rain for the next
eight days.
439. The meaning of the rainbow at the beginning and
end of rain.
(Indra dhanukh)
Ugat uge mahi bhare, btswat ugejay.
If the (rainbow) appears when the rain has just begun,
the earth will be filled {i,e, there will be a very heavy fall
of rain) ; if at the end, it is a sign tnat the rain will stop.
440. The meaning of the halo round the moon on
Sunday, Tuesday, and Thursday respectively.
f^ ^t^ ^ ^ ^n;n t^r^
Rahi gur mangaljaun chanda paribekh,
Din chauthe^ atthe mahi bharan bishekh.
If the halo is seen round the moon on Sunday (night),
it will positively rain the day following ; if on Thursday,
on the fourth day ; and if on Tuesday, on the eighth day.
441. The rain of the beginning of Aradra and end of
Hathiya.
^^"^ ^^^ ^^[^ ''^ 'rf'nrr 'ift' t^rrf ^
Awat ddar nan diye^ jdt nan diye hasty
Kahen bhaddar dou gat/e, banita an girhast
BIHAR PROVERBS. 207
This proverb is a double entendre : it may mean the
" wife " or the rainy season.
On coming home (to her father-in-law's house), if a
wife is not received with due ceremony and regard;
and if on going she is not given any present in her
hand (the usual etiquette of native domestic life), says
Bhaddar, she will go, t,e. she will elope. Or,
If at the commencement of the monsoons there is
no rain in Adra, and if, at their close, there is none in
Hathiya, then says Bhaddar, it is a bad look-out for the
farmer as well as the labourer {i.e. the farmer is sure to
be ruined and the labourers are sure to get no work and
will starve).
^RT^^ Adar is a colloquial form of 'W^ Adra, or WgJ
if^^ Ardra Nachhattra. It also means "civility."
" Adar karna " is to treat one with due civility and
ceremony, and ^5^ Hast is " hand," or the ^f^^RTT 'Wf^
Hathiya Nachhattra, The Adra or Aradra and Hathiya
or Hast are two out of twenty-seven Nachhattras or lunar
asterisms into which the Hindu year is divided. The
former embraces parts of June and July; and the latter
parts of September and October- They are the beginning
and end of the rainy seasons ; and are the principal periods
of rain, on which chiefly depends the success of agri*
cultural operations. The following extract from Mr.
Grierson's " Bihar Peasant Life " (Division VI., par.
1082) shows these divisions clearly : —
" There are 27 of these {Nachhattras or lunar asterisms)
in each year, and consequently 2-J- in each month. Each
asterism is not of equal length. The longest is hathiya,
with 16 lunar days. Every agricultural operation com-
mences in a certain asterism."
:r^mmmmmmmmm^mvmmmmmmmammmmmmmmmmmmmmmnt^^mmmmwmmm9mmmmmip&^
208
BIHAR PROVERBS.
442.^ The aaterisms of Maggha, Swati and Hathiya.
88^ TT^ ^nTT% v;rs[i ftwr^ wnwr zr^
' Maggha lagdwe ghaggha^ Siwdti Idwaa tdtt,
Kahtdri Hdthi rdni, ham hun dwat hdti.
Maggha (latter part of August) brings rain-storms;
Swdti (latter part of October) brings a screen {Le, rain
stops) ; and Queen Hathiya (September-October) tells
(by her thunder) that she is coming.
443. The effects of the several rains on the different
crops.
^1^ Tflf irra f?w ^liff vji ^ra 'ft w^
Phdgu kardiy chait chuk, kirttik natthahi fdr,
Swdti natthahi mdkh til, kahi gae Dak Godr,
If it rains in the month of Phdgun (February-Mardh)
urid is spoilt ; if in the month of Chait (March- April)
lemons; if in the asterism of Krittika (about middle of
May) the toddy palms ; and if in that of Swdti (latter part
of October) beans and sesasum ; saith Ddk the Gowdla,
444. The effect of rain in Baisdkh (April-May) on
paddy ; it is doubled.
888 ^"^ ^rr^^^^RraTTT^iT^ vw W^cftw^^TRi
Jaun barse Baisakkha rdu, ek dhdn men dohar chdu.
If King Baisdkh (April-May) rain, every grain of
paddy will produce two of rice.
^ Proverbs 442 to 491 are taken iirom Mr. Grierson's " Bihar Peasant Life,"
with the anther's kind permission.
BIHAR PROVERBS. 209
445. If there is rain in Krittika (middle of May), there
will be no rain for the six following asterisms.
Krittika chue chhau le mue, jaun Mohini nahlh kddo kare.
If it rains in Krittika (middle of May), there will be no
rain for the six following asterisms, provided Mohini
(beginning of June) makes no mud. A variation is
Krittika chue tin le mue rdhar renr kapds,
Jaun rohin dadhi kddo kare hare dokh unchds,
446. When to sow china.
Jabjanihah karchd ke htn, krittika nien tun hoihah chin.
Krittika (latter part of May) is the best asterism for
sowing china (Panicum frumentomm) ; hence they say in
Tirhut : If you find your stock of food becoming exhausted,
sow china in Krittika {Le, about middle of May).
447. When rice will be plentiful.
Mirgsira tabay Mohini labay Aradrajdy budbuddy,
Kahe Dak sunu Bhillari, kutta bhdt na khdy.
If Mirgsira (in June) is hot, Mohini (about beginning of
June) rains, and Aradra (middle of June) gives a few
drops. Saith Ddk^ hear, Bhillari^ (rice will be so
plentiful that) even dogs will turn up their noses at it.
The following notes on the Proverbs 442 to 447 from
Mr. Grierson's book are useful : —
14 '
210 BIHAR PROVERBS.
'' Cultivation commences in Jeth in the asterism of
Rohiniy when ploughing and sowing begin. The rain
of Mirgsira is not good, and hence no sowing is done
in that asterism. In Aradra sowing is recommenced
and transplanting is done for the winter (Aghani) crop.
This goes on into Punarbas and Pukh if the rains are
late. In Magha and Purba Phdguni the urid^ kurthi, and
other pulses are sown. In Hathiya rain is very important,
both for the winter crops and for sowing of the spring
{rabbi) crops. In former days (say cultivators) the rains
used to stop in Swdti, which was very good for the crops,
but now they end in Hathiya. So valuable is the rain of
Swdti that any drop which falls during that asterism
into a pearl-oyster becomes a pearl: that is how pearls
are made. The rain in Chitra on the contrary is very
bad."
448 to 453. The rain of Aradra (middle of June) is of
considerable importance to the future crop.
448. The rain of Aradra (middle of June) does away
with distress.
Adra mdmje boe sdthi, Dukh ke mar nikdlah lathi.
If you sow sixty day rice in Aradra, you strike distress
with a club and drive it away.
449. If it does not rain at the commencement of Aradra
and end of Hathiya the cultivator gets ruined.
Adi na barse aradra, hast na barse niddn,
Kahahlh Ddk sunu Bhillari bhae kisdnpisdn.
BIHAR PROVERBS. 211
If Aradra does not rain at the commencement^ and
Sathiya at its end, saith Dak, bear, Bhillari, the
cultivator is crushed (see Proverb No. 441).
«
450. If it rains at the commencement of Aradra and
end of Hathiya^ the cultivator can stand any increase to
his rent.
8M0 '^^ ^T% ^T^TT ^TTCH ^rrt f ^
^tSN TTwr ^Ti tI ^*i*< f'rn^
Charhat barse aradra^ utrat barse hast,
Katek raja ddnre, rahe anand girhast.
If it rains when Aradra commences and when Hathiya
is ending, no matter how much rent may be demanded,
the householder is still happy.
451. The rain oi Aradra injures /aM^da only.
Aradra barse sabh kichhu hdfi, ekjawdspatar bin bhaii.
If Aradra rains, everything grows {lit. " is "), only one,
ihQJaivds {Hedysarum Alhagi), loses its leaves.
(W4T9 Jawds is a kind of grass.)
452. When to prepare the fields, and when to sow
paddy.
8M^ ^ S'TT^^ 'Ft^ VT^ 'iTin ^iiiNrr 'imCt ¥R
Pukh Punarbaa boe dhdn, Maggha Askkha kddo Bdn.
Sow paddy in Pukh and Punarbaa^ and in Maggha and
Aslekha mix thoroughly the mud {i.e. prepare the fields).
Aradra and Punarbaa are the two main asterisms of the
month oi Akhdrh (June- July). This is the great month
212 BIHAR PROVERBS.
of the year for finishing the preparations of the fields^ as
the proverb says : —
Jekar banal akharua re tekar bdrho mas.
i.e. He whose fields are ready in Akhdrh, is ready also
all the year round.
If the rains are late, paddy sowing goes on as late as
Punarbaa or even Pukh^ but this is rarely successful.
These last two asterisms are usually devoted to trans-
planting and not sowing. (Paragraph 1086, Grierson.)
«
453. The effect of paddy being sown in Aradra^ Punar-
baa, or Pukh.
Aradra dhdn, Punarbaa paiya, gel kisdn^je boe Chiraiya.
Paddy sown in Aradra turns to plenty, in Punarbas it
has empty ears, and sown in Pukh it turns to nothing.
454 to 464. [After Akhdrh (June-July) comes Sdwan or
8don (July-August), to which the following rhymes
apply.]
454. The meaning of a cloudy sunrise on the seventh
day of the bright half in Sdwan.
