200
IMPACT OF PROVERBS AND RIDDLES
Informal education is that form of education which is not pre-planned
like formal education. It is quite natural and imparted without any rigid control
and direction. This type of education starts from the birth o f a child and
continues till death. Therefore it is seen that informal education is that which
occurs automatically in the process of living and which is received by merely
living with others. Although its main function is not the imparting of education
yet indirectly they exercise a great educative influence on the people.
Proverbs which are the store houses of the wisdom o f different races
play an important role in imparting informal education among both the literate
and the illiterate people. Proverbs are the mines of traditional knowledge
about flora and fauna, fruits and crops, birds and animals, trade and commerce
and customs and manners etc. For generations these proverbs also have also
borne vital knowledge about of folk medicine and cures. Even the professional
medicine men called the Kaviraj practice medicine according to the directions
given by the proverbial sayings. Although proverbs are created by unknown
rural folk, they threw glimpses on different issues like environmental
problems, agricultural management, social conduct, patriotism, superstitions,
woman’s position, hospitality, medical remedies, meteorological events,
customs, beliefs and family relations etc. Thus proverbs are found to cover
every aspect of rural social life and as such they exert a great influence on
the entire rural community.
The importance and the use of proverbs as pedagogic devices in many
parts o f the world have been amply documented by many scholars. Baseom
describes through some examples, how proverbs impart education to illiterate
masses. According to Baseom, among the Chaga of South East Africa a child
or young man o f not less than fourteen years of age often hears his actions
condemned or commented upon through a proverb if and when he flies into a
rage, lies or steals something, rebels against or violates any code of etiquette,
makes an ass of himself behaves in a cowardly manner or commits any such
mistake. This is sometimes so affective that as adults the Chaga can still
remember the situation in which they first heard a particular proverb. Even
201
the formal instruction given to the Chaga boys in the initiation ceremonies is
often summarized through the use of proverbs . 1
As in other parts of Africa, proverbs play an important part in the
legal discussions o f the Jabo also. The more proverbs a man has at his
command and the better he knows how to apply them, the better lawyer or
spokesman he is considered to be. “No matter how small the needle, a chicken
cannot swallow it”.The above Yoruba proverb, for example, conveys the lesson
that an apparently weaker individual can cause unexpected difficulties for a
more powerful rival. This proverb can be used to warn or defy a more powerful
enemy to treat the speaker more respectfully, to warn or advice a friend as
to his behavior towards a rival who is weaker ,or to ridicule and criticize
some one whose behavior toward a weaker person has brought trouble on
himself.2 Dohomean proverbs are also used ‘to give point to some well
meaning advice, to rebuke or praise a friend, to put an enemy in his place ,to
emphasize commendation or affection or ridicule or blame .3
Another important function of the proverb is to smooth the social
friction and dissatisfaction, and to ease the individual in his efforts to adjust
himself in his setting and with his fate. If people disagree, if they work at
cross purposes ,if a man is dissatisfied with his position ,if a person complains
of injustice, an older ,more experienced or less concerned person is always
at hand with a comforting .quieting and light shedding proverb.4 Stefano Moshi
says that when a man, tempted by his own desires or by the suggestions of an
evil friend to do something bad remembers a proverb, he generally desists
from doing so immediately. The youth of today treat many ancient things
with contempt, but they never, do so about proverbs. They respect the wisdom
embodied in these sayings, for they strike like arrows into the heart.5 Thus
proverbs are effective means of in social control .As they express the morals
or ethics of the group, they are convenient standards for apprising behavior
in terms of the approved norms. Amongst people without written laws,
proverbs are very effective in solving various legal disputes also. Legal
1. Bascom, W.R., “Four functions o f Folklore” in contributions o f Folkloristics, P. 58
2. Ibid, P. 61
3. Ibid, P. 62
4. Ibid, P. 62
5. Ibid, P.61
202
proverbs may contain a concise statement of a legal principle. Thus it can be
summarized that proverbs play a significant role as an informal agency of
education.
Assamese proverbs also contain ideas or information suitable for
imparting instruction. The rural people composed these proverbs originally
not for any other purpose than that of inculcating in the succeeding generations
those virtues and principles that have traditionally been deemed as desirable.
The proverbs current in the Chhaygaon area are almost similar to those
prevailed in many other parts of Assam. Most of the proverbs found among
the different ethnic groups in this area are educative in nature, besides being
intellectually recreational also. Common people use these proverbs in their
day to day life and thereby acquire and transmit a considerable amount of
knowledge informally. We have collected here a number of proverbs current
in the Chhaygaon area that are generally considered to be valuable from an
academic point of view.
Proverbs relating to agricultural activities:
Agriculture had been the main source of livelihood in the Chhaygaon
area in the past and all the people irrespective of caste and creed were engaged
in agriculture. Therefore, a large number of proverbs about the processes of
sowing, harvesting, plantation of trees, and preservation of water in the paddy
field etc are still found to be prevalent among the people of this area. Practical
knowledge about agriculture is being transmitted through these proverbs till
to-day. The following are a few of the popular proverbs related to water and
crops field management.-
ahine kalie rakhiaa pani
jenekoi rakhe rajdi rani
\6
i.e Conserve water in kati and ahin, ( October & November) just as a
king keeps his queen.
The proverb draws attention to the fact that during the months of kati
6. Informant: Banamali Nath, age 40, M. Borakhat, 13.3.02
203
and Ahin (autumn and early winter) a severe drought often sets in due to the
lack of rain. All the fields become dry but this is peak time for the flowering
and the maturing of the paddy saplings which need water for their growth.
Therefore one do all that one can to preserve water in the paddy field through
out this period.
ghan ghan koi diba ali 1
tehe pabd nanan sali II1
i.e Construct dense embankments. Varieties sali paddy then only will
you get.
The sali variety of rice is one which most commonly sowed by the
people of the Chhaygaon area. Cultivation of this variety needs a considerable
amount of water. So the early cultivators of this region developed a system
o f constructing embankments densely to conserve rain water in the paddy
field. The proverb advises the fanners to continue this to reap a good harvest.
kheti kariba bao I
beha kariba ndo II8
i.e. The bao paddy does cultivate.
In boat do your trade.
The substance of this proverb is lhat business done by boat is less
expensive and hence it is profitable. Similarly a good harvest can be reaped
without much effort and labour if one cultivates the bao paddy. So, it is very
profitable for the farmer.
mdti bicharibd mdj Jchal I
chow ali bicharibd mak bhal II9
i.e. Select a land that bends towards the center. Look for a girl whose
mother has a high moral character.
