VOLUME III.

Page 29, note 1. Through the kindness of Messrs. H. B. Andris and Co., I am able to add the following information regarding Kandian dry measures, chiefly furnished by Mr. A. J. W. Marambe, Ratemahatmaya of Uda Bulatgama. In the Kandian districts only heaped dry measures are employed, that is, the grain or whatever is being measured is raised up above the edge of the measure in as high a cone as is possible while pouring it out loosely.

Kandian Dry Measures.

2 heaped pat (pl. of pata) = 1 heaped manawa [336] (0.01146 c. ft.). 2 heaped mana = 1 heaped naeliya (0.02292 c. ft.). 2 heaped naeli = 1 heaped seruwa (0.04584 c. ft.). 28 heaped seru (or 32 cut seru) = 1 imperial or cut bushel (1.28366 c. ft.). 5 heaped seru = 1 standard kuruniya or lahe. 10 heaped kuruni, lahas or las = 1 paela. 4 pael = 1 amuna. 20 amunu = 1 yala.

A seruwa is a quart. Although the standard Kandian kuruniya is said by Mr. Marambe to be one of five heaped seru, there are others, according to him, of 4, 6 and 7 heaped seru, the latter being said to be employed in the Wanni or northern districts. In the interior of the North-Western Province, to the north and east of Kurunaegala, where most of the folk-tales were collected, the kuruniya was said to contain four heaped seru, according to which the local amuna would be 5.71 bushels. The Kandian amuna, at five seru to the kuruniya, would be equal to 7.1 bushels. An amuna of land is the extent sown by one amuna of seed, and varies according to the quality of the soil, less seed being needed for good land than poor land, where the plants are small. In the North-Western Province, an amuna of rice field is about two and a quarter acres, the amount of seed varying from two to three bushels per acre. One and a half heaped seru of kurahan (small millet) yield an amuna of crop in good chena soil; the yield from one heaped seruwa of tana, an edible grass cultivated in hill chenas, varies from one to two amunas; for the same out-turn with meneri four seru of seed are necessary.

OMITTED INCIDENTS.

The incidents which were omitted in vol. ii and vol. iii are as follows:--

Vol. ii, p. 260, line 3. Then at dawn, at the micturition time, urine having become oppressive (bara-wi) for the Tom-tom Beater, he spoke to the Gamarala. At that time the Gamarala having become frightened said, "The Rakshasa will eat us both; don't speak." Then the Tom-tom Beater, having remained on the upper-story floor, urinated. The urine came and fell on the body of the Rakshasa who was sleeping on the ground. At that time the Rakshasa having arisen asked the Gamarala's daughter. "What is the juice?" Then the girl said, "For the purpose of smearing the walls during the day-time, I put some water upon the upper floor. It will have been upset (namanda aeti) by the rats." Thereupon the Rakshasa silently went to sleep.

Then the Tom-tom Beater still [another] time became [obliged] to go outside. [337] At that time having spoken to the Gamarala he told him. The Gamarala said, "Don't talk." Thereupon the Tom-tom Beater evacuated. Then the filth having gone, fell on the Rakshasa's body. The Rakshasa having arisen, at the hand of the girl, having scolded her, asked, "What is this?" Thereupon the girl says, "I put some cow-dung on the upper-story floor; it (lit. they) will have fallen." Then the Rakshasa without speaking went to sleep.

Vol. iii, p. 290, line 4. Thereupon, in the night, for the Hettirala it became [necessary] to go outside.[337] So he spoke to Sokka, "I must go outside." Then Sokka cried out, "I cannot [find a utensil] in this night." When he was beseeching him to go to the door, having sought for a cooking-pot from there he gave him it.

During the whole thirty [paeyas] of that night the Hettirala began to have diarrhoea. Then at dawn, when the Hettirala was saying, "Sokka, take away and put down this closet utensil (muttiya)," Sokka began to cry aloud, "I will not." Then at the time when the Hettirala was asking Sokka, "What shall I do for this?" Sokka says, "Putting on a cloth from the head [downwards], and placing the closet utensil in your armpit, go in the manner of proceeding to go outside, and having put it down please return." After that, the Hettirala having done thus, when the Hettirala was going Sokka went and said at the hand of the Hettirala's younger sister, "The Hettirala having become angry is going, maybe. Please go and take him by the hand." The woman having gone running and said, "Elder brother, where are you going?" caught him by the hand. Then the closet utensil having fallen on the ground, and the bodies of both persons having been smeared, both went and bathed.