8M8 iTRR f^ir^ ^rrnft wft % ^irff ^Pf
ift^ irt^ ^^ ^T^ ^ ^rf'T ^ ^^TT
8don sukla saptami chhapi kai ugahin bhdn,
Taun lagi megha barsejaun lagi deb uthdn.
If on the morning of the seventh of the bright half of
Sdwan the sun rises obscured by clouds, it will rain up to
the festival of the Deb Uthdn (11th of the light half of
Kdtik, i.e. early in November).
r^« ■ "^^
BIHAR PROVERBS. 213
455. The meaning of a clear sunrise on the same day.
8MM ^TTR ^«IWT irrnft ^3R % ^IJlrff
8don 8ukla saptami, ug he lukahin 8ur,
Hdnkopiya har barad, barkha gel bari dur.
If on the same day as that above mentioned (in Proverb
454) the sun rises (clear) and afterwards hides itself
behind clouds, drive away, my dear, your plough and
bullocks, for the rain is very far off.
456. The meaning of a cloudless morning on the same
day.
8M§ W^r^ I'BWT WfP^ ^t ^ t^ 'TR
Soon sukla saptami, udaijo dekhe bhdn,
Tumjdopiya Mdlwa, hamjaibon Multdn,
A cloudless morning on the same day (is a sure sign of
drought). My dear, (let us leave the country) ; I am going
to Multan, and you go to Malwa.
457. The meaning of a dark night on the same date.
8M>o ^mrif ^fBRTT ^Tm\ %^ Wfft MUmiK
^ 'ifT ^ 'ijtt ^T^^ ^^nra WT
8don sukla saptami, rain honhi masiydr,
Kah Bhaddar sunu Bhaddari, parbat upjay sdr.
If on the same date the night is dark, says Bhaddar,
hear, Bhaddari, excellent crops will grow even on a
mountain.
458. The meaning of thunder at midnight on the same
date.
214 BIHAR PROVERBS.
8aon sukla 8aptami,jon garje ddht rat.
Turn jdo pit/a Mdlwa,' ham jaibon Qujrdt.
If on the same date it thunders at midnight (there will
be a drought). You must go to Malwa^ and I to Gujrat.
459. The effect of rain in Sdwan (July-August), and
thunder in Bhddon (August-September).
Karke bhlr\jai Kankri, Singh garjaijdy,
Kah Bhaddar 8unu Bhaddari, kutta bhdt na khdy,
" If in Cancer (Sdwan, July- August) the gravel is wet,
and Leo {Bhddon^ August- September) passes by with
thunder," saith Bhaddar, " hear, Bhaddari, rice will
be so plentiful that even dogs will refuse it."
460. The meaning of west wind in Sdwan, and east
in Bhddon.
8^0 in^iT ^^RT w?pir 3T^ "inftR ^ tin^
Sdon pachhwa, Bhddab purwa, Asin lahe isdn,
Kdtik, Kania, aikio na dole katai ke rakhbah dhdn.
If the west wind blows in Sdwan, the east in Bhddon,
and the north-east in Asin, and if there is so little wind
in Kdtik that even the reeds do not shake, where, my
dear, will you have room to keep your riceP (i.e. You
will have a bumper crop.)
BIHAR PROVERBS. 215
461. The effect of east wind in Sdwan.
8§s ^rwT mir ^ ^x;^^ ^^ ^T^ ««t^f ^
Sdon mas bake purwait/a, henchah harad klnah gait/a.
If the east wind blows in Sdican, sell your bullocks and
buy cows (it will be no use trying to plough).
462. The effect of west wind in Sdwan,
8§^ ^J^^n q^TT ^ fi; ^rrft ^|f^ % m^ ^ti% ^kV
Sdonak pachhwa din dui chdri, chulhi ke pdchhi upjai sdri.
If the west wind blow in Sdwan for only two or three
days^ rice will grow even behind your hearth.
463. The effect of west and east wind in. Sdwan and
Bhddon,
8$^ ^BTR^f ^%^ ^ ^^^ HT^"^ ^T^ 'WfW ^%
Sdon pachea mahi bhare, bhddon purwa patthal sare.
If the west wind blow in Sdican, the land will be flooded ;
and if the east wind blow in Bhddon, (it will rain so that)
the very stones will melt.
464. Heaviest rain in Asres and Maggha,
8^8 % 'TT Ht ^^1^ ^(^^ ^ ^^ ^TO^ ^(l^
Je na bhare Asresa Maggha, pher bhare Asresa Maggha.
That which is not filled up with water in Asres and
Maggha has no chance of being filled up till they come
again next year.
465 to 474. To Bhddon (August-September) the following
apply :—
465. Loss to cultivator if he does not finish transplant-
ing rice before Purwa,
8^4 S^TT kW ^ ftWT^ ^^ITOT ^^ ^>^ W^
Purwa rope pur kisdn, ddha khakhri ddha dhdn.
216 BIHAR PKOYBRBS.
If a cultivator does not finish transplanting before
Purwa (i.e. Purha Phdguni), half his crop will be paddy
and half cha£
466. The effect of east wind in Purwa.
Jaun Purwa purwaiya awe, sukhle nadiya ndo cfiaidwe.
If the east wind blows in the asterism of Purwa (i.e.
Purha Phdguni), there will be so much rain that ships will
float in the dried-up beds of rivers.
Closely connected with this is the following : —
467. The effect of west wind in Purwa.
Purwa par jaun pachhwa bahai, bihansi rdhr bat karai,
Eh donon ke thai bichdr u barsai i karat bhatdr.
If the west wind blows during Punm, and if a widow
chats and smiles, from these facts you may judge that in
the first case it will rain, and in the second case she is
going to marry a second time.
468. The meaning of clouds flitting like the wings of a
partridge.
Tltir pakh megha ure, o bidhwa musukde.
Kahe Ddk sunu Ddkini, u barse Ijde.
" "When the clouds fly like the wings of the partridge
and when a widow smiles," saith Ddk, "hear, Ddkni,
the one is going to rain and the other to marry." (Com-
pare Proverb 379.)
BIHAR PROVERBS. 217
469. The meaning of a cloudy sky on Friday and
Saturday.
%^R ^1% ^i^T^ f^^ ^^ f ff^rnr
Suk kare badri sanichar rahe chhdy^
Aisan hole Bhaddari bin barse nahlhjdt/.
" A cloudy sky on Friday and Saturday," says Bhaddari,
" is a sure precursor of rain."
470. The effect of east wind in Soon and west wind in
Bhddoii.
8^0 WTW^ % H^^ w^ ^ifiRT ^ftr
Saon kepurwa, Bhddon pachhima jor,
Bardha benchah Sdmt, chalah des ka or.
My husband let us sell our bullocks and leave the
country if there is east wind in 8do% and a strong west
one in Bhddon.
471. When to cease planting paddy.
Ku%i amdwas chauthi chdn, ab ki ropbah dhdn kisdn.
After the KuaiAmdwas (the festival of the 15th Bhddon,
on which Brahmans dig km grass), and the Chauk Chanda
(the moon of the 19th of Bhddon), cultivator ! You need
not plant out paddy.
472. Not to transplant in Utra Phaguni,
8^^ B^fTT W^ ^rf«f frtir ^^ 7Tt«f W^ ftH TiTl ^
utra mehjani ropahu bhaiya, tin dhdn hoe terahpaiya.
"-<
218 BIHAR PROVERBS.
Do not transplant in Utra Phaguni (about the latter
half of September) ; for you will only get three grains to
thirteen empty husks*
473. The meaning of a crow speaking by night and a
jackal by day.
Rdtak kdga dlnak sii/dr, kijhari bddar ki uptdr.
If the crow speak by night and the jackal by day, there
will be either a rain-storm or an inundation.
474. The meaning of wind blowing from four quarters.
8^8 ^^^ '^ ^ TTfTO <nr ftwr ^^ ^ ^ira
Aua baua bake batds, tab hola barkha ke as.
When the wind blows from all four quarters, there is
hope of rain.
475-479. To Asin (September-October) the following
apply : —
475. Hathiya rain produces three things and destroys
three things.
fTtnrr ^h mf ^trr^ mir ^rt^ wn^
Hathiya barse tin hot-ba, sakkar, salt, mas,
Hathiya barse tinjat-wa, til, kodo, kapds.
Bain in Hathiya produces three things, sugar-cane, rice,
and pulse ; and destroys three things, sesamum, kodo, and
cotton. With this may be compared the following.
BIHAR PROVERBS. 219
476. Rainless Aradra destroys three crops only^ but a
rainless Hathiya destroys everything.
fftnrr 5|^ ^bw 't^ ^nt^i^ trrfifw ^re
Adra gel tlnon gel, san, sdthi, kapds,
Hathiya gel adbh gel, dgil, pdchhil chds.
Want of rain in Aradra destroys three crops, hemp,
sixty-day rice, and cotton. But by want of rain in
Hathiya everything is ruined, both what has been sown
and what will be sown.
477. The effect of rain in Hathiya and clouds only in
Chitra.
Hathiya barise, chitra menrrdy,
Ghar baise dhanha ririydy (or agrdy).
If Hathiya rains and (the clouds of) Chitra hover about,
the paddy cultivator sits at home and utters cries of joy.
478. The effect of rain in Chitra.
Chitra barae nidti mdre dge bhdi gerui ke kdre.
Bain in Chitra (in October) destroys the fertility of the
soil and is likely to produce blight.
