% €6e Hi&rarp of t&e Slniaersttp of Jftortft Carolina W&i& took toag prcdenteti WP Jacobs 89L48 D27c SEP I 9 W75 This BOOK may be kept out TWO WEEKS ONLY, and is subject to a fine of FIVE CENTS a day thereafter. It was taken out on the day indicated below: T.ih imvr-F'35 CONTRIBUTIONS ORIENTAL LITERATURE; THE LElSUIiE HOURS. JAMES D'ALWIS, ADVOCATE OF THE SUPREME COURT : MEMBER OF THE CEYLON BRANCH OF THE ROYAL ASIATIC SOCIETY AUTHOR OF AN INTRODUCTION TO PALI GRAMMAR; THE SIDATSANGARA ; THE ATTANAGALT7VANSA, ETC., ETC. IN TWO PARTS. Part I. COLOMBO: PRINTED AT THE GOVERNMENT PRESS. 1863. WILLIAM S K E E >, Oi O Y E K >i 31 E X 1 FKIXIES, CJILOX, CONTENTS OF PART FIRST. Page Hymn to the Trinity - - * The Races of 1853 - - - 2 — Specimen of Elu-Sanskrit style - - ib. — Specimen of poetic-prose - - -4 — > The same in another form - - - 5 — Double-entendre verses - - - 8 The Races of 1854 - - . - 9 English, Tamil, and Portuguese introduced into Sinhalese 10 Translations, 1 Kings hi. 16 — 28 - - 11 The same in prose 13 A similar story from the Umandava - - 14 The Hitopadesa, iii. fable 9 - " !q "I am Monarch of all I survey" Reflections on Death - - ?0 Criticism - - " " -u A Hymn, "Let there be Light" - - * b - Another, "Christ, the way, the truth, and life"- - 21 March of Intellect - - " *■ Prudent Simplicity - " *~ On Invalids - ~~ "Knowledge is Power" - - * b - Knowledge - . - " " ,b The same - - . " nf A Fragment, ex Apolloni Rhodii Argonautieorum - ib. On Woman - - " "04 A curious Decision - . * The same. — a reality - " ' • On the Wicked - ~j A Golden Mule - - " jj* The same - .," — Four Evils - — six sources of Happiness - "^ Good Company - ., A word of Advice - " !?• On Biblical Translations - " 1D - A Circular-letter thereon - j" A letter on the same - I 40 Criticisms, Matt. v. - I 46 On the Nominative case VI. CONTENTS. Page. A Trip to Matura - - - 49 — Morning, Marandahn - - - 49 — Colpetty, Wellewatta, Galkissa, Ratmalana - 50 — Morotu, Cinnamon Gardens, Soyza's Ainblam - 51 — A Village Scene - - - - ib. — An extraordinary Beauty - - - 52 — Suduwella Ferry, Horekela, Gorakana, Valium - ib. — Pantura, Talpitiya, Potupitiya, Vaskuduva - 53 — The Kalu Ganga ... ib. — Caltura, Kalaninlla - - - ib. — A Reflection - - - 54 — Paiyagala, Maggona, Magalkanda - - ib. — Barbervne - - - - ib. — Kalkvilawatta, Alutgama - - - 55 — Reflections, — Bentotte ... jb. — Varahena, Pu-st at Night - - - 56 — Old Family Vault - - - ib. — Reflections on Death ... ib. — Kosgoda - - - - ib. — Wehtara, Amblangoda, Sipkaduva - - 57 — Dodanduva, Galle - ib. — Miripenna - - - - 58 — Visit to a Poet ... ib. — Koggala, Afedahewatta ... ib. — Ahangaiua, Midigama - - - 59 — The Statue of the Leperous King - - ib. — Veligama - - - - ib. — Visit to the ModEar - - - ib. — The Temple Aggrabodi - - - ib. — A Reflection - - - 60 ■ — Pelana, Kamburugamuva, Valgaaa - - ib. — Matura - - - - ib. — The Nilvala - - - ib. — Hatbodiwattti, Dondra-Head - - 61 Elegiac verses, on the Death of a Friend - - ib. On the same - - - - 63 Letter to a Friend ... ib. A Reflection - - - - ib. On the death of L. de Levera, Esq., the Atapattu Modliar - 64 On the death of Dunuwille Loku Banda Disava - 66 To the memory of the Hon'ble J. Stewart - - ib. To the memory of * * * - - 67 On the death of a friend, D. J. H. D'Saram Modliar - 68 A Hymn — on an occasion of Sickness - - 69 Same, on a day of Public Fast for the Russian War - 70 A Legal Opinion - - - 71 On the Love of Offspring - - - 73 A Reflection - - - - ib. Kavyamuktahara - - ib. . u Who is my relation ? " - - - ib. An Advice - - - - ib. Letters to Friends - . .74 A Letter of Complaint - - - 75 COM TEXTS. Page. On Criticism - - -75 On Sinhalese Translations - - -78 Criticisms — Orthographical - - 79 Philological - - 80 On the use of Names - - 81 Etymological - - 82 On the use of the Definite Xoun - - 83 On Philology - - 8-5 On Buddhistical Doctrines - - 86 Grammar ... Jb. Prosody - - - 87 Rhetoric - - 88 Philology - - - ib. Matt. cap. i. - - 89 Matt. cap. ii. - - - 91 Matt. cap. hi. - - 93 Prosody - - -95 The Raja Tarangini - - 99 Sinhalese History - - - 103 — s Historical - - - 1 1 1 Titles of Address, etc. - - - 1 1 3 Scraps from History - - - 1 70 On the Human Soul — a translation - - 174 Propagation of Bnddhism - - - 178 The First Convocation of the Buddhists - - 180 PREFACE, 5* Poetry," says Goldsmith, "sprang from ease, and was consecrated to pleasure." Ease and leisure, may be regarded, m one respect at least, as convertible terms; and, since the following sheets owe their origin entirely to that 'ease' of mind, which a little cessation from the labours of every-day life, enabled the writer to enjoy, I trust I have not selected an inappropriate title in calling them the "Leisure Hours." It was not my wish to present the public with a volume containing my writings in poetry and prose. But, soon after the appearance of the " History of the Sinhalese language," embodied in my Introduction to the Sidut-Sangara, published by me in 1852, a controversy arose regarding some of my remarks on the inconsiderate criticism of the late lamented Dhammaratana, the renowned poet of Miripenna, on the Poem entitled "The Ganga-Rohana," from which selections had been inserted in the Grammar* That controversy aw T akened a spirit of inquiry previously unknown in Ceylon; and roused the dormant powers of a number of native scholars, who had been unknown to me, and had been content to re- main buried in the obscurity and seclusion of their village Pansalas. With many of them I entered into correspondence. From some I obtained many valuable opinions. To others, who came forward to congratulate me, generally on what little success I had achieved, and to express their approbation of the opinions I had broached on the subject of the contro- versy, courtesy at least demanded that I should reply. Whilst these writings thus increased the bulk of the MSS. * See Sidat Sangara, p." ccxxxviii., et seq. X PREFACE. from day to day, another source contributed much to add to their number, — the publication of a defence by the pupils of Miripenna, in a periodical entitled the " Shastra' lankara," published at the Wesleyan Mission Press. To this a friend of mine at Galle, a native of respectable acquirements, replied ; but the reply was not published for two months, and when a portion of it did appear in the " Shastra,' lankara," it was accom- panied by a rejoinder — not from the Editor, but from the first writer — a circumstance which led to the starting of a rival periodical, called the "Yatalaba Sangara," printed at the Roman Catholic Press, under the superintendence of my talented and respected Pandit, Don Andris de Silva Batuvantudawe, To this I freely contributed, in common with several friends: and these latter have suggested to me , the propriety of publishing my productions in a more authentic and permanent form. I was at the same time induced to add to them my desultory writings in poeti'y and prose; and thus conceived the idea of once more appearing as an author before the public. The printing of the greater part of these volumes was commenced in the early part of 1855; but I regret to say that, after a portion had been printed, I was, owing to a protracted illness, unable to carry them through the press. After this interruption I have been, for several reasons, induced to alter the original plan of the work, and to insert some papers which had previously appeared in the periodicals of this Island. In doing so the work has grown so much in my hands that I have been obliged to divide it into three parts, of which two only have been published — the remaining volume being the one to which in my proposed plan, I have assigned the Corres- pondence to which I have already alluded. That volume, in consequence of the delay which was occasioned in the printing, at an establishment, which, like the author himself, could only PREFACE. XI devote its 'leisure hours' to the work, has been postponed for a future opportunity, though the writer hopes he will be able to issue it in the course of next year. It is, however, not without much diffidence that the follow- ing attempts at verse, intended as an elucidation of Sinhalese Poetry to the European, are laid before the public. Indeed the efforts of youth, the effusions of a beginner, who has not devoted more than twelve years to versification, — whose opportunities for the prosecution of them have been few, — and whose time had been chiefly employed in the more active avo- cations of his profession — must necessarily be defective, and can hardly command that respect which is paid to the works of erudite Pandits who have grown grey in solitary study and composition. I am sensible that these sheets exhibit many defects; but at the same time I feel that they possess this recommen- dation — that though I have not discarded purely Sinhalese idioms, and the imagery peculiar to the Eastern mind — associated as it is with the institutions, habits, and the Mythology of the East; yet, I have, I persuade myself, been successful in combining all these with English thoughts, — an attempt which cannot but prove beneficial to a people who are servile imitators'of their ancestors.* I am not so vain as to believe that my humble efforts in native literature will conduce greatly either to instruct or interest my countrymen; but I do think that they will, as Contri- butions to Oriental Literature, be read with profit by the European, and that they are calculated to assist him in the study of the Sinhalese, and will prove an auxiliary in the elucidation of our language and our poets. With this object in view, I have appended notes and anno- tations in English, to the Sinhalese part of the work, — apian * See Introduction to Sidat-Sangara. p. coxxxv. XU PREFACE. which I find was pursued by Professor H. H. Wilson in the publication of Sanskrit works. To this portion of the work, which contains original poetry as well as translations, I have added several papers containing 'Criticisms,' on different subjects of interest, such as Grammar, Rhe- toric, Sinhalese Scriptures, History, etc. And it will be observed that this volume concludes with an Essay on Forms and Titles of Address, current amongst the Sinhalese. In the second part, which I purpose to issue, bound up with the first, I have given an Introduction to Sinhalese Gram- mar, which, I flatter myself, will be of some benefit to those Europeans who devote their attention to Eastern languages, and who are destined for the Civil Service of Ceylon, or are preparing themselves for the higher service of Christian Teachers in this Island. In the preparation of this Gram- mar, my chief endeavour has been to set aside the prevalent tendency amongst Europeans, 'to Anglicise* — a practice, which, notwithstanding the shafts of bitter criticisms to which the writer has in consequence been subjected by a European Missionary,* writing under an anonymous name in the columns of a Newspaper, I am glad to perceive, is strongly deprecated even in England by those who have devoted their best attention to the subject, f I have added to the above, two Essays on the Mythology and Rhetoric of the Sinhalese, subjects intimately con- nected with Poetry, and without a knowledge of which no one can read our poets with any zest, * Tq.this writer, whose "first emotion (as he says) would be to lav°-h if read in Church," what every Sinhalese Scholar regards as the most elegant, correct, and idiomatic translation of " O God, whose blessed Son, etc.," at Partii. p. 7 ; and who, upon "a careful consideration of participles in various languages" has come "to the conclusion that a participle is destitute of none of the qualities of a Verb"; — I have not considered it necessary to reply. His criticisms are indeed quite of a piece with those noticed by me at Fart i., pp. 34, et seq.; also pp. 46, 78. •j- See the Journal of Sacred Literature, No. V. for April 1863, p. 72. PREFACE. xiii Since a slight knowledge of the Pali may not be alto- gether unprofitable to those who pursue their studies in England, with the object of labouring in Ceylon, I have also transferred to these pages the translation of the Sixth Book of Kachchayana's Pali Grammar, (which I have just published in a separate form), together with several extracts from ancient Pali works, which, whether treated as exercises for the Pali student, or regarded as ' historical scraps,' will, I feel persuaded, equally interest the reader. Several other papers, also written by me in English, will be -found appended to this collection, and, it is hoped, will be read with indulgence. It only remains to notice the assistance which I have received in the preparation of the following pages for the press. I know not how to express sufficiently the value of the instructions and the assistance I have received from my Teacher, — Batuvantudawe, Pandit. His erudition, his intelligence, and above all that aptitude for teaching which he possesses to a greater degree than many others with whom I am acquainted, is beyond praise. As a first rate Pali and Sanskrit scholar, who has profited much from the labours of Europeans in the field of Oriental literature, he stands foremost amongst his countrymen of the present day. And, as a Sinhalese scholar, I can bear willing testimony to his being second to none in this Island, though of more retiring habits than several of his class. The assistance which I have received in the preparation, not only of this work, but, of the Grammar which preceded it, is incal- culable ; and it affords me much pleasure thus to tender to him my thanks. I shall publish in the promised volume, which may be called Part III., a number of stanzas which I have from time to time addressed to him. Another native Pandit, to whom my best acknowledg- ments are due, deserves notice here. He was a pupil of the XIV PREFACE. late Dliammaratana, Priest of Miripenna, but who perfected his Pali studies under the valuable instructions of the Pandit last named. Few persons in the Island are more conversant with the Sinhalese poets than Tudaice Pandit. From his poetry, flowing, and graceful, I have made se- veral selections as illustrations in many parts of this work, and his poetic Epistles to me, which I also reserve for Part III., are without exaggeration amongst the finest specimens of Sinhalese Poetry. I have derived much benefit from his instructions, and cannot too highly estimate the value of them, especially in the revision of the poetry in the follow- ing sheets. There remains one other whom I cannot pass over in silence. He is the Rev. Sumangala of Hikkaduwa, a Priest of great intelligence and erudition. I have profited much by cultivating an acquaintanceship with him, brought about by means of the controversy to which attention has already been directed. His letters to me in support of my views on that controversy are full of oriental learning. He not only quotes Sanskrit and Pali, but also Sinhalese writers; and he illustrates his position by arguments deduced from the arts of Logic, and Rhetoric, not to mention writers on Prosody, on a matter directly bearing upon that branch of science. I cannot conclude without tendering my warmest acknow- ledgments to Sir Charles MacCarthy, for the readiness with which he accorded me permission to print this work at the Government Press. At the same time I beg to thank my friend at the head of the Printing establishment, for the kind assistance I have received from him in the course of its publication. In a work which combines Sinhalese literature with Eno-lish writing, intended for the Native as well as the European, I believe I cannot do better than conclude with an address in a language more familiar PREFACE. To the Native Header. fSSs-©^ e ^C3#37.«J«3§«5 g^©««9 <5>0)ae^€)9 ©>©03i«5c9 Ss-cf. oiceg^caJ raitfog^ sac* 5 * *SS>«S9c5 eD@Q«Jq«?.«JcoSj , ®«r^«5 <§8®ec&5j 0egq®£oJ ©C 3 ^S®-^®^a53o ®®^Jo©a52o ceg^J Jas. Alw'is. Welisara Estate, 14th November, IS 63. LEISURE HOURS. Hymn to the Trinity. Gissi oen ?J3 td «a «p -en -89 © el e9 t» g «5 6ioo <& tf o coo 0g 9 ent, e9 © svan a8^S80 «rj c3 8 ^§ * 6>«i *r5 9 rfo -en ©^ ©ej^c^cJSca^SoBtfoS-en ©>© «g ^ 6i0 e5 oso ^ «> e$ c3 «J 6\§ © ep CO S3 ei * " In the enjoyment of poetical writings the time of the wise passes away. But that of fools in dissipation, slumber or strife." — Hitbpadesa,?. 5. t Agreeably to an immemorial custom of commencing a work with ' praise and glory' 2 THE LEISURE HOURS. THE RACES OF 1853. ©§ 1853 dSesteSs^f S)3)ea 2 e8^^«5 «r>5(^(a)^ w©«3 8-ar5© (^c9g«o efdSb^o'3 eo^«n3«3e3© e^eroS^*^. KJGN^sJ^Sca S^T?D3«55d«^3>-'5-©-^Crte3«y(5 d^e §X3cio§©^ e?«5>§9«5G^<5c}^aso© e^-er? efocS c^coo s cig^)*ro© c^<^^*a) -ros^d <&$ (5>^0 5>c3s3^e8<^ S©^S)c©e»Ki©^9ioea t9«S &otf©j©w43©e&r) ©ef(5 ©grfc 8<^g© <^c30«?8^eJ<^de?d 9 foee ©o^rf geges«4 cs?^^ § to that Being who is the object of the poet's faith, we have here given the above, of which the following is a translation by A. M. Ferguson, Esq. To God, at whose creative voice The world was form'd and fill'd with light — Parent of men ! to Thee I pray From beaming morn to darkling night. And to the Son in love I bend, Jesus ! — the wise, the kind, the good; Who, leaving Heav'n, our mis'ries bore, And for our guilt aton'd with blood. Thee, Holy Spiiut! 1 adore, Pervading heav'n and earth with love, Whose influence purifies man's heart, And fits his soul for realms above. In lowliest attitude of love, The Triune-God I bow before; As Father, Son, and Holy Ghost, The One Jehovah 1 adore! — a. m. f. * This is an address to the reader, and furnishes a specimen of the Elu-Sanscrit style, now commonly in use amongst the Singhalese. * A description of female beauty, agreeably to Singhalese fancy. ON THE RACES. 3 (3«B(;.«Kn^ £t&6&S -e^e^edl ^-an-e^g^ df>3-33 <&®QG\tS)o» o edcgd^d*^^ ^?bs3 tSL^tfoj « (1) £ «3 e»3 ^.»@^C3d®§ «s3cs3 q ®^e J (S)epfc£Ser?ef.i3 c^esod-eS^d^dSg <^833 ea g -aS «£> t8 § e3g ^(533 (?<3<3G><;.2n<3te39(^d"erj , e»3 gd^^^^d^^ g^cao ca ea £ es & ca S g «3 ess (nin.asSS'sad^ ^^ ger5s33 egcg egtf en (?> 53 6 «^5 co3 ^gd^^©^ 6 ?^^^ S^t^o ,•(338^(568 «3coo snd^g^Sd #<^<3 «3coo ©ea€) 6%. 9(3 g> 33^5 eao e:i9aS9 «3?tfo^8 ^fJ^3 £3t8e co«ga'-8^^° GwasSoejtes'gcfSg ^©33 6>© o q $ «n C3 (§3 «s3 SJ3 ^d^'-5-3«rtS^«rt«!d6S «3ea3 * A description of the town of Colombo, in poetry containing verbal alliteration*, 4 THE LEISURE HOURS. 8 8 <%dv ^ © ^ *£ C559 Bdea®t5Mt$6-KC&3 >2^Ki3 tac5<5"£3g t^^c^ca zatsid&Q'jQ »8g^«r5«3 ^©cfcgdt eod'-an wen «3cs:defo©«3 6*©.yi <£*S«-^<8 (^^ecg^ $3 Sy8dos3?^©c , oc5x,?33 c^eg^fcna fe^^G^eaSenid^cL^ 8«d e*d gdc-89 — ep©rfc|co ££G<*<3 ^og«?K)3 cgcgcj-JSS &&?&<£ cj<5> cf^eneiScsD d<,S«38c? .ar:i.9 ff>og«i(?KS e^d fet£g)'£<33 ar? eld© G>Ee3 c56ao«5^^«^ S>ear?<5&e»£g«5e3;g ggSeaea cgc]SG^*n £|9 S^asSo-g C3ane$?g<2f5 £l^§}©53 q}&i6§k> s~^?©«rc3' -^ <^(?«f3© ^25DCidc3«5— ***^-^i^c3S^ i >5-1^53c3<5'©(^(s:^fd(2>3^3©K>£^£d8 e«3e3casta©^53e3(?>«Q ar3 c;gefg<$LK ©d ©9eae$8ca©«:'0*«a3d& e$ ^3©e3«»§8«ai,«? e»«sj3s»ofl«rf85^©8.-eto,£3 «5 c;8^c5DoS:^d(^<^^s5S)(^ 88^«53«3(§ 8 G*©6>C 8eno e3t,©ot,«->9 eca^^no g^garwf eas^^ ^C5oe3G>ft?«^9 S^ro oz.©^«-:©«^S9=3<5:'d S)(3«»d ^§gd Q-3©cgCj cjas&^o V539 <£«no j,(^^^oo ^gdt-anj cDesceo-^ea cc(?>©«is»©«n £t.gc3K)^ o9^ &w) S«id^«f.®t,s! 9 ,*r ^ § s5 o?n3 05o«oG^as;g^(3o3cpoo5 G^o" G , «nas55*9B?e$£ ! d£c»i55 6>«j? efGS3Ci-an<5>di,(3 s3 i?>«3 6^(3 f) d6 ^55 *§ c8 8 «)i. es5 e^cnS © es q ®o ^ ^ «*, «rf 6^o3 ( ^ i «i'-^3<56d§c3'(s3«5 .^«d3 tfi< 9 p 9 8 g tft, d Ge.f ^^csD^asS^^eo (33039 S <* <5*> era «5 Ot, (§1. «ar$ (5>cLf £^K)^a)3 G*eJoo (30C23 g«^©8«55§St.«^ <^q C^^C (30^8 (J3C30 cu es dt, ©o <§ S g ^ G*q £ @ocso es^«^G>«5-g3>(2,oSOc3^ ws"'S «fC£>e J ?)«5 a s^«so e^er.a ^ 5 co 5 f) 9(5e5 3«^ Q^©«3oerftS33oo«3 SerS O^-^Sc3«9c36^«30e^9^ <^a)39t,c£ cBas©->i 9*ri ©cc-an^^ (?9^s3e39e3^s5^i6g.© 98$ ®tse§fresl £er5.2g?2(S^e3 , *not3 d8 80d"8 ©(§ ©oea* e^es? ^^^oon «R«ar$<8£ ©3*8 ©c^ 5 en e^aeJ Oea* &qj1$®2f>*£ > &*:S8 (^o* co© tndi, e?e^ epe4 ^es* £-er5ea csC5Doe^5)g9 6«33«r» (59 oa ea £ est <8 s^es s^rf d^ oxe?5$ 8«5©^3 <5ocjo t3 © &d <* CfL ^ Cf dg) (59 ^«n«B o«ns>c5d^ gdoe^^ ^£«?S) cocoa f C3 © if) 6 G\$ sn cp dg €5 6* cp) § t£ «a e°=3 3 tB e* © © e © ^8 S»e&8 gdg eg^ *» 3 t9S , >(3oo(?vi)-)(^is)od'i / £)c8 CioesfqDgd ©s5.es> sg-arS C39 C3 g 5 ® § ©O «t 58 CO@Q.^y5 639 ^«3i^O»(;.«| ^^ S^ C^ 65 c56^<^s>©39 & 13 t9 G*8 «> <^© © d> 8 «jer$iS®.t5^S£ (*9 © <£5 S §) eg 5 aiJ 8 esSocJ^caoesHdi © G\Q «^ s© © d QtoS £«^©:<563£<5&eto?e9 csa (T ^ © <8 iS3 S3 &G0 © (;«$& ©ar>2oe0og©9 <^ ©^rfoNe3(?o^^ «5i^§?5de3o8o3^J t«9 «8fJ 8 «^ Cf ^«« 253 CD (J 6c £«■$ K)C^»8f (36 65^3(29 C39 (^esseB"-^^ «>" Cf^S 3 " C5X(568^? CRS'g <;9C39 C.tfOvV.028 <^KU3^C^C3 CfJC2D(^C3©s>eJ^«^cs3'aofiS)0S ^ee3<^c3s5 <§d©c*<§ 8g§$© <»l,S868 &<» 8^§ ®Sq.^8 Kej^tfiS Oi©*ncaen ©eesg epsncSfgd eG>d-e>$ * The ground floor and the open ground. -j- The appoos or gentlemen's servants in their picturesque dress, t A description of the innumerable numbers of people of all nations and colours that attended the races. ON THE RACES. 7 tt«J*gg©e© Sgelg — S\§ef\.^*n55> epS5©«3 SeetaensrS cf^^g© >«£«)<*© c§c3GD9>*r35 epe^s^caS^®^ o^^^en? 8s}e3'.^«£,9« : :(g«*s3^*-i3 «r«5 GM3D<33<£rt g S ^S^^r.J <^9.£@^^Ei^,e^<^^3«^f^^^t89'..r.arSy.an3 -ag -q] ea do C3 eS c3^3(?>«^3 6^<5Je3?' ( 2-* 5 ®>ieJi>(2«^^'«^5 t3 ® ^ ^i. «-s3c?>£)3®ea-H.«o3 s#a)(^©coc5g9 >an3 ®5§ ©&§c3 *fic3ef5Gr»3 eg ©o ^ 9 ^; «n«3<^^-.3<53 cp d «5 <5) s? c?iS e ^sv^nJ Qs)^t98o8e3 ^G^5 *U d e3 d dP ^o3 (g (f C! f d 6 J ^ ^ ■arfs>«n3 g 9 at, t?L 8 ^ e?3c^ ffi^© ep©^®c* one) *rto-ar>3 oSo e e S) ea c^a, ®«3 sv-*^ epe>5i8t9<38 e9< *' er5o«n3 w © -«->3 tl a) Qo Q & 8^^^«n3 f «ad.^!3o5 <5*>Sos3 ttBo«-€)Q~) cs:®^5 cr«3^— t9es«jC3©d«a3ec3 Cv©*536KT)c3er3 ^©i?. e?«» g & © § ea-ert' a, t9aa<~i8 wwrfdJ df 6^®S) *rg d§ <^©^^-.i«5«o§d ea«2^ ®«5 cf8d§t£ j g9^G>«^f)(S^:!e3cD©o<56e$<;@'> G» )o ^c»3 <^ft5 * The Races. •f- The doings at the race grounds, J An eveniDg scene, 8 THE LEISUEE HOURS. § 8 et « ^ 8 § d «£<5&e$ B§d& &Q®«5 <^S«5 t8»t,os59?sJ G^ofD^SQ «5 t98oe«K©?g5S8/d(^©^s! ^ <^(§9«53§® o© <3 ej^q^e «rt,§5as©e3^ OcsB.^e^ <5&eJcftf>d?8 c*«9© 8 S^C^tftes cs©30^efi© (^^oG^o?©?^ 8s*^ $ c* 6\ 6 zsifZS&j 3D «5 'S-^^tS ^e ep(^9e$ Oje3G^«n«53* — c^oas^S €>-?n^, c-« i ^d't©*<,-5-c!}«fjG^csD^ J — vt £ ©(5*5*, cooe Si'cv^S,®,— e??^^ , f?)^- ^<5^-en:g — tse?, cpesE'ca^cso — ©so, ©iS^Orcs^S eft© ?i«o^5, o«oj;?--)ffi5e (i?c3-25?3a^^ e3cft? 1 c?.«-:•»*, e9®ge8^e-^, s^cao^S)*^^ sr^s«»©9«»e»cso«>e< cs4©c3o©a.soJc»§ - ®& @3- , S»ee?cf8rf.^©i-rf,S^5jaer.3©s^c3# 5 gas5©§ -&©,©© ^o©— cpe-rfc 8-<6«d««©, qcSj^dSw^nE^ -oape|-ySfflS, Gr©«ajf bos— 8sJ O(533>«ri«5d6c»?558gerf«f5(^®s>«ao(^goi ScsesJS^ g«r5§er$tfG^©|)^e«3q3 (f * Name of the writer in double entendre verse. f A letter in double entendre verse, forwarding the foregoing to Ernest de Saram, Esq., Maha Modliar. ON THE RACES. 9 — *£6*s£, ^<5"c3^^0 — 8c?e3(5'e»0e$co<3>«acc9«J fejdSog — ©g^tf-arS, 9^3socD<5'aj3r$(5'@(^cao(^@o©8c3<5?, <^©(^«ao(3(3)«?t,®e§ cp«3JC3c3© — ©§ — g«ari@,^d'(^9,2d?*atf esdi^otfrfen ©eng^g ©^^edSdcao^o^ ©ea,sfod? — g<8f5-ano^«<2n«5, 8oe303«3<5*«?«^o§ ea59^oc8«5 — ^«n ^0038^3, t^«n«nc3S^«)39(3>«Doc^ — <^©aaf), (^©©oSS^ead'^ogq €fe£)oQd , 3c5G > «^3«5 ©.« , 5©«js?«5»E , 3Sa: — ^ } a.-ar.cs^eaoc' — «n© <^©aao©isc3&§df$ 6©<38tfc3 Sag® 0«G>-an§<5'«S«e?5 G\o^in G\ enl&l 6>«x>e@ ef oocSeg^S »el)G>© o3 G><3i«5 <36aooJ 9g$ d"^ <^©c?i«s}o^e9©9o3«5©^ cg^ ©«r$ d"s^9 g^ 8s-es? tf cd o es5 «g © $ ^^«f30OC55n«5 <^o8©«5i©f — ^csc^s 5th September, 1853. RACES OF 1854. f Sd§20K3^®tqg©3?o^€g^^3f «fo-ert3 <56 1§ »S^»eeac,§ <3>«n5 £t3§K>E^3 80e*,<8$©@.3 esta* ©o3 ©SS ^casaSb ^65c3 ©«5 88 ete^3 S5'c\oo^^(s>^«oty ^5c33 o^g g^«5 qS?^ 88 -ar$««3 '^b $ etoe»©e£ §8^9^ 3 (56el cfteS ©99 eat© ^wsSo <^a)3® c *n3 <56e5 <5&e£ (^©9 eat,© ^eso ©o ®3)3@ $ «foen3 epo^e»i,^e35«,§«f3«5i.86G>«^«3efi,€5c3o54Se3 «$3V8"53 <55e5c35e3G>0§e3o©^Q3o9e ©33 ® 6 <63©^5 * Any one acquainted with the difference between the eastern and western languages must know the difficulty of rendering the English into Singhalese verse, which is restricted to particular kind of feet, and confined with different other fetters, the various devices of Oriental ingenuity. The Writer has, however, given a few Sentences which struck his ear as nearest to the rjthm of the Verses in hand. They are the following: In English. — ' Isay, that is very nice ' — with reference to a race ; ' Get back ' — gently pushing the people who attempt to get beyond the ropes ; ■ That is, Thomas, a pretty ; one, no doubt' — admiring a race that came out in first-rate style, f In TamU.— ' ^UJtLW <5 UHS(&) ^(J^JPt-©/ f ^UjQujn ujQ a % In Purtuguese. — ' Nos vi anda per oj;1 p'r elotrus;' ' E'li namas ki te kurc, aloja ' ' Bon nos mamus des apusta.' TRANSLATIONS. 11 (^w35>3 acc56^8^ «3^ G\dit3 &)ea* Qe^ ^(^eo3 <56el d6eJ G>£9 eso© ^easSe <3>a)5®£ 2n3 ep^o^ciD ^©^Sbi?.© g,©©^ Eta «ic?>«n3 cpt^eox©^© «>8Q«v^§)3\83 <&;3 ^e>«r5 (Sfcea* <5&e$ ©89 wi,©S|mo 8e ^©-anS c3©ca© ^Sc3oer,e5 KS3S>^ca^^5ep^ ,sto«n3 <55.e^<36el0e8e3i-®^e3oSe^©3©e «teen3 TRANSLATIONS 1 Kings III. V. 16—28. Seated *3«so8eS?gQ.s55 »ei^8^ cJ5tfEg©c3 ?gsto8^ oS© 6>©$ -^ d'g'^«»So © ea ^ © 0en aBSS(\8 0 Oea w3 •^o s*o^w 8 © «j © <5t qa c5"c d <5>«£3 O ©Ges)» «£3 © 8 C^3o3Wi,sa9>2gg«l$§ e 63 9 t3^0©@ef «9c3 © ^8 * (?i^ « 8 (5 « ^ tf o (?» © So «9c ea <$ *8 © sg © ep gmk>$ <| © eoo e$ £ -s£3 c3 cZ ca © © g sg CT.053 <^«ro © «£5 w (^ g8©@cotf (5> el © t» ^ t9 9 © es t^^o 6*© S e 0 ^ ^©G^C^^^aesGKJ'&iSca^ <; TRANSLATIONS. I 3 8 ^ ea (5 <^ c^s) -ag © do <^-2n9 cS3 oa g «g o 4 © 8 ^ So o © 8 ©0 oj $ ■da C3 d" t* ?53 <^© (?>0 C3 C30 80 «£ dfano © <5> G\® © <^GD g ^ G^MD «J <^©0^^©od'cp ^ g <«5 en ©o an 80 c3 ep ca ^ 8 8 e3 eno ©d8S^9t9eS © 5 rfo o ?e£)a©^ ©©3e^® oo^e-e^G^ ©£) *9i)<5«§c3L8 §^S9a^ ©gqs©o(3 '(ag?§3 «i5)o<^K)^ ©(©^tfoSo ©oqDtft clears *8«h-o^tfi, ®^cs5c3 ©e^tfi, «§3^cn5^S-2S3occ — e^g ©ji.*ni.o!<§3s t9(^e5«nL«5 S-Q$di.€$&<£x £?©^8£S^(^^os\BS ©g^tfuSs-csSa efSsSf^tfo ®^cs3c3^^ ■eS^ecSan' 6>©3c5 — yx9o d"^<£c3^T\c5 5?©«J§^tfo©:> <^*a30«s>»9 t9«5 O5o«^i-?55^c3esi© toceocaes?^ ep«£«Sc3o^3ca©e33cpL<§S)u9^ ep3 ©oq & ©off^^c^o G>«no©3 G^oS-ar.S-sSrw ©^«a8^S^©S «n -235 S^S3D d" © CB 4$ ©ta©igO(§3«n$ 4& ©C3oag8c3S>cj3oe5«5(3©ep^§ 4$ 2r58Gc? C3«5 9 iJ en df © es ca«3 O© ^ tfo CO §03 <5\j B 6\d ej3 <§> O3o Sx S) §c3 *3 G0 45* c3c3tS©g?ge»c>e80© -^o G>© ®z$ e 9 63 «3^3c3 epo (5 <£e e3 ^S'ca «5^oc3 G>©gj*g © G>©3 C3 c§ 8 ^ -»$ g ed*£3c3 £ ^3 ZSi Q CO 253 tf © en o i§ ko <^o 8 ^ g § en $?C?8©03en^ e?5 O(§^(^0(3G3G *p wo t9 ®q © «g © eo © a) <>* G^ca -esS ^ <3 ep m © en 6>«50 <*" «2 tfi. ^ en g>c3 Giea -en 3©e3©-ej3c3§G>©(3C3^53 8en en efo B 8 ca gi«tjo s>ea <§ & en StS^jg^g^cpo© s^©^ ' * en ^3©«3tf©J§©c3::" B -■ en ^© ^ c3 o? 4&'*a «3 8 cs w «8 © en 1G THE LEISURE HOURS. V \ ©a -2® £) «5 & ©C5 «S3 S8^«o^^_ S ©«n 3 S <3 es) efo g G>8 ^ C ^ CT>c3 ©553 «> SQariQangeSessv^s^anaQest «a «?o 9 9fl ©© G>(5 8 «5 t9d , og=3^S^5c3M© ©csJ © © (3 So 8 a ©o3 t9 63 <$ CO <&$ ©9 -8©^ 5r53©^ ©53 &Q& <; «p «3c# a ^8g8 «5) a (§3 «g © -aS «^o -an a «5 9cgCfc3®©©Sgge3 s ©© $ «n Sg ©tf -ana «a § ^_ S © 9 (5 es (^© © ^ do Cp O5o d" 8 8 <3>®3 6>2neao«n«5*no<§3© © )7 FROM THE HITOPADESA. Book III. Fable 9. p. 89. ©d'^rf.y:^ <55tf«g®9d'^c3«5 ■eSSs^ 3303 *®'^!)^ t9^3d^£0e9g Oe,- geoQ-soaadSooDen @©9^no^ ^©^tsStfesS ^«9c3«r;d5?5'.as©3 (si»iS>?S)® g^^^ 33 ^ f^e59«a§©s^eo^s5©L©cpt,C5^B3o«^ ©S'oS ^SScgS^d"^ (5t,G^9<34S„ ^5,«53tfc5'^«59S>o3@c3^s!^^©«3^aS <»o<3K^c-„ ^Sca© d'«3ca9d'8o3c3a3s>©<§350o9g^9^oS^c3-^**»-^cpw9 ©dStf^ciStfe^Kq «£oas5 @«at9«?d& ^©^©caS 6^49s>ca^ G©?t£)0 e3«3rf^8e3«a€)Lgd^ «5^ai8^5 ©KjaKoq89§Q«J? d9c3^®g^«noco«-*****»-'-e^®«5^eo 103 — §}r&o ©j85<8sfo9 eaod«aae30a§(E5esJ(^S ®(3Ksi.<5®«r3<^c33ca«aH©cg^, *5&>idca ©<9«j ^G^^^S)^ (^©s^s^dfcg^svaS G^gG^foSg g(p2«a My reply to the Criticism, noticed elsewhere, renders the insertion of the following- necessary. C5D©^0O«5?Q5^erJ 83 S> a/3913 85© 9«a?g3f9S3t53d'^oo©c33C3KDd'^oocao©ocs3^eso^53 ^©O^eSC^tep^W©^ 83?<5©eS)d.^S©C»0 G>f 8 03^.25) ?555S -E^otf © «a<5©^3 die,8(^s>^<^c55tS eflgcosSep «?epo<538 tftf Soe?(3^8c3«stf©®«?^ OgtSS^ese .a»8G^«5 88^S§©o(2«5e ©<|etec3«3 ©SStfStfcaS 8rf8d'®®®^„ eo-.iSSiea (StodeStftfSNOjS^Sa,, t9s.e$c3o4©c3«i.^c30 StfStf^®© t9«v^««i8 ®^D^©«3„t998d'^^TO®8o5eg^o^®388^S^t^]qa5)eoc5 ; ^e32©rtfo39 f^aagsi©^ Sgd'oase-Ki^a efgG^tSa)©^^^ 03 ^^'^S^Er'S 03 ©®®cncK0e$ 6" ©«Q •>©.»? ^_<8 53o-2^oand®oS 6-®>G©$ «s@-i«;<56 (?C5D.*5 ®^ep^8 „ SdPtfG^G^ t9© tsBo£nw8e3t,©en €?c3t9 epta^^^eeotfej^ d-K.ac:©8^oe3© C3«svyi w©-sr.«3§d9«!^ass ^5«a8cr«5o5 c|g^8g^© S^So^tsdsae^ ©KJ^eao 0^5 6>®o^©>cs3a)5Kj'5>e386>«r:^§^''7>c© Gi©G^e»8c3G^c3 qed55)0c3^ CfcJ^qDertaB-so^,©-} &@o&Mfrcs3 ®®<^ epesd^o©^!G^er-© 6^©j8 o-acoBe^Gi-s-.© t5^er.«-)«f?(^sJ eaa^^atf^sigQcsg^iSes Sc3Cf-€3er8^ts3C53S?s5 e.®©oKjQ&3©8|3eG^*a6'»C'c8er.© tScrQtfd'^ei© 6c3£es«j£?e«s > -©«r5 l ?^s!c3 S®^ ^c3G>e3®i.<8«8:co epegtfi, ^«5«ri8„ 8<5©<5'(?«3^©^ Sca^eo©©^ «r§ffid'©6,*s3 ©sg?csJe3<§;oa 2?S e3c3^«^ ^38 «53(?i(3e55 S>®£g^§C33S^8«a G>©Wi,&dc30^CS?|3^G^£©£?g©5 ^9^co a©S*3cso g^iSeaS^te^sa,, f«3c?^ 8tf©«> TRANSLATIONS. 19 104 — ef o 8o ^5 ^ So es «5 ©o g s>®o eg O « © cs «5 «p «5«n£ «S50 gj«3f «£©<£fo-ar:o9 ^_«^«D0(?cs5d'8 ^rtidf^-asSG^o G>8<§^3„ <5'd'^dto93^3o«5J^a5) 6^8^ <55tfasSte«to«)$ e?8«3 <^c3«^G>»5 SD«^c3,£foen3 «a©«ic«D f?-^ ©9qp«ges©e3 9«5 epo«5 G>sx§3en© ©3©<#E)«J Q©d5^g?5GJO cjpS^do 9«3&aoe£9«5«)e® t '®oi}-338S<2r5 freniqoS <-eno(3<^ ds5Ji«)^©^ ONcoS^m-co ^od - ^© e9o«33«o,,«v9«) £ow pddt§y hogs <$>£$&<£ &®£o>®&dld®Gi6\® 6>«as>e^gc3oe3-^oa^3 ^5dJc3(^9de^«5©o^©?SQQep© © (?>«? oqwtt<*en@<8^3a)cgo'Left,©tt«» 9 eso ocjo ea t9 «a d 6^ ®5 © c © i> est, £K 9 © ©3 © eg c^9 «3 o5 -s5 ffii § do 4 \ «n 9 ! I am monarch of all I survey, My right there is none to dispute ; From the centre all round to the Sea, I am lord of the fowl and the brute. — Cowper 20 THE LEISURE HOURS. A REFLECTION ON DEATH. &&& d © 6x. &&> § 8 8 ®o ca «n St, © 8 c8 «a tf c3 g g S>c3 rfOefoascg^eaScaaB tf <&it © «) «n«- o*3 © q a eno « o ef 8 $ tf * ON CRITICISM. 8d , $*rtv^5s^c3«5 <^«soo?c3© (^«B(?t«f5«^©c3 G>e30c3o«n© csg ©sg^^noGS^-erofJs^csasS ^■n^eaocsa®'- o3 A HYMN. Let there be light. — Gen. i. 3. 8 b % C3 © Cf g Cfo * t9 g C3 <^8 8o* «p©8^6>©©SSoeatS «9 8 c3 ^3 ^ g ca a ^o ®o en «3 « 8 c? q^ S g «£3 G\© Gi@0 8o8c3d ©3o (^ © g «TI6 © ^5 — • f t9 g 03 ©© 8o * Contemplate, when the sun declines, Thy death, with deep reflection ! And when again he rising shines, Thy day of resurrection. — Cowper. f Whoever thinks a faultless piece to see, Thinks what ne'er was, nor is, nor e'er shall be.~—Fope. TRANSLATIONS. 21 ANOTHER. Christ, the way, truth, and life, — John xiv. 6. o5 ej tg 8 g -^ cf en ©«)©(?>© <3 coo («§)©© GO ©a®c8«3 ©eo w go gdOs^cagcfS c56^co£n<^«)©<3 ; i) co eat, a-n. a © © a ©<» ©a^eoaws^ag ©<* © a cp -an esc a^c ©cs t9S«$ep530s58iS©©a ©cs 8 © § ©* $ © a © © ea «J -as! 9 do ^ G\$ § eg © © a S & 9o €3 eat. &Qo © ea^S^o^co^ t5c3^8«5^e5 © «<*&*.