Poló= Bolá.—The Raja has ordered many people: To-morrow Polo I will play. To the musicians give notice they will play.Hast thou given notice, O (thou)?Yes, I have given notice, O Nazúr; let me be thy offering (sacrifice).Well, we will come out, that otherwise it will become (too) hot.The Raja has gone out for Polo; go ye, O (ye); the riders will start.Now divided will be, O ye! (2) goals nine nine (games) we will do (play). Tola-half (= 4 Rupees) a big sheep bet we will do.Now bet we have made. To the Raja theballgive, O ye,striking(whilst galloping) he will take.O ye, efforts (search) make, young men, to a man disgrace is death; you your ownpartyabandon not; The Raja has taken theball to strike; play up, O ye musicians!Now descend (from your horses) O ye; Tham has come out (victorious); now again the day after to-morrow, he (from fatigue)recovering Polówe will strike (play).Rules:—The musical instruments of Polo; the ground for the game; the riders; the goals; 9, 9 games let be (nine games won); the riders nine one side; nine one (the other) side; when this has become (the case) the drum (Tsagàr) they will strike.First the Tham takes the ball (out into the Maidan to strike whilst galloping at full speed).The Tham’ssideupper part will take.The rest will strike from the lower part (of the ground).Those above the goal when becoming will take to the lower part.Those below the goal when becoming to above taking the ball will send it flying.Thus being (or becoming) whose goal when becoming, the ball will be sent flying and the musicians will play.Whose nine goals when has become, they issue (victorious).
Poló= Bolá.—The Raja has ordered many people: To-morrow Polo I will play. To the musicians give notice they will play.
Hast thou given notice, O (thou)?
Yes, I have given notice, O Nazúr; let me be thy offering (sacrifice).
Well, we will come out, that otherwise it will become (too) hot.
The Raja has gone out for Polo; go ye, O (ye); the riders will start.
Now divided will be, O ye! (2) goals nine nine (games) we will do (play). Tola-half (= 4 Rupees) a big sheep bet we will do.
Now bet we have made. To the Raja theballgive, O ye,striking(whilst galloping) he will take.
O ye, efforts (search) make, young men, to a man disgrace is death; you your ownpartyabandon not; The Raja has taken theball to strike; play up, O ye musicians!
Now descend (from your horses) O ye; Tham has come out (victorious); now again the day after to-morrow, he (from fatigue)recovering Polówe will strike (play).
Rules:—The musical instruments of Polo; the ground for the game; the riders; the goals; 9, 9 games let be (nine games won); the riders nine one side; nine one (the other) side; when this has become (the case) the drum (Tsagàr) they will strike.
First the Tham takes the ball (out into the Maidan to strike whilst galloping at full speed).
The Tham’ssideupper part will take.
The rest will strike from the lower part (of the ground).
Those above the goal when becoming will take to the lower part.
Those below the goal when becoming to above taking the ball will send it flying.
Thus being (or becoming) whose goal when becoming, the ball will be sent flying and the musicians will play.
Whose nine goals when has become, they issue (victorious).
No. 1. Dareyli.No. 2. Gabriali.No. 3. Hunza Man.No. 4. Nagyri.
The real native place of Mir Abdulla is in the territory of Nandiyar; but his uncle migrated to, and settled in, Gabriál. The Mir narrates:—
“In the country of Kunar there is a place calledPusht, where lives a Mulla who is famous for his learning and sanctity. I lived for a long time as his pupil, studying Logic, Philosophy, and Muhammadan Law, the subjects in which the Mulla was particularly proficient. When my absence from my native place became too long, I received several letters and messages from my parents, asking me to give up my studies and return home. At last I acceded to their pressing demands and came to my native village. There I stayed for a long time with my parents; but as I was always desirous to pursue my studies, I was meditating on my return to Pusht, or to go down to India.
In the meantime I met one Abdulquddūs of Kohistan, who was returning from India. He told me that a Dár-ul-u’lûm (House of Sciences) had been opened at Lahore, the capital of the Punjab, where every branch of learning was taught, and that it was superintended by Dr. L., who being himself a proficient scholar of Arabic and Persian, was a patron of learning and a warm supporter of students from foreign countries. I was accompanied by two pupils of mine, named Sher Muhammad and Burhánuddin; and I started together with them from my native village. We passed through the territory ofDir, which is governed by Nawab Rahmatulla Khan. The Qazi of that place was an old acquaintance of mine, and he persuaded me to stop my journey, and promised to introduce me to the Nawab, and procure for me a lucrative and honourable post. I declined his offer, and continued my journey. The next territory we entered in was that of NawabTore Mian Khan, who reigns over eight or nine hundred people. After staying there some days we reachedKanan Gharin, which was governed jointly by Nawabs Fazl Ahmad and Bayazid Khan. After two days’ march we came toChakesur, which was under a petty chief named Suhe Khan. Here we were told that there are two roads to India from this place—one, which is the shorter, is infested with robbers; and the other, the longer one, is safe; but we were too impatient to waste our time, and decided at once to go by the shorter way, and proceeded on our journey. We met, as we were told, two robbers on the road, who insisted on our surrendering to them all our baggage. But we made up our minds to make a stand, though we were very imperfectly armed, having only one “tamancha” among three persons. In the conflict which ensued, one of the robbers fell, and the other escaped; but Burhanuddin, one of our party, was also severely wounded, and we passed the night on the banks of a neighbouring stream,and reached next dayGanagar Sirkol Jatkol, where we halted for eight or nine days. In this place the sun is seen only three or four times a year, when all the dogs of the village, thinking him an intruding stranger, begin to bark at him. Burhanuddin, having recovered there, went back to his home, and I, with the other companion, proceeded to the Punjab, and passing through the territory of a chief, namedShálkhan, entered the British dominions. On arriving at Lahore we were told that Dr. L. was not there, and my companion, too impatient to wait, went down to Rampur, and I stayed at Lahore.” He then gave an account of—
Boundaries.—It is bounded on the north byChitrál,Yasin, andHunza, on the east byChilas,Kashmir, and a part ofHazara; on the south byYaghistán(or wild country); on the west bySwatandYaghistán.