479. What to sow in Chitra.
8^e ^mn t^^TTT TTt ^rrt ^'JTW t%w?j ^R %^
Adha chitra rdi murdi, ddha chitra jao kerdi.
In one half of Chitra sow mustard and radishes, and in
the other half barley and peas.
\
220 BIHAR PROVERBS.
480-481. To Katik (October-November) the following
apply : —
480. The effect of a shower in Stcdtu
8^0 ipit viiifi ^ ^nSf ^rnft gnctim ^fij^ ^BftTT vjif\
JSkopdnijo barse swdti kurmin pahire sonapdtu
If a single shower come in Swdti, it enriches people so
much that even Kurmi women get golden earrings to wear.
481. Instructions about harvesting rice.
8^^ ^ ftf^ TT ft% ITR t^RT gWT ^f ^ VTf
Bed bidit na hokhe dn, Una Tula nahin phute dhdn,
Sukh aukhrdti deb uthdn, takrai barhai karah nemdn,
Takrai barhai khet kharihdn, takrai barhai kothie dhdn.
What has been written in the Yedas cannot happen
otherwise^ and paddy cannot ripen before the balance
{i.e. Libra, Kdtik, October-November). From the festival
of the Sukhrdti (i.e. the Diwdli) to the Beb Uthdn (11th of
the light half of Kdtik) there will be happiness. On the
12th day after that, hold the festival of eating the new
grain ; on the 12th after that, heap up the com on the
field and threshing-floor; and on the 12th after that, put
the grain in the store-house.
482-486. The following are the signs of the stoppage of
the rains : —
482. Clear nights indicate breaking of the rains.
^St^ ^TO ^f^: ff^KT ^RTfinr ^ vj;^
Chhap ke ugai to kya bhaye nirmal raini karant,
Kiyjal dekhihah sagra, kdmin kup bharant.
BIHAR FROYBRBS. 221
It matters little if the sun rises obscured by clouds^
because when the nights are clear (the rain will stop).
You will only find water in the sea^ and women will
have to go to the wells for water.
483. A cloudless night and a cloudy day show that the
rains are at an end.
Mat nihaddar (or ratuk chakmuk) din ken chhdt/a,
Kaheh Qhdghje barkha gay a.
If you see a cloudless night and a cloudy day, be sure,
says Ohdghy that the rains are at an end.
484. The barking of the fox and the flowering of the
kds grass are signs of the end of the rains.
Boli lukhri, phUle kds, ah ndhin barkha ke ds.
The barking of the fox and the flowering of the kds
grass are signs of the end of the rains.
485. Appearance of the star Canopus indicates the end
of the rains.
8^4 ^ ^w^ ^R i|^ 1TO ^R irfT 'TT^ i ^rre
Uge agast ban phule kds, ab ndhih barkha ke da.
The appearance of the star Canopus and the flowering of
the kds grass in the forests are signs of the end of the rains.
486. The meaning of the flowering of the kds and kua
grass.
8^^ 'irtft weft ^^ttz % ^m ^R ^ Ttw WJ ftrar^f
Kdai kaai chauth ke chdn, ab ka ropba dhdn kisdn.
222 BIHAR PROVERBS.
If the kds grass and the kus grass flower on the 4th of
the light half of Bhadon, why do you plant out, culti-
vator (for the rains are stopped) P
487-491. The following refer to the dry seasons : —
487. Respective efliBcts of rain in Aghan, Pus, Mdgh,
and Phdgun.
Aghan dobar, Pus dpaurha, Mdgh sawdi,
Phdgun barse gharhun kejdi.
If it rains in Aghan (November-December), you will
get double an average crop ; if in Pus (December-
January), one and a half ; if in Mdgh (January-February),
one and a quarter ; but if in Phdgun (February-March),
then even (the seedlings which you brought fromi) your
house will be lost.
488. The effect of rain in Aghan.
Aghan mehje barse megh dhan o raja dhan o des.
Happy are the king and people when it rains in
Aghan.
489. The effect of rain in Pus,
8^e m^ ^% ^RTOT ^ W«T 'if ^VT ^
Pdni barse ddha Pus, ddha gehun ddha bhus.
Kain in the middle of the month of Pus, i.e, early in
January, will give you half wheat and half chaff.
BIHAR PROVERBS. 223
490, Signs of drought. ,
^n^ ^ iR ft^ ^ft^ ^*^ ^ ^rnft vtri' vWt
Mdgh ke garmi, Jeth he jar ^ pahila pdni bhar gail tar,
Ghdgh kahe ham hobaunjogi, kudn kapdni dhoihen dhobi.
Heat in Mdgh (January-February), cold in Jeth (May-
June), and the tanks filled with the first fall of rain (are
signs of a drought). I'll become a beggar, says Ohdgh,
and the washerman will wash with well water.
491. The meaning of west wind respectively in Chait
(March- April) and Bhddon (August-September).
Chait ke pachheya, Bhddon kejalkt,
Bhddon ke pachheya, Mdgh ke pdlla.
The west wind in Chait (March-April) means rain in
Bhddon (August-September), and the west wind in Bhddon
means frost in Mdgh (January-February).
224
CLASS VI.
Proverbs Relating to Cattle and Animals in General.
492. A calf takes after its mother, and a foal after its
father.
Man gun hdchh pita gun ghor^
Ndhln kuchh to thoro thor.
A calf takes after its mother, and a foal after its sire :
if not in all points, still in a few {ue. to some extent).
493. Can an ass be lean in the month of Sdwan P
8ft? T^fT ^;^ ^TRT ^rt%
Oadha dubar Sdwan mam.
Is it possible for the ass to be thin in the month of
Sdwan ? i.e. when there is abundance of grazing to be had.
Said when any one complains or pretends to be in want in
the midst of plenty.
A weary Bullock.
494. To a weary bullock its girth even is heavy.
8ft8 ^TRT^ ^T^ % ^ZTT HT<t
Thdkal harad kepetdr hhdri.
To a weary bullock even his girths are heavy.
iJZTT '^Petdr'' is the girth of a pack-bullock. It is
usually made of ^TTT ^^^ctr, with a piece of bamboo
catch tied to one end of it, and is passed round the bullock.
r
BIHAB PROVERBS. 225
495. To a weary bullock his empty panniers are even
heavy.
?ni iirw HIT iri^ f^rrV
Thake bail gon bhai bhdri,
Tab ab ka lade baipdri.
To the weary bullock even his empty pack Is heavy (to
carry) : then, why are you going to load more on him,
Pedlar?
" Gon " also " gond" and " gund," are grain bags for
pack bullocks.
^MrO " Baipari " is a petty trader who deals in grain,
and conveys it from market to market on pack bullocks,
buying and selling.
E.E. Last straw breaks the camel's back.
496. A separate house for a blind cow.
Kdnin gaiya he alge bathdn,
A blind cow requires a separate cattle-yard.
TTOT'C " Bathdn " is a cattle-yard or inclosure where
the cattle rest.
i.e. One with a peculiarity, idiosyncracy or crotchet, one
who wants everything his own way, i.e. is not satisfied
with what answers for everybody else.
497. Driving away a grazing cow a sin.
8^"^ ^WT ^<ft %^FC TRi v[[^ ftn %if % srni
Kekar kheti kekar gdi, papi hoejehdn kejde.
It is neither your field nor your cow ; you only make
yourself a sinner if you drive it away.
A safe but selfish dictum to prevent any harm coming
16
226 BIHAR PROVBRBS.
from interfering in what does not actually concern you.
^' It does not concern you if another's field is being grazed
by somebody else's cow ; if you drive it away, you only
incur the sin of keeping a cow hungry." This idea
underlies and explains the apathetic attitude and total
want of public spirit in the mass of the people towards
any reform or public measure, because '' it is safer not to
interfere in what does not concern them/' Mill ascribes
this feeling in a people to the previous bad Government
under which they have sufiered, and which has taught
them to regard the law as made for other ends than their
good, and its administrators as worse enemies than those
who openly violate it. He goes on to say, that while
this feeling exists, '^ a people so disposed cannot be
governed with as little power exercised over them as
a people whose sympathies are on the side of the law,
and who are willing to give active assistance in its
enforcement."
The death of a cow, no matter how it occurs, is held a
sin, and has to be expiated by feeding Brahmans and other
acts of piety. If a cow dies with a halter round its neck,
the person who tied the cow last has to expiate its death.
For this reason a cow about to die is unloosed from its
halter. If a man kills a cow by accident, he has to
undergo severe penalties in the way of feasting Brah-
mans and doing bther expiatory acts. The man (or
woman) through whose fault the cow dies, if poor, goes
a-begging with a piece of the cow's tether-rope; and
with the alms he thus obtains he feeds Brahmans. Until
this is done the. sin is not expiated, and the person
remains an outcaste. During this interval the sinning
person is not supposed to speak. A good Hindu will
BIHAR PROVERBS. * 227
never sell his bullock or cow to a butcher ; but this rule
is hardly adhered to now-a-days.
498. God takes care of a blind cow.
Andhri gdi dharam rakhwdr,
God provides for a helpless (blind) cow.
A blind cow is supposed to be treated kindly from
religious feelings, ix. God takes care of the helpless.
E.E. " The wind is tempered to the shorn lamb."
499. In the prancing of the pack bullock his master is
visible.
Bail na kude kude gon, i tamdsha dekhe kaun,
(or bail na kude kude tangi.)
A bullock does not leap, but his load does : who ever
saw such a sight? (Grierson).
iftf Ooriy Grain bags and panniers for loaded cattle,
here by metonymy for the possessor of the gon.
