Part 35

[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?