NOTES

[1] Lit., with (ekka), a common form of expression.

[2] Lit., from the hand of the Hare.

[3] Pin sidda-weyi, a common expression of beggars when asking alms.

[4] In the Katha Sarit Sagara (Tawney), vol. i, p. 285, it is stated that "an evil omen presenting itself to people engaged in any undertaking, if not counteracted by delay and other methods, produces misfortune." One of the other methods was a drinking bout (see the same work, vol. i, p. 331).

[5] That is, "I lost the deer in order to save the packet of rice."

[6] Sunday is not a good day for beginning any new work; of course this has no connection with the idea of the Christian sabbath. Wednesday and Saturday are the most unlucky days of the week. Thursday is the luckiest one for all purposes. (See vol. ii., p. 192.)

[7] Partially trained cart-bulls, the little black humped ones, often pretend to be dead in order to avoid drawing a cart, and I have seen a wounded jackal and crocodile escape after behaving in this manner; I am not aware that deer act thus. (See Tennent's Nat. Hist., p. 285.)

[8] Another title is, "The Story of the Female Turtle Dove."

[9] Bassia longifolia.

[10] An imitation of the notes of the Turtle Dove (Turtur suratensis).

[11] Ketupa ceylonensis. The tree is Hemicyclia sepiaria.

[12] The Sinhalese names are, Muna-Rawana, Pari-kewulla, Dik­aetaya, Goluwa, Atawanna, Nadakara-Panikkiya, Baka-modaya.

[13] The ordinary call of this Fish-Owl; to be sounded through the nose, with the lips closed, the second note on a lower key than the first.

[14] Wansadipatiyek.

[15] Delight-making Princess.

[16] See p. 64.

[17] About 2,800 acres, at two and a half bushels of sowing extent per acre. The yala is 20 amunas, each 5.7 or 6 bushels.

[18] In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 339, a jackal's heart broke into seven pieces on hearing several lions roar.

[19] Katussa.

[20] The Monitor Lizard (Varanus dracaena).

[21] Daboia russelli, the most venomous snake in Ceylon.

[22] Lit., by the Mungus.

[23] A dry measure said by Clough to be about three pints wine measure. See the Additional Notes at the end of this volume.

[24] Karagama Devi pal, eka mage duwa pal, hatara pata naeliyen dek, deka, deka, deka. Lit., "the protection of Karagama Devi," etc. The oaths of this kind most commonly heard are amma pal, "by [my] mother," and aes deka pal, "by [my] two eyes." But ammappa pal, "by [my] mother and father," and maha polowa pal, "by the great earth," are not unusual.

[25] Gatta nan di, gatta nan di. All these are imitations of the voices of croaking frogs, the first being the rapid and shriller cries of the small frogs, and the second the deeper and slower calls of the larger frogs.

[26] In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 115, the King of the demons is called Pañcika. Professor Chavannes noted that in the Divyavadana, p. 447, he has the title Yaksha-senapati, General of the Yakshas.

[27] A pool containing lotuses.

[28] In The Jataka, No. 506 (vol. iv, p. 283), the life-index of a serpent King was a pool, which would become turbid if he were struck or hurt, and blood-red if a snake-charmer seized him. In Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 321, the life-index of a cow was some of her milk, which would become red like blood if she were killed by a tigress, as she expected.

[29] The narrator explained that this was in early times. He stated that they do not eat human flesh now; it is done only by Rakshasas.

[30] Where bushes or reeds are in the water near the shore, fishing is usually done by means of a baited hook at the end of a short fishing line attached to the extremity of a number of canes tied end to end. These float on the surface of the water, and are gradually pushed forward until the bait is in an open space in the water.

[31] "Soft are the six seasons of woman"; but the text is so full of mistakes that it is possible this may be intended for Sarasayu-wiri, "the bee's life is delicate," or Sarasayu-wiri, "soft are the six seasons of Love."