It is not really the bullock that leaps, but his master or
supporter {gon)y i.e. his master causes him to jump and
prance. Said when one is a mere puppet in the hands of
another, at whose instance he is acting — when one is
outwardly the actor or doer, but is really put up by
another who pulls the wire.
500. The calf leaps presuming on the strength of the
tethering peg.
MOO ^^ZT ^ ^ ^^Nt ^^
Khunta ka hale hachhwo kudela.
The young bull jumps according to the strength of the
228 * BIHAR PROVERBS.
post or peg to which it is tied. That is to say, relying
on the strength of its supporter. One is strong or weak (or
exerts his strength) in accordance with the support he gets.
Said when one presumes on another s support or pro-
tection.
501. Bules for selecting cattle.
^ ^t'^f ^sn ^i^T z^ ^^rft ^^ ^mO^
JBail besdhe chalalah kant^ hail hesahiha du du dant,
Kdchh kaaauti sdtcar ban, % chhdri kiniha matt an,
Jabai dekhiha rupa dhaur, taka chdri dlha upraur,
Oh pdrjab dekhiha maina, ehipdr se diha baina.
Jab dekhiha bairiya gol, uth baith ke karih^i mol,
Jab dekhiha kariyawa kant, kail gala dekhahjanu dant,
Sarag patdli bhauhdn ter, apan khde parosiye her,
Kaila kdbar gol tikdr, Iho harihen ddm tohdr.
(1). My dear, you have started to buy a bullock: be
sure and buy one with only two teeth. Do not buy any
which is not some shade of grey ; but if you see a pure
white one, you may advance your price four rupees. If ^
you see one with loose horns, give handsel without crossing
the road (to look at it more carefully, i.e. it is sure to be a
good one). If you see one with a red head and a light
red body, don't buy till you have had a good look at it.
BIHAR PROVERBS. 229
But, my dear, if you see a black or a yellow grey or a red
one, don't take the trouble to look at its teeth.
(2). The following is a warning against two kinds of
bullocks: — A bullock with horns - pointing up and down,
or one with crooked eyebrows, injures its master and the
neighbours as well. — (Grierson).
(3). A yellow grey, or a speckled, or a red one, or one
with a spot on its forehead, will make you lose the price
you pay for them.
502. The bullock toils, but the bay horse is pampered.
^o\ Tft^ ^ ifT ^^ %^^ ^iTO ^t^
Pla kut mare baila baithal khdy surang.
The ox wastes himself in labour, while the bay horse
gets his grain in ease.
TJ^ ^gZ Pis kut is to grind and pound, ue. to labour.
Said when any one labours, while another reaps the benefit
without exerting himself at all.
Wt^ Surang is a light bay horse. The valuable horse
is seldom used. He is kept more for show in the stables
of the rich.
503. The camel is blamed in the whole army.
Sagare phaud men uht badndm.
In the whole army the camel is most blamed, because it
has such a long neck and exposes the position of the army.
504. You can endure kicks from a milch cow.
Jdhi ten kichhu pdie, sahie karui bain,
Ldt khdt chuchukdr ten sahat dudhdri dhen.
230 BIHAB PBOVEBBS.
From whomsoever you expect to receive benefits, you
must bear abusive words ; even while being kicked by a
milch cow, a man will endure its action and pat it
(Grierson).
505. You can endure kicks from a milch cow.
MOM fwfr 'rra 'I T 'rrnt wrr
Dudhdri gde ke du Idto bhala.
Even two kicks from a good milker are to be valued
(Grierson).
A man can bear up without grumbling harsh treatment
from whom he expects some benefit, just as one does not
mind a kick or two from a good milch cow.
506. Points of a milch cow.
^^ ftN 1^^ ^^ w^ iR ^: iTf
Achchhi gdy hesdhiye jisM kajjal ban,
Solah singhy battia khuri, nao than, terah kdn,
Angan barse ghar bhare bdchha ghda na khdy,
Pahile dahijamdi ke pichhe kine gdy.
While you are buying a cow, buy a good one with clear
eyes, and horns 16 fingers (inches) long, hoofs 32, udder
9, and ears 13, and you will then have milk pouring in
your yard and your house full : the calf will also have so
much of it that it will not graze. But remember first to
try the milk for tyre before you buy the cow.
APPENDIX.
POPULAE SUPEKSTITIONS AND EEEOKS.
Introductory Notes.
It would be a hopeless task to attempt to give a
full account of the popular superstitions and errors that
encompass the natives of Bihar. Their lives are made
up of them. From their birth to their death they afford
the guiding clue, and furnish the food on which their
hopes and fears are fed. When a child is born, it has
to be carefully guarded from the evil spirits^;hat usually
hover about the house of its birth. If it gets over the
early ailments to which all infants are subject, the cure is
ascribed to the charms of some respected old woman of the
village who possesses the secret. If it dies, some malig-
nant demon, who has not been propitiated, has carried
it away ; or some supposed village witch, who has long
borne a grudge against the family, has gratified her greed
for infant life by causing its death.^
^ In cases of difficult labour a gun is fired near the lying-in room, ostensibly
to scare away the hobgoblins and evil spirits who delay the birth; but
probably with a more practical view to help the birth. As often happens a
supposed popular error may really rest on sound practical grounds, which
experience has shown to be necessary and is followed empirically. Sir A.
Lyall, commenting on this practical feature of superstitious observances,
remarks, " Many practices, ascertained empirically to be fit and expedient,
have become in course of time so overgrown and concealed by the religious
232 APPENDIX.
If any one is unsuccessfal in an undertaking, he has
failed to propitiate his presiding deity ; if successful, his
deity has favoured him. At birth, death, marriage, and
every important event of life, the gods are consulted ; and
if their warnings and wishes (now very often interpreted
according to the circumstance of the consulter) are not
implicitly followed, it is rather from his inability to carry
them out in their integrity than from a want of faith in
their efficacy.
In Bihar, side by side with signs of civilization, will be
found ideas and beliefs which have long ago been eradi-
cated from other more advanced provinces. Lingering
and interweaving themselves with the daily thoughts and
doings of the people are superstitions such as are to be
looked for in vain elsewhere. The civilization as yet is
only a thin veneer which has hardly permeated the
upper crust. The beliefs and mainsprings of action yet
remain the same in the mass of people as they were
centuries ago. A thin coating of western varnish gives
a specious appearance to the culture which is only skin
deep, customs and observances aboriginal and Aryan
commingle in one confused jumble, and Muhammadan
ceremonies and Hindu rituals are mutually interchanged
among the lower order of both classes with a most
accommodating and tolerant spirit. There are as many
Hindus who zealously keep up the Muharram iamdaha
in Bihar, as Muhammadans who annually celebrate the
Chhat and HoK. A Hindu woman as piously places her
observances in which they were originally wrapped up, that it is now yery
difficult to extract the original kernel of utility, and one only hits upon it by
accident, when in trying to abolish what looks like a ridiculous and useless
superstition, the real object and reason are disinterred, and sometimes proves
worth knowing.
APPENDIX. 233
votive offering on the grave of the Muhammadan Saint,
when her child recovers from illness, as a Musalman
woman propitiates the Hindu demon with a black goat
when he has devoured her husband's second love, who
had weaned his affection from her. The same rites and
ceremonies and observances connected with the daily
life of the Bihar peasant are practised in the villages
now as they were probably centuries ago, the only differ-
ence being that they are adapted to suit the altered
circumstances. These would sadly be misplaced in the
heart of a great city amid the din and bustle of fashion-
able civilization, but are not. out of keeping with the
simple peasantry and the retired scenery of Bihar villages.
Of such a vast subject, with so many ramifications, all
that can be endeavoured is to give a few instances of the
popular superstitions and errors that form the warp and
the woof of the Bihar peasant life, principally those
which bear on some of the proverbs and illustrate them.
The same remarks apply to the other subjects which form
the Appendix. The notes under each are far from being
complete. They give a few only of the prevailing customs,
more as illustrations, than as an exhaustive treatment of
the subject.
1. Names of certain tndividtmk and animah not to be taken.
There is a popular and widely prevailing idea that the
names of certain opprobrious individuals and animals
ought not to be uttered in the morning from a super-
stitious feeling that the utterer is sure to meet with some
misfortune during the day; e.g. {a) The name of any
well-known miser is never pronounced in the morning,
from an idea that he who takes his name will not get
234 APPENDIX.
his meals till late in the day, or some misfortune will
befall him.^
This feeling is sometimes carried to such an extent that
some places which are named after a known miser are not
pronounced in the morning. For example, a well-known
village in Champaran known as Munshi ka bazar (on the
Sugau-li Gobindganj road) is never named in the morn-
ing, because the man after whom it is named — cfne Munshi
Lai — was a notorious miser; similarly a village in the
Betiya Subdivision, called Bhaluah, is not pronounced,
because its name is akin to that of a bear, (b.) The
following animals are not readily named in the morning :
Owl, monkey, ass, snake, bear, etc., from an idea that some
misfortune is sure to befall the person who names them.
(c.) Similarly it is considered unfortunate to meet any of
these animals in the morning when one is starting on
a journey. To see the face of any of a low caste the
first thing in the morning is also considered inauspicious.
A Dkobi, a Dom, and a Chamdr are especially avoided
early in the morning.
2. Jdira or journey. The superstitions connected with a
journey. How augured to be au^icious or not.