A good harvest is most often reaped from a piece of land, the middle
of which is low-lying. This is because in such a field the water can accumulate
in the centre and the top soil from the higher ridges flow down into it, making
it fertile. Hence in purchasing land we must follow the above proverbial saying
7-9. Informant: Praffulla Kalita, age 60,M. Alegjari, 13.3.02
204
just as while looking for a girl for marriage one should select one whose
mother is known to be good and morally upright, for only then will the girl"
inherit a good nature, making life with her enjoyable and peaceful.
Rural agriculture is a gamble with the monsoons. The weather God
plays a key role. Dak forcasts that
dmat dhdn I
kathdlat ban II10
i.e The year in which mangoes are abundant, a bumper paddy harvest
is certain while the year that brings to many jackfruits will also cause
misfortune through flood. The origin of this belief is found in the Hindu
mythological fact that,Kamdeva, the God of love, uses an arrow which is
called £am ravan ’(an arrow of mango shoots) The word van has two meanings
i.e arrow and flood.This proverb cautions that a farmer should adjust or change
the cropping pattern according to such signs in order to avoid impending
hazards.
According to Dak besides water the cluster o f the seedlings also play
an important part in getting good crops? The following proverb reflects this
belief clearlyahar sdon mdhar gochha I
Jouvan kdlar bachhd
bhddar mdhar gochha
burha kdlar bdc II11
i.e The cluster of seedlings of the months ofahar and saon i.e, (June
and July) are like the children of young parents and those of the month of
bhada are like the children of old parents.
According to the above proverb, if the seedlings are transplanted in
the months of ahar and saon (June & July) one will get good crops. But one
•can not expect good crops if it is done in the month of bhada. (i.e, month of
August) June and July are the best months for transplantation o f seedlings.
Like wise, youth is the proper time of life to give birth to children.
10-11. Informant: Bhabit Rabha, age 55,M. Upar Khatira, 13.3.02
205
The soil of this region is very suitable for banana and betel nut
cultivation and the people of this region produce different varieties of banana
and betel nut. The Boro- kachari and the Rabha cultivators in particular have
taken up banana and betel nut cultivation as a commercial proposition and
they have been earning quite a lot out of it. Many proverbs, replete with age
old wisdom and practical knowledge found on long experience, are prevalent
among the cultivators provide much useful advice pertaining to betel nut &
banana cultivation.
For exampleathicit gobar monoharat jabar 1
malbhogat chai purcit khdi \\12
i.e. Apply cowdung at the base of the athia plant, beneath the monohar
plant the compost supply. Spread ash around the malbhog plant and between
rows of pura plants dig an embankment.
This proverb speaks of the different ways in which different varieties
of banana should be grown and cultivated. Accordingly, if one plants the ‘athia*
variety of banana, one has to apply cowdung at the base of the plants. Again,the ‘monohar’ variety will grow better and yield a good harvest if one puts
composts around it. Spreading ash around the ‘malbhog’ plant will bring good
results and in case of the ‘pura’ variety. One has to dig embankments between
rows of plants.
tinisa sathi jopd rubd kal I
mdhili mahili chikundbd tal II
pat pachala labhate khaba I
lankar banij gharate pdba li13
i.e .Plant 360 banana crops clean the field once a month. Even inner
stem is palatable and distant business of Lanka will be at home.
Meaning: This proverb advises the farmer to plant as many banana
plants as possible, for, it is an exceptionally profitable kind of farming. All
12-13. Informant: Gagen Kalita, age 55,M. Jhakurpara, 13.3.02
206
one has to do is to clean the bases of the plants at least once a month. Besides
reaping a good harvest the farmer will then also be able to use the leaves and
inner stem which is very palatable. Thus, one who plants banana trees and
cultivates them properly will not need to tread distant and afferent cities like
Lanka to become rich through commerce.
lage tamol nalage I
nalage tamol lage 1114
i.e. Betel trees that touch each other bear no fruit. Those do' so
abundantly if planted wide and apart.
Meaning: If the betel trees are planted so closely that their leaves
touch each other, they do not fruit well. But when planted away from each
other so that their leaves do not touch, they become fruit bearing.
sate patal pance ghan I
chai hate tamol nadan badan II15
i.e. Too much apart if planted seven feet away.
It will be too dense when at five feet.
At six feet from each other betel trees bear abundant fruit.
Meaning: The meaning of the above proverb is that if betel nut trees
are planted seven feet apart from each other than they are too thinly planted
while if the same is done at a distance of five feet from each other they are
too thickly planted to bear fruit. So to get sufficient betel nuts the accurate
distance of plantation must neither be less or more than six feet. It is also
very important to keep in mind that the leaves of one tree do not come in
contact with the other.
Along with the various other inputs, the bullocks also play an
important part in' traditional agriculture. So there are also some proverbs that
purport to help and guide a farmer in selecting bullocksgaru kiniba dighal neja 1
mo it uthile nahay kuja II16
14-15. Informant: Durgeswar Das, age 50, M., Majpara, 2.3.1999
16. Informant: PumimaDeka, age 55, F., Choudhuripara, 2.8.2000
207
i.e Has a long tail such a bullock bring. It will not bend while
harrowing the field.
harinar dare jibha kdn I
sei baladhak bichdri an Il/7
i.e. Deer-like are its tongue and ears .
For such a bullock everywhere search.
It is meant through the above proverb that bullocks with tongues and
ears like a deer’s should be sought and bought without fail, for they always
prove to be exceptionally good at work. Where there is only one bullock, it
generally becomes very difficult to control it. So, such a farmer should either
sell the bullock or buy another as its companion. That is why it is said that a
man who has only one bullock has to roam all over the field in search of it eta gam ja r I
sang pathare tar II18
i.e. One, wlio has only one bullock has must roam over the field in
its search.
Old bullocks and lazy farmers are generally no good at work. The
restive nature of such bullocks arid cultivators is referred to in the following
proverb gam alehia pani khdi I
mdnnh alehia beta chai II19
i.e. A lazy bullock doth frequently water drink.
A lazy man asks what time is it.
Proverbs with tips for oil seeds and pulses:
bhadar cart ahinar cari I
mah ruba jata pari II20
17-20. Informant: PurnimaDeka, age 55, F., Choudhuripara, 2.8.2000
208
i.e . Between the 4!hof Bhadra and 4th of Ahin ( August-September)
must you the pulses sow. Well arranged in row after row.
According to this proverb, the best time for sowing pulses is between
the last of August and the first week of September. Pulses sown properly in
rows during this lime yield a good harvest and the farmer may be benefited by
doing so.
Looking at the various proverbs current among the agrarian population
o f Chhaygaon region that we have mentioned above one can be certain that
the farmers derive much useful information, instruction and practical
knowledge pertaining to conservation of water in the paddy field, purchasing
of bullocks, plantation of the banana tree, sowing of pulses even without formal
education. It can be said that if such traditionally derived useful knowledge is
properly heeded to and applied side by side with modem methods of fertilizers
, planting trees and selecting a crop field for specific crops not only will the
rate of production will be escalated but the farmers will also be able to reap
abundant benefits.
