The blood is the juice, used in liquor-making.

Father and son (have) one name, the grandson (has) another name?

The Madukam tree and the flower (both have the same name : Madukam or Mahua (H)); the grandson is the fruit which is called dolā.

All sorts (of fruits) have peels, one has no peels ?

The fruit of the Mahua tree.
The whole fruit is used in mak-
ing bread.

The children have dishevelled hair,
the mothers are smooth ?
The jara tree and its thorn-covered
fruit (used for dying purposes)
The jara is growing very rapidly.
The trunk has very short
branches and the thorny fruits
are hidden in the crown of the
tree. The colour is used for
thread-colouring and the juice
as lubricating oil.
Sehel behel (sigil bigil) means
smooth.

The flesh of a dishevelled cock (as
in cock fight) is sticking to the
teeth?
Munga-vegetable. The young
leaves of the Munga tree are the
pieces of flesh of the dishevelled
cock; it is difficult to clean the
teeth after eating Munga vege-
table, as the fibres are sitting
fast in the teeth.

11. Q-Riti piti sakamtea karad Very small leaves and a spinning wheel-iron as fruit.

lekā jō'teā ?

15. Q-Dud

J. I. 9

Or, Duing, duingteng charā'lia,
bankuteng bakulia ?
A.—Janum jō'.

16. Q.-Rājā rānikōā piți kam
ōṭā daṛia ?
A.-Haṭna jō'.

The long fruits of the Munga
thin pods, are likened to the
iron of a spinning wheel, hold-
ing the wool.

In a ruinous house are small evil
spirits dancing?

Maize flour.

The Indian corn is roasted in a
broken earthen-pot, filled with
sand; when hot, the corns are
jumping hither and thither.
The evil spirits surround the
men everywhere according to
the belief of the Mundaris.

Go on, boys, I will curl serpent

like ?

The splitting of the Lama-creeper.
In the month of Aghan (Novem-
ber-December) the fruit of the
Lama-creeper splits asunder, by
and by the fruit dries up and
the seed is curling like a ser-
pent.

mundite chara,' On the round fruit is hair and
ankri te bakoā ?
it pricks with a thorn.

I am covered with small hairs,
piercing with a hook.

Fruit of the thorn-tree.

The fat cow roams, the cow with
the head bent down rushes in ?
Fruit of the Janum (thorn)

tree.

The tempting round fruit in-
vites, but the man who breaks
the fruit will be pierced by the
thorn.

The king's and queen's baskets
you cannot open ?

The fruit of the Hatua tree.

It is impossible to open the fruit,
without an instrument.

“Rājā rānikōā" is often used to
denote something peerless or
fabulous.

chetanre ghasi A Ghasi is sitting on a king?

17. A.-Rājā chetanrē dubakanae ?

A.-Sōsō jō' (Bhelwa.)

20.

Or:

Ara' haṛāa chetanre dhichua
dubakanãe ?

The Sōsō (Bhelwā) fruit.

It consists of the lower red and
the upper black part. Only the
former is eaten. Black is a des-
pised colour: therefore this part
is thrown away. The red col-
our is that of usefulness and
beauty.

18. Q.-Mā'tāe mindi sirmagi A beheaded sheep looks towards

heaven ?

sangilā ? A.-Naṛā.

Stubbles on the rice-field.

19. Q.-Miyad ore aprobre ja- A bird lays eggs under the wings?

romea ?
A.-Meral jō.'

On a red cow a quail is sitting;
the uneatable black part thrown
away being likened to the bird
flying away.

The fruit of the Meral tree (which
is hidden within the leaves of
the branches.)

Q.-Sirmā (rē) diyuñ, ote Hanging high (lit. in heaven),
(ré) korej ?
on earth the mouth full of
water ?
The tamarind (the sour taste); the
mango (the sweet taste).

A.-Jōjō; uli.

21. Q.-Jarkam turkam sãe ṭaka Dirty, filthy, but 100 Rs. have
soāvā ?
room in it?
A.—Kanṭaṛ; kōā.

23.—Q.—Engā dō risā risā, hon

dō jurur jurur? A.—Kanţaṛ; kōā.

The.jack-tree; the flesh around the
seeds.

22. Q.-Miyad kora dō goṭā A man covered with teeth over the
hormoë datakanā ?
whole body?
A.-Kantar; kōā.
The jack-fruit.

The mother has dishevelled hair,
the child is smooth ?

The jack-fruit.

A.-Kantar; kōā.

26. Q.-Miyad horō nakië bahatadãe ?

A.-Koronjo jō'.

28. Q.-"Kotemtanā, rese kondem? "

The jack-fruit.

A man has combs in his hair, (lit.
adorned his head with combs
instead of flowers)?

The fruit of the Karanj-oil-tree.
The oval shape of the fruit is that
of the comb, used amongst the
Mundaris, stuck in the hair.

27. Q.-Miyad horō data re guch- A man has hair on his teeth?
(Lit. a moustache.)
Indian corn.

uakana?
A.-Jondṛā.

sañṛkō tolakajā ? A.-Lusam.

The speckled dog's intestines are

very sweet?

The jack-fruit.

Grandson, thy stomach makes a noise, as if there was water in it ?

"Where are you going, you cur-
led one ?" "Anywhere you
man, showing your teeth."
The jambur-snake.

The cotton-tree.

The cotton-tree is supposed to
scold the snake, lying under it,
speaking to it in an abusive
manner. The snake returns the
abuse by pointing to the open
fruit of the cotton-tree, looking
like one showing his teeth.
They are driving in white (sheep)
flocks ?

The cotton (when the ripe fruit
splits asunder and the cotton is
blown far away, being gathered
by the women and children).
In the dense forest bulls have been
tied ?

The cocoons.

31. Q.-Gae-hon jang, jang-hon The young of a cow is a bone; the

chui?

young of the bone a calf ?

A.-Jarom; simhon.

The egg; the chicken.

32. Q.-Rāja rānikōā piți kam You cannot put the king's and the queen's baskets one on the other ?

tiring dariyā?

A.-Jarom.

Or thus: Rājā rānikōā poṭom
kam tiring dariyā ?

Or, Singbonga' potom kā Singbonga's rice-bales cannot be

tiringoa ?

put one on the other. Singbonga, the highest power, the Sungod as the possessor of all non-plus-ultra power.

potā ?

33. Q.-Kundam kundam hathi- In the places behind the houses (it is called "kundam") are thrown elephant-intestines? The rice-straw-rope for tying the rice bales (potom) which are thrown away. This is a sign of a rich landlord, as the poor peo ple keep the "bor from year to year. Therefore it is also said of a rich man :

""

söäōā ?

Kundam kundam re hathipota Elephant-intestines are decaying in the places behind the houses? 34. Q.-Hathia lairē kuru duru ? (There is) conversation (heard) within the elephant's stomach? The house.

A.- Orā.

Or, Hāthiā lairē mainākō chērē The myna birds are chirping in
bērē ?
the elephant's stomach ?
A.-Horokō.

The people (inside the house.)
Bamboo sticks (are moved) up

35. Q.-Seneyarkō balad-bilid ?
(palad-pilid; palab-pilib.)
A.-Chuțua chalom.

and down?

The tails of the mice.
"Seneyar" is the split bamboo,

used in thatching. The tails of
the mice, sporting in the straw
of the roof are now seen and
then disappearing.

The egg.

Potom=the large rice-bales.

A.-Bor.

Or thus:

Aṭāmaṭā birkā talārē suikō In the dense forest needles are disappearing.

ugurtadā?

36. Q.-Hañ, hun ghați oṭā- Ringing open bells are to be seen,