No journey is ever undertaken, in fact nothing of
importance is begun, without first consulting the Brah-
man as to the best hour for commencing it. The
propitious hour having been ascertained, the man who
is going on a journey starts at that hour. If, on account
of some pressing business or some other cause, he cannot
conveniently pursue his journey at that exact hour (as
^ The name of Mir Gadhaia, in Fatna, is an example of this.
APPENDIX, 235
it often happens), still, in order to comply with the
requirements of the omen, he makes a show start at
the exact auspicious time, and halts a few steps from his
house. For this purpose Eajas and well-to-do personages
have what are called yd/ra houses, where (after having left
at the exact auspicious hour) they halt and finish their
urgent business before finally proceeding on their journey.
People who cannot afford to have a jatra house send out
some of their wearing apparel with money or grain tied to
it in advance, and this is kept in a friend's house on the
road till they come up. The grain or money (as the case
may be) is afterwards distributed amongst beggars. When
starting on a journey, the following are considered good
omens to see : —
(a) Any one carrying a full chattie of water.
(J) A pot of tyre or curd.
(c) Fish.
id) A dhohi carrying a bundle of clean washed clothes, etc.
The following are considered unlucky omens : —
{a) Meeting a Teliy or oilman, is considered especially
unlucky. (The traveller invariably returns home, post-
poning his journey.)
(&) Meeting a jackal crossing from the right side of the
road to the left.
(c) If any one should call out to the traveller or put
any question to him when he is about to begin his journey
it is considered unlucky ; also if any one should sneeze
or cough at such a time.
3. Marriages of Tanks and Wells.
When a tank or well is dug and completed, it is
emblematically married to a tree or wooden image,
236 APPENDIX.
which is planted in the middle in the case of tanks,
and alongside in the case of wells. A summary marriage
(called jaMsarg) is gone through, after which the tank
or well is declared to be open for use. This superstitious
ceremony is probably gone through with the idea that
unless these sources of water are married, the yield
will be less plentifuL Mango groves on being planted
are also married to a bar tree (Indian Ficus), which
is planted in the north-east cpmer (called ladn Km)
of the tope. A thread is passed round the whole
grove, or sometimes only round the first planted tree
and the '' husband '' bar tree, and a summary marriage
ceremony is gone through : after which the mango grove
is declared to be married. Mr. Grierson, in his " Bihar
Peasant Life,'' notes that an emblematical marriage of
a grove to a well is also gone through, without which
preliminary observance it is unlawful to partake of
the fruit.
%
4. Divination, and charms, incantations and amukts to cure
maladies and keep off or eo^rdse evil spirits, etc.
There are various means adopted for foretelling events
and of finding out whether an undertaking will succeed or
fail. The principal way of course is to consult Brahmans,
who are supposed, from a knowledge of astrology and
other sources, to possess the power of foretelling events.
But other summary ways are resorted to by the common
people to ascertain in a rude and ready manner if what
they are about to undertake will prove successful or not ;
e.g. a handful of corn is taken and the grains are divided
into pairs: if they come out even, the undertaking will
succeed ; if odd, it will fail. A sneeze from any one
APPENDIX, 237
present is considered especially an evil omen when
anything is about to be begun, while the " tic- ticking "
of the lizard under the same circumstances is considered
a favourable omen, because it is supposed to say " right "
(thik). To find out whether an undertaking will succeed,
the women commonly wrap the ends of two pieces of stick
with cotton : the sticks are then laid down on a plastered
floor, and after a time the wraps are examined, if the
cotton has unwound itself in both, the action will meet
with complete success ; if only in one, a partial success.
One way to insure success in an undertaking is to lift
that foot first which corresponds to the nostril through
which one is breathing harder at the time.
There are numberless charms and spells for curing
ailments. From a simple headache to the severest malady,
from an ant bite to a snake bite, all are supposed to be
curable by means of mantra or enchantment and incanta-
tions. The marvellous efficacy of spells and charms is
ingrained in the native mind ; and though he may resort
to medicine, he does it more as an auxiliary remedy
than in implicit reliance on its healing powers. If a
villager is bit by a mad dog or jackal, he betakes
himself to the Ojha, or wizard, for the purpose of
" extracting " the poison (jhdrab, literally " to cleanse "
OP " dust "). The wizard repeats some mystic words over
a bowl of water held under the wound, and this water
the patient has to drink. After awhile he vomits the
water, and along with it the hair of the mad animal that
has bit him: this is supposed to efiect the cure. They
believe implicitly in these enchantments and charms.
Amulets are commonly given when any one suffers from
a chronic malady or is liable to certain diseases, and also
238 APPENDIX.
as phylacteries to preserve the wearer from danger or
disease. Of all the grotesque superstitions about the
curing of diseases not the least ludicrous is the belief
in the healing powers possessed by one bom with " feet
presentation/' A kick from him, or even a touch with
his toe, is supposed to effect a ready cure in certain
diseases, such as sudden rheumatic pains, etc. And,
strange to say, the repeated disappointments which they
must have met with have not proved sufficient to dis-
abuse the rustic mind of this love of veneration for
natural events which happen to be out of the ordinary.
They still cling to a belief in their mysterious healing
efficacy.
5. SupeHtitious ceremonies and observances connected with
birth and death.
On the birth of a child the following ceremonies and
observances are gone through : — All ingress to outsiders
is forbidden into the lying-in room. Should any of
the inmates have occasion to go out, on returning she has
to dust her clothes, and warm her feet and hands over a
constant fire that is kept up in the doorway. A torn shoe
or the neck of a broken earthen chatty is also hung pro-
minently over the doorway. A scorpion, if found, is also
burnt in the fire in the doorway, in the belief that a
scorpion sting will have no effect on the child in after-life.
A weapon of any kind, such as a sword, a knife, a scythe,
or a piece of iron even, is put near the head of the infant
to guard it from evil demons. A child bom in the month
of Bhado (August-September) is especially liable to be
attacked by the demon called Jamhua (which is really
'' lockjaw '') and is guarded against (or if it has already
APPENDIX. 239
seized the child it is expelled) by firing off a gun close to
the child. In lockjaw the sudden start given to the child
often produces a beneficial effect.
On death the following are observed: — ^The corpse is
usually washed in an open spot, and then a bier is made of
new bamboos (cut from any one's clump near at hand, an
act which is not objected to by the owner), on which the
corpse is placed and carried by four men on their shoulders
to a place outside the village ; and when all the people who
are to accompany the funeral have assembled, they go to
the bank of a river. A man is usually shrouded in white,
a woman whose husband is living is usually shrouded in
coloured clothes. A woman who dies before her husband
is considered to be very fortunate. On reaching the bank
of the river, a funeral pile is erected, the corpse is placed
on it, and, after the chief mourner has anointed its mouth,
fire is applied to it by him. He walks round the pile
three times and sometimes five times, touches its lips each
time with fire, and then sets fire to the pile. The fire is
usually bought from a Dom (the lowest caste in Bihar),
who often sticks out for a fabulous price at this emergency.
When the body is nearly burnt, every one present throws
five sticks into the fire ; any unbumt portion of the corpse
left is thrown into the river, and the spot where the body
was cremated is washed and plastered with cowdung, and
the chief mourner plants a tuki tree near it. After the
corpse has been taken out of the house the latter is washed
and plastered over, and the following are placed in the
doorway or gate of the house : a stone, cowdung, iron, fire,
and water for the people to touch on their return from the
cremation. On the tenth day after the corpse has been
cremated, all the male relatives of the deceased shave their
240 APPENDIX.
heads, and those who are sons of the deceased their
moustaches also. On this occasion the Kautdha Brahman
who performs such obsequies is fed and receives as his fee
the wearing apparel of the deceased. After this the
Brahmans are fed on the thirteenth day after the death
among Brahmans, on the fourteenth day among Yaisyas,
and on the sixteenth day among Sudras. On this day the
widow of the deceased is clothed in her widow's garment
and henceforth she has to undergo all the penances of her
sad lot.
6. Planting trees. ^
' It is considered an act of virtue to plant groves. Certain
trees, especially the venerated Plpal^ the Bar, the Pankar^
the Bel^ are the favourite dwelling-places of the deities,
and the gods are supposed " to delight to sit among its
leaves and listen to the music of their rustling,'^ and to
them votive offerings of flags, etc., are made. They are
hung from the tree itself, or attached to a bamboo which
is erected close to it. It is considered unlucky to plant a
plum tree near the entrance door, for its thorny branches
are apt to catch the turban every time the dweller comes
out of his house and thus cover his head, which is con-
sidered very unlucky.
7. Manner of detecting thieves.
A common practice is to weigh out rice with the
Muhammadan rupee, known as {cMr ydri rupiya) the four
friends of Muhammad, and to give each one of the persons
suspected the weight of a rupee to swallow. It is said the
thief finds it difficult to masticate and cannot swallow the
dry rice through fear. There is much practical shrewdness
and knowledge of the people in this device, as the thief
APPENDIX. 241
naturally finds it difficult to bring up a quantity of saliva
(through fear) to enable him to swallow the rice, and thus
betrays himself. Another test, practised by Mahamm^dans
chiefly, is to write down the names of all who are suspected
on slips of paper and throw them one by one, rolled up (as
in a lottery), into a small chatty. While this is being
done two men hold the chatty (by its neck or brim) on
their finger ends, and particular suras or passages are read
from the Kuran. On the slip containing the thief's name
being thrown into the chatty, it turns round immediately,
which discloses the thief. There are other tests of boiled
ghi and oil ; but these are never resorted to now.