Proverbs relating to preparation of food:
A large number of proverbs are found to be prevalent among the
people of the Chhaygaon region that are related to the food habits and the
method of preparing meals. Most of the proverbs give advice as to what should
be eaten and in what way should it be prepared. Some such proverbs are
mentioned belowburha barali paka teteli 1
i.e. A dish of a big and mature barali (a kind of fish) tastes very well
when seasoned with ripe tamarind jelly..
mache garaka pacali khaba
<
sahue garaka boari baba II
22
i..e. Taste a dish of vegetables in which
fish is mixed. A woman
swayed by her mother- in -law is good to live with.
21. Informant: Purnima Deka, age 55, F., Choudhuripara, 2.8.2000
22. Informant: Bina Rabha, age 55, F, Ouphala, 2.3.1999
209
machar khaba mao I
pakhir khaba chaoW23
i.e. Eat fish that is mature and old.
Eat fowl which is young and tenderminded.
This proverb is very popular among the Rabha people of this region.
The meaning of this proverbial saying is that a big fish is very tastier than the
small ones. In case of fowls, however the younger the bird the tastier is the
dish. So this proverb suggests what kind of fish and fowl should be eaten.
Proverbs related to medicinal herbs, remedies and dietary habits:
As in other parts of Assam many proverbs relating to medical
remedies for common ailments, herbs with medicinal powers and their use
and dietary habits and norms are found to be prevalent among the people of
the Chhaygaon region also. In some such proverbs, the names of different
ailments and their cures are also found .Evidences of the study of the Ayurveda
concerning human ailments is also found in some such proverbs, even though
they are the creation of illiterate rural folk.
These proverbs make us believe that even the common people are
aware of what is good for health and what is not. Some such proverbs collected
from the Chhaygaon area mentioned below as specimenbhat khai uthi khaba Uni silikha 1
ki karba jdna rog pilika \\4
The meaning of this proverb is that one who eats three tarminalias
daily after his food will not be affected or harmed by any disease or ailment.
adore bhojan silikhare sudhi I
25
tebese janiba ayush briddhi II
The underlying meaning of this proverb is that if one eats food
23-24. Informant: Bina Rabha, age 55, F, Ouphala, 2.3.1999
25.Informant: Gagen Kalita, age 55,M, Thakurpara, 13.3.2002
210
seasoned with ginger and eats tarminalias after the meal one can expect to
live for a long time.
tengd khai nakhai pahi i
jame manuhe tana tdni 1126
i.e. After acid fruits does not drink water.
Between Yama (the god of death) and him there is a war.
The hidden meaning of this proverb is that acid if followed to remain
in the mouth might cause harm to the sensitive tissues and to the teeth. Hence
the advice to drink water afterwards is given in this proverb.
jaluk pimpali add khai 1
dake bole tar kanh paldi II
27
i.e.He who eats black pepper and ginger cough and cold in him cannot
linger.
Meaning : Dak says, one can get relief from cold & cough by eating
black pepper and ginger.
amara amlakhi amri lata I
ndphai rogak maribd gatd II28
i.e.Eat everyday the hog- plum and the amblic seed .
From cough and asthma you will be forever freed.
Meaning: Like black pepper and ginger, the seeds of hog plum and
the amblic myrobalam are also very effective for asthmatic patients. The
common people know about the benefits of these plants from long ago.
Therefore Dak. always mentioned such plants in his sayings.
Many traditional proverbs attributed to Dak contain prescriptions as
to which type of food should be consumed in which month or season so that
a man gets the essential nutrients in adequate amount. This is necessary
because a food item, if not taken in the proper season, may fail to provide
adequate nutrition 26-28.Informant: Gagen Kalita, age 55,M, Thakurpara, 13.3.2002
211
jethat doi dhdrat khoi I
sawne marapat khabd goi II
bhadat id ahinat kal I
kdtit kachu barhay bal II
29
i.e. Curd in Jeth in Ahar puffed rice
Eat in Sawon boiled jute leaves
Aseulent roots in Bhada in ahin bananas are good.
Arum in Kati creates strength and hardihood.
In Assam the hottest period of the year is in the months of Jeth and
ahar ( i.e.May and June ). Therefore one must eat curd and akhoi (parched
paddy) respectively in these two months to keep the stomach cool. In the
month of sawon, the intake of jute leaves kills worms present inside the
intestine. So one should eat jute leaves during this time .Likewise, eating ul
(aseulent roots) in bhada and bananas in ahin is good for ones health, while
the consumption of arum in kati will make a man strong and vigorous.
Traditionally used remedies for different ailments common among women
are also mentioned in some proverbs still current among the rural people.
The juice of the sacred basil leaves is very useful for providing relief from
asthma while the aeglemarmelos leaves cure chronic dysentery. The rural
people also consider the bhedai lata ( a kind of creeper plant) to be effective
in curing different kinds of stomach problems. The folk people have known
the medicinal value of these plants long ago and modern investigations have
now established the truth behind such traditional beliefs. It has been found
for example basil plant has shown that that it is highly effective in reliving
cough. The following proverb mentions the medicinal virtues of some herbs
and traditional remedies for ailments affecting womenkalid tulasi belar pat I
t
muthai sahite bati patat II
29 .Informant; Praffulla Kalita, age 60,M. Alegjari, 2.3.02
212
tapat karia janani khaibo I
tebese narie drihaka pdibo il 3°
i.e. Black basil and marmelos leaves
Pound a handful collect the juice
Boil it well and give to the new mother
Only, then will live without any harm.
Meaning : If a recently delivered' woman starts to drink the boiled
juice of sacred basil and aegle marmelos leaves she will get more strength.
Ion jalukere khitabd jd l
tebe stana rasha hoiba bhal \ l
Meaning: The proverb advices that a newly delivered mother must be
given boiled rice along with black pepper and salt for the production of more
milk.
Thus it is seen that many proverbs cur rent among the rural people
contain much information regarding what kind of food items should be
consumed for good health and also for getting rid o f diseases or ailments.
Such proverbs also guide the people regarding the proper time for the
consumption of a particular food item and the manner of preparation of such
items. Some proverbs also prescribe certain kinds of herbs and vegetables,
cooked in a particular manner as remedies for ailments, common among
women while some other provide information regarding what items should
be given to a newly delivered woman for restoring her strength and enhancing
the baby’s growth and development.