[32] See also A. von Schiefner's Tibetan Tales (Ralston), p. 134, in which the names are omitted.

[33] See Ancient Ceylon, p. 100.

[34] Dippitiyalage gedara.

[35] Pamula pettiya. See vol. i, p. 183, footnote.

[36] See vol. i, p. 10, on the small size of modern windows in the villages.

[37] A very common exclamation of grief, surprise, or sometimes annoyance. The relative addressed is always either the father, the mother, or the elder brother, in such cases.

[38] Hatara-maha Lula. I am doubtful regarding the meaning of maha; it appears to be derived from Skt. ma, to measure or be contained. According to Clough, lula is a snare or wicker fish-basket, perhaps from the Skt. lu, to cut or destroy. See final note.

[39] This would include the bathing of the whole body.

[40] The word ge, house, is used in the villages for "room." In this case the "house" was the trap.

[41] Toge amma tangi, toge appa tongi; tangittongit.

[42] Apparently, he thought she would be reborn on the earth again, with her former appearance.

[43] Wal-bowa, a domestic cat that has become wild, or the descendant of such a cat.

[44] After the manner of the Muhammadans, who chant prayers in the evening after sunset, and later on in the night.

[45] More correctly spelt Bhasmasura. See another legend of him in Ancient Ceylon, p. 156.

[46] The village spelling.

[47] Ci, an exclamation of disgust. "Hole, don't," appears to be the meaning.

[48] Bandayi pollayi.

[49] Pala yanda.

[50] The text has Ansca, evidently intended for Anicca. This is part of a Buddhist exclamation in Pali, Aniccan dukkhan, "transient is sorrow," often used colloquially to express astonishment. A Buddhist monk of my acquaintance invariably used it to express even slight surprise at anything, strongly accenting the last syllable of the first word; in fact, all is usually pronounced as though it formed only one word. See also p. 71 below.

[51] This appears to be the meaning.

[52] As a preliminary proceeding, the bridegroom gives the bride a new cloth to put on.

[53] Kandeyayi henayayi. Kandeya, he of the hill = hakura.

[54] This is a very disrespectful exclamation when addressed by a woman to a man, or an inferior to a superior. A Tamil head-mason once complained to me of the manner in which one of his men, a person of lower caste, had addressed him, and concluded by remarking, "He will say 'Ade!' to me next."

[55] A drove of pack-oxen, driven in this instance by "Moormen" (Marakkala men). This method of transporting goods is still practised in districts deficient in cart roads.

[56] See p. 138, vol. ii.

[57] Karola, for karawala.

[58] An Oak-like tree, Schleichera trijuga.

[59] Mukunu-waella kola, apparently Alternanthera sp., termed by Clough Mukunu-waenna or Mikan-pala.

[60] In the text the expression is mangula, feast; this word is sometimes used to denote the bride, as well as the wedding feast or the wedding itself. In a story not published we have, haya denekuta mangul genat innawa, for six persons brides have been brought.

[61] The yala being twenty amunas, the total area was the extent that would be sown with 1,212 amunas, each being six bushels (or 5·7 bushels in the district where the story was related). At two and a half bushels per acre this would be about 2,900 acres.

[62] Lit., Can he work. The same form of expression is used by the Irish.

[63] Bali aerumak, conducted by a person termed Bali-tiyanna. The patient and a friend sitting on each side of him or her, respond in a loud voice, "Ayibo, Ayibo!" (Long life!) at each pause in the invocations. The wish of long life is addressed to the deity of the planet.

[64] See vol. ii, p. 187.

[65] Jivan keruwa, made magical "life" or power in it, by means of spells.

[66] Gamarala kenekunne; this plural form is often used for the singular. A few lines further on we have, redda aendapu kenekundayi.

[67] Probably said sarcastically; he may have had a bad figure. This kind of sarcastic talk is very common in the villages.

[68] A coconut shell slung from cords, for use as a water-vessel (mungawe).

[69] Lit., "them," kiri, milk, being a plural noun.