8. Charms, spells, and incantations gone through
(a.) To bring on rain,
(6.) To stop rain.
(a.) The following are gone through to cause rain
to fall:
A number of village boys, with faces blackened and
in white dhotis, leap on all-fours in the open air, in
imitation of frogs, calling out all the time, '^ Kdla kaloti
ujjar dhoti. Pdni de, pdni de,'' i.e. " We have made our-
selves black as soot with white dhotis. Pray give us rain,
pray give us rain!*' This is sometimes varied by a few
of the boys turning " frogs,'* and some others playing
with sticks on drums made of old sieves. Thus they
go before the doors of the villagers. On their approach,
the women throw a ghaila of water, in which the frogs
wallow, *' croaking '* all the time :
Alia mlgdn pdni da,
Khapra men (or doki men) du ddna da.
"God give us rain, so that we may have two grains
16
1
242 APPENDIX.
(i.e. even a little food) in our earthen platter/' Alms are
given by each house, and from the collection thus made
a feast is held. Brahmans are also feasted by the well-
to-do, if rain holds off for long.
(6.) The following are gone through to cause rain
to stop:
If the rain continues too long, (1) weights (used in
weighing) are dropped into a well; (2) a chirdg (or oil
lamp) is lit and put on a musal (pestle for pounding
paddy), which is erected in the compound in the open
air; (3) some figures are drawn with chalk on walls by
the women and are worshipped; (4) in Shahabad a piece
of stick is dressed up as a doll, with a small bundle of
grain in one hand and a lighted torch in the other.
This effigy is then put up on a pole in the yard. It is
called " Musafar," or " Wayfarer,'' " Traveller," and is
intended to invoke the pity of the god of rain, who, it
is supposed, will relent and cause the rain to stop, and
thus enable the benighted traveller to find his way home
to his family with what he is carrying for them. The
young folks in the meantime keep up a vigorous drum-
ming with sieves and sticks, shouting all the while the
following :
Chalni men dnta bddar phdta.
(Flour in the sieve, the clouds will disperse now.) (5)
Also a chirdg is lit inside a dehri (a wicker basket for
storing away grain in) and kept lighted till the rain stops.
HINDI VERBAL INDEX.
\
(The Numbers refer to tlie Proverb.)
^^H'^T aganwaji, 394.
'^nniTT agwar, 436.
^nn(*T agahan, 487.
^qlX>^ achchhat, 315.
^ll^Xt^ arhai, 418.
^^^ T adra, 447, 448, 449, 450,
451, 453, 476.
^rftCTT^ adhirat, 458.
^vfji, adhaur, 157.
^Hi^ ant, 251.
"^p^^ andhra, 340, 364, 397.
m44|l|^ amawas, 471.
^TT^Tif arjan, 366.
'^Rf^^ ariya, 431.
-iliiiil^^l aslekha, 452.
^ir^pif ahar, 376.
^rf^ ankh, 47, 84, 364, 405.
^VT^IT achhat, 352.
^irf^Hif anjan, 220.
^9^ andher, 61, 244, 330.
^^ adi, 57.
^T^ a^dhi, 101.
^RRT as, 25.
^ifa^ asin, 243, 460.
f^K ijar, 67.
iftl^K itibar, 265.
^(^ indar jao, 152.
^ id, 306.
f^<m«f isan, 460.
^^^f uchrung, 105.
■ ^^|4,li urharal, 318.
^f|<| utra, 472.
^<^ ^T ^ udrachh, 2.
^r^ uddi, 95.
^^sTP; udhar, 280.
SdM^K uptar, 473.
"^tn^T upraur, 501.
^rrrtrt upasi, 44.
244
HINDI VERBAL INDEX.
ikZ unt, 98, 194, 205, 374, 503.
^(inr ugat, 439.
IIH^I^ ehwati, 423.
II ^ai I
ll^lfllMT aiiichatanafi, 252.
II ^o «
ilfy^l^ ochhi, 199.
n ^ au n
ifl'W ^W a«a baua, 474.
^PK^ kakari, 132, 411.
^^IT^ kankari, 459.
^^VO kacbahri, 257.
4^ 0^ I kajrauta, 84.
I|l>4^| karua, 237.
i!|l?7f kadam, 100.
1^(7^ kadua, 21.
^RifT kant, 460, 501.
q ^i j ^lT kaneyan, 326, 327.
^^R'l'^l kanaujiya, 259.
<HilH^ kapar, 20, 33, 195, 385.
Wn^ kapas, 476.
ld|jMr| kaput, 400.
^Sf^l^ kabita, 41.
i!|l4^ kabir, 399.
nn^cTC kabutar, 253.
1|(%^% kabelwe, 113.
'^lif^ kamra, 138.
'CRifX^ kama], 399.
^ii^M karam, 171* *
i|X;T^karJd, 443.
^(X^^l kariyawa, 148, 501.
Hifi^l karia, 149.
l||f\3|^ karigah, 305.
^f^^ kareje, 149.
^EliTir^ kagje, 278.
^ITT kaga» 473.
'^iT9 «li^h^ kachb kasauti,
501.
^THIT kajar, 127, 203, 338.
91^ kaji, 419.
^rrZ kat, 25.
^iHfcli katik, 460.
^ 1 ^ kado, 445, 452.
I|rn^ kan, 95.
c|^H4^ kabar, 501.
iftlfilfif kamini, 482.
lliT^n^ kayath,261,279,280,283.
^f^ karikb, 203.
n«<rrPl^1f kirtaniyafi, 239.
ftif^ili kirtik, 443, 445.
flll^if kisan, 453, 465, 471.
iSVfiTf : (a^i|«f kinab) kiniha,
501.
WZ/^ (cR^vft kutani) kutan,379.
^7Tf kuthaoil, 203.
^tTT kutta, 447.
HINDI VERBAL INDEX.
245
S^l^ kudal, 144.
^TXn kuppa, 12.
^ff%r kubudhi, 63.
^4-^4^T kumhara, 286.
^liT^fif kumhaini, 319.
gS <f44wt kurmin, 480.
^lifP kurmi, 285.
9^'^wi\ kulwanti, 391.*
I|i^ kuafi, 490.
4^< kukur (gfrTT kutta), 141,
*^'*210, 264, 350, 361, 373.
A<^dh^ kurkut, 279.
«irir kup, 482.
^^1 kaila, 501.
4iir^^ kothie, 481.
Ift^N^I kora, 300, 383^
^71 ^T% kotwale, 409.
zjft^kodo, 54, 81, 142, 315, 475.
ij^'^^m kormathu, 131.
^! \ Xil\ koreya, 152.
cj|)^|<^ kohar, 118.
^\^ kauri, 14.
Iin^T kauva, 18.
lj^f%X kaunsa, 252.
U^kh I
l^f^^ khakhri, 465.
^jlf^T khagara, 236.
m^'fW kharcha, 446.
^f^JT^ kharadi, 340.
1§f^T^ kharihan, 48L
^[«^ khalli, 375.
I^^l^ khawas, 412.
^[^ khassi, 123, 149.
^-HIT khaja, 63.
WCZ kh|t, 199.
^T|rr khafira, 357.
^[^ khira, 5, 413.
?§^ khis, 22.
Id 4^ III khurpa, 202.
<it^l khunta, 500.
^^ khur, 7.
%?T khet, 297, 309, 411, 433, 481.
%cft kheti, 242, 298, 432, 434,
497.
^^ I *lY khelaunaii, 116.
^nrr^ khesarl, 288.
U T g U
iprO* gagri, 302.
;TO gaj. 299.
^\^\i, gajaur, 97.
Sr^^TTT gefiruar, 180.
3|^4^ garur, 150.
;qt?f gati, 211.
^fT gadha, 183, 249, 271,
277, 297, 493.
^fm gaiya, 461.
^^garju,239.
3|<^4|)' gar mi, 490.
'|R«II gariya, 431.
Jlft^ garib, 166, 170,
^%^ galaicha, 86.
i
246
HINDI VERBAL INDEX.
^
Jftfl^^T gawanwan
iim^ gafiway, 18,
Hfift gango, 104.
ini)^ gajeli (it
329.
irNft g^j», 331.
TftSt gafithi, 88.
JIT^ gari, 400.
in^ gae, 130.
t^TTf^.girhast, 450.
^\n g^t, 202, 353.
^Y^ gidar, 161.
il>^f girah, 215.
^TRT gujrat, 458.
^ gur, 338, 440.
Tf?^^!^ gurbathe, 356.
1(1^ guru, 13.
^^^ gurbhaiya, 13.
iprr g^lar, 10.
gfiind, 495.
| H4 T0 gendbari, 66.
if^ gerui, 478.
^ gebufi, 222, 489.
ift^TTT ffoar, 443.
iftcfT gota, 253.
1\\^ gon, 499.
a ifit>jl goejira, 242, 428.
ift^ gol, 501.
tt^gh U
^qTETT gbflggba, 442.
^ gbar,29,73,121,181,421,477.
1
^ ghari, 421.
^^ ghare, 80, 81, 82, 83.
^ET^rTT gbaraita, 354.
Vm ghagb, 255, 483, 490.
ySTTZ gbat, 199.
^tNt gbans, 224, 308.
^^gb]u,53, 118, 130.
^pgrZ gbugbut, 339.
^i^\ ghurmi, 285.
^•rt' gbuno, 235.
^n[^ ghor, 53, 492.
