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@@ -1,32 +1,7 @@
-The Project Gutenberg EBook of Village Folk-Tales of Ceylon, Volume 2 (of
-3), by Henry Parker
+*** START OF THE PROJECT GUTENBERG EBOOK 57399 ***
-This eBook is for the use of anyone anywhere in the United States and most
-other parts of the world at no cost and with almost no restrictions
-whatsoever. You may copy it, give it away or re-use it under the terms of
-the Project Gutenberg License included with this eBook or online at
-www.gutenberg.org. If you are not located in the United States, you'll have
-to check the laws of the country where you are located before using this ebook.
-Title: Village Folk-Tales of Ceylon, Volume 2 (of 3)
-Author: Henry Parker
-
-Release Date: June 25, 2018 [EBook #57399]
-
-Language: English
-
-Character set encoding: ISO-8859-1
-
-*** START OF THIS PROJECT GUTENBERG EBOOK VILLAGE FOLK-TALES OF CEYLON, VOL 2 ***
-
-
-
-
-Produced by Jeroen Hellingman and the Online Distributed
-Proofreading Team at http://www.pgdp.net/ for Project
-Gutenberg (This file was produced from images generously
-made available by The Internet Archive/American Libraries.)
@@ -944,7 +919,7 @@ son, who was absent, and was well received by the widow, who handed
him the magic jewel. He saw the Princess, managed to escape with her,
and they joined the Prince.
-In The Kathakoça (Tawney), p. 91, a serpent Prince saved a Queen who
+In The Kathakoça (Tawney), p. 91, a serpent Prince saved a Queen who
had been pushed into a well by her stepmother, and made a palace in
the well, in which she lived until she was able to rejoin her husband.
@@ -1371,7 +1346,7 @@ which took this form:--
"With wings that fly not, feet that walk not,
Forsaken by my parents here I lie!
Wherefore I conjure thee, dread Lord of Fire,
- Primæval Jataveda, turn! go back!"
+ Primæval Jataveda, turn! go back!"
The account then continues: "Even as he performed his Act of Truth,
@@ -2562,7 +2537,7 @@ as they were being covered with earth a digging tool struck one on the
leg, causing him to utter an involuntary groan. The others instantly
arose and told him that henceforth he must provide all the leaf plates.
-In the stories appended to the Pantcha-Tantra of the Abbé Dubois,
+In the stories appended to the Pantcha-Tantra of the Abbé Dubois,
a man at night disputed with his wife as to whether men or women
are the greater chatterboxes, and each wagered a betel leaf that the
other would speak first. As they did not appear next day, the door of
@@ -3041,7 +3016,7 @@ and it was only after a long argument that the monks were convinced
that he was alive.
Mr. Goonetilleke also gave a translation of a similar Turkish story
-in Meister Nasr Eddin's Schwänke und Räuber und Richter, in which the
+in Meister Nasr Eddin's Schwänke und Räuber und Richter, in which the
man was told he would die when his ass eructated the second time. He
lay down, believing he was dead. When the bier carriers were doubtful
how they should pass a mudhole, the corpse sat up and said that when
@@ -3052,7 +3027,7 @@ as an English one related to him by the Rev. S. Langdon, in which,
however, the man broke his neck in falling from the tree.
In the South Indian account of the Guru Paramarta and his foolish
-disciples, annexed to the Abbé Dubois' Pantcha-Tantra, p. 305, one
+disciples, annexed to the Abbé Dubois' Pantcha-Tantra, p. 305, one
of the disciples was cutting a branch when a Purohita Brahmana warned
him that he would fall when it broke. After falling he ran after the
Brahmana and inquired when the Guru would die. The answer was that
@@ -4285,13 +4260,13 @@ the Sun, on which this deity bestowed on him an inexhaustible copper
pot out of which fruit, roots, meat, and vegetables were produced.
