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 Pāli and Eḷu 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. Guṇasēkara’s Grammar.

In the nouns and pronouns a genitive form in ǣ or lǣ is often employed in both the singular and plural numbers. Thus, among numerous other instances, in the singular we have:—Diribari-Lakālǣ gedara, the house of Diribari-Lakā (i, 177, line 14); nændā­māmalǣ gedara giyāya, [they] went to the house of [his] mother-in-law and father-in-law (ii, 404, line 14); unnæhælǣ akkalǣ gedara siṭinawā mama dækkā misa, tamuselǣ dihāṭa nam giyē nǣ, 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); mī pæṭikkilǣ gamaṭa gihin, having gone to the f. mouseling’s village (i, 310, line 2); rāssayǣ gedara, the rākshasa’s house (iii, 122, note); um̆balǣ gamaṭa, to your village; um̆mbalǣ gedara, your house; um̆balǣ piya-rajjuruwō, your father the king; as well as the titles of Nos. 127 and 216. In the plural:—Mewwǣ ingan kiyāpan, tell [us] the limits of these (ii, 241, line 5); um̆balǣ piya-rajjuruwanḍa enḍa bǣ, um̆balǣ piya-rajjuruwō, etc., your father the king cannot come, your father the king, etc. (i, 267, line 30); ayiyalǣ gǣnu, the elder brothers’ wives; mama dannē nǣ ēwǣ wagak, I don’t know anything of those [matters]; um̆balǣ mas, your flesh. (See also No. 207 below.)

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

As a termination, ǣ usually takes the place of a in such words as kawaddǣ,[1] kawdǣ, kīyaṭadǣ, kohedǣ, kohomadǣ, mokaddǣ, mokak welādǣ, mokaṭadǣ, monawadǣ; we have also such forms as, āwæn passē, bǣn̆dæn passē, damamuyæyi, giyæn pasu, issaræhæṭa, kapan­nēyæyi, nikæ hiṭapan, palāpannæyi, 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 Hindūstānī and Gujarātī 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: Rajjuruwō wihin wan̆durā allanḍa niyama-keruwāya, (by) the king ordered [them] to seize the wandurā.

Vol. ii, 126, line 15: Itin wedā wisin kiyannē, well then, (by) the vedā says; line 31: Ewiṭa raja wisin noyek tānāntra dī, thereupon (by) the king having given several great offices.

Vol. ii, 137, line 3: Kumāriyak genat dunnā rajjuruwoyi dēwinnānseyi wihin, a princess brought and gave (by) the king and queen.

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

Vol. ii, 206, line 3: Purusayā wisin … kīwāya, (by) the husband said.

Vol. ii, 258, line 12: Rāksayak wisin aragana giyāya, (by) a rākshasa took away.

Vol. iii, 22, line 12: Ayet nariyā wisin gonā lan̆gaṭa gihin, (by) the jackal having gone again near the bull.

Other instances are: Anit baḍu horunḍa bǣna wisin dunnā, the other goods (by) the son-in-law gave to the thieves. Raja wisin æhæwwā, (by) the king asked. Raja wisin asā, (by) the king having heard [it]. Some examples are noted in the stories also.

In the Sinhalese Mahāvansa, c. 37, v. 10, wisin is employed in the same manner; in the Swapna-mālaya occurs the line, Satten kiwu ē bawa pan̆ḍi wisinā, truly said regarding it (by) the pandit.

As in Eḷu 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 Eḷu. Thus we have quite usually gǣniyak instead of gǣniyek, a woman, but always minihek, a man. Similar forms are:—diwidenak, a leopardess; duwak, a daughter; eḷudenak, a f. goat; girawak, a parrot; kaputiyak, a f. crow; kellak, a girl; kenak, a person; kumārikāwak, kumārikāwiyak, kumāriyak, a princess; manamāliyak, a bride; mīminniyak, a f. mouse-deer; mī-pæṭikkiyak, a f. mouseling; yaksaniyak, a yaksanī.

Similarly, in Mah. ii, 37, 159, we have dēwiyaktomō; in Thup. (1901), p. 50, putakhu, p. 60, wan̆durakhu; in Amāwatura (1887), i, p. 23, ājīwakayakhu, 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,”[2]—this has virtually the power of a postposition commonly meaning “to,” “of” or “from,” and more rarely “by.”[3] The following are examples:—Ē minihā æhæwwā mē gǣnī atin, the man asked (of) this woman. Ē kumārayāge kiri-appā atin kīwā, [he] told (to) the prince’s grandfather. Sitānange gǣni atin kīwā, [he] told (to) the treasurer’s wife. Welihinnī me kollā atin æhæwwā, the f. bear asked (of) this youth. Ē minissu atin rilawat illuwā, (from) the men the monkey also begged. Ūrā atin æhæwwā ara hat denā, (of) the boar asked those seven. Gamarāla … ketta atin kīwā, the gamarāla told (to) the girl.

The same use of this expression is found in Eḷu:—Amāwatura, i, p. 24, raja … uyanpallā atin asā, the king having heard from the gardener; Thup., p. 40, bodhisattwayō atin tun sīyak lā, (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 geḍiyi maluyi, immature fruits and [ripe] fruits and flowers; heṭṭiyāge wālaṭayi heṭṭiyāṭayi, to the heṭṭiyā’s slave and the heṭṭiyā; kolayi potuyi, leaves and bark; minihayi gǣniyi ē bælliyi, the man and woman and the bitch; mōl­gahayi wangeḍiyayi kurahan-galayi bereyi, the rice pestle and rice mortar and millet stone (quern) and tom-tom; rilawayi pæṭiyayi ammayi, the monkey and youngster and [his] mother; talayi aluyi, sesame and ashes; udēṭayi hǣndǣwaṭayi, 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 māyi, elder sister and I; um̆bayi mamayi, you and I,—(but tīt[4] māt, thou and I).

As in ordinary Sinhalese, many words that are well known as pairs are commonly written without conjunctions, as ammā-appā, mother and father, (also, ammayi appayi or ammayi abuccayi); akkō-nagō, elder sisters and younger sisters; ayiyō-malayō, elder brothers and younger brothers; ǣt-mǣt, far and near; rǣ-dāwal, night and day; hawaha-udē, evening and morning; at-kakul, hands and feet; gan­kum̆buru, villages and rice fields; ganu-denu, taking and giving; bat­mālu, boiled rice and curry, (but also batuyi māluyi).

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 minihā, with yi or ṭa, becomes minihayi, minihaṭa; ammā and ayiyā, with yi or lā, become ammayi, ammalā, ayiyayi, ayiyalā; mal-ammā, with ṭa, is mal-ammaṭa; girawā, nariyā, and hāwā, with yi, become girawayi, nariyayi, and hāwayi; dēwinnānsē, with yi or ṭa, becomes dēwinnānseyi, dēwinnānseṭa.

There are a few instances of a form of verbal noun derived from a participial adjective, which is not mentioned by Mr. Guṇasēkara. In vol. iii, 146, line 5, we have dīpuwā, evidently equal to dīpu ewwā, the things [she] gave. In vol. i, 274, line 14, there is also, me nuwara hiṭapuwō okkama yakā kǣwā, [a] yakā ate all those who stayed at this city. In vol. iii, 79, line 20, the same noun occurs in the form hiṭapuwanḍa, those who were [there]. At p. 370, line 6, we have palā tanbāpuwā wagayak kanṭa dīlā, having given [him] a sort of vegetable stew to eat. See also uyāpuwæn̥ p. 428, line 12.

From another form of the participial adjective we have in vol. iii, 66, line 38, redda allāgattuwō, those who took hold of the cloth. In the same vol., p. 228, line 1, there is, mæricci minissu maḷawungen nækiṭa ena raṭakut 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, itā wisālawū duṭu duṭuwangē sit piṇa-wana … sālāwak, a very spacious hall, which causes the minds of the spectators who saw it to rejoice. In the Swapna-mālaya the same expression occurs:—duṭuwanhaṭa aniṭuyi me sīnat, 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:—apagē piya-rajjuruwō āwōtin um̆ba kayi, should our father-king come [he] will eat you; ē beheta e kumāri atin dæmmōtin, should the princess apply the medicine with [her] hand; kiri ṭikak bīwōtin misa, unless [I] should drink a little milk; yan wæḍak kīwuwōtin, should [he] tell [you] any work. In the work Swapna-mālaya there are other similar expressions, such as, pibidunōtin, pibidunahotin, duṭōtin, duṭuwōtina; 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:—ballā burāna enawā, the dog comes growling; budiyāna innakoṭa, when [they] are sleeping; ēka balāna hiṭiyā, [he] remained looking at it; kumārayā budiyāna in̆dalā, the prince having been sleeping. With a past participial meaning:—atu miṭiyak kaḍāna issarahæṭa pænnā, breaking a bundle of branches [he] sprang in front; ewwā kaḍāna æwit, having come [after] plucking them; kændana æwidin, having come [after] calling [her]; okkē isa tiyāna budiyā-gattā, placing [his] head on [her] waist-pocket, [he] slept; wastuwa hoyāna enḍa, 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, gosin̥, gohin, gihin, gihun, gihun̥, guhin, gusin, gehun, gehun̥, ginun̥.