[70] Compare the similar account on p. 296, vol. i. In Clough's Dictionary, Giju-lihiniya (lit., Vulture-glider or hawk) is termed Golden Eagle, a bird which is not found in India or Ceylon. Apparently the word is a synonym of Rukh (the Æt-kanda Lihiniya), which in the second note, p. 300, vol. i, is said to be "of the nature of vultures." In Man, vol. xiii, p. 73, Captain W. E. H. Barrett published an A'Kikuyu (East African) story in which when a man took refuge inside a dead elephant the animal was carried off by a huge vulture to a tree in the midst of a great lake. The man escaped by grasping one of the bird's tail feathers when it flew away, and being thus carried by it to land, without its knowledge.

[71] Ottu-wela, having pushed against.

[72] Lit., to be (re-)born.

[73] The narrator, belonging to a village in the far interior, evidently thought a shark is a small fish, little larger than those caught in the tanks. Compare also No. 214, in which a Queen carries a shark home to eat.

[74] Their idea apparently was that when at the point of death he would speak the truth, and they would thus learn if he were likely to be useful to them.

[75] Ammayi abuccayi.

[76] Ne owun dennata talanne.

[77] Lit., Not for us.

[78] Owanda.

[79] Bere tadi-gahan[ne] naehae, newe talanne.

[80] Raksa kara-gannawa nae.

[81] Goda aragana.

[82] Lit., "tying the hand"; the little fingers of the bride and bridegroom are tied together by a thread in the marriage ceremony.

[83] Lit., "Water-thirst."

[84] In the text this sentence follows the next one.

[85] Lit., a tri-ennium, a three-year, tun-awuruddak. This is an invention of the woman's; there is no custom of the kind in Ceylon.

[86] Ewunda okkotama.

[87] Rajjuruwanda hemin.

[88] Bappa, the father's younger brother.

[89] The consent of the parent or legal guardian was the only essential for a legal marriage, according to the ancient customs.

[90] Ki-roti. I do not know the cake, nor the meaning of the first syllable unless it be derived from kshira, milk.

[91] Ape ewundaeta, a pl. hon. form. Husbands and wives do not usually mention each other's names; the wife is commonly termed ape gedara eki, "she of our house" (as in No. 125), or the mother of the youngest child if there be one, or "she of ours," or merely "she."

[92] C is pronounced as ch in English.

[93] See notes of variants appended to No. 139, vol. ii.

[94] That is, the food materials.

[95] Daekun tibbata passe.

[96] Awot enne nae; nawot eññan.

[97] Because Kitul fibre is like hair which is hanging loose.

[98] Siwsaeta kala silpaya.

[99] Saluwak.

[100] The text of this story is given at the end of this volume.

[101] Hitanan dennek.

[102] Gini kukula, the fire [coloured] Cock.

[103] Rassayae gedara.

[104] Tiya, putting [out of consideration].

[105] Gediyak, a round lump, made into a package.

[106] Premna latifolia.

[107] Kaekulu hal, rice from which the skin has been removed without first softening it in hot or boiling water. It is used for making milk-rice (kiri-bat), but not usually for rice used with curries, as the grains are apt to coalesce when cooked.

[108] Kola das, mala das.

[109] As on p. 70, vol. i.

[110] Lit., "man," the word translated "wife" in this story being also literally "woman." These words are commonly employed with these meanings by the villagers.

[111] Nanga russayak, Ironwood tree.

[112] Umbala hitilla.

[113] The magical power lay in the Naga gem that was set in the ring. See notes, vol. i, p. 269, regarding the stone.

[114] Compare the story of Prince Lionheart in Tales of the Punjab, p. 42 ff.

[115] The milky sap which exudes from cuts in the bark or leaves. It is acrid, and blisters the skin if left on it.

[116] An ex-monk.

[117] Gaemmaedde.

[118] Umba mewwa damma-dipan.

[119] Ekan-karawanda.

[120] Baeri-wuna, were unable (to be remembered), or omitted.

[121] The food was to be eaten by any poor people who came for it. Of course the deities required only the essence.

[122] Ara deviyoyi senawayi et giya.

[123] That is, three and a half times the extent usually cleared by one man for the season's crop.

[124] Æddeya. See note, vol. i, p. 193.

[125] Lit., it is not for me to stay.

[126] A common custom in the royal fields, I believe. Villagers employed on my works sometimes impressed wayfarers in this manner, as a joke.

[127] Amu koyamata.

[128] Dalu goyan.