^^gbora, 135, 137, 172,300.
I ^ cb II
^^J cbacbcba, 419.
^H^ cbacbi, 99.
^ZT1[ cbatai, 70.
Ht|H<^ cbatur, 22.
^fif^i^ cbamakal, 87.
^«f^t cbamra, 311.
5^ir^cbamru, 383.
^TfT^ cbamar, 71> 269.
^lf^;^cbaru], 71.
^^^Y cbalani, 93.
"qrST ch&VLT, 160, 222, 444.
^T^ir^ cbakar, 39, 40.
^X^ cband, 416, 486.
x||«d«n cbandani, 225.
Tlljcfc cbabuk, 137.
x||4| cbam, 151.
<c||4^m^ cbarpai, 248.
HINDI VERBAL INDEX.
247
f^f^chiunti, 191.
f^TTTT chitra, 478, 479.
fV^d chirkut, 133.
f^l^d^fl chirkutahi, 386.
'q^ chik, 178.
^Wlf chinafi, 323, 446.
^iVifYchini, HI.
^^^ chilam, 176.
"^^f IMI chulhani, 162.
'^I'l^O chundari, 87.
^?n chuma, 76.
^^ chura, 366.
^[J^ churi, 424.
^l^fT chulha, 94, 259.
^^ clmba, 4.
%^ chela, 111.
^7Tchait,243,491.
'^Y^ chokha, 254.
'^ chor, 14, 106, 380, 386, 409,
411, 412, 413, 414, 415, 416.
^7 chaatb, 486.
'^'^MK chaapar, 92.
^^ chaube, 402.
n W chh U
^agf^ ^ chhapl ke, 454.
TT^ 7^ chhao chbapar, 94.
1|T^ ihf chham chbunm, 136.
^^Oft cbhuchcbhi, 9.
^^«^<; chhucbbundar, 211.
i|^ ebbed, 93.
%?[ chber, 102.
$^ chberi, 435.
^ftZ^ chbotki, 394.
lei^^ chhauiiri, 103.
A'
gRTTT jngat, 35.
«R^^ jagfdipa, 392.
^fUTTR jajman, 118.
«WT jaUa, 491.
^q ItJ jawas, 451.
^TTf jar, 490.
^HTfTjat, 199.
^'^Cifjiyan, 250.
917 jutb, 289.
^rtltjoe (^it^ joru), 65.
^tt^ Zt'ff joga tonan, 359.
«fr^ jogi, 490.
^ft^rfT jolaba, 303^ 304, 3C
306, 307, 308, 309.
^Pr?rff ^ jolahin, 301, 310.
^ jao, 307, 479.
3|*KI jangra,322.
«!JKl jhagra, 393.
K<||«| jbafiway, 317.
filPt jbiUi, 281.
fVI^^II jhilanga, 199.
^^ jbumar, 104, 126, 306.
248
HINDI VERBAL INDEX.
^iIC^ takahi, 79.
tnka, 37.
take ser, 63.
tahra, 343.
^T^ tati, 76.
'Zm tap, 347.
ftZ^ titabi, 108.
^^IT^ likar, 501.
7^ ^^ tukur tukur, 186.
^ZK *«**r, 96.
^^tm tona, 359.
n3th U
-3^ thag, 283.
^Tf thatha, 115.
"yraiT thakur, 262.
^n tharb, 30.
3^ thaofi, 203, 276.
ftcftR^ thikrio, 240.
^5^ thuthi, 126.
%tfn thefiga, 313.
^ thes, 26.
^^ifT thehuna, 205.
ZtK *^»r» 3^^-
r^gJ^ dak, 447, 449, 468.
^f^fjii^ dakini, 468.
^fpft darhi, 310.
^J^ dabi, 29.
^^ y V deurbi, 73.
%^4I dyaurha, 487*
^^ doi, 175.
;jt^ dom, 233.
l^dhl
^tS\ dbitbo, 321.
^i-^ dhefirbar, 96.
$«|^| dhebua, 221.
^^ dbol, 382.
U?f t n
7!^ tangi, 499.
?Rn "m^fl tata paniii, 365,
TfWTVT tamasba, 305, 499.
^ift tani, 55.
<n^ tari, 36.
TTTTt tari, 288.
TTW tal, 164.
iitl^m tilak, 19.
i{\?T tit, 5, 384.
(fV^if lian, 250.
nt^ til, 476.
i(\^ tisi, 200, 309.
n^ni^ ^T^ tulshi das, 41.
^^ turuk, 287, 288.
^^ tel, 200, 229, 239.
^^ teU, 296, 319, 376.
HINDI VERBAL INDEX.
249
^^rot tewasi, 44.
TfhTT tota, 287.
^Ornftthati, 161.
^[Xif thurofi, 198.
^n^ datuli, 369.
^cl«f dataun, 45.
^«!T dant, 501.
1^411^ damad, 335, 352.
^^ darji, 270, 274.
ff ^^^X*^ darbar, 92.
^T ^T^TT *^**' darbar, 398.
darwesb, 78.
dahijaru, 391.
^ft dahi, 205.
^1^ darbi, 290.
^1^1 dada, 91.
^(T dant, 3, 246, 369.
i^ dal, 205, 355.
f^^n^ digambar, 94, 275.
^^ did, 389.
;^if din, 15, 61, 440.
^[^^ duari, 141.
^1-?^ dudbari, 505.
^M^fK^I dupabaria, 117.
^7f m^n dum kaja, 224.
^^ duUah, 99.
^ dudh, 52.
\m^ dubar, 493.
^ilT Hf deyal, 383.
^^<Eir^ deokur, 404.
^^dl deota, 283.
^4\ Debi, 315, 316.
^^■^ devrar, 324.
^^ des, 165.
^t^ dokb, 277.
^t^^ dobar, 487.
^i^\ daura, 82.
U V dh U
V^r dban, 105, 178, 344, 488.
\iriT^ dbanaba, 477.
V^ dhani, 170.
\rpr dban, 64, 261, 444, 486.
Vhrr dblya, 329, 335.
VHt dhira, 313.
V^ dbup, 179.
^^ dbail, 401, 410.
Vt^ dbokba, 254.
V^ dhoti, 80.
\jt^ dbobi, 271, 272, 283, 490.
Vt^M dhobin, 133.
U«Tn n
if^;S>T nakta, 193.
«T4^ nakti, 425.
«Yiaif1 nakhuna, 253.
17
250
HINDI VERBAL INDEX.
IRT^ nagar, 107, 392.
^4||>4I nagara, 72.
ir^ oath, 386.
^■RPTTlft nathwali, 386.
^^^ nanad, 325, 381.
1'<l{*rt narahani, 134.
^r<<K nahira, 68.
irft nari, 303.
•if^H^l nayihra, 292.
VfT^nr naun, 134.
Wm nai, 233.
IfT^ nach, 73, 116, 317.
ifTZT n^ta, 251.
1T?ft nati, 92.
«rRr nath, 249.
irnVt nami, 46.
^f^ naofi, 269.
fi|^<5 niderale, 127.
fin^ nind, 199.
ft'ft<% niporale, 69.
fif^rnr nimaj, 304.
finftf^S^ nimochhiya,
filfVlT nihora, 333.
'^^t^ Dim, 143.
'11^4^1 neura, 82.
%iT ^Tf nem tern, 71.
^TTPT neman, 481.
ifl|Tl[ nehai, 23.
•If^ naihar, 322.
Mlf*f^Tf noniyafi, 292.
^t^ uaua, 262.
TIIJ^ pagaha, 249.
Mif{< | €| pagurac, 59. '
lilS^TT pachhwa, 460, 467, 470.
Vfd«l4,?!T patibarta, 370.
Vi^ panth, 212.
Vi^ft panahi, 419.
Mt^tlVfT parsaut, 396.
^ORl'T parosiD, 389.
irl% pafire, 94, 260.
ITTcf pat, 66, 85.
ITR paD, 69, 228, 238.
Vim pap, 232.
VJ^ pahi, 430.
inV«T pabun, 354.
t^^ill^ picbbuar, 30.
ftcfTf pitaran, 429.
ftlft pilli, 186.
4Vcn: Pitar, 48.
^ft^X pipar, 428.
^t^ piya, 25, 45, 456.
TJV^rr pira, 396.
TUrr^ puawe, 82..
^1§ pukb, 452.
^«r^9 punarbas, 452, 453.
J^TTT purwa, 460, 463, 465, 4i56.
M<^*f| purwaiya, 461, 466.
I|^<^ purukh, 60.
ir^TT pua, 100, 228.
xm put, 30, 66, 72, 92, 399.
HINDI VERBAL INDEX.
251
^TTT puta, 398.
^[Tftf?^ putoliiya, 379.
^^ pus, 487, 489.
^^f pechab, 320.
^? peta, 46.
H^ paega, 162.
^m paiya, 463, 472.
^TT^ paeraOy 191.
iff^ ponchb, 95, 361.
IJt^ powa, 150.
iD^^V posauwa, 279.
xft^ paua, 351.
r^phl
Mi^fd phajihat, 422.
l|i'^44T phahima, 344.
1|]^ phuli, 96, 252.
llH^' pbaig, 503.
^^4ll,*f bakdaiD, 11.
^^jSTfT bakata, 179.
^lU^ bakari, 174.
iq^lS^ bakucba, 105.
^tfati r bakbiya, 204.
^9|fi|^ bajaniyan, 387.