£)& ©^9g<§5 rf MARCH OF INTELLECT. Omnia me dum junior essem, scire putabam : Quo scio plus, hoc me nunc scio scire minus. G\@ ®8So©c3^8(^qe55 «o GiB & 6>e> q S o 9 £i ^ «5 ® Gko ao ®<3 c$ <^o 6 «a e <^ «n © 6>«s ©e? ^. S8»©-^ 6^ea § ess (5 cs ea © ©5 «; -ag cs <3 «ri, *n w e PRUDENT SIMPLICITY. Ut nulli nocuisse velis, imitare columbam : Serpentem, ut possit nemo nocere libi. * Cowper gives the following translation : — When little more than boy in age, I deem'd myself almost a sage; But now seem worthier to be styl'd, For ignorance — almost a child. 22 THE LEISURE HOURS. c3 5«f^®«9<38<5i© en 9oQea«)9 9o©(3>c3 en 8«-tggs\93 5 © <5 ' «5 <^«3o<»itf)s5 eni-tscsenasjQ c»®en ^ $ en «5 t9^csi© SMro^^S^ci e»9s>c5" § ■sS «a Q «5i 9 «J c^eaj do too 6 go en" <^<^5 ent<5$ g) ^ e 9 3 «n 9 <$ ocrS entoS escs^S^oSeecfen <^<; c3 G\g3 eno<§ $ * That thou may'st injure no man, dove-like be, And serpent-like, that none may injure thee! — Cowper. f Asa descending river causes its water to mix with the Ocean ; so does knowledge bring a man into association with a Monarch difficult of access; thence results exceed- ing prosperity. — Hitopadesa, p. 1. X Amongst all things, knowledge, they say, is truly the best thing; from its not being liable ever to be stolen, from its not being purchaseable, and from its being imperishable. — ib. TRANSLATIONS. 23 DITTO. o eft, «n © d"c § ^ e«5 ^«3enoa)ici3.ar3© £OS$eJ©L<§3co*rfes^e3£o <8eto«5e3 esi,©cg?53<§3epcg«3<§3<;£53©3 t9«s3c9a53^«5j«no®® §3r!©c3«ni53 * The English translation by Pope 'verbatim from Boileau, ' is as follows: Once (says an author, where I need not say,) Two travellers found an Oyster in their way ; Both fierce, both hungry, the dispute grew strong, While, scale in hand, dame Justice pass'd along. Before her, each with clamour pleads the laws, Explain'd the matter, and would win the cause; Dame Justice, weighing long the doubtful right, Takes, opens, swallows it, before their sight. The cause of strife removed so rarely well, 'There, take,' says Justice, 'take you each a shell, We thrive at Westminster on fools like you : ' Twas a fat oyster — Live in peace — Adieu.' TRANSLATIONS. Gooes' ?5)3^S)S)$ ss>^G\f.3c3?3 t&v^QZ ON THE WICKED. o cf G>a»o 8 s>8 (33 So 2n ^ G>© «5 <3©CoeS©03e$O©fc3 «5 tat @ ^ © es3 est o «5 ©g©«?o © cjg -asfosn3F)*n^«^c3e$8£*5H-c3c3 © e35g^3e9-n.©^G9©So3C3«n8(3e3 © ^S-sSScnS^caeeteiSs-anw* © * DITTO. seno«r>©s)$-2n£3d5S«5^3c3efl&©9 8 t3©qD^t8e36^«3©rftcos58(3e3 ^8§<5>gd'<^OOS^^)3»Oo0O5C53o©9 f THE FOUR EVILS. ^ ^ ^ g 8 d 8 a $ fggenOwQca <55 CO $ 8ia8(3§^(fo8^«5 3 CJ 8 g €5) (3> * c3 g g «3 «3i, <§3 G>ca ca & e$ S «3 G>«3 ©c3 ©egtf^epo-egtaOwctsS^ G^ ©ca «nc«j £3d <^«3 -eSQ s>C3^5 &&>0 tf co g «3 9 «$ 6><55 ©ca f A WORD OF ADVICE. J «d © ^ cso So © ea «> ® 6%. § €) ca «$ G>«? ■sSG^©«5^t9So9^^ sn^(x>o a S <3 ^ ^o «3 8j3 «3 G\&$ ^ to q os 6\® «5coOf^^nOStd'o3 © ea cfl <2 8 S «5 (?>® -erS K) rf co ^ «» oa <^® © ep Q ess d" esc © C3 ^ ^«n «o ® en tf © Sto @«5)^©88e3go'©Gg'eo^ © ON THE TRANSLATION OF THE BIBLE. § Silver Smith Street, 25th May, 1853. Rev. and Dear Sir, I beg to acknowledge your Circular letter of the 24th Instant, and it affords me much sincere pleasure to say, that I have no very serious objection to your new proposal. Nor indeed had I any to Mr. Gogerly's original proposition; except on purely Grammatical * "As on the eastern mountain a thing shines by the contiguity of the sun; so by association with the good, the outcast even is enlightened." — Hitopadesa. t "Empty is the house of a childless man; and of him who is destitute of a true friend. Empty are all the quarters of the world to an ignorant man. Poverty is total emptiness." — ib. % Suggested on hearing a Sermon at Church. § Forwarded on the receipt of the following letter : — Dear Sir, Colombo, May 24tk, 1853. Being under the impression that something might still be attempted for securing an agreement as to the style to be adopted in the Singhalese translation of the Holy Scrip- 28 THE LEISURE HOURS. and Philological grounds. The question which underwent our consideration at our Meetings was not, — 'What pronouns may we use ? ' — but ' What single Pronoun shall we adopt throughout the Bible, save when avc address the Deity, or the persons of the Trinity each other?' I confess, I still fail to perceive that, reject- ing Q, if our object be to use it throughout the Bible : and, although we con- sidered at our Meetings the propriety or impropriety of these terms in the abstract, yet we failed to observe, that, whichever pronoun of these two we might use in the Bible, except in address- ing God, we could not hurt the feelings of the reader or the hearer of God's word. In this point of view, and since a variety of pro- nouns Avill have to be used, and as union is sought in a matter in which I should wish to give up even still greater scruples and tures, 1 have consulted several members of the Board appointed by the Bible Society upon the following proposal for accommodating matters, which it is my intention to lay before the Committee of the Bible Society on Saturday next, May 28, after the Report of the above mentioned Board has been submitted, so as to avoid the necessity of their rejecting either of the two modes proposed at the conclusion of that Report. The extreme desirableness of removing so unsightly a feature as the disagreement of Christian men upon the style of language, in which their sacred Books are to be trans- lated, both for their own spiritual instruction and the conversion of others, must be my apology for this attempt; and will, I trust, be regarded by all concerned as a reason for doing their utmost to concur in what seems, though perhaps not the best style of translation, abstractedly considered, one which we might at least unite in adopting, until some years' experience in the use o! it shall have suggested a better. As the Board is dissolved, it is impossible for me to lay this proposal before them as a body ; and I therefore take the liberty of asking their opinion separately, whether such a proposal might not be made and adopted under the circumstances of the case. Those members whom 1 have consulted are so far willing to concur, that they have suggested to me the advisableness of sending this Circular for the written opinions of the other members, as well as their own. I should therefore feel greatly obliged if you will favour me at your earliest possible convenience with your sentiments on this subject. Believe me, Dear Sir, Your's faithfully, G. Pettitt, J, Arwis, Esq. Secretary of the Board. TRANSLATIONS. 29 difficulties, if I had any, I cheerfully assent to your proposition, which, I think, is subject to our 4th, and not the 3rd rule as you state. And permit me to remind you of a few alterations which I sug- gested to you, on the night when we had the pleasure of talking over this matter, and which will be rendered necessary by the adoption of your Proposition. 1 — Although the imperative forms q€) and ep©, to which you refer, are not strictly speaking incorrect; yet, since it is proposed to use £f}S), not in the sense in which it occurs in books, but in that in which £§) is used at the present day ; I would beg to suggest the propriety of employing those forms which are in current use amongst the Singhalese in connection with £<§). 2. — The use of £© with the verbal terminations in es»d" ( s* ) t5S® (teme) &e3 (Nubawahanse) £-5r5BcO^&! ( unwahanse ) to be used in speaking to, and of, the persons in the Holy Trinity. 6. The same forms to be used by the Divine persons in speaking to, and of, each other. 7. Prophecies from the Old Testament, quoted in the New, to be quoted as they stand in the Old Testament, except when very satisfactory reasons for a different course are obvious. 8. The term ©G3*g3<^C$ (Wahanse), to be omitted at the discretion of the Trans- lators,, in the oblique cases of the noun and pronoun of the 2nd person, when it has 30 THE LEISURE HOURS. because it is, and £q3)£ ea«sfoe3 ?'s not generally in use amongst us ; 2ndly, because a distinction is now sought to be made between ©a) and ^S> (synonymous terms) in the latter being applied in familiar intercourse to inferiors; 3rdly, because, if -egSScs^^dibc used, it would be necessary under the terms of rule 8th, to retain in the oblique cases the base ^S) alone without the Sso-w^eS, as applied to God, which I think is open to serious objection, as being de- structive of the very principle, which alone can be acceptable to the people, and upon which we propose to translate the Bible, namely, not to address God tcith the same term that we apply towards the loiccst of his creatures. And if this be not the principle, I am at a loss to know why we should disturb the Cotta Version. 4. — It seems also that £gD, though derived from -^3©, is prefer- able to the latter, since it appears that at the time this word underwent a change in its body, it assumed a difference in its sense. 5. — I do think, that, except for the purpose of avoiding differ- ences of opinion in further considering this subject, such a large discretion as is proposed ought not to be vested in the translators. 6. — I think also, that our Lord ought to be made invariably to address us with 6^3 and «)o8, in all places where he has revealed his character of God or Teacher. 7.— Our first rule requires to be modified, in permitting the translators and the revising committee, at their discretion, to depart from strict grammatical forms, and to adopt the present, reputable, and national usage in certain respects. already occurred in the sentence, and in other instances in which the omission would be no detriment to the elegance of the Translation. 9. As a general rule such terms as Prophet, Apostle, &c, to be translated by corres- ponding Singhalese words. New proposal to be submitted by the Secretary of the Board : — 10. That the pronoun <3£)£) (nuba) and ^a)^, be generally used in the Trans- lation for the second person, with the exception stated in Rule 3, allowing however to the Translators and the Revision Committee, the discretion of using such other pronouns, in particular passages, as they may judge to be more suitable. 11. That the imperative forms of the verb CfS singular,and Cpc) plural, in the second person be used when the pronoun in the context is ^5) and *QQ)Q1 (nubanubala), at the discretion of the Translators and Revisory TRANSLATIONS. 31 The adoption of the above suggestions will, I confidently trust, tend to reconcile all parties — an object which we must all secure, and one which I chiefly had in view, in expressing my assent to your proposal. Believe me, Rev. Sir, The Rev. G. Pettitt, Yours faithfully, Secretary of the Board of the Bible Society. Jas. Alwis. P. S. With a view to expedite the communication of our views to you before the approaching Meeting of the Bible Society, on the 28th current, I have taken the liberty of communicating with, and of forwarding this letter to, some of the gentlemen to whom your circular was forwarded; and I have much pleasure in trans- mitting to you a letter from them conveying their entire approval of my views and suggestions in this matter. * A CIRCULAR LETTER, f «fi «f3o^0^J^0 <^®53«5)CpCO <&10§&Q csd-^oq^ Qcicga&QQcnv^i c3o85G>e>tf epG>dS<^9o3t9§.§c3©«-.9 q& c:&&<&>&€)-&i 6>©©aeao©«)i„3foea 8c3«rto© QtszQZi§>ZQtSid6\§z3?3 G\®&&tx,Sc}%t9 £&*&&&&<*§„ © s»5sgc§t8^©<3 «5 c3 g 6^e, e39©e30(fo-ea©G^^c5«5y«559(3e3 Gi«n er5 epC5Dco-^-^Qt9-^G>«»s5ooaa©d^tJ§S'e^ <| A LLTTER. * Silver Smith Street, SOtk December, 1854. Rev. and Dear Sir, In acknowledging the receipt of your letter requesting my opinion on a specimen of the Singhalese Scriptures, which are now being revised by a Committee appointed by the Colombo Auxi- liary Bible Society, I beg to make the following observations thereon, and to express my regret, that, owing to severe family affliction, and various other causes over which I had no control, I could not have forwarded them earlier, nor have prepared them, as I could have wished, with reference to the whole of the thirteen chapters which that specimen contains. On reading a portion of the specimen-Translation, which I re- turn as requested, I was peculiarly struck with the undue fami- liarity with which our Lord as a Teacher and a Law-giver— ' who taught men as one having authority, and not as the scribes,' — is therein treated. The established usage of our language requires that a diversity of pronouns of the second person be adopted. There can be, I apprehend, no impropriety in addressing the same person with ^S) and its appropriate verb in one place, and g>«d3 and ©c»8, with their appropriate verbs, in another. On reference to our best writers we find this to be the case. For instance, in the Parawisandese, Tottagamuwe treats his winged messenger as a friend, and addresses him ego)-' ©£G>*n*o o«)o»^«aG>e©c9e3^.' In the Vllth chapter of St. Matt. v. 22, Jesus Christ is represented as saying " Many will say to me in that day, Lord, Lord, have we not pro- phesied in thy (^S>es»^G>etoe5) name," whilst in the 23d verse, our Lord in answering the workers of iniquity, who have addressed * On the same subject as the last, TRANSLATIONS* 38 him with the epithets 'Lord' and c •ag£©ea«?^c^ ' is made to fore- tell what he would say on that terrible day of judgment — c egS}(^9 e-s-OK-g*"© •ecgdt^oiaaoC'^ca^ &qc:(£qo ! Here is not even the force of the English word depart. In such places 3>o8 and ©(^co© (or »(*oc3© as suggested by a competent authority,) should be used; and to others like " Son be of good cheer; thy sins be forgiven thee," g«3a)c3cr>.sno5i©^en ^s^e© &c. (Matt. ix. 2.) -egS) and 6)B&$&? } are well adapted. In the 4th chapter, verses 3 and 6, -33S) is used with ©t«^9 — dS may not with propriety be used with «eg§). But, it has been remarked by a respected friend, on reading the specimen-translation, "That 533(35, in our Singhalese Scrip- tures, is not calculated to ensure respect for the same." This is a subject well worthy of serious consideration in a country like Ceylon, where the European element changes so frequently, and where at every change Ave find, from experience, that we only go back nearer to the style and spirit of the original version. I cannot help observing here, however, that when I wrote you on this subject on the 25th May 1853, I did not expect that the translators and the Revision Committee would so far depart from the proposition submitted by you, and to which we assented, as to make such an extensive use of <$qari<3>§>*r! instead of, as the illi- terate would generally say, 8f€)i.as3:<$ , (?ic33cri®^. It is remarkable that Mr. Tolfrey and Mr. Lambrick both use the termination ooen«i5 C<2^-2>3 (See Sidaih-Sangarawa, p. 2 12.) His answer would, I am persuaded, at once confirm the truth of Dr. Kenrick's observation, "that the ignorant understand the learned better than the learned do the ignorant. " It is a mistake to suppose that the natives do not use the case terminations properly, because they sometimes use them improperly. Nor is it, I apprehend, a valid reason to reject grammatical termi- nations in one case, and to retain them in another; for, it will be seen that your Committee have not followed the ignorant in rendering a nominative instead of an accusative case before an active verb and certain post-positive nouns: e. g. es^OTca^^sa Matt. v. 1, is usually expressed es^ca^caS^.^; and &8«5V5"5«?c3®G3 Mat. ix. 15, is now sometimes expressed &8.2r5<^ef:3e3§)c5?. The expression in * Since our remarks will be unintelligible without the " Appendix " referred to, we give it below : Cap. 2. 8. ££€)a)«r5G^ ea^eags-io© GxiSteasrtae! K>©eo gj-sna© ®©s3c?><53;t^£^2fl,2jfo&?0«r..©eJ (©osi) ca3 ©3«3e3D zq ©^^s ( caers ) ©a ^tas ^a) £>G3© &*&&,$ 8S)o$ O2530© «3 C3Q ^<5r5e,<~ B®j§ coso© 336) o)qiQ t9^£3 Qc:& epeaotf tfcg eo© *3^8d P. ■.(£■ :rec.:-: 36 THE LEISURE HOUES. the first example given in your Appendix ©3s5^eco&J (for ©©stacoa «8&£&■&&&$ ^aHo^cS SSzn ^]S)(5oScs3 Qoao ■&!<*&<£>•&$ Cap. 6. 12. q<5\?3 -eoo3«ood"c3^S ef>8 «3&®3(^©^rRn5«s5sN©^ tfG\dsn coe$ ef»0<532©o9 ©e,(2©fc«*9 Cap. 7. «5):e8^c3arjant. cBasGieno'^d'coo© -eS 12. t9®o§^ ©<£)032S^C33 ^3®(2oO ca©«5 c3®«3 ead.i& Cap. 8. 18. a:> G>«-.,3e3§ca(aca3 «3©^3 8£Sdi83 8*^e3 ^S)(*oc?c^ aa<30~», cf^d«ooa«53:<5'cad *n C3«5 Cf?30 -23^310 § fce,^Si/«n©. G^^!O0S>CO9«55 «3^© ($X.G\t$ ^9c3^G>a^ ( ®o§e^ ) <£3>© 8 cfS«aoe3^c3«v!noS ots-kjS ^d" ^S3oO c3@as5 <3® -^-jo g^ © S 3 a, 5>c° ?. 2. From the Pradipikawa (^©GielSSg^SjocSead^ -s^^oesxS^ 8e?©(^«nD6©. 3. In more than thirty places of the Pansiapanasjatake the fol- lowing passage occurs: — Sb3^eooO et,$t»DG»svcci8 &&.®a.&i 8sg*r5 cgasScaE) 4. The following is in the Saddharmalankare : ^s^ogd qeea «3<5g)»?«>)en G-ari«:o«-3i,«3 «s>^ (instrumental singular) e3c^eDo«5i.S *S«:d<3, &c. 5. The Translator of the Milindapprasne has also adopted the same forms-; and this, it will be remembered, is a modern work. ^©^d8os^«-.3 f^©s>£e,: 53(3053380^^3 §s>©<^£e,: cs^ns^^rS ©o^cwsSa-.© -©<; C53od?o^.«3 «pttotf c3«r e^esorfaSasg-eSSSSg estf SG^^aw^gg^c^cs * * * t96W8er3© eflc»s>c3«3^t9«y?8o5K)© epe3«9 «r)o8«5 -s© a8S^S®. 6. The following passage, in a still more modern work by the late Pandit Elapata (Don Thomasz Modliar) will prove the correct- ness of the 1st, 4th, 5th, 8th and 9th sentences given in the second column of the Appendix. &&6 ®o§S^ef^ar58*ag^4^«3®o9g8,3to&c3-&$ S«35>d ^(5"?C53?C3^ 8©S)§j e&§ 8©«5§ ?s<§o3*5 ®§ £*&&>S5S<3 &C. G\?5JOCc£>:>2«5)eSL©<£o &C. eoc53tf.<$oga50£3s!|3$ &c. &<5ii<3-2Q&ce$Qta &c. G\«^9^s^©iS (^erjoeS^ cfeQtf^G^aJ&JD^nep^ — Kaviyasckara. 2. 02550 e>^(,£gG>©<*3 cpoG^cQ3eSS©c3?5<50S6n«!5 — Koiculsandese. 4. ©0<£. &c. ^80©<53^c5D«r?^ e5>dt,«3 ^t©©9 &C. ^^C5J« , 3ep£3^r^^394 &C. S§5r3«3 C3Se3«?3^C32g«)0C3»«5 5f3g^ G>«no©e30 <^£oo?55 oe-eS® ©o^8(5^^ — Kawuminihmdala. I shall conclude my examples from the publications of the present day. 1. The following occurs in the Lanlta Nidhuna for June 1843. See notice to Correspondents 9cSe9^s5«fci^S'(for SiQ^coSefWS^J) 63©s>8<2Q§e;*® ediaaotf&v&d^, &c. 2. In a periodical entitled the 8df«jeac<«vr>o or Commentator, issued from the Baptist Mission press (see No. for March 1844, p. 98) occurs the following sentence — xitfsJd@®Ql®t& SS-svnof} 53ca«58c8c3^e:o0c55© »©«39^a) S)L^88<5\2r>o§ e^qsenSaa, 3. The Editor of the Shastralanhare, a writer in 'the verna- cular mode' (in the No. for April 1854,) uses the case-termi- nations just as you have used them in the 2d, 3d, 6th, and 7th sentences in the second column of examples in the Appendix. ■63^atocooeo3t3s5€3<5^ e&c3c3.as3 G^asjasS ©ctacoen 6>c^&o3 osno^ene??. — p. 21. It is unnecessary further to multiply examples from writers in the vernacular mode. Suffice it therefore to remark, that various instances may be adduced from the very specimen -translation before us, to shew that the revisors themselves have, unintention- ally but correctly, used nominal terminations; e. g. ©§«3 <^8®d for what is given in Tolfrey ©§*tocs3 cptBgjStoo?, Matt. vi. 1. With reference to the note in the Appendix,* I am of opinion that * none of the words therein suggested conveys the meaning of a ' Scribe' in the Scriptures. I believe this term means "a teacher of the law" — Ezra vii. 6, 10. ' Scribes' and e doctors of law' are, I also believe, different names for the false teachers who rendered "the word of God of none effect through their traditions, " (Matt. xv. 6.) ^^gcarstaeiS is simply "clerks," or "copyists of the Law." Sa"*^^ may convey the idea of a class of persons who were able simply to write, as contradistinguished from illiterate men. The other words are also objectionable, for the reasons suggested in the Note. May not ^^GgrftStfc or ^^Gco^en^svwS be used without impropriety ? I shall here embrace the opportunity of remarking, that words like -agd^e^csS in Matt. xiii. 32, &c. which have a specific meaning in particular provinces, should be avoided. Permit me, before entering on an examination of the 6th chapter of Matthew, to say a few words on the general character of the style adopted in the revised specimen. It will be, in my opinion, better than Mr. Tolfrey 's version, but for the rejection of the Gram- matical forms to Avhich I have already directed attention, and the improper use of the pronouns on which I have made a few passing * "The word used in translating 'Scribes' by Mr. Tolfrey, is CpoShScSeaG'icsO ; in the Colombo edition ^C53«S>2n3 is used, both of these signifying ' Teachers.' In the Cotta edition ®<§«5i®&3 simply may be adopted.*' 40 THE LEISURE HOURS. observations. If care be taken in these respects, and also, not hastily to reject such expressions as the following in Mr. Tolfrey's version. <;eg«D«3«3c<3* ver. 7 ; ef©8eKg«*©o«n8ver.ll; §G28«sc3«ri ver.32. &c.&c; and also care- fully to translate foreign words, and to adopt others, as I have shewn above, with greater attention to the idiom of the language, this may be regarded as an improvement on Mr. Tolfrey's, both in point of faithfulness of translation, and correctness of language. It only remains to offer a few critical observations on Matt. Cap. VI. Verse I, Note I. — Seoaa is a term which means both good and evil reward. The former is here meant. I would translate it thus G>«»0(nod an*. &c. — or aJ 6>-?coG@S^3«n ? 5. — * They have their reward; ' c tf)sv*3ss is in the past tense. It is apprehended that it should be in the present tense, as in the passage ( the hypocrites do.' I recommend (s,v&® } which is in the present tense. If it be objected to, on the ground that the natives use it in a future sense, I would propose the following alteration, by which the passage might be rendered more correct — ci/fjerSga,©?. IV. 6. — ^«e!©oS^>r 3 is preferable to <8 , read 6^:co3GoSe ( see Note 3. ) 11. — ©oc8w^<* is correct, but not easily understood, ©o e3«rt§ like ooo??gtf, is in common use, and has not the double meaning which the other has. 12. — e306a;(^:Do^8cJ#>eoo§ &c, may be used, to express what the original hi my belief conveys — -'who is unseen? 16. — Insert tsSO before d , 5©8«5$-eS5«5vnof}. It has the force of ' and ' in the English version. Without it the sentence is not sufficiently beautiful. The rest of this verse may be altered according to the observations in Notes 8 and 9. VII. 1 7. — ' Heathen, ' I believe, means ' the nations unac- quainted with the covenant of Grace,' not a denomination of tribes, which cperrsstfo-dS^rS means. In Mr. Tolfrey's version of the Bible, I find ep«f33sg.d8«ssc3^. I think <;§ to Almighty God; and by others, who think it unintelligible, although the English word is not a bit better in that respect.' 18. — ' Vain repetitions.' The original, I believe, means, 'to" repeat a thing often ; to say the same thing over and Over, and in different words,' gc'^ means ' idle talk/ V 42 THE LEISURE HOURS. ' a speech impertinent to the subject or occasion.' If I understand the original aright, this should be translated OtS'iin^t.asSec or jg^tfi,«53e£ — ' vain repetition,' or 'tau- tology.' This may, however, be objected to on the ground of its being unintelligible. ge»» is not more intelligible. But if it should be otherwise rendered, we cannot avoid a circumlocution — -sSa.e5 -anvQsj-enLSca (5ier;o*Sc3(§f3o. 19. — For epW'ag3(3§)c»v©c3 ejS> &®Eo in the old version, is better than gj©)© o©«5?>3gc!«' g^So; but «*jo©c3© <^eoi(5©^©£o will be better still. XI. 24. — f Give us this day our daily bread.' cpo© q ^g«:@i-«^Q is not only literally correct, but shorter and more solemn. The force of the sentence is lost by saying, <=©e,<3®i.*r>© ' Having given, deal out. ' XII. 25. — This verse is ungrammatical. ep8«253&©06 ©«s?«*>«S G\®&$ should be eft?, &c. which means ^oSfi-arJ &c, (see my observations at length, infra* ) Since you have not adopted a purely Sanscrit style, I think Singhalese forms are better than Sanscrit. Besides, little children cannot easily pronounce the word ss®®!. I know this from experience. I would use eaSo instead of .ssa®?. And eps^denojsJ q>»© -s^®o8 ©e/s^i-en© should be rendered e^d^crcaL^Q cfO© *c®c§©S&*n&. The existing ver- sion may reasonably lead one, who does not know the * See also the paper on " The Gases " ; infra. TRANSLATIONS. 43 English, and who is not taught the Scriptures, to say, that we pray to debts and not to God. XIII. 26. — jpeotf-ssM-SS© oe,C:®i.-2oe\ The cpe in the beginning of the sentence is superfluous, and therefore wrong, od'-s^ogg)© may be advantageously changed into e^-s^E© ; and eaeSoSe^ should be altered thus; cats^SS©. .£ftot3§<$38» ■crag s^tf -sr? cpca cs>uS>(3©SS't ^8. 27. — The word 'for' ©esS-^.wocj which connects the dox- ology with the prayer, is improperly omitted in the translation before me. XIV. XV. 28. — I would translate these two verses thus : — c-oc^cfJ Gc30 5T3«rf8ci3«r5 j-e?«a ^S^dGc? 8d^8(28 e»©) XVI. 29. — This may be shortly translated as follows : &)Sq t&3es)oda-&$ «ni)^ <5j^caodG^oa^i|^«?5a)&@^©c!Sc3cr5 8 G\t3®*n-*nBi£>G3 D^-ag ^8^ir J e5*S85»«*^e$':?,i,tf ©-^©aca^O &c. is unintelli- gible, because it bears two constructions. May not this passage be expressed thus : 8c33enen£ea*r$£" 1 e38§iw ©^3 ©«caer50 &c. 33. o^Se/a^^en is used by the illiterate in the Western Province in the sense in which it is used here ; but a native of Galle will understand the term differently. This expression, as it now stands, is also undignified. XVIII. 34.— tfOT9 OtKtrf e£)c^GO^c3cS 8exg«fiQ:*« eadeo^pga. I would re- mark here, that the word ^.®«5«st«p, is the ancient form of the expression G®-er5«si.er ; that the former is now generally unintelligible ; and that e?v may with pro - priety be changed into ep ( see Sidath Sangaraiya, p. lix.) I would also submit, for the consideration of the Commit- tee, the question, which was once mooted, but never discussed — Whether in passages like those under consider- ation, it is necessary to retain the « in &*fsozs)6 <$(?oci ? I beg to recommend its omission, in the imperative mood. XXI. 36.— For e«pe5 €}&S)*nQ^o read SciesS epo© before %<8 &8 6 a and before csS dee. XXIV. 38.— ^8^^,© would be preferable to «bo98«?. 39. — In the second sentence tBeS&zsil is too common an expression. Why not use ^eroc^oeri ? In the last sen- tence of this verse, the words ^S)^ a ©Serf may be omit- ted, and «»£©«38s$ ®*noes*6 €5. XXVII. 42. — * By taking thought,' &c. i. e. ' with all your care you cannot increase your stature a single cubit. ' «a«-3 caoc}§3>©«3, f By being sorrowful' will not do. The identical meaning of the English expression may be TRANSLATIONS. 45 conveyed by the following, which occurs in books, £»£)«> Ss>©«»£ &®(^er;a5*r>t-«noc3 ©© •gQcs©. In the construction of Singhalese sentences like 'But I say so and so' — it is incorrect to begin with ' I say.' If the subject be too long, we must devise other means not to place the verb at an unintelligible distance. Here it is not. XXXI. 45.-^The cs in o^ro^S^goos and other verbs in the imperative should be omitted. XXXII. 46.— «per*«tf« Q See Note 17. XXXIII. 47.— For t98© e^Sca^eS read t9§9 ?38c3(E(*Q9 c^esO^Q^df esQe^oooen G^eaC^Qes© ©^«*3oC3. 49. — I am of opinion, that the following words adopted by your Revision Committee, are preferable to those of like import which occur in Tolfrey's version: — ©§*r%^£<^o3 v. 1; $*r$, E&iesnda^, ©cnotf-sv*. v. 2; ^do¬f, ®Q0 «^«a v. 16 ; 530*p, o © «a 6 «g -eg 8 8 ®o^ Oa»o © q © in the stanza in question, be not an error, the ©*> in the Instrumental or Genitive case, which the same writer uses, in similar places, in other parts of his elegant work, must be wrong and ungrammatical. But the latter is not wrong ; as you will perceive from the sanction which it has received, not only from the undoubted authority of the ancient Sidath Sangaraioa, but from the weight of testimony contained in the modern Vibath Maldama, and a variety of other works. The instances in which the Instrumental or Genitive case occurs, in phrases constructed like the sentence before us, are many in the Kusa Jataka; but the two following passages will suffice to illustrate my position : ( 6^©«ot9*nG>«)<55Q>®33) ' &c. ' 8gtBg}9cg55 9<8ef » ' &c. Hence it is clear, that the Nominative, which the poet uses in the stanza under consideration, is ungrammatical and wrong. To you, who cannot fail to have noticed the fact, that every standard writer in the English language, abounds in grammatical errors in almost every conceivable form, this announcement may not appear strange ; but to many a native it may perhaps seem as if I have enunciated something next to an impossibility. In- deed one, with whom I had conferred on the subject, thought that the Nominative case, in the instance before us, might be regarded as a poetic license, or a Vibath Perali. * Of course I told him, but in vain, that poetic license, like the legal discretion vested in Magistrates, was restricted within certain bounds, to which this did not extend ; and that a noun could only be regarded as having undergone a change of form, or Vibath perali, when the case rendered was any other but the Nominative, f The writer of Kusa Jataka is indeed not free from grammatical errors. That under consideration is one of the many errors to * See Sidath Sangarawa, p. 7. f In the stanza under consideration, ®© is the Nominative ; and it has no change of form. But to constitute Vibath perali, there must be a change of form. And this may be said of the Singhalese as of any other language. Latham, in his work on • the English Language? p. 229, says ; — " There is no change of case, unless there be a change of form." 48 THE LEISURE HOURS. which every author is liable, and one which, I confess, I have my- self committed, not long ago, whilst translating a portion of the Hitopadesa. "e£cfe3o9tf©c3£©«n." t5 e) 3 o 9 eao «9 <^«a © c3 © © *n But the Sidath Sangarawa says: "Observe also, that in this case, (i.e. the Nominative case only) the suffixes ©O© for the masculine singular, ®^)D®©i for the feminine singular, and ££|} for both' genders in the plural number, may be used in paraphrases and commentaries: e. g. grf^ea^«5i®88. 'The man stands;'" p. 27. Permit me to remark, that the parties who object to the use of the Instrumental case, forget that it is in current use amongst the Singhalese, as in the passages "©asfoeooeJ," " ©osa-soSs?," &c. It is said that ®o in ©oe$ is used for euphony. If so, why riot like- wise change other form's of Grammar for the sake of euphony ? "Wherefore study Grammar at all ? May not one rule suffice for all purposes? It appears to me that the objection to the Instrumental, and therefore, the frequent adoption of the Nominative instead of the Instrumental case on the part of many a native, arises from a too familiar acquaintance with English Grammar, to the neglect of the Singhalese. The notion, too, that one Nominative is sufficient for our language, is entirely a creature of English Grammar. The study of the Sidath Sangarawa, however, I am fully persuaded, will induce them to drive this lawless alien back to his native land. * This should be ^c?e3o9d'£dG s c5® <5t$£x.