It is surrounded by three mountainous ranges running parallel to each other, dividing the country into two parts (the northern part is calledGabriál). The Indus flows down through the country, and has a very narrow bed here, which is hemmed in by the mountains.
The northern part, which is called Gabriál, has only two remarkable villages—Kandyá, on the western side of the river, andSiwaon the eastern; and the southern part contains many towns and villages:—
That part ofYaghistánwhich bounds Kohistan on the west is divided into (1)Thakot, which is governed by Shalkhán, and (2)Dishán, which is under Ram Khan; and that part of Yaghistán which bounds it on the south is divided into three valleys,—
Between the southern part of Kohistan and Alahi, in the eastern corner, there is a plain, of a circular form, surrounded on all sides by mountains. This plain is always covered with grass, and streams of clear and fresh water run through it. Both the grass and the water of this vast meadow are remarkable for their nourishing and digestive qualities. This plain is called “Chaur,” and is debatable ground between the Kohistanis of Ladai, Kolai, and Palas, and the Afghans of Alahi.
People.—The people of this country are not allied to the Afghans, as their language shows, but have the same erect bearing and beautiful features.
Language.—Their language is altogether different from that of their neighbours, the Afghans, as will be shown by the following comparison:—
There is a song very current in Kohistan which begins,—
Palas kulal mariga, Patane jirga hotiga, Johle johal madado propár asáli= “In Palas a potter was killed, in Patan the jirga (or tribal assembly) sat.”
“The corrupted (Jirga of Malaks) took a bribe, and retaliation was ignored.” The Afghans are called Pathans.
Religion.—They have been converted to Islám since four or five generations, and they have forsaken their old religion so completely that no tinge of it now remains; and when a Kohistani is told that they are “nau-Muslims,” that is, “new Muhammadans,” he becomes angry.
Muslim learning, and the building of mosques have become common in Kohistan, and now we find twenty or thirty learned mullas in every considerable town, besides hundreds of students, studying in mosques.
Dress.—Their national dress consists of a woollen hat, brimmed like that of Europeans, and a loose woollen tunic having a long جاكى along the right breast, so that one can easily get out the right hand to wield one’s arms in a fight. Their trousers are also made of wool and are very tight. In the summer they wear a kind of leathern shoes borrowed from the Afghans, but in the winter they wear a kind of boots made of grass (the straw of rice) reaching to the knees. They call it “pájola.”
Till very lately their only arms were a small “khanjar” (dagger), bows and arrows; but they have borrowed the use of guns and long swords from the Afghans.
The dress of their women consists of a loose woollen head-dress with silken fringes, a woollen tunic and blue or black trousers of cotton cloth, which they call “shakara.” Generally their women work with their husbands in the corn-fields, and do not live confined to their houses.
Government.—They have no chiefs like the Afghans, but influential Malaks lead them to battle, who are paid no tribute, salary, etc.
When an enemy enters their country they whistle so sharply that the sound is heard for miles; then the whole tribe assembles in one place for the defence of their country, with their respective Malaks at their heads.
Mode of Living, and other Social Customs.—In winter they live in the valleys, in houses made of wood and stones; but in summer they leave their houses in the valleys for those on the peaks of mountains, and the mass of the population spends the summer in the cooler region; but those who cultivate the land live the whole day in the valley, and when night comes go up to their houses on the heights. Their food is the bread of wheat, and milk furnished by their herds of cattle (gaómesh, cows, goats, and sheep), which is their sole property. There are no regular Bazárs evenin the large villages; but the arrival of a merchant from India is generally hailed throughout the country. The woollen cloth which they use generally is manufactured by them.
Marriage.—Very lately there was a custom amongst them that the young man was allowed to court any girl he wished; but now, from their contact with the Afghans, the system of “betrothal” at a very early age is introduced, and the boy does not go till his marriage to that part of the village in which the girl betrothed to him lives. The Kohistanis say that they have learned three things from the Afghans:—
(1) The use of leathern shoes,
(2) The use of long swords and guns,
(3) The system of betrothal.
ByMaulvi Najmuddin, a Theologian and Poet from Koláb.
That part of the country lying at the foot of the Hindu Kush mountains, which is bounded on the north by Kokand and Karatigan, on the east by Durwaz, on the south by Badakhshan and the Amu, on the west by Sherabad and Hissar (belonging to Bukhara) is calledKhatlanختلان.Koláb, a considerable town containing a population of about ten thousand, is situated at the distance of five miles from the northern bank of the Amu, and is the capital of the province. The other towns of note areMuminabadمؤمن اباد, Daulatabad دولتاباد, Khawaling خوالنگ, Baljawan بلجوان, and Sarchashmá سرچشمہ.
