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I  I 


Frank  Murray, 


Murray.  I 


c^ 


Digitized  by  the  Internet  Archive 

in  2007  with  funding  from 

IVIicrosoft  Corporation 


http://www.archive.org/details/dictionaryofkashOOknowrich 


DICTIONARY 


OF 


KASHMIRI   PROVERBS  &  SAYINGS 

Explained  and  Illustrated  from  the  rich  and 
interesting  Folklore  of  the  Valley. 

BY  THE 

Rkv.  J^INTON\kNOWLES,  F.R.G.S.,  M.R.A.S.,  Ac, 

(a  M.  s.) 

MISSIONARY   TO   THK    KASHMIRIS. 


A  wise  man  will  endeavour  "to  understand  a  proverb 
and  the  interpretation.*' — Prov.  I.  w.  5,  6. 


BOMBAY : 

Education   Society's  Press. 

CALCUTTA  :—Th ACKER,  Spink  A  Co. 

LONDON  :— Trubnkr  &  Co. 


1885. 
[All  rights  reserved.'] 


t     «      Cf  €     .     •      C     ',« 


C^L 


y-/.-.M.U-^. 


KG 


PREFACE. 


That  moment  when  an  author  dots  the  last  period  to  his 
manuscript,  and  then  rises  up  from  the  study-chair  to  shake 
its  many  and  bulky  pages  together  is  almost  as  exciting  an 
occasion  as  when  he  takes  a  quire  or  so  of  foolscap  and  sits 
down  to  write  the  6rst  Uoe  of  it.  Many  and  mingled  feelings 
pervade  his  mind,  and  hope  and  fear  vie  with  one  another 
and  alternately  overcome  one  another,  until  at  length  the 
author  finds  some  slight  relief  for  his  feelings  and  a  kind  of 
excuse  for  his  book,  by  writing  a  preface,  in  which  he  states 
briefly  the  nature  and  character  of  the  work,  and  begs  the 
pardon  of  the  reader  for  his  presomption  in  undertaking  it. 

A  winter  in  Kashmir  must  be  experienced  to  be  realised. 
The  air  is  most  inyigorating,  and  the  quiet  is  sublime.  Even 
an  ordinarily  busy  missionary  enjoys  much  leisure  through 
such  a  season  in  this  beautiful  country. 

I  have  now  spent  two  long  quiet  winters  here,  and  this 
'* Dictionary  of  Kashmiri  Proverbs  and  Sayings"  is  the 
result  of  many  hours  of  labour,  study,  and  anxiety,  during 
these  leisurable  months.  As  a  missionary,  on  arriving  in  the 
Valley,  I  at  once  devoted  my  attention  to  the  study  of  the 
language  ;  and  believing  that  Proverbs  taught  "  the  real 
people's  speech,"  discovered  "the  genius,  wit  and  spirit  of  a 
nation,"  and  embodied  its  **  current  and  practical  philosophy,'* 


IV  PREFACE. 

I  quickly  began  to  make  a  collection  of  them.*     This  hook, 

I  believe,  contains  nearly  all  the   Proverbs  and  Proverbial 

sayings  now  extant  among  the  Kashmiri  people.     They  have 

been   gathered   from   various  sources.     Sometimes  the  great 

and   learned  Pandit  instinctively  uttered  a  proverb   in  my 

hearing;  sometimes  I   got   the   barber    to  tell   me  a  thing 

or  two,  as  he  polled  my  head  ;  and  sometimes  the  poor  coolie 

said   something   worth   knowing,  as  carrying   my   load    he 

tramped   along   before  me.     A  few   learned   Muhammadan 

and  Hindu  friends  also,  have  very  materially  helped  me  in 

this  collection  and  its  arrangement ;  and  here  I  again  heartily 

acknowledge  their  kind  and  ready  service. 

Actum  est.     It  is  done  ;  and  now  the  manuscript  has  to 

be  sent  to  the  publishers,  and  notices  have  to  be  posted  to  the 

different  papers  and  journals  interested  to  advertise  the  work 

as  *'  in  the  press."     "What  will  the  little  world  say,  into  whose 

hands  it  may  chance  to  arrive  ?     How  will  the  philologist,  the 

ethnologist,  the  antiquarian,  the  student  of  folklore,  and  the 

general  reader  regard  this  which  has  cost  some  considerable 

time  and  study.     Dear  reader,  in  order  that  your  criticism 

may  not  be  so  hard  as  it  might,  perhaps,  otherwise  be,  please 

permit  me  to  remind  you  that  Kashmir  proper  is  but  a  small 

country,  a  little  vale  surrounded  by  snow-capped  mountain 

ranges,   about    eighty-four  miles  long   from    north-west  to 

south-east,  and   from  twenty  to  twenty-five  miles  in  width, 

with  an  area  of  about  1,850  square  miles  ;  that  the  Kashmiri 

*  "  The  genius,  wit  and  spirit  of  a  nation  are  discovered  in  its 
proverbs. "  —  Bacon. 

"  Proverbs  embody  the  current  and  practical  philosophy  of  an  age 
or  nation."—  Fleming. 

"  Proverbs  teach  the  real  people's  speech,  and  open  up  the  hitherto 
sealed  book  of  the  native  mind." — John  Beames. 


PREFACE.  V 

language  is  virtually  minus  a  Dictionary  and  Grammar,  and 
that  besides  one  or  two  very  unimportant  works*  written  in 
the  Persian  character,  all  true  Kashmiri  books  are  printed  in  a 
kind  of  mongrel- Devanagari  character  called  Shiirada,  which 
only  a  very  small  proportion  of  the  population  can  properly 
read ;  that  the  Kashmiri  language  itself  is  very  difficult,  and 
is  spoken  differently  by  different  persons — the  Hindiis  and 
Muhammadans,  especially,  speaking  distinct  dialects;  that 
information  from  books  of  travel,  &c.,  like  Vigne's,  Hugers, 
Knight's,  Drew's,  Bellew's  and  others,  is  very  crude,  scanty, 
and  contradictory,  concerning  the  manners  and  customs  of  the 
Kashmiri ;  and  that  this  individual  is  not  naturally  so  com- 
municative as  mi[^ht  be  expected  from  his  cheery  look  and 
humorous  disposition. 

Horace  says  somewhere  "  Nonum  prematur  in  annum ; " 
and  perhaps  it  would  have  been  better  to  have  kept  by  me 
what  I  have  written,  for  nine  years  before  publishing  it.  But 
other  work  demands  much  of  my  leisure  time, — the  prepara- 
tion of  a  Kashmiri  Dictionary,  of  which  these  proverbs,  and 
the  words  that  contain  them,  form  but  a  stepping-stone,  and 
the  translations  of  the  **  Psalms  of  David**  and  **  Proverbs  of 
Solomon,'*  which  have  been  deferred  only  because  of  the  non- 
appearance as  yet  of  the  revised  edition  of  the  Old  Testament, 
However,  I  trust  the  reader  will  accept  my  various  excuses 
and  forgive  any  error,  whether  in  the  romanizing,  or  the  style, 
or  the  information,  as  the  case  may  be. 

The  Proverbs  and  Sayings  have  all  been  translated  as  liter- 
ally as  possible  ;  and  with  a  fairly-trained  ear  I  have  honestly 
tried  hard  to  render  correctly  in  the  Roman  character  what 

*  A  short  interesting  account  of  the  origin  of  this  character  is 
given  in  Dr.  Klmslie's  Kashmiri  Vocabulary,  p.  149. 


VI  PREFACE. 

I  heard  ;  but  the  different  dialects  made  this  very  confasing 
work  ;  and  there  were  some  sounds  which  could  not  possibly 
be  written  like  Roroan-Urdd,  except  with  the  following  addi- 
tional vowels : — 

An    o    as    the     German     o,     but  short. 

An  o  as  the  German  o,  but  long  and  drawling. 
These  two  vowels,  I  believe,  exist  in  Hungarian. 

An    u    as     the     German    u. 

An    M     as    the     German    m,     but  long  and  drawling. 

In  addition  to  these  there  is  a  sound  which  is  something 
like  a  very  short  i,  to  which  I  have  given  the  name  of  Miydli 
zer ;  it  is  frequently  the  sign  of  the  instrumental  case  as  ktcriy 
a  dog,  huni  by  a  dog,  &c.  This  sound,  I  believe,  is  to  be 
found  in  Russian,  and  is  in  that  language  written  as  j.  In 
the  Roman  character  this  sound  will  be  represented  by  the 
simple  letter  «,  and  in  order  that  this  i  may  always  appear,  I 
have  always  written  the  final  Ae  {hd,e  mukhtaji).  With  the 
exception  of  this  i  or  hhiydli  zer^  1  have,  however,  avoided 
introducing  any  diacritical  points.  The  following  is  the 
Roman- Kashmiri  alphabet  with  the  powers  of  the  letters  : — 


A    a  pronounced 

as  a  in  woman. 

P  d  pronounced  as  d  in  barf — 

A  i 

a  in  art. 

the  point  of  the 

Ai  ai 

ai  in  aisle. 

tongue  is  struck 

An  au 

au  in  our. 

back  on  the  palate. 

B     b 

b   in  hwt. 

E 

e 

„         e  in  there. 

Chch 

ch  in  church 

E 

e 

„         e  in  pet. 

D    d 

point 

d  in  </ew,  the 
of  the  tongue 

F 

f 

„        /  in  /ind,  the 
English  /  is   only 

is  pressed   on    the 

sounded,  and  then 

upper  fore-teeth. 

very  badly,  in  the 

PREFACE. 


VU 


middle  or  at  the 
end  of  a  word.  If 
it  occurs  at  the 
commeacement  of 
a  word  it  is  most 
distinctly  and  inva- 
riably  turned  into 
pA. 

6    g  pronounced  as  ^  in  ^. 
The  Arabic  letter  hgain  gK, 

with  its  peculiar  guttural  sound 

is  seldom  heard  in  pure  Kaah- 

mfri. 

H    h  pronounced  as  h  in  ^use. 

I      i  is  a  kind  of  half 

t.  I  hear  that 
there  is  something 
analogous  to  this 
to  be  found  in  Rus- 
sian and  is  written 
as  ;'. 

I     (  pronounced  as  t  in  police. 

J     j         ,,  j  injust. 

K     k       M  A  in  feec^le* 

Kh  kh  „  ch  in  the  Scotch 
and  Irish  \ocht  or 
the  final  ch  of  the 
German  schacA  and 
hvLch. 

L    1  pronounced  as  2    in  lane. 


M  m  pronounced  as  m  in  man. 
N    n  „  n  in  noon 

N    n  „  n  in  the 

French  words  saws,  bon. 
O    o  pronounced  as  o  in  no. 
P    P  „  p  in^aint, 

Ph  ph        „  similar  to 

ph  in  ^Alegm. 
The  Kashmirfs 
turn  the  Persian 
«J/?  into  phe, 
e.g.,  phaklr  and 
phatah  for  fakir 
and  fatb,  except 
perhaps  when 
this  letter,  or 
rather  sound, 
comes  in  the  mid- 
dle, and  at  the 
end  of  a  word. 

R  r  pronounced  as  r  in  ran. 
A  Scotchman's  r  is  perhaps  not 
met  with  in  pure  Kashmiri. 

The  euphonic  r  is  very  com- 
mon, e.g.,  bonth  and  brohth« 
by  or  and  bror,  &c.  The  Mu- 
hammadans  generally  omit  the 
r  in  these  and  similar  words. 
S  s  pronounced  as  s  in  sin. 
Sh  sh         „  th  in  Mine. 


vin 


PREFACE, 


T    t  pronounced  as  t  in  <ake. 

Ts  ts  pror 

lounc 

ed  as  ts  in  ge^*. 

the  point  of  the 

U    u 

j» 

0  in  top. 

tongue  is  press- 

U   d 

;» 

w  in  rwle. 

ed  on  the  upper 

V  1 

)> 

both  having 

fore-teeth. 

a  power  be- 

T   t        „               ^injfuh,the 

tween     the 

point     of     the 

English     V 

tongue  is  press- 

and w. 

ed  back  on  the 

Y    y 

J? 

y  in  year. 

palate* 

Z    z 

>» 

z  in  zeal. 

Note. — Bh,  chh,  gh,  kh,  ph,  th,  th  and  tsh  are  respec- 
tively the  aspirates  of  ch,  g,  k,  p,  t  and  t,  and  ts,  and  are  pro- 
nounced as  one  letter. 

With  regard  to  the  '*  point"  of  the  different  proverbs  and 
sayings,  I  have  been  through  them  all,  as  here  written,  with 
a  little  council  of  learned  Muhamraadan  and  Hindu  Kashmiri 
friends,  and  not  allowed  one  to  pass,  until  I  got  their  full  and 
undivided  sanction  to  my  explanation  of  it.  The  notes  and 
facetiae,  &c.,  are  such  as  cropped-up  in  the  course  of  writing, 
and  have  been  jotted  down  in  the  hope  that  they  will  be 
interesting  to  some  readers. 

And  lastly,  but  by  no  means  of  the  last  importance,  I  trust 
that  if  any  reader  is  pleased  with  this  book,  and  thinks  fit,  he 
will  kindly  recommend  it  to  others,  as  the  whole  profits  of 
the  work  are  to  be  devoted  to  the  sorely-strained  funds  of  the 
*'  Medical  Mssion  Hospital,"  Kashmir. 

J.  HINTON  KNOWLES. 

Kashmir,  February  1th,  1885. 


KASHMIRI  PROVERBS, 


Ab  tih  ioth  bab  iih  toth. 

I  love  myself  and  I  love  my  father. 

The  reply  of  a  very  covetous  man  to  a  friend,  when  that  friend 
said  that  he  would  give  him  only  one  oat  of  the  two  thingi  which 
be  coveted. 

A  grasping  disposition. 

Abah  tali  shrdk, 
A  knife  in  the  water. 

A  traitor  in  the  camp. 

Ab  is  the  word  generally  nsed  by  Uobammedani  ia  the  valley. 
The  Hind6s  invariably  say  pint  or  poni. 

Abas  andar  krand. 

A  hig  basket  in  the  water. 

A  man,  who  ex  officio  is  a  person  of  some  position  and  influence, 
is  like  a  krand  in  tho  water.  So  long  as  he  retains  his  employment, 
he  retains  his  authority,  but  as  soon  as  he  is  dismissed,  he  loses 
that  authority  and  hononr.  The  basket  as  long  as  it  floats  in  the 
stream  is  filled  with  water,  but  inunodiately  yon  take  it  out  of  the 
stream  it  is  emptied. 

Achh  kdnijdn  tah  wat  kdni  nak. 

Better  that  the  eye  be  blind  than  that  the  way  be  blind. 
He  that  goes  a*borrowing  goes  a-sorrowing. 

Achh  waUhah  tah  ffdshah  raUhah. 
May  your  eyes  be  opened  but  see  nothing. 
A  Kashmiri  curse. 

Achhin  ungujeh  thukanih. 
To  strike  the  eyes  with  the  fingen. 
To  tease,  to  bother. 

1 


/.■.;;/i,v:0 •:;..;, ^'    ' 

Achhuv  andarah  riyih  surmah  kadit. 

He'll  take  the  fvery)  antimony  out  of  your  eyes  (and  you'll 

not  know  it). 

A  sharp  fellow,  Beware  !  .  .  . 

Surmah  is  black  sulphuret  of  antimony,  used  for  pencilling  the  eyes. 

jidal  tah  wadal  zandnah  chhai pashich  zadal  Uhai. 
A  contrary  woman  is  like  bad  grass  on  the  roof. 

Grass  not  fitted  for  thatching  does  not  set  well,  but  lets  the  rain 
through  the  roof.     Cf.  Prov.  xxvii.  15. 

Adi  dadi  yeUhih  tah  adi  dadi  reUhih. 

Half  (the  people)  are  burnt  with  wishing  and  half  are  burnt 

with  scandal. 

The  struggle  for  popularity  and  place. 

Adi  Ldr  tah  adi  Dor.         v 
Half  at  Lar  and  half  at  Dar. 

A  man  of  large  and  scattered  property ;  but  who  cannot  get  at  it 
or  obtain  anything  from  it. 

Adin  khash  tah  adin  ash. 

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

Admi  bastan  andar  chhtih  sir.  ~'--J     .     (■         ^^    ft   Z^   "^ 
A  secret  is  (concealed)  under  the  skin  of  man.(;u^/^^^  \^^A^ 
Man  is  a  make-up  of  mystery. 

Adui  umr  tah  badui  baUi. 
Half-life  and  great  misfortune  (be  to  you). 
A  Kashmiri  curse. 

Adyav  kheyih  chinih  adyav  khhjih  idki. 

Half  (the  people)  ate  from  the  large  dishes  and  half  from  the 

small  dishes. 

A  badly-arranged  dinner. 

Affah  bod paharas  nnukar  bod  icaharas. 

The  master  is  great  in  three  hours,  the  servant  is  great  in 

a  year. 

Some  people  earn  as  much  in  three  hours  as  others  do  in  twelve 
months. 

Agah  Icardn  nethar  tah  varzun  nah  m/indn. 
The  master  gets  married,  but  the  servant  does  not  agree  to  it, 
A  contrary  servant. 


Agar  Khdn  tjuyov  ffagar  to'iji^  talih  no  mijis  kum-t/jt. 
Agar  Khin  entered  into  a  rat's  hole,  and  there  he  did  not 

get,  even,  a  bran-cake. 

In  ertremis. 

Once  Agar  Kli&u  wm  rodacod  to  such  distress  that  he  was  glad  to 
take  shelter  in  a  little  broken-down  hut  and  sleep  there. 

Agar  Khunitn  hustti  luslu  tih  lustu;  lust  a  nah  tah  khiUlu. 
Should  Agar  Kh  in's  elephant  live,  it  lives ;  and  if  it  does 

not  live,  then  never  mind. 

Some  people  arc  so  little  respected,  that  it  does  not  mnch  matter 
whether  they  live  or  die. 

Agar  Khfiti  was  one  of  the  old  Pathdn  governors  of  Kashmir.  In 
his  time  attiiirs  arrived  at  a  crisis.  The  army  had  robolled,  and  the 
treasury  was  <?mpty.  To  support  his  family  and  servants  he 
parted  with  his  jewels  and  other  treasures,  and  yet  all  through  this 
time  of  the  direst  distress  he  wa!<  keeping  a  favourite  elephant. 
When  he  could  no  longer  feed  the  pot  beast,  he  let  it  go  to  wander 
whither  it  pleased. 

Agar  ijer  hxrihjald  yiyih^  agarjahi  karih  tjir  yigih. 

If  he  delays  he  will  come  quickly,  bat  if  he  h.istcns  he  will 

come  slowly. 

More  Iiaste,  worse  speed. 

Ahalamari  ratah-khari. 

The  quarrelsome  people  of  .\halamar. 

AhaUimar  is  one  of  the  chief  divisions  ot  trH*  nry  of  Srfnagar.  In 
olden  days  it  was  the  regular  thing  on  evory  Frilay  for  tins  young 
people  of  one  division  to  ohallonge  in  fight  tho  young  ]H'Ople  of 
another  division.  A  certain  place  and  hour  would  be  arranged,  and 
the  youths  armed  with  sticks  and  slings,  drc,  would  assemble  on 
their  respective  sides.  At  a  signal  from  their  leaders  they  would 
join  combat,  and  generally  there  were  several  broken  limbs  and 
sometimes  deaths,  resulting  from  these  fights.  His  Utghncss  the 
late  Maharajah  GaI4b  Singh  put  an  end  to  these  disgraceful 
proceedings. 

The  youngsters  of  Ahalamar  were  very  pugnacious,  and  especially 
so  respecting  the  people  of  Snth,  a  noighbjuring  division.     Perhaps 
this  was  because  they  generally  "  got  a.n  good  as  they  gave  "     At  any 
rate  these  two   divisions  had   many   fights  with  one  another.     The 
Ahalamar  youth  would  march  in  a  crowd  shouting  : — 
Snthen  zachih  tah  kuthcn  ndr 
Ahalamariav  yand  ik  Uir. 
**  Bagged  clothes  to  the  people  of  Suth,  and  may  their  bundles 
catch  fire. 
The  people  of  Ahalamar  gave  chase  to  them." 


v^- 


Then  the  crowd  from  Suth  would  meet  them  shouting  : — 
Ahalamari  ratah-khari ; 
Lejan  chhik  nah  hatah  phali  ; 
Chandan  chhik  nah  hdrah  nali. 
**  The  quarrelsome  jJeople  of  Ahalamar 
They  have  not  a  rice-grain  in  their  pots. 
They  have  not  a  cowrie  in  their  pockets." 
One  is  reminded  of  the  English  custom   of  *'  beating  the  bounds  " 
on  Holy  Thursday,  when  the  parish  school  children,  accompanied  by 
the  clergyman  and  parish  oflBcers,  used  to  walk  through  their  parish 
from  end  to  end.     The  boys  had  willow   wands  with   which  they 
struck  the   lines    of  boundary,    (and  sometimes  the  boys  of   the 
adjoining  parish). 

''  AihakUahkatih&kr' 

"Az  khdnai  Mumah  Tdkr 

"  Nah  tsah  nm  nah  Uah  p&k, 

"  Birav  hinshin  bdld-i-tok.^* 

*'  O  cabbage,  whence  came  ye  ?" 

*•  From  the  house  of  Mumah  Tak." 

"  You  are  neither  salted  nor  cooked. 

"  Heugh  !  go  and  sit  on  the  window." 

Hdk  sometimes  called  HSk-wak,  or  (as  in  Persian)  Sag,  a  cabbage 
OP  any  edible  vegetable. 

Whenever  the  hak  is  badly  cooked  the  above  lines  are  sure  to   be 
quoted. 

liumah  Tdk  was  a  great  greengrocer  in  Srinagar  city. 

Aib  panun  mushok. 

A  man  loves  his  own  fault. 

"  Oh,  wad  some  power  the  giftie  gie  us 
To  see  oursels  as  others  see  us.  " 

Aibo  jpeyiyo  gaibuch  balai,  mandachhih  patah  chhai  khijulat. 
O  sin,  let  Heaven's  misfortune  fall  upon  you— to  you  is  shame 

upon  shame. 

"  Be  Bure  your  sin  will  find  you  out." 

Ak  ai  tah  untham  kyah  ?     Timah  ai  tah  khyawaham  kyah  ? 
If  you  have  come,  what  have  you  brought  ?     If  I  come,  what 

will  you  give  me  to  eat  ? 

A  mercenary  individual. 

Ak  bdnah,  beyih  pdnah^    beyih    talab&nahy    beyih   koriadilh 
gdnah. 


r,a*t^f       ^'"       ■■'■■     "^■t'; 

First  (they  seized)  my  dish,  then  myself,  then  (I  had)  to  pay     ^)^ 
the  witnesses,  and  then  (they  abused  me,  calling  me)  the 
eater  of  ray  daughter's  hire,  and  the  keeper  of  a  brothel. 
A  poor  prisoner  in  tho  hands  of  the  policeman. 

Ak  bard,e  KhufiH  tah  hh/ih  hastis  khd^it.  g    .        //,     .. 

A  man  begs  and  then  gets  up  on  an  elephant,    ^*J 

"  To  mo  Wit  an  elephant "  is  an  expression  for  beooxnisg  proud  or 
angry. 

Jk  budih  tah  methih,  by/ik  hudih  tah  teihih. 

One  man  U  old  and  sweet,  another  old  and  bitter.)    /   /     ... 

Ak  chhiwyov  ma»ah  bynk  hAkah  rasah. 

One  man  is  intoxicated  with  the  juice  of  thegrapc,  another 

with  the  juice  of  vegetables. 

Pride  dwells  in  every  one,  bo  ho  rich  or  poor. 

"  Kashmir  is  tho  only  part  of  India  whore  wino  is  made  from  the 
jnico  of  the  grape,  a  fact  to  bo  attribatod  rather  to  it«  aoeBcent 
quality  than  to  any  loaroity  of  tho  fruit." 

Ak  ffavjani  y^r,  by/tic  gav  nuni  y&r. 

One  is  a  thorough  friend,  another  is  a  "  loafer." 

7V<ini  yar,  a  bread  friend. 
P«r»«an~rar't.j(iH  o  ydr-i-ncin. 

Ak  gub  neriht  ak  Ichor  huehih,  petjih  gdsah,  wafui  nah  kehh. 
One  sheep  in  a  meadow,  one  kharwar  (of  grain)  in  thehouse» 

and  the  bulrush  (these  three)  do  not  last. 

The  shoop  and  tho  khanv&r  are  bat  "  as  a  drop  in  the  ocean,"  Boon 
■wallowed  up,  and  tho  bulrush  quickly  rots. 

Kh.ir  or  Khancdr,  is  a  dry  measure,  containing  lbs.  192.  The 
literal  meaning  of  the  word  is  an  ass-load.  Khar  is  tho  Kushmirf 
word  for  an  ass  (liko  tho  Persian). 

Ak  hhojas  suet  batah  khyun,  beya  sinis  kun  athah  nyun  ? 
When  a  person  is  dining  with  a  great  man,  will  he  stretch 

out  his  hand  towards  the  dish  (to  help  himself)  1 

Give  him  a  yard,  and  he'll  take  an  ell. 

Ak  kot  tah  beyih  kutis  garawani. 

First  there's  the  gallows,  then  there's  the  trouble  of  making 

the  gallows. 

A  difficult  and  losing  game. 


Ak  lewon  graitas  byuk  Ihvon  gratloioidi  sunzih  chinih. 
One  licks  the  mill-stone,  the  other  licks  the  millers  dish. 

As  fast  as  one  earns,  the  other  spends.  r 

Ak  nyuv  Yaman  tah  hyok  khyav  braman.       iG.  -    ' 

Death  took  one  and  the  other  was  seduced  from  his  own 

country  to  another  country  in  hope  of  gain. 

A  man  of  large  family,  but  not  one  child  left  to  him,  all  scattered. 

Yama  is  the  Hindu  god  and  judge  of  the  dead. 

Ak  n'lfiz  tah  beyih  gumah  rufiz. 
A  Shi'a  and  also  a  village  Shi'a. 

There  are  Shi'as  and  Shi'as. 

The  village  Shi'as  are  much  more  superstitions  and  bigoted  than 
the  city  Shi'as.  Altogether  there  are  about  six  thousand  Shi'as  in  the 
valley.  They  are  found  chiefly  at  Zadibal,  a  few  miles  to  the  north 
of  Srinagar,  and  at  Hasandbad  near  to  the  city  lake,  where  their  prin- 
cipal mosque  is. 

Great  bitterness  of  feeling  exists  between  the  Sunfs  and  the  Shi'as, 
the  rival  sects  of  Muhammedanism,  which  occasionally  manifests 
itself  in  open  fights  ending  in  loss  of  life  and  great  destruction  of 
property.  In  1874  the  Maharajah's  troops  were  obliged  to  be  called 
out  to  quell  the  rioters.  During  the  Pathan  rule  in  the  valley  the 
Shi'as  were  forbidden  to  celebrate  the  Muharram.  About  the  time 
when  the  country  vvas  annexed  to  the  Durrdni  empire  (1753-1819  a.d.), 
the  Shi'as  determined  to  enact  this  sacred  feast ;  and  acordingly 
compelled  a  Suni  boy  to  eat  salt ;  then  tantalized  him  with  water ; 
and  just  as  he  was  about  to  drink  it  they  shot  him  to  death  with 
arrows,  so,  that  he  might  perish  like  Husain,  who  was  killed  by  Yazid 
near  Eufa,  in  the  desert,  of  thirst.  When  'Abdu'lM  Kbdn,  who  had 
just  conquered  this  country,  heard  of  this,  he  was  much  enraged  and 
immediately  gave  the  order  for  the  collecting  of  all  the  Shi'as  in 
Srinagar,  that  their  noses  might  be  pierced,  and  one  line  of  string 
run  through  the  whole  of  them,  and  that,  thus  fastened  together, 
they  might  be  conducted  through  the  principal  thoroughfares  of 
the  city.  Nothing  daunted,  however,  they  very  soon  again  tried  to 
celebrate  their  sacred  festival,  and  notably  in  the  time  of  the  Sikh 
governor  Bama  Singh  (  1830  a.d.)  There  was  a  great  Suni  living  in 
Kashmir  in  the  fifteenth  century,  whose  name  was  Muqaddam  Sahib, 
He  had  a  large  number  of  followers,  amongst  whom  was  Shams-ud-din, 
a  Persian  Shi'a,  who  managed  to  conceal  his  religious  views  and  to 
ingratiate  himself  into  his  master's  favour,  though  all  the  time  he 
was  really  proselytising.  He  thus  made  many  converts  to  the  Shi'a 
faith,  and  in  consequence  is  much  respected  by  the  Shi'as,  for  these 
people  have  a  j)rinciple  of  religious  compromise  called  takia, 
whereby  the  Shi'a  thinks  that  he  is  perfectly  justified  in  lying  and 
deceiving  to  save  himself  from  religious  persecution.  It  appears 
that  during  the  year  or  so  of  Bama  Singh's  governorship  in  Kashmir, 


the  Shfas  when  celebrating  the  Muharram  purposely  spat  ia   tka 
direction  of  the  MuqiMldam   Sahib's  tomb,  and  this  so  enraged  the 
Sunis  that   they  foil  ufK)ii  thorn  then   and   there  and  slew  fifteen  of 
them,  besides  doing  much  damage   to  their  property.    Since  then  1 
Persian  traders  have  kept  at  a  distance  from  Kashmir. 

Ak  tah  ak  gav  hah. 
One  and  one  are  eleven. 

Two  heads  are  better  than  one. 

Ak  woTn'n  wayivi  byuk pilanuwnn  chhus petj. 

One  weaves  the  mat  and  another  holds  out  to  him  the  reed. 

The  mat-maker  could  work  much  better  alone.  Hence  the  above 
is  quoted  when  uunecesaary  help  is  received. 

Ak  wukur  heyih  trdkur. 

First,  you  are  unfortunate ;  secondly,  you  are  proud. 
Pride  without  reason. 

Ak  zulih  bachhih  tal  hihit  toh,  tah  hijuk  zulih  tumul. 

One  will  sit  by  tho  tire-place  and   buru  chaff,  while  another 

will  burn  rice. 

Economy  and  extravagance. 

Ak  saw'tnah  chhai  dnulatthy<ik  zattat. 

One  woman  is  wealth  to  you,  another  is  ruination. 

Ak  zow'nah  chhai  hat  lanjih  bunt,  bjfuk  chhai  bar  tal  hmi 

hish. 
One  woman   is  (like)  a  hundred-branch  plane-tree  to  you, 

another  is  like  a  bitch  at  the  door. 

The  6an<  or  chiniir  {VI atanus  Or ientalis)  of  Kashmiris  one  of  the 
finest  and  most  shado-giviug  trees.  It  was  intnxluced  by  the  Mn- 
hamraadans  from  iho  West,  and  under  tho  fostering  attention  of 
royalty  this  splendid  tree  with  its  palmate  loaves  and  spreading 
bi-anches,  has  reached  Uie  greatest  ago  and  attention  in  Kashmir. 

Akhu  ffamut  yirah  tah  w'lrih  mangdn  tang. 

A  man  is  contused  and  asks  for  pears  from  the  willow  tree. 

Akha  khut  hastis  bigi'kh'i  khaslan  dusih. 

One  man  rode  upouan  elephant,  another  mounted  the  wall. 

Uigh  and  low ;  rich  and  poor. 

Panjdbi. — Uik  yinne,  te  diyd  ghoreghinne. 

AkhA  lasin  susas  mar  as. 

Let  one  man  live  for  the  sake  of  a  thousand  houses. 

Go<l  spare  tho  public  b«>nofactor. 


8 


Akhi  latik  khasih  nah  gvris,  beyih  lalih  pakih  nah  piyudah. 
At  one  time  he  will  ride  on  a  horse,  at  another  time  he  will 

go  on  foot. 

Diruit  cedificat  miitat  quadrdta  rotundis» 

Akhi  waktah prdnah'Ttuj  tah  heyih  waktah  pranah-dyal. 

At  one  time  the  onion-plant,  and  at  another  time  the  onion- 
skin. 
Good  and  bad  times. 

Ahi  sund  dazih  ub  tah  heyih  sund  dazih  nah  til. 

One  man  can  burn  water,  where  another  cannot  even  burn 

oil. 

A  matter  of  luck. 
AH  sund  dyurah  chandah  beyih  sund  hata. 
One  man's  pocketful   of  money  (is  no  more  than)  another 

man's  word. 

Ahi  tsat  sum  tah  sas  gav  hulih. 

One  man  cut  the  bridge,  and  a  thousand  people  fell  into  the 
river. 

Ptmishment  visited  upon  many  because  of  the  iniquity  of  one. 

This  is  a  saying  derived  from  a  true  story  (so  a  native  friend  says). 
A  very  long  time  ago  a  large  crowd  of  people  were  travelling  toge- 
ther;— perhaps  they  were  going  on  a  visit  to  some  popular  shrine. 
In  the  midst  of  the  crowd  there  was  a  very  wicked  man  who  did  not 
seem  to  be  able  to  think,  or  say,  or  do,  anything  except  that  which 
was  evil.  On  seeing  a  swift  and  deep  stream  in  front,  this  wicked 
man  ran  on  ahead  and  crossed  the  ordinary  plank  bridge  built  over 
it ;  and  no  sooner  had  he  himself  crossed  over,  than  with  his  big 
hatchet  he  hacked  and  hewed  away  at  the  supporting  beam  of  the 
bridge,  until  it  broke  into  two  pieces  and  the  whole  structure  fell 
down,  and  was  soon  carried  away  by  the  angry  waters.  Now  what 
were  the  people  to  do  ? — go  they  must  to  this  place,  concerning 
which  they  had  been  making  preparations  many-a-long-day  before. 
At  length  two  or  three  of  the  bolder  spirits  among  them  determined  to 
wade  the  stream  ;  and  the  others  encouraged  by  their  example  resolved 
to  venture  also.  They  all  started  together,  but,  alas  !  when  they 
reached  the  middle  of  the  water  the  swiftness  and  depth  proving 
too  much  for  them  they  all  lost  heart,  gave  themselves  to  be  carried 
away  by  the  waters,  and  were  drowned. 

AM  tsond  dunyd  tah  beyih  ahi  imdn ;  dunyd  tah  imdn  chhih 

nah  donawai  athih  yiwdn. 
One  man  sought  the  world  and  another  sought  for  faith  ;  the 

world  and  faith  both  do  not  come  into  the  same  hand. 

'*  Ye  cannot  serve  God  and  mammon.  " 


9 


uihis  ehhiik  daz&n  ddr  tah  byak  ekhus  tovshanawun  athah. 
One  man's  beard  is  on  fire,  and  another  man   warms  his 

hands  by  it. 

To  be  glad  at  another's  misfortune. 

P&njibi. — Kini  ki  ghar  jale,  koi  tape. 

Akia  gom  zah  ;  ffHthar  gdm  ihethar  ;  knwas  gdyam  kukil. 
One  became  two ;  friends  became  enemies ;  the  crow  became 
a  dove. 

An  old  man's  answer  to  a  friend,  who  had  sent  to  enquire  how  he 
was.  The  meaning  is  that  a  staff  was  now  "part  and  parcel  "  of  him ; 
that  his  teeth  had  deterted  him ;  and  that  hia  raven-black  hair  had 
tnrned  grey 

Aklah  chhuni  gara  Mm  tah  garu  mynni, 

Aklnh,  the  carpenter's  wife,  sometimes  yours,  and  sometimes 

mine. 

A  stupid,  g&rmloas,  onfaithfal  woman. 

Akut  abur  tah  J\Ug  san;  leunui phuiah  tah  drug  tan. 

A  single  cloud,  and  it  is  as  the  month  of  January  ;  a  single 

fast,  and  it  is  as  though  a  famine. 

Au  jour  le  jonr. 

Al  Kashmir  murdah-pasand. 

The  Kashmiri  people  are  fond  of  the  dead. 

To  •'  never  speak  evil  of  the  dead  "  is  a  prominent  good  feature  in 
the  Kashmiri's  character. 

Alagadih    buddn   tah   malagndih  wotalan ;    Witha  hukhan; 
hhiar  grasan  ;  filiht  hd  tnuliht  ds%  wundur  rt'.j. 

The  great  man  will  sink;  the  base  man  will  rise;  the  river 
will  dry  up  ;  the  sewer  will  roar  (by  reason  of  the  much 
water);  then,  O  Father,  will  be  the  monkey  rule  {i.e.,  a 
time  of  utter  irreligion  and  great  oppression). 
A  saying  of  Shekh  NOr-nd-din,  who  wasa  very  famous Muhammedan 

aaint  in  Kashmir  about  six  hundred  years  ag^.     His  shrine  is  at  Tsrir, 

a  village  about  fifteen  miles  from  Srinagar;  and  every  October  there 

is  a  great  mel&  there  in  his  honour. 

Wetha  is  the  Jholum  river  in  its  course  through  Kashmir.   Hind 6 

priests  call  it  Yetasta. 

Alah  kulis  tulah  kul, 
A  mulberry  tree  from  a  pumpkin  plant 
A  mountain  from  a  mole>hilI. 

1 


10 


Alak  ruwuni  w&ngan  Icaduni. 

To  sow  pumpkins,  and  reap  egg-plants. 

To  begin  a  thing  and  not  finish  it. 

Wdngun  is  known  in  Hindustan  by  the  name  of  brinj41  (  solO' 
nurn  melongena),  the  egg-plant.  The  Kashmiris  dry  it,  and  eat  it 
during  the  winter. 

Alan  chhuh  phal  tah  nindan  chhuh  donih. 

There  is  fruit  to  the  plough,  and  rice  for  the  raking. 

Thrift  brings  its  own  reward. 

j/ilbailas  nah  chhas  akl  tah  nah  maut. 
Neither  understanding  nor  death  to  a  fat  man. 

"  Fat  paunches  have  lean  pates.  " — Shaks. 

All  ('ngun  samMle  ;  fakir  auye  damule. 

O  All,  prepare  your  garden ;  the  fakir  has  come  to  dance. 

Quoted  as  a  warning  to  prepare  for  any  person's  coming. 

^'FaTiir  has  come  to  dance"  Fakirs  stamp  upon  the  ground, 
gesticulate,  and  in  other  ways  annoy  people,  if  their  demands  for 
largesse  are  not  quickly  complied  with. 

Ali  dits'jv  talih  gyav  zuwav  kurus  lyav  tah  lyav. 

All  oiled  her  head  with  ghi,  and  the  lice  licked  and  licked 

it  all  up. 

Money  in  the  hands  of  a  worthless  person. 

Alih  drds  tah  talih  logum  tsel. 

In  the  moment  of  birth  my  head  was  squeezed. 

Man  commences  his  troublous  career  as  soon  as  he  is  bom. 

Alikmini  dandah  hatoar ;   ale  nah  atsan  garah,  tah  hy&k  nah 

neran  barah. 
One-eyed  'All's  yoke  of  oxen, — one  will  not  enter  the  house^ 

and  the  other  will  not  come  out  of  it. 

A  poor  man  with  a  refractory  family. 

Most  people  in  the  valley  will  remember  one-eyed  'A15  and  hia  two 
troublesome  bullocks. 

Alond  U/mdun 

Seeking  to  get  at  a  thing  which  is  hanging  out  of  reach. 

Clavam  Hercule  extorqu^re. 

Amal  gav  gulih  mat. 

Employment  is  like  dirt  upon  the  wrist. 

Employment  is  uncertain ;  like  dirt  upon  the  wrist,  it  quioklf 
comes  and  goes. 


11 


Am^inalas  khiydnat. 

To  embezzle  a  deposit  (is  a  tremeDdous  sin). 
The  height  of  dishonour. 

Amanuk  tot, 
Aman's  pony, 

A  bad,  lazy  fellow  who  requires  a  lot  of  uiifing  before  he  will  do 
anything, 

Aman  is  a  small  Kashmiri  village.  A  man  once  porohased  a  pony 
from  this  place,  and  was  setting  forth  on  his  way  home,  when  the 
beast  suddenly  stopped,  and  nearly  threw  the  rider  over  his  head. 
Any  little  ditch  or  such  like  place  caused  the  pony  to  thus  stop. 
Eventually  the  purchaser  got  off  the  animal,  and  adced  a  passer-by 
to  mount  it.  The  other  man  being  a  good  horseman  was  not  afraid 
to  hit  the  pony ;  and  so  for  the  rest  of  the  journey,  and  ever  after- 
words, the  pony  went  splendidly. 

Amas  suet  har  gayih  khumas  9uet  garah  karun. 
To  Quarrel  with  the  common  people    is  like  keeping  house 
mth  a  stupid,  untaught  person  (which  is  misery). 

Ami  phukah  chhuh  dazdn   Uong   tah   ami   phukak  chhuh 

gatjMn  pati. 
With  this  blow  of  the  breath  the  lamp  is  lit,  and  with   this 

blow  it  is  extinguished. 

"  Out  of  the  same  mouth  proceedeth  blessing  and  cursing." 

Am{  y&rahalan  ehhih  kntiy^ih  naii  pkuiar^vamati  1 
How  many  water-pots  this  ghat  has  broken  ! 
A  source  of  much  evil. 

Amin  gogalan  til  tan  phenin. 
Like  mixing  oil  with  raw  turnips. 

Treasured  wrath. 

The  oil  will  not  settle,  but  runs  all  over  and  about  the  turnips. 
In  this  way  anger  spreads  over  the  breast  of  an  unforgiving  man. 

Amin  natun  mdl. 

A  desire  for  raw  flesh  (is  it  ?) 

Cited  to  a  man  who  is  impatient  for  his  food,  &0t 

Amis  dudas  suet  dabadab. 
To  wrestle  with  uncooked  milk. 
To  strive  with  the  weak. 

Amis  panas  darah  dar. 
To  pull  raw  thread. 
To  fight,  or  bully,  a  weak  fellow. 


12 


An  mana,  karfana;  rachhun  chhui  bod  gunah. 

Bring  a  maund,  and  spend  it.     It  is  a  great  sin  to  store. 

Jogis  sometimes  quote  these  words, 

An  Wetky  dis  dam,  adah  budin  garni  gam. 

Bring  the  Jhelum,  drink  it,  and  then  let  the  whole  Tillage  be 

drowned. 

An  unprincipled  man  who  has  no  care  for  others,  as  long  as  he 
can  accomplish  his  own  selfish  ends. 

Anawune,  zenawune, 

Ranih  hinde  madano. 

ThakamutCy  losamute, 

Mdjih  hinde  gubaro. 

At  the  time  of  earning  and  bringing, 

A  wife's  friend  you  are  ; 

But  when  you're  tired  and  weary, 

A  mother's  son  you  are. 

Anchdr-nut  aim  khut  tah  beyis  hut. 

A   pickle-pot, — one   man's    (pickle)  turned   out  splendidly, 

another  man's  (pickle)  went  bad. 

The  same  concern,  &c-,  may  turn  out  well  for  one,  but  adrerte  for 
another  man, 

Andah  kanih  manzbdg. 

Being  outside  or  on  the  edge,  to  sit  in  the  midst. 

The  monkey,  who  would  fain  use  the  cat's  paw  to  pull  th© 
chestnuts  out  of  the  fire. 

Andarah  daznn  panah  tah  nebarah  dazdn  lok. 
Inside  he  himself  bums,  and  outside  the  people  burn. 

The  genteel  poor  man.  Poverty  and  cold  are  burning  him  within, 
whilst  outside,  owing  to  his  wearing  nice  clean  clothes,  the  people 
burn  with  envy,  supposing  that  he  has  money. 

Andarah  gom  wirih  hund  dudur  tah   nebarah   rodum   tserik 

hund  rang. 
"Within  me   is   the  rottenness   of  the   willow,    but  without 

continues  the  colour  of  the  apricot. 

Andarah    tshunihas   thukah    tah   nebarah   dupun   "  Gumah 

dm." 
Inside  somebody  spat  upon  him.     Outside  he  said,  **  It  is 

perspiration." 

Salvd  dignitate. 


13 

Andarit  andariy  wot  Tsandari  gom. 
Secretly,  secretly,  he  reached  the  village  of  Tsandar. 
"  In  truth,  he  is  in  great  distress." 

Andarim  dddi  no  tnashinam  marit 
N^barim  shudi  kyah  barah  wuini  buk  ? 
I  shall  never  forget  the  pains  of  my  heart,  even  after  death. 
Shall  I  wish  then  for  outside  happiness  ? 
Refusing  to  be  comforted. 

Andarim  nah  tutj  iah  nebaritn  nahpafj. 
No  strength  within,  and  no  respect  without. 
Anetis  at  yiyih  ladanah  tah  mantis  wdtis. 
If  the  cover  be  filled  then  it  holds  one  pound  and  a  half. 
Think  before  yon  leap. 

Anhaharin  arm&n  tah  haharimuti  pashemdn. 

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

regrets  (that  he  got  married). 

Marry  in  haste,  and  repent  at  loisore. 

Ani  chhur  lam  tal  tah  h'lhsih  dyuthus  nah. 

A  blind  man  sat  down  behind  a  pile  of  stones,  and  thought 

that  nobody  had  seen  him. 

The  osti-ioh  hides  his  head  in  the  sand,  Ac. 

Ani  9un2  kulai  Khud&yas  hawulah. 

A  blind  man's  wife  is  in  God*8  keeping. 

Anigatih  guli  alawuni. 
To  show  affection  in  the  darkness. 
Kind  to  the  unthankful. 

Anim  sui,  toavum  auU  lajum  sui,  panasui, 

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

stung  me. 

Ingratitude. 

In  olden  times  there  was  a  famous  fakir  in  Kashmir,  who  punished 
himself  in  the  following  way.  He  uprooted  a  nettle,  and  fixing 
soma  mud  upon  the  palm  of  his  hand,  planted  the  nettle  therein. 
All  the  day  and  all  the  night  for  several  years  he  held  out  his  hand 
with  the  palm  uppermost,  and  the  nettle  in  it.  The  plant  grew  and 
was  strong  and  by  reason  of  this,  thousands  of  Hindis  used  to  visit 
the  fakir,  and  give  him  alms. 

The  fakir  had  a  disciple,  who  eventually  became  very  jealous  of 
the  honour  which  his  master  received  ;  and  one  day  in  a  fit  of  anger, 
he  hit  the  n«ttle,  earth  and  all,  oat  of  his  master's  hand.     The  fakir 


14 


then  spoke   the  above  saying  concerning  both  the  nettle  and  hxa 
disciple,  whom  he  had  brought  up  and  nourished  from  his  infancy. 

The  sting-nettle  is  a  plant  sacred  to  Shiva,  who  is  said  to  have 
first  planted  it.  Hindiis  pluck  the  leaves,  and  throw  them  over  the 
god's  favourite  symbol,  the  lingam. 

Anin  manz  kdni  sundar. 

An  one-eyed  woman  is  beautiful  among  blind  women. 

Anis  hdwun  sari  wat  he-aklas  nah  Itahh, 
All  men  show  the  blind  man  the  way  ;  nobody  can    show 
the  man  without  understanding. 

Anis  musht  Mwuni,  nah  chheh  gunahi  nnh  sawuh. 

To  show  the  thumb  to  a  blind  man  is  neither  a  sin  nor  a  virtue. 

Advice  is  lost  on  some  people. 

"  To  show  the  thumb"  is  a  vulgar  act  amongst  children  and  stupid 
people  in  Kashmir. 

Anis  rat  tah  doh  hehui. 

Night  and  day  are  the  same  to  the  blind  man. 

Anit  natsandwuni ! 
(Enough)  to  make  a  cover  dance ! 
A  great  trouble  or  surprise. 

Anhdr  tah  mal,  nakar  tah  Tcasam. 
Confess  and  property,  refuse  and  oath. 

One  man  charges  another  man  with  a  debt.  The  other  man 
denies.  Then  the  matter  is  carried  into  court,  where  the  judge  and 
people  sometimes  cite  the  above  proverb,  which  means  "  Confess  and 
pay,  or  refuse  and  swear  to  it." 

Ant  an  tah  hdwanai. 

Bring  it  to  me  and  I'll  show  it  to  you. 

An  angry  retort  when  a  man  expresses  surprise  that  his  friend  has 
not  seen,  or  heard  of,  a  certain  person  or  thing. 

Aporih  sanduk  ;  yapdrih  sanduk ;  duhuli  khawas  yad  banduk. 
On  that  side  a  bo.^  ;  on  this  side  a  box  ;  and  a  gun  to  the 
stomach  of  him,  who  breaks  the  fast  (of  Ramazan). 

Apdrih   thrum  gudih   han,  yaparih  hurmas  ras,   sal  kurum 

Mdkkah  Madinas. 
From  the  other  bank  of  the  river  I  brought   a  small   fish, 

and  here   I  made   soup,   and   then  invited  all  Mecca  and 

Medina. 


15 


Ap6rimav  mun  ddnih  yaparimin  gayih  athan  halk, 

A  man  on  that  side  pressed  the  grain,  but  to  a  man  on  thii 

side  a  gall  became. 

One  does  the  scath,  another  has  the  harm. 

Apih  hund  gyav, 

A  foolish  woman's  ghi. 

A  foppish  person. 

A']g^h  is  a  term  applied  only  to  a  woman,  whose  one  care  is  dress, 
he. 

Kashmiri  people,  both  wealthy  and  others,  mb  their  hair  with 
fresh  ghi.     Scented  oil  is  never  used. 

Apuzis  god  kyah  T 

A  lie  has  no  beginning. 

Art  di  auri  tah  ur  gav  nak  kanh. 

All  people  came  (t>.,  were  born)  in  good  health,  but  not  ont 
became  (i.e.,  continued)  healthy. 

Arimi  kadih  nah  miij  tah  phakiran  dAra$  kisht. 
The  gardener  had  not  dug  out  the  radish,  when  the  fakir  held 
the  alms-bowls  in  front  of  him. 

Aris  p/mas  drakah. 
A  leech  to  a  healthy  body. 
Soifering  for  others. 

Aian  ai  tah  lasah  kit  ah  pAlhi  T 
If  I  laugh  not  how  can  1  live  ? 
R\d9  si  sapia. 

Asat  gaUhih  phulai  dauniy  adah  gayih  phulai  teuchhuni. 
One's  mouth  must  blossom  before  he  goes  to  see  the  flower-' 

blossoms. 

The  different  pleasore^gardens  around  the  Dal  Lake  are  constantly 
and  largely  visited  by  the  natives,  and  especially,  when  the  plum* 
trees  and  roses  and  lilacs  arc  in  full  bloom.  They  take  their  diimer 
with  them,  and  spend  the  greater  part  of  the  day  on  the  excursion. 

The  expression  **  ane's  mouth  must  blossom"  refers  to  eating  and 
drinking. 

The  natives  have  also  got  a  proverb  in  Persian  with  the  same 
meaning. — Ah  i  Dal  dtash  numdyad  chuh  na  hdshad  tabbdkh. 

Asas  kuUh  Uuiyo  dh'i  woddh  drdiyo. 

When  food  had  entered  your  mouth,  blessing  came  forth 

therefrom. 

The  gueet  flatters  and  blesaea  his  host. 


m 

Asas  mazah  tdh  yad  dazah-dazah. 
A  taste  in  the  mouth  and  a  burning  in  the  stomach. 
Just  enough  to  wbet  the  appetite. 

Asawai  tah  gindawai  koryav^  khyun  chyun  chhuh  yih. 

Let  us  laugh  and  play  girls.     This  (thumb)  is   eating  and 

drinking. 

Some  people  are  very  mild  in  speech  and  witty  in  manner,  but  they 
are  not  very  liberal  in  their  dinner  arrangements,  or  in  the  matter 
of  largesse. 

'  This  thumb"  refers  to  the  vulgar  Kashmiri  custom  of  holding  up 
the  thumb  as  an  answer  in  the  negative,  when  asked  if  there  is 
anything  in  the  house." 

Ashnav  gav  'pasTimv. 

An  acquaintance  (or  kinsman)  is  like  a  dung  and  refuse  boat, 

(z.e.,  a  nuisance). 

"  Save  me  from  my  friends." 

Ashraf  gav  sui  yas  ashrafih  asan. 

The  man  with  the  gold  is  the  gentleman. 

Another  version  of  this  proverb  cited  by  those,  who  are  of  another 
way  of  thinking,  is  : — 

Ashrdf  gav  sui  yas  ashrafi  asih» 
He,  who  is  gentle,  is  a  gentleman. 

Asmdnah  pyav  tah  zaimnih  logus  dab. 

He  fell  from  heaven  to  earth  and  is  wounded. 

High  towers  fall  to  the  ground  with  greater  crash. 

Asmdnah  waUh  balai  tah  khana  i  gharib  kujdst  ? 
Misfortune  descends  from  heaven,  and  where  is  the  poor  man's 

house. 

From  hand  to  mouth. 

Atun  chhuh  hechhimiwan  nah  usun  chhuh  mandachhdwun. 
To  be  (wealthy)  teaches,  not  to  be  (wealthy)  makes  ashamed. 

Asun  chhuh  hharas  khasun. 

It  is  a  shame  to  laugh  (immoderately). 

''  And  the  laugh  that  spoke  the  vacant  mind." — Goldsmith. 
Kharaf  khasun,  lit,   to  mount  an  ass,    which,    according  to  the 
natives,  is  infra  dig. 


17 

Atti  Muhammad  Khunin  gndik  beguri. 

Impress  for  the  work  of  Ata  Muhammad  Khan's  (fort). 

The  present  fort  of  Uari  Parbat  was  built  by  ktk  Muhammad 
Khan  about  sixty  years  ago.  On  Fridays,  until  the  work  was  com- 
pleted, every  citizen,  whether  rich  or  poor,  young  or  old,  was  forced  to 
take  up  one  stone  to  the  top  of  the  hill. 

Oppression. 

Ath  gai  sheth  gai, 

Yiin pi'.htsh  pet/i  got. 

Eight  gone,  sixty  gone. 

These  five  besides  gone  (what  are  they  ?). 

What  is  a  little  more  trouble  to  a  man  already  overwhelmed  with  itP 
Persian — Abe  ki  at  aar  guztuht  ehi  yak  nexa  o  chi  haxdr  neua. 

Alh  shubih  eu  kut  lubih  ? 

Will  the  ftoul  desire  this  beautiful  thing  T    No. 

"  It  is  naught,  it  is  naught,  saith  the  buyer. " — Prov.  xx.  14. 

Ath'ichan  puntshan  ungajan  andar   kit  lukut ;  mnhr  ckhik 

meUn  kisi. 
The  little  finger  is  the  smallest  of  the  five  fingers  of  the  hand ; 

and  yet  the  signet-ring  is  worn  upon  the  little  finger. 

Vhe  humble  shall  be  exalted. 

Athah  chhuk  balih  tah  katkah  ehhuk  halih  nah. 
A  wound  in  the  hand  is  well,  but  to  be  wounded  by  (unkind) 
words  is  not  well. 

Athah  ehhui  tah  mi^trut  tjul. 

As  soon  as  the  hands  were  washed  friendship  ran  away. 

After  a  native  tlttmer  an  ewer  of  water  is  brought  round,  in  which 
the  gvests  wash  their  hands. 

Athah  ditam  brokthah  yitam. 

Give  me  your  hand  and  come  in  front  of  me. 

To  lend  a  hand. 

Athan  waryan  puck  nad  shtthan  waryan  puk  sr^h. 

For  eight  years  the  river  ran,  and  for  sixty  years  (after  the 

waters  had  disappeared)  the  ground  remained  damp. 

Men  die  but  their  deeds  live. 

Panj&bi — Admi  nahin  rahindd,  par  ddmi  d<  alrdhjdndi  hai. 

At  hi  bimat  khyun  tah  at  hi  bunas  chharun. 
To  eat  out  of  a  vessel  and  then  defile  it. 

To  receive  a  man's  hospitality  and  then  slander  him. 
3 


18 


Afyuv  bulah-haf- 

An  iniBge  made  from  flour. 

A  weak  man. 

Bulah-hat  are  the  little  images,  horses,  &c.,  which  children  play  with. 
A  sugar  toy. 

And  Jvht'ki  and  phuki. 
Half  dust,  half  blowing. 
A  fool  and  his  money  are  soon  parted. 

Audur  talh  mudur. 
Wet  and  sweet. 

Spoken  concerning  bazar  food. 

Ant  gaUhih  nerun  yd  talimih  Uakajih  yd  peihimih. 

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

stone. 

By  hook  or  by  crook. 

Av  ai  tall  yeruv,  gav  ai  tah  gdsuv. 

If  it  has  come  then  it  is  like  wool,  but  if  it  has  gone  then    it 

is  as  grass. 

Indifference. 
Av  tah  jiv  chhus  haruhar. 
Coming  and  going  are  alike  to  him. 

A  happy-go-lucky  individual. 

*'  Awah,  "  layih  p/'hts'h  tah  **  Nah  "  layih  lachh. 
'*  Yes"  is  worth  Rs.  50  and  '*  No"  is  worth  a  lakh. 

No  of  some  people  is  more  esteemed  than  the  Yes  of  others. — 
"  Oraculo  Manual,"  Balthasar  Gracian. 

Ayas  wate  tah  gay  as  tih  wate  j 

Shnanz  suthe  losiim  doh  ; 

Wuchhum  chandas  tah  hur  nah  athe. 

Ndivah  to?  as  kyah  dimah  huh  ? 

I  came  by  a  way  (i.e.,  I  was  born)  and  I  also  went  by  a  way 

(i.e.,  I  died). 
When  I  was  in  the  middle  of  the  way    (ie.,   when  my  spirit 

was  between  the  two  worlds)  the  day  failed. 
I  looked  in  my  pocket,  but  not  a  cowrie  came  to  hand. 
What  shall  I  give  for  crossing  the  ferry  ? 

A  saying  of  Lai  D6d,  who  was  a  very  holy  Hindu  woman. 

The  Kashmiri  Hindu  belief  is  that  during  the  sixth  month  after 
death  the  spirit  of  the  deceased  has  to  cross  the  waters  of  the 
Vaitaraiii;  but  it  is  impossible  to  get  to  the  other  side  of  the  river 


19 


except  by  special  means,  as  the  waters  arc  so  deep  and  stormy  and  the 
op[)osiii^  powers,  preta,  yamadat,  matsya,  and  kumia  arc  so  strong. 
Acconlingly  about  this  time  the  bereaved  rehitions  call  the  family 
Braliman,  who  repeats  to  them  the  portions  appointed  to  bo  road  on 
this  occasion.  Among  other  things  the  departed  spirit  is  reprosonted 
as  standing  on  the  brink  of  the  river  and  crying  "  Where  is  my  father  ? 
Where  is  my  mother  ?  Where  are  my  relations  and  my  frieuds  ?  Is 
there  no  one  to  help  me  over  this  river.  ?"  This  is  sometimes  recited 
with  much  feeling,  and  great  are  the  lamentations  of  the  bereaved, 
who  now  with  sobs  and  tears  present  a  little  boat  and  paddle, 
made  of  gold,  or  silver,  or  copper,  according  to  their  position,  to  tho 
Brail  man  ;  and  in  the  boat  they  place  ghk  milk,  butter,  and  rice.  Tho 
boat  is  for  the  conveyance  of  the  spirit  across  Vaitarahi,  and  tho 
provisions  are  for  the  appeasement  of  the  contrary  powers  preta, 
matsya, and  others,  who  will  try  to  turn  back  tho  boat,  but  who  on 
having  these,  ghi  and  rice,  Ac,  thrown  to  them,  will  at  once  depart 
tliuir  own  way. 

The  HindAs  believe  that  if  this  ceremony  is  performed  in  a  right 
manner,  a  boat  will  bo  at  once  present  upon  tho  waters,  close  to  that 
portion  of  the  bank  of  the  river,  wliere  the  spirit  is  waiting  and 
praying  for  it,  and  that  tho  spirit  getting  into  it  will  be  s^ifi^ly 
convoyed  to  the  opposite  side.  The  gift-boat,  however,  is  taken 
home  by  the  BHkhroan,  and  generally  tamed  into  money  as  soon  as 
possible. 

At  the  moment  of  death  amongst  other  things  a  pais&  is  placed 
within  the  mouth  of  the  corpse,  wherewith  to  pay  tho  ferry. 

The  belief  hero  expressed  ia  common  in  one  shape  or  another  to 
all  nations  and  peoples,  bat  e«pectally  to  all  Indo-Kuroiiean 
nations.  In  Grecian  mythology  it  was  the  rirer  Styx,  Acheron,  or 
Cocytus ;  and  Charon  rowed  tho  shades  across  in  his  little  boat. 
A  small  piece  of  money,  too,  was  placed  in  the  mouth  of  the  dt-ad, 
to  pay  the  fare  to  the  Stygian  ferryman.  In  Scan<linavia  biMlios 
were  buried  in  ships  and  boats  under  the  belief  that  tlic  dea<l  crossed 
the  waters  in  them.  Coleman,  p.  319,  mentions  that  among  the 
Garrows  of  Bengal  also,  "  tho  dead  are  kept  for  four  days ;  burnt 
on  a  pile  of  wood  in  a  dingy  or  small  boat,  placed  on  the  top  of  a 
pile,"  Ac.  In  the  old  French  romance  of  Lancelot  du  Lac  the  demoi- 
selle d'  Escalot  orders  that  after  death,  her  body  richly  dressed 
should  be  placed  in  a  ship,  and  that  the  ship  should  be  let  go  to  find 
its  own  way  before  the  \vind  and  waves.  In  Grimm's  Deutsche 
Mythologie,  3te  Ausgabe,  701,  a  story  is  told  concerning  some  monks 
crossing  the  Rhine  at  Spires.  In  former  times  the  Rhine,  the 
political  boundary  of  Germany,  was  also  regarded  as  the  boundary 
between  the  upper  and  lower  world ;  and  "  to  go  to  the  Rhine" 
and  "to  die"  were  mutually  efjuivalent  expressions: — *' A  drowsy 
boatman  is  ronsed  np  one  stormy  night  by  a  monk,  who  put  some 
money  into  his  hand,  and  asked  to  bc>  ferried  over  the  river.  At 
first  six  monks  get  into  the  boat,  but  no  sooner  is  it  started  than  u 
great  company  press  in,  to  the  great  iucouvenieiice  of  the  boatman. 


20 


With  xnnch  diflBcnlty  the  river  is  crossed  ;  and  the  passengers  having 
disembarked,  the  boat  is  immediately  carried  back  by  a  strong  wind 
to  the  place  whence  it  started.  More  passengers  are  waiting  there, 
and  they,  too,  embark  directly  the  boat  touches  the  bank ;  and  as 
they  enter  the  foremost  of  the  strange  company  puts  the  fare  into 
the  ferryman's  hands  with  his  icy-cold  fingers.  Some  readers  may 
not  know  that  the  Germans  in  olden  times  thoroughly  believed  that 
our  own  little  island  was  the  island  of  souls,  and  that  to  this  day 
remnants  of  this  belief  are  still  to  be  found  among  them."  For 
more  particulars  concerning  traditions  about  the  dead,  their  world, 
and  the  way  to  it,  &c.,  cf .  Kelly's  most  interesting  book  on  "  Curiosi- 
ties of  Indo-European  Traditions,"  Ch.  IV. 

Ayih  wonis  gayih  h'ndris- 

She  came  to  the  baniya's  but  arrived  at  the  baker's. 

To  miss  the  mark. 

This  saying  has  its  origin  in  a  story  well-known  in  Kashmir.  Lai 
Ded,  whose  name  has  been  mentioned  before,  used  to  peregrinate  in 
an  almost  nude  condition,  and  was  constantly  saying  that  "  He  only 
was  a  man,  who  feared  God,  and  there  were  very  few  such  men 
about." 

One  day  Shdh  Hamadan,  after  whom  the  famous  mosque  in 
Srinagar  is  called,  met  her,  and  she  at  once  ran  away.  This  was  a 
strange  thing  for  Lai  DM,  to  do ;  but  it  was  soon  explained.  *'  I  have 
seen  a  man,"  she  said,  to  the  astonished  baniyi,  into  whose  shop 
she  had  fled  for  refuge.  The  baniyi.  however,  turned  her  out. 
Then  Lai  Dcd  rushed  to  the  baker's  house  and  jumped  into  the  oven, 
which  at  that  time  was  fully  heated  for  baking  the  bread.  When  the 
baker  saw  this  he  fell  down  in  a  swoon  thinking  that,  for  certain,  the 
king  would  hear  of  this  and  punish  him.  However,  there  was  no 
need  of  fear,  as  Lai  Ded  presently  appeared  from  the  mouth  of  the 
oven  clad  in  clothes  of  gold,  and  hastened  after  Shah  Hamadan.  Cf . 
Note  743,  Part  XX  of  "  Panjab  Notes  and  Queries.'^ 

The  Kashmiri  Muhammedan  will  tell  as  many  and  long  stories 
concerning  this  Shah  Hamadan,  or  Saiyid  'Ali  as  the  Kashmiri  Pandit 
will  tell  about  Lai  Ded — how  that  when  Timur  Lung  slew  all  the 
saiyids  in  his  country,  he  accxised  that  monarch  of  impiety  and 
said  that  he  would  not  stay  in  his  country,  but  by  virtue  of  his 
holiness  would  transport  himself  through  the  air  to  Kashmir ;  and 
how  that  he  alighted  in  the  very  spot,  where  now  the  famous  mosque 
stands  in  the  midst  of  Srinagar,  and  within  a  few  days  after  his 
arrival  here  converted  so  many  Hindus  to  Islam  that  two-and-a-half 
JCharwars  of  Yonis  or  Brahmanical  threads  were  delivered  up  to 
him. 

Sh5h  Hamad^n's  mosque  is  one  of  the  most  beautiful  as  well  as 
one  of  the  most  famous  in  the  Valley.  Over  and  beside  the  entrance 
and  upon  the  wall  of  the  first  of  the  five  divisions  of  the  building  axe 
these  three  Persian  inscriptions  ; — 


21 


At  dil  (igarat  matlah  i  faiz  e  diZ  jahan  cut. 
Rav  bar  dar  i  shahansfiah  i  Shdh  e  Hamaddn  att. 
Makrun  i  ijdhat  ast  ti  dare  aust  du'd  rd. 
*Arsh  ast  dar  ash  halki  azii,*  'arsh  nishdn  ast. 

•  •  •  • 

Har  faiz  ki  dar  sdfyikay  e  hnr-dH  jahdn  ast. 
l)ar  pairaine  hnzrat  i  Shdh  e  Hamaddn,  ast. 
Shdh  e  Hamaddn  ahki  Shahanshuh  e  jahdn  ast 
Ai  Khdk  bardh  d{da  ki  dar  raib  o  gumdn  ast. 

^  •  •  •  • 

In  Hamaddn  Hamaddni  dihad. 
Ma'rifat  e  sirr  i  nihdni  dihad. 
Ya*ne  agar  b^ishidat  in  tirru  ; 
Az  dar  i  Shiih  e  Hanuiddni  hi  jo, 

Az  gov  beguh  wuini  tculah  paguh. 

To-day   is   not  the  time.     Now  (is  not   the  time).     Come 

to-morrow. 

Ad  Gracas  Kalendat, 

Az  nah  tah,  adah  har. 
Not  to  day, — when  then  ? 
To-morrow  is  no  day. 


22 


B 

Bubah  Adamas  zui  zdh  gabar,  aki  rat  uwareni  beyih  ratlcabr. 
Father  Adam  had  two  sous.     One  was  burnt  and   the   other 

was  buried  (i.e.,  one  became  a  Hindu  and  the  other  became 

a  Muhammedan). 

Bobah,  budatham  iah  hhidmatak  hartam. 
O  father,  become  old  and  serve  me. 

The  old  parents  are  very  often  the  slaves  of  the  family. 

Bubah  matyov  tah  ded  tih  mateyih. 

The  father  has  became  mad  and  the  mother  also  has  become 
mad. 

A  kingdom  or  city  in  a  wretched  plight. 

During  a  certain  king's  reign  the  gods  determined  that  the  people 
should  become  mad  from  drinking  the  ordinary  water.  Now  the 
king's  wazir  being  versed  in  astrology  discovered  this  matter  and  at 
once  told  the  kiug  of  it  privately.  "0,  king,"  said  he,  "  after  one 
month  all  your  subjects  will  lose  their  reason  from  drinking  the 
water  of  the  country."  "  What  shall  we  do  ?"  said  the  king,  "  that 
we  two,  at  all  events,  may  be  saved."  "  Procure  water  at  once," 
replied  the  wazir,  "and  store  it  up  in  skins."  The  king  did  so,  and 
the  result  was  that  at  the  time  appointed,  when  all  the  people  were 
raving  mad,  he  and  the  wazir  were  perfectly  sane.  It  happened, 
however,  that  the  whole  country  being  quite  beyond  governing,  the 
people  were  murdering  one  another  and  doing  the  most  strange 
acts.  At  length  some  determined  to  slay  the  king  and  his  wazir, 
and  so  in  order  to  save  themselves  these  two  also  drank  of  the 
diseased  water  and  became  mad.  Then  it  was  that  the  father  and 
mother  wei*e  mad,  and  the  above  saying  was  fii'st  spoken. 

Persian — Ab-i-diwdnarji. 

Babah  nethar  zih  hamin  s''>at. 
O  father,  let  me  be  married  thi  moment. 
Impatience. 

Bnbam  Rishin  kati. 

Babam  Rishi's  child  (i.e.,  disciple). 

A  stupid  fellow. 

This  good  saint's  followera  were  most  ignorant  and  stupid  people. 
People  gave  alms  to  them  only  for  the  sake  of  their  saint  and  leader, 

Biiham  Rishi  died  about  the  year  1474  a.  d.  His  shrine,  and  a 
convent  attached  to  it,  lie  on  the  road  from  Baramula  to  Gulmarg, 
and  are  amongst  the  richest,  as  well  as  the  most  frequented,  places  of 
pilgrimage  in  the  vaUey. 


23 


The  Bifihfs  must  not  be  confoanded  with  the  Rishis,  a  sect  of 
Muhammedan  peasants,  nor  with  the  seven  Rishis  (also  Rikhis),  or 
ancient  llindft  sagos,  Vashishta  and  others.  They  are  Muhammodans, 
and  did  not  many  or  cat  meat,  or  show  themselves  to  men  as  Rishis; 
but  nsed  to  wander  about  the  jungles,  and  by  the  highways,  and  livo 
on  whatsoever  they  might  tind.  Now,  however,  customs  have 
changed  with  the  times,  and  the  true  Muhammedan  tells  you  with 
sorrowful  countenance,  that  there  is  not  one  real  Rishi  in  the  country, 
and  has  not  been  since  Akbar's  days,  when  largo  land  and  hoQso 
property  wore  given  to  these  people,  and  they  became  spoiled  and 
got  worse  and  worse,  until  now  they  are  so  degenerated  as  to  some- 
times marry  and  oat  flesh  and  amass  money,  and  do  other  things 
equally,  and  even  more,  contrary  to  the  spirit  and  pattern  of  their 
predecessors  in  olden  days.  Abii'l  Fazl  in  his  book  remarks  that  in 
Akbar's  time  "  the  most  respectable  people  of  Kashmir  were  the 
Rishis,  who  though  they  did  not  suffer  themselves  to  be  fettered  with 
trailitions,  were  doubtless  worshippers  of  God.  They  did  not  revile 
any  sect,  or  ask  anything  of  any  one.  Xhey  planted  the  roads  with 
fniit  trees  to  furnish  the  traveller  with  refreshment,"  Ac  The 
Aliihammodans  believe  that  it  was  in  response  to  these  holy  Eishia' 
intt^rccssions  :hat  Akbar  was  thrice  defeated  by  the  Chak  klogg, 
when  he  attempted  to  take  the  country.  According  to  their  account, 
also,  a  fakir  called  Khwaja  Uwys  was  the  founder  of  this  sect ;  and 
ho  lived  during  Muhammed's  life  time  at  Kurun,  a  little  village 
of  Yemen  in  Arabia;  and  that  the  Prophet  would  never  march 
to  this  place  because  a  savour  of  holiness  went  up  tbenoo  on  aoooont 
of  this  holy  fakir's  residing  there  with  his  mother. 

There  were  about  two  thonsnnd  Rishis  in  Kashmir  during  Akbar'* 
time.  Now-a>days  there  are  perhape  five  thousand,  but  they  are  not 
revered  by  the  more  educated  and  respectable  Muhammedans  in 
the  valley.     Cf.  Col.  Yule's  "Travels  ©f  Marco  Polo,"  VoL  I.,  p.  179. 

Bachhih  f'aih  animah  h'.Uah  machhih  Urunaa  ! 

If  there  should  be  a  little  rice-water  on  the  edge  of  the   fire- 
place how  many  flies  will  congregate  to  it ! 
Vbi  mel,  ihi  apM. 

Bnchih  dod  chhuh  lachih  dod. 

A  child's  pain  is  a  hundred  thousand  pains. 

Badas  sir  buwun  chhuh  b^bih  andar  saruf  raehhun. 
A  wicked  man  may  as  well  place  a  snake  in  his  bosom  as  tell 
out  his  secrets ;  (he  dare  not  do  it). 

Badit  chhai  badui  nazar. 

High  looks  to  a  great  man  (but  not  to  a  maimikin). 


24 


Badis  Jchor  tal  marun  ji'm  tah  lukis  nah  shmdas  pefh. 

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

the  shoulder  of  a  man  of  small  degree. 

Better  to  be  an  earl's  slave  than  to  go  partner  with  a  small  shop- 
keeper. 

Bugih  bog  tah  nonih  tok. 

(After  receiving  his)  share  in  the  distribution  of  the  dinner 
(he  asked  for)  a  dish  for  his  grandmother. 

A  greedy,  unsatisfied,  fellow. 

BahloU  jandahi  tah  kashkul, 

Bahlol,  a  ragged  habit,  and  an  alms-bowl, 

A  very  poor  man. 

Bahlol  was  a  genuine  fakir.  According  to  my  informant,  he  was  a 
brother  of  Ali  Mardan  Khm.  governor  of  Kashmir  under  Sh^h  Jahan, 
about  1650  a.d.,  but  he  did  not  care  for  the  pomp  and  show  of 
palace  life,  and  so  laid  aside  the  court  dress  for  the  jandah  and 
kashkiil. 

This  voluntary  fakir  life  of  one  so  high  in  learning  and  position 
was  not  pleasing  to  the  governor,  or  to  his  ministers  and  attendants  ; 
and  various  devices  were  resorted  to  for  getting  Bahlol  to  accept 
some  distinguished  office  in  the  service  of  the  State.  At  last  they 
succeeded,  and  Bahlol  was  appointed  Deputy-Inspector.  All 
things  went  happily  for  a  while,  until  one  day  it  happened  that  in 
the  course  of  his  office  Bahlol  had  to  ascertain  whether  the  bankers', 
baniyas',  and  others'  weights  were  correct  or  not ;  and  while  fulfilling 
this  duty  he  discovered  so  much  distress  and  fraud  and  trickery,  &c., 
that  he  determined  to  know  no  more  of  it,  went  back  quickly  to 
his  house,  and  doffed  the  grand  dress  of  a  Deputy-Inspector  for 
the  jandah  kashkul  and  the  fakir  life  again. 

"  Bajih  mashidih  hindyav  thamavt  yut  Mlhavpiith  wUiwah?^* 

**  Pananih  sezarah." 

"  How  did  the  pillars  of  the  great  mosque  get  here  V* 

"  By  their  own  straightness." 

The  way  to  accomplish  a  difficult  work. 

The  roof  of  the  cloister  surrounding  the  open  square  in  the  centre 
of  the  great  mosque  in  Srinagar  is  supported  by  wooden  pillars,  each 
formed  of  a  single  deodar  tree  about  thirty  feet  high,  and  resting 
upon  a  plain  stone  base.  There  are  three  rows  upon  the  north, 
south  and  west  sides,  but  only  two  on  the  east  side. 

Bajih  mashidih  tjali/a  kunj  nerit  ? 

"  Will  the  corner  of  the  great  mosque  tumble  out  ?" 

The  whole  country  or  concern  is  not  going  to  ruin,  simply  becanao 
"  So  and-So"  has  died.  There  are  plenty  as  good  and  clever  as  he  to 
prosecute  the  work. 


25 

BaliJitai  bnd  chhih  khidmatg^r. 
Understanding  is  butler  to  success. 

liolak  korih  wulanai. 
Dishonour  to  a  beloved  daughter 
A  torriblo  wrong. 

Baldi  dur  tah  khair  kahui. 

May  misfortune  be  far  from  you  and  prosperity  nigh. 
A  Kaahmiri  blessing. 

Bali  wuehkithai  zuli  w&kkah  dt'tdi  dithmak  kundalui. 

O  woman,  you  have  plaited  your  hair  very  nicely,  but  I  see 

you  always  a  kundal. 

Fine  olothoa  do  not  make  the  lady. 

Kundal  is  the  inner  earthenware  part  of  a  k&ngar,  the  Kashmir 
portable  fire-place.  The  outer  part  is  generally  of.  very  pretty 
basket-work,  which  conceals  the  knndal's  faults. 

Bi'inah  hatas  dizih  fhttnah  hat  tah  usah  hatas  kyah  dizih  ? 
A  hundred  covers  for  a  hundred  vessels,  but  what  shall    be 
given  (to  stop)  a  hundred  mouths. 

Banas  andar  nar  tah  danaa  andar  har. 

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

oven  (for  cooking  it). 

Panjabi.— ifii»  tan  tuhddd  gkio  hich  ramha  hai. 

Band  bandas  mmnffih,  Agah  hedur  tah  namkar  shungih. 

For  one  acquaintance,  or  relation,  to  ask  from  another,  is  like 

a  master  awake,  whilst  his  servant  sleeps  (i.r,   the  one  is 

as  much  a  matter  of  shame  as  the  other). 

Band  kus  ?  Zih  chandah. 

Who  is  (your)  friend  ?  (Your)  pocket. 

Bdngis  chheh  hang  dapun. 

It  is  the  work  of  the  bangih  to  cry  the  bdng. 

Another  version  is  :— 

Bangis  ehhud  bung  dapuni  matih  kih  nah  neh  anini  ? 

Is  the  bangih  to  call  the  bang,  or  to  bring  the  people  (to 

prayer)  ? 

Every  man  to  his  own  work. 

Banq  IB  the  Muhammedau  call  to  prayers. 
4 


26 


Bf'tparich  kut  chhai  sudarah  kdiiz  pov  hisky  yut  tsunakas  tyut 

kadahas. 
A  tradesman's  shop  is  like  an  earthenware  vessel,  as  much 

as  is  put  into  it,  so  much  is  got  out  of  it. 

Tradesmen  are  frequently  bankers,  also,  in  Kashmir. 

Bar  dit  aohh  tovranih. 

To  shut  the  door  and  put  on  a  terrifying  look. 
A  coward. 

Bar  dit  hhar  natsan. 

The  ass  shuts  the  door  and  dances. 

A  man  very  spirited  and  full  of  words  in  his  own  house,  but  out- 
side he  does  nothing. 

This  is  also  a  Kashmiri  riddle,  of  which  the  answer  is,  a  mill-stone. 

Bastah  tshunit  ndl  Jckahardyih  mandachkun. 
To  wear  sheep's  skin  and  be  ashamed  of  its  rustling. 
Don't  be  ashamed  of  your  real  position. 

Bastih  s6n  daher. 

Three  sers  with  the  skin.     (The  swindler  had  weighed  the 

skin  in  as  well). 

A  swindle. 

Batah  badyos  chdnih  tah  garah  zunai  nah  wath. 
I  am  the  better  because  of  your  dinner,  but  I   do  not  know 
the  way  to  your  house. 

Hopes  unfulfilled. 

In  hope  of  receiving  something  from  you  I  have  contracted  a  debt 
here  and  there,  but  now  I  perceive  that  I  hoped  in  vain ;  so  hence- 
forth I  shall  not  know  the  way  to  your  house  (i.e.,  will  not  see  you). 

**  Batah,  batah,  "  tah  piyadah  patah. 

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

Great  distress. 

Batah  dag  chhai  K/irtikin  surah  dag. 

Earning  one's  living  is  (as  hard  to  bear)  as  the  pain  of  hoar- 
frost in  the  month  of  October. 
Natives  suffer  terribly  in  their  feet  from   walking  out  early  on  a 

frosty  October  morning. 

Batah  gajih  ruhun. 

As  garlic  upon  the  hearth  of  a  Pandit  (so  your  presence  is  to 
me). 


27 


Hindus  of  the  valley  will  not  toach  garlic  (or  onions).  These  are 
eaten  only  by  the  Mohaminodans-  Hindus  say  that  their  ancestora 
would  not  eat  them  because  of  their  aphrodisiac  effects,  which  they 
did  not  wish  to  experience,  as  they  had  devoted  themselves  to 
religion. 

Batak  gardan. 

To  behead  another  with  hospitality. 
To  heap  coals  of  fire  on  an  enemy's  head. 

Baiah  gav  grattah. 
The  Hindu  is  a  mill. 
Muhammedans  quote  this  jestingly  of  their  Hind<i  noighboors. 

Balah  lUis  chhih  piithah  hanik  wuchi'm. 

Men  look    into  the  rice-pot  from  the  top    part  (to  judge 

whether  the  food  is  cooked  properly  or  not). 

Men  are  judged  by  their  speech. 

Batah  lukharik  kir  tah  prt'mah  htjih  ihnik. 

A  head  from  the  portion  of  rice,  and  a  knife  from  the  onion 

plant. 

There  was  a  very  holy  man,  who  prayed  unto  God  for  justice. 
He  had  too  high  an  opinion  of  himself  to  ask  for  grace  also.  "  Only 
give  me  my  deserts,"  he  said,  *'  and  I  shall  faro  all  right." 

This  good  man  once  dined  with  a  friend,  and  according  to  custom 
placed  the  remainder  of  his  dinner  within  his  t84dar,  or  wrap. 
On  the  way  home  it  happened  that  the  rice  and  vegetables  were 
changed  into  a  human  h^id  and  a  knife,  both  of  which  were  saturat- 
ed with  blood,  that  dropped  upon  the  road  as  be  walked  along.  A 
policeman  noticed  this,  and  at  once  enquired  what  was  in  the 
taiSdar.  The  holy  man  without  any  hesitation  opened  out  his  wrap, 
and,  lo  !  there  was  a  human  head  and  a  knife. 

Of  course  the  poor  man  was  immo<lintoly  marched  off  to  the 
prison-house.  On  the  next  day  the  court  was  assembled  and  the 
prisoner  brought  forth.     The  excitement  was  intense. 

The  case  was  tried,  and  the  whole  evidence  was  against  the  man . 
The  judge  considered  much  and  long,  but  at  last,  finding  no  way  by 
which  he  conld  possibly  acqnit  the  prisoner,  ho  was  about  to  pro- 
nounce the  sentence  of  death  upon  him,  when  there  came  from 
heaven  the  sound  of  a  voice  saying,  "  The  man  is  not  guilty,  let  him 
go  free.'* 

Ever  afterwards  this  good  man  asked  for  grace  also,  when  ha 
prayed. 

Batah  miski/iy  nah  dunya  tah  nah  din. 

The  poor  Hindu  has  neither  the  world  nor  religion. 

The  Muhammedans  quote  this  saying. 


28 


Baiah  mod  shenkih. 

The  Pandit  died  from  hesitation. 

Once  upon  a  time  a  Pandit  and  a  Muhammedan  were  travelling 
together.  In  the  middle  of  the  way  ran  a  swift  stream  which  they 
had  to  wade.  The  Muhammedan  crossed  at  once  without  the  slight- 
est hesitation  ;  but  the  Pandit  cried  out  :  "  Stop,  stop,  let  me  first 
look  at  my  Nechi-puter  to  see  whether  it  is  an  auspicious  time  for 
me  to  cross  or  not"  He  consulted  the  kalendar  and  discovered  that 
it  was  not  a  good  time.  However,  as  he  had  to  travel  a  long  distance, 
and  the  day  was  already  far  spent,  he  dared  to  step  into  the  waters ; 
and  commenced  to  wade.  But  when  he  had  reached  the  middle  of 
the  stream  his  heart  failed  him,  and  his  legs  began  to  tremble,  so  that 
he  fell  J  was  carried  away,  and  dashed  about  by  the  fierce  waters,  and 
died. 

JBatak  nah  tah  hatus  chhit  nah  tah  atlas. 

No  food  in  the  house,  yet  he  wishes  for  sugar ;  not  even  a 

ragged  cloth  to  his  back,  yet  he  wishes  for  satin. 

A  poor  man  with  great  desires. 

Baiah  pdmh  tal  chheh  aihah  hhar  gaib. 

Beneath   half-a-pound  of  rice  a  khar  (lbs.  192)^  of  sin  is 

concealed. 

Eiches  cover  a  multitude  of  sins. 

Baias  baiah  koweh  baiah. 

One  Pandit  with  another  Pandit  is  like  a  mountain-crow. 

If  one  crow  caws  the  whole  flock  caws.  If  one  Pandit  is  in  diffi- 
culty, all  the  Pandits  take  up  the  case,  &c.  ^ 

Baias  bod  doh  tah  'phuJcah  ; 

Musalmmas  bod  doh  tah  shrukah  ; 

Bufizas  bod  doh  tah  bc'ikah. 

On  his  big  day  the  Hindii  fasts  ; 

On  his  big  day  the  Muhammedan  feasts ; 

On  his  big  day  the  Shi'a  weeps. 

Baias  tsed  Musalmanas  yad^  tah  r^fizas  hud. 
To  the  Hindu   endurance,  to  the  Musalmdn  (i.e.,  the  Suni) 
stomach,  and  to  the  Shi'a  weeping. 

An  allusion  to  the  Hindu's  much  fasting,  to  the  S6ni's  eating 
capacity,  and  to  the  profound  lamentation  of  the  Shi'a  during  the 
days  of  the  Muharram,  when  he  commemorates  the  death  of  'Ali, 
Hasan  and  Husain. 


29 

Batav  andarak  toth  liyahy  zih  tahar  ? 
Jlowarih  andarah  toth  hyah^  zih  hahar  ? 
Among  dishes  which  is  the  favourite  ?  Tahar. 
In  the  wife's  house  who  is  the  favourite  ?  Brother-in-law. 
Tahar— dk  kind  of  boiled  rice  coloured  with  turmeric 

BAUan  izd  tah  putalen  puzfi. 

For  the  family  distress,  but  for  the  idols  aii  offering. 
Charity  begins  at  home. 

**  B'iyih  myt'inih  kalandarai  ; 

Yih  nerih  tih  nerih  khilah  andarai." 

**  My  brother  monk,  what  will  come,  will  come  from   the 

harvest  "  (ie.j  will  be  the  result  of  houest  toil). 

The  gods  give  everything  for  labour. 

Bnzigaras  chh^h  hnzigaraa. 
A  deceiver  deceives  himself. 

Be-akl  nah  hank  tah  garah  patah  leak  hah, 

"  Not  one  ignorant  man  ?  "  — Why  there  are  eleven  in  every 

house  (t.^.,  the  world  is  full  of  such  people). 

Oe  monde  est  plein  de  font, 

BHih  andarph&nsi  tah  athat  kH  tathth. 

The  noose  (of  the  executioner  s  rope)  under  the  arm,  and  the 

rosary  in  the  hand. 

Bi/ndiMtdni. — Hdth  men  tcuhiht  aur  ba^hoZ  men  phdnH, 

Bechdn  tah  guris  khasit  ! 
Begging  and  riding  upon  a  horse ! 
A  proud  beggar. 

Beehanas  banah  h'lmuni. 

The  beggar's  pot  (in  which  he  collected  food)  is  broken. 

The  last  straw  gone. 

Be-haydhas  sharm  dur. 

To  the  shameless  shame  is  distant. 

Be-h'r  chhuh  bemur. 

The  unemployed,  or  idle  man,  is  sick. 

Be-kdr  chhuh  icaktli  har  darbdr. 

An  unemployed  man  visits  every  darbar. 


30 


Be-Tcaras  chhih  trah  Mr, 

To  the  idle  man  there  are  three  works  (viz.,  sleeping,  quar- 
relling, and  eating  ). 

Bemah  haharav  chhuh  sah  mormut. 

Two  brothers-in-law  killed  a  lion  (between  them). 

Union  is  strength. 

The  tale  is,  that  a  sister's  husband  and  a  wife's  brother,  who  are 
naturally  the  greatest  enemies  to  one  another,  were  walking  along 
together  one  day,  when  a  lion  chanced  to  cross  their  path.  They  did 
not  run  away,  but  each  stood  his  ground  firmly,  and  backed-up  the 
other,  and  the  result  was  that  by  their  united  efforts  the  lion  was 
kiUed. 

Be-mdlas  ailah. 

Cardamoms  for  the  man,  who  is  not  hungry. 

*'  Bem&ro  ds  kyut  chhui  .'"'     "  Nah  Uuk  tali  nah  mudur** 
'*  O,  sick  person,  how  is  your  mouth  ?"  **  Neither  bitter  nor 

sweet.  " 

The  answer  is  equivalent  to  our  English  reply,  "0,  thank  you,  I'm 
middling." 

Be-murawat  mdhnyuv  chhui  zan  ;  phaMri  ha-iamah  rahzan. 
An  unmanly  fellow  is  a  woman,  and  a  courteous  fakir  is  a 
robber. 

Be-suhmb  chhuh  dapfm  "  Meh  suhmb  nah  kanh.  '* 
The  unequal  man  says  "I  have  not  an  equal";  (but  the 
really  great  man  thinks  himself  less  than  the  least). 

Beyih  sund  amunat  chhui  Tchurawanuk  nurah  iungul  hyuh. 
Another's  belongings  in  your  charge  is  like  a  live  coal  from 
the  blacksmith's  shop. 

Beyih  sund  dod  chhui  be-mune  ; 

Yas  dkhis  banih  tai  sui  zdne. 

Another's  pain  is  without  meaning. 

Only  he,  who  suffers  it,  knows  what  it  is  like. 

"  It  is  impossible  for  any  man  to  form  a  right  judgment  of  his 
neighbour's  suffering." — Addison. 

