Chapter XV: Part 15

After that, a royal Princess and a female slave having come to the pool, when they were bathing the ring having been at the angle of the stone the female slave met with it. Having met with it she showed it to the royal Princess. Thereupon the royal Princess, taking it, put it on her hand. Placing it on her hand, and having bathed and finished, she went to the palace.

The Princess having been sleeping, eats the evening food at about twelve at night. That day, in the night, the female slave, having taken cooked rice and gone to the royal Princess, and having placed it on the table, and made ready betel and areka-nut for the betel box, and placed it [ready], went to sleep.

After all went to sleep, that ring, having loosened itself from the hand of that Princess and having become a man, and eaten a share from the cooked rice that was for the Princess, and eaten also a mouthful of betel, and come near the bed on which the royal Princess is sleeping, expectorated [326] on the Princess's clothes, and having come to her finger, remained like a ring on her hand.

The Princess having arisen to eat the cooked rice, when she looked [saliva stained red by] betel [and areka-nut] had been expectorated on her clothes. Having said, "Who is it?" and having gone, when she looked at the cooked rice at that time a half of the cooked rice had been eaten. After that, not eating the rice, and thinking, "By whom will this work be done?" she went to sleep. Regarding this she did not tell anyone else.

On the following day, also, in that way she went to sleep. That day, also, that ring having gone in that manner and eaten the cooked rice, and eaten the betel, and expectorated on the clothes, and gone [back] to the finger, remained [there]. The Princess that day also having awoke, when she looked, that day also, having eaten half the cooked rice and betel, he had expectorated on the clothes.

On the following day, with the thought, "Somehow or other I must catch this man who comes," having pricked the Princess's finger with a needle and put a lime fruit on it, except that she simply stays closing her eyes, by its paining she remained without going to sleep.

That day, also, that ring, with the thought, "This Princess will have gone to sleep," having loosened itself from the finger, when he was becoming ready to eat the cooked rice the Princess having come and said, "Who are you?" seized him.

Thereupon the youth having told her all the circumstances, while staying there became the ring. The magic-performing boy, as it appears to him by the various sciences, said to the Princess, "The teacher who taught me the sciences will come here to-morrow to perform magic. I shall become a good beautiful necklace on your neck. He having come, and having thoroughly performed magic for the King's mind to become pleased, will think of getting presents. Then the King will ask, 'What dost thou want?' At that time that person will say, 'We indeed do not want any other thing; should you give that Princess's necklace it will be enough.' Then the King will tell you to give it. Thereupon, you, as though you became angry, having unfastened it from the neck and crushed it in the hand, throw it away into the open space in front of the palace. When throwing it there one grain will burst open. Then that magician, taking the appearance of a cock, will pick up each grain [of corn out of that one] and eat it. Then you remain treading on one grain [of corn] with your foot. Having been treading on it, when [the cock], having eaten all, is coming to an end, raise the foot. Then I having become a jackal, catching the cock will eat it."

To that speech the Princess said, "It is good."

On the following day, in the above-mentioned manner that magician came. In that way doing magic, he asked for that necklace as a present. The Princess did just as that youth said. At that time a grain burst. Thereupon the magician, having become a cock, ate the grains [of corn which came out of it]. Then the Princess having come, remained treading on one with the foot. The cock having eaten the grains, when they were becoming finished the Princess raised the foot. At that time the grain seed that was under the foot having become a jackal, caught and ate that cock.

After that, the King, ascertaining that the youth was cleverer than that magician, having married and given to him the King's Princess, gave him the sovereignty also. After that, causing to be brought there the youth's mother and his elder brother also who stayed near the teacher, he remained exercising the kingship in a good manner.

Immigrant from Malayalam, Southern India. (Written in
Sinhalese, and partly related in that language.)

THE TEACHER AND THE BULL (Variant a)

In a certain country there was a most skilful teacher. One day when this teacher went to walk in the village, having seen that there were two sons of a widow woman at one house, asking for these two children from the woman for the purpose of teaching them the sciences he went away [with them].

The teacher began to teach these two the sciences. But perceiving that the elder one could not learn the sciences he taught him the method of cooking, and the younger one the sciences. After he had taught these two the sciences it was [agreed] that the mother should select the person [of them] whom she liked.

When their learning was near being finished, the younger one having gone home said, "You ask for me; elder brother knows how to cook, only."

The mother having said, "It is good," after their learning was finished the teacher told the mother to take the person she liked. That day she brought away the younger one. The teacher, perceiving the trick that the younger one had done for him, was displeased.

The widow woman was very poor. One day the boy said, "Mother, let us sell cattle"; and taking a [charmed] cord and having given it to his mother, he said, "Having fixed this cord to my neck, at that time I shall become a bull. At the time when you sell the bull do not give the cord to anyone."

When the woman put the cord on her son's neck he became a most handsome bull. Having taken the bull to the city and sold it, she brought the cord home. At the time when the merchant [who had bought the bull] looked in the evening, the bull had broken loose and gone away.

After having done thus many a time, the merchant related the circumstance to the teacher of that district. The teacher, knowing the matter, said, "Having brought the bull together with the cord, place it and tie it at the side of a jungle."

That woman on the following day having taken the bull [for sale], he gave about double the price he was paying for the bull, and having brought the cord also, tied it at the side of a jungle, [and informed the teacher].

While it was [there], in the evening the teacher having approached it in a leopard-disguise killed the bull.

Uva Province.

THE BRAHMANA AND THE SCHOLAR (Variant b)

At a certain city there was a famous Brahmana. He taught a certain youth the whole of his science. After the scholar learnt the science the Brahmana became angry [with him]. While the time is going on thus, the Brahmana thought of killing the scholar. The scholar also got to know about it.

While they were at a certain place, these two persons having struck [each other] on the face, the Brahmana chased the scholar along the path. The scholar being unable to run [further], took the appearance of a bull, and ran off. The Brahmana, also, bringing a leopard's appearance, chased him. The scholar being unable to run thus, becoming a parrot began to fly. The Brahmana, also, becoming a hawk began to go chasing it. At last the parrot, being unable to fly, entered the palace of a certain King by the window. The Brahmana, also, bringing a youth's appearance became appointed for looking after the oxen of a house near by.

In this royal palace there was a Princess. The parrot having been during the day time in the disguise of a parrot, in the night time took also the appearance of a Prince. In the night time, in the appearance of a Prince he went near the Princess. Having been thus, in the day time, at the time when the parrot is bathing daily a cock comes. The parrot having gone away immediately got hid.

Having been thus, and being unable to escape, one day at night having uttered spells over and given [the Princess] three Mi [327] seeds, he said that at the time when the cock comes she is to break them in pieces.

