1880.] 



BAIOCnf LANGUAGE, 



165 



Vidor territories, from Sunghar to the Siri torrent, the Band Baz and 



Bakhar, who were outside your cliief's territories, have all come of their own 



accord and mount at the call of the Lay/^aris. 



Ask, O poet Sobha ! reckon yourself up in your mind and call our 



chief ' Lord.' If our chief has not washed your face, then you did not kill 



Lashkaran and Jam. Have you forgotten the revenge taken for Shakul ? 

 An account is kept of good poems, their words are enduring and are 



written in books, they are recited in the assembly and they remain firm in 

 the (recollection of the) listeners. Whenever refugees have come or shall 

 come to worthy chiefs, they are dearer to them than their two eyes or than 

 young sons and brothers. You, for those who take refuge with you, have 

 not given up shameful conduct for the future. Where is your great 

 honour ? No one does so among Baloches. You brought your disgrace 



upon yourselves (by the way you acted towards the refugees). They 

 displayed anger and rage. 



Their cattle and property had been seized by the enemy. Our vakil 

 (demanded them) and brought them back bound from your fort ! Your 

 far-seeing chief saw with both his eyes then ! Listen Sobha and attend. 

 This is all my song. The song that you sang I also have heard with my 

 ears. I have counted your gun-barrels. What honour is left to you ? Ask 

 your own chief, the unworthy Jawanak. Velvet and chestnut mares and 

 silk did our chief Umar Khan give him. The Baloch Khans and Chiefs 

 unloosed their white mares from their stables and gave them to the valiant 

 Jawanak ! 



Ask of your forefathers how refugees fared with the Rinds. It is the 

 phish-cutters on the hills that are the tigers. There is no disgrace in cut- 

 ting phish on the hills. 



VI. — A love-son^. 



(Said to be by Jam Durrak a Dombki, a celebrated poet who lived in 

 the reign of Nasir Khan of Kalat in the last half of the eighteenth century. 

 He is said to have undergone great persecution from the Khan on account 

 of his love for a lady of tlie zanana.) 



O Samin be-phursa bihishtiye 

 Azh latil'a nema^y/za khaiye 

 Man gula dema mail khu2!/«e doshi 

 Bairamo asi sar khutho matos 

 Bo azh bri7t7(a/i rapthiir/Aan whashe;i 

 Hijr mana?i momin janant pasa?i 

 Cho kahirani arave?i asm 

 Be-karar-a?i ma nemshafi pasa?j 



22 



