Hamodha mir-án-í ki thí khas ma gind-í, I will fight him there, so that no one else may see (there I will fight-him that another not may see). The object and accusative is í, him, after the verb miṛ-án, I will fight. Note that in miṛ-án, I will fight, the ordinary n has taken the place of the nasal ǹ before the vowel í. Note, also, that the negative before the contingent future is generally as here ma, lest, and not na.

Azh chhorav-a phol khutha-í, he asked the boy (from the boy, questioning, was made by-him). Nawán-be-y-á-y-ant-ish, perhaps they may come (perhaps may come-they). Note how the word beyáyant is built up: be is the prefix of the contingent future; the letter y is required before the vowel á; á is the root of the verb ágh, to come; the second y is required to help out the sound of the following short a in ant ; ant is the verbal ending of the 3rd person plural. Ní khas ne-sten, rand asten-ish, there is no one here now, only their traces (now, anyone, not is, trace is-their). Nesten is from na asten, it is not, and asten from asten, the nasal ǹ having to be hardened before the vowel in ish. Akhtagh-ant dir-e dighár-e avzár-e treṭtha-ish, when they came into a far country they met a horseman (they came a distant country, a horseman met-to-them). Note that treṭagh, to meet, governs the dative.

Ma-i dast-án basthagh-ant wath bozhith-ish, let him who fastened my hands undo them (me-of the hands fastened, himself let him undo-them). Bozhith, let him untie, is the contingent future in its precative sense.

Ish, by them. Ma-i gosh dí

Ma-i gosh di burithagh-ant-ish, dumb dí burithagh-ant-ish, my ears they have cut off,

my tail also they have cut off (my ears also have been cut off by-them, my tail also has been cut off by-them).

WORDS TO BE REMEMBERED.

Crops, seeds, farm implements.

Másh, lentils.

Kawánd, sugarcane.

Kajal, coarse grass.

Dán, corn.
Bij, seed.

Dás, a sickle.

Phinjuri, a tether.

Zang, a turnip.

Fasl, harvest.

Kikh, reeds.

Gano, stalks of sugarcane, etc.
Hith, green growing corn.
Shiragh, hoshagh, an ear of corn.
Rezam, a blight of corn.

Ziyáda, ziyádagh, more.
Gwardil, cowardly.
Droghvand, lying.
Be-hál, indescribable.

Miyár-vand, impertinent.

Farz, imperative, incumbent.

Thafagh, thaftha, to become hot.
Jakagh, jakhtha, to hover.

Khishár, khird, zirá'at,

cultivation.

Kurm, stem, stalk.

Rem, rehv, grass.

Pád, root.

Jau, barley.
Sárí, growing rice.
Jauhán, a heap of corn.
Shinz, a camel-thorn.
Karpás, cotton.

Kharphaz, a mattock.
Nangar, a plough.
Hambár, a threshing floor.
Zurth, jawár.

Shafak, khil, peg of millstone.

Khamina, low, mean.
Marde, manly.

Rej, irrigated.
Be-lajj, shameless.
Bad-khú, ill-natured.
Asíl, mild-tempered.

Rumb zíragh, rumb zurtha, to hasten.
Vadainagh, vadaintha, to increase.
Dáh bíagh, dáh bítha, to be informed.
Wasta khanagh, wasta khutha, to inform.

Dáragh, dáshta, to keep.

Dastagh janagh, dastagh jatha, to knock at a door.

Gár bíagh, gár bitha, to be lost.

Gár khanagh, gár khutha, to lose.
Juragh, juretha, to be made.

Jorenagh, jorentha, to make.

Án khadhe akhta, when did he come (he when came)?

E phanchumi rosh en ki ákhta, four days ago (this the-fifth day is that he came).

Ahmad-á ma-na tha-i nemgha shashtátha, Ahmad has sent me to you (Ahmad-by me thee-of to has been sent).

Pha chi, why (for what)?

Edha ágh tha-ra jawá-e-n n en, it is not wise of you to come here (here to come thee-to wise not is).

Uzr tha-i chakha n-en, you are not to blame (excuse thee-of on not is).

Uzr Ahmad chakha er-khanagh-án, I blame Ahmad (theexcuse Ahmad on I am placing).

Azh Ahmad hál-a ma-na kal n-en, I know nothing of Ahmad's affairs (with Ahmad's affairs me-to knowledge not is). Tha-ra jhate-a phadha kal bí, you will come to know presently (thee-to a-little after knowledge will be).

Ní Ahmad-á ma-na wajah dátha, Ahmad has now given me an opportunity (now Ahmad-by me-to an-opportunity has been given).

Ma-na mokal en, may I go (me-to leave is)?

Wath-i rizai khan-en, please yourself (yourself-of the pleasure make).

Tha-ra ravagh-a ne-il-án, I shall not let you go (thee-to go-to not I shall let).

Thau Mohan ditha, have you seen Mohan (thee-by Mohan has been seen)?

Má Mohan ditha, dag níáñuán ma-na treṭtha-í, I have seen Mohan, he met me on the road (me-by Mohan has been seen, the-road on me-to met-he).

Ín

phalawa phedh-ágh-e, was he coming in this direction (this direction he was coming)?

Inna, án phalawa ravagh-e, no, he was going in that direction (no, that direction he was going).

Maz-e-n bángahá, early in the morning?

Inna, burz pheshín-a, no, early in the afternoon.

Guda pha chi ham-ikhtar der khuth-e: ní jahl pheshin en, then why all this delay? It is now late in the afternoon (then for why so-much delay has been made-by-you? Now late afternoon it is). Burz, high; jahl, low.

QUESTIONNAIRE.

1. What takes the place of the relatives and correlatives in Balochí?

2. Give an example of the shortening of the complex sentence. 3. Name any compound relatives there may be.

4. Put into Balochí: He is the very man I saw yesterday. 5. How many interrogatives are there? Name them.

6. Show, by an example, the use of khaíá.

7. Explain the words kithái and thán.

8. Name as many of the indefinite pronouns as you can remember.

9. What English meaning or meanings can you attach to khas-e?

10. Give a complete list of the pronominals with their various meanings in English.

CHAPTER IX.

THE VERB.

98. All Balochí verbs may be divided into three classes: intransitives, transitives, and compounds. They are all conjugated after one model. Only a few are defective and only a few irregular. The scheme of the verb, as a whole, is that of the same part of speech in Persian.

THE SUBSTANTIVE VERB.

99. The substantive verb "to be "to be" is an auxiliary, and defective, being found in two tenses only, the present imperfect and the past imperfect, otherwise called the indefinite tenses. As it enters largely into the construction of every other verb, it has to be considered first.