Topic: Bravery

‫بهادري‬

On his forehead is light, whose sword tip is red

(with blood)
‫ځه د توري ووزي ئي سور وي د هغه په ټنده نور وي‬
That is, he who has killed his man is a fine fellow.
Good looks and brave deeds accompany each
other.
One is equal to one hundred, and one hundred to
(so much) earth.
‫ او سل په خاورو‬،‫يو په سل‬
One brave man is equal to one hundred cowards.
Either a brave man wields the sword, or one red
from grief (i.e., desperate)
‫ يا ئي له غمه سور وهي‬،‫توري يا با تور وهي‬
When the wolf gets red, he becomes an ugly
customer.
‫ليوه چه سور کيږي ګنده کيږي‬
Bannuchis say this of Wazirs, but its general
application is that a bad man, whom one has
punished or injured, becomes all the more
dangerous.
Shoes are tested on the feet; a man in a row.
‫پنړي په پښو کښي څرګنديږي او ميړه په بدو کښي بلنګ کيږي‬
Against a sword assume a shield, against words a
bold front.
‫ خبرو ته تندي نيسه‬، ‫توري ته ګنډي نيسه‬
Desire a man's disposition, and a lion's heart.
‫د ميړه خوي او د زمري زړه غواړه‬
The sword's fellowship is sweet.
‫د توري وروري خوږه ده‬
One brave man admires another.
Look at a man's deeds, not whether he is tall or
short
‫ غټ او ووړئي مه څيروه‬، ‫ميړه په عمل څيروه‬
The sword is wielded through family
‫توري په پيډ و هلي شي‬
That is, its use is almost natural to men of good
family, or descended from brave men.
To a true man his sickle is an Afghan knife.
‫ لور ئي چاړه وي‬،‫ميړه چه ميړه وي‬
May you rather die in fight, my son, than be
disgraced before the enemy.
‫په تورو مړ شي ځويه نه چه دښمن ته خړ شي ځويه‬
The tiger rends his prey, the jackal, too, benefits
by it.
‫زمري ما ته وکه د ګيدړ هم په ښه شي‬
The jackal is a tiger's attendant, and eats his
leavings. The meaning is that a strong man both
maintains himself and his dependents.
The load which the ass won't carry, you yourself
will carry.
‫بار چه خر نه وړي نو په خپله به ئي وړي‬
When a brave man can't get assistance readily, he
sets to work and does without it.
I would rather be a childless mother, than that you
should run from the battle-field
‫زه د بوره يم خو چه ميدان پرينږدي‬
Said by a mother to her son.
Other brave men do not seize on the wealth of him
who binds on his arms.
‫چه و تړي برګونه مال ئي نه خوري نور ميړو نه‬
Who passes through in one (case), becomes a lion
in another
‫چه په يوه تير شي په بله شير شي‬
Who has the power to fight lays conference aside.
‫چه اختيار د جنګ لري پوښتنه په څنګ لري‬
Although there are many roads, for men there is
only one (i.e., the straightest)
‫الري ډيري دي خو د ميړو الر يوه ده‬
True men are not God, but are not without God
either.
‫ بي خدايه هم نه دي‬،‫ميړونه که خداي نه دي‬
That is, though not equal to God, yet receive help
from him.
The spectator is a great hero (i.e., criticizes freely)
‫نند ارڅي باتور دي‬
Though you are of the border, I am of the woods.
‫که ته د ور غړ يي زه ده ځنګل يم‬
Means "I am as good a man as you"
The clod does not miss the dock-eared dog.
‫لوټه له بوړي سپي نه خطا کيږي‬
Such dogs are the best fighters, and, when barking
at any one, approach so near him that a clod
thrown at them is sure to hit; whereas, the
common village curs keep, when barking, at a
respectful distance. The application is that the
more reckless of danger a man is, the greater the
chances of his getting hurt.
For a man, either a swift flight or a swift blow.
‫د ميړه يا ترپ دي يا ئي خړپ‬
That is, either "discretion" in running away, "is the
better part of valour," or a sudden bold attack.
If there be not a leader, there won't be a crossing;
If there be not Gold, there won't be Eid.
‫ چه زر نه وي اختر نه وي‬،‫چه سر نه وي ګودر نه وي‬
Until some man tries the depth and the bottom,
whether firm or a quicksand, it is impossible to say
where the ford is.
See a man all round, a dog of a fellow may be a
good swordsman.
‫ توري سپي سړي وهي‬،‫د ميړه خو ډول ګوره‬
When forming judgement as to a man's worth, do
not regard only one or two points, e.g., his skill
with the sword, but study him all round, and strike
the balance from the general result.
The thorn which is sharp is so from its youth
‫اغزي چه تيره وي له کمه ځايه وي‬
That is, a brave man, was brave as a boy. "The
child is father of the man".
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Enmity
‫دشمني‬
A cousin's tooth breaks on a cousin's
‫د تربور غاښ په تربور ماتېږي‬
Cousins are generally rivals and enemies
Though your enemy be a rope of reeds, call
him a serpent
‫ مار ئي بوله‬،‫دښمن د که د لوخو پړې وي‬
That is, do not despise an enemy, be he never
so contemptible
Who has fallen from the top of a high
mountain recovers; Who has fallen from the
heart's anguish recovers not.
‫خو نه روغېږي چې د زړه تر آزار پرېوتې وي‬،‫راليويدلې د غرو به روغ شي‬
This is from Mullah Abdul Hameed
A stone will not become soft, nor an enemy or
a friend
‫ او دښمن به دوست نه شي‬،‫کانړې به پوست‬
Whilst he is little, play with him; when grown
up, he is a cousin so fight with him.
‫ نو تربور دې جنګوه ئي‬،‫ چه لوې شي‬،‫ لوبوه ئي‬،‫چه کم وي‬
Father and son often quarrel, the latter
wishing the former to give him his share of
the inheritance. The story goes, that Khushal
Khan Khattak, when in confinement in
Hindustan, was offered his liberty by the
Emperor Aurangzeb, on a ransom of three
thousand rupees, but refused it, saying that,
though he would have paid the amount
willingly a few years before, his son Bahram
was now grown up and conspiring against
him. He then repeated the above proverb to
the Emperor.
If there were nine, then all nine are my sons;
if there was one, one even is bad
‫ يو هم بد دې‬،‫ که يو ؤو‬...‫ نه سره مې ځامن دي‬،‫که نه ؤو‬
The play of words here, as elsewhere, is lost
in the translation. The meaning is, that if a
man is not at enmity with you, he is as your
son.
Speak good words to an enemy very softly;
gradually destroy him root and branch
‫بد سړي ته ښې خبرې وايـه پــــه ورو ورو‬
‫بيخ بنياد ئي وباسه له سرايه په ورو ورو‬
That is the precept which still guides Pathans
in working out revenge or destroying an
enemy. The Italians say, "Wait time and place
to act thy revenge, for it is never well done in
a hurry."
The master's food is being cooked, and the
slave-girl's back aches (from spite)
‫ او کونه د وينڅي خوږېږي‬،‫خواړه د څيښتن پخېږي‬
That is, the base cannot bear seeing others
enjoy what they themselves do not share in.
Kill a snake through an enemy
‫مار هم په دښمن وژنه‬
If he kills it, you have one enemy the less; if
the snake kills him, all the better for you. The
Spaniards say, "Draw the snake from its hole
by another man's hand."
A Pathan's enmity is like a dung-fire
‫د پښتانه بدي د سرې اور دې‬
That is, it smoulders and burns for a long
time, and is not easily quenched. The Italians
say, "Revenge of one hundred years old hath
still its sucking teeth."
