Chapter XVII: Part 17

[25] Sitano. Except in a few instances in which a Treasurer appears to be referred to (as in No. 100), I have followed Clough in translating this word as "nobleman." In Mr. Gunasekara's excellent Sinhalese Grammar it is translated "Chief"; in the northern Kandian districts I have never heard it so used, the usual expression for a Chief being Nilame, a word, however, which occurs only once in these stories. The adjectival forms are Siti and Situ. Sitano is the honorific (pl.) form of Sitana.

[26] Pana upaddan-eka.

[27] Baelewwaen misa.

[28] A large river and tank fish (Ophiocephalus striatus) which is usually caught with a line and live fish bait. At the present day, Kandian Sinhalese of the better castes consider it improper to fish with a hook, but this is done by some members of low castes. The story was related by a Tom-tom Beater. See Ancient Ceylon, p. 52.

[29] The spelling of this word is according to the text.

[30] They anticipated the usual death sentence or exile allotted to disobedient Princes in these tales.

[31] The word which is used indicates one who shot with a gun.

[32] Such a remark is a form of refusal, as in the Arabian Nights (Lady Burton's ed., vol. i, p. 174), in which a man, asking a friend for assistance, was answered, "Bismillah! I will do all that thou requirest, but come to-morrow." The other replied in this verse:

"When he who is asked a favour saith 'To-morrow,'
The wise man wots 'tis vain to beg or borrow."

In the Kaele-basa or Jungle language, "no" is expressed by saying Passe puluwani, "Afterwards [I] can."

[33] Sattak kiriya-karala, lit., performed a Truth.

[34] Panuwo.

[35] The immense extent.

[36] In the few instances in which their nature is mentioned, these stories agree with Clough's Dictionary in describing the five instruments of music (pañca-turya) as tom-toms. I presume that these are (1) the drum (dawula), (2) the ordinary hand tom-tom (beraya), (3) the double kettle-drum (tammaettama), (4) the small, narrow-waisted hand tom-tom (udakkiya or udikkiya, the Tamil udikkei), (5) the low hand-drum (rabana), unless a single-ended drum called daekke, the Tamil dakkei, be included. In Winslow's Tamil Dictionary the five musical instruments are defined as (1) skin instruments, (2) wind instruments, (3) stringed instruments, (4) metal instruments, (5) the throats of animals. In The Indian Antiquary, vol. v, p. 354, they are termed (1) tantri or sitara, (2) tal, (3) jhanjh, (4) nakara, (5) the trumpet or other wind instrument.

Since this was in print, Messrs. H. B. Andris and Co., of Kandy, have informed me that the Sinhalese Pañca-turya are considered to be, (1) singarama, the drum, (2) bere, the ordinary tom-tom, (3) horanaewa, the horn trumpet, (4) tammattama, the double kettle-drum, (5) kayitalama, the cymbal.

[37] A species of fig tree, Ficus glomerata.

[38] Dilala, perhaps a mistake for dilalla, pl. hon. form.

[39] Wenda tiyana de wuna. There is a strong belief in the action of Fate. When a person is accidentally killed a common remark is, "His day had come."

[40] Muladaeni baehae dakinawa.

[41] Like the people in the travellers' shed all alike were under the shelter of the King's authority, he meant.

[42] That is, all, from the highest to the lowest, have duties which they should perform.

[43] Probably a mat laid on the veranda.

[44] As a possible derivation, I suggest that the first part of the word may be derived from sam + bhañj, meaning "shatter, smash," referring to his toes that were struck by the stone. The rest may consist of adi, foot, the whole word thus being sambhañjadi. In a variant the exclamation is Hottaeripancan.

[45] Mariyek, probably intended for mariyek, from the Tamil root maru, in compounds mari, to exchange or barter.

[46] Another title is, "Concerning a Foolish King."

[47] Magul, auspicious or festival.

[48] Shorea robusta.

[49] As though using a shuttle.

[50] Honorific, instead of "your."

[51] Rajabarana, which usually refers to the ornaments and insignia; in No. 156, para. 5, and on p. 84, abarana includes the royal clothes.