<$-&e£§en — t?es><£& &c- For other instances of errors in this respect, I refer the reader to the following errata. For ^©©^CTtw fcea ®©«J Supra, p. 11, read ©9S*. For e@&®aa©-' &tpra, p. 1-2, read ©? ; &C, A TRIP TO MATURA. 49 A TRIP TO MATURA.* 8^ea ©3c<&s>o«totf®ccse cds5 cd£>5 (^©^casiateM ^S©Sea MORNING. © ^ eg 8 qt(^®e3D ® cs «3 c N i ® cS eg 8 g ^3 © (5 © J53 © C3 ®<3 &3 ®£D ©CS 6©8 0©<^a£3ei® C3 £3 CD CL ©°3 CD®C5"CDa«gaicSa©a ©C9 Ol.C*r c 3§CO0©CO©C$5 ^ tf©3«3i) 6go5)8»t5) ®c3 ©DotoS-sS^sJ^a ©cojc^jatfltesj 8§®cs5©©. MARANDAHN. £§ ©3®x*tf e3i©CDi^D £»gfef®d (J £3 ^ 03 ®M Oi. ? i3l^^§-^^®S3<^^ & © d" e, ®£d" ©iS®43Deq^o c8®cs§ie3 d 6©(5"e,eD^i) g®ec$a®csei a80©3o^cs Q©3csc33des£)®ce^ * On reading Goldsmith's Traveller, I conceived the idea of writing this poem ; and I did so during my leisure hours. It is, however, composed according to the models i furnished by our best writers ; and my chief endeavour has been to strike out some- ' thing new, and to combine English with Singhalese imagery. G 50 THE LEISURE HOURS. ^ § 8 q C5i c»i -eg co ce ©i@o e^cs ^8^ S3 © «£0 © (33 CS gd^ C 3CS ^B^Oa^^^i. C 3 C 8 ^ ®C 3 C 3c3 g § ® © €)*d3C3 0«)d <£S30C3 ^ ^ © O ©eaaiJtfcMcs 33 <5 3cs © q § £g) © C5"<£03C3 8 £0 -£$5 2533C3 ©cgtf^^d" (5©DDca C§ (53 «? 3C3 ©1.88*5 0} (53 £53 £33 CQ £53 <20 § £33C3 -553 C5" © d .20®S33 C33CO eg (5" cp § 8*5 ©©ess ca <5\. 3 ^ <253 © C53 Cf £33 C3 © Cg Gl C 33 ^ COLPETTY. ©i8 eag sJQL*ft<33*3Cce gtfaQ 9 Cp 9C8 ©«JC38®C8*J©i§®«33§§ 9 8 9^3l^^ Oi-KS ©.20(5©£f<20<253L § ■eg §©©§ ed" ©g^atf ©coaed ®<2533d&8§ WELLAWATTA. § d<^d ^335s> «j3^gdifi©tf«J «3<5i«35 «d ©C 3 d®d 333533 eq ©^©©£3^88 «3 ■eg d^d®^^^ ©<2533$£tetf egegg^edea &> &i ($®d © 3J33 egjsatfcS®csS5 ©,so©© e? GALKISSA. £J eg <253l C »<* ©8©S3e8 c3«^ §3 c^^S sb"®C8" ®C K §C ®& ©1-5533 ©^©gd" ©«?£3©C>3§) 68*® £6* ©©O ©©(3 ®«33«3t©C8«) ©^SgaJcSCB®^ 68*® S3* <5 «o © e ®*^ c£®ca!5 86qd"L cad^S £3*®£3" RATMALANA. ©(53 e e 3 ®*5 g©3 g cS «9 c5 ©S a5 ®<2533 © O^C C 3 ®*5 cgea © £3 tf Q «5 €) cs <£03 © 35 <33 e 3 ®** d"c53 q45>c£©c5fDe3$ Q-e5>e©eoi^^)©^*3^ #33 5&©45»c ^cT-Qj^e)© dtf©i.8 zoo «p g tfi §g©sa ss ©63) 8 S33 §}«^S2§ S3S5S3S) C3 £0 8 (3 S3 S3 (3 esa .?9©©<20 ©coepD'Sie© c3S3©(3 *3 S3 ©£5>3 £30 q ef43©©«D3d"©3sg^c33 ^©^©o^o^ed" S33(3°<^0)§ # eg3©3«fcsx5©c3g3 A VILLAGE SCENE. ©I o CD q -a f 8 (33 8 8 S3 C5) (33 <3" <£5D £0 <5» (33 ( D eg c5\ <2at (30 g 9 © €) (33 8 CS etf ^3i. (33 S3 © CO ®(3 3 C 3 © » Sl *5 g *J S3<2oQtf®cea5 g ^ © © © «sJ <§«d§8 6 ®©®e$W §Be?^e>3 <£££) <5\.8®d'<55 8ca®e:>6) £S(9 ®CD§} <*o gg © L d®d f^ ®©e«?©^tf «> HOREKELLE. 455 ©ySGezQCS GQ<5&&q ef®£D453© CO &> ®£ eo ^ cs ®5«>e£di8c3 Sects© ©3 ^ ®# 8dc8 88©d ■c^l's ea^Qc «a ®333®£ 4S3J. e c 3 ©k>B£ g§^ ©<20<5 <££> GORAKANA. g 6 tfi.§) o <33 tf 4553©^ 43 o^^^^^C®© 3 C ©Ootf <330<£3 WALANA. g} 03 ©«tf §0^©(5©-Cg©C55©^O S3 4S203 ©etf *£6)q coiS®^^ ^©§)®e S3 g 03 ®^ ®«D3©q «8^8£ ©gtftdk S3 © 03 ®si cSsrcoUSoaatfiteJ es©3?3 cs A TRIP TO MATURA. 53 PANTURA. eg ^3 o ^€)^5 c§cd88 *S«> ^ «3 g (^ £3i8©c5 gv5©D<^0^§ <&"3d\efS3 £3 CD C^88 ©c£ g§©£>§ C3£0<53 c oa © «3 POTUPITIYA. 6 CD «) ®©®«5o © © ew88esoQ«)cp Sea £f CS3 eO q<5D c8®C3© Og.33 (5 ®CD -^ 8 Sc3 ^ WASKADUVVA. C £d 8§ £D<£?ge§5 <2\J S3 £3 Oi. 8 »q©eo3i5<£ ®enofi ©x© §)2>e8^©<; as ea db£3©^§3 ^ ed «3§®SjS &8®8c3^ed ^4S®c53o8 ^ THE KALU-GANGA. ©l § 0«?£cSd ^C^S g S f «J ®cs q «£o 8 § ©<&K>©*3 «5tf @«df C3K> «2§8<8 «3 CALTURA. ©60 6 ®ecS® cs<33©£D-e%^£>g d C £3 453 ©i ^3®s> d e 8&e£tfi. -cg^ S8©i d e § q3 3c8t8 <3 @,o®-K)«^3K)i©a5 8 8 S3 gQ^S^cesB ^ @)sg§ «) t^<2o si o9.sd.855 *£gcc®8®e3*3 *8 * PAIYAGALA. C3 <5\. S3 <5Di © 9 ^tKteBS^a©®^^®^© ^3 © ®C3<5'<££58© ^^®CS3«J«3iC^ *3 ©c5®es»«S»o8cee8C3g9£3(5' cS®cs© 6ea§ «>t MAGALKANDA. ®D-^d S^d €)<20®<£>(3 §88©C3 S<20 ©£)Ji.Q «wC3(5'8®©cS©x d"i€)(3 £0 CT<^0 ®<5ft30.£O©<355(3<3JcD©®fi) <^l€)0 cf^5 «S3d'cQ®c3§6£SS8®£d cS^G * In reference to the many vices which prevail in this part of the country, I hare here translated the following celebrated lines of Heber:— " What tho' the spicy breezes Blow soft o'er Ceylon's isle, Tho' every prospect pleases And only man is vile ! " t A notion is generally entertained that the people of this village are more ignorant than those of any other in this Island. When a native wishes to say that he has not been deceived by an act of another, he will ask, " Have you taken me for a man of Maggona "— wliich means in plain English— Have you taken me for a fool? A TRIP TO MATURA. 55 KALAWILAWATTA. Q C 3 & 6 €) 8 8 ®© ^ 6 ®€> d e^ sa ■©3c3eaog3®<2a®C5 ! 15®<£Oo©L @C3 ®«)®cd®<3»>c£ e^cea8^c3 c8*Jg8®c3jSc3c5©a<35d§ioc8«J £f®i§$J ©©<& £aetfS);»8 5G THE LEISURE HOURS. WARAIIENA. § © caqcsq ©ecoqs^es^eo^tfe *fBc3 § 3^(^i©oe «s ^ «% g-e&aotfg i $ g C5 a>*DcatfcQaaS8©erfdL. a © Co ®e>J eo8ce£3©c8©col3e3©s3 § REST AT NIGHT. ©oad"^ fi0®®«fOC5<5'cgd'®cs«Jc3i.© cd 6 d^ co «3 t ^SdceQi^SSB^®©^ ^©^ dsSootftaSSc^cocS ef®d#?\8cs«J fe£o<2ogDdCD§) ®&o ©35 S)i«ia^sJ^ac 3 § ©ss3®CB3*5®3^<5a e5S«Jedq®©®ooe3§4<2>3e f ?^^2C§^^ ' c2<2?o§ ®©cSoeacD<^©<2oe § S)3 d"i ©i ®C53© ©d<3§6co^6co 3) £«)Qc5ocS©c8f}ca5g.e5J,5a(5'<§Q C, & ?$ 8 © *5 D9«Jt§ ©©^^©cal^^S^^d©*^© £0 DODANDUWA. e? a^d eg 8 <5qeo e3g§ed; ®) *8 so 5 £o § S)«i eg 8 eSf a^©G3 ®^ cs «3 ®Q e S ^ c S)£d 5 8 ®.<5>§«)3s- t C3gc8 cses©e8 ^> ©e,S)£d 9 Q cp®«2£D 8Sg§ ©ce§56§ <2q GALLE. ©3 8 S3 £3 q dti £3 ©03 © *5 © ^ 253 £3 ®^ ©^ ©3 ©S3 CC®«3«3$«3©«2 ©<25WQ <20<^8 ©^6 ©3 8 S3 «2*g}(5iS(5i £3CTt(3^£5D<5D ©^3 |5 © «Sce©-2d'cx q cp S3 X3 «5C«ft.?@® ,c8 ^ U «8 &*i erf ©C3£g©§ ©eae3§ejd'®c& <» ®3j ©©3 (2 <553<52-35 (|^(53©gQD ©7. <253 d @><20 ed S3 L § <«> © ^ ^^ 858 «p§.eJ§)*a S^^d© <§8 c § «5g ^tf^dt®^ egde)©3» C O -ssJsS ©csd^S© iB 5 PELANA. ©(533B<&3©>© ©^cco 8B-c-)d\£> e 3 ®*^ ©e Bed£D<3g §BS<5i ©es£)eo<£>€) e 3 ®^ KAMBURUGAMUWA. -e£§)C3*i ©0©@tC3®«3«J CpedSi^ c-^^t®^ ^ 4»§di ©£3 8 en de © d8-^©o6^®^^ c a^e9S^ L e r e ©.8 d ©oo^-sg^g S>qee@iC®eo«M eg 8 g de 8 d co®3c3 £3 B 5 2 § ©ce § j» d" ©c 3 dc MATURA. ©3S3<5 ©ess 8{Sq<5&;£ & O} d" ^ ea ep «3 ©333d" 8©§©o^o eggo§d\ o «» ©o 33 ©Dc5?cT -?5^©SS!o ©cooed 8 5 <§ eg d\ eg 33 ©333d" gtad'cS BScTcsgai ^©(5^©e^ 33 THE NILWALA. Cg^d'cOC' 2 ^^©^^ Cl d © C 3 «p C»> Ol 33 d" ©-sa g«: e^ <«S3)©C53 d 3 C 3 5 On. § CO 4»Dg^cdf cSgC£)0 6) L ^ ^> eg co 8 a 8 g Q «> CO <55®£)J^ ®CS8-353) 8<2g§®CS§ ®CD38 <20 DONDRA-HEAD. ©*i^^3 CS3l © «^ © C3 ©<5§ eatf^egdY S^5^^£3<5eo § e^ eft ea ©5 © £g£)©<5d3 e§®cai)®Gswd[ 8 5 ®£> ©.» 33 ELEGIAC VERSES. OX THE DEATH OF A FRIEND BY DROWNING. Obiit, July : xvn. mdcccxlix. &$&® 8Se3o (jigSd ©jfi?C3 455^43«JeflC 8oa8<2s5 tti©©5«>© 3)©4rf©§} g<£> ©ai @os3 <&45)®^§cs4d8e3 4»tf§«5 Ot«5C3L«> (^©^edcgea £,2gcg4d cf-^9o »i ©S3 Dedceo (5«S ©4d ©c3oS®o®^aa©.©§*J®©© ©i©^©*5 £>3)@i45)0©© ©®.CS*5S^D C *3 ©5 4d § C3 45) ^ Q £5) § 4>5e3S) e#§ ©©4*5 ®45)®453Cf-05><5i5eo4dScG ©<5i§©Cj.i5*£(33— § e ^ ^ ®5 tf-ej <5)@(5 ®q 8 e5 z?>6 4» g ®c *^ eft.68c« *8 ^ ^ ^t 23 © L ©© g 4>5 ©©csocaeadigSsJ 335 ££g©qO®sd ®© 4£ © 4>5 ©s^csesttd&BsJgess gdt 45)(. 4d cSca^-e^di^co 4tf©© § ^ g ed CS25D J © L ^ . ®4SDDe84d ®co«>e8i®«o8c8®c8«Jd© «p g ®tf 4d ©i®®43» © ® •? «0 4J5<^£3 £3 L 40^© ©©^©^©C® 1 ^*-' ELEGIAC VERSES. 63 ®5^jg)«J $ g a 6 © a ^ SceaS^ ^ *3 G33) ©dY cfC®iS3D^ ©£ooq<£}© ef©ccS sdfs3 TO A FRIEND. Forwarding the first four Verses. ea L s3q?o e^QisJeJ) ®.©fi9<2»© e^ds^caa^ ©©jSsoS^d'.KM 8ed©c£g«gd&®fl3jS®C3gS3 c3©<^£3®<5^)e3 §)^gOS5«53©l®g g05 Qcj-^d", ®©8®ceoep<2D(3 qea®«3§^9«3e6©i^ ELEGIAC VERSES. 65 © £> 6 caQ®B&>®&x<$&8c®<$& 8 6 ^3 CS &$& §®© ®C © 8 £D fi3®5DDetef3 §g©0e3©SD L 8 05 C3 © S3 3) qC3<55 ScS-e&Sj 8cS<2aCg} & <35 8 © 8 3) 8csg .cgsiGaSD^cae -o^tfi. 8 <$ ©q © 9 -23 ©o8ed'8ce@><3»q<2>3c5' ,satfS 8 05 § 8 ca ©©.e&sJSgSOe^epeag § 4»0"dt -63cs 8 8 g 0* e£«3«3i*8*S§S)®5©cQdS 0£tf 8 <3 ts d" QC^gSc^sscfeaSese;, €)*J 8 § © O* ef<^o^-cg§^@g®o©3 9^ 8 8 g <5 gc5Lq L 4^©©08os3aDD 8sJ * * As a tribute to the memory of the subject of these verses, we insert the following official communication regarding his death: — "Government Agent's Office, "Colombo, 20th December, 185S. "Sir, It is my painful duty to communicate, for the information of His Excel- lency the Governor, the sudden and unexpected death this morning, of Lewis De Levera, Modliar, the chief Interpreter of the Government Agent's Office. The Modliar was quite well yesterday, and attended to his business as usual. The cause of his death is supposed to have been an affection of the heart. Sir, I shall not attempt to express my private grief on an event which has deprived me of the counsel and assistance of one of the most intelligent and honest of men ; but I must not forbear from testifying to the great loss which this visitation of Providence has inflicted on the public service, by the removal of an individual, who was not less distinguished by his great experience I 66 THE LEISUKE HOURS. ON THE DEATH OF LOKU BANDA DUNUWILLE, Esq. Obiit, Nov. xviii. mdcccliii. §^§e §tt3©C3Sj©C33©e5 ©tf«>C8Gaie^)ed <^®? (gcssqerf ©^3©c3 ©^©ccbcb^— &&G%& Bd&qtfz ep«:(S§<^ ^^eg^i <^g^§^ 8e8csc3 §£S3C^ ^®3£5D© Cl©^<5S§ ®C§^© © L 43g®©© ®®£SeS e<-§q^ ca©^£o £0 L D<5 Ci^CS^D &<5&&5 §<2»© ggec3£3<^s^ §88Segtf ©@#§cs. TO THE MEMORY OF THE HON'BLE J. STEWART, Esq. Obiit, Nov. xviii. mdcccli. <$> ®«3 *9 ©£33 © C3 ^ §C3 C^L % <$\. &>l -83 ®C8 ^5 8 g ©C3 ®«3 § ^ CSi © <& d §C3 ©®©i.*S*9@©*3*Jstf-e& < 5'-85J ©cs and lofty character, than by his devotion to his country, and the best interests of the British Government. His connection with the Government Agent's Office commenced seven and thirty years ago ; and no one has ever left it having better performed his duty, or with greater claims on the gratitude of those with whom he has been associated. His career was without a stain. " I have, &c, "C. P. LAYA.RD." " To the Hon'ble the Colonial Secretary." ELEGIAC VERSES. 67 TO THE MEMORY OF * * * Obiit, Nov. i. mdcccliv. £3 S) & &3 0<255©£d®£3D^ ^ © ^ &5 §)gtfeg©C3gaJ§)© ®<33®(3SedK)L.sS@©c3 ®©®£38aJ ega^e^gtf^®©^ «3 ^ 8 £d ©©saDgdiQigl^c g C3 £3 ^5 §C2{picS@®C8®C53*J©S «£©«S«J8c8g®c5 ®«w ©§erf §*££)# «£6 <5[>S*J§6 s3© <^etf®£03 § ^Sso ®cs a5 SS^esogd't ®o8«5^®0 g C3 £3 ai co^eQ-^S) ^tfafeo© © § 8 *J ®ec3©ii)§^S) £3i. ©^^Sai C3£0«3CS3L«0 §j©<53<5 £3 © g etf 8ce<»5gOiS ®csaJc§-S2 ®5®£3*9*Jtfq©0C»9 § ^ g aj ^©©ic^a^ea,©©© c8 ce ©©si ©tfi§©©©i,£©#)®e g^erf©©?^ 68 THE LEISURE HOURS. ON THE DEATH OF D. J. H. D' SARAM SIRIWARDANA, Esq. Modliar of Welligam Cork. ®ea:>©©sJ *9«ag8§S£efJ 6) <^ 23 8 £\J £f08ce gO«3Cd5)e3i £p © €) *J ©C3iOl©«s6 ®^®Coe$©©<8 eg c es si ®e©3 CiS-eSea^S^oe o^SeJ c^cscQ^ ef?§<55®5)^ *Si<5 &&3 ©ootfGDgDsJQcs §^§<*>J ©d\ qB<5&<§\<5&5G)ttt ®©®e&^ ©e^8vK> s^d-c^ ©ei§i^6g «B©oe> tf £0 L 8 cBcsa^eaS' ®«5§ep845)©tfe) (5" q «3®co<3»5®e®5ed©e$c3ca ®e©S£s)G*B © «5 «3 ®ca «5io c8§«J<^9«5e egd'-s^d'^oS © 5)l<£3 S)i <^6 -a9®c8©-eg«3®cs)De8^e5 §goo®«3dj8 © i^s) o <^5 @©© t 5ig®)G)©©© <55 <^C)3£<20e)®C3§8§S)s49®«>l £p8®5) «> MISCELLANIES. 69 A HYMN. ON AN OCCASION OF SICKNESS. ^StfcScf co®«$ ©eaJg-eadi^sJ ©eJ®<22S)<53©3 efS£@>ee3DS3i@^£)D «fo.e£(5\5jg.e5j§§®©e$ S§tD©8^©©etf eaDcsSS^© ce«tf 3 messes cpSS®esO)c3L®^ ©aqp-egcW g-85ftl^®©e>i ©c5"i§8£)L^C^ £3^5f €)®«5©^J ®£3a5esiei^§ 5 ^®^)^3 <53<20 6 ©<85m<5l«J 7 oS)os *oo338.5j«®S33edg«5 §^®C30qcac25®eD^55 ©g*J@«3Sj ^cotf®e3>eL©G , *J'K*rf e*rf qp-q^dedg^l^©©^ ^©o^tf sg®^di®^)^43^ <5L®es©gaJ^)©£ddL-cd S<§£3iO®GD^5geJ^)og 11 ®q§&5e > ®&>^&3q&j 3>BS®es£D c3i®^9o ep^d'sig-ssJ©^®©^ ®Q3SC305 CDe£)DC3<5jx20D8-CSe>J £J©&)<53©3 e? L g©<2D3*88S)83fe> 12 ^(^0 L ®®455^ Q L §8<2»3 13 8qgtfigg*S <§«tf«i.@qo®eS*Je|*J u spS5®03O5e3i®©sJ@>eri ea^S^cD esS^S^^dq^tf «pSS®ttS3G3i®398®©£3 €>®e£d®.20£>3 s5cs8#®ea©e3i.<5'Q ep^deS c3i«J®©«5 ©&)<33®e3a5 §gtf<2o©tfce<55^®©etf tfig^gs^gsfe,* ^OS85®C53^®^Qo ®©^®^^8<25§(3£^®^D*J §C3£a^®Q®sl)«J §)®^© L §£5 6<35J©<£><355§ ije3<5i®<3»a©GaSJe)3§ C3(3^C*J®C3C3d®£d d®Cf)«-G5>tfi ®£3«JcSd8D «3i^®^8ejJe, 7 tf c5S#®gb<£*o®^©3 ®©^®^^8GB©ef<53C3«JS«J €Jc^©§®^S^^> 3 tfc88S®c5>2>3®^8<33®-55855D3®d 6©®®®(5sec5 <^£d'®ed'es<55^®ceed' <^<2\J®es3c33(33 ®©eij0c3eqged®sd 1. Ps. lxxviii. 23— 25. 2. Ps. lxxviii. 27— 29. 3. Deut. xi. 9. • The case referred to is the following: Galle No. 15,092. Action to restrain the defendant from officiating in a certain Temple. It appeared that one Jebona made a gift of the property in question in 1816, "for the prupose of enjoying the produce thereof as Sangela by all priests resorting thereto from the four cardinal points, and under the patronage of Godigama Budha Rakhita Terunanse." In 1833, G. B. R. Terunanse built a Temple on the property in question, and officiated therein till his death. Both plaintiff and defendant were his pupils; but the latter, though ordained as a priest of the Siam sect, to which his Master belonged, went over about two years before action to the Amarapura sect. The District Court refused to entertain the only question in the case, whether the defendant had, by reason of his having seceded from the Siam sect, forfeited his right to the incumbency of the Temple ; and nonsuited the plaintiff. He appealed from that decision to the Supreme Court : whereupon the defendant, 72 THE LEISUEE HOURS. 6®<5b^2Q«£©ica^ l S't®©£5 ©coJe©csJ<£Jc3©SJ©i.c5 e2§©ca®©©c58e>3 45©@i^cs©C3®©®(383i£3<55e, ®©e-3555S®€)®£3£d®«SD^J e3L®©3S©d8.2o©2aS) c7'^d'iCDL^5^(5' < ^0 s3 <5<&> through his friend Bulatgama Siri Sumana Terunanse, obtained from the writer the opinion, which is given in the text. Sometime afterwards the following judgment was pronounced by the Supreme Court.— See Legal Miscellany, p. 94. " Judgment of the District Court is set aside with costs and it is decreed ; that the plaintiff, being of the Siam sect, and pupil of the late Godigama Budha Rakhita Terunanse, is entitled to succeed to his right as superior of the Temple and Pansella in question with the lands belonging thereto :- and he is accordingly decreed to be quieted in the possession there- of, and the defendant must pay the costs of this suit. The Supreme Court is of opinion, that under the deed of donation filed, the priests of the Siam sect only were entitled to enjoy the premises, and that it would be contra formam doni for priests of the Amarapwa sect to hold the same. Whatever right therefore the defendant might have had as a pupil of the late Godigama Budha Rakhita Terunanse, he forfeited it by seceding from the Siam to the Amarapura sect; and the plaintiff succeeded thereto, as his pupil of the Siam sect." MISCELLANIES. 73 ON THE LOVE OF OFFSPRING. C £> <£0 -S2 (Si C3 L £>j. 9 «) ®C5 © est C3 <5} ep -eg ®C? £0 ©■C5>©e3Le«3i«55<5'i.e3iC30®© i ®c5" £0o 8 c 8cs <53 § *J ®C>3 *3% 8c3 £D©ei&)8 ®^S©«?g.asJ®S®e38cs ON KAVYAMUKTAHARA. g Si 6 ®© z) cn*&oq 6 ©L© S) Cfj.g®c5'd , ^a5 «S5(Jef£Soco -S3 q q ®e®d ©«?e«)<255e oSQ«3S)<53l <» 74 THE LEISURE HOURS. ©^BJCS^C/ ©l^CSfS^D-Sjtf© ^ e£)e3«J©c3o8 «d * SUPERSCRIPTION. ea <5 eg TO A FRIEND. C -oa © «J e3®G0SS@vS)*S ' t *9©*ffl8©«3 C5"<3*5 6 9i§ «J-8®cco©f^ 2g®©S-Q5>g35£2a c5"<^o TO DITTO. 8 ?S c <£ ®^ ^ ^^a? 03 ^eo^8©«g tf L © 9 © (53 eS q©©055i.£O §^<3J ^i SUPERSCRIPTION. ea cf eg «s5so cs tf B B ®(j ©es" ca (5 1 eDL © sa 6 6 (5 ©l ®\e£ esc5'©©-^c5't©j_^8g ®® ^3 £3 d" ©l q o ®q © ©3)3 ®di * Written on receiving the following : — Ood'«C(^C§ €3©S«5i,^C3«>3 asrfg^l ® 05 ^ eg <^d cgarafl-e&9«-:i«8as5«fdi.© © es^S ©OoaerD ®i,<§3Pck>$ «r5«ro Gieaoq^^csdS *€sc3^Jaatf«n© ©coy.e* 4>5©etf ©d\®©5§5)8 SterfsMg^SK^sioj' ©<. 58455©^ 6 555 ©4533 8 c»j®Q«5jc8D®es*c«?§8-855 ©453©eo*co555 © C ©>453o 8 ©©tfcatcs*©^ ©e8*®o®ed § £r*<£3e3o©S ©©3 «d 83 e^eJ@i8e53«5D§5@ Qi.©O5534>3©.20© ®i ^ g Q ©®o£>555e\6 4?5 £3 © CiD C5Y ^ CO €) 555 C3©COC?®e<«5e3© 555 ®©®q45J&e5J®<55®«D4!£8 e'«SS«>i 555 455 £3 C ® S 42* 6 ©O 53 § di ©4D3 455 tf 555 C3©55)q«D Cf|)4C£©(3455CC3«> ^5 An imitation of Miripenne, whose stanza run* thus : 76 THE LEISURE HOURS. 8©8c8^>ceS05)63 ^5 ea S) O L g £D tf ts>«S <55)§ # -<§^5 c^^^e®^©^ G Q as <& ® &o 5 (5" q eo C3i <20l ai ©<55 ©0 ©S3 8 ©©j£)^£OeS-q)©<2D3 ^«S5S330Lv53t®C3 <2Q ' 9 cs -sj &$ <% § S©c5 ©.SDD ©333 o3 <25£ <33 © 63 #®cS § 9 C§ 6i § § §©03" ©553 ©63* ©i © ©c 5<2oo®®£d ^-ss^sJ-goi-aoGed©^ C®«S^C»<2S3^53^*3© ©>5S33c5C53tQ«J«)\.^53<5'«5©«J e3-0£a©«><^*£©®*J ©x©c3©cfe8®c2De,d& C6363C33o3d"e5335g-55 ©D©c^<2\J©3J <2»©«J«3t. ©©^o©o©©^)J©c58a5 Seed®«>«dte3«9S3 1 q«3q«3©c8©«sJ®e,«£ S^9®.©«3©«98«J©^-2s5 «>i.S5<5»©*3§)«»0s$ €J^3©e ) 63 p cs 63ceqs55©3C3 ©^-esJeoxeQed©^ «^?i©3®®<8c3®S>«n5 Sidath Sangara, p. 126. 78 the leisure hours. On Singhalese Translations.* 1 was much amused by the perusal of the uote f at p. 333, of Sir Emersou Teuncnt's work on Christianity in Cn/lon, to which you have directed my attention. Our language is by no means so imperfect as is insinuated there. It is indeed owing to such erroneous representations, that Europeans look down upon the Singhalese, as a language undeserving of encouragement or study. I shall not, however, dwell upon the injury which such rep tations are calculated to inflict upon Young Ceylon ; but I will venture to say, that much of the lukewarnmess manifested by people in the study of the Singhalese critically, has arisen, in a great measure, from adopting the views of Europeans ignorant of our language, and unqualified to pronounce an opinion thereon. The words of the English Liturgy, " We have done those things which we ought not to have done," are not ex] in Singhalese by " To us all sin happens." Nor is the latter sentence by any means an " equivalent in Singhalese " for the former. In Mr. Armour's version of the Liturgy published in 1820, this sentence is correctly translated thus: eenseeoCajegs^ Oicorel^'. % That is G^oaaGcgeg- <* tilings (which) ought not to have been done ^zSi&^%j toe have done. There is not a single word here which can even be tortured to mean either " sin " or " happens." I have also looked into the Cotta version of the Liturgy, and there, too, I find this passage expressed precisely in the same terms as in Armour's translation. You will have perceived that Sir E. Tennent's authority is also incorrect, in representing the sentence, To us all sin happens, § as * Portion of a letter forwarded to a friend. -J- The note itself is as follows : — " Conceive the difference of meaning which attaches to the words of the English Liturgy. ' We have done those things which we ought not to have done ;' for which the only equivalent in Singhalese is the atheistical confession of Budhism, 'To us all sin happens.'— M.S. Notes of the Rev. A. Duuylas Gordon." % This sentence is not only shorter, but expresses, almost word for word, the same passage, as given in the Latin Liturgy, which is more in accordance with the genius of the Singhalese language — thus: qu© ' © es ea <55 ®ees e C&1&3 ' ®«33©S©icaS)S es3i®©3.2o®(3 e3 €3 <55 £3 C ( ®S33 C33 § © Q 8® 203 -25$ ®£O30£f(3 ©3 ep L 8 <203 § © ©0 -55 CS 03 £2 eg-203 (^L © © ®<53 © <2>3 ep©£D<5S)®2D <55 ©C032?jq<2£>3 Qi©q<*>50,2OO3©Gac3(3 <55 8 c3 Q 8 «?3 B ^ ®35 £9 cf i 43 c i 43 c ©<2>?d •££> 43 4a d ®«3 13 cs 43 03 f ©«J ORTHOGRAPHICAL. 4ae^§-S2©d©3®8<55c8 <3c?3£©o©-55^ ©eadi£B®e33q§)£S38ce4a *i © ©8 ©S3 © C2 ©<55 Cp © C§ *l * ©d©^®^ ' «§J CS3 q <*i 6D®03eS dt^)©®G3 8-sjGScsg d*t 6©S)C3^^£3CJ d L C3 «3 d"j. cD d) Si&stegg <*l * Noticing the error of using the word ' Elu ' to signify a colloquial dialect of the Singhalese. See Sidath Sangara, p. sxxiii. f The error here noticed occurs in the second line of the following stanza : — ef oQfrta&-&i eft, <§ &q S G>-sA -^enoaa g 6 \ ' £)eg}®^®q,2o 8eJ-s3 tfj. ©(^©sa^gjCa ©(^©ea^csg cTj. ' f cs(3SJ@,2tf o©^ ' ©<333C® ' ^©Qcto L ©oe;© ef x*S®©e&»«J cdl^0<2o©§c3cS c8©epejJQ8«J^@f c» ficb©e3©®CCg©3§ C3^-S5Jes?©®«3D©©c5c5 ©©C^^C^s^ £>^©8c$cSco3 § ^©^Serf®^ ©*3®©^j©© ef^0<5Je3 ©Lg©ga5 ©«»©©© L d ®c30«3O©cx8 ^©Qatos C3^5c^>^^>^ ^Sceses a©t8^©.©©e3S«J ©©©^^©cSvsJ ©cSS®^^®^ * All the synoDynies for ' Moon' are given in the following: stanza in the Mm*. walia : — ® 1 > »<;, C§S> ^e*9c;, es&jse, e3s?tf£cr<.<^»«-5 e8$8«8en©— Sfofadl Sahara, p. 108. ' ©©€§80 s&©©©3-5Jcp© <^ * ®©®C ^ eg© ' ef&-35epc3 ' <5i«3©©8 £8 <«*o «p t a q 8<^§e ©«3oQi6Lc3cpl.c5 ( C3c9g^. CRITICISMS. 83 ON THE INCORRECT USE OF THE DEFINITE NOUN in certain places. &&?&sQ^cs>*n Sg^grfi-fjc)© 5 ^e®(j &®S£3„s3 ©orfase ^Ssiods^iS ^3G>S«oSi,8«n g8 «<5 cog t9:iv©6-^«»^ cD<^o<^'ar3 «n e@ «i c ctt3*cc«i «5«5^ c§3«r-«\© ©a) *§«&«gec^3 <&i * t3 ee8-8So8©^tf©^g^«a 6 <-**nc© t <8 a © 80'^ t9t8or§ae>ar5o tf 8 sr.i ^3 e^S'QT.rQ c^®^5o«£C5 esv-estat, rf " ©g)G>£'«tt8 ^eraae^ff^^, Sif 8c?g $<»8,s3S) oSc3(?>dc»G^cV. 6 cs «S cs3<£© <;£,e>c:•<£ *»3«D<^. 84 THE LEISURE HOURS. C05-as5®e58«J ©csd^-scs®^ c©®3§£5c§<558c3. cs(3<5J esi^cosJ ^«33©oc8*rf 6 <^©36 fics©«£ qsr<33<55 @Sei*d®«J ^9geSed cg-^Sqerj 6® -33®©£te L ^3 ©x.© Scc-Qcsi <§§ ^3§e^^ C3i®«58«5 ^3<55 ®@© cSJ ©dC^O <33t©l.<55®-55 ®2D®£53© '^gC 3 6©©L^© 0«5ScS d55>3c8 cs'8 § (*Q&5®\&3®3q £8*3 6eBi©«!QS3@<55©S 3 ^9SD3^D b(5 , ©®G3©<5 $)CSoS8®©o3 §Stfcs©Dcg oS ©©553D8C343 ^d>S3,(3CaS8crc£#5©ea»!ri®c£ &SQ «2>"3d8cS®C^4S3<5' «2D©cg<3j®G3®<3} f 8cs6q^^^®^' *8&33£tfc3 ®©& ©<3>£3$ C53«J<2ac5'C53©<2i < ^SDQ£d"©e©© ©C3<8cCS3©- t 8 ^<*d®^C3 — <53©e, §^^-C3qfiO«J 453 4^(9 * $«XCS «5)o5c3«a0 c^rfcr.^C 6e?<$>£G0<&'t8<;«i©«ncj<; ©«s3^5<^ G>c3xj5? 5«erf< ged ©<2a®«3 c8® fio38©z.®S@e53ec3C^ 8csc*c*J5*sJQ«>Sto«52®cc«J 5*2®© c3©20cc3-5J £©edO£©£Sed ScmsJ^ScsS e8L®«£*35):> e©«M53*®«>3© ' ^SScece-333 ' ' ogee o«Jficscs-85i ' ' c ®eo3epL«J©«58^'Sd , ®ed'8 — <2>©35 ©©essSDc 25 ^ 3 ^^ o^5— ®-^f^5s33 ' c3£58ceo@i5 gSoi^®^ sSS^te, £8^S3^)(5 ®j»©©etf <£?©(*«£ ©«53®«)ciq«JcooJ©^l> ' Cf § Cp^CCd" Cf \t8' <5$ @,SJe^\cSc£c5 .eS©©©®eac$®«5<:d ON BUDHISTICAL DOCTRINES. • e3ee<5gKfe?3cS ' f ' §5©0®«?3Ol.®^©Oj' ®G'3©-^<^®®3-853'g®<^cS ' CO<2J?®®0<5 Cf<5L^®C^®^^® C ^^^®^®^^~' @,,eoef: * §)S©©48©©.srfc8c$4S ^6-55g©«?«J©c5 ON GRAMMAR. 1 ®©cb©$ ©es^?3 g^c^g ( &dS ) £><55 £ eed®cC3g«d©-fi»5J<5®d <55 «S}£©c8«3 q*ri®S8c»3©<5©i®S3 ©«3\ < 5a©«3id3©cse-3 fe^i-C^C 3 *9©©3C©38®--C5»6&«5 a-csede, ©l^S-^S q*ri«Scce:©o 8&3% ©®®d ©3 ©Serf ' * 'q^' qc*£j«-£»e£cn— q?fccoq?xi8 3 qSeootfj^cosS; * * *q> § | The poet here says, that in the city of Niwan will the subject of his lays become Budha. Now, it is well known that according to the system of Gowtama, Niwan is the cessation o I existence. How therefore can a Budha be produced there? Nagasena says, that ' Gowtama has attained Niwan, where there is no birth. As we cannot say oi a tire which is extinguished, that it is here or there, so it cannot be said of Budha that he is hete or there. ' — Milindapprasne. CRITICISMS. 87 «3 L ^^ ©C^cs ©©SstoSqcd SjC33§}©c3 es©3.55 <6ics£[)<3^qc5 ®©cs8gqf«>«?©q8 £®cS O tf <*o Se5?8^«>8caiC5^53©i.8^©.£roaSc8j36€)®c5O03<«J ®©3«5©3 ' &><5^Q ' ceegq^o ®ef <£ ^£0:S^©^©c8^"8<5<^8©£0333i.C2v203©c^8^©(3®«^ ®© «to®^®cc3 epda3"a3^^«)®S33Ddf«S8g®(534a9o ®<^ ©o ^€gs3q©<2B©c3i©L&<53«3 T s?© *SD<5«fl3(5'sJ8CQ35®ed 85e3iO®s3«)®^«J®«J apQ®o®ea«553C«^33 ' * gtf-e&tf^ScidtootSe; ' cs^o^o©^©© ©od'csqeso^®^ g©3g<8«)©8S«5c9 e3«rj©c3 cec»^£dgi «D«3©ca©^c^Se5 ^a®Qe5Jfcpd«J§85<55©ic5 * ( @^d ' ca^ScaSS. ^LC3*0Lc5 ^s95)33<55<£jC33@Ke<35 S^®03jS®©©®e,cd ^(33«J{9^lc5®©Qi«S&®©3«J cai®<532g*£cs<33©dS ea5j\?8g3^— * < Sa3(^ < SJ0e3D'— cc^f«J®qf ©(5"^C3*C3©£33C 3 £'053'O®.53-55fc8-e9®©'5J.K» 6^epL^cn^9533 ? ©3 ®©®cQ*5 r ©©-2Scs«J®ec©. ©©'.swtf'^ocss' ^Scss^S®©^ esfD$®coJ©^©ef<2e© es<55>©cs)^ @<^ ©e^ss 3 ©^^ Bo^o© @§ q»©©es©<3JS. 68«j '<533cr ^sg©© £ocs '.essscT -eSg «oc^jaac»©©«3®cs«i®®J 'Qotf' ^§ o?C©@f <&S. ^j * See Shastralankara, a Singhalese periodical. CRITICISMS. 89 CT 8c§@i©CS3!D<5C?D '<5»tf' *&C33<55 &oC3(3C33e33@iE)' C3<2>? C3(ge)©^)®C3«J®«[ f <333S23C3' C3<2D e36staas59©a3®c3s3®qj' QoSjqQ @§?p§«${S®6)3. Bq-^zz^di C8«J®«3 ©l©(s(3£a ®©80,2OC3d3®&)8 — "C3L$2g@K53 <33553©0£dqDC30©e5 3}3ca is better than tg*ao6S$ca for * Gospel.' o«5©o5S0©, &c. This verse is inelegant, and also unintelligible to a Singhalese. I would construct it thus, ep5S)ca©0 e«i9^j e,S«J^cs5g?5j5, &c. The 8 in epg)aa©c) may be regarded as a termination proper to the genitive (see Sidath Sangarawa, p. 178.) But I would submit for your consideration, if this passage should not be translated freely, thus, tp%®>®xS)&>©ce,8 &dsic$c&*A®&Sc2 is far more correct than ep§)K)!toe3© (?e33«^§53^§<^o3c?. The latter sentence is not idioma- tic, and may convey the idea, that Abraham acted as an accoucher at the birth of Isaack, or that he created or produced Isaack. 3. I would recommend a slight alteration in the construction of this verse, thus, gj$e38e,S) ^©S'gmsjotS tsodtSq eeod5^ G 53 ^ (7t*n3c3 ; and the 5th and 6th verses may be altered in like manner. 16. co3c3Ld$ ®5coo6^o5 ts£)D©g§g<7>o5^3, may convey that Mary had more than one husband. The 5 after osSeai-df should therefore be omitted. And I would recommend the construction of this verse thus, caa^aas^Oe,?) ®8& ©c$3 d£)D©g§§) Ocr^wt.^ eeorjG^ca &c. The cs^o in the following sentence, which also occurs in Tolfrey's version, is objectionable. ®8xo9c£>&i&53<5)t$ ca«n &<£ e;K86idi?eJ(20«i^«55. I would render the passage thus, &8&0 cyicsD^^ea^ge^ «^©c?«5 G^c^gd &c. which is more in accordance with the original, and in consonance with usage. Thus in the Kavia- sekara ; — 18." This verse will be more intelligible and beautiful if ren- dered thus, G'cZtgzS ^esege3;:ca<2ri0 in this verse. 20. Why omit S)<3©, ' Behold ' ? It is quite in accordance with the idiom of our language to use it in places like this. " S)(3Q^. In this sentence the ea after t§ may be omitted. So likewise the q in epx.^in the following verse ep^ g <9»s>«$§ for <|>^©©(^e3G%»^9. 23. Insert ca ^3 S after <3^§c3.s3©ca«toe5 epoaaoesilco*, e God with us.' 24. ^^5^^^«ncc§30, is preferable to ^^s^e^S^. One of the reasons for the revision of Mr. Tolfrey's version, is, that it has many high words. The adoption of words like 8fS^ cannot answer that end. 25. The § after «)dg(§ may be omitted. And cpxB3o«3^s^«rS3 Si,«r5?>4c5, or, as in Tolfrey, ep-t*s<5$ &^)0^9Q%^-e^c3 would prove a better and more delicate expression than Qsoobx^^g^cs. In the last sentence eeSea^^eJS, grammatically, refers to Joseph, and not to his first-born son. May not gsjoao© or sgSotf c3oO be used with propriety? The word «§£>:<* for 'son,' is exten- sively used in sacred writings amongst all classes. Chap. II. 2. G>c£3rX§©3 5\ Now «>«}§) s 6 s i^qqs-J means according to the fact, or real state of things. What was that real state of things according to which Herod in- quired? Did he know when the star was to appear? If we *:n 92 THE LEISURE HOURS. «oc?ge3§<$ 8©38csitsnd 6©jc5S would express it; or, if it means that Herod inquired to obtain accurate information I would alter the passage thus, ^^csoeso^^QDdS^-sp. 8. 'Diligently search ' is here rendered £«3cccbc?>c3^ ocsocss c?3oo ' Search with pains or exertion. ' The construction of the last sentence of this verse requires a slight alteration, thus, ®o«3^co:d * £*©«>«tee$© enSdcodo-tf «"i 8658«g®i€)d for ' frankincense,' is a foreign word. If words like oc«5g© [Matthew iii. 12] the true Singhalese word for 'wheat,' (which is now usually expressed by a foreign expression, 0»»e$ j s properly put in the Instrumental Case, as suggested by me on a previous occasion. See ante, p. 34, &x. f See Criticism at p. 80. CRITICISMS. 93 epcD2s03j.es, instead of 0ea«"-K>5>cs3 go3<5\5o,gJ, which is very tame (Matthew ii. 4. ) 12. Instead of cag«5 read ea9<;, since the latter suits this place better. 13. Insert *Sc3«3^cJ after cde)d«n5>c3^ Ocs^escdO^cs^. 14. This verse requires a slight alteration. According to its present construction, one is led to believe that Joseph reached Egypt the same night on which he left home. I would alter it thus, t9§© ©eg er.v&r) sb§,(^q ^-w^en-ari^e^©^ ©b&as^q ea^eo 15. It is far more correct and idiomatic to say cf«noc53c5©«5^_ eSo^ScsSeoe^Sea e3fge&y>©S«-.8«£e3 <^©c^e3 £©83- . The altera- tions are underlined. 16. Render «3«sjc e§?. e*t€3K>«,QS©:><3«oe|<33^<^<2r5 'according to the time which he diligently inquired.' I would rather say taS&o&iod or G>« _ >D^,a?o<5' g©33 &C. As many words in this sentence are inflected with the par- ticle q, it may be omitted in the words ak.«33>(3(?»caf £3$ t9tS8c?c9 9 2)o8<3$ S8 ; and the sentence itself may be constructed thus, a„«5 3»q3>bj9^«ot «9S9^t9S33Q3ea &c. The word 88 should be altered into tg^fJ. 18. «a9d«"3o9 e3©£«^^>9c?. See note on verse 15, supra. 19. Insert -aSaj^s^ before snidBBg?. 22. For tocaS read tocag^o^. 23. tenders?) e3©g?<«:©. Why not retain cp9e3o«) as, which is in Tolfrey? ef8ooo«3<*n means like the Greek Baptizo 'to dip, immerse, or plunge in water ' also 'wash'. Unless there is insuperable difficulty in a doctrinal point of view, I would suggest the translation of this word into Singhalese. The Sanscrit version has also this word translated ©dtfc^cc?,' dipper.' 94 THE LEISURE HOURS. 3. The necessity for the intervention of native pandits in the translation of the Scriptures, is never more felt than when foreign names are to be rendered into Singhalese. A native will always pronounce G^esScsj instead of frcataScs. But, since this name ends with a sound which means epScao or 'brother,' I would recommend the adoption of (^cseaocae?. So likewise «?no^e30^ instead of oe$&z3i&l (i. 4.) G\£G\8§acS instead of G\c3®6§o09 (ii. 18.) Again, cp«oo»3?D©a^?5LC3^®agcs3i.an ^<3>o?$ t9&@otg®ca — Ibelieve means, that the prophet spoke in reference to John. It would there- fore be better, and certainly more idiomatic, to say cp^'.osaw. .&& 4. t§G\ceota^> ' that John ' is less elegant than t9©^c3oca^ ' the same John ;' and the omission of ©g before e3G«5a~Sc3^ will render this verse more euphonious. 5. ^Ssaaaq©*^ should be * geswee^essa© '; and a©^£\ ' ep9 eooK>£o' — here and elsewhere. 8. and 9. I do not approve of the transposition of these two verses as they occur in this specimen translation. They are ren- dered thus; "Not thinking to say that Abraham is our Father, bring forth fruits meet for repentance ; because I say God is able to raise up children unto Abraham from these very stones. " Accord- ing to this transposition of the two verses, we make the reason of John apply to the injunction for Reformation; whereas he gave it to shame his hearers out of their foolish notion, against which he laid down his second injunction. I would construct these verses as in Tolfrey's, but with a slight alteration, thus, ozi€)o?5$oocs£> <&& ®a5^eao^ si^Sos^Sca^G^, &c. The alteration in 8 aoG>«n3 £$ very pithily expresses the foolish conceit of the Jews in re- spect of their notion, that they were descended from so holy a man as Abraham, against which John here preached. 11. Does not the original mean E>z%&6&? ScaosacoQG&S^®^ conveys a diminutive idea. I would therefore render this expres- sion thus, ©cr.oeacQ(5 cgQ^GssS'^nc)^. CRITICISMS. 93 12. Place <^S-(J immediately before f ^S«^df«ai<8,&c. 14. ©ca^ei^ c^B®ms*frz3 £(3«3E@«?. Here the accusative case is not easily perceived. It is therefore necessary to subjoin to the nominative its proper sign, <^oa? ; and the sentence will then run s>c33ci53^<^cd® c^Son^s^ ©p-sS*©^. 15. G>$Gs6G\$-eQ3\c$ is more elegant and better than gdlotf G^iJ<33. In cp 3^35 cs^j3 ^5 ^T3 the termination is inelegant. cD3@csc) •as© is less expressive than SoJ^aadSw. 16. For (5oDG>«s)?i«-jBi), read GoQgasx^-eneS?). Insert Se=) before epjoea (^iyjartaeSO. And 8S0, render G^eaD. 17. Insert ®e.a after t98?. The word gj«j-iStt$<5t&> ©C^® 25 ^ epd©^*^* 3533 * 3<^o^c3c5 6©£>£3<5 ca^CjCdQi© e33j®ge?e5>£*53(?