^nV^ bajar, 282.
ii|>^|f^ barai, 62.
Iinrra batas, 294.
^^^ badari, 469.
^P^ banda, 430.
^fifTIT banita, 441.
^fif^f baniyaii, 122.
^T^irr babua, 359.
^^ babui, 336.
^XTKT barkha, 455, 474, 483,
484.
WKVil baradba, 436.
<s|f<i||d bariyat, 262.
4tr<«IK bariyar, 195, 196.
^rfirC bahir, 330.
^^'HiT^ babukan, 251.
IfVft^ bahuriya, 44, 70, 127,
334, 336.
^^ bahera, 330.
^T^4^ baur, 160.
^TO bag, 34.
^TBT bagh, 377.
^rr^ bachh, 492.
^ bafijh, 396.
mift bati, 83.
^|«^4, bandar, 57, 58.
^ErnPC«T bamhqp, 264.
ll^H'ft' bamhnl, 6.
mW bara, 56.
^rnr bas, 308.
m^ basi, 44.
f^^^eiqi bitiyawa, 336.
fsHsTTT bidhwa, 468.
fin bipra, 178.
fi|^|^ birane, 346.
tWlft billi, 4, 320.
252
HINDI VERBAL INDEX.
f^ra^ bisani, 67, 72.
iJH^ bibi, 6.
'4)^1 biya, 432.
^^ifqi burbak, 343, 344, 346,
347, 348.
burle, 276.
?qf«i^^| bandiya, 326,
^f^^^ buribak, 327.
^^j^ bulbul, 37.
^^ bujh, 62.
^^4^ bural, 399.
Iff burh, 139, 314.
^H bubu, 301.
^ befig, 72, 173.
^9)^ bengaicha (note), 313.
%21 beta, 32, 76, 366.
^ft beti, 178, 356.
^^ bed, 481.
^«f ben, 59.
"SjvIT bena, 101.
^Vfl^l beway, 395.
%^ bel, 208, 247.
^^PI^UTT belaunja, 430.
^^1 besahe, 501.
%^|T besya, 185.
^im baigan, 189.
t^ baid, 255.
^«n baina, 501.
%fK^ 'ftW bairiya gol, 601.
^fl^l baii^akkba, 444.
^^ bojh, 245.
in>^lf{ baurah, 143.
^ bans, 323.
liibb n
V[^ ^^h^ "^r^ bhak bbaun
puri, 156.
iflf^ bhagwa, 28.
il3^ bhaddar, 437, 459.
mdX bhatar, 403, 467.
^cfl^l bhatija, 419.
H^ bbadra, 421.
^TfX bbarta, 370.
Yrn[ bhai, 410.
^mZ bhakatb, 425.
VfVft bhaji, 63.
mj{ bhat, 81, 170, 199, 205,
354, 355, 447, 459.
Hn^ bhado, 460.
Vfm bban, 454.
^TRTT ^^«1 bhabha kutan,
379.
m^ bhal, 144.
Hmf^ bhiUari, 449.
)f^ bhikb, 68, 332.
m^^ bhusabul, 92, 341.
)9^ bhukh, 199.
lUm bhusa, 7, 160.
^ bhent, 33.
^f|[^ bbediya, 29.
^^ bhaiya, 74, 366.
P^ bhaiiis, 59, 343.
HINDI VERBAL INDEX.
253
^"^ bbaiiisur, 3^-
^»«' bhondu, 345.
9^^rn[ bbaujal, 348.
41 4|^ makkhi, 201.
if^[iT^ makbmal, 204.
'M^m maggha, 442, 452.
41 ^f mattba, 209.
ifg^ mad» 106.
Vt^^ manus, 313.
4<<<^|\{ markbah, 102.
414^^1 Tn^ marda maugi, 378.
Tf^if malin, 15.
4|fi|^|<' masiyar, 457.
IRg\Y masuri, 80.
iVil^ mabaiiga» 164.
4||{^^' mahjid, 291 •
J(^ mabi, 463.
4fjf^| mahaa, 106.
4i|C(4^ macbbar, 347*
Trfl manr, 38, 326,
TTRV malb, 128.
T^(^ mails, 161, 354.
f5n^5roTT mirgisra, 447.
Train muknta, 382.
*irrr «n«figra, 24.
Il^^lf] munli, 479.
J^ mua, 100.
JjM WT^ muhefi chbae, 50.
TTCf mu8, 151.
irer musa, 27, 320, 370.
•^
I\m^ musar, 392.
^^ megb, 454, 468, 488.
^^^ merbak, 173.
$f f^ mebari, 213, 351.
^ifX maena, 50.
irt^ mocbi, 268.
^4'Ktr mocbbgaraba, 385.
^ft^ mom, 216.
4J^f4|^ MilRl^ mobamad
fazil, 90.
Tftift maugi, 369.
41(fl^l^d mausiyaut, 410.
m^J^ mafifai, 39.
i^ip^Y mafigro, 355, 356.
j{l|'^«f mangaran, 34.
^HRft rakati, 371.
4,^^K rakbwar, 498.
f^-^r racbcbba, 1.
<^lPl*lT rajraniyafi, 269.
'^^inrr rasuUa, 94.
•^ rai, 479.
Xr^ raut, 257 (ran "^1^,
444).
TJ^q rakas, 114, 146, 392.
"^J^ raja, 124, 268, 367, 488.
^^T^ rar, 56.
IJ^ rafir, 423, 467.
254
HINDI VERBAL INDEX.
^^T^f ranifi, 367.
r<f\*(l*J ririyay, 477.
1|^rPf rukhan, 267.
^MT rupa, 501.
I^ff rusal, 185.
^"^ refir, 184.
^if rain, 482.
ft^ rog, 393.
'?^tf'r^ rogiyR, 388.
^^' rohu, 196.
^^tlpf roban, 445, 447*
tiq^N^ lakari, 38.
^nnTT lagam, 300.
IT^^ lata], 324.
^rf^ larika, 11, 47, 27
;^ laddu, 192, 281.
^f^^ labar, 43.
m^^T lamera, 40.
^^t14, lamaichar, 40.
m^ Iambi, 80, 81, 313.
^TV^^ larikan, 119, 15-3
%||<^ lakh, 43.
Wrt laje, 321.
^n^ lathi, 195, 257, 448
^rm lat, 183, 227.
^M«lit1 lal bahi, 375.
f^Twn: l»lar> 1J>» 79-
^^ lik, 400.
^^7 luath, 210.
9^^lO lukwari, 146.
ni^^ lakbari, 484.
^n^ lugari, 136.
%% lekbe, 276.
ilPrti lok, 332.
'Oft^nS^f lokdin, 326.
^fm log, 318.
^Vf^ lorik, 256.
^tlTC lahar, 254, 295.
^^ laoka, 210.
^^ laur, 33, 186, 188.
'W[m\ lafika, 29.
4NrZTlangta, 116.
Hirrr sagara, 482.
^^X, sagare, 153.
i^Q^Pf safijhwat, 83.
^pft sati, 400.
^9tT sattu, 351, 429.
^cn*T satauD, 45.
^nTlM santokh, 17, 277.
^fif^prTt^ sansanahat, 183.
^^I^*^ sansar, 182.
fl^'^l, saaicbar, 469.
^nnf saput, 323.
f|})47t saptmi, 454, 455, 456,
457, 458.
*Cr^^ sapaheri, 51.
^(7Tf^s|if samdhin, 103.
L>^
HINDI VERBAL INDEX.
255
it<^lO sarkari, 186.
iTTf Mai^ swag pataliy 601.
9^T^^ sarahal, 334.
'<H^T1[ sawai, 487.
^T?ft swati, 442, 443, 480.
HWT sasta, 164.
^^^ sasur, 229, 292.
U*I<T^ sasurar, 329, 351.
^VW salina, 106.
^^rrf^ salianai, 233.
m^ sag, 233.
^npr ViUi sag pat, 85, 166.
^fhj safijh, 410.
tll«n (^rnft) sami shwami,
470.
^nC sar, 457.
^1^1 sail, 475.
H\^^ sawan, 112, 244, 454,
455, 456, 457, 458, 460,
493.
W1^4,^M safiwarban, 501.
;QTQr sas, 379, 381.
iTTf T s^ur, 322, 329, 366, 391.
fi»4fdHl sikatiya, 350.
ftrarn; (ftPinnC) slkar (shikar),
124.
W^IK "ngar, 376.
ftNT 85ngha, 233.
ftRTTT siyar, 42, 112, 283, 473.
ftrr^ siraki, 55.
silwat, 26.
^mft sukthi, 189.
^li 8iikh» 337.
^1^ ^if sukh pun, 383.
^g^r^T^ sukhratri, 481.
^rxr sup, 82.
?C?T sum, 15.
MU{^ sumin, 15.
WS seth, 103.
5'$^; sendur, 20, 424.
^^ sendhi, 415.
%^rrTr seyana, 256.
%^ saiyafi, 366, 377-
%^^ saiyad, 9.
^c||4| ^Tif sokan ban, 501.
^frtl sojh, 230, 350,
4itirT sonar, 295.
ijlldf^^i' sobaik, 163.
^it^T^fif soliawan, 382.
ift^Ulk sobrai, 130.
^44, sbakar, 475.
l^fif shani, 438.
f^ baj, 4.
ff^pn bafiriya, 369, 373.
IfW bafitbiya, 475, 476, 477:
f^W bafisua, 202, 410.
fX; liftr, 298, 435.
^*^ barre, 330.