There is a Bamana variant from the interior of Senegambia, given
-in Contes Soudanais (C. Monteil), p. 58. A hyæna found a small pot
+in Contes Soudanais (C. Monteil), p. 58. A hyæna found a small pot
called The Generous Pot, out of which he obtained rice, kus-kus
(large millet), and other food. His hostess informed the King, who
-after testing it, kept it, and attached it to his arm. The hyæna then
+after testing it, kept it, and attached it to his arm. The hyæna then
found a cutlas which told him its name was Cutlas-who-strikes. The
King heard from his hostess that it was better than the pot. When he
-took it the hyæna stood beside his arm on which the pot hung, told
+took it the hyæna stood beside his arm on which the pot hung, told
him the name of the cutlas, and while it was striking him snatched
away the pot and absconded.
@@ -4638,7 +4613,7 @@ In the middle of the seventeenth century, according to Ribeiro,
"if the thief confessed his crime he was condemned to pay the
highest value of the article which satisfied the other party, and
as a penalty for his offence double its value to the Royal Treasury"
-(History of Ceilão, translation by Pieris, 2nd ed., p. 152).
+(History of Ceilão, translation by Pieris, 2nd ed., p. 152).
@@ -5461,7 +5436,7 @@ came to the palace.
In the Arabian Nights (Lady Burton's ed., vol. v, p. 304), Princess
Miriam, daughter of the King of France, who had been in a vessel that
was captured, was offered for sale in Alexandria, and was bought
-by a youth for a thousand gold dinars (about £500), all the money
+by a youth for a thousand gold dinars (about £500), all the money
he had. Each night she knitted a silk girdle, which he sold in the
morning for twenty gold dinars. While he was wearing on his head a
beautiful silk handkerchief worked by her, the work was recognised
@@ -6016,7 +5991,7 @@ sword and gave it to the Vaedda, who cut off the King's head.
Afterwards the Vaedda made off with her jewels and clothes at
the river. While she sat there, Sakra appeared in the form of a fox
(jackal), holding a piece of meat, Matali as a hawk, and another deva
-[Pañcasikka] as a fish. The jackal dropped its meat on the bank, and
+[Pañcasikka] as a fish. The jackal dropped its meat on the bank, and
plunged into the water to seize the fish as it swam by; the hawk then
carried off the piece of meat. The Queen remarked on the stupidity
of the jackal, which replied that her folly was greater than his;
@@ -6024,7 +5999,7 @@ and she died of a broken heart when she realised it. This story is
simply the Jataka tale No. 374 (vol. iii, p. 145), except that in
the Jataka the woman is not described as dying or being killed.
-In the Aventures de Paramarta of the Abbé Dubois, a dog which had
+In the Aventures de Paramarta of the Abbé Dubois, a dog which had
stolen a leg of mutton in a village, while crossing a river with
it observed its reflection in the water, let go its own mutton,
and sprang to seize that of the other dog, of course losing both.
@@ -6047,7 +6022,7 @@ caused it to disappear each time. In Julien's Les Avadanas this story
is No. XLVI, vol. i, p. 171; in this tale the man saw the reflection
of a piece of gold which the bird had placed in the tree.
-In the Preface to The Kathakoça, p. xvii, Mr. Tawney quoted from
+In the Preface to The Kathakoça, p. xvii, Mr. Tawney quoted from
Professor Jacobi's introduction to the Parisishta Parvan the Jain form
of the story, in which the robber left the Queen without clothing on
the river bank. The Vyantara god, in order to save her soul, took
@@ -6987,7 +6962,7 @@ by pillars.
The feats of the youthful giant in chasing and seizing wild animals
are borrowed from the Mahavansa, chapter xxiii (p. 161 of Professor
-Geiger's translation), where it is stated of Khañjadeva, one of the
+Geiger's translation), where it is stated of Khañjadeva, one of the
ten leading chiefs under King Duttha-Gamani in the second century B.C.,
that "when he went a-hunting with the village folk he chased at these
times great buffaloes, as many as rose up, and grasped them by the
@@ -9053,7 +9028,7 @@ In the Katha Sarit Sagara (Tawney), vol. i, p. 519, a young Brahmana
suggested to a Prince that he should receive a daily salary of one
hundred gold pieces; this was paid to him. In the same work, vol. ii,
p. 251, an unknown man demanded and received five hundred dinars
-(about £250) as his daily wage. In the Hitopadesa an unknown Rajput
+(about £250) as his daily wage. In the Hitopadesa an unknown Rajput
was granted four hundred gold pieces as his daily pay.