Proverbs relating to house building
The people of this region have mainly been agriculturists in the past
at least, to earn their livelihood and most of them used to have enough land in
their disposal for agriculture and other necessities. They also domesticated
30-31 Informant: Latilca Devi, age 23, F. Bamunigaon, 2.8.2000
213
various birds and beasts. Customarily they used to select quite spacious plots
for house construction on which they also had their kitchen gardens, groves
of different kinds of fruit trees, stables, coops and granaries etc. besides the
main house. The most prominent domestic animal that had always played a
very significant role in the day to day life of the people is the cow. Birds like
ducks, geese, hen and pigeon etc. were also domesticated. Such beasts and
birds were kept near the main house itself and stables or coops for them were
built according to certain traditional rules or norms. Such rules are found in
many proverbs current among the people of this area-
piihe hank pastime bank
uttare baha dakhine dhciwa II
32
i.e.Ducks in the east bamboo in the west.
Towards north the house, build the stable in the south.
Meaning: One should dig a pond in the east for the ducks to swim,
and plant bamboos in the west to have shade and fresh air throughout the day.
The house itself should be built towards the north while the southern side
should be selected for building the stable the evening smoke in which will
keep insects and mosquitoes away.
saru sarn koi sajiba ghar
eta naldge dahota kar 133
i.e. Build each house of a size small
Why one if need be build ten in all.
Meaning: The above proverb suggests that the size of the house should
be small. In early times, the rural people used to build their houses with
bamboo, wood and thatch and it was very difficult to maintain the big house.
Hence the proverb advices one to build ten houses if need be but to have each
o f them small in size.
32. Informant: ManjuRabha, age 50, F, Ouphala, 2.8.2000
33. Informant: ManjuRabha, age 50, F, Ouphala, 2.8.2000
214
Proverbs reflecting the position of women in society
According to Sarbeswar Raj guru all through the Medieval period, the
Assamese women had been playing a prominent role in the household as well
as in the social life.
Women in Assamese society have always been accorded status hardly
t
enjoyed by women in other places in India and the Assamese women have
always been making significant contributions towards to the economic, the
family, social,and cultural life of Assam as a whole. The women of the
Chhaygaon region also are not backward in this regard and they also enjoy a
very high status in the society. Many proverbs current in the region provide
clear reflections gharar ghoini chalir mayek 1
tomak nusudhi sudhim kdk II
34
i.e You are the wife of the house and the mother of the children .Whose
opinion shall I ask if not yours.
Meaning: In a traditional family, the wife not only runs the household
works smoothly but also brings up the children . Hence her opinion about
anything concerning the family must be considered .The wife is the key to
the happiness and the prosperity of a family.
tiri loiya giri
tiri loiya jd i hatachiri 135
i.e. The wife /woman in a household creates its fortune yet she may
be the cause of its misfortune too.
Meaning: In a traditional family, the wife is the key to everything .It
is she who controls everything and hence she can make it a heaven .Yet it she
again who can, in the same way also destroy peace and transform a house into
hell. The proverb emphasizes the role of women in a family.
The position of woman in Assamese society, as we have seen through
the proverbs above, has always been quite high and respectable. Yet it must be
34-35. Informant: ManjuRabha, age 50, F, Ouphala, 2.8.2000
215
mentioned that, though accorded a grudging respect, women in general did
not enjoy the social prominence they deserved. They were considered to be
the basis o f the peace and prosperity in a family, yet, they were regarded as
subordinate to men and through many proverbs, it was prescribed that the,
role of woman should remain confined to household chores only. Besides
such prescriptions, detailed norms or rules guiding what was deemed the ideal
behaviour in a woman was also codified and any woman
; q from such
norms was regarded to be morally deprived and even the harbinger of ill luck.
Elaborate inventories containing the characteristics of a bad as against a good
woman are found in many proverbs, and the features that are considered bad
or ominous are not limited merely to behavioral oddities; they also contain
physical details. Accordingly women with exposed fore -teeth, curled hair
and arched feet, for instance should not be chosen for marriage. Many other
proverbs show conformity to the idea that women by nature are mysterious
and advice that they should be guarded and rigidly controlled .Similar types
o f proverbs are also prevalent among the common people o f the Chhaygaon
region some of which are mentioned belowtiri miri bhaton kowd 1
.
,
ei c h a n k a s o i n o p o w a
36
li
i.e. Women, Miris, parrots and crows.
About these four nobody really knows.
This proverb maintains that women in general are irresponsible, frail
and unreliable by nature. They can be compared in this regard to the Miris (a
tribe of Assam), parrots and crows all of which are equally unreliable and
unpredictable. One should not, the proverb suggests, reveal anything of
importance or secrecy to a woman.
machhar nanibd saru kutd 1
strir naniba bazar luta I! 37
i.e. don’t buy small fish, nobody eats
Don’t marry a woman the market visits.
36-37. Informant: Sone Boro, age 60, M., Agehia, 2.6.2004
216
Meaning; The proverb maintains that a woman who visits the market
frequently, cannot bear a high moral character. Such a woman comes in to
contact of many men and is most likely to be reduced. So just as one should
not buy small fish as it is not good enough to eat. One should also not marry
a woman who likes to visit the market.
Proverbs relating to journey:
A great number o f proverbs found among the people of this region
furnish evidences of the study of Astrology. People generally calculated the
proper and auspicious day, time and even the fragmentation of the minute
before starting a journey. It was also believed that certain things should be
seen while some others should be avoided during a journey. Some proverbs
that reflect popular notions regarding what should and should not be done
respectively during a journey are mentioned below-
ravi sakra pacsim badha I
jadin nimile tare adha II
38
Meaning: A man should not under take a journey towards the western
side on Sunday or Friday, even if he cannot gain even half of what he might in
that diection.
mongale jatra budhe pdo I
, jem iechd tern jao II 39
Meaning: A man may go wherever he likes on Tues day and Wednesday
he likes. This is a dogma of Hindu astrology.
Proverb relating to w eather forecast:
uttare gdjile maribd lar I
dakhine gajile mdriba khar II
49
______ Meaning: In ancient days the farmers used to make assumptions about
38-39. Das Narayan; Dakar Bachanat Lokamanar Bishista rup in Asamiya Loka Sahita. P.
63-64
40. Ibid P. 63-64
217
weather by looking the sky. They used to believe that in the rainy season if
thundering occurs in the Northern side of the sky rain will comes surely.. So
the farmers are advised to return to their homes. On the other hand if
t
thundering occurs in the Southern side severe drought is expected to follow.
pube gajile thakiba m i I
pacsime gajile thakiba sui !l
4 1
Meaning: No rain generally falls if thunder storm occur in the eastern
or the western side of the sky. So one can sleep with any worry, if he sees
thunder in these directions.