I also here mention the marked avoidance of the use of the personal and possessive pronouns of the third person, and of the guttural n̆, the palatal ñ, and the cerebral ṇ, 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 ṭ, d or ḍ, is never mistaken by these villagers, except in the word katantaraya (which is sometimes written kaṭantaraya) and in another word or two; but la usually takes the place of ḷa, 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:

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

Initials: අ a, ආ ā, ඉ i, ඊ ī,උ u, ඌ ū, එ e, ඒ ē,ඔ o, ඕ ō, ඖ au, ඇ æ, ඈ ǣ.
Gutturals: ක ka, ඛ kha, ග ga, ඝ gha, ඞ n̆a.
Palatals: ච ca, ඡ cha, ජ ja, ඣ jha, ඤ ña.
Cerebrals: ට ṭa, ඨ ṭha, ඩ ḍa, ඪ ḍha, ණ ṇa.
Dentals: ත ta, ථ tha, ද da, ධ dha, න na.
Labials: ප pa, ඵ pha, බ ba, භ bha, ම ma.
Semi-vowels: ය ya, ර ra, ල la, ව wa, ළ ḷa, ං n̥.
Sibilants, etc.: ශ śa, ෂ ṣa, හ sa, හ ha.
Semi-consonants thus: n̆g, n̆ḍ, n̆d, m̆b.

[1] A form, kawaddā, may indicate the intermediate stage; I think it occurs only once. [↑]

[2] See Guṇasēkara’s Grammar, p. 180. [↑]