When a family becomes at variance, its whole
crops become black oats
‫ تول ئي واړه شي کر يانړه‬،‫چه کهول شي بې فرمانه‬
Black oats appear as a weed on poor land
intermixed with the wheat and barley.
When the one profits, the other's house is
ruined
‫ د بل کور نړېږي‬،‫چه د يوه سود کېږي‬
This is a common saying amongst Bannuchis
and Wazirs, neither of whom can bear seeing
a neighbour prosperous.
Whose son and brother have been murdered,
who has restrained his hand?
‫ د هغه الس دې چا نيولې‬،‫چه ځوئي ورور ئي وي وژلې‬
Amongst Pathans, the avenging of blood is
regarded as a sacred duty, or, as the Italians
put it, "A morsel for God." Every family of
note has its blood feud, and every individual
in it knows the exact number of members of
the hostile family who have to be killed
before the account, which may have been
running for generations, can be balanced, and
a reconciliation attempted. Sometimes, a
nominal settlement is effected by the
payment of blood-money, or so many young
girls for each murdered man, whose account
has not been closed by an equivalent murder.
In the Frontier Regiments it is by no means
uncommon for a Pathan soldier to cut his
name, or take leave with the avowed object
of pursuing to the death his father's or other
near relative's murderer.
An enemy is a thorn in the quilt
‫دښمن د کنجړ اغزې ده‬
The quilt is the only covering used in bed. An
enemy like a thorn in it, must be got rid of.
The fellowship of thieves is sweet, but
quarrels ensue on division of the plunder
‫ خو په ويش باندې جګړه ده‬،‫د غلو وروري خوږه ده‬
Enmity with outsiders disappears, but not
with one's relations.
‫ او د کور بدي نه ورکېږي‬،‫د باهر بدي ورکه شي‬
He (an enemy) will say sweet words to you,
and lead you into a pit
‫ او ژورې ته به دې بيائي‬،‫خواږه خواږه به درته وائي‬
When two fall out, a third gains by it
‫ د درېم په کښۍ ښه شي‬،‫چه د دوه سره جګړه شي‬
So we say that "Two dogs fight for a bone,
and the third gets away with it"
The shelter of a tamarisk is (equal to) that of
a mountain for a man who fears not God
‫ د غزه پناه د غره پناه‬،‫چه د خدائ ويره نه وي‬
The idea is, what restrains a man from sin is
the fear of God. Once that restraint is gone,
the Godless man can go on in his wickedness
with little fear of detection and punishment
from his fellow man.
When the village becomes two, it is good for
backbiters
‫ د چغلو ښه شي‬،‫چه کلي دوه شي‬
Lending is the seed of enmity
‫پور د بدي تخم دې‬
So we say, "He that doth lend doth lose a
friend."
The family, in which there is an informer,
becomes scattered
‫ خو نه ئي خوره وي‬،‫چه څرګ ئي له کوره وي‬
The nearest approach to this, which occurs to
me, is "It is an ill bird that soils its own nest"
That man will be your bane who enters not
into your thoughts
‫ هغه تا ته شي بال‬،‫چه نه دې وي په خوا‬
An enemy springs up against a man from a
quarter where he least expected one
Keep a cousin poor, but use him
‫ خو په کار ئي لره‬،‫تربور خوار لره‬
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Friendship
‫ملګرتيا‬
Make a friend; test him for a year: if he be proof,
embrace him cordially; if not, cut his acquaintance
‫ ځان‬،‫ غېږ ورته نيسه؛ او که نه شه‬،‫ تر کاله ئي نيسه؛ که برابر شه‬،‫يار نيسه‬
‫ځېني نيسه‬
Polonius, in Hamlet, gives his son Laertes much
the same advice in the lines beginning, "The
friends thou hast, and their adoption tried, Grapple
them to thy soul."
Who forms a low friendship will light a fire on his
own forehead
‫ اور به بل په خپل تندي کړه‬،‫چې بې زاته آشنائي کړه‬
That his, will harm himself.
Pass by your acquaintance in the street; forget his
appearance
‫ رنګ ئې هير کړه‬،‫يار په کوڅه تېر کړه‬
That is, do so when it is to your advantage to drop
his acquaintance.
Friends are serpents, they bit; Strangers are best,
friends deceive
‫ آشنا ټګل کړي‬،‫ياران ماران دي خوړل کوي؛ نا آشنا ښه دي‬
The false friend is here referred to.
Mayest thou be damned O Blanket! which art
neither for wind nor for rain
‫ورک شې کمبلې چې نه د باد ئې نه د باران‬
The lukewarm friend is here spoken of.
Give good words to others, but good food to your
friend
‫ ښه خواړه خپل ته ور کوه‬،‫ښه قصه بل ته کوه‬
Be civil to all, but keep your substance for friends
and relations
Let a man have a dear friend, though he be in a
foreign country
‫ په بل ديار دې وي‬،‫يار دې وي‬
A son is the heart, a brother the eye's pupil, a
grandson the bone's marrow
‫ځوئې زړه دې؛ ورور ليمه دې؛ نمسې د هډ مازغه دې‬
This gives the three degrees of affection.
A son is from the heart, wealth from the liver;
Wealth is dearer than a son
‫ دنيا له پرينه؛ تر ځوئ ال دنيا شرينه‬،‫ځوئې له زړه‬
Who speaks of his friend, speaks of himself
‫ له ځان وائي‬،‫چې د يار وائي‬
A man's friends are reflections of himself. "Tell me
with whom you go, and I'll tell you what you are."
The medicine for asking is giving
‫د غوښتو دارو ور کړه دي‬
A Spanish proverb runs, "When a friend asketh,
there is no to-morrow"
If you would keep friendship for your friend, don't
regard his faults.
‫ عيب ته ئې مه ګوره‬،‫چې له يار سره ياري لرې‬
Cassius spoke similarly to Brutus in Julius Caesar -
A friend should bear a friends' infirmities.
The friend appears in hard times, not at big
dinners
‫ نه په خورنه کښۍ‬،‫دوست په تنګسه کښۍ څرګندېږي‬
In most languages there are similar proverbs: thus
in English we have "A friend in need is a friend
indeed."
When there was an earthquake, you would not
give me the staff, now give it to your mother.
‫ اوس ئې خپلې مور ته ور کړه‬،‫چه زلزله وه ټنډئي دې رانه کړه‬
This was the reply of a man to a false friend who
had refused him the loan of a stick when he
required it, and afterwards, when it was no longer
wanted, pressed it on to him. It is now generally
applied to friends who fail in the hour of need.
Bear witness for God's sake, use a stick for a
friend's
‫ او لوړ د يار د پاره وهه‬،‫ويل دې خدائ ده پاره کوه‬
In what is fitting between you and me, What
matters distance or propinquity?
‫چې ځما اوستا بائده دي لرې او نژدي څه دي؟‬
It is well to have your ass tethered, if you have a
thief for a friend
‫ که غل آشنا هم وي‬،‫خپل خر تړلې ښه دې‬
A friend will cause you to weep, an enemy to laugh
‫ او دښمن به دې خندوي‬،‫خپل به دې ژړوي‬
That is, a true friend will always tell you your
faults, an enemy will flatter you.
Don't say O Brother! to him who is not (the son) of
your mother
‫ داسې مه وايه چې وروره‬،‫چې نه دې وي له موره‬
I will be your sacrifice, when free from business.
‫ چې له چارې وزګارېږم‬،‫هاله به در څاريږم‬
That is, "Business first, friendship afterwards."
Be either friendly or downright displeased
‫ ال بيزار شه‬،‫ال يار شه‬
Its good to have a friend, though he be a ravenous
dog.