[129] Apparently "The Ace," with a personal suffix; but his real meaning was, "He who goes about cheating" (a + sri + ya).

[130] Wiyan. This work is always done by the local washerman, who supplies the cloth for it.

[131] Pamula pettiya. See note, vol. i, p. 183.

[132] This is an old notion. In A Catena of Buddhist Scriptures (Beal), p. 74, it is stated, "Again, there are different kinds of kalpa trees which produce garments, from which they can select every sort of robe to wear."

[133] Pala-gatta.

[134] Danu rukadayak.

[135] Ate kiri bonawa, usually meaning sucking the thumb.

[136] Damapu para.

[137] Dunnakuyi, igahakuyi, italayakuyi.

[138] Ewaessa mama, mother's brother.

[139] Dadayan para.

[140] This may be the modern Balalli-waewa, on the Padeniya-Anuradhapura road.

[141] Dippitiyalage gedara.

[142] Laka wata baedi [*] sawaran! Ane! Mage Laka wata baedi sawaran!

[*] There is a play on this word, baedi meaning jungle, while bae[n]di, which is sometimes written baedi, means tied, bound. A meaning might be, "The savages of the jungle around Lanka (Ceylon)."

[143] A line of hairs from the throat to the navel is said to be considered a thing of beauty.

[144] Bada is for banda.

[145] The text is given at the end of this volume.

[146] Makanta, to obliterate, but the meaning of the narrator appears to be more nearly expressed by the word I have inserted.

[147] When a woman has more than one husband (brothers always), she goes through the marriage ceremony with the eldest, and is formally given to him only.

[148] Apparently the fire originated accidentally, and the man was afraid of being charged with murdering the beggar. Compare story No. 21, vol. i, of which the Western Province has a variant.

[149] Manda walaka. In village talk and writing, the semi-consonants n, n, and n are often inserted in words in which they do not occur in ordinary Sinhalese; on the other hand, these letters, and m as a semi-consonant, are often omitted in writing words in which they are always pronounced.

[150] Wiyan baendala.

[151] Hayiyen hayiyen.

[152] Hamunduru namak, a Buddhist monk.

[153] Tract "assigned for the exclusive use of the grantee," and his descendants. See Wickremasinghe (Epigraphia Zeylanica, vol. i, p. 244).

[154] Mist Mother. In the Rig Veda, v, 32, 4, Sushna, the Danava, is termed Child of the Mist.

[155] This episode is given in No. 138, vol. ii.

[156] Ursha = vrisha.

[157] Required as an offering to the demon in charge of the hidden treasure. Compare No. 196.

[158] At deka gawin allagatta.

[159] This reply is intended to show that the boys do not deserve sympathy.

[160] To taniyenda awe?

[161] E tiyaddin, "placing it" [aside or out of consideration].

[162] See footnote, vol. ii, p. 369.

[163] The Yaka who gives effect to evil magic spells and charms, and to the evil eye and evil mouth, that is, evil wishes and curses.

[164] Jivan karala.

[165] In Folk-Tales of Kashmir (Knowles), 2nd ed., pp. 411, 412, a Prince who was going for a magical sandal-wood tree, fed two tigers which protected it, with the leg of a sheep, and the serpents with bread and curdled milk, after which they did not attempt to harm him.

In Ceylon, it is believed that the demons who protect the treasure, or those who are summoned by means of evil invocations in other cases, take at first various forms of animals; and it is imperative that these animals must be fed with appropriate food, otherwise the demon would be able to destroy the persons engaged in the business.

[166] Kollanta himin.

[167] Æwadin ahakwela.

[168] Probably Gaja-Bahu I, A.D. 113-135.

[169] The Hitopadesa relates this of a traveller near Ujjain.

[170] The narrator explained that when the rain came the snake would twist about inside the elephant's head, and drive it mad.

[171] Obata mokada, tik; mama oda, tik. The tik represents the stamp of the hare's foot, or a snort, perhaps.

[172] Each person who receives a packet is considered to be invited.

[173] Kalavaedda (Paradoxurus musanga).

[174] The text is given at the end of this volume.

[175] This incident is also related on pp. 62 and 63 of vol. i.

[176] In No. 245 the Princess was weighed once a week.