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

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

No. 81

Concerning a Royal Prince and a Princess

Rāja-kumārayakut Kumārikāwak gæna

Ekōmat eka nuwaraka raja kenekuyi waḍuwekuyi hēnayakuyi hiṭiyāya. Me tun denāgē pirimi daruwo tun denek siṭiyāya. Me lamayi tun denā yodunak ipiṭa nohot hatara gawuwakin ipiṭa guru­warayek la[n̆]gaṭa akuru iganaganḍa hæriyāya. Me tun denā eka ǣwara nuwarin piṭat-welā akuraṭa giyāma ara rāja-kumārayat hēna­kollat dennā guhin akuru kiyalā enakoṭa waḍuwage putā tawama maga yanawā. Ara denna bohoma kaḍisarakamin yanawā. E nisā waḍuwage putā ohugē piyā atin kiwuwā “Api tun denā eka ǣwara nuwarin piṭat-welā giyāma ara dennā issara-welā guhin akuru kiyalat enawā. Ekama dawasakwat eka ǣwara guhin akuru kiyalā enḍa bæri-unāya.” Næwata waḍuwage putāṭa da[n̆]ḍu monara yantreyak tanalā dīlā eyā eka pædagana guhin akuru kiyalā enakoṭa ara denna tawama yanawā akuraṭa. Eka dawasak rāja-kumārayā waḍuge putāṭa kiwuwā “Anē yāluwe maṭat denawada da[n̆]ḍu monara yantre pædalā balanḍa” kiyalā æhæwuwāya. Ewiṭa waḍuwage putā “Hon̆dayi” kiyalā lanu da[n̆]gē pāgana hæṭi kiyalā dunnāya. Kumārayā lanu da[n̆]gē allanakoṭama da[n̆]ḍu monara yantre guhin ahasē walākulwala ræ[n̆]dunāya. Ewiṭa e nuwara rajjuruwot sēnāwat baya-welā hiṭ[iy]a. Næwata e nuwara sǣstra-kārayot ganitak-kārayot ekatu-karalā æhæwuwā “Mē kumārayā kawadaṭa da[n̆]ḍu monara yantre ænna pāt-weyida.” Ewiṭa sǣstra-kārayō kiwuwā “Tun awurudu tun māsayak giya tæna æwit mūdē wæṭenawāya.” Ewiṭa rajjuruwo æmættayinḍa kiwuwā “E awurudu ganan dawas ganan ayiru-karaganā in̆dalā muda waṭa­kara dæl damāna i[n̆]dalā kumārayā wæṭena wahama goḍa-ganḍa onǣya” kiyalā niyama-keruwāya. Næwata kumārayā da[n̆]ḍu monara yantrē lanu allana welāwaṭa pāt-bahinḍa paṭan-gattāya. Wenin nuwaraka sohon bumiyaka nuga ukṣayak piṭaṭa da[n̆]ḍu monara yantrē pāt-unāya. Ewiṭa kumārayā da[n̆]ḍu monara yantrē gaha uḍa tiyalā gahen bæhælā e nuwaraṭa guhin æwidinḍa paṭan-gattāya. E nuwara rajju[ru]wannē kumārikāwat tawat kumāri­kāwo samaga wilaka nāna welāwaṭa mē kumārayat æwidagana yana welāwaṭa kumārikāwa duṭuwāya. Dækapu wahama kumārikāwa hituwā “Kumārayā kara-kāra bæ[n̆]da-gannawā nam ho[n̆]dayi” kiyalā. Kumārayat hituwā “Mē kumārī maṭa kara-kāra bæ[n̆]da-gannawā nam ho[n̆]dayi” kiyalā. Denna dennaṭa hitā-gattā misa katā-karaganḍa māruwak næti nisā kumārī e wilē mānel malak kaḍāgana eka isē tiyalā ibalā hiṭa næwata poḍi-karalā pāgalā dæmmāya. Kumārī mehema keruwē kumārayā sarana-pāwā gatta­hama eyāṭa yaṭahat-welā kīkaru-welā, inna bawa dænenḍayi. Kumārayaṭa eka tērilā hitaṭa gattāya. Næwata kumārayā e nuwara æwidagana yana welāwaṭa kumārī inna māligāwa sambu-unāya. Kumārayā ṭika welāwak etana inna welāwaṭa kumārīkāwa uḍu-mahan-talāwe janēleyak æralā wīdiya dihā balā inna welāwaṭa me kumārayā inna bawa dækalā katā-keruwāya. Ewiṭa kumārayaṭa kiwuwā “Oba ræ unāyin passē mama me janēlē æralā tiyanawā. Oba waren.” Næwata kumārayā māligāwe sērama nidā-gattaṭa passē æwit balāpuwāma janēlē æralā tibunāya. Kumāriṭa katā-karalā māligāwaṭa ætul-unāya. Næwata denna katā-baha-karalā kumārayā eli-wenḍa palamuwen māligāwen piṭa-welā guhin ræ wena kal i[n̆]dalā āyet enawāya. Ewiṭa kumāri kumārayā māligāwēma tiyāgannā pinisa e nuwara ācāri minihekuṭa rahasē enḍa kiyalā masuran dahasakut dīlā minihā ho[n̆]daṭa diwurawalā kumāri kiwuwā “Loku pān-kandak tanalā eka ætulē minihekuṭa inḍa tanalā ekaṭa yaturu iskūppu karakawalā wikunanḍa genena hæṭiyaṭa raja-wāsalaṭa ænna waren genahama mama rajjuruwanḍa kiyalā mama gañan.” Ewiṭa gurunnæha guhin kumāri kiyāpu hæṭiyaṭa pān-kanda tanalā rajjuruwo la[n̆]gaṭa genāwāya. Næwata kumāri æwit “Mēka maṭa onǣ” kiyalā ænna guhin māligāwe tiyā-gattāya. Gurunnæhæṭa rajjuruwo masuran pan siyayak dunnāya. Næwata ara kumārayā pān-kanda atulaṭa damalā hiṭiyāya. Nobo dawasak yanakoṭa kumārī baḍa-gærbba unāya. Kumāri baḍin inna bawa rajjuruwanḍa dænilā māligāwa waṭēṭa mura tiyalā a[n̆]ḍa bera prasidda kalā mē horā allanḍa rajjuruwot mura-kārayot puluwan ussaha-keruwā horā allanḍa numut bæri-unāya. Eka kanawændum gǣniyak kiwuwā “Maṭa allanḍa puluwani horā allanḍa maṭa hawaha udæhana kumāri inna māligāwaṭa yanḍa denawā nam.” Ewiṭa rajjuruwo e gǣniṭa tissē de wēlē yanḍa iḍa dunnāya. Kīpa dawasak yana welāwaṭa ara pān-kanda ætulē minihek inna bawa me gæniṭa dænilā dawasak hīn wæli poṭṭaniyakut æragana guhin kumārī ekka katā-kara kara hiṭapu gaman wæli poṭṭaniya pān-kanda waṭēṭa damalā tunī-karalā āwāya. Kumāriṭa meka soyā-ganḍa bæri-unā. Ara gæni pahuwa dā udēma guhin bæluwāma kumārayāgē aḍi tibunāya ara wællē. Duṭu wahama gæni guhin rajjuruwo ekka kiwuwā “Mama horā ælluwā. Yan balanḍa.” Mæhællī guhin “Onna oya pān-kanda ætulē tamayi horā innē” kiyalā rajjuruwanḍa pennuwāya. Ewiṭa rajju[ru]wo pān-kanda kaḍalā bæluwāma horā hiṭiyāya. Næwata rajjuruwo niyama-keruwā horāṭa wada-karalā ænna guhin kapalā damanḍa kiyalā wada-karuwanḍa kīwāya. Ewiṭa wada-karuwo kumārayā bæ[n̆]da­gana wada-bera gahagana ara sohon bumiyaṭa anna giyāya. Ewiṭa kumārayā kiwuwā wada-karuwanḍa “Yam kenek maranawā nam eyāṭa hitu dē kanḍa bonḍa dīlā neweda marannē. E nisā mama mē nuga gahaṭa guhin nuga geḍi dekak kālā enakal obalā me gaha waṭeṭa ræggana hiṭapallā. Maṭa wena pænalā yanḍa tænak næta.” Ewiṭa wada-karuwo “Ho[n̆]dayi” kiyalā kumārayā gahaṭa goḍa-welā ara da[n̆]ḍu monara yantrēṭa goḍa-welā ahasaṭa pæddāya. Wada-karuwo balāna hiṭiyakoṭa kumārayā igililā giyāya. Næwata wada-karuwo rajjuruwannen sōli wæṭeyi kiyalā kaṭussek allalā kapalā kaḍuwe lē gāgana guhin rajjuruwanḍa pennuwā horā kapalā dæmmāya kiyalā. Edā hiṭa kumārī sōken kannē bonnē nætuwa hiṭiyāya. Kīpa dawasakaṭa passē kumārayā da[n̆]ḍu monara yantrē pædagana æwit kumārī inna māligāwa uḍa hiṭawalā ulu ahak-karalā kumārayāgē atē tibunu pēræs-munda kumārī inna tænaṭa ætæriyāya. Kumārayāge saluwakut atǣriyāya. Ewiṭa kumāri kumārayā bawa dænagana redi ihalaṭa wīsu-keruwāya. At-wæla bæ[n̆]dagana bahinḍa ewiṭa kumārayā bæhælā kumāriṭa kiwuwā “Mama maranḍa sohon bumiyaṭa ænna giyā. Mama wada-karuwo rawaṭawalā gahaṭa goḍa-welā mage da[n̆]ḍu monara yantrē gaha uḍa tibunā mama ekaṭa goḍa-welā pædagana giyāya.” Næwata kumārit kumārayat dennama giyāya. Yana welāwaṭa kumāriṭa dasa masa sampurna-welā hiṭiyāya. Yana welāwaṭa baḍē rudā allanḍa paṭan-gattāya. Næwata da[n̆]ḍu monara yantrē maha himālēkaṭa pāt-karalā wināḍiyaṭa atu-geyak tanalā kumāri wædu­wāya. Ewiṭa kumārayā kiwuwā “Mama mehe guhin gindara ṭikak aragana ena kal hiṭapan” kiyalā kumāriṭa kiyāgana da[n̆]ḍu monara yantrē pædagana kumārayā giyāya. Guhin pol-lellakaṭa gindara aragana pædagana muda mædin ena welāwaṭa pol-lella dālā da[n̆]ḍu monara yantrēṭa gindara allalā dǣwāya. Næwata kumārayā æwit mūdē wæṭunāya. Ara palamu kiyāpu awurudu gananat edāṭa kammutu-welā tibunāya. Mudē dæl damāna hiṭapu aya kumārayā wæṭunu wahama goḍa-gattāya. E kumārayā e nuwara uyan-wattak wawāgana etana hiṭiyāya. Ara himālē wadāpu kumāriṭa kisi sawu-saranak nætuwa inna atara e himālē tapas rakina tāpasa kenekuṭa me duka penilā kumārī inna tænaṭa æwit katā-keruwāya. Ewiṭa kumāri tāpasayo duṭuwaṭa passē hitē tibunu karadarē ṭikak arilā tāpasa-inḍa kiwuwā “Mama me wanāntarē æwidalā palawæla ṭikak soyāgana ena turu me lamayā balā-ganna­wada” kiyalā æhæwuwā. Næwata tāpasayō kiwuwā “Mama lamayā ælluwot maṭa kiluṭayi. E nisā oba mæssak tanalā ēka wælakin ellalā mæssē wælak bæ[n̆]dalā lamayā mæssē budi-karawalā hiṭa palayan. Lamayā a[n̆]ḍana welāwaṭa mama æwit wæla gāwin allalā hollanñan ewiṭa lamayā nawatinawā æta.” Tāpasayo kiyāpu hæṭiyaṭa karalā kumāri palawæla soyāgana kǣwāya. Eka dawasak kumārī lamayaṭa kiri powalā mæssē budi-karawalā palawæla soyanḍa giyāya. Næwata ara lamayā mæssen peralilā bimaṭa wæṭilā a[n̆]ḍana welāwaṭa tāpasa-inḍa æhilā æwit bæluwāma lamayā peralilā bima wæṭilā hiṭiyāya. Ewiṭa tāpasa-inḍa lamayā allanḍa kiluṭa nisā malak kaḍalā malaṭa sattak kriyā-karalā “Me lamayā wāgēma lamayek mæwiyan” kiyalā hituwāya. Næwata e wāgēma lamayek mæwunāya. Kumārī æwit balāpuwāma lamayi dennek innawā dækalā kumārī tāpasa-ingen æhæwuwā “Mokada ada lamayi dennek.” Næwata tāpasayō kiwuwā “Mama enakoṭa lamayā wæṭilā a[n̆]ḍa a[n̆]ḍā hiṭiyā. Maṭa lamayā allanḍa kiluṭa nisā mama e wāgēma lamayek mæwuwāya.” Næwata kumāri kiwuwā “Maṭa oya wacanē wiswāsa-karanḍa bæriya. Ehe nan āyet lamayek mawanḍa onǣ maṭa balanḍa.” Ewiṭa tāpasayo kiwuwā “Obaṭa eka lamayā tanāganḍa tiyena amāruwē hæṭiyaṭa tun denek unāma kopamana amāruwakda.” “Kamak næta. Mawalā denḍeyi. Maṭa tanāganḍa puluwani.” Ewiṭa tāpasayō malak kaḍalā sattak kriyā-karalā mæssa uḍa tiyāpuwāma e wāgēma lamayek mæwunāya. Næwata kumārī santosa-welā lamayi tænuwāya. Næwata lamayi tænilā e lamayi wihin wanāntare æwidalā palawæla soyāgana æwit mawuṭa dīlā kanḍa paṭan-gattāya. Eka dawasak me tun denā æwidagana yana welāwaṭa loku gan̥gāwak sambu-unāya. Balāpuwāma ga[n̆]gen egoḍa loku uyan-wattak penenawāya. Ewiṭa me tun denā “Pīnanḍa pulu wanda” kiyalā hu[n̆]gak duraṭa pīnalā āpahu æwidin “Heṭa uḍēma emu” kiyāgana ṭika ṭika palawæla soyāgana guhin mawuṭa dīlā pahuwa dā udēma dunu italut æragana tun denama ga[n̆]ga gāwaṭa giyāya. Guhin tun denama pīnāgana uyan-wattaṭa guhi[n] bæluwāma noyek palawæla jāti tibunāya. Næwata me tun denā kaḍalā kana welāwaṭa e uyana rakina uyan-gowuwo dækalā duwagana æwit allanḍa tænuwāya. Ewiṭa me tu[n de]nā dunu æraga[na] widinḍa tænuwāya. Næwata uyan-gowuwo pænalā duwagana guhin rajjuruwo atin kiwuwāya. Me tun denā puluwan tarama kālā hu[n̆]gak kaḍāgana ekan-welā giyāya. Ewiṭa rajjuru[wō] uyan-gowuwanḍa kiwuwā “Heṭat mē horu āwot wahama maṭa dannawāpallāya.” Pahuwa dat ara tun denā æwit kaḍana welāwaṭa uyan-gowuwo guhin kiwuwā. Ewiṭa rajjuruwo dunu ītalut aragana æwit widdāya. Widapuwāma ītalē guhin ara kumārayō la[n̆]ga āpahu balā wæṭunāya. Næwata e gollat rajjuruwanḍa widdāya. Et e hæṭiyaṭama ītalē guhin rajjuruwo la[n̆]ga āpahu balā wæṭunāya. Næwata de-gollama lan-welā hiṭa katā-keruwāya “Mēka loku pudumayak unē. De-gollagen kāṭawat wædunē næti kāriya loku pudumayak. E nisā de-gollama yan̥ panḍitayō la[n̆]gaṭa mēka tōranḍa.” Ewiṭa de-gollama guhin panḍitayinḍa kiwuwā me unu kāriya. Ewiṭa panḍitayō tōralā kiwuwā rajjuruwanḍa “Tamunnānsē dænaṭa tun hatara awurudda­kaṭa ihatadī kumārikāwak kændana hiṭiyā. E kumārīgē tamayi mē tun denā tamunnānsēṭa jātaka daruwo. E nisā dewiyo wihin mēka pennalā innē. Kumārikāwa inna tænakin guhin kændana enḍeyi” kiyalā panḍitayō rajjuruwan[ḍa] kīwāya. Næwata rajjuruwanḍa matakwelā wināḍiyaṭa næwak sarasāgana panca-suriya (sic) nādēn ara kumārī inna wanāntareṭa guhin kumārī a[n̆]ḍa-gahagana æwit kumārit kumārayō tun denat rajjuruwot e uyanē hiṭiyāya kiyalā tibenawāya.