The country, being situated at the foot of mountains, and being watered by numerous streams, is highly fertile. The most important products are rice, wheat, barley, kharpazá, etc.; and the people generally are agricultural.
There is a mine of salt in the mountains of خواجه مؤمنKhawaja Mumin; and the salt produced resembles the Lahori salt, though it is not so pure and shining, and is very cheap.
Cattle breeding is carried on on a great scale, and the wealth of a man is estimated by the number of cattle he possesses. There is a kind of goat in this country which yields a very soft kind of wool (called Tibit); and the people of Kolah prepare from it hoses and a kind of turban, calledShamali(from shamal, the northern wind, from which it gives shelter).
Religion.—Generally the whole of the population belongs to the Sunni sect (according to the Hanafi rite).
Tribes.—The population of the country is divided intoLaqai,Battash, andTajiks. The Laqais live in movable tents (khargah) like the Kirghiz, and lead a roving life, and are soldiers and thieves by profession. The Battashes live in villages, which are generally clusters ofkappás(thatched cottages), and are a peaceful and agricultural people. The Tajiks live in the towns, and are mostly artisans.
Language.—Turki is spoken in the villages and a very corrupt form of Persian in the towns. Most of the words are so twisted and distorted that a Persian cannot understand the people of the country without effort.
Government.—The country is really a province of Bukhárá; but a native of Kolab, descended from the Kapchaqs by the father’s and from the Laqais by the mother’s side, became independent of Bukhará. After his death, his four sons, Sayer Khan, Sara Khan, Qamshin Khan, Umra Khan, fought with one another for the crown; and Sara Khan, having defeated the other three, came to be the Chief of the province, but was defeated by an army from Bukhará and escaped to Kabul.
When Najmuddin left his country, it was governed by a servant of the court of Bukhárá.
The houses are generally built of mud, cut into smooth and symmetrical walls, and are plastered by a kind of lime calledguch. Burnt bricks are very rare, and only the palace of the governor is made partially of them. The walls are roofed by thatch made of “damish” (reeds), which grow abundantly on the banks of the Amoo.
Thedressconsists of long, flowing choghás (stuffed with cotton) and woollen turbans. The Khatlanis wear a kind of full boot which they callchamush, but lately a kind of shoe is introduced from Russia, and is callednughai.
The country is connected with Yarkand by two roads, one running through Kokand and the other through the Pamir.
The above and following accounts were in answer to questions by Dr. Leitner, whose independent researches regarding Kandiá in 1866-72 were thus corroborated in 1881, and again in 1886, when the photographs which serve as the basis of our illustrations were taken.
Position.—A town inKandiá, a part of Yaghistan (the independent, or wild, country) situated beyond the river Indus (Hawā-sinn), which separates it fromChilás. The country ofKandiáextends along both sides of theKheri Ghá, a tributary of the Indus, and is separated fromTangirby a chain of mountains.
The town ofGabriális situated three days’ march fromJalkôt, in a north-west direction, and is one day’s march fromPatan, in a northerly direction.Patanis the chief city of Southern Kandiá.
Inhabitants.—The whole tract of Kandiá can send out 20,000 fighting men. They are divided into the following castes:—
(1) Shîn, the highest, who now pretend to be Quraishes, the Arabs of the tribe to which the Prophet Muhammad belonged. (Harif Ullá, the Gabriáli, and Ghulam Mohammad, of Gilgit,call themselves Quraishes.)
(2) Yashkun, who now call themselves Mughals, are inferior to the Shîn. A Yashkun man cannot marry aShînwoman. Ahmad Shah, the Jalkoti belonged to this caste.
The people ofNorthern Kandiá(Gabriál) are calledBunzárî, and of the southern part (i.e., Patan)Maní, as the Chilasis are calledBoté. A foreigner is calledRaráwi, and fellow-countryman,Muqámi.
Religion.—The Gabriális, as well as all the people ofChilás,Patan, andPalas, are Sunnis, and are very intolerant to theShias, who are kidnapped and kept in slavery (Ghulam Mohammad, the Gilgiti, has beenfor many years a slave in Chilás, as Ahmad Shah reports). The Gabriális were converted to Muhammadanism by a saint namedBâbâji, whose shrine is in Gabriál, and is one of the most frequented places by pilgrims. The Gabriális say that this saint lived six or seven generations ago. Mir Abdulla (who is really of Afghanistan, but now lives in Gabriál,) says that the Gabriális were converted to Islám about 150 years ago. Lately, this religion has made great progress among the people of Kandiá generally. Every little village has a mosque, and in most of the towns there are numerous mosques with schools attached to them, which are generally crowded by students from every caste. In Gabriál, the Mullahs or priests are, for the most part, of the Shîn caste, but men of every caste are zealous in giving education to their sons. Their education is limited to Muhammadan law (of the Hanifite school), and Arabian logic and philosophy. Very little attention is paid to Arabic or Persian general literature and caligraphy, that great Oriental art; so little, indeed, that Harifullah and Mir Abdulla, who are scholars of a very high standard, are wholly ignorant of any of the caligraphic forms, and their handwriting is scarcely better than that of the lowest primary class boys in the schools of the Punjab.