[177] Lit., ran flying.

[178] Kanya pantiyak; apparently they were courtesans or dancing girls.

[179] Hadagat purushayek.

[180] Mesopotamian Archæology (Handcock), pp. 295, 329.

[181] Tun-mulu-Toppiya, the one with the three-cornered hat.

[182] Lit., Come to go.

[183] Ese-mese.

[184] Bohoma durata, lit. very far.

[185] Lit., We having gone, will come.

[186] That is, the amount of the seed being first deducted, a certain share of the produce would be taken by the cultivator--sometimes one-half or one-third,--the rest going to the owner of the land, in this case the King.

[187] Gedarawal ganettama. Gane or gana = gahana, multitude; compare kadawal ganema, vol. i, p. 86, line 17.

[188] Issara weccahama.

[189] Umbalat ekkenek mage ina gawin alla-ganilla (hon. pl.); gawin, "near," is commonly used for "at" or "by," as in ata gawin alla­gana, seizing the hand (vol. i, p. 127, line 23).

[190] A breed of black fowls is considered to have the tenderest flesh of all; the flesh is very white, but the bones are black on the surface.

[191] Contraction of Bolan, apparently; a Low-country expression.

[192] These adventures of the corpse remind one of the Hunchback of the Arabian Nights, but they are Indian episodes.

[193] Issarawela magane; i gawata appane; itat passe lunu huppane. magane = mage + anaya or ane.

[194] When money stolen from me was buried, the leader of the thieves removed it during the same night, and buried it at a fresh place in the jungle.

[195] Lit., having killed, gave.

[196] That is, at the front end of the pole; the other man held the rear end on his shoulder, and was thus guided by it along the path which his eyes could not distinguish.

[197] Or nobleman.

[198] Puta saha Maeniyo; in the folk-tales the word meaning "son" is always spelt thus, with long a.

[199] Pitimma

[200] That is, as a punishment for some fault of theirs they had killed the wrong person.

[201] Aet maet.

[202] That is, blowing the glowing fire-sticks into flames.

[203] A demon expeller of low caste.

[204] Manuksa duwek: in the reply the first of these words is manussa.

[205] Yodi, an expression often applied jestingly to a child, or a person who thinks herself strong.

[206] In Sagas from the Far East, p. 22, a Khan's son with a friend had killed two serpent deities which ate the people, when he went to be their prey in the place of his father. His friend then suggested that they should return home, but the Khan's son replied, "Not so, for if we went back to our own land the people would only mock us, saying, 'The dead return not to the living!' and we should find no place among them." In vol. i, p. 77, of these Sinhalese tales, a man asks, "Can anyone in the other world come to this world?" But other Sinhalese stories show that there is, or was, a belief that people who have died may sometimes reappear on earth immediately, in their previous form, and not merely as new-born children, the common idea, as on p. 308, below. See Nos. 191 and 210. For the text of the sentence see p. 416.

[207] Siti tanaturak.

[208] Evidently a post in which he had the title of Raja, and not the general government of the whole country. A ruler termed "the Eastern King" (Pacina Raja) is mentioned in an early inscription (Dr. Müller's, No. 34A); as no such title is found in the histories, he may have been a district governor. The hero of this story appears to have received a somewhat similar post.

[209] The Sinhalese title is, "The Story of the Ship and the Hettiya."

[210] A quarter of a rupee, which in Ceylon was subdivided into one hundred cents about forty years ago.

[211] Or, "having been in a great astonishment, speedily having gone," etc. The text is Mahat pudumayakin inda wahama gos.

[212] In the paintings on the walls or ceilings of Buddhist temples, many Yakshas are represented as having the heads of animals, such as bears, dogs, snakes, and parrots, with bodies like those of human beings.

[213] Lit., "these," hal, rice, being a plural noun.

[214] Sitanan kenek.

[215] Rilawa, the brown monkey, Macacus pileatus. A variant terms it a Wandura (Semnopithecus).

[216] The title of a superior chief in the Low-country, equivalent to the Ratemahatmaya of the Kandians.

[217] Baeri-wela tiyenawa.

[218] That is, the spaces in the stick walls were merely closed with leafy twigs.

[219] Jatiya-jamme.