Bichis  parutsuk,  "  Wandas  Jcunah  chhuJc  nebar  nerm  ? 
Vupanak,  *'  Betah  hdlih   ley  ah  kurum  hdsil  ?  Haradu  lanat 
hishir 


31 


Somebody  said  to  the  scorpion,  *'  Why  do  you  not  come  out 
in  the  winter  ?"  He  replied,  "  What  did  I  get  in  the  sprmg- 
time  ?  "     Both  times  alike  are  a  curse  to  me. 
Either  miserable  oneself  or  making  others  miserable 
The  scorpion  lives  antler  the  ground  during  the  winter  and  spends 

a  miserable  time  of  it,  according  to  the  natives;  and  when  he  does 

come  forth  from  his  temporary  grave,  it  is  only  to  give  trouble  to 

others. 

A  translation  from  the  Gulist&n  : — Qaj-dum  rd  guftand  ki  "  Ohird  ba 

aamistdn  ?"  "  Biram  na  midyi  guft ;  ha  tdpistdnam  chi  hunnat  ast  ?" 

Bihl^h  phhai  riheh  tr&wun. 

Sitting  down  in  one's  chair  at  home  and  throwing  out  a  flame. 
Every  cook  crows  loudest  on  his  own  dunghill. 

Bihehwani  tjarih. 
A  sitting  sparrow. 

On  probation. 

The  sparrow  must  keep  a  good  look-oat,  or  some  boy  with  a 
caterpault,  or  perhaps  a  oat,  will  notioe  it  and  kill  it. 

Bihit  whi  poni  toly&T 

Will  the  grocer  sit  and  weigh  water? 

Nothing  better  to  do  ? 

Bikh  manff/in  tah  put  rang/tn. 
Asking  for  aUns  and  dyeing  his  coat. 
A  helpless  man's  wish. 

Bir  Balan  purut*  Akbarat,  **  Jangah  wizih  Jcyah  til&h  ?  " 
Dupanas  **  Yih  brohfhah  peyih.'* 

Bir  Bat  asked  Akbar,  "  What  weapons  they  should  fight 
with,  when  the  time  for  fighting  arrived?"  He  replied, 
*•  Whatever  you  find  at  hand." 

Bir  Balanih  korih  purutj  Akbar  ptidshdhan,  "  Kyah 
mahnyuv  chhwi  parasan?**  Dupanas^  **  Dund  chhud  dud 
diwnn  ?" 

Akbar,  the  king,  asked  B(r  BaUs  daughter,  **  Can  a  man 
give  birth  to  a  child  ? "  She  replied,  **  Can  an  ox  give 
milk  ?  " 

A  Roland  for  an  Oliver. 

Bir  Bal  was  Akbar's  great  minister.  The  Muhammedan  ministers 
bated  him  and  tried  to  get  rid  of  him.  Bir  Bal  was  often  punished 
on  account  of  what  they  said.  One  day  a  Muhammedan  minister 
said  to  Akbar  :  "  Will  your  Majesty  please  get  some  bullock's  milk 
from  Bir  Bal."     Akbar  promised  that  he  would  give  the  order,  and 


32 


on  the  following  morning  there  was  the  paper  signed  and  sealed  by 
the  king,  spread  out  before  Bir  Bal,  ordering  him  to  procure  some 
bullock's  milk  within  fifteen  days,  or  else  die.  Bir  Bal  was  over- 
whelmed with  fear  and  astonishment.  The  minister's  daughter  seeing 
her  father  in  this  wretched  state  at  once  devised  a  scheme.  She 
went  ofE  straight  to  the  butcher's  shop,  and  there  soaked  her  tsadar, 
or  wrap,  in  some  blood  lying  about,  and  then  went  and  washed  it  in 
the  part  of  the  river  opposite  the  king's  palace.  Akbar  noticing 
this,  enquired  the  reason  of  the  blood.  She  replied  :  *'  No,  I  have 
not  murdered  any  one  ;  but  yesterday  Bir  Bal  was  delivered  of  a 
child  in  the  house."  Akbar  said  :  "  Can  a  man  bear  a  child"  ?  The 
girl  answered  :  "  Can  a  bullock  give  milk  ?" 

Bir  Bal  was  exalted  to  still  greater  honor  and  power  on  accoont  of 
this  shrewdness  of  his  daughter. 

Readers  will  probably  be  disgusted  at  the  ridiculousness  of  this 
story,  but  at  Basle  so  late  as  the  fifteenth  century  great  excitement 
was  caused  by  the  announcement  that  a  cock  had  laid  an  egg.  I 
may  be  pardoned,  perhaps,  for  qaoting  the  following  from  "  Cham- 
bers's Book  of  Days"  : — 

"  At  Basle,  in  1474,  a  cock  was  tried  for  having  laid  an  egg.  For 
the  prosecution  it  was  proved  that  cocks'  eggs  were  of  inestimable 
value  for  mixing  in  certain  magical  preparations ;  that  a  sorcerer 
would  rather  possess  a  cock's  egg  than  be  master  of  the  philosopher's 
stone ;  and  that  in  Pagan  lands  Satan  employed  witches  to  hatch 
such  eggs,  from  which  proceeded  animals  most  injurious  to  all  of 
the  Christian  faith  and  race.  The  advocate  for  the  defence  admitted 
the  facts  of  the  case,  but  asked  what  evil  animals  had  been  proved 
against  his  client,  what  injury  to  man  or  beast  had  it  effected  ? 
Besides,  the  laying  of  the  egg  was  an  involuntary  act,  and  as  such, 
not  punishable  by  law.  If  the  crime  of  sorcery  were  imputed,  the 
cock  was  innocent ;  for  there  was  no  instance  on  record  of  Satan 
having  made  a  compact  with  the  brute  creation.  In  reply,  the 
Public  Prosecutor  alleged  that,  though  the  devil  did  not  make  com- 
pact with  brutes,  he  sometimes  entered  into  them  ;  and  though  the 
swine  possessed  by  devils,  as  mentioned  in  Scripture,  were  involun- 
tary agents,  yet  they  nevertheless  were  punished  by  being  caused 
to  run  down  a  steep  place  into  the  sea,  and  so  perished  in  the 
waters.  The  pleadings  in  this  case,  even  as  recorded  by  Hammer- 
lein,  are  voluminous  ;  we  only  give  the  meagre  outlines  of  the  prin- 
cipal pleas ;  suffice  it  to  say,  the  cock  was  condemned  to  death,  not 
as  a  cock,  but  as  a  sorcerer  or  devil  in  the  form  of  a  cock,  and  was 
with  its  egg  burned  at  the  stake,  with  all  the  due  form  and  solem- 
nity of  a  judicial  punishment." 

Bir  Balun  kat, 

Bir  Bal's  ram. 

One  day  in  reply  to  some  ministers  who  were  slandering  Bir  Bal, 
Akbar  said :  '*  Never  mind,  if  Bir  Bal  is  a  Hindu,  he  is  a  wise  and 


83 


clftver  man,  and  worthy  of  the  confirlenoe.  which  I  ha^o  in  him 
Shall  I  prove  to  you  his  wisdom  jituI  shrewdness  ?  Cull  all  the 
ministers. "  Aklmr  then  fjnve  to  each  minister  a  ram.  and  onlered 
them  to  feed  each  his  ram  for  the  space  of  two  months,  and  to  take 
care  that  at  the  ond  of  that  period,  they  should  not  be  henvier  t)r 
lijfbter  than  thoy  were  then  at  that  raomeut.  Ue  also  caused  the 
name  of  each  mluister  and  the  weight  of  bis  ram  to  be  written 
down. 

Bfr  Bal  took  his  ram  and  fed  it  in  the  nsnal  way,  hut  constantly 
kept  a  dog  iwar  it.  Tke  coaseiiuenco  was  that  the  poor  ram  from 
very  fear  did  not  become  any  fatter  or  thinner,  but  was  altojfether 
in  ittdtu  uno  at  the  erul  of  the  allotted  time.  Some  of  the  other 
ministers  ti^nve  their  rams  grass  in  the  morning',  and  not  at  night  ; 
and  gome  fed  their  rams  one  day  nnd  not  the  next  day  ;  an<l  in  variona 
other  way.-*  thoy  tried  to  keep  them  in  Ihe  same  condition  ;  but  at  the 
end  of  the  two  month**,  when  all  the  ministers  and  their  rams  were 
again  assembled  before  Akbar,  only  Bfr  Bal's  ram  was  found  to  bo  the 
right  weight.  "  Did  I  not  tell  yon,"  said  the  king,  "that  ho  was  wiser 
and  better  than  you  all  ?  " 

*'  liir  Bal's  ram."  These  words  are  quoted,  when  any  person  coun- 
teracts whatever  good  he  may  have  done,  by  performing  some  evil 
work,  e.g.,  a  Kashmfrf  would  cite  these  words  against  n  man  who 
WTW  especially  liberal  to  a  servant  one  day,  and  legged  him  severely 
in  a  fit  of  temper  on  the  following  day. 

JRlfhis  gi'isah  diy'.r. 

Money  for  cutting  grass  to  an  idle  man. 

Wages  to  a  servant,  who  has  very  little  work. 
Bod  ai  I'sik  audui  totih  ckhuh  bodui. 
If  a  great  mnn  becomes  half  (i.e.,  comes  down  in  the  world) 

still  he  is  great. 

Jfort^Hit  n^n  miUat  ginus. 
Bod  badih  jt't/ir  kadih  ;  aup  badih  tah  tup  kidih. 
If  a  man  of  good  family  becomes  great,  he  will  give  pensions 

in  land  (to  the   people)  ;  but   if  an    ignoble   man  becomes 

great,  he  will  take  out  the  very  hairs  of  their  heads. 
Bod  k'Wtat  kurhak  ?  zik  modyav, 
*'  Who  made  you  a  great  man  V*     "  Death  "  {i.e.,  Relations 

died  and  left  you  their  position  and  money). 

Persian. — Kas  na  Duinad  darsard  monk  gardad  kat-Khudd. 
Bod  mynnd    gaUhik    kkyun   tah     bad    kath    gaUhih    nah 

karani. 
Tou   must  eat  a  big   mouthful,  but  you  mustu*t    do  much 

work.  (Oh,  no!) 

Spokeu  sarcastically  to  a  lazy  dependant. 
5 


34 


Boi  ffav  h^ni  binih  gayih  ihani. 

Brother  is  (hard  like)  a  stone,  and  sister  is  (soft  as)  butter. 

Bor  chhuh  jahannanmk  jjor. 

A  burden  is  one  of  hell's  storeys. 

This  saying  is  rather  against  the  idea  that  the  coolie  thinks  his 
load  a  trifle. 

Bozit  zur  tnh  dishit  un. 

Be  as  the  deaf  man  hearing  and  the  blind  man  seeing. 

A  little  paternal  advice  to  a  child — "  Be  as  if  yon  had  heard  and 
seen  nothing." 

Brogas    dapyiiky  "  Tuhth  chhii   haj.  *'  Dupanak,  "  Nah  tah 

kyah  chhum  syud  .'*" 
They  said  to  the  heron,  "  Your  bill  is  crooked."     He  replied, 

"  Am  I  not  all  crooked  ?" 

Bhojpuri. — "  HahsuA   lie  tun  terh  Tcdhe  ?"    "  Ato  apnd  gauh  se." 

Bruri  hindi  gyav  hhenah  chhum  nah  lagan  tyut,  yut  hruri 

hindi   lui  gilahwanah. 
I  am  not   so   angry  at  the  cat  eating  the  ghi,  as  I  am  at  her 

shaking  her  tail. 

"  'Twas  not  the  loss  that  I  minded  so  much  as  the  man's  rudeness 
and  impenitence." 

Persian. — Zi  roghan  khurdan  e  gurhana  ndlam,  zi  dum  jumbidanash 
dshufia  hdlam. 

Brr'ri  hund  hal  hyuh,  athih  nah  yiwun  huiisih. 
Like  the  secundine  of  a  cat,  no  one  can  get  it. 

A  man  here,  there,  and  everywhere — no  finding  him. 

Hindus  think  that  whoever  succeeds  in  obtaining  the  after-birth  of 
a  cat  will  become  exceedingly  rich  and  prosperous.  Only  three  or  four 
persons  in  the  whole  city  have  been  known  to  get  it,  and  they  all  are 
very  wealthy.  As  soon  as  this  precious  treasure  is  obtained  it  is  put 
into  a  jar  we)l  covered  over  and  kept  in  the  house.  Blessed  are  the 
people  in  whose  dwelling  it  is  placed. 

Bruri  znn. 
The  cat's  moon. 

''  Such  excitement,  as  that  I  could  not  sleep  or  do  anything." 
Natives  say  that  cats  are  fond  of  the 'moon,  and  get  more  and  more 
excited  as  she  increases.  They  remain  out  all  the  night  and  disturb 
the  whole  neighbourhood  with  their  shrieks  and  depredations. 

1  he  London  Review  says  :  — The  Egyptians  worshipped  the  cat  as 
a  symbol  of  the  moon,  not  only  because  it  is  more  active  after 
sunset,  but  from  the  dilation  and  contraction  of  its  orb,  symbolical 
of  the  waxing  and  waning  of  the  night -goddess. 


35 

Brnris  nah  ^*  bishtah,  *'  tah  hunts  nak  "  durah  ;''  tyut  chhuh 

nek  ! 
He  has  not  even  a  "  bislitah"  for  the  cat,  nor  a  "  durah"   for 

the  dog — so  good  is  he  ! 

Ho  wouM  not  hurt  a  worm. 

Bishtah  is  a  sound  for  driving  away  cata, 

Durah    is  a  sound  for  driving  away  dogs. 

BrurUai  pakah  ychan  saran  rozakan  nak  pachhin. 

U  the  cat   grew  wings,  the  water-fowl  could  not   Uve  in  the 

hikes. 

A  cunning  tyrannical  fellow  chooked  from  doing  much  harm  by 
siokness  or  |M)verty,  Ac. 

Persian. — Gurba  e  mis\in  agar  par  ddshtef  tukhm  i  gunjitfhk  az 
jahdn  bard:Ukte. 

Brimjih  ckhhittik  Walur  puzun  ! 

Sweeping  away  the  waters  of  the   Walur    Lake    with   the 
branches  of  the  Briniij  ! 

Vrendt'c  la  lnnc  avec  U»  dents. 

Bror  mi'irun. 
To  beat  the  cat. 

Pour  cncournjer  les  autres. 

Tirimti. — Dhi  nidrun  putoh  le  tarag. 

A  fiittiur  on  the  occasion  of  his  son's  marriage  gave  him  a  little 
BiHJciul  mlvice.  "  You  aro  going  to  bo  married,  my  son ;  and  you  will 
wish  that  your  wife  should  bo  quiet  and  submissive  to  you  in  all 
matters.  Follow  the  advice,  which  I  now  give  you.  Procure  a  cat, 
and  one  night  after  your  marriage  so  arrange  that  the  animal  shall 
be  in  the  sleeping  room  at  the  time,  when  you  and  your  wife  retire 
to  rest.  You  will  go  to  the  room  as  usual,  and  on  entering  it  you 
will  ])rotend  to  bo  very  much  surprisotl  and  annoyed  that  the  cat, 
should  be  found  there,  and  you  will  draw  your  sword  at  once  and 
slay  it.  Your  wife,  of  course,  will  be  terribly  frightened,  and  from 
the  sight  of  the  slain  cat,  and  a  hint  from  you  that  she  will  fare 
likewise  if  she  is  not  very  careful  over  hcniclf,  you  may  de|)ond 
upon  it  that  she  will  bo  the  proper,  dutiful  wife  that  she  should  be." 

Bror  wuchhit  ffatshih  "  bishtah  "  khasun. 
"When  he  sees  a  cat,  he  must  cry  "  bishtah." 

"Why  don't  you  sjiy  this  before  the  iniiu's  face?  What  is  tho 
good  of  threatening  him,  when  he  is  absent  ?" 

Buchih  phuharih  tah  nindurih  pathur. 

Burnt  bread  for  the  hungry  and  the  bare  ground  for  sleep. 

Appetite  is  the  beat  sauce  and  tiredness  the  best  bed. 


36 


Buchis  huni  moz  haltil. 

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

Neccssitas  nun  habet  li'jem. 

Budah  ashah  mohari  mushah. 
An  old  man's  love  is  worth  a  guinea  a  pinch. 
JHushak,  a  pinch  (of  snuS  or  tobacco,  &c.) 

Budah  h'wah  jiigah  jityah. 
Dancing  an  old  crow  (on  the  hand). 

Fussing  about  anything  unworthy. 

Budnn  tah  lohulm  hunz  khidmal  ff'ffhih  nah  Jiaruni. 

Do  not  enter  the  service  of  the  old  or  the  young  (because 

the  old  will  soon  die,  and  the  young  do  not  remember). 
Budun  tah  toadun  ;  budun  tah  mashun  ;  budun  tah  nashun. 
To  become  old  and  to  cry  ;  to  become  old  and  forget ;  to 

become  old  and  decay. 

"  Yet  is  their  strength  labour  and  sorrow." — Ps.  xc.  10. 

Buhogunns  chhih  bah  fjuan. 

The  Buhogun  has  twelve  attributes. 

Buhogun  or  Bhog"n  is  a  small  brazen  vessel,  vrith  a  wide  moath. 
In  it  the  tea  is  made,  rice  is  cooked,  ghi  is  prepared,  &c. 

Bvjih  buthis  kanahwt'jih. 
Earrings  upon  the  face  of  an  old  woman. 
•*  An  old  lady  with  a  hat  on  !" 

Bujih  (jabih  chheh  lifsan  hanzan  bastayi  nun  surun. 
The  old  ewe  takes  salt  out  of  the  skin  of  a  weak  sheep. 

It  is  the  custom  to  carry  salt,  ftour,  &c.,  about  in   skins.    Salt   is 
constantly  given  to  animals. 

Bujih  gniyih  isii  tas  ov  hit. 

An  old  woman  tumbled  down,  and  she  got  excused. 

A  person  full  of  excuses. 

Bujih  labyax'  Icujih  tal  fjimt ;  ad  ah  gayih  phut  hit. 
An  old   woman   found   an    apple   under   the  tree,  and    after- 
wards she  (always)  went  (to  that  tree)  with  a  basket 
(live  once,  and  they  always  expect ;  and  vei-y  often  expect  more. 

Bujih  vijuk  bar  tami  nyuv  mashidih  hand. 

An  old  w^oman's  door    was  taken   away  ;  so  she  went  and 

took  the  door  of  the  mosque. 

It  is  a  habit  of  the  Kashmiii  tradesman  to  make  up  for  his  losses 
by  plundering  other  customei'S. 


37 


Bitjih   tah     brdrik   tjiuweyih    har    tah    wanakin   hdpatan 

tj'yih  Idr. 
An  old  woman  and  a  cat  fought  with  one  another,  and  fear 

came  upon  the  bears  of  the  wood, 

Punisbment  visiteU  u\khi  the  wrong  persons. 

Tliere  was  a  poor  oM  helpless  woman,  who  used  to  beg  for  her 
food  by  day  and  cook  it  at  night,  linlf  of  this  food  sho  would  eat 
in  the  morning  and  the  other  half  in  the  evening.  After  a  while  a 
cat  got  to  know  of  this  arrangement  ond  came  and  nte  the  meal 
for  her.  This  old  woman  whs  very  gtxxl  and  patient,  and  so  sho 
continued  for  many  days  without  saying  err  doing  anything  to  the 
thief.  But  one  night  sho  could  not  endure  the  cat's  impudence,  and 
BO  laid  hold  of  it.  Sho  argued  with  herself  as  to  whether  sho  should 
kill  it  or  not.  "  If  I  slay  it."  she  said,  "  it  will  be  a  sin ;  but  if  I 
retain  it  alive,  it  will  be  to  my  heavy  lose."  Accordingly  she  deter- 
mined to  only  punish  it.  She  procured  some  cotton -wool  and  some 
oil,  and  soaking  the  one  in  the  other  tied  it  on  to  the  cat's  tail,  and 
then  set  it  on  fire.  Away  rushed  the  cat  across  the  yard — up  the 
side  of  the  window — and  uixm  the  n>of,  where  its  flaming  tail  ignited 
the  thatch,  and  sot  the  whole  houMe  on  fire.  The  Hames  8pr«ad  to 
the  other  houses,  until  after  a  short  time  the  whole  village  was  in 
one  mighty  blaze.  The  news  R)>ri>ad  far  and  wide,  and  the  governor  of 
the  city  sent  the  soldiers ;  but  they  only  increased  the  damage  by 
shouting  and  in  other  ways  exciting  the  |>oople,  so  that  they  ran  about* 
wihlly.  n«)t  knowing  what  they  were  doing;  and  many  received  very 
seriinis  burns. 

The  governor,  who  now  had  reached  the  village,  seeing  these  poor 
snfferers,  at  the  advice  of  the  doi'tor,  oniororl  the  soldiers  to  march 
at  once  for  the  jungle  and  kill  as  many  bears  as  they  could,  and 
bring  their  fat  to  him  ;  for  the  doctor  had  said,  that  if  for  tho 
space  of  two  days  bear's  grease  were  applied  to  tho  bums,  they 
would  perfectly  heal.  Tho  soldiers  were  rather  afraid  to  veniuru 
their  lives  in  this  work,  and  not  a  few  of  thom  ran  away,  when  thoy 
saw  the  boiirs.  The  score  or  vo  who  kept  their  ground  were  slain  ; 
and  ono  poor  fellow,  whilst  dnng,  spoke  tho  above  words,  which 
liave  long  since  pa^^sed  into  a  proverb. 

Eventually  many  beai-s  were  slain.  Hence  tho  boars  an  well  as 
tho  |>oor  soldiers  were  killed,  and  all  because  of  the  quarrel  between 
the  old  woman  and  the  cat. 

Bulchik  kaldl  tah  hi'r  han'm. 
Buiuilc  lawful,  but  cowrie  prohibited. 
Straining  at  a  gnat,  but  swallowing  a  camel. 

Bnlih'ri  gayih  w'sur-i-lchi'.na. 

The  fire-place  is  the  ulcer   of  the  house     {i.e.,   cats   up  the 
expenses,  and  souietimcs  burns  the  whole  place  down). 


38 


BuTchdri,  a  fire-place  in  shape  like  our  English  stove,  built  of  dried 
mud,  and  used  only  by  the  few  wealthier  classes  for  warming  the 
house,  but  never  for  cooking  purposes.  Wood  only  is  burnt  in  the 
bukhari. 

Bumasinui  zdnih  satuti  sunz  dig. 

The  worm  will  know  the  pecking  of  the  lapwing. 

Bun  lam  wuchhit  Uun  him  nazar. 

(Apparently)    looking   below,    but    (really)    seeing    in  every 
direction. 
A  slirewd,  careful  master. 

Buth  wuchhit  bog  tah  Ualdj  wuchhit  ts/hgij. 

The  face  sees  the  dinner  and  the  backside  sees  the  tsangij. 

Suu>}i'  cuique  tribuito. 

Tsdhgij  is  a  round  piece  of  matting   for  squatting  upon. 

Buzi  busi  gudah  ItUewun  osm('inas  suet. 
He  cooks  his  fish  by  the  sun  and  eats. 

A  man  so  full  of  himself,  that  he  listens  to  nobody. 

Buzun  bror  kdmuni,    kahan   garan   kuni    thov,    buzun     bror 

h'.muni. 
A  cat  for  roasting  is  obtained  with  difficulty;  only  one  frying- 
pan  for  eleven  houses;  a  cat  for   roasting  is  obtained   with 
difficulty. 
Hard  times. 

These  words  are  said  to  have  been  first  spoken  in  the  time  of 
'Azim  Khan,  one  of  the  old  Path.'in  conquerors,  whose  reign  of  terror 
and  oppression  will  long  be  remembered  in  the  valley.  The  Hindus 
are  especially  bitter  against  his  raeinorv,  as  he  used  to  fine  them  so 
much  a  head,  and  so  much  extra  for  the  tiki,  the  I'eligious  mark, 
which  they  wear  on  their  foreheads. 


39 


C 

Chiu  ham  yn  y'ii±  lekin  tatj. 

It  does  not  mutter  whether  the  tea  is   less  or  more,   but   it 

nriust  he  hot. 

Two  kinds  of  tea,  aiul  two  ways  of  preparing  it,  aro  mot  with  in 
the  valley.  Thcro  is  the  Surati  chiU,  something  liko  our  Engliuh 
tea,  which  is  imported  from  the  Panji'ib  and  Latl^k  ;  and  the  Sabz 
chiU,  the  cek>brated  bnck  toa,  which  n>aches  Kashmir  vid  Iiad6k.  The 
first  way  of  pre(>anition  is  called  tho  Mughal  method,  Mugul  eluU, 
Hero  is  the  receipt : —  For  every  tola  or  rupee's  weight  of  tea  in  the 
pot  put  five  cups  of  cold  water,  boil  for  half-an-hour,  then  add 
more  cold  water  together  with  sugar  and  condiments,  and  allow  to 
boil  fbr  another  half-an-hour.  Then  add  milk,  stir  well,  and  serve 
roun<l  hot  to  tho  guests  ad  libHum.  Tho  second  moduit  pn-parandi 
is  called  Shiri  chdi,  of  which  this  is  the  rccifie: —  Place  the  required 
quantity  in  tho  tea-{M>t  together  with  a  little  soda  and  cold  water 
and  boil  for  half-an-hour.  Then  add  milk,  salt,  and  butter,  nnd 
allow  to  boil  for  another  half-an-hour,  when  it  is  ready  for  drink- 
ing.  The  salt  used  in  the  infusion  of  tea  is  called  phul.  It  is  found 
in  the  Nubra  valley  in  Ladak,  and  contains  the  oarbonato  aud  sulphate 
of  so<la,  and  a  little  of  the  chloride  of  sodium. 

Chakih-khor  ehhuk  min's-dtW, 

An  old  servant  is  au  heir  (t.f .,  you  must  make  some  provision 
for  his  old  age). 

Chi'.ni  bari'mdah  ham  ehhai  nah  th. 
Your  doorstep  is  not  straight. 

Something  wrong  with  the  wife. 

There  were  two  friends,  one  of  whom  was  wise  and  the  other 
foolish.  Upon  a  certain  day,  as  they  were  strolling  along  the  same 
path  together,  the  wise  man  remarked  to  his  less  acute  companion 
that  his  '*  doorstep  was  not  straight."  The  stupid  friend  replied  in  a 
soMiowhat  aggrieved  tone,  *'  Why,  my  doorstep  is  as  straight  as  youis. 
I  paid  five  rupees  for  it.  Yours  is  a  common  stone.  Why  do  yon 
boast  over  me  that  '  your  doorstep  is  not  straight  ?'  "  The  wise  man 
noticing  that  his  friend  was  a  little  disconcerted  offered  to  waive  the 
argument,  until  they  both  should  ascertain  for  themselves  tho  truth 
of  his  statement.  After  some  few  days  tho  wise  friend  took  the  other 
friend  to  his  dwelling ;  and  no  sooner  ha<l  he  arrived  there  then  with 
a  voice  of  authority  he  ordered  his  wife  to.  bring  down  a  melon  from 
the  upper  storey  of  the  house,  and  to  get  some  milk  as  well.  Thia 
done  he  further  commanded  her  to  throw  some  ashes  into  the  milk. 
The  good  wife  without  any  questioning  either  by  speech  or  look  at 


40 


once  obeyed.  The  sage  then  said  to  his  friend,  "  I  wonder  if  your 
wife  will  do  what  my  wife  has  done,  as  readily  and  uuquestioningly  ?" 
The  foolish  friend  answered,  "  Come  and  see." 

The  two  friends  then  went  together  to  the  house  of  the  foolish 
man,  who  on  arrival,  like  the  other  man,  ordered  his  wife  to  go  to 
the  top  of  the  dwelling  and  bring  do^v^l  a  melon  and  to  bring  some 
milk  also  ;  and  to  sprinkle  some  ashes  over  the  milk.  But  he  issued 
his  order  in  a  doubting,  trembling  manner,  as  was  also  manifest  in 
his  countenance.  He  evidently  had  not  been  arcuPtomed  to  rule  in 
his  home  ;  his  wife  had  rather  waved  the  sceptre  of  authority. 
Consequently  at  this  time,  as  on  many  other  occasions,  which 
were  well-known  to  the  dwellers,  in  the  neighbourhood, 
sbe  most  decidedly  refused.  "  Why,  I  can  not ;  I  will  not, " 
she  said.  "  Go  and  bring  it  down,"  roared  the  husband.  At  last 
the  woman  was  frightened  into  obedience  But  there  were  further 
remonstrations  before  the  milk  appeared.  "  I  do  not  know  why 
you  are  giving  me  all  this  trouble,"  she  cried,  "  why  don't  yoti 
go  yourself  ?"  The  foolish  man  now  tried  entreaties,  and  at  length 
all  the  things  were  brought.  Some  more  time  was  wasted  before 
the  woman,  weeping  very  bitterly,  threw  the  ashes  into  the  milk, 
her  only  consolation  being  the  thought  that  her  husband  had 
become  mad. 

The  trial  being  now  concluded  the  two  friends  put  on  their  shoes 
and  walked  out  of  the  house.  When  they  got  outside,  the  wise  f  liend 
said  to  the  other,  "  Was  I  not  correct  when  I  told  you  that  your 
doorstep  was  not  straight  ?" 

Chanis  daMnas  guUb, 

May  roses  be  to  your  mouth. 

A  nice  reply  to  any  nice  remark  made  by  another. 

Ch'.nis  k('has  chhuh  neh  pi'>h  dimih  h'-jat. 
There  is  no  need  to  cook  your  cabbage. 

"  Now,  don't  talk  nonsense.  1  am  certain  you  can  not,  and  will 
not,  do  what  you  say  ?" 

Chdyih  tah  Uyih  gatshih  augun  usun. 

A  flame  is  necessary  for  cooking  (both)  tea  and  Indian  corn. 

Tea  here  stands  for  the  great  man  and  Indian  corn  for  the  man  of 
small  degree.  Flame  here  mesms  money,  which  all  classes  need 
according  to  their  rank. 

The  Kashmiris  say  "  Turuni  chdi  tah  Idi  chheh  nah  khenas  Idik,  '* 
i.e.y  Tea  and  roasted  Indian  com  are  not  worth  eating  cold. 

Chhalanah  mat  chhud  atsdn  hih  nah  nerdn  ? 
Does  dirt  come  or  go  by  washing  1 

Does  knowledge  come  from  studying  or  not,  &c.  ? 


41 


Chhi'-nah  leij. 

The  carpenter's  wooden  nail. 

A  carj)enter  was  once  in  very  straitened  circumstances  and  obliged 
to  sell  his  little  hoase.  After  he  had  disposed  of  it.  and  althoujjrh 
the  buyer  was  living  in  it,  the  carpenter  went  every  evening  when 
his  work  was  over,  and  hanged  his  wrap  npon  a  wooden  peg,  which 
was  fixed  over  the  front  door.  He  did  this  for  ten  days,  when  the 
owner  of  the  house  remonstrated,  saying  that  the  house  was  his. 

The  carpenter  replied :  '*  Yes,  the  house  is  yours,  but  not  this 
wooden  uail."  Accordingly  the  owner  had  to  settle  the  matter  by 
giving  a  few  more  rupees  to  the  man. 

Carpenters  are  constantly  omitting  a  nail  here  or  some  other  work 
there,  in  order  that  they  may  be  recalled,  and  be  able  to  make  a  two 
or  three  days  more  job  of  it.  When  the  master  detects  some  fault 
in  the  work  and  sends  again  for  the  carpenter,  he  invariably  says  to 
the  man,  *'  Look  hero  ;  what  is  this?     '  Chh&nali  k{j,'  you  rascal.  '* 

C/ihdnfih  thiik  chhnk  nah  hattih  rozdn. 
The  sound  of  the  carpenter  does  not  remain  secret. 
Truth  will  out. 

Chhdnah  thukas  chhul  rat  tailor. 

Soup  is  ready  at  the  sound  of  the  carpenter. 

Honoured  men  get  well  treated  whereror  tbej  go. 

A  good  carpenter  is  much  flattered  and  pamperad  by  the  people 
in  whose  employ  he  is  working— of  ooarae  with  a  special 


Chh'inaa  tah  huzitfaraa  tah  thahsawtiras  chhai  audui  nmr. 
A  carpenter,  tumbler,  and  horse-breaker  (these  three)  only 
live  out  half  their  days. 

Ckhunat  yUih  piioun  pt',neu  pM  ylkiHk  kanik  i'gun  woafak- 

fy'ikah  nal. 
When  the  carpenter  has  to  do  anything  for  himself,  he  uses 

a  cabbage-stalk  instead  of  a  large  beam  (i  e.,  he  docs  work 

at  the  smallest  expense  possible). 

Chhuc  ifit  batik  tak  di'v  yit  katkak. 

When  it  boils  dinner  is  ready,  and  when  opportunity  offeri 

speak  and  act. 

A  word  or  work  in  season. 

Chkeli  ckkeli  zun  zi'lun. 

He  washes  the  wood  before  he  bums  it  (because  it  may  be 

unclean). 

A  particularly  scrupulous  conscience. 

a 


42  . 

Chheni  mut  chheh  waz&n. 
Empty  vessels  sound. 

Hindustani. — Adhjal  g<igari  chhalkat  jde. 

Chhetin  pdtsin  mdran  gatai  Gwush  Shodah patai  Idrun  chhus. 
Gwash  Shodah  runs  after  the  man  who  walks  (in  a  pompous 

fashion)  throwing  his  clothes  from  side  to  side. 

Tt  is  related  that  a  certain  man  borrowed  five  rupees  from  Gwash 
and  went  and  bought  clothes  with  the  money.  No  sooner  were  the 
clothes  made,  and  the  man  was  walking  with  great  display  in  the 
bazai',  then  Gwash  came  running  after  him  asking  him  to  pay  his 
debts. 

Shodah  is  a  lazy,  smoking,  drunken  fellow. 

Cho7i  muhgah  trak  son  sun  ah. 

Your  twelve  pounds  of  mung  is  only  one  of  my  meals.     (My 

expenses — my  family,  are  so  great). 

Your  gift  was  but  as  a  drop  in  the  ocean. 

Muhg  is  a  vetch  or  kind  of  kidney  bean. 

ChuiJcaras  chmTcar  tah  pintshunik  nauhar. 
Servant  to  a  man  of  humble  situation  and  servant  to  a  small- 
eyed  man. 

Amongst  other  cases  quoted,  when  one  servant  passes  on  to 
another  and  lower  servant  the  master's  order  to  him.  The  lower 
servants  in  an  establishment  are  "  fagged  out  of  heir  lives"  some- 
times. 


43 


D 

Dab  chkwi  hah  ? 

Is  falUng-down  a  father  ? 

Why  should  I  trouble  about  that  fellow  ? 

Dah  lug  tah  rabih  pelh,  dil  lug  tah  hilih  pl^th  ! 
Tumbled  into  the  mud,  the  lieart  set  upon  water-weeds  I 
A  man  *'  smitten"  by  an  ugly,  ill-shaped  woman. 

Dachk  ax  hhezih  tah  dpaimi'm^  haehh  ax  Tehl^sih  tah  zgur. 

It' a  man  will  eat  grapes,  then  let  him  eat  dpaiman  kind  ;  and  if 

he  will  eat  grass  then  let  hhn  eat  zyur. 

Apaiman. — There  arc  at  least  six  varieties  of  grape  growing  iu 
Kashmir,  among  which  ilpaimdn  ia  said  to  be  the  best. 

Zyur  is  a  kind  of  caraway-soed. 

Dachh  leamawu  Ichhfi  zih  paradhf,  mih  h/t  dup  panani^v, 
AVho  ate  your  grapes?     Strangers.     O!     I   thought  your 

relations  (would  nave  had  some  of  them^. 

He  that  neglects  his  own  is  worse  than  an  infldel. 

Bachkun  atkah  ekhuh  ehhaltin  khawarist  tah  khowur  athah 

chhuh  ehhaltin   tlachhinis. 
The  right  band  washes  the  lefl,  and  the  left  band  washes  the 

right. 

"If  the  plowman  did  not  plow, 
The  poet  ooald  not  write.** 

Dah  buU  kahi  zt'U. 

Ten  wives  but  eleven  dispositions. 

"  As  many  tastes  as  heads  and  as  different." — '*  Ontoulo  Manual.'* 
Balthasar  Graoian. 

Dah  chandas ;  dah  wandas ;  dah  ihundaa. 
Ten  in  the  pocket ;  ten  in  the  heart ;  ten  in  the  pillow. 
No  finding  out  what  the  man's  opinions  really  are. 

Dah  gaz  hyur  lyah  tah  dah  gaz  bun  kyah  ? 

What  is  the  difference  whether  it  is  ten  yards  up  or  ten  yar(Ts 

down  ? 

A  regular  ninny-noddy. 

Once  upon  a  time  a  man  fell  into  a  well.     As  luck  would  have  it 
ther«  was  another  man  passing  by  that  very  moment  with  some  rope 


44 


in  his  hand.  Of  course  he  threw  one  end  of  the  rope  to  the  man, 
who  had  fallen  into  the  well,  and  told  him  to  fasten  it  round  his 
loins,  which  the  man  did ;  and  so  was  pulled  up  and  saved. 

On  another  occasion  this  man,  who  had  saved  the  other  from 
drowning,  was  passing  by  a  high  tree,  when  somebody  shouied  to 
him  from  the  topmost  branches,  that  he  was  fixed  up  there  and  could 
not  possibly  descend  ;  whereupon,  having  the  same  coil  of  rope  hang- 
ing upon  his  arm,  he  said,  "  Don't  fear,  wait  a  moment.  Here — 
catch  hold  of  the  rope,"  and  he  threw  one  end  of  the  rope  up  to  the 
man.  The  man  caught  it,  and  no  sooner  had  he  done  so,  than  he 
was  jerked  most  violently  from  the  branch  and  pulled  to  the  ground, 
dozens  of  yards  below.  Of  coiu'se  he  died  instantaneously  ;  and  when 
the  passers-by  gathered  round  the  corpse  and  enquired  whether  the 
man,  who  had  done  this  deed,  was  mad  or  a  murderer,  he  replied  : 
"  I  have  pulled  a  man  up  out  of  a  well  and  now  I  have  pulled  a  man 
down  from  a  tree.  What  is  the  difference  whether  it  is  ten  yards 
up  or  ten  yards  down  as  long  as  you  save  the  man." 

Dah  thurungi  dit  tah  pathlcunui. 
Ten  dancings-round  and  yet  behind. 

Vain  struggling  against  misfortune. 

There  is  a  children's  game  in  Kashmir  called  Tsihul.  One  boy  holds 
a  piece  of  rope  in  his  hand,  and  the  other  end  of  the  rope  is  fastened 
by  a  stake  into  the  ground.  The  other  boys  go  around  him  and  beat 
him,  when  they  can,  with  sticks.  Should  this  boy  touch  one  of  the 
other  boys  without  letting  go  the  rope,  that  other  boy  has  to  catch 
hold  of  the  rope  and  take  his  chance.     And  so  the  play  continues. 

Dahan  dah  manuH  gaUhnn  nah  tah  hiinis  manui  poshih  nah. 
Ten  manuts  are  not  required  for  ten  men,  but  one  manut  is 

not  sufficient  for  a  single  man. 

One  or  two  more  in  a  big  family  does  not  make  any  difference  in 
the  expenses. 

Manut  is  a  weight  equal  to  three  pounds. 

Dahan  thawon  sai  tah  alcu  nah  t_sunan  wai. 

He  g;ives  promise  to  ten,  but  does  not  give  food  to  one. 

Dahi  wahori  Dashahhr. 
Dashahar  after  ten  years. 

Long  enough  about  it. 

Dnshahdr  or  Dasahrd  or  Das.hord,  is  the  tenth  of  Jaith  shukl  pakeh, 
which  is  the  anniversary  of  Ganga's  birthday.  On  this  day,  also, 
Rama  marched  against  Ravana,  for  which  reason  it  is,  also,  called 
Vijai  Dasami. 

H.  H.  the  Maharajah  of •  Kashmir,  like  other  Hindu  rajahs,  cele- 
brates this  day  with  gi-eat  pomp  and  rejoicing-  Three  immense 
cardboard  figures   stuffed  with  gunpowder  are   made  to   represent 


45 

Ravana,  Kumbhakarna  and  Migunad,  and  these  arc  placed  at  the 
proper  time  in  the  centre  of  a  large  open  space  without  the  city. 
To  represent  Rima,  Sita  and  Lakshman,  three  little  boys  are  splen- 
didly dressed  and  carried  in  a  beautiful  palanquin  to  the  same 
place.  Crowds  of  people  gather  there,  and  Uis  Highness  sends  all 
the  troops  with  the  guns,  Ac.  It  is  a  most  exciting  occasion.  Excite- 
ment is  at  the  fullest  pitch,  when  at  a  given  signal  one  of  the 
little  boys,  who  ia  supposed  to  be  R&ma,  steps  forth  from  the  pa- 
lanquin, attended  by  the  two  other  little  boys,  and  fires  a  small 
arrow  at  the  big  figure  representing  Ravana,  while  the  other  boys 
discharge  their  arrows  against  the  other  two  figures.  Of  course 
at  this  moment  the  three  monsters,  Ravana,  Knmbhakama,  and 
Mfgunid  explode  with  a  tremendous  noise ;  and  then  the  guns  rattle 
and  the  cannon  roar,  and  the  people  shout  until  they  are  hoarse,  and 
eventually  retire.  Cf.  the  Bamayana  for  an  account  of  B4ma  and 
his  adventures. 

Dai  ai  diyik  tah  barah  nyusai ;  Dai  nai  diyih  tah  hruhah 

s'-snh  Uatit  hj/ah  ? 
If  God  intends  to  give,  He  will  give  at  the  door ;  but  if  God 
will  not  give,  then  what  is  the  good  of  going  a  thousand 
kos  (i.e ,  about  2,000  English  miles)  for  it. 
Four  men.  ambitious  to  become  rich,  determined  to  leave  Kashmir 
for  some  other  country,  where  they   could  obtain  greater  wealth 
than    it  was  possible   for  them  to  amass  in  "  the  Happy  Valley." 
They  arranged  a  certain  day  and  started  altogether,  taking  with  them 
four  thousand   rupees   for  the   purpose   of  trading.     Each   of   the 
little  company  had  an  equal  share  in  this  sum  of  money,  and  thoy 
all  set  forth  full  of  hope   that  they  would  prosper  and  bccomo 
exceedingly  rich. 

On  the  way  it  came  to  pass  that  God,  according  to  His  mighty 
power  and  wisdom,  cau»od  a  full-grown  golden  tree  to  spring  up 
suddenly,  and  to  bring  forth  at  once  rich  clusters  of  gold.  Seeing 
this  magnitteent  tree,  the  four  travellers  were  so  surprised  that  they 
hardly  knew  what  to  say  or  to  do.  However,  they  soon  changed 
their  minds  about  travelling  into  a  foreign  country,  and  ro80lve<l  to 
return  back  to  their  homes,  carrving  with  them  the  tree  of  gold. 
They  were  reminded  of  their  own  Kashmiri  proverb,  "  Dai  ai  diyih 
tahbarah  nydsai;  Dai  nai  diuih  tah  krukah sdsah  tjatit  kyah  ?"  which 
being  interpreted  is,  "  If  God  intends  to  give.  He  will  give  at  tho 
door ;  but  if  God  will  not  give,  then  what  is  the  good  of  going  two 
thousand  miles  for  it  ?"  and  therefore  they  said  to  one  another  "we 
have  happed  upon  this  golden  tree  and  must  take  it  home  with  us 
and  be  glad  for  ever." 

In  this  proposition  they  all  agreed  ;  but  how  could  they  so  arrange 
it  ?  The  tree  was  high  and  large ;  it  must  be  felled  and  cut  up  into 
bundles,  which  they  oould  carry.  Acconlingly  it  was  determined 
that  two  of  the  party  should  go  to  tbe  nearest  village  and  procure 


46 


axes  and  saws,  while  the  other  two  would  remain  to  ^ard  ther 
precious  treasure. 

Presently  the  two  selected  started  for  the  tools.  The  other  two, 
who  were  left  to  watch  the  tree,  then  began  to  take  counsel  together 
as  to  how  they  might  kill  their  partners.  "  We  will  mix  poison  with 
their  bread,"  said  one,  "  and  then  when  they  eat  thereof  they  will 
die,  and  we  each  shall  have  a  double  share  of  the  treasure."  And 
they  did  so. 

However,  the  other  two,  who  were  going  for  the  tools,  had  also 
plotted  together  by  the  way  as  to  how  they  might  get  rid  of  the  two 
partners  left  behind  by  the  tree.  "  We  will  slay  them  with  one  stroke 
of  the  axe,"  said  one,  "and  thus  shall  we  each  have  a  double  share 
in  the  treasure." 

In  the  course  of  a  few  hours  they  returned  from  the  village  with 
the  saws  and  axes ;  and  immediately,  on  arriving  at  the  tree,  they 
slew  both  of  their  partners  ;  each  slew  one  with  a  single  blow  from 
the  axe.  They  then  commenced  to  hew  down  the  tree,  and  this 
done  they  soon  cut  up  the  branches  and  fastened  them  into  bundles 
for  carrying  away  ;  and  then  thoroughly  wearied  with  excitement 
and  their  great  exertions  they  laid  down  to  eat  and  to  sleep.  Alas  ! 
they  ate  of  the  poisoned  bread,  and  slept  a  sleep,  the  fatal  sleep, 
from  which  they  never  woke  again. 

A  short  time  afterwards  some  other  travellers  passing  by  that 
way  found  the  four  corpses,  lying  stretched  out  stiff  and  cold 
beneath  the  golden  tree.  Cf.  "  The  Orientalist,"  Vol.  I.,  Pts. 
II.  and  VII.,  pp.  47,  165,  where  incidents  in  the  Arabic  account 
of  the  Virgin  M&ry  and  Jesus,  and  in  the  Vedabbba  Jataka  of  the 
Buddhist  Tripitakas,  are  described,  which  bear  a  striking  resem- 
blance to  this  story. 

Daman  ba.^tih  dito  dil,  daman  as  yitah  damn  Jchdr. 

Shistaras  sun  gatshi  husil ;  wuni  chhai  sul  tah  tsundun  ydr. 

Sudaras  no  lahi  suhil,  nah  iat  sum  tah  nah  tat  tur. 

Par  kar  paidah  parwoz  tul ;  ivuni  chhai  sul  tah  fsdndun  ydr. 

Gdfilo  heh  tah  Jcadam  tul  hushydr  roz  truv  piyddil. 

Trdwdk  nai  tah  cJihuh  jnhil  \  wuni  chhai  sul  tah  fsondun  yur. 

Give  the  heart  to  the  bellows,  like  as  the  blacksmith  gives 

breath  to  the  bellows, 
And  your  iron  will  become  gold.     Now  it  is  early  morning, 

seek  out  your  friend  (z.e.,  God). 
The  sea  has  not  a  shore,  neither  is  there  a  bridge  over  it,  nor 

any  other  means  of  crossing. 
Make  to  yourself  wings  and  fly.     Now  it  is  early  morning, 

seek  oat  your  friend.- 
O  negligent  man,  pnt  on  power,  be   on  the  alert,  take   carf, 

and  leave  oflF  wickedness. 


47 

If  you  will  not  then  you  are  a  fool.     Now  while  it  is  early 

morning  seek  out  your  friend. 

A  few  lines  from  Lai  Dt-d  constantly  quoted  by  the  Kashmiri. 

Piyddil—the  work  of  a  chaprdssi,  a  bad  lot,  as  he  generaly  makes 
his  money  by  oppression,  lying,  and  cheating. 

Vamas  suet  chhui  namaskvr,  J}'^^^^  "^t^^  '*'^*  '^^ 

**  Good  day  '*  to  the  rich  or  honourable  man.  ^  ^'  -     •.-.<^    ^  ixi 

Dambih  ai  zen  kore  tah  daurih  at  bowan  hachai. 

If  from  the  womb  a  daughter  should  be  born,  and  if  from  the 

fields  but  an  indifferent  harvest  should  be  gathered  (still  he 

is  happy.     For  a  little  is  better  than  nothing). 

Daml  dithum  nad  pakawunit  dami  dithum  sum  nak  tah  tdr, 

J)ami  dithum  that  yhollawun{^  dami  dyuthum  gul  nah  tah 

khdr.  ' 
Dami  dithum  p^ntjhan  Paudawan  kant   m&j   dami  ^ithum 

kraji  vioa. 
One  moment  I  saw  a  little  stream  flowing,  another  moment 

I  saw  neither  a  bridge,  nor  any  other  means  of  crossing. 
At  one  time  I  saw  a  bush  blooming,  at  another  time  Isaw 

neither  a  flower  nor  a  thorn. 
At  one  moment  I  saw  the   mother  of  the  five  Panda vas,  at 

another  moment  I  saw  a  potter's  wife's  aunt. 

"  Nothing  in  this  world  can  last." 

Quotations  from  Lai  DM's  sayings,  the  whole  of  which  will 
probably  soon  be  in  print. 

The  history  of  the  Pdi'idavas,  and  how  their  mether  was  reduced 
by  misfortune  to  profess  herself  a  potter's  wife's  aunt,  are  fully 
explained  in  the  Mahiibhirata. 

Dtin  diwon  tah  prut  harun. 

The  generous  person  gives  and  the  miser  is  sorrowful. 

Ditm  dushman  chhui  nnddn  metharah  sandih  khutah  jdn, 
A  wise  enemy  is  better  than  an  unwise  friend. 

Persian. — Dushman  i  ddnd  ki  pay  e  jdn  hmcad  bihtar  az  an  dost  hi 
11  ft  Jdn  buicad. 

The  story  is,  that  there  was  a  prince,  who  had  two  ministers,  one  ^ 
a  friend  and  the  other  an  enemy.  The  friend  happened  to  bo  most.  * 
weak  and  stupid,  while  the  enemy  was  a  very  cute  and  wise  fellow. 
One  day  his  friend  thought  within  himself  "  I  will  kill  the  prince 
and  become  a  great  king."  Accordingly  he  ordered  some  men  to 
dig  a  ditch  and  to  cover  over  the  top  of  it  with  grass.  They  did  so. 
Then  the  stupid  nuni»<ter  one  day  asked  the  king  to  go  for  a  walk 


48 


wifch  Wm ;  and  passing  by  the  way  of  the  ditch  he  pnshed  him  into 
it,  and  ordered  the  attendants  to  cover  him  over  with  earth.  But 
the  other  minister  was  at  hand,  and  the  king  saw  him.  and  cried  unto 
him,  "  O  minister,  let  me  not  die.  The  country  will  be  ruined." 
The  wise  minister  knowing  that  such  would  be  the  case,  revoked  the 
order  of  the  other  minister,  and  had  the  king  pulled  out.  On  the 
following  day  the  stupid  friend  was  executed,  and  the  wise  enemy 
was  promoted  to  very  great  honour.  (This  story  is  evidently  taken 
from  the  Makbzan  i  Asrar,  a  Persian  work). 

Dunah-miran  harij'inah-onir  barbud. 

The  big  fire-place  destroyed  the  great  man. 

There  was  a  Pandit  of  the  name  of  Nand  RArn.  and  belonging  to  the 
Tikli  sect.  He  was  indebted  to  the  Pathcin,  Az4d  Khdn's  goverment 
to  the  extent  of  five  lakhs  of  rupees.  The  goverment  wanted  this 
money,  but  Nand  Edm  could  not  pay  it,  and  so  soldiers  were  stationed 
around  his  house,  and  the  order  was  given  for  his  eyes  to  be  taken 
out.  When  the  man  arrived  to  execute  this  cruel  order,  Nand  Rdm 
begged  that  he  would  wait,  and  said,  "  There  is  money  under  the 
big  fire-place.  Now  Nand  Rdm's  custom  had  been  to  feed  two  hundred 
people  every  day — the  poor,  the  sick  jind  the  distressed,  who 
thronged  his  house. 

The  soldiers  according  to  directions  well  searched  beneath  the 
fire-plaee,  but  found  nothing.  They  told  the  matter  to  Azad  Khan, 
who  sent  for  Nand  Ram  and  enquired  what  he  meant.  He  answered 
"  My  big  fire-place  has  ruined  me.  In  it  has  been  absorbed  all  my 
wealth."  Azad  Khan  then  repeated  the  order  for  his  eyes  to  be 
taken  out.  (Azad  Khan,  1783,  a.d.,  is  the  tyrant  of  whom  it  was 
said  that  he  killed  men  as  though  they  were  birds.) 

Banah  sumbrun  chhui  hani  der  surun ;  danah  sumbrun  chhui 

ruzah   sund  mul ; 
Danah  du  darmas  ti  chhui  larun  Sahib  gurun  din  Mho  rut. 
Gathering  money  is  like  gathering  a  heap  of  stones,  gathering 

money  is  as  the  king's  property  ;  {i.e.,   is   appropriated  by 

the  state  after  death). 
Giving  money  in  alms,  you   keep  it.     Remember  God  day 

and  night. 
-  "  There   is    that  scattereth  and  yet  increaseth  ;  and  there  is  that 
withholdeth  more  than  is  meet,  but  it  tendeth  to  poverty." — Prov. 
xi.  24. 

Dandah  hhokhur  haminum  gaje  ;  dand  truvit  lubar  paje. 

O  toothless  man  (your  mouth  is  like)  a  hammam's  fire-place ; 

go  and  put  your  teeth  at  the  bottom  of  a  cow-dung  basket. 

Hindu  adults  sometimes,  but  nearly  always  the  children,  when  a 
tooth   has  been   extracted,    place  it   at  the  bottom  of  a  basket  of 


49 


cow-rlung,  or  else  throw  it  into  a  rat-holo,  sayinp,  "  Qajan  Id  ga<jaro 
chim  dand  meh  tah  myon  dand  tfeh,  which  lueaus  : — 

"  Rat,  O  brother  Kat,  yon  take  my  tooth  and  give  me  yours." 
Muhammedans  keep  their  teeth  in  a  little  box,  which  is  buried 
with  thom  when  they  die. 

*'  Dnndn  phunkiin  kiho,  zih  ckhuk  zih  mailha  chhum,^ 
*•  Chhor  kiho  zih  chhuU  zih  darhn  chhxuny 
**0  bull,  why  are  you  bellowiug?"     "  I  am  proud" 
"0  bull,  why  have  you  diarrhwa  ?*'  *'  1  am  afraid." 
A  coward. 

Dondas  chhii'i  hing  gobAn? 

Are  the  horns  too  heavy  for  the  bullock  ?  (No). 

No  matter  how  largo  the  family  tho  father  would  not  willingly 
part  with  one  of  his  children. 

Dundas  hiv  tah  watjhis  getL 

A  good  haudful  of  grass  for  the  bullock,  but  six  liandfuls  for 
the  calf. 

Injustice. 

Di'mdan  hhejik  patuj^  panuni  kh^gan  mandttj. 

The  ox  who  ate  the  matting  ate   hia  rump  (t>.,  he  got 

whacked  for  it). 

Conseqaonoe  of  ovil  deeds. 

Dandun  mugov  tah  dupuk  **  Amn  chhuh" 
A  man  with  projecting  incisors  was  about   to  die,  aud  the 
people  said  *'  lie  is  laughing." 

Ddndih  suat  wagan  dohalih. 
Ddndih  rust  Wigiin  rtUalih. 
The  owner  of  an  ox  ploughs  in  the  day. 
The  man  who  hasn't  an  ox  ploughs  at  night    (i.e.,  he  plans 
things  in  his  bed,  but  forgets  them  with  the  morning  light). 

Dangi  suh. 
A  tiger  in  the  stable. 
A  tyrant  in  his  house. 

Dapaha8  ai  />ba8  gaUhun  gatjthih  Jchushhas. 
Dapahas  ai  khushkas  gatjhun  gatjhih  abas. 
If  I  tell  him  to  go  to  the  water  he  will  go  to  the  land. 
If  I  tell  him  to  go  to  the  land  he  will  go  to  the  water. 

A  good-naturod  follow,  but  who  invariably  misuudeiDtaudB  any- 
thing and  ciucutea  it  accordingly. 
7 


50 


Dapayai  hur,  hih  nahpari  rdhat-i-jon  ckhahamai  Mngri. 
O  kangri,  what  shall  1  call  thee,  a  celestial  virgin  or  a  fairy ! 
You  are  the  balm  of  my  life. 

Persian. — Ai  Mngri,  ai  hdngri,  qurhdni  tu  h'&r  o  pari,  harchand 
wasfat  mikunam  Icaz  wasaf  azdn  hdld  tari.  Tu  az  pari  ndzuli  tari  o 
az  harg  i  gul  ra^nd  tari.     Haqqd  ajd'ih  dil  tari. 

Dur  yelih  dudareh  yur  gaUhih  panas,  miUiwis  hanas  mitsik 

ialjdi. 
When  the  body  (lit.  wood)  becomes  old  (lit.  dry  and  rotten) 

the  spirit  (lit.  friend)  goes  his  own  way.     The  place  of  this 

earthen  pot  is  under  the  earth. 

Daram  Ddsini  hotri, 
Daram  Das's  chamber. 

A  small  room. 

Daram  Dds  was  a  very  celebrated  character  among  Kashmiri 
Jogis.  He  lived  in  Srinagar  near  to  the  entrance  of  the  Lake,  and 
died  in  1877  A.  d.  He  built  several  small  houses,  the  biggest  of  which 
was  sufficient  for  only  two  persons, 

Darbdr  garih  ai  til  melih  tah  halam  gaUMh  durun. 
If  from  the  master's  house  some  oil  be  given,  then  one  must 
hold  up  the  skirt,  wherein  to  take  it. 

Although  the  present  may  be  a  mean  present,  and  of  as  much 
benefit  to  the  recipient  as  oil  in  a  cloth,  which  all  runs  out  and  is 
spoilt,  yet  it  is' the  duty  of  the  servant  to  take  it  humbly- and  readily. 
Kashmiri  beggars  receive  alms  in  this  way. 

Dard  chheh  gard. 

Love  is  as  dust  {i.e.y  must  show  itself), 

Daryawik  malkh  ganzrani. 

To  count  the  waves  of  the  river. 

An  impossible  task. 

Persian. — Mauj  i  daryd  shv/inardmu 

'All  Mard^n  Khdn  (cir.  1650  a.  d)  was  a  governor  under  the 
Emperor  of  Kashmir  Shcih  Jahan.  He  had  two  especial  servants,  one 
a  Muhammedan  and  the  other  a  Hindu.  The  Muhammedan  worked 
all  the  day,  but  the  Pandit,  who  worked  only  for  one  hour,  received 
more  salary  than  the  Muhammedan.  The  latter  petitioned  the 
king,  that  he  would  at  least  give  him  an  equal  salary.  The  king 
promised  that  he  would  do  so  if  the  Muhammedan  would  go  and 
count  the  waves  of  the  river  and  tell  him  how  many  they  were.  The 
Muhammedan  went  away  at  once,  but  soon  found  that  he  could  not 
oblige  the  king.  On  his  return,  when  the  king  asked  him  how  many 
waves  there  were,  he  replied,  "  I  have  forgotten."  Then  the  king 
ordered  the  Pandit  to  go  and  count  the  waves.    The  Pandit  con- 


51 


sentml  on  tho  condition  that  the  king  would  allow  him  two  thousand 
rniwes  and  one  hundred  soldiers  for  this  purpose.  Tho  king  gave 
him  what  he  asked  for,  and  a%vay  went  tho  Pandit  to  his  task.  At 
every  turn  or  passage  of  tho  river  he  placed  four  soldiers  and  a  toll 
house,  and  ordered  them  to  take  four  rupees  from  each  boat  which 
went  up  or  down.  The  excuse  to  tho  boatmen,  when  they  demurred, 
was  that  they  had  hindered  the  Pandit  in  counting  the  waves  of 
the  river,  and  therefore  they  were  thus  fined.  In  this  way  he 
obtained  a  Idkh  of  rupees,  and  then  went  to  the  king.  In  reply 
to  the  king's  question  how  many  waves  there  were,  the  Pandit 
threw  down  the  bags  of  rupees  at  tho  ruler's  feet,  saying  "  One  14kb, 
your  Majesty." 

This  Pandit  was  promoted  to  a  very  high  post,  whilst  tho  Moham- 
medan was  debased. 

The  natives  say  that  *Ali  Mard^  Kh&n  introdnoed  ciistom*hoiiBe0 
into  Kashmir  at  this  Pandit's  advice. 

Dashtam,  dushtam  chhuh  nah  hakar  ;  durctm^  diram  chhuh 

bahtr. 
liVhat  I  had,  what  I  had,  is  not  wanted;  but  what  I  have, 

what  I  have,  is  necessary. 

Quoted  to  the  man  who  is  constantly  speaking  of  his  groat  rela- 
tions, or  previous  wealthier  state. 

Ddsfur  chhih  gandtm  izzatah  kMtirah  wushnerah   hhUirah 

nah. 
Men  bind  on  their  turbans    for  honoor's  sake,     not  for 

warmth. 

VasUrak  badalah  chhas  kalas  p^th  ras. 
In  place  of  a  turban  rope  is  on  his  head. 
A  disreputable  person. 

Dasturan  chhuh  nah  mul,  darb>'ran  chhuh. 
No  worth  is  attached  to  turbans,  but  to  professions. 
Not  what  a  man  seomsi  bat  what  he  is. 

Dastaras  dab   tah   nulaa  trit  chhtth   mulis   tah  m^jih   pifth 

maranih  wizih  p'n. 
To  dash  one's  turban  upon  the  ground,  and  to  tear  one's  cloak 

into  two  pieces  at  the  time  of  a  father's  or  mother's  death  is 

good. 

This  is  principally  a  Hindu  custom.  They  remain  thns  with 
uncovered  head  and  torn  cloak  for  ton  day 6  after  their  parent's 
death ;  and  if  they  are  rich  they  then  give  the  turbau  and  cloak 
away,  but  if  they  are  poor  they  keep  them. 


52- 


Daulat  jama  haruni  chkai  eallat.    Hdr  hun  s6r  nah  hunsik 

hanz. 
Amassing  riches  is  destruction.     A  piebald  dog  is  not  faithful 

to  any  one- 

The  Kashmiri  calls  many  things  hdr  h-An,  but  especially  these 
three,  viz.,  the  world,  health,  and  money. 

A  certain  wealthy  merchant,  famed  for  his  goodness  and  alms- 
giving, died,  and  his  immense  wealth  was  distributed  among  all  his 
sons,  except  the  eldest,  who  did  not  get  a  cowrie  of  it.  There 
was  great  lamentation  in  the  city,  and  especially  among  the  poor 
and  sick  people  when  they  heard  of  this  good  man's  death.  What 
were  they  to  do  ?  To  whom  should  they  go  now  ?  "  Perhaps,"  said 
some,  '*  the  sons  will  continue  their  deceased  father's  liberality,  that 
their  name  may  live  and  be  great  in  the  land."  So  crowds  of  the 
poor  and  distressed  wended  their  way  to  the  sons'  houses.  The 
sons,  however,  who  had  come  into  their  father's  property  were  not 
good  men,  but  selfish  and  hard-hearted  ;  and  so  when  they  saw  the 
crowds  of  beggars  entering  their  compound,  they  at  once  gave  orders 
that  they  should  be  turned  out  and  told  not  to  come  again,  but  to  go 
to  the  eldest  son's  quarters,  as  he  was  more  interested  in  their  cases 
than  they  were.  Therefore  they  went  to  the  house  of  the  eldest  son, 
who,  following  the  example  of  his  father,  did  what  he  could  for  the 
relief  of  their  necessities. 

Now  it  happened  that  one  day  some  holy  men  visited  this  eldest 
son  and  asked  for  alms.  They  came  at  a  bad  time,  when  he  had 
only  two  loaves  within  the  vessel.  However,  he  told  them  to  wait, 
while  ho  took  these  two  loaves  and  sold  them  in  the  b^ar.  The  few 
paisas,  which  he  received  for  them,  he  gave  to  the  holy  men.  When 
he  gave  the  money  to  them,  they  knowing  that  it  was  the  price  of 
the  two  loaves,  enquired  why  he,  the  son  of  such  a  wealthy  and  good 
man,  was  in  such  reduced  circumstances.  He  told  them  that  his 
brothers  had  appropriated  all  the  money,  and  that  he  did  not  care 
sufficiently  for  it  to  go  to  law  concerning  his  portion.  The  holy 
men  were  very  pleased,  and  much  desired  to  compensate  this  un- 
earthly-minded son.  Accordingly  they  told  him  to  prepare  one  of 
the  rooms  in  his  house  and  sleep  in  it ;  and  it  would  come  to  pass  that 
one  night  a  woman,  Daulat  by  name,  would  enter  his  house ;  and 
when  he  heard  the  sound  of  her  footsteps  ascending  the  stairs  he 
was  to  open  the  door  of  his  room,  let  her  come  m,  and  then  chain 
the  door ;  and  on  her  asking  to  be  let  out  again,  he  was  to  say  to  her  : 
"  Daulat  jama  haruni  chhai  zallat.  Hdr  hun  sdr  nah  Tcdhsih  hanz" 
which  means,  ''  I  have  not  got  any  money.  I  think  it  a  sin  to 
amass  wealth  ;  and  so  you  will  not  be  faithful  to  me."  "  But," 
continued  the  holy  men,  "she  will  promise  never  to  go  away; 
and  then  you  can  open  the  door."  Saying  this,  they  blessed  him 
and  left. 

According  to  the  instructions  of  his  saintly  visitors,  the  eldest  son 
thoroughly  cleaned  one  of  his  rooms  and  arranged  it  as  if  for  a 


53 


wedtlinji^-cliaTnbor,  atnl  at  nii^'lit  laid  down  in  it  to  rest.  Tic  had  not 
Ix^eii  asleep  for  more  than  two  honre,  when  ho  was  awakened  by  a 
creaking  on  the  stairs.  It  was  the  woman  coming  up.  So  he  opened 
the  door  to  let  her  enter.  No  sooner  had  he  opened  the  door  then  a 
little  flame  came  floating  along  in  the  air  until  it  settled  upon  his 
forehead,  but  ho  did  not  feol  the  heat  of  the  flame,  nor  did  it 
leave  any  mark  behind.  In  a  minute  or  two  ho  returned  to  the 
room,  but  not  seeing  the  woman  who  talked  with  him  (for  she  had 
been  turned  into  the  little  flame)  ho  laid  down  again  upon  his  bed 
and  slept. 

On  rising  in  the  morning  ho  heard  that  the  king  hail  ordered  his 
troops  to  march  to  a  distant  country  against  another  king  who  had 
unlawfully  seized  some  certain  lands  and  villages ;  and  the  king 
paid  the  soldiers  their  wages  beforehand  in  gold  mohurs.  The 
soldiers,  however,  did  not  like  this  arrangement,  they  were  afraid 
that  they  would  lose  them  either  through  thieves,  or  in  some  other 
manner ;  and  so  they  returned  them  to  the  king  with  the  request 
that  ho  would  send  them  to  the  late  rich  merchant's  sons  and  got 
them  exchanged  for  paper  money,  which  they  might  cash  at  the 
merchants  in  the  country  whither  they  were  going.  The  king 
complioil  with  their  request  and  sent  the  gold  mohnrs  to  the  lato 
merchant's  sons,  but  they  replied  that  they  were  not  able  to  fulfll 
the  king's  wishes,  as  they  had  no  transactions  with  the  merchants 
of  that  country ;  and,  moreover,  they  were  not  known  by  thorn,  and 
■o  their  letters  would  not  bo  respected. 

In  the  midst  of  this  difficulty  the  oldest  son  of  the  late  merchant 
came  to  the  king,  and  said  that  he  would  arrange  for  the  payment  of 
the  troops  if  his  Majesty  would  trust  him.  The  king  said,  *'  Yes, 
you  are  a  gootl  man  ;  I  will  send  you  the  money." 

Whon  the  eldest  son  got  tho  money  ho  put  it  into  a  big  earthen 
vessel,  and  in  the  midst  of  the  gold  ho  put  a  letter  for  one  of  tho 
merchants  of  that  country  whither  the  soldiers  were  going,  asking 
him  please  to  distribute  the  money  amongst  them  according  to  tho 
orders  of  the  king.  He  then  closed  up  the  mouth  of  tho  vessel  with 
a  piece  of  ordinary  oil-skin,  and  gave  it  to  one  of  the  soldiers,  tolling 
him  to  give  it  to  a  certain  merchant  on  arrival  at  the  journey's  end  ;  ■ 
•' I  should  bo  so  thankful,"  he  said,  "if  you  would  please  take  this 
jar  of  pickles.  My  friend  will  bo  so  glad  to  get  them."  The  soldier 
readily  promised  to  take  the  greatest  care  of  the  jar,  indeed  many 
offered  to  take  it,  so  grateful  were  tliey  one  and  all  for  this  man's 
convenient  arrangement  concerning  the  money.  On  arriving  in  that 
country  tho  pot  was  handed  over  to  the  merchant  named,  who  at 
once  opene<l  it  and  read  the  letter.  The  next  day  the  gold  mohnrs 
wore  paid  to  tho  troops,  who  were  astonished  at  tho  shrewdness  of 
the  late  merchant's  eldest  son.  Bcadily  they  each  one  set  a]>art 
some  of  tho  money  as  a  present  for  their  benefactor,  while  tho  king 
made  him  his  private  secretary  and  banker.  Eventually  he  became 
as  wealthy  aiul  as  great  as  his  lato  father ;  and  in  the  time  of  Lis 
greatness  he  did  not  forget  the  sick  and  the  poor. 


54 


Dayih  sund  pmvur,  yemi  yetih  tiwur. 

Wheresoever,    whosoever  has   taken   possession,   that  is  the 

place  of  the  Deity. 

A  man's  house  and  lands  are  sacred  j  no  person  can  take  them 
from  him. 

I)a,i  the  Deity,  destiny  (Sanskrit) . 

Dawudnras  Jcorak  zoyih;  muddaud'Was  huguni  ayih. 

An  only  daughter  was  born   to   the   plaintiff ;    she    came   in 

marriage  to  the  defendant. 

Quoted  when  an  unlikely  event  happens. 

Dazah-wunih  narah  gajih  ai  dizen  durit  tatih  tih  yijih  nah 

put  phirit. 
If  he  is  cast  into  the  burning  fire-place,  he  will  not  return 

thence  (before  fulfilling  his  work). 

A  goodi  sharp  servant. 

Dazanas  dod. 

There  is  pain  from  a  burn. 
To  lose  anything  is  not  pleasant. 

Dazihniatskik  wulinjih  zulahbuk. 
Clawing  the  burnt  liver. 
Unguis  in  ulcere. 

Dedi  hawah  difsthas  nodf'nas  ? 

Tawah  khutah  diziham  wozah-ganas. 

Aniham  dagah  dagah  hhhnahah  pnnas  ; 

jDidagani  dimahah  manz  maidonas. 

O  mother,  why  did  you  marry  me  to  a  foolish  man  ? 

Better  that  you  had  given  me  to  a  prostitute's  cook. 

He  would  have  brought  me  scraps  of  dinner  in  his  wrap  and 

I  would  have  eaten  them  ; 
And  I  would  have  lolled  the  whole  day  upon  the  grass. 

T)edi  talai  char  as  dazun. 

At  the  king's  porch  charas  burns. 

Cheeky  without  shame,  and  before  his  master ! 

Charas  is  the  exudation  of  the  flowers  of  hemp  collected  with  the 
dew  and  prepared  for  use  as  an  intoxicating  drug. 

Deg  chheh  teg.  » 

The  pot  is  a  sword  (i.e.,  makes  ravage  with  one's  income). 


55 


Dehh  ku  bi'nkti  rmmh  chahkm  pet  khtUi. 
The  Delhi  swell  has   got   a  jolly  face,   but  his  stomach    is 
empty. 

A  Delhi  Pandit  determined  to  pay  Kashmfr  a  visit.     When  ho 
rca<-he(l  Vcm6g  he  engaged  a  man  as  cook,  with  whom  ho  hod  tho 
following  conversation : — 
Pandit.—"  Cook." 
Cook.^"  Yes." 

Pandit.—"  Bring  aboat  threo-qnarten  of  a  pound  of  floor  from 
the  market,  and  make  tliirty-throo  loaves.  Ton  gnests  will 
bo  present  at  dinner  this  evening.  So  that  there  will  then 
bo  two  loaves  for  each  guest,  and  something  for  each  to  take 
home  with  him,  if  he  shoald  wish  to  do  so." 
Cook.—"  I  do  not  understand  you." 
Pandit. — "  Never  mind.     Do  as  I  tell  you.    Tho  first  day,  when 

wo  entertain  strangers,  we  do  so." 
Tlie  cook  brought  a  vessel  full  of  a  water  and  placed  it  in  front  of 
tho  Pandit. 

Pandit.—"  Wliero  is  tho  food  P" 

Cook. — '*  It  is  the  custom  in  this  country  not  to  give  any  food  to 

the  stranger  on  the  first  day — only  a  vessel-full  of  water." 
Pandit. — "  No  !  I  am  sure  you  must  bo  miMtaken. 
Cook. — "  I  also  think  that  it  cannot  be  the  custom  in  your  country 
to  feed  ten  men  with  tliree-qnarters  of  a  pound  of  llour." 
(Tho  Pand.it  in  a  rage.    Etit,  Cook.) 

• 
V^minen  Icong. 
Saffron  with  sheep*B  paunch. 
Not  worth  the  candlo. 

8a£frou  is  used  as  a  condiment,  and  is  eaton  only  with  the  bost 
meat. 

Dewas  tah  drathdyihas  dizih  til  tak  tahar,  ddmi  sanziA  bad- 

nazarih  nah  hehh. 
Oil  and  rice  can  be  given  to  (appease  the  anger  oQ  tho  ghosts 

and  demons,  but  nothing  can  save  us  from  the  evil-eye  of 

man. 

Cf. '' MSh  chham,"  ^c 

J)%giimih  diwai  Nadifftttnih  penjih  iewai. 

The  great  mela  is  at  Digam,  but  the  washing  of  the  mound  is 

at  Nadigam. 

Dig^m  is  a  village  near  to  Shupiyon.     There  is  a  great  mold  there 
in  tho  month  of  July ;  and  people,  whose  little  children  have  died , 
during  the  year,  go  to  tho  place  and  offer  clothes  and  food  in  tho 
names  of  their  deceased  children. 


56 


On  the  same  clay  there  are  festivals  also  at  Mangdm  and  Trigam, 
which  are  a  great  distance  from  one  another,  and  both  of  them  very 
far  from  Digam.  It  is  written  that  **He  who  visits  each  of  these 
places  in  one  day,  shall  ascend  to  eternal  bliss."  One  man  did  so, 
riding  upon  a  swift  horse,  and  afterwards  man,  horse,  and  every- 
thing went  up  into  the  clouds  out  of  sight.  Another  man  by  the 
name  of  Krishna  Saraf  also  succeeded  in  visiting  these  three 
villages  in  one  day;  but  for  some  reason  or  other  ho  was  not 
taken  up. 

Digih  puhtshuv  tah  dugih  Mr. 

A  small  paisci  for  a  peck  and  a  cowrie  for  a  blow. 

The  over-liberal  person. 

T)ih  thap  tah  nih  dastur. 
Seize  him  and  take  his  pagri. 
A  respectable  vagrant,  who  lives  by  "  sponging"  on  others. 

J)ik  n&  tah  manati  dab  Tchet  ? 

You  will  not  give  ?  (of  course  you  will) ;  but  it  will  be  after 
much  wrangling  and  quarrelling. 

Threatening  "  distress  for  rent." 

Manaii  dah,  lit.,  a  strike  of  a  stone,  but  here  it  means  going  to  law, 
or  giving  a  man  a  good  thrashing. 

Dik  nd  tah  paizar  khet  ? 

You  will  give  I  know,  but  you  will  eat  your  shoes  (first). 

"Putting  on  the  screw "  to  get  a  debt. 

"  Eating  shoes  "  is  an  expression  for  being  beaten  with  a  shoe. 

Dil  ba  dil  gav  uhiah  ;  yut  wuehham,  tyut  louchhai. 

Your  heart  and  mine  are  like  a  looking-glass  ;  as  you  see  me, 

so  I  shall  appear  to  you. 

Be  friendly  and  I  will  be  friendly,  and  vice  versa. 

Vilah  nah  tah  hilah  di  di. 

Not  willingly  but  with  a  little  shoving  and  pushing. 

"Dilas  phulai  gatshih  asuni,  gulich  phulai  ley  ah  yiyih  bahdr  ? 
There  must  be  blossoming  of  the  heart,  and  then  the  flower- 
blossom  will  not  be  needed.     Cf.  "  Asas  gatsiy'  $-c. 

Bilikis  bugas  dur  har  gdsil. 
Adah  dewah  phuli  yemhurzal  bag 
Marit  manganai  uinrih  hanz  hosil. 
Maut  chhui  patah  patah  tahsil-dur. 


57 

Keep  away  dirt  from  the  garden  of  your  heart* 
Theu  perhaps  the  Narcissus  garden  will  blossom. 
After  death  you  will  be  asked  for  the  results  of  your  life. 
Death  is  after  you  hke  a  tahsildar, 
A  saying  of  Lai  Dtd's. 

Diluk  khur-khurah  mehy  Malih,  Mstam,  manaike  kotar  mare, 

Narih  iosam  iukah  hnnzai  larih  ladtm. 

Yelih  pdnah  inyunuv  kadit  ninanai panane  gate. 

Pat  ah  pat  ah  neri  Iukah  susa  narih  u/awan. 

Trt'ivit  yininai  manz  maidunas  s^wit  dachhane  tare. 

Make  far  from  me  proudaess  of  heart,  O  Father, — from  the 

pigeon-hole  of  my  heart. 
My  arm  is  wearied  from  making  people's  houses  {i.e.,  from 

helping  others,  giving  alms,  &c). 
When,  O  my  body,  you  are  turned  out  from  your  house. 
Afterwards,  afterwards,  a  thousand  people  will  come  waving 

their  hands. 
They  will  come  and  set  you  in  a  field,  laying  yon  to  sleep  on 

your  right  side. 

A  verso  of  Lai  DM's  constantly  quoted  in  part,  or  in  toto^  in  time 
of  troublo. 

Hindtis  bam  the  bodies  laying  them  upon  the  right  tide,  with 
their  head  towards  the  south,  because  the  gods  and  goo<l  spirits 
live  in  that  diiection,  and  Yama,  the  angel  of  doutb.  also  roaides  there. 

Dinawulid  diyih  ;  dinal  kyah  diyih  ? 

The  generous  person  will  give  (whether  he  can  spare  or  not)  ; 
the  prostitute  (although  '*  flush  with  coin*')  will  not  give. 

DiM  ^noM  tah  Sh^di  Ganai  nah. 

All  the  people  except  Shadi  Ganai  (her  husband)  will  live 

with  her. 

A  faithless  wife,  or  a  frait  tree,  of  which  others  pluck  the  fruit, 
while  the  real  owuer  gets  nothiDg. 

tihddi  Qanai  was  a  butcher's  wife,  and  a  very  wicked  woman. 

Ditut  no,  zih  zangah  phufrit  ? 

Has  it  not  been  given  to  me  ?  Yes,  but  after  breaking  my  legs. 
Once  upon  a  time  there  was  a  man  who  was  carried  away  by  the 
thought  that  God  was  "  The  Giver,"  and  that  somehow  or  other  Ho 
would  give  food  to  those  who  sat  all  day  in  the  house  meditating 
upon  Him.  This  man  silt  in  his  house  for  three  days  without  food. 
Ho  became  so  thin  that  ho  could  scarcely  walk.  He  then  went  up 
to  the  roof  of  his  house  and  sat  there,  thinking  that,  probably,  God 
8 


58 


meant  him  to  live  upon  air.  In  a  short  time  he  became  faint 
and  senseless,  and  rolled  off  the  roof  on  to  the  ground,  and  broke 
his  legs. 

The  people  heard  of  this  and  brought  him  sherbet  and  cooked 
meat.  The  man  soon  revived,  and  said  the  above  words,  which 
have  passed  into  a  proverb. 

Cited  when  a  man  has  obtained  his  living  or  any  position  with 
great  difficulty. 

Dizih  berih  yetih  pherih. 

Dizd  ytirih  yetih  gaUhih  tdrih  ? 

One  should  plant  the  tree  at  the  edge  of  the  field,   where  it 

will  spring  up. 
Shall  it  be  planted  in  the  place  where  the   fir-tree  grows, 

where  it  would  be  checked  and  die  ? 

To  lend  money  without  interest. 

Dohi  sund  garah  nanih  iz  doh> 

The  washerman's  house  will  be  known  on  the  great  feast-day. 

The  washerman's  family  wear  the  clothes  which  are  sent  to  them 
to  be  washed  ;  but  on  the  day  of  the  feast  everybody  takes  all  their 
clothes,  and  so  the  poor  washerman  and  his  family  are  left  almost 
naked.     (This  is  not  true  of  every  washerman). 

Persian. — Khdna  i  gdzur  ba,  roz  i  'id  ma'lum  shawad. 

Dobi  sund  hun,  nah  garuJc  tahnah  gdthuk. 

The  washerman's  dog  is  not  of  the  house  or  of  the  ghat. 

Expectations  unfulfilled. 

The  washerman's  dog  fares  very  badly  as  a  rule.  He  is  always 
following  his  master  to  and  fro  from  the  house  to  the  ghdt  in  hope 
of  getting,  some  scraps,  but  it  is  very  seldom  that  anything  is 
thrown  to  the  poor  animal. 

Hindustani. — Dhobi  M  kuttd  na  ghar  fed  Tia  ghdt  kd. 

JDod  gdtid. 

A  philosopher  and  a  half. 
A  wiseacre. 

JDod  nah  tah  dag  nai  kawah  yiyam  ushye  ? 

I  have  neither  pain  nor  smart,  why  should  I  cry  ? 

Let  every  man  bear  his  own  burden. 

Dog  dit  tih  burav  ;  dog  hat  tih  barav. 

Strike  a  man  and  he  complains  (before  the  magistrate),  and 

strike   him  a  hundred   times   and   he  complains   (and  no 

greater  punishment  ensues  to  the  striker). 

A  variant  of  this  both  in  words  and  meaning  is :— 


59 


Dog  dit  tih  Urav  ;  dog  het  iih  hdrav. 

Whether  he  strikes  another,  or  whether  he  himself  is  struck, 
it's  all  the  same— he  grumbles. 

Doh  chhuh  diw&n  Uhoh  ;  doh  chhuh  hhySwun  goh. 
(One)  day  gives  rest,  (another)  day  causes  to  eat  manure. 
It  is  not  always  sunshine. 

Voholih  hhotit'n  tak  rAtalih  mandachMn. 
Fearing  by  day  and  being  ashamed  at  night. 
An  altogether  wretched  and  bad  character. 

Don  botjan  hum  har  gayih  toahr&tn  hund  rdd. 

Strife  between  husband  and  wife  is  like  the  monsoon  rains. 

Although  Kashmir  is  out  of  the  tropics  it  is  visited  by  periodical 
rains,  which  finish  about  the  last  week  in  July. 

Don  kulai  batch  w/iwah. 
The  wife  of  two  persons,  because  of  food. 
•'  The  bitter  cry."    Anything  for  bread. 

Don  salnh  tran  wAhwelA, 

Agreement  with  two  people,  lamentation  with  three. 

Two  are  company,  three  are  not. 

A  Pir  once  sent  hit  horse  to  a  oertain  village,  that  it  might 
graze  upon  the  beautiful  grass  there.  He  po^icnlarly  told  the 
servant  to  lead  the  animal  and  not  to  ride  it.  When  the 
servant  had  gone  some  distance  the  Pir  sent  another  servant  to 
look  after  the  first  servant,  and,  especially,  to  see  that  he  was 
not  rilling  it.  He  went  and  found  the  man  leading  the  horse, 
but  being  both  of  them  tired,  and  the  horse  also  tired,  they 
rested  awhile,  and  then  set  forth  again,  both  of  them  riding  the 
horse. 

The  Fir  was  still  suspicious  about  the  horse,  thinking  that  the 
two  servants  would  perhaps  agree  together,  and  both  of  them 
mount  him  at  the  same  time.  So  he  sent  a  third  servant  to  look 
after  them.  The  third  servant  came  and  found  them  both  astride 
the  horse.  "  I  will  tell  the  Fir,"  he  said,  *'  I  will  explain  the  whole 
matter  to  him."  "  Don't,  don't,"  they  replied,  '*  but  yon  come  also 
and  ride,  and  we  shall  have  a  jolly  time."  The  man  consented.  They 
all  rode  the  horse  at  one  time,  and  arrived  at  their  destination. 
But  the  next  morning  the  animal  died,  and  gfeat  was  the  distress  of 
the  three  servants ! ! 

Don  ungajan  chhuh  nerun  tia. 
One  snaps  with  two  fingers  (not  with  one). 
It  takes  two  to  make  a  quarrel. 


60 

poni  kulis  hojih-waf. 

A  pestle  to  the  walnut-tree. 

A  sharp  fellow  in  their  midst,  of  whom  they  are  afraid. 

Vosti  khutah  chheh  rusti  jcm. 
Truth  is  better  than  friendship. 

Dostas  seztnani  tah  dushmanas  wukarmani, 

A  straight  open  countenance  to  your  friend  ;  a  downcast  look 

to  your  enemy. 

Most  frequently  cited  by  the  mother,  when  her  son  wishes  her 
"  good-bye  "  before  going  to  his  day's  work. 

Doyih  athah  cheh  tsar  wazun. 
Clapping  is  with  both  hands. 

It  takes  two  to  make  a  quarrel. 
Hindustani. — Elc  hath  se  tali  nahih  lajti. 

Drag  Ualih  tah  dag  tjalih  nah. 

The  famine  will  disappear,  but  the  stains  will  not  disappear. 

During  one  of  the  terrible  famines  that  have  now  and  again  visited 
Kashmir,  a  brother  was  nearly  dead  from  want  of  food,  when  he  sud- 
denly remembered  a  long-forgotten  sister,  and  determined  to  go  to 
her  and  see  whether  she  could  help  him.  On  his  arrival  his  sister 
happened  to  be  making  bread ;  but  she  was  too  sharp  for  him.  She 
had  seen  his  coming,  and  guessing  the  reason  of  his  long-deferred 
visit,  took  up  the  burning  hot  bread  and  hid  it  under  her  arm.  Her 
bosom  was  very  much  scorched  by  this,  and  she  retained  the  marks 
of  the  bum  up  to  the  time  of  her  death. 

Kashmir  has  suffered  very  much  in  morals  from  famines.  Driven 
to  extremities  the  people  seem  to  have  lost  all  sense  of  self-respect. 
A  little  knowledge  of  the  people  and  their  language  quickly  con- 
vinces one  too  forcibly  of  the  truth  of  the  above  words. 

Drag  as  zi  chhai  goya  hik  Mogas  narak  j)hah. 
Employment  in  time  of  famine  is  like  the  warmth  of  a  fire  in 
the  month  of  January. 

Dralah  hunar  chhai  hyakhui. 

An  agent's  profession  is  another  matter. 

There's  nothing  that  he  is  not  up  to. 

Merchants  keep  such  men  by  them.  At  the  time  of  bargaining 
they  come  in  as  if  unawares  and  try  to  make  a  bargain  for  the 
sahib,  or  intending  buyer,  out  of  pure  good-heartedness.  The  Dr4l 
gets  a  commission  on  the  sale.  He  is  a  good-for-nothing,  unprincipled 
fellow.  There  are  two  or  three  kind  of  Drdl  16k.  Those  who  lend 
out  money  at  interest,  those  who  hire  out  their  daughters  for  evil, 
and  the  merchants'  agents. 


61 


Droti  not  ah. 

Like  a  sickle  to  cut  meat  with. 
A  stupid  workman. 

Du-zang  khas^m  tju-zangis. 

A  two-legged  mounting  a  four-legged. 

A  man  of  inferior  rank  promoted,  and  "  lording  it "  over  otbera. 

Dud  a  8  kandi  tjurani. 
Picking  thorns  or  bones  out  of  the  milk. 
An  ovorscrupnlons  firihman. 

J)m/  chhui  daz&n. 

The  end  of  (your)  garment  is  burning  (with  enry). 

Extreme  envy  and  jealousy. 

• 
Vum-duviah  tah  Jumah  Bat. 
Jumah  Bat  and  his  drum. 

A  very  poor  man. 

Juinah  Bat  was  a  town.crier  for  some  time.  He  was  a  roan  of 
good  family,  and  had  seen  better  days. — Vid«  "  (TocbH  driv"  ^c 

pumaias  runz. 

(Like)  a  marble  against  a  dumaU 

A  dvice  to  a  fool. 

These  dumcUa  are  very  big  conical  stones  (li^gims).  and  according 
to  the  Pandits  as  old  as  the  Pindavas.  They  are  supposed  to  be 
the  petrified  bodies  of  wicked  man,  whom  some  good  people  in  olden 
times  cursed,  becaose  they  were  troabled  by  them,  and  so  they 
became  stones. 

Golist&n  of  Sa'df. — Tarhiyat  nd  ahl  rd  chun  girdgdn  bar  gutnhad 
ast. 

Dumb  tah  Uap  hunsih  mah  dap, 

*'  Stomach  and  bowels.     Don't  tell  anyone." 

When  a  father  forbears  to  beat  his  child,  and  another  person 
blames  him  for  his  leniency,  he  thus  replies. 

*'  Dumbo,  Jajir  '*  '*  Taiydr,  5«6o.'* 
"  O  dumb,  Hukka."     "  Ready,  Sahib  " 
A  sharp,  willing  servant. 

Dumbah  shurinax  TehuTcarbdti  hdw^n. 

Showing  a  thing  (mask,  &c.,)  to  frighten  the  Dumb*s  children. 

*•  Don't  suppose  that  you're  frightening  me." 

The  Dumhs  are  a  plucky  lot  of  fellows.  They  carry  the  letters  at 
night  through  the  jungle  and  over  desolate  hill  and  plain. 


62 

i)unyii  chhuh  nah  dki  danjih  rozan,  puhUh  doh  sdkh  tahpahUh 

doh  dokh. 
The  world  does  not  continue  in  the  same  state  ;  but  there  are 

five  days  of  happiness  and  five  days  of  sorrow. 