Cultivator, North-Central Province.

No. 126

The Story of the Seven Wicked Women

Napuru Gǣnu Haddenāge Katantaraya

Ekōmat eka raṭaka akkō nagō haddenek at-wæl bæn̆dagana yanakoṭa gǣniyak lin̆da gāwa in̆dalā æhæwwā “Kohedǣ tamālā yannē” kiyalā. Etakoṭa ē akkō nagō haddenā kīwā “Api ayiyō malayō haddenek hoyā-ganḍa yanawā” kiyalā. Etakoṭa mē gǣnī kīwā “Mage innawā ayyō malayō haddenek. Yamallā ehe nan apē gedara” kiyalā ē haddenā kændana gihin gewal hatakaṭa ærala wī peṭṭi hatak bālā dunnā. Ē haddenā ē wī tambalā mē gǣniṭa “Nǣnē mewwā balā-ganin” kiyalā wī wanalā ē haddenā dara pārē giyā. Ē gihin katā-wunā “Nǣnā maranḍa api upaharana karamu” kiyalā. Rilawek hiṭiyā ē rilawā allā-gana gedara genāwā. Mē nagāṭa budi gihin maha warusāwak wæhælā wī okkama agārē giyā. Ara haddenā æwidin bælukoṭa wī okkama agārē gihin. Īṭā passē ē haddenā aye wī bālā ē wī kækulen koṭanakoṭa ara nagāṭa æhærunā. Ē æhærilā ara haddenā atin æhæwwā “Nǣnē bat tiyeyi” kiyalā. Etakoṭa ē gǣnu kīwā “Bat tiyennē api atēyæyi hæliyē newē tiyennē” kiyalā. Ē gǣnu kalimma kotaleṭa kæbilicca kaṭu kuḍu-karalā damalā tiyāyi wī koṭannē. Passē ara nǣnā gihin bat kālā “Nǣnē watura dilalā” kiyalā mē gǣnu kīwā “Api atēyæyi tiyennē geyi kotalē tiyanawā anna bīpan” kiyalā. Passē ē nǣnā kotalē anna diya bonakoṭa kæbilicca kaṭu ugurē ræn̆duna. Mē haddenā katā-wunā “Ōkige ayiyalā āwot nan maranḍa bæri-weyi. Enḍa issara maramu” kiyalā ē katā-welā nǣnayi ara rilawayi mallakaṭa damalā bæn̆dalā yaṭa-līyē elluwā. Ē ellalā ē haddenā wī koṭamin hiṭa haddenā hat pārak gahanawā mōl-gaswalin ē mallaṭa. Ē gahana gānē ara rilā pæna pæna ara mallē inna gǣnī sūranawā. Ē sūralā passē mallen lē bahinawā. Etakoṭa ē haddenā “Itin inḍa narakayi mun̆dalā damamu” kiyalā malla mun̆dalā ē nǣnā pilikannaṭa dæmmā. Etakoṭa ē nǣnage ayiyalā gedara āwā. Ē æwidin wæḍimal ayiyā æhæwwā “Koyi apē nagā” kiyalā. Etakoṭa mē gǣnu haddenā kīwā “Api danne nǣ. Roḍī passē gihin kula wæṭilā ōn pilikanna dihā an̆ḍa an̆ḍā innawā” kiyalā. Passē wæḍimal ayiyā gihin “Mokadǣ nagē um̆baṭa wunē” kiyalā æhæwwā nagā atin. Nagāṭa katā-karanḍa bǣ kæbilicca kaṭuwak ugurē ræ[n̆]dilā tiyana nisā. Ē ayiyālā haddenama gihin katā-keruwā. Katā-keruwe næti nisā wæḍimal ayiyā kīwā “Mē nagā kapanḍa kāṭadǣ pustuhan” kiyalā. Anit ayiyalā pas denāma bǣ kīwā bāla ayiyā kīwā “Maṭa nan pustuwani” kiyalā. Ē kiyalā bat geḍiyak uyawāgana nagat kændana kaḍuwat aragana bat geḍiyat aragana himālēkaṭa giyā. Ē gihin nagāṭa kīwā “Nagē um̆bē oluwē ukunan balanḍa budiyā-ganin kō” kiyalā. Passē nagā budiyā-gattā itin ayiyā ukunan bin̆dinḍa paṭan-gattā. Etakoṭa nagāṭa budi-giyā. Passē ē ayiyā nagāge oluwa himimma bima tiyalā emin pāra gærenḍiyek kapalā kaḍuwē lē gāgana gedara inna ættanḍa kaḍuwa pennuwā. Passē ara nagā æhærilā bælukoṭa ayiyā nǣ wanantarē. Itin an̆ḍa an̆ḍā bat geḍiyat anna pārakaṭa pænalā yanḍa paṭan-gattā. Ē gihin rāksayā kana nuwara kiyalā nuwarak tiyanawā ē nuwara dan-sælak tiyanawā etenḍa gihin eli-bæssā. Etanin ara bat geḍiya kālā dan dena ættanḍa ek-welā dan denḍa paṭan-gattā. Mē ayiyalā haddenāgeyi gǣnu haddenāgeyi okkagēma æs kana-wunā. Īṭa passē ē ættanḍat āranci-wunā rāksayā kana nuwara dan-sælak tiyanawā kiyalā. Īṭa passē ewun daha-hatara denama ē dan-sæla gāwaṭa giyā. Ara nǣnā dīgēkut gihin darawekut wadalāt innawā. Mē gollaṭa kǣma dīlā ara nǣnayi nǣnage lamayayi budi-yenḍa tāna­koṭa ē lamayā kīwā nǣnaṭa “Ammē maṭa ahanḍa katā-wastuwak kiyāpan” kiyalā. Etakoṭa ē nǣnā “Putē mama monawadǣ dannē maṭa wecci ewwā nan kiyaññan” kiyalā. Etakoṭa putā kīwā “Hon̆dayi kiyāpan” kiyalā. Passē mē nǣnāṭa wecca kāranā sērama kīwā. Ē kiyana ewwā ara ayiyalā haddenāṭa æhilā “Anē apē nagā ada apē warunē kiyannē” kiyalā sādu-kāra dīpu pārama ayiyalā haddenāgēma æs pǣdunā. Gǣnu haddenāge æs pǣdunē nǣ. Ē ayiyalā haddenat nagā inna nuwarama hiṭiyā. Gǣnu haddenā baḍi-ginnema in̆dalā un maerilā giyā. Nimi.