The most accomplished scholar in Kandiá is the high priest and chief of Patan, named Hazrat Ali, who is a Shîn.
The people generally are peaceful, and have a fair complexion and erect bearing. Their social and moral status has lately been raised very high. Robbery and adultery are almost unknown, and the usual punishment for these crimes is death. Divorce is seldom practised; polygamy is not rare among the rich men (wadán), but is seldom found among the common people.
Government.—Every village or town is governed by a Council of elders, chosen from among every tribe or “taífa.” The most influential man among these elders for the time being is considered as the chief of the Council. These elders are either Shîns or Yashkun. No Kamìn can be elected an elder, though he may become a Mullá, but a Mulla-kamìn also cannot be admitted to the Council.
The reigning Council of Gabriál consists of 12 persons, of whom 9 are Shins and 3 Yashkuns. Patshé Khân is the present chief of the Council. The post of Chief of the Council is not hereditary, but the wisest and the most influential of the elders is elected to that post. Justice is administered by the Mullahs without the interference of the Council, whose operation is limited to inter-tribal feuds.
Customs and Manners.—Hockey on horseback, which is called “lughât” in Gabriál, is played on holidays; and the place where they meet for the sport is called “lughât-kárin-jha.”
Guns are called “nâli” in Gabriál, and are manufactured in the town by blacksmiths.
Dancing is not practised generally, as in the other Shin countries. Only “Doms” dance and sing, as this is their profession; they play on the “surúi” (pipe), rabáb (harp), and shaṇdo (drum).
The “purdá” system, or “veiling” women, is prevalent among the gentry, but it is only lately that the system was introduced into this country.
When a son is born, a musket is fired off, and the father of the newborn son gives an ox as a present to the people, to be slaughtered for a general festival.
Infanticide is wholly unknown.
Marriage.—The father of the boy does not go himself, as in Gilgit, to the father of the girl, but sends a man with 5 or 6 rupees, which he offers as a present. If the present is accepted, the betrothal (lóli) is arranged. As far as the woman is concerned the “lóli” is inviolable. The usual sum of dowry paid in cash is 80 rupees.
A bride is called “zhiyán,” and the bridegroom “zhiyán lo.”
Language.—On account of the want of intercourse between the tribes the language of Kohistan is broken into numerous dialects; thus the structure of the dialects spoken in Kandiá,i.e., in Gabriál and Patan, differs from that of the language spoken in Chilás and Palus,i.e., in the countries situated on this side of the Indus. Harifullah, a Gabriáli, did not understand any language except his own; but Ahmad Shah, an inhabitant of Jalkôt (situated in the southern part of Chilás), understood Gabriáli, as he had been there for a time. Ghulam Mohammad, our Gilgiti man, who had been captured in an excursion, and had lived as a slave in Chilás, also thoroughly understood Jalkóti.
The language of Kohistan (as Chilás, Kandiá, etc., are also called) is divided into two dialects, calledShénáandShúthunrespectively. In the countries situated on that side of the Indus, that is in Kandiá, Shúthun is spoken.
The following pages are devoted toBallads,Proverbs,Riddles, andDialoguesin the Shúthun dialect.
Songs= Gíla. Meshón gíla = men’s songs; Gharón gíla = female songs.
Fifteen years ago a battle was fought betweenArslán KhanofKali, andQamar Ali KhanofPálus, in which 300 men were killed on both sides.Phaju, on whose death the elegy is written by his sister, was one of the killed. The inhabitants of Palus are called “Sikhs,” in reproach.
i.Rugé níle, jimátyán-kachh-dúkánt,In a green place, next a mosque, in a sitting (resting) place,Chá chápár gála mazé, shahzada marégilIn a surrounded fort within, the prince was killedRugé níle, jimátyán kachh, dúkántIn a green place, next a mosque, in a resting placeSheú wále, bathrí, sóh viráti walégil.Bring the bier, lay it down, (so that) that heirless one may be brought to his home.ii.Rúge níle, wo Shérkot shar hogaé,In the green place, that Sherkot, where the halting-places of guestsDiri Sikáno qatle karégil.Are deserted, the Sikhs (infidels, that is the Pálusis) slaughter committed (did).Rúge níle, Shérkot, barí bigá hojowo,In the green place, in Sherkot, a great fight happened to be,Kali Khel, Phajú dasgír marégil.O Kalikhel (a tribe of Kohistan) Phajú is captured and killed.
i.Rugé níle, jimátyán-kachh-dúkánt,In a green place, next a mosque, in a sitting (resting) place,Chá chápár gála mazé, shahzada marégilIn a surrounded fort within, the prince was killedRugé níle, jimátyán kachh, dúkántIn a green place, next a mosque, in a resting placeSheú wále, bathrí, sóh viráti walégil.Bring the bier, lay it down, (so that) that heirless one may be brought to his home.ii.Rúge níle, wo Shérkot shar hogaé,In the green place, that Sherkot, where the halting-places of guestsDiri Sikáno qatle karégil.Are deserted, the Sikhs (infidels, that is the Pálusis) slaughter committed (did).Rúge níle, Shérkot, barí bigá hojowo,In the green place, in Sherkot, a great fight happened to be,Kali Khel, Phajú dasgír marégil.O Kalikhel (a tribe of Kohistan) Phajú is captured and killed.
i.