>®?8 ?>i^ -en' c3«o g>© *»©<$ e ^s^© «*ts>c536-'^s! ®^?<^o:9?&^88 ' gd cs-arcgTS' *£)' c3«o cfos^c5"c3C3©«na3 cosfoo33s58<^3 t9^3^a5©<« c3§«5 cp^df os&Ueg'S'orS ■2gS^*oo^(2C3 «9^cg^»/©ess>cs^ «3©<^2nc3«5 ®c& 25.5 o©3©tfc3©ctg ^So«59e»oes-3sf?b^*n ©3a06©C50t5£od > ^e. 1<«<5'^C505r:c£)<^^}Ciiod'-S^«a ©^^r-o2r55©(5"e5©e5ojBB^«goOe > MO(?>C2SaaS^8 " cjanyeaeSo^catS csse^ss^rJci ©<§^oc3^©c3^^en «;©s>oo«^(»a5 esiQ ' cp. ©3^«3. ©. «5. 0«o. «5\ «5>. ©. Q^T. *5\ £. CRITICISMS. 97 zsidQ<& es^Se^ c8©@Q«?cd <5i-GJ&«?D©i«5j©i9 Cfi<5DCS(g ®C3005J<8 f ej^3£33 68<^0^55® L c5 o)©<5 §§©®«3«J<0«5© Cp(^©C8«d'«D>5j 8®© ®:2©<30£de?3 eptc5®i.«9cS3©©«Jqx ®C3<5®C3DS3.33 £) <©<5&}' ^©5)«>ano « «no 82539 ' ods cf£:> c3©^«J ©c3iS £»§*" 9-^*3 (o) ©o^asoO §garf epcSerS S©9^a5 ©. -an«)©^>^oe5^Selcs " "© " c3*n Cf S>^«0©-O6^5c3 S. N 98 THE_LEISURE IIOURS. 3?L^£>8§©es3 ^«J®i*J «S8«J@^f ^©^8^5 ©i£€)®c8®23©5«J 4Sj8«d©®oo©-s5 e3<35ee§3,2D3(3<35£0© ^,gC; L S<^oO ^2S3i-855©-85J ®<203©L<3}£)l© COi«8®©«J o§3©«s35®©c8 « «fo ' sSS o«Ji8 cg<35 £ ew»3®tf"S5 sssd 6#i9®*a«2Dic5 d ®ed ^©^)J q*i -eSca^jfcSe; ©^3(5" C«J &)&$§ <6fi33(S3«5®iS33QOl-855«0© ©otfef) 3<*d' .rftosftBcgaJ £c»eetf®e33j Sg©C3<5'083©d'«5J«3i"ej2Ot l @(g©6©eD36'3i 555®<33£tf £?£) ^£333(31033 e, f Cpo ' CCc5 <5ScC3C3*§}cS<35§)5J ^cs<20Q5g®®©^<33J ©Setf <§£WS)®e3ed©c5 «J ^©^©^^ « £pC3^)i ' c5 <2oB§ d©<2S5«J * S^rfg ' C3C5©C3S$ 603©«JD© 8^©<53 e33$(5i«J©s?3d:*SScs:i>f;G>cj«5 ^§c3-3>8«*)a)c© 53Soc?i«r© oesoesoca S«3Si3>8'0c3S^cgGUj5flj '..cp^35)3enoo^8«o. CRITICISMS. 99 ce@g§3§4$cs«J®<5j c cfo' §cg®S®^®sac55 <33©&)c5\3<55 e£Jese5®£033^© L ©£^<55c8 cUgOOS^tf^icS ^^©3^®©^®^^ ®0®<2>W<203 6®C33^©®^3^*^ C55^5§£ds3®^5ac5g<55®C3®q-5J'®eJ ®eocr^8c)S^a5^^5®^£S '^(gs)©-*^' c5 <35^8g©C555a34S^03^Q®©S) <20 L <35®<5[ — /-> /^ — •-n — /-s = 8. In the 11th line there is an unaccountable confusion, both in the Nagari version, and in the extract published by Professor Wilson ; and I confess that it is impossible, without materially altering the sense, to redeem it from the palpable inaccuracy of rendering the 5th a long, and the 6th a short syllable. Asruin saka lbka dhataw : /-^ ^> /-> — ^ ^> = 8. I have thus examined the entire passage in reference to the rythm. It therefore only remains, to consider the correctness or otherwise of the criticisms offered by Mr. Tumour. With regard to the 12th line — if, as stated by Mr. Tumour, a d with its inherent vowel is introduced, and the whole line is thereby rendered dasardhan varsha satan hyagat; it will be perceived that we not only destroy the harmony of the entire verse, but render the line 9, instead of, — as it is, and ought to be — 8 syllables. Sardhan varsha satan hyagat : /-\ ^\ ^> ^ — ^-s = 8. As to the last line, — " shadarhatr a wa-sanshrayi ;" it is stated 102 THE LEISURE HOURS. that Professor Wilson has lost sight of the negative no. Mr. Tumour can scarcely be deemed correct in offering this criticism ; and on reference to the text we also find that Professor Wilson has incorrectly extracted the passage. It should be (see original) Shudahar vana sanshrayi, which means " he was one who spent six-days in the wilderness." To render the passage as Mr. Tumour lias translated, i e. " he denounced the six Arahatwas " ; the word " arhatwa " should be either arhatioan, the accusative ; or arhat- icasya, the genitive. The passages given in the Nagari original furnishes no great objection in point of grammar — certainly none in regard to rythm ; and is altogether such as may be reconciled with the doctrine of Nirodha Samapatti in Budhism, by which it was in- cumbent on the ascetic, who had attained the state of " Arahat " to spend six days in seclusion in the wilderness, and on the seventh to leave it in search of food. Seeing, therefore, that the two most important coincidences between the Cashmirian and Budhistical annals to which Mr. Tumour refers, do not really exist, it may be inferred, that his other reasons for the identity of Nagarjuna and Nagasena, founded especially, as they are — on "hypothetical reasoning," lose much of the weight due to them, if they do not altogether full to the ground. I shall, however, postpone a consideration of them to an early opportunity, contenting myself at present with a translation of the passage in question, which I append : — "It is said that they (Hushka, Jushka, Kanishka) of Turuska descent, were princes, who were embued with the virtue of merit, * and who afterwards founded Colleges, chetiyas, &c. in Sush- kalettra f and other countries. During the period of their ex- * " Embued with the virtue of merit " means, that they betook themselves to a course of religious austerities, by which sin was avoided, and attained a status for acquiring merit. f SusJi/utlc/tra'Ji. I have translated Sush/mtiUra, &c. This is the form in which the word occurs in the Nagari version. It may be either one name or two. And this expres- sion, rendered Shushkakshestradi by Professor Wilson, may also stand for one or two names. It may either stand entirely as a name, or be rendered the Valley (Kshettra) of Sushka. &c. CRITICISMS. 103 tended reigns * the country of Cashmir was greatly under the spiritual control of Budhistical ascetics, preeminent for their rigid piety. Thereafter, when a century (one hundred years) and a half had elapsed in the essence of this world, after the sanctified Sakya Sinha obtained \_Puranirwritte~] f final emancipation, there appeared in this country a Bhodisat (aneka Bhumishwara) lord of many lands. This distinguished personage, who was named Nagar- juna, usually spent six-days (in the week) in the wilderness."^: Singhalese History. I was under the idea that the words within brackets to which you refer in the following passage, viz : " He (i. e. Sangatissa), in like manner placed a glass pinnacle on the spire (to serve as a protection against lightning)" — Mahmvansa, p. 229 ; had been inserted by Mr. Tumour on mere conjecture. I was the more confirmed in this belief, from not having found the least trace of the passage in question in the Attanagaluicansa, a work I lately translated into English, and which, treating of the events of three reigns, includes the reign of Sangatissa, to whom the setting up of this so-called " glass pinnacle " is attributed. On entering upon a careful examination of the subject, I find the Pali text to be as follows : Wisun satasahassagghe chaturocha mahamanin, Majjhe chatunnan suriyanan thapapesi mahipati ; Thupassa muddhani tatha 'nagghan wajira chumbatan. These lines I would translate thus : " The King caused to be set four gems, each of the value of a lack, in the centre of the four emblems of the sun : and, likewise, an invaluable adamantine (diamond) ring on the top of the ihupa? * " Extended reigns." The word prajjiye rendered by me " extended " is interpreted by Mr. Tumour to mean " entire," and it is omitted in the Translation of Professor Wilson. It is however, remarkable, that this word is ill-adapted in its present position as an adjective to qualify Rajjyakshane. t Puranirwritte. This is undoubtedly " Paranervitta " ; and Professor Wilson's altera- tion was as indispensable as correct. % Shadahar vana sanshraye is rendered in Professor Wilson's extract, Shadaihatu-a nasanshraye. See my remarks in the Text. 104 THE LEISURE HOURS. In the Tika or comment on this passage which Mahanama has made, I find an explanatory observation in these words ; asani upaddaica widdhansa natthan* which mean literally "for the purpose of de- stroying the dangers of lightning "; or, in the words of Mr. Tur- nour," " as a protection against lightning :" — whence it is evident, that Mr. Tumour was indebted solely to the Tika for his paren- thetical sentence. You will, however, observe a discrepancy between Mr. Tumour's translation of the text, and my own, just given above, as regards the word wajira, which that gentleman has rendered " glass," and I have translated " adamantine, " or diamond, adjectively used. The ephithet anagghan " invaluable," or " priceless," immediately preceding and qualifying the word wajira in the original (though omitted in the translation by Mr. Tumour), shews at once that an article of far greater value than glass was meant ; but the correct- ness of the interpretation which I have put upon the word, does not rest upon mere inference. Wajira, in Pali means, according to the Pali Nighandu, either " diamond," or " an instrument for cutting diamond," or " the thun- derbolt of Indra." The same meanings are also attached to it in a Dictionary compiled by the Rev. D. J. Gogerly, still in manuscript ; and it is interesting also to observe, that the Sanscrit word Wajra, like the Pali Wajira, means "diamond," and not "glass." In the Amaralwshaxt is thus defined, Wajjrostri hirake pawaicu ; which means " Wajra, not feminine (i. e. m. and n. signifies) diamond, thunder- bolt." Professor Wilson, in his invaluable Sanscrit Dictionary, de- fines it, as "a thunderbolt in general, the thunderbolt of Indra, or a diamond (the gem being considered analogous in hardness to the thunderbolt, or in fact, to be the same substance)." Dr. Yates also attaches to it the very same meanings. That Wajira in Pali, or Wajra in Sanscrit, means diamond, and not " glass," (the word for glass being kacha, both in Pali and Sanscrit) may be illustrated by a host of authorities, of which the following passage in the Dasa-Kumdra-charita, may be cited as one : viz. * These words also occur in the Burmese version of the Tika. CRITICISMS. 105 " Pawra vriddhascha panclialikah paritratascha sartha-vahah Khanati namno Yavanad vajra mekan vasundhara mulyan [a diamond as valuable as the Earth] laghiya sarghena labhya miti mamaikante mantrayetam." The Tamil words vycKchram, vyram, and vyramani, are expressed in Singhalese vaduru : and in all these forms " diamond " only is signified. On referring to Upham's works, to see in what sense Sir Alexander Johnston and Rajapaksa Modliar had regarded the word " vajira," in their translation of the passage in question, I find that vajira chumbatan is there translated "a net strung with diamonds." The sentence is thus given by Upham: " His successor, the king Sanghatissa, ornamented the steeple of Ruanwelly with a net strung with diamonds, with an excellent umbrella over it, inlaid with four precious stones to the worth of one lacse each." — vol. 1, p. 231. It is thus clear, that "vajira" means diamond, and not "glass." Mr. Tumour, who resided at Kandy, probably fell into this error by confounding the modern Avord viduru (which is derived from the Portuguese vidro, and is pronounced by the Kandians with a short i) with the ancient Singhalese word viduru, which, being similarly pronounced, corresponds with vajra and vajira (the Sanscrit and Pali forms), and is used to mean "diamond/' Or, he may have at once been led to identify the word vajira with the Latin vitram, from the somewhat striking similarity between the two words. Or again, it is possible that he enter- tained a notion, that, like the Greek krustallos,^ which, — from the likeness of the substance for which it was a designation, " ice," — was afterwards applied to mean " crystal ;" — vajira was used to mean " glass " from the resemblance which it bore to " diamond." Be this however as it may. The genuineness of the passage within brackets in Mr. Tumour's Translation, being placed beyond * The ancient Singhalese word for glass is Kada. Kshara Sanscrit, and Khara Pali, are also terms for "glass." See extract from Dlpawansa, post, p. 110. f Crystal was also known to the ancient Singhalese. In the Mahawansa it is men- tioned as the "phalika stone." See Tumour's translation, p. 241. Our Singhalese name for it is palingu. 106 THE LEISURE HOURS. a doubt, the error into which he has fallen, by calling vajira "glass," is, I imagine, of little consequence as regards the chief question to which so much interest attaches ; namely, as to whe- ther the Singhalese of the fifth century were acquainted with the nature of lightning; — since diamond too, stands high upon the list of non-conductors of lightning,* and the passage under discussion proves the Singhalese to have been aware of the non-conducting properties of diamond, at a very early period, at least in the fifth century, while the gem itself in a polished state was not known in Europe till 400 years ago.f It is indeed not improbable, that the Singhalese were aware of the nature of lightning even prior to the fifth century : and if they Avere then familiar with the non-conducting properties of so rare an article as diamond, they can scarcely be supposed to have been ignorant of the same properties in glass or tourmalin, which is more common. The choice therefore, of " diamond " instead of " glass " for the formation of the ring on the top of the Thupa, must have been owing, I apprehend, not to ignorance of the non- conducting properties of glass, (the article itself having been known in the East from an early age ;) but to a notion that the merit would be enhanced in proportion to the costliness of the articles used in such religious edifices as the " Ruanveli Thupa." Since writing the above, I have seen the remarks of Professor * * contained in a note of yours to the * * As Chumbatan,% is supposed by the learned Professor to mean " kisser " or " mag- net," — I have thought it right to ascertain the true meaning of that word also : the more so, because it is rendered " net," * "Glass -when cold, is a non-conductor; but when red-hot, it is a conductor: the diamond is a non-conductor; but pure and -well- burned charcoal, which is merely another form of diamond, is among the best non-metallic conductors." — Brande's Chemistry, p. 246." t " The art of cutting and polishing diamonds, though probably of remote antiquity in Asia, was first introduced into Europe in 1456, by Louis Berghen, of Bruges, who accidentally discovered, that by rubbing two diamonds together, a new facet was pro- duced." — ib. p. 508. % The word Chumbata is compounded of Clmmba "to kiss," and ata "to go." This is sometimes used with, and sometimes without, an affix. If with an affix, (when a euphonic change is intended) it takes nawu, which is changed into aha. See Balawatara p. 113. Thence, the word itself is written Cliumlahilta. (See also Pali Nigandua.) CRITICISMS. ]07 both in Upham's Mahawansa, and in the Singhalese llajaratna- kara. That Mr. Tumour himself was doubtful as to the cor- rectness of the meaning which he assigned to it, viz: "pinnacle," appears from the fact of his having left that word untranslated at p. 259 of the Mahawansa, where, as you will observe, vajira chumbatan has been expressed by " a chiunbatan of glass." But it appears that chumbata is not a clerical error for chitmbaka ; — nor is the former the Pali form of the latter. Chumbaka is the same both in Sanscrit and Pali, and means, as stated by Professor Wilson, the " kisser , : ' or " attractor of steel." But chumbata, though perhaps not a Sanscrit word, is known to be a Pali compound, formed, according to several Pandits whom I have consulted about it, from chumba, ' kiss,' and ata ' to go ' ; meaning thereby c a moving kisser,' 'a circular prop ' or ' support,' e a ring- on which something rests,' or c cloth rolled up to form a vessel stand.' The last meaning is given both in the Pali Nighandu, and in Mr. Gogerly's Pali Glossary. But the explanation of it given in the Tika to the Mahawansa, viz : adhara valaya miva katva, " made like a supporting ring," removes all doubt as to the real meaning of chumbatan. As probably you may wish to have an extract from the Tika, of the entire passage which forms a com- ment on the last of the three lines which I have quoted from the Mahawansa, I subjoin it with a translation. Thupassa muddhani tatha 'naggha avajira chumba- TANTI ; tatheva maha tliiipassa muddhani satasahassaggha nikan mahd manincha patitlha petwu tassahettd asani upaddava viddhansa natthan ddhdra valaya miva katvd anaggha vajira chumbatancha piijesfti attho . " Thupassa muddahani tathanaggha vajira chumba- tan " &c. means, having in like manner placed a large gem, of a lack in value, on the top of the great Thupa, he fixed (literally, offered)^ below it (i. e. below the gem,) for the purpose of destroying the * A respectful term ; and means ' placed,' or ' fixed as an offering ' in a religious point of view. This is a very common expression ; See Asiatic Society's Journal, vi. note at p. 755. In vol, vii. of the same work, p. 259, Mr, Prinsep defines this term " propitiated by jmja." 108 THE LEISURE HOURS. dangers of lightning, an invaluable diamond chumbatan, (having made it) like a supporting ring, (or annular rest.)" In the hurry of replying to your letter on the subject of the " glass pinnacle " of Mr. Tumour, I quite overlooked a fact which has since occurred to me ; namely, that the Avord " chumbata " or Chumbataka, rendered " pinnacle " by Mr. Tumour, is found in several native books besides the Mahawansa, in the sense in which I translated it. In the Sakaskada, a school-book containing many Sanscrit and Pali words, the following passage occurs : Maha Brahamo panita swarna jalaioen ; lokapala dhd'ya puttrayo panita ajana chamarayen ; manusshayo panita dukula chumbata- kayen — kramayen veda, 8fc. That is ;— " The great Brahahma received (the infant Siddharta) on a gold net ; the guardian gods of the world received (him) on a tiger's skin ; and men received him on a chumbata of fine cloth: and having received him in this order, &c." This passage is again expressed in a Singhalese metrical version as follows : Bihiwena Ebosatu, bambaran delin piligatu ; Siw Surindo dimutu, andun divisan pelin piligatu. Betipen diyunukara, duhul suoibulen ruanakara ; Piligatu nara nikara, obu'natin besa biuiata emawara. In this version the Pali word chumbata is represented by the Singhalese word " sumbula," the latter being the very term by Avhich chumbataka is defined in the Commentary to the Fali Niganduwa. Again in the Budhawansa, a Pali work, there is the following passage : — Athanan suwanna jalene patigga hetiea thitanan Brahmdnan hat- tliato chittdrd maha rajdnd mangala sammataya sukha samphassaya ajinappaweniya ganhinsu than hatthato manussa dukula chumba- takena. That is: — " Thereupon the four great kings (the guardian dewos) received CRITICISMS. 109 the Prince (Siddharta) on a soft tiger's skin, peculiarly suited for that purpose, from the Brahahmas who had received him into a gold net : From the hands of them (the former) men received him on a coil (chumbatan) of fine thin cloth." From these passages it is evident that chumbata* does not mean a " magnet pinnacle " as was supposed by Professor * * According to the Tika by the learned Mahanama, before cited by me, it means something " made like a supporting ring or annular rest "; or, according to the passages now quoted, it signifies " a round pillow," or " a coil of cloth or other substance on which some- thing is sustained." On a careful consideration of the reasons and authorities ad- duced in my former letter, and of the extracts now given, I feel convinced that the Singhalese of the fifth century were acquainted with electrical conductors, and the non-conducting properties of certain substances, at least of diamond : and the " vajira chum- batan " mentioned in the Mahawansa seems to have been " a ring set with diamonds." Very likely it formed one (perhaps the top- most) of the annular prominences usually found encircling the spires set over those erections called Thupas, in which the relics of Budha are deposited. You will find a correct representation of a Thupa in Cordiner, L, p. 189. The Dipaicansa, a work oldert than the Mahawansa by about a century and a half, says in reference to the Ruanweli Thupa (on which Sanghatissa is said to have placed ' a diamond circle,') that Saddhatissa, brother and successor of Dutugemini, had pre- viously, during his reign, — which was between the years, 137 and 119 B. C, placed on it "a glass pinnacle," or literally a " lump of glass," which leads to the inference that the Singhalese of that early period, were not only acquainted with glass, but that they likewise applied it for the very same purpose for which diamond is said to have been afterwards used by Sanghatissa. * The word Chumbata is left untranslated by Mr. Tumour in his synopsis of the Budha- wansa, in the Bengal Asiatic Society's Journal for 1838, p. 801. f See Bengal Asiatic Society's Journal, viii. p. 922. 110 THE LEISURE HOURS. The stanzas in the Dipawanm, to which I refer, are the two following : — Pdsd dancha akdresi, manunnan satta bkumakan ; — Lohittha hena chadesi, Saddhatissa Maha. yasd. Ldhapdsddakan ndma, samunnan patihaman ahii ; Kdrdpesi khdra-pindan maha thupe saruttame. That is :— " The illustrious Saddhatissa caused to be built a beautiful square (temple) with seven stories, and caused it to be covered with tiles of (loha) metal. Thence for the first time it received the name of Luhapusuda. He also caused to be placed a lump of glass on that which was celebrated amongst the people as the great Thiipa (i. e. The Ruanweli)." Mahanama, in relating the circumstances connected with the original construction of the edifices here mentioned (see Tumour's M alia w ansa, p. 200), omits the now important fact of the " lump of glass " having been placed on the spire, and contents himself with briefly stating that " Saddhatissa, whose name implies the sincerity of his faith, completed the pinnacle" — thus discharging a duty which, as Ave learn from a previous passage in the Maha- wansa, p. 198, had been committed to him by Dutugemini on his death-bed, in the following words: "My beloved Tissa, do thou complete in the most efficient and perfect manner, all that, remains to be done at the Maha Thiipa." It is therefore probable, that the materials with which Saddha- tissa had originally embellished the Thiipa, fell into decay in process of time, and that Sanghatissa, when repairing the edifice at the period alluded to, was anxious to excel Saddhatissa in the costliness of the articles used for the purpose. If so, it will satisfactorily account for the substitution afterwards of diamond in place of " glass." The extreme difficulty, if not absolute impos- sibility, of obtaining a "lump " of diamond of sufficient size, where- with to surmount the top of the Thiipa, will furnish a reason for the adoption, in its stead, of a chumbatan or " circle " studded with small diamonds. And the fact of a " lump of glass " having been first used by Saddhatissa, in preference to gold or any other precious materials, for the top of the Thiipa, coupled with that of its being sub- HISTORICAL. Ill sec[uently replaced, or at least its place being supplied, by a " diamond ornament," for the purpose, as it is expressly stated, " of averting the dangers of lightning," will lead to the natural conclusion, that the original "lump of glass" had been likewise designed as a non-conductor of lightning. It appears to me as rather a curious fact, and one worthy of serious investigation, that many of the articles selected for the embellishment of the Ruanweli, were non-conductors of lightning. I have already alluded to glass and diamond. It appears also from the Mahawansa, p. 211, that in the reign of Batiyatissa, (19, B. C.) that Sovereign covered the Chetiya with a drapery net-work studded with pdicald stones, by which corals were meant. The Rajaratndkara (see Upham's works, II. p. 49.) states, that in the same reign "silk coverlets were made for the same Dagoba." Now all these substances, l glass,' 'silk,' e coral,' and ' diamond,' are, as you are aware, powerful non-conductors ; and it is of the last alone that we find any direct notice of its appli- cation as a protection against lightning. HISTORICAL. The History of Ceylon, you are aware, commences with the relation of two fables ; one as to the paternity of Singhabahu, (see Introduction to Mahawansa), and the other as to the cha- racter of the aboriginal inhabitants, whom Mahanama designates demons. As to the first, I believe it is a well ascertained fact, that the " Singha " who eloped with Susimd, the Royal Princess of Wangu, was not a " lion," as the name indicates, but a man of that name. The Dipawansa puts its beyond all manner of doubt; Mdtacha Susimd ndmd, pitdcha Siha-sawhayo ; " the mother was named Susima, and the father was called (or designated) Siha," which in Singhalese is Sinha : and Tumour is quite correct in his rendering of the passage in question, which I subjoin. " This Island Lanka acquired the name of Sihala from Siho.* Listen to this narrative of mine, being the account of the origin of this Island and this * If "Siho" was intended for a "Lion," " sawhayo," which signifies "named" or " called," would not be used. 112 THE LEISURE HOURS. dynasty. The daughter of a king of Wango having formed a connection with a certain Siho, who found his livelihood in a wilderness, gave birth to two children. These two children named Sihabdku and Sewali, were of prepos- sessing appearance. The mother was named Susima, and the father was called Siho ; and at the termination of sixteen years, secretly quitting that wilderness he, (Sihabahu) found a city to which capital he gave the name Siha- pura. In that Lala kingdom the Siho becoming a powerful Monarch, reigned supreme in his capital Sihapura." — Bengal A. Society's Journal for 1838, p. 932. The story, therefore, of a Sinha and of a Sinhabahu\ "lion" and " lion armed," are purely fictions, founded upon the signification of the names, and related with a view, doubtless, to enhance the purity of the " Sinha dynasty," upon a mistaken notion, that a con- nection with the King of the Forest, though a beast, would involve more honor than an alliance with a man of low and obscure birth. As to the character of the aboriginal Singhalese, whom the historian designates as "non-human," "supernatural" beings, or " demons," I believe an investigation is unnecessary, except to ascertain the origin of the fable. At one time I was led to believe, that this was from a popular belief amongst the ancients, that barbarian cannibals of gigantic stature were "devils." Such a belief was also confirmed in my mind by narratives of a similar kind in the annals of other nations, especially from a passage in Buchanan's History of Scotland,} in which he, referring to the stories of the Danides, speaks of ' the daughters of Dioclesian having by connection with evil demons in Britain, bore giants, whose descendants remained even at the landing of Brutus.' But the true origin of this fable is, I am persuaded, traceable to the mythological legends of India, in which ( Vana Parva of the Mahabharat) it appears that Kuvira the son of Brahama, by his attentions to his grand-father Pulastya, was made immortal, and appointed the God of wealth ; and that his capital was Lanka and that the Rakshasas (or demons) were his subjects.^ * From a belief that bahu means ' tail,' the Singhalese regard Sinhabdhu as a man with a tail. f Vide lib. ii. cap. iv. p. 35. % I am reminded, however, by my Pandit, that the notion of "demonaic inhabitants'' •ivhom Wijaya found on his arrival in Ceylon, may be also traced to the circumstance, that Rdvana the ancient. King of Lanka, is mentioned in the Uttra Ramayana and Padma Purana as the progenitor of the Rhaksbas, or a distinguished member of a demoniac race. SINGHALESE TERMS OF ADDRESS. 113 Terms of Address and modes of Salutation in use amongst the Singhalese. There is not perhaps a greater difficulty experienced by Europeans* in their intercourse with the Natives of this country, than that of correctly applying the forms of saluta- tion and address known amongst them. Often have we sup- pressed a smile forced upon us, on hearing European autho- rities address a peon or other servant thus : " Pion ara pota gen'-ejita" "Mudiansffa andagahapan." " Aratchita kiyapan," &c. Frequently, too, have we heard Europeans enquire with indignation, whether certain terms as applied by their Inter- preters to witnesses were not insulting or offensive. Not long ago the native portion of an entire Court was much amused on hearing counsel in his address to the Court, apply the term Walawua to indicate the residence of a poor low caste person, his client. The difficulty of acquiring the proper use and application of terms of address, .so as on the one hand not to offend, and on the other not to give too much respect, to the person addressed, seems to have been so greatly felt by Mr. Justice Stark, that he has devoted con- siderable attention to the study of the subject. The interest- ing information which he acquired, he has embodied in a paper which is found published in the Ceylon Asiatic So- ciety's Journal fur 1853. That paper, gives the reader an imperfect account of the numerous forms of salutation and address used by the Singhalese. As the topics, however, upon which he has dwelt are very interesting, the writer has in his observations followed the order of the subjects treated therein. * " No people of the East arc more critical hs lo style, or more fastidious as to terms han the natives of Ceylon." — Tennent's Christianity in Ceylon, p. L 16o. !14 THE LEISURE HOURS. Mr. Justice Stark begins with what he considers "the fundamental terms of address," and gives as such six — to, tama, tamuse, tamunnehe, tamunnanse, and tamunwahanse — with the various degrees of respect or disrespect with which each is associated in the native mind. As pronouns of the second person derived from the root <3) ta, they are certainly distinguishable from a variety of others, which are now used as "terms of address;" but in the enumeration of the latter class Mr. Justice Stark has fallen into a few errors. Of these I may here notice seven omissions, which are pronouns of the third person, applied as terms of address in the second person, viz. qS)®s5 umbahe, qS> umba, #36) nuba, ©Q oba, ®S£)C53^f®cd oba-vahanse ^S€)2s>«J©cd nuba-vahanse and §'S€)-2?«J®e$ vahanse, though now no longer used, except as an affix, was nevertheless anciently used by itself to convey what an Englishman would express by " your Excellency," " your Majesty," "your Highness," or "your Lordship." Thus in the Amawatura: SINGHALESE TERMS OF ADDRESS. 115 ©3DSi®££®f 5Si.©98<8©3&a§ ©^^©teoQL®^ "Please your Lordship, said he, I will firmly stand by the truth," &c. The word vahanse, like many other terms of address, of which we may mention eg©* nuba, had not originally a plural form ; although in modern usage 0,3 la is affixed to signify more than one. It was probably this peculiarity which Mr. Justice Stark failed to notice, when he remarked, at pp. 72, 73, that " the term ©SDed^ed was applied to the Bhudhist priesthood in an associated or collective capacity, as in the passage — ?3t£Q<&> ©CQ£g£o©3oed©e3 in the Jatakapota" — where, the l'eader will observe, five priests are spoken of— an association of five priests to whom Bhuiiha delivered his first sermon, f Speaking of £&>&3(S'.t£ as an honorific term by itself, which cannot be called a pronoun, I may here notice a few others of the kind which convey different and various degrees of respect to the person addressed. They are q©S ade or e^.sDi ado, ©Qo<3 bola, ©erJzjS bandai.