On the following day, at the time when [the parrot] was bathing, the Brahmana came in the disguise of a cock. Thereupon she broke up the three Mi seeds. Immediately a jackal having come, seizing the neck of the cock went off [with it].

After that, the Prince, marrying the royal Princess, in succession to the King exercised the sovereignty over the city.

Uva Province.

This story with its variants is the first tale of The Story of Madana Kama Raja (Natesa Sastri), p. 2. The two sons of a deposed King who became a beggar were educated by a Brahmana on the understanding that he should keep one of them. By the younger son's advice he was selected by the parents, his brother being too stupid to learn anything. He first became a hen which the King bought for a hundred pagodas; in the night she became a bandicoot, a large rat, and returned home. Then he became a horse which the Brahmana bought for a thousand pagodas, and rode and flogged till it was exhausted. At a pool the spirit of the Prince entered a dead fish, and the horse fell down lifeless; then to save himself he entered a dead buffalo which thereupon became alive, and lastly a dead parrot which when pursued by the Brahmana in the form of a kite took refuge in a Princess's lap, and was put in a cage. On two nights while she slept the Prince resumed his own shape, rubbed sandal on her, ate her sweetmeats, and returned to the cage; on the third night she saw him and heard his story. As predicted by him, the Brahmana came with rope-dancers, and as a reward for their performance demanded the bird. By the Prince's advice the Princess broke its neck when giving it, and his spirit entered her necklace. She broke it, casting the pearls into the court-yard, where they became worms. When the Brahmana while still in the swing took a second shape as a cock and began to pick up the worms, the Prince became a cat and seized it. By the King's intervention the enemies were reconciled, the Prince married the Princess, and afterwards recovered his father's kingdom.

In Indian Nights' Entertainment (Swynnerton), p. 216, the first part is similar, the teacher being a fakir. The youth turned himself into a bull which was sold, without the head-stall, for a hundred rupees, disappeared, and became the youth again. When he next changed himself into a horse the fakir chased it; it became a dove and the fakir a hawk, then it turned into a fish and the fakir a crocodile. When near capture the fish became a mosquito and crept up the nostril of a hanging corpse; the fakir blocked the nostril with mud and induced a merchant to bring him the body. Then follow some of the Vikrama stories, and at last at the corpse's request the merchant removed the mud, and the youth escaped. The fakir then accepted the boy's challenge that he should be a goat and the fakir a tiger, and one should devour the other. The goat was tied outside the town at night, men who were stationed to shoot the tiger when it came, fired, and both animals were killed.

In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), p. 134, a Queen bore two sons owing to magical aid given by a Jogi, who was to have one of them as a reward. The clever younger one whom he wanted ran off. The man first chased him as a leopard, then they were a pigeon and hawk, a fly and egret. The fly settled on the rice plate of a Queen; when the Jogi induced her to throw the rice on the ground the boy became a coral bead in her necklace. The man then got her to scatter the beads on the floor, and while as a pigeon he was picking them up, the boy took the form of a cat and killed it.

In the Katha Sarit Sagara (Tawney), vol. i, p. 342, a man became an ox when a witch tied a string round his neck, and regained his shape when it was removed. On p. 340 the animal was an ape; when the string was taken off a spell was also necessary to restore the man's form. In vol. ii, pp. 157, 168, a man was similarly turned into a peacock, and resumed his shape when the thread was removed.

In Sagas from the Far East, p. 2, the elder son of a Khan studied without result under seven magicians for seven years; the younger son acquired their mystic knowledge by peeping through a crack in the door. The elder one afterwards sold the younger to them in the form of a horse; as they were killing it he entered a fish, which as seven larger fishes they chased. Then he became a dove, which when seven hawks pursued it took refuge in Nagarjuna's bosom and told him its story. When the seven men asked for his rosary he put the large bead in his mouth as requested by the youth, and biting the string, let the others fall, on which they became worms that seven cocks began to pick up. On the large bead's falling it changed into a man who killed the cocks with a stick; they became human corpses.

In the same work, p. 273, when the father of Vikramaditya went to fight a demon he left his body near an image of Buddha for safety. On his younger wife's burning it on a pyre, he appeared in a heavenly form and stated that as his body was destroyed he could not revisit the earth.

In the Arabian Nights (Lady Burton's ed., vol. i, p. 118) a Princess-magician summoned an Ifrit (Rakshasa) who had turned a Prince into an ape, and with a sword made from a hair of her head cut him in two as a lion. They then became a scorpion and python, a vulture and eagle, a black cat and wolf. The cat became a worm which crept into a pomegranate; when this broke up and the seeds fell on the floor, the wolf (Princess) became a white cock which ate all but one that sprang into the water of a fountain and became a fish, the cock as a larger fish pursuing it. At last they fought with fire in their true forms, and were reduced to ashes.

In the same work, vol. iv, p. 492, a magician warned a Prince not to part with the bridle of a mule which was a metamorphosed Queen, but her old mother bought the animal and got the bridle with it. When she removed the bridle and sprinkled water on the mule it became the Queen again at her orders.

In the Katha Sarit Sagara, vol. i, p. 420, the Asura Maya showed a King his former Asura body. The King magically re-entered the body, abandoning his own frame, and the dead Asura arose. He embalmed and kept his human body, saying that it might prove useful to him. Apparently this approaches the Egyptian belief in the return of the soul to its body after death. Mr. Tawney referred such ideas in China to Buddhist influence.

In the same work, vol. ii, p. 353, a decrepit old hermit who had magical power left his own body, and entered that of a boy of sixteen years who was brought to be burnt, after which he threw his old abandoned body into a ravine, and resumed his ascetic duties as a youth.

In Dr. De Groot's The Religious System of China, vol. iv, p. 134 ff, instances are quoted from Chinese writers, of bodies which had been reanimated by souls of others who died, and it is stated that "it is a commonplace thing in China, a matter of almost daily occurrence, that corpses are resuscitated by their own souls returning into them."

In the Rev. Dr. Macgowan's Chinese Folk-lore Tales, p. 109, the spirit of a King who was murdered by being pushed into a well three years before, appeared to a monk, gave an account of the murder, and said, "My soul has not yet been loosed from my body, but is still confined within it in the well." The body was taken out, and revived when a few drops of the Elixir of Life were applied to the lips. (See also the first note on p. 376, vol. ii.)

In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 71, a cord placed round the neck of a Prince by the daughter of a sorceress changed him into a ram; when it was accidentally removed he became a Prince again.

In The Kathakoça (Tawney), p. 38, a Vidyadhara gave a Prince the power of entering another body. When he utilised it, it was given out that he was dead. His spirit returned to his own body by its own volition.