Rugé níle, jimátyán-kachh-dúkánt,
In a green place, next a mosque, in a sitting (resting) place,
Chá chápár gála mazé, shahzada marégil
In a surrounded fort within, the prince was killed
Rugé níle, jimátyán kachh, dúkánt
In a green place, next a mosque, in a resting place
Sheú wále, bathrí, sóh viráti walégil.
Bring the bier, lay it down, (so that) that heirless one may be brought to his home.
ii.
Rúge níle, wo Shérkot shar hogaé,
In the green place, that Sherkot, where the halting-places of guests
Diri Sikáno qatle karégil.
Are deserted, the Sikhs (infidels, that is the Pálusis) slaughter committed (did).
Rúge níle, Shérkot, barí bigá hojowo,
In the green place, in Sherkot, a great fight happened to be,
Kali Khel, Phajú dasgír marégil.
O Kalikhel (a tribe of Kohistan) Phajú is captured and killed.
Translation.
1. In a green place, next the mosque, in a place of rest.Within an enclosure the prince was killed.In a green place, next a mosque, in a spot of rest,Bring the bier and lay it down, to bring him home who has no heir.2. In the green place, that Sherkôt, where the halting-place of guestsIs deserted, the Sikhs committed slaughter.In the green place, in Sherkot, a great fight took place,Oh, Kalikhel tribe, Phajú was captured and killed.
1. In a green place, next the mosque, in a place of rest.Within an enclosure the prince was killed.In a green place, next a mosque, in a spot of rest,Bring the bier and lay it down, to bring him home who has no heir.2. In the green place, that Sherkôt, where the halting-place of guestsIs deserted, the Sikhs committed slaughter.In the green place, in Sherkot, a great fight took place,Oh, Kalikhel tribe, Phajú was captured and killed.
1. In a green place, next the mosque, in a place of rest.
Within an enclosure the prince was killed.
In a green place, next a mosque, in a spot of rest,
Bring the bier and lay it down, to bring him home who has no heir.
2. In the green place, that Sherkôt, where the halting-place of guests
Is deserted, the Sikhs committed slaughter.
In the green place, in Sherkot, a great fight took place,
Oh, Kalikhel tribe, Phajú was captured and killed.
2. The following song is a chârbait, or quatrain, composed by Qamrán, a Gabriali poet. The song treats of the love between Saif-ul-mulk, a prince of Rúm, and Shahparì (the Fairy-queen).
The first line of acharbaitis calledSarnâmâh, and the remaining poem is divided into stanzas or “Khhàṛáo,” consisting each of four lines. At the end of every stanza the burden of the song is repeated:
Sarnamah.—Ma húga musfar, mi safár hugâe Hindustan waínI became a stranger, my travel became towards Hindustan.Mí duâ’ salám, duâ’ salámi ahl Kohistan waínMy prayer-compliments, prayer-compliments, to the inhabitants of Kohistan (may go forth).Malá Malúkh thû, O Badrái tou ínê haragiluaI myself am Malukh (name of the Prince Saif-ul-mulk), O Badra, thou didst lose me.Burden.—Hái, Malá Malúkh thû, O Badrái, ché Malúkh tîṇ tâó bar zíthuWoe, I am Malukh, O Badra, now thy Malukh from thy sorrow has lost his senses.i.Stanzas.—1.Mala Malukh thu, O Badrai, Malúkh tîṇ, tâó thú dazéloI myself am Malukh, O Badra, thy Malukh burnt has been from thy heat.2.Hyó níeṇ nidhéto qarâré, Malúkh Badré wátbe thú harzéloIn the heart there is no ease, which Malukh after Badra has lost.3.Be tí áṇs yârâúâ, mah pai-mukhé á’ṇs soh wéloṇOurs, yours, was friendship, I beardless at that time.4.Gini kirí thi, háê háê, mi Azli qalam zikzithuWhy dost thou ... woe! woe! the pen of Eternity wrote so.Burden.—5.Hái, Malá Malúkh thu, O Badrai, Ché Malukh tîṇ tâó harzi thu.Woe, I am Malukh, O Badra, etc., etc.ii.1.Gini kiri the, hae hae, mi azló mazé lìkh taqdîr thúWhy dost thou ... woe, woe! in Eternity did Fate write so.2.Darwázoṇ mazá galáchhe dhuî Mato tiṇ daráṇ faqîr thuOn thy gate I lit fire (like Jôgís), I a boy was the beggar of thy door.3.To hikmat biu báz-shâî thi kishéu lûṇgo maza zanzîr thuBy thy stratagem thou takest the eagle a prisoner in the chain of thy black locks.4.Kisheu lûngá, narai narai, panar mûṇla bé the zetduBlack locks, in strings, on thy bright face are twined.5.Hae Mala Malukh thu....Woe, I am Malukh, etc....iii.1.Kisheu lûngá narai narai, panar mûṇ la âwizâṇ thuBlack locks in strings on thy bright face are hanging.2.Mi laṛmûṇ mazá karáé, tiu makhchúe gi mi armâṇ thuIn my body is the knife, thine is this deed which was my desire.3.A’khir dhar héṇti nímgaré shoṇ fáni na, malá rawâṇ thuAt length will remain unfinished this waning (world), I now depart.4.Hyó mi kir súraí súraí, Jandun giná thu, ma mari thuMy heart didst thou pierce in holes, where is my life, I am dead.5.Hae Hae....Woe, I am Malukh, etc.iv.1.Hyó mi kir súraí súraí térubir, teṇ shon niázah ghiuMy heart didst thou pierce throughout, by this thy spear.2.Mála thu muṛé, ti dalbaráṇ, lailo bá mi janázah ghiuI am thy dead boy, thy lover, O dearest, go off from my bier.3.Khún tiu gḥaṛ hoga, ghi tulá nibháé ansi khévah ghiuMy blood is on thy neck, alas! thou didst not sit with me, being engaged in thy toilet.4.Khévah kirethi zhare tin soh khiyál mudá chaizbithúThy toilet do now, now that thy remembrance of me is slackened by Time.