Dunyu  tah  dyur. 

The  world  and  wealth  (go  together). 

Duragi  hanz  Duragi  lur  ;  yits  m',j  tits  hiir. 
Durag's  stick  (according  to  her  height)  ;  and  as    mother,    so 
daughter. 

Durikt  dunk  chhuh  manats  methun  ;  nakhah,  nakhah  chhuh 

hand  iethan. 
From  a  distance  black  pepper  is  sweet ;  near  at  hand  sugar  is 

bitter. 

Distance  lends  enchantment  to  the  view.  Familiarity  breeds 
contempt. 

Dushmanahsandih  lagih  nah  hanih  Uanjih  ;  dostah  sandih  lagih 

jposhih  Uanjih. 
The  slap  of  the  hand  from  an  enemy  will  not  hurt,  but  the 

angry  touch,  even  with  a  flower,  from  a  friend,  will  wound- 

A  king  sentenced  a  man  to  death  by  stoning.  The  order  was  that 
every  man  in  the  city  should  throw  a  stone  at  the  prisoner.  A  friend 
of  the  man  heard  of  the  stern  order,  and  said  within  himself,  "  What 
shall  I  do  ?  How  can  I  throw  a  stone  upon  my  friend  ?  I  must 
not,  and  can  not,  hurt  my  dear  and  kind  friend."  Accordingly  he 
plucked  a  flower,  and  determined  to  throw  that  when  the  time  came, 
and  to  throw  it  so  skilfully  that  the  people  would  think  that  he  had 
thrown  a  stone.  He  went  to  the  place  of  execution  and  flung  the 
flower  at  his  friend,  who  then  spoke  the  above  proverb. 

Dyarahwol  cJihuh  nah  hod  ;  batahwol  chhuh  hod 

Not  the  rich  man,  but  the  man  who  gives  dinners,  is  great. 

Dyutmut  'khairut   hyutnam  phirit,  shukrani   majih  tsul  iup 

nirit  ! 
What  was  given  to  me  was  taken  away  again,  Shukr's  mother 

lost  a  hair  or  two  (that  is  all) ! 


63 


G 

Gabar  chhiu  lubar  sih  gai  guris  nishih  tah  ani  ? 

Are  children  like  manure,  which  people  go  and  buy  from  the 

milkman  ? 

Children  are  not  so  easily  obtained,  that  they  can  be  so  easily 
spared. 

Gabik  hutkih  rumak-hun. 
A  sheep  in  appearance,  but  a  wolf  at  heart. 
A  wolf  in  sheep's  clothing. 

Gabih  tih  touUh  laf. 
A  sheep  also  can  lift  his  tail. 
The  smallest  worm  will  turn  being  trodden  npon. 

G/id  chh^h  daryuvas  andar  trethih  bupal  marin. 
The  fish  dies  from  thirst  in  the  river. 
Every  opportunity,  yet  ho  did  not  succeed. 

Gud  yUih  chhek  kh^iotin  handrert  tah  adah  chheh  lagdn  buth* 
When  the  fish  feels  the  icy-cold  it  leaps  upon  the  bank. 
Affliction  is  a  hard,  but  a  good,  teacher. 

Gddak  tasbih  tah  thukah  tah&rat. 

(To  carry)  rosary  (in  one's  hand)  for  loaves  (and  fishes)  is  as 

if  to  (perform)  tah&rat  (with  one's)  spittle. 

Tahdrat  is  the  Muhammedan's  ablations  before  prayers. 

Gddah  tolil  piWaang. 

Seeing  whether  the  scales  were  correct,  after  the  fish  had 

been  weighed. 

Without  premeditation. 

Gadav  hechhih  wufah  tah  hunzuv  h^chhih  zul. 

The  fishes  learnt  to  jump  and  the  boatmen  learnt  to  use  the 

net. 

An  asylum  for  the  maniac — a  prison  for  the  blackguard — a  net 
for  the  fish. 

Gagar-mirani  gang. 
The  hole  of  Sir  Rat. 

"  He  has  well  feathered  his  nest  for  somn  time." 

The  rat  is  always  laying  up  stores.  A  Pandit  dug  out  the  hole  of 
a  rat  the  other  day  and  found  pieces  of  cloth,  iron,  little  piles  of  rice, 
apples,  &c.,  enough  for  several  months'  provisions. 


64 


Gagarik  hanz  hhetsarih  lej. 
The  mouse's  khetsarih  lej. 

Khefsarih  lej  is  a  saacepan  in  which  spiced  rice  is  cooked.  Thd 
mouse  is  very  fond  of  this  rice,  and  as  it  does  not  remain  very  long 
when  the  mice  are  by,  so  money  does  not  continue  long  in  the  hands 
of  a  man  in  debt. 

Gagur  chhuh  hardn  hraris  mat. 
The  rat  nonplasses  the  cat. 

Cited  when  anyone  or  anything  small  has  escaped  the  oppression 
of  a  greater,  and  also  caused  him  a  little  trouble. 

Gagur  tsdv  haMrih  banih.     Het  hyah  tsuv  zih  Ichet  druv  ? 
A  rat  entered  a  stock  of  wood.     What  did  he  take  with  him 

going  in,  and  what  did  he  eat  coming  out  ?     Nothing. 

In  stdtu  quo. 

Gagur  wetsih  nah  pananih  wi'j,  patah  het  mdj  ! 

The  rat  himself  cannot  get  into  his  nest  properly,  and  yet 

he  takes  his  mother  after  him  ! 

Hardly  enough  for  one,  and  yet  two  or  three  people  are  to  share 
in  it ! 

Gajih  8ur  kudum,  pajih  sur  lodum  tah  trowuM  gayim  trek 

humih. 
Ltilah  wuzanowum,  dudahan  cho  wum  tah  sowum^  gayim  sheh 

hdmih. 
I  took  out  the  ashes  from  the  fire-place,  I  put  them  into  a 

basket  ,and;then  threw  them  away.  I  have  done  three  works. 
I  woke  up  the  baby  and  gave  him  a  little  milk,  and  then  I 

put  him  to  sleep  again.     I  have  done  six  works. 

As  busy  as  a  hen  with  one  chicken. 

Gam  chhuh  Jchdm  ;  shahr  chhuh  mnnindi  hahar. 
The  village  is  kachcha  {i.e.y  not  the  place  to  get  anything)  ; 
the  city  is  like  a  river  (there  everything  goes  on  swimmingly). 

Gamas  garah  Tcaryd  wad  ? 

Shall  one  house  give  answer  to  the  whole  village  ? 
"  What  can  I  say  ?     You  are  all  against  me." 

Gumuk  suh  tah  shahruk  him  chhuh  bardbar. 
A  village  tiger  and  a  city  dog  are  equal. 

A  stupid  man  from  the  city  is  eqaal  to  the  great  man  of  the 
village. 


65 

Gani  Indim  tah  yindar  Jcatan. 

When  the  prostitute  becomes  old  she  spins  the  wheel. 

G&hih  kawah  zanih  ptiz  sund  shihur  f 

How  can  the  kite  know  the  prey  of  the  hawk  ? 

Guhth  kyah  zanih  bachah  dod  tah  hdhth  hyah  z&nih  putrah 

dod? 
Does  the  kite  know  anything  of  the  pain  of  his  prey  ?    Does 

the  barren  woman  consider  the  child's  pain  ? 

Cited  by  tho  beggar  as  he  tarns  away  onhclped  from  the  rich  man's 
door. 

Gunth  nah  kunih  tah  gahtah  aul  ? 
No  kite  anywhere,  but  the  kite's  nest  ready. 
Building  a  stable  before  the  horse  is  parchased. 

Gahz  Uul  gdmah  tah  gaiia  phakah  nishih  mukale. 

The  tanner  has  run  away  trom  the  village  and  the  people  are 

relieved  of  the  tanner  s  smell. 

Bid  of  tho  offending  party. 

Gar  gundah. 

The  fat  man  of  the  house. 
A  lazy  master  of  a  hoose. 

Gar  manz  Gangd. 
Ganges  in  the  house. 
Hiudustduf.— .4hZ  i  hismat  itpns   ghar  haithe  hi  daulat  pdenge 
Ydr  ghar  djdegd  to  dhnndhne  kyun  jdenge. 

Gxah  Ninak  to  Angad. 

Gar  na  h'thad  hehih  andar  wirah  phuhj  jdn  i  tUrin  mibar6yad 

khwf'ih  ma  khwuh. 
If  there  is  not  the  warmth  of  fire  in  one's  bosom,  the  precious 

life  will  certainly  come  out. 

"  Warmth  of  fire  in  one's  bosom"  refers  to  the  k&ngar. 

Gar  peth  ztimuthur  bar  pith  hun. 

A  son-in-law  who  lives  always  in  his  father-in-law's  house,  ifl 

like  a  dog  at  the  door. 

Hindus  are  so  very  fond  of  their  children,  male  or  female,  that 
they  cannot  bear  the  idea  of  a  separation,  and  so  the  sons-in-law  are 
invited  to  come  and  dwell  under  the  same  roof.  Nearly  every 
wealthy  family  has  its  quantum  of  sons-in-law,  who  generally  spend 
their  time  in  eating,  drinking,  smoking  and  sleeping  at  tho  expense 
of  their  fathers-in-law.  In  this  way  they  contract  the  most  demo- 
9 


66 


ralizing  habits,  and  are  a  scorn  and  reproach  to  all  right-minded 
people.  Such  are  called  Gar  Zamuthur.  In  Bengal  they  are  called 
Ghar  Jam6'i. — Vide  "  Hindus  as  they  are,"  p.  73,  f.  n. 

Garah  gav  Uakah-ndv,  dakah  dalmh  pakanav. 

The  house  is  like  a  manure-boat,  (only)   by  constant  shoving 

and  pushing  (does)  it  makes  progress. 

Tsakah-ndv  is  a  large  barge  generally  stuffed  full  of  vegetable 
manure  gathered  from  the  Dal  lake.  These  boats  are  so  loaded  that 
only  an  inch  or  so  appears  above  water ;  consequently  a  little  stop- 
page might  cause  it  to  sink.  They  are  towed  and  pushed  along  to 
their  destination,  and  are  at  once  unloaded  on  their  arrival. 

Garah  hur  anih  tah  hanih,  gardh  rov  mimmunih. 
A  bUnd  woman  and  a  one-eyed  woman  tried   to  keep   house 
together,  but  they  disagreed  and  brought  the  place  to  ruin. 

Disagreement  means  ruination. 

Garah  wandai  garah  sosu  garah  nerahah  nah  zah, 
O  home,  I  offer  you  a  thousand  houses,  and  I  will  never  go  out 
from  you. 

No  place  like  home. 

Garazmand  chhuh  dewdnah. 

A  selfish  man  is  mad  (so  grasping  is  he,  and  so  incessant  in 
his  solicitations). 

Gari  nun  til. 

Salt  and  oil  in  the  house. 

Cited  against  a  man,  who  makes  money  on  purchases  for  his 
father,  but  does  not  take  up  any  special  work  for  himself. 

Gari  gojih. 

(Like)  the  kernel  of  a  water-chestnut  (singh^rah). 

A  Kashmiri  curse,  meaning  "  May  your  eyes  start  out  of  your 
head  through  trouble  and  sorrow."  Also  when  a  person  is  not  sharp 
at  finding  any  thing,  another  person  will  sometimes  say,  "  You,  gari 
gojih,  can't  you  see  it?" 

Gari  warih  dagan. 
Pounding  spices  in  the  house. 

A  coward. 

^'  Pounding  spices  in  the  house"  here  means  living  indoors  and 
afraid  to  stir  out. 

Garibas  tjuge  tsur  tah  mandinen  turn  kurhas  jashnah. 
A  thief  entered  the  house  of  a  poor  man,  and  they  feasted 
themselves  until  mid-day. 


67 


It  18  of  no  use  for  a  poor  man  to  complain.  The  police  only  vet 
him  more,  until  ho  is  obliged  to  bribe  thom  to  keep  quiet. 

Again  these  words  are  often  quoted  when  more  than  the  invited 
people  are  present  at  the  wedding-feast.  Hearing  the  sound  of 
music  passers-by  go  in,  are  lost  in  the  company,  and  eat,  drink, 
and  steal  to  their  hearts'  content  till  mid>day. 

Garth  chhukahy  hik  nah  yazmanah  handih  ? 

Are  you  in  your  own  house,  or  in  your  disciple's  house? 

Brdhmans  and  other  holy  men  do  not  eat  much  in  their  own 
houses,  but  save  the  money.  When  they  visit  their  disciples'  houses, 
they  eat  their  fill. 

Oited  to  a  child  who  is  going  beyond  boonds  at  the  dinner. 

Garih  diyin  tah  znmin  mah  aUin, 

Better  to  give  something  from  the  house  than  to   become 

surety  for  anyone. 

"  He  that  is  surety  for  a  stranger  shall  smart  for  it.*' — Prov.  zi.  15. 

Garih  gafah  tah  maahidih  tjohg. 

Darkness  in  the  home,  but  a  light  in  tho  mosque. 

Miserable  and  miserly  at  home,  bnt  pleasant  enough  and  liberal 
abroad.  A  frequent  answer  to  the  Mullahs,  when  they  become  im- 
portunate in  their  demands  for  contributions  towards  the  support  of 
the  mosqaes. 

Garih  manz  ehhuh  garyul ;  dam  ganiniat  asl. 
The  bell-striker  at  the  hour  ;  breath  is  as  spoil. 

A  man,  Azftn  KhAn  by  name,  becuTno  mad  fn)m  nmch  reading,  and 
went  about  the  city  shouting  these  wor<ls.  He  was  of  very  gr)od 
family,  but  turned  a  fakir.  All  his  money,  excepting  a  small  porti<m 
which  was  given  to  his  wife  and  children,  was  distributed  amongst 
the  poor.  The  wife  marrieil  again,  and  the  cliildron  were  taught  a 
trade,  and  are  now  earning  a  respectable  livelihood. 

Garih  nah  bazin  tah  naubal  wazin  ! 
No  oil  in  the  house  and  the  band  plays  f 

A  man  who  is  obliged  to  stint  his  stomach  in  order  to  cover  hia 
back  or  feeil  his  horse,  or  pay  his  extra  servants.  A  hard  struggle 
to  keep  up  appearances. 

Garih  tih  hoJe  parih  iih  h/ik  mt-haklcah  zuah  gari  dn'Tc. 
Vegetables  in  my  own  house  and  vegetables  in  another's  house. 
O  life,  you  should  not  have  come  forth  from  your  house. 

Vegetables  here  means  trouble.  Cited  when  one  has  trouble  in 
the  house  and  goes  to  another  i)er8on'8  house  and  there  gets  more 
trouble. 


68 


Garth  yelih  Ualih,  fai  Shah  sapanih  rdzi  ;  adah  hd  mdlih 

chhui  Tazi  Bat  Jcun. 
"When  a  man  escapes  from  the  house,  and  the  king  is  happy, 

then,  O  Father,  is  Tazi  Bat's  arrow. 

After  adversity  comes  prosperity. 

A  man  overtaken  by  misfortune  ran  away  from  his  house.  To 
support  himself  he  hunted  with  his  bow  and  arrow.  The  king  of  the 
country  had  promised  that  the  man  who  could  shoot  an  arrow 
through  his  ring  at  a  given  distance  should  receive  a  robe  of  honour 
and  other  rewards.  The  ring  was  hanged  up  in  a  certain  place  and 
a  man  always  stationed  by  it  to  see  fair  play  and  report  to  the  king. 
The  poor  man  was  shooting  birds  one  day  near  to  the  place  where 
this  ring  was  suspended,  when  by  the  will  of  God  the  arrow  was 
whirled  by  the  wind  straight  through  the  ring.  The  man  in  charge 
immediately  sent  word  to  the  Court,  and  the  poor  hunter  was 
rewarded,  and  able  henceforth  to  lay  down  his  bow  and  arrow  and 
live  in  ease. 

Gutah  hun  tah  shutah  him  tah  puji  hurt,  yim  treh  hunt  chhih 

Jiihi. 
The  landing-place  dog,  the  river-bed  dog,  and  the  butcher's 

dog,  these  three  dogs  are  alike  (a  wretched  lot). 

GaUh  Prunts  tatih  chhai  zulah. 
Go  to  Punch  and  there  get  ague. 

I  wish  you  were  at  Jericho. 

Punch  is  about  five  marches  from  Srinagar  in  a  north-west  direc- 
tion. It  is  a  compact  town  and  has  a  good  bazar.  E^ja  Moti  Singh 
resides  there,  and  holds  a  considerable  tract  of  country  in  fief  under 
his  cousin,  the  present  Mahdrajah  of  Kashmir  and  Jammim. 

Gdv  diyih  nah  tah  wutsh  cheyih  nali. 

The  cow  will  not  give  (milk)  and  the  calf  will  not  drink  it. 

Step-mother  and  step-children,  who  generally  hate  one  another. 

Also  cited  concerning  an  old  servant  and  his  master.  Both  have 
got  to  dislike  one  another,  but  each  does  not  like  to  give  the  other 
*'  notice  to  leave." 

Gdwih  chhuh  wonamut  haiih  Tdni  ditam  tah  latih  hini  dimai. 
The  cow  said,  *'  Give  to  niie  by  the  throat  {i.e.,  feed  me)  and 

1  will  give  to  you  by  the  tail"  {i.e.,  I  will  supply  you  with 

milk,  ghi,  and  butter). 

Feed  a  servant  or  an  animal  well  and  they  will  servo  you  well. 

Ger  chhui  dmut. 

You  have  got  very  earnest  (about  this  work). 


69 


There  was  a  lazy  woman,  who  never  cared  to  spin  or  to  do  any 
work.  Her  hnsband  spoke  to  her  about  her  laziness.  She  replied, 
•*  Ah  !  let  me  alone  now.  The  time  is  coming,  when  I  shall  be  so 
fond  of  work,  that  I  shall  get  through  any  quantity  in  no  time." 

One  day  they  were  going  to  Tnlamula,  and  as  they  were  starting, 
the  wife  said  to  her  husband,  "  I  should  like  to  do  some  work.  Got 
mo  a  spinning  wheel."  The  husband  said  the  aboYo  words,  but  he 
could  not  at  that  time  obtain  a  wheel. 

Qhoahah  tah  gyav  Ichyom  hrurih, 
I  would  sing  but  the  cat  has  eaten  my  gh(. 
Circumstances  are  so  that  a  person  ia  afraid  to  epeak  or  to  act  for 

himself. 
UindustAnf. — Kahun,  md  mar  jde ; 

Na  kahun,  hip  HIU  khSt, 

Gil  tih  cM^h  dunye  Mhchhun, 
Gil  also  wauts  some  rice. 

Envy. 

Oil  is  a  Muhammedan  woman's  name. 

G(yv  mar  bozan  sAri  tah  dundah  m^r  nah  boz/tn  Icanh, 

Strike  a  cow  and  everyone   will  exclaim,  (**  what   a  shame  io 

strike  the   cow    which    supplies  you  with  milk!");   but 

strike  an  ox  and  nobody  will  say  a  word. 

The  cow  hero  represents  the  groat  man  and  the  ox  the  poor  man. 

Gov  ztiv  wuUh  aui  mSh  ffutjh. 

The  cow  bore  a  calf,  which  I  should  have  (and  will  have). 
Where  there's  a  will  there's  a  way. 

Grist  sund  hakhur  hyuh. 
Like  a  farmer's  young  untrained  ox. 
A  useless  fellow. 

Grtistu  agar  auliy/t  hushad  Uilc-i-huriy/i  nest. 

If  the  ploughman  becomes  a  **  lord,"  yet  he  ia  not  then  even 

fit  to  lit  upon  the  matting. 

A  Persian  proverb  with  only  the  first  word  altered.  Persians  say 
Dihkdn  agar,  Sfc, 

Grustu  zih  hustu. 

The  husbandman  is  like  an    elephant  (i.e,,   a  strong,   big 
clumsy  fellow), 


70 

Gudah  druv  Jum  Bat  dum  dumah  het ;  patah  druyas  Roskan 

benih  poshih  mulah  het. 
First  came  out  Jum  Bat,   bringing  a  drum ;  afterwards  came 

out  Roshan,  his  sister,  bearing  a  garland  of  flowers. 

From  horses  to  asses. 

Jum  Bat  was  formerly  a  well-to-do  oflSicer  in  H.  H.  the  Maharajah's 
Court.  He  became  very  poor  and  was  obliged  to  do  the  mean  work 
of  a  town-crier.  His  sister,  too,  equally  humbled  herself  by  going 
about  the  city  selling  garlands  of  flowers. 

Gudah  lorih-han  tah  patah  horih-han. 

First  (he  asks  for)  your  walking-stick  and  then  (he  wants) 
your  pet  daughter. 

Hindustani. —  JJngli  pakarte  pahunchd  paharnd.  Boti  deke  bakrd 
lend. 

Gudanich  Jculai  chhai  Mi  tai  zii  ; 

Ihiyim  hulai  chhai  ff art h  garih  drii  ; 

Treyim  Icidai  UaUn  sumah  tah  kadal ; 

Tsurimih  badal  lagih  nah  hanh, 

A  first  wife  is  as  jasmine  and  income  ; 

The  second  wife  swears  hourly  by  your  name  ; 

The  third  wife  cuts  bridges,  great  and  small ; 

The  fourth  wife — there  is  no  one  like  her  for  all  manner  of 

wickedness ;  she  is  a  hopeless  character. 

**  Swears  hourly  by  your  name"  means  she  makes  great  profes- 
sion of  love  for  you.  Kashmiris  frequently  swear  by  the  person  or 
thing  they  most  love. 

"  Cuts  bridges"  is  said  of  mischievous  and  extravagant  wives,  who 
altogether  hinder  their  husbands  from  crossing  over  to  the  other 
Bide,  where  prosperity  and  peace  are  to  be  had.  The  reader  will 
please  remember  that  Kashmir  is  a  valley  full  of  rivers  and  streams. 

Gudanich  Jculai  chhai  rani  matsui  ; 

Duyim  Jculai  chhai  totih  Jcehtshah  ; 

Treyim  Jcidai  chhai  iolih  maJcaUui  ; 

The  first  wife  goes  mad  over  her  husband  ; 

The  second  wife — there's  something  good  in  her ; 

The  third  wife  is  as  an  axe  to  the  head.  « 

GudanuJc  soda  gaUhih  nah  rowarun. 

One  must  not  lose  the  first  offer  (lit.,  trade). 

Kashmiri  traders,  like  those  of  some  European  countries,  are  very 
superstitious  about  refusing  the  offer  of  the  day's  first  customer. 
They  will  frequently  rather  lose  than  allow  him  to  •  depart  without 
purchasing  something. 


71 


Guh  grailah-hal. 
Manure  by  the  mill-house. 
Cited  against  a  man  who  after  promotion  is  reduced  to  his  former 

rank. 

Guh  zfinik  tah  bilchik. 

The  dung  will  know  and  the  spade  (but  I  am  Dot  the  person 

to  have  to  do  with,  or  to  know  anything  about,  such  a 

mean  affair  as  that). 

GuhaH  ffupan  nun  kh^wmy  garih  gupan  mm  l^w^m. 
Jungle  cattle  eat  salt  while  the  home  cattle  lick  the  wall. 
Charity  should  begin  at  home. 

Gur  bailih  son^  di'mah  kh^yih  ckon. 

Our  horse  will  grow  big  and  will  eat  your  grain. 

Cited  when  a  wife's  relations  keep  her  ratiier  a  long  time;  also 
when  a  friend  borrowM  a  horse  or  anything,  and  is  not  particular 
as  to  when  he  returns  it. 

Gur  rhhuh  nah  hhl^wun  p^tj  ;  yltlih  ohhas  buchih  lagAn.,  tilth 

chhuh  kh^iffhu  mitj. 
The  horse  does  not  eat  the  bulrush,  but  at  the  time  of  hunger 

he  will  eat  earth. 

Gur  dapiyi'i^  kih  my  on  dud  chhuh  ijtok  f 
Will  the  milkman  say  that  his  milk  is  sour  ? 
Uiudustdnl. — A-pni  cfuichh  ko  khattd  koi  nahin  hahtd. 

Gur  garth  tah  nakh'.sas  mul pariijun. 

Leaving  the  horse  in  the  house  and  goiug  to  ask  the  nakhfa 

its  price. 

Wishing  to  sell  the  goods  without  first  showing  them. 

ValthAs  is  the  officer  appointed  over  the  sale  of  all  horses  in  the 
valley.  No  person  can  soli  a  horse  without  first  arranging  the  price 
with  this  officer  and  paying  him  one  ^iii  in  the  rupee. 

Gur  jun  Sum  jon,  yi'd  jun,  ch''t  jnnt  hndam  nai. 

The  horse  is  a  good  one  ;  the  hoofs  are  strong,  the  mane  is 

nice,  the  whole  appearance  is  beautiful ;  but  the  step  is 

bad. 

A  man  with  one  glaring  fault. 

Gur  kawah  zunih  kur  haharit  ? 

How  will  the  milkman  know  how  to  marry  his  daughter? 

{i.e.,  outside  his  own  class  of  people). 

"  Like  blood,  like  gootls,  and  like  agesi 
Make  the  happiest  mamages." 


72 


Gur  Icyahpahiheh  sird  chhuh  palcan. 

The  horse  does  not  walk,  but  the  secret  walks. 

People  generaly  take  a  man  for  what  he  seems  to  be,  and  not  for 
what  he  is.  It  is  not  the  real  man  they  see  walking  but  his  dis- 
guise, his  secret. 

"  For  man  is  practised  in  disguise, 
He  cheats  the  most  discerning  eyes." 

Gay's  Fables. 
Gur  zanunaJi.,  tah  shamsher,,  yim  irenawai  chliih  he-wafd, 
A  horse,  a  wife,  and  a  sword,  these  three  are  unfaithful. 
Persian. — Asp  o  zam  o  shamsher  wafddar  na  hdshad, 

Guras  guv  ball  toshun  bat  as  guv  "khet  roshdn. 

The  cow-herd's  cow,  whether  she  gets  a  good  meal  or  not,  is 

a  comfort  to  him  ;  but  the  Pandit's  cow  eats  and  is  angry. 

What  is  the  good  of  keeping  a  beast  for  mere  show  ? 

Guri    chhuh    dupamut    ^^  Khasawunis     hharaty    wasawunis 

wdltam." 
The  horse  said  "  I  will  help  you  to  mount  the  ascent,  but 

you  lead  me  down  the  hill." 

Guri  garih  chhud  wuUh  rdwnn  ? 

Does  any  harm  happen  to  the  calf  in  the  milkman's  house  ? 
A  servant  of  a  good  master ;  a  son  of  a  good  and  clever  father. 

Guri  garih  wafshi  hur  buhih  wahari  dun. 

The  calf  lowed  after  twelve  years  in  the  milkman's  house. 

A  little  child  sometimes  speaks  after  a  long  silence.  After  many 
years  of  barrenness  sometimes  a  woman  gives  birth  to  a  child. 

Guri  wokawah  chhud  widjh  mardn? 
Does  the  calf  die  by  reason  of  the  milkman's  curse  ? 
A  child's  reply  to  a  parent's  hard  threats  and  words. 

Gurih  hhasit  tih  bethchod  tah  gurih  wasit  tih  bethchod. 
Whether  on  horseback  or  on  foot  he  is  a  scamp. 

Do  what  you  will  somebody  will  speak  evil  of  you.  You  cannot 
please  everyone. 

The  Kashmiris  have  a  story  similar  to  our  school-book  story  of 
the  '*01d  man  and  his  donkey." 

A  very  wicked  Kashmiri  owned  a  pony.  One  day  he  was  riding 
upon  the  animal,  while  his  daughter  was  walking  on  in  front.  The 
passers-by  on  seeing  this  cried  out,  "  What  a  shame  !  What  a  lazy, 
cruel  man !"  The  man  felt  a  little  asTiamed  of  his  thoughtlessness, 
and  calling  his  daughter  took  her  up  with  him  on  the  pony.     Thus 


73 


they  proceeded  for  some  distance,  when  other  people  met  them  and 
exclaimed,  "  Rather  a  big  load  for  a  small  pony";  whereupon  the 
man  and  his  daughter  both  got  off  and  led  the  pony  along  by  a 
string  for  the  rest  of  the  journey. 

Gurih  sawuri  tah  khurackih  atah-gat. 
To  the  mare  riding,  to  the  foal  trouble. 

Going  to  work  a  man  calls  after  his  mate  to  come  along  as  well. 
The  latter  replies  as  above,  "  What  is  the  good  ?  I  should  only  be 
like  the  foal  running  after  its  mother." 

AtaK-gat  oorreiponds  to  the  HindustiLnl  &ni*j&nd.  Here  it  means 
trouble,  becaoae  people  run  about  hither  and  thither  in  time  of 
distress. 

Atah-gat  is  also  the  name  of  that  money  which  the  Hindu  father 
places  in  the  hand  of  his  married  daughter  when  she  goes  on  a  visit 
to  her  husband's  family.    The  "  going  and  coming'*  pay. 

Gurin  Ugilc  me  tah  khar  gai  padar  ddrit. 

The  horses  got  shod,  and  the  donkeys  put  out  their  hoofs 

(for  shoeing). 

Seek  not  what  is  beyond  your  position. 

Gurin  nah  posMn,  Ih  phalin  chob. 

He  can't  manage  the  horses,  and  so  he  beats  their  manure. 

Too  weak  to  trouble  the  "  big  guns,"  and  therefore  he  oppreases 
the  poor. 

Gurmut  pitnsah  tah  runmut  myund. 

Money  made  up  (into  gold,  silver,  and  copper  ornaments)  is 
like  a  cooked  mouthful  (i.e.,  they  are  ready  for  sale  in  case 
of  need,  and  until  then  they  are  useful  ornaments). 

Gurtas  m^l  tah  Uud  h^t  pat  ah  kani. 

Wishing  to   drink   the   butter-milk,  but   hiding  the   vessel 

behind  him. 

To  eat  little  when  dining  out,  and  to  refuse  more,  yet  all  the  while 
longing  to  eat  a  big  dinner. 

Gyav  Ich^wun  tah  gardanih  kun  athah  Vigun. 
Eating  ghi  and  then  feeling  his  neck  (to  see  if  he  was  getting 
fat,  the  fool, — as  if  results  would  happen  so  quickly  as  that)  ! 


JO 


74 
H 


Hd  niulih.  Ha  miiji  ! 
O  father,  O  mother ! 

Among  other  occasions  used  on  the  following  : — A  man  wants  a 
loan,  and  the  person  whom  he  asks  for  this  loan,  replies  :  "  I  wonld 
lend  it  you  willingly,  but  '  Ha,  inalih,  Hd  mdji,'  when  shall  I  get 
it  again  ! 

Sabbah  shah  foni  telih  nah  tah  wuni. 

O  Habbah  Shah,  tumour  wuU,  then,   not  now,  was  the  time 
(for  removmg  it)  ! 

Opportunity  passed. 

Hahhah  Shdh  had  a  big  ugly  tumour  on  his  forehead  which  might 
easily  have  been  removed  at  one  time,  but  he  allowed  the  opportunity 
to  go  by. 

Hachivis  guris  zachuv  zin. 

Tas  ku8  Tchasih  ?  Mahi-Din. 

A  saddle  of  rags  for  a  wooden  horse.     Who  will  mount  him  ? 

Mahidin. 

Let  a  fool  have  to  d.o  with  foolish  things. 

Mahidin  was  a  great  student.  Eeport  says  that  he  was  well-up  in 
all  languages  and  religions ;  at  all  events,  he  became  mad  and  his 
name  a  proverb.  His  son  now  wanders  about  the  city  in  a  mad 
condition,  and  everybody  does  him  honour. 

Hf'ijih  Bdbah  maGhumah,  Idienah  Uariyii  ? 

O  Haji   Baba,  give  me  some  dinner  ?  Is  it  any  trouble  for 

you  to  eat  1 

This  is  replied  sometimes,  when  any  person  wants  a  special  favour 
from  another  person ;  or  when  a  servant  applies  for  increased  wages, 
&c. 

Machdmah  is  a  company  dish  consisting  of  rice,  vegetables,  raisins, 
colouring  matter,  and  sugar. 

JSuhah  tsuras  galih  chapdt. 

A  cabbage  to  a  thief  is  as  a  slap  on  the  cheek. 

Little  punishment  for  a  small  theft. 

Sahmas  tah  hdJcimas  nishih  rachhtain  Khuduyo. 
O  God,  deliver  me  from  the  doctor  and  the  ruler. 

Both  Muhammedans  and  Hindus  are  frequently  heard  praying 
this  prayer  as  they  squat  by  the  ghdt  in  the  morning,  washing  them- 
selves. 


Hal^k  nah  pathih  lah  inum  ! 

I've  not  got  my  rights,  and  yet  he  gives  me  a  reward  ! 

When  Kashmiri  people  give  a  little  more  than  they  intended,  or 
think  right,  for  any  article,  they  are  apt  to  tell  the  shopkeeper  that 
the  overplus  is  largesse.     The  seller  would  then  reply  as  above. 

Hal  gatsAuni  ehheh  pU  gaUhuni. 

To  form   habits  is  to  make  pain  (e.g.y  a  habit  of  drinking, 
smoking,  gambling,  and  extravagant  dining,  &c.) 

Halulas  hudb  tah  harumas  az/ib' 

A  reward  for  things  legal  and  punishment  for  things  illegal. 

Bdlav  galan  nd  tah  dunes  ddh  karit  ? 

The  locusts  will  certainly  decrease,  but  (meanwhile)  they  arc 

destroying  the  rice. 

Man  dies  but  his  influence  remains. 

Small  numbers  of  loousts  visit  Kashmir  almost  every  year.  Some- 
times a  great  army  of  them  invades  the  valley  and  does  terrible 
injury  to  the  crops. 

Muhammedans  eat  the  locust.  They  dry  them  in  the  sun,  then 
grind  them  into  powder,  and  afterwards  make  cakes  of  them.  They 
are  regarded  as  a  groat  delicacy. 

Bustdn  of  Si'dL— iS^a  dar  Icoh  »ahti  na  dar  bd^  thakh  ; 

Malakh  hUttdn  khurd  o  mardum  inalakh. 

Hal^n  bunan  wukari  ih^n  ;  hihht  hiki  tamahhim. 
Dented  covers  for  dented  saucepans ;  and  like  men  for  Uke 
men. 

Ham^fuim  Tcarih  ruzah  tah  tawis  garib  ; 

Bukhtiri  karih  garib  tah  tuwis  ruzah, 

A  wealthy  man  can  build  a  bath-room  and  a  poor  man  can 

make  it  hot ; 
A  poor  man  can  build  a  fire-place  and  a  rich  man  can  burn  it. 
The  whole  world  is  one  great  family,  each  member  of  which,  be  he 
ever  so  lowly,  is  indispensable  for  the  help  and  comfort  of  the  other. 

Hamsuyah  wandit/av,  garo. 

O  house,  I  will  make  an  offering  to  you  of  my  neighbour. 

To  try  and  pass  one's  misfortune  on  to  the  head  of  another. 

In  time  of  sickness  and  trouble  people  are  accustomed  to  make 
offerings  uiito  the  house.  Sometimes  a  ram  is  slain,  and  the  priests 
are  assembled  and  fed,  and  special  worship  is  paid  to  the  gods. 
Instead  of  offering  anj-thing  at  his  own  expense  the  man  in  the 
proverb  wished  to  offer  something  belonging  to  his  neighbour. 


76 

Hand  truk  manA  ranihy  Jcackal  truh  karih  nah  hehh. 
A  person  with  a  little  tact  will  cook  a  maund    (i.e.,  will  do 
something),  but  a  dull,  ignorant  person  will  do  nothing. 

Sangah  nah  t  ah  rang  ah  nah  zangah  zichh  hashye, 
Dod  nah  tah  dag  nah.     Kawah  yiyem  aushye  1 
I  am  independent  of  you,  O  long-legged  mother-in-law. 
There  is  no  pain  or  agony  to  me.     Why  should  I  weep  ? 
No  love  is  lost  between  mothers-in-law  and  their  children-in-law. 

Sdhth  gayih  haras  gahi  dit. 

The  barren  woman  fastened  her  door  and  went. 

No  heir  to  look  after  the  property. 

Huntih  zuydv  gubar  shituli  pajih  darydv  us. 
A  barren  woman   bore  a  son,  and  the  small-pox  swallowed 
him  up. 

A  man  who  suiBfers  mnch  pain  rather  than  give  up  a  work,  but 
after  all  dies  in  the  midst  of  carrying  it  out. 

Ednzas  gubeyih  lulih,  ditshan  ddrit  Tculih, 

It  became  a  weight  upon  the  boatman's  bosom,  and  so  he  threw 

it  into  the  river. 

Cited  when  a  man  of  some  family  maan*ies  his  son  to  a  daughter  of 
lower  birth,  or  does  anything  else  equally  ignoble,  because  he  cannot 
aflford  to  do  the  right  thing. 

'H.dnzas  yelih  chhuh  darydvas  andar  wdv  yiwdn,  puth  namah 

chhuh  brohth  namah  hardn  tah  brohth  namah  chhuh  puth 

namah  kardn. 
When  a  storm  arises  on  the  river  the  boatman  rushes  from 

the  fore-part  to  the  hinder-part  of  the  boat,  and  from  the 

hinder-part  to  the  fore-part. 

A  man  in  trouble  knows  not  what  to  do. 

Hapi-hdyun. 

Scarcity  (lit.,  an  outcry  is  raised). 

While  these  words  are  being  written  there  is  Hapi  hdyun  in  tho 
city  of  Srinagar  concerning  rice.  For  some  reason  or  other  rice  ia 
scarce  and  dear. 

Mdpat  ashud  hyuh  gamut  suh  chiz  ndydb. 

Like  the  bear's  ashud  that  thing  has  become  scarce. 

It  is  said  that  when  the  bear  gets  this  grass,  he  devours  it  most 
greedily,  and  becomes  uucouscioas  for  six  moaths  afterwards. 


77 


Hupat  y&raz. 

A  bear*s  friendship. 

A  stupid  friend. 

A  bear  formed  friendship  with  a  man  who  was  passing  throngh 
his  jangle.  For  some  time  he  brought  his  friend  large  quantities  of 
honey.  One  day  the  man  fell  asleep  after  eating  the  honey.  While 
asleep  a  bee  attracted  by  the  sweetness  alighted  upon  his  mouth. 
The  friendly  bear  seeing  this  thought  that  he  woald  save  the  man 
from  the  pain  of  a  sting,  and  so  he  went  and  fetched  a  great  piece  of 
rock  and  aimed  it  with  all  his  might  at  the  place  where  the  bee  was* 
The  stone  frightened  away  the  bee,  but  killed  the  man!  Cf.  "Folk- 
tales from  the  Upper  Punj&b,"  by  the  Rev.  C.  Swynnerton,  Jovvmai 
Afiatic  Society,  Bengal,  Vol.  LII.,  Fart  1 ,  1888 ;  also  the  story  of  the 
calf  who  got  its  head  into  the  pot  in  "  Notes  on  some  Sinhalese 
Proverbs  and  stories  in  the  Atita-V4kya-Dipaniya,"  by  A.  M. 
Senibiiyaka ;  also  the  story  given  in  "  Dasent's  Norwegian  Folklore," 
where  a  goody  is  discovered  by  a  friend  beating  her  husband's  head 
with  a  mallet  in  order  to  make  a  hole  for  the  head  in  a  shirt,  which 
had  been  previously  thrown  over  it ;  also  the  Makasa  Jataka,  where 
a  son  broke  his  father's  bald  head  to  kill  a  mosquito,  which  had 
settled  upon  it. 

Hdpatas  at  aut  /tsiheh  tah  suh  "kariheh  mi  tjuehih  ? 
If  the  bear  bad  flour  would  he  not  make  bread  ? 

Cited  against  a  poor  man  with  extravagant  ideas. 

The  bear  may  be  sometimes  seen  smacking  his  paws  together  M 
natives  do  when  they  are  making  ohapitis. 

"Ear  hart  har  kar,  har  wizih  sur  kar. 

Fight  by  all  means,  but  at  the  time  of  fighting  bo  careful. 

flir/r  hhiw&n  gua  tah  h'lr  muri  m^iri. 

The  starling  eats  dung  and  then  shakes  his  head  in  a  pleased 

sort  of  way. 

A  shameless  man. 

E.ar  rangah  musibat  chhui  ak  diwunagi. 
Every  kind  of  misfortune  is  a  madness. 

IltWah  Uur. 
A  cowrie  thief. 

A  mean  fellow,  a  stint. 

Hartitnuk  mtil  har&machih  watih  ;  nah  hheyih  pdnas  tah  nah 

neyih  athih. 
Ill-gotten  wealth  goes  in  the  way   of  wickedness  ;  the  getter 

neither  eats  it  himself,  nor  takes  it  with  him. 

Persian. — Mdl  i  hardm  bud  bajd  e  hardm  rafU 


78 


Sardah  gurus  metrat,  sontah  gurus  shetras. 

Autumn  butter-milk  for  the  friend,  and  spring  butter-milk  for 

the  enemy. 

The  autumn  grass  is  much  better  than  the  spring  grass ;  conse- 
qnently  the  milk  is  better  in  the  autumn. 

Earafm  gawoh  tah  mendis  shariJ:. 

A  witness  against  (my)  words  but  a  sharer  in  (myj  mouthful. 
The  man  who  is  always   "  loafing"  about   like  the  mahalladdr  or 
spies,  appointed  over  every  village  and  district  in  Kashmir. 

Hitrih  ai  wuhih  Icunun  usih  tah  Mr  m'd  asih  tah  herizis  Jcyah  ? 
If  an  elephant  is  to  be  sold  for  a  cowrie,  and  there  is  not  a 

cowrie,  what  can  be  done  ? 
Kothing  can  be  done  without  money. 

Harih  am  hozarah  kanit  tjeh  chhui  syud  hozanah  yiwdn. 
You  think  him  a  righteous  man,  but  he  would  sell  you  for  a 

cowrie  in  the  market. 

Barih  gov  nav  hyah  ? 

What  is  the  name  to  a  Har  ?    Har,  of  course. 

*'  What's  a  table  ?     A  table,  you  stupid  !" 

Max  is  a  black  and  white  cow.  People  give  a  special  name  to 
every  cow  except  this  one. 

Harih,  harih  samih  hoh. 

Gradually  from  chippings  a  mountain  is  made. 
Many  a  little  makes  a  muckle. 

Harih  nahjai  ;  mbad  phdlis  shed  ! 

No  place  for  a  cowrie,  but  place  for  sweetmeats  ! 

"  The  doctor  orders  this  and  that,  but  how  can  I  afford  it  ?'* 

Harih  soda  tah  hozaras  hhalbali. 

He  has  only  a  cowrie  to  spend,  but  he  rushes   about   and 
makes  a  stir  all  oyer  the  bazar. 

Harih  tah  totas  wanun, 

(May  as  well)  speak  to  a  starling  (or  a  parrot). 
An  inattentive  person. 

Han  fang  tah  zulahnai  ;  muhuri  tsoht  tah  zulit. 

If  the  pear  cost  only  a  cowrie  it  should  not  be  peeled  ;  but  if 

the  apple  cost  a  muhur  it  should  be  peeled. 

Natives  of  Kashmir,  from  H.  H.  the  Maharajah  down  to  the  hum- 
blest subject,  seldom  ever  skin  a  pear,  but  always  skin  an  apple. 
Apple-skin,  they  say,  is  not  easily  digested. 


79 


Harkat  har  tah  barkat  hart. 
Be  up  and  doing  and  God  will  bless  you. 
Persian. — Himmat  i  marddn  madad  i  Khudd. 

Haramuhhuk  Gostini, 
The  jogi  of  Haramukh. 

Haramukh  is  a  mountain  16,905  foet  high,  to  the  north  of  Kaahmfr. 

A  person  with  a  bad  memory. 

There  was  a  Jogi  who  tried  to  meant  Haramukh.  Every  day  for 
twelve  years  he  climbed  to  a  certain  height,  and  every  night  for  tho 
same  space  of  time  he  descended  as  far  as  he  had  ascended.  How 
it  came  to  pass  he  conld  not  tell.  Perhaps  he  was  a  sonnambnlist. 
At  any  rate  every  morning  he  found  himself  reposing  quietly  in  the 
very  spot,  whence  he  had  started  on  the  previous  morning. 

One  day,  the  last  day  of  these  twelve  years,  a  shepherd  was  seen 
by  this  Jogi  coming  down  from  the  mountain.  The  Jogf  asked  him 
whether  he  had  reached  the  snmmit  and  what  he  had  seen  there. 
The  shepherd  replied  that  he  bad  reached  the  top  of  the  mountain, 
and  had  seen  a  sweeper  with  his  wife,  and  they  were  milking  a 
bitch  with  a  human  head,  and  they  had  asked  him  to  drink  that 
milk,  which  he  had  refused  to  do,  because  he  thought  that  it- 
was  unholy ;  and  then  they  threw  some  tfkd  upon  his  face,  which, 
perhaps,  was  there  now  The  Jogi  knew  that  that  the  supposed 
sweeper  and  his  wife  were  none  other  than  the  god  and  goddess 
Shiva  and  Parvati,  and  so  he  went  close  up  to  the  shephei^'s  face 
and  licked  off  the  tiki.  He  was  then  caught  up  into  the  clouds 
much  to  the  astonishment  of  the  poor  shepheid. 

The  reason  the  shepherd  was  able  to  climb  the  mountain  and  the 
Jogi  unable,  was,  that  the  shepherd  went  up  heedlessly  and  totally 
ignorant  of  the  great  deities  who  resided  on  the  summit.  ("An 
ignorant  man  fears  nothing.") 

A  boy  with  a  dull  memory  works  hard  all  the  evening,  and  the 
next  morning,  when  he  comes  to  appear  before  the  schoolmaster,  he 
finds  that  he  knows  nothing,  and  is  like  the  Jogi,  as  he  was,  and 
where  he  was,  before. 

HuTueh  gugaj  tah  Ldrueh  gunas  chhih  barubar. 
A  June  turnip  and  a  Lir  serpent  are  equal. 

A  native  would  not  eat  a  turnip  in  the  month  of  June  on  any 
account. 

Ounas  (or  o/*o)  is  a  short,  thick,  round-headed  serpent,  whose  bite 
is  generally  fatal.  Some  say  it  has  a  black  back  and  yellow  belly ; 
others  that  it  is  ash  colour.  It  is  met  with  principally  in  the 
district  of  Ldr.  The  native  method  of  treating  snake  bites  is  amas> 
ing.  "  When  a  person  is  stung  on  the  arm  or  leg,  a  ligature  is 
applied  between  the  heart  and  the  wound,  which  is  besmeared  with 
foam.  The  patient  has  'arak  and  conserve  of  roses  given  him  to  eat, 
while  music  is  played  to  cheer  him  up." 

Ldr  is  a  parganah  of  the  Kamria  district. 


80 


Haiah  Matin  wasamat. 
Hasah  the  madman  s  wealth, 
A  spendthrift's  money. 

Hash  tih  had  tah  nosh  tih  bad  lej  duz  tah  walih  Jcus  ? 
The  mother-in-law  is  great,  the  daughter-in-law  is  also  great ; 
the  pot  is  burnt,  who  will  take  it  off  the  fire  ? 

Somebody  must  do  the  work. 

Ma^h  gayih  tah  noshih  kur  drum. 

Grandmother  (on  husband's  side)  died  and  the  daughter-in- 
law  got  peace. 
These  old  dames  have  great  authority  over  the  entire  household.— 

Vide  "  Hindus  as  they  are,"  Chap  I.,  pp.  3,  4. 

nasti  dareyi  nah  wavah  tah  hujih  had  Jcapas, 

The  elephants  couldn't  stand  because  of  the  wind,  but  the 

old  woman  went  out  and  gathered  the  cotton  from  the  plant. 

A  poor,  insignificant  man  can  often  accomplish  what  kings  and 
others  in  authority  have  utterly  failed  to  do. 

Hasti  yad  gasah  gyad, 
A  handful  of  grass  for  an  elephant's  stomach. 
A  mere  drop  in  a  bucket. 

Hastis  yad  phat  tah  hangih  delih  wuth  ! 

The  elephant's  stomach  burst  open  and  they  mended  it  with 

hemp-skin  ! 

Imperfect  repairs. 

Hatah  dedi  ruhana  man  dui,  tah  hheni  sum  nah  ok  Tcuj  ! 
•*  O,  mother,  two  and  half  maunds  of  onions  will  be  given  to 

you ; "  and  she  has  not  got  a  plant  to  eat ! 

Promise  of  help,  but  no  means  of  fulfilling  it. 

Hatah  JMwah  puhtshu  meh  tih  hetah  manz. 

Hie,  sir,  here's  a  puntshii.     Take  me  into  your  company. 

A  man  who  forces  himself  upon  people  who  do  not  particularly 
care  for  him. 

PuntshU  is  the  twentieth  part  of  an  dn5,  a  small  coin,  not  in  use 
now,  but  to  be  obtained  in  the  bdzdr. 

Hatah  mur  haldm. 
The  doctor  killed  a  hundred  men. 
A  doctor  of  some  experience. 


81 


Hatih  gav  zih  mafih  gov, 

A  promise  is  a  charge  to  keep. 

Workmen  who  have  promised  to  do  some  work,  and  on  that 
promise  have  received  some  rupees  in  advance,  often  repeat  those 
words  as  they  walk  away  from  the  person's  house. 

Ilatis  khash  tah  hangani  mithi. 
Kisses  for  the  chin  and  an  axe  for  the  throat. 
A  traitor. 

Huziras  bog  naztras  chob, 

A  share  of  the  dmner  to  each  of  those  present,  but  a  beating 
for  the  cook. 

Sic  V08  non  I'obis, 

Heh  yahUk,  dih  panUh  haMar. 

To  take  five  or  give  five — all  the  same  to  him. 

Poco  curanie. 

Ilrllah  karo,  ILtjOy  pallaht  chhui  dur. 

Be  encouraged,  O  pilgrim,  though  your  destination  is  far  oif. 
Encouraging  a  man  in  a  difficult  work. 

Uemdyat  dtin  tah  hi'unmi  mahp^yin  hdhtih. 

Patronize  and  be  patronized,  but  do  not   tell   any   one,  lest 

there  should  be  harm  (to  the  person  patronized). 

Keep  your  own  counsel. 

W^xi  hemi. 

Like  an  insect  to  the  pod  (so  is  sin  to  a  man). 
Sin  brings  its  own  punishment  with  it. 

Henah  as  tah  meh  nah  ruh. 

Involved  in  difficulty,  or  taken  prisoner,  but  for  no  fault  of 

mine. 

The  guiltless  punished  for  the  guilty. 

neng  us  nah  tah  wafjhanti  chhch  ! 

She  has  not  got  horns  yet,  she  is  only  a  calf! 

Cited  concerning  a  woman  who  bears  her  first  child  late  in  life. 
A  beardless  man.     An  elderly  person  without  a  grey  hair. 

Herat  uyih  toanduni  hah  nah  tah  nah  kniih. 

"When   Herat  came  eleven  days  of  winter,  or  nothing,  re- 
mained. 
Heral   (Shiva-rdtri)  is   a  IIind6  festival  held  on   the  fourteenth 

of  tho  dark  fortnight  iu  the  month  Phaguu  (Feb. — March). 
11 


82 


Berih  wuUhas  anigatihy  but  chhulum  haritih  natih  yet  garaa 

yii  waiih. 
I  came   down   stairs  in  the  dark   and   washed    my  face  in  a 

waterpot   filled   with   water.     This  must  be   done  in  this 

house. 

If  you  go  to  Rome  you  must  do  as  Uome  does. 

Hisub  horih  tah  baMiskish  hharwurih. 

To  take  account  of  every  cowrie,  but  to  give  away  money  by 

the  maund  (80  lbs). 

Careful  but  generous. 
Honav  raUhui  id. 
A  festival  vrithout  dogs. 

Pleasui-e  without  difficulty. 
Hond  maran  kih  nah  hat,  Lalih  nalawat  Ualih  n<ih  zah. 
Whether  they  killed  a  big  sheep  or  a  small  one,   it  was  all 

the  same,  Lai  always  had  the  nalawat  in  her  plate. 

Hardly  treated. 

Lai  Dcd  was  very  badly  treated  by  her  mother-in-law.  One  of 
the  ways  in  which  this  woman  delighted  to  tease  her  was  by  sending 
a  stone  called  nalawat  in  her  dinner.  Cf.  "  Panjab  Notes  and  Queries,'* 
No  20.  Note  743. 

Honih  chon  butk  nah.iah  cMnis  hhuwandah  sund  iih  nu  ? 
You  have  not  a  face  like  a  bitch  ?  Then  your  husband  has 

(i.e..,  all  the  lot  of  you  are  bad). 
Honi/i  kkoyihjets  sm,  buni  Jcheyih panah  sun. 
He  will  eat  a  bitch,  fur  and  all ;  and  he  will  eat  a  chinar 

tree  with  the  leaves. 

Qucerenda  pecunia  primum,  virtus  post  nummos, 
Honin  netun  tah  monin  tach/in. 
Fleecing  dogs  and  scratching  walls. 

Ploughing  the  seashore. 
Hor  h'v- 
A  black  and  white  crow. 

A  marked  man. 

Hud  gav  hunui  myund. 

Just  a  morsel  without  vegetables  left. 

Natives  are  accustomed  to  eat  their  dinner  in  the  following 
manner.  First  they  tako  a  mouthful  of  rice,  and  then  a  little  vege- 
table, and  so  on  regularly,  until  the  meal  is  over.  Should  there 
happen  to  be  a  little  rice  left,  but  no  vegetable,  &g.,  left  to  eat  with 
it,  that  little  rice  is  not  eaten. 


f 


83 


ITud  is  dry  and  poor  food ;  without  vogotablcs,  Ac. 
Cited  conceminj?  one  who  is  oxporioncing  a  littlo  trouble  in  his 
old  age.     All  the  previous  time  ho  has  been  very  proajKiroua. 

Jlfthm-i-hf'Jcim  o  hakim  chhuh  tnarg-i-mafijut. 
The  ruler's  and  the  doctor's  orders  are  (like)  sudden  death 
(i.e.^  they  both  must  be  obeyed  quickly). 

JInl  gandit  batich  naUun, 

Tightening  her  girdle  the  duck  dances. 

Cited  against  a  woman,  who  wishing  to  quarrel,  goes  and  unites  in 
a  *•  row"  going  on  close  by.  Kashinfri  women  have  terrible  tongues 
and  most  shrill  voices.  At  the  time  of  quarrolliug  they  aoroocb, 
shout,  and  dance  to  any  extent. 

TJul  gandit  har  karnn. 
To  tighten  one's  girdle  and  fight. 
He  moans  business. 

ITh/  hyah  karih  sT'dis  ? 

What  shall  a  crooked  man  do  to  a  straight  man  ? 
The  strength  of  a  good  character. 

Tlnn  asin  tah  kiths  mah  unn. 

May  you  be  a  dog,  but  not  a  younger  son. 

Younger  sons  are  generally  the  father's  butt,  the  mother's  scorn, 
and  the  brother's  fag. 

Persian.— Sa<;  hdah  khCkrd  ma  hcish. 

Hun  hus  netih  tah  feur  Jeus  mangit  neyih  ? 
"Who  will  fleece  a  dog  and  who  will  take  and  marry  a  girl  ? 
A  good  marriage  is  nut  such  au  easy  matter. 

Hun  nak  tah  kutjurui, 
Npt  a  dog  but  a  pup  only. 

A  childish-looking  or  childish-mannered  person. 

IJnni  huni  har  har  an  tah  shnlah  sinzih  iungih  wizih  kuni. 
Dogs  fight  among  themselves,  but  at  the  time  of  the  jackal's 

cry  they  are  united. 

Enemies  are  united  against  one  common  foe. 

Hitni  lui  ai  thawizen  kandilas  andar,    tatih  tih  nerih  hdni 

lutui 
If  a  dog's  tail  be  set  in  a  kaudil,  there  even  it  will  remain  a 

dog's  tail. 

Place  do«s  uut  alter  race. 


84 


Kandil  (Kandil,  Arabic,)  is  the  painted  wooden  or  silver  box  about 
1|  ft.  long  and  |  ft.  in  circumference  in  which  the  heron's  feathers 
are  fixed,  and  from  which  they  depend.  As  many  as  three  hundred 
feathers  are  sometimes  worn,  and  as  much  as  one  rupee  has  been 
^ven  for  a  feather.  Rich  people  keep  them  hanging  from  the  ceil- 
ings of  their  rooms  from  fear  of  the  cat.  Poor  people  can  only 
afford  to  hire  them  for  weddings,  &c.  ?  There  are  three  or  four 
heronries  in  Kashmir. 

Huni  mhas  wutal  wazah. 

The  sweeper  is  the  cook  for  dog*s  flesh. 

A  wicked,  dirty  man  for  bad,  dirty  deeds. 

The  Wdtul  has  been  called  the  gipsy  of  Kashmir,  and  indeed  these 
people  have  all  the  manner  and  appearance  of  gipsies.  They  live 
separate  from  others,  and  by  reason  of  their  indiscriminate  use  of 
food  are  despised  by  all  others,  both  Muhammedans  and  Hindus.  It 
is  a  moot  point  whether  the  gipsies  are  not  the  descendants  of  Kash- 
miris, who  were  obhged  to  leave  the  valley  at  one  time  and  another 
on  account  of  persecutions  and  famines. 

Huni  neyih  bastah  hhalari. 

The  dog  took  away  the  piece  of  leather  (while  the  men  were 

quarrelling  over  it). 

The  dog  represents  the  lawyer. 

Euni  sund  hyuh  sahur,  achh  piir,  haUi  dur^  huthis  nur. 
May  you  have  patience  like  a  dog,  and  may  your   eye  keep 

undimmed.     Let  misfortune  remain  at  a  distance  from  you, 

and  let  cheerfulness  be  always  upon  your  face. 

A  Kashmiri's  blessing. 

One  may  often  see  both  Hindfi  and  Muhammedan  women  spread- 
ing forth  their  hands  in  a  supplicating  manner  and  offering  this 
prayer  as  they  squat  by  the  river-side  in  the  early  morning. 

Muni  wordn  tah  Juurawunah  paMn. 
The  dogs  bark  but  the  caravan  goes  on. 
A  dog  may  as  well  bark  at  the  moon. 

Suni'Wuslikah  yur  nah  wawan  tur  bow/in. 
Tares  spring  up  where  we  do  not  sow  them. 

H'dni-wushliah  literally  is  dog-barley. 

Hunik  mashidih  hund  jinn. 
The  ogre  of  the  deserted  mosque. 
A  wretched,  selfish  fellow. 


85 


Hnnis  athih  aut  mdndanhcun. 
To  knead  flour  by  a  dog's  paw. 

Ne  8utor  ultra  crepidam. 

Shfrin  o  Khusrau. — Ki  az  bUtina  najjdH  na  dyad. 

Hunis  chob  dinah  nerih  gas^n  yot. 

You  only  get  manure  from  hitting  a  dog. 

What  is  tho  good  of  a  policoman  boating  a  poor  man  P    He  will 
not  got  a  bribe. 

II mis  mukhtaht'tr, 
A  string  of  pearls  to  a  dog. 
Casting  pearls  before  swine. 

Buniipyav  ''  Subirah  "  nAv,  suif  M  m&lihj  t&nih  yas  wuthit 

The  name  "Patient"  has  been  given  to  the  dog,  but  he 
knows,  O  father,  whom  he  has  come  to  bite. 
A  generally  good  man,  who  now  and  again  breaks  oat  into  a  fit  of 

passion,  &o. 

Hurih  hen  wurik  ley  ah  tah  dunasl 

What !  will  he  throw  a  handful  of  grass  into  the  fire-place  ? 

Like  a  handful  of  grass  in  a  iiruplaco  is  a  little  money  in  a  big 
conoom — soon  swallowed  up. 

Hurdus  tah  burdus! 
A  beating  and  smiting  I 
Such  a  hullabaloo ! 

Ilusih  wun  tah  musih  I'yih  pahh. 

A  woman  said  something  and  she  believed  it. 

Credulity. 

Jlyut  Icami  tah  dyut  Icami, 
Who  took  and  who  gave  ?  (God). 

"  Tho  Lord  gave  and  tho  Lord  hath  taken  away."— Job  i.  21. 


86 
I.    J. 

JaMmuh  tamok. 

Tobacco  from  Jaham  (i.e.,  splendid  tobacco). 
Jahdm  tobacco  is  said  to  be  the  finest  in  the  valley. 

Jahim  chhuh  ashkun  mazhar. 
The  world  is  a  theatre  of  love. 

Jammt  gayih  harumat. 

A  company   of  men  is  as  good  as  a  miracle   (i.e.,  difficult 

matters  are  easily  accomplished  by  their  mutual  and  united 

help). 

Jm  hus  chhuh  ?    Tanun  pan, 
"Who  is  good  1     I  myself. 
Suunh  cuique  pulcrum. 

Jonah,  ditah  dastur  punah  roz  tah  wudah  nun. 

Beloved,  give  me  your  turban  and  you  remain  bareheaded. 

Cited  when  a  man  asks  for  something  which  is  indispensable  to 
you. 

Jandanui  chheh  zuwak  asm. 

Lice  is  in  the  beggar's  ragged  cloak. 

A  quick  reply  given  to  the  importunate  mendicant. 

Lice  here  stands  for  money.  Hence  "  You've  got  as  much  money 
as  there  are  lice  and  dirt  sticking  to  your  garment." 

Jandas  puri,  yath  Jcarizih  wandas  rohat. 
Blessed  be  the  ragged  garment,  which  keeps  me  warm  during 
the  winter. 

The  poor  man's  retort  when  twitted  concerning  the  antiquity  of 
his  garment. 

Jangas  manz  chhai  thil  tih  tah  guli  tih. 
You  get  purse  and  bullet,  too,  from  fighting  ;  (therefore  think 
over  the  matter  before  you  enter  the  lists  against  an  adver- 
sary) 

A  man  had  an  ass  which  he  used  for  carrying  loads  by  day,  and 
was  leaving  out  in  the  field  at  night  to  pick  up  what  grass  the  poor 
animal  could  find  there.  The  ass  rebelled  against  such  treatment, 
and  one  night  ran  away  to  the  king's  stable,  and  was  there  fed  most 
liberally  along  with  the  royal  horses.  He  became  very  fat  and 
strong  and  was  very  happy  ;  but,  alas  !  a  war  commenced,  and  when 
the  enemy  had   arrived    near  to  the  king's  capital,  all   the   royal 


87 


horaos,  and  tho  solitary  ass,  wore  ttimod  out  and  sent  forward  to  the 
fight.  There  tlio  ass  saw  ono  horso  after  another  shot  down,  and  be- 
cominf?  afraid  ho  escaped  back  apiin  to  his  former  master.  ''  Hero 
is  t)ic  guli  as  well  as  the  tliil,"  said  ho,  as  he  galloped  back.  "  Bettor 
to  have  little  and  sure." 

•'  Jat  pat "  tih  Khuda  rat. 

** Quickly"  you  must  lay  hold  upon  God. 

There  is  but  a  stop  between  you  an<l  death,  or  somo  torriblo  mi&- 
fortnno,  or  somo  groat  event.  Yon  must  act  at  onoo.  Then  throw 
yourself  upon  God  to  prosper  you. 

Nee  Detts  interttitf  nisi  dignus  vindice  nodtu. 

Jnyih  chhuko  zih  shuyih  chhuko. 
You  are  safe  in  your  own  place. 

Landed  and  house  pro{)erty  are  sure  invostmonts. 

Jawunia  nah  rozgur ;  lukutit  mdj  marani ;  tah  budis  Mani 
marani.     Yim  tr^inawai  k  dhah  chhtih  sakht  musibat, 

A  young  mau  without  work  ;  a  mother  dying  and  leaving  a 
baby  ;  the  wife  of  on  old  man  dying.  These  three  are 
terrible  misfortunes. 

'Id  guh  wasit  sun  hyak  ranav  ?   Watih  harav  maslahat  Icatih 

karav  dun  ? 
Vifidaras  bihit  giUahpanun  htiwai,  thutih  j>an  khurai  ajih 

dusih  tun. 
Vaharih  piU'djh  gaz  j)at  pdwah  n^iwai;  hdwai  garah  karun 

k''ho  gav, 
Sutih  width  gov  pdktjh  aah  tih  nov  chuwai ;  umrih  thtiwai 

gursah  tamann/i 
Kaiih  peih  watihpeth  bunah phutarutoi ;  huwai  garah  karun 

keho  gav. 
Stint  t  khct  chU  pingah  thoh  Mwai  ;  huwai  garah  karun  keho 

gov. 
Lej  pashpf'wai  mt'j  mashrdwai ;  hnwai  garah  karun  keho  gav. 
Going  to  'Id  gah  what  shall  we  cook?  Let  us  take  counsel  on 

the  road,  where  we  shall  make  the  fire-place. 
Sitting  at  my  wheel  I   will  show  you  my  wisdom.     I .  will 

stretch  the  bad  cotton  to  half  the  height  of  the  wall. 
I  will  get  a  five-yard  than  for  you  out  of  six  pounds  of  wool ; 

I'll  show  you  the  manner  of  my  house. 
I  will  never  get  the  milk  at  early   morning  from  five  cows  j 

but  I  will  keep  you  all  your  life  waiting  for  milk. 


88 

At  a  word  upon  the  road  I  will  break  the  pot ;  I'll  show 

you  the  manner  of  my  house. 
I  will  eat  and  drink  with  my  friends,  but  keep  the  millet-seed 

and  straw  for  you.  I'll  show  you  the  manner  of  my  house. 
I  will  give  you  the  strainings  of  the  pot ;  and  you  will  forget 

your  mother.     I'll  show  you  the  manner  of  my  house. 

A  lazy,  ill-tempered  woman. 

The  author  of  these  words  is  unknown,  but  everybody  knows  them 
and  quotes  them,  in  whole  or  in  pait,  and  sometimes  in  song,  against 
that  woman,  through  whose  bad  temper,  indiscretion,  or  extrava,- 
gance,  the  husband  has  been  brought  to  ruin. 

'Id  gdh,  'Id.,  Arab.,  (the  place  of  sacrifice),  is  a  beautiful  park-like 
plain  lying  just  outside  the  right  of  Srinagar.  At  its  northern  end 
there  is  a  fine  old  wooden  mosque  overshadowed  by  some  lofty 
ohinar  trees.  The  mosque  is  called  the  'Ali  Masjid,  and  was  built 
in  the  time  of  Sultdn  Husain  Badshah  by  Khwdja  Hasti,  Sonar,  about 
1471  A.  D,  No  Muhammedan  observes  the  fast  of  the  Eamazan 
with  greater  strictness  than  the  Kashmiri. 

TMn  is  a  piece  of  cloth.  A  five-yard  thdn  would  be  an  extremely 
small  one ;  and  six  pounds  of  wool,  if  properly  spun,  &c.,  should 
make  a  full  thdn  of  ten  yards  or  more. 

Illat  galih  tah  udai  galih  nah. 

The  ill  may  go,  but  the  habit  will  stick. 

Ilm  he-amal  goya  hik  an  sindis  atlias  mashal. 
Knowledge  unused  is  like  a  torch  in  the  hand  of  a  blind  man. 
Persian — ^Ilm  %  he  'amal  zamhur  i  he-'asal. 

Ilmas  gatshih  amal  usuni. 

Knowledge  should  be  brought  into  use. 

Insun  cJihuh  poshik  Ichulah  uwel  tah  hanik  Ichutah  dur, 
Man  is  more   fragile  than  a  flower,  and   yet  harder   than  a 

stone. 

A  man's  own  pain  or  trouble  affects  him,  but  not  he  tears  and 
pain  of  another. 

Insanak  sund  kimat  clihui  satowuh-shat  rupayih. 
The  price  of  a  man  is  Rs.  2,700. 

Two  men  get  angry  with  one  another  and  fight.  The  above  saying 
is  generally  quoted  by  the  man  who  is  getting  the  worst  of  the 
scrimmage,  and  wishes  to  end  it. 

Two  reasons  have  been  told  me  why  this  sum  especially  has  been 
set  as  the  price  of  a  man.  One  reason  is,  that  in  the  days  of  the 
Mughals  Kupees  2,700  was  the  fine  imposed  upon  every  murderer  in 
lieu  of  Lis  life.     Another  reaaon  is,  that  Akbar,  like  other  equally 


89 


great  and  envied  monarch^,  was  accustomed  to  sleep  in  secret  places. 
Sometimes  he  would  disguise  himself  as  a  faqfr,  or  as  a  shopkeoiier 
and  sleep  by  the  roadside  or  in  a  shop.  One  night  ho  wandered  a 
little  farther  than  nsoal  and  found  himself  in  a  foreign  and  uncul* 
tivated  country.  Strange  to  say,  his  favorite  minister,  Blr  Bal,  had  also 
strayed  to  the  same  place.  They  met,  and  while  they  were  engaged 
in  conversation,  an  one-eyed  man  came  up  to  them,  and  said  to  the 
king,  "  You  have  taken  out  my  eye,  which  I  think  to  bo  worth  the 
sum  of  Rupees  1,200.  Give  mo  this  money,  or  restore  to  me  my 
other  eye."  Akbar  was  nonplussed  by  the  man's  sudden  appearance 
and  audacious  request ;  but  B{r  Bal  was  equal  to  the  occasion,  and 
replied,  '*  Yes,  it  is  quite  true.  Wo  have  your  eye ;  and  if  you  will 
come  to-morrow  morning,  we  will  return  it  to  you."  The  man 
agreed  and  left.  Bfr  Bal  immediately  sent  off  to  the  butchers  for 
some  sheep's  eyes.  After  some  time  they  arrived,  and  he  had  them 
put  each  one  separately  into  a  little  wooden  box  by  itself.  In  the 
morning  the  man  came  again  ;  and  when  ho  arrived  he  was  informed 
that  the  king  had  several  eyes  by  him,  and  that  it  was  impossible 
to  tell  which  particular  one  belonged  to  this  man.  Would  ho  kindly 
allow  his  other  eye  to  be  taken  out,  so  that  it  might  bo  weighed 
and  measured ;  in  that  way  they  would  bo  able  to  tell  which  of 
the  number  of  eyes  lielongi'd  to  him. 

The  man  was  bliii(le<l  for  life,  and  henceforth  pave  no  more  trouble 
to  the  king.  (So  much  did  the  p<tor  man  value  his  sight,  that  he 
estimated  each  eye  at  Kupees  1,200,  and  the  whole  rest  of  the  body 
at  Rapoea  800  only.) 

InsdtKU  gaUhih  uauni  khoe. 
Poahaa  gaUhih  usuni  hot. 
Politeness  is  required  in  man. 
Scent  is  requireu  in  a  flower. 

"  As  charity  covers  a  multitude  of  sins  before  God,  so  doet 
politeness  before  men."— Greville. 

Insunas  tah  instmas  chht'h  titj  tafiwai, 

YiU  khudoyas  tah  bandas  chheh. 

Between  man  and  man  tliere  is  as  great  diffei-ence  as  there  is 

between  God  and  a  slave. 

There  are  no  two  persons  alike. 

Jumah  Mashidih  handin  nimuz  athah. 

The  Juma  Masjid  people  have  given  up  praying. 

While  people  from  the  country  come  in  crowds  to  the  great 
mosque  of  the  city,  the  people  living  close  to  the  mosque  sit  in 
their  shops  all  through  the  Friday  hoping  for  trade ;  and  they  are 
not  disappointed. 

Nimdt  alhahf  lit.,  prayers  from  the  hand — oat  of  hand — gone- 

12 


00 

Izzat  chkuh  pananis  dsas  andar. 
Honour  is  inside  your  mouth. 
Take  heed  to  your  words. 

Izzatich  hur  tah  be-izzatich  kJuir  chheh  bardbar. 
A   cowrie  obtained  honourably  and  a  kharwar  obtained  dis- 
honourably are  equal  in  value. 


91 


K 

Kahuh  ret  sanz  bnih. 

Like  an  eleven  month's  man. 

A  man  who  Htiiits  himself  now,  that  he  may  be  rich  hereafter. 

A  man  hearing  t'»at^  »"'<'«  was  cheap  and  K^,  bonght  as  mnch  as 
he  thought  won  Id  be  sufliciont  for  the  next  year,  ami  stored  it  away 
in  his  house.  Kashmi'ris  are  constantly  storing  something  or  other, 
so  that  their  houses  generally  resemble  a  small  gtnlown.  Well,  it 
hap|)oned,  that  this  man  had  not  coiToctly  reckoned,  and  that  there 
was  only  enough  for  eleven  months  in  store.  What  was  he  to  do  ? 
II o  had  sjient  all  his  money,  and  to  borrow  ho  was  ashamed. 
Accordingly  ho  determined  to  fast  for  one  month,  and  stupid  man 
like  ho  was,  ho  thought  that  it  would  be  much  bettor  to  have  the 
fast  now  instead  of  having  to  look  forward  to  it  all  through  the 
(>lovon  months,  lie  had  not  faith  in  God  to  supply  his  wants  here- 
after. The  consequence  was  that  the  man  and  wife  and  all  the  family 
died  just  before  the  fast  was  over,  and  left  eleven  months'  rice  iu 
the  house ! 

Kahan  garan  hunt  tdv  ;  himmat  rdv  tah  wanav  has  ? 

Only  one  frying-pan  for  eleven  houses  ;  courage  gone ;  and  to 

whom  shall  we  spe<ik  \ 

Time  of  great  distress. 

Kahan  gdv  ruvmutj. 

Eleven  men  have  lost  h  cow  between  them. 

A  great  loss,  but  many  to  share  it. 

Kahan  gayih  kuni  waniy  tini  guyih  rani  amni. 

Eleven  men  came  to  the  same  unfortunate  state ;  they  each 

went  and  fetched  a  wife  for  themselves. 

Cited  when  several  male  members  in  a  household  are  nnfortonate. 

Kahan  kah  watah. 

Eleven  roads  to  eleven  men. 

Tot  homines,  tot  sententUh. 

Kahan  hunui  fthaitnn. 
One  wicked  fellow  for  eleven  men. 
Uindustuni.— £i;  machhli  sdre  UiUih  ko  fjanda  karti  hai. 

Kahan  imli  puturan  hunui  srunah-jyat. 
One  loin  cloth  to  eleven  fathers  and  sous. 
Climax  of  distress. 


92 


Kahan  ihawim  sui  dkis  nah  Uhan^m  wui. 

He  promises  eleven  people  but  does  not  throw  food  to  one. 

Great  promises  but  little  deeds. 

Kajih  hanzah  Tcorih  sat, 

Kaj  and  her  seven  daughters. 

There  was  a  poor  deaf  woman  who  had  seven  daughters,  whom 
shesupported  with  the  greatest  difficulty.  At  last  God  seeing  her 
struggle  gave  her  seven  handfuls  of  food  secretly  every  day.  After 
a  time  the  mother  thought  that  if  she  left  one  daughter  to  go  her 
own  way,  she  might  save  one  handful  of  food,  or,  at  all  evens,  have 
a  little  more  to  give  to  the  others.  But  God  only  gave  her  six 
handfuls  then.  After  a  while  she  sent  another  daughter  away  and 
then  another,  but  still  God  continued  giving  one  handful  less  for 
each  girl  dismissed,  until  at  last  not  one  daughter  and  not  a  scrap 
of  food  were  left  to  the  woman. 

Kukun  huput. 
Father's  bear. 

Nothing  really  to  be  afraid  of. 

Kashmiri  parents  are  accustomed  to  frighten  their  children  into 
good  behaviour  by  saying  "  There  is  a  bear  coming.  Quiet,  quiet," 
&c. 

Kal  ai  harak  tah  Jcaji   maraJv ;  Jsal  nai  Jcarak   tah   marah 

nah  zah. 
If  you  worry,  it  will  bring  you  to  the  grave ,-  but  if  you  do 

not  worry,  you  will  never  die. 

'  Tis  not  from  work,  but  from  worry,  that  half  the  people  die. 

Kalam-zan,    shamsher-zan,   Jcuste-zan    chhih  be-ahlas    nish 

baruhar. 
A  quill-driver,  swordsman,  and  brothel-keeper,  are  (each  one) 

no  more  than  an  ignorant  man. 

Kalas  peth  gdri  phutarit  Icheni. 

Breaking  a  water-nut  upon  one's  head  and  eating  it. 

Earning  with  difficulty. 

There  was  a  very  godly  Hindu,  a  Eishi,  liv^ing  in  Kashmir.  Upon 
a  certain  day  one  of  his  disciples  came  crying  unto  him  and  saying, 
that  his  mother  had  died.  The  Eishi  enquired  the  age  of  the  woman, 
and  finding  that  she  was  very  old,  he  told  the  man  not  to  weep ; 
because  it  was  time  that  his  mother  should  die-  The  disciple, 
however,  did  not  agree  with  this,  and  begged  the  Eishi  to  allow  her 
to  live  a  few  years  more.     The  Rishi  told  him  to  crush  some  water- 


93 


nuts  {Traha  hUpinosa)  npon  his  mother's  head ;  nnd  it  shonld  come 
to  pasR  that  she  won  Id  revive,  and  live  as  many  years  aa  there 
were  broken  water-nuts. 

Now  the  bereaved  son  did  not  like  the  idea  of  breaking  hard  nnts 
n\H)n  his  deceased  mother'8  head  ;  still  it  was  the  ortier  of  the  Rishi, 
and  so  he  did  so.  Eleven  nnts  were  broken  and  for  eleven  yeara 
longer  the  mother  lived. 

Kali  8(tnz  bol'bdsh  zdnih  kali  sund  mol  mdj. 

Only  a  dumb  man's  parents  understand  a  dumb   person's 

speech. 

A  little  child's  prattle  is  comprehensible  only  to  the  parents ;  and 
a  man's  speech  is  understood  by  his  coontrymou  only. 

Knlas  tih  raz^  nalas  tih  raz- 
A  rope  for  the  head  and  a  rope  for  the  legs. 
A  strict  watch  over  any  body  or  anything. 

Kaldyih  binni  t hulas  kardn  trek  aini. 

A  tin  fingor-ring  turns  an  egg  into  three  dishes  of  meat  and 

vegetables. 

A  groat  show,  bat  little  under  it. 

Kalis  viundis  Khuddi  rdzi, 

God  is  pleased  with  the  dumb,  simple  man. 

*'  Kali  nun  zih  nunui  ?'*  '*  Kali^  syun  zih  syunui  V* 

••O  dumb  man.  salted?"   "Yes,  salted."     *'0  dumb  man, 

unsalted?"  "Yes,  unsalted." 

A  story  of  a  nervoas  young  Engliahman  comes  just  now  to  mind, 
which  exactly  illustrates  this  saying.  He  was  breakfasting  out; 
and  at  the  breakfast-table  the  hostess  remarked,  **  I'm  afraid  your 

roll  is  not  nice,  Mr ."  "  Oh,  yes,  thank  you,"  he  replietl,  "  it  is 

splendid."     In  a  little  while  eggs  were  place<l  upon  the  table,  and 

Mr. took  one,  which  tumeti  out  to  be  bad.    The  host,  who  was 

sitting  close  by   Mr. ,  noticed  this,  and  begged    him    to  let  the 

servant  take  it  away  and  give  him  another;  whereupon  Mr. said 

"  Oh  !  please  don't,  I  like  bad  eggs." 

Kam  gaUhih  hhijun  tah  gam  gaijhih  nak  hhyun. 
Better  to  eat  a  little  than  to  eat  grief. 

"  Any  price  rather  than  you  shonld  be  angry,"  says  the  shop* 
keeper  to  the  customer. 

Knmadewan  chhus  athak  dolamut. 

Kamadev  has  smoothed  that  man's  face  with  his  hands. 

Cited  on  seeing  any  beautiful  man  or  woman. 

Kamadev  is  the  HindCi  Cupid  or  Eros,  the  god  of  Love,  thought  to 
be  one  of  the  most  pleasing  creations  of  Hindu  fiction. 


94 


Kamas  chhuh  hamul  iah  Uaris  chhuh  zaioul. 
Perfection  is  to  the  less  and  destruction  to  the  more. 

A  man  somewhat  spare  in  speech,  expenses,  &c.,  will  become 
great ;  but  a  man  extravagant  in  words  and  expenses,  &c.,  will  come 
to  ruin. 

Kaminas  hhidmat  chheh  zaimnas  chob. 

To  serve  a  mean  man  is  like  beating  the  earth  (i.e.,  it  is  a 
profitless  work). 

Kanah-dol  chhui  Botani  soddhas  bardbav' 

A  man  who  turns  away  his  ear  (from  scandal,    &c.) ,  is  like 

the  Botan  or  Ladak  trade  (i.e.^  receives  great  profit). 

A  brisk  trade  is  carried  on  between  Kashmir  and  Laddk.  I  have 
heard  that  about  lbs.  128,000  of  kil-phamb  (pashm)  or  shawl-wool 
are  imported  annually  into  the  valley  by  the  butahwani  or  Ladak 
merchants.  For  the  preparation,  &c.,  of  this  wool,  of.  Drew's  Book 
on  Kashmir  and  Jammu. 

Kanah  Icapas  kaduni. 

To  bring  cotton  from  the  ear. 

Impossible.  Some  people  attempt  to  do  things  in  an  impossible 
way. 

Cited  also  against  that  servant  who  hears  everything  pro  or  con 
about  his  master,  and  then  goes  and  retails  his  information  to  his 
master. 

Kanas  chhas  nah  hatah  laddn. 

I  do  not  load  my  ear  with  food  (i.e.^  I  am  not  such  a   fool 

as  to  try  to  put  the  food  into  my  ear  instead  of  into   my 

mouth.     I  know  what  I'm  about). 

Kashmiris  say  that  a  drunkard,  who  was  very  much  under  the 
influence  of  drink  at  the  time,  tried  to  feed  himself  by  stufl&ng 
rice  into  his  ears  ;  hence  the  saying. 

Kandas  tah  mujih  hunid  sad. 
The  same  taste  to  sugar-candy  and  a  radish. 
Good  or  evil,  noble  or  mean,  all  the  same  to  him. 

Kahh  nah  Icom  Kidahgom. 
(Going  to)  Kulagom  without  work. 

A  man  going  an  errand  calls  a  friend,  whom  he  meets  on  the  way, 
to  come  along  with  him.  If  that  friend  does  not  wish  to  accompany 
him,  he  will  probably  reply  as  above. 

The  workmen  of  Kulagom  are  said  to  be  the  cleverest  in  the 
valley. 


95 


Kani  Ingiyd  m'lr  zih  zanls  yiyih  dr  ? 

Will  the  stone  burn,    that    the    acquaintance    should    have 

mercy  ? 

"  Save  mo  from  my  friends." 

Kani  tah  nunah  phul  gav  darydvas,  Kanih  dup  "  Buhgitjisy 

Nunun  duptts  **  Vusui  gul  sui  gid.** 
A  stone  and  a  piece  of  salt  fell  into  the  river.     The  stone 

said  "  I  melted.  "     The  salt  said   **  That   which   melted, 

melted." 

Wo  should  never  complain  as  long  as   there  are  others  worse  off 
t  hun  ourselves. 

h'dnih  aehh  surmak  tah  lanjih  zangih  paiy.mah. 
Antimony  for  the  blind  eye  and  trousers  for  the  lame  leg. 
•  Mmlanic  Rachol  will  rectify  it." 

Kdnih  achh  wuzih  kyah  nindarih  / 
What  will  rouse  the  blind  eye  from  sleep  I 
What  cannot  be  ciuxhI  niust  l>c  endure<l. 

h'dniht  JialtK  tah  athas  hi-t. 
'•  O,  one-eyed  man,  work."     '*  It  is  at  hand." 
A  ono-oycd  man  is  always  ready  for  misc-liief. 
Panjdbi. —  A'tiTici,  terha^  UuljioUi. 

(Also)      A'aii(»,  kachfix '  hnrh — jardand  :  zeh  tinon  kamzdt  ! 
Jahlag  has  ttj/n«i  chaU\  to  ko4  na  ptichbe  hat. 

Kanih  garah  barun  jtin  tah  todnguj  garah  nah. 
Better  to  fill  your  house  with  stones  than  to  have  a  stranger 
in  it. 

Kunih  gurih  hah  mirah-khur. 
Eleven  grooms  for  a  one-eyed  marc. 

A  very  strict  watch  over  a  verj'  wicke<l  person. 

Citotl  also  sometimes   when  there  are  a  large  number  of  people 
appointed  to  a  small  work,  which  one  man  couhl  easily  perform. 

"  One-eyed  "  is  an   expression  generally  introduced  to  show  the 
wicked  disposition  of  the  pei-son  or  bciist.     Vide  supra. 

Kt'nih  korih  karyok  ran  tah  shangun  kynf  gos  hut  hdmuni. 
The  one-eyed  girl  was  married  ;  but  she  had  not  a  room  for 

sleeping  in. 

An  imperfect  arrangement. 


96 


Kaiiih  nakhah  hani  tah  meh  nakhak  nah  hank. 

One  stone  lies  close  to  another,  but  there  is  nobody  near  to  me. 

Sikandar-ndma. — Birahna  man  o  gurha  rd  postin. 

Kanih  patali  chhdhpun. 
Sling  after  the  stone. 

To  send  another  messenger  to  get  news  of  the  first,  &c- 

Kdnis  chhuu  buthis  peth  "  Kdnid  "  dapun  ? 

Is  it  wise  to  say  ''  O  one-eyed  man  "  in  his  presence  ? 

Kanjar  huttak. 

The  brothel-keeper's  dog. 

Quoted  against  the  person  who  bears  much  humbug  and  pain  at 
the  hands  of  another,  because  he  eventually  hopes  to  get  some  profit 
out  of  him. 

There  was  once  a  dog,  who  day -by-day  visited  a  certain  house  of 
illrfame  in  the  city.  Every  time  the  dog  went,  the  harlots  used  to 
beat  it,  but  nothing  discouraged  the  dog  went  again  and  again. 
One  day  his  brother  dogs  got  to  hear  of  this,  and  enquired  why  he 
thus  went  time  after  time  to  a  place,  where  he  generally  got  beaten. 
"  I  do  not  go  there  for  what  I  get  to  eat,"  replied  the  dog,  "  but 
because  sometimes,  when  the  chief  harlot  is  angry  with  the  other 
harlots,  she  says,  turning  to  me,  *  This  dog  shall  be  your  husband. 
That  is  the  reason  of  my  enduring  all  this  abuse." 

Kanjar  kivttah. — Kanjar  is  Hindustdni ;  the  Kashmiri  ordinary 
word  is  gan.  Kuttah  of  com-se  has  been  Kashmirised  from  the 
Hindustani  kutt^. 

Kdr-i'Khudd  zdnih  Khuda, 
God  knows  his  own  work. 

Kar  gai  harit  tah  phishal  gav  zet. 

The  work  is  all  over,  and  an  unlucky  child  is  born. 

The  deed  is  done.     No  alternative  now. 

Several  times  are  mentioned  in  the  Nechih-puter  as  unlucky 
moments  for  a  child  to  be  bom  in.  One  time,  Mul,  is  especially  un- 
propitious.  A  child  born  at  that  time  is  sometimes  separated  from 
its  parents,  that  it  may  not  bring  harm  upon  their  house ;  at  all 
events,  it  is  an  object  of  much  care  and  expense  to  its  father  and 
mother,  until  its  fate,  perhaps,  changes. 

Karim  nanahwor. 
Barefooted  Karim. 

Give  a  dog  a  bad  name  and  you  may  as  well  hang  him. 

Karim  one  day  was  seen  walking  without  shoes  on.  The  people 
called  him  "  Barefooted  Karim,"  and  although  always  afterwards 
he  wore  nice  shoes,  yet  the  people  continued  calling  him  so  up  to  the 
time  of  his  death. 


9? 

kashtrih  hahai  garah. 

Only  eleven  houses  in  Kashmir. 

Dark  days. 

The  reader   may  have  noticed  the  frequent   occurrence  of  the 

miniber  eleven,  and  especially  in  the  last  few   psKcs.     *'  Like  an 

lovon  months'    man";  "Only  one  frying-pan  for  eleven  houses" ; 

Eleven  men  have  lost  a  cow  between  them"  ;  *'  Eleven  men  arrived 
at  the  same  unfortunate  state"  ;  *'  One  wicked  follow  for  eleven 
men"  ;  **  One  loin-cloth  for  eleven  fathers  and  sons"  ;  "  Eleven 
grooms  for  a  one-eyed  mare"  ;  and  "  Only  eleven  houses  in  Kash- 
mir,"*Ac.,  Ac.  As  far  as  one  can  ascertain  from  the  limited  means 
of  information  at  hand,  this  numlier  is  ejuite  peculiar  to  the  country. 
Captain  Temple,  in  his  most  valuable  and  interesting  "  Survey  of 
the  Incidents  in  Mo<lern  Indian  Folktales"  (one  of  the  ap|»endico8  of 
"  Wide-awake  Stories"). does  not  mention  this  number.  The  numbers 
I,  2,  3,  4,  5.  H,  7,  8,  9,  12,  13,  14,  18,  24,  and  larger  numbers  are 
<luotc<l  as  occurring  in  several  tales,  but  never  the  number  eleven. 
This  is  somewhat  remarkable,  and  the  only  reasons  suggested  for  the 
frequency  of  this  number  in  "  Uappy  Valley"  folklore  are  the  fol- 
lowing  Htorics  : — Nearly  800  years  ago  a  fatiir  named  Bulbul  8hAh 
came  vux  Tibet  to  Kashmir.  When  he  had  been  here  a  little 
while  he  succeeded  in  turning  Rontan  Shih,  the  son  of  Kaki,  then 
king  of  the  Valley,  from  Hinduism  to  the  faith  of  IsUm,  and 
then  Kentan  Shdh  killed  all  the  Uindfis  except  eleven  families. 