SINHALESE TEXTS OF STORIES

The texts of a few of the stories in the second and third volumes are appended at the suggestion of Professor Dr. Geiger of Erlangen, who has expressed the opinion that they will be of interest to philological students, retaining as they do some old grammatical forms and expressions which elsewhere have been abandoned. They are fair examples of the Sinhalese tongue which is found in the villages, and the dialogues in particular give the language exactly as it is spoken in them. I regret that the size to which the work has grown compels me to restrict the number of stories thus given in Sinhalese.

In order that the texts should possess a representative character, stories by different narrators have been selected. The village orthography has been carefully adhered to except in instances where a consonant has been accidentally omitted, or has been duplicated in carrying forward part of a word to the next line. Where a missing letter has been thus inserted by me it is enclosed in square brackets.

The stories were written in pencil, always in unbroken lines, without separation into words and sentences, and without punctuation except an occasional full-stop. For convenience of reference, however, I have marked the dialogues and sentences as in the translations.

My acquaintance with Pali and Elu is too slight to enable me to make special observations on the grammatical forms met with in the stories generally. I therefore merely note a few peculiarities, most of which I think are not included in Mr. Gunasekara's Grammar.

In the nouns and pronouns a genitive form in ae or lae is often employed in both the singular and plural numbers. Thus, among numerous other instances, in the singular we have:--Diribari-Lakalae gedara, the house of Diribari-Laka (i, 177, line 14); nændamamalae gedara giyaya, [they] went to the house of [his] mother-in-law and father-in-law (ii, 404, line 14); unnæhælae akkalae gedara sitinawa mama dækka misa, tamuselae dihata nam giye nae, except that I saw [he] is at the gentleman's elder sister's house, [he] did not go to your quarter, indeed (ii, 214, variant); mi pætikkilae gamata gihin, having gone to the f. mouseling's village (i, 310, line 2); rassayae gedara, the rakshasa's house (iii, 122, note); umbalae gamata, to your village; ummbalae gedara, your house; umbalae piya-rajjuruwo, your father the king; as well as the titles of Nos. 127 and 216. In the plural:--Mewwae ingan kiyapan, tell [us] the limits of these (ii, 241, line 5); umbalae piya-rajjuruwanda enda bae, umbalae piya-rajjuruwo, etc., your father the king cannot come, your father the king, etc. (i, 267, line 30); ayiyalae gaenu, the elder brothers' wives; mama danne nae ewae wagak, I don't know anything of those [matters]; umbalae mas, your flesh. (See also No. 207 below.)

Hotae (vol. ii, 214, line 24) is perhaps a special plural form. I was informed that the word gara, a kind of demon, has two plurals, garayo and gærae; I do not remember other instances.

As a termination, ae usually takes the place of a in such words as kawaddae, [328] kawdae, kiyatadae, kohedae, kohomadae, mokaddae, mokak weladae, mokatadae, monawadae; we have also such forms as, awæn passe, baendæn passe, damamuyæyi, giyæn pasu, issaræhæta, kapanneyæyi, nikæ hitapan, palapannæyi, weyæyi, wunæyin pasu.

There are numerous instances in which a noun or pronoun as the subject takes an instrumental position, always governed by wisin or wihin, by; this is a common feature in Hindustani and Gujarati also. In translating such sentences I have occasionally made use of the passive verb when it appeared to suit the context--(as in the last paragraph of No. 98)--in order to retain the preposition. I may here mention that the passive form with laba is practically never used by the villager; there are not half a dozen sentences in which it occurs in the stories. The following are a few examples of the subject in the instrumental position--or, rather, governed by wisin or wihin:--

Vol. i, 247, line 19: Rajjuruwo wihin wandura allanda niyama-keruwaya, (by) the king ordered [them] to seize the wandura.

Vol. ii, 126, line 15: Itin weda wisin kiyanne, well then, (by) the veda says; line 31: Ewita raja wisin noyek tanantra di, thereupon (by) the king having given several great offices.

Vol. ii, 137, line 3: Kumariyak genat dunna rajjuruwoyi dewinnanseyi wihin, a princess brought and gave (by) the king and queen.

Vol. ii, 147, line 5: Mama wisin dæn maranawaya, (by) I shall now kill [you].

Vol. ii, 206, line 3: Purusaya wisin ... kiwaya, (by) the husband said.

Vol. ii, 258, line 12: Raksayak wisin aragana giyaya, (by) a rakshasa took away.

Vol. iii, 22, line 12: Ayet nariya wisin gona langata gihin, (by) the jackal having gone again near the bull.

Other instances are: Anit badu horunda baena wisin dunna, the other goods (by) the son-in-law gave to the thieves. Raja wisin æhæwwa, (by) the king asked. Raja wisin asa, (by) the king having heard [it]. Some examples are noted in the stories also.

In the Sinhalese Mahavansa, c. 37, v. 10, wisin is employed in the same manner; in the Swapna-malaya occurs the line, Satten kiwu e bawa pandi wisina, truly said regarding it (by) the pandit.

As in Elu works, there is much irregularity in the indefinite forms of the terminations of feminine nouns, but very rarely in those of masculine nouns, and never in neuter nouns, although these last are irregular in Elu. Thus we have quite usually gaeniyak instead of gaeniyek, a woman, but always minihek, a man. Similar forms are:--diwidenak, a leopardess; duwak, a daughter; eludenak, a f. goat; girawak, a parrot; kaputiyak, a f. crow; kellak, a girl; kenak, a person; kumarikawak, kumarikawiyak, kumariyak, a princess; manamaliyak, a bride; miminniyak, a f. mouse-deer; mi-pætikkiyak, a f. mouseling; yaksaniyak, a yaksani.

Similarly, in Mah. ii, 37, 159, we have dewiyaktomo; in Thup. (1901), p. 50, putakhu, p. 60, wandurakhu; in Amawatura (1887), i, p. 23, ajiwakayakhu, p. 31, dewduwak.

With regard to the general use of the word atin,--which, in order to retain the expression, I have translated, "at the hand of," [329]--this has virtually the power of a postposition commonly meaning "to," "of" or "from," and more rarely "by." [330] The following are examples:--E miniha æhæwwa me gaeni atin, the man asked (of) this woman. E kumarayage kiri-appa atin kiwa, [he] told (to) the prince's grandfather. Sitanange gaeni atin kiwa, [he] told (to) the treasurer's wife. Welihinni me kolla atin æhæwwa, the f. bear asked (of) this youth. E minissu atin rilawat illuwa, (from) the men the monkey also begged. Ura atin æhæwwa ara hat dena, (of) the boar asked those seven. Gamarala ... ketta atin kiwa, the gamarala told (to) the girl.

The same use of this expression is found in Elu:--Amawatura, i, p. 24, raja ... uyanpalla atin asa, the king having heard from the gardener; Thup., p. 40, bodhisattwayo atin tun siyak la, (by) the Bodhisattwa having put three hundred (masuran).