Sarnamah.—Ma húga musfar, mi safár hugâe Hindustan waínI became a stranger, my travel became towards Hindustan.Mí duâ’ salám, duâ’ salámi ahl Kohistan waínMy prayer-compliments, prayer-compliments, to the inhabitants of Kohistan (may go forth).Malá Malúkh thû, O Badrái tou ínê haragiluaI myself am Malukh (name of the Prince Saif-ul-mulk), O Badra, thou didst lose me.Burden.—Hái, Malá Malúkh thû, O Badrái, ché Malúkh tîṇ tâó bar zíthuWoe, I am Malukh, O Badra, now thy Malukh from thy sorrow has lost his senses.i.Stanzas.—1.Mala Malukh thu, O Badrai, Malúkh tîṇ, tâó thú dazéloI myself am Malukh, O Badra, thy Malukh burnt has been from thy heat.2.Hyó níeṇ nidhéto qarâré, Malúkh Badré wátbe thú harzéloIn the heart there is no ease, which Malukh after Badra has lost.3.Be tí áṇs yârâúâ, mah pai-mukhé á’ṇs soh wéloṇOurs, yours, was friendship, I beardless at that time.4.Gini kirí thi, háê háê, mi Azli qalam zikzithuWhy dost thou ... woe! woe! the pen of Eternity wrote so.Burden.—5.Hái, Malá Malúkh thu, O Badrai, Ché Malukh tîṇ tâó harzi thu.Woe, I am Malukh, O Badra, etc., etc.ii.1.Gini kiri the, hae hae, mi azló mazé lìkh taqdîr thúWhy dost thou ... woe, woe! in Eternity did Fate write so.2.Darwázoṇ mazá galáchhe dhuî Mato tiṇ daráṇ faqîr thuOn thy gate I lit fire (like Jôgís), I a boy was the beggar of thy door.3.To hikmat biu báz-shâî thi kishéu lûṇgo maza zanzîr thuBy thy stratagem thou takest the eagle a prisoner in the chain of thy black locks.4.Kisheu lûngá, narai narai, panar mûṇla bé the zetduBlack locks, in strings, on thy bright face are twined.5.Hae Mala Malukh thu....Woe, I am Malukh, etc....iii.1.Kisheu lûngá narai narai, panar mûṇ la âwizâṇ thuBlack locks in strings on thy bright face are hanging.2.Mi laṛmûṇ mazá karáé, tiu makhchúe gi mi armâṇ thuIn my body is the knife, thine is this deed which was my desire.3.A’khir dhar héṇti nímgaré shoṇ fáni na, malá rawâṇ thuAt length will remain unfinished this waning (world), I now depart.4.Hyó mi kir súraí súraí, Jandun giná thu, ma mari thuMy heart didst thou pierce in holes, where is my life, I am dead.5.Hae Hae....Woe, I am Malukh, etc.iv.1.Hyó mi kir súraí súraí térubir, teṇ shon niázah ghiuMy heart didst thou pierce throughout, by this thy spear.2.Mála thu muṛé, ti dalbaráṇ, lailo bá mi janázah ghiuI am thy dead boy, thy lover, O dearest, go off from my bier.3.Khún tiu gḥaṛ hoga, ghi tulá nibháé ansi khévah ghiuMy blood is on thy neck, alas! thou didst not sit with me, being engaged in thy toilet.4.Khévah kirethi zhare tin soh khiyál mudá chaizbithúThy toilet do now, now that thy remembrance of me is slackened by Time.
Sarnamah.—Ma húga musfar, mi safár hugâe Hindustan waín
I became a stranger, my travel became towards Hindustan.
Mí duâ’ salám, duâ’ salámi ahl Kohistan waín
My prayer-compliments, prayer-compliments, to the inhabitants of Kohistan (may go forth).
Malá Malúkh thû, O Badrái tou ínê haragilua
I myself am Malukh (name of the Prince Saif-ul-mulk), O Badra, thou didst lose me.
Burden.—Hái, Malá Malúkh thû, O Badrái, ché Malúkh tîṇ tâó bar zíthu
Woe, I am Malukh, O Badra, now thy Malukh from thy sorrow has lost his senses.
i.
Stanzas.—1.Mala Malukh thu, O Badrai, Malúkh tîṇ, tâó thú dazélo
I myself am Malukh, O Badra, thy Malukh burnt has been from thy heat.
