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النشر الإلكتروني

69. Q.-More hageyākō miyad cheped latārēkō misāte bōlōā ?

A.-Sarsarkō.

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.

Five brothers are entering at one time a flat hollow?

The fingers (at meal-time).

70. Q.-More horōtekō si'ya, gel They are ploughing with five men,

horōtekō karayā?

A.-Karkad.

71. Q.-Atom atomte dōē janggia, talārē dōē jilugiā ? A.-Pārkom.

72. Q.-Miyad oṛārē kirki menā; en kirkirē oṛā paromōtanā, batikam oṛāren hoṛōkō en kirkirē kākō paromdariya ?

A.-Dā'; jāl; hae.

but harrowing with ten ?

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. On the sides are the bones, the flesh inside ?

The bedstead.

The bones are the wooden frame, the flesh is the man, resting on the bed.

In a house is a window; the (whole) house goes through the window; but the inmates of the house cannot pass through the window ?

The water; the fisher-net; the fishes.

73. Q.-Miyad hoṛō dō garā garā. A man is going on crying in the

te rā' beraya ?

A.-Chand.

rivers?

The bamboo-weel for catching

fish.

Or: Miyad sandi haṛā garā garāte huñkar argu huñkār rakabeyā ? 74. Q.-Miyad horō jang, jilumayom banōā, batikam gotā disume honorā ?

A.-Sengel.

75.. Q.-Jaṭā kanted dōē jomea, holong lopongãe, baharōā ?

A.-Sengel.

76. Q.-Miyad horō gota disumra khurji jom chabairēō kāe biyua? A.-Sengel.

77. Q.-Gō'taniā kaṭā kā nelōā, gō'kain murdārā upun katā nelōā ? A.-Bing; choke.

Sometimes is added: Nenelniya bō' banōā.

78. Q.-Chinam aingkem nelinga? Inga alang senōā, amā jiluing jomeā ? A.-Bing.

79. Q.-Miyad horō bururē higi higi kumbae bayākadā ?

A.-Dardēgā-bing.

A male buffalo in the water is ascending with roar and descending with roar ?

A man has neither bones, nor flesh, nor blood; still he is wandering through the whole country? The fire.

He is eating branches and leayes, and flour and powder is all what is left ? The fire.

A man is not satisfied even after having eaten up all the riches of the whole country? The fire.

The bearer's feet are not seen, but four of the corpse he takes away?

The snake; the frog.

The snake killed a frog and took it away.

The onlooker (katkom cancer) has no head.

Do you see me? When my tongue will go, I will eat all your flesh ?

The snake.

A man has built his huts in hillholes ?

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 baria A Dundu snake has two heads ?

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two heads are the ends turned over, to avoid unravelling.

81. Q.-Miyad horō doyasa'rē A man has teeth on his back?

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90. Q.-Hende tonangrē haṛā-kō In a black forest buffaloes have

tōlākanā ?

A.-Ubrē sikrinkō.

91. Q.-Miyad horō dō setārē "dolabu, aba, jilugedte" meneyā ?

A.-Painā.

92. Q.-Miyad horò setä're unumae, tikinenange orongōa?

A.-Nayal.

been tied ?

The lice in the hair.

A man says in the morning : "Go on, father, to chop the flesh " (as it is done at the time of a dinner when guests have been invited).

The ploughman's stick (the iron head of which wounds the ox severely).

A man bathes in the morning, and comes out (of the water) at noon?

The plough.

93. Q.-Chinam nelinga? Emad- Why do you look at me (i.e.,

meaing?

A.-Diri; delkā.

with an angry look)? Have I not given you something? The stone; clod.

The stone (clod), lying on the ricefield is supposed to speak to the ploughman. The thing it has supplied to the ploughman is its knock.

94. Q.-Jargi hetēteyod miyadge The waterbird in the rainy

kaṭatiya ?

A.-Chatom.

season has only one foot ?

The bamboo umbrella.

The man holding it in his hands,

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

bing bolōtanãe?

A.-Denki (dhenki).

The rice-tamping-iron (beam).

99. Q.-Pundi otēre hende bābā- On a white field black rice is

ko hereyā ?

A.—Onol.

100. Q.-“Ea, jilu ? "

“ Chia, jang ?”

"Dolā, nirālang."
"Okōe hijutana ?"

"Arē mukā pandubing
hijutanãe.
"Okoe kajitana ?"

"Mahan goëjan horōe-
'kajitana.”

A. Choke; diri (delka).

sown ?

Writing.

Halloh, flesh!

What is it, bone?

Come on, we will run away.

Who is coming then?

A cobra is coming, nine hands long.

Who says that ?

The man who died last year, says it.

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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