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

No. 134

The Story of the Rākshasa and the Princess

Rāksayāgeyi Kumārikāwageyi Katantaraya

Ekōmat eka raṭaka rajjuruwō kenekuyi dēwinnānsē kenekuyi innawā ḷu. Ē dēwinnānsē kumārikāwak wæduwā. Ē raṭēma raksayekuyi raksiyekuyi innawā. Ē raksit rāksayek wǣduwā. Ara kumārikāwagē handahanē tibuna raksayekuṭa kasāta ban̆dinawā kiyalā ara rāksayāgē handahanē tibunā kumārikāwak kasāta ban̆dinawā kiyalā. Ē dennāma hun̆gak loku-wunāṭa passē rajjuruwoyi dēwinnānsēyi mærunā ara kumārikāwa witarayi māligāwē innē. Rāksayāṭa hitāpu deyak mawanḍa puḷuwani. Ē rāksayā hituwā “Māligāwayi māligāwē tiyana rāja wastuwayi sērama næti-wēnḍa” kiyalā ē hæṭiyaṭama næti-wunā. Kumārikāwaṭa inḍa tænak nætuwa an̆ḍa an̆ḍā innakoṭa rāksayā etenḍa æwit kumārikāwa atin æhuwa “Mokada an̆ḍannē” kiyalā. Etakoṭa kumārikāwa kīwā “Mama an̆ḍannē maṭa inḍa tænak nǣ kanḍa deyak nǣ ē nisā” kiyalā. Īṭa passē rāksayā kīwā “Mama kǣ-æn̆dīma deññan. Apē gedara enḍa puḷuwanda” kiyalā. Etakoṭa kumārikāwa kīwā “Puḷuwani” kiyalā. Īṭa passē rāksayayi kumārikāwayi rāksayāgē gedara āwā. Etakoṭa raksayā atin æhæwwā rāksayāgē ammā “Kawdǣ putē oye” kiyalā. Etakoṭa kīwā “Ammē ahawal rajjuruwannē kumārikāwa mama kændana āwā um̆baṭa lēhuwak karawā-ganḍa” kiyalā. Īṭa passē raksī “Hā hon̆dayi” kiyalā kumārikāwa rāksīngē wæḍa-kāriyak wāgē sērama wæḍa kumārikāwa lawwā karawāgana innakoṭa rāksiṭa hit-unā “Kumārikāwa kanawā nam” kiyalā. Ē hitilā dawasakdā rāksī minī kanḍa yanḍa tānakoṭa kumārikāwa ati[n] kīwā “Mama enakoṭa diya kalageḍi hatak genat tiyalā dara miṭi hatak genat tiyalā wī hæli hatak tambalā koṭalā gēwal hatē goma gālā uyalā maṭa nānḍa watura unu-karalā tiyāpiya næt nam tō kanawā” kiyalā rāksī minī kanḍa giyā. Īṭa passē kumārikāwa an̆ḍa an̆ḍā siṭiyā. Etakoṭa rāksayā æhuwā “Mokada tō an̆ḍannē” kiyalā. Kumārikāwa kīwā “Ammā maṭa meccara wæḍa kiyāgana giyā. Ewwā mama kohomada karannē” kiyā. Etakoṭa rāksayā kīwā “Tō ēkaṭa hæka-wēnḍa epā. Ammā æwadin ahapuwāma ē wæḍa okkama keruwā kiyāpiya” kiyalā. Īṭa passē kumārikāwa rāksayā kiyāpu hæṭiyaṭama karabana in̆dalā rāksī atin ē wæḍa keruwā kiyalā. Rāksī ē wæḍa harida kiyalā balāpuwāma sērama hari. Itin kumārikāwa kanḍa hæṭiyak nǣ rāksiṭa. Īṭa passē rāksige nan̆gāṭa wacanaya æriyā “Māligāwē kellak innawā ē kella maṭa kanḍa hæṭiyak nǣ koyi wæḍak kīwwāwat ē wæḍē hariya­ṭama karalā tiyanawā. Itin kohomada kannē. Mama mē kella um̆ba lan̆gaṭa ewaññan etakoṭa um̆ba kāpan” kiyalā. Ē rāksī kumārikāwa atin kīwā “Apē nan̆gālǣ gedara gihin ehe magē peṭṭiyak tiyanawā. Ēka genāwē næt nam tō kanawā” kiyalā. Īṭa passē kumārikāwa kaḍulla lan̆gaṭa æwit an̆ḍa an̆ḍā innakoṭa raksayā etenḍa æwidin æhæwwā “Mokadǣ tō an̆ḍannē” kiyalā. Etakoṭa kumārikāwa kīwā “Ammā maṭa kīwā pinci ammalǣ gedara peṭṭiyak tiyanawā. Gene[n]ḍa kiyalā næt nam kanawā kiyalā peṭṭiya pārē giyāma pinci ammā mama kanawā æti. Ada nam maṭa bērenḍa bǣ” kiyalā. Īṭa passē rāksayā “Pinci ammā lipaṭa pim̆ba pim̆ba innawā peṭṭiya dora lan̆ga tiyanawā. Tō duwagana gihin peṭṭiya aragana wara” kiyalā. Passē duwagana gihin kumārī bǣlu wiṭa ē rāksī lipaṭa pim̆ba pim̆ba innawā peṭṭiya dora lan̆ga tibunā. Kumārikāwa geṭa gihin peṭṭiyat aragana duwagana āwā. Raksit passen pannā-gattā kanḍa bæri-wunā. Ara rāksīṭa etaninut kanḍa hæṭiyak nǣ. Ohoma ohoma hun̆gak kalak innakoṭa rāksayāṭa man̆gulak æhæwwā. Ē ahalā rāksit man̆gulē yanḍa dōḍu-welā kumārikāwa atin kīwā “Api manamālī kændana enakoṭa gedara hon̆daṭa hari-gassalā mēsa puṭu hadalā man̆gul-kārayinḍa tæmma uyalā tiyāpiya” kiyāgana raksī man̆gulē giyā. Rāksayā pahu-wela in̆dalā kumārikāwa atin kīwā “Tō karabana in̆dalā ammā kiyāpu wæḍa okkama keruwā kiyāpiya” kiyalā rāksayāt man̆gulē giyā. Passē kumārikāwa karabana in̆dalā manamālī kændāgana man̆gul-kārayō āwaṭa passē rāksī kumārikāwa atin æhæwwā “Mama kiyāpu wæḍa okkama keruwāda keruwāda” kiyalā. Īṭa passē kumārikāwa “Ow” kīwā. Raksī bælūkoṭa ē wæḍa sērama hari etaninut kanḍa hæṭiyak nǣ. Passē ē manamāliṭa igænnuwā “Putē ōn oye kella um̆baṭa puḷuwan nan kāpan mama puḷuwan hæṭiyē kanḍa tænuwā” kiyalā. Īṭa passē ē kella puḷuwan kanḍa tænuwā kumārikāwa kanḍa bæri-wunā. Ohoma ohoma hun̆gak kal innakoṭa rāksayayi kumārikāwayi hæn̆gilā giyā. Ē gihin kumārikāwagē rāja māligāwa tibuna hæṭiyaṭama mawalā ē dennā māligāwē hiṭiyā. Nimi.