Proverb relating to philosophical thoughts and ideas:
V estiges o f philosophical or epistem ological thought and
considerations by a rural people are found in proverb and other forms oral
literature current among them. In the Chhaygaon region also, many proverbs
are found which reflect the common man’s pre-occupation with serious
existential dilemmas concerning the meaning and significance o f the human
life. As found in most of these proverbs, human life, property, power or pelf,
and' all our earthly possessions are transitory. Nothing in the world lasts
forever. Everything a man sees around him exists only for a limited time and
what is not eternal is not regarded to be true. The real truth is posited as
being God, the eternal and the infinite. So, in many proverbs we find the
injunction that one should not ran after what is merely transitory. These things
do not guarantee happiness in life, which, we find, depends upon the deeds or
misdeeds of one’s past or previous life. These ideas are found in many
proverbs prevalent in the region, as will be evident also from the following
specimen ahonte suin jaonte sum I
lagat jdba pap pain !l
i.e. Empty- handed we com e, go also we so with virtues and vices
alone away go.
41. Ibid P .63-64
218
Meaning: The proverb literally means that a man is bom naked.
Likewise, he is also empty-handed as he leaves this world. He can not carry
away any earthly possession with him as he embarks in his final journey. The
things accompany him are his virtues and vices. A man is remembered
afterwards only for his good deeds and not for his earthly possessions. Hence
the proverb implies, one should not give too much of an importance to things
that are merely transitory.
ati darpe hata lanka l
Meaning: Lanka was the kingdom of the famous demon king Ravana.
He was very proud of his kingdom and challenged lord Rama as a result of
which he was eventually vanquished.
This proverb warns that one should not have excessive pride over
oneself or ones possessions.
There are also some proverbs where we find evidences of a liberal '
attitude and tolerance in respect of religion. These proverbs advocate virtue I
stead of some credential affiliation as the surest way for achieving peace and
happiness. Thusjote dharma tote jo y I
i.e. Where there is virtue there is victory.
ahinsd par am dharma I
i.e. Non-violence is the greatest religion.
Proverbs relating to auspicious and in auspicious physical or
behavioural traits:
Certain common physical and behavioural traits have always been
considered to be inauspicious while certain others generally deemed to be
befitting. Descriptions of such traits are found in many proverbs. These
proverbs specify what features in a man or in a woman are bad and advocate
the company of such men or the marital relations with such women.Thus patol nthere ja r kittkura Jcesh I
sei ja n i manuhar ranachandi besh II
219
i.e.
Thin lips she has with curly hair
Such a woman is eve ready for war.
Meaning: A woman who has thin lips and curly hair is considered to
be ill-tempered and quarrelsome. Hence association with her should be
avoided.
chaJcu lal hiyd khal I
sei purushar lakhyan bhal It
i.e.
Red are his eyes , slopping looks his chest
o f all men he is the best.
Meaning: A man with red eyes and slopped chest is said have very
good symptoms.
A strong bond of unity, not only among the members of a family,but
among all the people of in a village or area was intact in ancient times. In
fact, a man could feel the entire village to be his family. The brotherhood and
the sense of togetherness inherent in the social life of the rural folk are clearly
reflected in many proverbs. These proverbs also provide valuable advice as to
how a man should treat people around him .Thusuthiye dekhiba ja k 1
satru nabhdbiba tak II
i.e.
A person you every morning see
Never consider him as your enemy.
Meaning: The nearest dwellers must not be considered as enemy.
raije nakh jokarile noi boy I
Meaning: A river would flow if the public shake their nails. It means
that the accumulated strength of many leads to greater strength. Union is
strength.
Meaning: No fear at the time of victory and no medicine at the time
of death.
220
The status of a mother in a household has always been high and
respectable. Traditionally a mother is compared to the holy river, Ganga. It is
further believed that one need not take a dip, in the holy Ganga in order to
wash away one’s s in , as is conventionally done in In d ia, if one pays proper
respect to one’s mother. There are many proverbs that reflect the idea of
holiness attached to a mother and enjoin upon all the regard a mother with
high esteem and devotion. Thusair samdn hobo kon I
noir samdn bobo kon II
i.e.
Who in love can equal a mother
What else can flow like a river?
Meaning:No one in the world can be equal to a mother as far as the
love she has and the sacrifices she makes for her children . Just as no other
thig can flow all the year round like a river , so no one can show love and
affection through out life , like a mother.
Some proverbs warn the persons who rely upon others to be able to
fulfill his needs, to earn livelihood for him. For exampleparat as I
banat bas II
mukhar agni I
mukhe nnmdba II
Proverbs relating to over ambitious in men:
kapalat ache bidhabar jo g I
khaba khoje mohdn bhog II42
English translation: She seeks to eat flavoring rice but she would
become a widow according to her fate.
Please see the chapter III on proverb translation and meaning.
Please see the Chapter on for translation and meaning.
42. Informant, Kanti Rabha, age 60, F, Agehia, 4.5.2001
221
Meaning: Man proposes God disposes.
thele neota nai I
dolat jd i II43
English translation: He who can’t get a push desires to ride a
palanquin.
Meaning: Desiring for things that are can’t afford to have.
The above proverbs warn the dissatisfied or the over ambitious
individual to be content with his lot ant thus to conform to the accepted
patterns.
Proverbs relating to political wisdom
Every human society is inherently related to some kind of political
activity. Hence every society also has its conventional political wisdom,
codified in some form o f verbal artifact. Such wisdom is found to be stored
up in many proverbs current among the rural people. Thusmelat bahi nakay uchit I
pape pdi kinchit kinchit II44
English Translation: Seated in an assembly does not speak what is
right Sin touches this man bit by bit.
Meaning: ‘Mel’ is a gathering of the village elders in Assam, where
various petty offences are investigated and justice is meted out. Every person
present in such a gathering is expected to speak out frankly in favour of what
is just and right .Hence if someone sitting in a gathering as a judge does not
uphold justice but merely keeps silent not desiring to offend any party, he
will act against the very purpose of the gathering. Such a man behave in a way
that is socially undesirable , and thus sinful. The proverb highlights the
importance to democratic judgment shown by the common people.
43. Informant, Kanti Rabha, age 60, F, Agehia, 4.5.2001
44. Goswami, P., op. cil., P. 75
222
Proverbs relating to history:
Proverbs, like all other forms of traditional oral literature , are
inherently related to social life as a whole. Various contemporary or historical
events determining social life are, hence represented vividly in many proverbs.
Historical developments that has widespread influence on life of the people
become in the course of time , the basis for proverbs relating to history.
Thusnai ranga mati I
nai guwahati II45
English translation: Either at Rangamati or at Guwahati. The literal
meaning of the above proverb is that one should try desperately to do one’s
duty, no matter whether the place or occasion is.