A  vai-iant  of  this  story,  leading  to  the  same  result,  is  that  Zainn'l- 
.-Umdin  had  a  mo«t  bot>headed  son  called  Sultdu  U&ji,  or  SultAn 
liyder.  One  day  as  this  Toiith  was  goiog  down  the  river  Jhelum, 
when  the  boat  reached  'AM  Kadal  (the  fifth  bridge),  ho  shot  an 
rrow  at  a  water-)X)t,  which  a  little  Panditdni  girl  was  carrying  on 
•  »r  head  on  the  bank  close  by.  The  pot  was  broken  to  pieces,  but 
(he  water  was  not  spilt  owing  to  its  having  been  instantly  tume<l 
into  ice,  which  remained  perfectly  still  upon  the  girl's  head.  The 
little  Panditini  went  home  crying  to  her  father,  a  Rishi,  who  waa 

>  much  enraged  with  the  young  prince's  conduct,  that  then  and 
iliero  he  cursed  him,  saying,  "May  his  hand  be  paralysed."  It 
happened  according  to  the  Kishi's  word.  From  that  moment  the 
l>rinee  was  unable  to  move  hift  right  hand. 

When  Zainu'ldbadin  heard  what  had  come  to  pass  he  was  much 
grieved,  and  at  once  went  to  his  son's  house  to  enquire  further  of  the 
matter.  Said  the  prince,  "  I  fired  an  arrow  and  broke  a  little 
I'anditdnf  8  water-pot,  and  soon  afterwards  I  felt  that  my  right  arm 
was  utterly  powerless."  The  king  then  summoned  his  ministers 
and  bade  them  enquire  where  the  little  girl's  parents  lived,  and 
when  after  some  time  they  had  discovered  the  abode,  he  himself 
went  to  bog  the  Kishi's  pardon,  and  to  beseech  him  to  invoke  the 
'jTods  that  they  might  restore  the  hand  of  the  prince.  The  Rishi 
heard  the  king's  request  and  prayed,  and  then  turning  to  Zainu'l- 
dbadin said,  "  The  prayer  will  be  answered,  if  you  will  take  ouei 
13 


98 


bi  my  daughter's  grass  shoes  and  bum  it,  and  then  rub  the  ashes 
thereof  over  the  prince's  hand."  The  king  thanked  the  Sishi  for  his 
kindness,  went  away  with  a  glad  heart,  and  did  as  he  had  been 
directed  ;  and  no  sooner  was  the  prince's  hand  rubbed  with  the  ashes 
of  the  burnt  shoe,  then  its  former  use  and  strength  returned.  There 
was  great  joy  in  the  court  that  day. 

When  the  king  ^aw  this,  he  perceived  that  these  Hindus  were  a 
very  holy  people  ;  for  none  but  the  good  and  righteous  could  thus 
afflict  and  recover  again  by  their  curses  and  prayers.  Accordingly, 
he  at  once  began  to  think  of  a  plan  for  rendering  them  unholy. 
Persian  teachers  were  introduced  into  the  valley,  and  the  Hindus 
were  ordered  to  learn  that  language  ;  and  they  were  also  commanded 
to  eat  yesterday's  foOd  and  pickles  under  penalty  of  the  king's  great 
displeasm-e.  A  band  of  officers  called  Tsrali  were  appointed  to  see 
that  this  latter  ord^r  was  carried  out.  Tsrdl  is  the  ancient  name 
for  the  functionary  called  Mahalladdr,  for  which  see  note  to  "  Khauf 
kahund  chhui,  Sfc.  ;  cf.  also  note  to  "  Ifoi  gov  tsrol,"  ^c. 

At  length  through  threatenings  and  b^ribes  all  but  eleven  families 
complied  with  the  king's  order.  (Another  story  says  that  all  but 
eleven  families  refused  to  obey,  and  so  were  killed  or  obliged  to  flee 
the  country.)  In  consequence  of  this  the  Hindfts  became  unholy ; 
therefore  their  prayers  and  curses  were  of  no  avail,  and  they  remain 
so  to  this  day,  eating  yesterday's  food  and  studying  Persian. 

However,  the  gods  could  not  lightly  pass  over  this  matter,  and 
therefore  a  Jogi  went  to  the  king  and  predicted  that  he  would  soon 
be  ill,  which  prediction  was  fulfilled. 

On  a  certain  day  the  king  became  very  sick  and  the  next  day  he 
was  worse,  and  so  he  continued  until  all  hope  of  his  recovery  had 
quite  gone.  While  in  this  state  the  Jogi  with  his  disciple  was 
walking  about  outside  the  palacej  and  telling  every  one  that  he 
could  divine ;  and  that  by  virtue  of  his  art  he  was  quite  cei-tain  that 
there  was  no  other  remedy  for  the  king  but  the  following  : — 

"  The  Jogi  must  take  out  his  own  soul  from  his  body  and  place  it 
within  the  lifeless  body  of  the  king."  Presently  Zainu'ldbadin 
died,  and  the  Jogi  with  his  attendant  was  admitted  within  the 
palace  and  conducted  to  the  corpse.  In  a  minute  or  two  the  Jogi 
and  his  disciple  were  left  alone  in  the  death  chamber.  Turning  to 
the  latter  the  Jogi  said  "  I  am  about  to  take  out  my  spirit,  and  put 
it  within  this  corpse.  Take  care  of  my  body  after  death,  and  put 
it  in  some  secret  place."  It  was  so  done ;  and  when  the  king's 
wazirs  and  servants  came  into  the  room  afterwards  they  beheld 
Zainu'Mbadin  sitting  up  in  his  bed  well  and  strong.  Great  were 
the  rejoicings  of  the  people  and  great  the  gratitude  of  the  king, 
who  lived  for  many,  many,  years  after  this. 

These  accounts  are  most  perplexing.  Eentan  Shah,  the  son  of 
Kaki,  has  perhaps  been  mistaken  for  Ratan  Sh^h,  the  successor  of 
Raja  Ven  or  Vend  of  Ventipiir,  concerning  whom  the  people  say  that 
a  famous  faqir  named  Bulbul  Shdh  flew  over  from  Baghddd  in  a 
night  and  converted  him  ajid  all  his  stibjects  to  the  Muhammedan 


99 


faith  on  the  following  morning.  But  again  this  Rentan  may  have 
been  Runjun,  son  of  the  king  of  Tibet,  who  invaded  Kashmir  in  the 
time  of  Sana  Deva,  1315  A.  d.,  assumed  the  mle  of  the  country, 
and  became  a  Muhammedan  under  the  name  of  Shams-ad-din  (the 
san  of  the  faith). 

A  story  just  crops  up,  in  which  RAji  Ven  is  called  Ratan  ShAh  ! 

Then  in  the  second  story  Zainu'ldbadin  has  certainly  been  credit* 
ed  with  the  evil  deeds  of  his  father,  Sikandar  Batshikan,  of  whom 
it  is  related,  that  he  did  put  to  death  all  Hindus  who  refused  to 
embrace  Isl&m.  (Cf.  latter  part  of  story  attached  to  "  ifoitanufc 
hatah,"  Ac )  Zainu'ldbadin  is  generally  repreiented  as  a  good  and 
merciful  king.  "  Tawdrikb-i  Birbal"  says  :  "  B,e  wa^  gopd  and  kind  to 
every  one,  whether  Musalm&n  or  Hind(i,  and  he  brought  back  again 
to  the  Valley  the  Brdhnians,  who  had  been  compelled  to  leave  it 
during  the  oppressive  reign  of  Sikandar." 

A  few  notes  frum  a  Persian  work  by  the  late  Dlwdn  Kirpd  Kikin^ 
and  entitle<l  "  Gulz^-i-Koshmirt"  are  still  more  confusing.  Runjun, 
son  of  the  king  of  Tibet,  is  now  Sult&n  Rattanjeo,  an  imbecile 
prince  of  Tibet,  who  as  a  mere  child  wai  bronght  into  this  country 
and  so  know  nothing  of  his  father's  religion,  and  was  therefore 
easily  converted  to  Isl&m  by  Bulbnl  Shih.  8u|tdn  Shams*nd-din 
was  the  third  ruler  of  Kashmir  after  Snltdn  Rattanjeo.  It  waA 
during  Sikandar's  suooassor's,  Soltia  'Ali  Shdh'i,  reign  (U18— 1424 
A.D.)  that  those  Hind&s  who  refused  to  embrace  IslAm  were  obliged 
to  leave  the  country,  and  while  on  their  way  out  of  the  country 
many     of     them    were  seised  and   burnt   alive. 

Whatever  the  truth  may  be,  it  will  be  teen  that  the  Kashmiri 
llind6s,  especially,  have  reason  to  remember    the  number  eleven. 
(Cf.  also  Drew,  "  Jamnju  and  Kaahmir,"  p.  69.) 
Kathih  khutjh  watth  pakawani. 
A  bribe  for  a  word  and  bakhshish  for  just  going  (to  call  a 

friend,  &c.) 

A  man  keen  upon  bribes  and  gifts. 

Kathih  8H''t  chhuh  wAlt'm  huhthi  dud. 

By  a  word  to  cause  milk  to  flow  from  the  breasts  of  a  barren 

woman. 

The  power  of  a  word  in  season. 

JCathih  suet  wasih  weh  tah  kathih  9uH  wank  sreh, 
A  word  stirs  up  anger  or  love. 

Katiht  Bfi,  dk  ?     Kuty  Ba,  gatjhak  ?     Kyah  chhui  nuv  ? 
Sirinih    us.     Sirahom  gatjhah.     Saa    chhum  hastih.     Salih 

chhum  m'v, 
Whence  have  you  come,  Brother?     Whither  are  you  going, 

^rqther  ?     \Vhat  is  your  name  ? 


100 


1  have  come  from  Sirin.     I  shall  go  to  Sirahom.  T  have  some 

pulse  in  my  wallet.      My  name  is  Salih. 

A  take-off  upon  the  conventionalities  of  the  day.  Notice  play  upon 
the  letter  cr  sin. 

KdHur  dapnn  bdtsan  guts  nah  dnnah  dyu  n. 

Kon  dapdn  son  guU  nah  kanh  tih  yun. 

Khosah  dapi'-n  gosah  guU  nah  h'hsih  gaUhun. 

The  brown-haired  man  (or  woman)  says,  "  Why  should  I  give 

food  to  my  family  ?" 
The  one-eyed  person    says,   "We    do  not  want  to  see  any 

one." 
The  khosah  says,  **  Why  should  any  person  be  angry  ?" 

Kashmiris  say  an  ordinary  brown-haired  person  is  invariably 
stingry  and  selfish;  a  one-eyed  person  is  generally  disrespected,  cf. 
"  Kixnih  Jiald,"  &c.  ;  and  the  khosah  is  a  man  with  the  little 
goat-like  beard  who  has  got  a  name  for  affability, — cf.  "  Khosah 
1che>i." 

Kdwah,  hdwah,  kdioah,  hat. 

A  crow,  (another)  crow,  (a  third)  crow,  a  hundred  crows. 

A  lie  increases  as  it  goes. 

Cf .  "  The  Three  Black  Crows  —Byron. 

K''ioah  yanihiool. 

A  crow's  wedding  company. 

A  bad  wedding  arrangement ;  everything  npside  down. 
These  words  are  the  first  line  of  a  little  verse  sung,  or  rather 
shrieked  forth,  by  littla  children,  who  gather  together  in  different 
parts  of  the  city  at  evening  time  to  play,  and  watch  the  crows 
come  home  to  roost.  I  have  seen  thousands  upon  thousands 
of  crows,  a  procession,  at  least,  half-a-mile  in  length,  returning 
past  my  house  ;  and  a  tremendous  noise  they  make  during  the 
five  minutes  or  so  they  are  passing.  This  is  the  song  the  little 
children  shout : — 

Kii^oah  yanihwol. 
Murddan  mol. 
Diham  nai  ras  han. 
Kadai  mulah  aul. 
Of  which  the  translation  is  : — 

O  company  of  crows. 

Keen  after  your  own  interest. 
If  you  don't  give  me.  a  little  wine. 
I  will  pull  out  your  nest  by  the  roots. 
The  crow,  on  account  of  its  bold  and  gelfish  chai'^t^r,  is  called  in 
Kashmir  "  The  father  of  Matlab. 


101 


K''wtn  gojih  tjhar. 

A  big  basket  of  kernels  for  crows  (soon  gone). 
Citetl  to  a  man  who  gobbles  up  his  food  quickly. 

Kawan  hichhi'v  hthJctt  »und pahm.     Pananui  pahin  mittut, 
A  crow  learnt  to  walk  like  a  cuckoo;  and  forgot  his  own 

walk. 

Si  k&ndar-n&msk—Kuld^e  tage  kahak  rd  goith  kard. 
Tage  khiceshtan  rd  fardmoah  kard, 

Kdwan  nith  nitih^han, 

A  small  piece  of  meat  in  a  crow's  claws. 

A  bad  debt. 

Kd'ci  kur  hdv  zih  fjheHwoni  trdv. 

The  crow  has    cawed  ;  throw  away  the  tshetiwon   (i.^.,   the 

water  in  which  II indies  wash  their  hnnds  after  a  meal) ; 

and  be  off  to  your  work. 

One  of  the  divisions  of  the  city  of  Srinaf^^  is  lo  far  removed  from 
the  Sher  Garl  (or  Sher  Gadf  J  whore  all  the  state  apartments  and 
govf>rnmont  offices  are  sitaate<I,  that  the  government  servants,  who 
reside  there  have  to  rise  and  oat  their  breakfasts  early,  so  as  to  arrive 
at  their  posts  in  the  Sher  GaH  at  the  right  time. 

K''wuJ  yutun  kiiih  hilih  kheyam,  tutun  mashinam  nah  sitam 

As  long' as  the  burner  of  the  dead  will  not  poke  me  (i.^.,  to 
arrange  my  body  so  that  it  may  burn  c|uickly  and  proper- 
ly), so  long  shall  I  not  forget  your  tyranny. 

Ff'tynr  nnr  tnh parud  yiW,  yim  donowai  chkli  nah  tonf'dur. 
A  pine-wood  fire  and  a  strange-countryman  friend,  these  two 
are  not  lasting. 

Ki'zi»  tah  idiitjhas  myului  kyah  ? 

What  has  the  kazi  to  do  with  an  eunuch  ? 

The  jadgo  is  not  for  the  good  but  for  the  evil. 

There  are  many  eunuchs  in  the  valley  and  they  are  all  Muham> 
medans.  Nearly  all  of  them  live  in  T^shawAn,  Srinagar ;  and  arc 
employed  in  marriages  to  make  amusement,  or  at  funerals  to  join 
in  the  lamentations. 

Kf'kkih  chhuh  dun  knnin  peth,  trek  man  ranun   tah  sheh  man 

thek'ii. 
Krhkih's   fire-place  is  in  the  top  storey ;  she  cooks  three 

maunds  and  boasts  six  maunds. 

A  lying  braggart. 


102 

Kehh  mah  "idh  "ditcerfi  tuh  Icdnr  tali  nit  am. 

Doa't  give  me  anything  but  let  me  have  your  ear. 

A  patronising  look  from  those  in  authority  is  worth  a  large  sum . 

Kehhahlachi'k  chhuh  pewun^  ddyih  garih  yud. 

A  Hzard  remembers  a  matter  one  hour  afterwards. 

Natives  believe  that  this  aniinal  treasures  up  enmity  against  % 
man  and  bites  him  afterwards,  when  he  can  do  so  safely. 

Kehtsah  chon  tah  hehUah  myon,  sui  gav  wisah-pon. 
A  httle  for  you  and  a  little  for  me,  this  is  friendship. 
A  friend  is  one  not  merely  in  word,  but  also  in  deed. 

Kentsan  ditlham  guUlah  yetsui  ; 

Kentsan  zontham  nah  dinas  wur  ; 

Kentsan  Uhunitham  noli  brahma-hatmi. 

Bayawonah  chunih  gafs  namaskdr. 

To  some  you  gave  many  poppies  (i.e.,  sons)  ; 

And  some  you  haltered   (with  a  daughter)  for  murdering  a 

Brihman  (in  some  former  existence). 
O  Bhagawant,    (the  Deity,    the   Most   High,)   I  adore  your 

greatness. 

KenUan  dyuttham  aurai  ulav,  hentsav  racheyih  mUah  W^eth, 
Kentsan  achh  lajih  mas  chet  talav,  hmh  gai   wunan  phUan 

dit. 
Some  Thou  (O  God)  called  from  Thy  heaven  »  some  held  the 

Jhelum  in  their  bosom. 
Some  have  drunk  wine  and  lift  their  eyes   upwards ;  some 

have  gone  and  closed  their  shops. 

Whom  God  will,  God  blesses. 

Kentsan  dyuttham  yut  Mho  tut,  henf_san  yut  nah   tah  tut 

hyah  ? 
God  has  given  to  some  (blessing)   here  and  there    {i.  e.,  in 

both  worlds),  and  He  has  given  to  some  nothing  either 

here  or  there. 

Kentmn  rani  chhai  shihij  bum,  nerav  nebar  shuhul  harav. 
Kentsan  rani  chhai   bar  pet  h   hunt,    nerav   nebar   tah  zang 

hheyiwo. 
Kentsan  rani   chhai   adal   tah   wadal ;  hentjan   rani   chhai 

zadal  tshai. 


103 


Some  have  wives  like  a  shady  chiiiar,   let  ns  go  under  it  and 

cool  ourselves. 
Some  have  wives  like  the  bitch  at  the  door,  let  us  go  and  get 

our  legs  bitten. 
Some  have  wives  always  in  confusion,  and  some  have  wives 

like  bad  thatch  upon  the  roof. 

Lai  Dt'd's  sayinjfs. 

Ketah  haUi  tah  b/tzarjosh. 
False  coin  and  bazar  noise. 

The  consequence  of  proing  into  the  hixSar,    It  is  better  to  have 
things  made  at  hunio.     Thon  one  may  be  sore  of  no  deception. 

Khairah  nah  hog  tah  sharah. 

No  share  in  the  good,  but  in  the  evil. 

A  roal  friend. 

Khairas  tujil  iah  nyi'yaB  tutiL 
Quick  to  do  good,  but  slow  to  quarrel. 

Good  advice. 

KhainiJc  gom  tasalli  chunih  sharah  nishih  rachnam  KhuflU. 
I  have  got  the  comfort  of  having  done  good  ;  God  will  bless 
me  from  your  wickedness. 

Khaish'i-zan  p'fh  hani^  hhaUh-i-mard  tar-gardon. 
A  woman^s  relations  are  honoured,  but  a  man's  relatious  are 
despised. 

Khi'im  tama  huchhimaijih  holih. 

An  avaricious  man  goes  to  a  dried-up  stream  (t.  f.,  gets  no 

profit). 

Avarice  is  always  poor,  but  poor  by  his  own  fault. 

Khfitn  tama  tah  apazyor. 
An  avaricious  man  is  a  liar. 

Khan  badn  hhon  hadi'ty  manzhug  chhes  hum  tjuf  add  ! 

A  big  tray,  a  big  tray,  and  in  the  middle  of  it  half  a  loaf  of 

chaff! 

Ostentation. 

Khanabalah  Khndani  Tor. 

From  Khanbal  to  Khadan  YAr  (i.e.y  as  far  as   one  can  go  in 

a  boat  in  Kashmir). 

Dan  to  Beersheba.     Land's  End  to  John  O' Groat's. 


104 


Kkunamilen  nah  hoj  iah  parzanan  mimuz. 
No  breakfast  for  the  sod,   but  a  luncheon    for   the   meaner 
domestics. 

Khandawuv  hor. 

A  shawl-weaver's  load,  (i.e.,  a  little  light  load). 

■^'Shawl- weavers  are  in  general  a  sickly  class.  If  tliey  get  five 
traks  instead  of  six  traks  of  paddy,  the  proper  measure  now-a-daya 
for  one  rupee,  they  will  not  notice  they  have  short  weight ;  on  the 
contrary,  they  wiU  think  that  they  have  seven  traks.  (A  trak  is  4f 
sers.) 

Khandawdv  herrutyaU 
Defending  a  shawl-weaver. 

Eajd  Kak,  who  died  about  eighteen  years  ago,  was  over  the  shawl 
trade  in  Kashmir.  If  any  person  in  those  days  took  upon  himself 
to  order  or  harm  a  shawl-weaver,  he  was  immediately  summoned 
before  KAjdK^k  and  severely  punished.  Consequently  these  weakly^ 
ill-paid  people  then  enjoyed  such  immunity  from  petty  tyranny,  as 
they  do  not  experience  now. 

My  servant  (I  am  sorry  to  say)  is  constantly  striking  and  cona- 
manding  others  '*  as  good  as  himself."  He  thinks  that  being  the 
servant  of  the  s^ihib  he  is  infinitely  superior  to  ordinary  folk, 
and  has  a  licence  to  do  so.  Frequently  he  receives  the  above  reply, 
"  Who  are  you,  a  shawl-weaver,  to  do  such  an  act  ?" 

Khar  bud  tsalinai  tah  ved  bud  laginai 

May  bad  knowledge  (lit.    an  ass's  understanding)  flee    from 

you  and  good  knowledge  (lit.   that   derived  from  a  study 

of  the  Vedas)  stick  to  you. 

A  Kashmiri  Pandit's  prayer  before  teaching  his  child,  or  before 
sending  him  to  the  Brahman  to  be  ta,ught. 

Khar  khenai  Jihar-hMv, 

(Called  an)  ass-eater  before  he  has  eaten  the  ass. 

Undeserved  blame  ;  a  false  charge. 

"  Khar  Icir/.yih.   Ashnoi  kyah  .^" 

"  Worked  like  an  ass.     What  is  friendship  ?" 

Work  is  work,  whether  done  for  a  relation  or  friend,  or  not ;  and 
the  labourer  is  worthy  of  his  hire.  Don't  be  afraid  to  ask  for  the 
money. 

Khar  putis  guri  put  lonahwani. 

Asking  a  colt  as  a  gift  after  buying  a  young  ass. 

It  is  the  custom  in  Kashmir  to  give  "  a  trifle  in  "  with  the  pur- 
chase.     This  i?-  called  dast6ri. 


105 


Kharas  gor  yi'j 

A  big  sugar- biscuit  for  the  donkey. 

Instmctioii  is  wasted  apon  the  stupid  man. 

Kharas  kharJcharah. 
A  comb  for  the  donkey. 
Honour  given  to  one  not  worthy  of  it.  ^ 

Kharas  hhasit  tah  huth  path  kun  harit. 
Mounting  the  ass  with  his  face  towards  the  tail. 
A  brazen-faced  fellow. 

The  whole  saying  is — 

Kharas  hhasit  tah  buth  path  kun  harit  ; 
Knlahchan  mattjanak  kharahan  phirit  ! 
He  mounted  the  ass  with  his  face  towards  the  tail ; 
And  at  night  he  asked  the  ass  from  them  ! 

During  the  role  of  the  PalhAns,  debtors  wore  sometimes  ponished 
by  beiug  maclu  to  sit  apon  an  ass  in  this  way  and  driven  through 
the  kizdr.  A  certain  Pandit  was  onoo  thos  treated,  and  was  sach 
I  shameless  man  as  to  ask  the  government  for  the  an,  when  his 
:  iile  was  over. 

Kharis  roj  ddyanui  garin. 

A  wicked  man's  reign  is  of  one  hour's  daration. 

KhatL  dii  tah  ehh''h  daptm^  zih  fUiem  chhih  bar  wathi. 
Giving  a  bill  of  divorcement,  and  the  woman  saying,  **  The 

door  is  open  to  me** 

Some  hope  of  re-iustalment. 

Khavfkahund  chhui  ?  zih  pananis  mahalladurah  sund. 
Whom  do  you  fear  ?     My  Mahalladiir. 

A  mdhallaCLxr  is  an  officer  in  cliargo  of  a  division  of  the  city.  His 
principle  duty  seems  to  be  to  spy  over  the  people  in  his  district. 
He  is  always  fee'd  by  the  people,  and  generally  hated  by  them, 
which  is  no  very  great  matter  for  surprise. 

Kh^y  kht'y  gomut  gh'is  mautich  chhas  nnh  khahar, 
£ating,  eating,  he  has  become  lustful,  and  there  is  no  care  of 
death  to  him. 

Khfh  gi'tvi  gdsah  dharmakih  pdsah. 

O  cow,  eat  some  grass  for  the  sake  of  dharma. 

Come  let  us  bo  friends  again. 

Dharma  is  a  Sanskrit    word,    and   means  the  duties  of  the  masses 
of  the  Hindu    people.     Sometimes    these    are    called  Abhi-dharma. 
14 


106 


■Should  the  family  cow  be  sick,  the  owner  will  often  stroke  her 
neck  and  face, 'saying  the  above  words.  Great  is  the  love  of  all 
Hindis,  and  especially  of  the  Kashmiri  Hindfi,  for  the  cow.  It  is 
gratitude  that  prompts  this  affection,  and  has  lead  the  Hindus  to 
regard  the  cow  as  sacred — gratitude  to  the  beast  for  sustaining  them 
during  their  wandering  southwards  over  barren  mountain  sand  through 
treeless  deserts.  If  it  had  not  been  for  the  cow's  milk  then,  pro- 
bably hundreds  upon  hundreds  of  them  would  have  perished ;  and 
BO  in  gratitude  to  the  cow,  which  furnished  them  with  sustenance 
and  carried  their  burdens,  the  Hindus  magnified  her  into  a  god, 
and  worship  and  honour  her  accordingly, 

Khemas  hhdr  iah  horas  nah  Mr, 
I  will  eat  his  kharwar  and  not  pay  Jiim  a  cowrie. 
A  bad  debtor. 

Khenah  hhewun  tah  mdshihwit. 
Eating  dinner,  but  as  if  he  did  not  want  it. 
A  very  nice,  prim,  proud  fellow. 

Khenah  hhewdn  tah  wenah  tsdri  Udri. 

Eating  his  dinner,  as  though  he  were  picking  the  wenah  plant, 

Wenah  is  a  plant  like  mint  in  shape   of  leaf  and  flavour.     It  is  a 
favourite  of  Shiva's,  in  whose  worship  it  is  much  used. 

Khenah  khush  hid  tah  humih  dilgir. 

Happy  enough  at  your  dinner,  but  sorrowful  when  at   work. 

"  If  any  would  not  work  neither  should  he  eat." — II.  Thess.  iii.  10. 

Khenah  manzah  wukus. 
Separate  from  eating. 

A  quarrel  in  the  house  j  father  and  son  will  not  eat  together. 

Khenah  myuth  tah  horanah  tyuth. 
Sweet  to  the  taste  but  bitter  to  pay  for. 

Fly  the  pleasure  that  bites  to-morrow. 

Khetah,  mallah,  Tcehtshdh.     'A'uzu  di'llah. 
Ditah,  mallah,  hehtshah.     Na'uzu  bi^llah, 

O  mullah,  eat  something.  (Ans.)  Let  me  fly  to  God. 
O  mullah,  give  something.  (Ans.)  God  defend  us. 

Kheomut  pdnsah  wdpas  dyun  chhuh  dandas  bardbar. 

To  give  back  a  paisa  that  has  been  eaten,  is  equal  to  losing 

it. 

An  "  eaten  paisa"  means  a  spent  pais^. 

Persian. — Zar  dadan  hardhar  jdn  dddan. 


107 


Kheti  nii'ilik  suett. 

The  field  must  be  always  under  the  eye  of  the  master  {i.e., 

needs  constant  looking  after.) 

Mind  your  shop  and  yoor  shop  will  mind  you. 

Khewm  pdnas  tah  theh'in  jahAnoi, 

He  eats   to  himself,  and  then   makes  a  boast  (of  his  grand 

dinner)  to  the  world. 

A  selfish  braggart. 

Kheyilieh  Tnrnlia  horiheh  nah  mAlif. 

lie  would  eat  a  Tsrol's  money,  but  would  not  pay  (even) 

his  father. 

A  man  who  will  make  money  any  way,  but  will  not  pay  any  onoi 
even,  his  own  father. 

For  T»rol,  cf.  note  "  Kakhiri  \aha%  garah" 

Khidmat  harizih  nah  Batah  gunas  hali  wakari  dapU  ner 

punas. 
Never  serve  a  vile  Pandit,  for  after  a  hundred  years  (servicel 

he  will  tell  you  to  go  away. 

Khizmat  chheh  asamat. 
Service  is  groatness. 

Khojah  byuth  w»n  tah  degUav  sdn. 

The  Khojah  sat  in  his  shop  among  the  pots. 

Carpenter  with  tools,  but  no  work,  Ac. 

Shopkee{)ers  make  a  groat  display  of  pots,  although  aomeiimes 
there  is  nothing  in  them.  A  very  poor  Khojah  is  here  supposed,  all 
of  whoso  pots  are  empty. 

Khojah  chhuh  Jchushi  haran  hih  nechuv  ehhum  gAtul  ;  nechuv 
chhus  pdmah  diio'in  kih  molui  ohhum  be-dkl. 

The  Khojah  is  happy  in  the  thought  that  his  son  is  wise  ;  the 
son  is  reproaching  his  father  for  his  foolishness. 
GulistcLn,  chap.  VI. — Khicdja  $hddi  kundh  ki  farzandam  *dqil  cut   o 

pisar  ta'na  zandn  ki  padaram  fartut  ast, 

Khojah  chhuh  pathui  tah  fdv  wot  broiith, 
rhe  Khojah  is  behind,  but  news  of  him  has  come  on  before. 
News  beforehand. 

Khojah  Hfiji  Bundiyas  suet  mujih  Hjioat, 

i'o  go  shares  in  a  radish  with  Khojah  U^ji  Bandi. 

Little  people  cannot  afford  to  speculate,  though  there  may  b« 
every  chance  of  making  a  lot  of  money  quickly. 


108 


Khojah  Hdji  Bdndi  was  a  great  man  in  Srinagar.  One  day  he 
saw  his  son  playing  with  the  greengrocer's  son,  and  noticing  that 
the  other  boy  had  a  nice  shawl  on,  he  went  off  straight  to  the 
greengrocer  and  said,  "  Look  here.  I  see  that  your  business  is 
thriving,  and  so  would  like  to  do  something  in  '  your  hue'  for 
myself.  Will  you  go  partners  with  me  ?  Will  you  give  me  rupees 
1,000,  and  allow  me  to  spend  the  money  in  radishes  ?  I  also  will 
give  rupees  1,000.  and  we  will  share  the  profits  half  and  half 
alike. — You  know  how  these  vegetables  pay  for  growing."  The 
greengrocer  agreed  and  paid  the  money.  Radishes  were  purchased 
to  the  extent  of  rupees  2,000  and  planted.  When  the  month  of 
February  came  round,  the  two  partners  determined  to  take  up  their 
radishes,  but,  alas !  they  were  every  one  a  failure.  The  poor 
greengrocer  was  ruined,  whilst  the  wealthy  Khojah  simply  lost  a 
little  money. 

Khojah  Momuni  fhul,  hah  heni  tah  hah  hanani. 

Khojah  Mom's  egg  ;  buy  at  the  rate  of  eleven  and  sell  at  the 

rate  of  twelve. 

A  non-paying  concern, 

Khojah  Mom  once  brought  up  eleven  melons  with  him  from 
Bdramula  direction,  to  sell  in  Srinagar.  On  reaching  the  custom- 
house he  was  obliged  to  g^ve  twelve  melons  as  a  tax  for  his  eleven 
melons.  He  gave  the  eleven  melons  and  then  went  and  sold  his 
blanket  to  purchase  another  melon  to  give  the  toll-taker.  Things 
were, carried  on  in  a  very  loose  way  in  Kashmir  in  those  days. 
Khojah  Mom  then  went  and  sat  down  by  a  cemetery  and  would  not 
allow  the  people  to  bury  their  dead  without  first  giving  him  some 
money.  In  the  course  of  a  few  days  the  king's  son  died  and  a 
great  company,  including  the  king,  went  to  bury  him.  When  the 
crowd  reached  the  burial-ground,  the  Khojah  went  forward  and  said, 
"  I  cannot  allow  you  to  bury  the  body."  The  king  enquired,  "  Who 
are  you  to  speak  thus  ?  "  The  Khojah  answered,  "  I  am  the  queen's 
brother-in-law,"  "  Buh  chhus  Rani  hund  hahar."  When  the  king 
heard  that,  he  begged  the  Khojah  to  permit  the  burial  of  the  body, 
and  gave  him  a  large  present  in  money.  On  the  king's  return  to 
his  palace  he  told  his  wife  about  the  relation  whom  he  had  met 
in  the  cemetery,  and  she  replied,  ' '  0  king,  how  stupid  you  are  ! 
Did  you  not  know  that  men  only  have  hahars — not  women  ?" 

A  wealthy  man,  the  Khojah  now  began  trading  again,  and  used  to 
buy  eggs  at  the  rate  of  eleven  and  sell  them  at  the  rate  of  twelve. 
Cf.  "  story  of  the  villager  who,  going  to  sell  his  eight  brinjala  in  a 
village  where  there  were  nine  headmen,  returns  minus  vegetables 
and  basket,  because  he  had  to  conciliate  the  headmen  with  a  brinjal 
apiece,  and  the  ninth  with  the  basket,"  given  in  "  Notes  on  some 
Sinhalese  Proverbs  and  Stories  in  the  Atita-V^kya-Dipaniya,"  by 
A.  M,  Sendndyaka. 

Hahar  is  Kashmiri  for  the  Hindustdni  sdld. 


109 


Khojah,  nun  til  Tcaht  ? 

Khojah,  what's  your  salt  and  oil  ? 

Cited  by  people'when  asked  to  do  something  beyond  their  power. 

A  Kh(jjah  through  change  in  the  prices  of  things  lost  all  that  he 
possossed.  For  some  time,  however,  until  his  case  was  thoronghly 
known,  the  people  came  as  usual  to  enquire  the  prices  of  his  goods. 
The  poor  old  man  would  sit  at  the  back  of  his  shop  and  cry, 
'  Humph  !  What's  your  salt  and  oil  ?" 

*'  KhiOJah  s/t  ghwah  han  niyihawahy     **  Asi  trov  pi'nai.** 
**0  K^oj"^*  you   were  tumed  out  of  your  little  village." 
"(Oh,  no,)  I  left  it  of  my  own  accord." 

Salvd  dignitate. 

Khnjah  tih  inod  tah  Uds  tih  baUyih. 
TJie  Khojah  died  and  got  relief  from  his  cough. 
Death  puts  an  end  to  all  troubles. 

Khojah,  Uah  tih  yik  nah^  tah  bnh  tih  samakhai  nah  zah, 
O  Khojah,  you  will  not  come  to  me,  and  I  shall  never  see  you 

again. 

I^montatton  over  a  oorpae. 

Khojah  wagavi  h*'yih  mukimi'nah,  tah  Khojah  wagavi  kanih 

tah  mukivit'nah. 
U  the  Khojah  buys  a  mat,  it  is  a  fee,  and  if  the  Khojah  sells 

a  mat,  it  is  a  fee. 

Khojahs  are  very  sharp  in  striking  a  bargain. 

Khojah^  wufhti  tjhun  tah  sudah  kamih. 
O  Khojah,  take  a  leap.     What's  the  good  ' 
Look  before  you  leap. 

**  Khojahy  wulash.^*     "jSuA  tultinponah  pathrah.** 
O  Khojah,  (give  me)  the  remains  of  your  dinner.     (Another 
man  replies.  What  is  the  good  of  asking  him  ?)     lie  him- 
self even  picks  up  (a  piece,  if  it  falls  upon)  the  ground. 
A  stingy  person. 

Khokhar  Mirun  bror. 
Khokhar  Mir's  cat. 

Too  lazy  to  do  it  himself. 

It  is  said  concerning  this  cat  that  it  would  scratch  the  ground 
immediately  on  seeing  a  mouse,  as  if  to  inform  its  master  that 
there  was  a  mouse  about,  if  he  liked  to  try  and  catch  it. 


110 


Khoran  nah  huhsh  tah  Pushi  nuv. 

No  shoes  for  her  feet,  and  yet  her  name  is  Push. 

Kuhsh — a  kind  of  shoe  having  high  iron  heels,  and  the  uppers 
lessening  towardsthe  heels,  worn  only  by  the  very  respectable  class. 

Push  is  a  grand  name. 

Khoran  nah  Tchrdv  tah  Padmuni  nov. 

Not  a  patten  even  for  her  foot,  yet  called  Padmdn. 

Padmdn  is  a  Hindu  female  name  of  great  honour.  The  Pad- 
mani  or  Padmini  (Sanskrit)  are  the  most  excellent  of  the  four 
grades  into  which  womankind  is  divided  by  the  Hind6s.  Abu'l 
Fazl  thus  describes  her  :^"  Padmini,  an  incomparable  beauty, 
with  a  good  disposition ;  she  is  tall  and  well  proportioned,  has  a 
melodious  tone  of  voice,  talks  little,  her  breath  resembles  arose,  she 
is  chaste  and  obedient  to  her  husband,"  &c.  The  name  Pdmpur 
(chief  town  of  the  "Wihu  parganah,  Kashmir,)  is  supposed  to  be 
derived  from  padma,  a  lotus,  and  pur,  city,  hence,  "  the  city  of  the 
lotus  "  or  "  the  place  of  beauty,"  from  the  beauty  of  its  inhabitants ; 
which  must  have  very  much  degenerated  of  late  years. 

Khosah  hhen. 
Khosah's  dinner. 

When  a  lot  of  men  are  hired  for  one  work,  so  that  the  work  may 
be  quickly  accompHshed,  people  say  "  Khosah  khen  "  style. 

A  certain  king  made  a  great  feast  for  all  his  subjects,  and  com- 
manded them  all  to  appear  on  a  certain  day,  except  the  one-eyed 
people  and  those  who  had  not  beards  (i.e.,  big  beards,  the  Khosah  folk). 
Everybody  obeyed,  and  each  had  placed  before  him  a  great  tray  of 
food  of  about  six  sers  in  weight.  The  order  was  that  each  man  was 
to  finish  his  trayful  on  pain  of  punishment.  This  was  a  difficult 
matter.  A  Khosah,  however,  who  had  made  up  for  his  deficiency 
by  an  addition  of  a  little  goat's  hair,  was  equal  to  the  occasion. 
He  suggested  that  they  should  all  gather  in  small  companies  around 
the  trays  and  eat  their  contents  one  after  another.  In  this  way 
the  royal  order  was  fulfilled. 

A  variant  of  this  story  is  as  follows  •• — 

A  great  man  had  married  his  daughter,  and  as  is  customary  oi> 
such  an  occasion,  he  made  an  immense  feast.  He  invited  one 
hundred  people,  but  ordered  that  only  men  who  had  beards  should 
attend.  However,  a  Khosah,  sticking  goat's  hair  upon  his  chin  and 
face,  determined  to  go. 

Now  the  bride's  father,  being  very  anxious  that  his  wish  should  be 
carried  out,  himself  stood  at  the  entrance  door  and  tried  the 
beards  of  the  guests  as  they  passed  in.  The  Khosah  feared  the 
examination ;  so  when  the  time  came  for  him  to  have  his  beard 
pulled,  he  begged  that  that  appendage  might  be  left  alone,  as  nearly 
one  hundred  people  had  passed  in  and  were  found  to  be  thorough 
bearded  men.     The   host,  supposing   him  to   be   some  great    man 


Ill 


— perhaps  the  father  of  the  bridegroom — allowed  him  to  go   bj 
Tvithout  a  trial. 

'^rwent  J  large  dishes  of  food  were  provided  for  the  gaests,  and  as 
a  good  dinner  such  as  this,  was  not  to  be  obtained  every  day,  the 
Khosah  suggested  that  they  should  finish  the  dishee;  and  the  only 
way  to  finish  them,  was  for  them  all  to  stick  at  one  dish  until  they 
had  got  through  it,  and  then  go  on  to  the  next,  and  so  forth,  until 
the  whole  twenty  dishes  were  completed.    The  plan  succeeded. 

The  Hev.  A.  W.  Burman,  in  a  most  interesting  article  contribute*! 
to  the  "Church  Missionary  Intelligencer"  for  October,  1883,  and 
'  iititled  "Notes  on  the  Sioux  Indians,"  thus  writes  :— > 

"  During  their  sacred  feasts  a  curious  law  is  enforced.  Each 
perscm  is  compelled  to  eat  whatever  may  be  net  before  him,  no  matter 
h  ow  great  a  portion  he  may  receive,  or  eUe  pay  eome  one  of  the  eom- 
pa/ny  to  do  $o  for  him.  Not  a  scrap  of  food  m^mt  remain  uneaten 
tehen  the  company  brenks  up.  As  no  invitation  to  such  a  meeting 
can  be  refused,  and  there  may  be  occasionally,  two  or  throe  in  a 
night,  at  each  of  which  a  bountiful  help  will  be  served,  this  most 
prove  a  somewliat  formidable  rule." 

lyhotan  lontj  pulan  tah  hohshih  badai  ehhes  ati, 

Khotan  had  arrived  to  grass  shoes,  but  a  little  shoe  was  in 

her  walk  and  manner. 

A  person  considerably  reduced  pecuniarily,  but  who  still  con* 
tinues  the  same  high  manner  and  extravagant  way  of  living. 

Khudd  chhuh  fhulas  zu  diwdn. 
(led  makes  the  egg  to  Kve. 
Have  faith  in  God. 

Khitddi  ehhuh  diwan  ijhali  yd  bafi^  nah  tah  zttniinih  tali. 
Ciod  gives  without  our  knowing  or  working,  or  else  from  out 

of  the  ground. 
Khudt'iyih  sund pdwur,  yami  y^tih  dwur, 
God  dwells,  where  he  has  taken  possession. 
Khuduyih  sunz  hhar  tah  m'twidah  9undj)hath. 
God's  scab,  and  the  barber's  rubbing. 

To  trouble 'a  man,  whom  God  has  terribly  afflicted. 

Kashmiris  suffer  very  much  from  a  disease  called  scald-head 
(favus). 

Khuntis  peth  Mvnf. 

Misfortune  after  misfortune. 

Khur  ai  6sih  bilTcuU  suf  totih  asanas  hat  phepharah. 

If  a  scabby  head  be  perfectly  clean,  still  there  remains  a 

hundred  pimples  upon  it. 

A  great  man  who  bears  traces  of  liis  previous  mean  estate. 


112 


Khuri  tih  zogun  tah  wdlah-wdshih  tih, 

A  fishing-net,  a    lying-in-wait,   and   a   net   spread  for  the 
bird. 

Per  fas  et  nefas, 

Khru,  Shar,  tah  Manddk  Pal ;  manzhog  chhus  Ludawis  nar. 
Khrii,  Shar,  and  Mandak  Pal ;  in  the  middle  of  them  Ludu 

is  burnt  by  fire. 

Shekh  Nur-ud-din  cursed  the  village  of  Lndu,  because  the  inhabi- 
tants were  once  rather  uncivil  to  him.  In  consequence  of  his  curse* 
every  year  some  houses  in  this  village  are  destroyed  by  fire. 

The  natives,  both  Muhammedans  and  Hindfis,  are  terribly  afraid 
of  the  curses  of  their  saints  and  religious  leaders.  Only  a  few- 
months  since  I  witnessed  the  burning-down  of  a  house  at  Pdmp6r, 
which  had  been  cursed  the  previous  evening  by  a  Jogi,  because  the 
owner  would  not  give  him  some  wood  for  a  fiire.  The  Jogi  was 
present  at  the  time,  and  from  his  manner  and  a  few  hints  which  I 
picked  up  on  the  occasion,  I  am  almost  convinced  that  the  Jogi  was 
the  incendiary. 

Khyun  dyunjpuUiv  tah  athah  chhalun  grumit. 

Giving  pulav  to  eat  and  cow's  urine  to  wash  the  hands  in. 

To  nullify  the  good  done  by  abuse  of  word  or  look. 

Khyun  gaUhih  teuthui  yuih  heyis  hhush  yiyih. 

Dinner  must  be  eaten  in  a  manner  pleasing  to  the  other. 

Kibras  chhuh  nash. 
Destruction  to  pride. 

Pride  goes  before  destmction. 

Kijih  peth  hdjuvaf  ;  welinjih  pefh  wvkhvl. 

A  pestle  upon  a  peg,  and  a  mortar  upon  a  clothes-line  (will  not 

hold,  but  will  tumble). 

A  man  appointed  to  a  work  for  which  he  is  in  every  way  unfit- 
ted. A  weak  man  thrust  into  temptation.  Prendre  la  lune  avec  les 
dents. 

"  Kisar  Uridyl  dalis  dul  deny 

"  The  barley  stained  the  hem  of  the  garment.     Clean  it." 

Shiva  Kak  was  a  Pandit  of  very  high  family  and  great  learning. 
In  course  of  time  he  was  appointed  overseer  of  the  village  of 
Wutrus  in  the  Kotahdr  district.  His  duty  was  to  collect  H.  H. 
the  Mah^djah's  share  of  the  grain  in  that  village.  Once  when  the 
harvest  was  over  and  the  grain  all   gathered  in    he    invited  the 


113 


villagers  to  como  to  him  to  tho  granary,  whore  he  would  give 
t  horn  each  one  his  share  of  tho  produceof  tho  season.  When  the  distri- 
bution was  over,  and  while  he  was  returning  to  his  house,  someboily 
noticed  tliat  his  clothes  had  been  stained  by  tho  dirty  grain  and 
tiild  him  to  shake  it  off  ("  A'isar  Idridyi  dalin  dul  den").  On  this 
remark  the  thought  struck  tho  Pandit,  what  an  unprofitable  business 
this  was,  and  thence  his  mind  took  flight  into  loftier  regions. 
'*  Behold,"  said  he,  as  though  to  liimself.  "  Behold,  O  heart,  the  state 
of  affairs.  Here  am  I,  who  all  this  day  have  been  giving  away, 
returning,  as  I  came,  empty-handed,  nay,  worse  than  empty-handed, 
for  my  garments  have  become  stained.  Listen,  O  heart,  thus  will  it  ho 
with  you.  When  you  die  you  cannot  take  any  thing  with  you.  Kmpty- 
handed  you  arrived  and  empty. hantled  you  will  return ;  moreover, 
you  will  repent  your  birth,  because  in  this  life  there  is  naught  bub 
sorrow  and  pain."  Therewith  he  tore  his  clothes  from  off  his  back, 
and  went  to  live  in  tho  jungle  near  his  village,  there  to  give 
liimself  up  entirely  to  a  religious  life.  Attracted  by  his  devotions  tho 
riKldess  Umd  (PdJn'ati)  appeared  unto  him  in  a  dream,  and  said  how 
pleased  she  was  with  him,  an<I  promised  that  he  should  know  more 

ltd  more  of  things  divine  ;  and  aa  a  guarantee  for  these  words 
ihree  springs  arose  in  that  place,  by  the  which  if  any  p<Tson  in 
sickness  or  trouble  offered  the  Bacrifioo  of  iloma  (a  kind  of  burnt- 
offering,  the  casting  of  gh(.  Sec,  into  the  sacred  fire  aa  an  offering  to 
the  gods),  he,  or  she,  would  be  immediately  rid  of  these  things. 

On  awaking  from  his  sleep,  Shiva  Kik  saw  tho  throe  springs,  and 
while  engaged  in  worship  close  by  them,  behold  !  several  apsards 
(lK>autiful  female  dancers  from  the  Court  of  Indra),  came  and  sang 
to  him  and  played  some  heavenly  music. 

It  was  some  time  after  this  that  a  famine  arose  in  the  country; 
and  great  wjeis  tho  distress  of  tho  people.  There  was  no  rain  ;  and 
harvest-timo  came,  but  there  was  no  grain  to  gather  in.  ThouMands 
upon  thousands  of  tho  p<x)rer  classes  perished,  and  tho  corpses  of 
horses  and  cows  and  sheep  and  goiits  wore  to  be  soon  stretched  out 
in  every  direction.  The  ruler  of  the  country  was  very  much  grieved, 
and  thought  of  several  plans  for  tho  relief  of  the  people,  but  what 
could  he  do  against  tho  great  monster  *'  Famine !"  One  night, 
however,  he  sent  for  his  minister,  and  asked  him  with  much 
expectation  what  ho  would  advise,  and  whether  there  was  not  a 
religious  mendicant,  to  whom  they  could  apply.  "  Yes,"  replied  tho 
minister,  "  there  is  one  called  Shiva  Kik,  who  resides  in  the  jungle, 
a  gootl  and  holy  man,  and  in  favour  with  the  gotls."  On  hearing 
this  tho  ruler  went  to  Shiva  Kak  and  worshipjHjd  before  hinu 
"  Wherefore  came  ye  hither?"  said  the  faqir.  "  For  this  reason," 
answered  tho  ruler,  "  that  my  country  is  dying  from  lack  of  rain. 
O  pray  ye  that  i*ain  may  descend  and  water  the  ground."  Where- 
upon the  faqir  bade  hira  to  make  a  bumt-offeriug  (Homa)  unto  the 
j;o<ls.  and  proniised  him  that  then  it  would  rain.     Tho  ruler  did  so, 

ind  the  rains  came  and  replenished  tho  parched  lands,  so  that  they 
yielded  food  again,  and  the  people  lived. 
15 


114 


There  are  other  tales  couceniing  this  man — one  es]5ccially  good, 
wherein  the  king  is  said  to  have  sent  to  seize  this  Shiva  Kdk, 
because  he  was  so  very  holy,  and  got  his  prayers  answered  so 
quickly;  but  as  soon  as  the  king's  messengers  drew  near,  lions  and 
bears  came  forth  from  the  hills  to  devour  them,  &c.,  &c. 

Koh  hofwal  tah  ynr  subador. 

Mountain  the  police-officer,  and  pine-tree  the  district-officer. 
No  government.     Everybody  does  as  he  likes. 

Eolih  h'jiwat  'kliasih  nah  hiikh. 

The  pestle  will  not  come  forth  dry  from  the  river. 

A  poor  fellow,  who  has  a  case  in  the  Court. 

Eolih  hhutak  hoi  tarani. 
One  river  is  colder  than  the  other. 
Out  of  the  frying-pan  into  the  fire. 

Kolih  Uliunun  chhuh  fUdn  tah  hJwrun  mvsJikil. 

It  is  easy  to  throw  anything  into  the  river,  but  difficult  to  take 

it  out  again. 

Easier  to  fight  than  to  conciliate ;  easier  to  give  than  to  take. 

Kom  gayih  hum,  '*  durah"  hurus  zih  gmjih. 

Work  has  become  a  dog,    and  "  durah'*  has  frightened  it 

away. 

A  workman  afraid  to  undertake  a  certain  work. 

Durah  is  a  word  spoken  sharply  to  frighten  dogs  away. 

Karen  hande  toUe  goren  grumit  hmani  gav. 

The  daughters'  stars  were  so  unlucky  that  the  milkmen  got 

only  a  little,  even,  of  the  cow's  urine. 

A  daughter,  born  under  an  unlucky  star,  so  hard  to  get  married. 

Hindus  have  a  custom  of  washing  their  daughters'  hair  with  milk 
and  cow's  urine  two  days  before  the  marriage. 

Korih  hund  hatah  gav  dorih  hund  ges. 

The  daughter's  dinner  is  as  dirt  in  the  streets. 

It  is  thought  most  despicable  to  depend  upon  one's  daughter's 
husband  for  a  living. 

Korih  lekh  gayih  torih  dab. 

To  have  one's  daughter  abused  is  hke  receiving  a  blow  from 
an  adze. 

Kri'dasui  chhuh  hhund  bdnah  amn. 
To  the  potter  a  broken  vessel. 

The  washerman  with  a  dirty  shirt  on  j  the  cobbler,  &c. 


115 


Krum  ehhid  p^im  zih  tfah  yiyih  ? 

Is  kriim  a  reproach  that  one  should  become  angry,  \vhen 

another  calls  him  by  it. 

Krdm,  a  nicknamo.  A  name  which  hag  been  added  to  tho 
original  name  by  reason  of  the  man's  special  calling,  or  because  of 

)mo  peculiar  circomstanco  which  has  occuiTed  to  him.  For 
instance: — There  was  a  very  respectable  citizen  of  Srftiagar,  by 
name  J^far  Hir,  who  had  a  beautiful  pear  tree  growing  in  his 
court-yard.  One  day  during  a  heavy  wind  this  tree  fell  down,  and 
in  its  fall  wounded  Jifur  Mir's  grandfather,  who  unfortunately 
happened  to  be  sitting  under  it  at  tho  time.  Henceforth  tang, 
which  is  tho  Kashnifri  for  a  pear,  was  added  to  his  ordinary  nanio 
by  the  common  folk ;  and  even  to  the  present  day  tho  third  genera* 
tion  arc  thus  named. 

Totd  R^m,  who  now  has  tho  supervision  of  H.  H.  tho  MahiWijah'B 
mules,  is  never  culled  Toti  Bam,  but  Totd  Khachchar. 

liuni  W^tul  is  thus  invariably  called,  because  he  happens  to  bo  the 
clerk  of  accounts  to  tho  wdtul  or  sweeper  class. 

Snhnz  Chhdn,  i.e.,  Sahaz  tho  carpenter  is  so  oallod  from  the  reason 
tliat  one  of  his  predecessors  for  a  short  time  helped  a  oarpenter  in 
his  biKjk- keeping. 

Darim  K^ndur  is  tho  name  of  tho  Pandit,  who  accompanies  tho 
baker's  coolie  on  his  rounds  with  tho  bread-basket  every  morning. 
Kdndur  is  tho  Kashmfri  for  baker. 

Tdlib  Kalah  is  a  well-known  character  in  Srfnagar.  Kalah  moans 
a  head,  and  this  wonl  was  added  to  tho  family  name  by  the 
'  ommon  folk,  when  Tdlib's  father,  who  was  a  Nai|<|4sh,  or  painter, 
iiinibh'ii  from  otf  the  ladder,  u|K)n  which  he  was  standing  and 
(Uconit  Jul:  tli  nnif  of  tho  Shilimdr  Uigh  pleasure- house,  and  very 
Bt'v.nly  hiui^iil  his  head. 

llaji  Muhamm;ul  SAdiq  came  to  this  country  from  Bombay  six 
ytars  aL,'i>,  or  more.  Uo  brought  a  parrot  with  him;  that  was 
sutUciout.  From  tho  moment  that  this  was  known  everybody  called 
him  Toti  HAji. 

Nearly  every  person  I  liavo  met  with  has  a  krdm,  with  which 
tho  majority  are  not  at  all  pleased.  I  can  only  account  for  the 
extreme  frequency  of  these  nicknames  from  the  fact,  that  there  are 
so  many  people  of  one  and  tho  same  name,  and  a  difference  some- 
times must  be  made. 

Kranjilih,  kranjUih^  poni  s'run. 
To  take  up  water  in  a  basket. 
To  draw  water  in  a  sieve. 

Krayih  hhutah  chhuh  inadf. 
Justice  is  better  than  worship. 


116 

Kruhun  batah  tah  chhut  Bum  tah  wazul  Musalm6n. 
A  black  Pandit,  a  white  Dum,  and  a  red  Musulmiin  (are 
wicked,  deceitful,  characters). 

Kruhun  uhur  gar  g.ar  l^are  ;  chhut  ubur  dare  nah  zah, 

Susniur  mar  hare  ;  wad  hare  nah  zah. 

The  black  cloud  will  only  thunder,  the  white  cloud  will  never 

stop  raining. 
The  malicious  man  will  fight,  but  without  giving  an  answer 

(z,  e.,  he  will  not  smite  openly,  not  just  at  once,  he  will 

not  retaliate  at  the  time,  but  will  wait  until  he  gets  a  quiet 

opportunity). 

Persian. — Az  dbr  i  safed  hilars  o  az  ddam  i  narm. 
Az  dbr-i-siydh  matars  o  az  ddam  i  garm. 

Kub-hul  Tius  ?  Mufih  liund  tulah  hul. 

"Which  is  the  crooked  tree  ?  Mut's  mulberry-tree. 

Who  is  the  fag  ?  The  badly-paid,  hard-worked  Junior  servant. 
Gopdl  Mut  had  a  garden,  in  which  was  a  stumpy  and  crooked  mul- 
berry tree.  AH  the  boys  and  girls  of  the  neighbourhood  were  wont 
to  come  and  annoy  Gopal  very  much  by  climbing  his  tree.  It 
would  sometimes  be  filled  with  children,  singing  and  shouting,  and 
making  a  great  noise.  In  short  this  tree  was  a  source  of  nuisance 
to  Gopdl  and  everybody  around.  The  regular  reply  to  the  ques- 
tion, "  Where  shall  we  play  to-day  ?"  was  at  "  Gopal  Mu^'s  mulberry- 
tree."  Every  little  boy  or  girl  could  climb  it,  it  was  so  small ;  and 
nearly  every  child  in  the  neighbourhood  did. 

The  above  saying  is  frequently  cited  by  the  under-servant  in  any 
establishment,  who  is  constantly  imposed  upon  by  the  other  servants. 
They  are  so  small  in  years  and  inferior  in  position,  that  everybody 
feels  a  perfect  right  to  send  them  there,  or  command  them  here,  or 
to  tell  them  to  do  this,  that,  or  the  other  thing. 

Kubis  lat  daicdh. 

A  kick  is  as  medicine  to  the  crooked  old  man. 

'Tis  false  mercy  to  try  and  patch  up  an  old,  decrepid  man. 

Kucheh-hdnz  Tcanz  hyuh. 

Like  a  kucheh — boatman's  mortar. 

A  fat  man. 

Kucheh-hdnz,  a  class  of  boatmen  who  pound  rice  at  so  much  the 
kharwar  for  the  great  folk  in  the  city.  They  keep  boats  to  carry 
about  the  rice  in. 


117 

**  Kudaris  mshih  doh  kethah  hudut  /***  '*  Vn    dvpnam   tih  tii 

"  How  do  you   manage  to  spend  your  days  with   this  pas- 
sionate man?"  *'  Whatever  he  says  to  me  I  do.** 
AiiytUiiig  for  peace  and  quietness. 

Kukaran  mulch tah  chhakuti. 
To  scatter  pearls  for  the  fowls. 

Casting  pearls  before  Hwiiw. 

Kukaras  kunui  zany. 

But  one  leg  to  the  fowl. 

A  certain  master-in-trado  Rave  a  fowl  to  one  of  his  apprentices 

t  )  kill  for  him.  The  yomig  fellow  killed  it  and  cooked  it ;  but  being 
\:<;eedingly  hun^jry  he  was  tempted  to  break  off  one  of  its  legs  and 
t  it.  When  the  fowl  was  placed  before  the  master,  he  cn(|uired 
'o  reason  of  there  being  only  one  leg.  The  apprentice  replied 
I. it  the  bird  mast  have  been  bom  so.  The  master  became  yerj 
igry  and  went  about  the  room  botiting  the  joung  man  and  sayingi 
VVhere  is  the  leg  ?  ^Vliere  is  the  log  ?" 

One  day,  when  there  was  a  great  storm  and  the  wind  blew  fierce 
ltd  cold,  a  cock  belonging  to  the  master  was  observed  to  be  stand- 
i^  on  one  leg  only.  The  apprentice  was  delighted  to  see  this,  and 
■nt  at  once  and  called  his  master:  "Sir,  sir,  there's  anr)ther  fowl 
t  yours  ^vith  only  one  leg."  The  master  went  outside,  picked  up  a 
ttlo  stone,  threw  it  at  the  cock,  and  cried  •*  hish-h-h-h,"  and  tho 
>ck  at  once  put  down  tho  other  leg.  "  There,  you  fool,"  said  ho  to 
iitj  apprentice.  "Ah,"  replied  the  young  man,  **you  didn't  throw 

t  stone  at  that  other  fowl." 
The  Kashmfri  Pandit  who  told  me  this  tale  docs  not  know  a  word 

of  English  and  extremely    little    Hindustani.     I    particularly   asked 

hint  where  ho  had  heard  it.     He  said  tlmt  he  didn't  know,  but  that 

ho  had  hoard  it  when  he  was  a  little  boy,  about  thirty  years  ago. 

KuknT  dapdn  '*  Meh  kyah  rdh  ! 
liatak  thulan  di/uttuvi phdK^* 
The  hen  says  what  a  wrong  I  have  dgne! 
I  have  given  heat  to  ducks*  eggs. 
An  ungrateful  protege. 

Kuker  kariheh  nd  mdn  tali  put  en  kyah  karih  ? 
Of  course  the  hen  would  have  self-respect  (if  she  could);  but 
what  would  the  chickens  do  ? 

A  good  and   respectable  man  overwhelmed  with  a   large  family, 
or  rather  degraded  by  it,  i.e.,  he  has  to  seek  some  inferior  situation 
r   tho   boys,    because    he  cannot  afford  to  teach  them  a  profession, 
c,  or  else  he  has  to  steal,  ami  lio,  and  take  bribes. 


118 

Kiiher  tackhan  tah  putt  hechhnn. 
The  hen  scratches  and  the  chickens  learn. 
As  the  old  cock  crows  the  young  ones  learn. 

Kukp.rih  hinzih  latih  chhih  nah  puti  marun. 
Chickens  do  not  die  from  the  hen's  kick. 
Spare  the  rod  and  spoil  the  child. 

Kukerih  hinde  batak  thulo  Uah  kawah  zdnah  "  titi  ti  T^ 

O    duck's   egg,    hatched   by  a    fowl,  when  will  you    know 

"  titi  ti  ?" 

Don't  interfere  in  matters  unknown  to  you. 

lUti  ti  is  the  call  to  fowls  at  feeding-time. 

Kuhur  ai  Mieyi  hhdrj  totih  sajpadih  nah  hhar. 

If  a  fowl  eats  a  kharwar,  it  does  not  appear  (in  the  bird  be- 
coming bigger). 
If  a  man  of  low  birth  becomes  rich,  he  does  not  become  great. 

Kuhur  ai  thawizenmuktah  deras  manz  taiili  tih  Iwyih  tacliliun. 
If  the  fowl  should  deposit  a  pearl  in  a  heap,  there  even   will 

it  be  scratching. 

The  man  who,  for  his  purse,  or  his  stomach,  will  do  any  meanness. 

Kukur  ffatsihah  bah  trak  1 
Could  a  fowl  become  12  traks  in  weight  ? 
Can  such  a  man  ever  become  great  ?  No. 

Kukur  yak  kas  half  du  kas. 

A  fowl  is  enough  for  one  man,  but  for  two  it  is  nothing. 

Kulah  peihai  zulm  dafd. 

From   the  very  beginning  oppression  is  overcome. 

God  is  the  beginning  of  the  world  ;  the  king  is  the  beginning  of 
the  kingdom  ;  the  husband  is  the  beginning  of  the  house — if  any- 
thing goes  wrong,  these  and  nobody  else  can  right  it. 

Kulis  khasit  gudah  rah. 

To  climb  a  tree  and  spread  mud  over  the  trunk. 

To  promote  a  man  and  afterwards  dogi-ade  liim. 

It  is  a  favourite  amusement  among  the  villagers  to  climb  a  tree 
and  then  get  the  trunk  plastered  with  mud.  This  causes  them  to 
como  down  with  a  run,  and  not  unfrequently  they  are  hurt  by  the 
sadden  shock. 


119 

Kuni  hat  chheh  nah  gajih  tih  dazdn. 
A  single  stick  upon  the  hearth  does  not  burn. 
A  mail  is  no  good  alone. 

Kunih  gabih  mufhi  lej. 

\  vessel  of  muth  for  the  one  ewe. 

A  spoilt  only  child. 

Muth  is  a  species  of  legominoos  plant. 

Kunih  gabih  shdl. 
The  jackal  (attacks)  a  single  ewe. 
Au  only  child  will  die. 

Kunni  Idt  phentane  ;  akui  phash  tah  rentmie  ! 

Just  enough  to  go  round  once  and  yet  he  fastens  it  like  a  grand 

pagri  ;  only  just  one  stroke  (in  the  water  would  clean  it), 

but  he  wants  soap-nut  for  it ! 

A  poor  man  with  great  ideas  and  oxponsive  withea. 

Kunui  tang  pup  jdn^  phut  hharit  Jchdm  nai  ;  garah  andarich 
sun  jdn,  gdinah  andarich  zdm  nai ;  wuparah  suns  lek  jdn, 
piturih  sum  pdminai. 

A  single  ri}>e  pear  is  bettor  than  a  whole  basketful  of  unripe 
pears  ;  a  second  wife  in  the  house  is  better  than  a  z^un   iu 
the  vill/ige ;  a  stranger's  abuse  is  b«ttcr  than  a  cousin's 
curse. 
ZAm  is  a  daaghtoi^s  hasband's  sister. 

Knr  hadanas  tah  ijer  papanai  ehhuh  nah  kinh  tih  lagdn. 

In  a  girl's  growing  and  in  an  apricot's  ripening  there  is  no 

delay. 

Kashmfrfs  say  that  girls  grow  foster  than  boys.     Tho  growth  of 
the  latter  is  hindered  very  much  by  anxieties,  &c. 

Kur  chheh    dsanas    chhenrdwdn  tah    nah  dsanas  manda- 

chhdwdn. 
A  daughter  lessens  the  wealth  of  the  rich  man,  and  is  a  cause 

of  shame  to  the  poor  man  (i.e.,  it  costs  a  lot  of  money  to 

get  her  married  into  a  suitable  family). 

Khr  chheh  Jshur. 

\  daughter  is  as  a  heel  (i.e.,  a  great  hindrance). 


120 


Kur  dizih  nah  Ishibare. 

Tatih  hur  buchhih  mare^ 

Siriyihhhases  nawih  gare. 

Do  not  give  your  daughter  to  a  man  from  Ishibari ; 

Because  there  she  will  die  from  hunger. 

There  the  sun  rises  after  nine  garis. 

Gari  is  a  space  of  time  equal  to  our  twenty-four  minutes.  The 
mountains  hide  the  sun  from  the  village  until  a  late  hour. 

There  is  a  very  famous  spring  in  Ishibar,  called  Gupta  Gangd, 
after  Guptanat^ari,  a  rikhi,  a  very  holy  Hindu.  He  was  so  holy 
that  he  frequently  visited  Gangd,  and  Gangd  was  so  pleased  with 
the  trouble  which  he  underwent  to  see  her  frequently,  that  she  one 
day  said  to  him,  "  You  sniffer  much  to  see  me  ;  now  I  will  go  and  visit 
your  village."  Guptanatsari  asked  when  she  would  come  and  where 
he  should  meet  her.  She- replied,  "  Tln'owyour  cup  into  me  and  get 
to  your  house.  Wherever  you  see  this  cup  again  I  shall  be  there." 
The  man  threw  his  cup  into  the  water  and  went  his  way.  On 
reaching  his  village  the  following  day  he  saw  his  cup  floating  about 
in  a  little  spring,  wherein  he  at  once  bathed. 

There  is  a  great  festival  in  honour  of  this  spring  every  April. 
H.  H.  the  Mahardjah  has  just  issued  an  order  for  six  temples 
to  be  built  in  Ishibari  for  the  priests,  &c.,  in  connection  with  this 
spring. 

^ur  gayih  lorih  rus  jjiyddah. 

A  daughter  is  like  a  runner  without  his  stick. 

These  piyadahs  or  chobddrs  give  their  orders  showing  their  sticks, 
and  then  the  demands,  &c.,  are  paid.  The  chobdar  is  of  little 
authority  without  his  stick. 

KuVy    htr^   hardn  pananih   garih   tah   ihul    trdtcdn   Ivikah 

handili  garih. 
Crying  "kur  kur"  in  your  own  house,   but  laying  eggs  in 

the  house  of  another. 

Kit/r  kur  is  the  chuckling  of  a  hen. 

Kuri,  difpnak  gori  gdman^  tdri  hkanjik  losai  hanjili  Udpdn. 
O  girl,   I  gave  you  to  singhara  villages,   but  your  jaws  are 

tired  with  chewing  the  shells. 

Apparently  a  good  marriage,  but  it  turned  out  to  be  a  most  unfor- 
tunate one. 

Singhdrd  villages. — Villages  wherein  those  people  live  who  gather 
this  water-chestnut.  The  Singhara  is  found  in  the  lakes  of  Kashmir. 
It  ripens  in  the  month  of  October,  when  it  is  gathered  by  the  people 


121 


in  enormous  qnantiiios.  (Cf.  "The  Abode  of  Snow,"  p.  377  ) 
These  people  are  called  gAri-hdnz.  The  nats  are  sometimes  fried 
with  batter,  and  oaten  with  Bait  and  popper;  but  generally  they  are 
crushed  into  a  flour  or  meal,  of  which  cakes  are  made.  These  cakfM 
are  eaten  with  f^i  and  salt,  &c.  To  the  girf-hAnz  these  water-oheit- 
nuts  serve  as  a  substitute  for  rioe. 

Kuti  Jcuhur, 
The  room  fowl. 
An  eavcs-dropper. 

KuUamut  km  hpuh  rud  darydvas  manz  hud pdndh  Jehut  bufk 

tah  hariH  luk. 
Like  a  wet  dog  if  he  remained  in  the  middle  of  the  river  ho 

got  drowned  ;  and  if  he  climbed  the  bank  he  wetted  the 

people. 

A  man  who  is  doing  no  good  for  himself  or  for  others. 

Kutjuri  hhyos  huddk  huni  sandih  hasah. 

The  pup  bit  the  man  at  the  old  dog's  incitation. 

A  great,  respectable,  man  never  boats  a  refractory  sorvantj  bat 
ilways  gets  another  servant  to  do  it  for  him. 
Ha8,  an  exclamation  for  stirring  up  a  dog  to  fight. 

*«  Kutui  gaijhah,  giliye  V*     "  Berih,  berth,  hhudh:' 
"  Kihai  harinih,  giliye  ?'*     *•  Thulan  dinih  phCth,'* 
*'  Kdtiydh  chhii,  giliye  r     "JCa/t  kih  nah  bah." 
*♦  MMh  ditai,  giliye  ?"     "  Putrah  mdz  haiih.** 
"  Kihai  goh,  giliye  r*     "  Khudui  luduk  nih.** 
"Where  are  you  going,  O  water-fowl?*' 

**  Along  the  path  to  the  field." 
**  What  are  you  going  for,  O  water-fowl  ?" 

"  (Going  for) — to  sit  on  my  eggs.** 
"  Uow  many  are  they,  O  water-fowl  V* 

**  Eleven,  or  twelve  (they  may  be).'* 
"  Give  one  to  me,  O  water-fowl/* 

**  By  my  son's  life,  I  have  none." 
**  Wliat's  become  of  them,  water-fowl?" 

**  God  has  destroyed  them." 
Distress. 

A  woman  bereft  of  her  children — any  person  at  all  miserable— is 
often  heard  chanting  these  lines  in  a  most  melancholy  tone. 


122 


Kyali  gav  Harih  Tsandar  Rdeanih  rane  ! 

JLutush  thawunpeih  hane  ; 

Topih  mudus  bozagune, 

Sofiah  funk  chhih  hewdn  zdldhwune. 

"What  has  happened  to  Hari  Chandar,  the  Eijd's  wife ! 

She  has  placed  Lutdsh  (her  son)  upon  a  stone  ; 

And  he  has  died  from  the  hite  of  a  snake. 

And  the  **  kawij  liik  "  are  taking  golden  paisds  for  the  hum- 

ing. 

Chanted  in  a  most  melancholy  tone  by  the  Hindus  in  time  of  great 
trouble. 

Most  Brdhmans  can  tell  folio  upon  folios  of  stories  concern- 
ing this  Harischandra,  who  was  once  ruler  over  the  whole  world ; 
and  then  by  way  of  alms  parted  with  his  wife  and  child  and  king- 
dom. It  was  after  his  separation  from  his  wife,  that  the  poor 
woman,  now  obliged  to  go  into  the  jungle  and  cut  her  own  wood, 
once  laid  her  child  upon  a  big  stone,  while  she  clomb  a  tree  to  cut 
off  some  of  its  branches,  that  a  snake  came  forth  from  the  grass 
and  bit  the  boy,  so  that  he  died.  Shevya  was  the  wife's  name,  and 
the  child's  name  was  Lutash  or  Eohitdswa.  Great  was  the  grief  of 
the  woman,  who  somehow  got  back  to  her  first  husband  Harischan- 
dra and  told  him  what  had  occurred.  Harischandra  became  over- 
whelmed with  sorrow,  and  caring  no  longer  to  live,  he  at  once  went 
and  sold  himself  for  '*  sonah  tunk,  t.  e.,  the  golden  paisas  wherewith 
to  pay  the  "  kdwij  luk  (or  burners  of  tho  dead)  to  bum  his  son's 
body. 


123 


Lahah  Icolanih  hanadarih. 

The  tassel  on  the  roof  of  Labah  Kol's  house. 

This  man  built  a  house  bo  high,  that  a  man  on  the  roof  of  it  could 
not  hoar  any  one  in  the  court  below,  lot  that  man  shout  as  loudly 
as  he  was  able.  It  is  a  KashmiH  custom  to  affix  wooden  tasspls  to 
each  comer  of  the  roof  by  way  of  ornamentation. 

Cited  when  a  man  does  not  hear  or  accept 

Ldl  shindsui  sdnih  Idlach  hadr, 

A  ruby-dealer  will  know  the  worth  of  a  ruby. 

A  bon  chat,  bon  rat. 

Ldlan  mulah  mul. 

Price  upon  price  (i.e.,  a  great  price)  for  rubies  (but  not   for 

this  article) . 

It  is  to  the  interoBt  of  the  bnyer  to  depredate  the  goods  in  qnes- 

tion. 

Ldhtsli  huddn  tah  pulaltarx  phtrdn. 

The  eunuch  gets  old  and  weaves  grass  shoes. 

Hard  times  for  the  old  people  who  have  not  boon  able  to  save  for 
thoir  old  age. 

Grass  shoes,  or  rather  Handalw,  are  worn  by  the  poorer  clanea  in 
Kashmir. 

LdhUhah  garth  sutuk. 

Sutuk  in  the  house  of  an  eunuch. 

An  extreme  improbability. 

The  sixth  day  after  a  Biudii  child's  birth  birch- wood  is  burnt  in 
the  house,  and  a  lighted  piece  of  it  is  passed  around  the  head  of  the 
child  and  of  all  the  persons  present.  This  is  the  work  of  the  mid- 
wife, and  the  custom  is  called  sutuk  in  Kashmiri.  After  this  puri- 
ficatory act  the  motlier  is  allowed  to  leave  the  room  for  a  short  time, 
Ac.    Cf.  Sanskrit  word  "  sdtak." 

Laiitshas  mdl  halih  tah  ndl. 

An  eunuch's  property  consists  in  his  (jewelled)  throat  and 

(embroidered)  garment. 

These  eunuchs,  who  are  all  Muhammedans,  are  hired  to  sing  at 
weddings  or  weep  at  funerals.  They  get  a  lot  of  money  sometimes, 
but  generally  spend  it  all  in  jewels  and  embroidery  work-    They 


124 


are  very  particnlar  about  the  work  around  the  "  ndl,'*  literairy,  the 
border  of  the  garment,  called  the  ' '  knrtah,"  round  the  neck  and 
down  the  breast.  Most  extravagant  work  is  lavished  upon  this  part 
of  their  apparel. 

Ld-ph  gaUinam  mdph  I 
God  forgive  my  boasting  ! 

Often  cited  by  the  Kashmiri,  when  he  has  promised  to  do  any 
work.  He  is  afraid  lest  God  should  become  angry  at  his  pride  and 
check  him. 

Lctr  hJiewdn  pdnas  tah  ddkar  trdwdn  beyis- 

He  himself  eats  the  cucumber,  and  belches  in  the  face  of  the 

other  man. 

An  extremely  selfish  man. 

Jjar  lorit  tah  hut. 

To  pull  down  a  house  for  a  room. 

Cited  when  a  thing  costs  more  than  it  is  worth. 

Ldri  hini  Ldhur. 

To  go  to  Ldhor  by  way  of  Ldr. 

A  roundabout  way,  on  journey,  or  in  work, 

Ldr  is  on  the  Ladak  road. 
'  There  is  a  tale  in  Kashmir  about  a  man  who  was  once  asked 
where  his  nose  was.  He  did  not  reply  by  at  once  putting  his  finger 
on  that  organ  and  saying  *'  Here  it  is ;"  but  he  pulled  up  the  right 
sleeve  of  his  long  cloak,  and  passing  his  right  hand  around  his  head, 
eventually  and  with  great  difficutly,  touched  his  nose  with  it. 

Laren  bats  tah  bafsan  batah. 

A  family  is  needed  for  the  house  and  food  is  needed  for  the 
family. 
-  An  empty,  desolate  house,  or  a  poverty-stricken  familyj  or  a  man 
without  knowledge,  &c. 

Zatah  liwan* 

(Like  a)  spade  for  the  feet  to  kick  (and  shove). 

A  butt  for  the  master's  anger,  &c. 

Laiih  luanih  laUhul. 
A  besom  instead  of  a  tail. 
Turning  good  into  bad. 

Jjatiye  wethranih  matiye  di. 

O  woman,  you  have  come  in  a  poor  wretched  state. 

Natives  are  great  swells  when  they  visit  their  relatives.  This  is 
quoted  when  any  person  docs  not  aiteud  to  this  cufitom. 


125 


lAv  hud  gayih  s/tv. 

A  young  intellect  is  rich. 

Lav — a  boy  between  the  ago  of  twelve  ycare,— free  from  caro, 
and  able  to  deyoto  hinuielf  entirely  to  study. 

Lazan  mazdkh  pazan. 

Unworthy  people  deserve  to  ho  played  jokes  upon. 

Lej  tah  fehur  chheh  hunt  ;  manzbdg  zdldn  prtjih  tul  pdn, 
A  Icj  and  ttkur  are  the  same  {i.e.y  both  are  made  from  earth, 

both  are  employed  in  tho  same  work,  both  are  heated  in  the 

same  furnace,  &c.),  and  the  grass  bums  itself  in  the  midst. 

Be  oarofol  not  to  separate  friends,  lest  in  so  doing  thoa  destroy 
thyself. 

L^j  and  T^JIcur  are  two  earthenware  vowoli  used  in  oookiiig  ;  one 
is  a  little  bigger  than  tho  other. 

L'j  tih  Uur^  gag  tih  tjur. 
The  pot  a  thief,  the  fireplace,  also,  a  thief. 
All  of  them  thieves  together. 

Lejih  milawan. 
A  sharer  in  the  pot. 
Close  friendship. 

Lt'Jeh  chheh  nah  rek  exh  dalU  Idrih. 

Abuse  is  not  bird>lime  that  it  will  stain  the  hem  of  the 
garment. 

Lclispharufi  ehhuh  phaJc. 

To  steal  a  pot  is  like  a  smell  (certain  to  be  detected). 

Lochih  hanih  bud  han, 
A  great  matter  from  a  little  matter. 
An  angry  word  sometimes  causes  murder. 

Log  nah  tah  jog  dv  put  phirit. 

Couldn't  do  the  work — the  lazy  stupid   fellow ;  and  so  he 

returned. 

A  man  begins  a  work  and  is  not  able  to  finish  it. 

LokachAr  chhnh  b^bih  ndr. 
Childhood  is  without  care. 

Behih  ndr,  lit.,  fire  in  the  bosom.  Eashmfris  whilst  squatting  on 
the  ground  in  the  winter  time  place  their  kdngars  under  their  long 
cloak  next  their  skin.  Give  a  Kashmiri  a  kdngar  and  ho  is  perfectly 
happy.    UoQCO  the  words  '*  bcbih  n^'  come  to  mean  without  care. 


126 


Lokachdr  chhui  andahhdr. 

Childhood  is  darkness  (i.e.,  the  time  for  sowing  wild  oats), 

LdkacJidr  chhui  mdkahj&r. 
Childhood  is  freedom. 

Lokah  hund  Jcatit  nethanun  p&n ; 
Loikah  handih  rachhit  neputrah  pan. 
Spinning  for  others,  and  one's  own  back  bare  ; 
Nourishing  other  people's  children,  and  oneself  childless. 

Lokah  hundih  Widndarah  methar  dradani. 

To  make  one's  friends  happy  at  the  people's  wedding  feast. 

De  aUeno  corio  liberdlis.        » 

Lokah  hunzi  mdje putrah  dag  peyiyai. 

O,  mother  of  the  people,  the  pains  of  travail  will  come  upon 

thee. 

Cited  to  a  lazy  fellow,  who  eats  the  bread  of  another's  labours. 

Lokah  sunz  har  chheh  lokas  diwai. 

The  wrangling  of  the  people  is  the  people's  pleasure. 

Not  a  few  quarrels  in  Kashmir  are  excited  purely  and  simply  for 
the  sake  of  a  tamdshd. 

Lokan  kiU  wdnti  gdv,  meh  kits  shdnti  g^fo. 

For  the  people  a  cow  with  milk,  but  for  me  a  cow  that  doe& 

not  give  milk. 

"  Everybody  seems  prosperous  and  happy  except  me." 

Lonchih  lamun. 

To  pull  the  garment. 

Asking  a  man  to  "  pay  up.'' 

Shopkeepers,  and.  especially,  hawkers,  frequently  lay  hold  of  a 
man's  "  phgran  "until  he  pays  for  the  goods  just  purchased.  A  mis- 
sion servant  brought  me  a  *'  tsd,dar  "  or  wrap  the  other  day,  saying  that 
he  had  seized  it  as  the  owner  had  not  paid  for  a  book  bought  from 
our  city  book-shop. 

Lorih  kutanis  dastdr  gandun. 
To  bind  a  turban  on  the  top  of  a  small  stick. 
To  give  work  to  a  man  who  is  unfitted  for  it. 


127 


Lorih  minii  put. 

Measuring  pattii  with  a  stict. 

A  suspicious  arrongomeHt,  becaase  a  properly  marked  yard  mea- 
Buro  is  tho  proper  thing. 

Pattu  is  a  course  woollen  doth  manufactured  in  Kashmir.  The 
cloth  is  washed  like  blankets  are  waahed  in  Scotland,  by  trampling 
thorn  under  foet* 

Lorih  piihi  aantf  pilwun. 

To  extend  a  snake  towards  a  man  by  means  of  a  stick. 
Any  mean  false  trick  played  by  a  friend. 

Lotiimanah  $und  fhap. 
The  seal  of  Lotilman. 

A  man  careless  of  his  aoconnts. 

Lotdman  was  a  Kashmiri  banker  of  great  fame  and  reepeotability, 
but  most  careless  concerning  his  books.  He  would  pnt  his  seal  to 
any  ))aper  presented  to  him .  The  consequence  was  that  he  suddenly 
found  himself  bankrupt,  and  ended  his  days  most  sorrowfully 

Luh  nai  dtih  tah  bud  halih  gaUhih  paidah  ? 
If  there  were  no  Cyoung)  people,  whence  would  the  old  peo- 
ple be  bom  ? 

"  Toung  and  old,  this  and  t'other, 
Cannot  do  without  each  other." 

Lusamatis  Idyun, 
To  beat  a  tired  man. 
A  sick  man  ordered  to  work,  or  a  tired  man  asked  to  go  a  fresh 

journey. 

Luias  tah  huaas  bdjbat. 

A  partnership  with  plunder  and  uproar. 


128 


M 


MacJih  Jcf/ah  z&nih  pdmpuri  gat  ? 

Will  the  fly  understand  the  revolutions  of  the  moth  (around 

the  light)  ? 

A  place  for  every  man  and  every  man  in  his  place. 

Madav  BUawani  shoht  han. 
Madav  Bilav's  little  piece  of  ginger. 

A  sprat  to  catch  a  mackerel. 

Mddav  Bilav  was  accustomed  to  sqnat  down  beside  any  man  he 
might  see  cooking  his  food ;  and  to  give  the  man  a  little  piece  of 
ginger,  expecting  a  good  share  of  the  meal  in  retnm. 

Mag  aum  drdg  wuthui,  Kdngri, 

Phdgun  auwi  zdgun  tsoi,  Kdngri. 

Tsithar  auwi  muthar  piyoi,  Kdngri, 

Wahek  auwi  ralieh  Tcati,  Kdngri. 

Zet  auwi  bret  gayak,  Kungri. 

Mdr  auwi  Idr  laji,  Kdngri. 

Shrdwun  auwi  ydwun  surui,  Kangri, 

Bddarpet  auwi  wddar  peyi,  Kdngri, 

Ashid  auwi  hdsid  suzmait  Kdngri. 

Kdrtik  auvn  ndrah-fih  lazmai,  Kdngri, 

Manjhor  auwi  konjih  lajai,  Kdngri, 

Poh  auwi  toh  ludmai,  Kdngri. 

January  came  and  there  was  a  famine  for  you,  O  Kdngrf.' 

February  came  and  a  plot  was  laid  against  you,  O  Kangn. 

March  came  and  you  were  put  to  a  mean  use,  O  Kangri.. 

April  came  and  where  will  you  abide  now,  O  Kdngri. 

May  came  and  you  were  thought  a  senseless  thing,  O  Kdngri. 

June  came  and  you  were  pursued,  O  Kangri. 

July  came  and  your  youth  was  numbered,  O  Kdngri. 

August  came  and  sickness  fell  to  you,  O  Kangri. 

September  came  and  I  sent  a  messenger  for  you,  0  Kdngri. 

October  came  and  I  placed  a  bit  of  fire  in  you,  O  Kdngri. 

November  came  and  you  were  a  matter  of  anxiety,  O  Kangri. 

December  came  and  I  burnt,  even  chaff  in  you,  O  Kangri. 


129 


Tho  Kdngri  or  Kdngar,  as  it  is  generally  called,  is  the  KashmfH 
portable  fire-place.  It  generally  consists  of  two  parts,  tho  inner 
earthouwaro  vessel  called  kumlal  (somewhat  like  tho  oharooal-bumor 
of  Italy),  whortnn  the  fire  is  placed,  and  its  encasement  of  wicker 
work,  sometimes  very  pretty,  being  tastefully  ornamented  with 
rings  and  brilliantly  coloured ;  a  little  wootlen  or  silver  spoon 
(tsdian)  tied  to  the  handle  (kdnjih)  completes  this  oriental  brazier, 
which  may  bo  purchased  in  any  Kashmiri  bdzdr  for  the  sum  of  ono 
dnA  and  upwards  according  to  tho  make  and  size.  Should  tho 
kdngar  consist  merely  of  an  earthenware  vessel  a  little  ornamented, 
it  is  then  called  a  manan.  These  arc  principally  used,  I  believe,  in 
the  Leh  and  LatUk  direction. 

The  l)c8t  kAngara  are  said  to  be  made  in  Zainager,  a  big  village  in 
the  Kamrdz  di.strict.  IsUmAb&d,  Shihib&d  and  Sop&r  are  also 
noted  for  good  kangars,  which  arc  very  ofton  called  aftgr  the  places 
where  they  are  made,  e.  g.,  IftUbnAUUli  Kingar  or  Tsriri  Kingar,  Ac 
An  onlinary  peasant's  kingar,  Tory  rudely  made,  is  called  Grfsti 
K&ngar,  from  gmst,  which  in  Kashmiri  means  a  husbandman,  while 
a  finely-worked,  highly  coloured  kdngar  osed  by  the  wealthier  class 
is  called  Khojah  kingar  from  the  Persian  Khajah,  which  means  a 
master,  a  gentleman,  or  man  of  some  distinction. 

K&ngars  aro  also  to  bo  met  with  in  tho  bAs&rs  of  those  cities  and 
villages,  whither  oppression  and  famine  have  driven  the  Kashmiri. 
I  liave  heard  of  them  at  Badrawih.  Kashtawir,  RAm-Nagar,  Disanli, 
Niirp&r,  Kdngrd,  Amritsar,  LndidnA  and  other  places ;  but  the  kAngars 
manufactured  outside  "  the  Happy  Valley**  always  seem  to  bo  of  a 
very  inferior  pattern  and  quality,  and  to  be  used  by  a  very  limited 
class  iudood  outside  the  Kashmiri  emigrants. 

The  Kashmiri  is  very  fond  of  his  kingar,  and  wherovor  ho  goes 
A  henever  you  soo  him,  whether  asleep  or  awake,  at  work  or  at  pUiy, 
.  ittingdown  or  walking,  he  lias  this  little  fire-place  held  in  one  hand 
underneath  his  loose,  long,  night  gown-like  garment  called  pheran, 
and  in  immediate  contact  with  his  stomach  and  thighs.  As  will 
i  >o  expected  this  very  close  familiarity  generally  proves  very  dan- 
porous  ;  a  person  is  trip|)cd  up  by  a  stone  in  tho  way  and  tumbles 
upon  his  red-hot  k&ngar  fire,  or  a  child  rolls  in  her  sleep  and  upsets 
the  tire-place,  and  bums  herself,  the  b<3d<ling,  house,  and  everytliing. 
There  are  really  very  few  of  the  wealthier,  middle,  or  lower  classes 
who  some  time  or  another  have  not  been  more  or  less  burnt  from 
accidents  with  the  kdngar. 

However,  the  kdngar  continues  more  popular  than  ever,  and  not  a 
few  songs  and  sayings  in  its  honour  are  extant  in  the  valley.  There 
is  no  doubt  that  this  portable  brazier  keeps  off  many  a  disease  front 
the  poor  Kashmiri,  when  so  terribly  exposed  as  he  is  sometimes  to 
tho  bitter  winds,  freezing  rains,  and  biting  hail ; — for  King  Winter 
now  and  again  makes  Kashmir  tho  centre  of  his  dominions  and 
rules  supremo  there. 

17 


130 


A  story  is  told  of  a  native  doctor,  who  once  visited  the  valley  to 
see  what  his  skill  could  do  for  the  poor  people  there  during  the 
severe  winter  season.  On  reaching  Bdramula,  the  place  where  visi- 
tors change  the  horse,  kahar  and  coolie  for  the  boats,  on  their  way 
into  Kashmir,  he  noticed  a  boatman  with  only  a  loin-cloth  on,  squat- 
ting in  his  boat  in  the  cold  wind,  and  eating  some  cold  food.  The 
doctor  thought  that  the  man  was  mad  and  would  certainly  soon  die. 
But  the  boatman  had  a  kangar  between  his  knees,  and  when  the 
doctor  on  a  closer  observation  saw  this,  he  at  once  determined  to 
return  whence  he  came,  saying,  "  The  Kashmiri  people  have  got 
their  own  antidote  for  their  winter  cold.  There  is  no  necessity  for 
me  to  go  there." 