2.Hyó níeṇ nidhéto qarâré, Malúkh Badré wátbe thú harzélo
In the heart there is no ease, which Malukh after Badra has lost.
3.Be tí áṇs yârâúâ, mah pai-mukhé á’ṇs soh wéloṇ
Ours, yours, was friendship, I beardless at that time.
4.Gini kirí thi, háê háê, mi Azli qalam zikzithu
Why dost thou ... woe! woe! the pen of Eternity wrote so.
Burden.—5.Hái, Malá Malúkh thu, O Badrai, Ché Malukh tîṇ tâó harzi thu.
Woe, I am Malukh, O Badra, etc., etc.
ii.
1.Gini kiri the, hae hae, mi azló mazé lìkh taqdîr thú
Why dost thou ... woe, woe! in Eternity did Fate write so.
2.Darwázoṇ mazá galáchhe dhuî Mato tiṇ daráṇ faqîr thu
On thy gate I lit fire (like Jôgís), I a boy was the beggar of thy door.
3.To hikmat biu báz-shâî thi kishéu lûṇgo maza zanzîr thu
By thy stratagem thou takest the eagle a prisoner in the chain of thy black locks.
4.Kisheu lûngá, narai narai, panar mûṇla bé the zetdu
Black locks, in strings, on thy bright face are twined.
5.Hae Mala Malukh thu....
Woe, I am Malukh, etc....
iii.
1.Kisheu lûngá narai narai, panar mûṇ la âwizâṇ thu
Black locks in strings on thy bright face are hanging.
2.Mi laṛmûṇ mazá karáé, tiu makhchúe gi mi armâṇ thu
In my body is the knife, thine is this deed which was my desire.
3.A’khir dhar héṇti nímgaré shoṇ fáni na, malá rawâṇ thu
At length will remain unfinished this waning (world), I now depart.
4.Hyó mi kir súraí súraí, Jandun giná thu, ma mari thu
My heart didst thou pierce in holes, where is my life, I am dead.
5.Hae Hae....
Woe, I am Malukh, etc.
iv.
1.Hyó mi kir súraí súraí térubir, teṇ shon niázah ghiu
My heart didst thou pierce throughout, by this thy spear.
2.Mála thu muṛé, ti dalbaráṇ, lailo bá mi janázah ghiu
I am thy dead boy, thy lover, O dearest, go off from my bier.
3.Khún tiu gḥaṛ hoga, ghi tulá nibháé ansi khévah ghiu
My blood is on thy neck, alas! thou didst not sit with me, being engaged in thy toilet.
4.Khévah kirethi zhare tin soh khiyál mudá chaizbithú
Thy toilet do now, now that thy remembrance of me is slackened by Time.
Proverbs.—(1)Zánda chapélo razan bhiyáṇt.One who is struck by all, fears even a rope.(2)Zoṛoṇ waé nhálé k hurá zhiká.Looking towards (the length of) the sheet, extend your feet.(3)Háte ché rachhélú darwáze aṛat kara.Elephant if you keep, make your door wide.(4)Kaṛotál ghutágir, láwáṇ na hol kir.The Lion attacks, the Jackal makes water.(5)Qá mil tillu gûṇ kaáṇt, báz mil tillu máséu khánt.With crow went, ate dung; with eagle went, ate flesh.i.e.In the company of the crow you will learn to eat dung and in that of the eagle, you will eat flesh.(6)Taṇgá gatam karé rupaé balyúṇ.A penny, for collecting went, lost rupee.(7)Aíṇ tale kaṇwalé déthé, mazé háṛ shárá túṇ.Big mouth flattery does, inwardly (in mind) breaks bones.(8)Dúṇí lawáṇo karú márch.Two Jackals a lion kill.(9)Dhon mazé ek bakrí budi agalu, bûtoṇ bakroṇ ethi.In a flock, if a contagious disease to one goat come, it comes to all goats.(10)Gúṇ khuch táṇt soṇ, gháṇo cháí hont.Dung is spread out however much, bad smell so much more becomes.(11)Zhá zhui dárú.Brother’s remedy is brother.(12)Tálaiṇ uthi, kozá dishál, tiu dú boṇdi.A sieve rose, to pot said, “You have two holes.”(13)Zar bádshah tamam hotoṇ, hiyá bandgár shilát.Money of the king is spent, heart of the treasurer pains.
Proverbs.—(1)Zánda chapélo razan bhiyáṇt.One who is struck by all, fears even a rope.(2)Zoṛoṇ waé nhálé k hurá zhiká.Looking towards (the length of) the sheet, extend your feet.(3)Háte ché rachhélú darwáze aṛat kara.Elephant if you keep, make your door wide.(4)Kaṛotál ghutágir, láwáṇ na hol kir.The Lion attacks, the Jackal makes water.(5)Qá mil tillu gûṇ kaáṇt, báz mil tillu máséu khánt.With crow went, ate dung; with eagle went, ate flesh.i.e.In the company of the crow you will learn to eat dung and in that of the eagle, you will eat flesh.(6)Taṇgá gatam karé rupaé balyúṇ.A penny, for collecting went, lost rupee.(7)Aíṇ tale kaṇwalé déthé, mazé háṛ shárá túṇ.Big mouth flattery does, inwardly (in mind) breaks bones.(8)Dúṇí lawáṇo karú márch.Two Jackals a lion kill.(9)Dhon mazé ek bakrí budi agalu, bûtoṇ bakroṇ ethi.In a flock, if a contagious disease to one goat come, it comes to all goats.(10)Gúṇ khuch táṇt soṇ, gháṇo cháí hont.Dung is spread out however much, bad smell so much more becomes.(11)Zhá zhui dárú.Brother’s remedy is brother.(12)Tálaiṇ uthi, kozá dishál, tiu dú boṇdi.A sieve rose, to pot said, “You have two holes.”(13)Zar bádshah tamam hotoṇ, hiyá bandgár shilát.Money of the king is spent, heart of the treasurer pains.