One of the commonest forms of the conjunction "and" is ignored by the grammars. In these stories there are many hundreds of instances in which "and" is represented by the particle yi or uyi, suffixed to each conjoined word. When the word ends in a vowel, yi is suffixed; when it terminates in a consonant, uyi, the pronunciation of this being practically wi. Some examples have been given in the stories; a few others are:--gætayi gediyi maluyi, immature fruits and [ripe] fruits and flowers; hettiyage walatayi hettiyatayi, to the hettiya's slave and the hettiya; kolayi potuyi, leaves and bark; minihayi gaeniyi e bælliyi, the man and woman and the bitch; molgahayi wangediyayi kurahan-galayi bereyi, the rice pestle and rice mortar and millet stone (quern) and tom-tom; rilawayi pætiyayi ammayi, the monkey and youngster and [his] mother; talayi aluyi, sesame and ashes; udetayi haendaewatayi, in the morning and evening; yanawayi enawayi [they] are going and coming; duwekuyi putekuyi, a daughter and a son; girawekuyi, ballekuyi, balalekuyi, a parrot and a dog and a cat; akkayi mayi, elder sister and I; umbayi mamayi, you and I,--(but tit [331] mat, thou and I).

As in ordinary Sinhalese, many words that are well known as pairs are commonly written without conjunctions, as amma-appa, mother and father, (also, ammayi appayi or ammayi abuccayi); akko-nago, elder sisters and younger sisters; ayiyo-malayo, elder brothers and younger brothers; aet-maet, far and near; rae-dawal, night and day; hawaha-ude, evening and morning; at-kakul, hands and feet; gankumburu, villages and rice fields; ganu-denu, taking and giving; batmalu, boiled rice and curry, (but also batuyi maluyi).

Usually when a particle, especially yi, is suffixed to a noun or pronoun ending in a long vowel, this is shortened, in accordance with the common village pronunciation, as in several of the examples given above. Thus miniha, with yi or ta, becomes minihayi, minihata; amma and ayiya, with yi or la, become ammayi, ammala, ayiyayi, ayiyala; mal-amma, with ta, is mal-ammata; girawa, nariya, and hawa, with yi, become girawayi, nariyayi, and hawayi; dewinnanse, with yi or ta, becomes dewinnanseyi, dewinnanseta.

There are a few instances of a form of verbal noun derived from a participial adjective, which is not mentioned by Mr. Gunasekara. In vol. iii, 146, line 5, we have dipuwa, evidently equal to dipu ewwa, the things [she] gave. In vol. i, 274, line 14, there is also, me nuwara hitapuwo okkama yaka kaewa, [a] yaka ate all those who stayed at this city. In vol. iii, 79, line 20, the same noun occurs in the form hitapuwanda, those who were [there]. At p. 370, line 6, we have pala tanbapuwa wagayak kanta dila, having given [him] a sort of vegetable stew to eat. See also uyapuwæn p. 428, line 12.

From another form of the participial adjective we have in vol. iii, 66, line 38, redda allagattuwo, those who took hold of the cloth. In the same vol., p. 228, line 1, there is, mæricci minissu malawungen nækita ena ratakut ædda, dead men having arisen from the dead will there be a country, also, to which they come? On p. 315, line 11, there is, ita wisalawu dutu dutuwange sit pina-wana ... salawak, a very spacious hall, which causes the minds of the spectators who saw it to rejoice. In the Swapna-malaya the same expression occurs:--dutuwanhata anituyi me sinat, for the beholders this dream, too, is inauspicious.

There are several examples of a peculiar form of subjunctive, one of which has been given in vol. ii, 323, note 1. Some others are:--apage piya-rajjuruwo awotin umba kayi, should our father-king come [he] will eat you; e beheta e kumari atin dæmmotin, should the princess apply the medicine with [her] hand; kiri tikak biwotin misa, unless [I] should drink a little milk; yan wædak kiwuwotin, should [he] tell [you] any work. In the work Swapna-malaya there are other similar expressions, such as, pibidunotin, pibidunahotin, dutotin, dutuwotina; the second of these exhibits the uncontracted form.

A short form of participle is often employed, with either a present or a past signification. As a present participle:--balla burana enawa, the dog comes growling; budiyana innakota, when [they] are sleeping; eka balana hitiya, [he] remained looking at it; kumaraya budiyana indala, the prince having been sleeping. With a past participial meaning:--atu mitiyak kadana issarahæta pænna, breaking a bundle of branches [he] sprang in front; ewwa kadana æwit, having come [after] plucking them; kændana æwidin, having come [after] calling [her]; okke isa tiyana budiya-gatta, placing [his] head on [her] waist-pocket, [he] slept; wastuwa hoyana enda, to come [after] seeking wealth.

There is often omission to mark the long vowels, many of which, however, are shortened in the pronunciation of the Kandian villagers. As regards spelling, I have noted the following variations of the word gos, having gone:--gosin, gosin, gohin, gihin, gihun, gihun, guhin, gusin, gehun, gehun, ginun.

I also here mention the marked avoidance of the use of the personal and possessive pronouns of the third person, and of the guttural n, the palatal ñ, and the cerebral n, as well as the employment of the binduwa in the story No. 207, "The Turtle Prince," for all forms of mute n when followed by any consonant. Its use in this manner in this story, as well as in others sometimes, may indicate the origin of the curled form of the attached semi-consonantal n of all classes, which originally appears to have been a degraded form of the binduwa written hurriedly and united by an upstroke to the next letter. The abandonment of the first two forms of n is, I venture to think, an advantage in every way, since the class of these letters, and especially of the first one, would rarely be mistaken in Sinhalese, whatever form be used, and every step towards simplification of the alphabet under such conditions is an improvement. On the other hand, the class of t or t, d or d, is never mistaken by these villagers, except in the word katantaraya (which is sometimes written katantaraya) and in another word or two; but la usually takes the place of la, and sa of s'a.

In his Sumero-Accadian Grammar, Mr. Bertin has classified the grammatical elements of a sentence under seven headings:--s, the subject; o, the object; i, the indirect object; r, the reason for the action; c, the complement, or manner of the action; d, the determinative of time (dt), place (dp), or state (ds); and v, the verb, with or without pronouns and particles; together with q, any qualificative which explains or specifies these elements, as the words, 'of honour,' in the expression, 'sword of honour.'