This proverb takes us back to those days when the Mughal invaded
Assam several times. Most of these invasions were successfully thwarted by
the Assamese soldiers. But ultimately the aggressors captured Goalpara and
Guwahati. The Assamese people could not bear the humiliation caused by
these foreign aggressors and decided to stem the tide of Muslim aggression
either at Rangamati or Guwahati, so that they could free their land from the
foreign domination. The proverb refers to the do or dies attitude that developed
among the people during that time.
Many proverbs are also related to historical stories and legends, both
real and imagined. Some of them also have their origin in the stories of the
Ramayana and the Mahabharata though they are now used outside their original
context.
phiringatie khandav
dah hare 148
i.e. A spark did spurk the khandava forest.
Meaning: Khandava was a big forest of Mahabharata fame. It was burnt
only with a spark of fire. The above proverb intends to say that a little mischief
may become the cause of great harm.
45. Sarma,N.C., op. cit., P. 21
46. Informant, Rakhe Boro, age 65, F, Bamunigaon, 4.5.2001
223
Some proverbs also show the evidences of the power of observation
and strong common sense among the common people. For examplesuna kathat nedbi kan I
dekhilio karbi tinta pramdn I
dekhilehe lekhim 1*
Meaning: To see is to believe.
bidyar saman bit nai 1
Meaning: There is no wealth like learning. Learning is the greatest
wealth.
j i muld barhe tar I
dupatate chin II
i.e. Morning shows the day
Meaning: The radish that will grow shows its promise even while two
leafed. The proverb maintains that in the same w ay, the future promise of a
man can be ascertained by looking at him while he is a mere baby.
Proverbs relating to superstition
Superstition is in its essence, nothing but traditional knowledge and
beliefs prevalent among the masses the validity of which has not been tested.
Superstitions also contain the collective wisdom of the folk gathered through
experiences that have been hallowed by time. Besides, the fact that certain
superstitions also are based on supported by religious principles, impart to
them is a kind o f social reception which in its very nature inspires
unquestionable superstition to them.
Some superstitions are yet been put to scientific tests. A few have
been found, however really to have the notional validity attributed to them.
Such beliefs are invariably found to be codified in popular sayings or proverbs
current among a people. Some such proverbs containing traditional beliefs
* See Chapter on proverb for translation and meaning.
224
and superstitions in the Chhaygaon area are mentioned belowagat teteli pachat bel I
sei ghar giri kot gel I!47
i.e.A tamarind in front, a marmelos tree in the back.
Where is that fam ily, alive or gone to the rack..
Meaning: The tamarind produces looseness of bowels, if taken raw
in a large quantity. Besides, the air released by this tree is considered to be
unwholesome for health. So if a tamarind tree is just in front of the house ,
not only the family members but other people also will be tempted to eat it
and suffer as a result. Hence, a tamarind tree is not to be grown in the front of
the house. The acgle marmalos is considered a holy tree, its leaves are offered
to Gods in religious functions. Besides, its air is also regarded to be good.
Hence such a tree must not be planted in the backyard. A family that has a
tamarind in the front and an aegle marmelos in the back is expected to suffer.
Hence one should always have the later in the front and the former at the back
of the house.
sap marl lengurat
bih nera** II48
On the basis of the traditional beliefs or superstitions mentioned
above, one can surmise that superstitions contain much practical wisdom. It
regulates the conduct of life and prescribes among many other things, practical
rules for the cultivation of the soil and the training of a wife in the manifold
duties of her household. In short, superstitions contribute towards the
realization of an ideal of communal life.
The Assamese people used to live in joint families in the past. In
such a family the father was the head of the family. Therefore so long as the
father or the head man lived he was the owner of the property as well as the
leader of the family and represented them in all social,political or religious
activities.
47-48. Informant: Phuljan Bibi, age 60, F, Majpara, 2.6.2004
* See Chapter on proverb for translation and meaning.
225
Therefore it is seen that the eldest of the family had the heaviest
burden or responsibility on his shoulders. The social approval to this patrilinal
hegemony is reflected through many proverbs. Some of which are mentioned
belowpancha angulire khai 1
burhai hechukilehe ja i II49
i.e.
All five fingers are used in eating.
Only thumb can the eatables push in .
Meaning: - Through the analogy with the five fingers , the above
proverbs maintains that even though all the other members o f the family also
have their responsibilities , it is the eldest member or the father on whose
shoulders the heaviest burden rests. Just as the thumb only can push in food
into the mouth, so it is the eldest member who takes the decisions or plans
any activity.
Unity and mutual understanding among the family members is
extremely essential for the continuation of a joint family. It is the sense of
togetherness that gives a man the emotional strength needed for existence in
this world. Besides,the various members of a joint family have their plearly
demarcated duties and hence the absence of any one causes lapses or a sense
of incompleteness. The importance of this togetherness is stressed in many
proverbs prevalent in the Chhaygaon area.Thuspritri bine pritibir mahabhar
matri bine bhojon char khar
bhatri bine shatrue pai lai
bharjya bine kuchit napai thai II50
i.e.
Heavy are the world’s burden if there is no father.
Food looses its taste without the mother.
Bereft of brothers one’s enemies raise head.
With no wife a man is always suspect.
49-50. Informant: Ambe Das, age 60, F, Choudluiripara, 2.5.05
226
Meaning: Life in this world became too heavy to bear when one loses
one’s father . Without the mother , one cannot expect to enjoy good and
nutritious food . When a man loses his brother, his enemies find courage to
assault openly. A man without a wife is suspected by even his neighbors.
As in other places of Assam the practice of marrying more than one
wife was prevalent among the people of Chhaygaon area also. It was generally
believed that people with more than one wife cannot expect to be happy in
life, a supposition based on a widely held idea of mutual hatred among co­
wives. Reflections of such beliefs are found in many proverbsek tiri lodor podor
did tiri gator endor
tini tiri napai bhat
chari tiri gdlat hat l|5/
Meaning: The meaning of this proverb is that the man who has one
wife gets everything he wants and can always live happily in good health. The
man who has two wives is like a rat in a hole. He has always to bear the mutual
envy of the two wives and live in dread. The man with three wives does not
get his meal in time as each of the wives will insist that one of the other two
prepare food for him and the man with four wives has to bear even the insult
o f being physically assaulted.
Some proverbs also posit advices regarding what rules or norms a
man should follow to retain a healthy mind and bodyja g i shuba bachi khaba II
i.e.
Remain alert even in sleep
and what to eat select with good heed.
Meaning: A man should remain alert even while he sleeps. Such a
man is never surprised by disasters One should also select properly the things
that should eat.All the eatables may not be good for one’s health.
lobhei pap papei mrityo
51. Informant:Ambe Das, age 60, F, Choudhuripara, 2.5.05
227
i.e.: Greed begets sin and sin and sin begets death.