[220] Talattaeni minissu.

[221] Kasi aettek, wansadipotiyek.

[222] Narakatiyak.

[223] The deity of the planet Saturn.

[224] Daboia russelli.

[225] Laebunu wahama.

[226] There being several thirsts besides that caused by want of water,--such as thirsts for spirituous liquor, power, knowledge, happiness, etc.--the villager usually defines the former as water-thirst, diya or watura-tibbaha.

[227] Tejase daeka.

[228] Paen is-nanayata. It includes the bathing of the whole body.

[229] E giya wahama.

[230] That is, the fire burned into the midst of the heap, where the sword was placed.

[231] A very respectful form of affirmative.

[232] Maerum kaewoya, ate dying.

[233] It is evident that some kahawanas were golden ones. See also vol. i, p. 348, and the Appendix, p. 454.

[234] In the MS. the words are gañga-pahalata, 'down the river,' an evident mistake, as the hair passed down with the current.

[235] The Sinhalese title is, "The Royal Prince and the Minister-Prince" (aemati-kumaraya).

[236] This means here, "No matter."

[237] Mata ahuwela tiyenne.

[238] Akuru ganan, that is, "Can you keep accounts?"

[239] The third person used honorifically instead of the second.

[240] Bade gayak saedunaya.

[241] Mita palamuwenut.

[242] The Sinhalese title is, "Concerning the Royal Prince and the Minister-Prince."

[243] Soka + eka, the one of sorrows; he was not aware that the sorrows were to be his own.

[244] This incident occurs in Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 261, the young man being a servant who was playing tricks on a farmer and had burnt his house down.

[245] Anda bera gaesuwaya, beat the proclamation tom-toms.

[246] Ambuñda gahagana.

[247] Ceylon was formerly sometimes termed Tri-Sinhala, because it was divided into three districts, Pihiti-rata, the northern part, containing the capital; Malaya-rata, consisting of the mountainous part; and Ruhunu-rata, the southern part, round the hills. It is very doubtful if the supreme King ever wore a triple crown that symbolised his rule over the three districts; on the other hand, a triple head-covering like the Pope's tiara was certainly known, and is represented in the frontispiece to Ancient Ceylon.

[248] Tun pas-wissak, lit., three [times] a five [and] twenty.

[249] Compare No. 225.

[250] Welawe ho awelawe ho.

[251] Æt-muhunin bat munu bindinta epaya.

[252] Because he thought the elephant was supernaturally prevented from killing him.

[253] Apparently from Skt. kal, to impel, hold, fasten. (See p. 340.)

[254] The narrator thought that Rodiyas are Kinnaras.

[255] That is, she said the word with a mental reservation that he should be unable to act accordingly.

[256] Gini gediyak.

[257] Piyaneni.

[258] Uman-miyo. Compare p. 81, vol. ii.

[259] Para-teratama, completely, from top to bottom.

[260] Lit., ties.

[261] The God of Death.

[262] Compare the similar incident in vol. i, p. 133.

[263] Lit., that was near the Prince.

[264] Lit., "For me [there is] much hunger-weakness."

[265] Moorman, a Muhammadan trader.

[266] Mara, the God of Death, or Death personified.

[267] Compare the Kala spell in No. 245 of this vol., and the notes, p. 342, vol. ii. and p. 70 in this vol.

[268] Baeri taena, in a position of inability [to do anything].

[269] Bada gala, that is, by clasping his arms round it and rubbing his body on it, as he "swarmed" up it.

[270] Prayoga parannawanta gaeni.

[271] Mangulak, a word which usually means a [wedding] feast, but is often used in the villages to signify the bride.

[272] Kasade, literally "marriage," here also used to signify the bride.

[273] That is, merely because he was inclined to go.

[274] The narrator omitted to make the woman explain the last two cryptic sayings. The final one, that he was to go mounted on the back of two dead ones, of course means that he was to wear a pair of shoes or sandals.

[275] Puseka, also puse later on. Doubtless this is the Tamil pusei (Skt. puja), one meaning of which is food given as a religious offering. Puseka is puse + eka, one, used in such instances to express the definite article, as in koteka, the coat.

[276] Kapiwata in the text. The meaning is uncertain, kapi being a monkey, a sacred animal at Hindu temples.

