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The cover is almost water-tight,
the leaves being fastened together and above sewn together with small sticks, in the above question compared to the beams
of a roof. 69. Q.-Mosehageyāko miyad Five brothers are entering at one
cheped latārāko misāte time a flat hollow ?
The fingers (at meal-time). 70. Q.-More hoțõtekö si’ya, gel They are ploughing with five men, hořõteko karayā ?
but harrowing with ten ? A.-Karkad.
The cleaning of the mouth in the
morning. The “tooth-brush," generally a
branch of the Sakua-tree, is first used for cleansing the teeth; after it is well chewed at both ends, it is broken in two places and the “harrowing" (the cleansing of the tongue) begins. While the former is done with one hand, both hands
are necessary for the latter. 71. Q.-Atom atomte dõē jang. On the sides are the bones, the giā, talārē dõē jilugia ?
flesh inside ?
the flesh is the man, resting on
the bed. 72. Q.-Miyad ofārē kirki menā; In a house is a window; the (whole)
en kirkirē osā paromotanā, house goes through the window; batikam osāren horõko en but the inmates of the house kirkirē kāko paromdariya ? cannot pass through the win
dow ? A.-Dā'; jāl; hae.
The water; the fisher-net; the
fishes. 73. Q.-Miyad hoțā dā garā garā. A man is going on crying in the te rā' berayā ?
rivers ? A.-Chand,
The bamboo-weel for catching
huñkar argu huñkar raka- ascending with roar and de-
scending with roar ?
mayom banõā, batikam go- flesh, nor blood ; still he is wan-
dering through the whole coun
The fire. 75.. Q.---Jatā kanted dõē jomeā, He is eating branches and leayes, holong lopongãe, baharõā ? and flour and powder is all what
is left ? A.-Sengel.
ra khurji jom chabairēā kāe having eaten up all the riches
of the whole country?
go'kaiñ murdārā apun ka- four of the corpse he takes
The snake; the frog.
Sometimes is added : Nenel- The onlooker (katkom=cancer)
has no head.
inga ? Ingā alang senõā, will go, I will eat all your
The snake. 79. Q.-Miyad hoső bururē higi A man has built his huts in hillhigi kumbāe bayākadā ?
The mountain snake.
are understood to
crops. 80. Q.-Miyad dundu-bing bariä A Dundu snake has two heads ?
The grass mat.
pieces which afterwards
two heads are the ends turned
over, to avoid unravelling. 81. Q.-Miyad horô doyāsā'rē A man has teeth on his back ?
The grass-mat. The mats in com
are of very rough make, only the surface is look
ing smooth. 82. Q.--Miyad häthi duarrë gotā An elephant has passed with his
hoşmõē paromjanā, batikam whole body through the door,
but his tail has been caught ?
on the tail.)
meaning, until the last farthing
has been returned. 83. Q.-Miyad horo seno doa A man can go out, but he cannot
dațiyā, hiju do kāe dariya ? return ? A.-Sār (tutti); kaji.
The arrow; the word. 84. Q.-Miyad horă pisi rē dõā A man is satisfied when abroad,
biakangiã orārē dõē chepa'. bnt hungry (lit. flat) when at kangiā?
The bow. 85. Q.-Ni senõãe, ni nā'do Now he is going away far off, now hijulenāe ?
he returned ? A.-Med.
The eye (seeing both things near
and far away). 86. Q.-Pragat nelõtanko āyar. The visible ones
The visible ones are begetting jomtanāko, pragat kā nelo- children; the invisible ones lay
tankő jaromtana ? A.-Lutur menõtankö; lutur Beings with ears, beings without
banotanko. 87. Q.-Miyad hořõe isu purā A man makes great noise (in the
kaklakā', oļāro do mandi- forest), but entering home, he mandite kepad bölöāe ?
is silent? A.-Hake.
Senõredõe hapo hapete When going he is quite silent, bat senõãe, pipire dõe kaklākā'? making great noise in the open
88. Q.- Rājā rānikoa charim Can you split the king's or the chatayā ?
queen's thin bamboo? 66 Chari” is the small thin bam
boo-stick (or any other small stick], used in fastening the leaves, representing the plates
for keeping rice or other food. A.-Ub.
The hair. 89. Q.-Jiyam, tikita afā'm ud Grandson, can you eat the roasted dariyā ?
colour of the hair. 90. Q.—Hende tonangrē hațā-ko In a black forest buffaloes have tālākanā ?
been tied ? A.-Ubrē sikrinko.
The lice in the hair. 91. Q.--Miyad hoțā do setā’rē A man says in the morning : “Go
“dolabu, aba, jilugedte " on, father, to chop the flesh " meneyā ?
(as it is done at the time of a dinner when guests have been
The ploughman's stick (the iron
head of which wounds the ox
severely). 92. Q.-Miyad horo setā'rē unu- A man bathes in the morning, and mae, tikinenange opongoa ? comes out (of the water) at
noon ? A.-Nayal.
The plough. 93. Q.-Obinam nelingā ? Emad- Why do you look at me (i.e., mēaing?
with an angry look)? Have I
not given you something ?
The stone; clod.
ricefield is supposed to speak
man is its knock, 94. Q.-Jargi hetēteyod miyadge The waterbird in the rainy kațatiya ?
season has only one foot ?
The bamboo umbrella.
is covered almost by it; and he standing under it, is called the
one foot of the umbrella. 95. Q.-Mid puru jondrā atām Can you count the flour of Indian lekayā ?
corn in a leaf-bowl ? A.—Ipilko.
The stars. 96. Q.-Rör darute, dā’seten- Water comes out of a withered
tree? A.--Kulu (kulhu).
The oil-press. 97. Q.-Pundi diri ta' te iditu- Bring me to the white stones (the
kaingme, enteng aingirg teeth), then I will go (alone) ?
The food. 98. Q.-Miyad undute pandu- A cobra is disappearing in a hole ?
bing bolòtanāe ?
The rice-tamping-iron (beam). 99. Q:-Pundi otêre hende bābā- On a white field black rice is ko hereyā ?
sown? A. -Onol.
Writing. 100. Q. Q.-"Eā, jilu ?
Halloh, flesh! “ Chiā, jang?”
What is it, bone ? “Dolā, nirālang." Come on, we will run away. "Okoe hijutana?" Who is coming then ? “Arē mukā pandubing A. cobra is coming, nine hands hijutanke.
(Or also the “flesh ”= the clod;
and the “bone" = the stubbles
on the field). Both have a conversation together.
Until the time of preparing the field comes near, both frog and clod were the masters of the field. Then the stone (clod) says to the frog: “Halloh, flesh," and it is answering with the question: "What is it, bone?" And then the former