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

No. 207

The Turtle Prince

Ibi Kumārayā

Ekōmat eka nuwaraka hiṭānan̥ den̥nek gedarawal dekaka hiṭinawā. E in̥nakoṭa e hiṭanan̥ den̥nāṭa dēwīn̥nān̥selā den̥nakut hiṭinawā. E in̥na atara eka dēwīn̥nān̥sē kenek gǣnu daruwō hat denek wæduwā anik dēwīn̥nān̥sē pirimi daruwō haya denakut ibbakut wæduwā. Etakoṭa ema hiṭānō den̥nā katā-kalā “Massinē obē daruwōyi mage daruwōyi piṭaṭa kasāta no-bæ[n̆]da api apima denu ganu karagamu” kīwā. “Ehenan̥ waeḍimal daruwō den̥nā kasāta ba[n̆]dimu” kiyā kasāta bændā. Deweni daruwō den̥nat kasāta bæn̥dā. Tun̥weni daruwō den̥nat kasāta bæn̥dā. Hatara-weni daruwō den̥nat kasāta bæn̥dā. Pasweni daruwō den̥nat kasāta bæn̥dā. Haweni daruwō den̥nat kasāta bæn̥dā. Hatweni daruwō den̥nā kasāta ba[n̆]din̥ṭa hæṭiyak næta. E næti kāriya nan̥ “Massinē magē duwa bohōma alan̥kāra æti duwa. Ema nisā obē bāla daruwā nan̥ ho[n̆]da næta” kīwā. “E ho[n̆]da næti kāriya nan̥ mokadǣ kīwōt obē daruwā ibbā ema nisā bǣ” kīwā. Etakoṭa anik massinā kiyanawā “Massinē ehēma kiyalā bæ. Magē bāla daruwā wana ibbā kiyanawā ‘Mama appucciyē maṭa ē magula næt nan̥ mama li[n̆]daṭa payinawā noyekut perali-karanawā’ kiyalā ibbā kiyanawā. Ema nisā obē daruwāma kasāta ba[n̆]din̥ḍa ōnǣ” kiyanawā. “Ehema bæri nan̥ daru kīpa denā­gema kasāta kaṭu-gāmu” kiyanawā ibbāgē appā. Etakoṭa kiyanawā “Ehe nan̥ massinē kasāta kaṭu-gǣmen̥ kamak nǣ māgē duwa ibbaṭa denawā” kīwā. Ē dīlā kasāta bæn̥dā. E kasāta bæ[n̆]dalā in̥nakoṭa ema nuwara rajjuruwan̥nen̥ yedunā “Rāssayǣ gedara in̥na gini kukulā genat den̥ṭa kāṭa puḷuwan̥da” kiyā yedunā. Ema rajjuruwan̥nen̥ genat dun̥nu kenekun̥ḍa noyek tānān̥tara denawā kiyā an̆ḍa-bera gæsuwā. Deweni “Māgē rājjayat denawā” kiyā yedunā. E wacanē ibbaṭa dænī “Ammē oba gosin̥ kīyāpan̥ rajjuruwō dækkin “Magē putā wana ibbaṭa puḷuwani” kiyalā kiyāpan̥ “gini kukulā genat den̥ḍa.” Etakoṭa rajjuruwō kīwā “Obē putāṭa en̥ḍa kiyāpan̥ heṭa ude” kīwā. Pasuwa dā ude ema ibbā gosin̥ kiyanawā “Maṭa gini kukulā genat den̥ḍa puḷuwani saddawasaṭa.” Etakoṭa rajjuruwō kīwā “Ibbā tiyā kawuru genat dun̥nat tānān̥tara saha māgē rājjayat denawā.” Ibbā gedara æwit ibbāgē gǣnīṭa kīwā “Maṭa bolan̥ bat geḍiyak uyalā genen̥” kīwā. Etakoṭa ibbāgē gǣnī æsuwā “Obaṭa bat geḍiya mokaṭadǣ” kiyā æsuwā. “Maṭa rajjuruwan̥nen̥ yedunā rāssayæ gedara in̥na gini kukulā genat den̥ḍa yedunā. Ema nisā bat geḍiya uyāpan̥” kīwā. Etakoṭa “Bat geḍiya uyalā den̥ḍa nan̥ puḷuwani oba kohomadæ æn̥na yan̥nē” kīwā. Etakoṭa ibbā kīwā “Bat mallakaṭa damalā maye piṭē tiyalā bæ[n̆]dapan̥ maṭa æn̥na gihǣkī” kīwā. Piṭē tiyalā bæn̥dæn̥ passē ema ibbā gamana gosin̥ magadin̥ mahamidi gæsicci rodakaṭa giyā. E gosin̥ bat geḍiya unā ibi hæṭṭaya galawā tiyā bat geḍiya kǣwā. Kālā ahak-welā ibi hæṭṭaya han̥gā gamana giyā. E gamana yanakoṭa magadī rǣ welā kanawæn̥dun̥ ammāge gedara giyā. E gosin̥ “Ammē maṭa nawā-tænak den̥ḍa ōnǣ” kīwā. Etakoṭa kanawæn̥dun̥ amman̥ḍi kīwā “Nawā-tænak nan̥ den̥ḍa puḷuwani” kīwā “kan̥ḍa den̥ḍa deyak nǣ.” “Ehe nan̥ kǣmen̥ kamak nǣ nawā-tæna witarak dun̥not ati” kīwā. Etakoṭa kanawæn̥dun̥ an̥man̥ḍi æsuwā “Oba kohēdǣ putē yan̥nē” kiyalā æsuwā. Etakoṭa kīwā “Rāssayæ gedara mini kukulā pārē yanawā” kīwā. Kanawæn̥dun̥ amman̥ḍi etakoṭa kīwā “Putē oba karabā­gana gamaṭa palayan̥. Bohō rāsi gananak senaga metana nawā-tænē hiṭalā gini kukulā pārē giyā. Giyā misa gini kukulā æn̥na āwē nǣ. Ema nisā oba yan̥ḍa epā. Etakoṭa kīwā “Oba amme koccara kīwat mama nan̥ yan̥ḍama ōnǣ. “Mayē kīma no salakā oba yanawaṭa passē mē man̥ uyāpu kuḍu-hunusal ṭikak kālā palayan̥.” Etakoṭa kīwā, “Ada oba kuḍu-hunusal iwuwā misa aye obaṭa kuḍu-hunusal uyan̥ḍa han̥ba-wen̥nē nǣ” kiyalā kīwā. Ema wahama kækuḷu hāl mæwunā. “Putē oba dun̥nu warama wāgē mamat obaṭa waramak den̥ñan̥. Oba rāssayǣ gedara gosin̥ ena welāwaṭa rāssayā nawatāgana eyi. E etakoṭa mē gal-kæṭē æn̥na gosin̥ ‘Cī kan̥da mæwiyan̥’ kiyalā damāpan̥ kan̥da mæweyi. Rāssayā kan̥da diga ihalaṭa gosin̥ pahalaṭa bahinakoṭa obaṭa etakoṭa hun̆gak tæn̥ gi-hǣkī.” Etanīn̥e warama æragana yan̥ḍa yanakoṭa magadin̥ rǣ unā. Rǣ unæn pasu ayet kanawæn̥dun̥ an̥man̥ḍi kenekunn̥gē gedaraṭa giyā. Kanawæn̥dun̥ an̥man̥ḍi æsuwā “Kohedǣ putē oba mē rǣ unu māna yan̥nē.” Etakoṭa kīwā “Mama rāssayǣ gedara gini[1] kukulā pārē yanawā” kīwā. “Oba oye gamana yan̥ḍa epā gini[1] kukulā pārē yana senaga yanawā misa en̥nē nǣ.” “Kohetma e waga maṭa nan̥ kiyan̥da epā mama nan̥ gini[1] kukulā pārē yan̥dama ōnǣ. Mama mehe āwe nawā-tænak ōnǣ wēlā.” “Nawā-tæna nan̥ den̥da puḷuwani. Kan̥ḍa den̥ḍa deyak nǣ” kiyalā kanawæn̥dun̥ an̥man̥ḍi kīwā. “Kǣmen kamak nǣ maṭa nawā-tæna dun̥not æti” kīwā. Nawā-tæn̥ kārayā balāna iddin̥ kan̥ḍa bǣri han̥ḍā kuḍu-hunusal uyāpuwæn̥ ṭikak kan̥ḍa dun̥nā. “Ammē obaṭa kuḍu-hunusal ada iwuwā misa aye uyan̥ḍa han̥bawen̥nē nætuwa mama waramak den̥ñan̥” kiyalā “Kækuḷu hāl mæwiyan̥ kiyalā kīwā. “Ehe nan̥ putē obaṭa man̥ waramak den̥ñan̥ kiyalā men̥na mē una kōṭuwa æn̥na gosin̥ rāssayā oba pārē nawatana en̥ḍa enakoṭa ‘Cī una mæwiyan̥’ kiyalā una kōṭuwa damāpan. Etakoṭa una wæṭa mæweyi. Una pa[n̆]dura diga rāssayā ihalaṭa gosin̥ pahalaṭa enakoṭa obaṭa hu[n̆]gak tæn̥ ǣ-haeki.” Etanin̥ pasuwa dā yan̥ḍa yanakoṭa magadī rǣ unā. Rǣ welā ayet kanawaen̥dun̥ an̥man̥ḍi kenekun̥nē gedarakaṭa giyā. E gosin nawā-tænak illuwā. “Me rǣ wunu māna oba kohedǣ yan̥nē” kiyalā æsuwā. Etakoṭa kīwā “Mama rāssayǣ gedara gini kukulā genen̥ḍa yanawā” kīwā. “Kola dās mala dās yanawā misa e giya ættō giyā misa āwē nǣ. Ema nisā oba yan̥ḍa epā.” “Mama nan̥ gini[1] kukulā pārē yan̥ḍama ōnǣ. Maṭa metana in̥ḍa nawā-tæna den̥ḍa ōnǣ.” Etakoṭa kīwā “Den̥ḍa nan̥ puḷuwani kan̥ḍa den̥ḍa denḋa deyak nǣ.” “Maṭa kǣmen̥ kamak nǣ maṭa nawā-tæna dun̥not æti.” Kanawæn̥dun̥ an̥man̥ḍi wisin̥ kuḍu-hunusal ṭikak uyalā kan̥ḍa dun̥nā. “Ammē obaṭa aye kuḍu-hunusal uyan̥ḍa læben̥nē nǣ mama ho[n̆]da waramak den̥[ñ]an̥.” Kækuḷu hāl mæwen̥ḍa waramak dunnā. “Oba dun̥nu waramaṭa waḍā mama den̥ñan̥ waramak. Rāssayāge gedara gosin̥ gini kukulat æn̥na enakoṭa rāssayā kan̥ḍa duwagana eyi. E enakoṭa men̥na me a[n̆]guru kæṭē æn̥na gosin̥ ‘Cī gini mæwiyan̥’ kiyalā damāpan̥, gini wæṭa mæweyi. Etakoṭa rāssayā æwit gin̥daraṭa panī. Karabana hemihiṭa gedara waren.” E æwadin̥ ibi hæṭṭaya tiyana tænaṭa gosin̥ ibi hæṭṭaya æ[n̆]gaṭa porawāgana gamaṭa āwā. Ē æwadin̥ rajjuruwan̥ḍa gini kukulā bāra-dun̥nā. E denakoṭa rajjuruwō kīwā “Ada hiṭan̥ māgē raṭa saha wastu samaga toṭa bārayi.” “Oyiṭa waḍā wastu maṭa tiyanawā maṭa epa” kīwa. Ema rajjuruwō wisin̥ e wastu pujā-karan̥ḍa banak niyama-kalā. E bana ahan̥ḍa ibbāgē [gǣ]ni saha tawat gænu bana ahanḍa yanakoṭa anik ena gǣnu kiyanawā “Ibbæ gǣniyē bana ahan̥ḍa yan̥ḍa wara.” E gihin̥ bana ahana­koṭa ibbā ibi hæṭṭaya galawalā bana ahan̥ḍa giyā. Etakoṭa ibbi gǣni kalpanā-kalā “Maye minihāmayi me” kiyalā. Kalpanā-welā gedara æwadin̥ bæḷu kala ibi hæṭṭaya tiyanawā dækalā ekē tibba wastuwa æn̥na ema hæṭṭaya lipaṭa damā bana ahan̥ḍa giyā. Ibbǣ gǣnige minihā gedara æwit bæḷukoṭa ibi hæṭṭē nǣ. Geṭa welā karabana hiṭiyā. Ibbæ gǣnī sellamen̥ gedara āwā. Wena gǣnu “Ibbǣ gǣnīgē ada occara tiyana sellama mokadǣ” kiyā æsuwā. “Mage sellama gedara gihāma dæneyi.” Ibbǣ gǣnit samaga wena gǣnu e wacanē balan̥ḍa ibbæ gǣnīgē gedara āwā. Æwadin̥ bæḷukoṭa ibbæ gǣnigē minihā raja kenek samānayi. Mē kaṭan̥taraya hiṭānawaru den̥nāgē.