‫آشنا ښه دي که خوړونکښۍ سپي هم وي‬
If I am good, it is owing to my friends
‫ له يارانو سره ښه يم‬،‫که ښه يم‬
The brother is not of use to the brother, but the
friend is to the friend.
‫ خو مل خپل مله ته وګټي‬،‫ورور ورور ته نه ګټي‬
Brothers are often at variance, consequently, a
man requiring help should apply to his friend
rather than to his brother.
I was with you to your house, but not to the grave.
‫ تر قبره نه يم در سره‬،‫تر کوره اوم در سره‬
This is a rebuff to a presuming friend who asks too
much.
When the white cow licks the black, and the black
does not return the favour, may her mouth rot!
(literally "dry up")
‫چې سپينه غوا ئې څټي او توره غوا ئې نه څټي خوله ئې وچه شه‬
This is sometimes applied in cases where a rich
man seeks a poor man's daughter in marriage, and
his suit is refused. Generally, it means that favours
must be reciprocated; if not, the person obliged
deserves all manner of pains and penalties.
Lighten if you are going to lighten. When Bada falls
over the cliff, what will be the use of lightening?
‫ خو چې بډه تر کمبر پرېوځي بيا به ئې څه ته برېښوې؟‬،‫برېښوه که ئې برېښوې‬
Bada; a Marwat, on a dark night is supposed to
have thus addressed the clouds to give lightening.
The meaning is, unless assistance is timely, it is of
no use.
A cousin is he, who in the morning sees your
household's state, and in the evening your hearth
fire burning.
‫ بيګا دې اور ځيروي‬،‫ چې صبا دې کور ځيروي‬،‫تربور دې هغه دې‬
That is, he first looks to see what you have in your
larder, then drops in about dinner time. This is not
very complimentary to the sincerity of a cousin's
affection for his kindred.
Friendship is good with the noble, not with the
base.
‫ نه په بې اصل‬،‫آشنائي په اصل ښه دې‬
A clever enemy is better than a stupid friend
‫له کم عقله سجنړ نه هوښيار دښمن ښه دې‬
If your relation kill you, he will bury you in the
shade
‫ سوري ته به دې واچوي‬،‫خپل دې که مړ کړي‬
That is, though you have a blood-feud with a
relation and he will kill you, still he will see that
your corpse gets a decent burial, but another
would not do so. Blood is thicker than water after
all.
The nail and the flesh about it do not separate
‫غوښه او نوک نه سره جال کيږي‬
Meaning amongst other things, that relations stick
by each other.
Who disregards the advice of his friends, will
always carry on his head a load of anxieties.
‫ پندونه په سر به تل وړي د غم بارونه‬،‫چې نه مني د يار‬
If you do not vex your own heart, you will not
make another's happy.
‫ پردې زړه به ښه نه کړې‬،‫چې خپل زړه بد نه کړې‬
That is, you must put yourself to inconvenience if
you wish to be thought an obliging man.
For a friend, the Hindu has eaten the flesh of a
cow.
‫د يار د پاره هندو د غوا غوښې خوړلي دي‬
The cow is a sacred animal amongst Hindus.
Meaning is, that to serve a friend a man would do
an unlawful act.
Though your cousin be an ass, don't throw your leg
over him.
‫ لته مه پرې اړوه‬،‫تربور دې که خر هم وي‬
That is, don't mount him, don't bully him, as he
has it in his power to annoy you.
Though the maiden be black, may my house be a
sacrifice for her
‫ هم کور مې تر ځار شه‬،‫پيغله که توره وي‬
That is, a man will sacrifice his all for what he
loves, be the object insignificant or not. A
corresponding proverb in Syriac is, "I love my
friend, though he be a black slave."
My friend is black, but so is black molasses, which
is the best medicine for the wounded
‫ خو تورې ګوړې ال تورې ګوړې د پرېکړيو دارو د وينې دې‬،‫يار مې تور دې‬
This is similar to the preceding proverb. Old black
molasses is given for spasms, coughs, and other
diseases, the cause of which is supposed to be an
internal cut or wound.
Be it gram, let it be with love
‫ خو په مينه دې وي‬،‫چنډه دې وي‬
That is, a small favour graciously bestowed is as
good as a great one.
A strange horse is ridden half a stage.
‫د پردي اس سواري تر نيمه منزله وي‬
That is, being lent gratis, it will be a sorry mount.
Refers to a casual acquaintance who is asked to do
a service before acquaintance has ripened into real
friendship.
The heart is a unique thing when it becomes
vexed; it is not a sheep to be slaughtered.
‫ پسه نه دې چې حالل شي‬،‫زړه خو يو دې چې مالل شي‬
A man's affections are not to be trifled with; he is
not like a sheep which you may slaughter and
make an end of.
The man who knows you eats you; the dog who
knows you does not
‫ نه به دې خوري‬،‫ او سپي چې دې وپيژني‬،‫سړې چې د وپيژني اوبه دې خوري‬
Many a false friend will live on you, eat you out of
your house and home; but a dog, unclean though
he may be, is faithful to you to the last.
A bear's friendship is to scratch and tear
‫د ايژ دوستي څيرول دي‬
In friendship the composite bracelet always breaks
‫په ياري کښۍ تل څولي ماتېږي‬
The 'Tsulai' is a cheap and very brittle bracelet,
made up, I believe of clay and wax, and
consequently easily broken. The meaning is, that
friends must expect to make small sacrifices for
each other.
Would you look after yourself, cherish your friend;
consider him not less than your brother
‫ کم ئې مه بوله له وروره‬،‫ ملګري ژغوره‬،‫ځان ته ګوره‬
Though you are an infidel, you are my liver
‫ ځما څګر ئې‬،‫که ته کافر ئې‬
The liver here is the centre of affections. Religious
differences do not interfere with true friendship.
Two will become friends, if a third do not come
between.
‫ که درېم په مينځ کښۍ نه وي‬،‫دوه به سره خپل شي‬
A friend wishes you well in body, a brother in
property (to which he hopes to succeed some day)
‫ او ورور به دې د مال‬،‫يار دې د سر خير غواړي‬
At a public entertainment even may your friend be
present
‫په پنډه کښۍ دې هم سجنړ اوسه‬
That is, at an entertainment open to all, to which
the poorest and meanest go, may you find a friend
for a friend is good under all circumstances.
Every one is a dear friend in prosperity (literally "a
good day")
‫هر څوک په ښې ورځې کښۍ دوست دې‬
If rain falls on you, drops will fall on me
‫ په ما به څاڅکي پرېوزي‬،‫که په تا باران وشي‬
That is, a man's good fortune is that of his friends.
Who loves, labours.
‫ هغه خواري کوي‬،‫چې ياري کوي‬
Said originally of love, but in a wider sense of
friendship.
One doubt your love for me? No one has arrested
Aba Sind ("father of waters, i.e., the Indus") with
great dams.
‫څوک چې ستا په مينې کښۍ و مــا ته که پندونه‬
‫نـــــــه دې چــــــا نيولي ابـــــاسيند پــه لوې بندونه‬
Used to express unlimited trust.
Be intimate with a thief; take care of your ox.
‫ خو خپل لنډي خوندي لره‬،‫له غله سره پالي لره‬
Meaning he will steal it if he can, friend though he
may be; for a vicious man cannot be cured of his
evil ways.
Some one said to the woman, "Your lover is dead."
She said, "Of which street?"
‫ ويل ئې چې د کومې کوڅې؟‬،‫لوئې ته چا ويل چې يار دې مړ شو‬
Who is everybody's friend, is nobody's true friend.