With this classification, the ordinary formula of the arrangement of a complete sentence in Sinhalese is, dt--dp--s--r--ds--i--o--c--v. In the stories, however, the order of the components is most irregular, and very rarely quite accords with this, although most of the sentences partly adhere to this sequence. I have not met with all the elements in one sentence, partly because of the constant omission of the pronouns. The accompanying few examples show the want of uniformity in the arrangement; their order follows the position in which s occurs:

s--dt--ds--v--c. Ibba hat-awuruddak weli weli hitiya diya nætuwa,
the turtle a seven-year having dried and dried up, stayed water
without.

dt--qs--qi--r--o--v. Ewita e nuwara rajjuruwo wena nuwarawalwala
rajunda kæmata enda liyun æriyaya, at that time the city king to
other cities' kings for the eating to come, letters sent.

dt--s--ds--o--v--i. Ewita berawaya issara wagema salli illuwaya
gamaralagen, at that time the tom-tom beater, in the former very
manner, money asked-for from the gamarala.

dt--r--qs--o--v. Me dawaswaladima, maha rajagen yuddayakata udaw
illa, wena raja kenek liyun ewweya, during these very days, from
the great king for a war assistance having asked, another king
letters sent.

r--dt--s--v. E kumarikawata dæn bohoma dawasaka hita pissurogayak
saedila, for the princess, now many a day since, an insanity
having been developed.

dt--c--i--s--v--o. Etakota hinen gaenita dewatawa kiwa, "Tota,
etc.," then, by dream, to the woman the dewatawa said, "For
thee, etc."

dt--qo--i--v--qs. Itapasse rajjen palatakuyi ætek-barata wastuwayi
dewinnanseta dunna kumarayage piya-rajjuruwo, after that, from
the kingdom a district and to a tusk-elephant-load wealth, to
the queen gave the prince's father-king.

i--o--v--s. E kumarayanta kaema uyala-denne mal-amma kenek,
to the princes food having-cooked-gives a flower-mother.

i--ds--o--v--s. E kumarayata, masuran haddahak dila, kumariyak
genat-dunna rajjuruwoyi dewinnanseyi wihin, to the prince, masuran
seven thousand having given, a princess having-brought-gave the
king and queen (by).

The following transliteration has been adopted in these texts, being the same as in the translations of the stories, with the exceptions æ, ae, and sa.

Initials: a, a, i, i, u, u, e, e, o, o, au, æ, ae.
Gutturals: ka, kha, ga, gha, na.
Palatals: ca, cha, ja, jha, ña.
Cerebrals: ta, tha, da, dha, na.
Dentals: ta, tha, da, dha, na.
Labials: pa, pha, ba, bha, ma.
Semi-vowels: ya, ra, la, wa, la, n.
Sibilants, etc.: sa, sa, sa, ha.
Semi-consonants thus: ng, nd, nd, mb.