\ used as " terms of address" with <§\?S)\ to; as ep®S)J @9©oD Q<5 ' Come here fellow;' ®.©0Q JStoQq @©C£0© @C5 J53C5M<2»®(3 v To whom didst thou thus speak, you fellow?" e? t c5 ©ed£c5 3>© ©^ caed© ©3 cSQo^lcS ' Why fellow, did 1 tell thee to take the lease ?' &c. These epithets, like the pronoun <§iC5?, are used both in an affectionate and a contemptuous sense; sometimes by the higher towards the lower classes; and sometimes also by the lower classes towards each other. This promiscuous use, however, militates against the supposition to which Mr. Stark has adverted, that ©3(2 IS derived from ©Qo(j> ' dross,' e rubbish.' * See Sidath Sangarawa, p. clvii. t See Ceylon Asiatic Society's Journal, vol. I. p 11. Also Bengal Asiatic So- ciety's Journal, vol. VII., p. 815. t " In Nepaul," says the Rev. Spence Hardy, " the priests are called bandaya (whence also the Chinese bonze,) which in Sanscrit signifies a person entitled to reverence, from the word bandana."— Eastern Monachism, p. 11. 116 THE LEISURE HOURS, (p. 76.) ©6)3(3 and ®£toc*i are derived from £>C3 a nf t £>C^ respectively, and mean ' Behold '— whence they are used as vocatives or terms of address. ©D.2o€b, ®fo)oQ>&3, and ©3 which are used with -CDg^ed or C®, are terms of regard or attachment used frequently amongst the lower classes : the first by husbands towards their wives et vice versa, and by ordained priests towards their Samanera pupils, as 6)o£oEb g©£a5© 8co9«^«r5£«a« , 5^d Apege piyanan wahanse. " But under the word 6^9 ~3^£&x£> ^tl (Dewiamcahanse.) Clough points out the difference in its use. Innumerable instances, he says, occur of the honorific being used in the vocative, in which case it may be addressed not only to one of these beings (the gods of Swarga,) but also to a king or any person of rank ; but when used in the nominative, it marks at once the difference between a heathen god and the Supreme being." Mr. Clough it would seem is incorrect in supposing that ^ScO^dSeft^d^di in the nominative alone, conveys the difference between the Supreme being and a heathen god. For, the difference is not the less marked in the oblique cases (except the vocative) owing to the definite form of the ex- pression ; from which circumstance alone are christians ena- bled to limit its application to the one Jehovah of their faith. This distinction, though trifling, nevertheless furnishes the strongest possible argument in favor of " the continual recur- rence of the honorifics in Singhalese translations of the Holy- Scriptures," which, however, says Mr. Stark " soon offends Europeans, and in some cases, as Jehovah wahanse, the affix almost shocks, coming upon the ear like some discordance in an otherwise heavenly melody." If the repetition of honorifics be, as doubtless it is, offensive to the European ear accus- tomed to the simplicity of that language, c whose soul is bre- vity;' the absence of their recurrence is not the less offensive to the Singhalese, whose notions of the beauty of a language are diametrically opposed to those expressed by the bard of Avon. It is remarkable that the Singhalese ®$S, like the English word 'God,' is descriptive— the former signifying 'splendour' or e beauty' or l purity ' of the object to which it is applied, as s^ceS^S^dSd', " The divine majesty of the Sun," or as in the 1]8 THE LEISURE HOURS. Milindapprasna, simply egccSs^Scao 'the divinity of the Sun;' and the latter the c goodness ' of the being who is designated by that term. Like the English word 'god,' the Singhalese © ^S is also used by us to signify " a prince, a ruler, a magis- trate, (Exod. xxii. Psal. xcvii.); or any person exalted too much in estimation, or deified and honored as the chief god." — (Phil, iii) But there is a distinction which some writers have drawn between devi as applied to a goo" of swarga, and the same when used as a term of address to kings, &c. It is thus noticed by Mr. Justice Stark in the following note at p. 70; but without perceiving the difference in their orthography : — "The same term @i© - e^ged", when applied to a Queen who has been crowned, or an Em- press. The words (S^QceedScasJea and ©,ef€)@ce^B* are changed into ©qS^Os^ed'ss Dewinwahansa, and ®,qi$t& dewini — (see Sidath Sangarawa, p. 205,) when we intend to express "Her Majesty"; the term for Goddess being usually ©^©Q formed like the ancient term for a "princess" tfC^g or tfg. In the sense in which it is applied to man, ®>^Q is syno- nymous with C-^^j from whence we haveQ-q^So^^dSso^ &c& ' His Excellency the Governor,' " which is the title " says Mr. Stark, " given by the translators on one occasion to the Governor of Judea " at Matt, xxvii. 2. The word ©SD-55 ©C3D ' He who is great ' is derived from ©©30:333:© pali, and is equivalent to c<55<^© 'chief, excellent, high,' — but Mr. Stark s far from being correct when he supposes that ®i<5$, which is derived from the Sanscrit ©<50 r *g, has any relation to q<%®, or to vSr*©!.^ in the line of the Royal poet : Here <33©l cpi*83£d@«3 <^c5£> S9 §QScoeri®c£0 qa<35<2?D©€)q8^©c5. &&g(5\.(§i)3 6^csd ©©©>«}«$ ©c3caepi.*9 ox^i^^D^^ 8§S5^-o^cTl ^8 ®©qc8 ©£>3©S03es©e<553 8§®ede3S$«eS3 figoeaa&diS? ©K)S)«>8©d®«:JcsS «?§}<5jg«:tfc». That is to say : — " They heaped up the gold in the compound ; and the heap was about eighty cubits high. The King summoned the citizens and inquired of them, if there was any other in the city who owned such an immense wealth. They replied, that insignificant men could not possess so much, when His Majesty himself had it not. When the King had heard this reply, * "The Sadol or Chandala is represented as one who is born in the open air; his parents not being possessed of the smallest hut. where, as he lies among the pots when his mother goes to cut firewood, he is suckled by the bitch along with her own pups." — Hardy on Budhism, p. 86. t See Wilson's Hindu Theatre, vol. i. p. 159. SINGHALESE TERMS OF ADDRESS. 123 he said that the owner of such wealth was indeed a fit object for the nobility (^Situ) ;* conferred on him further riches ; hoisted up the white canopy of state ; created him a Situ ; and named him Bahudhana Sitdno, or ' The great opulent Situ.' " If therefore, from the fact of a Situ's being a nobleman by creation, and of his being thereby entitled to the privileges! of the Singhalese Nobility, a comparison may be instituted between an English Baronet and a Singhalese Situ, I trust my observations in the Sidath Sangarawa, to which Mr. Stark refers at p. 72, were not misconceived. It appears from the Mahawansa that the consort of Asoka, the great Monarch of India, was the daughter of a Situ. The passage to which I refer is the following : " While Prince Asoka was ruling over the Awanti country by the appoint- ment of his own father, on a journey to Ujjeni he arrived at Chetiya; and while tarrying there having gained the affec- tions of the lovely princess Dewi, the daughter of a Setthi, he lived with her." JMahawdnsa, p. 76. Although the children by this lady were admitted into the privileges to which princes were usually entitled ; yet it would seem, that upon Asoka's ascending his father's throne of Pataliputtra, Dewi was not crowned ' Queen consort.' * (S^esoS or cr>0§ * s still vulgarly used to signify ' a rich man'; as for instance, speaking of a man hoarding up riches ^js) ^(^©(j-.^c 85)f^ ; ^S9fa g) G>fOc)8mSG' > es3' r 'e. lt a PP ears from Hindu books also, that a Situ, who is called in Sanscrit Shrest'he, and whom Professor Wilson designates " Chief of the Merchants" — perhaps from the circumstance of his opulence — was a nobleman who took part in the affairs of the State. In the Hindu play denominated The Troy Cart, in Wilson's Hindu Theatre, vol. i., p. 145, a Shrest'he is introduced as the Judge or '• Recorder" of a Court. t This is a proper name, and not a designation implying Queen, as in the following passage in the Ratnawali, the Hindu play : — " Madam, You justly possess the title ol Je'vi." 124 THE LEISURE HULKS. From this circumstance* we gather, that a Situ was equal in rank to a Prime Minister, or even Sub-King, but inferior to the Royal family. Whilst on the subject of Monarchical councillors, of whom a Situ was undoubtedly one, we may here glance at the state of that Council, the want of information regarding which JVLr. Stark remarks at p. 71. But in doing so, it may per- haps not be out of place to notice a few of the Titles of address of those who composed the Executive Government of Lanka. Although the Government of Ceylon was in the abstract a despotic Monarchy, where the will of the Sovereign passed into a law ; yet it is remarkable that in ancient times, when pious and talented princes ruled over the destinies of this island, nothing of any importance was done or decreed with- out the advice of the ef©odS)S)<255S©cf or the Council of State. Indeed the Institutes of Manu, which formed the basis of the polity of all Indian Governments, including that of Ceylon, required that the Sovereign should be assisted by his Ministers.! Thus, we read in history, that whilst different parts of the Island which constituted subordinate principalities, were placed under Uva-ra?jas or " Sub-Kings," the chief kingdom was presided over} by the Maha-raja or * " The mother of the Thero Mahindu, (son of Asoka) sending her children to the King's court, continued to reside herself at the city of Chetiyagiri." Intro- duction to the Mahawansa, p. xlvii. t " And all that must be done by him (the King) for the protection of his people with the assistance of good ministers, I will declare to you as the law directs in due order." Manu, chap. vii. § 36. " Let them perpetually consult with those Minis- ters on peace and war, on his forces, on his revenues, 011 the protection of his people, &c. Having ascertained the several opinions of his councillors, first apart and then collectively, let him do what is most beneficial for him in public affairs." — ib. §§ 56. 57. X In the Raja Tarangani these seven officers are stated to be ' The Justiciary or Chancellor,' ' Treasurer,' ' Master of the Military Stores,' ' Commander in Chief,' and ' Messenger or Ambassador,' ' Royal Chaplain,' and ' the Chief Astrologer.' — See Asiatic Researches, xv. p. 21. Also in Manu, § 54. ' The King must appoint seven or eight Ministers." SINGHALESE TEKMS OF ADDRESS. 125 Monarch, himself, who had no less than seven Councillors, or Ministers attached to his Court. In later times, however, this number was reduced to four; and yet these four, with the King at their head, formed the Cabal, Cabinet, or the Privy Council of Ceylon. Collectively, their duty was to assist the King in the Executive and Legislative functions of Government, which were vested in the King ; but indi- vidually, they had separate duties assigned to them. The " Premier" was the Prohita Minister ; and when a Brahaman, he was the domestic Chaplain of Brahaman Kings. He was to attend on the Kings; that is, he was attached to the King's household. One had the care of the Metropolis, "Home Affairs," in respect of which he may perhaps be styled, " the Secretary for the Home Department," whilst another was "the Minister for Foreign affairs," and the dis- penser of Justice ; the latter office being analagous to that of the Lord Chancellor of England. The fourth was "the Minister of War." The Singhalese Ministers of State, latterly, received the appellation of " Adigars," or " Adikarans," from efcj* adhi, " over, above, upon, &c, implying superiority in place ;" and Sitfeo " the instrument in the sense of Executive ;" but little mention of them is made in ancient books, which only refer to ©t-63 meti or ©ed*§ mantri " Councillors." It is foreign to my purpose here, to enter into a considera- tion of the different duties attached to them, the perquisites to which they were entitled, and the privileges which they enjoyed. In pursuing my investigation of the names of native titles, and their significations, I shall pass on to the " Officers of the Palace,"f or the King's household. * From this inseparable preposition adhi, we obtain adhipati, a term which may be properly used to signify " chairman," " president." and even " Judge " or " Governor.'' f Davy's Ceylon, p. 143. 126 THE LEISURE HOURS. It consisted of a great many office-bearers. Dr. Davy, who was indebted for the interesting account which he has published of these officers to Millawe, the Dissawa of Wellassa, gives thirty-six. A Gajanayaka Nilama seems to have been the principal of them. As the term implies, he was " the chief over the Elephants ;" and probably his superiority over the rest arose from the great estimation in which Ele- phants were anciently held, as one of the ©-q)c5k£j^@ed<20D or 'the four constituent armies of War.' His office was ana- logous to that of " The Master of the Horse " in England ; and under him was placed a Lekam or " Recorder," who obtained the designation of Kuruwe Lekam, the word ' Ku- ruwe ' signifying his connection with the " Elephant depart- ment." The Malta Aramudal Wannaku Nilama was the " Lord of the Treasury," an office of the highest rank, which corres- ponded with that of Bdnddgdrika, and to which anciently even princes were appointed, as for instance, Prince Ghota- bhaya.* The Maha Gabadd Nilama, and the Uda Gabadd Nilama, were also " Treasurers," each with distinct duties to perform. The officer answering to the "Lord Chamberlain " of the English Court, may perhaps be identified with the Halmcadana Nilame of the Singhalese. He brought to the King his apparel, his sword, crown, &c. He dressed and undressed the King, and waited on him for the purpose of adjusting his dress. The Batwadana Nilama, the officer who had the management of the royal table, and the Diawadana Nilama, who superintended the royal bath, were officers who approach very near to the " Lord Steward " of England. Under these were many subordinate officers, of whom Sat- tambies were the people who poured water on the King at his * See Attanagalawansa, and also JYlahawansa. singhalf.se terms of address. 127 bath, and Pihanardlas were Royal cooks. It is needless to enter into a minute detail of the names of the other officers. They are chiefly descriptive of their several occupations. The reader may obtain a great deal of information on the subject by a reference to Davy's History of Ceylon, where the names are given at length, with an account of the various duties which the officers performed. The Ceylon Council of State, and our ancient Court were not unlike those of the Hindus. From the mention of various terms which occur in books, we gather that the mem- bers of whom the Singhalese Court consisted, were the same that are referred to in the Hindu Plays ;* such as, Ma?itris or " Councillors," Dutas^ or " Messengers," Wadakayds " Death's Ministers,"- of which there were two kinds, wild animals, such as " Elephants and Horses,' and Wadakarus or " executioners,"! - Chara purusas or " spies," Nanayak karus or " disguised emissaries or informers.''^ * " The Court looks like a Sea ; — its councillors Are deep engulphed in thought ; its tossing waves Are wrangling Advocates ; its brood of monsters Are those wild animals — death's Ministers. — Atturnies skim like wily snakes the surface — Spies are the shell-fish cowering 'midst its weeds, And vile Informers, like the hovering curlew Hang fluttering o'er, then pounce upon their prey ! Pr. Wilson's Hindu P'ays, i. p. 149. f This word Pr. Wilson interprets to mean " attornies," or " the envoys or repre- sentatives of the parties." — Hindu Plaijs, i. p. 149 Note. % Tradition says, that in ancient times in Ce\4on, a criminal underwent the same ordeal that is described in the following passage in the Budhistical annals : — " In afore- time, the Wajjian rulers, on a person being brought and presented to them, thus charged : ' this is a malefactor, dispose of him accordingly.' They surrender him to the Winichchiya mahamatta or ' chief Judicial Officer.' Having examined him, if they conceive ' this man is not a culprit,' they release him. If they decide, ' this is a male- factor,' without awarding any penalty, they transfer him to the Woharika, ' learned in the laws.' They also having investigated the matter, discharge him, if he be innocent ; but if he be guilty, there are certain officers called Suttadliara, ' maintainers of the Sutton,' to whom they transfer him. They also inquire into the matter and discharge him, if he be innocent ; but if guilty, they transfer him to the Atlakulaka, ' a Judicial institution composed of judges from all the eight tribes.' They also having observed 128 THE LEISURE HOURS. Referring to the difference generally between English and Singhalese officers of Government, Mr. Stark says ; — " The Government Agent is sometimes styled Dessave. But there can be no analogy among officers in systems of Government so very differ- ent as respects the distribution of official power and duty, as the English and Singhalese ; and it only tends to perpetuate misapprehension to use the names indiscriminately." — p. 72. In the case of Disava being applied to the " Government Agent," no misapprehension results; and in my opinion, a better designation could hardly be conceived, as one with which the Singhalese are altogether familiar, and one too, with which so much respect is associated in the native mind. A Disdva, or more properly Disdpati, under the Singhalese Government, was a "provincial chieftain," who had principally the management of a province : similarly, the Government Agent of the Ceylon Government at the present day is the chief revenue officer of a Province. The analogy between the two officers is apparent, and the propriety of the native designation, is therefore unquestionable. There are also several other European titles to which native terms are pecu- liarly applicable; as for instance ®c$J»© for "Clerk;" @ca <&&&6s5 for "Lieutenant Governor;'' 6b£tocooi&3; but it is apprehended, that it is not fully expressive of the English term. It is therefore, I believe, that in our Courts, the English word is adopted: in regard to which Mr. Stark says ; "The Secretary of the District Court subscribes himself Secretary Sivamiha, which is derived from Swamy or Swamaya, a lord or master. This appears singularly inappropriate, his proper appellation as Clerk of Court is certainly unnanse :" — p. 75. Here is some misapprehension. The title of the Secretary in question is simply Sekrataris, (the s being an affix added in composition for the sake of euphony, as n in Dewiyan) ; and he does not conclude with any honorific, but with simply €)©S3 icamha, which means " we are" for " I am." Thus it will be perceived, that the words used by the Secretary, viz. Sekrataris icamha, were mistaken by Mr. Stark for Secratary swamiya. If however, the case be as stated by the learned writer, there is no doubt but that the appellation of lord or master is " singularly inappropriate" to a Secretary, as &3§}9 <$1<3\Q5 is unquestionably so to the Government Agent ; who nevertheless uses this high honorific in all his corres- pondence with his native headmen.* A Modliar of the Gate, who was addressed in this style, returned the 61a epistle to the Government Agent, and addressed him as follows on the 10th March 1839 : " I did not receive it (the letter) because it was written in a manner disgraceful to me : and I do not make the least doubt that if you are acquainted with Singhalese, you would, on looking over the style or phraseo- logy of that ola, be convinced of the impropriety of the same." See translation of the document in the Colombo Cutcherry. * This practice is reported to have existed for " twenty-five years" prior to the date of the letter referred to in the text. See L. De Levera, Attapatto Modliar's report, March 14, 183». R 130 THE LEISURE HOtJRP. Whilst ou the subject of swami, I may perhaps here notice another inaccuracy into which Mr. Stark has fallen, by rendering Maha-himiya, ' the great proprietor'; and in sup- posing that the priest Seriyut was so called from his having been *■ a great and distinguished author of his time.'* Himiya here means sicamiya, "lord," and not "proprietor:" and proprietorial and authorship are not convertible terms : nor have they such a relation to each other as to render one term applicable to the other in a secondary sense. Hamu-duruvo (see Sidath Sangarawa, p. 160,) is derived from Himi, which comes from "Swami" — Sans. It does not sustain, as stated by Mr. Stark at p. 74, the " combined sense of master and instructor;" for it is never used towards a lay instructor, although it is peculiarly the appellation of the last of the triad of Budhism, the priesthood. Yet the priest does not obtain it in his capacity of "teacher" or "in- structor :" it is given to him owing to his peculiar sanctity,! as e one of the three gems of adoration and worship.' Fol- lowing the practice of the Budhists in this respect, the Sin- ghalese Roman Catholics apply this term (Hamuduruvo) to their priests. The designation of a "teacher" is guru, from ©KSDicSe) ' honor,' l respect,' veneration ' ; and in that sense it is also applied to a parent.^ It is used with the affix Qzn&i&zi and &20&3 'commanding,' or < ordering ' and means, as Clough defines it, " the person who conveys the orders of Government to the people." Over all the headmen is placed a " Maha Modliar," the Maha Nileme of the Kandians, or " the greatest of the chiefs." If any person, whether titled or untitled, can trace his descent to a Modliar, he is said to be of the Mudeli pericwa, the correct * For a tolerably correct ' description of the duties of the chiefs of the Maritime Province,' see Colombo Journal for 1832, p 2fi2. 132 THE LEISURE HOURS. interpretation of which is, " of the class of Chiefs/' rather than "the titled class," as rendered by Mr. Armour. (Seep. 71.) Besides the ranks and titles which the Natives obtain from the Crown, there is also a class to which particular individuals are entitled by reason of birth or position. Of these we may mention Gamarala* equal to a " County squire " in England, but not held in the same estimation in Ceylon, f He is however of the highest caste (the Vellalas,) and one who in point of wealth has a competency for his subsistence. Appuhami Ms the rank of a "gentleman," of the highest class of the vellales ' who anciently enjoyed certain privileges which are now denied to them ; and Appu that of the plebeian, equal in its application to " Mister." As honorary terms of address by which persons of different castes are distinguished, I may mention Handuruwa, confined to "Vellales"; Nyde to "Smiths"; He nay a to "Washermen"; Midi to " Washerwomen"; Mestri to "Barbers"; Makabadde to "Chalias "; Batyamaya to " Paduas"; Nekati to " Tomtom- beaters " ; Wahumpuraya to " Jaggoreros," &c. &c. Whilst the above are mere honorary designations of different castes, there are others which are used as terms of affection and endearment to persons of low-castes ; as for instance, Hhia Mama, "Uncle Hena" to a Washerman; Ridi Nendd, "Aunt Ridi " to a Washerwoman, Vadurala, " Master Carpenter" to a Carpenter; &c. &c. There are also certain terms of respectful designation by which persons of different trades are distinguished, as for instance Mandadirala, among Fishers ; for the man in charge of a part of a fishing net, called Manda ; Hannedirala ' the owner of the fishing boat,' or * the chief of the fishing band.' * This title is rendered «>© 2)<;-§c30 Gammudalia, < the chief of the village ' iu a Singhalese version of the tale of the King Adahasmuka. t Mention is made of the election of Gamaralas under the provisions of ' the Paddy- Lands Irrigation Ordinance;' see Proclamation in the Government Gazette of the 24th July 1858. SINGHALESE TERMS OF ADDRESS. 133 Formerly Moormen composed the class of people who were generally employed as Masters of trading vessels ; and they received, in the sense of Tindal, the appellation of Marak- kaldhaue, a term now applied to others avIio perform the same office, and also to the Head Moorman. Whilst the above are the Banks and Titles of address of Maritime Native Singhalese, those of Kandians appear to be different, with some exceptions, which are Korala, Mohottala, Aratchila, Lekama, and Vidane ; and, says Mr. Justice Stark in reference to them : "The above, namely, the Adigars, Dissaves, and Rattemahatmeyas, were the principal officers under the Singhalese Government; and in the convention of 1815, entered into after the conquest of Kandy by the English, for the cessation of hostilities and the settlement of this country by a formal declaration of the power and principles of the new Govern- ment, they are mentioned or alluded to as the principal chiefs of the Kandyan Provinces, and the Mohotale, Corales, Vidahns and others, the subordinate headmen from the Provinces." — p. 72. To the above may be added Basnayaka and the Diva Nila- mes (the word Nilame* 'Officer' alone being sometimes used as a term of address to a titled person), which are amongst the titles of Chiefs; and Atukorala, Aratchila, Vidiina, amongst those of petty headmen. I have already alluded to Banda, and the original acceptation of the term. I need only here refer to it, to shew that it is now assumed by every Kandian of the Vallate caste, in the same manner that the appellation of Appuhami is affixed to the name of every Maritime vellala (and frequently of Fishers) without distinction, and contrary to the original usage, by which only a gentleman was entitled to it. I cannot close my remarks on this part of the subject, without attracting attention to a mistake into which Mr. Stark has fallen, in common with a number of European writers, Avho consider the Maritime Natives to be distinct * This, when affixed lo Malm, is used to signify an Acligar, or Uic 3Iaha Modliar. 134 THE LEISURE BOUBS. from the Kandians, whom alone they regard as "the Singha- lese, strictly so called." Mr. Stark remarks: — " The'Kandian or hill country is distinguished from the lower or Mari- time districts, by the same name, Singhalese ; and the town of Kandy is Maha Nuwera, the Migalo-polis or great city, the Metropolis. These names are easily accounted for, but they are recorded as given." — p. 76. Now, the Kandians, like all highlanders, are certainly distinguishable from the Maritime Natives. From the salubrious air which they inhale amidst their upland hills, the Kandians are braver and more hardy than the people of other provinces. The independence which they enjoyed until comparatively a short time ago, has tended also to elevate their general bearing over that of the people of the Southern and Western Provinces. They have preserved too, their religion and language without suffering much from the various colonial influences to which the low-landers have been subjected for three and a half centuries. The latter, by the change of their religion, occupations, and habits, may have slightly lost the distinct peculiarities which originally characterized the entire Singhalese nation ; yet the differ- ences in these respects no more render necessary a distinction in their nationality, than do the accidents of birth-place, or other circumstances, which enable us to distinguish an En- glishman of Northumberland from another of Middlesex or Yorkshire; or a native of Galle from one born in Colombo. The difference, however, which has been drawn by Mr. Justice Stark, has arisen from a misapprehension of a single circum- stance. It is this. When a part of Ceylon fell into the hands of the Portuguese, and the Singhalese Court was removed from Cotta to Kandy, that part of the Singhah'diripa which was retained by the Singhalese, was called 8oex>©(j[ SinghaU (the appellation by which the Kandian Provinces are known to this day,) as contradistinguished from the territory of the Portuguese. The distinction therefore, was one of territory, not of nationality. It was employed to determine the juris- SINGHALESE TERMS OF ADDRESS. 135 diction of the Singhalese Government from the possessions of the Portuguese. As the Kandian Provinces alone (which were retained by the Singhalese) became thus universally known as Singkule, a misapprehension of its cause and origin, led Europeans to distinguish the Maritime Singhalese from their Kandian neighbours, both of whom are descended from the same stock, speak the same language, are subject to the same habits, and are possessed of nearly the same feelings. Hence the distinction to which reference is made. There is however one distinction, in respect to their names, which I may notice here. The low country Singhalese have more names than their Kandian countrymen. Whilst the genama or "family name," the hat- kavana-nama, "the house- hold term of endearment " — usually given on the occasion of giving food to a child for the first time, which is celebrated by a festival, — and the patahendi narna, or the name which is assumed on obtaining office, are the same in both countries : yet the names which distinguish the Kandian from the Mari- time Singhalese are the Christian and Sur names* of the latter. The "Sur" names are those which they have bor- rowed from the Portuguese, such as D'Saram, D'Alwis, Silva, Perera, Dias, D'Saw, &c. &c, and the example having been first set by the highest families of the land, the lower classes have considered it a privilege to be allowed to assume the like names. As to the Christian names, they are gene- rally assumed by all classes, both Budhists and Christians, upon the ceremony of Baptism, of which Sir James Em- erson Tennent thus writes, in his work on " Christianity in Ceylon." " It had been declared honorable by the Portuguese to undergo such a ceremony ; it had been rendered profitable by the Dutch, and after 300 years' familiarity with the process, the natives were unable to divest * In accordance with this practice amongst the Singhalese, the Tamils of Batta- fotta. have assumed, upon Baptism, such names as Carpenter Rowe. Morgan, Covington, &c. &c. 136 THE LEISURE HOURS. themselves of the belief that submission to the ceremony was enjoined by orders from the Civil Government." — p. 88. So they believed at first. But Baptism soon became an indispensable rite in regard to their civil rights. One of the consequences of this ceremony was, that the name of the party baptized was registered in the Thombo : and the registration was of the most paramount importance to the litigious Singha- lese. In all matters regarding their inheritance, in all their contentions on the ground of illegitimacy, and on various other questions that frequently come before the Courts, registration, and registration alone, is the best evidence of what they seek to establish, or disprove. From the fearful amount of perjury that is to be found in the Courts, they fear that without this documentary proof they will fail to es- tablish their rights : and it is therefore (to use the language of Sir Emerson Tennent in the subsequent part of the passage that I have just above quoted) that, " when a parent upbraids his child in anger, he sometimes threatens to dis- inherit him, by saying, he will Hot out his baptism from the Thombo" So scrupulous however, are they in respect of this registration, that actions have often been brought to compel the registration of particular patronymics, and to cancel others to which parties were not entitled. Thus it will be perceived, that the Singhalese resort to baptism, not as a religious duty, nor as a ceremony which con- ferred, as supposed by Sir Emerson Tennent, "some civil distinction ;" * but simply as an operation which alone secured the registration, which they prized so very high. This leads me to notice a misapprehension under which Sir Emerson labours, when he thinks that " to the present day the Singhalese term for the ceremony (Kula-waddanawa) bears the literal interpretation of ' admission to rank.' " Not so. Owing to a notion amongst the maritime Singhalese, that * See p. 88. SINGHALESE TERMS OF ADDRESS. 