While the Sinhalese were besieging the Portuguese in Colombo in
@@ -10540,7 +10515,7 @@ there. There; eat even that."
After that, when the youngster looked on the ash-heap there was a
cake on it. Having taken it, and planted it in the chena jungle,
-he said, "When I come to-morrow, may the Cake tree (kæwun gaha),
+he said, "When I come to-morrow, may the Cake tree (kæwun gaha),
having sprouted, be [here]." Having said it he came home.
Having gone on the following day, when he looked a Cake tree had
@@ -11110,7 +11085,7 @@ room to perform incantations alone, he said. When he opened it the
monkey flew at him and tore off his nose and ears, and he became the
laughing-stock of the place.
-In the Kathakoça (Tawney), p. 132, an ascetic informed a merchant that
+In the Kathakoça (Tawney), p. 132, an ascetic informed a merchant that
the bad luck of his two daughters would bring about his destruction,
and advised him to set them afloat in the Ganges in a wooden box,
and cause a ceremony to be performed for averting calamity. The
@@ -12455,7 +12430,7 @@ had been killed came to life afresh inside two fruits produced on a
tree which grew at the spot where their livers had been thrown. At
p. 81 a Princess reappeared full-grown inside a fruit in a King's
garden. At p. 138, there is an account of a Princess who issued
-full-grown from a Bel fruit (Ægle marmelos). After being drowned she
+full-grown from a Bel fruit (Ægle marmelos). After being drowned she
became a Pink-lotus flower, and when this was destroyed she reappeared
as an infant inside a Bel fruit.
@@ -13521,7 +13496,7 @@ daughter of the Serpent King, who may have been a Naga.
In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 188, the
story resembles that given in the Jataka tale. The King's name was
-Angada; he had a son and a daughter Añjana. When the turtle was caught
+Angada; he had a son and a daughter Añjana. When the turtle was caught
the Ministers advised beheading it, burning it alive, or chopping it
up and making it into soup; another said these deaths were not cruel
enough, and recommended casting it into the sea; it was thrown into
@@ -14793,8 +14768,8 @@ that the Malays believe that there were once numerous gigantic spirits
who could transform people whom they addressed by name into wood
or stone.
-In the Preface to The Kathakoça, p. xiii, Mr. Tawney quoted
-Dr. Bühler's words regarding the Jain belief in animism,--that souls
+In the Preface to The Kathakoça, p. xiii, Mr. Tawney quoted
+Dr. Bühler's words regarding the Jain belief in animism,--that souls
are to be found "in apparently lifeless masses, in stone, in clods of
earth, in drops of water, in fire and in wind"--and mentions that as
far as he knew, the Jains stand alone in this belief. Nevertheless,
@@ -15203,7 +15178,7 @@ home and stayed there.
-In Le Pantcha-Tantra of the Abbé Dubois, the animals had made an
+In Le Pantcha-Tantra of the Abbé Dubois, the animals had made an
agreement with a savage lion that one of them should be given to
it each day. When the jackal's turn came he determined to find some
way of destroying their enemy. Seeing his own reflection in a well,
@@ -15679,15 +15654,15 @@ shut and locked. Next morning he reported that he had captured it
with his hands, without the use of weapons.