[277] Perhaps because she would acquire sanctity through cooking the consecrated food.

[278] That is, made a vow to present or cook a food offering.

[279] Not given by the narrator.

[280] A jungle bush or small tree on which lac is formed, Croton lacciferum.

[281] Lit., much flavour having fallen.

[282] This story appeared in The Orientalist, vol. ii, p. 54.

[283] The son's father's brothers are called his fathers in Sinhalese, the father's sisters being, however, his aunts, not mothers.

[284] Kot vilakku panak.

[285] Lit., "short person."

[286] Buddhist Scriptures, and other religious works.

[287] Bala-aeti mudda, power-possessing ring.

[288] That is, recite the Buddhist Scriptures, apparently with a view to their parents' recovering their sight as a reward for his religious zeal.

[289] Magulak aehaewwa.

[290] Hura. To screen herself she blamed him for leaving her alone with the younger brother, thus suggesting that he had behaved improperly to her.

[291] Male, mehe waren ko; ko is intensitive, making the order more imperative, like our "I say."

[292] Kapala hitan.

[293] Budiya-ganin.

[294] Yanda giya.

[295] Waeradeyi, will go wrong.

[296] Onaenne = onae wenne.

[297] Naga-kanyawo.

[298] Aeradi-wuna ahakata; I am not sure of the exact meaning.

[299] Balapuwama.

[300] In these stories I have translated wastu as "goods," this being in the plural number, and wastuwa as "wealth."

[301] Ambude gahagantawat. Compare p. 297, note.

[302] Up to this point the story is a variant of the tale called "Sigiris Siñño the Giant," in vol. i, p. 312.

[303] The meaning is, "Can you take my war army and defeat the enemies?" To express this in Sinhalese the narrator should have said, "Taking my war army, can you," etc.

[304] Noka nombi.

[305] Numba-wahanse.

[306] Kiri-maw, milk-mother.

[307] Sword, spear, bow, battle-axe, and shield (Clough).

[308] Situ gedaraka.

[309] Lit., leave place to them.

[310] A similar episode occurs in vol. i, p. 163.

[311] Naew-patunak.

[312] Pradha stri.

[313] Otunna-himi-kumarayek, lit., a Crown-Lord-Prince.

[314] Eka maluwakata malu dekayi. The chief ingredients of curries are all termed malu or malu by villagers, whether meat, fish, or vegetables. The same word also means "curry."

[315] Gold, according to a variant of the N.W. Province. Some of these coins were made of gold. See Appendix.

[316] Pottayata hemin.

[317] Seyilamakata.

[318] Saw-saranak, refuge from all things.

[319] Deviyane, honorific title of a King.

[320] Lit., to cut the Hettiya's neck.

[321] Widi lokuda madi lokuda, lit., Is Destiny great or insufficiently great?

[322] The word in the text is golle, "O party."

[323] Attara pini-diya.

[324] Gettuwa.

[325] Anacara darmme yedi. In the two later instances the second word is darmmayehi.

[326] Leaving a red mark like blood, owing to the areka-nut he had chewed.

[327] Bassia longifolia.

[328] A form, kawadda, may indicate the intermediate stage; I think it occurs only once.

[329] See Gunasekara's Grammar, p. 180.

[330] Thup., quoted in the next paragraph. See vol. iii, p. 169, line 18.

[331] Although Mr. Gunasekara states (Gram., p. 162, footnote) that ti is not used colloquially, the word is several times found in these tales, and I have heard it employed by villagers.

[332] Corrected in MS., from Mini; apparently either word is correct.

[333] This is the intrinsic value compared with our money; the purchasing value may have been thirty times as high in the stories, in which a masurama was paid for a day's food of rice and curry, and a country pony was bought for fifty.

[334] A pound of copper was priced at 9.8d. of our money; the present wholesale values (July 9, 1914) are--silver, 25 7/8d. per oz. (Troy); copper, £62 5s. per ton, the ratio being 41.566.

[335] Numismatic Chronicle, 1895, p. 221.

[336] Apparently the same as the hunduwa (Tamil sundu), the colloquial term.

[337] Eli-bahinda, a word which when thus used is well understood to refer to a necessary natural function.