[52] A name of Ceylon.

[53] Formerly this would be one shilling. The panama is one anna, sixteen being equal to a rupee.

[54] Eight panams were thirty-two tuttu.

[55] Asanam sitam jivana nasam.

[56] Trimming of the earthen ridges which surround the plots of the field.

[57] Maha ge is "large house"; mahage is an old or well-connected woman, such as the wife of a Gamarala.

[58] A variant of the last incident is given in No. 57, vol. i.

[59] See footnote, p. 5, on this use of the third person in place of the second. In this instance its employment is sarcastic.

[60] This episode is also given in No. 254, vol. iii.

[61] Ambuda gasagana.

[62] That is, his own grandfather. It will have been noticed that the words his and her are avoided by these story-tellers. When they appear in the translation they are nearly always inserted by me; the same remark applies to the pronouns he, him, and she.

[63] That is, with them, after they left. The first statement was that he was born after his mother went away.

[64] This incident occurs in the Sinhalese story numbered 82 in this volume.

[65] It is a general belief of village Sinhalese and Vaeddas that evil spirits or Yakas throw sand or stones at people during either the day or night.

[66] It is said that death always occurs in this way; the breath is drawn upward to the head.

[67] The names indicate that they were men of villages called Gampola and Raehigama.

[68] A forest tree (Myristica iriya).

[69] Betel leaves are packed in a special manner for carrying, enclosed above and below by circular plaited frames which everyone recognises.

[70] Viyadama, expenses, but also employed with the meaning, "articles of food for which expenditure would be incurred"--that is, the results of it.

[71] A favourite amusement of the little black humped bulls if they can get at them.

[72] See the Jataka story, No. 486 (vol. iv, p. 184), for a parenthesis like this in the middle of a sentence. There are many instances in these Folk-tales.

[73] Two valuable slippers or shoes are laid on a road at some distance apart. An approaching traveller passes the first one, which would be useless alone, but on seeing the second leaves his load at it and returns for the first one. The thief, who is hidden near the second one, then goes off with the load.

[74] Compare the beginning of the last variant at the end of the previous story.

[75] Eight and a half bushels.

[76] Dawal.

[77] Pannagana giya.

[78] In Sinhalese this might mean, "I will eat [you]."

[79] In the Jataka story No. 527 (vol. v, p. 112) a supposed tree-deity is termed a Yakkha (the Pali word for Yaka).

[80] "Seize [him], Walking-stick" (bastama).

[81] When a man is about to run quickly he pulls up his cloth to the upper part of the thighs, passes the loose portion between his legs, draws it tightly behind, and tucks the end through his belt.

[82] Gandarvayini.

[83] Feminine adjective of Sitana, a nobleman, or in some cases a Treasurer.

[84] Nikan indin.

[85] Maeniyaendaeta.

[86] Tirisana is "one of the lower animals." In a variant of the Western Province he terms the stick a Tirihan cudgel.

[87] Honda honda.

[88] This resembles the cry, "Mok, Mok," made when driving cattle especially cart-bulls and pack-bulls.

[89] Phyllanthus emblica.

[90] Payana loke.

[91] Bahina loke.

[92] Naewit.

[93] In the text it is termed yantraya, a machine, implement, contrivance; but maturapu yantraya is a talisman, a charmed implement. In the story given in the Arabian Nights it is termed a talisman, and it was on the Princess's neck.

[94] In the Arabian Nights it was placed at the bottom of a jar of olives.

[95] Dawal tisse, in the thirty [paeyas] of the day-time.

[96] Some years appear to have elapsed since he went into exile. This is the case in other stories, although not mentioned by the narrators.

[97] Ladaru kumarayo denna, the two young Princes. Kumarayo, Princes, is sometimes used when both a Prince and Princess are referred to.

[98] Literally, made public a proclamation tom-tom.

[99] A tavalama is a caravan or drove of pack cattle or buffaloes, loaded with sacks of goods. It was the old means of transport along paths that were impassable by carts, and is still employed in some jungle districts.

[100] Hayi-wuna, lit., became fast. The words have a similar meaning in the last sentence of No. 157, a story by a different person.