It  has  been  suggested  that  the  Kashmiris  learnt  the  use  of  the 
kdngar  from  the  Italians  in  the  retinue  of  the  Mughal  Emperors, 
who  often  visited  the  valley,  but  no  reliable  particulars  have  as  yet 
been  ascertained.  I  have  enquired  from  high  and  low,  rich  and  poor, 
but  no  one  can  tell  me  anything,  fact  or  fiction,  as  to  who  originated, 
and  whence  originated,  this  popular  and  necessary  article.  (Other 
particulars,  concerning  the  derivation  of  the  word  Kdngar  and  Kdngri, 
&c.,  &c.,  may  be  found  in  my  article  published  in  the  August  num- 
ber of  the  Indian  Antiquary.) 

Magi  slun  kunun. 

Selling  snow  in  the  month  of  January. 

An  unseasonable  work. 

Makdrinih  mdjih  pat  ah  hanih  pitur  boi. 
Behind  the  bride  is  her  cousin  (on  father's  side). 

Take  care.     There's  an  enemy  present. 

It  is  a  wedding  custom  among  Pandits,  when  the  bride  is  taken  to 
the  house  of  the  bridegroom,  to  place  her  in  a  lower  room,  while  the 
bridegroom  is  in  the  upper  room  of  the  house.  After  a  little  time 
the  sacred  fire  is  kindled  in  the  upper  room  before  the  bridegroom, 
and  appointed  portions  from  the  holy  books  are  repeated.  Mean- 
while the  bride  is  brought  to  the  upper  room  by  her  mother's  brother. 
Arrived  in  the  room  he  sits  behind  her  and  is  her  "  best  man,"  as  it 
were ;  he  sees  that  she  is  thoroughly  concealed,  gives  to  her  the 
appointed  meats  and  drinks  at  the  stated  times,  and  leads  her  around 
the  sacred  fire. 

Great  friendship  exists  between  this  uncle  and  the  bride,  but 
intense  enmity  between  her  and  her  father's  brothers'  sons.  These 
two  are  constantly  quarrelling  concerning  property  and  position,  &o. 

Makdrinih  nah  gukush  taJi  mgi  phirih  mukush. 

At  the  time  of  the  wedding  the  bride  had  not  a  straw,  but  ten 

days  afterwards,  when  she  returned  to  her  husband's  house 

her  face  was  covered  with  jewellery. 


131 


MuJcush  is  a  preparation  of  gold  and  silver  leaves,  Ac,  which  aro 
plastered  over  the  bride's  face  (ton  days  after  the  wedding,  when  sho 
returns  to  her  husband's  house)  making  it  look  much  like  a  model  in 
tarnished  silver.    This  is  a  MohammediEm  custom. 

Mahdrinih  nah  wdnkahpan  tah  voiffi  phirih  Idnkaran. 

At  the  time  of  marriage   the  bride  had  not  even  her  hair 

plaited,  but  ten  days  afterwards,  when   she  returns  to  her 

husband^s  house,  she  wears  a  lankaran. 

Ldnkaran  (Persian,  UcUyat ;  Sanskrit,  illanilcara,)  a  jewel  or  woman's 
metallic  ornament. 

Ton  days  after  the  wedding  the  bride  rotoms  to  her  husband's 
house  splendidly  dressed,  richly  jewelled,  and  with  abondanoe  of 
furniture  and  provisions,  &o, 

Mai  tih  ati  tah  mai-hhdnah  tih  ati. 
Wine  is  here  and  wine-shop  is  also  here. 
Bvery  thing  at  hand. 

Mdj  hardn  "  huri^  hurt** ;  Icur  hartin  **  renih^  renth** 
The  mother  cries,  '*  daughter,  daughter"  ;  the  daughter  cries, 
^*  husband,  husband." 

Mdj  harin  **  thurihy  shurih  "  ;  thur  mah  karin  "  mdj^  mAj," 
Let  the  mother  say  **  child,  child  "  ;  but  let  not  the  child  say 

'*  mother,  mother." 

An  orphan. 

Miij  tah  hur,  tjtahar  tah  iur, 

A  mother  and  daughter  are  like  the  handle  and  stick  of  a 
spinning-wheel,  (necessary  to  one  another  ;— and  work  to- 
gether). 

*'  Mdjt  fjah  thawum  hdngar  phukit,  buh  yimai  wustas  doh 

ihukit:* 
**  O  mother,  blow  the  kangar  and  set  it  for  me  ;  and  I  will 

come  after  my  work  with  the  teacher.*' 

"  Light  the  kangar  for  me,  I  will  bo  back  again  presently,"  refer- 
ring to  the  short  time  one  is  able  to  work  during  the  dark  winter 
months.     Workmen  come,  just  lay  a  few  bricks,  Ac.,  and  go  again. 

Wutstah,  a  teacher,  hero  means  a  master  blacksmith,  or  bricklayer^ 
or  carpenter. 


132 


*'  Mdj  wuhawan  clihum  nali  harih."  "  Watih  pefh  beh  tdJi  ddh 

zani  wuhawanai.'^ 
*'  Mother,  nobody  curses  me."     Sit  by  the  way-side  (my  son), 

and  ten  men  will  curse  thee." 

They  who  live  in  public  must  expect  to  "  rough  it." 

Mdji  hadeyih  thdji  tih  hadeyih. 

When  the  mother  becomes  great,  the  pot,  also,  becomes  great. 

The  expenses  of  a  family. 

Mojih  Icar  dandah-tuj  tah  sliwi  Tchyav  grtsah  Jchur. 

The  mother  used  a  tooth-pick  only,  but  the  child  ate  a  bundle 

of  grass. 
A  mother's  utter  unselfishness. 

Mdjih  hliutah  hurui  bad. 

The  daughter  is  bigger  than  her  mother. 

Case  greater  than  the  original  quarrel.    Wages  above  the  work. 

Mdjih  lekf  benih  lek,  Jcorih  lek  ;  tah  holayih  nah  lek. 

Abuse  my  mother,  my  sister,  my  daughter ;  but  do  not  abuse 

my  wife. 

A  Pathan  saying.  Pathans  are  especially  particular  concerning 
their  wives. 

Mdjih  nah  lacha'kah  tah  sitdras  ffildph. 
The  mother  hasn't  a  lachakah,  but  the  guitar  has  its  wrapper. 

Cited  against  the  man  who  has  hardly  means  sufficient  to  keep 
body  and  soul  together,  and  yet  buys  books  and  other  dispensable 
articles. 

Lachakah  is  the  piece  of  woollen  cloth  that  hangs  down  on  the 
neck  from  the  back  of  the  head  of  a  Muhammedan  woman. 

Majnunas  parutshuh   zih  kheldfat   kahanz   chheh,  Dupnaky 

*^  Lailih  hinz.'^ 
It  was  asked  of  Majnun  "  Whom  do  you  like  V    He  replied, 

"  Lain." 

Anybody  or  anything  a  man  is  especially  fond  of,  is  called  that 
man's  "Laili." 

Laili  iiajnun — a  famous  Persian  love  story  translated  into  Kash- 
miri by  a  poet  called  Muhammad  Gami. 

Mdkir  tah  hdldr  garin  tah  pharinj  lejih   nah   bazin  tshurui 

wih  ! 
A  garrulous,  sharp,  unconscientious   and   malicious   woman, 

no  oil  in  the  pot, — only  pride  ! 

A  woman  who  flatters  herself  that  she  is  as  good  as  her  rich 
neighbour. 


133 

Malckah  melih  magar  ndkhah  melih  nah. 
Mecca  shall  be  found  but  not  your  neighbour. 
Neighbours  are  constantly  going  to  law  about  ground,  fto. 

Mulfitnah  yd  aulddfitnah. 

Either  trouble  about   one's  money  or  trouble  about  one's 

children. 

If  a  man  has  money  then  he  has  not  children ;  and  If  he  has  chil- 
dren then  he  has  not  money,  because  the  children  have  swallowed 
it  all  up ;  in  either  case,  however,  man  has  trouble  in  this  world. 

Mdl  matt  tah  hdl  matt  sandih  khutah  chhui  nangah  matt 

be-panoA, 
A  naked  man  has  less  care  than  a  man  of  wealth  or  a  man 

of  position. 

Much  coin,  much  care }  little  goods,  little  care. 

Mdl'i-^nu/t  tah  dil-i-be-rahtn. 

Property  by  gift  and  a  heart  withont  mercy. 

Mdl  wuchhit  zagdt. 

Seeing  (your)  property  give  alms. 

Give  according  to  your  ability. 

Zagdt  (Arabic,  Zakdtj)  a  portion  of  a  Mohammedan's  property 
given  in  charity  according  to  the  roles  laid  down  in  the  Qnrin,  of. 
"  Hughes'  Notes  pn  Mnhammedanism,**  pp.  125-126. 

The  Kashmiris  have  a  story  ooncenung  one  Tiskahman  Dar,  an  officer 
of  the  Kashmir  government.  He  was  one  day  eating  poUv  when 
a  jester  was  present  to  whom  he  gave  a  little  portion.  The  jester 
disgusted  with  the  meagre  meal,  and  in  order  to  make  those 
present  laugh,  stuck  a  grain  of  rice  upon  a  needle,  and  laying  it  out- 
side his  platter  said,  *'  H6ni  mit"  ».  e.,  the  dog's  portion.  On  noticing 
t  his  done  in  such  a  ludicrous  fashion  all  the  people  laughed,  includ- 
ing Lakshman  Dar  also.  **  Why  are  you  soch  a  fool  ?"  they  asked  i 
whereupon  the  jester  replied,  "  According  to  TAkshman  Dar'p  gift 
I  have  given  {Mdl  vyuchhit  Mogdt). 

Hunt  mit,  lit.,  the  dog's  handful.  Hind6s  before  touching  their 
food  take  out  two  or  three  handfuls,  as  the  case  may  be,  and  lay  it  on 
one  side  for  the  dogs  to  eat.  The  real  idea  of  the  custom,  however, 
is  an  offering  to  Yishnii. 

Mdlas  chhuh  mol. 
Price  according  to  property. 
Good  article,  good  pricu. 


134 


Mdli  Wetsdr-ndgah  tah  Bahwano,  yas  nah  peyih  ddnas 
pewino  tas  hyah  ehhuh  pdnas  rewano  ! 

0  fathers  Vetsar-nag  and  Bawan,  what  a  sight !  He  who  cannot 
afford  to  have  a  fire  in  his  house,  yet  adorns  himself  for 
the  festival. 

Hindus  address  their  sacred  places  as  fathers,  because  throngh 
them  they  think  they  obtain  all  blessings.  Vetsdr-ndg  is  a  sacred 
spring  about  three  miles  from  Srinagar  towards  the  north  on  the 
Gangabal  road. 

Bawan  also  is  a  sacred  spring — the  most  sacred  in  the  whole  valley. 
Near  to  the  village  called  after  this  spring  are  the  famous  ruins  of 
Mdrtand  or  Mattan 

Great  religious  fairs  are  held  at  both  of  these  places  at  certain 
seasons  of  the  year,  and  it  is  the  custom  of  the  Hindii  people  to 
appear  at  them  dressed  in  their  best  and  gayest  clothes. 

Mdlis  rdj  tah  muhtdj,  hdyis  rdj  muhtdj ;  ranis  rdj  tah  sker 
tdj. 

If  my  father  has  the  rule  then  I  want  something,  and*  if  my 
brother  rules  I  shall  be  in  need  ;  but  if  my  husband  rules 
then  (I  have  got  my  heart's  desire),  I  wear  the  crown. 

Mallah  dyuthum  amalah  hardn,  hdkas  dapdn  hachh  ; 
Gdmuch  hh&wdn  aldi  baldi,  musdjira*  dapdn  mashidik  chhvi 
yachh' 

1  saw  a  mullah  performing  his  duty,  and  calling  a  cabbage 

grass. 
Eating  the  sacrifice  of  the  village,  and  saying  to  the  traveller, 

"  There  is  a  hyaena  in  the  mosque." 

A  selfish,  hypocritical  muUah. 

Aldi  baldi  is  the  sacrifice  offered  to  ward  off,  or  abate,  any  pes- 
tilence, &c.,  in  a  place. 

Mallah  (Mullah)  is  a  Muhammedan  well-instructed  in  the  Qurein, 
and  generally  a  teacher  or  schoolmaster. 

Mallah  goi  palah  peti  poni  dalit. 

O  muUaJi,  (my  words  to  you  are  like)  water  which  trickles 

down  off  the  rock. 

In  at  one  ear  and  oat  at  the  other. 

Mallah  har  gayih  palah  har. 

A  mullah's  fight  is  like  a  fight  with  stones  (so  bitter  and 
unrelenting  is  it) . 


135 

Mallas  tuh  chk^h  mashdih  tdm. 

A  mullah's  "  beat  "  is  to  the  mosque. 

"  Matlab"  carries  us  hither  and  thither. 

Mdm  thawih  izzat  tah  gam  tih  thawih  izzat. 

If  an  uncle  honours  (a  man)  the  village  wiU  also  honour 

(him). 

A  smile  from  thoee  in  aathority  is  worth  much. 

Mdmah-hiharah  marano  ddr  nah  tah  bar  no, 

O  Mamah-hihur  you  are  worthy  of  death,  there  is  neither 

shutter  nor  door. 

Yon  exaggerated, — you  deceived  mo. 

M&mah-hihur  is  the  husband  or  wife's  mother's  brother. 

A  young  woman  was  asked  by  hor  afllanoed  husband's  mother^ 
brother  to  come  and  see  her  fntore  homo,  which  he  described  as 
very  grand  and  beautiful.  When  the  girl  arrived  at  the  place  sho 
found  a  very  humble  abode  without  oven  a  shutter  or  a  door. 

Mdn  yd  mah  mdn  buh  chhuaai  zorah  nivzmdn. 
Whether  you  consent  or  not,  I  will  be  your  guest. 

Mananih  yiyih  nah  panatii  tah  hahaddnaa  reh, 

A  manan  dues  not  get  sufficient   for   itself,  how  (then  can  it 

obtain,)  flame  for  the  hahadiin  ? 

Manan  is  a  kdngrf  without  the  wicker  work. 

Haliaddn  is  a  big  cone-shaped  fire-placo  with  holes  in  tho  topt 
through  which  they  stir-up  and  blow  the  fire,  ^. 

Mandaclihahan  Idhtjh  tim  khewdn  natji,  nafjn. 

The  eunuchs  ought  to  be  ashamed  of  themselves,  yet  they 

dance  and  eat. 

A  shameless  person. 

Mandachhanas  tannah-nannah. 
Rejoicing  in  his  shame. 

Tannah-nannah,  supposed  to  represent  the  sound  of  the  Kashmiri 
cithara.  "  Tom,  torn,  torn,  tannah  midir ;  tannan,  tannan  tannah 
nannah,"  the  instramcnt  is  supposed  to  say. 

Mangawun  ai  tahwizen  iangah'Wani  andar  tatih  tih  kariA 

mangaviang. 
If  a  beggar  be  placed  in  the  midst  of  a  grove  of  pear  trees, 
there,  even,  he  will  beg, 

"  Uabits  arc  soon  assumed  ;  but  when  wc  strive 
To  strip  them  'tis  being  tlayod  alivo." 


136 


A  Kashmiri  friend  tells  me  a  story  of  a  b^gar,  whose  son  became 
a  great  man.  However,  his  father  still  continued  to  beg.  At  last 
one  day  his  son  pnt  the  old  man  into  a  room  and  locked  the  door. 
At  the  regular  times  the  servant  carried  food  to  him  ;  but  it  was  too 
much  for  the  old  man,  who  had  been  accustomed  for  so  many  years 
to  stint  himself,  so  he  only  ate  a  Httle  of  the  dinner,  and  tied  up  the 
remainder  in  his  clothes,  crying  "  Yi  Khudd,"  "  Thank  God,"  as 
he  had  been  accustomed  to  do  on  receipt  of  alms, 

Ma7igun  tah  mdjii pakun  tah  parism. 

Asking,  even,  from  one's  mother,  and  walking,  even,  one  step, 
are  hard. 

Mangun  tah  marun. 

To  ask  (a  favour)  is  to  die  (i.e,  you  put  yourself  under  an 
obligation — you  lose  your  independence). 

Mantinih  lejih  pdnzu. 

Six  pounds  weight  of  anything  to  a  three  pound  pot. 

A  man  in  adequate  to  circumstances. 

Manut  tah  phambah  dyoiig  tah  hdyuk  bardbar, 

A  three  pounds  weight  and  a  ball  of  cotton  and  the  scales  are 

equal. 

A  sharp  fellow  without  any  principle,  who  will,  and  can,  say  or 
do  anything  to  accomplish  his  object. 

Manz  atmn  chhuh  hanz  atmn. 

To  go  between  (i.e.y  to  act  as  a  surety)  is  to  put  your  head 

into  a  mortar. 

A  certain  man  borrowed  some  money,  and  persuaded  a  friend  to 
become  surety  for  him.  The  mean  man  as  soon  as  he  had  obtained 
the  money  spent  it  and  ran  away  from  the  country.  The  poor 
surety  was  punished  by  having  to  keep  a  mortar  upon  his  head  for 
a  certain  time.  "  Manz  atsun,  chhuh  kanz  atsun,"  cried  he,  as  the 
people  going  by  laughed  and  jested  at  him. 

Manz  gdm  jeshnah  husih  run  garih. 

Dancing  and  feasting  in  the  village,  whilst  Husih  Run  (who 

has  paid  the  expenses  of  the  tamasha)  is  indoors. 

Cited  when  the  very  person  who  ought  to  be  present,  is  not 
present. 

Manz  gani  manzamis  ;  Icalah  sarddras  ;  lat  gunahgdras  tah 

bechdras. 
The  middle  portion  (of  the  fish)  for  the  middle-class  man  ; 

the  head  for  the  host  ;  and  the  tail  for  the  sinner  and  the 

helpless. 


137 


Mdhz  thav  tulil  dud  math  athan.     Sheikh  chhuh  hdJtim, 
Knlhan  chheh  hdtj. 

Rub  milk  over  the  hands  and  take    off  the    colour.    The 
Shekh  is  ruler.    There  is  fear  of  accusation  from  one*8  words. 

Oppression. 

Shekh  frndm^d-din  hated  the  Hindiis.  One  day,  a  day  fixed  for 
the  celebration  of  a  very  ^rand  Hindii  wedding,  he  sent  an  order 
that  no  wedding  was  to  take  place.  ,  The  people  heart-sore  and 
weary  said  the  above  words.  This  Irailm-nd-dtn  also  forbad  the 
Hind6s  to  wear  the  tik^ 

Mdhz  is  the  Lawnonia  inermis^  the  Indian  HinnA,  with  which  the 
people  stain  the  nails  of  their  hands  and  feet. 

Mdr  pethtti  gilkdr  ;   dr  kh^ni  chhii  tjuJci  ndr  ;   Wr  hheni 

chhii  shajdr  ;  zdras  gindun  khabarddr  ;   hw  tent  ehhai 

tabarddr  ;  nechuv  zun  chhui  syud  dastdr. 
One  should  build  upon  the  bank  of  MAr  ;  eating  &t  is  bitter 

like  fire  ;  eating  cucumbers  is  cooling  ;  beware  of  gambling  ; 

the  birth  of  a  girl  is  like  a  wood-cutter  to  you  ;  but  the 

birth  of  a  son  is  as  a  straight  turban. 

Miir  is  a  canal  which  flows  through  tht»  northern  portion  of  Srinagar. 
It  rosonibles  the  old  canals  in  Venice.  It  is  croM8e<i  by  several  ancient 
Btune  bridges  and  is  fringed  in  many  places  with  troos  and  festooned 
with  vines. 

Ar,  Alu-i'Bolchdra,'l*runu»  domMtica. 

Kur  tint  chhai  tabarddr — Like  as  the  woodcntt4sr  "  brings  down** 
the  trees  and  cuts  them  up,  so  a  daughter  is  a  continual  strain  upon 
the  father's  purse. 

Syud  dastdr  is  an  ezpresnon  signifying  prosperity. 


Marahah  tah  garih  chhum  nah  hank. 

I  would  die,  but  there  is  nobody  in  the  house  with  me. 

'•  Whosover  is  delighted  with  solitude  is  either  a  wild  beast  or  a 
god. — Bacon. 

Mdrdkan  gafjhan  d^uni  dydrah  der  tah  ydrah  der  tah  batah 

der. 
For  quarrelling,  a  heap  of  money,  plenty  of  friends,  and  abun* 
dance  of  food  are  required. 

Money — to  bribe  and  pay  court  fees,  Ac. 
Friends — to  swear  falsely  and  back  you  up. 
Food — to  nourish  and  strengthen  in  those  troublons  times. 
18 


138 


Maranas  nah  mohal  tah  mast  kdsanas  nah  fursat   tah  hdrih 

nah  zi. 
No  time  for  dying  and  no  leisure  for  shaving  (he  is  so  busy), 

and  yet  he  has  not  one  cowrie's  income. 

Lots  of  work  and  small  pay. 

Mdras  mdrih^  tdras  tdrih,  ydras  Ithyduoih  tsuht  tah  tang. 
He  will  smite  the  man,  who  has  to  be  smitten,  will  help  the 

man  who  has  to  cross  the  river,  and  will  feed  the  friend 

with  apples  and  pears. 

A  man  au  fait  at  most  things. 

This  is  also  a  Kashmiri  riddle,  of  which  the  answer  is  a  stick. 

Maras  Uohg  zdlun  goyd  kih  saras  pamposh  phulun. 

To  light  a  lamp  in  the  house  is  like  the  flowering  of  the 

lotus  on  the  lake. 

A  son  is  the  lamp  of  the  family. 

Hindu  saying. — Kul  ko  dipah  putr  hai ;  mukh  ko  dipak  pan ; 
Ghar  ko  dipak  istri ;  dJiar  ko  dipak  pran. 

Maratsah  wdngan  hhdr  ai  hheyik  tds  Tcadih  nah  tyut  chhuh 

sun  tah  sahgin  ! 
If  he  eats  one  kharwar  of  red  pepper  he  will  not  smack  his 

lips  ;  so  deep  and  philosophical  is  he  ! 

An  unexcitable  disposition  j  semper  idem. 

Maraz  galih  wedah-wdn  ddat  Jcatih  galih  ? 

The  disease  will  go  by  the  doctor's  shop,  but  the  habit  will 

never  go. 

Habit  is  second  nature. 

Mardz-o-Kamrdz  ;  shahr  chhuh  Yamrdz. 
Mardz  and  Kamraz ;  the  city  is  Yamraz. 

Yamrdz  is  the  city,  where  everything  finds  its  way. 

"  O,  everything  in  London." 

These  are  the  three  great  divisions  of  the  valley.  Mar4z  is  the 
whole  S.  E.  end.  Kamraz  is  the  N.  and  W.  end  and  the  water-shed 
of  the  Jhelum  as  far  as  its  junction  with  the  Krishna  Gangd. 
Yamrdz  is  the  city  of  Srinagar,  &c. 

Maspyav  mas  bdnih,  yes  pyav  sui  zdnih. 
Wine  has  fallen  into  the  wine- vessel ;  that  vessel  knows  (its 
strength,  smell,  &c.)  into  which  it  has  fallen. 

Experience  is  the  best  teacher. 


139 

Mm  wunchih  pefh  nindar. 
Sleep  upon  a  wine-cask. 

A  man  of  property.     In  the  lap  of  luxury. 

Mat  phuiarit  bobut ! 
Breaking  a  mat  for  a  bobus. 

Spoiling  a  good  thing  in  order  to  make  an  inferior  article.  Hat 
is  a  large  earthenware  vessel.  Bobus  is  a  small  earthenware  vesael 
aboat  the  size  of  a  slop  basin. 

The  saying  originated  many  years  ago  in  this  way.  One  day  a 
child  was  playing  fireworks  with  bobuses.  He  got  some  gunpowder 
and  put  a  little  into  each  bobus,  and  then  ignited  them.  At  one 
time  ho  conld  not  find  a  bobus,  and  so  ho  broke  up  a  mat  and  made 
something  like  bobuses  out  of  the  shreds.  His  father  was  very  much 
shocked  and  said,  "  What  breaking  up  a  mat  for  a  bobus  !" 

Mat  anas  nuithk. 
Practising  madness. 
An  unseasonable  or  impoflsiblo  study. 

Mdta$  tak  kahri  chhuh  hisdb. 

There  is  an  account  between  the  corpse  and  the  grave. 

Mattn  hund  dup  chhui  baldyan  thup, 

A  madman's  speech  is  a  check  to  misfortune. 

A  madman's  word,  and  a  good  man's  word,  are  thought  to  bo  of 
equal  value,  beoavae  mad  men  are  supposed  by  the  common  folk  to 
bo  very  good.  Though  they  sin,  the  people  say  they  do  nut  sin ;  fur 
they  kBow  not  sin,  but  are  like  the  bMsts  of  the  field. 

Matis  chhch  batani  vnr. 

A  madman  is  only  anxious  about  his  dinner. 

Matlab  ohhuh  tjatdn  put-lab. 
Matlab  cuts  the  back  wall  of  the  house. 
Any  thing  to  accomplish  his  purpose. 

Mattanuh  batah  tak  Paiiamtk  Dumb, 
The  Mattan  JPandit  and  the  Pattan  Dumb. 

There  was  a  Dumb  from  the  village  of  Pattan,  who  had  to  take  a 
letter  of  the  K&rd&r's  to  the  city.  (KArd4r  is  the  Hindb  overseer  of 
a  village,  a  government  official,  whose  business  it  is  to  see  thafc 
H.  H.  the  Mahdrajah  gets  his  proper  share  of  the  grain.)  The  letter 
was  delivered  to  the  man  at  evening  time,  and  he  rose  early  the  next 
morning  to  go  to  the  city.  It  was  so  dark  when  he  got  up  that  he 
conld  not  see  what  he  was  about,  and  so  he  put  on  the  first  garment 
that  came  to  hand,  thinking  it  to  be  his  own.    By  the  time  the  day 


140 


dawned  he  had  proceeded  far  on  his  jouraey,  and  the  more  sorrow 
for  him  that  he  had  walked  so  fast  and  had  so  many  miles  to  re- 
turn, for  he  found  that  he  had  clothed  himself  with  his  brother's 
wife's  long  cloak  instead  of  his  own.  He  determined  to  run  back  as 
quickly  as  possible,  because,  said  he,  *'  I  have  sinned  in  that  I  have 
done  this  thing,  and  I  must  rectify  it  by  all  means  within  my 
power."  Sohe  went  back  to  his  house,  quickly,  changed  his  cloak,  and 
started  oflf  the  second  time,  and  when  he  reached  Srlnagar,  he  car- 
ried the  letter  to  its  destination,  and  then  went  to  S5d,  Lai  DSd's 
teacher,  and  told  him  what  sin  he  had  unwittingly  been  guilty  of  ; 
and  asked  him  what  he  must  do  to  atone  for  it.  Sed  ordered  him 
to  visit  a  certain  Brahman  who  resided  at  Mattan,  and  explain  mat- 
ters to  him. 

Now  this  Brdhman  was  a  very  bad  character,  and  was  at  that 
time  living  with  his  brother's  wife.  When  he  heard  what  the  Dumb 
had  related  to  him,  he  fell  into  a  paroxysm  of  grief,  and  kept  on 
saying,  "  What  a  sinner  I  am  !  Here  is  this  poor  fellow  in  such  a 
terrible  state  simply  because  he  once  put  on  his  sister-in-laVs  cloak, 
whilst  I,  who  am  living  day  after  day  with  my  sister-in-law,  do  not 
have  the  slightest  qualms  of  conscience."  The  Brdhman  asked  the 
Damb  wherefore  he  had  come  to  him,  and  who  had  sent  him.  The 
i)amb  replied  that  Sed  had  told  him  to  come.  Then  they  both,  the 
Brdhman  and  the  Damb,  visited  Sed  and  asked  his  counsel.  The 
Dumb  was  quickly  dismissed  with  the  order  to  perform  some  very 
small  penance.  The  Brahman  was  detained  alone  with  Sed  for 
many  hours.  Sed  told  him  that  the  only  atonement  he  could  make 
for  his  enormous  crime  was  to  offer  himself  as  a  burnt-offering  to 
the  god.  The  Brdhman  accepted  the  advice,  ordered  the  pile  of 
wood  to  be  prepared,  and  was  burnt. 

It  is  written  that  if  any  man  gives  himself  up  to  be  burnt  upon 
the  pyre  he  shall  ask  anything  that  his  heart  may  wish  for  at  the 
time  of  burning,  and  it  shall  be  granted  him.  Accordingly  this 
Brahman  was  enquired  of  as  to  what  he  liked.  He  answered,  "  I 
want  you  to  give  me  some  milk  and  some  flesh."  When  S6d  heard 
his  reply,  he  became  exceedingly  sorrowful,  and  said  to  the  people 
who  crowded  around  the  burning  man  :  "  O  people,  this  man  will  be- 
come a  Muhammedan  king,  who  will  destroy  all  our  idols  and  cast 
all  our  shrines  down  to  the  ground."     This  prophecy  was  fulfilled. 

Sikandar,  surnamed  Butshikan,  or  Image  breaker,  was  the  sixth 
Muhammedan  king  of  Kashmir  and  reigned  in  1396  a.d.  He 
destroyed  all  the  Hindu  temples  and  broke  their  idols  into  pieces ;  and 
when  there  remained  not  another  temple  for  this  monster  to  destroy, 
he  determined  to  go  to  Amarauclth  and  break  np  the  sacred  emblem  of 
Shiva,  which  is  there  in  a  cave.  On  arriving  at  Ganesha  Bal  on  the 
way,  he  struck  a  blow  at  Ganesha  (the  son  of  Shiva  by  a  daughter  of 
Himalaya).  There  is  a  fragment  of  a  rock  here,  which  lies  in  the 
torrent  of  the  Ledur,  and  has  been  worn  by  the  angry  waters  into 
what  the  imaginative  mind  of  the  Hindu  discovers  to  bear  a  striking 


141 


likeness  to  the  head  of  an  elephant,  the  representation  of  Ganesha ; 
( — a  trunk  and  a  pair  of  eyes  have  been  painted  on  by  a  native 
artist),  and  broke  his  knee.  Blood  flowed  forth  in  snoh  abondance 
from  tho  wound  that  the  whole  stream  was  colotired  by  it.  Seeing 
this  Sikatidar  became  very  much  frightened  and  left  off  his  sacrile- 
gions  works,  and  returned  home. 

Mattan,  a  celebrated  spring  of  water  in  the  village  of  Mattan  or 
Bawan,  near  to  which  are  the  magnificent  roina  of  the  temple  of 
M (bland  or  the  sun. 

Pattern  is  a  little  village  in  the  Bingil  pargana. 

Matyav  aneyih  nosM,  9uh  tih  mateyih. 

The  mad  men  brought  a  daughter-iu-Iaw,  and  she  also  became 

mad. 

Evil  commonications  cormpt  good  mcurals. 

Mdydrdmuni  nosh. 
Mnyuram's  daughter-in-law. 

A  contrary  person. 

Afai/cinim'*  daughter  waa  celebrated  for  hor  contrariness.  She 
always  did  tho  opposite  to  what  she  was  told.  Tell  hor  to  bring 
water,  and  she  would  bring  earth,  Ac.  One  day  a  friend  advised 
hor  fathor-in-Iaw  to  ordor  tho  girl  to  do  tho  very  opposite  of  what 
ho  wanted.  Accordingly  tho  man  ono  morning  askeil  her  to  jnmp 
ittto  the  fire.  She  wont  and  drowned  herself  in  the  river,  and  there 
was  an  end  of  her ;  and  tho  father-in-law  lived  happily  ever  after- 
wards. 

Meh  chham  gdmui£  grafias  tal  phusi. 
My  hat  is  under  the  mill-stone. 

A  work  to  be  done — no  alternative. 

Phu«\  is  the  cap  of  a  Taoh  or  Yech,  the  clMsical  Takahas.  Some 
say  that  this  cap  is  made  from  the  skin  of  some  animal— perhaps,  the 
jackal ;  whilo  others  declare  that  it  is  perfectly  white — and  that  is 
all  one  can  know  aboat  it.  This  cap  possesses  wonderful  powers. 
It  is  a  mist-cap  (nebolkappe)  by  which  the  wearer  becomes  invisible 
(of.  Schwartz'  ''  Der  Ursprnng  der  Mythologie  darg^legt  an  grie- 
chischer  and  dentsoher  sage,  "  p.  247)  ;  and  tho  person,  who  should 
be  so  hieky  as  to  obtain  one,  can  compel  the  rightful  owner  to  do 
his  bidding — to  bring  gold  vrithont  stint,  to  furnish  the  rarest 
dolicacies,  and  to  removo  the  gpreatest  difficulties. 

The  Yoch  or  Yech,  however,  remains  the  humble  servant  of  the 
possessor  of  his  hat  only  so  long  as  that  precious  article  is  kept  safely 
either  under  a  mill-stone,  or  under  a  vessel  containing  sadurkdnz 
(».  e.,  rice  water  kept  in  a  ghard  for  several  months  until  quite  sour, 
and  then  cooked  with  salt  and  spices ;  and  drunk,  especially,  during 
the  hot  season).  From  underneath  these  two  things  a  Yach  cannot 
remove  his  cap,  though  he  could  carry  great  rocks  and  with  a  brush 


142 


of  his  hand  clear  away  great  streams,  that  his  master  might  pass 
over  without  danger. 

This  cap  has  come  into  the  possession  of  several  people,  who 
apparently  have  not  failed  to  profit  by  it.  These  fortunate  folk,  if 
they  are  Hindus,  have  become  distinguished  into  a  separate  com- 
munity, and  bear  the  title  of  Yach,  as  Kawal  Yach,  Gana  or  Granesha 
Yach,  Sokha  Yach,  Dam6dar  Yach,  &c. 

Much  might  be  written,  if  needed  here,  concerning  the  ancient  and 
modem  idea  of  the  Yach,  his  origin  and  general  character,  and 
many  stories  might  be  told  concerning  the  seizing  of  this  man  or 
creature,  whatever  he  may  be.  It  is  my  idea  to  get  these  published 
in  a  separate  book  or  pamphlet.  Captain  Temple  has  a  few  interest- 
ing notes  on  the  Yach  in  the  "Indian  Antiquary,"  Vol.  XI.,  Pt. 
cxxxvi.  p.  260. 

Mehar-i-ardhi  chhuh  hahr-i  Khudd. 
A  farmer's  love  is  like  God's  anger. 

Persian. — Ydr  i  dih  td  kdr  i  dih. 

Mehnatas  chheh  mazuri. 
Wages  for  labour. 

Metras  gahar  zdi^  dushmanas  zangih  di. 

Sons  are  born  to  a  friend,  and  they  go  to  their  (father's) 

enemy  and  bless  him. 

General  reply  of  an  enemy  to  a  friend,  who  wishes  to  be  reconciled. 

"  Metro  shethar  mvdui"  **  Metras  tih  chhuh  marun,** 

"  O  friend,  your  enemy  is  dead."     Ans. — **  The  friend  also  will 

die." 

Death  is  every  man's  debt. 

Mewagarif  munjigarit  beyih  bdghwdn. 
Tim  treshawai  chhih  Kaum-i-Marwdn. 

The   fruiterer,  confectioner  and  gardener,   these  three  area 
Qaum-i-Marwdn.(2'.e., a  dirtily  clothed,  wandering  sort  of  a  class. 

Kaum-i-marwdn. — Marwdn  was  the  ninth  caliph  of  the  house  of 
Abbas.     Some  Kashmiris  say  "  hal-i-hairdn"  instead  of  these  words. 

Miri  rairi  phatj. 
From  horses  to  asses. 

If  The  above  is  not  the  translation  but  only  the  meaning  of  the 
saying.  Miri  miri  phats  is  a  favourite  game  in  Kashmir  both 
amongst  children  and  adults.  Two  holes  are  made  in  the  ground,  one 
about  half-a-foot  deep  and  half-a-foot  in  circumference  called  mir, 
and  another  close  beside  it,  about  two  inches  deep  and  two  inches 
round,  called  phats.     The  players  two,  three,  or  six,  as  the  case  may 


143 

be,  raijgo  thomsolves  in  order  at  aboat  a  distance  of  two  yards  from 
those  holes,  and  one  after  another  try  to  fling  a  walnut  into  the  big 
hole.  If  the  first  player  succeeds  ho  is  called  mir,  until  some  other 
player,  also,  gets  in,  when  this  other  player  is  called  mir,  and  so  on 
until  the  Uist  mir  player.  If  however  a  player  fails  to  get  his  walnut 
in,  he  is  called  phats,  When  all  have  tried,  the  last  m(r,  who  is  tho 
greatest  man,  collects  all  the  walnuts  from  the  other  players,  and 
holding  them  in  both  his  hands  together  over  the  miri  hole  he  lets 
them  fall.  As  many  as  fall  into  the  miri  hole  is  his;  but  those,  which 
chance  to  fall  outside  are  gathered  by  the  second  mir  and  droppetl 
by  him  in  the  same  manner.  ShotUd  it  happen  that  after  all  tho 
mir  players  have  tried,  there  are  still  one  or  two  walnuts  left,  which 
have  not  fallen  into  the  mirl  hole,  then  the  phats  player,  if  there  is 
one,  takes  them,  and  holding  them  in  tho  same  fashion,  but  above 
the  plmts  hole,  tries  his  luck.     And  so  the  game  oontinuea 

Mirzah  Razdhun  gddah  drah. 
Mirza  Razi's  necklace  of  fish. 

A  shameless  man. 

This  man  was  a  government  debtor,  and  not  being  able  to  pay  hia 
debt,  he  was  ordered  by  the  king  to  parade  the  streets,  wearing 
a  necklace  of  fish.  Ue  did  so,  and  after  he  had  gone  the  round  and 
reached  his  home,  ho  took  off  the  neoklaoe,  cooked  the  fish,  anil 
ute  them. 

Miskin  Shdhun  dstdn,  brangdh  ihud  tah  tharafd  nah  kihh, 
Miskln   yh;ih's  ziiirat   has  a  lofty   tower,  but   there  is    no 

honour  attached  to  it. 

A  wealthy,  but  an  ignorant,  low-birth  man.     A  weU*dreaMd  fool. 

Zidrat  is  a  place  to  which  a  pilgrimage  is  made. 

Miskln  Shah's  zfdrat  is  a  beautiful  building  in  tho  Sorah-feng 
division  of  the  Khiuyir  district  of  Sriuagar. 

Mitj  ai  tulak  tun  gatjhunai. 
If  you  pick  up  earth  may  it  become  gold  to  you. 
A  Kashmiri's  blessing. 

Hit  jmnd  tah  zit  umr' 

A  pleasant  sneeze  and  long  Ufe  (to  you). 

A  Kashmiri  blessing. 

By  a  pleasant  sneeze  is  meant  a  single  easy  sneeze,  that  does  nofc 
give  pain  to  the  throat,  or  to  the  nose,  or  eyes.  If  such  a  sneeze 
happens  when  about  any  of  the  seven  special  works  mentioned  below, 
and  quoted  from  the  Sanskrit  work  VdrcUiiya,  then  it  is  a  really  good 
omen;  some  say  that,  good  fortune  will  meet  you,  and  othera  that 
|)oopIe  must  be  s{ieaking  well  of  you  (as  foolish  people  in  Kngluud 
do  when  their  ears  bum  in  a  peculiar  manner).  The  VdrAlnya  says — 
(i.)  sneezing  is  a  good  omen  if  it  comes  at  the  time  of  taking  medicine, 


144 


Remember  this  for  yon  will  not  need  to  take  another  dose  ;  (ii.)  sneez- 
ing is  a  good  omen  if  it  comes  at  the  time  of  setting  out  upon  a  horse ; 
(iii.)  sneezing  is  a  good  omen  if  it  comes  at  the  time  of  argument. 
To  him  who  sneezes,  or  hears  another  person  sneeze,  it  means 
success ;  (iv.)  sneezing  is  a  good  omen  at  the  time  of  retiring  to 
rest ;  (v.)  sneezing  is  a  good  omen  at  the  time  of  eating ;  (vi.)  sneez- 
ing is  a  good  omen  at  the  time  of  reading  ;  (vii.)  sneezing  is  a  good 
omen  at  the  time  of  seed-sowing.     Great  shall  the  harvest  be. 

Except  on  these  seven  occasions  it  would  be  very  unwise  for  a 
Hindu  to  do  any  other  work,  if  he  himself  should  sneeze,  or  hear 
anybody  else  do  so. 

However,  above  and  beyond  these,  at  all  times,  even  on  the  seven 
occasions  quoted  above,  the  sneeze  of  («)  an  unmarried  girl ;  (b)  of 
a  widow ;  (c)  of  a  barren  wife  ;  (d)  of  a  shoemaker's  wife  ;  (e)  and  of 
a  woman  sick  from  cholera,  is  an  extremely  bad  omen.  Let  not  a 
Hindu  commence  any  work,  when  he  hears  such,  but  sit  down  and 
reconsider  what  he  is  about  to  do  or  say.'  Cf .  '*  Punjdb  Notes  and 
Queries,"  Vol.  I.,  notes  776,  949. 

Mitj  ai  tulazih  badih  banih. 

If  you  will  get  earth,  then  get  it  from  a  big  mound. 
If  you  must  work  then  get  the  service  of  a  great  man. 

Mol  ai  krdji  Tcarih  suh  tih  gayih  mdji. 
If  the  father  marries  a  potter-woman  she  is  the  mother. 
A  second  wife. 

Mol  gat)  tsrol  tak  mdj  gayih  aul. 
Father  is  a  tsrol  and  mother  is  a  nest. 

Tsrol  is  a  Muhammedan  sect,  who  have  the  choice  of  three  em- 
ployments. They  can  become  jailors,  or  bootmakers,  or  beggars. 
If  they  select  the  latter  they  visit  everybody's  house,  and  generally 
get  something.  Muhammedans  outside  their  sect  do  not  eat  with 
them.  They  are  said  to  be  most  unkind  to  their  children.  There 
are  about  two  hundred  families  of  the  Tsrol  sect  in  Kashmir.  Cf . 
note  to  *'  Kashirih  hahai  garah"  for  their  origin. 

Mol  gutshum  worah,   moj  gatshum  sale,  kkemahas  trals    iah 

kom   karakas   nah  ah,    tas   lagiheh  hhunt,  suh   dapiham 

nngajih  Jcarun  muthur,  buh  Idyahas  rnah. 
O  father,  I  want  another  father  :  O  mother,  I  want  my  own 

mother.     (In  the  old  days)  I  used  to  eat  (with  them)  about 

twelve  pounds  of  food  at  one  time,  and  did  not  even  once 

work. 
O  may  he  be  wounded,  and   say  to  me  pour  water  over  my 

toe  ;  and  then  I  will  slay  him  with  an  axe. 

A  step-pai-ent. 


I 


145 


Mol  moj  gav  hizij  akU  rdzi  tah  akis  bdzi. 

Parents  are  like  judges,  they  are  satisfied  with  one  child  and 

displeased  with  anothcr> 

Kiizi  (QazO  was  a  Mnhammedan  jndge  in  all  cases  of  law, 
whether  religious,  moral,  civil,  or  criminaL  The  ofBoe  ifl  now  virtually 
extinct  under  the  British  Government. 

Mol pdnur,  nechuv  Murdd  Beg, 

Father — a  water-carrier,  and  son — Murdd  Beg. 

An  upstart. 

3furdd  Beg  was  the  head  of  the  ohobdirs  in  Gnl&b  Singh's  time. 
These  people  carried  a  staff,  and  besides  the  ordinary  work  of  a 
chaprdsi,  they  ezeonted  the  state  punishments,  such  as  serving  a  sum- 
mons,  flogging,  &o. 

Panjibi. — B^ip  im  tmCre  HiaH  pi&lur  9ol-an<i(U. 

Mondih  nishih  rani  mdngai. 
Asking  a  husband  from  a  widow. 
Drawing  blood  from  a  stone. 

Mohgah  mat  hhel  chet  tah  hakkav. 

To  eat  a  big  pot  of  moiig  ;  to  drink  ;  and  then  to  run  away. 

An  ungratefnl  servant.    Untimely  death  of  a  cow  or  horse. 

Mong. — PhoMolu*  Max  or  Radiatu*  ;  a  vetoh  at  kind  of  kidney 
boan. 

Kakkav  is  a  species  of  partridge,  bat  here  it  means  to  fly  or  nm 
away ;  to  disappear. 

Mordah  tndlas  chhuh  Ichord-u-hord. 

A  dead  man's  estate  is  eaten  and  taken  away  (t.  e.,  the  de- 
ceased's descendants  quarrel  over  it  and  eventually  carry 
the  matter  into  court). 

Mordah  tih  chhuh  pdhsas  /is  ddrdn. 

The  dead  even  opens  his  mouth  to  get  the  paisiis. 

The  exoee^ng  love  of  money. 

Hindfis  place  some  paisis  within  the  month  of  the  corpse  just 
after  death.     Cf.  Note  to  "  Aycu  wate,"  Ac. 

Mordag  chhuh  marit  martahah  hurdn. 
After  death  the  man  receives  greater  honour. 

Demortuis  nil  nisi  honum. 

Mordas  chhih  waddn  bihit,  batas  chhih  wadon  wudanih. 
People  weep  for  the  dead  sitting  down,  but  they  weep  for  the 

bread  standing  up. 

Loss  of  bread  is  greater  than  the  loss  of  one's  friends. 
19 


146 


*'Morun  ai  tah  mdrunlcyahf"     "Rat  chon  ai  tak  wot  dini 

hyah  r 
"  It  you  squeeze  me  why  do  you  kill  me?"     **  If  you  have 

drunk  the  blood,  why  do  you  leap  ?" 

A  dialogue  between  a  flea  and  a  man. 

To  worry  a  man  before  giving  the  final  punisliment. 

Mudamatis  sharhat  chhuhas  marham  pyos. 

Sherbet  at  the  time  of  death  is  as  ointment  upon  a  wound. 

Opportune  help  is  sometimes  spoken  of  "as  sherljet  to  a  dying 
man." 

Mudas  lorih  hatah  tah  trukis  hum  hatah. 

A  hundred  stripes  for  a  fool,  but  a  word  to  a  sharp  man. 

Persian. — Agar  dUi  yak  islidra  has  ast. 

Mudis  Wihad  sud  kyah  ? 

What  is  the  good  of  giving  sugar  to  the  dead  1 
Panjabi. — JUe  na  puchhe,  mue  dhar  dhar  p4te. 

Mudur  dain  Uuhih  nah  tah,  t^uk  dain  mudarih  ndh. 
A  sweet  pomegranate  will   not  become  bitter,  and  a  bitter 
pomegranate  will  not  become  sweet. 

A  man  is  according  to  his  disposition. 

Mugul  dishil  gat^hih  Phursi  Jchasuni. 

On  seeing  a  Mughal  one  should  speak  Persian. 

One  should  be  au  fait  in  all  society. 

Mujih  pethah  muliweni. 
From  the  radish  radish  leaves. 

"  Can  the  fig-tree  bear  berries  or  a  vine  figs  ?" 

Mulan  drot  tah  patran  sag. 

A  sickle  for  the  roots,  but  watering  the  leaves. 

Quoted  when  a  son  is  treated  better  than  the  father. 

Muli  Mt  hulih  tjhanun. 

After  buying  a  thing  to  throw  it  into  the  river. 

Expenditure  without  profit. 

Mulk-i  begunas  andar  chhuh  mahnyuv  sag-i-diwana. 
A  man  in  a  foreign  country  is  like  a  mad  dog. 

Munanen  hunen  shaposh  tah  meh  nah  halaposh  tih. 

M Una's  dogs  have  got   a   big  quilt,  but   I   have  not   even 

a  skull-cap. 

Not  a  shirt  to  his  back. 


147 

Munih,  munih  Phuti  Jcunih  nai  kehh. 

•Pounding  pounding,  O  Phati,  but  nothing  anywhere. 

Working  like  a  horso  and  spending  like  an  aaa — nothing  for  the 
vainy  day. 

Munis  nah  liwun  hmxa  nah  nast  chhuh  thawnn. 
He  will  not  let  the  whitewash  remain  on  the  wall  or  the  nose 
upon  the  dog  (so  cantankerous  is  he). 

Mur/idif  hdl.     Guntih  nid  thuL     Wdd  kar.     Bdd  peyiyi. 
O  Munidi,  hiil.    The  kite  has  taken  the  egg.    Give  an  answer. 

Let  syphilis  attack  you. 

A  Kashmfrf  earso. 

"  The  kite  has  taken  the  egg,**  means  "  Death  has  taken  yoor 
child." 

liul  is  the  Boond  made  for  driving  away  kites. 

Musah  Khdnun  kastur. 
Musa  Khun's  nightingale. 

An  obstinate  fellow. 

This  was  a  oolebratod  hinl,  which  wonld  nng  when  its  master  did 
not  wish  it  to  sing,  and  vice  versd. 

Musalffiun  marih  drd^i.     Batah  marik  Mdgi. 

Musalman  will  perish  from  atarvation,  the  Pandit  will  perish 

from  cold. 

It  is  imperative  upon  the  roliinons  Pandit  to  batho  in  the  month 
of  January,  and  not  a  few  die  from  so  doing.  Tho  ordinary  Mn.siil- 
mdn  is  not  accustomed  to  fast,  and  so  in  famine  timo  is  not  ablo  to 
bear  the  liniitiHl  living  so  well  as  tho  Pandit  can. 

Mdg  corresiKinds  to  our  month  of  January. 

Mut  Uul  put-ddrih  knlai  ket  atah  hdrih. 

The  madman  escaped  by  the  back  window  taking  his  wife 

upon  his  hack. 

A  man  who  forsakes  his  fatherland,  Ac. 

Afydnih  kdm  pisho  tah  wugrah  dulyoy  iah  mtnah  iulyo. 
My  drop  of  vinegar,  pot  of  unstrained  rice,  and  pinch  of  salt. 

That  is  best  which  is  ticcording  to  one's  lot  and  temperament. 

Kdnz  is  rice-water  kept  till  sour,  and  then  used  with  fish,  Ac,  as 
vinegar, 

¥Uh,  lit.,  a  flea,  but  here  means  little,  an  atom,  a  drop,  &c. 

Wugrah  is  unstrained  rice.  Tho  poorer  classes  do  not  strain  their 
rice,  as  the  doing  so  would  considerably  lessen  the  quantity. 

pul  is  a  large  earthenware  vessel,  big  enough  to  iMtthe  in. 


148 


My  on  dsit  chon  gav^  mangun  hyut  tah  ashud  gav. 

It  was  mine  and  became  yours,  and  when  I  began  to  ask  for 

it,  it  was  (as  if)   collyrium  to  me   {i.  e.,  something  to  be 

much  desired). 

To  give  away  a  thing  and  very  much  want  it  back 


My  on  hdjimat  panun  wachh. 

(Would  that  you  would  take)  my  pestle  (and  beat)  your  owik 

breast  with  it. 

A  Kashmiri  cnrse. 

Myuth  gdmas  tah  hrufh  pananis  punas. 

Sweet  to  the  Tillage,  but  rouojh  to  one's  ownself. 

Charity  begins  at  home»    A  gentleman  should  show  hiiHself  such, 
in  bis  own  house. 


149 


NMdn  at  t&nih  zih  ndddn  chhuty  adah  chhuh  nah  ndddn. 
If  the  ignoraDt  man  knows  that  he  is  ignorant,  then  he  is  not 
ignorant. 

Ndddncu  nasihat  karuni  goyu  kih  paneen  nun  dyun. 
Giving  advice  to  a  stupid  man  is  like  giving  salt  to  a  squirrel. 
(Cut  bono  ?) 

Nadaren  mdl  iah  datnhuk  hit. 
Wish  of  nadur,  but  pretence  of  dumb. 

'•  A  little,  very  little  more,  if  you  please  "j  and  all  tho  time  he 
wants  a  platcfol. 

Nadur  is  a  vegetable  growing  in  the  cily  lake,  (the  stalk  of  the 
Lotug-NUwnhium).  It  is  eaten  by  all  natives  during  the  winter, 
because  of  its  beating  qualities,  but  it  is  especially  eaten  by  Hindus 
on  tho  anniversary  of  a  relative's  death,  when  neither  fish,  nor  fiush, 
nor  turnips,  Ac,  are  allowed  for  food,  and  on  other  groat  days  also. 

Dumb  is  thin,  small  nadur. 

Node  ndm  aamjhog  ohhui  insdmah  sung  zindagi, 

A  meld  by  the  river  (all  alive  with  excitement  one  minute  and 

quiet  the  next)  is  like  a  man's  life. 

"  What  is  your  life  ?    It  is  even  a  vapour.** 

Nadharani  not. 
Nadhar*8  fright. 

Any  special  fear. 

^ad^ar  is  a  cormorant  (?) 

Nd-fahm  gav  sui,  yas  nd-Jahmaa  suet  kom  gaUhih. 

lie  is  an  unintelligent  man,  whose  business  is  with  an  unin- 
telligent man. 
A  man  is  known  by  the  company  whiqh  he  keeps. 

Nafas  chhuh  san  ddwdn  Iah  ijurah  karandwdn. 
Lust  causes  a  man  to  break  into  a  house  and  rob. 
A  glutton  will  steal. 


150 


Nafas-parwaras  nishih  yiyih  nah  hunar  parwari  ;  be-hunarcts 

nishih  yiyih  nah  sarwan. 
From  a  sensualist  will  not  come  a  fondness  for  art ;  and  from 

an  unskilful  man  will  not  come  leadership. 

Nafsui  my  on  chhui  husiuiy  ami  hasti  munganam  garih  garih 

bal  ; 
Lachhih  inanzah  sdseh  manzah  akhdh  lustm  nah  tah  hetinam 

sari  tal. 
My  soul  is  like  that  of  an  elephant  and  that  elephant  asked 

me  every  hour  for  food  ; 
Out  of  a  lakh  and  out  of  a  thousand   but  one  is  saved  ;  if  it 

hadn't  been  so,  the  elephant  had  crushed  all  under  his 

feet. 

One's  craving  lusts. 

A  saying  of  Lai  Ded's. 

T^dgah  gddah^  wuchhanih  haldl  tah  khenih  hardm. 

The  fish  in  the  (sacred)  spring  is  lawful  to  look  at,  but  unlaw- 
ful to  eat. 
Touch  not ;  taste  not ;  handle  not. 

Nagrah  nirit  Pdndrenthan, 

Going  out  from  the  city  and  living  at  Pdndrenthan. 

A  merchant's  country-house. 

Pdndrenthan  is  a  pretty  little  village  about  three  miles  from  Srf- 
nagar. 

Nah  chhas  wutsani  tah  nah  dasani,  bihit  chha^  labih,  kanih 

hand  kheni. 
There  is  no  scorching  or  burning  to  him  ;  he  just  sits  aside 

and  eats  a  little. 

"  What  does  he  care  ?     He  has  not  had  to  pay  for  it." 

Nah  gatshem  mdhchh  tah  nah  gaUhem  top. 
I  do  not  want  honey,  nor  do  1  want  the  sting. 
"  Every  thing  that  fair  doth  show, 
When  proof  is  made  proves  not  so." 

Nah  hhair  tah  nah  harlaat. 
Neither  well-wishes  nor  blessing. 

A  man  who  earns  much  money,  but  spends  it  in  such  a  way  a» 
that  nobody  is  especially  benefited  by  it — not  even  his  famUy. 


151 

Nah  tran  manz  nah  tntwdhan  mant. 
Neither  in  three  nor  in  thirteen. 
A  partnership  by  no  means. 

Nalah  Ruzun  palav. 
Nala  Raj4's  piece  of  cloth. 

Tlio  climax  of  distress. 

Nala  E4ji  began  his  reign  well.  He  was  just  and  holy,  and 
ovorybody  respected  him.  Bat  it  ohanood  that  one  day,  while  he 
was  oat  eating  the  air,  ho  saw  two  or  three  men  gambling,  and 
noticing  that  thoy  each  one  seemed  to  be  most  excited  over  the 
game,  he  thought  that  it  mast  bo  a  very  interesting  moans  of  amase* 
mont  and  determined  to  learn  it.  Accordingly,  when  he  got  back 
to  his  palace  ho  called  his  wife  and  began  to  gamble  with  her. 
Uo  grow  more  and  more  interested  in  gambling,  ahtil  at  last  under 
one  or  aiiothor  form  it  was  his  hourly  amusement.  He  was  wonfe  to 
lay  vory  high  stakes — sometimes  a  palace,  sometimes  an  army,  and 
Bomotimes  a  lAkh  of  rupees.  Rijis  and  other  great  men  came  from 
distant  countries  to  play  with  hiim }  and  as  he  was  more  often  an< 
Buccossful  than  sucoossfal,  he  soon  lost  all  his  coantry  and  his 
fortune,  and  escaiwd  into  a  foreign  land.  He  was  wandering  with 
his  wifo  iu  a  janglo  in  the  strange  land  one  day,  when  nothing 
remained  to  thorn  both  but  one  large  wrap,  which  they  cut  into  two 
pioces  and  made  two  wraps  of.  The  SijA  told  the  Bini,  Damy&itf 
by  name,  to  walk  about  the  jungle  in  one  direction  and  see  what  sho 
could  obtain ;  and  he  would  go  in  another  direction.  A  peasant  who 
happonetl  to  bo  in  the  jungle  met  the  Rinl  and  gave  her  three  dried 
fish.  Sho  took  them  to  her  husband  with  great  delights  and  he  told 
hor  to  go  and  wash  them  in  the  river.  As  she  was  washing  thom 
behold  !  amrit,  the  water  of  life,  came  forth  from  her  thumb  and 
touching  the  fish  made  them  alive  again,  and  they  escaped  in  the  river. 
She  went  and  told  her  husband,  who  did  not  believe  her,  but 
thought  that  she  had  eaten  the  fish.  The  poor  woman  was  very 
much  hurt  at  hor  husband's  want  of  confidence  in  her,  and  was  in 
much  fear  lest  ho  should  forsake  her — leave  her  alono  in  that  desolate 
jungle.  So  sho  arranged  the  bedding  (which  consisted  only  of  the 
divide<l  wrap)  in  such  a  way  as  that  the  BdjA  could  not  possibly 
arise  from  his  bed  in  the  night  without  disturbing  her.  He  was 
enveloped  in  one  side  of  the  wrap,  upon  the  other  side  of  which  she 
was  lying.  Tho  Rija  however  defeated  her  plans  by  cutting  his 
piece  of  tho  wrap ;  aud  ran  away.  On  the  road  a  snake  bit  him  and 
his  whole  countenance  tamed  quite  black  and  was  so  changed  that 
nobody  would  have  recognised  in  him  the  Nala  Rdj4.  However  he 
survived  and  wont  and  took  service  in  another  Riljd's  establishment. 

Tho  Eaiii  finding  in  the  morning  that  her  husband  had  abandoned 
her,  resolved  to  go  onto  her  father's  house.  Her  parents  wore 
terribly  shocked  and  grieved  to  find  their  dauf»hter  in  such  a  state. 
They  comforted  hor,  arrayed  hor  again  in  fitting  garments,  and 


152 


pTomised  her,  that  if  her  husband  did  not  appear  by  a  certain  date 
they  would  arrange  for  another  marriage.  News  was  sent  to  all  the 
Rajas  to  appear  at  a  certain  date,  because  one  of  them  would  be 
chosen  as  the  future  husband  of  the  beautiful  girl. 

Among  the  many  other  Rajds  which  were  present  on  the  appointed 
day  was  the  Raja  in  whose  service  the  N"ala  Ri,jd  was  employed. 
Nala  R^j5  also  went  with  him  ;  and  when  he  had  opportunity  on  the 
way,  he  related  to  his  master  all  that  had  happened  to  him, — his 
gambling  propensities,  his  ruination,  his  life  in  the  jungle  and  his 
abandonment  of  his  wife  there.  When  the  Rdja  heard  this  he  was 
dumbfounded  with  astonishment,  and  fell  at  his  feet,  "  My  brother," 
said  he,  "  why  did  you  not  tell  me  all  this  before  ?  "  And  he  gave  unto 
him  his  own  mantle  and  sword,  and  appointed  imto  him  a  full  number 
of  servants.  Thus  they  reached  the  Rani's  parent's  palace.  The 
other  Raja  introduced  Nala  Raja  and  recounted  all  that  he  had  heard. 

Great  was  the  rejoicing  in  the  palace  that  day  and  many  days 
afterwards  ;  — for  the  lost  husband  and  son  had  been  found.  How 
glad  was  Nala  R^ja  !  How  happy  was  R^ni  Damyenti !  Gifts  were 
lavished  upon  them  ;  they  again  lived  in  a  grand  house  ;  had  servants 
and  horses,  and  every  luxury ;  and  were  happy  ever  afterwards. 

This  story  was  told  me  by  an  ignorant  Pandit,  and  varies  from 
the  original  story,  for  which  vide  Mahabhdrata,  Parab.  III. 

Nalam,  halam^  yd  halam. 
Denial,  the  pen,  or  begging. 

The  way  the  Pandits  make  a  living. 

Muhammedans  cite  this  concerning  their  Pandit  brethren.     The 
say  that  they  lie,  they  write  reports,  petitions,  &c.,  or  they  beg. 

N(ili  gom  tah  ndl  wulnam. 

He  annoyed  me  and  leaped  upon  me  like  a  serpent. 

A  troublesome,  worrying  person.  i 

Ndli  nah  zat  tah  mdli  ndv. 

Not  a  rag  over  the  body  and  her  name  Mdli. 

Mdli,  a  female  name,  from  mdl,  meaning  wealth,  property. 
Panjabi. — Akhan  te  anhdn  te  ndon  Nain  Suhh. 

Nam  ai  wuthih  tah  mdzas  dag. 
Mdz  ai  wuthih  tah  nomas  dug. 
If  the  nail  rise  there  is  pain  to  the  flesh. 
If  the  flesh  rise  there  is  pain  to  the  nail. 
Love  me,  love  my  dog. 

Naman  mils  haman  hits  ? 
"Why  is  there  dirt  in  the  nails  ? 

"  You've  got  no  family.  Why  do  you  go  scraping  in  the  dirt  for 
money  ?     To  what  purpose  are  you  soiling  your  hands  ?" 


153 


Nameddnam  chhux  rdhat^i-jdnam. 
Ignorance  is  the  peace  of  life. 

Know  not  anything  about  anyone,  or  anything,  and  you  shall 
preserve  yonr  peace. 

Namrudun  hyuh  dam  diwdn. 
He  boasts  like  Nimrod. 

King  Nimrod  waa  a  great  oppreasor,  and  became  so  prond  and 
independent  aa  to  say  there  was  no  God  ;  and  if  there  was,  he  dared 
him  to  do  his  worst.  At  last  there  came  a  voice  from  heaven  bid- 
ding him  to  repent ;  but  Nimrod  thought  scorn  concerning  it.  Then 
God  sent  a  moR(]nito  which  entered  Nimrod's  nose  and  penetrated 
to  the  brain,  causing  him  constant  agony.  Every  time  the  pain 
came,  the  king  used  to  send  for  his  servant  to  bent  him  a  hundred 
blows  upon  the  left  temple  with  a  shoe.  Eventually  he  was  so  worn 
by  the  pain  that  he  died. 

Nanawor  palcnn  jdn  kuhsh  nnh  tang. 

Better  to  go  barefooted  than  to  wear  shoes  too  narrow. 

Nandapuri  hdnzimn  Idwah  lug  dydran. 

Kahan  rupeyan  hanihai  dembah-hdkah  ndv. 

Sarmak  sde  ishdhddn  Jumkah  grdyih  tndrdn< 

Buzitav  dydran  kyah  hhuehar  Udr, 

Tehki  rupt'yih  neran  kalam  chhih  ddran. 

Toahdn  garah  zan  rash  het  dL 

Saudd  ninth  leizih  afsos  Idrdn,  ' 

Buzitav  dydran  kyah  khuchar  Udv 

Pdruas  nun  gatjhdn  thai  an  tdran. 

Khuddyih  wdn  n  Uhuntnh  fendi  khdv. 

Nun  dit  adhan  tdraUih  Idran. 

Buzitav  dydran  kyah  khuchar  ijdv. 

The  money  of  the  boatwomen  of  NandaptSr  became  rusted. 

They  sold  one  boat-load  of  vegetables  ior  eleven  nSpfs. 

They  seek  for  collyrium  to  wash  their  eyes  with,  and   shake 

their  earrings  (with  pride). 
Hear  what  alloy  entered  into  their  money. 
When  they  go  out  to  change   a  rupi  they  hold  out  their 

skirts  for  the  paisas  ; 
V  nd  on  returning  to  their  houses  they  rejoice  as  if  they  had 

brought  a  kingdom. 
The  buyer  gets  vexed  at  the  time  of  buying. 
Hear  what  alloy  has  entered  in  their  nSpJs. 

♦  »  *  m  " 

20 


154 


One  paisa's  worth  of  salt  is  only  sufficient  for  three  eggs. 

O  God  paralyse  the  fingers  of  the  baniyas. 

When  they  give  the  salt  they  take  half  of  it  back  in  their 

scales. 
Hear  what  alloy  has  entered  into  their  rdpis. 

Gafdrd,  a  poet  living  in  Kawadira,  composed  the  above  for  the 
benefit  of  the  vegetable-boat  women  and  the  baniyis ;  and  sometimes 
ihe  whole,  sometimes  portions  of  it  are  constantly  quoted. 

tangos  nindar  prangoi  petk,  sdvis  nindar  pdvis  peth. 
The  poor  man  sleeps  upon  a  bed  (without  a  care),  but  the 
rich  man  sleeps  upon  the  stairs  (for  fear  of  thieves). 

JVani,  bungriwdni  kai  auwif  achh  mydnih  dishit  pachh  mud 
wdni.  Kan  mydni  dishit  wan  tjul  wdni,  Ndni  bungri- 
wdni hai  amvi. 

O  grandmother,  the  bangle-man  came,  and  after  seeing  my 
eyes  he  died  in  fifteen  days.     When  he  saw  my  ears,  too, 
he  ran  away  into  the  jungle.     O  grandmother,  the  bangle- 
man  came. 
Little   children   sing   these   words   sitting   upon    the    door-step. 

They  are  also  cited  when  any  man   is   filled    with   envy  against 

another.     He  sees  that  man's  prosperity,  runs  away  in  a  rage,  and 

dies  from  grief. 

Nani  nani  hardn  gayik  mdlunui  gilawdn   torah  dyih  ehhitih 

nurid  hardm  tas  Tckoran  puluhurui. 
She  went  in  grand  style  to  her  father's  house,  and  returned 

thence  shaking  the  cuffs  of  her  garment  though  she  had 

not  a  grass  shoe  to  her  feet. 

A  sttipid,  trifling  woman. 

Nanis  dub  hyah  chhalih  ? 
Phdkahladas  hyah  zalik  ? 

What  shall  the  washerman  wash  for  the  naked  man  ? 
What  shall  the  fasting-man  \romit  ? 
Breeks  from  a  Highlandman. 

Nani^  tar  tsdyih  tah  drdyih  ; 

Khanis  tar  walanah  dyih. 

Coldness  to  the  naked  man, — as  it  comes,  so  it  goes 

But  coldness  sticks  to  the  rich  well-dressed  maD. 


155 


Nanis  wurun  chhuh  sudur  purun. 

To  "  set  up  *'  a  naked  man  with  clothes  is  like  trying  to  fill 

the  ocean. 

Reply  to  a  poor  debtor,  or  great  spendthrift,  to  whom  Rs.  100 
would  be  a  mere  tn6e. 

Nanis  umrun  hero  meane  to  "  set  a  man  np  "  in  a  basinesa,  to 
stock  his  shop,  and  marry  his  daughter,  ^. 

Nar  zinih  tah  nadur  ainih  hadal. 

Reed  in  the  place  of  firewood,  and  the  stalk  of  the  lotaa 

instead  of  meat. 

A  Btupid  arrangement. 

Nadur  is  the  stalk  of  the  Lotns  {Nilumhium),  which  grows  abun- 
dantly in  the  Kashmir  lakes,  and  is  eaten  lar)?ely  by  the  inhabitants 
of  the  valley.  liindus  cut  up  the  stalk  into  small  pieces,  cook  it 
with  oil  and  spices,  and  eat  it  along  with  fish,  &c. 

Ndrah  drdv  tun  hyuh. 

Like  gold  come  forth  from  the  fire. 

The  better  fur  his  sickness,  trials,  Ac. 

Ndrah  wizih  kyttr  kkanun  ! 
T)\^%m%  a  well  at  the  time  of  fire  ! 

Panjdbi. — ^Ag  Uijidn  khufi  khataund  ! 

Naras    ndbad  tah  tularik  mdhchh^  tah  halam  haiit  rdnthas 

dachh. 
Sugar-candy  from  a  reed ;  and  honey  from  the  bee  ;  and  grapes 

from  a  very  crooked  vine. 

God  brings  good  oat  of  bad. 

Nait  tjafhai  tah  babarih  tuhhd. 

Cutting  your  nose  is  like  catting  the  top  of  a  babar  (it  onlj 

grows  the  stronger). 

Citetl  to  a  shameless  person. 

Bahar  (Persian,  Rihdn),  the  sweet  basil. 

A'dtah  gansarit  tah  ras  minit. 
Counting  the  pieces  of  flesh  and  measuring  the  soup. 
No  chance  for  a  thief  under  sach  a  man  as  that. 

Nattch  dimai  nah  treshy  hafytih  wandai  rat. 

I  will  not  give  you  water  from  the  water-pot  to  quench  yoor 

thirst  therewith,  but  I  will  give  you  my  throat's  blood. 

Great  words  bat  little  deeds. 


156 

Nat^ahnJi  tah  dngun  chlmm  Uut. 
WanahTiah  tali  wan  chhum  durih. 
I  would  dance,  but  the  yard  is  small. 
I  wouM  speak,  but  the  jungle  is  distant. 
Fear  on  account  of  circtimstancea. 

Natsdn  tih  pdnai  tah  wdydn  tih  pdnai. 

He  himself  dances  to  his  own  playing. 

A  fool  who  laughs  at  his  own  remarks. 

Nawih   Jiandi  ginddn   pumbarih  dashan ;    pardnih    handi 

pagJidn  pasha n  tal. 
The  children  of  the  new  wife  are  playing;  with  the  fringe  of 

their  father's  shawl,  while  the  children  of  the  old  wife  are 

crying  under  the  roof. 

Nayih  andar  pai. 

A  fence  on  the  plateau.  (Cui  usui  ?) 
An  unnecessary  work  and  expense. 

Noz  harizih  habas  tah  tndjih  mdz  wetjes  nah  Ichalih  ; 

N(iZ  harizd  kdkas  tah  kdkanih  chapdt  Idyas  galih  ? 

We    should    ask   our   parents   for  anything  we  may  want ; 

because  their  body"  will  not  contain  them,   they  will  be  so 

happy  to  give  ; 
We  should  not  ask  our  elder  brother,  or  his  wife,  for  anything, 

as  they  may  give  us  a  slap  upon  the  cheek. 

Nebarah  nundban  tah  andarah  Uhufjah  kon. 

Outside  he  is  beautifully  and  splendidly  dressed,  but  inside  he 

is  an  empty  walnut. 

Hypocrisy. 

Hebarimis  mahynivis  gatshih  dsun  tidi  tah  padur  tah  ydl 
tah  chdly  ddr  tah  hW. 

To  the  man  with  employment  the  turban  (must  be  right), 
the  feet  (proper),  the  hair  (behind  the  ear),  the  character 
(good),  the  beard  (trimmed),  and  the  neck  (clean),  {%  e^ 
he  must  mind  his  P's  and  Q's,  or  else  he  will  be  turned  out 
of  his  employment). 

Nechivi  hand  wdnganas  sumb,  yad  chhas  dnganas  sumb, 

A  boy  about  the  size  of  an  egg-plant  has  a  stomach  about  the 

size  of  a  courtyard. 

Wangun  is  the  Solanum  melongena,  called  Brinjal  in  the  plains. 


157 


Nekan  chhuh  Khuddi  khush. 
God  is  pleased  with  good  people. 

Nekan  tar  tah  badan  phtdun. 

The  good  are  troubled  and  the  bad  blossom. 

"The  ungodly,  who  prosper  in  the  world;  they  increase  in  riches. 
Verily,  I  have  cleansed  my  heart  in  vain." — Psalm  Ixxiii.  12,  13. 

Neko,  nek  kar  tah  bad  labih  pdnai. 

O,  good  man,  do  good ;  the  wicked  will  receive  his  deserts. 

Nekndm  ehhuh  gatjhdn  yeUkdli  tah  badndm  chhuh  gaUhdn 

jald. 
A  good  name  comes  after  a  while,  but  a  bad  name  is  soou 

obtained. 
Nekndm  chheh  bekh  daulat. 
A  good  name  is  the  root  of  wealth. 

Nemdz  chh'jhfarz  tah  lut  ehhuh  lean. 
Prayer  is  a  duty  and  plunder  is  a  debt. 

A  I'athan  saying. 
Nt'indzi  sunz  unguj. 
The  finger  of  the  prayer. 

"  Because  sentence  against  an  evO  work  is  not  ozoonted  speedily , 
therefore  the  heart  of  the  sons  of  men  is  folly  set  in  them  to  do 
evil."— Eccl.  Tiii.  11. 

.V  Pathan  of  high  family  while  saying  his  prayers  in  the  Jnma 
Masjid  iiore  was  very  much  annoyed  by  another  man  poking  him 
frum  behind.  He  gave  him  one  riipi  to  desist.  The  man  left  off 
aniioyiiii<  this  worshipper,  bnt  was  encouraged  by  the  present  to 
prosocuto  his  wickedness  upon  some  other  worshipper.  The  othur 
man,  however,  was  not  of  such  a  quiet  disposition  as  the  Pathim, 
for  ho  at  once  rose  up,  drew  his  sword  and  struck  off  tho  troabler't 
head  with  one  stroke. 

Nigatas  mujub  diyih  taa  Khuddi, 

God  will  give  a  man  according  to  his  wish. 

"  Delight  thyself  also  in  tho  Lord ;  and  he  shall  give  theo  tho 
dcaires  of  thine  heart." — Ps.  zxxvii.  4. 

Noth  gayih  reti  zan  ds  yeti. 

The  daughter-in-law  went  for  a  month  (to  her  father's  house) 

and  it  was  as  if  she  had  not  been  away  at   all  (time  passed 

so  quickly  because  they  were  so  much  happier  during  her 

absence) . 

Dauphter-in-law8  are  a  continual  stumbling-block  to  the  other 
inhabitants  of  the  house. 


158 


Nosh  layiJi  nah  hdr  tah  Tchor  pefh  mdritos  hund  ! 

A  daughter-in-law  is  not  worth  a  cowrie  ;  and  kill  a  ram  for  her 

over  the  feet ! 

Daughter-in-laws  are  altogether  despised  until  they  are  grown 
up — they  may  develop  into  ugly  and  uncouth  women,  or  they  may 
die,  or  their  aflBanced  husband  may  die,  &c. 

A  certain  daughter-in-law  was  sick  and  likely  to  die,  and  therefore 
her  mother-in-law  was  advised  to  sacrifice  a  sheep  for  her.  The 
woman  replied  in  the  words  of  the  above  saying,  the  plain  meaning 
of  which  is  "  Let  her  die.  What  does  it  matter  ?  My  son  is  not  bound 
to  her." 

*'  Over  the  feet "  refers  to  the  custom  of  slaying  the  animal  near  to 
the  closed  feet  of  the  person  for  whom  it  is  sacrificed. 

Nosh  luJcas,  kur  lukas,  nd-hakk  lukas  mengah  dag. 
Daughter-in-law  to  some,  a  daughter  to  others,  but  as  far  as 
the  unconnected  man  is  concerned  she  is  only  a  headache. 

At  a  native  marriage  there  is  much  feasting,  music  and  dancing. 
A  general  hubbub  prevails.  The  parents  and  relatives  of  course 
enjoy  themselves ;  but  the  other  guests  and  friendf,  especially  those 
who  have  come  out  of  pui-e  friendship  to  help  and  congratulate,  have 
a  hard  time  of  it ;  to  them  the  wedding  is  as  one  continued  headache. 

NosM,  lajoi  •'  mdlinih  mali7iih"  malin  chdni  hai,  dit, 

Adah  lajoi  ^^dthih  dthih  "  bastai phatit  bit. 

O  daughter-in-law  you  are  always  boasting  of  "  my   father's 

house."     Look  here,  we  have  seen  your  father's  house. 
You  said,  too,  that  you  would  receive  some  flour   (from  your 

father's  house)  ;  but  the  skins  must  have  burst   (and  the 

men  who  are  bringing  it)  must  be  sitting  down  (on  the  way). 

Kashmiris  carry  their  flour,  rice,  and  other  grain,  tied  up  in  a 
sheep's  or  goat's  skin. 

Noshih  dup  hashih  hun  "  Wastaibun."     Phirit  dupnas  " Zan 

chhaham  sun .'" 
The  daughter-in-law  said  to  her  mother-in-law  *'Come  down." 
(The  mother-in-law)  answered,  "  As  if  you  were  my  rival  with 

my  husband !" 

Nov  golih  gdv  pydyih-hal  kheyd  kih  nah  wutsh  trutvih  ? 
The  cow  is  about  to  be  delivered  of  her  first  calf ;  we  do  not 

know  whether  she  will  die,  or  give  birth  to  a  calf. 

General    reply    to  the  too -inquisitive  dispositions  which  beset   a 
house  at  the  time  of  a  woman  in  travail. 
•    Hal  khyun,  to  eat  tlie  after-birth,  i.e.,  to  die. 


159 


Nov  natsai  tah  pardni  diwai. 
New  dancing   and  an  old  fair. 

When  any  man  is  seized  on  some  charge,  the  kotwM  comes,  sip^hffl 
come,  and  a  crowd  gathers  as  if  to  an  old-established  fair;  and  the 
people  almost  dance  with  excitement. 

Nov  nut  kyuh. 

Like  a  new  water-pot. 

A  man  fresh  and  strong,  "spick  and  span." 

Nun  ndbad  tah  til  phalilah  tah  zm  tjandun  tah  hatah  muJch^ 
tah. 

Salt  as  rare  as  sugar,  oil  as  scarce  as  ointment,  wood  as  if 
sandal,  and  dinner  (*.  e.y  food)  like  eating  pearls  (so  expen- 
sive). 
Uard  times. 

Nun  nizen  nah  hazzitah'todn  tah  huehh  nizen  nah  wdzah-wdn. 
Take  not  the  naked  man  to  the  cloth-shop,  or  the  hungry 

man  to  the  cook-shop. 

Another  version  is  : — 
Buchh  gaUhih  nah  nyun  wdzah-wdn  tah  nun  ffatjhih  nah  nyun 

dubi-wdn. 
The  hungry  man  must  not  be  taken  to  the  cook-shop,  and 

the  naked   man   must  not  be  taken  to  the   washerman's 

house. 

Nufiy  til  zyuty  athah  myon  myut. 

More  salt  and  oil,  and  my  hand  is  Bweet. 

Give  me  the  money,  and  1  will  transact  the  basiness  ;  giro  me  the 
tools,  and  I  will  do  the  work. 

N^nan  mun. 

Wool  is  obtained  by  giving  salt  (to  the  sheep). 
Money  is  not  wasted  on  some  people  and  things. 

Nunih  nunih  hund  fjinih-dshndv. 

A  supposed  grandmother's  charcoal-relations  or  acquaintances. 

A  cousin  of  the  fifth  or  sixth  remove. 

Charcoal-acquaintances.  People  from  the  villages  often  pay  a  visit 
to  the  city  during  the  winter  season  bringing  with  them  charcoal  for 
sale.  They  sell  their  loafi,  put  up  for  a  night  in  some  person's  housej 
and  are  off  again  the  following  morning. 

Nurah  achhhi  Uurah  toll. 
A  heavy  look  about  the  bright  eyes. 
Grief. 


1«0 


Nurah  buthis  chhuh  gaUhdn  surah  buth  yatimas. 
The  bright  face  becomes  ash-colour,  when  the  child  is  left  an 
orphan. 

God  protect  the  fatherless. 

Nurah  mydnih  tur  Ualdn. 

(At  the  look  of)  my  bright  face  fever  runs  away. 

Always  carry  a  pleasing  countenance. 

Nut  tah  hammdm. 

Just  a  water-pot  and  a  bath. 

Hardly  a  stick  in  the  honse. 

Nyuh  chhuh  dsdn  truh* 
A  lean  man  is  clever. 


161 


Padig  tal  tungul. 

Fire  under  the  sole  of  the  foot. 

"  All !  when  jou  get  a  red  hot  coal  under  yoor  foot,  700  will 
know  what  fire  is." 

PdfUhdh  aihdis  dewdn-khdnas. 

Tit  o  cherdg  dazdn  chhu$. 

Sari  ffatjhdn  pdnas^  pdnat ; 

Kunui  Zand  rozdn  ehhus. 

In  the  palace  of  the  monarch. 

Oil  and  lamps  are  burning  (burning). 

All  are  to  their  own  place  going  ; 

Only  one  (man)  is  remaining. 

This  is  metaphorical  language.  The  monarch  is  God,  the  palace 
is  tho  world,  and  the  people  are  the  inhabitants  thereof;  the  oil 
and  lamps  are  tho  son  and  moon,  which  are  constantly  coming  and 
going  :  tho  people  are  also  temporary — gradually  they  dio  off,  until 
at  last  only  one,  and  that  God,  will  bo  left. 

This  is  also  a  Kashmiri  riddle,  of  which  the  answer  is  the  Sun 
and  Moon. 

Pddahdhaa  pdsbdnt. 

To  the  king  the  work  of  a  watchman  is  difficult. 

A  man  who  has  come  down  in  the  world,  and  is  not  cqua(  to  his 
redaoed  oiroomstances. 

Pahar  gav^  wahar  gav  ;  doh  gav^  koh  gav  ; 
Pachh  gaVy  wachh  gav  ;  ret  gav,  kh't  gav  ; 
A  watch  (i.e.,  a  space  of  three  hours)  gone  is  as  if  a  year  had 

passed  ; 
One  day  gone  is  as  if  a  mountain  had  become  ; 
Fifteen  days  passed  by  is  as  if  (the  debt)  had  been  forgotten  ; ' 
And  a  month  elapsed  (without  payment)  is  as  if  the  money 

had  been  eaten  (i.^.,  irretrievably  lost). 

Pakanah  pdz ;  gandanah  gosdni  ;  khhiah  bulbul. 

Like  a  hawk  in  his  walk,  a  jogi  in  clothing,  and  a  bulbul  ia 

eating. 

Some  people  want  servants  manufactured  to  order. 
21 


162 


Pakharporik  hakhar. 
The  oxen  of  Pakharpur. 

Like  a  tantony  pig. 

Saiyid  Muhammad  'Ali,  a  very  holy  man,  came  all  the  way  froia 
Baghdad  to  Kashmir  to  be  Shekh  Nur-ud-udin's  disciple.  He  took 
up  his  abode  in  PakbarpQr,  about  fifteen  miles  from  the  city  of  Sri- 
nagar.  He  was  one  of  the  Shekh's  favourite  followers.  After  a 
time  he  became  so  enraptured  with  the  country  that  he  begged  to 
be  permitted  to  remain  there  altogether.  Nur-ud-din  consented  to 
this,  and  to  save  him  expense  and  trouble,  he  miraculously  brought 
all  his  house,  ground  and  family,  from  Baghd&d  to  Kashmir  in  a 
moment  of  time.  There  was  no  doubt  about  this  in  olden  times ; 
because  there  was  the  man's  wife  and  children  standing  before  him ; 
and  there  is  no  hesitation  in  believing  this  in  the  present  day,  for 
you  can  examine  for  yourself  the  different  style  of  building  of  the 
house,  the  different  nature  of  the  soil,  the  different  trees  and  plants, 
&c. 

This  Saiyid  Muhammad  'Al!,  in  consequence  of  this  especial 
favour,  became  a  very  celebrated  character.  He  was  accustomed  to 
speak  and  to  act  strangely,  but  all  the  people  accounted  him  holier 
on  account  of  these  eccentricities.  One  of  his  orders  was,  that  if 
any  man  was  in  trouble  and  wished  to  be  relieved  of  it,  he  must  set 
free  an  ox  These  oxen  thus  set  free  were  to  wander  whither  they 
liked,  and  do  whatsover  they  wished,  and  nobody  dared  to  lift  up  a 
stick  against  them,  or  to  complain.  In  olden  days  several  of  these 
oxen  wandered  about,  and  were  a  great  nuisance  ;  but  now  they  have 
been  reclaimed  and  put  to  the  plough.  Saiyid  Muhammad  'All  was 
buried  in  Pakharpur,  and  many  visit  his  grave  during  the  year. 

Pdkhui  chhuh  pdk. 

Only  the  Pure  One  is  pure  {i.  e.,  GoA). 

Panah  sdn  hheyih  buni  tahjifs  son  kheyih  hunt. 

He  will  eat  the  chindr  tree — leaves  and  all,  and  he  will  eat  the 

dog  with  the  skin. 

A  regular  cannibal,  not  satisfied  with  enough. 

Panah  tali  dihj  tah  dehjih  tali  pan. 

Below  the  thread  the  ball  or  knot,  and  below  the  knot  the 

thread. 

A  man,  who  sees  that  he  is,  but  will  not  confess  that  he  is,  in  the 
wrong. 

Panane  hachih  chheh  hah/ih  trachih. 

One's  own  harvest  (no  matter  how  small)  is  as  twelve  traks. 

The  produce  of  one's  own  labour  is  sweet. 

Trak  is  a  grain  measure  containing  nine  and  a  half  English 
pounds. 


163 


Pananev  chhuk  nah  paigamhar  mdnmut. 
A  prophet  is  not  accepted  by  his  own  people. 

"  A  prophet  is  not  without  honour  save  in  his  own  country  and 
house." — Matt.  xiii.  57, 

Panani  hiker  nai  bad  dsih  tah  lukah  hundih  garik  ky6eiA 

truvih  ihul  ? 
If  your  hen   is  not  a  bad  one,  then  why  does  she  go  and  lay 

her  eggs  in  other  people's  houses  ? 

Ungrateful  offspring. 

Panani  nam  chhik  pananih  thar  hashan. 
Scratching  one's  back  with  one's  own  nails. 

Batiafying  yourself  with  your  own  money,  own  honso,  Ao; 

Bustin  of  oa'di — Bajuz  ndkhun  o  juz  $arangxuht-irnan, 
Na  ^hdrad  ka$e  darjahdn  pusht-i-inan. 

Pannni  p^im  diwi'm  hhjis. 
Giving  yonr  reproach  to  another. 

Some  kashmirfs  say  pin  instead  of  p4m,  and  then  it  ifl  r— 
Giving  yourself  to  another. 

Making  out  everyone  as  bad  as  yourself* 

Pananih   athah   rdwarun   tah   beyih   sund  raUhrun   chhuh 

barubar. 
To  lose  anything  by  one's  own  hand,  and  to  receive  anything 

ot  the  hand  of  another,  is  equal. 

To  receive  a  benefit  is  to  soli  one's  liberty. 

Pananih   bachhih   ax   animah  atih   ktUjah  maehhih  goUhan 

paidah  ! 
If  there  should  be  any  rice-water  upon  your  fire-place,  bow 

many  flies  will  be  bom  there ! 

Money  attracts  friends. 

Pananih  bananah  tah  lukah  handih  wananah. 
Because  I  am,  what  I  am,  people  say  this  of  me. 

Pananih  garuk  h'^k-w'ik  chhni  beyih  sandis  puldwas  baMar. 
Vegetables  from  my  own  garden  are  equal   to  puldv  from 

another  man's  (house). 

Puldv  is  a  dish  of  meat  and  rico  cooked  together  with  spices. 

Pananih  thajih  ai  batah  6sih  kctyuh  m&jih  gabar  gaUhan 

paidah  ! 
If  there  is  any   food   in   the   pot  how   many   mothers  and 

children  will  be  born ! 


164 


Pananui  pon  chhuh  panis  phdtawdn. 

Breaking  the  log  with  the  log's  own  wooden  wedge. 

Another  version  is  :~- 
Ponui  pMtawdn  chhuh  zinis. 
A  (little)  wedge  (from  the  tree)  splits  the  wood. 

Set  a  thief  to  catch  a  thief. 

A  big  tree  in  the  jungle  was  ordered  to  be  cut  down,  and  ab-eady 
four  men  had  gone  to  the  blacksmith's  shop  to  purchase  an  axe  for 
the  work.  One  man,  who  admired  the  tree,  heard  these  men  speak- 
ing together  and  forming  their  plans  ;  and  went  at  once  and  told  the 
tree.  The  tree  replied,  "Thanks,  0  friend,  for  the  information, 
but  do  not  be  afraid.  Four  men  and  an  axe  will  not  do  much 
damage  to  me."  The  next  day  the  man  came  again  and  said,  *'  More 
news,  O  tree !  To-morrow  these  men  are  coming  to  destroy  you." 
The  tree  again  tried  to  assure  the  man  that  four  little  men  and  a 
pound  or  so  of  iron  could  not  do  any  material  damage  to  a  big  tree 
like  he  was.  The  man  'went,  but  returned  again  the  next  day  saying, 
"  O  tree,  be  not  elated  by  false  hopes.  These  men  have  laid  a  clever 
aud  certain  plan  for  your  destruction.  Listen,  One  man  will  first 
climb  you  ;  and  cut  off  one  of  your  thin  top-branches.  Out  of  this 
branch  he  will  make  a  handle  for  the  axe,  and  a  wedge.  Then  he 
will  prepare  a  hole  in  your  trunk  and  insert  the  wedge,  upon  which 
they  will  strike  and  strike  until  your  great  wide  trunk  is  completely 
severed."  "Alas!  alas!"  said  the  tree,  "by  this  means  they  will 
bring  me  down  ;  I  am  certain  to  die." 

Pananui  zdgdn  kulphas  tah  tdris  ; 

Pananui  kustdm  san  het  drAv, 

One's  own  relation  lies  in  wait  for  lock  and  bolt ; 

It  is  a  relation  who  goes  out  with  the  stolen  goods. 