Brotherly love is all very well, but let there be
some sort of account kept
‫وروري وروري خو حساب له ميانه‬
Until there be a rattle in the grain safe, there is no
use in going and coming.
‫ څو درز د څټي نه شي‬،‫په تله را تله نه شي‬
That is, there is no object in intercourse until one
or both can benefit from it.
I sweep the doorsteps of the Daramsal for my
friend
‫د يار له پاره ځه درمسال جاړو کؤم‬
Daramsal is referred to as a Hindu Temple. The
friend in his devotion says he can even sweep the
doorsteps of it
The affection showed be a donkey is a kick
‫خره مينه لګته وي‬
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  #4  
 Saturday, October 22, 2011

Death
‫مرګ‬
Though a grave be a jail, it is unavoidable for the
corpse
‫ د مړي ناکامه ده‬،‫که ګبر زندان دې‬
This is from the Persian
Death is certain, but a grave and a shroud are
doubtful
‫ خو ګبر و کفن په شک دې‬،‫مرګ حق دې‬
This is from Persian also
Who dies, has lost
‫ هغه پڼ شو‬،‫چې مړ شو‬
So our "Death's day is doom's day"
When there is death, there is no happiness
‫ نو ښادي نيشته‬،‫چې مرګې شته‬
Until a man is under the sod, he won't become
concealed
‫ چې تر خاؤرو الندې نه شي‬،‫پټ به پاته نه شي‬
Everyone thinks his own grave is too narrow
‫خپل ګبر هر چا ته تنګ ښکارېږي‬
Refers to a man never being contented
Death is not for the young, nor for the old (but for
all)
‫ او نه په زاړه‬،‫مرګ نه په واړه دې‬So our "Death devours lambs
as well as sheep"
Until the one dies, the other won't be satisfied
‫ بل موړ نه شي‬،‫چې يو مړ نه شي‬
But for death on everyone would be his own roof
‫که نه وي بير مئي په هر چا به ابادي وي خپلي بسييئي‬
The dead wish the judgement day to be even
sooner
‫مړي په وړاندې قيامت باندې رضا وي‬
That is, when a man must go through a certain
ordeal, he desires it as soon as possible, as
anything is better than a lot of suspense.
Asses can't be tethered to heaven
‫په جنت کښۍ خر تړلي نه شي‬
Although there will be room to spare in heaven, it
is for men only, not for asses.
I shall then call my mother good when she has had
a happy death-bed
‫ادې به وروستو ايمانداره بولم که ئي ځنقدن په خير تير کړه‬
During his last moments, the angels are supposed
to show the dying man his "A'mal Na'ma" or
"character book" after which he either dies
peacefully or in terror. The meaning is, that until a
man is put to test his character cannot be gauged.
Even death is a covering for many
‫مرګ هم د ډيرو پرده ده‬
Paradise is a good place, but the getting there is
by lacerating the heart
‫ خو ورتلږ د زړه چاؤدل دي‬،‫جنت ښه ځائ دې‬
That is, there is no pleasure without a
corresponding amount of pain, "No cross, No
Crown"
Death on a full belly is better than a life of hunger
‫ له هغه ژونده چه په لوږه سر وي‬،‫په ډک نس مرګ ښه دي‬
My father died and his fever ended
‫ تبه ئي پرې ورک شوه‬،‫بابا مړ شو‬
So our "Death settles all debts"
Don't die till death comes to you
‫په خوا له اجله مه مره‬
So our "Never say Die"
When he dies then only is a man lost (or beyond
hope)
‫ورک خو هغه شي چې مړ شي‬
Corresponding to our "While there is life, there is
hope"
The earth says, "If you are not a criminal don't
fear me"
‫مزکه وائي که په تا کښۍ ګناه نه وي له ما مه ويريږه‬
That is, a good man should not fear death, for it
"hath nothing terrible in it but what life hath made
it so"
Priority is good in all things but death
‫ بې له مرګه‬،‫زاړي هر څه ښه دي‬
When the world is passing from me, O God! give
me not wealth
‫ خدايه مه کړې دنيا ډيره‬،‫چې ځما تر سر شي تيره‬
Meaning, give it to me now when I can enjoy it,
not when I am dying., or it could also mean that at
the time of death, It is not wealth that I need, but
your forgiveness.
Mayest thou (God) not leave my children to any
one, nor any one's children to me
‫ مه د چا را پاتې کړه‬،‫مه مې چا ته پاتې کړې‬
That is, may I not die until my children are grown
up and able to take care of themselves
Should you live one hundred years, at last you
must die, my love
‫ آخر به مرې ځما الال‬،‫که دې عمر شي زر کاله‬
May God not even give a man a narrow grave
‫تنګ دې خدائ قبر هم د چا مه کړه‬
Whether a man's grave be narrow or wide matters
little; still, may God give a man a wide one, that is,
plenty of everything both in life and hereafter.
If you do not die of poverty, at last you will die of
old age
‫ آخر به د بډاتوب نه مړ شې‬،‫که له خوارئي نه مرې‬
The fly said, "Had I died on the maiden's face, it
would not have been death"
‫ مړ به نه يم‬،‫مچ ويل که د پيغلې په مخ مرم‬
That is, a honourable end deprives death of its
sting. The origin of the saying is said to be this: a
fly alighted on a girl's face, and the girl flipped it
off with her hand, and slightly hurt it, whereon
another fly condoled with his wounded brother, but
was met by the above gallant little reply.
A sleeper is a brother of the dead
‫خوبېدلي د مړه ورور دي‬
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  #5  
 Saturday, October 22, 2011

Fate
‫تقدير‬
Destiny is a saddled ass, he goes wherever you
lead him
‫نصيب يو کنه کړې خر دې؛ چې چېرته ئې بيائې هلته به ځي‬
This dictum is a contrast to those following it. He
must have been a bold man who first asserted it.
Though you go to Kabul, your appointed lot will
follow you there.
‫که ته الړ شې تر کابله برخه به ځي در پسې خپله‬
Man's lot is (fixed) from the creation, it is not
(attained) by force of competition
‫برخې ازلي دي؛ نه په زور او نه په سيالې دي‬
Had your pen been in my hand, I would have
marked you "fortunate"
‫ ما به ستا ليک په نيکبختي وهلې ؤو‬،‫که ستا قلم ځما په الس وې‬
That is, I would have done so, had I at your birth
had the filling in of your destiny in the Book of Fate
Without destiny, food is difficult
‫بې نصيبه خواړه ګران دي‬
The inevitable laughs at man's schemes
‫تقدير په تدبير پورې خاندي‬
The same as our "Man proposes, God disposes"
The goat was fleeing from the wolf, and spent the
night in the butcher's house
‫ؤزه له ليوه تښتېده او د قصابـ کره ئې شپه شوه‬
That is, he went "out of the frying pan into the
fire" in trying to escape his fate
I was escaping from Ram, and fell on hard work
‫له رام رام نه تښتېدم او په کام ؤاوښتم‬
The story goes, that a Muslim king ordered a Hindu
to repeat "Ram Ram" daily when attending his
person, but the Hindu, thinking this is tyranny,
absconded, and was captured and sold as a slave.
The meaning is the same as the last proverb.
Were the whole world to turn physician, the cure
rests entirely with fate.
‫ چارې واړه په نصيب شي‬،‫که ټول جهان طبيب شي‬
There is no fleeing from one's lot, there is no
sharing it with another
‫ او له پردې برخې ويش نه شته‬،‫له خپلې برخې تيښت نه شته‬
If the night is to be spent at home, it won't be in
the grave, and if in the grave, it won't be at home
‫ په کور به نه شي‬،‫ په قبر به نه شي؛ او چې په قبر وي‬،‫شپه چې په کور وي‬
Let not the horseman say, "I shall not become a
footman" nor the footman, "I shall not become a
horseman."
