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The blood is the juice, used in

liquor-making. 7. Q.-Apu hon miyad nutum,

Father and son (have) one name, themkā koķā eta nutum ? the grandson (has) another

name? A.-Madukam; dolā.

The Madukam tree and the flower

(both have the same name: Madukam or Mahua (H)); the grandson is the fruit which is

called dolā. 8. Q. --Soben jāti hereyanā, All sorts of fruits) have peels,

miyad jāti kā hereyana ? one has no peels ? A.- Dolā.

The fruit of the Mahua tree.

The whole fruit is used in mak

ing bread. 9. 2.-Honko do risāte risā, The children have dishevelled hair,

engā kō do silabolētanā ? the mothers are smooth ? A.–Jarā daru ; jarā jo'. 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. The question is also put thus : Sehel behel (sigil bigil) means

Engă sehel beheltan, hon smooth.

do risā ? 10. Q.-Risā simā jilu rebed- The flesh of a dishevelled cock (as gia?

in cock fight) is sticking to the

teeth ? A.-Mungā aļā.

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 vegetable, as the fibres are sitting

fast in the teeth. 11. Q.-Riti piti sakamteā karad Very small leaves and a spinning lekā jõ'tea ?

wheel-iron as fruit.

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A.-Mungā jo.

The long fruits of the Munga

thin pods, are likened to the
iron of a spinning wheel, hold-

ing the wool.
12. Q.-Chechā oraro bongā In a ruinous house are small evil
hon ko inungtanā ?

spirits dancing ?
A.-Jondņā atä.

Maize flour.
The Indian corn is roasted in a

broken earthen-pot, filled with
sand; when hot, the corps are
jamping hither and thither.
The evil spirits surround the
men every where according to

the belief of the Mandaris. 13. Q.-Jū, honko, senope !

Go on, boys, I will curl serpent-
Aing kucharuārenā?

like ?
A.-Lama' chatā.

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. 14. Q.-Guli gāy kerātane, kun

The fat cow roams, the cow with

the head bent down rushes in ?
chi gāy toţokojæ ?
4.-Janam jõ.'

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.

15. Q.-Dud mundite charā,' On the round fruit is hair and ankri te bakoā ?

it pricks with a thorn. Or, Duing, duingteng charā'liā, I am covered with small hairs, bankuteng bakulia ?

piercing with a hook. A.-Janum jo'.

Fruit of the thorn-tree. 16. Q.--Rājā rānikõā piti kam The king's and queen's baskets ātā daria ?

you cannot open ?
A.-Haţna jo'.

The fruit of the Hatna tree.
It is impossible to open the fruit,

without an instrument. J, I. 9

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Rājā rānikõā” is often used to

denote something peerless or

fabulous.
17. 1.- Rājā chetanrā ghasi A Ghasi is sitting on a king ?

dubaķanāe ?
A.-Sõsõ jõ' (Bhelwā.)

The Sõsõ (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.

1

Or:
Arā' hasāã chetanrā dhichuā On a red cow a quail is sitting ;
dubaka nāe ?

the uneatable black part thrown
away being likened to the bird

flying away.
18. Q.-Mā'tāe mindi sirmagi A beheaded sheep looks towards
sangilā ?

heaven ?
A.-Narā.

Stubbles on the rice-field.
-19. Q.-Miyad ore aprobrē ja- A bird lays eggs under the wings ?

romea ?
A.-Meral jo.'

The fruit of the Meral tree (which

is hidden within the leaves of

the branches.)
20. Q.-Sirmā (rē) diyuñ, ote Hanging high (lit. in heaven),
(ré) korej ?

on earth the mouth full of

water ? A.-Jõjõ; uli.

The tamarind (the sour taste); the

mango (the sweet taste).
21. Q.-Jarkam tarkam sāe takā Dirty, filthy, but 100 Rs. have
soāvā ?

room in it?
A.-Kanțar; kõā.

The.jack-tree; the flesh around the

seeds. 22. Q.-Miyad kośa do gotā

A man covered with teeth over the hormoë datakanā ?

whole body?
A.-Kantas; kõā.

The jack-fruit.
23.-Q.-Engā do risā risā, hon- The mother has dishevelled hair,
do jurur jurur ?

the child is smooth ?
A.-Kantar; koa.

The jack-fruit.

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very sweet?

24. Q.--Kavrā setā' potā isu The speckled dog's intestines are

sibilā ?
A.-Kantar; kõā.

The jack-fruit. 25. Q.-Jiyam, lāe logor pogor ? Grandson, thy stomach makes a

noise, as if there was water in

it ? A.-Kantaş; kõā.

The jack-fruit. 26. Q.-Miyad horo nakië baba- A man has combs in bis hair, (lit. tadãe ?

adorned his head with combs

instead of flowers) ?
A.-Koronjo jo'.

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 horā daļā re guch

A man has hair on his teeth ? takana ?

(Lit. a moustache.) A.-Jondrā.

Indian corn. 28. Q." Kotemtanā, rese kon

“Where are you going, you curdem?"

led one ?" Anywhere you “Jategi, risusi.”

man, showing your teeth."
A.-Kā’som. Jambur-bing. The jambur-snake.

The cotton-tree.
The cotton-tree is supposed to

scold the snake, lying under it,
speaking to it in an abusive

The snake returns the abuse by pointing to the open fruit of the cotton-tree, looking

like one showing his teeth. 29. Q.-Pundite pundi I gotkõā They are driving in white (sheep) rang birang udarkõā ?

flocks ? A.-Kā'som.

The cotton (when the ripe fruit

splits asunder and the cotton is blown far away, being gathered

by the women and children). 30. Q.--Atāmatā birko talārē In the dense forest bulls have been sañşkā tolakajā ?

tied ? A.-Lusam.

The cocoons. 31. Q.-Gāe-hon jang, jang-hon The young of a cow is a bone; the chui ?

young of the bone a calf ? A.-Jarom; simbon.

The egg; the chicken.

manner,

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The egg

potā ?

are

82. Q.-Rāja rāniköā piti kam You cannot put the king's and tiring dariyā ?

the queen's baskets one on the

other ?
A.-Jarom.
Or thus: Rājā rānikõā potom Potom = the large rice-bales.

kam tiring dațiyā ?
Or, Singbongā' 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. 33. Q.-Kundam kundam hāthi- In the places behind the houses (it

is called “kundam")

thrown elephant-intestines ? A.-Bor.

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 people keep the “bor" from year to year. Therefore it is also

said of a rich man : Kundam kundam rē hāthipotā Elephant-intestines are decaying sõāvā ?

in the places behind the houses ? 34. Q.-Hāthia lairē kuru duru ? (There is) conversation (heard)

within the elephant's stomach ? A.-Orā.

The house. Or, Hāthiā lairā maināko chorē The myna birds are chirping in bērē ?

the elephant's stomach ? A.-Horoko.

The people (inside the house.) 35. Q.--Seneyarkõ balad-Bilid ? Bamboo sticks are moved) up

(palad-pilid; palab-pilib. and down?
A.-Chutua chalom.

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. Or thus: Ațāmatā birką talarē suiko In the dense forest needles are agurtadā ?

disappearing. 36. Q.-Hañ, huñ ghați ogā. Ringing open bells are to be seen,

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