Pdnas  khetan  magar  donas pevtan. 
Let  him  eat,  but  let  him  keep  his  fire. 

Selfish  fellow,  we  do  not  want  anything  from  him  ! 

Pdnas  nishih  paiisah  chhui  gul  tai  mul, 
Bey  is  nishih  pahs  ah  chhvi  hil  tai  hech. 
Your  own  money  is  flowers  and  wine,  but  another's  money  is 
but  weed — nothing. 

Pdndah-Chhuh  nashan  sulch  tah  Iforin  dukh. 

O  Pdnda-chhuk,  let  there  be  peace  to  your  daughters-in-law, 

but  trouble  to  your  daughters. 

Shekh  Kur-ud-din's  curse  upon  this  village,  which  is  about  three 
m.iles  from  Srinagar  in  the  Isldmdbid  direction. 


165 

Pdnih  rust  ddnih  khaiiyd  zih  ndnih  rust  shur  kha»%h. 

"Will  the  rice  rise  without  water,  that  the  child  should  grow 

without  a  grandmother  1 

A  grandmother's  influer.oe  in  a  hoase  is  very  often  greater  in  every 
way  than  that  of  the  mother  of  the  family. 

Pdhsah  ai  thawizen  murdas  peth  8uh  tih  gaUhih  thud  wuthit. 
If  a  paisd  be  placed  upon  a  dead  man  he  will  rise  up. 

Money  will  bring  people  back  from  the  dead. 

Hind 68  place  a  pais&  inaide  the  month  of  the  corpse,  wherewith  it 
may  be  able  to  pay  the  ferry,  Ac,  of.  note  "  Ayas  wate,'*  Ac. 

Pdhsah  gav  pdrud  tnh  mihrdz,  yat  peth  thawizen  tat  tjatih. 
Money  is  as  quicksilver  and  scissors,  lay  it  upon  what  you 
will,  it  will  cut  it  (t.^.,  do  its  work). 

Pf'hs'ih  nishih  chhuh  pdhsah  phafdn. 
Paisds  burst  out  of  paisas. 
Money  makes  mouoy. 

Panun  ai  imrih  shihilia  tr^unh;  parud  at  mdrih  tah  murithui 

gatjhih. 
If  my  own  (relations  or  friends)  umite  me,  he  will  leave  me  in 

a  shady  place  (i.e.,  he  will  bury  me) ;  but  if  a  stranger 

smites  me  he  will  kill  me  and  go. 

A  friend  '■  a  friend  for  aye  that. 

Panun  ai  marih,  totih  kunih  jdyih  tdrih. 

If  my  own  smite  me,  yet  in  some  place  he  will  help  me. 

Ad  supra. 

Panun  kh^w/ln  pnnzu  tah  heyih  sund  kardn  datwtimu. 

Eating  a  good  dinner  in  his  own  hou^e,  yet  interfering  in  the 
matters  of  other  people  (i.f.,  disputing  for  them,  scandal- 
ising them,  &c.) 
Mind  your  own  dinner  and  mind  yonr  own  basines*. 

Panun  muhim  chhuh  huwi.n  punai  wat. 
Each  misfortune  will  show  its  own  way. 

Panun  paizdr  babah  sum  pombar. 
One*s  own  shoe  and  father's  shawl. 

Hardly  earned,  dearly  loved. 

A  boy  purchased  a  pair  of  shoes  with  his  own  earnings,  and  one 
day  as  he  was  walking  along  in  these  new  shoes  they  became  very 
dusty.  The  boy  was  mnch  grieved  and  sat  down  by  the  way  side 
and  cleaned  them  with  hia  beaatifol  paahmina  ihawl,  which  his 
father  had  given  him. 


166 

Panun  wadandioih  parud  asandwik. 

He  made  his  friends  to  weep,  but  his  enemies  to  laugh, 

Panzih  hund ptA. 

A  monkey's  young   one  i.e.,  (a  chip  of  the  old  block). 

A  variant  of  this  with  quite  a  different  meaning  is  : — 

Panzih  hund  put,  yusui    toth  chhus  asm  ;  tas  chheh  zorah 

wachhas  tal  rafan,  sui  chhuh  mard,n. 
The  young  of  a  monkey,  who  is  dear  to  her  ;  she  presses  it 

hard  against  her  breast,  so  that  the  young  one  dies. 

A  favourite  child  or  servant,  is  often  spoilt  by  an  exaggerated 
affection  and  regard. 

Natives  say  that  monkeys  love  their  young  ones  so  much,  that  in  the 
excitement  of  their  affection  they  sometimes  press  them  so  hard 
against  their  breasts,  that  they  get  stifled  and  die. 

Panzis  dapyd  punz  zih  mandul  chhut  wazul. 
Will  a  monkey  tell  a  monkey  that  his  buttocks  are  red  ? 
The  crock  calling  the  kettle  black. 

Pardn  pardn  par  gayih  Jihali,  Vhar  gayih  kitdbah  buri  het. 
He  reads  and  reads  until  his  strength  is  gone,  and  he  has 

become  like  a  donkey  carrying  a  load  of  books. 

"  Much  learning  doth  make  thee  mad." — Acts  xxvi.  24. 

Paraspurik  wdzah  pdnai  randn   tah  punai  pananin  athan 

thokah  trdwdn  ! 
The  cook  from  Paraspur  cooks  the  food  himself,  and  he  him- 
self spits  into  his  own  hands  (as  if  disgusted  with  it)  ! 
Disgusted  with  one's  own  work. 

Many  cooks  reside  in  Parasp6r,  a  village  in  the  Ldr  tehsil.  It 
is  a  custom  with  the  majority  of  cooks  to  first  sit  down  and  eat  their 
own  dinner  (by  way  of  tasting  perhaps  ?)  before  servin  g  up  the 
different  dishes  to  the  guests.  Should  they  not  like  the  food,  they 
will  spit  into  the  palms  of  their  hands  and  in  other  ways  express 
their  sorrow.  Many  show  their  grief  under  different  circumstances 
in  this  vulgar  manner. 

Parini  tsar. 
Porous  like  a  sieve. 

More  holy  than  righteous. 

ParmmUanah  rust  kur  chhai  burzah  rust  lar. 
A  daughter  without  parraaiitsan  is  like  a  house  without   pro- 
per roofing. 


167 


Parmdhfjun.  At  time  of  marriage  Hindds  give  to  their  danghters 
a  long  piece  of  cloth  called  iiSj,  to  wear  upon  the  crown  of  their 
heads,  and  thence  extend  to  the  small  of  the  back.  Some  for  certain 
reasons  delay  giving  this  till  some  years  after ;  bat  this  delay  means 
increased  trouble  and  expense. 

Burzah  is  the  liher  of  a  species  of  birch,  used  in  roofing  houses, 
and  alap  as  paper  for  rolling  up  goods  in.  Native  writing-paper,  too, 
is  made  from  it. 

Pashah  p^thah  shin  irdwun. 

To  throw  snow  off  from  the  roof  (generally  done  quickly  and 
carelessly  ;  hence  any  work  done  hastily  and  carelessly.) 

Pashminaaui  chheh  narmi. 
Only  pasbmiua  has  softness. 

Only  good  people  are  gentle. 

Patthmina  is  a  fine  kind  of  woollen  cloth  manufactured  in  Kaahmfa:. 
The  finest  goat's  wool  employed  in  its  manufacture  is  brought  from 
lurfiiu,  in  the  Ydrkand  territory.  This  is  called  Turfdni  phamb;  all 
oilier  qualities  are  called  KiuhmirC  phamb ;  though  these  as  well  aa 
the  former  are  found  only  ou  the  animals  who  live  on  tho  wind-swept 
steppes  of  Central  Asia. 

*'  Patah"  ffti/tam  whi. 

O  friend,  I  said  *'  Afterwards.*' 

Opportunity  mis-spent. 

Wis  a  female  friend,  a  flirt. 

Patim  gar  chh^h  bukuri  Jar, 

The  last  hour  is  a  hard  time  (i.e.,  the  last  hour  of  a  woman's 
travail,  or  of  life,  or  of  any  work,  &c.) 

Pi'iz  panjaras  andar  hand. 
A  hawk  shut  up  in  a  cage. 
A  clever  man  without  work. 

Phoguni  mujen  swudui  kyah  f 

What  taste  have  radishes  in  the  month  of  February  ? 

What  profit  from  an  old  wife  or  servant  ? 

People  gather  tho  radishes  in  the  autumn,  and  bury  them  under 
the  ground  for  use  in  the  winter.  By  the  month  of  February  they 
begin  to  rot  and  are  unfit  for  food. 

Phaktr  fjayov  /mgan  tah  honih  watjkov  dod. 

A  faqir  came  into  the  court -yard,  and  the  dog  was  pained. 

An  old  servant  displeased  with  a  new  servant,  to  whom  oat  of 
charity  the  master  has  given  a  little  work. 


168 


Phal  hului  chhuh  namit. 
The  fruit-tree  is  bending. 

The  more  knowledge  there  is  in  a  man,  the  humbler  he  becomes. 

Persian — Nihad  shdkh  i  pur  mewa  sar  bar  zamin. 

Phalis  hyul  tah  helis  hh/ir  dryanai  Khudii. 

May  God  bless  your  every  seed  to  a  sheaf,  and  your  every  sheaf 

to  a  kharwjir. 

A  Kashmiri  blessing. 

Pharih  han  Jchewun  had  tah  myou  han  kardn  lut. 

A  small  dried  fish  ate  a  big  fish,  and  (the  cat)  gave  a  gentle 

mew, 

A  man  with  a  big  appetite,  but  little  voice. 

Pharih  ham  buzuyih  muj  lukav  dupus  *'  Gddai  chhuh  buzdn" 
A  fisherman,    roasted  his  mother,  and  the  people  said  vt^ithin 

themselves.     "  He  is  roasting  fish.'* 

One-half  the  world  does  not  know  what  a  struggle  the  other  half 
endures  to  live. 

"  Roasting  one's  mother"  here  means  selling  her  jewels  and  clothes 
for  food.     Cf.  note  "  Tas  nah  watsh  nar,"  Sfc. 

Pharih-hdnz  chhuh  guri  hhasm  ? 
Is  the  fisherman  riding  a  horse  ? 

Every  thing  will  not  be  as  we  wish. 

There  are  many  kind  of  boatmen  in  Kashmir  named  according  to 
their  boats,  or  their  special  work.  The  Pharih-hanz  are  those  who 
catch  the  little  fish  to  be  found  in  the  Wular  lake  dui-ing  the 
winter  season,  and  cook  and  dry  them  for  sale  in  the  bcizdr.  Cf .  note 
"  Yasnah  watsh  nar,"  8fc. 

Pharih  Uuras  chhuh  ddrih  kund  lor. 

A  bone  stuck  in  the  beard  of  the  man  who  stole  a  dried  fish. 

A  thief  carries  marks  of  detection  along  with  him. 
One  day  a  great  robbery  was  committed  in  the  house  of  a  certain 
person  of  the  city,  and  report  of  the  matter  reached  the  ears  of  the 
ruler.  The  ruler  was  very  much  enraged,  when  he  heard  the 
account  of  such  a  dastard  robbery.  It  appears  that  the  robbers  had 
first  dined  with  their  host  and  then  robbed  his  house.  Amongst 
other  dishes  provided  for  the  dinner  was  a  dish  of  broiled  fish. 

The  ruler  declared  that  he  would  have  the  man  discovered  and 
punished.  He  sent  for  the  deputy-inspector  of  police,  and  ordered 
him  to  show  the  thief  or  die.  The  deputy-inspector  trembled  when 
he  heard  this  command,  but  he  did  not  despair.  He  was  a  bold  and 
clever  man.  "  Give  me  one  hundred  soldiers,"  he  said,  "  and  I 
will  find  the  man." 


169 


The  roqnoBt  wna  pn^nted. 

One  day  the  •lepaty-inajxjctor  gave* great  feasit,  and  invited  all 

iho   people  cf  the  city   to  come  and  make  morry.     A   very   largo 

'owd  was  assembled.     At  a  given  moment  he  ordered  the   soldiers 

<  silence  the  people  and  to  seize  the  man,  who  should  rub  his  board 
aftor  he.  tho  deputy-in8|jector,  had  spoken  to  the  company.  There 
was  perfect  silence  when  the  host,  standing  in  a  convenient 
position,  that  he  might  be  seen  by  all,  aboutcd  with  a  loud  voice, 
**  There  is  a  bono  in  tho  beard  of  that  man  who  stole  the  fish. " 
The  thief  happened  to  bo  pn^sent,  and  hearing  those  wonls,  as  if  by 
instinct  put  up  his  hand  to  his  board  and  rubbed  it.  The  movomont 
was  at  once  noticed  by  tho  appointed  watchers,  and  tho  man  was  nt 
iico  seized  and  taken  before  the  deputy-inspector.     Tho  man's  guilt 

IS  proved  l>oyond  all  dispute,  and  he  was  very  severely  punished. 
Krishna,  the  deputy-inspector,  was  promoted  to  much  honour. 

Pkatah  Matin  batah. 
Mad  Fatab'j"  dinners. 
This  man  was  a  groat  spendthrift.     Quoted  at  an  extravagant 

*1  inner,  ic. 

Phati  Bat  tah  yaktanai, 
Phati  Bat  and  alone. 
'•  Mo  and  myself  <mly." 

Phati  Pharhung. 
A  caricatured  Englishman. 
A  stupid  Kashmiri. 

Kashmiris  at  their  private  feasts  are  fond  of  painting  piotnros  of 

iuglish  people  on  long  slifM  of  paper  and  pasting  these  upon  a  long 

I  hin  basket.     Sometimes  they  put  on   English  clothes  and   mimic 

I lio  Sahib's  incorrect  pronunciation  of  Hindustani,  words  and  curt 

siil&m,  ko. 

Phcla»  H^yih  dyal. 

The  skin  will  eat  the  pimple. 

An  avaricious  man. 

PhiramatMk  puUah  prhii  kalat  pt^th  chhas  zuwah  adamani. 
A  slut  may  have  a  clean  chadar  over  her  head,  but  her  head 

is  full  of  dirt. 

Piitx.—K  long  piece  of  cotton  cloth  thrown  over  the  head  and 
1 !  lowed  to  hang  down  tho  back.  It  is  the  ordinary  veil  worn  by  tho 
Koshuiiri  females. 

I' hint  pheran. 
Turning  the  garment. 
T.'llintr  -i  he :  appearing  different  to  what  you  really  are. 


170 

Thul  phut  tah  daw&  kyah. 
The  joint  is  broken,  what  claim  is  there  1 
The  dead  wife's  neglected  mother. 

Pilis  nah  tah  Uuki  gas. 

He  couldn't  reach  the  fruit,  and  therefore  he  said  it  was  bitter. 
The  fox  and  the  grapes. 

Pir  nah  hod,  yakin  bod. 

The  plr  is  not  great,  faith  is  great. 

One  day  Akbar  asked  Birbal,  which  was  the  greater,  the  pir  or 
faith.  Birbal  replied  "  Faith  is  the  greater."  The  emperor  said, 
"  You  are  wrong.  The  pir  is  the  greater  of  the  two."  Birbal  waa 
silent. 

On  leaving  the  emperor,  Birbal  went  and  buried  an  ass's  head  in 
a  certain  place,  and  ordered  that  a  mosque  should  be  built  over  it. 

Some  years  after  this  event,  Akbar  wag  exceedingly  troubled  by 
his  enemies,  and  took  counsel  with  his  wazir  as  to  what  he  should 
do.  Birbal  advised  him  to  go  and  pray  for  forty  days  in  a  certain 
mosque,  and  promised,  that  if  he  would  there  offer  up  prayers  with  a 
pure  heart,  God  would  certainly  hear  him  and  give  him  the  victory 
over  his  enemies.    The  emperor  obeyed  and  vanquished  his  enemies. 

One  afteruoon,  when  Birbal  was  alone  with  Akbar,  he  refen*ed  to 
their  conversation  some  years  ago,  and  asked  the  emperor  whether 
he  remembered  it.  The  emperor  replied  "  Yes";  and  that  he  was  of 
the  same  opinion  still.  Then  Birbal  asked  Akbar  to  accompany 
him  to  the  mosque,  where  he  had  spent  forty  days  in  prayer,  and  see 
for  himself  what  there  was  under  its  foundations.  The  building  waa 
razed  to  the  ground,  the  foundations  were  dug  up,  and  there,  to  the 
great  astonishment  of  the  one  and  the  great  amusement  of  the  other, 
was  discovered  the  skeleton  of  the  ass's  head.  Akbar  remarked : 
•*  You  were  right,  Birbal.     Faith  is  greater  than  the  pir," 

Akbar  supposed  that  the  mosque  had  been  erected  over  the  bones  of 
some  Muhammedan  saint,  and  with  faith  in  this  he  prayed.  Cf. 
"  Tale  of  Holy  Donkeys,"  "  Leisure  Hour,"  January,  1875. 

PtV,  ustdd. 

To  call  a  saint  a  teacher  (is  a  great  insult). 

Pirah  khutah  chhuh  be-pirui  jan. 

A  man  who  follows  no  saint  (i.e.,  who  does  not  make  any 
profession  of  religion)  is  better  off  than  the  man  who  has 
a  saint,  (but  does  not  attend  to  his  teaching). 

"  Pirah,  loantam  masalla,**  dupanas  "  Aki  gom  tasalla.'* 
**  O  pir,  tell   me  an  illustration."     He  said  to  him,  "  From 
once  saying  there  is  comfort  to  me." 


171 


A  pfr  visiied  a  certain  village,  and  was  asked  bj  the  people  there 
to  jpve  them  a  religioug  word.  He  said  to  them  "  Do  not  steal "  ; 
whereupon  thoy  smote  him  so  that  he  ran  awaj.  A  long  time  after 
he  again  went  to  this  village,  and  again  the  villagers  asked  him  to 
Bay  something.  Ho  replied  *'  No,  no ;  I  am  quite  happy  from  having 
spoken  once." 

Once  is  enough  of  this  person  or  that  thing. 

Ptrav  truWyov  ddnd^  mih   kyah  rdvyov  sih  htth  wanahaA 

kdhsik. 
The  pirs  killed  an  ox,   what  have  I  lost  that  I  should  tell 

anyone. 

No  bosiuoss  of  mine. 

Pish  kari  gundh  loagawis  rhoh^  wuchtav  lukav  iaindshd  ! 
The  Hea  sinned,  but  the  matting  got  the  beating.     Behold,  O 
people,  the  sight ! 

Pitari  not  dsan  iak  huni  tih  wuran  n&  ? 

If  there  were  no  cousins,  would  not  the  dogs  bark  ?  Yes. 

The  best  of  men  have  their  onomies. 

Cousins  are  constantly  grumbling  and  fighting  over  the  family 
property ;  so  constant  and  bitter  are  these  qoarrels,  that  the  wurd 
pitar,  a  cousin,  has  oomo  to  mean  an  enemy. 

Pilar  ai  lUzen  kalah   kin    dunas  zangav  auH  phufarumh 

rupeijih  bdnah. 
If  a  cousin  be  cast  head-first  into  the   fire,  he  will  break   a 

rupee's  worth  of  pots  with  his  legs  (kicking  about). 

No  love  is  lost  Iwtween  cousins. 

Pitur  ai  dizen  p^ni  tatih  tih  ijatih  yhii. 

If  a  cousin  is  asked  to  brush  the  warp  with  peni,   (even  then 

he  will  harm  you),  he  will  cut  the  warp. 

Pen. — Natives  rub  the  warp  with  a  hand-brush  soaked  in  rice 
water,  to  make  the  warj*  stronger. 

Piyih  nah  ahrap&n  tah  umin  gogalan  ds  ddrdn. 

Cannot  digest  rice-water,  yet  he  opens  his  mouth  for  uncooked 

turnips. 

A  conceited,  ignorant  fool. 

Poh  dwai  Uhoh  tjhoh  dewdn.  Mag chhum  viol  tah  karem  kyah? 
Pht'njani  pherahnam  sheyih-trah  phdh.     Tsithar  hahar  kare 

kyah  ? 
\yahik  khasav  bathore  icatjh  dup  waUhare, 


172 


The  month  of  December  has  come  making  gladness, 
January  is  my  father — what  will  he  do  to  me?  In  February 
thirty-six  times  heat  will  return  to  me.  What  will  my 
brother-in  law  March  do  ?  Said  the  male  calf  to  the 
female  calf,  "We  will  climb  the  hill  in  the  month  of 
April  V 

December  in  "  tlie  Happy  Valley"  is  a  splendid  month,  if  there  is 
no  snow.  Jannary.  is  called  a  father,  because  it  is  such  a  hard,  strict 
month.  In  February  the  weather  begins  to  get  warmer.  March 
is  called  a  brother-in-law,  because  with  its  cold  winda  and  rains  it  is 
constantly  bothering  the  people.  April  is  a  nice  month  for  the 
cattle,  as  the  snow  begins  to  melt  off  from  the  hills  and  the  green 
grass  appears.  Towards  the  end  of  this  month  the  gupan-g6r,  or 
cow -herd,  collects  large  herds  of  cattle  belonging  to  other  people,  and 
drives  them  away  to  the  mountains  to  graze. 

Pohali  nyU. 

The  shepherd's  sign. 

At  the  time  of  the  crops  people  hand  over  their  cattle  to 
shepherds,  who  take  them  away  in  large  numbers  to  the  mountains 
for  pasturage.  Each  beast  has  the  special  mark  of  its  owner,  (cf .  note 
to  Pohol  chhuh,  &c.),  and  should  it  happen  that  a  wild  beast  devoar 
it,  the  skin  is,  if  possible,  obtained  and  handed  back  to  the  owner 
as  a  proof  that  the  animal  has  been  slain.  Cited  when  a  man  loses 
by  lending  a  friend  any  thing,  or  by  depositing  anything  in  his  care. 
Nothing  but  the  remnants  of  the  deposit  are  handed  back  with  great 
sorrow. 


Pohol  chhuh  dapdn   lokan,   *' Ak   khev   sahan    bydJc    khev 

shfUan." 
The  shepherd  says  to  the  people  (who  gave  him  these  sheep 

to  tend  upon  the  mountain),     '*  One  was  devoured  by  a 

lion,  and  the  other  by  a  jackal." 

At  the  time  of  the  crops  people  hand  over  cattle  to  a  shepherd, 
who  takes  them  far  away  to  pasture  upon  the  mountains.  Sometimes 
a  thousand  or  more  animals  are  in  the  charge  of  one  family,  and 
each  one  of  these  are  specially  marked  with  a  cut  on  the  leg,  or  a  slit 
in  the  ear  or  tail,  &c.,  so  that  they  may  at  once  be  recognised  by 
their  different  owners.  The  city  people  say  that  these  hirelings 
generally  happen  to  have  two  sons,  the  one  called  "  Lion"  and  the 
other  called  "  Jackal,  "  who  have  very  large  appetites,  and  eat  the 
sheep  ;  so  that  when  the  shepherd  says  that  a  lion  and  a  jackal  ate 
them,  he  is  not  altogether  (according  to  the  popular  native  idea) 
telling  a  lie. 


173 


Poshah-matin  aish. 

The  [)lea8ure  of  a  flower-fancier. 

An  easy  timo  of  it. 

Many  natives  visit  the  difforont  gardens  around  Srfnagar, 
CBf>ociaIIy  on  Fridays,  and  with  late  or  guitar  play,  sing,  and 
loll  away  the  livelong  day. 

Ponfuikan  chhuh  vmnamut  "  Tdh  kartam  ahiih  karat.^' 

The  garnnents  said,   *'  Take  care  of  me  and  I  will  make  you 

a  king." 

Td/i  kartam  is  literally  "  Fold  mo  up." 

Prhidn  jahdnas  tah  wunCn  pdnns. 

He  finds  fault  with  the  world  and  forgets  that  he  himself  is 
in  the  wrong. 

Preyuguch  buni  nah  tknddn  nah  lokun  nah  baddn. 

The  chindr  of  Prey^g  neither  becomes  taller,  nor  shorter,  nor 

bigj;er. 

A  puor  sickly  child,  who  does  not  grow  or  boootno  fat. 

This  chin&r  tree  is  in  the  middlo  uf  a  little  island  just  big  onoagh 
to  pitch  your  tont  uu,  in  the  midst  of  the  Jhelam  river  by  the  village 
of  Shadipur.  Iho  Hindus  have  consecrated  the  place,  and  a  UrAhninn 
is  to  be  seen  twice  every  day  paddling  himself  along  in  a  little 
boat  to  the  spot,  to  worship  and  to  make  his  ofFeringa 

Pujis  purutjhuk  adijih  konak  pachai  ax  dupnak,  **PanuH  dm 

nah  kanh.** 
The  people  asked  the  butcher  why  his  bones  were  not  sold 

to-day.     He  replied,  because  none  of  my  relations  have  been 

to  me  (to  buy  meat). 

PmA-  ai  dsih  tah  tokui  jan. 

If  it  is  cooked,  then  a  little  even  is  good  (i.^.,  worth  having). 
If  ho  is  clever,  &o.,  then  loam  something  from  him;  a  httle  good, 
oven,  is  not  to  bo  despised. 

Punz  ai  ptyih  shethih  gazak  iotih  chhuh  punzui. 
If  a  monkey  fall  sixty  yards  below,  still  he  is  a  monkey. 
Change  of  position  does  not  chaugo  the  man. 

Purmut  ehhuh  yurmui, 

A  well-read  man  is  like  a  nicely  cut  stone. 

Pwhuk  tih  nai  Uutuk  tih  nd  ? 

If  you  have  not  got  the  victory,  why  do  you  not  escape  ? 
If  you  cannot  stand  your  ground,  thon  give  it  up. 


174 


Fut  chhukah  thani. 

Butter  from  the  last  turn  (or  last  beat)  of  the  stick. 

A  man  fishing  all  day  catches  his  first  and  only  fisli  just  as  he  is 
going  away.  A  man,  who  has  been  struggling  to  find  out,  or  do 
something  all  day,  discovers,  or  does  it  just  as  he  is  about  to  give  it 
up  in  despair. 

Put  mandit ;  tut  khasit ;  zandnah  prasit ;  hut  parit ;   henda- 

wend  t^atit  ;    tah  insan  phufit. 
Pattu  must  be  pressed  in  the  washing-tub  ;  a  pony  must   be 

ridden  on  ;    a  woman  must  be  in   travail ;    a  son   (must 

know  the  hardships  of)  learning ;  a  water-melon  must  be 

cut  (before  its  sale)  ;    and   a   man  must   be    broken    {i.e., 

humbled). 

All  things  must  be  more  or  less  tried  by  the  rod  of  affliction,  and 
are  generally  the  better  for  having  passed  under  it. 

Hendav:end  fsatit. — The  purchaser  makes  the  baniyd  cut  the 
water-melon  before  he  pays  for  it,  as  it  may  not  be  red  and  ripe. 
One  cannot  tell  what  it  is  from  the  outside. 

Put  J  soputy  tah  hoput 

A  son  like  his  father;  a 'son  greater  than  his  father  ;  and  a 
son  less  than  his  father. 

The  Kashmiiis  say  that  there  are  three  kinds  of  sons. 

Put  put  chheh  pddshnhas  gaibat. 
Slander  behind  the  king. 
Abuse  always  follows  the  high  and  great. 

Putrah  buchhih  hun  liochhih. 

Hungering  after  a  son  she  folds  a  dog  to  her  bosom. 

Putrah  diidih  muri  im'mgai. 

She  holds  out  her  skirt  begging  for  a  son. 

It  is  quite  a  commonplace  event  for  a  barren  woman  to  go  to  a 
person  with  a  large  family  and  beg  for  a  son. 

"  Putrah,  Jihar  tjul."     *'  Babah,  panah  ratun  tah  khasit  is.** 
*'  O  son,  the  ass  has  run  away."     O  father,   catch  him  and 

ride  him  back. 

A  variant  is : — 
Babah.  Khar  t_sul,  hhar  tsul. 
Gobrah.  Khas  walah,  hhas  walah. 
Father.  "  The  ass  has  got  away;  the  ass  has  got  away." 
Son.  "  Go  and  ride  him  back;  go  and  ride  him  back.'* 

A  rude,  disobedient  child. 


175 

Puz  tvanun  chhuh  achh  haduni. 

A  man  may  as  well  take  out  his  eyes  as  tell  the  truth. 

Puz  wananah  pan  zan  naian ;  apuz  loananah  lagan  ras. 
Tell  the  truth  and  you'll  tremble  like  a  leaf ;  tell  a  he,  and 
you  '11  get  relief  and  pleasure. 

Pyav  nah  pyav  ;  zih  Yaman  khyav. 
In  the  act  of  falling  the  angel  of  death  ate  him. 
A  quick  death. 

Yarna  or  Yam. — "  To  great  King  Tama  homage  pay, 
Who  was  tho  first  of  men  that  c1io<l, 
That  oroesod  tho  mighty  gulf  and  spied 
For  mortals  out  tho  hoavenwanl  way." 

Muir.    O.  S.  T.,  v.  327. 
Pydwal  z'w. 
An  inventive  tongue. 
Au  imaginative,  lying  tongue. 


176 


R 


Rdckhis  dohah  iah  Unras  garah. 

All  day  the  watchman  has  to  watch,  but  just  twenty  minutes 

is  enough  for  the  thief  to  steal. 

Cf.  Sir  Kenneth's  brief  absence  from  the  Mount  of  St.  George, 
during  which  the  standard  of  England  was  stolen. — "  The  Talisman.'* 
Ch.  xiii. 

Gar  is  really  twenty-four  minutes.  A  collection  of  terms  used  in 
Kashmir  for  indicating  the  different  spaces  and  divisions  of  time 
may  be  interesting  to  some  readers : — 


Brunz. 

Tsyah 

Gar 

Pahar 

Doh 

Doh-rdt 

Haftah 

•Pachh 

Ret 

Warih 


a  second,  {lit.,  just  a  flip  of  the  finger) . 
=  12  or  13  brunz. 
=  60  tsyuhs. 
=  7|  gars. 
=  4    pahars. 

=:  8    pahars  (i.e.,  our  full  day  of  24  hours). 
=  7     full  days. 


our  lunar  month), 
our  year  of  12  lunar 


Ad  rdt  (or  nisf  shab) 
Patim  pahar 
Kukar  bang 
Gazal  (Muhammedans) 


2    haftahs. 
2    pachhs  {i.  e 
24  pachhs   (i.e. 
months). 

=  Midnight. 

=  3  o'clock  A.  M. 

=  Cockcrowing. 

Brahma  Muhurta(Educated  >  =  Just  before  daybreak. 

Hindfis)  ) 

Nyuk,  njruk,  gdsh  (Unedu-  \ 

cated  Kashmiris.)  f  ^  Daybreak. 

Sunat   (Muhammedans)       (  ^ 

Prabhdt  (Educated  Hindus)  ) 
Subh  =  Sunrise. 

Ad  koj  =  about  2^  hrs.  after  sunrise 

Koj  =  about  4.J  hrs.  after  sunrise 

Khandawav  Koj  =  about  11  o'clock  A.  m. 

Dd  pahar 
Mandeni    (especially  Hin-  ^  ^  Midday 


dus).  Sanskrit.  Madhyan- 

dena 

Peshin  (Pcshi  in  the  Panj4b)  =  about  2  o'clock  P.  M. 
Seh  pahar  =  about  3  o'clock  p.  m. 

Nimuz  (Muhammedans)        |  _  ^^^^^  3,30^  ^,^^^^  p 


Mimuz  (Hindus) 


M.  (At  this 
time  during  the  long  days  the 
schoolmaster  shuts  his  school  for 
half-an-hour  or  so,  that  his  pui)ils 


177 


may  have  time  to  go  and  eat  a 
little  food.  If  yon  asked  a  lad 
on  coming  from  the  school  at 
snch  a  time  where  ho  was  going, 
he  would  invariably  reply.  To 
Mimuz  or  Nimuz,  i.e.,  to  hia 
afternoon  meal.) 
Digar  (Digar  in  the  Panjib)  =  about    4    o'clock   p.  m.    (Tliis   ia 

aometimes  distinguished  as  bod 
digar  and  lukut  digar,  referring 
respectively    to  a   little    time 
before  and  after  the  period.) 
Ad  digar  =  Sunset. 

Sham  =  Evening. 

Khuphtan  =  Night.     Bedtime,      about      0-30 

o'clock  p.  M. 
Sometimes  the  Sanskrit  word  veli  is  added  thus : — 
"  Ad  rdtuk  vola"  "  Kuknr  bingih  handih  vel4" ;  but  this  is  more 
a  Panjdbi  than  a  Kashmiri  form  of  expression. — Vide  Note  714,  Vol  I., 
"  Panjdb  Notes  and  Queries" ;  also  Note  1011,  Vol.  II. 

Rangari  wdnuk  hhum  akis  khut  tah  beyis  hut. 
The  dyer's   vessel  was  a  success   to   one  and  a  failure  to 
another. 

The  dyers  have  great  earthen  pots  in  which  they  prepare  many 
gallons  of  dye  at  a  time — sometimes  they  prepare  as  much  as  will  last 
for  six  months.  When  the  dye  is  ready  for  standing  a  cover  ia 
placed  upon  it  and  it  is  left  perfectly  still  for  twenty  days.  During 
these  days  should  the  weather  be  too  hot  or  too  cold  the  colour  will 
nut  properly  settle,  and  so  much  of  the  half-year'a  work  will  be 
Rpoilt. 

Rangari  wursah. 

A  dyer's  story  (therefore  not  to  be  believed), 

Ranijur.  Dyers  in  the  valley  are  generally  Muhammedans.  They 
have  an  ancient  custom  of  agreeing  beforehand  amongst  themselves 
that  if  the  dye  doea  not  mix  properly  with  the  water,  and  after  a 
time  give  forth  a  bad  smell,  (because  it  must  corrupt  before  it  is  fit 
for  use)  they  will  go  out  and  tell  as  many,  and  as  great,  lies  as  they 
can,  until  the  dye-water  does  begin  to  stink.  Some  of  the  lying 
stories  which  they  invent  are  very  clever  and  interesting,  and  are 
believed  in  by  not  a  few  of  the  over-credulous  people  of  Srinagar.  I 
speak  experimentally,  having  myself  been  the  subject  of  one  of  these 
dyer's  stories. 

Ras  laginam  tah  das  Ualinam. 

May  I  get  ease  and  be  free  from  laziness. 

A  Kashmiri  prayer  frequently  ejaculated  at  the  commencement  of 
any  work. 
23 


178 

Rasak  rust  halah  gav  thasah  rust  chhan. 

Rice  without  soup  is  like  a  carpenter  without  sound. 

Rdsti  bagair  gatshih  surisui  hadd  rachhun. 
Besides  (having)   righteousness   we    must   put  a  limit   upon 
everything,  {i.  e.,  have  moderation). 

Rat  myuni  kdngar  tah  wuchh  myini  tuk  ! 
Take  my  kangar  and  see  my  paces ! 
A  man  with  a  proud  walk. 

Rat  wandai  tah  puj-wdnuk. 

I  will  offer  to  you  the  blood  of  the  butcher's  shop. 

Kind  at  the  expense  of  another. 

Rdt  wuttm  Gangahbal  tah  pagah  nah  yurahbal. 

At  night  he  arrives  (in  his  thoughts  and  plans)  at  Gangdbal, 

but  on  the  morrow  he  does  not  even  get  to  the  landing 

place. 

Always  planning  and  never  doing. 

Gangahal  is  a  stream  tributary  to  the  Sindh  river ;  a  holy  lake 
near  the  top  of  Mount  Haramuk. 

Rdtas   waninas   Lail ;  pagah  dupnas   "  Suh   ley  ah  wdtiheh 

Majnunas  "? 
In  the  night  the  story  of  Lail  was  told  to  him,  and  on  the 

morrow  he  said,  "What  relation  will  she  be  to  Majnun?'* 

A  dullard. 

Lail  or  Lail6.  is  the  name  of  a  lady  frequently  alluded  to  in  the 
East.  The  loves  of  Laila  and  Majnun  are  celebrated  in  a  fine  Persian 
poem  by  Nizami. 

Rdtuk  wddah  sor  nai  rud  **  Wulai  gdsah  grakaney 
Last  night's  promise  was  not  kept,  **  Come,  O  grass-cutter." 
Promises  are  like  pie-crust,  made  to  be  broken. 

Rawah  zat  thawah  katih  ? 

A  ragged  rawah,  where  shall  I  spread  it  ? 

A  poor  braggart. 

Rawah  is  a  covering  made  from  the  fur  of  some  animal,  generally 
black,  and  imported  from  the  Panjdb. 

Raz  daz  tah  wuthini  chlies  aii. 

The  rope  is  burnt  (coal-black),  but  the  twist  is  there  (plain 

enough) . 

A  man  deposed  or  injured,  but  still  harbouring  bad  thoughts. 


179 


Razi  gas  tah  sotn  mi'tr. 

A  yard  of  rope  and  a  stick — strike. 

Strict  and  swift  justioo. 

Thoro  is  a  talo  concerning  Avantivarman,  eUtas  Wainadat  alia9 
RAjd  Vcn,  ono  of  the  ancient  kings  of  Kashmir,  in  which  a  piece  of 
rope  and  a  small  stick  are  represented  as  falfilling  the  duties  of 
detective,  police-officer,  chaprdsf,  Ac  If  any  man  or  boast  or  birtl 
had  done  wrong,  the  stick  and  the  rc^)0  would  at  onco  hasten  to  thorny 
the  stick  would  beat  the  offender,  and  the  rope  would  bind  him  and 
bring  him,  her,  or  it,  before  the  king  for  justioo.  Cf.  *'  Indian  Fairy 
Tales,"  the  story  of  "  The  Riji's  Son  and  the  Princess  LabAm/' 
p.  156.  "  Hero  the  BdjA's  son  found  four  faqlrs,  whose  teacher  and 
master  had  died,  and  had  loft  four  things, — a  bod,  wliich  carried,, 
whoever  sat  on  it,  whithersoever  he  wished  to  go ;  a  bag,  that  gave 
its  owner  as  much  water  as  ho  wanted,  no  matter  how  far  ho  might 
bo  from  a  tank  ;  and  a  stick  and  a  rope,  to  which  its  owner  had  only 
to  say,  if  any  one  came  to  make  war  on  him,  '  Stick,  beat  oa  many 
men  and  soldiers  as  aro  here,'  and  the  stick  would  boat  them  and 
the  ropo  would  tie  them  up."  Cf.  also  "  Folk-tales  of  Bengal,"  th& 
story  of  '•  the  boy  whom  seven  mothers  suckled,"  p.  131.  "  The  boy 
took  down  the  cage  from  the  ceiling,  as  well  as  the  club  and  rope. 
Having  well  secured  the  bird,  he  addressed  the  club  and  ro))e- 
thus  : — "  O,  stout  club  !  O,  strong  ropo  !  Take  me  at  onco  to  the 
other  side."  In  the  twinkling  of  an  eye  the  boy  was  put  on  that 
side  of  the  ooean.  Similar  quotations  also  might  bo  mado  fn>m 
*'  Wide-awake  Stories,"  p.  294,  •*  Old  Deccan  Days,"  pp.  174-175, 
••  Fairy  Tales  from  Brentano,"  pp.  146-154.  Cf.  also  Wolf,  Beitrago 
zor  Doutschen  Mythologie,  1.,  p.  IS.  **  A  lad  sets  out  on  a  journey, 
having  in  his  possession  three  wonderful  things, — a  buok-goat  that 
spits  gold,  a  hen  that  lays  golden  eggs,  and  a  table  that  covors 
itself,  without  anybody's  help,  with  the  choicest  food.  A  rascally 
innkeeper  steals  these  treasures  from  the  lad,  and  puts  worthless 
trash  in  their  place;  but  a  stick  that  jumps  out  of  a  bag  in  wfiich 
it  is  usually  concealed,  goes  to  work  of  its  own  accord  upon  tho 
innkeeper's  back,  and  with  such  effect  that  the  lad  gets  his  own 
again.     The  stick  then  returns  of  itself  to  its  owner's  hand." 

Mr.  Walter  K.  Kelly,  in  his  most  interesting  book,  "Curiosities 
of  Indo-European  Tradition  and  Folk-lore,"  oommonting  upon  this 
last  quotation,  writes  : — *'  The  tablo  in  this  story  is  the  all-nourish- 
ing cloud.  The  buck-goat  is  another  emblem  of  tho  clouds, 
and  the  gold  it  spits  is  the  golden  light  of  tho  sun  that  streams 
through  the  fleecy  coverings  of  the  sky.  Tho  hen's  golden  ogj^  is 
the  sun  itself.  Tho  demon  of  darkness  has  stolen  these  things  ;. 
tho  cloud  gives  no  rain,  but  hangs  dusky  in  tbo  sky,  veiling  the 
light  of  tho  sun.  Then  the  lightning  spear  of  the  ancient  8torm« 
god  Odin  leaps  out  from  thu  bag  that  concealed  it,  tho  robber  falls, 
the  rain  patters  down,  tho  sun  shines  onco  more."  "  This  sponr  of 
Odin,"  tho  learuod  writer  goes  on  to  say,  "  is  an  equivalent  of  the 


180 


afivattha  rod  of  the  Atharva-veda  incantation,  and  both  are  "wish- 
rods"  especially  adapted  for  bringing  victory  to  their  possessor. 
They  have  also  another  comic  counterpart  in  a  sort  of  wish-rod, 
which  serves  for  administering  a  drubbing  at  a  distance.  With 
such  a  hazel  implement,  cut  and  prepared  wish  the  proper  for- 
malities, one  has  only  to  lay  an  old  garment  on  a  molehill  or  on 
a  threshold,  name  the  person  intended,  and  whack  away.  That 
person  will  feel  every  blow  as  sorely  as  though  he  were  actually 
under  the  stick,  and  if  the  old  garment  is  beaten  into  holes  so 
will  it  be  with  the  skin  of  the  absent  sufEerer."  "  Popular  tradition 
is  tough  !'* 

Reh  razih. 
A  flame  to  a  rope. 
A  red  flag  to  a  bull. 

Retakdlik  guUhum  poUh  tdh  wandas  guUhum  lockh. 

In  summer  I  need  a  cotton  pheran  and  in  winter  I  need  a 

woollen  pheran. 

Everything  in  season. 

Pheran  is  the  chief  garment  of  the  Kashmiri,  both  male  and  female, 
and  in  shape  not  unlike  a  big  nightgown  with  sleeves  "  a  mile  long." 
Sometimes  the  colour  of  these  garments  is  red  and  other  times  blue. 
When  made  from  wool  they  are  called  lochli,  and  when  made  from 
cotton,  potsh.  "  Probably"  the  pheran  comes  from  the  word 
pairfihan,  the  Persian  for  "  garment." 

Beyih  chhuh  shabnamai  tufdn. 
The  dew  is  like  a  flood  to  the  ant. 
Panjabi. — KiH  nun  tuthd  darid- 

Risk  gayov  pardesh  dewah  neriam  Rishih  n6v  tatih  kuthioa 
tamih  niskih.     Nd-hahhahy  Rishe,  gari  drak. 

A  Rishi  went  to  another  country,  to  try  and  get  his  name 
famous  there  as  a  Rishi,  but  he   got  less  celebrated  than 
before  (in  his  own  country).     O  Rishi,  you  left  your  home 
without  a  cause. 
An  emigre. 
Risk  (Rishi  and  Rikhi)  is  a  Hindu  sage  or  saint. 

Rognn  o  zdfardn  az  Tampur.  S/ig  as  Letapur  brinj  az 
Nipur ;  Barrah  az  Nandapur.  Pufiu  o  viuhi  az  Sopur  , 
Mo iig  az  Krulap  ur,  Arad  az  Kh dmp  ur.  Shir  az  Shddip  ur. 
Angur  az  Repur. 

Pampur  (the  place)  for  ghi  and  saffron.  Letapdr  for  vege- 
tables.    Nipur  for  rice.     Nandapur   for  lamb.     Sopdr   for 


181 

pattu  and  fish.     Krdlapur  for  di\.     KhampiSr   for   flour. 
Shkdipur  for  milk.     And  grapes  from  Repur. 

Ropeyih  katas  knngar  hand. 
A  kaugar  as  a  pledge  for  Rs.  100. 
A  kdugar  is  worth  a  moro  trifle. 

Rovmut  gur  chhuh  skethah  mohur. 
A  lost  horse  is  valued  at  GO  sovereigns. 

Ruchkmakho  luchk  tak  Uutmakho  kachh. 

I  trained  you  (at  very  great  expense),  a  Ukh  of  rupees  ;  but 

I  turned  you  off  at  a  trifle. 

Losing  a  good  servant  on  aocoont  of  some  trifle. 

Rud petkui  chhtk  rab  wutMn, 
Mud  comes  from  a  fall  of  rain. 
Pnnishment  follows  sin. 

Budd  peyihe,  kapad  bowihe, 
Wurah  iru'ijih  karihah,  korah  potjah. 
If  it  rains  and  cotton  grows, 

I  will  make  for  my  stepmother  a  **  bran  new  "  ph^ran. 
A  conditional  promise,  as  "  When  my  ship  comes  home." 
A  certain  man  was  in  debt  and  went  to  a  friend  for  the  loan  of 
some  money  wherewith  to  pay  it.  He  urged  his  request  in  the 
following  words : — "  O,  my  friend,  please  lend  mo  the  money.  For 
God's  saJce  help  me  to  satisfy  this  impatient  creditor.  Deliver  ma 
from  this  great  trouble.  After  a  little  while  I  shall  be  able  to  repay 
yon  with  interest.  The  spring  has  come  and  the  grass  will  grow 
over  my  land,  and  the  people  will  send  their  flocks  and  herds  to 
graze  thereon,  and  then  the  wool  of  the  sheep  will  catch  itself  in  the 
brambles  and  thorn  bushes,  and  I  will  go  and  collect  the  wool,  and 
will  spin  it ;  and  when  it  is  ready  I  will  give  it  to  the  weaver,  and 
he  will  make  a  blanket  out  of  it,  which  I  will  sell,  and  buy  a  mare 
with  the  price  thereof ;  and  when  the  mare  has  foaled,  I  will  sell  the 
foal  for  moro  than  one  hundred  rupees — if  a  man  offers  me  only  one 
hundred  rupees  I  will  not  accept  it ;  and  then  I  shall  be  able,  and 
shall  bo  glad,  to  pay  you.'*  The  friend  laughed  aloud  on  the  con- 
clusion of  this  harangue.  "  Why  do  you  laugh  ?"  said  the  debtor, 
"  do  you  not  think  that  it  will  bo  as  I  say  ?" 

Riihan  pir  chhih  Jchush-hdl, 

The  plrs  are  glad  when  people  die  (or  over  the  dead). 

Cited  when  any  one  speaks  evil  of  the  dead,  or  takes  pleasure  in 
another's  miafortune.    There  arc  two  ways  of  understanding  the 


182 


Baying  with  respect  to  the  p{rs,— either  that  they  really  are  pleased 
because  of  the  largesse  and  feast  which  generally  accompany  a 
funeral,  or  that  they  pray  for  the  dead  as  though  they  loved  them. 
The  one  way  of  interpreting  it  is  as  general  as  the  other. 

Rut  manivzen  nah  zah  kdnih  gatshanas  Mt  pdnai  harih  dhi 

pat. 
Do  not  pander  to  a  sulky  angry  person  ;  and  in  a  little  while 

his  sides  will  become  weary,  and  he  will  come  and  beg  for 

forgiveness. 

Rutnun  tas, 
Ratun's  dal. 

A  stupid,  extravagant  servant. 

Gagar  Wol,  a  collector,  had  a  very  stupid  servant  called  Katun. 
One  day  when  the  master  was  visiting  a  certain  village  with  his 
servant  he  told  the  chief  farmer  of  the  village  to  be  so  kind  as  to 
give  some  ddl,  a  kind  of  pulse,  to  his  servant  for  his  dinner.  The  far- 
mer, anxious  like  all  other  people,  to  ingratiate  himself  in  the  favour 
of  the  collector,  gave  the  servant  one  kharw^r,  or  192  pounds,  of  ddl. 

Eatun  went  and  cooked  the  whole  of  this, — a  mightly  feast,  some 
thirty  or  more  big  earthen  pots  full  of  steaming  ddl ! 

As  soon  as  Gagar  Wol  returned  to  his  quarters  he  was  terribly 
surprised  to  find  that  his  servant  had  been  so  stupid  as  to  cook  the 
whole  kharwar  of  dal. 

RynOy  ryno  !  hhdtir  eJihm,  benih  chhai  r&ntas  rani  chhai  hii, 
O  husband,  husband !     Your  idea  is  that  a  sister  is  a  giant- 
ess and  a  wife  is  as  jasmine. 


183 


S 

Sahur  chliui  sunnh  sund  fur. 
Patience  is  as  a  dish  of  gold. 

Tur  is  tho  dish  out  of  which  tho  PanditAnfa  oat;  a  big  roand  deep 
brazen  dish. 

Snfah  khutah  8&f  kyah  ?     Bekah. 

Zuyulih  khutah  zdyulhyah?     Baldi, 

What  is  cleaner  than  the  clean  ?    The  forehead. 

What  is  finer  than  the  fine  ?     Misfortune. 

The  qnestions  were  Akbor's  and  the  answers  BIr  Bal's.  Undonbt- 
e<lly  there  is  reference  in  the  first  question  and  answer  to  tho 
Hindu  notion  that  every  child's  destiny  is  inscribed  upon  the  fore- 
lioad  at  the  time  of  its  birth.  Some  say  that  Brahma  writes  this 
inscription,  the  Kashmiri  Pandit  says  that  Vishnu  (or  Han)  does, 
Cf.  note  to  "  Yath  niiraA  hutihtui,  *' 

Whatever  is  written  upon  the  forehead  "  by  the  finger  of  destiny  " 
is  clean — clear — fixed ;  and  misfortune  is  a  hard  (fine)  narrow  way. 

Safar  ckhuh   kdfir. 
The  way  is  like  an  infidel. 
A  hard,  unpleasant  journey. 

Sahcd  cMtas  peth  jahal. 
Angry  over  a  little  matter, 

Sohib  chhuh  bakhshanhur, 
God  is  a  giver. 

Sahib  chhuh  kanih  ialikit  kemis  tah  krulas  rezik  wdtandwdn. 
God  provides  food  for  the  worm  and  insect  under  the  stone. 

Jehovah-jireK 

Solomon  was  once  sitting  by  tho  riverside  when  he  saw  an  ant 
creeping  along  by  the  edge  of  the  water  with  a  grain  of  rice  in  its 
mouth.  While  the  little  creature  was  toiling  along  a  crocodile  camo 
forth  from  the  river  and  swallowed  tho  ant,  grain  and  all,  and  then 
took  a  dive  into  the  water.  In  an  hour's  time  the  crocodile  re- 
appeared and  vomited  the  ant ;  and  the  king  noticed  that  there  wad 
not  a  grain  of  rice  in  the  insect's  mouth.  '♦  I  wonder  what  the  rea- 
son of  this  is, "  said  he  aloud  to  himself.  The  ant  heard  these  worda 
and  replied,  "  God  has  planted  a  stone  in  this  river,  and  in  a  hole 
iu  that  stone  lives  a  little  blind  worm.     So  God  ordered  me  to  get 


184 


a  grain  of  rice  every  day  and  take  it  to  that  worm  ;  and  gave  me  for 
a  help  this  crocodile  to  carry  me  down  to  the  hole  of  that  worm,  as 
I  could  not  reach  there  by  my  own  means. 

Sdhibzddah-i-zamun  hulcah  laten  lam6n. 
The  son  of  the  Lord  of  the  Age  is  pulHng  up  vegetables. 
A  great  man  busying  himself  in  little  matters. 

Sahhai  diyih  bur  hur  tali  bakhail  diyih  yak  bur. 
The  generous  man  will  give  many  times,  but  the  miser  will 
give  once  only. 

Samandaras  inanz  yirah  gaUJiit  Jcufs  mulan  thapah  karuni* 
Floating  in  the  sea  to  catch  at  the  roots  of  the  kuts  plant. 

Catching  at  a  straw. 

Kuts.  Lidigofera  heterantha.  The  twigs  are  used  in  making 
baskets. 

By  the  sea  is  here  meant  the  Wular  Lake,  the  largest  lake  in 
Kashmir.  The  natives  say  that  Kashydpa,  the  drainer  of  the  valley, 
brought  a  specimen  of  everything  here,  that  could  be  found  on  the 
face  of  the  earth :  yea,  he  brought  the  sea  also.  The  holy  Shastras, 
too,  declare  that  everything  is  to  be  met  with  in  Kashmir,  lions  and 
all  manner  of  beasts,  all  manner  of  birds  and  fruits  and  flowers,  &c., 
&e.,  and  that  men  must  believe  this  though  they  may  never  see,  or 
hear  of,  them ! 

The  Wular  Lake  is  almost  oval  in  shape,  and  is  at  its  greatest  12 
miles  long  from  north  to  south,  10  miles  wide  from  east  to  west,  and 
16  feet  deep ;  (the  average  depth  is  just  12  feet).  The  boatmen 
always  approach  this  magnificent  piece  of  water  with  fear  and  trem- 
bling, and  once  started,  hasten  over  it  as  though  it  were  a  grave  ready 
every  laoment  to  swallow  them  up.  They  have  many  tales,  ancient 
and  modem,  true  and  fictitious,  which  they  will  tell  with  great 
enthusiasm  if  the  visitor  desires. 

Sandijih  dkvan  zuli  tah  hendawend  tsalan  nirit. 

Taking  up  some  mustard-seed  in  the  hand,  and  a  water-melon 

escapes. 

A  great  loss  to  a  careful  man. 

Sang-i-P  haras. 

The  Philosopher's  stone. 

The  daughter  of  one  of  the  principal  citizens  of  Srmagar  went  to 
the  river  to  drink.  Instead  of  drinking  with  her  hands,  as  is  the 
custom,  she  bent  down  her  face  iiito  the  water  and  drank  like  a 
dog.  While  she  was  drinking  a  young  snake,  almost  invisible, 
entered  her  mouth.  (The  people  say  that  snakes  lay  eggs  and  that  in 
each  egg  there  are  thousands  of  pieces  of  the  finest  cotton-like  mat- 


185 


.r,  which  ercntnally  developo  into  snakes.)  For  many  years  this 
girl  nourished  this  snake  in  hor  stomach.  She  had  no  pain,  she  did 
not  even  feel  any  tiling  that  ought  not  to  be  inside.  In  course  of 
time  she  was  married  ;  and  a  sorry  marriage  for  the  husband  it 
turned  out  to  be  : — for  while  they  were  both  sleeping  in  their  bod, 
at  the  dead  of  night,  a  snake  came  out  from  the  mouth  of  the  wife 
and  bit  her  husband,  so  that  he  died  in  dreadful  pain  soon  after- 
wards. 

The  poor  woman's  grief  in  the  morning,  when  she  discovered  the 
cold  corpse  of  her  beloved  husband,  was  beyond  all  description;  she 
tore  her  hair  and  clothes,  she  beat  her  breasts,  and  shrieked  aloud. 
I'he  people  came  and  encjuired  what  was  the  matter,  and  when  they 
heard,  they  all  charged  her  with  having  poisoned  the  man.  This 
report  was  carried  all  over  the  city,  even  to  the  great  Mnghal  gover- 
nor, 'All  Manl'in  Khdn.  When  ho  heard  of  it.  he  sent  for  the  girl, 
and  kept  her  with  him.  He  enquired  of  her  the  truth  of  the  matter, 
and  the  girl  replied  in  tears  that  she  did  not  know  anything  con- 
roming  it,  and  that  she  was  asleep  at  the  time.  The  governor  told 
her  to  go  to  her  room,  and  when  she  had  closed  her  eyes  in  sleep,  he 
went  and  sat  by  her  to  watch.  Ho  waited  and  waited  until  at  last 
ho  saw  a  snake  appear  from  her  month,  and  put  out  its  fangs  with  a 
most  menacing  look.  *Ali  Mard&n  KhAn  went  away  as  quickly  as 
possible  and  informed  his  attendants  what  he  had  sct>n,  and  ordered 
them  to  tell  this  girl  to  make  .some  broad  on  the  morrow.  The  big 
oven  was  to  bo  heated,  and  when  the  girl  had  finished  making  the 
loaf,  and  was  putting  it  into  the  oven  somebody  standing  by  was  to 
ike  her  up  and  fling  her  headlong  into  the  oven.     This  was  done, 

id  when  they  opened  the  oven  some  hoars  afterwards  to  see  wliat 
I  Hid  become  of  the  girl,  they  found  only  a  stone  about  half-a-ponnd 
iti  weight,  which  was  carno<l  to  the  governor  and  kept  very  care- 
fully by  him.  It  appeared  that  this  was  the  famous  alchemist's 
stone,  and  that  by  its  means  'AH  Mard&n  Khun  was  able  to  trans- 
mute copper  and  brass  and  all  other  metals  into  gold.  His  person, 
his  servants,  his  horses,  his  rooms  glittered  with  gold.  ('All  Marddn 
Khan  was  the  most  magnificent  of  the  Mu|(bal  governors.  The 
expenses  of  each  of  his  trips  into  Kashmir  are  said  to  have  exceeded 
a  l&kh  of  rupis.) 

When  'AH  Mardan  Khdn  was  about  to  die  he  called  his  four  sons 
unto  him,  and  giving  the  precious  stone  to  the  eldest  of  them,  he  told 
him  to  throw  it  into  the  river  (Indus). 

The  eldest  son  refused  to  obey  this  strange  order;  so  it  was  handed 
to  the  second,  and  then  to  the  third,  but  all  most  resolutely  refused 
to  throw  away  so  precious  a  stone  ;  at  length  the  fourth  and  young- 
est son  threw  it  with  all  his  might  into  the  water  opposite  Atak 
(Attock) ;  and  where  the  stone  pitched  a  great  blazing  flame  arose 
from  the  midst  of  the  river,  as  of  ignited  gold. 

'AH  Mard/in  KhAn  onlered  the  stone  to  be    thrown  into  the  river 
because  ho  feared  lest  it  should  imss  into  the  bunds   of  another,  antl 
they  becomo  as  wealthv  as  he. 
'2\ 


186 


The  Kashmtrfs  say  that  the  stone  is  there  in  the  river  to  the 
present  day.  Kanjit  Singh  tried  hard  to  obtain  it.  He  had  the 
water  stopped  a  hundred  yards  above  and  below  the  place  where 
the  stone  had  pitched,  the  place  was  drained,  and  a  most  rigid 
search  made,  but  nothing  was  discovered.  (This  is  only  one  .  out  of 
many  stories  extant  in  the  valley  concerning  the  origin  of  the 
Philosopher's  stone. — Capt.  Temple  has  a  variant  of  the  above  story 
with  some  excellent  notes  concerning  the  Lamid  in  '  the  Indian 
Antiquary,  "  Vol  XI.,  Part  cxxxv.,  pp.  230.) 

Sangal-rlipuch  padmdn. 
Sangal- Dip's  beautiful  woman. 

Humph  !  you  might  be  a  grand  woman  ! 

It  is  related  that  one  day  Shiva  and  P^rvati  were  sitting  together, 
when  the  latter  rose  up  suddenly  and  ran  away.  Shiva  followed  her  aa 
fast  as  he  could,  but  was  not  able  to  catch  her.  At  last  thoroughly 
exhausted  he  lay  clown  in  a  certain  place,  Sangal-Dfp  by  name,  and 
went  to  sleep  ;  and  it  happened  that  there  in  that  place  a  madan-pit 
became.  Shiva  woke  up  in  a  great  rage,  and  tm-ning  to  the  pit  he 
said,  "  If  you  should  ever  see  a  beautiful  woman  like  a  lotus  you 
must  follow  her  ."     He  then  departed. 

The  inhabitants  of  Sangal-Dfp  are  constantly  going  to  other  coun- 
tries, and  seizing  their  beautiful  women,  are  taking  them  to  their 
own  country,  where  they  teach  them  to  ride  the  most  beautiful  and 
swift  horses.  When  they  are  able  to  ride  well,  these  beautiful 
women  are  taken  close  to  the  pit  and  obliged  to  say,  '•  0  Kfimadeva, 
O  Kdmadeva.  I  am  Padmun"  (i.e.,  a  beautiful  woman  and  like  a 
lotus.  Cf.  note  "  Khoran  nah  Jchrdv.")  On  hearing  this  Kfimadeva 
comes  forth  and  runs  after  her  with  all  the  swiftness  with 
which  he  can  run;  and  should  it  happen  that  he  overtakes  her,  she 
will  immediately  be  killed.  After  killing  the  woman  Kdmadeva 
returns  to  the  pit,  and  it  generally  happens  that  madan  (procreating 
principle)  escapes  from  him  into  the  pits,  which  precede  his  own 
special  abode,  and  which  have  been  dug  for  this  purpose. 

Dip.  (Sanskrit. — Dvipa)  Hindu  philosophers  say  that  the  terrestrial 
globe  contains  seven  dips  or  islands,  encompassed  by  seven  seas,  the 
whole  land  and  water  measuring  7,957,752  yojanas.  The  Sangal  Dip 
(Simhald)  is  in  the  north  direction.  (Cf.  Dvipa.  Monier  Williams,  Diet.) 
Kdmadeva  is  generally  regarded  as  the  god  of  sexual  love,  like  Eros 
of  the  Greeks  and  Cupid  of  the  Latins.  He  is  worshipped  at  the 
time  of  marriage  ;  and  happiness  in  the  married  state,  and  offspring 
are  sought  from  him.     (Cf.  Kennedy,  "  Hindu  Myth,"  &c.) 

Sant  gai  tim,  yim  mutrah  suet  trdmas  bani.wan  svn. 

They  are  faqirs,  who  by  means  of  water  transmute  copper 

into  gold. 

Not  every  man  is  a  monk  who  wears  a  cowl. 

In  the  Chinsir  Bagh,  Srinagar,  there  is  a  temple  in  memory  of  a 
deceased  faqir,  who  was  able  to  perform  this  wonder.     He,  also,  taught 


187 


a  Pandit,  who  is  now  a  very  old  man  living  in  Siinagar,  too  old  to  do 
anything — even  to  make  gold  ! 

Muthar  =  Sanskrit  mutra,  and  Persian  pesh-dh. 

Santoshih  hiydHh  buwih  unanduk  phal, 

A  harvest  of  peace  is  produced  from  a  seed  of  contentment. 

This  proverb  is  credited  to  a  holy  and  clever  Pandit  called  Nand 
Rim,  who  lived  at  6&wan,  a  sacred  Hind6  village  in  Kashmir.  This 
man  wrote  many  rather  clever  verses  in  praise  of  Krishna,  lie 
eeems  to  have  been  terribly  dunned  by  the  oBicials  of  Biwan,  if  one 
may  judge  from  the    following  lines  :— 

Nand  Him  aus  zaminddr, 

Hurit  diydr  tas  aUraB  nah  Idr 

Wiingujwdrich  tjajis  ntih  gdngal. 

Santoshih  hii/dlih  hoioih  dnanduk  phal, 

Nand  R&m  was  a  husbandman. 

And  he  paid  his  debts  ;  but  thero  was  always  somebody  after  him 
(for  money.) 

He  never  knew  what  it  was  to  live  freely  in  his  own  house,  bat 
was  continually  obliged  to  lodge  in  the  house  of  another. 

(Never  mind),  from  the  seed  of  contentment  a  harvest  of  poaoe  will 
be  reaped. 

The  piece  of  poetry  from  which  the  above  proverb  is  taken  is  the 
following : — 

Dharmah  h&mikdyih  wavizih  harmuk  phal. 

Santoshih  hiydlih  botcih  dnanduk  phal. 

J}f>yih  prdnah  ddndah-jiiri  den  tah  rdt  wdi  ; 

Kumbake  kurah  Morah  timanui  Idi ; 

Hilah  kar  bihit  yut  nah  rozih  ak  ril. 

Santoshih  biydlih  bowih  dnanduk  phal. 

Lolachih  yatahpurih  datah  phutrdv, 

Wairuk  srSh  yut  nah  rotis  tal. 

Santoshih  biydlih  bowih  dnanduk  phal. 

Ton  shonld  sow  the  seeds  of  destiny  in  the  soil  of  Dharma  (i.e., 
virtue,  religion,  duty,  law,  moral  and  religious  truth  according 
to  the  Yedas  and  the  law). 

From  the  seed  of  contentment  a  harvest  of  peace  will  be  reaped. 

Plough  with  the  two  oxen  of  the  two  breaths  day  and  night, 

Strike  them  hard  with  the  whip  of  extreme  meditation ; 

Endeavour  so  that  not  a  spot  of  ground  will  remain  unploughed. 

From  the  seed  of  contentment  a  harvest  of  peace  is  reaped. 

Break  the  clods  with  the  staff  of  love, 

That  the  damp  of  envy  may  not  remain  beneath  : 

From  the  seed  of  contentment  a  harvest  of  peace  is  reaped. 

Sar  eheyih  sarddr,  tawah  patah  bdlah-ydr,  tawah  patah  tub- 

ahdur. 
First  the  master  of  the  feast  will  drink,  after  that  the  dear 

friend,  and  then  the  officer  of  rank. 


188 


Affection  goes  before  rank. 

Cooks  on  tasting  the  dishes  previous  to  sending  them  to  the 
master  are  accustomed  to  quote  these  words. 

Sard  diinthum,  sard  dunthum,  sarav  khutah  bud  tel  phul 

wdtis  nah  and. 
I  saw  a  tank,  I  saw  a  tank, — it  was  larger  thfln  other  tanks, 

but  it  would  not  contain  a  half  of  the  sesame  flower.  {Sesa- 

Tnum  orieniale.) 

A  big,  fat  man,  but  no  brains. 

This  is  also  a  riddle,  and  the  answer  is,  a  nipple,  an  udder. 

Sara/ah  sunzah  sat  zewah. 
A  snake  has  seven  tongues. 

A  man  who  speaks  whichever  way  fancy  or  company -wind  blows. 

Hindustani. — Samp  ke  sat  zuhdn. 

Some  devtds  or  gods  ascended  to  heaven  to  get  some  amrit  (water 
of  life),  and  when  they  descended  to  earth  again  they  put  it  into  an 
earthenware  vessel,  which  they  placed  on  the  top  of  a  tree.  The 
Kakshasas,  huge  giants,  or  rather  ogres,  wished  to  possess  them- 
selves of  this  amrit.  So  one  took  upon  himself  the  form  of  a  crow, 
and  flew,  and  perched  upon  the  top  of  that  tree  and  jerked  off  that 
eai'thenware  vessel.  On  seeing  this  Vdsak  Nag  (Vasnki  or  Basak 
Nag),  a  king  of  the  snakes,  with  all  his  host  came  and  drank  up  the 
amrit,  and  while  they  were  drinking  it,  the  rakshasa  from  the  top  of 
the  tree  cursed  them.  "  Have  I  not  taken  all  this  trouble  to  obtain 
this  water  of  life,  and  now  you  have  consumed  it.  Henceforth  let 
there  be  to  you  seven  tongues." 

Saras  sarposh. 

A  basket-cover  for  a  pond. 

Much  need  but  little  cash. 

Sari  jpetJii  saildb. 
One's  head  even  deluged. 
Head  and  ears  in  trouble. 

Sarrdf  ganzardn  diydr  tah  atrdf  rdwardn  doTi. 
The  banker  counts  the  money  and  the  spendthrift  wastes  the 
day. 

Saruf  chhuh  palcan  hul  hult  wdj  tal  wdlii  syud. 

The  snake  goes  crookedly,  yet  it  arrives  straight  within  its 

hole. 

A  man  who  is  of  a  different  disposition  out-of-doors  and  among 
strangers  to  what  he  is  in  his  own  house. 


189 


Sas  chhuh  nah  zdh  iikhaa  khaadn. 
Ddl  never  rises  to  the  spit. 

A  low  man  will  never  bo  promoted. 

Saa  (or  dUil),  a  kind  of  kidney  bean  {Phaseolus  Max  or  Radiatus), 

Sas  vnyut  bafaSj  mufk  wyut  hatas,  nindar  mii  drAlUl  katas. 
Ddl  is  sweet  to  the  Pan<lit,  muth  is  sweet  to  the  sheep,  and 

sleep  is  sweet  to  the  son  of  misfortune. 

Viil  is  the  raspalum  frumentaceum. 

Muth  is  a  species  of  legaminoas  plant. 

Sdsas  sun  jtifdras  bhSganih  til  chirdgaa  ! 

A  thousand  rupis  worth  of  gold  in  the  pitdr,  and  a  mite*s 

worth  of  oil  in  the  lamp  ! 

A  man  with  little  money,  but  who  uses  it  to  a  good  purpose  is  of 
more  worth  to  the  world  than  the  wealthy  but  miserly  man  ;  also 
the  man  with  little  knowle<Ige,  who  uses  it,  is  of  more  profit  to  the 
world,  than  the  extraordinarily  clover  man,  who  reserves  liis  know- 
ledge for  himself. 

Sat  butlii  chhis  chandas  andar. 
Seven  faces  are  in  his  pocket. 

Mr.  Smooth-Tongue ;  every  thing  to  every  man. 

Satuii  sanz  hedar  yat. 

The  hoopoo's  big  basketful  of  mushrooms. 

Slow  but  sure.     Many  a  mickle  makes  a  mnckle. 

Yat  is  a  big  long  basket  which  the  Kashmiri  coolio  fastens  on  his 
baok,  and  trots  away  as  happily  as  possible  over  lull  and  dale  with 
a  maund  or  so  of  goods  in  it.  The  story  is  that  a  hoopoo  onoe 
'uthored  as  many  mushrooms  as  would  fill  a  yat,  and  as  ho  would 
!iavo  to  gather  them  singly,  the  amassing  of  such  a  large  number 
must  have  cost  him  much  time  and  labour.     Hence  the  saying. 

It  is  also  said  that  this  hoopoo  when  he  reached  home  after  his 
labours  one  day  asked  his  wife  to  cook  some  of  the  mushrooms.  Of 
course  the  mushrooms  were  considerably  diminished  in  size  and 
weight  from  the  cooking,  but  the  hoopoo  suspected  that  liis  wife  had 
either  eaten,  or  concealed,  some  of  them  ;  and  so  in  the  heat  of  pas- 
sion he  then  and  there  killed  her  and  threw  the  corpse  out  of  the  nest. 

Seh  leas  be-pir  andar  mulk.i- Kashmir. 

Wali  Had  o  Ilari  Bahadur  o  Sukha  Pir. 

Three  persons  are  without  religion  in  the  comitry  of  Kashmir — 

Wali  Had,  Hari  Bahadur,  and  Sukhd  Pi'r. 

These  three  persons  are  now  living  in  Kashmfr,  and  are  a  great 

t  rouble  to  the  quieter  class  of  people.     Wali  Had  is  a  Mnhammodan, 

he  other  two  are  Pandits.     Had   means   hard,   resolute,  and   this 

name  has  been  added  to  Wali,  because  if  this  man  is  refused  any 


190 


thing  he  will  sit  by  the  honse  for  days  and  make  great  lamentation, 
nntil  he  obtains  hia  request.  The  title  of  Bahddur  was  given  to 
Eari  under  amusing  circumstances  (according  to  the  people's  story). 
They  say  that  His  late  Highness  the  Mahdr^jah  GuMb  Singh  was 
once  yery  ill,  and  the  Brdhmans  being  consulted,  they  advised  that  a 
man  should  be  found  who  would  leap  a  few  times  upon  the  king's 
stomach  and  make  him  well.  Great  search  was  made,  but  nobody 
was  found  to  come  forward  and  do  this  strange  act.  At  last  Hari 
presented  himself  and  jumped  several  times  upon  His  Highness, 
who  was  immediately  relieved  of  his  pain.  The  title  of  Bahadur 
was  accordingly  given  to  the  fak{r  by  the  common  folk,  and  a  large 
present  of  money  by  the  Mah^rdjah.  SuTchd  Fir  is  a  very  big,  stout 
and  powerful  man,  and  blessed  with  a  monstrous  appetite.  Strange 
stories  ai-e  told  of  the  enormous  quantity  of  food  which  this  man 
now  and  then  disposes  of.  Sometimes  those  who  can  afford  it  invdte 
this  man  to  their  houses,  and  have  him  fed  before  them  as  a  kind  of 
tamdshS. 

Sekih  shdfhas  hii  no  wavizeh  ;  wafas  dizih  nah  tsumrivi  rtnzi  ; 

gydnichkathkas mudas  toanizeh — zan  rdvarut  kum-ydjen  til. 
Sow  not  jasmine  upon  the  sand ;  fire  not  a  leathern  marble 

against  the  rock  ;  speak  not  words   of  divine  wisdom  to  a 

fool — because,  if  you  do,  it  will  be  like  wasting  oil  over 

bran- cakes. 

Another  version  is  : — 

Sekih  sMihas  phal  no  wavizeh ;  rdvarizih  nah  kum-ydjen  til ; 
Mudas  ganydnach  kath  no  wanizeh,  kharas  gor  dinah  rdwi 

doh. 
Sow  not  seeds  on  the  river-bed  (or  the  sand)  ;  waste  not  oil 

over  bran-cakes ; 
Tell  not  matters  of  religion  to  the  ignorant ;  and  if  you  give 

sugar  to  an  ass,  you  will  lose  the  day  (i,  e.,  you  will  lose 

your  labour). 

Sekih  til  tah  wethranih  snban. 

Oil  to  the  sand  and  soap  to  the  wethran. 

Labour  lost. 

Wethran  is  a  sack  made  of  grass  and  generally  used  by  the  poor 
Kashmiri  cultivator. 

Setsanih  pdwih  afjun  hasti  baranih  nerun. 

Entering    by    the  eye  of   a  needle  and  coming  out  by  the 

elephant*s  stable-door. 

"  Humble  enough  at  first,  but  now  so  proud  !" 

A  "  risen  "  man. 


191 

Sezth  ungajih  chhuh  nah  gyav  khasdn. 
Ghi  is  not  to  be  taken  up  with  a  straight  finger. 
Blows  bring  sense. 

Shdhash  buiah  malihah  ! 
Weil-done,  simple  fellow  ! 

Praise  a  stapid  person  and  jaa  can  g^t  anythinfir  from  him. 

Butah  lit.  Lnd^ki,  who  in  former  times  snfTered  much  in  bargain- 
ing with  the  Kashmiri  on  accoout  of  hi&  igiiorauco  of  the  language 
and  dulness  of  intellect. 

**Shddi  moj !  warud   kyuthr*  **  Beehanah   khutah  teihah 

rut" 
**  O  mother  Shddi !  how  do  you  like  your  second  husband  ?" 
**  It  is  much  better  than  begging,** 

Onco  marry  for  love,  twice  marry  for  money. 

Shdh  byuth  JFushkarih^  yas  yih  khush  karih  *nh  tih  karih. 
The  king  settled  in  Wushkur,  and  whatsoever  a  man  pleased 

that  he  did. 

The  king  must  roaido  in  the  midst  of  his  people. 

When  the  cat  is  away  the  raico  do  play. 

Wushkur  is  a  village  in  the  Kamrds. 

Shaiti'nah  sundi  kan  sari. 
Satan's  deaf  ears, 

KuKhmlris  are  very  fond  of  sounding  rrH>ir  own  prnifcs.  Before, 
however,  giving  utterance  to  a  wonl  they  sometimes  pniy  that  Satan's 
oars  may  be  closed,  in  order  that  he  may  not  hear  thom,  and,  becom- 
ing offended,  corse  them. 

Shakar  ai  chhui  miU  gaUhanai : 

Mitj  ai  chhai  shakar  gaUhanai. 

It'  it  is  sugar  then  may  it  become  earth  to  you  ; 

If  it  is  earth  then  may  it  become  sugar  to  you. 

Cited  against  the  man  who  lies  just  to  escape  giving,  or  on  some 
other  trifling  account. 

Hiud6st^nl — Allah  kare  shakar  howe. 
Allah  kare  mitti  hotce. 

A  fakir  was  wandering  by  the  riverside  one  afternoon,  when  ho 
saw  a  barge  approaching.  He  enquired,  as  he  was  wont  to  do.  what 
was  in  the  barge.  The  man  replied  "  Only  earth."  The  fakir  sus- 
pecting that  the  man  had  lied  unto  him,  prayed  that  God  would 
grant  this  man's  answer  to  be  correct.  God  heard  the  prayer,  and 
the  whole  cargo  of  sugar  was  changed  into  earth.  Soon  after  thia 
another  barge    came  along.     ''  What  cargo  have  you  P  "  said  the 


192 


fakir.  "  Earth,"  answered  the  man.  This  reply  wag  true,  and  the 
fakir  prayed  again  that  if  it  were  true,  that  God  would  turn  it  all 
into  sugar.  This  prayer  also  was  granted.  (Cf.  "  Indian  Fairy  Tales," 
pp.  96,  97,  272,  273.) 

Shakar  mekruz. 

Scissors  of  sugar  (but  none  the  less  sharp  and  cutting  for  all 
that). 

Shdl  gav  hulik  zih  diam  gav  'kidili. 

A  jackal  got  into  the  river,  and  it  was  as  though  the  whole 

world  had  got  in. 

Panjiibi. — Ap  moe  jag  parlo. 

Shdl  gub  tah  hdkah-tsar  bardbar. 

A  jackal,  ewe,  and  string  of  vegetables  are  equal. 

Justice. 

This  saying  dates  back  to  the  days  of  Noshirwiln,  a  king  of  Persia 
in  whose  reign  Muhammed  was  born  (a.  d.  578).  Noshirw^n  is  the 
Persian  for  just,  and  the  king  called  by  this  name  is  said  to  have 
been  so  just  that  perfect  peace  reigned  in  the  land  both  among  men 
and  beasts.  Noshirwan  kept  a  jackal,  a  ewe,  and  a  string  of 
vegetables  in  one  and  the  same  place;  but  the  jackal  did  not  harm 
the  ewe,  and  the  ewe  did  not  touch  the  vegetables ; — to  such  an 
extent  did  peace  reign  ! 

The  jackal,  ewe,  and  string  of  vegetables  may  also  be  taken  figura- 
tively as  representing  different  grades  of  people,  every  one  of  whom 
the  just  king  esteemed  equally  worthy  of  attention  and  protection. 

Shdl  Ualit  bafhen  chob. 

The  jackal  escapes  and  the  man  smites  the  ground. 

Crying  over  spilt  milk. 

Shdlah  sunz  tung. 

The  howling  of  a  jackal. 

Lupus  pilum  mutat,  non  mentem. 

A  jackal  in  the  course  of  its  nightly  peregrinations  visited  the 
house  of  a  certain  dyer  and  tumbled  into  the  blue  dye-pot,  and  its 
fur  became  as  blue  as  blue  can  be.  In  this  ridiculous  state  it  went 
away,  but  was  afraid  to  return  to  its  companions.  Eventually  it 
took  up  its  abode  on  the  top  of  a  very  high  rock.  In  the  course  of 
time  the  news  spread  that  a  new  beast  was  to  be  fonnd  in  a  certain 
place  every  night  at  such  a  time.  The  bear,  the  tiger,  the  lion,  all 
were  informed  of  this  new  animal,  and  a  big  coiincil  was  held  in 
which  it  was  decided  to  invite  the  stranger  and  to  make  him  their 
king  and  head.  The  blue  jackal  came  and  was  duly  crowned  by  the 
lion  ;  but  at  evening-time  when  all  the  other  jackals  began  as  usual 
to  scream  and  to  howl,  this  blue  jackal,  also,  instinctively  screamed 
and  howled.     Now  the  mystery  was  discovered.     This  kiug  was  only 


193 


a  painted  jackal  !  When  the  lion  and  bear  and  tiger  heard  this 
they  went  at  once  and^  killed  the  blue  jackal.  (This  story  slightly 
changed  is  in  the  Panca-tantra.) 

Shdlih  tdrak  hdwuni. 

To  show  stars  to  a  (sharp)  woman,  (in  order  to  try  and  frighten 

her). 

She  knows  well  enough  what  you  are  up  to,  you  will  have  to  try 
some  other  plan. 

Shdlin  hyol  chhuh  hihvi. 
Shol  seed  is  like  shol. 

Like  father  like  son. 

Shol  is  millet-seed  {Pennisetum  itcHieum), 

Shdmah  gat  ah  tah  rot  or  of  ah. 

The  evening  darkness  is  the  vigil  of  the  night*8  festival. 

Quoted  when  any  one  pushes  on  work  into  the  late  hours  of 
t  he  night  in  order  that  little  or  none  may  be  left  to  be  done  on  the 
morrow. 

Shdmah  (mtur  tah  mandini  hehwdl. 
Sharp  (enough)  at  evening,  but  lazy  and  sleepy  at  noon. 
Quoted  against  vrives  and  unemployed  sons,  kc. 

ShanuUui  ial  chheh  gatah. 

There  is  a  darkness  under  the  candle. 

A  good  king,  but  bad  ministers ;  a  good  master,  but  bad  servants. 

Hindi. — Chirdgh  ke  tale  andherd. 

ShardTcuU  hanz  deg  chheh  khemuU  honev. 
The  dogs  ate  up  the  partnership  saucepan. 

Two  partners  quarrel  and  go  to  law,  and  lose  everything. 
Persian. — Du  morg  Jang  kunand  /a'idti-i-tirgar, 

SJtarahas  tharmm  hyah  !  • 

What,  is  there  shame  in  "  The  Law!" 

Right  as  the  Bible. 

Shayih  dstan  tah  lukanui  toshtan. 
Live  thou  and  do  good  to  others. 

This  is  a  line  from  one  of  the  verses  composed  by  the  clever  wife 
of  the  celebrated  Munshi  Bahwani  D4s,  who  lived  in  the  time  of 
Akbar.  He  was  a  Kashmiri,  a  great  poet,  and  some  of  his  works 
remain  in  the  Pei-sian  language ;  but  there  is  no  trace  of  his  house 
or  family. 


194 


For  some  reason  Bahwini  Das  separated  from  his  first  wife  an(J 
married  another.  This  second  wife  became  very  devoted  to  him, 
and  one  day  in  a  fit  of  jealousy  she  composed  the  following  lines : — 

Tanahdai  vesie  sunah  chham  asdn. 

Tanah  ydri  travanam  karni  hath. 

Sheydh  dstan  tah  lukanui  toshtan. 

Totih  chham  dilasui  sat. 

Chhamah  Iddan  akih  latih  yiyih  nd  ! 

Wandahsui  hatikui  rat. 

When  my  husband  does  not  speak  to  me  ; 

Then,  O  friend,  the  other  wife  laughs  at  me. 

0  let  him  live  and  do  good  to  others  ! 
And  there  will  be  comfort  to  my  mind. 
If  he  would  but  come  to  me  once. 

1  would  offer  unto  him  the  sacrifice  of  my  throat's  blood  f 
Wes  is  a  woman's  female  friend.     (Hindustani — saheli.) 

Sun,  a  rival  wife.  (Polygamy  is  not  very  common  among  Kasb' 
miri  Hindus). 

Shek  tah  treh  tah  nav  tah  hah. 
Six  and  three  and  nine  and  eleven. 

"  Black  crows  have  been  thrown  up,  Three,  Two  and  One  ; 
And  Jiere  I  find  all  comes  at  last  to  none  "  ! 

"  The  Three  Black  Crows."— Byrom. 

Shekhah  hahi  Jci'lah  sahih,  paffdh  nahin. 
The    Shekh's   custom   is    *'Yes"   to-day,    and   "No''    to- 
morrow. 
A  fickle  person. 

Shekh  Tmdm-ud-din  was  the  last  of  the  ten  Sikh  governors,  whc 
tyrannised  over  the  valley  for  about  twenty-seven  years  (1819  to 
1846  A.  D.)  Report  represents  him  to  have  been  a  very  fickle 
monarch,  and  tells  the  following  anecdote  concerning  him : — 

One  day  the  Shekh  appointed  a  Pandit  to  some  office  and  soon 
after  his  appointment  the  Pandit  appeared  in  the  palace-yard  riding 
upon  a  horse  with  his  face  towards  the  beast's  tail.  The  Shekh 
happened  to  be  there  with  his  retinue,  and  seeing  this  ludicrous 
character  laughed  loudly.  Great  was  his  surprise  to  find  that  the 
man  was  the  very  Pandit,  to  whom  he  had  just  given  an  appoint- 
ment. "Why  are  you  making  such  a  fool  of  yourself?"  said  he. 
" I  am  riding  thus,"  replied  the  Pandit,  "in  order  that  I  may  see 
quickly  who  is  to  be  appointed  in  my  place  !  " 

Afterwards  Shekh  Imam-ud-din  did  not  change  his  servants  so 
frequently. 

Shekhah  royih  Shaitdn^ 
A  Shekh  in  appearance,  but  a  devil  in  truth. 
Appearances  are  not  always  to  be  trusted. 


195 


ShenJcaruni  mdkuz,  nah  phaldn  tah  nah  galdn, 
Shenkar's  axe,  neither  wears  away,  nor  melts. 

Cited  concerning  a  hale  and  hearty,  old  wicked  person. 

Shenkar  (Sanskrit,  Shan-kara)  was  a  very  famous  HindO  fakir  oT 
the  grand  style. — His  dresa  was  of  pashmina,  (a  very  fine  silky  cloth), 
and  he  always  rode  upon  a  handsome  horse.  He  lived  at  Ghhatsah- 
Bal,  where  there*i8  a  small  temple  erected  to  his  memory.  He  died 
aboat  two  years  ago,  at  the  age  of  sixty. 

Shenkar  used  every  day  to  climb  the  Takbt-i-SulaimAn  (a  big  hill 
ovorlooking  Srinagar),  to  perform  his  devotions  in  the  ancient 
t  tmple  there.  Another  name  for  this  hill  is  Shenkaritsari,  an  ancient 
Hind(i  philosopher,  after  whom  this  Shenkar  was  called.  (Cf. 
6ankardcarya.     Monier  William's  Dicty.) 

Shenkar's  popularity  waa  chiefly  derived  from  hii  celebrated 
<  harmed  axe.     It  was  so,  that  whenever  he  heard  that  any  one  wa« 

i  trouble  or  sickness,  he  would  visit  them,  and  after  saying  a  few 
words,  would  wave  the  axe  above  and  aroimd  the  distressed  person's 
liead  and  body,  and  should  he  be  indisposed,  or  the  weather  be 
inclement,  he  used  to  send  the  axe  with  especial  directions  how  to 
manage  it.  Beport  says  that  large  numbers  were  thus  healed  and 
comforted.     The  axe  was  a  very  strong  and  handsome  one. 

Shonkar's  family  are  still  living  in  Srinagar,  and  are  very  much 
respected.  Kim  Chand  seems  to  be  the  principal  member  of  this 
family  now  alive.  He  is  a  very  clever  manahf,  and  in  receipt  of  about 
Ks  200  per  n%en$em.  Every  year,  on  the  anniversary  of  Shenkar's 
<luath,  his  two  hundred  special  followers,  all  of  whom  belong  to  the 
<lar  class,  visit  B<b[i  Chand  and  make  special  presents  to  him  in 
recognition  of  their  intense  respect  for  his  father  and  their  saint. 

Sheth  gov  zih  hrefh  gav. 
Sixty  years  become,  stupid  become. 
Once  a  man,  twice  a  child. 

Shethah  wuhur  hiv  tah  shitah  iruhur  Jcdwah-put. 

Sixty  years  a  crow  and  eight  years  a  young  crow  (i.tf,,  in 

the  matter  of  wisdom  and  experience). 

Foolish  father,  wise  son. 

The  Kashmiris  tell  a  story  of  an  old  female  crow,  who  was  once 
giving  advice  to  her  young  onee.  She  warned  them  especially  to 
l>eware  of  man.  Ho  did  not  care  for  their  forwardness,  nor  was  he 
charmed  by  their  "  caw-caw  ";  but  on  the  contrary,  he  would  certain- 
ly kill  them,  if  he  had  the  chance.  "  Now,  listen ,"  said  the  old 
crow.  "  When  you  see  a  man  bending  his  body  down  to  the  ground, 
and  putting  forth  a  hand,  take  heed;  because  the  man  is  about  to 
pick  up  a  stone  wherewith  to  strike  and  maim  you."  "Very  well, 
very  well,"  said  the  young  crows,  and  there  was  a  general  *'  caw-caw'* 
of  approval.  But  one  of  the  young  ones,  who  was  sharper  than 
the  rest,  did  not  quite  agree.  ''  Suppose,"  enquired  he,  '*  that  the  man 


196 


has  already  a  stone  under  Ms  arm,  what  shall  we  do  in  that  case  ?" 
Cf.  •'  Folktales  from  the  Upper  Panjdb."  Eev.  C.  Swynnerton,  J. 
B.  A.  S.J  1884. 

Sheyav  pirav  hhuiah  chhuli  be-pirui  jdn. 
Better  to  follow  no  saint  than  (to  try)  to  follow  six  saints. 
A  man  cannot  serve  many  masters. 

SJieyih  manih  ndh  slidhdsJi,  wupasas  nah  laz. 

No  praise  if  one  cooks  six  maunds  of  food,  and  no  shame  if 

there  is  nothing  cooked 

A  too  lenient,  indifferent,  father  or  master.  If  the  child,  or  the 
servant  does  well,  he  has  no  praise  for  him ;  and  if  the  child  or  the 
servant  neglects  or  spoils  his  work,  he  has  not  a  word  of  blame  for 
him. 

Shikasfah,  ndv  Shad  f 
Broken-hearted  yet  called  Gladness ! 

Shin  dishit  yih  gagur  karih  ti  chhvh  rupeyih  disliit  hardn. 
What  the  rat  will  do  when  it  sees  the  snow,  that  you  are 

doing  when  you  see  rupis. 

The  Kashmiri  says  that  rats  can  tell  from  the  quantity  and  cha- 
racter of  the  snow  upon  the  mountains  whether  the  winter  will  be 
a  very  severe  one  or  not.  Should  it  augur  badly,  then  each  rat  will 
gather  for  himself  as  much  as  six  sers  of  rice-grain. 

Shi  nah  peto  !  bayih  yito  ! 

Fall,  O  snow  !  Come,  O  brother ! 

Yearning  for  the  absent  one's  return. 