‫سپور دې داسې نه وائي چې پلې به نه شم؛ او پلې دې داسې نه وائي چې سپور به‬
‫نه شم‬
That is, let no man predict his own betterment or
debasement, for there is no saying what fate has
in store for him.
What God does will take place, nevertheless tie
your camel's knee tight
‫ هغه به وشي؛ خو د اوښ ګونډه ټينګه وتړه‬،‫چې خدائې کوي‬
So that the camel may not wander or be stolen.
Though God disposes all things, man must use his
best endeavours to effect what he wants. The
proverb is adapted from the Persian, and is a very
familiar one amongst all. We say, "God helps them
who help themselves."
If retching come on you by destiny, close your
teeth on it (i.e., accept it)
‫ غاښ پرې ټينګ کړه‬،‫که په نصيب کښۍ درغلې‬
Meaning, be content whatever happens to you.
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  #6  
 Saturday, October 22, 2011
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Family
‫کور‬
Don't expect good faith from a low-born man;
Reeds will never become sugarcane
‫له نا اهله د وفا طمعه مه کړه؛ ګنده نل به نيشکر نه شي هرګز‬
This is a couplet from Abdul Hamid, an old Pashto
poet, few of whose poems have yet been printed.
If you do not marry a gentle woman, she will not
bear you a gentle son
‫چې نه اوکړې پېډي؛ ځوئې به نه راوړي هوډي‬
An Iraqi horse shows his breed with dirty trappings
‫عراقي اس په خړو جامو کښۍ ښه ليده شي‬
The Iraq here spoken of is a territory in the
northern portion of the Arabian peninsula, famous
for its breed of horses (Iraq: Country)
Though the slave be of gold, his back is of copper
‫ کونه ئي د سور ؤلو وي‬،‫مرئي که د سرو زرو وي‬
That is, though a low born man may have many
good qualities, he will not be thorough all through.
Where a low fellow eats, there he eases himself
‫ هلته خړي‬،‫کم اصل چې کوم ځائې خوري‬
I am a poor of crops, but not of good birth
‫ د اصل خوار نه يم‬،‫د فصل خوار يم‬
The poorer a man is, the more he prides himself on
the greatness of his ancestors, for decayed
gentility is fond of living in the past.
Don't expect a sweeper to be a true believer, even
should one hundred cycles of years go by.
‫ د مسلمانې اعتبار پرې مه کړه‬،‫په کوټه نړي که سل قرنې تېرې شي‬
From good parents a black calamity was born
‫له ښه پالره و ښې مورې نه بالؤز ؤ له توره‬
It does not follow that clever parents beget clever
children, and so on. The English proverb, "Many a
good cow hath but a bad calf" is similar.
The slave brings close to you his heel, the
gentleman his ear
‫ او اصيل غوږ ور وړي‬،‫مريي پونده ور وړي‬
Meaning a low fellow tries to gain his end by
fighting and force, but a gentleman by persuasion
and courtesy.
At last the wolf's cub becomes a wolf
‫عاقبت به د ليوه ځوئې ليوه شي‬
An instance of "nature will out". There are
proverbs of similar meaning in Latin and Greek, as
well as in most living languages. In Latin one runs
- "Lupus pilum mutat, non mentem" (The wolf may
change his hair, but not his nature)
The thieving dog's pup may not be a thief yet, but
he will sniff about (for something to steal)
‫د غله سپي ځوئې که غل نه وي څوسن خو وي‬
That is, a bad man's son will do wrong as soon as
he gets an opportunity.
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  #7  
 Saturday, October 22, 2011

Custom
‫دستور‬
Forsake your village, but not its ancient usages.
‫ له نرخه ئي مه تښته‬،‫له کلي وتښته‬
Innovations, through an old way (are best)
‫نوي چارې په زړې الرې‬
Though you introduce something new, stick to the
old procedure, so that the change may be less
perceptible.
Wherever you live, you will observe their customs.
‫ په مزهب به د هغو شې‬،‫چې چېرې اوسې‬
The meaning is not "Do in Rome as the Romans
do," but that if a man leaves his home, he will,
through the force of circumstances, adopt the
manners and customs of those with whom he lives,
which is to be regretted. A Muslim in this District
(Bannu and environs) seldom misses praying five
times in the day, and always does so in as public a
manner as he can; but once well sway from his
own people, where he thinks no tale-bearing eye is
upon him, he forgets his beads and his
genuflexions.
Don't go on that road on which neither your father
nor your mother goes.
‫ چې نه دې مور پرې ځي نه پالر‬،‫مه ځه په هغه الر‬
A different country, its customs different.
‫ بيل ئي چلن‬،‫بيل وطن‬
So we say, "So many countries, so many
customs."
Go with many, eat with many.
‫ له ډيرو سره خوره‬،‫له ډيرو سره ځه‬
That is, don't be singular, do as others of your
tribe do.
You have now followed a novelty, which neither
your father nor your grandfather knew.
‫ اوس دې نوې ونيوه‬،‫نه دې د پالر او نه دې د نيکه ؤو‬
A wrathful father is lecturing an erring son, and
this is the climax of the address.
Though the head should go, a habit goes not.
‫ عادت نه ځي‬،‫سر که الړ شي‬
Habit is a second nature, and so strong in a man
that he would lose his head rather than break off
from it.
One camp's migration draws another
‫يوه کډه د بلې کډې زړه کاږي‬
Said with reference to the force of example. When
one Pathan clan seeks a new home, temporary or
permanent, others are sure to follow it.
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 Cowardice
‫ډارن‬
He had burnt his mouth with the porridge, and was
making death gasps.
‫خوله ئي په اوګره سوي وه او زګروي ئي د ځان کندن کاوه‬
Said of one who makes a fuss about nothing, or
thinks himself, when slightly indisposed, at death's
door.
When cowards obtained horses, they rode them
first against their own villages.
‫ اول ئي په خپل کلي وترپؤل‬،‫چه نامردو اسونه وکړل‬
That is, when such men have means, they injure
their own people instead of the enemy.
When the fight grew cold, the slave grew hot.
‫ مريي تود شو‬،‫چه جنګ سوړ شه‬
Cowards cause harm to brave men.
‫نامردان د ميړو الري وهي‬
Thus a coward in a village may, through some
wrong deed, bring down a fine on the whole
community.
A dog when surrounded turns tail, a man fights.
‫ ميړه چه هسار شي توره کوي‬،‫سپي چه هسار شي غل کوي‬
Here the dog means a coward.
Though an army be numerous, it is nothing
without a head.
‫ بې سره هېر وي‬،‫لښکر که ډير وي‬
When the friendless man passes beyond the deep
place, what is his fear?
‫ بيا ئي څه ډار دې؟‬،‫خوار چې له ژورې تېر شي‬
Since you have changed colour at a tale, don't go
to the fight.
‫ تورو ته مه ځه‬،‫چه رنګ دې په قصه زيړ شه‬
The fox said he would rather suffer one hundred
hungers, than meet a dog's face.
‫تروړئي ويل چه سل قحطئي به په ځان تيرې کړم او د سپي مخ به ونه ګورم‬
Though you swoop down on chickens, O Kite! you
have not thereby become a hawk.
‫ په دې به باز نه شې جوړ ټپوسه‬،‫که غوټې کړې په چرګوړو‬
Neither the master was aware, nor the dog
barking, yet the thief ran away at nothing.