[101] Apparently the well-trained cat was sitting on its hams, holding the lamp between its fore-paws.

[102] Handun kiri-paen, coconut milk, scented with a little sandal-wood.

[103] The names of the three cities are verbal jokes. Awulpura is derived from awulanawa, to collect or pick up; Handi, from handi-karanawa, to join together; Upadda, from upaddanawa, to cause to be born.

[104] See footnote, p. 5, regarding the use of the third person in addressing a person very respectfully.

[105] The third person used as a sarcastic honorific in place of the second.

[106] The account of the girl who was set afloat by the advice of an astrologer who wanted to marry her is also found in No. 139, where other references are appended.

[107] Mukkaduwa. I have not seen this yashmak or veil worn in Ceylon; it is the top and back of the head which are covered in public by a cloth, which reaches to the waist or lower. The edge of this is sometimes drawn and held across the lower part of the face when strangers are passing.

[108] Pissi gateta, probably intended for pissi gahatata, owing to [his] insane affliction. Holman Pissa means "the madman of uncanny noises."

[109] Suranganawo, the Apsarases.

[110] This story appeared in Ancient Ceylon, p. 93.

[111] A free gift of food to the poor; see vol. iii, Nos. 212 and 241.

[112] The Sinhalese title, is "The Story of the Seven Giants."

[113] Mama, mother's brother.

[114] This reminds one of the lines:

"His hook he baited with a dragon's tail,
And sat upon a rock and bobbed for whale."

[115] This episode, and the Lotus-flower and Lime-tree as life indexes, are given in No. 20, vol. i, and the life indexes also in vol. iii, Nos. 187, 237, and 260.

[116] He yayi, lit., will go white, that is, lose colour.

[117] An edible grass, Panicum sp.

[118] This episode occurs in vol. i, No. 20, and vol. iii, No. 260.

[119] Isake gahak, lit., a head-hair tree. A similar episode occurs in vol. iii, No. 208.

[120] The episode of the life in the sword which was burnt occurs in vol. i, No. 20, and vol. iii, Nos. 187, 237, 260.

[121] Hitapu hitapu taenwalatama.

[122] Asamima aenicci rajjaye.

[123] Bima-gahanawa.

[124] Nuwarata laewa.

[125] Baehae daekka.

[126] Kurahan, the Tamil kurakkan, the Indian ragi (Eleusine coracana).

[127] A temporary rice-field made inside a village tank, at the edge of the water, after it has lowered considerably and left a tract of rich land exposed. Heavy crops are obtained from such fields, but they involve much labour, as the water for irrigating them must be raised from the level of that in the tank.

[128] This would be a field of about three and a half acres.

[129] Maendaewwa.

[130] This is often done in such fields. The water is splashed sideways with one foot, out of the shallow channels in which it stands; the man balances himself on the other leg with the aid of a staff.

[131] Probably Malwa in India; in the Jataka story No. 183 (vol. ii, p. 65), it is the Mallians who are referred to as well-known wrestlers.

[132] Umbata yanda dodu-weyanin.

[133] See vol. i, p. 52, foot-note. It is the Eastern form of the American "Bee."

[134] Bolak baenda. I have no explanation of this expression. Probably it refers to a magical spell and charm for preventing anyone from unlawfully interfering with the crop. An instance of the employment of such a form of charm for this purpose occurred in 1901 in the Puttalam district; evidence regarding this was given in the Police Court there, and fines were inflicted on the placers of it, and were confirmed by the Supreme Court.

[135] Puruk dae-kaetta.

[136] Alut Kathawa.

[137] Lit., by this.

[138] Lit., by the.

[139] Lit., "I am able for." The infinitive is often omitted: the villager says, Eka mata puluwani--"I am able [to do] it." Compare also No. 93.

[140] C is pronounced as ch in English.

[141] Lit., by the.

[142] A sixteenth part of a rupee.

[143] Mandi.

[144] A village saying, perhaps intended to frighten the child and make her behave better.

[145] The funeral feast given to Buddhist monks on such occasions.

[146] He meant the fruits, as mentioned lower down.