137 if they adopt in their families a stranger or an illegitimate child, after baptizing him "in their own name" — which follows a registration of the baptism in the Thombo — he would, in the event of their death, be entitled to inherit the property of " the adoptive parent's estate ;"* Kula-xcaddanawa was originally used amongst the Singhalese : but its application at present to the baptism of legitimate children, as well as natural offspring, and children by adoption, is to be regarded merely as a species of catachresis in the language. Kula-icaddanawa again, is not "admission into rank;'''' but " admission into family " — a recognition of one's civil rights. Thus, the Kula devatdva in the Hindu playsf is the household deity, the "object of hereditary and family worship," the domestic god of the Brahamans. In the Sela- lihinimndha, the poet directs his winged messenger " cheer- fully to remember his household god." I presume the notion regarding the " distinction," which it is thought baptism conferred on the native, is without foundation ; and Sir Emerson is equally misinformed, when he states, that To gentigud, which he interprets to mean " unbaptized wretch," is applied by budhist to budhist as a " term of reproach." Gentigu is a Portuguese word used in the sense of "gentile," or "pagan," and is only applied by Christians to their Budhist brethren by way of reproach; as many of the slander cases before the District Court of Colombo, amply testify. It has no connection whatever with baptism ; and I may safely affirm, that no native uses it to a co-religionist, much less by a Budhist to one of the same creed. * This is a notion still entertained by many Native Singhalese, although the Dutch law, to which they are now subject, had completely upset the right which the child of adoption acquired by the Singhalese law. — See Satver's Notes on Kandyan Law, p. 25. f Vol. I. p. 21. S 138 THE LEISURE BOURS. I shall now proceed to an investigation of religious titles or " terms of address " to Budhist priests. On this subject, the following passage occurs in the essay already so fre- quently referred to : " A generic name for a Budhist priest is said by Bridgnell to be cs3^d (ganninnanae) probably from some root signifying learning or wisdom, whence we. have Ganesa the Hindu god of wisdom, ganeya a poetical measure, and ganetiya the science of Arithmetic. But Clough derives the word differently, and thinks it is an inferior term applicable to the lowest order of priests." — p. 75. In my opinion, both Bridgnell and Clough have failed to give the correct application of the word Ganmnndnse. In the first place, it is not a generic term for a ' Budhist priest ' ; although people of different creeds (other than Bndhists) vulgarly employ it, as well as the simple Unndnse, to signify a priest. Sometimes also 'gana ' is used without the nanse in a contemptuous sense, as efCfc53S3cSD@ i C53e3«,8 ! tantamount to 'look at that ganaya !' In the next place, it is not "an inferior term applicable to the lowest order of priests." It is properly the designation of the principal or the chief of a semi-association; "the «sro^®i^ lord of a cd<^5 class;"* or, in the language of Milindu, in the Milindapprasna ; the " head of a sect having fraternities of his own." Hence it is clear, that the word is not derived " from some root signify- ing learning or wisdom." Nor is it from any such imaginary source that we get Ganisa the Hindu God of wisdom, ganaya a poetical measure, and ganitay a the science of Arith- metic. Ganisa and ganaya, like ganninnanse, are both derived from the same root gana or 'class': — the ya in ganaya * A gana, according to the ceremonial doctrines of Budhism, is a class or serai- association of not less than two nor more than four priests ; and Sanaa is an asso- ciation of any number of priests above four. Thus, the following passage in the Milindapprasna, referring to the six Arahatwas or Tirthakas, ^ ea^e^o&oo «ar5(?>e3 e3C?>e^«5> cn&t^c^o-trs&'dzs} may be interpreted : "Their Lordships, the six aforenamed., are hierarchs over [Sanga] associations, and [gana] semi-associations." SINGHALESE TERMS OF ADDRESS. 139 being merely an affix for the sake of euphony, and isa in "ganisa " being an abbreviation of the word Iswara, or c chief/ whence as c the chief of a class ' it is applied to the Hindu God of wisdom. But, ganitaya is derived from gana e to count.' The principal terms, however, for a Budhist Priest are four; 1, Sraioaka from Sri 'to hear.' 2, Sramana (Sans.) Samana (Fali) Mahana (Singhalese), signifying the perform- ance of ascetism ; whence it is probable that the epithet Samanean, as applied in the religious system of Tartary, is derived. Sir Emerson Tennent, in his work on " Chris- tianity," has the following note in reference to the use made of this term by other nations. "It is remarkable that this name (Samenere) which to the present day is preserved as the designation of the Budhist priesthood in Siam and Ceylon, should be the same by which the Samaneans or Budhisfcs of Bahar are described by Magasthenes, who, B. C. 300, was an ambassador from Seleucus to their King; and whose lost work on the state of India at that period is cpioted by Strabo and Pliny. The same designation for the priesthood, Samana, is applied equally by Clemens Alexandrinus in the second century, and by Porphyry in the fourth." — p. 216. Referring to the same use of this word, the Rev. Mr. Hardy extracts the following passage from " Relation des Royaumes Bouddhiques," p. 60, quoted from San tsang fa sou, liv. xxii. p. 9. "When the four rivers fall into the sea they no longer retain the name of river : when men of the four castes become Samanians, they re- ceive the common name of sons of Sakya (synonymous with bhikchou.) Eastern Monachism, p. 11. The word Samana becomes Hamana by the well-known transformation of s and h ; and the last, by a process of meta- thcses, assumes the form of Mahana* See Sidath-Sangarawa, * The proper designations of a priest are pabbaja, one separated from secular life, and Bikku, a mendicant. The common Singhalese term is Mahana, which is represented as being only a different pronunciation of Samana ; one devoted to religious meditations for the purifying of his own heart.— The Tier. D.J. Gygcrly's- Essays in Reibero's Ceylon, p. 272. 140 THE LEISURE HOURS. p. 7. From Mahana we obtain the word Mahana-unanse or Maharf-unanse, which means "Reverend ascetic''; but not " the great one," as incorrectly interpreted by Mr. Hardy, probably by confounding it with Maha-unanse. — i the great one,' — which is not the " collective name " of the priests, but a designation by which the chief of a Monastery is distin- guished from amongst several who happen to form an association, or to be the subject of conversation or writing. From the Pali word Samana and era, which in composition becomes ncra, we obtain Samancra;* and it means a "young ascetic" "a novice " or " pupil of a priest." The words which bear the same meaning, and are applied to Samaneros or priests who have not received the Upasampada ordination, are Yatiput and Herana. Many honorifics, which are used towards the Upasampada priests are inapplicable to the Samaneros. Thus we find in the Singhalese version of the Milindapprasna, and in one and the same sentence, that a Samantra is spoken of as " Samenerayan wahcmde" eso©©^ C5cz&3€)&)-?riqx ;t and a thera as, " bikshun tcahanse " ^•^■e£> £3<55©cd : and where a priest applied " Saminda " to his own teacher, a venerable Samanero of upwards of 60 years of age, the propriety of the designation was questioned in the fol- lowing lines published in the Yatalaba-Sangara, p. 37. ©sod" ^^^©ed^^oc^e^^^^O^ 3 ®^ 3. Sthavir.i. (Sans.) Thera (Pali) or Tera (Singhalese,) means an " Elder." It is synonymous with yati; and both are equally applied to a priest after lie has been an Upa- sampada priest of 10 years standing. Before, however, he completes his tenth year after ordination, his career is divided into two periods — the first from the date of ordination till his * See Clough's Balawatara, p. 89. t Of the Samaneras the ordained elder priests sometimes use the prououy s SINGHALESE TERMS 0E ADDRESS. 141 fifth year, and the second from that time until he becomes a thera or "elder." During each of the above periods he obtains the designation of Nawaka and Majjima respectively. 4. Bikshu (San.) Bikkhu (Pali) Bik (Singhalese) is derived from Bikshu ' to beg/ literally ' a beggar ' or ' mendicant.' In a collective sense Sanga is used, and means the whole order collectively — 'the priesthood,' f an assembly or an associ- ation of Budhist priests.' The honorific SSD^dWd is usually applied to Sangaya, bikshu, and thera; and <203£\J®ed to gana. There is a peculiar etiquette in the use of terms of ad- dress amongst the priesthood; which seems to have been regulated by Budha himself, in the sixth Bhanawara of the Parinibbana Suttan, where the following passage occurs : — " cs£3®QJc3£ce5q£J<5)d'c9^4HJ® 5«5©®©J«3©«2S3 ' Ananda, although priests are now in the habit of (indiscri- minately) addressing each other with the term awuso; yet after my death this practice should not be continued. Ananda by a senior thera, a junior (priest) should be addressed either by his -personal name, or by his family designation, or by the appellation of aicuso ; and by a junior (priest) a senior thera should be addressed bhante ' Lord,' or ' Ayasma ' ' Longe- vous.' ' Awuso ' is e^€)f255-s6 Evetni in Singhalese ; bhante is ©S3 <2d<§ve5 vahanse ; and Ay asma, which means * Thou who art longevous ' and approximates in sense to the English epithet e Venerable, 1 is cfOig-^QogjaJ Ayubocan, This last is a term of address very common amongst the Singhalese, and is fre- quently employed in addressing-persons of rank and age, both 142 THE LEISURE HOURS. priests and laymen. cpc3^,£b£>3j is also the form of saluta- tion amongst us, and in the sense of wishing one * Good morning' in English, the Singhalese greet one another — Ayitboican ' Long life.' This is a salutation which has no distinction as to rank, caste, or class. It is used by all indiscriminately, by the highest to the lowest, et vice versa. It is not a little curious to observe that dwuso (which is simply a vocative)* has the signification of the English term, ' I say :' this is however an accidental similarity ; and the words are no more derived from the same source, than gargardyana rela, c^idiod5cs<£Ddl(3 (in Milindapprasne) from " gurgling rill ;" or coka coke ®<£33. 70. f Bombay Asiatic Society's Journal lor July 1857, p. 401. et seq. SINGHALESE TERMS OE ADDRESS. 14.') •signify " a teacher of a sect different from Budhism," or a " sectarian," an "unbeliever ;" or as Mr. Tumour has rendered it in his Bhudhistical Annals, " one of the antagonist creed." To return however to the subject. In accordance with the injunction of Budha contained in the passage which I have extracted from the Buddliaicansa, the Samaneros, address the Upasampada priests &v®&<5i®E>3, ®>o, gg<3«2d£Di@iKf, &>&®i£, Cj&3^\. As amongst the priests themselves of each class, there are different appellations. For, (to use the language of Turnour) "as in the order of ordination one Bikkhu must be senior to another, an appellation implying equality ap- plied by a junior to a senior Upasampada is disrestpectful and irreverent."* I shall here notice a peculiarity arising from sectarian animosity, viz., that the priests of the Siam and Amarapura sects do not, when they meet, salute each other. Amongst other peculiarities which distinguish the one from the other, I may also here mention the fact, that the Amarapuras differ from the Siamese by having both their shoulders covered with a roll of robe. I will not express an opinion as to the correctness or incorrectness of the innovation : but judging from the conduct of the fathers of the Budhist faith, the adjustment of the robe, so as to leave one shoulder bare (as is the wont of the Siamese sect) seems to be proper, at least in appearing in an assembly. The reader will find frequent men- tion of this in Bhudhistical writers. I shall content myself with three extracts from Tumour's Pali Bhudhistical Annals, in the sixth volume of the Bengal Asiatic Society's Journal. " The thero Anando who had attained the arathood, also repaired to the meeting. ' How did he go' ? Saying to him self with the greatest delight, adjusting his robes, so as to leave * Bengal Asiatic Society's Journal, vol. vii. p. 1007. 144 THE LEISURE HOURS. one shoulder bare? p. 517. "Having thus imposed on him- self that office, the venerable Upali rising, adjusting his robe so as to leave one shoulder bare, and taking up the ivory- wrought fan, and bowing down to the senior priests, took his seat on the (pulpit) Dhammasanan," p. 519. "The venera- ble Anando then rising from his seat, and adjusting his robes, so as to leave one shoulder bare, and bowing down to the senior Bhikkhu, took his place in the Dhammasanan, holding up the ivory- wrought fan." p. 521. Tins is an ascetic rite, probably borrowed from the Insti- tutes of Mann, where it is laid down, cap. II., § 193. " Let him always keep his rigid arm uncovered, — be always de- cently apparalled, and properly composed," &c. Again in cap. IV., § 58, " In a temple of consecrated fire, in the pasture of kine, in the presence of Brahamans, in reciting the Veda, and in eating his food, let him hold out his right arm uncovered.'''' Reference is made by Mr. Justice Stark to Upcdi, one of the priests named in the above extract, and a doubt is ex- pressed as to whether he was identical with Upali Mahu Situ, the nobleman whose conversation with Budha is noticed in a passage from the Amawalura, extracted into my Sidath San- garawa, p. clvii. They were however different persons. The priest Upali was a barber; but the nobleman of the same name was the follower of a Tirthaka, an heretic. A brief history of the former is given by the Rev. S. Hardy in his work on Budhism, p.p. 231-2; and the same writer gives the history of Upali, the laic or " householder." ib. p. 266. Having noticed the want of identity between the two Upalis, I shall proceed to consider what Mr. Stark calls " the distinguishing terms characteristic of the priest and layman." (p. 76.) In one sense, the words gilxi and bikhu have the same distinction which laicus and clerus have ; but, generally, they SINGHALESE TERMS OF ADDRESS. 145 serve to indicate no other difference save that between the householder and the houseless wanderer, which latter a priest undoubtedly is, by the rigid vows of his order. From the Sanscrit word egsa (graha) we obtain the term grahapati, * lord of the house,' ' landlord ;' beautifully expressive of the English word host, as contra-distinguished from amutta c a guest ' or ' stranger.' As applied to the laic only, there are to be found several honorific terms of address in books ; as for instance ee(53®c3^, " O youths," 8g£b l Kapuu!dJ SINGHALESE TERMS OF ADDRESS. 147 Even here the reader will observe that the honorific* used arc such as do not convey much respect towards the professors of the new faith. The aversion which the Singhalese anciently felt to demo- nology, and, consequently the contempt with which they regarded the professors of that faith, viz. the Andi Fakiers, who were at one time the pest of Ceylon, may be easily gathered from the Audi mala; a book written with the pro- fessed object of alienating the affections of the misguided Natives, who had evinced an attachment to a Pretender to the Singhalese throne ; and of denouncing the faith which he professed. The writer in reference to the Pretender says that e it would be far profitable to give to a dog that which is in vain spent for Wilbawa, the devil's slave ' &c. : — And after an immense deal of reproachful language in respect of the religion which his hero professed, the writer thus expresses himself as to the different merits of the wor- ship of Budhas, gods, men, and devils. ■*^S3 ^^Eosiea esi.tfgG^ «-v„ «5 caagerf«©9gG>25>G>eres3r N <^<3'-<9®e- o5g^ro©ea^^3^S«no rn " Those who worshipped Budha and reached the city of Niwan, have never fallen into Hell : those who worshipped and offered unto Gods have never failed their reward : those who served man (Kings of this world) have had their reward both good and evil : but those who offered unto devils, were ever lost both in this as in the next world, and was never benefitted." — Another class of terms of address to which reference is made are household words ; and Mr. Stark thinks that they are " generally of a common character, and not words of affection or endearment." p. 75. 148 THE LEISURE HOURS. Not so. The terms of endearment amongst the Singha- lese are nearly as many as those of honor and rank. Take for instance the ephithets for woman, neglected and degraded woman. She is sonduru or rami, expressive of what Milton describes her to be, the "fairest of creation * * and best." She is vati " wealth," or 'life of man,' tantamount to the ex- pression " the better half," as when Milton describes her to be, " Part of my soul, I seek thee, and thee claim My other half," Other terms, like those which Mrs. Malaprop thinks, 'profane expressions of endearment,' are not wanting amongst us ; but with them, we have no concern here. 1 may therefore pass on to different other terms by which woman is designated. She is parnd ' the tempter ;' sanda ' Moon-like beauty ;' piga or kama ' the darling ' vilasi or hatha ' the very delight of man.' I am free to admit that the Singhalese, like other nations, have not failed to notice the fraility, the weakness, and the timidity of woman ; and to coin words expressive of such qualities. The word biri, (cgd"i. given by Mr. Stark, at p. 76, being the classic form of the same word,) indicates the timidity of her mind, as •q^efca tunu-anga expresses the weakness of her frame ; and c3c3 Uga, ' winding shrub,' signifies her dependence on man, like " the woodbine, the sweet honey suckle, Gently entwist, the female ivy so, Enrings the barky fingers of the elm.*' If in this respect the Singhalese may be accused of want of gallantry, it is, I apprehend, a charge to which they subject themselves in common with the best and most enlightened nations of the West. The reader will find a precedent in the line where Ovid makes Hero write to Leander, thus: — Ut corpus tenet-is ita mens infirma puellis. In a country where the Natives closely imitate the man- ners of the dominant race, one may naturally be inclined SINGHALESE TERMS OF ADDRESS. 149 to expect that English epithets of endearment are generally used by the Singhalese. In my varied intercourse with my countrymen, I have, however, not known more than one instance of the kind, and that confined to a dashing young- fellow who had been the domestic servant in an English family. It is possible, nevertheless, that there are other in- stances of Natives using English household terms of endear- ment ; but I may venture to assert that the practice is not general, and that it is not likely to be so hereafter. In the instance* referred to by me above, the words used were " My dear." A person who proved the fact gave it as " Dio" ; and between the ignorance of the witness, and- the dulness of the Interpreter, a new word appeared ; and the Judge took it down " Bui " — a fact which moreover shows that the Natives are not familiar with such terms. I have considered the titles of address given to males. It may be convenient here to enter into an investigation of those usually applied to the female sex. A Lady of distinction, such as the wife of a Modliar, is Se©©S)c3jf)e<5't.®6)J or ©e©® ; © Cil^Oi^ : she is some- times addressed by equals So©@,©©30^5©csd, e®3<££55©c5D, which Mr. Stark says at p. 70, on the authority of Clough, is equivalent to " Mr." The former may therefore be regarded as equal to Mrs., and is only appli- ed to a gentlewoman ; whilst €>Z5)253* is decidedly the designation of the plebeian female. ©l-£S@v8s5 w hich means, literally, a " gem," is the term for " gentle /ass," although it is frequently used towards those who have attained a good old age. This last term which had once fallen into disuse, in current throughout the low country, and it is applied in the same manner in which it was originally done, by being applied to the ladies amongst the Singhalese. The above are the honorary titles of the velldles, all other castes being entitled to different other designations, such as «SDd€)©@k5 and >s?o©©, the wife and daughter respectively of a ' smith'; §6 a < washer woman,' &c. &c. My limits forbid my entering more deeply into the subject than I have done. I shall therefore proceed to notice a few other matters of interest, to which Mr. Justice Stark alludes in the essay to which I have so frequently referred. Of these, the terms by which Kandians designate their children as to size (p. 76.) demand attention here. Mr. Stark notices only two, loku and tikiri, whilst there are no less than five words which convey the respective ages of children or persons in a family. Thus, loku is the ' eldest ' of a family ; madduma or ' middle ' is the next in gradation or age ; kudd indicates next ' small ;' tikiri ' smaller ' still ; and punchi the 1 smallest ' of all. In the maritime country, however, tikiri is not used ; and f'ofg&S)^ ' cbittan,' a term peculiar to the low country, is a ' bit-boy,' as applied to baJxa or ( baby,' smaller than puncha or 'little one.' SINGHALESE TERMS OF ADDRESS. 151 The Pali or Tamil word aiya, probably derived from the Sanscrit an/a* "the respectable," is found in the Singhalese ; and is used by us to signify 'an elder brother'; and akka, which is a Sanscrit word for " mother," is adopted in the Singha- lese to designate ' an elder sister.' The use of these terms denote the great respect with which the elder members of a family are treated amongst the Singhalese ; and it is well known that elder brothers and sisters amongst us are never mentioned or called by their, proper names. When the terms aiija and akka, assume a more endearing form, they are ex- pressed ( oxjandi ' and ( sikkandi ;' and the same termination (andi) is employed when speaking of a mother respectfully, as ammandi. The termination, in a similar application of the words appa, e father,' and (bala-appa or) bdppa ' uncle ' is tela', as appotchi, bapjwtchi. As the above are nominal terms of address peculiar in their use and application, so there are also nominal terminations and verbal affixes in the Singhalese, to which I shall allude here. Of nominal terminations, I may mention a peculiarity which is not generally understood. It is in reference to the use of names without honorific affixes. When persons address each other without honorifics, they change the terminations of the name from one vowel sound to another. They do' so with a view of conveying respect. Thus for instance podda, 'little one' is changed into podde; Justina to Justine; Coriiis to Cornisc, &c. Though the latter is the vocative form of the noun, yet thatformis adopted in the other cases also, with a view to honor the person spoken of. Where, however, no respect is intended, the proper termination of the name is alone retained. There are several verbal affixes. Of them, @£^-2D Seka denotes the highest respect, as in the passage ^es@iq<5?o92a ^©e^s3<^go)D<20©cd<2j) ca^gStoeot^sd^sa. So does ©X..2J30 * See Pi-. Wilson's Hindu Drama, vol. I., p. 113, note. 152 THE LEISURE HOURS. menawa, as in the Lord's Prayer, ' Give us this day our daily bread.' eps^QedoOM ©QJ^-so ^o0e^e«)©'L<2S3e). Speaking of verbal affixes in the imperative mood, to convey various degrees of respect to the person addressed, I shall here exhibit a few of the changes which one solitary word undergoes, when applied to different persons. Take for instance 6^5 ' to come :' 1 ©ejfScc*d£)ea«Je3 - to kings - ^8©j.£o©. 2 esosejgdi©©:)' - to noblemen ~ csecc33$®8 £^©© £2083©^. 10^©, C© - -) rQ©tfed, 11 @.©3(3«J - -V familiarly - < €)©tf Cf. 14 ©<3tf - -[• low caste V S©<5a5, 15 ®©3(3 or ©Qaesj J persons. ) €)®(59©SJ. In reference to the variety of expressions used amongst the Singhalese, the following extract from my Sidath San- gara, p. Ixiv., may not be out of place here. " There are numerous words in the Singhalese which are used towards particular classes of people, e. g., © L S)©338c3, to equals and inferiors." SINGHALESE TEEMS OF ADDEESS. 153 So various are the modes of address, adopted by the Sin- ghalese towards particular individuals, that the simple cDg f yes,' used in familiar intercourse, is changed into 6@>5d8, when the nobility are addressed ; and into 6<§v33©S, when the priesthood. The simple &Z\. ' no ' becomes ©>6Doeaoqo& and ©-.esDo^ScS. Having thus considered the principal matters to which Mr. Stark has attracted attention, I shall in the next place notice the " modes of reverence " referred to in the following paragraph. " There are several modes of reverence or obeisance among the Sin- ghalese, the shoes also off : — placing the right hand on the breast, and bowing; joining the hands, raising them thus to the forehead, and bow- ing ; falling on the knees, and so doing ; and prostration on the face upon the ground." pp. 80, 81. No native of the lower orders ever thinks of entering a Wa- lauwa or "mansion" of a nobleman, without first leaving his slippers at the gate. This is an ancient custom in the East, which Avas enforced by Europeans for a very long time. Ben- net, in his work on Ceylon, p. 100, notices a decision of Go- vernment* respecting the assumption by natives of shoes and stockings, which they did to avoid being obliged to leave their * " Mr. John Brixius De Zielfa, the present assessor of the District Court of Galle, who wore shoes and stockings in Court with my unqualified ap- probation, was refused admission into the Cutcherry with such European append- ages. That gentleman felt that, as a British subject, he had as great a right to wear shoes and stockings as those who were of European birth ; but as the Col- lector chose to make a reference to the Governor, which was followed by the most extraordinary decision, that ' His Excellency ivould not sanction the adoption of the most comfortable portions of the European and Native costumes; and that the In- terpreter must choose one or the other;' Mr. De Zielfa relinquished his visits to the Cutcherry, rather than the comforts of his adopted dress." A writer in the Calcutta Review, December 1849, p. 381, defends the policy of a similar decision in India; but the reader will perceive how different are the costumes of the turban- clad Hindu, and the comb-wearing Singhalese, and therefore how very inap- plicable are the writer's remarks to Ceylon, even if they can be justified upon other grounds: "How much excitability, for instance, has been shewn (says the U 154 THE LEISURE HOURS. slipper.- at the gates of gentlemen whom they visited ; and Ave know of instances in Colombo, where natives of the highest families were refused admission into European houses, because they departed from the ancient custom of leaving their slippers at the door. But, happily, the times are changed ! We perceive a great social change in the conduct of Eu- ropeans towards natives. From the adoption of English customs we auger happy results, amongst which (although the remark may excite a smile in certain quarters) I may almost predict, the abolition of caste-distinctions and class- prejudices. To proceed : — However stringent was the original custom in regard to going barefooted in the presence of the nobility, there seems to have been but little distinc- tion in the forms of salutation. According to these forms one is entitled to be saluted (except he be a very low- caste person) in the same manner that he salutes his host; for, in the modes of saluting, by clasping the hands, there is no distinction between the noble aristocrat and the humble plebeian. The etiquette amongst the Singhalese is, that a female ought to raise her hands to the forehead, whilst it suffices if a male should only lift them up so high as the tip of her fingers might reach his lips. In the Galle Dis- trict, it is a serious offence not to return the salutation of a person; and so scrupulous are they in this respect, that the late first Maha Modliar, Illangekoon of Matura, never failed to return the compliment to all the Singhalese who writer) in respect to what has been called ' the shoe question.' Taking off the shoe or slipper, was no custom introduced by the English. It was, and has been, the established custom of India for ages. If the natives of India claim a conformity to our customs, let them have it by all means on equal terms. Let them have their purgris or turbans in the ante-chamber. A native of whatever degree is perfectly well aware that he cannot call upon a native of high rank, without submitting to his country's etiquette ; and he will conform to it without a demur, though he grudges to do so to an European of equal rank. The Bengalis are the only natives (and only a small section of them) who object to it. Why they do so object we never could comprehend. The Greeks, a far more independent, polished, and intellectual people, always left their slippers in the lobby." SINGHALESE TERMS OF ADDRESS. 