‫ هسې غل و تښتيده‬،‫نه څيښتن خبريده او نه سپي غپيده‬
Means, a guilty conscience does make cowards of
us all.
Who today is disgraced, tomorrow will be lost.
‫ سبا ورک شي‬،‫چې نن سپک شي‬
The owner is alive, his property is inherited.
‫ـ مال ئي ميراث‬،‫څيښتن حيات‬
That is, though the rightful proprietor was alive,
another enjoyed his estate as if he were dead.
Such cases do occur.
With a sword under his arm, he wants a club.
‫ کوتک غواړي‬،‫توره ئي په څنګ کښۍ‬
Neither has a brave man a fault; Nor a coward
ignominy.
‫ نه د نامرد پيغور شته‬،‫نه ده ميړه تور شته‬
The latter being what he is, cannot feel any shame.
The fakeer's ass died, and each village cur claimed
it.
‫ او پرې ويران د کلي سپي شول‬،‫خر د فقير مړ شو‬
The base will fight amongst themselves for what
none of them has any right to do so.
Fear and shame are father and son
‫ډار و شرم ځوئ او پالر دي‬
If a man is a coward, he will soon be disgraced.
Lark! at the first throw thou hast gone ?
‫خراړي له يوه ګزاره الړې‬
This is said of a faint hearted man whom a small
difficulty frightens. The lark is regarded as a
particularly timid bird.
__________________
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 Beggars
‫ملنګان‬
Wherever he is "welcome", the beggar passes the
night
‫د فقير چه چيري ښه هلته ئي شپه‬
A man's home is where he finds his livelihood, or
daily "morsel" as the natives say
If the beggar would not wander in another's
courtyard, the dog would not have designs against
him
‫ سپي به نه که په ګدا باندي غرض‬- ‫که ګدا د بل په غولي غرض نه کړه‬
That is, if a man minds his own business only,
none will interfere with him. We have a saying, "Sit
in your place, and none can make you rise." The
Pashto couplet is, I am told, from Abdul Hamid.
Though dogs fight amongst themselves, still they
are at one against the beggar man.
‫سپي که په خپل منځ کښي سره خوري خو فقير ته ئي يوه وي‬
This is literally true; and if we may regard
Bannuchis, forty years ago, as dogs, and Wazirs as
beggars, though certainly rather aggressive ones,
it would apply to them also, for Bannuchis were
never at peace amongst themselves except when
fighting their common enemy, the Wazirs
Food obtained through begging is licking the blood
of the nose
‫د سوال خواړه د پوزي ويني څټل دي‬
Meaning that begging is a low business
To the devil with a brother, who asks a loan from
"dums"
‫ورک شه هغه ورور چه له ډمانو غواړي پور‬
The dum is a minstrel and jack of all trades. In
most villages one or more are to be found,
maintained at the expense of the community, as
village servants. Native gentlemen also generally
have one or two in their service.
One dog was licking a hand-mill, another was
licking himself
‫يوه سپي ميچن څټله بل ئي کونه څټله‬
Said of a beggar who begs from a man as needy as
himself
If you have, eat; If you have not, die
‫ که نه د وي مره‬،‫که د وي خوره‬
We have cold hard un-sympathizing philosophy
here. Let a man enjoy what he has, while may;
and when the day of adversity comes, let him bear
it without murmuring, not stoop to cringe and beg.
Who would help him if he did?
A Pathan begs not; if he do, well, he'll beg from his
sister.
‫پشتون سوال نه کوي او چه کوي ئي نو خور ته هم دريږي‬
Means that if he beg at all he will have no shame
A hardened beggar is worse than a creditor
‫روږدي له پوروړي ګنده ده‬
That is, he is more importunate than a creditor
__________________
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Class & Local

He is a Shia's tomb; white outwardly, but black
inside.
‫ څرګند سپين او په کښي تور دي‬،‫دي د شيعه قبر دي‬
Said of a plausible humbug, with a handsome
exterior, and empty head. This is a Bannuchi
metaphor. All Bannuchis are Sunnis and no Shia is
found amongst them or the Marwats. Thus they
never miss an opportunity of vilifying Shias.
Though a Khattak is a good horseman, still he is a
man of but one charge.
‫ د يوه وار دي‬،‫خټک که ښه سوار دي‬
This is a Marwat proverb. It means that the
Khattak's may be good at their work but they get
disheartened quickly or their potential is not up to
mark.
Friendship is good with everyone, except a
Khattak. May the devil seize the Khattak.
‫ بي خټکه پيټ خټکه‬،‫ياري له هر چا سره ښه دي‬
A Khattak is here equivalent to a bad man. This
saying is attributed to Khushal Khan Khattak, a
celebrated Khattak chief, who lived in the reign of
Aurangzeb, and who had reason to curse the
faithlessness of his country-men.
The Dharamsal's Pillar will not be without a Hindu's
loin cloth.
‫د دهرمسال مټه بي له چوتي نه وي‬
The allusion is to the custom of Hindus, who, after
bathing, go direct to their dharamsal, or house of
worship, and, after changing their bathing drawers,
perform their devotions. Pathans laugh at the tight
fitting loin-cloths or drawers, worn by Hindus, as
will be seen in Proverb number 18. Here the
meaning is that a bad man has bad ways.
Who marries not an Isaki woman, deserves an ass
(donkey) for a spouse.
‫چه نه کړي عيسکئي يا به خره کړي يا به سپئي‬
The Isaki women are said to be very pretty. The
tribe compose of one of the sections into which the
Bannuchis are divided.
The Mughal tyrannizes over the cultivator, and the
cultivator over the earth.
‫ د دهقان په زمکه‬،‫د مغل زور په دهقان‬
If a Hindkai cannot do you any harm, as he goes
along the road, he will leave you a bad smell.
‫د هندکي که نور د بدو الس نه در رسي خو چه په الري ځي پسکه به در وکي‬
This is a Bannuchi saying. Hindkais settled
amongst them are mostly Awans, and compose the
'Hamsaya' class. At first, they were entirely
dependent on their Pathan masters and very
submissive towards them, but being better
labourers, and more thrifty, they gradually
acquired land and increased in numbers, which,
naturally enough, has prevented them from being
popular amongst the Bannuchis, or rather Pathan
Bannuchis, as 'Hindkais' are now, to all intents and
purposes, Bannuchis themselves, having been
settled from two to five or more generations in the
valley. Their old masters are fond of ascribing to
them all those vices which we know they
themselves possess.
Though you duck a Hindkai in the water, his seat
will remain dry.
‫ کونه به ئي وچه پاته شي‬، ‫هندکي که په اوبو ډوب کړي‬
So they say in Egypt, "Cast him into the Nile, and
he will come up with a fish in his mouth." Means
that, do what you may, Hindkais are always lucky.
Kill not a black snake, but a black Jatt.
‫ خو تور جټ مړ کړه‬،‫تور مار مه وژنه‬
In the word Jatt, the Hindkai in particular is meant,
but after him all those cultivators who talk any
dialect of Punjabi are included.
Who says of 'Uba' as 'Pani', place his head under
the stone.
‫ سر ئي الندي کړه تر کانړي‬،‫چه اوبو ته وائي پاني‬
Uba is the pashto word for water. The Hindi word
for it is Pani. The Pathans detest those who include
other languages in their sentences.
What is the Hindu dance but to open and close the
hands.
‫ موټي ړنګول‬،‫ موټي موټي نيول‬،‫د هندوانو ګډيدل څه دي‬
Said in derision of the slow measured movements
of legs and arms in the 'Nach'. A Pathan dance
being all life, hands and feet flying about in all
directions like Catherine wheels.