[147] The collective name of some of the lowest castes.

[148] Giya haetiye awe nae.

[149] Severe cases of ulceration of the lower part of the legs were formerly numerous in the jungle villages, and were due to a complaint termed the "Parangi disease." It is gradually dying out, now that people have more wholesome food and water.

[150] Compare also vol. i, p. 131.

[151] Short-nosed one.

[152] In transliterations the letter c is pronounced as ch. The noise was a splutter.

[153] This incident occurs in Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), p. 154. A girl married to a tiger ran off after killing a cat and hanging it over the pan on the fire. When the tiger returned he thought she was cooking.

[154] Nikan hitiya. The expression here implies, I think, that he did not again attempt to marry his sister.

[155] Illness caused by one of the demons called Kadawara Devatawa.

[156] Betel is presented to devil-dancers when inviting them to come for a demon ceremony.

[157] A Veda (low caste) or Vedarala (good caste) is either a medical practitioner, or a soothsayer, or person who expels demons.

[158] Rae tisse, during the thirty [paeyas, each being twenty-four minutes] of night.

[159] Egg-plant, or aubergine (Solanum sp.).

[160] Rice from which the skin has been removed without first softening it in hot water. After the cooking the grains adhere together.

[161] This is considered to be a bad omen, hence the tying of the thread to put an end to such dreams; see vol. i, p. 15. I have been assured by those who have worn such threads that tying one on the arm has the desired effect in checking evil dreams. To dream of eating food is a prognostic of a future deficiency of food.

[162] A leaf cup, a reversed cone, would be set point downwards in each cleft, and the cakes be heaped upon it.

[163] Ænga purama.

[164] Mata yanda nae, lit., "There is not [an opportunity] for me to go."

[165] The meaning is, "If you did not notice and punish him for so long, was it likely that I should?"

[166] Another title is, "The Story of Thirty Ridis."

[167] In a variant she is his younger sister.

[168] Lit., "silvers." In the Arabian Nights (Lady Burton's ed., vol. i, p. 234) there is a similar expression denoting silver coins: "I gave the servant a few silvers." The ridi or larin is the silver wire "hook-money," at first imported from the Persian Gulf, where it was coined in Laristan, but afterwards made in Ceylon. Captain Robert Knox says of it, "There is another sort, which all People by the King's Permission may and do make. The shape is like a fish-hook, they stamp what mark or impression on it they please" (Hist. Relation of Ceylon, 1681, p. 97). Baldaeus remarked, "The most current coin here are the silver Laryns each whereof is worth about tenpence ... as well in Ceylon as Malabar two golden Fanams, at five-pence a piece, make a Laryn" (A Description of ye East India Coasts, etc., translation, 1672, p. 727). As a later value I was informed that three ridis were equal to one rupee. Further information regarding this money will be found in the Additional Notes at the end of vol. iii.

[169] E minihata himin. Himin, hemin, or semin commonly means slowly, gently; hence in village talk, secretly, unperceived, unknown to.

[170] See footnote on the first page of No. 201, vol. iii.

[171] Innawa pewuni.

[172] E parama, lit., at the very stroke.

[173] The words are an imitation of the rapidly-uttered alarm notes of the common Lapwing of Ceylon:--Haebaeda ridiye, haebaeda ridiye, daekkada ridiye, dutuwada ridiye, dunnada ridiye, gattada ridiye, ridi tihayi, tihayi, tihayi.

[174] Kirali (Lobivanellus indicus).

[175] Perhaps this means, "[Our] bills are small."

[176] The narrator is supposed to have been a spectator.

[177] The text is given at the end of vol. iii, as an illustration of the usual conversational style in the villages.

[178] Third person for second, in an honorific sense; she was speaking to the women.

[179] Lit., "these," the word for paddy being plural, like that for rice.

[180] Upaharana in the text, apparently intended for upakarana.

[181] Agare giya; agaraya is a drainage area. The meaning is that the flow of the flood water over the ground carried away the paddy, which would be spread on mats laid on the ground.

[182] Naki mahallae katantare.

[183] Nakiralage.