NO. 81

CONCERNING A ROYAL PRINCE AND A PRINCESS

RAJA-KUMARAYAKUT KUMARIKAWAK GÆNA

Ekomat eka nuwaraka raja kenekuyi waduwekuyi henayakuyi hitiyaya. Me tun denage pirimi daruwo tun denek sitiyaya. Me lamayi tun dena yodunak ipita nohot hatara gawuwakin ipita guruwarayek la[n]gata akuru iganaganda hæriyaya. Me tun dena eka aewara nuwarin pitat-wela akurata giyama ara raja-kumarayat henakollat denna guhin akuru kiyala enakota waduwage puta tawama maga yanawa. Ara denna bohoma kadisarakamin yanawa. E nisa waduwage puta ohuge piya atin kiwuwa "Api tun dena eka aewara nuwarin pitat-wela giyama ara denna issara-wela guhin akuru kiyalat enawa. Ekama dawasakwat eka aewara guhin akuru kiyala enda bæri-unaya." Næwata waduwage putata da[n]du monara yantreyak tanala dila eya eka pædagana guhin akuru kiyala enakota ara denna tawama yanawa akurata. Eka dawasak raja-kumaraya waduge putata kiwuwa "Ane yaluwe matat denawada da[n]du monara yantre pædala balanda" kiyala æhæwuwaya. Ewita waduwage puta "Hondayi" kiyala lanu da[n]ge pagana hæti kiyala dunnaya. Kumaraya lanu da[n]ge allanakotama da[n]du monara yantre guhin ahase walakulwala ræ[n]dunaya. Ewita e nuwara rajjuruwot senawat baya-wela hit[iy]a. Næwata e nuwara saestra-karayot ganitak-karayot ekatu-karala æhæwuwa "Me kumaraya kawadata da[n]du monara yantre ænna pat-weyida." Ewita saestra-karayo kiwuwa "Tun awurudu tun masayak giya tæna æwit mude wætenawaya." Ewita rajjuruwo æmættayinda kiwuwa "E awurudu ganan dawas ganan ayiru-karagana indala muda watakara dæl damana i[n]dala kumaraya wætena wahama goda-ganda onaeya" kiyala niyama-keruwaya. Næwata kumaraya da[n]du monara yantre lanu allana welawata pat-bahinda patan-gattaya. Wenin nuwaraka sohon bumiyaka nuga uksayak pitata da[n]du monara yantre pat-unaya. Ewita kumaraya da[n]du monara yantre gaha uda tiyala gahen bæhæla e nuwarata guhin æwidinda patan-gattaya. E nuwara rajju[ru]wanne kumarikawat tawat kumarikawo samaga wilaka nana welawata me kumarayat æwidagana yana welawata kumarikawa dutuwaya. Dækapu wahama kumarikawa hituwa "Kumaraya kara-kara bæ[n]da-gannawa nam ho[n]dayi" kiyala. Kumarayat hituwa "Me kumari mata kara-kara bæ[n]da-gannawa nam ho[n]dayi" kiyala. Denna dennata hita-gatta misa kata-karaganda maruwak næti nisa kumari e wile manel malak kadagana eka ise tiyala ibala hita næwata podi-karala pagala dæmmaya. Kumari mehema keruwe kumaraya sarana-pawa gattahama eyata yatahat-wela kikaru-wela, inna bawa dænendayi. Kumarayata eka terila hitata gattaya. Næwata kumaraya e nuwara æwidagana yana welawata kumari inna maligawa sambu-unaya. Kumaraya tika welawak etana inna welawata kumarikawa udu-mahan-talawe janeleyak ærala widiya diha bala inna welawata me kumaraya inna bawa dækala kata-keruwaya. Ewita kumarayata kiwuwa "Oba ræ unayin passe mama me janele ærala tiyanawa. Oba waren." Næwata kumaraya maligawe serama nida-gattata passe æwit balapuwama janele ærala tibunaya. Kumarita kata-karala maligawata ætul-unaya. Næwata denna kata-baha-karala kumaraya eli-wenda palamuwen maligawen pita-wela guhin ræ wena kal i[n]dala ayet enawaya. Ewita kumari kumaraya maligawema tiyaganna pinisa e nuwara acari minihekuta rahase enda kiyala masuran dahasakut dila miniha ho[n]data diwurawala kumari kiwuwa "Loku pan-kandak tanala eka ætule minihekuta inda tanala ekata yaturu iskuppu karakawala wikunanda genena hætiyata raja-wasalata ænna waren genahama mama rajjuruwanda kiyala mama gañan." Ewita gurunnæha guhin kumari kiyapu hætiyata pan-kanda tanala rajjuruwo la[n]gata genawaya. Næwata kumari æwit "Meka mata onae" kiyala ænna guhin maligawe tiya-gattaya. Gurunnæhæta rajjuruwo masuran pan siyayak dunnaya. Næwata ara kumaraya pan-kanda atulata damala hitiyaya. Nobo dawasak yanakota kumari bada-gærbba unaya. Kumari badin inna bawa rajjuruwanda dænila maligawa wateta mura tiyala a[n]da bera prasidda kala me hora allanda rajjuruwot mura-karayot puluwan ussaha-keruwa hora allanda numut bæri-unaya. Eka kanawændum gaeniyak kiwuwa "Mata allanda puluwani hora allanda mata hawaha udæhana kumari inna maligawata yanda denawa nam." Ewita rajjuruwo e gaenita tisse de wele yanda ida dunnaya. Kipa dawasak yana welawata ara pan-kanda ætule minihek inna bawa me gænita dænila dawasak hin wæli pottaniyakut æragana guhin kumari ekka kata-kara kara hitapu gaman wæli pottaniya pan-kanda wateta damala tuni-karala awaya. Kumarita meka soya-ganda bæri-una. Ara gæni pahuwa da udema guhin bæluwama kumarayage adi tibunaya ara wælle. Dutu wahama gæni guhin rajjuruwo ekka kiwuwa "Mama hora ælluwa. Yan balanda." Mæhælli guhin "Onna oya pan-kanda ætule tamayi hora inne" kiyala rajjuruwanda pennuwaya. Ewita rajju[ru]wo pan-kanda kadala bæluwama hora hitiyaya. Næwata rajjuruwo niyama-keruwa horata wada-karala ænna guhin kapala damanda kiyala wada-karuwanda kiwaya. Ewita wada-karuwo kumaraya bæ[n]dagana wada-bera gahagana ara sohon bumiyata anna giyaya. Ewita kumaraya kiwuwa wada-karuwanda "Yam kenek maranawa nam eyata hitu de kanda bonda dila neweda maranne. E nisa mama me nuga gahata guhin nuga gedi dekak kala enakal obala me gaha wateta ræggana hitapalla. Mata wena pænala yanda tænak næta." Ewita wada-karuwo "Ho[n]dayi" kiyala kumaraya gahata goda-wela ara da[n]du monara yantreta goda-wela ahasata pæddaya. Wada-karuwo balana hitiyakota kumaraya igilila giyaya. Næwata wada-karuwo rajjuruwannen soli wæteyi kiyala katussek allala kapala kaduwe le gagana guhin rajjuruwanda pennuwa hora kapala dæmmaya kiyala. Eda hita kumari soken kanne bonne nætuwa hitiyaya. Kipa dawasakata passe kumaraya da[n]du monara yantre pædagana æwit kumari inna maligawa uda hitawala ulu ahak-karala kumarayage ate tibunu peræs-munda kumari inna tænata ætæriyaya. Kumarayage saluwakut ataeriyaya. Ewita kumari kumaraya bawa dænagana redi ihalata wisu-keruwaya. At-wæla bæ[n]dagana bahinda ewita kumaraya bæhæla kumarita kiwuwa "Mama maranda sohon bumiyata ænna giya. Mama wada-karuwo rawatawala gahata goda-wela mage da[n]du monara yantre gaha uda tibuna mama ekata goda-wela pædagana giyaya." Næwata kumarit kumarayat dennama giyaya. Yana welawata kumarita dasa masa sampurna-wela hitiyaya. Yana welawata bade ruda allanda patan-gattaya. Næwata da[n]du monara yantre maha himalekata pat-karala winadiyata atu-geyak tanala kumari wæduwaya. Ewita kumaraya kiwuwa "Mama mehe guhin gindara tikak aragana ena kal hitapan" kiyala kumarita kiyagana da[n]du monara yantre pædagana kumaraya giyaya. Guhin pol-lellakata gindara aragana pædagana muda mædin ena welawata pol-lella dala da[n]du monara yantreta gindara allala daewaya. Næwata kumaraya æwit mude wætunaya. Ara palamu kiyapu awurudu gananat edata kammutu-wela tibunaya. Mude dæl damana hitapu aya kumaraya wætunu wahama goda-gattaya. E kumaraya e nuwara uyan-wattak wawagana etana hitiyaya. Ara himale wadapu kumarita kisi sawu-saranak nætuwa inna atara e himale tapas rakina tapasa kenekuta me duka penila kumari inna tænata æwit kata-keruwaya. Ewita kumari tapasayo dutuwata passe hite tibunu karadare tikak arila tapasa-inda kiwuwa "Mama me wanantare æwidala palawæla tikak soyagana ena turu me lamaya bala-gannawada" kiyala æhæwuwa. Næwata tapasayo kiwuwa "Mama lamaya ælluwot mata kilutayi. E nisa oba mæssak tanala eka wælakin ellala mæsse wælak bæ[n]dala lamaya mæsse budi-karawala hita palayan. Lamaya a[n]dana welawata mama æwit wæla gawin allala hollanñan ewita lamaya nawatinawa æta." Tapasayo kiyapu hætiyata karala kumari palawæla soyagana kaewaya. Eka dawasak kumari lamayata kiri powala mæsse budi-karawala palawæla soyanda giyaya. Næwata ara lamaya mæssen peralila bimata wætila a[n]dana welawata tapasa-inda æhila æwit bæluwama lamaya peralila bima wætila hitiyaya. Ewita tapasa-inda lamaya allanda kiluta nisa malak kadala malata sattak kriya-karala "Me lamaya wagema lamayek mæwiyan" kiyala hituwaya. Næwata e wagema lamayek mæwunaya. Kumari æwit balapuwama lamayi dennek innawa dækala kumari tapasa-ingen æhæwuwa "Mokada ada lamayi dennek." Næwata tapasayo kiwuwa "Mama enakota lamaya wætila a[n]da a[n]da hitiya. Mata lamaya allanda kiluta nisa mama e wagema lamayek mæwuwaya." Næwata kumari kiwuwa "Mata oya wacane wiswasa-karanda bæriya. Ehe nan ayet lamayek mawanda onae mata balanda." Ewita tapasayo kiwuwa "Obata eka lamaya tanaganda tiyena amaruwe hætiyata tun denek unama kopamana amaruwakda." "Kamak næta. Mawala dendeyi. Mata tanaganda puluwani." Ewita tapasayo malak kadala sattak kriya-karala mæssa uda tiyapuwama e wagema lamayek mæwunaya. Næwata kumari santosa-wela lamayi tænuwaya. Næwata lamayi tænila e lamayi wihin wanantare æwidala palawæla soyagana æwit mawuta dila kanda patan-gattaya. Eka dawasak me tun dena æwidagana yana welawata loku gangawak sambu-unaya. Balapuwama ga[n]gen egoda loku uyan-wattak penenawaya. Ewita me tun dena "Pinanda pulu wanda" kiyala hu[n]gak durata pinala apahu æwidin "Heta udema emu" kiyagana tika tika palawæla soyagana guhin mawuta dila pahuwa da udema dunu italut æragana tun denama ga[n]ga gawata giyaya. Guhin tun denama pinagana uyan-wattata guhi[n] bæluwama noyek palawæla jati tibunaya. Næwata me tun dena kadala kana welawata e uyana rakina uyan-gowuwo dækala duwagana æwit allanda tænuwaya. Ewita me tu[n de]na dunu æraga[na] widinda tænuwaya. Næwata uyan-gowuwo pænala duwagana guhin rajjuruwo atin kiwuwaya. Me tun dena puluwan tarama kala hu[n]gak kadagana ekan-wela giyaya. Ewita rajjuru[wo] uyan-gowuwanda kiwuwa "Hetat me horu awot wahama mata dannawapallaya." Pahuwa dat ara tun dena æwit kadana welawata uyan-gowuwo guhin kiwuwa. Ewita rajjuruwo dunu italut aragana æwit widdaya. Widapuwama itale guhin ara kumarayo la[n]ga apahu bala wætunaya. Næwata e gollat rajjuruwanda widdaya. Et e hætiyatama itale guhin rajjuruwo la[n]ga apahu bala wætunaya. Næwata de-gollama lan-wela hita kata-keruwaya "Meka loku pudumayak une. De-gollagen katawat wædune næti kariya loku pudumayak. E nisa de-gollama yan panditayo la[n]gata meka toranda." Ewita de-gollama guhin panditayinda kiwuwa me unu kariya. Ewita panditayo torala kiwuwa rajjuruwanda "Tamunnanse dænata tun hatara awuruddakata ihatadi kumarikawak kændana hitiya. E kumarige tamayi me tun dena tamunnanseta jataka daruwo. E nisa dewiyo wihin meka pennala inne. Kumarikawa inna tænakin guhin kændana endeyi" kiyala panditayo rajjuruwan[da] kiwaya. Næwata rajjuruwanda matakwela winadiyata næwak sarasagana panca-suriya (sic) naden ara kumari inna wanantareta guhin kumari a[n]da-gahagana æwit kumarit kumarayo tun denat rajjuruwot e uyane hitiyaya kiyala tibenawaya.