Fire and water are in common, but not so with the
Hindu
‫اور اوبو سره شريک دي خو نه له هندوانو سره‬
The Hindu draws his own water, and cooks and
eats his food alone, both of which proceedings are
considered to be comically stupid by a Pathan, who
does the reverse, and likes society at all times.
When a Hindu becomes bankrupt, he looks up his
old account books.
‫ نو زړي پوټي را واخلي‬،‫هندو چه ديواليه شي‬
To see whether there is any little outstanding item,
which, with interest added, would not assist him in
his difficulty.
The Hindus cooking circle is purified with dung.
‫د هندو چوکه د لدو په اخيړ پاکيږي‬
The dung itself is stinking and unclean, yet the
Hindu uses it as a purifier. Means that an unclean
man, attempt what he may, cannot cleans himself.
A Sikh's origin is his hair
‫د سيکه اصل په ويښتو دي‬
Meaning that any low fellow can become a Sikh if
he lets his hair grow long.
If a Wazir makes an attack, he will expose his
naked back.
‫وزير که منډ که خپله کونه به بر منډ که‬
This is a Bannuchi proverb. A Wazir fights behind
entrenchments, but not in the open; should he
attempt to charge he will, according to the
proverb, have to run away defeated.
The threads of the cloth have concealed sense
from the weaver.
‫له جوالنه عقل د نانړئي تارو پټ کړي دي‬
Owing to their occupation keeping them at home,
and their minds fixed on their threads, weavers are
considered little better than idiots, and are, as a
matter of fact, as a class, remarkably unintelligent.
The use of the Hindu's loin-cloth is for cutting his
person.
‫د هندو چوتي د کوني څيرول دي‬
One hundred Dawarh's (are not equal to) one
stick.
‫ د يوه لوړ‬،‫سل دوړ‬
Means that a man armed with a good cudgel would
defeat one hundred of them. Like the Bannuchis,
the Dawarh's are looked down upon by Marwats
and Wazirs.
The Jadrans, (Zadran) the hill wolves, bring a fine
on Bannu.
‫ په بنو راوړي تاوان‬،‫جدران د غره ليوان‬
The Zadrans or Jadrans, inhabitants of Shamal
west of Khost (said to be Karlanis, though often
called by us Ghiljis) come down in the cold months
from their mountains to Bannu, where they work
as navvies, and return in May with their earnings.
They are splendid workmen and inveterate
beggars, and are said to bring a fine on the
country, owing to the amount of money they carry
away with them to their houses, money honestly
earned or begged, for they seldom if ever steal or
rob.
A Shias ablution is not nullified by his passing of
wind.
‫د شيعه اودس په ټيز نه ماتيږي‬
Such an accident renders a Sunni unclean,
consequently, when it occurs, he has to perform
his ablutions over again before he can pray. The
meaning is that nothing will put a shameless man
to blush.
A hill man is no man
‫ نه سړي‬،‫د غره سړي‬
By the dwellers in the plains he is looked on as a
wild beast.
Don't class 'Sargarai' as grass, nor a hill man as a
human being.
‫ د غره سړي په سړي مه ګنړه‬،‫سر ګړي په وشکي مه ګنړه‬
The drum was beating in the plain, and the Bettani
was dancing on the hill.
‫ډول په سمه واهه شه او بيټني په غره کښي ورته ګډيدل‬
This is a Marwat saying, about the stupidity of their
hill neighbours.
The Pathan eats his enemy, the Hindu his friend.
‫پښتون دښمن خوري او هندو سجنړ خوري‬
A Pathan thinks a Hindus love of money is so
great, that to gain a rupee he would cheat his own
father or mother if he could.
Peshawar flour won't be without 'Jwar', a Kabul
woman won't be without a lover.
‫ او د کابل ښځه به بې ياره نه وي‬،‫د پيښور اوړه به بې جواره نه وي‬
Peshawar flour is said to be generally adulterated,
I do not know whether there is any truth in the
assertion or not. The latter part of the proverb is
well known to be true, and is mentioned in Burnes
in his "Cabool"
Don't trust the Moghul's letters. Of the Mughals
first letters, than armies.
‫ بسې فوزونه‬،‫ د مغل اول کاغز‬،‫باور مه کړه د مغل په کاغزونو‬
What is in deposit with a Hindu, is in a grain safe
‫ په کندو شې‬،‫چه په هندو شې‬
It is pleasant to find one proverb even in praise of
a Hindu, and here the praise is well deserved.
One hundred Bettanis eat one hundred sheep.
‫سل بيټنو سل پسونه اوخړل‬
Said of men or families whose domestic economy
is badly regulated, the Bettanis being very bad
managers in household concerns.
Get round a Pathan by softy coaxing him, but take
up a clod for a Hindkai.
‫ هندکي ته لوټه څيروه‬،‫پښتون ورو ورو غولوه‬
That is, with a little reconciliation, not bullying, a
Pathan will agree to anything, but a Hindkai
requires the reverse treatment. If in Hindkais we
include the degenerate Pathans settled in Isa Khel
and Mianwali, as well as all the miscellaneous Jatt
classes, the methods here laid down for working
the two classes deserve attention, owing to their
truth
A dead Kundi is better than a live one
‫له ژوندي کونډي نه مړ کونډي ښه دې‬
Marwats look down on Kundis, though connected
with them; both being Lohanis. The saying arose
owing to a Kundi having been killed by a Marwat,
and the murdered man's relations demanding an
unusually large sum as blood money. The Marwat
paid the money but consoled himself by saying
this.
A Khattak is a hen; if you seize him slowly he sits
down, if suddenly then he clucks
‫ که په زور ئې نيسې‬،‫ که ورو ئې نيسې کوړککيږي‬.‫خټک سړي چرګ دې‬
‫کړککيږي‬
This is again a Marwat saying; and means the
Khattaks are cowards. The two tribes were old
enemies, until the increasing encroachments of the
Wazirs in the 1820's gave them both full
occupation, and partially stopped their feuds.
Keep a Marwat to look after asses, his stomach
well filled, and his feet well rubbed (from hard
exercise)
‫مروت خر به لره په ګيډو به ډک پښې ئي سوده لره‬
This is of course a Khattak saying; tit for tat for
the last saying. If a Marwat taunts a Khattak for
being a coward, a Khattak returns the compliment
by calling his enemy only fit to attend asses, little
better than an ass himself.
If you want to live in peace, don't weigh the cats
‫ پيشوګان مه تله‬،‫که ګزران د په کار وي‬
The origin of the saying is as follows. A Bannuchi
woman had a lover, to whom she gave all her
husband's store of ghi, and, when asked about its
disappearance, laid the blame on her cats, on
which the unreasonably suspicious husband said he
would weigh them. On that the indignant wife
replied as above. The moral is, I fancy, that one
ought to "live and let live" wink at small
irregularities and not be too particular in testing
the truth of explanations rendered by one's wife.
Karai was a thief, and the Mirakhel was his
companion
‫ او ميره خيل ئې مل ؤو‬،‫کري غل ؤه‬
The Mira Khel was an honest man, but was thought
as bad as Karai; a famous thief because he
associated with him. The reason behind his
association was, "Tell me with whom you go, and
I'll tell you what you are."
The Buran is proud by means of strange water
‫برنړ په پردو اوبو شيوه کوي‬
The Buran is a torrent bed in Bannu, which gets
most of its supply of water, except on occasions of
heavy rain in the hills, from springs and the
Kurram river. The above is said of people who take
credit to themselves for work done by others.
There is death in the toil of the traveller, his arm
becomes his pillow, his mouth gets full of dust.