[184] From my own experience in the case of a severe burn, I can say that a paste of cow-dung smeared completely over a burnt place entirely removes all pain, and the wound soon heals under it. The paste dries immediately owing to the heat of the skin, and after that no unpleasant smell remains.

[185] The Sinhalese title is, "The Story that tells the manner in which he played on the Lute for the Representation of the Tusk Elephant (Ætaerinba)."

[186] The verb used throughout the story is ganawa, to rub.

[187] Husma elunaya.

[188] I do not know if this word is intended for an exclamation (= haha), or a noun, hasak, a sorrow.

[189] See the variant from Tibetan Tales at the end of No. 190, vol. iii.

[190] A vegetable cultivated in village gardens and chenas, Nothosærua brachiate.

[191] Ana-karanayen; the verb ana-karanawa is usually "to order."

[192] Apparently understood by him to be intended for Kuda chawa chawa. "Hunchback, [you are] vile, vile."

[193] Idena, which ordinarily would mean "ripens."

[194] He appears to have understood this to mean, "Hunchback, [you are] clownish, clownish," godaya being "clown."

[195] Perhaps to be taken as one word, Kudarun, = Kudo + arun, "Hunchbacks [are] fellows."

[196] Busa means chaff, cow-dung; he thought the meaning was, "Hunchback, [you are] chaff, chaff."

[197] Sitana kenek.

[198] Sarpayingen gahana sitadika ratakata gos. The meaning is not clear; apparently, as the bodies of snakes are always cold, they were in such numbers that they chilled the air. Like pariah dogs, they enjoyed the warmth and comfort afforded by the soft ashes, and on departing left the gems out of gratitude.

[199] Tom-tom-voiced one (Bheri + nada + ya).

[200] Daekun = dakshina.

[201] Death personified.

[202] Diviyan, for deviyan, literally, deities.

[203] Many-bows-carrying Panditaya (Dhanu + ut + dara); it is a plural honorific form.

[204] See foot-note, vol. i, p. 50.

[205] The text of this story is given at the end of vol. iii.

[206] Lehuwak.

[207] Pinci ammalae gedara. Pinci or punci amma is the mother's younger sister.

[208] Lit., tried can she eat her. This is the usual form of expression. It is common in Ireland also:--"A man came forward and asked me would I buy a stone with Irish letters on it" (Prehistoric Faith and Worship, p. 150). "He got into a bad rage entirely, and asked her was Manis asleep again" (Donegal Fairy Stories, p. 83).

[209] Gal keruwa. He appears to have lain in wait for them.

[210] Abuccala; the brothers of a man's father are termed his fathers.

[211] In this tale the title is perhaps wrongly written Yakshayin kana Prakshaya, the Yakshas-eating Prakshaya. In variants of the latter part of the story the name is Rakshayan kana Prakshaya, Raksaya kana Praksaya, and Raksin kana Praksaya.

[212] A species of cork-tree (Clough).

[213] Gaenu kollawa, lit., the female lad or youth.

[214] Perhaps a shopkeeper who sold rice, and who employed women to clean the husk (kudu) off paddy.

[215] The only expression found in the stories, with one exception where a Prince kisses his sister's portrait; elsewhere "kiss" does not appear in them. It is the crown of the head which is smelt, or sniffed at with a strong inhalation; the effect seems to be quite satisfactory.

[216] Yakshayin, in this story.

[217] Sic, probably a euphemism.

[218] Raksin kana Praksaya.

[219] Mata bae, lit., "I cannot," but commonly used with the meaning "I will not."

[220] Udu-mahal talawa.

[221] The form of Bola used when addressing a person of low caste.

[222] Vis unnahanse.

[223] Gediya.

[224] Padda is the Low-country name for a Duraya, a man of the Porter caste, Padu being the adjectival form.

[225] Appuhami is a title applied to the son of a Chief, usually in the Low-country, Bastda or Bastdara being the Kandian equivalent.

[226] Jadaya.

[227] Sahodarayine.

[228] A haetiye.

[229] Rakshayan kana Prakshaya.

[230] These incidents are given in vol. i, p. 101.