A  bird  called  Shinah-pipin  was  going  away  much  to  the  sorrow  of 
his  brother- Shinah-pipin,  who  asked  him  with  tears  in  his  eyes, 
when  he  intended  to  come  back  again.  "  When  the  snow  falls  I  shall 
be  here  again,"  he  replied.  Time  passed,  the  snow  fell  heavily,  but 
no  Shinah-pipin  came  back. 

Shinah  shart. 

A  snow  concern  (or  arrangement). 

No  practical  jokes,  please.  This  is  not  Shfnah  shart  (or  "  April 
fool's  day.") 

The  Kashmiris  are  very  glad  to  see  the  snow ;  and  they  have  a 
custom  which  allows  them  to  play  jokes  upon  one  another  with 
impunity  on  that  day,  when  the  snow  first  falls.  Sometimes  they 
will  take  a  piece  of  the  new  snow  and  wrapping  it  up  in  paper  givff 
it  to  a  friend  as  if  tobacco,  or  snuff,  &c. 


197 


Should  this  friend  take  and  open  it,  then  he  is  veiy  mnoh  laughed 
at,  and  has  to  pay  a  forfeit.    Amongst  the  educated  it  is  customary 
to  write  the  following  Persian  couplet  upon  paper,  and  give  it   to 
their  friend  as  if  it  were  an  important  letter  or  parw4n%  Ac. 
Barfi  nau  aftdd  sad  mubdrak  hdd^ 
An  chi  shart  ant  ziid  hdyad  ddd  ? 

The  new  snow  has  fallen,  a  hundred  congratulations  to  you. 
"What  is  the  agreement —  (  but  a  trifle  !  ) —  so  you  must  pay  up 
quickly. 
Should  the  friend  read  only  one  word  of  this,  he  ia  caught  and  has 
to  pay  a  trifling  forfeit. 

A  Pandit  has  just  remarked  that  the  animals,  too,  are  rejoiced 
to  8i>o  the  snow,  but  especially  the  dogs.  On  being  asked  "  Why  ?'* 
li('  said,  *'  Because  all  tlio  dotjs  look  upon  the  snow  falling  as  their 
iimtomal  undo  coming  from  Hoayen  to  visit  them,"  On  farther 
cniiuii-y  :ix  t(j  where  ho  hoard  this,  ho  replied  that.  "  All  childron 
in  Kusliniir  woro  so  taught,  lie  did  not  know  anv  reason  for  thus 
thiuking." 

Shir-i-mfitlar  chhui. 
A  mother's  milk  to  you. 
A  proper  arintngomont,  &c. 

Shtrahpurih  pirah  yenlwol  dv. 

The  wedcling-compnny  of  samts  from  Shirapur  has  come. 

The  arrival  of  any  great  man. 

Shirapur  is  a  little  village  about  two  miles  from  Isl&mib&d,  and 
abounds  in  Muhammodan  saints,  who  marry  their  daughters  in  grand 
style.  HorscM  and  music,  and  sometimes  as  many  as  a  hundred 
singers,  attend  the  wedding-company. 

Shislarah  sueti  ehhuh  shistar  phaldn. 
Iron  is  cut  by  iron. 

Set  a  thiof  to  catch  a  thief. 

Persian. — Ki  dhan  ba  dhan  towdh  Icard  ntirm, 

Shtytu  shiyn  tah  Miyas  Miyd. 

Shias  with  Shias  and  Miyiis  with  Miyds. 

Caste  with  caste  ;  like  with  like. 

Shiyd — Mi'jd,  (Shfa  and  Miy^)  the  one  is  a  Muhammedan  and  the 
other  a  Hindu  sect. 

Shodah  tanz  halali  hir,  yutdn  dazvik, 
Tutdn  karuh  nah  pdnahwdni  hat. 
Until  the  head  of  the  Shodah  is  burnt, 
They  will  not  speak  to  one  another. 

Five  friends  chanced  to  meet,  and  all  having  leisure  they  decided 
to  go  to  the  bazar  and  purchase  a  hir,  and  have  a  groat  feast  in  the 


198 


house  of  one  of  the  party,  each  of  whom  subscribed  four  dnSs.  The 
hir  was  bought,  but  while  they  were  returning  to  the  house  it  was 
remembered  that  there  was  not  any  butter.  On  this  one  of  the  five 
proposed,  by  way  of  having  some  fun,  that  the  first  of  them,  who 
should  break  the  silence  by  speaking,  should  go  for  the  butter. 
Now  it  was  no  light  matter  to  have  to  retrace  one's  steps  back  ta 
the  butter-shop,  as  the  way  was  long  and  the  day  was  very  hot.  So 
they  all  five  kept  strict  silence.  Pots  were  cleaned,  the  fire  was 
prepared  and  the  hir  laid  thereon ;  now  and  then  somebody  cough- 
ed and  another  groaned,  and  one  even  was  so  filled  with  a  sense 
of  the  ridiculous  as  to  laugh  aloud,  but  never  a  tongue  uttered  a 
word,  although  the  fire  was  fast  going  out,  and  the  hir  was  getting 
burnt,  owing  to  there  being  no  fat  or  butter  wherewith  to  grease  the 
pot. 

Thus  matters  proceeded  until  at  last  a  policeman  passed  by,  and 
attracted  by  the  smell  of  cooking,  he  looked  in  at  the  window  and 
saw  these  five  men  perfectly  silent  and  sitting  around  a  burnt  hir. 
Not  knowing  the  arrangement  he  supposed  that  either  these  people 
were  mad,  or  else  they  must  be  thieves ;  and  so  he  enquired  how 
they  came  there  ?  and  how  did  they  obtain  the  hir  ?  Not  a  word 
was  uttered  in  reply.  "  Why  are  you  squatting  around  the  burnt 
hir  in  that  stupid  fashion  ?"  shouted  the  polir-eman.  Still  no  reply. 
Then  the  policeman  full  of  rage  that  these  wretched  men  should  have 
thus  mocked  at  his  authority  took  them  all  off  straight  to  the  Police 
Inspector's  office.  On  arrival  the  Inspector  asked  them  the  reason 
of  their  strange  behaviour,  but  he  also  got  no  reply.  This  rather 
tried  the  patience  and  temper  of  this  man  of  authority,  who  was 
generally  feared  and  flattered  and  bribed.  He  ordered  one  of  the 
five  Shodahs  to  be  immediately  flogged.  The  poor  Shodah  bore  it 
bravely  and  never  a  sound  he  uttered ;  but  when  the  lashes  fell  thick 
and  fast,  and  whipped  the  already  whipped  and  wounded  places,  so 
that  the  blood  appeared,  he  could  endure  no  longer,  and  so  shouted, 
"  Oh,  oh,  why  do  you  beat  me  ?  Enough,  enough.  Oh,  is  it  not 
enough  that  the  hir  has  been  spoilt  ?  "  His  four  associates  now 
cried  out,  "  Go  to  the  bazar  and  fetch  the  butter.  Go." 

The  Police  Inspector  was  still  more  surprised  and  atmoyed  when  he 
heard  of  this  further  contempt  of  the  court,  and  ordered  a  thorough 
investigation  of  the  whole  matter.  Everything  was  now,  of  course^ 
fully  and  clearly  explained,  and  great  was  the  amusement  of  every 
body,  not  excepting  the  Police  Inspector.  Cf.  *'  Story  of  the  Twenty- 
five  Idiots"  in     "  The  Orientalist,"  Yol.  I.,  p.  136. 

Hir  is  the  head  of  any  animal  used  for  food. 

Sliolvh  tail  punalisund. 

Happiness  and  more  (children)  to  you. 

A  Kashmiri  blessing. 

When  the  piece  of  flaming  birch- wood  is  being  passed  around  the 
head  of  the  child  and  company  present,  the   midwife   repeats  the 


199 


above  words.  Cf.  cnstom  "  sutuk"  in  note  to  "  LdnhTmh  garth  sutuk.** 
There  ia  a  division  of  opinion  regarding  the  meaning  of  these  words, 
oven  among  the  highest  class  of  Brdhmans.  The  balance  of  favour 
seems  to  be  for  the  above  rendering,  deriving  Sholch  from  the  Persian 
and  pu/nahsund  from  the  Sanskrit  to":  "  again,"  and  sund  from  ^pH", 
"  may  these  be." 

Slirdkih  tah  mdzas  clihud  wddl 
What  answer  will  the  meat  give  to  the  knife  ? 
The  tyrant  will  not  receive  any  reply. 

Shukrt  zdt-i'-jydAaht  nah  dyam  yad  nah  luffum  phdkah. 
Thanks,  O  holy  one,  neither  was  my  stomach  filled,  nor  had 

I  to  fast. 

'*  Give  me  neither  poverty  nor  richee ;  feed  me  with  food  con- 
venient for  me."— Prov.  zxz.  8. 

Shun ff it  bdng  dapuni. 

To  cry  the  bj'ing  when  asleep. 

A  lazy,  dilatorj',  fellow. 

Bdng  is  the  Mnhammodan  call  to  prayers. 

Shupi  h'nih  icachhas  sari  ndl. 

A  golden  nAl  over  a  fan-like  bony  breast. 

A  gaudily-clressed  ngly  person. 

Shup  is  a  flat  basket  used  for  winnowing  grain. 

Ndl  is  the  border  of  the  garment  called  the  knrtah,  round  the 
neck  and  down  the  breast. 

Shur  gav  bror  ;  wulah  wulah  kurus  tah  yiyih, 
A  child  is  a  cat,  tell  it  to  come  and  it  will  come. 
A  child  cries  and  runs  for  food. 

Shur  nyuv  pdzan  tah  shisfar  Tchyav  gagaran. 
The  hawk  took  the  child  and  the  rat  ate  the  iron. 

Tit  for  tat. 

Persian.— ir»  mosh  dhan  Tthorad  Ttodak  harad  Idz. 

A  man  about  to  start  on  a  journey  entrusted  several  maonds  of 
iron  to  the  care  of  a  merchant-friend.  After  several  years  he  return- 
ed and  sent  to  this  friend  for  the  iron.  The  merchant,  in  whoso 
charge  it  was,  being  a  rogue  had  sold  the  iron  ;  and  now  sent  to  say 
how  sorry  he  was  that  the  iron  had  been  eaten  by  rats.  This  reply 
somewhat  astonished  the  other  merchant,  he  could  not  understand 
how  the  iron  could  possibly  have  been  broken  and  masticated  by  rats. 
However,  he  did  not  argue  the  matter  in  words,  bat  went  straight 


200 


off  to  the  place  where  the  lying-merchant's  child  was  playing,  and 
decoyed  the  little  fellow  away  to  a  very  secret  place.  The  merchant 
on  discovering  the  loss  of  his  child,  became  almost  frantic  with  grief. 
He  went  tearing  his  hair  and  shi-ieking  everywhere,  "  My  child,  where 
is  my  child  ?"  The  other  merchant  seeing  him  in  such  distress 
enquired  what  was  the  matter,  and  was  told  that  the  little  boy  has 
either  strayed  or  been  stolen.  "  Alas,"  said  he,  "  I  observed  a  great 
hawk  hovering  over  the  head  of  your  boy.  The  bird  must  have 
flown  away  with  him."  *'  You  mock  me  in  my  sorrow,"  said  the 
bereaved  merchant.  "  How  could  a  hawk  carry  off  my  boy  ?"  "  As 
easily  as  rats  could  devour  iron,"  said  the  other  merchant. 

The  result  was  the  exchange  of  the  lost  boy  for  the  lost  iron. 

This  proverb  and  story  is  evidently  translated  from  a  Persian 
work,  "  Chihil  qissa,"  {i.  e.,  Forty  stories,)  but  it  is  very  well 
known  among  the  common  folk  of  Kashmir. 

Shuri  cliliur  hutJiis. — Sliur  mdronah  kih  nah  Jcuth  Uaion  ? 
The  infant  wetted  the  lap.     What  shall  be  done  ?     Shall   the 

infant  be  killed  ?  or  shall  the  knee  be  cut  off.  ? 

Parents  in  doubt  as  to  whether  they  shall,  or  shall  not,  help  a 
profligate  son  out  of  his  difficulties. 

ShusTias  tihpushi. 

Not  enough  even  for  a  lung. 

A  small  income. 

Sikah  nilu  idh  hdndah  begdri. 

Like  a  Sikh  obliging  one  to  buy  what  they  have  to  sell,  and 
compelling  the  musician  to  play  without  hire. 

Oppression. 

A  Muhammedan  saying.  The  Muhammedana  tell  dreadful  tales 
of  the  oppression  which  they  suffered  during  the  rule  of  the  Sikhs 
in  Kashmir. 

Silvh  till  bajd  tah  Tcahdh  till  bajd. 

If  the  spit  is  right  then  the  meat  is  right. 

Sikandar-Nama. — Miydn-ji  chindh  hun  harde  sawdh. 

Ki  ham  sikh  har  jd  huwad  ham  Icahdh. 

Shias  tdmat  sJiinas  gdi,  ;  sudd  Tcyah  zdniov  toe  Jcariov. 

We  got  breast  deep  in  the  snow ;  whatever  inducement  vras 

there  to  get  married  on  such  a  day  as  this  (lit.,  what  taste 

did  you  feel  that  you  made  a  feast). 

A  very  clever  Hindu  Persian  scholar  was  once  invited  to  a  wed- 
ding feast  in  a  certain  village  during  winter-time.  It  happened 
that  much  snow  fell  just  about  the  time  of  the  wedding,  and  those 
guests  who  lived  at  a  distance  experienced  much  difficulty  in  attend- 


201 


injjf.    On  arrival  this  Hindfi  was  heard  thus  to  remonstrate  with  the 
parents  of  the  wedding-party. 

Notice  the  play  upon  the  names  of  the  four  Persian  letters  sin, 
shin,  8&t1,  and  toe. 

Sina,  (Persian)  breast. 

8Mn,  (Kashmiri)  snow. 

Sudd,  (Kashmiri)  taste,  flavour,  &o. 

Toe,  (Persian)  feast,  festival,  &o. 

Sir  gav  tirdan  ;  ad  sir  gov  guzrdn  ;  pdv  ekheh  pdwdn. 
One  ser  is  enough  ;  half  a  ser  a  man  can  live  upon ;  but  a 
quarter  of  a  ser  prostrates  a  man. 

Sir  ah  8dn  pi  rah  mahdrdzah  dv. 

The  wedding- company  of  saints  came  along  secretly. 

A  groat  man  travelling  in  a  humble  way.  The  very  respectable 
people  have  their  marriage  processions  at  night.  Only  the  poor  and 
uuoducatod  classes  have  large  demonstration-processions  by  day. 

Sini  muhimah  Muhal  tah  rani  muhivnah  khandahwdv. 

If  there  is  not  a  plate  of  meat  and  rice  there  is  a  mallow,  and 

if  a  husband  is  wanting,  one  can  get  a  shawl-weaver. 

Anything  is  better  than  nothing. 

Shawl. weavers  (Mnhammedami)  are  to  be  found  in  abundance  all 
over  the  valley.    They  are  a  sickly,  immoral,  ill-paid  race. 


Siryas  hyuh  nah  prokash  kune ; 
Gangih  hyuh  nah  tirt  kahh  ; 
Bhyis  hyuh  nah  bundav  kune  ; 
Ranih  hyuh  nah  sukh  kahh  ; 


Aohhin  hyuh  nah  prahdsh  kune  ; 
Kuthen  hyuh  nah  tirt  kahh  ; 
Chandas  hyuh  nah  bdndav  kun 
Khanih  hyuh  nah  sukh  kahh  ; 


Mayas  hyuh  nah prakdsh  kune 
lAtyih  hyuh  nah  tirt  kaiih  ; 
Dayas  hyuh  nah  bnndav  kune  ; 
Bayas  hyuh  nah  sukh  kaiih  ; 


202 


Sed  Bayii  was  one  day  sitting  down  with  his  famous  female 
disciple,  Lai  Ded,  when  the  following  questions  crop- 
ped-up  : — 

"Which  was  the  greatest  of  all  hghts  ?"  "  Which  was  the 
most  famous  of  all  pilgrimages  ?'*  '*  Which  was  the  best  of 
all  relations  ?"  "  Which  was  the  best  of  all  manner  of 
ease  V*  Lai  was  the  first  to  reply  : — 

"  There  is  no  light  like  that  of  the  sun ; 
*'  There  is  no  pilgrimage  like  Gang^ ; 
"  There  is  no  relation  like  a  brother ; 
*'  There  is  no  ease  like  that  of  a  wife." 
But  Sed  did  not  quite  agree.  *'  No,"  said  he — 
"  There  is  no  light  like  that  of  the  eyes  ; 
*'  There  is  no  pilgrimage  like  that  of  the  knees ; 
*'  There  is  no  relation  like  one's  pocket ; 
"  There  is  no  ease  like  that  of  the  mendicant's  cloak." 
Then  Lai  Ded,   determining   not   to    be    outwitted    by    her 
master,  again  replied  : — 

*'  There  is  no  light  like  that  of  the  knowledge  of  God  ; 

"  There  is  no  pilgrimage  like  that  of  an  ardent  love ; 

"  There  is  no  relation  to  be  compared  with  the  Deity  ; 

"  There  is  no  ease  like  that  got  from  the  fear  of  God." 

I  have  seen  something  like  a  part  of  the  above  lines  in  Eev.  C. 

Swynnerton's   "Adventures  of   Kaja  Rasalu,"   but  not  having   the 

book  at  hand  I  cannot  say  in  what  connection  they  occur  there. 

Gangd  or  Gangahal  is  one  of  the  great  Hindu  places  of  pilgrimage. 
Hither  go  all  those  Pandits,  who  have  had  relations  die  during  the 
year,  carrying  some  small  bones,  which  they  had  picked  from  the 
ashes  at  the  time  of  the  burning  of  the  dead  bodies.  These  bones  are 
thrown  into  the  sacred  waters  of  Gangabal  with  money  and  sweet- 
meats. The  pilgrimage  takes  place  about  the  8th  day  of  the  Hindu 
month  Badarpet  (August  20th  dr.)  Cf.  "  Vigne's  Travels  in  Kash- 
mir," Ac,  Vol.  II.,  pp.  151, 152. 

So  zan  bozih  ishdrah  sueti. 

Ko  zan  bozih  damdlih  sueti, 

A  hint  and  a  good  man  hears. 

Threatening  and  fuss  before  a  bad  man  hears. 

Gulistan. — Anchi  ddnd  Tiunad  Jcunad  ndddn. 
Lek  ha'd  az  Jcahul  i  ruswa^i. 

Sonawdri  sdban. 

The  soap  of  Sonawar  (e.e.,  the  washing  of  the  people  of 
Sonawar). 


203 


Something  wrong  in  the  arrangement. 

Sonawdr  is  a  little  village  close  to  the  Takht-i-Snlaim&n,  Srfnagar. 
The  inhabitants  have  got  a  name  for  wearing  cither  a  clean  pagri 
and  dirty  garment,  or  else  a  clean  garment  and  dirty  pagrL 

Soht  chhuh  tjhali  tah  harud  chhuh  bait. 

Spring  is  a  matter  of  inclination,  but  the  Autumn  is  whether 

he  will  or  not. 

H.  H.  the  Mahirdjah  gives  a  certain  amount  of  seed  to  each 
zamfnddr  about  seetl-time,  the  sowing  of  this  seed  depends  very 
much  upon  the  will  of  the  zamCnddr.  But  when  the  seed  has  been 
sown,  the  harvest  ripens  and  the  crops  are  ready  to  bo  gathered,  then, 
nolens  volen»,  the  zamlnd&r  must  oat  it  and  give  the  usual  State 
allowance. 

Sopur-i-mdzarat. 

An  invitation  from  a  SoptSr  man. 

Nearly  all  the  Sop6r  people  are  most  inhoflpitable.  Ananta>n&g 
{i.e.,  laikvaihid)  and  P4mp6r  folk  have  got  ai  name  in  the  valley  for 
hospitality. 

Sorah  rag  melih  tah  wordh  rag  melih  nah. 
There  may  be  a  yein  of  affection  in  a  pig,  but  not  in  a  step- 
child. 

About  fourteen  years  ago  Hindds  were  permitted  to  koop  swine. 
Since  then  the  city  has  been  entirely  cleared  of  them  by  tho  order 
of  the  present  Mah&rAjah.  His  Highness'  late  father,  tho  Muh&r^jah 
Gul&b  Singh,  is  said  to  have  introduood  swine  into  the  valley. 

Sorah  sanzih  tcudih  morah  sund  tdj. 
A  peacock's  crest  upon  a  pig's  crown. 
A  place  for  every  man  and  every  man  in  his  place» 

Sarm  chhuh  dur  tah  marun  chhuh  nazdtk. 
All  things  are  far-ofT,  but  death  is  nigh. 
In  the  midst  of  life  we  are  in  death. 

Sorui  chhuh  wm/i,  hath  chheh  mufl. 

All  things  are  at  a  price,  but  conversation  is  gratis. 

Srandah  srandah  tsuw^m  har ;  yutdn  nah  ok  chhuh  marun, 

tuton  chhih  nah  path  rozun. 
A  buffalo  quarrels  with  another  buffalo ;  until  one  of   them 

dies  the  fight  is  not  over. 

When  Greek  meets  Greek  then  comes  the  tug  of  war. 


204 


Srug,  sift,  tah  pandhdnr. 
Cheap,  nice,  and  broad. 

Hot,  sweet,  and  strong. 

Srugui  chhuh  drug  tah  drugui  ohhuh  srug. 
Cheap  is  dear  and  dear  is  cheap. 

It  is  better  to  pay  a  little  more  and  have  a  really  good  arfciole  than 
to  buy  an  extraordinarily  cheap  (?)  article,  and  presently  discover 
that  it  is  not  worth  having. 

Subhuoh  ckilam  chhai  til  chardgas; 

Subhuck  chilam  ohhai  bugas  Mi ; 

Subhuch  chilam  chhai  ndrah  phah  Mdgas  ,« 

Subhuch  chilam  chhai  dragas.  zii. 

The  morning  pipe  is  hke  oil  to  the  lamp ; 

The  morning  pipe  is  as  jessamine  in  the  garden  ; 

The  morning  pipe  is  as  the  heat  of  a  fire  in  January ; 

The  morning  pipe  is  as  employment  in  the  time  of  famine. 

Chilam  is  that  part  of  the  hukkah  which  hc^ds  the  tobacco  and  the 
charcoal-ball. 

Subhuk  balah  ai  nuhurah  jyyos  doh  neris  pandi; 
Pheran  ai  ndkdrah  gos  wahr'i  np.ris  pandi  ; 
Zandnah  ai  nuMrah  peyas  umr  neris  pundi. 
If  the  breakfast  is  bad  then  all  the  day  will  go  wrong  ; 
If  the  dress  is  bad  then  all  the  year  will  go  wrong ; 
If  the  wife  is  bad  then  all  the  life-time  will  go  wrong. 

Suchhuh  gariuol  tah  mnh-i-ramazdnik  nemuzi. 
A  householder  (only)  in  time  of  abundance,  and  prayers  only 
during  the  month  of  Ramazan. 

An  unreliable  character. 

Ramazdn  is  the  name  of  the  ninth  Mnhammedan  month,  during 
which  every  orthodox  follower  of  that  religion  abstains  from  eating, 
drinking,  &C.,  between  the  morning  dawn  and  the  appearance  of 
the  stars  at  night.  On  the  27th  day  of  this  month  the  Quran  began 
to  descend  from  heaven,  and  every  prayer  offered  up  on  that  night 
(called  lailatu'-l-qadr)  will  he  answered.  Also  prayers  offered  up 
on  the  19th,  21  st  and  23rd  days  of  Bamazan  are  thought  to  avail 
much. 

Suddmun  hum  bus. 
Sudam's  handful  of  chaff. 

A  rupi  to  a  poor  man  is  as  much  as  one  thoasand  rdpis  to  a 
rich  man. 


205 


8uddm  was  a  great  friend  of  Krishna.  He  at  one  time  was  in 
such  groat  distress,  that  only  a  handful  of  chaff  was  left  to  him, 
which  he  purposed  to  eat  and  then  die.  However  he  thought  the 
I'ottor  of  this  and  wont  to  the  RAjd  instead  with  the  handful  of 
.  Imff .  R6j&  Krishna  was  so  touched  with  the  man's  poverty  and 
simplicity,  that  he  himself  ate  the  chaff  and  gave  the  Brdhman 
Suddm  whatsoever  his  heart  wished  for. 

Suh  tih  dohd  Nasaro. 

i'hat  day  also  passed,  O  Nasar. 
Come  good,  come  evil,  there  is  an  end. 

A.  quotation  from  a  list  of  conversation  between  Shekh  Nfir-nd-dfn 
and  his  favourite  disciple  Nasar.  Gonvorsation  between  these  two 
uainta  often  took  the  form  of  poetry  aooording  as  they  were  inspired. 
Hero  is  the  piece  of  poetry  : — 

Maiddn  wdwas  tjakuj  nani ;  guh  tih  dohd  Natoro. 

Tun  tougarah  tah  sSni  pnni ;   suh  tih  dohd  Naacuro, 

Nishi  rani  tah  tourani  khani ;  auh  tih  dohd  Naaaro, 

Wurah  batah  tah  gd4ah  gani ;  suh  tih  dohd  Nasaro, 

When  the  back  was  bare  upon  the  bleak  plains ;  that  day  also 
passed,  O  Nasar. 

When  we  had  wet  rioe  and  dry  r^^tablos  only  to  eat ;  that  day 
too,  has  gone,  O  Nasar. 

When  the  wife  was  near  one  and  warm  clothing  ooverod  the  bod  ; 
that  day,  too,  went  by,  O  Nasar. 

When  boiled  rioe  and  sliced  fish  were  provided  for  ns  ;  tliat  day 
also  passed,  O  Nasar. 

Thoro  is  something  similar  to  this  in   Persian,  bat  who  is  the 
author  of  it,  or  where  it  ih  to  bo  found,  is  not  known  :<— 
Ifunam  ki  kabdh  mehhorad  : 

Meguxrad, 
War  hdda  %  ndh  mekhorad  ; 

Meguxrad. 
Daryozah  ha  kashkol  %  gaddi  nan  rdt 
Tar  kardah  ha  db  mekhorad  j 

Meguxrad, 
The  wealthy  man  eats  roasted  flesh : 
Passing  away. 
Should  ho  drink  pure  wine ; 

Passing  away. 
The  beggar  eats  the  alms-bread, 
After  having  soaked  it  in  water ; 

Passing  away. 
These  lines  were  probably  known  in  the  days  of  Akbar,  for  when 
that  monarch  asked  his  favourite  minister  Bir-Bal  to  do  something 
for  him,  which  would  be  a  source  of  happiness  to  him  in  time  of  ad- 
versity as  well  in  the  time  of  prosperity,  Bir-Bal  replied  by  sending 


206 


to  the  emperor  a  few  days  afterwards  a  beantifnl  ringstotie  upon 
which  he  had  caused  to  be  engraved  in  Persian  character  the  word 
"  Meguzrad"  ;  he  also  sent  a  nice  letter  with  it  adrising  the  king  to 
look  upon  the  ring  whenever  he  was  tempted  to  be  over-elated  by 
prosperity,  or  over-depressed  by  misfortune. 

Another  Persian  saying  from  another  unknown  source  is  frequent- 
ly quoted  by  the  Persian- speaking  Kashmiri  : — 

Shah  e  samur  guzashto  ; 

Shab  e  tanur  guzasht. 

That  night,  when  we  had  fur  to  cover  us,  has  gone ; 

That  night,  when  we  had  the  fixe  to  warm  us,  has  gone. 

Sukhas  des. 

A  stick  to  peace  (or  striking  his  peace). 

A  man,  who  really  has  nothing  to  complain  of — ^he  has  health  and^ 
wealth  and  friends,  but  he  says  that  he  is  never  well,  not  rich,  and 
that  every  body  is  against  him. 

Sumis  sum  niiimat  tah  he-sum  hiydmat. 

Like  with  like  is  bles&ing,  but  unUke  is  confusion^ 

Birds  of  a  feather  flock  together ; 
Birds  of  a  different  feather  tear  one  another. 
Sh{rin-o-Khusrau. — Kunad  ham-jins  hd  ham-jins  parwdz 
Kab'Atar  hd  hahutar  hdz  hd  hdz. 

Sun  ckkuk  punai  hahwachik  j>etk  malum  sapurtdn  hhuf  chhud 

yd  hhur. 
Gold  is  known  upon  the  stone,  whether  it  is  alloyed  or  pure.. 

A  man  is  known  by  his  work  and  walk  and  conversation. 
Kahwat  is  a  touchstone.     (Persian. — Mihakk-i-zarrln.) 
GvLHat^n.—MihakJc  ddnad  zar  chist. 
CrCbdd  ddnad  mumsik  hist 

Sunah  sunz  shrdk,  nah  ivdr  thawanas  tah  nah  wnr  trdivanasi^ 
A  golden  knife  is  neither  fit  to  keep,  nor  to  throw  away. 

Sunas  gayam  sartal  kanas  chhas  nah  batah  ladun. 

To  me  gold  has  become  as  brass.     I  do  not  load  my  ear  with 

food  {i.  e.,  and  I  am  not  such  a  fool  as  not  to  know  it).     Cf. 

"Kanas  chhas"  ^c. 

My  position  is  altered  and  I  know  it. 

Sunas  mul  Tcanas  tal. 

The  worth  of  the  gold  is  in  the  ear. 

Possession  is  everything. 


207 


Sundari  Uah  pari  mat  trdv  hukai ;  t9^h  hdli  ion  ohikah 

chdo. 
O  pretty  woman,  don't  step  so  haughtily,  you  will  lose  your 

youthful  pride  in  time. 

A  silly,  conceited,  young  woman. 

This  is  evidently  a  line  from  one  of  the  Kashmiri  songs,  bat  it 
cannot  be  traced  as  yet. 

Sunur  nai  simah  tjur  harih  tah  hats  ffatjhes. 

If  the  goldsmith  did  not  steal  the  gold  he  would  get  kdts 

(i.  <•.,  a  subtle  disease,  hectic  fever). 

The  suspicion  with  which  the  goldsmith  is  looked  npon  is  not 
peculiar  to  the  people  of  Kashmir. 

Cf .  Kalila  o  Damna ;  the  story  of  the  Brdhman  Thephasavdmi  in 
Herr  Adolf  Bastian's  German  collection  of  Siamese  tales ;  '*  The 
Orientalist,"  Ceylon,  VoL  I.,  p.  180 ;  the  Rev.  C.  Swynnerton'a 
appendix  of  folk-tales  of  the  Panj&b  to  his  book  on  RAjd  Ras&l^  ;  and 
the  Tamil  story  told  in  p.  184,  Vol.  I.  of  **  The  Orientialist,"  Bat 
in  "  The  Book  of  Were-wolres,"  by  S,  Baring-Gould,  it  is  stated  on 
the  authority  of  a  gentleman  who  resided  in  Abyssinia  for  ten  years, 
and  published  an  account  of  his  experiences  afterwards,  "that  in 
Abyssinia  the  gold  and  silversmiths  are  highly  regarded,  bat  the 
iron-workers  are  looked  upon  with  contempt  as  an  inferior  grade 
of  beings.  Their  kinsmen  even  ascribe  to  them  the  power  of  trans- 
forming  themselves  into  hynnas,  or  other  savage  beasts.  All 
convulsions  and  hysterical  disorders  are  attributed  to  the  efFeot  of 
their  evil  eye. " 

Sur  vialit  tjurah  jamdat. 

Rubbing  ashes  over  his  hody  (like  a  saint)  and  yet  helong- 
ing  to  a  company  of  thieves. 

Surah  banih  wuth  nah  Mv, 

The  crow  did  not  rise  from  the  dust-heap  (although  stones 

were  thrown  at  it). 

A  man  taken  into  court,  but  bribes  were  paid  and  so  the  matter 
was  kept  secret. 

Surah  phalih  balai  dur. 
From  a  speck  of  dust  misfortune  flies. 
A  word,  and  the  thing  is  done. 

Suranai  ffatjhih  w&yini,  gait  gatshanas  nah  Ichasuni. 

The  lute  should  he  played,  but  the  checks  need  not  be  hlown 

out. 

When  a  man  does  a  good  work  there  is  no  necessity  to  send  some- 
one with  a  trumpet  to  advertise  it. 


208 


Sutt  dug  ah  bah  traJc. 

Slowly,    slowly,  twelve   traks    (i.e.y    114   pounds)    will   be 

pounded. 

Borne  was  not  built  in  a  day. 

**  Sutsal  kami  rani  ?  "     **  Ami  chdnih  pranih." 
**  Mithut  chheh  gamuts''     "  Mydnih  hhalani  sueti" 
"  Who  cooked  the  mallow  ?  "     "  That  old  woman  of  yours." 
"  Ah  !  it  is  very  nice."     *•  Yes — I  stirred  it." 
Anxious  to  avoid  the  blame,  but  to  get  the  praise. 

Sutsalih  manzah  gushtdbah  nerun. 

Soup  comes  forth  from  the  mallow. 
"  Despise  not  the  day  of  small  things." 
Qushtdbah  is  a  rich  soup  composed  of  mince-meat,  &c. 

Sufjan  dapdn  panahdiiwih  ^^  Sdri  chhih  gumuti  ahi  ndwih.** 
The  needle  says  to  the  piece  of  thread  "  We  are  all  in  the 

same  boat "  (7.e.,  where  you  go  I  go,  for  we  are  fastened 

together). 

AH  the  people  appear  to  know  this  saying,  but  no  one  could  tell  me 
its  origin.  It  is  very  strange  to  meet  with  such  a  peculiar  expres- 
sion in  this  country,  and  to  find  that  it  has  the  same  meaning  which 
it  has  in  England,  viz.,  Both  treated  alike  ;  both  placed  in  the  same 
conditions.  The  reference  in  England  is,  as  is  well-known,  to  the 
boat  launched  when  a  ship  is  a-wreck. 

Suwun  tah  gewun  tagih  prat  kansih,  magar   suwun  chhuh 

suwunui  tah  gewuriy  chhuh  gewanuL 
Everybody  can  sew  and  sing,  but  let   him  sing  who  can  sing 

(properly),  and  him  sew  who  can  sew  (nicely). 

Suyih  suet  mandul  chhalun. 
To  wash  the  back  with  a  nettle. 
The  harm  of  keeping  bad  company. 

Syud  sadah  chhuh  shdhzddah. 
A  plain,  simple  man  is  a  prince. 


209 


Tubah    Tusal    nah   mandaehhdn  nah  chhuh   mdndackhanah 

flitoi'n, 
Tabah  Tdsal  is  not  ashamed  nor  does  he  put  any  one  to  shame. 

A  shameloss  person. 

Tdbah  Tdsal  was  i.  Pandit,  who,  contsary  to  all  role  and  cnstom, 
hired  himself  out  for  weddings  and  other  entertainments.  He  was  a 
good  singer  and  jester,  and  used  to  accompany  his  songs  with  a-clap- 
ping  of  hands.  He  struck  them  together  in  such  a  peculiar  way  that 
it  is  said  the  sound  could  be  heard  one  mile  off  (?)  Uo  would  visit 
all  sects  and  sexes,  and  would  sit  by  the  hour  in  all  society,  never 
feeling  any  qualms  of  conscience,  or  noticing  any  wickedness  in  others. 

T&bah  waa  surnamed  T4sal  from  the  word  tus,  whioh  means 
clapping  of  hands. 

Tal  tali  taUv  khandn  ptidshdh  gar  as  lut  har^n. 

Apparently  digging  a  very  deep  well ;  but,  really,  robbing  the 

king's  house. 

A  traitor. 

A  GosAj'n  once  visited  a  king  and  said  that  he  had  a  matter  for 
him.  "  Would  his  Majesty  listen  to  it,  and  give  his  servant  one 
hundred  rupls  for  it  ?"  The  king  consented  ;  and  this  proverb 
was  told  him,  which  ho  was  to  repeat  aloud  every  night  throe  times 
in  succession  before  going  to  sleep.  Now  it  happened  that  this 
king,  like  most  other  kings,  had  his  enemies — and  enemies,  too,  in 
his  own  household.  One  of  his  ministers  hated  him  intensely,  and 
was  ready  to  do  and  bear  anything,  so  that  he  might  bring  about 
the  king'8  death.  Amongst  other  plans  ho  had  a  subterranean  pas- 
sage made  from  his  house  to  the  king's,  and  one  night,  when  the 
work  was  almost  completed  and  but  a  foot  more  remained  to  be 
dug,  he  himself  went  along  this  passage,  which  communicated 
directly  with  the  king's  bed-chamber,  with  the  intention,  if  possible, 
of  removing  the  little  earth  that  remained,  and  getting  close  enough 
to  murder  the  king  in  his  bed.  On  such  a  dreadful  errand,  and  in 
such  a  dark  dangerous  place,  we  cannot  imagine  this  wicked  minister's 
feelings  when  he  heard  the  king  with  a  loud  and  distinct  voice  say, 
three  times  in  succession,  the  words  which  the  Go86,in  had  taught 
him.  "  I  am  discovered, "  said  he,  and  hastened  back. 

This  saying  has   also  been  turned  into  a  riddle,  of  which  the 
answer  is  a  rat. 
27 


210 

Talah,  dadi  talah  pati pefak  daz  tdl  ;  Tu  Bi'r  Sdhibo  rudci  ivctl. 
Below  the  sole  of  the  foot  is  burnt,   above  the   crown  of  the 

head  is  burnt ;     O  Great  God,  let  it  rain. 

A  favourite  prayer  for  rain. 

Yd  Bdr  Sdhiho.— Great  God.     {Bar,  participle  of  hdridan.) 

Talah,  talah  palah  bah  shel. 
Down,  down,  twelve  hundred  rocks  down. 
A  Stoic — hard,  deep,  and  mysterious. 

TcUnwas  dah  lurih  tah  jangah  wizeh  nah  ah  tih. 

(Usually)  ten  sticks  in  the  roof,  but  not  even  one  there  ^  in 

time  of  fighting. 

Abundance  of  servants,  rupis,  &c.,  but  not  one  at  hand  when 
especially  wanted. 

Tamil'  chhuh  h'r-i-amir. 
Building  is  the  work  of  nobles. 

The  wealthy  build  houses  and  poor  men  buy  them. 

Tanuras  nohhah  Imndal. 

A  little  earthen  pot  beside  the  oven. 

A  little  man  in  the  company  of  the  great. 

Kundal  is  the  inner  earthenware  part  of  the  kangri. 

Tas  chhuh  nah  gdtid  wazir. 

He  has  not  got  a  wise  minister  (i.e.,  a  good  wife  to  advise  and 

help  him). 

A  certain  king  was  one  day  sitting  with  his  wife  in  the  verandah 
of  the  palace,  when -a  poor  miserable -looking  and  almost  nude  pea- 
sant passed  by,  carrying  a  big  load  of  wood  for  sale  in  the  city. 
"  My  dear,"  said  the  king  to  his  wife,  "  how  sad  it  is  to  see  a  man  in 
that  wretched  condition,  and  in  this  cold  weather  too.  What  a  sor- 
rowful existence  he  must  eke  out  from  the  pittance  which  he  receives 
from  his  wood  every  day  !  "  *•  He  has  not  got  a  wise  minister,"  re- 
plied the  queen.  The  king  did  not  understand  this  remark  ;  he 
thought  that,  perhaps,  it  was  meant  as  a  sort  of  side-hint  for  himself ; 
hence  it  would  have  been  a  reflection  upon  his  own  chosen  ministers, 
and  so  upon  the  arrangement  of  his  country.  He  brooded  over  these 
words,  until  he  became  in  a  furious  rage,  and  going  to  his  wife 
ordered  her  to  prepare  to  leave  the  palace  at  once  and  be  that  poor 
wood-seller's  servant.  The  queen  obeyed,  though  with  a  sorrowful 
heart.  However,  she  did  not  despair,  but  determined  that  through 
her  wise  counsel  and  management  this  poor  man  should  prosper  and 
become  great,  and  then  she  had  a  conviction  that  by  some  means  or 
other  she  would  again  be  united  to  the  king  her  husband,  and  that 
both  would  derive  pcofit  from,  and  be  happier  for,  this  temporaiy 
separation. 


211 


On  arrivinpf  at  the  wood-seller's  hut  she  made  her  sal&ms,  and 
explained  the  reason  of  her  visit.  "  I  have  come  to  serve  you,"  she 
said,  "  but  let  me  sometimes  advise  you,  and  you  will  be  the  better 
for  my  counsel."  The  wood-cutter  was  so  surprised  at  the  humble 
demeanour  of  the  queen,  that  ho  fell  upon  his  knees  and  stammered 
out  something  to  this  effect :  '*  That  although  the  king  had  given  her 
to  him  to  be  his  servant,  yet  he  felt  himself  to  be  her  slave,  and 
that  whatever  she  commanded,  that  he  would  try  to  perform." 

The  days  pa8se<l  pleasantly  enough  ;  now  and  again,  not  suddenly 
but  as  if  quite  naturally,  little  changes  were  made  in  the  house; 
this  room  was  regularly  cleaned  and  things  began  to  be  arranged  in 
their  right  placet;  and  one  day  when  the  wood-seller's  wife  was 
sitting  idle,  she  advised  her  in  a  kindly  manner  to  spin  ;  another 
time  she  prevailed  upon  the  man  to  eat  his  dinner  in  the  city  instead 
of  coming  homo  to  eat  it,  because  oftentimes,  when  by  evening  he 
had  not  Hold  all  his  load  of  wooti,  he  had  been  tempted  to  take  little 
or  nothing  for  it,  in  order  that  he  might  bo  rid  of  his  load  and  get 
home  to  his  longed-for  dinner ;  and  again  on  another  occasion  she 
was  able  to  say  something  abouc  saving  a  quarter  of  his  earnings. 
In  these  and  other  different  ways  the  presence  of  the  queen-servant 
worked  quite  a  revolution  in  the  house.  The  man  became  rich  and 
was  much  respected,  and  the  woman  his  wife  was  his  true 
help-meet. 

Many  years  had  elapsed  since  the  queen  had  been  separated  from 
the  king,  yet  she  had  not  forgotten  him  or  decreased  in  affection  for 
liim.  She  was  always  planning,  in  order  to  bring  about  her  return 
to  her  husband.  One  day  she  heard  that  he,  attended  by  several 
of  the  courtiers,  would  go  to  shoot  in  a  certain  jungle,  so  she  went 
and  told  the  wood-cutter  her  master  (now  a  man  of  property),  to 
take  a  small  vessel  of  water  and  some  broad  with  him,  and  follow 
the  king's  company  into  the  jungle,  and  when  the  chase  was  over, 
at  which  time  the  king  would  very  likely  be  hot  and  thirsty,  he  wan 
to  gofor^vnrd  humbly  and  present  his  bread  and  little  vessel  of  water 
for  the  king's  acceptance.  No  doubt  the  king  would  receive  of  the 
offering,  and  would  make  some  present  in  return.  Should  he  ask 
what  he  would  have,  he  was  to  say — *'  I  have  wealth  in  abundance. 
I  do  not  wish  for  any  more  money.  I  only  desire  that  the  king  will 
grant  me  an  interview  in  the  palace."  The  man  agreed  to  cany 
out  the  queen's  wishes.  He  went  to  the  jungle  and  finding  oppor- 
tunity he  respectfully  presented  the  little  water  and  bread,  which 
he  then  happened  to  have,  to  the  hungry  and  thirsty  king.  The 
king  gladly  received  the  gift,  and  asked  what  he  could  do  for  the 
man.  "Ask  what  you  will,  "  he  said,  "and  I  will  grant  it  you." 
The  man  answered,  "I  want  not  anything  from  your  Majesty,  but 
that  you  will  grant  me  a  few  private  interviews  within  the  palace." 
The  king  was  surprised  at  this  strange  request,  but  nevertheless 
promised  that  it  should  be  so. 

Great  was  the  rejoicing  when  the  queen  heard  of  this,  the  begin- 
ning of  her  triumph,  as  she  thought. 


212 


Frequently  did  this  man  visit  the  king  privately,  and  the  king 
appeared  to  welcome  his  visits.  When  the  nobles  and  conrtiers  saw 
this  they  wore  very  jealous,  and  afraid  lest  this  "  risen  "  wood-cutter 
should  impeach  them  ;  and  so  they  got  to  know  this  man  more 
intimately  and  began  to  give  him  handsome  gifts  by  way  of  a  bribe 
to  check  his  tongue  concerning  themselves. 

The  wood-cutter  had  now  become  the  king's  great  companion,  and 
having  amassed  still  more  wealth,  the  queen  thought  that  it  would 
not  be  inconsistent,  if  he  made  a  great  feast  and  invited  the  king 
and  many  of  the  nobles  to  grace  it  by  their  presence.  The  king 
readily  accepted  the  invitation.  The  dinner  was  served  on  a  most 
magnificent  scale,  and  everybody  seemed  pleased.  Before  the 
company  retired  the  queen  went  np  unperceived  to  the  king,  and 
told  him  that  his  host  was  the  poor  wood-cutter  of  former  years, 
and  that  she  was  his  "  wise  minister." 

A  reconciliation  was  then  and  there  effected  between  the  king 
and  his  wife.  They  retired  to  the  palace  together,  and  ever  after- 
wards lived  together  most  happily, 

Tasbih  chdni  chham  gunnsd  hisho,  murid  dishii  leardn  hham, 
Shek  chinihhheyitham  hisham  hisJio^  tsuh  ai  pir  tah  rahzan 

kam. 
Your  rosary  is  like  a  poisonous  snake  to  me  ;  when  you  see  a 

disciple  you  twirl  it. 
You  ate  six  full  dishes  of  rice,  O  if  you  are  a  saint,  who  is  a 

robber  ? 

Shekh  Nur-ud-din,  a  very  famous  saint  in  Kashmir,  during  the  end 
of  the  eighth  century  was  accustomed  to  wander  about  teaching  and 
preaching  as  he  went.  At  night  he  would  frequently  sleep  in  a 
mosque.  One  evening  he  arrived  at  the  mosque  of  another  very 
holy  man,  concerning  whom  it  was  said  that  the  angels  often  came 
to  converse  with  him  during  the  hours  of  darkness.  This  report 
obtained  credence  everywhere,  and  to  such  an  extent  in  the  village 
itself  that  the  people  subscribed  together  and  brought  him  every  day 
six  full  dishes  of  food  to  feed  the  angels  with.  The  truth,  however, 
was  that  he  himself  ate  the  food. 

Xow  when  this  saint  saw  that  Nur-ud-dfai  intended  to  lodge  there 
that  night,  he  was  afraid  that  something  of  his  wicked  ways  would 
be  discovered  ;  and  so  Xur-ud-din  was  advised  to  depart  because  of 
a  great  monster  which  sometimes  came  and  troubled  the  place. 
Nur-ud-din,  however,  declined  to  go,  saying  "  that  he  was  not  afraid 
if  God  watched  over  him."  The  evening  wore  away  until  at  last 
Nur-ud-din  laid  down  to  sleep.  The  other  pir  was  by,  and  when  he 
thought  that  his  unwelcome  visitor  was  fast  asleep  he  began  to  take 
out  the  six  dishes  of  food,  which  had  been  brought  to  him  that  day, 
and  to  eat  them.  He  ate  them  all,  and  then  lay  down  as  if  one 
dead. 


213 


At  early  morning  he  arose,  took  out  his  rosary,  and  began  to 
mumble.  But  Nur-ud-din  liatl  seen  all  that  ha<l  transpired  during 
the  night,  and  telling  the  man  so,  said  also  to  him  the  words  of  this 
saying  and  left. 


Talisni  katns  wasik  muflah. 

The  skill  will  come  off  from  the  warm  sheep. 

Now  is  the  time. 

Batchers  flay  the  sheep  qnickly  afte»  killing  it  ;  becanso  if  the 
flesh  were  left  to  get  oold,  the  sldn  would  not  then  come  off  without 
great  difficulty. 


Tavit  wovmui. 
Like  roasted-corn  sown. 
Good  words  and  deeds  are  wasted  upon  some  people. 


Taz-Bat't-kdn. 
Tiiz-IJat*s  arrow. 

A  wind-fall. 

Once  upon  a  time  a  king  p1ace<1  a  ring  upon  a  wall  and  sent  forth 
:i  proclamation  that  whosoever  could  8h(M)t  an  arrow  from  a  certain 
ilintance,  straight  through  the  ring,    should    receive   two   thousand 

I  pis  as   a  reward.     The  best  and  bravest  archers  in  the  kingdom 

iod,  but  none  succeeded.     At  length  a  man  called  XAz-Bat,  a  poor 
:iiorant  fellow,  was  one  afternoon  passing  by  that  way  and  firing 

is  arrows  in  all  directions  in  a  mo«t  reckless  fashion,  he  came  to 
the  place  where  the  ring  was  hanjfing,  and  more  from  a  playful 
feeling  than  from  any  thought  of  accomplishing  the  ditficult  feat, 
he  let  go  an  arrow,  which  to  his  great  astonishment  passed  clean 
through  the  ring. 

Tiz-Bat  was  at  once  taken  to  the  king,  who  praised  him  and  gave 
him  the  promised  reward.    Cf.  "  Oarih  yilih"  Sec. 

Bat  is  commonly  mot  with  both  in  Hindd  and  Mnhammedan 
names.  (T4z-Bat  in  the  saying  was  a  Mnhammedan)  Very  pro- 
bably it  is  derived  from  Batah,  which  means  a  Hindfi.  Whenever  a 
Mnhammedan  has  this  name  it  would  seem  to  prove  that  his 
ancestors  where  Hindus,  who  were  converted  per  vim  to  the  faith  of 
Muhammed  during  the  supremacy  of  the  Mughals  in  *'  the  Happy 
Valley." 

Telak  andrai  chhuh  til  nert'n. 

From  the  sesame-plant  oil  is  expressed. 

Fruit  according  to  the  tree,  and  wages  from  labour,  Ac. 


214 


Telih  hd-mdlih  dsan  hri/dmatih  herayi  yelih  tjuhti papan  tseran 
suet. 

When  apples  ripea  the  same  time  as  apricots  ripen,  then,  O 
father,  will  come  the  day  of  resurrection  {i.e.,  the  resurrec- 
tion will  happen  at  a  most  unlikely  time,  when  men  look  not 
for  it). 

Telih  tosh,  yeJih  nosh  garah  u'dtL 

"When  your  daughter-in-law  reaches  home  then  he  glad  (and 

not  before,  as  you  may  rejoice  to  no  purpose). 

Don't  count  your  chickens  before  they're  hatclied. 

Telilcih,  Zai  IDdrah  beyih  yihlah  doh  tdrah. 

O  Zai  Dara  of  former  times,  come  again  and  stay  a  few  days. 

Mourning  over  the  weaknesses  of  old  age. 

Zdi  Vara  was  a  very  strong  man,  who  lived  to  a  very  great 
age.  He  used  to  say  in  his  declining  years,  "  0  Zai  Dira  of  former 
times,"  &c. 

Tare  nah  situr  tah  merd  nah  Icatah-wam. 

You  have  not  got  your  cotton  and  I  have  not  the  price  of  my 

spinning;  (we  are  quits). 

Quoted  to  those  who  are  lax  in  paying  for  the  making  up  of  any 
article,  e.  g.,  a  man  gives  some  cloth  to  a  tailor  to  make  up  into  a 
coat,  and  promises  that  he  will  pay  him  eight  au^s  for  making.  In 
a  day  or  two  the  man  goes  and  asks  the  tailor  for  his  coat,  but 
declines  to  pay  the  promised  money  just  then.  As  a  general  rule 
the  tailor,  who  has  been  forced  to  do  so  from  a  past  bitter  experience, 
replies,  "Xo,  no,  you  don't  get  your  cloth,  and  I  don't  get  the  price 
of  my  labour ;  we  are  quits." 

Teshal  gaikhai  peshemdn,  mydniv  achhiv  deshemdn. 
O  proud  woman,  you  will  regret  it,  my  eyes  see  it. 

Cited  when  from  pride  any  gift  or  work  is  refused. 

Pe^^henidn  (for  Pashemdn)  is  always  thus  pronounced  by  the 
female,  and  very  uneducated  male,  population  of  Kashmir. 

Tetis  Idras  zan  Uuianas  Icalah. 

He  was  beheaded  like  the  bitter  end  of  a  cucumber. 

A  speedy  punishment. 

The  Pathin  rulers  were  famed  for  their  quick  justice  (very  often 
injustice).  Xo  sooner  was  the  order  given  "Behead  the  man."  or 
**Take  out  his  eyes,"  or  '*  Cut  ofE  his  nose,"  than  the  executioner 
left  and  did  the  cruel  deed. 

Tham  kale  tah  ham  nah  hale. 
The  pillar  may  move  but  I  shall  not  move. 
A  fixed,  determinate  character. 


215 


Thnrih  posh  chhih  nah  warih  gafjhan. 
All  the  buds  upon  a  bush  do  not  blossom. 
Every  child  in  a  family  d«K)S  not  thrive. 

Thuhak  n^chuv  muJcaddam, 

A  stammering  sputtering  son  as  the  headman  of  an  office  or 

of  a  village. 

A  man  not  titted  for  liis  position. 

Thnah  fforih  gayih  dud  hnnit. 

The  milkmaids  have  sold  their  milk  and  gone. 

After  n(>on  it  is  almrist  impossible  to  got  milk  in  Kashmir,  as  it 
is  gonemlly  all  sold  by  that  time. 

Persian. — An  kada  bishkast  o  (in  »dM  na  mdnd, 

Tifjhui   tjitwai  har  yul  matlnai  Ichar ;   tah  luh   wuchhanai 

tnmiUhih. 
I  will  have  such  a  row  with  you,  that  it  will  be  as  if  the  asses 

had  gone  mad ;  and  the  people  will  come  out  to  see  the 

sight. 

If  I  do  quarrel  with  you,  I  will  (inarrol. 

Tot  marit  tah  hot  iaiydr. 

The  dear  one  dies  and  the  gallows  are  ready. 

Bettor  to  die.  for  the  world  is  as  a  gallows  set  np,  constantly 
troubling  and  d(>8troying. 

Viifno  and  others  of  his  day  speak  of  having  seen  bodies 
'  >\.  ;!..:i  lt"  from  the  bridfres,  &c.,  as  they  passe<l  up  the  river 
th  1.  ^1  inngar.  Now-a-days,  however,  capital  punishment  is  no* 
}Hn  uuLU  .1  in  the  valley  as  it  would  be  contrary  to  the  Hindu  law. 
(It  is  very  seldom  that  one  hoars  of  a  murder  in  Kashmir.) 

Trah  sih  sah;  Uataji  zih  pataji  ;  ahefh  zih  breth. 
A  man  of  thirty  years  of  age  is  like  a  lion  ;  a  man  forty  years 
old  is  like  a  turn,  worn,    mat ;  and  a  man  sixty  years  of 
age  is  a  fool. 
Shir  in  o  Khusrau:  — 

Nitshdte  *umr  bdshad  td  ha  si  siil 

Chihil  dmnd  faro  rezad  par  o  bdl 

Pas  az  panjdh  na  hdahad  tandwusti 

Basar  kundi  pazirad  pU  siisfi 

Chu  shast  dnuid  nishast  dmad  ba  dewdr 

Chu  haftdd  dmad  aftdd  dlat  az  kir 

Ba  hajfhtdd  o  nawad  chun  dar  raddi 

Basd  sakhti  ki  az  giti  kashidi 

Waz  anjd  'jar  6.x  sad  manvil  rnsdni 

Bmcad  mar<je  ba  siirat  zindagdni. 


216 


Balthasar  Gracian,  in  his  "  Oraculo  Manual,"  has  a  similar  saying  : 
"  Reason  makes  its  appearance  after  seven  years,  and  every  seven 
years  the  disposition  alters.  At  twenty  years  of  age  one  is  a  pea- 
cock ;  at  thirty  years  of  age,  a  lion ;  at  forty  years  of  age,  a  camel  ; 
at  fifty  years  of  age,  a  snake  ;  at  sixty  years  of  age,  a  dog;  at  seventy 
years  of  age,  an  ape ;  and  at  eighty  years  of  age,  nothing. " 

"  Three  things  make  a  prodigy,  and  are  the  highest  gift  of  Heaven's 
liberality — a  fruitful  intellect,  a  profound  judgment,  and  a  pleasant 
and  elevated  taste.  At  twenty  years  of  age  the  will  rules  ;  at  thirty 
years  of  age  the  intellect  rules  ;  and  at  forty  years  of  age  the  judg- 
ment rules." 

Tralms  wuhhu I  j) drsang . 

A  mortar  as  an  equipoise  for  one  trak  (4fsers). 

An  incorrect  weight. 

Trdmahwen  bdnan  chhuh  Uuh  dmut. 

The  copper  vessels  have  got  their  bottoms  burnt. 

Only  the  wealthier  classes  use  copper  vessels ;  hence  the  mean- 
ing is,  that  trouble  visits  the  great  also  sometime?. 

Tran  chizan  chheh  nah  yets  hdl  tun  Tcdimi  rozdn,  Him  be-bahsy 

vk'I  be-tiji'rat,  iah  nmlh  be-siyi'.sai. 
Three  things  have  no  long  continuance ;   knowledge  without 

argument    (exercise)  ;   wealth   without   commerce ;    and   a 

country  without  law  and  management 

Cf.  Gulist^ri  Ch.  viii. — Se  chiz  ast  ki  hild  se  chiz  neme  mdnad,  'Urn 
he  hahs,  mdl  he  tijdrat  viulk  he  siydsat. 

TrdwamnU  Ihuk  ningalani. 
To  swallow  one's  spittle. 

Taking  back  a  divorced  wife,  or  dismissed  servant. 

Treh  hat  noh  bnliai  puhUhi. 
Three  paisas  not  twelve  mites. 

Six,  not  half-a-dozen. 

Three  pais^s  are  equal  to  twelve  mites,  but  there  was  once  a  very 
stupid  fellow  who  would  not  see  this.  Hence  the  above  saying  is 
sometimes  quoted  on  receiving  any  stupid  answer. 

Trukis  hatha  mudds  lorih  hatd. 

To  the  sharp  a  single  word ;  to  the  dull  a  hundred  stripes. 


Trushis  gardfvshis. 

A  spirited  person  angry  for  an  hour. 


217 


Tsak  dap  ^*  beni,*'  buh  dapak  *' buyih-*'  panani  khth  chheh 

pananih  jdyih. 
You  say  "sister,'*  I  will  say  "brother.'*  Each  one's  matter 

is  in  its  own  place. 

Wo  are  both  guilty.  The  only  thing  for  us  both  to  do,  is  not  to 
go  and  poach  ono  on  the  other,  bat  to  smother  oar  foolings  and 
keep  qaiot  abont  it. 

Tfiah  tah  buh  lak  Lutah  hdk. 
You  and  1  and  Mr.  Plunder. 

A  secret  between  two  people  j  lot  both  of  them  take  caro  not  to 
inform  against  each  other  ! 

K^k  is  a  term  implying  intense  respect  for  the  person  thus 
addressed,  and  is  common  both  to  the  Muhamniodans  and  Hindus. 
A  son  will  thus  address  his  father  ''llatah,  sah,  Kdk."  The  younger 
moinbers  of  the  family  >vill  thus  address  thoir  eldest  brother, 
"  W/ilah,  sah,  Anand  Kdk."  And  any  very  respected  person  outsido 
the  family  may  thus  sometimes  be  addressed,  "  Boziv,  sah,  Nardyan 
Kdk."     Notice  that  only  the  father  is  called  simply  K6k. 

Kdk  is  also  the  name  of  a  Hindfi  soot  in  Kashmir. 

Tsalanas  lak. 

Running  instead  of  fleeing. 
Trying  to  overcome  a  diflBcnlty  in  a  *•  half-and-half  "  sort  of  way. 

Tfalawun^n  bohth  tah  IdrawunH  path. 
In  front  of  the  runners-away,  but  the  last  of  the  pursuers. 
A  coward. 

T^am  tah  nam  ivuthit  ruhhsat. 

Alter  wearing  one's  skin  and  nails  away  in  hard  work  to  be 

dismissed  (without  pay)! 

A  tyrannical  master. 

Tsar  chheh  aki  phnlih  bdpat  hairdn. 
A  sparrow  is  m  distress  about  one  grain. 
A  poor  man's  need,  just  a  mite  will  relieve. 

T^arcn  zuwan  tuphui  hyah  ? 

Tsaris  gamas  gamid  kyah  ? 

What  is  a  httle  more  irritation  to  a  woman  whose  head  is  full 

of  lice  1 
What  is  grief  to  a  person  already  overwhelmed  with  it  ? 
This  proverb  is  sometimes  also  thus  interpreted  : — 
When  there  are  many  lico  where  is  the  sting  ? 
When  there  is  much  grief  where  is  the  grief  ?    (e.  jr.,  A  famine, 
a  war,  or  any  other  general  calamity.) 
Sikandar-NAma. — Ki  vuirge  ba  ambuh  rd  jashan  hhund. 
28 


218 

Tsarih  chhuh  handi-tharih  pethui  rdhat. 
There  is  rest  for  the  sparrow  upon  the  thorn-bush. 
Each  man  finds  rest  in  his  own  proper  state  and  station. 

Tsarih  hund  wunthui  Jtyah  chhuh  ? 
What  is  inside  the  paunch  of  a  sparrow  ? 

No  help  from  a  helpless  man,  and  no  mercy  from  a  merciless 
fellow. 

Tsarih  Tiashanah  chhuh  rat  yiwun. 
Blood  comes  from  much  scratching. 

From  much  teasing,  a  quarrel ;  from  much  work,  exhaustion ;  from 
much  reading,  madness,  &c. 

Tsaris  gat  as  chhuh  tsur  hhur. 

The  wiser  the  man,  the  greater  the  blame  (if  he  errs). 

Tsatit  hendaivand  Uahit  soda. 

Cutting   a  water-melon,    and    tasting    the    things    (before 

purchase). 

Advice  on  going  to  the  b^ar. 

TsachamaUih  ungajih  nunah  phei. 
A  pinch  of  salt  to  a  cut  finger. 
A  sharp  word,  a  mean  trick. 

Tsei  hishih  gabih  chhid  nt/ur  Jchasan  ! 

What  a  ewe  like  you  climbing  up  to  the  meadow  ! 

An  expression  of  contempt  for  another  person's  powers. 

Tsentah  Dewahnih  wadiwih. 
Tsentah  Dev's  congratulations. 

Tsentah  Dev  was  a  very  poor  man  with  a  very  large  family. 
Children  were  born  so  quickly  that  it  seemed  as  if  the  people  were 
always  coming  to  congratulate  him  on  the  introduction  of  another 
member  into  his  already  numerous  family.  He  got  very  angry  and 
unhappy  about  affairs ;  but  still  his  family  so  increased  that  now  his 
numerous  household  and  constant  congratulations  have  passed  into 
a  proverb. 

Tshalas  tal  chhui  hust  tih  hand. 

The  elephant  also  is  caught  in  the  trap. 

A  great  many  things  that  are  left  undone  as  being  impossible 
might  easily  be  accomplished  if  people  would  only  think  a  Httlc. 


t 

r 


219 


Txhenimutj  yeni  hish. 
Like  broken  warp. 
A  weak,  useless  fellow. 

Txhofui  chhuh  mut. 

A  little  is  good  {i.e.,  a  little  dinner,  pride,  money  &c.) 

T^huche  Uhuche  hdnine,  zyufhut  waharum  hdk  ; 
Vufhui  ausum  karamah  Ion  tithui pyem  gruk, 
I  spread  out  my  fine  vegetables  under  the  roof; 
And  as  was  my  lot  so  the  buyer  fell  to  me. 
A  bad  day's  basinoss. 

Txhun  ^taijumak  khas  larih  peth,  tjhun  huhsh  tah  har  thas, 

ihas. 
Put  on  trowsers,  climb  the  house,  put  on  the  kilhsh  and  tap 

on  the  ground  as  you  go. 

A  boasting  fop. 

K^hsh  is  a  kind  of  shoe  worn  by  women  in  Kashmir,  having  high 
iron  hools,  and  the  uppers  lessening  towards  the  heels. 

T^kitpih  chhtii  lyut  ph/ndak  yut  sinis  pdkah  auet. 
As  much  profit  from  silence  as  there  is  profit  to  the  dinner 
from  cooking. 

Tshupah  chkai  wupah-kdr. 
Silence  is  profitable. 

Tshupah  chheh  rupah  sunz. 
Silence  is  silvern. 

Tftkupul  gupun  gudiimi  khdv  ; 
Ddndai  ednih,  yas  pihun  ij'iv. 
The  silent  heifer  eats  the  tether  ; 
That  ox  will  know  who  has  to  bear  the  yoke. 
Experience  teaches. 

Tshur  at  hah  chhuh  nah  atjon  dsas  tih. 

An  empty  hand  does  not  even  enter  the  mouth. 

Bo  liberal  and  generous  wherever  you  go,  and  into  whosoever's 
house  you  enter ;  if  there  is  nothing  in  your  hand  you  do  not  think 
of  putting  it  to  your  mouth  as  though  to  oat,  &c. 

Tshurui  phar  tah  gontshan  war. 

Empty  boasting  and  twirling  of  moustaches. 

You  may  take  his  price  from  the  worth  of  his  clothes. 

Three  Kashmiris  on  account  of  their  i)ovorty  went  to  Delhi,  to  see 
what  they  could  do  for  themselves  there.    They  do  not,  iowever, 


220 


seem  to  have  bettered  themselves  very  much,  for  after  some  years 
when  they  had  paid  all  their  bills,  and  the  expenses  of  a  return 
journey  to  their  own  country,  they  found  that  they  all  three 
together  were  only  worth  one  gold  ring,  a  gold  tooth,  and  a  gold- 
worked  turban  tail. 

One  day  in  the  course  of  their  perambulations  they  stopped  out- 
side a  butcher's  shop  in  the  village  of  Drugjan  with  the  intention 
of  buying  something.  The  man  with  the  ring  pointed  with  his 
jewelled  finger  to  a  piece  of  goat's  flesh,  and  asked  the  price,  *'  Yeta 
bakha  ketci  kdwe  ?"  "  What  is  the  price  of  this  goat's  flesh  ?"  The 
man  with  the  gold  tooth,  lifting  his  upper  lip  in  speaking,  said, 
"  Das  tdkke,  das  takke."  Two  anas,  two  anas.  The  man  with  the 
grand  turban,  shaking  his  head,  said,  "  Pdwe,  pdwe  "  i.  e.,  "  You'll 
get  it,  you'll  get  it."  All  this  time  the  butcher  was  silent ;  but  now 
seeing  that  th^y  had  finished,  he  quoted  the  above  proverb,  "  Empty 
boasting  and  twirling  the  moustaches." 

The  language  of  these  three  men  is  supposed  to  be  bad  Panjabi. 

Tshui  ai  Jchemah  kami  lubah  ? 

If  I  eat  the  remnants  of  the  dinner,  with  what  desire  shall  I 

eat  it  ? 

Supposing  I  do  this  thing,  what  profit  will  it  be  to  me  ? 

Tsithur   ai   dushih    waharas  poshihy  wahrdt  ai  dushih  tah 

paharas  poshili  nah. 
Should   it   rain   in  March- April,   then  there   will   be   quite 

enough  for  a  year,  but  if  during  August  it  rains,  then  it 

will  not  be  enough  for  a  watch  {ie.,  a  space  of  three  hours). 
Tsrtirah  Breswur, 
Tsrar  Thursday. 

Any  great  gathering  is  so  called. 

Tsrdr  is  a  village  about  one  march  from  Srinagar.  It  is  the 
burial-place  of  Shekh  Nfir-ud-din,  and  hundreds  flock  there  on 
Thursday  afternoons,  so  as  to  be  present  at  the  Friday's  prayers 
and  sermon. 

Tsuchih'warih  andarah  neryd  anz  ? 
Will  a  goose  come  out  from  the  bread  ? 

Not  enough  for  you  and  me  and  everybody  else. 

Tsunih  machih  huluf  tah  Tcunih  maehih  banah  hut. 

A  lock  for  the  charcoal-pot  and  a  store-room  for  the  pot. 

Unnecessary  carefulness. 

Tsuht  chhuh  tsuhtis  wuchhit  rang  ratan. 
An  apple  gets  colour  from  seeing  an  apple. 

Iron  sharpeneth  iron  ;  so  a  man  sliarpeneth  the  countenance  of  his 
friend. — Prov.  xxvii.  17. 


221 


Tsur  chhuh  he-nur. 

Thieves  are   without  light  (i,  e.,  they  love  darkness  because 

their  deeds  are  evil,  they  are  without  understanding  in  their 

heart,  or  light  of  expression  in  their  eyes). 

Tsur  chheh  phaJc. 

Theft  is  like  a  bad  smell  (certain  to  be  detected). 

Tsur  gayih  nangah  hangah-tahmangah. 
The  theft  became  known  by  chance  (i.  e.,  somehow  or  other 
it  was  made  manifest). 

Tsur  gov  zik  kkur  gav. 
Too  much  is  despised. 

Tsur  mah  Jcar  tah  tsrtiHa  mah  khots. 
DoiiH  steal  and  don't  fear  the  mahalladdr. 

"  Balers  aro  not  a  terror  to  good  works." 

Tsrol  is  tho  ancient  name  of  mahalladiLr,  the  watchman  or  spy 
appointed  over  every  village  in  the  valley. 

'Vsur  tjwatizuh  hhurd  u  raft  o  man  shudam  ambdrdur. 
Fifty-four  thieves  ate  and  went,  and  I  became  the  man  in 

charge. 

A  man  is  appointed  over  a  work  rather  '*  against  tho  grain,"  and 
loses  by  it. 

A  saying  of  Shiva  K&k's  concoming  whom  a  story  is  given.  Cf. 
"  A  war  Idriiiyi,'*  ^c. 

Tsur  ah  kapras  dunguv  gan. 

A  walking-stick  is  the  yard-measure  for  stolen  cloth  (i.e., 
a  thief  cannot  expect  to  get  the  full  price  for  his  stolen 
goods  ;  sometimes  he  loses  a  part  of  it ;  sometimes  he  has 
to  bribe  to  keep  the  matter  quiet ;  and  generally  he  has  to 
dispose  of  the  things  quickly  from  danger  of  discovery, 
taking  whatever  receivers  may  offer  him). 

'^urah  kukur, 
A  stolen  cock. 
A  forbidden  work. 

Tsuran  niyih  zandnah,  thagan  khyav  mukhtahdr. 

Thieves  took  away  the  wife,  and  sharpers  ate  the  necklace. 

Thag,  a  class  of  thieves  and  sharpers  who  prowl  about  the  city 
by  day  and  by  night,  and  are  especially  on  the  qxd  vive  on  Fridays, 
tho  day  when  crowds  of  country  people  come  into  Srinagar  for 
trading,  and  worship  in  the  different  mosques. 


222 

Tsuras  nai  mnr  iisih,  san  Vethah  puih  shrapes. 

If  the  thief  is  not  sharp,  how  will  he  digest  his  theft. 

Tsuras  phut  khor  tah  piras  mdroh  murid. 

The  thief  broke  his  foot  and  the  pir's  disciple  was  killed  (for 

it). 

The  innocent  punished  and  the  guilty  acquitted. 

Once  upon  a  time  when  unjust  rule,  tyranny,  and  all  manner  of 
wickedness  reigned  in  the  valley,  a  thief  clambered  up  the  high  wall 
of  a  house  with  the  intention  of  stealing  whatever  he  could  lay  his 
hands  upon.  Now  it  chanced  that  the  wall,  being  old,  and  perhaps 
loosened  a  little,  also,  by  heavy  and  continuous  rain,  had  become  very 
weak,  and  so  tumbled  down  breaking  the  thief's  foot  in  its  fall.  The 
thief  was  very  much  annoyed  at  this  interruption  of  his  purpose,  and 
at  once  limped  along  to  the  house  of  the  Deputy- Inspector  of 
Police.,  and  took  out  a  summons  against  the  owner  of  the  tumbled- 
down  wall.  The  man  accordingly  appeared  in  court  and  pleaded  his 
entire  ignorance  of  the  fragile  nature  of  the  wall,  saying,  that  he 
had  not  built  it,  and  that  the  bricklayer  should  be  summoned.  Ac- 
cordingly the  bricklayer  was  brought  into  the  court  and  ordered  to 
show  reason  why  he  had  built  the  wall  in  such  a  way  as  that  it  had 
fallen  down  with  a  very  slight  knock.  He,  too,  pleaded  "Not 
guilty,"  saying  that  there  were  many  coolies  there  at  the  time,  and 
that  they  prepared  and  gave  him  the  plastering.  If  any  one,  surely 
these  coolies  ought  to  be  summoned.  Accordingly  the  coolies,  who 
had  prepared  the  mud  for  plastering,  were  sent  for  ;  and  duly  pre- 
sented themselves  at  court.  They  also  said  that  they  had  not  done 
any  wrong,  but  that  perhaps  the  fault  lay  with  the  water-carrier, 
who  might  have  poured  too  much  water  over  the  earth,  so  that  the 
plastering  became  thin.  Undoubtedly  the  water-carrier  was  the 
man  to  be  punished.  And  so  the  water-carrier  was  summoned.  Poor 
man  !  The  downcast,  hopeless,  expression  of  his  countenance  as  he 
entered  the  court  betokened  his  case.  "  Why  did  you  pour  such  a 
profusion  of  water,  "  said  the  Deputy-Inspector,  "  as  that  the  mud 
for  the  plastering  of  the  wall  was  thin  and  feeble?"  "I  acknow- 
ledge my  fault,"  said  the  water-carrier,  "  and  am  very  sorry.  The 
reason  of  it  all  was,  that  when  I  was  pouring  the  water  out  of  the 
skin  upon  the  earth,  it  happened  that  a  pretty  woman  passed  by  an'd 
I  took  a  look  at  her,  and  was  so  enraptured  with  the  sight,  that  I 
forgot  for  the  moment  what  I  was  doing.  I  do  trust  that  you  will 
have  mercy  upon  me  and  forgive  me,  because  it  was  not  my  fault, 
that  that  beautiful  woman  just  then  went  by."  The  beautiful 
woman  was  then  sought  out  and  brought  into  the  court, — and  truly 
she  was  very  beautiful,  but  her  good  looks  failed  to  impress  the 
hard  hearted  Deputy-Inspector,  who  charged  her  with  passing  by 
that  way  at  the  time  of  the  erection  of  the  wall,  and  finding  that 
she  had  nothing  to  say  in  defence,  ordered  her  to  be  hanged  with 
the    greatest    possible     speed.      Dumbfounded    with    fear     aud 


223 


astonishmont  the  woman  suffered  herself  to  be  led  along  to  the 
place  of  execution  without  saying  a  word.  Thither  the  Deputy- 
Inspector  and  many  others  (for  the  matter  was  quickly  blazed 
abroad  over  the  city)  were  already  assembled.  On  seeing  the  man 
who  had  issued  the  dread  and  unjust  order  for  her  death  tho 
woman  begged  to  be  allowed  to  ask  one  favour  before  the  deed  was 
don^  "  lHX)k,"  said  she,  *' at  that  large  heavy  beam  (the  gallows), 
and  look  at  me  so  thin  and  feebl&  The  two  are  not  compatible. 
Better  that  you  seek  for  one  fatter  and  stronger  than  I  am  ;  and  lot 
me  go  free."  The  Deputy-Inspector  touched  with  the  humour  of 
the  request,  and  not  really  caring  so  long  as  somebody  was  executed 
by  way  of  a  tamdshd,  granted  it.  Search  was  at  once  made  for  a 
strong,  corpulent,  person. 


In  those  days  there  was  a  very  famous  plr  in  Kashmir,  who  used 
to  reside  in  the  jungle  with  no  other  companion  than  a  faithful, 
loving,  disciple.  Now  this  disciple  frequently  had  occasion  to  visit 
the  city  for  the  purpose  of  purchasing  little  articles,  which  he  him- 
self and  his  master  required.  One  day  this  disciple  returned  to 
his  jtmgle-home  with  the  alarming  news  that  there  was  hebuj  in 
the  dty,  ve.,  bad  government  had  commenced,  and  that  every  one 
and  everything  were  in  a  state  of  rampant  confusion.  On  hearing 
this  tho  pir  advised  his  disciple  not  to  go  again  to  the  city  until 
order  and  rule  were  re-established  there;  otherwise  he  would  cer- 
tainly get  into  trouble.  The  disciple,  however,  made  light  of  this 
counsel ;  and  on  the  very  next  opportunity  went  to  the  city.  Sorry 
time  for  him !  Ho  found  the  place  and  neighbourhood  in  tho 
greatest  state  of  anarchy,  and  had  not  proceeded  far  along  the  noisy, 
crowdedt  bizdr,  when  he,  being  a  fine,  strong,  stout,  young  fellow, 
was  accosted  by  the  Deputy-Inspector's  messengers  and  informed 
of  his  fate.  A  short  time  after  this  he  was  a  corpse  ;  a  victim  to  his 
own  rash  curiosity. 

Very,  very  sad  was  the  p{r  when  he  heard  of  his  disciple's  death. 
■  A  thief  broke  his  foot  and  my  faithful  follower  got  killed  for  it," 
:.o  cried.  "  Henceforth  alone  and  friendless  I  shall  have  to  wander 
in  the  woods  and  desert  places."  First,  however,  he  determined  to 
go  to  tho  Deputy-Inspector  and  avenge  his  disciple's  unjust  death. 
Immediately  on  reaching  the  city  he  commenced  to  distribute  alms 
and  pretended  to  bo  most  happy.  On  the  way  he  met  the  Deputy- 
Inspector  and  told  him  who  he  was.  The  Deputy-Inspector  was 
astonished  to  find  him  so  glad  and  joyful,  and  asked  the  reason  of 
it.  *•  My  disciple,"  replied  the  pir,  •'  has  reached  heaven  more 
quickly  through  this  cruel  execution  ;  why  should  I  not  be  happy  and 
glad  ?"  Hearing  this  the  miserable  Deputy -Inspector  said  within 
himself,  "  I,  also,  will  be  executed,  that  I,  too,  may  arrive  at  bliss 
(luickly.  This  certainly  is  the  better  way."  And  so  he  executed 
himself,  and  there  was  an  end  of  the  matter. 


224 

Tsuras  (ah  tsrdlis  hdjwat. 

A  partnership  between  the  thief  and  the  watchman. 

"  Can  two  walk  together  except  they  be  agreed." — Amos  iii.  3. 
Tsrol.     For  their  origin,  vide  note  "  Kashirih  kahai  garah." 

Tsut  gayih  holih  tah  ruh-i-padar. 

The  bread  has  tumbled  into  the  river  and  **for  the  father's 

sake." 

A  man  does  not  give  anything  to  God  willingly,  but  if  he  loses 
any  money,  &c. ;  he  professes  not  to  mind — "  May  God  bless  it  to 
my  deceased  father,  "  says  he. 

Tsutal  shahras  trek  pal  pav. 

In  the  sodomitish  city  three  pals  to  a  pav. 

A  badly-managed  city. 

Pdv,  a  weight  of  half -a -pound,  in  which  are  five  pals. 

Tsyap  laj  tah  tiraSy  poniah  gayih  tah  gristis. 

The  sheep  got  a  wound  and  the  farmer  got  a  piece  of  wool. 

To  harm  another  person  by  stealing  that  which  is  of  the  greatest 
importance  to  him,  but  of  not  the  slightest  use  to  the  thief. 

Tuhas  dug  dim  tah  puni  7nandun» 
To  pound  chaff  and  churn  water. 

To  plough  the  seashore. 

The  Kashmiri  has  a  very  ingenious  way  of  making  butter.  When 
the  milk  is  ready  for  churning,  it  is  placed  into  a  big  vessel,  in  the 
cover  of  which  there  is  a  hole.  In  this  hole  a  stick  is  placed.  The 
part  of  the  stick  which  is  inside  the  vessel  is  thick,  and  the  part 
outside  the  cover  is  thin ;  to  this  thin  part  a  piece  of  string  is 
attached,  and  the  ends  of  it  the  man  or  the  woman  holds  in  their 
hands,  and  putting  one  foot  upon  the  cover  to  steady  it,  twirls  about 
the  stick  with  the  string,  first  pulling  one  end  and  then  the  other 
until  the  butter  is  prepared. 

I  believe  a  slightly  different  custom  prevails  in  India. 

Tul  Jcheni  honin  suet. 
To  eat  mulberries  with  dogs. 
To  degrade  oneself. 

Tul  palav  wuth  tsalav. 
Gird  up  the  clothes,  rise,  and  away. 
A  wandering  life. 


225 


Tumalah  siris  yctih  shihmas  andar  hatuh  sharpi  kat  wcpi  mi  ? 

When  the  ser  of  rice  is  digested  iu  the  stomach  does  the  mat- 
ter remain  ? 
Scaudul  at  tho  dinnor  is  blazod  abroad  as  soon  as  the  moal  is  over. 

Turah  ba  kadr-i-^Um. 

Tlie  length  of  the  tail  of  a  man's  turban  according  to  his 

knowledge. 

A  very  wise  and  learned  man  called  Shokh  Clmlll  visited  Kashmir, 
greatly  desiring  to  know  to  what  extent  tho  people  hod  been* 
odDcatod,  and  whether  they  were  a  clever  and  thriving  class.  Tho 
KashmfHs  got  wind  of  this  visit  and  gathered  a  council  to  consider 
how  they  might  entrap  this  inquisitive  foreigner  in  his  speech. 
Tho  result  of  their  deliberations  was,  that  they  sent  a  most 
Uneducated  man  named  Malah  l)upiy6z  to  meet  tho  learned  Shokh 
at  Udramula,  a  town  at  the  north-west  end  of  tho  valley. 

Malah  Dupiydz  went  in  very  grand  style;  he  was  boautifnlly 
attired  and  looked  of  a  most  serious  and  meditative  disposition, 
whilst  to  complete  the  deception,  a  man  walked  behind  him  with  a 
plate  upon  which  was  rolled  in  a  coil  the  end  of  his  turban. 

The  Shokh  was  much  surprised  at  meeting  so  loamed  a  Kashmfri 
as  this  man  appeared  to  be.  In  the  course  of  conversation  he 
asked  him  why  he  wore  such  a  long  tail  to  his  turban.  The 
Kashmiri  replied,  as  he  had  parrot-like  learnt,  *'  Turah  ba  kadr-i-'ilm" 
Then  the  following  dialc^^e  in  Persiuu  and  another  ouknown  tongue 
passed  between  them  : — 

BwodUuShekh.    KabkehM? 

Sutodl-i-Malah.    Mahk  chUt  f 

Jaiodh-i-Shekh.    Kabk  dar  kohtdr  sang-retah  mekhcrad. 

Jaimib  i'Malah.    Mabk  dar  mohsdr  monQrezah  memorad. 

Question,  Shckh.     What  is  the  meaning  of  "  kabk  f" 

Question,  Malah.     What  is  the  meaning  of  *'  mabk  ?" 

Answer,  Shekh.    "  Kabk  "  is  the  name  of  an  animal  which  eats 

gravel  upon  tho  hillside. 

Answer,  Malah.    (Cannot  be  translated,  as  it  is  a  language  made 
up  for  the  occasion,  in  order  to  non-plus  the  Shekh.) 

Mabk  also  was  a  word  coined  for  the  moment  and  moans  nothing. 
In  this  way  Malah  Dupiydz  thoroughly  frightened  away  the  Shekh, 
so  that  he  did  not  venture  any  further  into  the  country. 

Kashmiris  are  very  fond  of  carrying  on  these  conversations  in 
imaginary  tongues.     No  outertainmout  is  complete  without  them. 


20 


226 


U 

Vnglas  peih  hungalali. 
A  bungalow  upon  an  inch  of  ground, 
A  good  bargain  j  a  cheap  concern. 

Tin  d/ind  rovjarih  susas  dundas  wat. 

One  blind  ox  will  lead  a  thousand  oxen  astray. 

One  fool  makes  many. 

GulistSn,  Ch.  II. — lHa  rrehini  hi  gdwe  dar  *alafzdir 
Biydldyad  hama  gdwdn  i  dih  rd. 

Un  ley  ah  zanih  prun  bat  ah  ? 

Will  a  blind  man  know  white  rice  ? 

A  fool  knows  nothing. 

There  are  fotirteen  varieties  of  rice  grown  in  the  vallejr^ 

XJn  hhutsih  nah  anigatihj 

Kani  phatih  nah  vedrih  zah, 

Hunis  adij  rotih  nah  hatih, 

Nihi  Icarit  rdwih  nah  zah. 

A  blind  man  will  not  fear  the  darkness ; 

A  stone  will  never  be  broken  by  the  ice ; 

A  bone  will  not  stick  in  a  dog's  throat ; 

A  good  deed  will  never  be  lost. 

i/r  mah  gaUh  tah  yuri  wulah. 
Don't  go  there  but  come  here. 

Do  not  interfere  in  a  quarrel  or  aaxj  wickedneBS*^ 


227 


W 

IVahuhas  Kalimak  nah  dar  hunih  tak  nah  dewdr. 

The  Kalima  in  time  of   plague  is  neither  a  door  anywhere 

nor  a  wall  (i.e.,  is  no  protection  ;  you  should  have  repeated 

it  before). 

Pray  betimes. 

Knlimah  is  the  Mahammodan  confession  of  faitlu     La,  ilAha  Ula 

'llih,  ica  Mukammad  Iia$<ilu'lUih.    Thero  ia  no  Doity  bat  God,  and 

Muhammad  is  the  Apostle  of  Grod. 

Wdguvi  dandarih  pethui  go9  pviyth  ehhamh. 

Tlie  edge  of  the  mat  became  as  a  precipice  to  hira. 

A  man  who  becomes  a  bad  character  from  a  very  little  mflttor;  or 
who  dies  from  a  vury  little  sickness ;  or  who  is  in  despair  bocause  of 
a  very  little  discooragoment. 

JVahnthor  kdlak  gupan  tak  pagah  tor. 

O  Wahathor,  last  night  a  cow,  and  to-morrow  a  pig, 

A  ficklo  disposition. 

Wahathor^  a  village  in  the  Yfch  pargana. 

Shekli  Nur-ud-dSn  once  cnr8o<l  this  village,  boi^ase  ono  day  ho 
went  there  ex])ccting  to  bo  hospitably  treated  as  in  former  times, 
and  the  people  wonld  not  at  all  entertain  him. 

Wdjih  siiH  athah  p^tk  ihawun. 

To  put  the  jewelled  hand  upon  another*8  shoulder. 

Wortls  from  the  wealthy  man  fail  to  comfort  the  poor  man.  Why 
does  he  not  back  them  np  with  a  present  of  money  ? 

JVaktas  nah  witsda  mochhih  tah  wahtas  nah  wetsdn  huehhih, 
^Sometimes  it  is  contained  within  the  hand  and  at  other  times 

it  cannot  be  held  within  the  bosom. 

Tho  fickle  world. 

Persian — Ki  ciyin  e  jahdn  gdhe  chenin  gdhe  ehSndn  hdshad, 

Jfakhth  h'r  gav  taJchtuk  pudahdh. 

Work  done  at  the  proper  time  is  like  a  king's  throne. 

Wanah  toolit  wethi,  wahras  rachhit,  w'ianih  wizih,  dah. 
After  having  tended  a  tree  for  a  year  to  cut  it  down  and  take 

it  to  the  river ;  and  at  the  time  of  taking  it  down  to  throw 

it  with  force  upon  the  ground. 

After  showing  »  man  much  kindness,  and  considerably  helping 
him,  to  tarn  the  back  upon  him. 


228 

Wanah  wulit  Wcthih  tfhunizih  Sirun  loazum  dlzih  nah  zah ; 

mandini  gar  hhcnih  gaUhzih  Mungah-Hum   aulas  gaUh- 

z\h  nah  zah. 
Better  to  bring  it  from  the  jungle  and  throw  it  into  the  river 

than  to  lend  anything  to  the  people  of  Sirun,  (for  they 

never  pay  back);  and  better  to  eat  the  flesh  of  the  sacrifice 

than  to  accept  the  invitation  of  the  people  of  Mungah-Hum, 

(for  they  are  very  bad  hosts). 

Sirun  is  a  village  in  the  Dachhanpor  pargana.    Vessels  of  stones 
are  hewn  there.     Sometimes  this  place  is  called  Siram  Khira  Hum. 

Mungah  Hum,  a  village  in  the  Chhirat  pargana. 

Wanunui  aut  tah  ramm  nah  hehh. 
For  a  long  time  saying  only,  but  not  cooking  anything. 
Actions  speak  louder  than  words. 

Wananwulih   Ueh   nai   chhai   ahl   tah   bozanwidih  tseh  iik 

chhai  nd? 
O  talker,  if  you  have  not  got  understanding,  you  have,  O 

hearer,  haven't  you  ? 

Never  listen  to  idle  tales  and  scandal. 

Wandas  chhuh  jandan  pMh. 

In  the  winter-time  there  is  warmth  from  an  old  patched-up 

garment. 

Sikandar  Ndma — Maiyafkan  Icawal  garchi  'dr  dyidat,  ki  hangdmi 
sarmd  ba  kdr  dyidat. 

"  Wungujo  gar  ah  ho  dudid.**     "  Wagevi  hnn  pilaiiywny 
**  O  Wanguj,  here  the  house  is  on  fire."     "  Give  me  my  little 
piece  of  matting." 

Every  man  for  himself,  and  especially  in  time  of  trouble. 
Bustdn,  Ch.  1—Shehe  dud  i  khalk  dtashe  bar  farokM 
Shenidam  ki  Bagjiddd  j,inie  bisokht. 
Yeke  shukr  guft  andar  dh  khdk  o  dud. 
Ki  dukdn  i  vidrd  gazande  nabud. 

Wdni  chheh  hawdni. 

The  sound  is  as  a  goddess  (=  to  our  ''Amen"), 

Wt'^ni  chav  shaM  tah  suh  gav  sharmandah  ; 
Tilaiodni  chav  kohz  tah  tas  lug  mad, 

A  shopkeeper  took  a  little  wine  and  was  ashamed  of  himself ; 
The   oil-expresser   drank   some   rice-water,  and   he    became 
intoxicated  with  pride. 