Proverbs.—(1)Zánda chapélo razan bhiyáṇt.
One who is struck by all, fears even a rope.
(2)Zoṛoṇ waé nhálé k hurá zhiká.
Looking towards (the length of) the sheet, extend your feet.
(3)Háte ché rachhélú darwáze aṛat kara.
Elephant if you keep, make your door wide.
(4)Kaṛotál ghutágir, láwáṇ na hol kir.
The Lion attacks, the Jackal makes water.
(5)Qá mil tillu gûṇ kaáṇt, báz mil tillu máséu khánt.
With crow went, ate dung; with eagle went, ate flesh.
i.e.In the company of the crow you will learn to eat dung and in that of the eagle, you will eat flesh.
(6)Taṇgá gatam karé rupaé balyúṇ.
A penny, for collecting went, lost rupee.
(7)Aíṇ tale kaṇwalé déthé, mazé háṛ shárá túṇ.
Big mouth flattery does, inwardly (in mind) breaks bones.
(8)Dúṇí lawáṇo karú márch.
Two Jackals a lion kill.
(9)Dhon mazé ek bakrí budi agalu, bûtoṇ bakroṇ ethi.
In a flock, if a contagious disease to one goat come, it comes to all goats.
(10)Gúṇ khuch táṇt soṇ, gháṇo cháí hont.
Dung is spread out however much, bad smell so much more becomes.
(11)Zhá zhui dárú.
Brother’s remedy is brother.
(12)Tálaiṇ uthi, kozá dishál, tiu dú boṇdi.
A sieve rose, to pot said, “You have two holes.”
(13)Zar bádshah tamam hotoṇ, hiyá bandgár shilát.
Money of the king is spent, heart of the treasurer pains.
Riddles.—(1)Shúṇ ghélá chíz thuṇ, che naháláṇt tasi wáiṇ pasháṇt amá?Such what thing is, which they see towards it, they see themselves in it?Answer: Mirror.Shúṇ áhan thi.= Suchmirroris.(2)Shúṇ gheḷá chíz thúṇ che surat záné thi, tilháṇt nai?Such what thing is, whose figure serpent-like is, does not move?Answer: Rope.Shúṇ rás thi.= Such rope is.(3)Shúṇ ghelá chíz thúṇ, aṇgár dheráni gellú, dhúaṇ darya bau nikáṇt?Such what thing is, fire is applied to dry grass, the river of smoke flows from it.Answer: Hookâh.(4)Shúṇ ghélá chíz thúṇ, che mut surté waré nahále? hasáṇt, khuroṇ we nahále roṇt?Such what thing is, who seeing towards other body laughs, seeing towards feet, weeps?Answer: Peacock.
Riddles.—(1)Shúṇ ghélá chíz thuṇ, che naháláṇt tasi wáiṇ pasháṇt amá?Such what thing is, which they see towards it, they see themselves in it?Answer: Mirror.Shúṇ áhan thi.= Suchmirroris.(2)Shúṇ gheḷá chíz thúṇ che surat záné thi, tilháṇt nai?Such what thing is, whose figure serpent-like is, does not move?Answer: Rope.Shúṇ rás thi.= Such rope is.(3)Shúṇ ghelá chíz thúṇ, aṇgár dheráni gellú, dhúaṇ darya bau nikáṇt?Such what thing is, fire is applied to dry grass, the river of smoke flows from it.Answer: Hookâh.(4)Shúṇ ghélá chíz thúṇ, che mut surté waré nahále? hasáṇt, khuroṇ we nahále roṇt?Such what thing is, who seeing towards other body laughs, seeing towards feet, weeps?Answer: Peacock.
Riddles.—(1)Shúṇ ghélá chíz thuṇ, che naháláṇt tasi wáiṇ pasháṇt amá?
Such what thing is, which they see towards it, they see themselves in it?
Answer: Mirror.Shúṇ áhan thi.= Suchmirroris.
(2)Shúṇ gheḷá chíz thúṇ che surat záné thi, tilháṇt nai?
Such what thing is, whose figure serpent-like is, does not move?
Answer: Rope.Shúṇ rás thi.= Such rope is.
(3)Shúṇ ghelá chíz thúṇ, aṇgár dheráni gellú, dhúaṇ darya bau nikáṇt?
Such what thing is, fire is applied to dry grass, the river of smoke flows from it.
Answer: Hookâh.
(4)Shúṇ ghélá chíz thúṇ, che mut surté waré nahále? hasáṇt, khuroṇ we nahále roṇt?
Such what thing is, who seeing towards other body laughs, seeing towards feet, weeps?
Answer: Peacock.
Lunar Muhammadan Months.