In a Malinka story of Senegambia in Contes Soudanais (C. Monteil),
-p. 137, a hare, while its partner, a hyæna, collected firewood, hid
+p. 137, a hare, while its partner, a hyæna, collected firewood, hid
the flesh of a cow that they had killed, in a hollow baobab tree,
-the entrance being too small to admit the hyæna. The latter returned
+the entrance being too small to admit the hyæna. The latter returned
with an ostrich and saw the hare there. The ostrich came forward to
seize it, but when its head was inside the hare slipped a noose over
it and half-choked it. In its struggles the ostrich laid an egg,
-which the hyæna immediately devoured. The hare then induced it to
-believe that when they were half choked in the same way hyænas laid
-much better eggs. The hyæna accordingly inserted its head, and was
+which the hyæna immediately devoured. The hare then induced it to
+believe that when they were half choked in the same way hyænas laid
+much better eggs. The hyæna accordingly inserted its head, and was
noosed and strangled.
@@ -15728,7 +15703,7 @@ is running thus the Leopard says to the Bull [as he was jolted about],
Bale--di--no--kae--kota While young--not--having--eaten thee
Ma--ata--modakan--kota On my--part--I--did--foolishly.
Gassa--gassa--no--duwa Jolting,--jolting--me,--don't--run,
- Periya--kan--kota O thou--great--short--earèd--one.
+ Periya--kan--kota O thou--great--short--earèd--one.
The Leopard having been much wounded in this way, died.
@@ -16962,13 +16937,13 @@ man died just as the bird was flying away.
The Sinhalese query and rhyme are:--
- Ætamba kirilliye, edada honda adada honda?
+ Ætamba kirilliye, edada honda adada honda?
"Edat hondayi, adat hondayi,
- Ætamba gahaka aetamba kaen,
- Ætamba mule hayiya baelin,
+ Ætamba gahaka aetamba kaen,
+ Ætamba mule hayiya baelin,
Owiti maenda paen keliyen,
Pitiye sameyan keruwen,
- Man-kadulle yana eññan deggatten,
+ Man-kadulle yana eññan deggatten,
Uluwasse wadu-hadukan iganagatin,
Hulu-atte baemma kaedin,
Aciriye kaette kaepun baeluwen,
@@ -17195,7 +17170,7 @@ but the Minister's wife settled the matter by allowing her to see
the reflection of the horses at the edge of a sheet of water.
In the same work, p. 172, after the King of Videha had married the
-daughter of the King of Pañcala, the latter induced his daughter to
+daughter of the King of Pañcala, the latter induced his daughter to
send him a clever parrot that was assisting the former King against
him. He plucked it bare, threw it out of the window, a falcon caught
it, and being promised daily food placed it in a temple, where it got
@@ -17395,7 +17370,7 @@ ashes. The Crow went to the party of Crows.
-In Le Pantcha-Tantra of the Abbé Dubois, the owls lived in a cave,
+In Le Pantcha-Tantra of the Abbé Dubois, the owls lived in a cave,
the crows in a great tree some distance away. The Chief of the owls
intended to cause himself to be elected King of the Birds. The crows
foresaw the dangers to which this would expose them, and one of their
@@ -17558,9 +17533,9 @@ frog induced the blinded animal to fall over a precipice below which
it croaked. This story being illustrated in the carvings at Bharahat
must be of earlier date than 250 B.C.
-In Le Pantcha-Tantra of the Abbé Dubois, a South Indian version, the
+In Le Pantcha-Tantra of the Abbé Dubois, a South Indian version, the
same story is given, the bird being a kind of large lark, according
-to the Abbé's note. When the bird's eggs were broken, the jackal
+to the Abbé's note. When the bird's eggs were broken, the jackal
summoned a crow, a gadfly, and a frog, and went with them in search
of the elephant. The crow pecked its eyes, the gadfly entered one
of its ears, the frog sprang into an adjoining well and croaked as
@@ -17707,7 +17682,7 @@ Passe puluwani, "Afterwards [I] can."