[231] This is an instance of Peraeli-basa or Transposition, and the meaning is, "Go a little little [further]." Jen may be derived from ned; the other words are tika tikak.

[232] Mage duwa kohe giyado? Darata giyado? Waturata giyado?

[233] I have left this sentence as it was written, as a specimen of the village mode of expression.

[234] Monk's residence.

[235] Prognostics depending on the position of the planets at the time when she reached marriageable age. These are ascertained in the case of all girls.

[236] Mara damanda epa.

[237] Compare No. 108.

[238] Buddhist sacred writings. To say Bana, is to recite or chant portions of these works.

[239] This form of the story is found also in Cinq Cents Contes et Apologues, vol. iii, p. 215.

[240] Persons, often village doctors or soothsayers, who possess a knowledge of the incantations and procedure by means of which demons are driven away.

[241] It is stated in the Maha Bharata (Vana Parva, ccxxix) that when a Yaksha enters a person he becomes insane.

[242] A demon who frequents cemeteries.

[243] The tom-tom beaters were formerly weavers also.

[244] May life be long! This is the usual response made at incantations during ceremonies for removing sickness caused by demons or planets. The words are addressed to the power invoked, and must be uttered very loudly.

[245] Kapi kawatakan, silly jokes.

[246] The light that he saw was caused by her brilliance. See the end of No. 204, vol. iii. In the Katha Sarit Sagara (Tawney), vol. i, p. 16, a beautiful girl is described as having "a face like a full moon, and eyes like a blue lotus; she had arms graceful as the stalk of a lotus, and a lovely full bosom; she had a neck marked with three lines like a shell, and magnificent coral lips; in short she was a second Lakshmi" (the Goddess of Prosperity).

[247] In these stories the yojana may usually be taken to represent four gawu of four miles--that is, it would be sixteen miles.

[248] Unnaehae is nearly equivalent to Mr., and is used in names in the same way.

[249] Literally, betimes (kalin).

[250] Katak, a mouth.

[251] Kada watta-wanne naetuwa. Watta appears to be derived from the Sanskrit and Sinhalese vant, part, share.

[252] The common form of adieu among Sinhalese and Tamils.

[253] Bee-hive flower.

[254] Ironwood, Mesua ferrea.

[255] The story is difficult to understand in several places; I have tried to express the apparent meaning.

[256] It is clear that she got her name from a flower found in the hive, which might thus be termed a Mi-mala (Mi-flower), and not from the flower of the Mi-tree (Bassia longifolia).

[257] Mata bae, which often is used with the meaning, "I will not."

[258] Wijja-karayek.

[259] Bhutiyan-karayek.

[260] Kaemaeti kenek, a common expression meaning anyone whatever.

[261] Kapantada.

[262] Kotantada.

[263] Waden poren.

[264] Handun kiri-paen.

[265] Eda dawasa.

[266] Waden poren.

[267] This incident is given in Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 83. The hundred sons of a Queen attacked their father's capital. The Queen mounted on a tower, pointed out their wickedness, and pressing her breasts milk was projected into their mouths, and they recognised her. In vol. iii, p. 12, she was on a white elephant, and had five hundred sons.

[268] Yatama yata taliyata.

[269] The narrator has omitted to state the reason why the King was so anxious to kill the Prince--that is, in order to marry the Princesses.

[270] De gawwak tiya mi-maesso ewidinawa.

[271] Poroga, perhaps for pura-roga.

[272] This is the Raja-miya, or Royal Bee-hive, of the Wanniyas; it has this name in the next variant.

[273] Pallem pallem. Pallem may be palla, bottom + im, pl. of ima, boundary, limit.

[274] Pas waehaewwotin.

[275] The Sinhalese title is, The Story of a Nobleman (Sitana kenekunge kathawa).

[276] A kalpa is a day and night of Brahma, or 1,000 Yugas, and therefore 432 million years (see vol. i, p. 49).

[277] Warata awaya, that is, become mature.

[278] For an account of the Royal Bee-hive, see Ancient Ceylon, p. 170.

[279] Daru garbayek upanna.

[280] Umbe kawuda, your who? a common form of expression.