155 paid him the respect by bowing with an edili*— by which is meant the obeisance made by the clasping of the hands to- gether. Of course he never raised his hands to the face when a Padua or a Tom-Tom beater was the saluter ; but even in the case of such persons, he, as is the practice in nearly all the parts of Ceylon where ancient customs are strictly adhered to, made an inclination of his hand or hands, as the case may be, by raising them up in the form of a semi- Salaam of the Hindus. With regard to others of inferior classes, no distinction is ever shown by those who correctly under- stand the etiquette on the subject. A Budhist priest, or Budha is to be worshipped pasanga pihitawa, (C3e3C£>8d3Q£b) as we read in innumerable passages in the Budhist scrip- tures, that is, by touching the ground with five parts of the body of the saluter. This is difficult to be explained with- out a representation; but if the reader will only fancy a person falling down on his face,f and then lifting up the body supported by the forehead, the two elbows, and the knees — anc l then putting his clasped-hands to the forehead, he may perhaps get some conception of a person prostrating in the manner indicated by pasanr/a pihita.\ It is pleasing indeed to see well trained natives make the usual salutation between man and man ; for they do it in as Graceful a manner as a Frenchman makes a bow. On the contrary, nothing can be more offensive to the sight than * In the Anjali (Sanscrit) or respectful obeisance, (says Professor Wilson,) the head is slightly bowed, the palms of the hands are brought together, and raised literally to the middle of the forehead, so that the tips of the thumbs only are in contact with it. Hindu Theatre, Vol. 11, p. 10S. f " I fell at his feet to worship him." Rev. xix. 10. % This is the same form of "worship," which the Rev. S. Hardy in his Eastern Monaehism, p. 25, describes as being performed, "with his forehead to the ground, and touching the ground with his knees and foes." But Mr. Hardy is wrong in saying that the "toes" should touch the ground. For " foes," read "elbows." 156 THE LEISURE HOUR.-. the half-English and half- Singhalese salutation of some, the nolens -volens nod of others, and the ill-looking bow of that foreign people whom a Gajabahu made the settlers of the Alootcoor Korle. Like their outward forms of salutation, their language, too, is a mixture of Singhalese and foreign idioms, and is different from that spoken by the real descen- dants of the Sinha race. Amongst the Singhalese, a present of some little thing, when made by an inferior to a superior, is considered as a high mark of respect ; and to refuse it is to insult the donor. The Natives usually take forty leaves of bitel, as the arghyd* of our Hindu neighbours, on visiting their chiefs. A " pingo," or kada of cakes and fruits is not unfrequcntly presented ; and this is ornamented with white tender leaves of the cocoanut palm. Amongst equals, presents are exchanged as a mark of attention; and, if from a low-caste man, one of a higher caste receives a favor, the latter shows his respect by visiting the former with a pingo, which he takes no farther than the stile of the low -caste man's garden. Whilst it is a fact that all classes reciprocrate the com- mon courtesies of life, it is also a fact, and one worthy of attention - that the Budhist priests, who receive the homage of the laic, never return the obeisance of any one. This is, perhaps, from a notion that as a " son of Budha/' and indeed, one of ' the three gems of adoration,' the priest is entitled to the same reverence,! which Budha exacted from all beings. For, it is stated by that sage, in his first dis- course in the Parajika, on being remonstrated by Viranja against what he considered an unjustifiable departure from decorum and propriety on the part of Gowtama, by not * " She comes with an arghya, a present indicative of respect to a superior. It matters not of what it consists." — Wilson's Hindu Theatre, I. p. 312. t "The protection of the Sangha cannot be received by any one who sits near a priest without permission.'* — Hardy 's Eastern Monachism, p. 21(). SINGHALESE TERMS OF ADDRESS. 157 reverently saluting venerable Brahmins; such as the aged, the honorable, the experienced, and the far advanced in life — that there was not a single being amongst Brahmas, Gods, Sramanas, or Brahmins in the whole universe of the Brahama, the Dewa, and the human worlds, whom he should reverently salute, in whose presence he should rise, or whom he should invite to be seated.* The scriptures, too, receive the same reverence from the votaries of Budha. which they pay to the priesthood. For, as Mr. Justice Stark properly observes (see p. 72) " the Jdtakapota, or the book of Incarnations is styled Jataka-pot whanse." As to the respectful posture in which the scrip- tures should be listened to, it is stated in the Loweda-aan- (/rahya, that "one should neither sit on high whilst the baaa is read on the ground, nor stand up whilst it is read on high."— The Rev. S. Hardy thus notices the subject, in his work on Eastern Monachism. " The Sramana receives worship from the householder, and he forms part of the Sangha, in which all Budhists profess to take refuge, when they repeat the three-fold formula of protection. The priests never make obeisance to any one, and never pay any outward mark of respect. In the books, they are represented as using the word to, a form of the second person singular that is offensively low, when addressing Kings, or even deities ; all other persons use the honorific form of the verb, when addressing them, but they never use it in return ; they receive honor from all beings, in all forms ; but they never give it to any being in any form." — p. 414. Mr. Hardy is substantially correct in what he states in the above extract; but the remark respecting to, as being the pronoun used by the priest to the layman, requires qualifica- * The habits of the. Singhalese in respect of the outward marks of respect and attention to Superiors, accord with those of the Hindus; as enjoined by Manu in his Institutes, ii. § 185.— See also, TV. Asiatic S. iii. p. 198., et seq. 158 THE LEISURE HOURS. tion. It is possible that this "form of the second person singular" occurs in books translated from the Pali into the Singhalese ; but I have never met with a single passage in any original Singhalese work in which a priest is made to address a laic, much less a King, or a God, with a pronoun " that is offensively low." The word that I have always met with in my reading, as the pronoun used by the priest to the laic (except indeed where the Pali ■&<> twan is rendered literally into Singhalese) is ©Cd8 or © ©<55Scs q&3&nc$ -£ce<£> ©DcS<35GaDc3S)cfi.'SJ@ > .^5eSq§ce...ef-v " Afterwards, one day, his uncle Nanda Maha Thera recited pirit to Prince Sri Sangabo, who had attained his majority ; and, after he had heard Bana, addressed him as follows : ' Most noble Prince, (®<5)8) you have now mastered the Bud- histical doctrines, and also the inferior arts and science.' " &c. 2. The same prince having afterwards refused to assume * The plural form of the second person may be properly used with the ephithet, Lord, Master, &c. c. g. d£b@ #3 G>«»8 <$ie!£)Q Sog«n ©cSo sg ■ &&$ C?gS?c?d^~© <3>«*8<. « My Lord (address- ing Budha) did you obtain this unshaken firmness from the goddess of earth ? Arc you Sakkra? Are you Brahma?' — Sarwagnha-gunalankara. SINGHALESE TERMS OF ADDRESS. 159 the reigns of Government, is thus addressed by the priesthood, upon the earnest solicitations of the populace : — ©.■oS^tf^c^ «5£=3cf efi<55®55d3^Scs, &c. " There is much merit that ©><5}8 you have acquired," &c. 3. King Milindu is thus addressed by Nagasena thera in the Milindapprasna ; and this be it remembered is like the last, a translation from the Pali: — &C C Q> §€)o(5<§)t£<5ss. " He inquired, 'Monarch, where is the city of (©i&oosicd) your birth,'" &c. 4. In the Tupdicansa the priest Maha-sup is represented as speaking to King Ajatasastru thus: ©S0:3'e5cf.2>?0C5D5)©c£d3 aj«&<£JSeoerf©aJQ ^S^jaca^SSesJ ee?gS>®a©>25o8 £©«> ©^C^ete. " He said, Monarch, danger is to be apprehended in future to the venerable relics, from (the malignity of) heri- tics. It is as well, whilst there are kings eminently faithful like (© 533 C3) yourself to make a depository of relics." 5. Mahasena, a God of Swarga is addressed by Assa- gupta thera with tepi, " you," in the following passage in the Milindapprasna: — 63)d ^g353'g©2S33©oJ«5 ^£)«d5d'ce3®<20^ ©©ea^Sas©©;? .2a«5*3ao0 e3©«53®<2»©«>35J ©33oOo-3l<5 *ge§©K>. " Hail your divine Majesty Mahasena; we who always behold with our divine eyes these six heavens besides the human world, have failed to perceive any one besides yourself, who is able to defeat King Milindu in his artful dialectics, and thereby to nourish the religion of Budha." I have already made a passing allusion to ^og®QJ8esi " Long life," as a term of greeting amongst the Singhalese. I may here also mention that we use another term which is 100 THE LEISURE HOURS. spQ (nila) the. colour of the sky and ocean, and like these, indeed, susceptible of many shades from green to dark blue ; but commonly denoting this last, the colour of Vishnu's garment. It is to this colour allusion is so often made in the descriptive writings of the Singhalese poets ; as when they sing the praises of feet, soft and beautiful ' as the full blown lotus.' "So also when they speak of 'lotus hair,' and the &*>Qogssi6 (nilangkara) or blue ornament of dark eyes," — p. 78. The Singhalese are, doubtless, great admirers of blue as a " colour " ; yet it is not to that colour which allusion is so often made in the descriptive writings of the poets, as supposed by Mr. Stark. When in singing the praises of the feet, the poet compares them to ©^©(jgBSestf " the full blown tender lotus," he only compares them to the broad formation, and the tenderness, of the flower — by no means intending to convey its colour. For esCf, as a name for the lotus, is a generic term. It may either be the white or the red lotus; but it never signifies the Nelumbium speciosum, which is distinguished by nilupul; as when we speak of a nilupidesi, ' blue-lotus-eyed,'' a term for ' woman,' expressive of her beauty as ' belle,' is in English. The hair, it is true, is com- pared to blue objects, as the tail of a peacock, and sometimes to green objects, as the Valesnaria octandra\\ but never, as I apprehend, to the lotus : and the reason for this, what may seem to be, a strange comparison is — not that nila, " blue," is considered to be a " great," " government," or " royal," colour ; but that the Singhalese did not anciently draw a * The fact however, that one and the same word can in the course of time assume various forms for various objects, proved as it is by numberless examples, requires no further support. — Bopp's Comp. Gram., p. 16. f See my Sidath Sangra, Note ap. p. xcviii. W 162 THE LEISURE HOURS. distinction between green, blue, and black. Thus, when we say, <^3(3od&Qo%& ' Tambraparni,' red leaf, whence the classic appellation for Ceylon, Taprobane" — p. 78. The origin of this w r ord is no longer a matter for specula- tion. It is well known that it is derived from Tamba- vanna, " copper colour," — that hue which seems to be held so sacred amongst the Hindus, that, according to the institutes of Manu, (Cap. iv. § 130), it is an offence to pass over even the " shadow of a copper-coloured man " : but lam glad of the opportunity thus presented, of correcting an error into which the learned translator of the Mahawansa has inadvert- ently fallen. Dr. Mill, in recording his opinion on " this most authentic History of Ceylon ;" says, in the Bengal Asiatic Society's Journal, for December 1836 ; — " This real origin of the celebrated name Taprobane (whatever may be thought of the story connected with it in the Mahawansi, and which may seem with greater probability to have arisen from the Tamra-varna, or copper colour, of its southern cliffs near Matura, so well known to Navigators) — is one of the points of curious and interesting information SINGHALESE TERMS OF ADDRESS. 163 which we owe mainly to this publication of Mr Tumour. Whatever had been before suggested on the probable origin of that name, so little now known except in these Budhistic Books, as one of the proper names of the great island of Lanca or Singhala-dicipa, was in the highest degree forced and improbable (ex. gr. the Hind Tapuvi- Raban ; or the Island of Havana.") — p. 830. Now Dr. Mill was quite right in thinking it was more probable that this name was derived from tamra-varna (which is tamba-janna in Pali) " copper colour? than from tamba panniyo, "copper palmed? given in Mr. Tumour's Version of the Mahawansa. For, it appears that Mr. Tumour, has fallen into this error by taking the text to be Tamba pannattha panniyo. And although he has corrected the text in his Errata, by giving as the correct word Tambavanattha pdnayo, he has, nevertheless, failed to rectify the error in the Translation, — an omission by which he has permitted the passage to remain thus : — "At the spot where the seven-hundred men, with the King at their head, exhausted by (sea sickness, and faint from weakness) had landed out of the vessel, supporting themselves on the palms of their hands pressed on the ground, they sat themselves down. Hence, to them the name of Tambapanniyo ( cop-per-palmed, from the colour of the soil.) From this circumstance that wilderness obtained the name of Tamba- panni. From the same cause also this renowned land became cele- brated (under that name.) — Mahawansa, p. 50. With all the deference due to the memory of so dis- tinguished an Orientalist as Mr. Tumour, I venture to offer the following translation: " The seven-hundred men, with the king at their head, who had come from thence, landed out of the vessel — ex- hausted and faint from weakness ; and sat themselves down by pressing the palms of their hands on the ground. Where- by their palms became (tamba-vunna,) copper coloured. From this circumstance that wilderness obtained the name of Tam- bapanna; and from the same cause also this renowned land became designated by that name." 104 THE LEISURE HOURS. The Tika has the following explanation, to which we append a Translation ; and it fully bears out the correctness of the text and the conjecture of Dr. Mill. Tambapanna yatd ahuti — yato, yasma taniba bhumi-rajehi pbutthatta tesanpani tambawanno abosi; tatutasma. sopadesocha evasaddena gahita- raetta nagarancba ayan dipochati ime sabbe tambapanina maka ahesunti attho. That is: — Tambapanni yatd ahuti, &c. — signifies " Since by reason of touching the dust of copper-coloured earth, their palms became copper coloured ; by reason thereof was this province, the city (built therein), and this Island, designated Tdmbapani" &c. Having thus ascertained the origin of this classic appel- lation for Ceylon, I purpose, before concluding, to advert to an important topic suggested by the following remarks on the subject by Dr. Mill: — " Whenever corresponding words in the Pali and Sbighalese occur, as they do every where, I believe it will be invariably found that the latter (the vernacular words of the people of the Kandian and Maritime provinces of Ceylon,) resemble most closely the Sanscrit original of both : — whereas the former, the sacred language, takes in all words that admit of it, the same sort of peculiar variation which belongs to the tongues of northernmost India, — showing evidently that it was thence, and not from Ceylon, that the peculiar language as well its institutions of Budhism came to the Island, — as the Mahawami itself distinctly asserts. To take but one out of the many instances that might be alleged, we may give one of the most remarkable and early names of the Island, viz. Tamba -pannyo, as the Pali name is given in p. 35 of this specimen of the Mahawansi, viz. the " copper -palmed ," in Sanscrit Tamra-pdni. Now this Sanscrit form, so different from the Pali, is actually the present Singhalese for the same thing, as I was assured by a competent scholar on the Island; and a very convincing proof that it has ever been so, may be seen in the name by which the Island was universally known to the ancients and to Cosmas Indicopleustes when he visited it, viz., TAPROBANE. The Greeks would be just as unlikely, to introduce this r where- it did not exist, as any other languages of India, besides the northernmost ones would be to drop it where it before existed : but this is a universal character of the Pracrit and of the present Hindui, SINGHALESE TERMS OF ADDRESS. 165 (as seen in this word, iamba, copper, Kdm, "work" for harm, &c. &c. &c). — Beng. A. Socieh/s Journal, vol. v., p. 830. "Without controverting the main position of the learned Doctor, viz., that there was a connection between the History of Ceylon before the Christian sera, with that of Maghada, or that part of northern* India which we now call Bihar ; I may be permitted to remark that the Singhalese resembles the Pali more than the Sanscrit ;f and this is the case not only in respect to the general structure of the language, but in reference to the particular appellation given to this " utmost Indian isle, Taprobane." For, although Dr. Mill states on the authority of what he regarded a " competent scholar on the Island " — that " the Sanscrit form (tamra-pani) so different from the Pali, is actually the present Singhalese^ for the same thing ;" it is nevertheless very clear that the Singhalese word, Tammana for the same place,§ is derived from the Pali, and not from the Sanscrit. From the fact, that this Island was anciently called Taprobane by "Western nations, especially the Greeks, who, it is probable to suppose, "would be just as unlikely to introduce this r where it did not exist, as any other nations of India; besides the Northernmost ones would be to drop it where it before existed ;" — a presumption doubtless arises in favor of this name having been of Sanscrit origin. But we cannot give much weight to this presumption, when the same facts upon which it is based may render the truth of a different hypothesis probable, viz, that the Greeks, after the Wijayan aera, were indebted for the name to persons who expressed * " Our language furnishes us with strong evidence against the supposition that it belongs to the Southern class of languages." — Sidath Sangara, p. Ivii. "f The Singhalese became incorporated with Sanscrit forms only at a very recent date. See Sidath Sangara, pp. xxx. liii. clxiv. J In Singhalese historical works, Tambapanna is called Tammana; See Raja - Walia, and Forbes' Eleven Years in Ceylon, vol. 1. p. 11. Also Upham's works, vol. ii., pp. 174-5. § " They returned from their destruction to Tammana -nuwar a, or the city of Tammana." — Rajawalia. 166 THE LEISURE HOURS. themselves in Sanscrit, or in a dialect of Sanscrit origin.* For, whilst it is quite clear from the writings of the Greeks, that they were indebted to othersf at a comparatively modern date, (after the Christian era) for the information recorded by them, it is a fact that ancient rock inscriptions, recorded in India by the great Monarch Asoka (b. c. 259.). contains the name Tamba-panni, without the Sanscrit r, and in the integrity which it occurs in the Mahawansa ; — and this too, be it remarked, in a sentence which gives two Sanscrit names, " Satiyaputtra"and "Katalaputra "— the Pali of which would be, Satiyaputta and Kataliputta. I extract the following passage from the Girnar Inscript'wn.% " Every where within the conquered Provinces Raja Piya- dasi, the beloved of the Gods, as well as in the parts occupied by the faithful, such as Cholu, Pida, Satiyaputra, and Katali- putra, even as far as Tambapanni—an([ moreover, within the domains of Antiochus the Greek." &c. &c. The Singhalese word Tammana, clearly bears greater affinity to the Pali Tambapanna, than to the Sanscrit Tam- brapani ; and this relation may be further illustrated by the greater resemblance between those two languages, than be- tween the Sanscrit and Singhalese. I propose to exhibit this by presenting the reader with a number of words ; and with that object I submit the following observations : — An opinion seems to prevail that the Sanscrit is entitled to greater claims to originality than the Pali; and peculiai'ities * "lam inclined to suggest that the name of Tambapani, Tambapanni, Tambra- panni of the Pali historians, which has been converted into Taprobane by those of the Western world, may have had its origin when Vijeya and his followers made known their first conquest in Lanka to the race from which he was descended, and from whom he had been expelled " — Forbes, vol. 1, pp. 10. 11. | There is a river called Tambrapani in the southern Peninsula of India, and it is not improbable that the Natives of India pronounced the Pali word (Tam- bapanni) according to the peculiarity of their own language, and in accordance with the name with which they had been already familiar, viz., Tambrapani. X Bengal Asiatic S. Journal, vol. vii., p. 150. SINGHALESE TERMS OF ADDRESS. 167 in the formation of the latter language have been exhibited to show that it is a dialect of the Sanscrit, if not immediately transformed from that language.* Upon so important and weighty a question — one, on which the learned world is much too divided — it may not be proper to expyess an opinion with- out fully entering into an investigation of the subject: nor is it necessary for my purpose to do so here. My object at present is briefly to show the particular relation which the Singhalese bears to the Pali, and to explain that the Sanscrit element in the Singhalese, to which Dr. Mill refers in the paragraph above extracted from his notes, is one of compara- tively modern introduction. f I shall briefly allude to several peculiarities. 1. It is a phenomenon well known, that in many Sanscrit words a <33 k is frequently followed by a© sh ; and that in their corresponding Pali terms, the sh is changed into the aspirate of A. Thus : e)9-35^ vriksha into (jlzsSq) rukkha, ' tree.' -es^©3 kshama into S)©3 khama, * forgiven ess.' q2sQ<&r> dakshina into ^-ssJS^o dakkhina, ' south.' •ajgd" kshura into q)6 khara, ' razor.' ®~,23£>ZQ Jtshettra into ®S)QX5) khetta, ' field.' On comparing the above with their corresponding Sin- ghalese words, there is clear evidence that the Pali forms are alone changed into the Singhalese. Thus, San. Pali. Sing, •£^©3 3(5 ' kara'. ©«s*9 ®2>&5) ©J»55 'ket'. It is unnecessary to multiply examples ; but I may men- tion the following, which easily occur to my mind ; &}<&?., q3«sJ§), @<355 'an ascetic'; ©<£g, ©5 ' an eye'; &c. 2. Another phenomenon to which I shall advert, is, that when the Sanscrit vowel ri, which is not known to the Pali and Singhalese, is found changed into another vowel in the Pali, that same vowel is adopted in the Singhalese. Thus, San. Pali. cssgf riju q^ uju ©3g mridu §g mudu cea@ rishi q hada ' heart'. •eSD kiwi ' worm'. ©(J «wa/ 'jackal'. A word signifying ' the power to go through the ai SINGHALESE TERMS OF ADDRESS. 169 San. Pall. Sing. •533 §) tamra £53©6>) tamba 53® ' copper.' S<3f^5 varna 0 karna 3«^9 Acma ' ear.' C3 3<55 fo£ e field.' tg^Qo shraddhd eacfSto saddhd ta^qx sede 'faith.' epcg ay^ra £fC53£3 a^a epC53 a^a ' chief.' taSc-sS^ sicarga e333C53 sa#ffa c3C£> so#a ' heaven.' cg©ia8c5t'ssaria (gsgd'c. isuru ' prosperity.' ©)&£nQ&^ airmoana &di£)&3erawana &(5Q&2erawanaa, name. G&35)gOQ& kaildsa ®-es5(33C3 keldsa <3\35)®Qe£ keles a name. ©(^53(3 taila ©-55(5 tela ©d(3 tel 'oil.' G®Qd vaira <5®6 vera <§ 8 6 vera 'hatred.' 5. The results are precisely the same when we compare Sanscrit words in which the semi- vowel ow @i©cs<53 wastu ©aicj icatthu 6)<55 icat ' riches.' td-Sa^dS) j skandha 5)*5&) khandha <25)q kanda ' trunk.' eaea^ca stambha 6S23 thambha 8(.@ temba 'pillar.' t&Q& stuti §c8 thutl &1& tuti ' thank.' z$k8&3 asthi?i q©$ atthi eft© eta ' bone.' q^O as/ita efS^j «/Ma q© ata 'eight.' 0322& prishtha QQ& pittha 88 f»ta ' back.' gric pushpa gd6 puppha gd jt>«p ' smell' tc68J sthaicira @\Q6 tera ' elder priest.' ■C£s£S ta$M S&98 tatf/12 ^8 *"*" ' gladness.' £53^45) hasta <&<5$& hattha £3<5j farf ' hand.' HISTORICAL. I have much pleasure in sending you my remarks on the questions to which you have directed my attention. J. The passage in the Rajawalia to which you refer, may be thus rendered into English from the original : 'In the reign of king "Wijayabahu, the king of Maha (great) China landed in Ceylon with an army, pretending that he was bringing tribute ; and king Wijayabahu, believing * The Pali is changed into gg in the Singhalese, since the former sound is not known to our language. See Sidath Sangarawa, p. liv. f For want of Sanscrit and Pali types, a few orthographical errors have been left uncorrected. HISTORICAL. 171 their professions, because it had been customary in the time of king Parakkramabiihu for foreign countries to pay tribute (to Ceylon) acted incautiously ; and he was treacherously taken and carried away captive by the foreign king. Wijayabahu's four brothers were killed, and with them fell many people: and the king himself was taken (prisoner) to Maha China by the foreign king.'* From the above you will perceive, that the word Singanan given by Upham, is a mistranslation of the word Chinajiam, for " China," given in the original Rajawalia ; and that the word " Malabar," which occurs twice in Upham's version, should be rendered " foreign." You are also in error, when you fix 1 301 a. D.f as the date of the reign to which reference is here made in the Rajawalia. The king who reigned at that period was Bhosat Wijayabahu, the son of Farakkrama III, the most learned of all our ancient Sovereigns. But the Wijayabahu indicated in the passage under notice was the fifth of that name, the father of Parakkrama VI., who held his court at Cotta, in 1410 A. D., and in whose reign the Kdviasekara was written. I scarcely think it necessary to labour any proof in support of this, as the context of the Rajawalia clearly shews it. Taking there- fore, for granted, that the captured Wijayabahu spoken of in the Kajawalia was the royal husband of " Siinetra" (Upham, p. 266) whose son was crowned " under the name of Sree Prak- krama Bahu," (JO. p. 277) we are enabled, by the assistance of Tumour's valuable Chronological Tables, to fix the date of his reign at A. D. 1398-1410. The discrepancy which this produces, when compared with the date 1448, in the Chinese work, from * Compare the above with the following translation of the same passage in Upham's Works : ' In the reign of this King, Wijaya Bahu, a Malabar king, named Maha Dase Bajah, with an army of the nation called Siganan, landed on Ceylon, pretending that he was bringing tribute, and so deceived the Ceylonese, because in the time of Prawc- rama Bahu it was customary for foreign countries to pay tribute; and thus the unsus- pecting King Wijaya Bahu was taken and carried away prisoner by the Malabars. The King's four brothers were likewise killed ; and mam- people were killed and taken pri- soners by the said Dase Rajah to the country of Maha China." — Vol. ii. p. 263. t You will perceive that Pridham has fallen into the same error. — See Vol. i. p. 76. 172 THE LEISURE HOURS. which you have sent me an extract, is nearly half-a-century ; and since the latter date refers to that until which Ceylon paid tribute, I think the difference cannot by any means affect the identity of the Royal captives, of whom the Chinese and Sin- ghalese historians severally speak. And, supposing that the fact stated in the Chinese work, of Ceylon having been tributary to China, is true, (and the matters contained in the Rajawalia raise a strong presumption in its favor) the additional circumstances related of. its discontinuance in 1448, would seem to be confirmatory of it. For the various reforms which Wijayabahu's successor effected in the government of Ceylon about 1448, were such as to render the belief highly probable, that he did not long tamely endure a burden so degrading, as paying tribute to a foreign country. But the date 1401-23, given by you as the period of the Chinese Emperor's reign, during which the Singhalese king was taken captive, is, as you will perceive, identical with the period given for the reign of "Wijayabahu V., who, according to the Rajawalia was taken away prisoner to Maha China. For, on reference to Tur- nour's Tables you will find Wijayabahu V. ascended the throne in 1398, and retained it for 12 years. He could therefore have been deprived of it only in 1410. The Rajawalia states (see pp. 265-6) that the date of [" Gaja- huluis " which is a misprint for] Wijayabahu's capture w r as in the year of Budha 1598. This, you will perceive, corresponds to A. D. 1415, a year which like 1410, is embraced in the period of reign assigned to the Chinese Emperor. 2. Having thus reconciled the dates to which you refer me in your letter, I confess I am unable, by any known laws for the transformation of sounds in different languages, to identify the Singhalese Wijayabahu with the Chinese AlihuniwUh, which ap- pears to me to be a purely Chinese name. Perhaps the Chinese author, like some of our own writers, to whom Forbes alludes at p. 320, vol. II. of his work on Ceylon, translated the proper name, (which you know is descriptive) instead of preserving the sound. HISTORICAL. 173 But, Sray pa-ne-na, who according to the Chinese account was chosen after the captured king, bears in his name a strong re- semblance to Sree Prakkrama ; and if the former be a corruption of the Sanscrit Sri Pravina, still the identity is not wanting, as that monarch was certainly the most " powerful " as well as the " wisest" of the Royal family at this period of time. 3. Various references to China in native records, testify to the intercourse which undoubtedly existed between Ceylon and that country ; and I shall refer you to one or two works which I can at present remember from my previous observations of the subject. You have doubtless read the remarkable passage in the " Pil- grimage of Fa Hiam," where it is stated that " tears flowed and filled the traveller's eyes," when, standing by a jasper figure of Budha in Ceylon, about the year 1412, he beheld a merchant presenting in homage to it, a fan of white lutstring of the country of Tsin, a province in China of which the traveller was a native. The Kuwiasckara, a work to which I have already made allusion, speaks of China, as a silk producing country. A little work en- titled Dambadenlasna, which contains a brief account of the times of Prakkrama III. (1266 A. D.) mentions China in three places : 1st that the Chinese formed an element in the army of that monarch, composed of armed soldiers of different nations ; 2nd, that Chinese drums were used in the army ; and 3rd, that Chinese swords were amongst the martial weapons of his forces. In the Anusesandwa, a little work of comparatively ancient date, and which contains the concluding portion of the service at the religious ceremony of reciting Pirit, " China " and " Maha China " are severally men- tioned, as the seats of some of the various orders of gods, who are invited to partake of the benefits of that service. You will doubtless have observed from Upham's Translation (p. 147), that China is mentioned in the Rajawalia as one of the countries which did not follow the religion of Budha : but this is to be taken in a limited sense, as the Singhalese do not consider that the Chinese, any more than the Tibetians, profess the Budhist religion in its purity. 