Meaning: Greed leads one to commit crime and the criminals are
always punished in the long run, in one way or another.
micha kathar theng chuti 1
i.e. Deception cannot win in the long run.
Meaning: If a man is short legged or lame he will take a long time to
walk a short distance. Like wise one can never thrive in life as one is bound to
be found out and disbelieved afterwards. Thus a liar creates handicap for
himself.
From the above discussion about the proverbs it is clear that the
proverbs include religion, politics, social, moral and economic of a society
and give guidance in making a well disciplined Assamese society.
Im pact of riddles:
The riddle is a very significant form of oral literature. Unlike the
prose narrative forms and the various other genres of oral poetiy, the riddle
does not show repetitive patterns but is a highly structured set form of oral
literature. One of the major functions of a riddle is providing entertainment
and young people are often seen to like riddles for the amusement they
provide. But a riddle is not merely entertaining in character; it also helps in
cultivating wit and intellectual capability in a person. Thus asking one to answer
a riddle is an easy and interesting way of testing ones intelligence.
The educational character and purpose of a riddles are plainly
revealed by the very terms that are used to denote in different languages .
Whether we take the English ‘riddle’ , the German ‘Rat (h) seF or the Greek
‘ainingma’ , all of them are derived from their corresponding verbs i,e-English
‘rede’ (old English ‘radam’) ,German ‘rat (h) en’ ,and Greek ,’aineo’ ,all
meaning ‘to give advice’ .The Latin aningm a,French aningma ,the English
Elingma are all obviously derived from the Greek original and still retain its
52
meaning.
52. Leach, Maria, Standard Dictonary o f Folklore, Mythology and Legend, P. 939
228
The main function of a riddle, according to Vidyarthi is entertainment,
and this is consciously recognized, whereas the other functions are often not
recognized at all by the people. A riddle also serves as an instruction, and as
it requires quickness of wit, it becomes a test of memory also. Many riddles
are instructive, as they may mention ecological names or certain references
to historical events. Certainly they develop a sense of observation and often
53
contain elaborate and rich linguistic forms .
Like Vdyarthi, Bhagawat also points out that the ultimate purpose of
the riddle is to impart knowledge or moral instruction in an amusing manner.
Hence the practical purpose of the riddle is educative like that of the proverbs.
Yet, the roots of the riddles are far deeper stung in antiquity than those of the
proverb and its cultural background is also much vaster. The pithy utterance,
the humour with a hit and the rhyming tendency are found as much in the
riddle as in the proverb .But what differentiates the former from the latter, is
the metaphor. Metaphor is the base of the riddle,while in the proverb it can
be dispensed with .54
The riddle has influenced popular imagination more than any other
oral tradition or traditional literary form .Its construction is neat and attractive.
The element o f mystery gives a charm and dignity to it .Hence its forms and
contents have been of a special importance both to philosophers and to literary
critics from ancient times. Aristotle in Greece and theologians in India,
especially the rhetoricians have given attention to it.
After the medieval times, however, the riddle ceased to interest the
scholar, till Frazer took it up again and studied it scientifically .Therefore it
is seen that like proverbs riddles also are educational in their content which
is based on experience and observation .The educational value of riddles is a
consequence o f their cultural content, but their primary purpose is
entertainment. Riddles have stayed in folk life and still function in folk
societies as important devices for imparting knowledge about cultural
semantics, logical paradigms and behavioral patterns among the younger
members of such societies. So to encourage a sharpening of wits the people
53. Vidyarthi and Rai, The Tribal Culture o f India, P. 320
54. Bhagawat. D., The Riddle in India, Life, Lord and Literature, P. 4
229
have maintained a tradition of posing riddles.
Riddles serve as a didactic device to sharpen the wits of young
children, while in dilemma tales, for which there is no correct answer, do the
same for those who are more mature .55
The characteristic feature of the riddles show that they are composed
to tell and teach about a wide range o f things and processes from animals,
plants, household items, agricultural tools and products to the central place
of the king in their socio cultural milieu, life of the humble peasants, hunters
etc. The folk sayings also show the wisdom of the people to the future
generations. Riddles in the Assamese language have been dealt in this study
mostly.
Evidence of the tradition of selecting the bride or the bridegroom
by testing her or his intelligence through riddles is found in the Jataka. In the
Mahaummaya Jataka ,the Budhisatta is in search of a bride.He meets Amar ,a
beautiful girl from a poor family. Desiring to know whether she was married
or not, he questioned her by a gesture of hand .He clenched his fist .She
while answering, spread out all the fingers of her hand ,indicating thereby
that she was unmarried. When he asked her name,her reply was ,”My name is
that which neither is nor was”, i,e- am ara-the immortal one .He then asked
her for whom she was carrying the gruel .Her answer was “For the God s of
old time” i,e parents .Again he asked her, “what does your father do?” .She
answered, “He makes two into one” .To make two in to one is ploughing.
“Where does he plough”?
“Where those who come not again sleep”? She said,
“He is ploughing near the cemetery”.
Yes etc56.
In the Mahajanaka Jataka ,Sivali the princess tests the future king and
her bridegroom bymaking him solve difficult problems. Another instance
where ,after the death of a king ,the future king is chosen by testing his
intelligence by riddles, is found in the Gamanicanda Jataka .Prince
55. Bascon, W.R., Contributions
56. Bhagawat. D., op. cit, P. 15.
230
Adassamukha is first tested with fourteen riddles and then he is selected to
the throne . The practice of testing intelligence through riddles is found in
the stories of the Mahabharata too. When the pancha pandavas were in exile
the four of the younger pandavas went to have a drink of water from a pond
and the Yaksa ,the guardian of the pond told them that he would only allow
them to drink it if they answered his questions correctly . As they failed to
do so and as a penalty for drinking the forbidden water, they were struck dead
by the Yaksa .Yudhisthira alone was able to answer all the questions to the
full satisfaction of the Yaksa and not only did he got the right to drink water
57
from the pond but also won back the lives of his smitten brothers.
The employment of the riddle in marriage is a world wide custom .In
India also it is prevalent in different forms .The riddles employed during
marriage parties are generally procreative riddles. In Chhaygaon as well as
all over Assam it is customary that when the bridegroom is on the way to the
place of marriage at the brides’ house his path is barricaded by a group of
young boys, especially near the brides’ place and he is asked a number of
questions, often difficult to answer.
