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

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?

A.-Sarsarkō.

The fingers (at meal-time).

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

horōtekō karayā? A.-Karkad.

but harrowing with ten ? The cleaning of the mouth in the morning.

71. Q.-Atom atomte dōē jang-
gia, 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.

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 raka-
beyā ?

74. Q.-Miyad horō jang, jilu-
mayom banōā, batikam go-
tā 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: Nenel-
niya bō' banōā.

78. Q.-Chinam aingkem nel-
inga? 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 de-
scending with roar ?

A man has neither bones, nor
flesh, nor blood; still he is wan-
dering through the whole coun-
try?
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 hill-
holes ?

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 ?

bō'akanā ?

A.-Jați (pati[ya]).

The grass mat.

It is plaited in single, long, narrow

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

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

datākanā ?

A.-Jați (pati[ya]).

82. Q.-Miyad hathi duarrē gotā hoṛmōē paromjanā, batikam cha'lomrē țēkedjanā ?

A.-Riȧṛin.

83. Q.-Miyad horō senō dõe daṛiyā, hiju do kãe daṛiya ? A.-Sar (tutti); kaji.

84. Q.-Miyad horō piṛi rẽ dōē biakangiā orārē dōē chepa’kangiā ?

A.—ā'sār.

85. Q.-Ni senõãe,
senōãe, ni nā’dō
hijulenae ?
A.-Mēd.

86. Q.-Pragaṭ nelōtankō āyar-
jomtanāko, pragaṭ kā nelō-
tankō jaromtanā ?
A.-Lutur menōtankō; lutur

banōtankō.

87. Q.-Miyad horōe isu pura
kaklakā', oṛārē dō mandi-
mandite kepad bōlōãe ?
A.-Hake.

Or also:

Senōredōe hape hapete senōãe, pirirè dõe kaklākā’?

The grass-mat. The mats in common use are of very rough make, only the surface is looking smooth.

An elephant has passed with his
whole body through the door,
but his tail has been caught?
(lit. but he has been stopped
on the tail.)

The debt.

Debts are not finished, that is the meaning, until the last farthing has been returned.

A man can go out, but he cannot return?

The arrow; the word.

A man is satisfied when abroad, but hungry (lit. flat) when at home?

The bow.

Now he is going away far off, now he returned ?

The eye (seeing both things near and far away).

The visible ones are begetting children; the invisible ones lay eggs ?

Beings with ears, beings without

ears.

A man makes great noise (in the forest), but entering home, he is silent?

The axe.

When going he is quite silent, but making great noise in the open field ?

88. Q.—Rājā rānikōā charim chataya ?

boo-stick [or any other small stick], used in fastening the leaves, representing the plates for keeping rice or other food. The hair.

Grandson, can you eat the roasted vegetable?

The hair.

"Roasted" because of the black colour of the hair.

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

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).

A.-Ub.

89. Q.-Jiyam, tikita aṛa'm ud

dariya ? A.-Ub.

A.-Ubrē sikrinkō.

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

A.-Painā.

Can you split the king's or the
queen's thin bamboo?
"Chari” is the small thin bam-

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

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?

A.-Nayal.

The plough.

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

meaing?

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

A.-Diri; delkā.

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

season has only one foot ?

kaṭatiya ? A.-Chatom.

The bamboo umbrella.

The man holding it in his hands,

95. Q.-Mid puru jondṛā atām
lekayā ?
A.-Ipilkō.

96. Q.-Rōṛ darute, da'setengōā ?

A.-Kulu (kulhu).

97. Q.-Pundi diri ta' te iditukaingme, enteng ainging sēnōā ?

“ Chia, jang ?”
"Dolā, nirālang."
"Okōe hijutana ?"
"Arē mukā pandubing

hijutanãe.
"Okoe kajitana ?"

"Mahan goëjan horōe

is covered almost by it; and he standing under it, is called the one foot of the umbrella.

Can you count the flour of Indian corn in a leaf-bowl ?

The stars.

A.-Jomea.

The food.

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

A.-Denki (dhenki).

'kajitana.”
A. Choke; diri (delka).

Water comes out of a withered tree ?

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 ? "

The oil-press.

Bring me to the white stones (the teeth), then I will go (alone) ?

sown ? Writing. Halloh, flesh!