[281] Aciravati, now the Rapti.

[282] Nanga bawanata; throughout the text Nagaya is spelt Nangaya.

[283] In the Mahavansa, chap, xxxi, the name of the Naga King is Mahakala, but in the Sin. Thupavansaya, p. 87, it is Mahakela.

[284] Nanga rajayo.

[285] This power over snakes by means of spells (mantras) is mentioned in the Maha Bharata (Adi Parva, cxcii). There are spells which are believed to render any animal incapable of movement. See also vol. iii, Nos. 245 and 252. On one occasion, when I went after a "rogue" elephant I had with me an old tracker who claimed to know an infallible spell of this kind. After we had been charged by the animal, however, I discovered him in the upper part of an adjoining tree, his excuse being that the elephant was deaf and could not hear the words of the spell.

[286] Nuwarak nuwarak pasa.

[287] Eda dawasema, on that day's very day.

[288] Two months, according to the MS.

[289] Sun-maidens or women (Suriya-kantawo).

[290] A mendicant's wallet.

[291] Tamunta, hon. pl. of tama, he.

[292] White, if the word written su was intended for sudu.

[293] Metuwak kal.

[294] Wasa napuru.

[295] Gatawala nam pussa.

[296] The flowers of the Celestial Nymphs, the Apsarases.

[297] Soyanta diyak.

[298] Pissa. In the story No. 22 the word is wrongly translated "burnt," owing to my confounding the Sinhalese word with pussa and pissuwa, the colloquial expressions for "burnt."

[299] Devin-wahanse.

[300] The "permission" of a King is a command.

[301] The Sinhalese title is, "Concerning a Woman's becoming a Rakshi (Rakshasi)."

[302] Lit., tied the marriage. The little fingers or thumbs of the bride and bridegroom were tied together by a thread during the ceremony.

[303] A room. The word meaning "room" is rarely used in these stories, the usual expression, kamara, being a Portuguese word.

[304] In The Arabian Nights (Lady Burton's ed., vol. ii, p. 140), it is stated of a man that he "fell to weeping a weeping."

[305] Budiya gatta. In village talk, the same expression is used for sleeping and lying down, the context alone showing which meaning is intended. The villagers rarely lie down except when about to sleep, or when ill. On p. 415, line 5, the same expression occurs.

[306] In the Katha Sarit Sagara (Tawney), vol. i, p. 43, it is stated of Rakshasas, Yakshas, and Pisacas, "They never attack chaste men, heroes, and men awake."

[307] Raksappreti.

[308] Kiyana wahama.

[309] The hill on the left side in Fig. 46, Ancient Ceylon.

[310] Ashes, according to the Katha Sarit Sagara, vol. i, p. 564. To this may be added the transformation of Ahalya into stone by her husband, the hermit Gautama, for her intimacy with Indra, and the Rishi Visvamitra's turning the Apsaras Rambha into stone for disturbing his devotions (Maha Bharata, Anusasana Parva).

[311] See especially the note to No. 136 of this vol.

[312] Lit., by the woman.

[313] Calophyllum sp., a tall forest tree.

[314] Lit., near the hand, ata langin; in other cases the expression is sometimes ata gawin, with the same meaning.

[315] Alessan-karana = alissam-k., with dat.

[316] That is, meet me face to face; this would be an unfavourable omen.

[317] Ændun kuttama. Kuttama being a pair, the reference appears to be to the jacket and cloth.

[318] Some formal auspicious wish, such as, "May you be victorious, O King," or more simply, "Victory, O Great King." The word in the text is asiriwada, the Tamil asirvatam, and Skt. asirvada.

[319] Anata ana-dunna.

[320] "Koda nada pana e tibi huro nata denu we
Madara dapana kal baedi wiri duta yanu we.
Me tada bada kata no karan me mata raewanu we
Mama oda eda baessa mu dura no pinu we."

I offer the translation of these lines with considerable doubt. I have assumed that huro = suro, hon. pl. of sura; madara = ma adara; duta = duta; and pinu = pinu. The courier or messenger would be Kama, the god of love. Perhaps oda and eda ought to be transposed; the line would then end, "I that day's pride abating."