Cultivator, North-Central Province.

NO. 126

THE STORY OF THE SEVEN WICKED WOMEN

NAPURU GAENU HADDENAGE KATANTARAYA

Ekomat eka rataka akko nago haddenek at-wæl bændagana yanakota gaeniyak linda gawa indala æhæwwa "Kohedae tamala yanne" kiyala. Etakota e akko nago haddena kiwa "Api ayiyo malayo haddenek hoya-ganda yanawa" kiyala. Etakota me gaeni kiwa "Mage innawa ayyo malayo haddenek. Yamalla ehe nan ape gedara" kiyala e haddena kændana gihin gewal hatakata ærala wi petti hatak bala dunna. E haddena e wi tambala me gaenita "Naene mewwa bala-ganin" kiyala wi wanala e haddena dara pare giya. E gihin kata-wuna "Naena maranda api upaharana karamu" kiyala. Rilawek hitiya e rilawa alla-gana gedara genawa. Me nagata budi gihin maha warusawak wæhæla wi okkama agare giya. Ara haddena æwidin bælukota wi okkama agare gihin. Ita passe e haddena aye wi bala e wi kækulen kotanakota ara nagata æhæruna. E æhærila ara haddena atin æhæwwa "Naene bat tiyeyi" kiyala. Etakota e gaenu kiwa "Bat tiyenne api ateyæyi hæliye newe tiyenne" kiyala. E gaenu kalimma kotaleta kæbilicca katu kudu-karala damala tiyayi wi kotanne. Passe ara naena gihin bat kala "Naene watura dilala" kiyala me gaenu kiwa "Api ateyæyi tiyenne geyi kotale tiyanawa anna bipan" kiyala. Passe e naena kotale anna diya bonakota kæbilicca katu ugure rænduna. Me haddena kata-wuna "Okige ayiyala awot nan maranda bæri-weyi. Enda issara maramu" kiyala e kata-wela naenayi ara rilawayi mallakata damala bændala yata-liye elluwa. E ellala e haddena wi kotamin hita haddena hat parak gahanawa mol-gaswalin e mallata. E gahana gane ara rila pæna pæna ara malle inna gaeni suranawa. E surala passe mallen le bahinawa. Etakota e haddena "Itin inda narakayi mundala damamu" kiyala malla mundala e naena pilikannata dæmma. Etakota e naenage ayiyala gedara awa. E æwidin wædimal ayiya æhæwwa "Koyi ape naga" kiyala. Etakota me gaenu haddena kiwa "Api danne nae. Rodi passe gihin kula wætila on pilikanna diha anda anda innawa" kiyala. Passe wædimal ayiya gihin "Mokadae nage umbata wune" kiyala æhæwwa naga atin. Nagata kata-karanda bae kæbilicca katuwak ugure ræ[n]dila tiyana nisa. E ayiyala haddenama gihin kata-keruwa. Kata-keruwe næti nisa wædimal ayiya kiwa "Me naga kapanda katadae pustuhan" kiyala. Anit ayiyala pas denama bae kiwa bala ayiya kiwa "Mata nan pustuwani" kiyala. E kiyala bat gediyak uyawagana nagat kændana kaduwat aragana bat gediyat aragana himalekata giya. E gihin nagata kiwa "Nage umbe oluwe ukunan balanda budiya-ganin ko" kiyala. Passe naga budiya-gatta itin ayiya ukunan bindinda patan-gatta. Etakota nagata budi-giya. Passe e ayiya nagage oluwa himimma bima tiyala emin para gærendiyek kapala kaduwe le gagana gedara inna ættanda kaduwa pennuwa. Passe ara naga æhærila bælukota ayiya nae wanantare. Itin anda anda bat gediyat anna parakata pænala yanda patan-gatta. E gihin raksaya kana nuwara kiyala nuwarak tiyanawa e nuwara dan-sælak tiyanawa etenda gihin eli-bæssa. Etanin ara bat gediya kala dan dena ættanda ek-wela dan denda patan-gatta. Me ayiyala haddenageyi gaenu haddenageyi okkagema æs kana-wuna. Ita passe e ættandat aranci-wuna raksaya kana nuwara dan-sælak tiyanawa kiyala. Ita passe ewun daha-hatara denama e dan-sæla gawata giya. Ara naena digekut gihin darawekut wadalat innawa. Me gollata kaema dila ara naenayi naenage lamayayi budi-yenda tanakota e lamaya kiwa naenata "Amme mata ahanda kata-wastuwak kiyapan" kiyala. Etakota e naena "Pute mama monawadae danne mata wecci ewwa nan kiyaññan" kiyala. Etakota puta kiwa "Hondayi kiyapan" kiyala. Passe me naenata wecca karana serama kiwa. E kiyana ewwa ara ayiyala haddenata æhila "Ane ape naga ada ape warune kiyanne" kiyala sadu-kara dipu parama ayiyala haddenagema æs paeduna. Gaenu haddenage æs paedune nae. E ayiyala haddenat naga inna nuwarama hitiya. Gaenu haddena badi-ginnema indala un maerila giya. Nimi.