May you not have to travel my friend. When you
become a traveller, no one will give you a place
(that is, no one will help you)
‫ خوله ئې ډکه وي له ګرده‬،‫ الس ئې بالښت وي‬،‫د مسافر په خواري مرګه‬
‫ چه مسافر شي څوک به ځائ نه درکوينه‬،‫مسافر مه شې زما ياره‬
Bannuchis and Marwats are great stay-at-homes.
Though pleasures become many, none will equal
milk
‫که ډيرې شي شادي داسې به نه وي لکه پئي‬
This is a Marwat saying, a draught of fresh milk
being thought by such a simple people perfect
nectar.
From their not being men, Balo became a chief
‫ ملک شو بلو‬،‫له نه وو ميړو‬
When a weak man is appointed a village or parish
head man, the selection is criticized by the people
at large. Who Balo was is now forgotten.
Until he get over the small pox, parents do not
count their child their own
‫تر څو پورې چه څوي اولور په کوي تير نه وي مور او پالر ئي خپل نه بولي‬
This proverb owes its origin to a time when small
pox was much commoner than now.
An abandoned Gomal is better than a dead brother
‫له مړه وروره پريښي ګومل ښه دي‬
This is a Powenda proverb. The Gomal is the pass
or rather torrent bed, by which the Powendas enter
British territory and in the spring return to their
homes. During the passage, they have to defend
themselves against the attacks of the Mahsuds and
Suleiman Khels.
Had rice (cultivation) been easy, Manja would have
eaten it
‫ نو مانجه به خوړلې‬،‫که شولي اسانه وي‬
This saying has roots way back to the 1830s.
Manja; who was an enterprising Marwat dug a
small canal from a stream called the Lorah and
attempted rice cultivation. As his canal failed, he
was ruined. The proverb is now said when friends
wish to dissuade a man from any difficult
undertaking.
The waters of Seli, the wheaten cake of Marwat
‫ نغند د مروت‬،‫اوبه د سيلي‬
Seli, or Soheli, is a torrent bed near the village of
Kundi, in Dera Ismail Khan. Its water is said to be
very sweet and wholesome, and the wheat of
Marwat is considered very superior.
The day of Bannu, the night of Marwat
‫ شپه د مروت‬،‫ورځ د بنو‬
The former is cool by day, owing to the country
being well irrigated, and the latter is cool by night,
owing to its being an open sandy country, and
subject to cooling southern breezes.
A sun-stricken man recovers, a moon stricken man
does not.
‫د نمر تاوهلي رغيږي او د سپوږمئي تاو وهلي نه رغيږي‬
This is a Marwat superstition. It is supposed that
moonbeams cause sickness and calamity,
consequently Marwats are averse to sleeping in
them without covering their faces.
Niazis like rows.
‫نيازي په بد راضي‬
This is Marwat saying and is targetting the Niazis.
In old times, opponents would arrange their armies
in ranks when at war. The Niazis, now settled in
Isa Khel, were forcibly expelled from Marwat by
the Marwats between two hundred fifty and three
hundred years ago (The author writes this in 1870s
so he is probably referring to period between 1570
- 1620). From the date of expulsion until ten or
fifteen years before the annexation of the Punjab
(NWFP was annexed from Punjab in 1901), they
were constantly fighting with the Marwats.
He won't be a Dawarh whose fringe is not greasy
‫هغه به دوړ نه وي چه پلو ئي غوړ نه وي‬
The inhabitants of the Dawarh valley, a fertile,
independent tract in the hills, about two marches
west of Bannu, are well off, and liberal in their
expenditure of Ghee. They often anoint their
guests with Ghee as well. At the Eid festival, their
Maliks put roasted fowls on their turbans and let
any one who can carry them off. When a plot of
land becomes exhausted, they are said to
sometimes kill a traveller on it - the holier the man
is, the better - and convert the spot into a shrine,
in the hopes that through it a blessing will accrue.
The application of the proverb is that a man who
has not the outward signs of wealth, will not be
wealthy.
Have you become Khan Mir Khan that you muzzle
a young camels mouth ??
‫څه خان نور خان شوې چه د جونګيو خولې تړې‬
Khan Mir Khan was a tyrannical chief in Marwat,
who carried his brutality so far that he used to
muzzle young camels. No one since has ever done
such a thing. Above is said of a weak man, who
attempts to do something outrageous.
Though a Hindkai be your right arm, cut it off.
‫ پريکوه ئي‬،‫هندکي که دې ښي وزر وي‬
Go inside with a fan, outside with a blanket.
‫متوزه له بوزي سره وزه له شيرک سره‬
That is, being sleeping inside your house while it is
still so hot that you require a Pakai (fan), i.e.,
about the end of August; and begin sleeping
outside whilst you still require a blanket, i.e., early
in May. These two rules embody the health code of
all Marwats and Bannuchis, if not of Pathans
generally.
Jealousy ate up the mountain, taxes the plain
‫ دامان قلنګ اوخوړ‬،‫غر ننګ اوخوړ‬
This is an old expressive saying. In the hills,
rivalries and feuds ruined the people though they
were free and independent; and in the plain, the
heavy arbitrary taxation imposed by the
Government ruined the people.
Though the army be one's father, it is bad.
‫ هم بد دې‬،‫لښکر که د پالر وي‬
Means that a number of men, be they a regiment
on the march or a Deputy Commissioner's camp,
wherever they stop, are a nuisance, as they eat up
everything and do a lot of damage. This feeling is
common everywhere.
Bang won't become wood; and a Bangi Khel won't
become a man.
‫ بنګي خيل به سړي نه شي‬،‫بنګ به لرګي نه شي‬
Bang is the hemp plant. And Bangi Khels were
formerly great thieves
Though your father was a Jatt, you are a Jatikin
‫ ته جټکي يي‬،‫که پالر دې جټ ؤه‬
Meaning your father was a fellow of the baser sort,
but you - you are immeasurably more despicable.
Pathans look on Jatts with the same lofty contempt
with which some Englishmen regard many of the
native races - say Bengalis.
The full stomach speaks Persian.
‫ډک نس فارسي وايي‬
Those who spoke Persian were formerly either fat
priests or Ulema (the religious clergy), or in
Durrani times representatives of the ruling power
who visited the valley. All such were, compared
with the inhabitants, rich and well fed men, and
consequently arrogant. The meaning now is, that
good feeding makes a man proudful.
The diminisher of faith is lies, of mulberries butter-
milk.
‫ د تو تو زوال دوغ دي‬،‫د ايمان زوال دروغ دي‬
Mulberries are ripe in Bannu in April or May, and as
the tree is common on every road, the fruit is
plentiful. During the season the Bannuchis and
their village dogs even gorge their full, and drink
butter-milk afterwards to promote digestion. The
saying, as noted, is common but silly.
Become a thief, may God be with you.
‫ رب دې مل شه‬،‫ځه غل شه‬
Said by the Marwats, of what the Betani says to
their children when they are born. The Marwats
have always accused the Bettanis for grabbing land
from them, for highway robberies, and of course
kidnappings. These accusations are even touted in
today's time. If the Betanis have a problem with
the government, they block the roads passing
through Marwat territories to show protest. Hence,
the Marwat resentment.
Big Eyed
‫غوټ سترګي‬
The Bettanis in turn laugh at the Marwats for
having big eyes. Marwat lands seldom see any rain
and are therefore mostly dry and sandy whereas
its people searched all of the heavens but still
didn't find any rain; hence they remained big eyed.
The Bettanis reply saying since they don't have
any thing of value in their fields, why complain
about us grabbing them.