[321] Æmaeta-inda.

[322] Harigas kenakunda, lit., to persons who fit them (to the facts).

[323] In The Kathakoça (Tawney), p. 29, when a king sent a crier with a drum to invite assistance in a certain affair of difficulty, a man stopped the proclamation by touching the drum.

[324] Kadappuliya, apparently derived from the Tamil words kadam, grave-yard, and pilei, to escape. The Tamil word would be kadappileiyar, he (hon) who escaped from the grave-yard. Compare vedippulaya (for vedippileiyar), one who escaped from shooting (The Veddas, by Dr. and Mrs. C. G. Seligmann, p. 196).

Handa giya kala wiya-gaha [324a] kaedune,
Wiya-gaha kaedu kala gedarata emine, [324b]
Gedarata a kala aenda uda sitine,
Ænda uda siti kala konda-pita daewe,
Konda-pita dae kala aenda yata balane,
Ænda yata baelu kala kiri-bata tibune.
Kiri-bata kalayi me duka waedune.
Me duka balala paenapan Gembiritto!

[324a] Lit., Yoke-tree, like our "axle-tree."

[324b] ? Hemin en[n]e.

[326] In trying to laugh at the man's doggerel, according to the narrator.

[327] Jambu, the Rose-apple, Jambosa vulgaris.

[328] There is not a word botiya, pl. botiyo, in Sinhalese, except when thus added to kotiya with the meaning given by me; compare praksaya in No. 137.

[329] The meaning of the word dabukka is said to be waehi-poda, drop of rain, or drizzle.

[330] In a variant it is termed a Kaburussa creeper, perhaps the same as the Habalossa creeper in No. 94.

[331] In the variant both ends were tied on the animals' necks.

[332] Beds are often made by a number of split canes laid longitudinally and fastened at the ends of the frame, with transverse canes interlaced through them. Coir strings (of coconut fibre) are also used. A grass mat is laid over the canes or strings.

[333] See the description of the circular corn store, opened by raising the roof, in the Introduction, vol. i, p. 10.

[334] Waru hantiya, end of the stack-like roof.

[335] That is, they all go together, the men preceding the women.

[336] I never heard of an instance of a python's swallowing a human being in Ceylon. Cases are known of their seizing dogs and deer; one which was brought to me had just killed the largest he-goat of a flock; it was eighteen feet long. In the story No. 72 in vol. i, a python is stated to have seized a boy who had rescued a jackal which it had caught.

[337] A large amphibious lizard (Hydrosaurus salvator).

[338] Lit., by the King.

[339] Ibba is a fresh-water turtle; Ibbawa would be Turtle City.

[340] Spelt by the narrator both haepinna and haepinni.

[341] Udeta udeta eka eka kiri gotuwa.

[342] A plum-like fruit, of pleasant flavour, but astringent, which grows on a tall forest tree, Nephelium longanum.

[343] Similarly, in the Maha Bharata (Vana Parva, iii) it is declared that the repetition of the Hymn to the Sun recited by Yudhishthira grants any boon, and that its reading in the morning and evening twilight frees a man or woman from danger.

[344] In the second story it was a spring noose, which held the Peacock dangling in the air, caught by the leg. Apparently this is what the Sinhalese narrator meant.

[345] Suriya Diwa Rajaya.

[346] Punci-da hita.

[347] Waehi-megaya unnaehae.

[348] This word is evidently inserted to distinguish it from the tree ant-hill, made of earth by a species of black ant.

[349] The leopard often climbs up trees, but cannot descend more than a few feet down the trunk; from any considerable height it always jumps down. My tame leopard would climb down backwards for about six feet only.

[350] Æt-amba kirilli.

[351] A form of comparison, meaning, "Which was the better, that day or to-day?"

[352] Plotus melanogaster, diya-kawa (Sin.).

[353] Kudamassan.

[354] Kaeta kirilli, probably a Bush Lark (Mirafra affinis). One or two other species have this name in Sinhalese, but not the Quail.

[355] Mitak witara aeti e kaeta kirilli
Ætek maerewwa. Harida kirilli?