Cultivator, Hiriyala Hat Pattu District, North-Western Province.

NO. 134

THE STORY OF THE RAKSHASA AND THE PRINCESS

RAKSAYAGEYI KUMARIKAWAGEYI KATANTARAYA

Ekomat eka rataka rajjuruwo kenekuyi dewinnanse kenekuyi innawa lu. E dewinnanse kumarikawak wæduwa. E ratema raksayekuyi raksiyekuyi innawa. E raksit raksayek waeduwa. Ara kumarikawage handahane tibuna raksayekuta kasata bandinawa kiyala ara raksayage handahane tibuna kumarikawak kasata bandinawa kiyala. E dennama hungak loku-wunata passe rajjuruwoyi dewinnanseyi mæruna ara kumarikawa witarayi maligawe inne. Raksayata hitapu deyak mawanda puluwani. E raksaya hituwa "Maligawayi maligawe tiyana raja wastuwayi serama næti-wenda" kiyala e hætiyatama næti-wuna. Kumarikawata inda tænak nætuwa anda anda innakota raksaya etenda æwit kumarikawa atin æhuwa "Mokada andanne" kiyala. Etakota kumarikawa kiwa "Mama andanne mata inda tænak nae kanda deyak nae e nisa" kiyala. Ita passe raksaya kiwa "Mama kae-ændima deññan. Ape gedara enda puluwanda" kiyala. Etakota kumarikawa kiwa "Puluwani" kiyala. Ita passe raksayayi kumarikawayi raksayage gedara awa. Etakota raksaya atin æhæwwa raksayage amma "Kawdae pute oye" kiyala. Etakota kiwa "Amme ahawal rajjuruwanne kumarikawa mama kændana awa umbata lehuwak karawa-ganda" kiyala. Ita passe raksi "Ha hondayi" kiyala kumarikawa raksinge wæda-kariyak wage serama wæda kumarikawa lawwa karawagana innakota raksita hit-una "Kumarikawa kanawa nam" kiyala. E hitila dawasakda raksi mini kanda yanda tanakota kumarikawa ati[n] kiwa "Mama enakota diya kalagedi hatak genat tiyala dara miti hatak genat tiyala wi hæli hatak tambala kotala gewal hate goma gala uyala mata nanda watura unu-karala tiyapiya næt nam to kanawa" kiyala raksi mini kanda giya. Ita passe kumarikawa anda anda sitiya. Etakota raksaya æhuwa "Mokada to andanne" kiyala. Kumarikawa kiwa "Amma mata meccara wæda kiyagana giya. Ewwa mama kohomada karanne" kiya. Etakota raksaya kiwa "To ekata hæka-wenda epa. Amma æwadin ahapuwama e wæda okkama keruwa kiyapiya" kiyala. Ita passe kumarikawa raksaya kiyapu hætiyatama karabana indala raksi atin e wæda keruwa kiyala. Raksi e wæda harida kiyala balapuwama serama hari. Itin kumarikawa kanda hætiyak nae raksita. Ita passe raksige nangata wacanaya æriya "Maligawe kellak innawa e kella mata kanda hætiyak nae koyi wædak kiwwawat e wæde hariyatama karala tiyanawa. Itin kohomada kanne. Mama me kella umba langata ewaññan etakota umba kapan" kiyala. E raksi kumarikawa atin kiwa "Ape nangalae gedara gihin ehe mage pettiyak tiyanawa. Eka genawe næt nam to kanawa" kiyala. Ita passe kumarikawa kadulla langata æwit anda anda innakota raksaya etenda æwidin æhæwwa "Mokadae to andanne" kiyala. Etakota kumarikawa kiwa "Amma mata kiwa pinci ammalae gedara pettiyak tiyanawa. Gene[n]da kiyala næt nam kanawa kiyala pettiya pare giyama pinci amma mama kanawa æti. Ada nam mata berenda bae" kiyala. Ita passe raksaya "Pinci amma lipata pimba pimba innawa pettiya dora langa tiyanawa. To duwagana gihin pettiya aragana wara" kiyala. Passe duwagana gihin kumari baelu wita e raksi lipata pimba pimba innawa pettiya dora langa tibuna. Kumarikawa geta gihin pettiyat aragana duwagana awa. Raksit passen panna-gatta kanda bæri-wuna. Ara raksita etaninut kanda hætiyak nae. Ohoma ohoma hungak kalak innakota raksayata mangulak æhæwwa. E ahala raksit mangule yanda dodu-wela kumarikawa atin kiwa "Api manamali kændana enakota gedara hondata hari-gassala mesa putu hadala mangul-karayinda tæmma uyala tiyapiya" kiyagana raksi mangule giya. Raksaya pahu-wela indala kumarikawa atin kiwa "To karabana indala amma kiyapu wæda okkama keruwa kiyapiya" kiyala raksayat mangule giya. Passe kumarikawa karabana indala manamali kændagana mangul-karayo awata passe raksi kumarikawa atin æhæwwa "Mama kiyapu wæda okkama keruwada keruwada" kiyala. Ita passe kumarikawa "Ow" kiwa. Raksi bælukota e wæda serama hari etaninut kanda hætiyak nae. Passe e manamalita igænnuwa "Pute on oye kella umbata puluwan nan kapan mama puluwan hætiye kanda tænuwa" kiyala. Ita passe e kella puluwan kanda tænuwa kumarikawa kanda bæri-wuna. Ohoma ohoma hungak kal innakota raksayayi kumarikawayi hængila giya. E gihin kumarikawage raja maligawa tibuna hætiyatama mawala e denna maligawe hitiya. Nimi.

Cultivator, Hiriyala Hat-Pattu District, North-Western Province.

NO. 207

THE TURTLE PRINCE

IBI KUMARAYA