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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 ?

bölõā ?
A.-Sarsarko.

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 ?
A.-Pārkom.

The bedstead.
The bones are the wooden frame,

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

fish,

Or:
Miyad sandi hasā garā garāte A male buffalo in the water is

huñkar argu huñkar raka- ascending with roar and de-
beyā ?

scending with roar ?
74. Q.-Miyad horõ jang, jilu- A man has neither bones, nor

mayom banõā, batikam go- flesh, nor blood ; still he is wan-
tā disume honorā ?

dering through the whole coun

try ?

A.-Sengel.

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.

The fire.
76. Q.-Miyad horo gotā disum- A man is not satisfied even after

ra khurji jom chabairēā kāe having eaten up all the riches
biyuā ?

of the whole country?
A.-Sengel.

The fire.
77. Q.-Gö’taniā katā kā neloa, The bearer's feet are not seen, but

go'kaiñ murdārā apun ka- four of the corpse he takes
tā neloa ?

away ?
A.--Bing; choke.

The snake; the frog.
The snake killed a frog and took

it away.

A.- Bing.

Sometimes is added : Nenel- The onlooker (katkom=cancer)
niya bo' banõā.

has no head.
78. Q.-Chinam aingkem nel- Do you'see me ? When my tongue

inga ? Ingā alang senõā, will go, I will eat all your
amā jiluing jomea ?

flesh ?

The snake. 79. Q.-Miyad hoső bururē higi A man has built his huts in hillhigi kumbāe bayākadā ?

holes ?
A.-Dardēgā-bing.

The mountain snake.
The huts' are

are understood to
mean such watching huts of the
most simple manufacture, built
in the fields to watch the

crops. 80. Q.-Miyad dundu-bing bariä A Dundu snake has two heads ?

bo'akanā ?
A.-- Jaţi (pați[ya]).

The grass mat.
It is plaited in single, long, narrow

pieces which afterwards
sewn together with grass. The

are

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two heads are the ends turned

over, to avoid unravelling. 81. Q.-Miyad horô doyāsā'rē A man has teeth on his back ?

datākanā ?
A.- Jati (pați ya]).

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,
cha’lomra têkedjanā ?

but his tail has been caught ?
(lit. but he has been stopped

on the tail.)
A.-Riațió.

The debt.
Debts are not finished, that is the

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?

home? A.-_ā'sār.

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.

Or also:

Senõredõe hapo hapete When going he is quite silent, bat senõãe, pipire dõe kaklākā'? making great noise in the open

field ?

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eggs?

ears,

The axe.

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 ?

vegetable?
A.-Ub.

The hair.
“Roastedbecause of the black

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

invited). A.-Painā.

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 ?
A.-Diri; delkā.

The stone; clod.
The stone (clod), lying on the

ricefield is supposed to speak
to the ploughman. The thing
it has supplied to the plough-

man is its knock, 94. Q.-Jargi hetēteyod miyadge The waterbird in the rainy kațatiya ?

season has only one foot ?
4.--Chatom,

The bamboo umbrella.
The man holding it in his hands,

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göā?

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) ?

sēnõā ?
A.—Jomeā.

The food. 98. Q.-Miyad undute pandu- A cobra is disappearing in a hole ?

bing bolòtanāe ?
A.-Denki (dhenki).

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.

long.
“Okoe kajitana ?” Who says that?
"Mahań goējan hoçõe- The man who died last year, says
kajitana."

it.
A. Choke; diri (delka). The frog; the stone (clod).

(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

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