229 


A  refrpectable  man  1*8  nshamed  of  a  very  small  fanlt,  while  the 
man  of  low  dojceo  is  ma<le  proud  by  a  very  small  matter. 

Wuni,  shopkcopor,  one  who  sells  siifjar,  rice,  oil,  «feo.  He  thinks 
himself  immeasurably  above  the  tilawoni  in  position,  and  would  not 
iiitoriiiurry  with  his  people  on  any  account. 

JVdui^  wani  Itani  pati. 

Speaking,  speaking  behind  the  ear. 

Forget  fulness.     Inattention. 
JVani,  wani  tjandun. 
Jungles  upon  jungles  of  sandalwood. 

A  life  of  supremo  ease  ;  iwace  and  plenty  everywhere. 

TVflntiun.  Natives  say  thavt  there  is  a  jungle  of  a  kind  of  sandal- 
wood in  WaraA  Divi  in  the  Kutah&r  pargana.  Large  quantities  are 
imported  from  the  Panjdb. 

IVanicht'.n  ydren  Khuduyah  tundaag. 

The  water  of  God  for  the  pines  of  the  wood. 

God  will  provide. 

The  pine  is  very  common  on  the  Himdlayas.  The  moat  wide- 
spread species  is  the  Vinus  longifolia, 

Jrdnia  chhih  grdh  wtdi. 

The  customer  is  known  to  the  shopkeeper, 

IVdntia  dunia  hhezih  luiih  tah  ijhotjia  hyah  khTizih  ? 

A  man  can   get  something  out  of  a  wont   walnut,  but  what 

can  he  eat  from  a  tshots. 

As  good  as  nothing. 

There  are  four  kinds  of  walnnts  : — (i)  Wont,  a  walnut  with  a  hard 
shell,  from  which  the  kernel  is  sopanited  with  great  difficulty,  (ii) 
liurazul,  a  walnut  with  a  thin  shell,  and  the  kernel  is  easily  separated, 
(iii)  Khnkhur  or  'Ffhotjah-kony  which  is  without  a  kernel,  (iv)  Tsu- 
shdkal,  TrShshdkcU  or  Suskokul  is  a  walnnt  having  eight  divisions,  and 
very  rare.  Whenever  one  is  obtained  it  is  readily  purchased  by  the 
Hindus,  who  never  eat  it,  but  keep  it  as  a  dainty  morsel  for  the 
gods. 

Wi'tnyo  degalia  nai  chhui  tah  zevih  tih  chhui  nd  ? 

O  shopkeeper,  if  you  have  nothing  in  your  pots,  you  have 

a  tongue,  haven't  you? 

If  one's  dinner  is  meagre,  his  speech  need  not  bo  so. 
Warah'inxdxh  Tulah-mid. 
From    Baramula    to    Tulamul    (about    twenty -four    miles 

distance). 

A  gootl  walk  or  ride. 

Warah-mul  is  the  correct  name  for  the  town  commonly  called 
B&ramula,  whore  visitors  change  horses  and  coolies  for  the  boats  on 


230 


their  way  into  "  the  Happy  Valley."  The  lower  class  Kashmiris,  and 
perhaps  residents  of  Panjabi  extraction,  have  changed  the  w  (wav) 
into  b  (be),  as  also  in  the  case  of  other  words,  e.g.,  TFernag  is  changed 
by  them  into  Bemkg,  Achhiioal  into  Achhibal,  and  TFijbidrd  into 
Bijbihdr^,  &c. 

MvZ  or  Mulah  is  a  common  ending  to  Kashmiri  names  of  places. 
Besides  Warah-mul  and  Tulah-mul,  there  are  Drugahmul,  Kuchihmul 
and  others.  Mul  means  root,  foundation,  creation,  &c.,  Hence  the 
creation  of  Warah  or  Wardh,  the  root  of  the  mulberry  tree,  and  so 
on.  Warah-mul,  the  creation  of  Warah  or  Warah  or  Waraha,  the  hog 
or  third  incarnation  of  Vishnu.  So  called,  because  in  ancient  times 
the  place  is  said  to  have  been  terribly  troubled  by  a  Rakshasa  called 
Hiran&k,  who  had  fortified  himself  against  all  attacks  of  man  or  beast 
by  asking  the  deity  to  protect  him  against  these.  He  had,  however, 
forgotten  to  include  the  name  of  the  boar  amongst  the  others  which 
he  had  enumerated  as  wishing  to  be  protected  against ;  and  so  when 
the  people  of  Warah-mul  cried  unto  their  gods  in  great  distress  their 
petition  was  heard,  and  Vishnu,  assuming  the  form  of  a  boar,  came 
down  and  slew  the  Bakshasa.  Cf.  Sanskrit  HiranydTcsha,  Monier 
Williams'  Dicty. 

Tulah-mul,  the  root  of  the  mulberry-tree.  It  is  supposed  to  have 
been  a  lake  at  first,  and  having  connection  with  the  great  Anchar 
Lake,  about  four  miles  distant  from  Srinagar.  Three  hundred  and 
sixty  N4gs  (or  snake  gods)  are  said  to  have  resided  there,  and  in 
their  midst  the  goddess  Kdgni^ ;  but  no  one  ever  saw  them,  except 
a  Pandit,  Krishna  Kar  by  name.  He  was  one  of  the  goddess'  de- 
votees, and  he  worshipped  her  so  regularly  and  earnestly  that  the 
goddess  deigned  to  manifest  herself  to  him.  She  appeared  unto  hira 
in  a  dream,  and  told  him  to  go  to  the  Anchar  Lake,  because  there  she 
would  show  herself  to  him.  The  Pandit  enquired  how  he  should  find 
her  Ndg,  whereupon  she  told  him  to  go  there  in  a  boat,  and  on  his 
arrival  she  would  under  the  form  of  a  serpent  lead  him  to  the  place. 
All  happened  as  the  goddess  had  said.  The  Pandit  was  guided  to  a 
spot  where  a  mulberry  tree  had  grown ;  and  the  place  was  quite  dry. 
There  and  then  Krishna  Kdr  worshipped  Rdgnid,  and  afterwards  left 
and  told  all  the  people  of  the  wondrous  vision  and  gracious  words 
which  he  had  seen  and  heard.  Cf .  Sanskrit  Bdjni,  Monier  Williams' 
Dicty. 

Warak  mulik  wav. 
The  wind  of  Bararaula. 

Jdnbaz  Sdhib,  a  Muhammedan  religious  mendicant,  lived  at 
Baramula  in  olden  days,  when  the  place  was  noted  for  its  great 
heat.  At  one  time  for  a  whole  week  the  sun  shone  upon  the  town 
with  such  increasing  vigour  that  the  people  were  being  struck  down 
with  fever  in  large  numbers.  Then  it  was  that  Janbaz  prayed,  and 
the  air  was  at  once  changed,  and  a  good  wind  sprung  up,  which  has 
continued  to  blow  around  Baramula  ever  since.  Janbdz  Sahib's 
tomb  is  to  be  seen  in  the  town,  and  is  much  venerated  and  visited. 


231 


Wnrhnjih  mnndnre  par  nai  usie, 

Noshi  nai  dsie  hash  tah  zuin^ 

Mukaddainas  patah  nai  phukaddam  usiCy 

Gumas  tiilihe  shf'mas  Um. 

If  there  were  not  an  ftxo  for  the  crooked  log, 

If  there  were  not  a  mother-in-law  and  sister-in-law  for  the 

daughter-in-law. 
If  there  were  not  a  phukaddam  after  the  mukaddam. 
Then  he  (or  she  or  it)  would  trouble  the  village  until  the 

evening, 

No  rule — no  peace,  and  no  coxmtry. 

Mukaddam,  the  headman  of  a  village,  called  lambarddr  in  the 
PanjAb. 

Vhukaddam^  an  officer  under  the  authority  of  tho  mukaddam. 

Wari  chhuh  treh  hat  tah  aheth  doh. 
A  year  is  3G0  days. 
Lay  by  for  the  morrow. 

Wdrini  nishih  shur  thawun  "khatit. 
To  hide  the  child  from  the  midwife. 

Perfectly  useless  to  try  to  keep  tho  BOorot> 

Worn  : — Dixi  ie  pet  nahik  ehkuptd. 

Wdrini  prasun  hechhimwun. 

Teaching  the  midwife  how  to  deliver  a  child. 

Teaching  one's  grandmother  how  to  suok  eggs. 

Teaching  a  shopkeeper  his  tables,  &c 

Wast  chhih  dubi  sandih  tiikah  talah  a/if  gaUh'tn. 

The  clothes  become  clean  beneath  the  washerman's  stick. 

"  There  is  a  great  want  in  thoeo  peoplo  who  have  not  suffered.'' 

McChcyno. 
Wat  ah  welai  tah  jorah  juddi. 
May  you  miss  the  way  and  be  separated  from  one  another. 

A  Kashmiri  curse. 

Wdtal  Batwurah. 

A  sweeper's  Saturday  (t.^.,  no  time — I  shall  never  get  it). 

There  are  several  classes  of  watul  or  mihtar  log.  Some  who  mako 
wimiowing  fans  and  are  called  shupi-wdtnl,  somo  who  do  regular 
mihtar's  work  and  arc  generally  called  duwanwol :  and  others  who 
mako  boots  and  shfxjs  and  are  called  simply  wdtul.  Like  people  of 
other  crafts  the  bootmaker  invariably  wants  something  in  advance, 
and  promises  tho  boots  on  tho  following  Saturday,  which  promise  is 
renewed  for  two  or  three  Saturdays,  uutil  the  order  is  fulfilled, 
llonce  tho  proverb. 


232 


Wf'tal  Bi'aswdrah. 
The  sweepers'  Thursday. 


Vide  supra. 

Wutalan  iir. 

The  sweeper's  sheep. 

Money  or  property  in  the  hands  of  a  man  of  low  degree. 

Watan  hund  mdz  latan  tak  latan  liund  fndz  watan. 

The  flesh  of  the  road  to  the  sole  of  the  foot  and  the  flesh  of 

the  soles  of  the  feet  to  the  road. 

A  man  who  earns  his  living  with  great  difficulty. 

Some  work  so  hard,  and  walk  so  far,  that  the  skin  comes  off  from 
their  hands  and  feet,  and  the  dust  of  the  ground  cornea  in  its  Btead> 
and  cannot  be  washed  off  again. 

Watih  wati  chhuh  db  pah  an. 

The  water  flows  its  straight  regular  course. 

No  humbug  about  that  man  or  that  arrangement. 

Wafshen  vjahrahvmd. 

A  birthday  to  calves !  (there  is  no  need  to   commemorate 
their  natal  day). 
Cited  when  an  unworthy  man  has  been  honoured,  &c. 

Wafskis  gyad  tah  dundas  lov  ; 

Insi'if  rov  tah  wanav  has? 

Kahan  gar  an  Imni  tov, 

Hemmat  ruv  tah  wanav  has  ? 

Six  wisps  of  grass  to  the  calf  and  only  one  to  the  ox ; 

Justice  lost  and  to  whom  shall  we  speak  ? 

Only  one  frying-pan  between  eleven  houses. 

Courage  gone  and  to  whom  shall  we  speak  ? 

The  reign  of  injustice. 

Cf.  note  to  "  Kashirih  kahai  garah.'* 

Wav,  bdy  wav,  zih  Ion,  hd,  Ion. 

Sow,  brother  sow,  that  you  may  reap,  brother,  reap, 

Wdv  kas  zih  yes  patah  dv  ? 

Who  has  such  trouble  that  he  should  lag  behind  ? 

Wdv  wuchhit  gatshih  m'lv  trdwuni. 

Look  at  the  wind  before  you  loose  the  boat. 

Consider  before  you  act . 


233 

Wi'was  ni'wah  sail. 

To  take  out  the  boat  when  a  strong  wind  is  blowing. 
An  ansuitable  time  for  aiiy  work. 

Welinjik  peth  icukhul, 

A  mortar  upon  the  clothes-line. 

I  mpossiblo. 

Natives  tie  lines  of  string  right  across  their  rooms  and  hang 
clothes,  vegetables,  &o.,  apon  it. 

JVeshumitntn  surug. 
Wt'shamitar's  heaven. 

To  (iio  on  tho  completion  of  any  great  object. 

Wethamitar  was  a  rikhis.  or  arch-saint,  among  the  Hindus.  Ho 
mado  a  hoavon  fur  himself,  and  when  ho  had  Gnished  it  and  had 
just  sot  foot  on  the  doorstop  to  enter  therein,  ho  died. 

Wnth  poshih  nah  at  hah  chhalanas- 

The  river-water  will  not  be  enough  for  washing  his  hands. 

A  wasteful,  extravagant,  man. 

WSth  is  the  Jhelam  river  in  its  course  through  Kashmir. 

TFeth  fjhenid  zih  panun  tjhenih  ? 

Will   the   dividing   of  the   river   be  as  if  any  of  your  own 

relations  were  going  to  be  hurt  ? 

Your  own  is  your  own,  another's  is  another's. 

fVt'.thi  kati  chhdk  grazan  zih  ugarah  ? 

O  Wcth,  whence  are  you  roaring?     From  the  spring. 

The  spring  of  a  woman's  happinosd  is  tier  husband's  love,  tho 
spring  of  a  man's  prosperity  is  a  friend's  help,  the  spring  of  a  nation's 
distress  is  tho  ruler's  mismanagement. 

W^thih  nt'ibad pkul. 

Some  sugar-candy  for  the  river. 

A  little  gift  lost  in  the  vastness  of  the  receiver's  need. 

TFetjur-Nf'gai  marutjah  n'-bad. 

(Eating)  the  sugar  and  pepper  at  Wetsnr-Nag. 

To  break  one's  journey  for  rest  and  food,  or  to  eat  at  home  tho 
food  which  was  prepared  for  the  journey. 

Gangabal  is  a  stream  tributary  to  the  Sindh  river.  Hither  go  those 
Pandits  bearing  the  ashes  of  dead  relations  who  died  during  the 
previous  year,  which  they  throw  into  the  sacred  stream  with  great 
reverence.  Cf.  note  "  Siryas  hyuh  na/j,"  .^c.  When  going  tothis  place, 
while  ascending  the  Barut  mountain  they  sometimes  fall  sick  either 
30 


234 


from  the  effects  of  the  rarified  atmosphere,  or  else  from  overtired- 
ness  ;  and  so  the  pilgrims  are  advised  to  take  some  sugar  and  pepper 
with  them  and  eat  these  as  medicines,  if  they  should  feel  ill. 
These  sngar  and  pepper  are  not  on  any  account  to  be  eaten  at 
Wetsar-Nag.  On  one  occasion  a  little  boy  about  six  years  old,  not 
having  been  well  instructed  in  the  manners  of  the  pilgrimage,  began 
to  eat  some  of  his  sugar-candy  at  Wetsar  Nag,  a  march  or  so  too 
early. 

IVoni  hudih  tah  pavm/mah  thurih. 

The  shopkeeper  will  grow  old  and  throw  ahout  the  scales. 

A  useless,  old  servant. 

Woni  cJikui  poni  Jcisarih  tali. 

Hurih  hastis  hewdn  muli. 

The  shopkeeper  is  like  water  below  rice-chaff. 

He  buys  an  elephant  for  a  cowrie  ; — (sharp,  cunning  fellow !) 

Woni  gav  sut  yus  pum's  bozih  hisob. 

He  is  a  shopkeeper,  who  understands  (even)  the  worth  (of  a 
drop)  of  water,  (so  that  he  does  not  waste  a  trifle  of  any- 
thing). 

Woni  gav  sui  yus  machh  Uahih. 

A  shopkeeper  is  he  who  will  hck  up  a  fly  (i.e.,  will  not  waste 

a  scrap). 

A  shopkeeper  married  his  daughter  in  very  grand  style.  During 
the  ceremony  he  placed  some  very  valuable  pearls  upon  her  veil. 
Everywhere  his  name  became  distinguished  because  of  this  splendid 
wedding. 

Some  days  after  the  wedding  was  concluded  two  merchants  came 
to  him  bringing  some  honey  for  sale.  He  bought  it,  and  while  he 
was  storing  it  away  in  his  shop  he  noticed  a  fly  in  one  of  the  pots, 
which  he  extricated,  licked  the  honey  off  from  it,  and  then  threw 
away.  His  daughter  chanced  to  see  him  do  this  dirty  trick  and 
despised  him  for  it.  "  Father,"  said  she,  "  how  could  you  be  so 
vulgar  after  having  spent  so  much  money  over  my  wedding  and 
appeared  so  grand !  "  The  girl  was  so  upset  by  this  act  of  her 
father's  that  she  got  ill,  and  only  became  well  again  ,vhen  it  was 
proved  to  her  that  this  extreme  care,  which  her  father  manifested, 
had  alone  enabled  him  to  spend  such  an  enormous  sum  of  money 
over  the  wedding. 

Wuchhit  un  tah  bdzit  zur. 
Seeing,  yet  blind,  and  hearing,  yet  deaf. 
See  all  and  hear  all,  but  say  nothing. 


235 

Wuchhlo  "kyahpyav  husnas  iv&v  ;  runtasih  hinih  Sh^ih  Mul  n^iv. 
Look,  what  a  misfortune  has  happened  to  beauty ;  people 

have  given  the  ugly  woman  the  name  of  Shah  Mai. 

8hdh  Mdl  is  the  uamo  of  a  great  and  beautiful  woman. 

Wudah-Puruk  be^garaz. 

The  independent,  lazy  people  of  Wudapur. 

Wudapilr  is  a  village  in  the  Utar  pargana.  The  people  areas  they 
are  proverbially  represented.  No  person,  if  thoy  can  help  it,  wiU 
take  a  servant  from  the  village. 

Wufawane  rafanih. 
Catching  (birds  or)  things  as  they  fly. 
"  Credulous  f ools ."— Shaks. 

**  fTuhld  khasun  kuthu  zih  wasun?**     " Har-du  Idnat." 
"  O  camel,  how  do  you  going  up  and  coming  down  hills  V* 
'*0h,  both  are  a  curse.'* 

There  is  a  touch  of  the  curse  about  everything  down  here. 

Wunth  budyov  tak  mutkar  harun  heehhun  nah. 

The  camel  has  become  aged  and  has  not  learned  how  to  help 

himself. 

Old  age  is  second  childhood. 
Persian. — Bhutwr  jAr  shud  shdshidan  na  amolcht, 

Wuhtah  natjun  tah  khar  dhang  chhch  mashhur. 

A  camel's  dancing  and  an  ass's  braying  are  well-known. 

A  work  out  of  time  and  oat  of  place. 

A  camel  and  an  ass  were  gracing  in  the  same  meadow  together,  when 
suddenly  the  ass  brayed  very  loud.  *  Be  quiet,"  said  the  camel,  *'  you 
will  disturb  the  whole  neighbourhood  and  the  people  will  come  out, 
and  catch  as  and  bind  ns,  and  we  shall  henceforth  have  to  carry 
burdens.  Be  not  so  foolish,  I  pray  you."  But  the  ass  did  not  desist; 
on  the  contrary  he  brayed  the  louder,  and  the  consequence  was  that 
some  men  hearing  the  noise  came  forth  and  caught  both  the  animals. 
The  camel  was  filled  with  rage,  but  kept  his  counsel,  determining  to 
revenge  himself  upon  the  ass  at  the  earliest  opportunity. 

One  day  both  the  camel  and  the  ass  were  walking  together  carry- 
ing loads,  when  they  arrired  at  a  bridge,  upon  which  the  camel  began 
to  dance  with  all  his  power. 

*'  Steady,  steady,"  cried  the  ass,  "  you  will  break  the  bridge  and 
we  both  shall  bo  precipitated  into  the  deep  river."  But  the  camel  did 
not  hear ;  on  the  contrary  he  seemed  to  dance  more  clumsily  and  with 
greater  vigour,  until  presently  the  beams  of  the  bridge  snapped  into 
two  pieces  and  they  both  fell  into  the  water  and  were  killed.  Cf. 
Journal,  Asiatic  Society,  Bengal,  Vol.  LII.,  Part  1,  p.  90,  the  Rev.  C. 
Swyunerton's  tale  of  "  The  Four  Associates." 


236 

TFunuh  tnm  thuktam  suzaharih  sun  chhum  ; 

Ajih  hurih  hanahuKij  druyi  no. 

Wunuk  tdm  thuktam  mdlin  kronui  ; 

Az  nai  dkn  fshutsah-konui  droi. 

Up  to  this  day  you  boast  about  the  gold  in  your  purse ; 

But  never  so  much  as  an  earring  of   half-a-cowrie's  worth 

has  appeared. 
Up  to  this  day  you  boast  about  your  father's  house  and  people  ; 
But  to  the  present  day  not  an  empty  walnut  even  has  come 

out  of  it. 

Empty  boasting. 

Wupar  mahalluk  gav  kukar  Uur. 

A  man  from  another  district  is  a  thiever  of  fowls. 

Srinagar  is  divided  into  several  mahallas.  People  of  one  mahalla 
dislike  very  mucli  to  have  anything  to  do  with  the  people  of  another 
mahalla.  The  people  of  the  one  will  not  receive  the  people  of  the 
other ;  the  children  of  the  one  will  beat  and  abuse  the  children  from 
the  other ;  and  the  very  dogs  also  will  not  recognise  one  another  in  a 
friendly  way.  It  is  a  constant  occurrence  to  lose  fowls,  &c.,  as  a 
natural  consequence  of  this  estrangement. 

Wupasladas  chhuh  hurt  pat ai. 
A  dog  following  after  a  fasting  man. 
One  trouble  after  another. 

Wurah-gahar  chhih  sorah  khyuL 

Wurah-molis  torih  dab  zangih. 

Wurah-mdlis  khorah  rut. 

Step-sons  are  like  a  herd  of  swine. 

A  stroke  with  the  chisel  upon  the  feet  of  the  step-father, 

A  chain  for  the  feet  of  the  step-father. 

Wurun  wuchhit  gaUhih  khor  waharun. 

A  man  should  stretch  out  his  feet  after  looking  at  the  bed- 
clothes. 
Marathi. — Hdtrun  pdhun  pdya  pasardve. 

'*  Wushini  benit  yuharin  wulah,^^  '*  turuni  beni  uharin  gafsh.'* 
"  O  warm  (i.e.,  rich)  sister,  come  here.  O  cold  sister,  go  there.'* 

Cupboard  love. 

In  Kashmir  a  wealthy  man  is  called  a  warm  man,  ak  garm 
mdhynuv  j  a  rich  tomb  (place  of  pilgrimage,)  is  called  alt  garm  zidrat. 


237 


Wufshneras  hhal  khish  ;  turneras  mal  mish. 

To  a  warm  (j.e.,  a  wealthy)  man,  his  heart's  desire;  but  to  a 

cold  man  {i.e.y  poverty),  filth  aud  repulsion. 

Khal  khish,  lit.,  elaughter  of  boasts. 

Mish  is  a  general  word  said  with  a  drawl  for  urging  cattle 
along,  Ac. 

*'fFuth  nush  hut  khasr     *' Ayas  kyah  karanih  ?" 

*'Ilise,    O   daughter-in-law,    aud   get    up    to    your    room." 

"  What  else  have  I  come  for?" 

One's  duty. 

People  are  married  very  early  in  the  country  of  Kashmfr,  if  their 
parents  can  afford  it.  The  custom  of  Hindis  at  the  first  marriage 
is  to  make  the  bride  and  bridegroom  sleep  together  in  the  husband's 
house  for  one  day  only.  After  which  they  are  separated  until  the 
bride  attains  the  age  of  puberty.  Among  Muhammedans  the  couple 
sleep  together  for  a  whole  week,  and  then  are  separated.  In  the 
saying  above  the  bride  is  supposed  to  have  reached  her  mother-in-law'a 
dwelling,  and  immediately  on  arrival  she  is  told  to  go  to  her  room . 
•'  For  this  very  purpose  I  have  come,"  says  the  girl. 

*'  Wuth  nikah  kdm  kar."     **  Nikah  chhus  tah  hekah  nah." 
'•  Wuth  nikah  batah  kheh.**     Vul  imjon  katih  chhuh  ?'* 
*'  Get  up,  youngster,  and  work.'*     **  I  am  weak  and  cannot." 
**  Get  up,  youngster,  and  eat  something."    "Where  is  my 
big  pot?" 

Wuthiv  kothev  bihiv  kothev  kheyiv  ihikt'r  mdz. 

Wuihiv  nai  bihiv  nai  tah  kheyiv  panun  nUz. 

Get  up  knees  and  sit  down  knees  and  eat  the  flesh   of   the 

prey ; 
If  you  wont  get  up  and  sit  down  then  eat  your  own  flesh. 

Work  is  health  and  life. 

Tf^utih  wulah,  madano. 

Come,  O  friend,  and  be  tempted  j  (not  I,  I  know  better). 

Wutini  baliiyih  tut.    ^ 
Another  gets  his  punishment. 
The  wrong  man. 

U'^uvur  matyd  tih  wunah  Uur  karih  bcyih  ? 

Is  the  weaver  so  mad  that  he  will  again  steal  wool  ? 

A  bnmt  child  dreads  the  fire. 

PanjabS. — A^  di\  jalid  titdne  te  dardd  hat. 


238 


Wuvuri  sundi  tJydran  dah  sets, 
A  weaver's  wealth  is  ten  anas, 

A  stupid  man  with  a  little  money  who  wishes  to  be  thought  a  ^eat 
personage. 

There  was  a  poor  wretched  weaver  who  had  only  ten  anas,  which 
he  hid  in  the  dust  under  his  feet.  He  put  five  ^nas  under  one  foot 
and  five  ^u5s  under  the  other  foot,  and  while  he  was  weaving  he 
used  to  work  his  feet  up  and  down  (as  if  at  a  treadmill)  and  say 
"  Is  phallih  pdnch,  us  phallih  pdnch,"  which  translated  is  "  Five  in 
this  place  and  five  in  that  place."  News  of  this  got  wind,  and  one 
day  the  poor  weaver  lost  all  his  ten  ^nas.  He  then  continued  to  say, 
*'  Is  phallih  toh,  us  phallih  toh"  of  which  the  interpretation  is,  "  On 
this  side  chaff  and  on  that  side  chaff." — It  appears  that  the  thief 
had  put  some  chaff  in  the  place  of  the  money  stolen. 

Wuzalih  h'lnih  tsup  hadun. 
To  bite  oa  the  red  side  (of  an  apple,  &c.) 
A  gaint  share  in  the  partnership. 

"  Wuzamui,  naU  naU  tai  ai  panziai.^' 
**  O  monkey,  dance  upon  loan." 

A  debtor's  reply  to  a  hard  creditor. 

Some  of  the  natives  earn  their  living  by  training  monkeys  to 
dance  and  do  other  tricks.  They  take  them  about,  as  they  do  in 
England,  to  the  people's  houses,  and  some  of  the  people  give  them 
money,  while  others  promise  to  give  on  the  morrow. 

"  Wuzamj/o  kutu  guk  ?'*     "  Sorer  rdwaramh." 
*♦  O  debt,  whither  gone  ?"     *'  To  increase  the  debt." 
Keep  out  of  the  clutches  of  the  money-lender. 


239 


Yn  pur  nah  tah  dur. 

Either  altogether,  or  else  be  at  a  distance. 
The  whole  hog  or  none. 

Yd  iai  haj  nah  tah  laj  "  Huri  "  wanane. 

At    first    she   was   dumb,  but   afterwards  she  began  to  saj 

"Uuri." 

Time  will  make  mention. 

Hurt  is  a  sound  for  driving  away  cows. 

Yi'i  tjalun  nah  tah  tjt'lun. 
Either  flee  or  else  suffer. 

Yd  turav  nah  tah  burav. 
Either  suffer  or  else  go.     {Vide  mpra.) 
**  Go,  you  rascal,  or  I  will  smite  you." 

Yad  chhani  tdh  chhit  nani. 

The  stomach  empty  but  the  dress  displayed  to  view. 
Stinting  the  stomach  to  support  tho  back. 

Yad  chhuh  nah  wuehhun  hahh  tah  tanih  ehhuh  wuchlUm  parat 

kahh. 
No  one  sees  the  stomach  but  everybody  sees  the  body. 
JLn  argument  for  dress. 

Yad  dag  chheh  bod  dag. 

The  stomach  pain  is  a  great  pain. 

"  In  the  sweat  of  thy  face  shalt  thou  oat  broad.** 

Yad  Uhana  tah  gontnan  diioAn  tdv. 
An  empty  stomach,  yet  twirling  his  moustache. 
The  would-be  gentleman. 

Yadal  chhui  be-imdn, 

A  fat  man  has  no  religion. 

"  Jeshurun  waxed  fat  and  kicked." 

Yojih  ai  phuchhih  tah  kuchih  chhes  ati. 
If  the  biscuit  is  broken,  the  pieces  are  here. 

Here  are  the  items  of  the  account,  we  will  add  up  the  total  again. 


240 


Talc  tan  tah  du  leas. 
One  body  and  two  persons. 
A  married  couple. 

Yahar  chhdnuni  kukar  pachih-baran. 
Yakar,  the  carpenter's  fowl-house. 

An  unfinished  work. 

Fowl -houses,  garden-walls,  &c.,  in  Kashmir  are  frequently  made 
of  a  loose  rough  kind  of  wooden  railing  called  pachah-haran. 

Yakar,  a  carpenter,  is  said  to  have  built  a  fowl-house  for  some 
person,  which  tumbled  down  directly  one  of  the  fowls  flew  upon  it. 

TaJcur  murit  aihan  phak. 

Lay  hold  of  (lit.,  kill)  the  yakur  plant  and  your  hand  will 

smell. 

You  cannot  touch  pitch  without  being  defiled. 

Yamah,  yitam  tah  nitam. 

O  angel  of  death,  come  and  take  me. 

Quoted  in  a  most  piteous  tone  when  any  person  begs  to  be  let  off 
anj  difficult  or  unpleasant  work. 

Yapf'rih  hid  bahar  tah  aparih  hid  lahar. 

On  this  side  of  the  hill  (he  promised  to  give  me)  a  goat,  but 

(when  he  had  reached)   the  other  side   (by  my  help,   he 

gave  me)  the  stick,  i.e.y  he  beat  me. 

Yar  hyah  layih  zih  tsarih  bachih. 

What  is  the  worth  of  a  friend  that  you  will  not  give  him  the 

young  sparrow. 

A  request  refused. 

Yur  gai  hatah-mar. 
Friends  are  rice-stores. 

"  Make  to  yourselves  friends." 

A  king  had  three  sons,  to  each  of  whom  when  they  were  grown 
up  he  gave  a  lakh  of  rfipis  to  profit  with  as  they  each  thought  right. 
One  of  them  tried  trade  and  became  exceedingly  rich,  another  went 
and  founded  many  caravanserais  for  pilgrims  and  travellers;  and 
the  third  travelled  everywhere  lavishing  gifts  upon  the  people  and 
entertaining  them  in  large  numbers,  and  in  grand  style.  In  course 
of  time  they  all  met  together  again  and  recounted  their  several 
experiences.  When  the  king  had  heard  these  he  praised  the  first  two 
sons ;  but  was  angry  with,  and  despised,  the  youngest. 


241 


The  king's  country  was  in  a  state  of  great  confusion ;  an  enemy 
with  a  very  strong  force  behind  him  had  appeared  against  it.  What 
was  the  king  to  do  ?  He  was  weak  and  friendless.  He  called  his 
wise  ministers,  but  they  could  not  help  him  out  of  his  diflBculties. 
At  length  he  sought  the  advice  of  his  sons.  The  first  son  advised 
yielding  in  the  most  honourable  way  possible  ;  the  second  son  said 
that  he  could  not  help  his  father  ;  but  the  third — who  had  been  sent 
for,  it  was  true,  but  without  any  expectation  of  real  help  or  wise 
counsel  from  him — he  saidi  "  0  king,  my  father,  command  me  to  go 
Against  this  enemy  and  I  will  overcome  him."  The  king  consented. 
''Go  and  do  better  with  your  men  when  you  get  them,  than  you  did 
with  your  money  when  you  had  it."  The  youngest  son  went  forth 
with  a  glad  and  hopeful  heart  calling  together  his  friends  on  the  way. 
The  people  remembered  his  generosity  and  amiability  and  answered 
readily  to  his  call,  until  at  last  ho  had  with  him  a  very  large  force  of 
most  enthusiastic  followers,  by  whose  help  he  thoroughly  routed  the 
enemy,  so  that  they  returted  no  more  to  trouble  the  laud. 

The  king  had  a  different  opinion  of  his  youngest  son  after  this. 
Instead  of  despising  him  he  esteemed  him  the  most  worthy  of  all 
his  sons,  and  appointed  him  to  the  greatest  honour. 

Ydr  z/ignn  tjkalas  tamt'ki  chilim  chat  tah  Ualaa. 

The  friend  lies  in  wait  to  deceive ;  after  smoking  the  pipe  he 

will  run  away. 

A  heartless  servant  or  friend,  &o. 

Turas  moj  mut/ih  (ah  luhah  saat'iht  ynr  mud  tah  Icunih  nah  hahh. 
If  a  friend's  mother  dies  a  thousand  people  remain  (because 

the  friend  is  alive),  but  if  the  friend  is  dead,  then  there  is 

nobody  left. 

•'  All  the  wealth  of  the  world  could  not  buy  you  a  friend,  nor  pay 
you  for  the  loss  of  one." 

Yaa  gov  hund  dud  tah  gurus  Ichezih  tasund petjhur  tih  gatjhih 

tjulun. 
One  must  take  the  cow*8  kick  as  well  as  her  milk  and  butter. 

We  cannot  afford  to  quarrel  with  a  good  servant  or  good  horse,  Ac. 
Fas  korih  nethar  soh  kur  lubaran  ! 
A  daughter  about  to  be  married  gathering  dung  ! 

A  person  who  is  everywhere  and  doing   everything  except  in  th« 
right  place  and  doing  the  right  thing. 
Tas  lug  **harah  karah"  suh  karih ; 
Yaa  lug  **  marah  marah  "  suh  marih. 
He  who  says  "  I  will  do,  1  will  do,'*  he  will  do ; 
He  who  cries  '*  I  shall  die,  I  shall  die,"  he  will  die. 

Where  there's  a  will  there's  a  way. 
31 


242 


Yas  mahnyvis  heyih  sund  had    yiyih    tas  gatjhih  panun 

hdmuni. 
He  who  wishes  evil  to  another  man,  will  suffer  his  own  loss. 

Harm  hatch,  harm  catch. 

Yas  nak  waUh  nar  tas  gayi  garasui  andar  phar. 
He  whose  arm  is  not  raised  (in  labour),  to  him  a  dried  fish 
has  become  in  the  house. 

Industry  begets  wealth. 

Phar. — Durmg  the  winter  months  the  fishermen  go  out  with  their 
boats  in  companies  of  ten  or  twelve  after  these  little  fish,  which  they 
catch  in  a  cast-net.  Half-a-dozen  boats  will  spread  themselves 
across  the  river  sideways  and  beat  the  water  with  their  paddles,  to 
frighten  the  fish  into  the  half-a-dozen  nets,  which  have  been  thrown 
for  them  by  the  other  boats  a  little  way  ahead.  In  this  way  some- 
times a  mile  of  the  river  is  scoured  in  an  evening,  and  maunds  upon 
maunds  of  fish  are  frequently  caught  by  one  company.  When  it 
begins  to  get  dark  the  fishermen  fasten  their  boats  to  the  bank  and 
collect  all  their  fish  together  into  one  place.  Then  they  spread  a 
layer  of  leaves  or  grass,  and  over  this  a  layer  of  fish  and  a  sprinkling 
of  salt,  then  another  layer  of  leaves  or  grass  and  so  on,  until  a  great 
mound  is  raised.  Everything  ready  they  now  light  big  fires  on  all 
four  sides  of  this  mound  to  dry  the  fish,  and  sit  by  and  watch,  until 
the  fires  go  out.  On  the  following  morning  the  fish  are  taken  out 
and  strung  upon  sticks  ready  for  sale.  Only  the  poorer  classes 
purchase  them,  as  they  are  not  very  savoury  or  wholesome. 

Yas  ivandas    hammdm    tah    retakkdiih   gdv,   sui   hd-viAlih 

dunyahas  uv. 
That  man  has  come  into  the  world,  O  father,  who  has  got  a 

warm  bath  for  the  winter  and  a  cow  for  the  summer. 

Blessed  is  the  man  who  has  everything  in  its  season. 

A  saying  of  Shekh  Nur-ud-din. 

Yas  wat  rawih  tas  hawan  dah  ; 
Yas  kaih  rowih  tas  howih  nah  hanh. 
Him,  who  loses  his  way  ten  men  will  direct ; 
But  he  who  loses  a  word, — who  will  direct  him  ? 
"  Each  sacred  accent  bears  eternal  weight, 
And  each  irrevocable  word  is  fate." — Pope. 

Yas  waUh  nar  tami  hheyih  luhah  hanz  lar. 

He  who  raised  his  arm  (i.e.,  in  labour)  ate  the  house  of  the 

people. 

Industry  begets  wealth. 


243 

Tm  yu8  ffafshih  snh  tas  gaUhih  mnkari  dtt. 

Let  that   man  who  wants  anything  give  a  golcUmohur  (as  a 

bri  be)  for  it. 

Money  commands  even  the  gods. 

Tat  hatoah-saras  uyai  Icahti  ! 

Kahk  nai  dyulhum  kansih  sueli. 

How  many  people  came  to  this  lake-like  world  I 

Bat  I  have  not  seen  anyone  (going  away)  with  anyone  (i.e., 

we  die  separately  and  alone). 

This  world  is  called  lake,  or  sea  like,  beoanso  it  is  so  diflRcult  to 
cross  over  it  with  safety^ Fufe  note  *•  Samandaras  manz,'*  Ac. 

Tat  nam  atjih,  tat  ahistar  kyah  Ugun, 

Where  a  finger-nail  will  enter  (will  do  it),  there  is  no  necessity 

for  iron. 

When  ono  can  accomplish  the  matter  easily,  what  is  the  good  of 
creating  a  noise.  When  it  can  be  done  very  economically,  what 
profit  is  there  in  spending  much  money  over  it,  &c. 

Tath  gainas  nah  gatjhun  ^sih,  iamih  gdmuh  nuwui  hyun  Ityah 

chhuh  f 
Is  it  necessary  to  ask  the  man  of  that  Tillage  whether  you 

have  to  go,  or  not  ? 

Useless  speech. 

TaiK  nurah  butisul  ntai  di  nxaruye, 

J)ur  nai  latiye  rozih  samsur, 

JVuohhtai  Pdndawan  hund  dih  duruye ; 

Tim  krdlah  garanui  chhapane  tjui! 

Timanui  kyah  aus  lyukhmut  Hariye, 

Dur  nai  latiye  rozih  »am»tr. 

Don't  hide  your  light  face  in  your  sleeve,  dear. 

The  world  will  not  always  remain. 

See  how  firm  were  the  bodies  of  the  Pandus  ; 

Yet  they  had  to  hide  themselves  in  a  potter's  house ! 

According  as  Hari  had  written  in  their  lot. 

My  dear,  the  world  will  not  always  remain. 

"  Nothing  in  this  world  can  last." 

The  above  is  the  poetry  of  a  very  holy  fakfr  woman  (neither  Mn- 
hammcdan  nor  Hindu)  named  Habbah  Khotan,  who  used  to  live 
•t  a  village  called  P^dachhuk,  where  there  is  a  wooden  mosque, 


244 


which  she  erected  from  the  savings  of  her  spinning-wheel  earnings. 
The  people  say  that  she  was  accustomed  to  cross  the  river  upon  a 
lion,  which  beast  God  gave  her  as  a  special  present. 

Pdndus.  Yudhishthira,  and  four  other  princes,  sons  of  Pandn,  a 
sovereign  of  ancient  Delhi.  For  a  full  account  of  these  demigods 
and  of  their  great  enemies  the  Kurus,  cf.  any  classical  Dictionary 
of  India.  Here  I  will  only  explain  the  above  lines.  Yudhishthira, 
the  eldest  son,  was  installed  as  heir-apparent,  and  soon  became 
renowned  for  his  "justice,  calm  passionless  composure;  chivalrous 
honour  and  cold  heroism."  The  people  wished  Yudhishthira  to  be 
crowned  king  at  once,  but  the  Kurus  tried  hard  to  prevent  it.  First 
of  all  the  Pdndus  and  their  mother  were  sent  to  a  house  built  of 
combustible  materials,  with  the  intention  of  burning  the  whole  family 
ia  it.  The  Pdndus,  however,  were  informed  of  this,  trick  and  escaped 
to  a  potter's  house  in  another  city,  &c.,  &c. 

Hari  or  Hari  is  a  name  of  Yishnu.  Kashmiri  Hindis  believe  that 
he  inscribes  upon  the  foreheads  of  human  beings  their  several  desti- 
nies. The  following  is  a  quotation  from  the  Eitopadesa  (with 
Johnson's  translation)  : — 

"  Since  even  the  moon  sporting  in  the  sky,  destroying  sin,  possess- 
ing ten  hundred  beams,  marching  in  the  midst  of  the  stars  ;  from 
the  influence  of  destiny  is  swallowed  by  the  dragon  : — who  then  is 
able  to  avoid  what  is  written  on  his  forehead  by  the  finger  of  destiny." 
CL  "  8dfah  khutah,"  ^c 

Tath  tilawdn  zachih,  yih  phyur  tih. 

Let  this  drop  also  fall  upon. the  oilman's  dirty  clothes,  (what 

difference  will  it  make  ?) 

A  little  more  trouble  to  a  man  already  overwhelmed  with  it. 
Some  oilmen  have  been  known  to  wear  the  same  long  smocklike  gar- 
ment for  the  space  of  three  years  without  once  having  it  washed  or 
changed  all  that  time.  The  quantity  of  grease  which  collects  within 
a  few  months,  even,  is  almost  incredible. 

Tath  tuinbis  tih  hugddai. 

This  piece  of  wool  also   for  dried  fish. 

"On  the  verge  of  bankruptcy — what  can  matter  a  shilling  or  so 
more." 

Persian. — in  laTcad  ham  ha  gor  i  Hdtam  i  Tax. 


245 

Yatjan  gaffaWij/an  rtulnahy  ijaren  kathan  sud  nah 
There  is  not  rain   from  much  thundering,   and  there   is  not 
profit  from  much  speaking. 

**  Tatsarih,  raneyih  hhetjarih  metak.**  "  Wulo  Mntarah.^^ 
**  Boh  dai  lugut  wdlah-bari.^'  Tseh  dai  mutmi  **  tah  ati  kheh,** 
*'  O   zealous  woman,  you  have  cooked  a  handful  of  curry." 

**  Come,  O  cock  sparrow." 
"  I  am  fastened,  O  woman,  in  a  net."     "  It  is  left  over  for 

you ;  eat  it  there." 
llisfortano. 

Telanjel  tah  mawusan  khalat. 

A  prison  for  the  royal  and  obedient,  and  a  robe  of  honour 

for  the  rebellious. 

Khalat  (Khil'at  in  Arabic)  is  generally  a  robe  of  honour  with  which 
princes  confer  dignity  on  subjects,  and  visitors  of  distinction.  Some- 
times a  sword  or  a  dagger,  or  a  rare  jewel,  or  some  other  valuable,  is 
given  together  with  a  turban  and  shawl. 

Telih  ausum  lukachAr  tclih  ausum  nah  mukajnr. 
When  I  was  a  child  then  I  had  not  any  leisure. 
Time  hangs  heavily  upon  an  old  man. 

Telih  dai  danvuzah  wut  gatjhun,  telih  ohhuh  nah  h'hsih  hund 

bozun. 
When  the   flood-gates  of  the  lake  open,  then  they  do  not 

listen  to  any  one. 

The  word  of  the  ruler — no  alternative. 

Pal  dartodtah,  lit.,  the  door  of  the  lake.  The  Dal  is  a  lai^e  lake 
close  to  the  city  of  Srfnagar.  When  the  river  is  low  the  gates, 
called  "Dal  dancdzah,"  remain  open ;  but  when  the  river  rises  to  a 
certain  height,  they  close  of  themselves,  thus  preventing  inundation 
of  the  land  around  the  lake. 

Telih  diwdn  Khudd  telih  Icatas  nun  zan  ; 

Telih  niwdn  Khudd  telih  Icatas  mun  zan. 

When  God  gives  then  it  is  as  salt  for  the  sheep ; 

When  God  takes  then  it  is  as  wool  from  the  sheep. 

(».  e.,  when  God  gives,  he  gives  to  profit — the  gift  is  as  salt,  which 
preserves  and  fattens  the  beast ;  and  when  God  takes,  he  takes  but 
His  own — what  He  himself  has  given,  i.  e.,  as  wool  from  the  sheep, 
which  fattened  from  the  salt,  which  God  gave  it). 


246 


Telik  piran  ?iisnb  mangan^  huiah  piran  nat  aUih  zangan. 
When  the  pirs'  accounts  will  be  taken,  counterfeit  pirs  will 

tremble. 

A  wicked  steward,  a  dishonest  servant. 

Gulistdn  of  Sd'di,  Chap.  I. — Bar  hi  Ithyanat  warzad  dastash  dar 
hisdh  bilarzad. 

Telik  sun  telik  nah  lean,  yelik  lean  telik  nah  sun. 

When  there  is  gold  (for  the  earring),  then  there  is  not  an  ear ; 

and  when  there  is  the  ear,  then  there  is  not  the  gold. 

A  wife  and  expense,  or  no  wife  and  save  j  a  son  and  expense,  &c. 

Telik  tsak  asak  padshdh  telik  dsak  huh  wazir. 
When  you  become  king  then  I  will  be  minister. 
"  I'll  be  up  with  you." 

Telik  yih  skubik  telik  iik  Icar. 
When  it  is  proper  then  do  it. 
A  time  for  everything. 

Yemi  daulat  jama  T^ar.yaniyas  Uiir  yardiois  zaminik  iaU  nak 
hkvon  pdnas  nah  nyun  athik  nah  ditun  beyis. 

He  who  gathered  together  riches,  either  a  thief  will  take 
them  from  him,  or  they  will  be  lost  under  the  ground ;  the 
gatherer  neither  partakes  of  them  himself,  nor  does  he 
take  them  with  him,  nor  does  he  give  them  to  another. 

Temi  difj  noskik  sui  dapdn  "  Garak  bigaryov." 

He  who  commits  incest  with  his  daughter-in-law  says  :  *'  The 

house  has  become  bad." 

Every  bad  man  suspects  every  other  person  of  being  bad  likewise. 

Temi  ditj  wani  las  sui  wani,  yemi  tjat  wani  tas  sui  want. 
He  who  plants  a  grove  of  trees,  may  God  do  so  to  him ;  and 

he  who  cuts  the  grove  may  God  do  bo  to  him. 

•'Whose  end  shall  be  according  to  their  works." 

Temi  kerik  TxhaUos  tami  kerih  ai  wasakak,  yemi  iapah   ai 

lasahak  tah  lejik  wasahah  nak  zak, 
I  came  up  by  this  ladder  and  if  I  get  down  again  by  it  and 

am  free  of  this  misfortune  I  will  never  steal  from  the  pot 

again. 

Poor  people's   children  are  constantly   pilfering   from   the   pot. 
One  day  a  little  child  was  seen  in  the  very  act,  and  was  caught  at  the 


247 


top  of  tho  ladder,  which  generally  runs  np  outside  a  Kashmiri  hnt, 
and  by  which  she  sought  to  escape,  perhaps,  over  the  roof.  While 
her  mother  was  boating  lier  on  tho  top  round  of  tho  ladder,  she 
shrieked  out  these  words,  which  have  passed  into  a  proverb,  and  are 
now  constantly  cited  by  other  and  bigger  children,  when  they  are 
discovered  doing  anything  forbidden. 

Temi  hov  tami  nyov ;  yemi  Tchut  tami  rut 

lie  who  made  the  thing  manifest  caused  it  to  be  taken  away, 

and  he  who  concealed  the  matter,  held  it. 

Keep  your  own  coonsel. 

Yhni  hyut  suh  hut. 

He  who  took  grief  (into  his  heart)  rotted  away. 

Yhni  hhani  gang  tas  gayih  tali  andar  panuni  zang. 
He  who  dug  a  pit  for  others  has  got  his  own  legs  into  it. 
Persian. — Chdh    kan    r^    ehdh   dar   peak    kardah  i    khesh    dyad 
pe$h. 

Yemi  Jcur  or  suh  gav  Jchwar. 

He  who  does  shame  comes  to  shame. 

Yrmi  hur  gungul  tami  Icur  hruv. 
Luhah  hanzih  Idganaiyih  peth  mo  bar  chi'v. 
Ho  who  began  the  harvest  reaped  the  end  of  it. 
Do  not  be  covetous  over  other  people's  fields. 

Yemi  Tcur  lawah  hat  suh  tih  tutu{  ; 

Yhni  zol  lawah  hat  suh  tih  tutui. 

He  who  made  a  hundred  bundles  of  grass,  to  him  so  much ; 

He  who  burnt  a  hundred  bundles  of  grass,  to  him  so  much. 

A  master  who  does  not  praise  the  good  servant  and  reprove  tho 
bad,  but  serves  all  the  servants  alike. 

People  gather  the  long  lank  water  grass  which  grows  by  the  river- 
side in  the  Autumn,  tie  it  up  into  bundles,  and  sell  them  during  tho 
Winter  at  the  rate  of  sixty  bandies  for  an  4n4. 

Yemi  liikah  hanzan  michan  tah  tuJeran  peth  nazar  ihav  auh 

gav  hairon. 
He  who  keeps  his  eyes  upon  the  pieces  of  rice  and  bread  of 

other  people  is  in  a  wretched  state. 

A  loaliug,  wandering,  fellow. 


248 


Temi  Sdhihan  us  ditus  suh  diyas  mi  hhos  tih  Ithyun  Icyut  ? 
Whom  God  has  given  a  mouth,  to  him  will  not  He,  the  same 
God,  give  a  httle  pot  for  his  dinner  ? 

Bustan  of  Sa'dl^Fafee  tifal  danddn  hardwurda  hud, 
Pidar  sar  ha  fikrash  faro  hurdah  hud. 

Mulchor  gam  hard  e  mun  ai  he  "khirad-^ 
Har  dnkas  hi  danddn  dihad  nan  dihad. 

Temi  shuli  chhih  wuchhmati  yiti  Icahtycih  rudl 
This  jackal  has  seen  plenty  of  rain  like  this  ! 
An  old  experienced  man. 

Yhni  wuchh  naris  tah  dalis  suh  gav  hhwor  ; 
Yemi  tshun  aJds  khoras  pulahur^  beyis  paizar. 

Suh  chhuh  barkhurddr. 
He  who  paid  attention  to  the  sleeve  and  border  (of  his  gar- 
ment) was  ruined ; 
He  who  wore  a  grass  shoe  on  one  foot  and  a  leather  shoe  on 
the  other,  he  was  prosperous. 

The  man  who  wishes  to  succeed  must  not  mind  a  little  dirt  some- 
times. 

Yemis  **  NannawuriK^  nov  druv  tas  tsalih  nah  zah. 

If  a  man  has  got  nicknamed  ''Bare-footed,'*  the  name  will 

never  leave  him. 

In  olden  times  there  lived  in  Kashmir  a, very  great  man  named 
Khwajah  Karim  Dm.  He  once  visited  the  'Id  gih  in  time  of  snow. 
On  arriving  at  the  common  he  noticed  the  nice  level  ground  and 
said  to  his  attendant  '*  Take  off  my  shoes.  I  "wish  to  run  on  the 
grass  for  a  few  minutes  with  naked  feet."  His  servant  obeyed,  and 
Karim  Dm  ran  about  for  a  long  time  to  his  heart's  content. 

From  that  hour  the  people  called  him  Karim  Nannawor.  Of 
course  he  was  very  angry  at  this,  and  tried  every  means  in  his  power 
to  check  it  ;  but  all  to  no  purpose.  To  the  very  hour  of  his  death, 
and  since,  whenever  his  name  has  been  mentioned,  people  ha*^e 
spoken  of  him  as  Karim  Ndnnawor  (i.e.,  bare-footed  Karim). 

Yemuhui  dor  tah  tamukui  pun. 
"Whence  the  timber,  thence  the  wedge. 
Set  a  thief  to  catch  a  thief. 

Yenan  wenah  tah  wanan  hi  ;  suh  hami  chhawai  hapali. 
Wenah  upon  the  river-bank  and  jasmine  in  the  wood ;  anc 
who  plucked  the  jasmine  ?     The  bear. 

Good  things  in  the  hands  of  the  bad. 

Winah  is  a  non-edible  plant  with  a  smell  like  mint. 


249 

Teni  nah  leunih,  wonun  nah  kunih  tah  l-aU  gats  yerav  ? 
Warp  not  to  be  found  anywhere,  woof  (also)  not  (to  be  found) 
anywhere,  and  how  many  yards  shall  we  sort  ? 
An  order  but  not  all  the  requisites  for  fulfilling  it. 

YUi  behi  Nogi  Arzun  tati  behu  Bugi  Parzun  ? 

Will  B%  Parzun  (a  poor,  ignorant,  fellow)  sit  in  the  same 

place  with  N^g  Arzun  (the  great)? 

People  should  know  their  rank. 

Yeti  pahali8  khyul  tnti  sahan  guph. 

Where  the  shepherd's  flock  there  the  leopard's  lair. 

Where  riohee  there  thief,  whore  glass  there  stone,  where  a  man 
of  high  position  there  envious,  covetous  persons. 

Y^tih  ai  dsih  mengun  su?i  iih  heyih  Uengun. 

If  there  were  a  little  boy  here  he  also  would  be  amused. 

Cited  to  a  forward,  impertinent,  little  fellow. 

Mengun,  lit.,  sheep  and  goats'  ordure,  which  being  small,  a  little 
boy  has  been  likened  to  it  and  called  after  it. 

TUih  ib  tatih  dp. 

Where  there  is  water,  there  is  a  god. 

Hindu8t4n(. — Ja/iiin  a6  truVin  dp. 

Rivers  and  springs  as  sources  of  fertility  and  purification,  were  at 
an  early  date  invested  with  a  sacred  character  by  the  Hindus,  who 
are  thoroughly  in  their  glory,  living  in  this  land  of  Kashmir,  a  laud 
of  riTers  and  fountains  and  lakes,  kc.  The  Mnhammedans  are 
constantly  twitting  their  Hiud6  neighbours  concerning  the  number 
of  their  water-gods. 

THih  kon  tatih  nah  hi'jat  wyon. 

Where  there  is  a  one-eyed  man  there  is  no  necessity  for  my 

presence. 

The  natives  declare  that  the  Devil  said  thia. 

HindnstdnC — Kiin<\  terhd  had-fiald. 

Persian. —  Yak  ehctshm  gul,  dvjar  na  hillcMll. 

PanjAbt — Kind  kdchrd  hoch-gardand  :  yeh  Hnoh  kamzdt ! 
Jahlag  has  apnd  ehale,  to  ko{  tuk  puchhe  hat. 

T^tih  nah  balaioir  tati^i  wugarah  tir  ? 

Where  that  great  man  is  not  able,  there  will  that  poor,  weak 

fellow  be  able,  to  do  anything  ? 

Wugarah  tir,  lit.,  a  h&ndful  of  cooked-rice,  but  here  means  a  poor, 
weak  man. 
32 


250 

Yetih  Raja  Bhoj  tatih  Gangd  Tili. 
Where  Raja  Bhoj  there  Ganga  Till. 

Money  is  oftentimes  the  only  patent  of  nobility  besides  lofty 
pretensions.  Raja  Bhoj  was  the  celebrated  sovereign  of  Ujjain,  the 
great  patron  of  learned  men,  and  to  whose  era  the  nine  gems  or 
poets  are  often  ascribed ;  the  "  Singhdsan  battisi "  describes  his 
virtues.  But  Gangd  Till  was  an  oil-merchant  whose  only  claim  to  sit 
in  the  great  Rdja's  presence  was  his  great  wealth  and  a  little  kind- 
ness once  shown  by  him  to  Raja  Bhoj's  predecessor,  RajaVikramSditya. 

Yetih  top  tatih  shuhul. 
Where  sunshine  there  shade. 

"  There  is  compensation  in  this  world  even." 

Yets  gov  zih  mefj  gav. 

More  than  enough  is  as  dirt  (no  use  to  a  man). 

Yet^an   zanunan  poni   Tidmuni,    tah   Uarcn  mardan    batah 

Icdmuni. 
Many  women,  Httle  water ;  and  many  men,  little  rice. 

It  is  the  custom  both  among  the  Muhammedans  and  the  Hindus 
for  the  women  to  fetch  the  water  from  the  river.  If  there  should  be 
more  then  one  woman  in  the  household,  there  will  probably  be 
frequent  quarrelling  as  to  who  shall  perform  this  duty,  and  sometimes 
both  having  refused  to  go  for  the  water,  the  members  of  the  household 
will  "  run  short  "  of  this  necessary  commodity.  On  the  other  hand, 
if  there  should  happen  to  be  more  than  one  husband  or  man  in  the 
house,  there  will  probably  be  constant  wrangling  amongst  them  as 
to  who  shall  pay  the  baniya's  bill. 

"  Yi  bandah   yaUh'<n  ti  no  sor.     Ha  wulo  ly'-la-ydro  lo.^' 
"What  the   servant   wishes   cannot   be  had.     Come,  O  my 

young  friend." 

Man  proposes  but  God  disposes. 

Yi  wuth  haiih  ti  Jdiut  matih. 

What  has  gone  down  the  throat  has  ascended  as  a  charge  to 
keep. 

A  promise  is  a  charge  to  keep. 

Yih  chhuh  bich  yut  rachhihan,  tut  diyih  iuph. 

This  is  a  scorpion,  as  many  as  cherish  it,  so  many  will  it  sting. 

An  ungrateful,  malicious  person. 

Yih   chhuh  hhush-Jchowiir  tah  ulaiah.     Dapahas^  *'  Daryovas 

gatsh,''  tah  gatshih  henaras. 
He  is  a  left-handed,  contrary  fellow.     Say  to  him,  "  Go  to  the 

river,"  and  he  will  go  to  the  drain. 


251 


Yih  chhvh  huni — wushkah  tah   miinshi  guh   hyuh,  nah  lagan 

lewanas  tah  nah  zulanas. 
He  is  like  dog-barley  and  buifalo-dung,  which  are  of  no  use 

for  plastering  or  burning. 

A  worthless  fellow. 

Yih  gdmas  tih  vidmunis  wuUhis, 

What  (happens)  to  the  village  also  (happens)  to  the  uncle's 
calf. 
Famine,  &o.,  bad  for  all ;  every  one  sofiFers  more  or  less. 

Yih  gav  lihhit  tih  gov  hukhit. 

What  is  written  is  dried  up  (no  smudging  it  out). 

*•  What  is  vyritten."     One's  fate. 

**  Drud  up."  An  allusion  to  the  native  cnstom  of  smudging  ont  an 
error.  A  Pandit  has  been  sitting  by  me  for  the  last  eighteen  month-, 
writing  for  an  hoar  or  so  nearly  every  day.  He  always  used  to  rub 
his  forefinger  over  any  mistake  ho  had  inade ;  and  it  was  with  the 
greatest  ditiioulty  that  I  got  him  to  use  a  penknife.  Of  course,  if 
the  writing  had  dried  there  was  no  daubing  the  error  out,  it  either 
remained,  or  else  another  sheet  of  paper  was  used. 

Yih  hakimas  dizih  tih  konah  dizih  b^tn&ras  ? 

Why  cannot  that  be  given    to   the   ordinary   sick   person, 

which  is  given  to  the  doctor  ? 

Native  doctors  are  sometimes  very  strict  over  their  patients  con- 
corning  their  diet.  A  youth  is  now  squatting  on  the  floor  by  my 
side,  who  has  just  recovered  from  a  long  and  sharp  attack  of  fever. 
*'  For  a  whole  fortnight,"  he  says,  "  the  doctor  wonld  not  allow  me  to 
have  any  thing  but  rice  water  and  a  little  hand  {Cichorium  intybus). 
But  these  doctors  are  not  always  so  particular  as  to  their  own  diet 
when  they  themselves  are  ill." 

Yih  hdnzani  pumih  peth  wuehhih  tih  wuchhih  tuweni  tjarnih 

kini. 
Whatever  the  boat- woman  sees  in  the  open  that  the  sdweni 

sees  through  a  crack  or  little  hole. 

Sdweni  is  a  parda-nishin  woman,  ».  e.,  one  who  remains  behind  the 
curtain  and  is  not  seen  of  men. 

Yih  kokanih  tih  buyiiiih  tih. 

What  is  the  eldest  sou's  that  also  is  the  youngest  sou's. 
Show  no  favouritism  in  the  family. 


252 


Yih  hhezih  hukris  tih  hhezik  nah  pyuwali  gov. 

"What  a  man  eats  from  rudeness  and  gruffness  that  he  would 

not  eat  from  a  cow  with  young. 

Muhammedans  do  not  drink  the  mOk  of  a  recently-delivered  cow 
until  the  fourth  day  after  the  birth.  Hindus  wait  till  the  eleventh 
day,  when  the  Brahman  comes  and  the  owner  of  the  cow  worships 
and  makes  presents.  If  the  calf  should  be  bom  on  a  Friday,  then 
both  Muhammedans  and  HindQs  have  special  arrangements  according 
to  their  different  religions. 

Yih  mallah  wanih  tih  gatshih  Jcarun  ; 
Tih  mallah  karih  tih  gatshih  nah  harun. 
"What  the  Mulla  says  you  must  do  ; 
"What  the  Mulla  does  you  must  not  do. 

"  Do  what  I  say  bat  not  as  I  do,"  says  the  parson. 

Tih  nah  bdnas  Idrih  tih  Idrid  pdnas? 
"What  will  not  stick  to  the  pot,  will  not  stick  to  the  body. 
Thin  rice  or  weak  soup,  &c. 

Tih  pron  guyun  karih  tih  karih  nah  nov  gdsah  ? 
What  old  manure-grass  can  do  that  new  grass  can  not  do. 
Wisdom  and  experience  are  on  the  side  of  age. 

"  Tih  rasas  suet   wasih   tih  gav   haldl "  piran    aki   chhuk 

wunamut. 
«« What  came  out  with  the  soup  is  lawful,  "  a  pfr  said. 

Pharisaism. 

A  certain  stranger's  goat  wandered  inside  the  door  of  a  pfr's  house. 
When  the  pfr  saw  it  he  said  to  his  wife  :  "  Look  here,  there's  that 
goat  trespassed  into  our  place  again.  What  shall  I  do  ?  Bring  the 
*  Book  of  the  Law*  and  I  will  see  what  is  right  to  be  done,"  After 
Bome  little  searching  he  discovered  that  it  was  necessary  to  stand 
at  his  door  and  cry  for  three  times,  '•  Who  has  lost  a  goat  ?  " 

Accordingly  the  plr  went  to  the  door  and  cried  with  a  very  little 
voice.  "  Has  any  one  lost  any  thing  ?"  This  he  did  three  times, 
and  then  went  back  into  his  house  and  told  his  wife  to  kill  the  goat 
at  once,  as  he  had  shouted  three  times.  He  also  told  her  to  cook  the 
meat  in  a  separate  vessel  and  separate  place,  in  order  that  the  ordi- 
nary cooking  vessels  and  places  might  not  be,  perchance,  defiled. 

When  the  meat  was  cooked  and  ready  for  serving-up,  he  ordered  his 
wife  to  tip  the  pot  a  little  and  let  out  some  of  the  cooked  soup,  but  to 
be  very  careful  lest  her  hand  should  touch  it ;  for,  said  he,  "  there  is 
no  sin  in  drinking  the  broth,  but  we  must  not  eat,  or  even  touch,  the 
flesh."  However,  while  the  woman  was  tilting  the  pot,  her  hand  sliook 
and  some  meat  escaped  with  the  broth.  "  Never  mind,  never  mind," 
said  the  pir,  with  ill-disguised  pleasure,  "  what  has  come  out  with  the 
soup  is  also  legal." 


253 


Yih  tkahruch  sntoeni  Ichej/ik  tih  hheijih  gnmuch  gdv. 
The  rich  city  woman  and  the  village  cow  fare  the  same. 

The  rustio  fills  his  stomach  bat  the  city-man  feeds  his  back. 
Siiweni  is  a  pardUi-nisliin  woman,  as  all  the  wives  of  the  wealthier 
classes  are  in  Kashmir. 

Yih  tjt^ih  ohhux  wundas  tih  chhuh  mih  chandaa. 
What  is  in  your  heart  is  in  my  pocket. 
*'  I  have  your  secret.     Beware  !" 

Yih  zewih  zewih  karizih  tih  konah  karizth  tangi  zangi  ? 
What  you  can  do  with  your  tongue  you  can  do  with  your  legs 
(can't  you?  then  do  not  be  afraid,  but  go  and  do  it). 

Yihundui  rat  yimanui  mat. 

Rub  their  blood  upon  their  bodies. 

A  man  gives  a  present ;  but  it  costs  the  reoeiver  as  much  as  he 
gets. 

Yim  gai  xukhas  dus  dint. 

These  things  are  disturbers  of  peace. 

Riches  and  honor  to  an  unthankful,  unsatisfied  man. 

Yimah  hd-mdlih  chhai   wuzmalah  tah  iratai  gatahHr   tah 
gaff ro yih  path  kun. 

0  father,   there  are   lightnings  and  thick   thunderbolts  ;  and 
mists  and  thunder  are  behiud. 

No  end  of  trouble  ahead. 

Yiman  gabar  tinian  nah  bataht  yiman  batah  timan  nah  gabar. 
Ko  food  to  those  who  have  children,  no  children  to  those 
who  have  food. 

Yimawui  m&ri  imdm  tah  timawui  kur  samah. 
They  who  killed  the  imam  lament  his  death. 

To  do  a  man  an  injury  and  afterwards  be  sorry  for  it. 

Samah — a  song  of  lamentation.  An  allusion  to  the  mooming  of 
the  Shi'as  for  the  two  sons  of  'Alf,  Hasan  and  Hosain. 

Imdm  is  a  Mohammedan  priest. 

Yindar    chhas    katdn ;    tsandar  dishit    batah   tok ;   nindar 
chham  nah  yiwun  ;  sindar  gayam  punas. 

1  spin  the  wheel  and  when  the   moon  shines  forth  I  eat  my 

dinner  ;  sleep  does  not  come  to  me,  and  my  flesh  is  dried 
up  within  me. 


254 


A  favourite  song  in  time  of  trouble. 

Munshi  Bawdni  Dds  excommunicated  his  first  wife  a  ruensd  et 
tkoro  on  account  of  some  fault  of  hers.  She  used  to  sit  at  her  wheel 
every  day  in  an  adjoining  house  singing  this  song,  and  one  day  her 
husband  on  hearing  it  sent  for  her  and  took  her  into  his  house  again. 

Yirawani  nuv  ;  chirawani  dali. 
A  boat  afloat  (before  the  wind)  ;  a  wrung  garment. 
A  Kashmiri  curse  *'  May  you  be  like,"  &c. 

Yilui  Udngi  titui  gash. 

As  many  lamps  so  much  light. 

The  more,  the  merrier. 

Tsong — is  a  little  earthen  lamp  called  dipA  in  Hindustan. 

Yiwawani  daulat  pewavjthi  shin  ; 
Tsalawani  daulat^  galawunshin. 
Wealth  comes  like  the  falling  snow  (i.  e.,  slowly). 
Wealth  goes  like  the  melting  snow  (i.  e  ,  quickly). 
Persian. — Kurdza,  kuraza  hiydyad  nulihust 

Kuhdyad  azo  chuhki  gardad  durust. 

Yizinanhdi  ddrih  hini  wuchhtai, 
Punah  chhek  buchh  tai  has  hyah  dik  ? 
O  mother  of  the  wedding-party,  look  out  of  the  window. 
You  yourself  appear  hungry,  to  whom  will  you  give  ? 
A  meagre,  w^eddiog-feast,  or  dinner. 

Yujns  shup  dakhah. 

Like  trying  to  keep  back  the  water-floods  with  a  fan. 

Large  expenses  and  small  income. 

Shup  is  a  small  fan  used  for  cleaning  grain. 

Yuri  kun  reh  turi  kun  iehar. 
Where  the  flame  there  the  pot. 

Money  commands  everything. 

This  is  only  the  last  line  of  a  verse  of  poetry  concerning  the  rich 
man  : — 

Asanwdlis  cJiheh  dsanach  teh; 

Watih  peth  myulus  kentfhdh  kheh  ; 

Tsdngij  tshuninaf;  yatiti  teh  ; 

Yilri  kun  tekar  turi  kun  reh. 

A  wealthy  man  has  the  pride  of  wealth  ; 

If  any  one  meets  him  on  the  way  it  is  eat  something  (0  friend). 

Then  the  mat  is  spread  and  he  is  asked  to  '•  sit  down." 

Where  the  pot  is  there  the  flame  will  be  also. 


255 

YiiS  alch'h  kh^yih  fah  cheyih  tah  hahsih  diyiht  suh  chhuhjdn 

tasandihy  khutahy  yus  anih  tah  jamd  harih. 
He  who  cats  and  drinks  and  gives  to  another  is  better  than 

he  who  brings  and  puts  together. 

Yus  dandav  nuhih  gav  aiih  gav  bandav  nishih. 
What  went  from  the  teeth  went  also  from  the  body. 
The  value  of  good  teeth. 

Yua  gav  Lda  suh  zah  nah  dv. 

Av  at  tas  nah  zah  wdv. 

He  who  went  to  Lhassa  (Tibet)  never  returned. 

If  he  did  come  back  then  he  was  a  rich  man  for  ever. 

Yu8  gelih  parat,  tas  gatjhth  garaa. 

He  who  slanders  a  stranger,  will  be  slandered  in  his  own 
house. 

Yu9  khnyih  harah  han  iah  tarah  han,  tas  chhui  suet  suet 

zarah  han  ; 
Yua  kheyih  ht'<kah  han  tah  wugarah  han  suh   chhui   dugarah 

han  hyuh. 
He  who  eats  cre«m  and  spices  and  other  rich  things,  will 

always  have  sickness. 
He  who  eats  unstrained  rice  and  vegetables  is  like  a  Dugra. 

Pugra — '*  A  mixed  race,  (descended  from  a  R/ijpOt  father  and 
low.oaste  mother)  of  reputation  in  the  Panjab.  The  reigning  family 
of  Kashmir  is  of  this  tribe  Its  members  speak  of  themselves  as 
R&jpOtB.  The  Dugra  are  land-holders  and  cultivators." — *'  Bherring's 
Hindu  Tribes  and  Castes.  " 

Yus  mazah  phalis  sui  mazah  gurnas. 

What  flavour  there  is  to  the  grape  there  will  be  to  the  whole 

cluster. 

A  sample. 

Yua  nah  donas  peicih  suh  honah  rewih  p6naa  ? 

He  who  cannot  (aflFord  even)  to  light  a  fire,  why  will  he  not 

adorn  himself? 

"  He  has  got  all  he  is  worth  upon  his  back." 

Yus  nah  gabah  phatih  suh  dapid  ^*Babah.'* 

Will  that  boy  say  "Father"  who  did  not  burst  the  womb 

(j.c,  who  was  not  born  to  me)  ? 

An  adopted  child. 


256 


Tus pherih  suh  hrerih. 

Tus  ajih  suh  gajih. 

He  who  turns  (from  his  promise  let  him  fall)  into  a  well. 

He  who  (fulfils  only)  half  his  promise  (let  him  fall)  into  a 

furnace. 

Striking  hands  with  his  creditor  the  debtor  will  quote  these  words. 

Tus  phul  suh  phul  gunchai. 

What  bloomed,  bloomed  when  it  was  in  the  bud. 

The  child  is  father  of  the  man. 

Tus  yas  zdnih  sui  tas  rrn'nih. 
He  will  obey  him  whom  he  knows. 
*•  One  of  themselves  "  would  have  more  influence. 

Tus  yuth  harih  suh  tyuth  surih, 

Tus  yuth  wavih  suh  tyuth  lonih. 
As  he  does,  so  will  he  receive ; 
As  he  sows,  so  will  he  reap. 

Hindustani — Jaisi  doge  waisd  pdoge. 

Yusuf  Juah!  wutjh  rat. 

O,  Yusuf  Ju  !  take  hold  of  the  calf. 

A  dependent  character. 

A  sharp  fellow  would  fix  the  calf  under  one  arm  and  railk  the 
cow,  but  Yusuf  wanted  another  man  to  hold  it.  Cows  in  India 
always  have  their  calves  by  them  when  they  are  being  milked, 

Yusuf  Ju  is  a  Muhammedan  Hindustani  name.  Yusuf  is  from  the 
Arabic  for  Joseph,  and  Jii  is  by  way  of  respect  and  means  lord  ! 
master !  sir  ! 

Tusid  hheyih  ser  sui  sapunih  ser. 

He  who  eats  a  ser  {i.e.,  lbs.  2  English)  will  be  satisfied. 

Ser  is  the  Kashmiri  and  Hindustani  word  for  a  weight=2  lbs 
English ;  it  is  also  the  Persian  word  for  satisfied. 

Tusui  ruchhum  tasi  nish  rachhlam  Khuddyo. 
O  God,  preserve  me  from  him  whom  I  cherished. 
An  ungrateful  protege,  offspring,  &c. 

Yu8ui  ruchhum  yiman  athariy  sui  yuvdn  tietharah  hathan. 
He  whom  I  brought  up  with  these  hands  is  coming  to    me 

with  words  of  marriage. 

Money  and  position  frequently  shake  hand». 


257 

Tut  ffuris  yiyih  ratanak  wag  iyut  pahihbarubar . 

The  horse  will  go  according  as  he  is  held  by  the  bridle. 

Yut  kur  tami  mih  tyut  karas  buh  tih. 
As  he  did  to  me  so  will  I  do  to  him. 

Lem  tcdionis, 

Yut  loirih  tak  dik  tyul  chhtis  ynwun. 

As  much  as  you  cut  the  willow  so  much  will  it  grow  strong. 

Yut  wustud  titi  tjdf  dsan. 

As  (is)  the  teacher  so  will  the  scholars  be. 

Yut/minah  hakim  ak  zah  m/ir  karih  tut/m  sapanih  nah  hakim. 
Until  the  physician  has  killed  one  or  two  he  is  not  a  physician. 

Tut/tn  nah  ranj  tulih  tutun  labih  nah  ganj. 

Until  a  man  takes  trouble  ho  does  not  get  treasure. 

Persian.— Tii  ranj  na  kashi  ganj  na  ydU. 

No  pains,  no  gains. 

Yutm  puz  pazih  tutdn  Alam  dazih. 
Until  the  truth  appears  the  world  will  burn  (with  anger). 
Lot  thorn  Gght  it  oat. 

Yulun  tjhut  pilan  karih  tutdn  tyuih  yad  barih. 

While  the  short  man  is  reaching  up  to  a  place,  the  tall  man 

fills  his  stomach. 

To  which  the  short  man  repliod  : — 

Yutun  zyuthjui  t^h&ndih  tutdn  tshut  nindar  karih. 
AVhilc  the  tall  man  is  seeking  for  u  place    wherein  to  repose, 
the  short  man  sleeps. 

Yutui  zuwah  tyutui  tuwah- 
As  I  earn  so  will  I  sow. 
Dress  aooording  to  position. 


33 


258 


Z 

Zahcin  chheh  shamsher. 
Tfie  tongne  is  a  sword. 
Tongue  is  a  sharp  sword." — Psalm  Ivii.  4» 

Zachan  packah  phvir. 

To  turn  and  mend  old  clothes. 

Making  an  old  coat  look  new. 

Zagun  tati  zuwitn,  Uhundun  tah  melun. 
Expect  and  live,  seek  and  find. 

Zah  tkazah  tah  gudah  dazah. 

Two  persons  high  (-minded)  and  the  fishes  burnt. 

Somebody  in  the  house  must  bend,  or  the  work  will  not  be  done; 

Zainah  Kadaldh  peikak  thuk  gccyik  ho  ! 
The  spittle  has  gone  from  Zaina  Kadal ! 

A  man  came  from  India  to  see  Kashmir  and  enquire  about  the 
inhabitants.  In  the  course  of  his  rambhngs  he  went  and  stood  on 
the  fourth  bridge  and  spat  into  the  river ;  and  then  looked  at  the 
spot  where  his  spittle  had  fallen,  and  said,  "  Where  has  it  gone  ? 
Where  has  it  gone  ?  "  The  passers-by  asked  the  meaning  of  this. 
He  did  not  reply,  but  continued  saying,  "  Where  has  it  gone  ?  "  More 
people  crowded  around,  until  at  last  a  vast  assembly  had  gathered, 
and  there  was  great  danger  lest  the  bridge  should  break.  Then  ho 
told  them  that  his  spittle  had  gone,  and  the  crowd  scattered  ;  and 
the  man  from  India  went  back  to  his  own  countrymen  and  told 
them  what  stupid  people  those  Kashmiris  were. 

Zaina  Kadal,  the  fourth  of  the  seven  bridges  spanning  that  pari 
of  the  river  Jhelum,  which  flows  through  Srinagar,  and  forming  the 
principal  means  of  inter-communication  between  the  two  sides  of 
the  city,  is  the  principal  thoroughfare  in  Srinagar.  It  is  said  that 
whatever  news  there  may  be  it  will  certainly  be  known  some  time 
or  other  during  the  day  on  Zaina  Kadal.  There  is  a  story  illustra- 
tive of  this : — 

Azdd  Khan  (1763  a.  d.)  was  a  most  tyrannical  ruler.  Even  in 
his  own  palace  he  was  a  very  hard  master.  One  of  his  wives  was 
about  to  be  delivered  of  a  child ;  just  before  her  confinement  he  went 
to  her  lying-in  room  and  said,  "  If  it  is  a  boy  that  be  born,  I  will  give 
you  many  presents ;  but  if  it  should  be  a  girl,  I  will  slay  botk  you 


259 


and  the  child."  A  girl  was  bom,  and  as  soon  as  the  king  hoard  of 
it  ho  slew  his  wife  and  threw  the  infant  into  the  iire-placo. 
Uneasy  as  to  what  report  might  bo  spread  concerning  this  dastard 
act,  ho  sent  his  servant  to  Zaina  Kadal  to  see  whether  thp  people 
had  got  whid  of  it,  and  if  possible  the  report  was  to  be  traced  and 
the  originators  soi^^ed.  The  servant  went  and  in  a  little  wliile  four 
or  five  persons  were  seized,  and  the  report  traced  back  to  one  man. 
This  man  was  carried  before  the  king,  who  asked  him  how  ho  had 
obtained  the  news.  The  man  replied,  *'l  saw  in  a  dream  Shiii 
llamadAn  (cf.  note  to  *  Atjas  toate,'  Ac),  or  one  like  unto  him, 
coming  to  me  and  saying  Chat  anch  wa«  the  case  ^n  the  king's  house. 
Accordingly  I  told  the  people,  whom  I  met,  of  my  strange  vision,  and 
on  Zaina  Kadal  therp  yrna  quite  a  little  company  of  strangers  to 
whom  I  related  my  strange  oKporieRce."  "  True,"  said  the  king, 
*'  Zaina  Kadal's  news  is  correct  concerning  the  ruler  alsa"  Then 
f;oing  at  once  to  the  bridge  he  had  all  the  houses,  which  Zain(i'l- 
ibadSn  had  erected  on  either  «ide  of  it,  destroyed,  lest  they  should 
prove  dangerous  treasuries  of  scandal. 

Even  now  authorities  are  afraid  of  the  bridge,  and  the  police  have 
epocial  orders  to  prevent  any  gatherii\g8  there  (?) 

Z.dlih  Surinam  tah  Jcdnih  adrinam. 

It  ^oes  off  from  ray  fingers,  but  rolls  on  in  to  the  ball. 

The  father  loses  but  the  son  gains ;  it  remains  in  the  family.  Sung 
by  the  women  dozens  of  tinioa  in  succession  very  often,  as  they  sit 
at  the  spinning-wheel. 

Zdm  at  dsih  gdm  tatih  p'lhnh  tufiih  pdin. 

If  the  sister-in-law  should  be  in  a  village,  tbence   even  she 

will  send  reproaches. 

Pew  enemies  go  so  far  as  that  they  out-distance  their  enmity. 

Ziim  is  the  wife's  husband's  sister.  She  is  generally  a  great 
etambling-block  to  the  wife's  happiness. 

Zdmatur   ai  hangas   mans  racAhzcn    totih    mandahchhdwtjs 

rang  at  mam. 
If  a  son-in-law  be  brought  up  in  the  best  way,  and  with  the 

greatest  attention  possible,    still  he  will  put  you  to  shame 

in  tlve  assembly  (t.  e.,  he  will  not  respect  or  love  you). 

tla,nijas  wanz,  lit.  in,  the  centre  of  the  head  or  turban,  the  pla<;& 
of  security  and  honour. 

Zdmatur  gav  pdmatur. 

A  son-in-law  is  a  giver  of  reproach  and  curses. 

^amn  chhai  duti  (iusi  nun. 
Laud  is  like  beaten  gold. 


260 

* 

Zan  chhehjdhdn. 
Acquaintance  is  the  world. 

Zan  nah  tah  pachhdn  nah^  tah  " Kh'dah  ji  saUmP* 

Nor  known,  nor  recognised,  and  "  Good  morning,  uncle." 

Said  of  a  stranger  claiming  friendship  or  relationship. 

Marwari, — Jan  na  pahchdn,  "  Khdld  hari  saldm  /" 

Z<ina{  nah  haum  nah  Jcrom  nah  mm. 
I  will  not  know  your  sect  or  class  or  name. 
Refusal  to  inter-marry, 

Zandnah  chkeh  prasanih  wizih  taubah  hardnt  prasit  chheh 

beyih  watdn  tutui. 
A  woman   in  the  hour  of  travail  repents,  but  when  she  is 

deUvered  of  the  child  she  again  arrives  at  the  same  state 

(of  lying,  &c.) 

Zandnah  gayi  hhoran  hund  imlahor  a7c  trov  tah  bydTc  tshun. 
A  wife  is  like  the  grass  shoe  on  one's  feet — one  is  left  and 

another  is  put  on   (i.e.,   a  wife  easily  got  rid  of,  if  she 

should  prove  disagreeable). 

Zananih  aJcis  paruUhuk  retsar  chhuyih.  Dupanah  *'  Kenh  nah. 

Shuris  dm  kutf* 
It  was  asked  of  a   woman  "  Are  you  well?"     She  rephed, 
'*No,  not  at  all.     The  child  can  just  walk." 

A  mother's  anxieties  are  increased  by  her  child  being  able  to  toddle 
about  and  get  into  mischief. 

Zandnih  hund  asun  chhui  mardas  manzimyor. 

A  woman's  laugh  is  a  go-between  herself  and  the  man, 

Mo.nzimyor.  Match-makers,  called  Ohatucks  or  GhatHs  down  in 
Bengal.  As  a  rule  these  people  are  utterly  without  principle,  vide 
"  Hindus  as  they  are, "  by  Bose,  Ch,  v. 

Zandnih  hund  ydwun  gandun  iah  ehhdwun ;  Wethih  hund 
yowun  wubaldwun  ;  wirih  hund  y/.wun  tak  ddwun;  wardak 
8und  yuioun  dan. 

A  woman's  beauty  is  her  dress  and  jewels  ;  the  river  derives 
beauty  from  its  waves  ;  the  willow   gets  beauty  from  lop- 
ping ;  and  a  man's  beauty  is  his  wealth. 
Weth,  the  river  Jhelum  in  its  course  through  Kashmir.     Ilindfi 

priests  call  it  Vedastd. 


261 


TTir,  tlio  white  willow.  If  a  bicj  troo,  tho  top  bmnchns  aro  lop])e(l 
every  year ;  if  a  amall  troo  then  it  is  lopped  after  three  years. 
During  the  winter  the  leaves  of  this  troo  are  stored  up  as  fodder 
for  oxen  and  sheep  and  goftts. 

Zangah  rudi  un  tah  zewih  r/idi  nyuv. 
The  runner  brought  it,  but  the  gabbler  took  it  away. 
Tho  talker  often  gets  the  praise  duo  to  the  worker. 

Zangih  yiwdn  tjund  tah  nar  ddr^iriy  narih  yiwdn  isund  tah 

zang  durdn. 
If  the   hand  gets  hurt  wc   put  out  a  leg,  and  if  the  leg 

gets  hurt  we  put  forth  a  hand. 

An  alternative  is  generally  at  hand  in  time  of  trouble. 

Z'lnit  tah  mi'mit  karun. 

He  knew  (his  work),  attended  to  it,  and  did  it.       , 

A  good,  honest  workman. 

• 

Znri  buz  bahih  wahari  zih  Badshnh  mud. 

The  deaf  man  heard  twelve  years  afterwards  that  Bad  shah  was 

dead. 

A  man  with  no  news. 

Ba^shdhi  groat  king,  a  name  given  to  Zainn'l-^badfn,  tho  eighth 
and  greatest  of  tho  Muhammedan  rulers  of  Kashmir. 

Zari  sum  auranii. 
The  sound  of  a  flute  to  a  deaf  man. 
An  incomprehensible  tale  or  remark. 

Zdris  wunuky   *«  Mcj^  hd,   mui.'*    Bupanak^    '*  Yapdri    an- 
ton." 

Some  person  said  to   the   gambler,  **  Oh  !  your  mother  has 
died."     He  replied,  "  Bring  her  by  this  way." 
The  gambler  was  so  engrossed  in  tho  game  that  he  could   not 

leave  it,  even  to  bury  his  mother's  body. 

Zat  jilawih  wazah  guris  tah    mehmdnah   shuris   Rahmdnah 

ndv, 
A  piece  of  ragged  cloth  as  a  bridle  is  dignity  to  a  horse,  and 

Rahmana  is  a  namfe  for  a  poor  boy. 

The  would-be  gentleman. 

Mehmdn,  first  meaning  is  a  guest,  hence  the  poor  orphan,  who 
is  always  somcbtxly's  guest,  has  corao  to  be  so  called,  and  thus  tho 
word  frequently  means  any  poor  person. 


2C2 


Rahman  is  one  of  the  o^P-T'test  naTties  that  can  be  given  to  a 
Muharamedan.  It  means  compassionate,  and  is  the  first  in  the  list  of 
the  ninety-nine  names  of  God. 

Zenun  gaUhih  hharah  sandi  path  tah  lihyun  gaUhih   narah 

sandi  path. 
One  must  work  like  an  ass,  but  eat  his  dinner  like  a  man. 

Zethen  naren  mod. 

Honour  is  given  to  long  sleeves. 

''  And  ye  have  respect  to  him  that  weareth  the  gay  clothing." 
One  day  SheHh  Nur-ud-din  went  to  a  wedding  feast  with  nothing 
bnt  his  ragged  faqir  dress  on,  and  the  consequence  was  that  the  people 
would  not  receive  him.  He  returned  quickly  to  his  abode,  and 
changed  his  ragged  garment  for  some  new  and  costly  clothes,  and 
went  again  to  the  feast.  This  time  he  was  received  with  great 
honour.     He  first  quoted  the  above  proverb  at  the  dinner. 

Zev  chhem  hardn  luhk  lukh  ;  luk  Ghhim  UTiandn  thuk  thuk. 
My  tongues  does  talk,  talk  ;  the  people  do  spit,  spit  upon  me, 

A  man  of  many  words  is  despised. 

Zewui  chkek  mnrdn  tali  zewui  chheh  tdrdn. 
The  tongue  kills  and  the  tongue  saves. 

Zii  chheh  Mi. 

Pay  for  work  done  is  like  jasmine. 
Sweet  are  the  fruits  of  labour. 

Zindah  nah  sur  nah  sds  tah  marit  atld^. 
Alive — neither  dust  nor  ashes,  hut  dead — satin. 

Undutif  ul  oflEspring. 

Hindustani. — Jite  na  puchhe  mue  dhar  dhar  pite. 

Zorah,  zorah  nashih  au,  tah  wdrah,  war  ah  nashih  koh. 
From  "zorah  zorah"  life  wears  out,  but  from"  wdrah  warah" 

the  mountain  wears  away. 

Zorah  zorah,     "Go   on,  work  man,  "  said  to  a  man   working  in   a 
casual,  listless  fashion. 

Wdrah,  wdrah.    '*  Carefully,  not  so  fast,  "  said  to  a  man  working  in 
a  quick,  reckless  way. 

Zu  gav  Udngi  reh^  tilah  han  gaUhias  usuni- 
Life  is  like  the  flame  of  a  lamp  ;   it  needs  a  little  oil  now  and 
again. 


263 


Zii  iir  tah  jakun  vr. 

The  spirit  healthy  and  the  world  healthy. 
Health  is  everything. 

Zui  Zbwih  tah  ryuhz  Idyih  tah  ad  ah  pawih  shikur. 

Zui  will  be  born  and  will  shoot  and  will  receive  his  prey. 

Building  castles  in  the  air. 

Zulih  gayt  zih  kulih  gayi, 

lie  became  drowsy  and  it  fell  into  the  river. 

Carolosnoss  is  ruination. 

A  faqir  was  sitting  by  the  firo-placo  cooking  his  dinner  as  the 
boat  was  being  towed  along.  Owing  to  the  great  heat  he  became 
very  drowsy,  and  so  bending  his  head,  ho  began  to  sleep.  Suddenly 
the  boat  struck  the  bank  and  the  plate  of  rice  and  n\eat  tumbled  off 
the  fire  into  the  river. 

Zuwal  boguni  sachal  dot;  yih  kusah  mydni  6gah'bdiT 
Lousey  mistress,  ragged  nurse  ;  which  is  my  mistress  ? 

General  reply  of  a  female  servant,  when  blamed  by  her  mistreas 
because  of  her  dirty  appearance. 

Zuwalih  hiind  gafjhih  khyun  tah  zewalih  hund  nah. 
It  is  better  to  eat  with  a  dirty-headed  woman   than  with  a 
garrulous  woman. 


Finis. 


BOMBAY  :    TRINIED    AT    THE    EDUCATION    SOCIETY  S    PRESS,    liVCULLA, 


THIS  BOOK  IS  DUE  ON  THE  LAST  DATE 
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