Thus it is seen that from earlier times riddles have played an
important role in testing intelligence ,wit and wisdom of the young as well as
the old .As in other parts of Assam in the Chhaygaon area also there are a
large number of riddles which are used for testing intelligence and wisdom
.Kaithali arithmetic can be cited as an example of riddles of this type .These
are mostly games based on arithmatic .For example in ,a particular method
the figure 99 can be obtained by adding and then subtracting the same
numbering reverse order. Without knowing the number one can tell that the
answer is 99 in that method while others often are surprised. The puzzle is
like this -A two digit number is taken .The second digit from the right hand
must be bigger than the first one .When the two digits are reversed the second
number is found .Again when the second number is subtracted from the first
one a new number is obtained .when it is reversed and added the answer 99 is
found. Some of the examples are given below —
57. Ibid. P. 15
231
94
63
54
49
3_6
4_5
45
27
09
14
72
90
99
99
99
These are called mathematical riddles. These riddles may be employed
as a didactic device to sharpen the wit of illiterate people .This kind of riddles
serve the function of helping the younger generation in solving some
mathematical questions . There is an another riddle of this type char ana chdgali I
ath ana gai II
char takatmoh pai I
bish takat bishta jantru
kini an jd i II58
i.e four anas [ 1ana =6 paise, 4 ana =24 paise] per goat,eight ana, (8
x6= 4 8 paise) per cow and four rupees per buffalo is the rate in the market
. Now bring twenty cattle with twenty rupees from the m arket.
Answer- Three buffaloes, fifteen cows and two goats.
Such types of riddle serve the purpose of mathematical teaching.
There are many religious riddles in Assamese which are called
Bhakatia phakara .They are short verses of a cryptic nature having a religious
core .They are used by vaisnavite bhakats as well as by the initiates of certain
esoteric sects. Bhakatia phakaras contain different forms o f religious
teachings .But one must have religious knowledge to explain their meaning.
Therefore this kind o f riddle is not popular and interesting for all.
For examplebara hat jalar tera hat phdt
58. Informant: Sundar Kalita, age 25, M., Chhaygaon, 2.2.05
232
bhdl mar Hi bapar beta
rou barali sharaki gol
pathi khaliha pahe pahe rol tl59
Ans = The Bhagawat Gita
English translation -A net twelve cubits in size has thirteen cubits of
rent .Well been it cast. The large fishes escaped and the small ones got stuck
in the folds of the net.
This is explained in this way .The Bhagawat has twelve cantos and
they have their technical difficulties. The Neo Vaisnavite Saint Sankardeva
simplified the whole scripture and it was able to convert the common people,
though the higher classes remained unmoved.
Most of the riddles current in the Chhaygaon region contain natural
subjects .The main theme of these riddles are the Sun ,the Moon ,the sky ,
the animals ,birds and flowers etc . Tender aged children love this type of
riddles Very much .Through these riddles they develop their power of
imagination and their skill in vocabulary. They also gather a lot of knowledge
about the characteristics of the natural objects .For example miyakto jhapara jhupura I
putakto sonar saphura II
Ans - The chilly
English translation Look at the translation of this in the section on riddles.
sadialoi najaba I
sat
phul
nakhaba II
kechd patat
ndbandhiba Ion I
*
upajie ranga hay kon II
Ans=The Sun.
59.. Goswami, P., op. cit., P. 86
(
233
Look at the translation of this in the section on riddles.
Besides natural riddles there many riddles which are intimately related
with the different utensils of daily use .Even the mention o f scientific
inventions and modern materials of the daily use also have been found in
some riddles .Such as mukh ache jibha nai
pet ache petit nai I
Ans= The pitcher.
English translationLook in the chapter on riddle.
kald kald chare 1
kald dhan khdi II
kald chare matliS
bahuk dur ja i II
Ans =The gun.
i.e.-The black birds eat black paddy .When the black birds cry they
fly far away.
Riddles about utensils and other necessary articles give knowledge
about the articles which are used by the people o f the area in their day to day
life. There are some riddles about different parts of the body .These riddles
are perhaps the result of the curiosity of the early people to know about the
different organs of the body -i.e teeth, head .tongue .forehead .mouth e tc .
Such as enga engd enga
eketa dalate
pdch td chungd II
•
English translationLoolc in chapter on riddles.
Ans =Fingers.
234
There are many examples of riddles which reflect the customs, believes,
occupation and traditional behavior of the society . Evidence o f a practice
related to the concealment of her husband’s name by a lady is reflected in
the following riddle tini tera madhya bara
na di jo g kar
tar pachat lagai ram
par kari diyd gharaloi jam I
English translation: See chapter on riddles.
Ans -Shathiram
Generally the wisdom questions depend on the knowledge of
memorized facts in some special field such as geography, physics and
literature .For example 1. ki hatir shar ndi .6°
Ans =Guwahati
i,e The elephant that has no trunk.
2. gakhiratkoi baga ki ?6'
Ans = ice
i.e what is that which is whiter than m ilk .
62
3. bayutkoi begi ki ?
Ans = The mind.
i,e What is that which is more speedier than the a ir .
The village folk may be illiterate, but they can easily understand the
meaning of such riddles and can give the answer immediately. According to
them the whole universe is also a riddle .From the above discussions we have
found that the different forms o f oral literature such as proverbs and riddles
may play significant roles in imparting knowledge in an informal way .The
modem concept of education is said to be three dimensional .It is maintained
60 - 62. Informant: Prafulla Kalita, age 55, M, Alegari, 5„.6. 04
23 5
that all education takes place in the society and social setting .The whole
environment of the individual becomes the source of education .This is
possible when the child participates in the social situations and there is an
interaction between him and the environment. John Dewey, an American
educationist is of the opinion that all education proceeds by the participation
of the individual in the social consciousness of the race .This participation
moulds his powers and personalities to fit him in the society for which and in
which he has to live. Thus education is life which includes manners,values
.morals .tastes .skills .attitudes and what not .It is the complete development
of a man’s personality. Its scope is really very wide and its theme is the
whole life of man, the world over.
On the basis of the above explanations it may be concluded that the
proverbs and riddles which are highly structured set forms o f oral literature
play their respective roles to a great extent in the development of the
personality of a man .Proverbs and riddles also play a major part in regulating
the social behavior of the rural people.
There is no country or community where proverbs and riddles are
not found. Due to their various functions in societies the proverbs have now
formed an inseparable part of the written literature through out the world.
Like proverbs riddles in the folk societies still function as an important device
for imparting knowledge among the younger members of such societies. Some
western thinkers believe that education is not simply wisdom of the past and
such every individual is required to solve many diverse problems in his life.
The aim of education should also be the formation and the cultivation of a
dyfiamic, adoptable, resourceful and enterprising mind. Proverbs and riddles
can and do play very significant roles in this regard as far as they transmit to
an individual that is inherent in the collective memory of his community and
thus make him socially adoptable, resourceful and enterprising.
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