Tom-tom Beater, Hiriyāla Hat-Pattu District, North-Western Province.

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

No. 216

The Story of Goḷu-Bayiyā

Goḷu Bayiyæ Kathāwa

Eka raṭaka siṭiya ḷu Gonaka Bokkā kiyalā minihek. E Gōna Bokkage malayo dasa denek siṭiya ḷu. Malayo dasa dena kathā-karalā “Apaṭa Gona Bokkā ayiyagen apaṭa kisi prayojanak næta. Apaṭa wæḍapala karana apaṭa amāruyi. Ēkaṭa api dasa denā­ṭama eka magulak genamu” kīyā hiṭa “Oṭannāpahuwa kiyana gamaṭa yan̥” kiyā gamaṭa bāla malayā giyā ḷu. Ē Oṭannāpahuwaṭa magulak ahanṭa giyāya. Īṭa passe anik nawa dena kathā-karanawa ḷu “Ape ayyāṭa ‘Gōna Bokkā’ kiyanakoṭa apaṭa gēna gæni kiyayi bola Gōna Bokkā ki[ya]na nama wan̥sa næti ewunṭayi kiyā. Apaṭa gēna gæni yayi. Ekaṭa Goḷu Bayiyā kiyamu” kiyā. “Apē Goḷu Bayi ayaṭat apē [na]m makanṭa demu” kiyā kathā-karagana innawa ḷu. Etakoṭa kīpa dawasak maga gewāgena hæmaṭama bāla malayā æwit hiṭa kīwa ḷu “Ayiyanela Oṭannāpahuwe mama ahanṭa giyā Gænī nan̥ wan̥śe ho[n̆]dayi. ‘Bāla pæṭiyakuṭa magul denne kawudæ. Wæḍimal sahodarayinṭa ekkenakunṭa enṭa kiyāpan̥’ kiyā-ewwāya.” Īṭa passē e daha dena kathā-karaṇawa ḷu “Api dasa denāṭa wæḍimal Goḷu Bayi ayiyā magul ahanṭa arimu” kiyalā kathā-karanawāya. Itin̥ ē Goḷu Bayiyā kiyana ættā maha moḍayek ḷu. Īṭa passē ara dasa dena “Ayye api kiyana dēṭa obat enawā nam api ekolohama eka magulak kændāgana inṭa obat warenna” kiyalā katā-karaṇawā ḷu. Īta passē Goḷu Bayyā kīwa ḷu “Ho[n̆]dayi mama yaññan̥” kiyā. Bat geḍi[ya]k uyawāgana piṭat-welā giyā ḷu. Yanawā yanawā. Pāra no-dannā nisā gihun̥ galak uḍa wanantare i[n̆]dagana bat geḍiya kæwāya. Kālā innakoṭa wenin̥ raṭaka gæniyak duppat welā enṭa enawā ḷu pāra diga. Æwit e Goḷu Bayiyā inna gala gāwā i[n̆]da-gattāya. In pasu gæni ahanawa ḷu “Oba koyi raṭeda koyi gameda” kiyā gæeni miniyagen æsuwāya. In pasu miniyā kīwā ḷu “Mama magulak ahanṭa Oṭannāpahuwaṭa yanawāya” kiyā kīwāya. Īṭa pasu gæni kiyanawā ḷu “Anicchan̥ dukkhan̥ e game æsū gæni mamayi. Mama māge de-mawu-piyo wæræddak-welā pænnuwāya. E nisā mama kanṭa bonḍa dena tænakaṭa yanawaȳa” kiwuwāya. In pasu Goḷu Bayiyā “Gæni ho[n̆]da nisāt palamu ahalā tiyena nisāt mama Oṭannāpahuwaṭa no-gohinma kændāgana yanḍa ōnæya” hitā e pa̱rēdi ham̆ba-wunu gæni kændāgana gamaṭa āwāya. Æwit malayalāṭa kiyanawā “Mama Oṭannāpahuwaṭa giyāya. Malawāli onna gæni” kiyā “siyallaṭama kændāgamu” kiyalā kīwāya. Īṭa pasu anik dasa dena nu-duṭu nisā edā paṭan gæni pāwāgana hiṭiyāya. Pawāgana kīpa dawasak inna atara ē bāla dasa denā kathā-karanawā ḷu “Ape magul ayiyā tanikarēma kisi kenekma nætuwa kændāgana āwāya. Apē ayiyā kalē ho[n̆]da hapan̥kamayi. Ē nisā api siyaḷu wæḍapala karamu. Apē gǣni nilantarayen apē Goḷu Bayi ayiyāṭa rakinṭa bāradī api wæḍapala karamu. Ayiyā gæni ræk­apan̥” kīwāya. “Ho[n̆]dayi mama rakimi” kiyā gæni yana ena tænaṭa ādī hǣma tænakaṭa gǣni yā nan̥ ē Goḷu Bayiyāt yanawāya. Ē atara ek dawasak wela[n̆]dāmaṭa ek miniyek ē gamaṭa āwāya. Ē miniyāge nama Gæṭapadayayā. Ē Gæṭapadayā kīpa dawasak ema gedara wela[n̆]dām kara kara ema gedara maḍuwe siṭiyāya. Siṭina ataradī ema Gæṭapadayā kiyana miniyāṭa me Goḷu Bayiyage gæni ek-unāya. Ē inna atara palamū kī dasa dena wæḍaṭa giya dawasakadī pera kī Goḷu Bayiyaṭa Gætapadayā kiyannē “Mama ada hīnayak duṭuwāya. Mokada. Asawal tæna pāre gōnek mærilā innawā duṭuwāya.” Ēka balalā enṭa Goḷu Bayiyāṭa Gæṭapadayā kīwāya. Goḷu Bayiyā e gōnā balan̥ḍa gi atara Gæṭapadayā gǣnit ænna gedara tibū baḍut æna dennama palā-giyāya. Goḷu Bayyae katāwa.

Tom-tom Beater, Hiriyāla Hat-Pattu District, North-Western Province.