[36] In the few instances in which their nature is mentioned,
these stories agree with Clough's Dictionary in describing the five
-instruments of music (pañca-turya) as tom-toms. I presume that these
+instruments of music (pañca-turya) as tom-toms. I presume that these
are (1) the drum (dawula), (2) the ordinary hand tom-tom (beraya), (3)
the double kettle-drum (tammaettama), (4) the small, narrow-waisted
hand tom-tom (udakkiya or udikkiya, the Tamil udikkei), (5) the
@@ -17720,7 +17695,7 @@ they are termed (1) tantri or sitara, (2) tal, (3) jhanjh, (4) nakara,
(5) the trumpet or other wind instrument.
Since this was in print, Messrs. H. B. Andris and Co., of Kandy,
-have informed me that the Sinhalese Pañca-turya are considered to
+have informed me that the Sinhalese Pañca-turya are considered to
be, (1) singarama, the drum, (2) bere, the ordinary tom-tom, (3)
horanaewa, the horn trumpet, (4) tammattama, the double kettle-drum,
(5) kayitalama, the cymbal.
@@ -17744,9 +17719,9 @@ they should perform.
[43] Probably a mat laid on the veranda.
[44] As a possible derivation, I suggest that the first part of
-the word may be derived from sam + bhañj, meaning "shatter, smash,"
+the word may be derived from sam + bhañj, meaning "shatter, smash,"
referring to his toes that were struck by the stone. The rest may
-consist of adi, foot, the whole word thus being sambhañjadi. In a
+consist of adi, foot, the whole word thus being sambhañjadi. In a
variant the exclamation is Hottaeripancan.
[45] Mariyek, probably intended for mariyek, from the Tamil root maru,
@@ -18083,7 +18058,7 @@ food is a prognostic of a future deficiency of food.
[162] A leaf cup, a reversed cone, would be set point downwards in
each cleft, and the cakes be heaped upon it.
-[163] Ænga purama.
+[163] Ænga purama.
[164] Mata yanda nae, lit., "There is not [an opportunity] for me
to go."
@@ -18158,7 +18133,7 @@ no unpleasant smell remains.
[185] The Sinhalese title is, "The Story that tells the manner in
which he played on the Lute for the Representation of the Tusk Elephant
-(Ætaerinba)."
+(Ætaerinba)."
[186] The verb used throughout the story is ganawa, to rub.
@@ -18170,7 +18145,7 @@ haha), or a noun, hasak, a sorrow.
[189] See the variant from Tibetan Tales at the end of No. 190,
vol. iii.
-[190] A vegetable cultivated in village gardens and chenas, Nothosærua
+[190] A vegetable cultivated in village gardens and chenas, Nothosærua
brachiate.
[191] Ana-karanayen; the verb ana-karanawa is usually "to order."
@@ -18510,7 +18485,7 @@ is sometimes ata gawin, with the same meaning.
[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
+[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,
@@ -18530,11 +18505,11 @@ 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.
+[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
+[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.
@@ -18547,9 +18522,9 @@ 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,
+ Ænda uda siti kala konda-pita daewe,
Konda-pita dae kala aenda yata balane,
- Ænda yata baelu kala kiri-bata tibune.
+ Ænda yata baelu kala kiri-bata tibune.
Kiri-bata kalayi me duka waedune.
Me duka balala paenapan Gembiritto!
@@ -18629,7 +18604,7 @@ 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.
+[350] Æt-amba kirilli.
[351] A form of comparison, meaning, "Which was the better, that day
or to-day?"
@@ -18642,7 +18617,7 @@ or to-day?"
two other species have this name in Sinhalese, but not the Quail.
[355] Mitak witara aeti e kaeta kirilli
- Ætek maerewwa. Harida kirilli?
+ Ætek maerewwa. Harida kirilli?
@@ -18656,367 +18631,4 @@ two other species have this name in Sinhalese, but not the Quail.
End of the Project Gutenberg EBook of Village Folk-Tales of Ceylon, Volume 2
(of 3), by Henry Parker
-*** END OF THIS PROJECT GUTENBERG EBOOK VILLAGE FOLK-TALES OF CEYLON, VOL 2 ***
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-</pre>
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