No. 225

The Wax Horse

Iṭi Aśwayā

Ekamat eka raṭaka raja kenekuṭa putrayek upannā ḷu. Brāhmaṇayin genwā mē kumārayāgē han̆dahana liyawanṭa bāradun wiṭa kumarāyā wæḍi-wiya pæmununāma raṭa æra-yanṭa tibena bawa rajjuruwanṭa dænun dunnāma rajjuruwō kumārayāwa uḍu-mahal-talē kāmarayaka itā su-rækiwa inṭa sælæssuwā ḷu. Mē ladaru kumārayā taramak loku wī keḷi-sellam ādiyehi yedī dawas yawana kālayēdī wīthiyē wikunanṭa geṇa-yannāwu iṭi aśwayek dæka ūwa aragaṇa denṭa kiyā piya-rajjuruwanṭa sæla-kala kalhī piya-rajjuruwō aśwayāwa mila dī rægeṇa tama putrayāṭa dunnā ḷu. Mē aśwayā piyāpat dekakin yuktawu guwanehi igilenṭa puḷuwan­kama æti ekek wīya. Mē aśwayā gattāṭa pasu swalpa kālayak siṭa kumārayā taramak loku wunāma kisiwek-haṭawat no-han̆gawā iṭi aśwayāgē upakārayen igilī yanṭa giyā ḷu. Itin śāstrakāra-Brāhmaṇayingē kīmat sæbǣ wiya. Kumārayā aśwayāgē balayen igillīgaṇa gos tawat raja kenekungē māligāwaṭa mal amunā dena mahaḷu ammaṇḍi kenekugē gedaraṭa giyā ḷu. Mehidī iṭi aśwayāwa kotanada san̆gawā mal-ammagē gedara siṭimin raja gedara tora­turu siyallama mal-ammageṇ asā dæna-gattā ḷu. Mesē dænagaṇa ṭika kalak siṭa rajjuruwangē diyaniyan siṭina uḍu-mahal-talē kāmara ādiya dænagaṇa lakṣanawu kumārikāwak siṭina kāmarayakaṭa rātri kālayēdī iṭi aśwayāgen gos kumārikāwaṭa genat tibuna kǣma bīmādiya kā bī kīpa dawasakma no-han̆gawā yanṭa giyā ḷu. Kumārikāwada kāmarayaṭa ǣ nidā-gattāṭa pasu kawuru-namut æwit gihin tibena bawa dæna pasuwa dā no-nidā balā siṭiyā ḷu. Ewiṭa kumārayā æwit kǣma bīmādiya anubhawa karaṇa-koṭa kumārī kaḍuwa eka atakin aragaṇa kumārayāwa eka atakin alwāgeṇa “Topa kawudæyi” kiyā æsuwā ḷu. Kumārayāt raja pawulakaṭa ayiti kenek bawa danwā ǣ samaga kathā-bas-koṭa yāḷu-wī ǣwa kara-kāra ban̆dinṭat giwisagaṇa īṭa pasuwa dawaswaladīt enṭa paṭan-gattā ḷu. Itin mē kumārīwa sǣma dawaswalama udēṭa kiraṇa siritak tibunā ḷu. Kumārayā enṭa wunāṭa pasuwa dawaswaladī kumārīgē bara kramayen wæḍi-wēgaṇa gos ǣ baḍa-gæbbarin siṭi bawa rajjuruwō dænagana kumāri samaga amātyayāgē mitra-satthawayak ætæyi sitā amātyayāwa maranṭa niyama-kaḷā ḷu. Amātyayāda itā sōkayaṭa pæmina siṭina kālayēdī rajjuruwangē anikut dūru æwi[t] “Itā sōkayakin siṭinnē mandæyi” kiyā amā­tyayāgen æsu wiṭa siyaḷu toraturuma owunṭa dænun dunnā ḷu. Ē kumārikāwan ræs-wī æmættayāwa galawana piṇisa mesē upakramayak yeduwā ḷu enam amātyayāgē nam dōṣayak næta kawuru-namut piṭa-kenek mona upakramayakin namut kumārī samīpayaṭa enawā ætæyi sitā nāna suwan̆da pæn oruwē wisa damā raja wāsala doraṭuwē tibena pokunē mura tibbā ḷu. Kumārayā æwit kumārigē kāmarēṭa yanṭa prathama suwan̆da pæn nǣwāma ohuṭa wisa pattu-wī duwagana gos pokunē pænnāma murakārayō ohuwa allā-gattā ḷu. Mē kumārayāwa alwāgaṇa gos rajjuruwanṭa kāraṇa tērum kara-dunnāma æmættayāwa bērā kumārayāwa maranṭa niyama-kalā ḷu. Kumārayāwa wada-karuwō geṇayana wiṭa “Magē wastuwak tibenawāya ēka topaṭa aragaṇa dennan (sic)” kiyā gahakaṭa nægī ehi kola aturehi paḷamuwen tabā san̆gawā tibuna iṭi aśwayāwa aragana igillī-diwwā ḷu. Mesē madak dura gos næwatī rātri kālayehī næwatat raja wāsalaṭa æwit kumāriyawat an̆ḍa-gasāgaṇa mahā wanāntarayak mædin yanakoṭa kumārīṭa bada-rudāwa sædunāma bimaṭa bæsa ǣwa nawatwā īṭa ōnǣ karaṇa behet ādi upakaraṇa geṇa ena piṇisa swamīpa grāma­yakaṭa gos iṭi aśwayāwa kaḍayak lan̆ga tabā tawat kaḍēkaṭa gihin enakoṭa kaḍē lan̆ga gindarak tibī iṭi aśwayāwa diya-wī gos tibunā duṭuwā ḷu. Iṭi aśwaya næti-wunāyin pasu kumāriya siṭi tænaṭa mē kumārayāṭa yanṭa bæri-wunā ḷu. Kumārīda wanāntrayēdī putrayek wadā “Asat-puruṣawu kumārayāgē putrayāwat maṭa epāya” kiyāla daruwāwat damā gam samīpayakaṭa ǣ giyā ḷu. Mē kumārīgē piyā wanāntarayē daḍayamaṭa giya kālayēdī mē ladaruwāwa sambhawī raja gedaraṭa genat æti-kalā ḷu. Mē ladaruwāgē maw wana kumārīkāwī kanya paṅtiyakaṭa bæn̆dī wāsaya-karaṇa kālayēdī mē æti-karagatta lamayā wæḍi-wiya pæmiṇa saraṇayak soyā gos tamāgēma mǣniyō dæka ǣwa kāra-kāra ban̆dinṭa adahas kaḷā ḷu. Mesē sitā tun dawasakma saraṇa wicāranṭa yanṭa piṭat-wuna wiṭa mārggayēdī bādā wī tun dawasēdīma hæri āwā ḷu. Eka dawasak aśwayā piṭa nægī saraṇa wicāranṭa yana gamanēdī kurul pæṭaw wagayak aśwayāṭa pǣgī kirillī kumārayāṭa mesē bænnā ḷu enam “Mū mugē mō ganṭa yanawā madiwāṭa magē pæṭaw ṭikat marā-dæmmāya” kiyā bænnā ḷu. Mē dawasēdī bādā wuna nisā āpasu hæri æwit īṭa pasuwa dā giyā ḷu. Edā yanakoṭa eḷu pæṭiyekwa aśwayāṭa pǣgī eḷudenat “Mugē ammā ganṭa yanawā madiwāṭa apē pæṭaw marā-dæmuwāya” kiyā bænnā ḷu. Tunweni dawasēdīt yanakoṭa pera sēma bādā wunā ḷu. Mē kumārayā mesē kanya paṅtiyenma saraṇayak sewwē ohu hadāgat puruṣayek nisā kisikenek saraṇa no-dena bæwinya. Mīṭa pera eka dawasak sellam­palēdī “Awajātakayāyayi” anikut lamayin wisin kīwāma ohuwa æti-karagatta rajjuruwangen ohugē de-maw-piyō koyidæyi asā wanāntarayē siṭa ohuwa genat hadāgat bawa dænagana tibunā ḷu. Itin tunweni dawasēdīt bādā welā ē gæṇa no-salakā saraṇa wicāranṭa gos tamāgē mǣniyō bawa madakwat no-dæna ǣgē utpattiyē siṭa kanya paṅtiyaṭa ā kālaya dakwā waga tu[n̆]ga asā “Wanāntarayē ahawal palātēdī samba-wī tibennē māwa tamayi ē nisā mē magē mǣniyo tamayi” kiyā. Dænagana āran̥ci karagaṇa gos tamāgē piyāwat soyāgana æwit ohugē sīyāwū hewat ohugē mǣniyangē piyā wana rajjuruwangē ǣwǣmen rājjayaṭada pat-wī raja pawulakin kara-kāra bæn̆da yahatin kal yæwwā ḷu.

Ratmalāna, Western Province.

Corrections.—Page 424, line 7, for pustuhan read puḷuhan.

Line 9, for pustuwani read puḷuwani.