174 THE LEISURE HOURS. I have consulted all the books named in your letter, with the exception of Pujawalia; but have found nothing in them about the captivity to which the Rajawalia alludes. In case I should, in the course of my further investigations, meet with any allusion to the subject, or a direct notice of the intercourse which anciently existed between Ceylon and China, I shall lose no time in com- municating the same to you. On the Human Soul.* Again the king said unto Nagasena, ' Lord, what is it that is conceived?' The priest replied, 'Nama and rupa/ What!' ex- claimed the king, ' are the same nama and rupa, that are con- ceived in one birth, re-conceived in another ? ' Nagasena replied : ' O most noble monarch ! the mind and body (which constitute this life) are not conceived (elsewhere); a Karma, either good or evil, is produced, by means of which karma another nama and rupa is produced.' ' Well my Lord,' said the king, ' if the same nama and rupa (which constitute this life) are not conceived elsewhere, is not that being released from the penalty of sin ? ' The priest replied : ' If no conception takes place elsewhere, that being is released from sin ; but if conception does take place, that of itself is evidence of his not being released from sin.' The king requested the priest to illustrate his doctrine. ' Sup- pose, O most noble king!' said the priest, 'a man stole away an- other's mangoes, and the owner siezed the thief, and took him before the Sovereign, saying, Lord, this man has stolen my mangoes; and suppose that the thief defended himself by saying, Lord, I have not stolen hu mangoes— the mangoes which he planted are (different from) not identical with those that I am charged with stealing— and I am therefore not liable to punishment : well then, please Your Majesty, would not that, man deserve punishment ? ' ' He would undoubtedly,' said the king. <■ Wherefore ? ' interro- gated the priest. ' Why, my Lord,' said the king, 'whatever that * Translated froru the Singhalese Milindapprasnc. THE HUMAN SOUL. 175 man might say to the contrary, he would deserve to be punished, because he stole that which was the produce of what had been previously planted — a circumstance which he had not noticed.' ' In like manner,' said the priest, ' by means of this nama and rupa, is karma produced, either good or evil ; and by means of which same karma is another nama and rupa produced, — and there is therefore no cessation from sin.' The king required a further illustration, when the priest said, that the case of a man who had stolen another's hill paddy was in point ; or that the case of a man who had stolen another's sugar cane would furnish an illustration similar to that respecting mangoes. * And suppose,' continued the priest, ' a man, after warming himself at a fire which had been kindled in winter, went away without ex- tinguishing it : by which neglect the fire extended into, and burnt, another's corn-field or chena — that the owner of the field seized the offender and took him before the king, saying ' Please Your Majesty, my field was burnt by this man' — and that the offender replied, ' Sire,' I did not burn his field. The fire which I failed to extinguish was one, and the fire that burnt his field was another (and a different one). I am therefore not guilty of an offence.' [Suppose such was the case; and] would he not deserve punish- ment ? ' ' He would,' replied the king.' ' Wherefore ? ' demanded the priest. 'Why,' said the king, 'whatever the offender might say (on the subject, it is clear, that) he took no notice of the fire which he had kindled by blowing with his own mouth, and at which he warmed himself : and since the fire [which con- sumed the corn] resulted from that very fire, he would deserve punishment.' 'In like manner,' concluded the priest, 'by means' of nama and rupa is karma produced, whether it be good merit or evil demerit ; and by means of that karma is another nama and rupa conceived, and there is therefore no cessation from sin.' The king again requested the priest more clearly to illustrate this doctrine ; when Milindu said : ' O king ! a man went up-stairs with a light, and commenced taking his food ; and (whilst taking it) the light, whose flames had been fed by oil was communicated to 176 , THE LEISURE HOURS. the roof, and its straw thatch was burnt ; after the straw thatch, the house itself was burnt ; and after it the houses in the neighbour- hood. Then the villagers seized him, and said unto him, ' Man, why hast thou burnt our village ?' ' Good people ' replied the man, e I have not burnt your village ; I have taken my food by the aid of a lamp — the fire of that lamp was different from the fire which afterwards burnt the village.' And suppose, they thus quarrelled amongst themselves, and came before Your Majesty, in whose favour would you decide the cause ? ' 'In favour of the villagers,' said the king. ' Wherefore ?' inquired the priest. e Because,' replied the king, ( whatever that man might say to the contrary, the fire which burnt the village was produced from the very fire of his lamp.' ' In like manner,' concluded the priest, * when a person comes to his end by death, his nama and rupa are different from the nama and rupa which are conceived elsewhere ; the latter nevertheless are begotten by the former. There is therefore no cessation from sin.' Another illustration was required by the king; when Nagasena said : ' A certain person fixed (his affections) upon a little girl, almost a babe, with a view to marriage, gave money for her maintenance, and went away. Afterwards the girl grew up and advanced in years; when another man gave her money and married her. Thereafter the first man came, and demanded of the latter, ' Man, wherefore hast thou maiTied my wife?' The other replied, ' I have not taken away thy wife, the little girl upon whom you had fixed (your affections), and to whom you gave maintenance, was another woman, and this adult woman of advanced years to whom I gave maintenance is another ;'— and suppose (the priest continued) they thus disputed, and came before Your Majesty, in whose favour would you decide the cause ?' ' In favour of the first man,' said the king. e Wherefore,' inquired Nagasena. ( Why ? ' said the king, e whatever that man might say to the contrary, it was the child who grew to be a woman.' ' In like manner,' concluded the priest, ' the nama and rupa of this life, that is, the nama, which is the mind and its affections, and the rupa, which are the Eighteen HUMAN SOUL. 177 elements of the body* are different from the naraa and rupa,t which are conceived hereafter ; yet the latter is begotten by the* former. There is, therefore, no cessation from sin." Milinda again called for a more lucid illustration; when Nagasena said: " May it please Your Majesty, a certain per- son purchased a pot of milk from a cow-herd, left it in his own charge, and went away, saying that he would come on the morrow to receive it. He returned the next day and demanded his pot of milk ; but it had become curd. When the cow-herd had returned it to the owner, he said unto him, e Man, I have not purchased of thee curd milk. Give me my very pot of milk.' 'Dost thou not know,' returned the cow- herd, 'that the milk has changed into curd?' Suppose (con- tinued the priest) these people, thus quarrelling, came before Your Majesty, whom would you declare had merits (on his side)?" " The cow-herd," said the king. " Wherefore?" demanded Nagasena. " Because," replied the king, "whatever he might say to the contrary, the curd was produced from his very milk." " So likewise," concluded the priest, "the mind and body of this life are different from the mind, and the very minute muddy substance,^: which are conceived else- where; yet the latter soul has even resulted from the former. * This doctrine seems to coincide with the opinion of Dr. Johnson in respect of our condition at fhe last resurrection. Boswell says, that to a lady who "talked of the insurrection of the human race in general, and maintained that we shall be raised with the same bodies,'" Dr. Johnson replied, "Nay, Madam, we see that it is not to be the same body; for the scripture has the illustration of grain sown, and we know that the grain which grows is not the same with vhat is sown. You cannot suppose that we shall rise with a diseased body ; it is enough if there be such a sameness as to distinguish the identity of person." — vol. iv. p. 101. j- 'Nama" 1 means the soul, or the mind, or the mental powers, as op- posed to the ' rupa,' the body, the material form. Both together constitute man. ± ef-e3e3-!5£©§ £5)Q(^<5\ O^, here rendered the very minute muddy substance, means the product of conception, or the first evidence of impreg- nation, which appears as "a gelatinous, semi-transparent, flocculent mass of a grayish colour, * * presenting no distinct formation even by the aid of the microscope." Part I. r 178 TIIE LEISURE HOURS. There is therefore no release from sin." The king was highly delighted at the explanation, and complimented the Pandit, PROPAGATION OF BUDDHISM. (From Maha Vagga, lib. I.) "At that time (shortly after Gotama became Buddha), there were only sixty Arahantas in the world: and Buddha said to the Bhikkhus, 'Priests, I have snapped all the fetters, which (bind) both gods and men. Priests, you are also released from the fetters, which (bind) both gods and men. Priests, travel and journey for the advantage of many people; for the Avell-being of many; in compassion to the world ; and for the welfare, good, and benefit of gods and men.- Let not two go in one (and the same path). Priests, preach the Dhamma, which is well established from its com- mencement through its progress to its termination ;* which is rich in signification ; which abounds in figurative expres- sions ;f and which is wholly perfect, and perfectly pure. Moreover, declare the supreme course of prescribed duty.| (Know that) there are beings whose akkha§ are little stainedf with vice; (that tbere are beings whose natural) unwillingness to hear the Dhamma vanishes; and that there will also be beings who can master the Dhamma. Priests, (go); I shall also be at Uruvela, and in the town of Sena- to preach the Dhamma." First Convocation. (Translated from the Dipavansa.) "When Buddha had attained nibbhan, all the assembled priesthood, who were pure sanctified Arahats of eminent virtues, having consulted together, and selected five hun- dred pre-eminent theras, held a Council. * Lit. 'which is happy in the beginning, middle, and end.' •j- Savyanjanam, 'with marks or figures,'— figurative. \ Brahmuchariyan — 'the whole course of duty prescribed for Ascetics ' § Akkha here means the Panchendriya as defined elsewhere. See Atta- nagaluvansa, Note (J) to Cap. iv. § 8. *jf Lit. 'covered with dust.' PROPAGATION OF BUDDHISM. 179 " Kassapa, who was the chief amongst the Dutavadaran* in the Buddhist faith; A nanda, amongst those who had heard (the original discourses); Upali, amongst those who were versed in the Vinaya; Anuruddha, amongst those gifted with divine perception; Vanyesa, amongst those who were of prompt speech; Punna, amongst the preachers; Rumarakas- sapa, amongst those who could expatiate on a subject; Kachclmna, amongst those who were able to consider a subject in all its bearings; Kotthita, amongst those versed in the Parisambhida ;f and others of pre-eminent virtues ; as well as various other pious, sanctified tlieras, (in all) five hundred, made a collection! of the doctrines of the Vinaya. The compilation so made by them is called Thera Vada, 'the discourses of the Theras.' " The Bhikkhus made the collection of the dhamma^ and the Vinaya, having first consulted (him who was called) Ananda on the former, and Upali on the latter. " The Theras, Mahakassapa ; An uradha, of immense retinue ; Upali, of retentive memory; Ananda, of profound learning^ and many other celebrated disciples || — in all 500 principal theras, endowed with the six perceptions** and mighty powers; who had been complimented by Buddha (himself); who were versed in the Patisambida ; who practised Sama- * Observers of thirteen religious ordinances (See telesdutmga'm Clough's Sing. Dictionary, p. 242) which were only adhered to by Kussapa. f Four eminent qualifications, peculiar to the highest order of Eahats ; a knowledge of ethics ; of dhamma or religious doctrines ; of the gram- matical comments and expositions thereon ; and a supernatural discrimi- nation. X Scmgahan, 'collection,' 'compilation.' § Dhamma, here comprehends the doctrines of the Sutta and Abhi- dhamma pitakas, as opposed to Vinaya which is on Discipline. *([ Bahussuta, 'much heard.' || Schrnka, 'hearer' thence 'a disciple.'' ** Chhala abinna — 1, The power to assume any shape. 2, Supernatural hearing of any sound however low. 3, The power of knowing the thoughts of others. 4, The knowledge of previous states of existence. 5, The power of vision at any distance ; and 6, The subjugation of all desires. 180 THE LEISURE HOURS. dhi* and Jhana;] who were perfect masters of the doctrines and the sustainers of them ; and who had, moreover, learnt the nine-branched:]: religion in the very presence of the su- preme Buddha; — heard and received the entire body of Buddha's Sermons (comprising) the Vinaya and Dhamrna (in the presence of) from Buddha himself. "All these pre-eminent, ever venerable tkeras of undeviating orthodoxy and unchangeable (principles), like Buddha him- self, who were the sustainers of the Dhamrna and Vinaya, who were well versed in the doctrines, and who learnt the supreme dhamrna in the presence of their chief, made the first^ compilation. All the discourses of the Theras|| are (thence) called the chief discourses. " The Council of five hundred Theras sat in the delightful cave Sattapanni, and chaunted the nine-bodied discourses of Buddha, which, with a view to their perpetuation,^ they ap- portioned into Sulta, Geyya, Veyya harana, Gathd, Udana, Itivuttaka, Jdtaka, Ahhuta (Dhamma), and Vedalla., Tliey also constituted (the foregoing) into Vagga, Panndsaka, Sanyutta, Nipataka, Agama, Pitaka, and Sutta. "As long as the Dhamma shall stand, so long shall this Compilation last ; — and by its means the religion (itself) of Buddha shall endure for a long time. " The Compilation thus made of the Dhamma and Vinaya was in conformity to the doctrines — firm, durable, immoveable, and unchangeable. Like the steadfast Mahdmera, it could not * ' Deep and devout meditation.' f JJiana 'reflection, so as to bring its object fully and undisturbedly before the mind.' \ Lit. 'nine-bodied' — vide infra, § 15. in the text. § Here is a play upon words, an alliteration of the word agga which we have rendered 'pre-eminent,' 'supreme' 'chief,' 'first.' || Thera Vdda — I find Mr. Tumour has rendered this schism among the theras (See Mahawansa, Cap. v. § 2, p. 20.) This is one of the several instances in which that learned scholar seems to have been misled by the Sinhalese and Pali Dictionaries ; for Vdda in the Sinhalese signifies ' heresy or schism' as well as 'speech' or 'discourse.' % Avinasanan, 'That they may not perish.' THE JAINA WORKS. 181 be shaken by any association, whether Samanas or Brahmans, (however much they might be endowed with hair-splitting ingenuity , (acuteness,) and (however) well learned, and greatly distinguished for dialectic disputation. Neither Gods, Maras, Brahamas, nor any inhabitants of the earth will (ever) perceive in it a single improper expression. Thus this perfect Com- pilation of the Dhamma and Vinaya is well defined; and is conformable to the dictates (omniscience) of Buddha himself. " The five hundred Theras, headed by Mahixkassapa, made the compilation of Dhamma and Vinaya, with a view to its preservation ; and regarding the doubts of the people, they made this Compilation of the entire body of Dhamma (in purity) like Buddha himself. ' f To him who maintains its doctrines, this Compilation is a mandate, and is full of instruction. It is destined to endure long. "All the venerable members of the faith, the disciples of Buddha, participated in the first compilation of the Dhamma. " The first(in point of time,) the prior (in respect of others,) the leading, the principal, and the chief Original Nidanan (cause) is to be known without confusion."* The Jaina Works. [A scrap from a letter.] It is impossible to refrain from the conviction that at the time of these compilations the greatest exaggerated accounts of Buddhism, and the most extravagant stories relating there- to, commenced to make their appearance in the Sanskrit and Prakrit languages. Amongst others, such works as the Lalita Vistara,] Kalpa Sutra\ and the Lanka Vistara, abound- * For particulars of the Second Convocation, and the Compilations of the Heretics, see part ii. p. 205, et seq., and for particulars regarding the Third, p. 151, ib. | Compare the article in Bl. A. S. Journal, vol. i p. 380, and ib. vol. iii. p. 57, with the Ceylonese version in the same Journal, vol. vii. p.p. 799, 803, &c. t Also compare our works with Dr. Stevenson's Kalpa Sutra. 182 THE LEISURE HOURS. ing in doctrines, which, if our own books are genuine — and they are doubtless entitled to be so regarded — Gotama never held, were put forth in the glowing language of poetry, containing the most absurd fictions of the writers' imagina- tion, — the exuberance of their fancies — a very lalita vistara* (glowing exaggeration) of the discourses of Gotama. In one of these books,f the required qualities in a maiden who may aspire to be united in marriage with Prince Sid- dharta, are said to have been defined by himself in a conver- sation with his father ; and the following language (nothing of which appears in our books,) is put in the mouth of Suddodana ; " Bring hither that maiden who has the re- quired qualities, whether she be of - the royal tribe, or of the Brahman caste ; of the gentry, or of the plebeian class. My son regardeth not tribe or family extraction, his delight is in good qualities, truth, and virtue alone." No one, at all acquainted with the various customs of the East, will believe that a son would, as Siddharta is said to have done here, take the liberty of discussing with his aged sire, the virtues or qualifications of an intended wife. Admitting, however, a departure in this respect, in the case of Siddharta, the " extra- ordinary man," it is indeed very difficult to believe that this great monarch of the Maghadas, the proud descendant of the Sakkyas} would, even before Gotama became Buddha, and promulgated his new doctrine, which militated against all the pre-existing notions on castes; have so far disregarded the conventions of society, as to give utterance to the language quoted above. It is not, however, denied that Gotama was very liberal in respect of class and caste distinctions. One of his chief endeavors was to abolish the exclusiveness of the Brahmans. * Vistara 'extension' 'breadth,' 'amplitude.' f See Bengal A. S. Journal, vol. iii. p. 57. \ " The Sakyas never intermarried with other families, as their race was of superior purity ; and this they wished to preserve inviolate." — Hardy on Buddhism, p. 283. THE JAINA WORKS. 183 He valued virtue above the accidents of birth. He threw open the gates of salvation to all beings without distinction. He admitted all classes and castes to the privileges of the Priesthood. Princes were associated with Barbers, Smiths, and others of the lower orders in the exercise of the sacred and secular functions of that body. The repast, which proved fatal to Gotama, was given to him by a Goldsmith. Yet, with all the liberality of his sentiments, with all his exalted notions of piety and virtue, and with all the privileges conferred on the mean, the mass of people were not cautioned against their fervor in favor of their fime-honored custom of Caste — that upon which their social condition depended — that which arrested their civilization, in the truest sense of the word — that which stunted the growth of the mind — that which destroyed some of the finest feelings of our nature — that which impeded free intercourse between man and man — and that, above all, which tended to disunite mankind from the common bonds of brotherhood. He nowhere uttered a word, recommending the abolition of this convention of society. True it is, that Avhen the vain Aggika Bharadvaja reviled Gotama, saying, "Stay, thou low Samana; stop, thou vile one;" the former delivered his Vasala Sutta, or the Discourse on the 'Low Castes.' But the whole of that sermon may be reduced to what he himself, in the spirit of our Lord's rebuke to Satan, (Matt, iv. 4,) says at its conclusion, "man does not become low or high by birth: moral acts alone constitute both." Indeed it is very clear, on reconciling all his sayings, that he neither denounced caste as sinful, nor reprobated it as being pernicious to Society. He simply drew the distinction between man in a social point of view, and man in a religious light. His words were: — " Amongst mankind, who are scrupulous in regard to their lineage, the Khattiya is supreme ; but he, who is endowed with Vijija and Char ana, is supreme amongst (both) devas and men." 184 The leisure hours. I am however reminded that on one occasion he ordained a low caste man first, so that he might be saluted by the high-caste persons who awaited their ordination. This is, again, true, but he never called upon the laymen to set aside their social distinc- tions. The mournful language which he uses in interpreting the dreams of Kosala — indeed the whole tenor of his prediction as to the system of castes being set aside in after- times, about the period when his own religion should cease to exist — shows that in a social point of view he was not opposed to these distinctions. Again, from both the Indian and Ceylon records we gather that Gotama, upon his manifestation in this world, sought the distinction of lineage, and the purity of descent; and, perceiving that a Kshestriya was held in higher esti- mation than even the 'twice-born' Brahman, he was con- ceived in the womb of a Kshestriya Queen of Maghada.* This notion appears to be so universal, that even the Brah- man author of the Kalpa Sutra innocently records the fact, that it was considered a disgrace to be born in the family of a Brahman, and that therefore, through divine interposition, Mahavira was transferred from a Brahamani's into a Kshes- triya's womb. Thus, it may be safely affirmed, that Gotama did not advance one step further than in throwing open the Priesthood to all ranks of society. In this I am fortified by the high authority of the Rev. Mr. Gogerly, who, in his Lecture on Buddhism, thus states the sum and substance of the Buddhist rule as to Caste: "The distinctions of Caste are not admitted in the Priesthood."— -p. 8. * "On pondering on the tribe, he found that the Buddhas were not born in the Wessa or Sudda caste, but either in the Khattiya or Brahma enste, whichever might at the time be predominant in the world ; and lie said, 'Now the Khattiya is the superior — I shall be born therein, and the Raja Suddhodona will be my father.' " — Buddhavanm. CONTRIBUTIONS TO ORIENTAL LITERATURE. Part Second* CONTRIBUTIONS ORIENTAL LITERATURE; THE LEISURE HOURS. JAMES D'ALWIS, ADVOCATE OF THE SUPREME COURT: MEMBER OF THE CEYLON BRANCH OF THE ROYAL ASIATIC SOCIETY: AUTHOR OF AN INTRODUCTION TO PALI GRAMMAR; THE SIDATSANGARA; THE ATTANAGALUVANSA, ETC., ETC. IN TWO PAKTS. Part II. COLOMBO: PRINTED AT THE GOVERNMENT PRESS. 1863. WILLIAM SK.EEN, GOVERNMENT TRIXTEK, CETLON. CONTENTS OF PART SECOND. SINGHALESE GRAMMAR. Page. Preface ... i — xx. Singhalese Alphabet xxi. Numerals xxii. Section I. Preliminary Remarks 1 Section II. Nouns 2 Proper Names ib. Common Names 3 Patronymics ib. Aggregate Nouns, &c . . . ib. Section III. Attributives ... ib. Degrees of Comparison ...• 4 Personal Pronouns ib. Demonstrative Pronouns 6 Relative Pronouns 7 Interrogatives ib. Honorifics ... 8 Pronominal Adjectives ... ib. * Locatives ib. Numerals ... ib. Ordinals 9 Section IV. Number, Singular and Plural 10 Different formations of ditto ib. Section V. Gender, formation of, by appropria ;e names ... 12 Formation of, a suffix ... 13 Ditto, by changes of vowels 14 Section VI. Cases. Nouns in their primary fori ns ... 15 Synopsis of Case inflexions ib. Section VII. Declension. Formation of the Non linative Singular 17 Formation of the Nominative Plura ib. Examples of 18 CONTENTS. Section VIII The Nominative Case ... 23 Section IX. The Instrumental Case... 28 Section X. The Auxiliary Case 32 Section XI. The Accusative Case 34 Section XII. The Dative Case 35 Section XIII. The Ablative Case 37 Section XIV. The Locative Case 39 Section XV. The Genitive Case 40 Section XVI. The Vocative Case 42 Examples of all Cases ... ... 43 Book XI. Section I. The Verb ... 45 Section II. Conjugations 46 Principal parts of the Verb 47 The ef Class ib. The X®i.335> ^(^^(^(^©Sto " May thy will be done," in the Lord's Prayer. \ " It will, however, be clearly seen, . . . how requisite an acquaintance with the forms of cases, and with the distinction of genders, is to the under- standing of the theory of the formation of words." — Bopp's Comp. Gram., iii' p. 1041. T'REEACE TO THE SINGHALESE GRAMMAR. XVll. to the fullest extent desirable ; but I have exhibited various pecu- liarities in the formation of the Nominative singular from the basis or crude of the noun ; and of the Nominative plural, from the Nominative singular. The formation of all other cases are respectively from these two principal parts, but there is still much room left for improvement. The same deficiency exists also as to Conjugations. This has been supplied by a very simple scheme, by which all verbs may be reduced to one irregular, and three regular Conjugations, (see §§173—217.) III. Much that is considered by European Grammarians as Syntax, can either be omitted altogether, or may be studied as Alankara or f Rhetoric' Treating of this part of Grammar, I have avoided the extreme simplicity of the Eastern Writers, and the too complex details regarding tropes and figures, the elucidation of which in European systems has often embarrassed the beginner. I have also thought it both useful and necessary to devote a separate department to the " arrangement or putting together of words "; and hints upon this head will also be found in each of the two principal parts into which this treatise is divided ; viz., of Nouns and Verbs, whose combination into sentences constitutes Syntax. IV. A study of the last of the above Divisions, viz. — Prosody, is not without its advantages. One of the chief reasons, why so much attention seems to have been paid by Orientals to this part of Grammar was, that by means of it, they might detect the errors of tran- scribers,* occasioned doubtless by a want of the knowledge of * See Colebrooke's Miscellaneous Essays, ii. p. 62. Part II. c * xvrn. The leisure hours. printing ; raid nearly all our works being in Poetry, e the aid which is derived from a knowledge of Prosody, in deciphering passages rendered obscure by the inaccuracy of transcripts,'* is indeed great. Without a familiarity with the metres of our books I should have certainly failed to restore the text of the Sidath-Sangarcaea which I found greatl}- corrupted. A knowledge of the powers of ( lagu and guru) syllables, and of the formation of the syllabic feet, is also necessary for the as- certainment of the metrical system of the Singhalese: and the absurd details regarding evil characters, and propitious feet, &c, may, perhaps, interest some who take delight in investigations connected with Man and his nature in the East; but the subject may be advan- tageously omitted in an elementary work designed for beginners. In this work on Nouns and Verbs,\ which I beg thus to introduce to the public, each part is divided into several sections with a view to facilitate reference. These will be found to contain all that is necessary to supply the wants of a beginner. Several of the rules have been collected from Sanscrit and European Grammars, treating on subjects of an analogous nature ; yet they are so qualified or restricted, as to meet the peculiarities of the Singhalese language. Many others are purely the result of my own particular observations. Of these, the scheme regarding the formation of Cases from Roots, (pages 17, 18, 24, et seq.); and the changes which the Radical undergoes in conjugations, (pages 47 — * As. Res., vol. i. p. 279 ; vol. ii. p. 389. Also, vol. i. p. 99, et seq. t " When the student has once thoroughly mastered the rules relating to the inflection of nouns and verbs, the path becomes easy to him, and he arrives with the utmost certainty at a complete acquaintance with the subject in all its bearings." — William's Sanscrit Grammar, p. 178. PREFACE TO THE SINGHALESE GRAMMAR. XIX. 58, et seq.) may be found deserving of notice. Attention to this elucidation of declensions and conjugations will, it is hoped, reduce by one half the difficulties which now appal the learner, and render the study of the Singhalese verb considerably more easy than at present. At the end of each Part will be found examples of Nouns and Verbs, which may serve as simple and easy reading lessons to the student, besides furnishing, at one view, the different cases and conjugations which I have intended to illustrate. These, as well as most of the other examples throughout this work, (especially in the section devoted to Collocation,) have been carefully selected from the Holy Scriptures and the Common Prayer Book, and also from the works of the Rev. Messrs. Callaway, Chater, and Lambrick, to whom also I am indebted for several rules of Grammar herein illustrated. Particular attention has been devoted towards rectifying such errors of spelling, as have led many to the belief, that the natives did not use grammatical forms in their colloquial intercourse. Where, however, in the illustration of a rule, I have been able to refer to passages from any of our best classical writers, I have preferred examples from their authoritative writings, to those which I might have selected from modern authors. But even such selections will be found to have been made with special care, so that the language may be regarded as the same that is in current use amongst the Singhalese of the present day. (See §§ 96, 98, &c.) For the use of Europeans, who may be desirous of employing a native teacher to assist them in their studies, a list of gramma- tical terms has been added in a Glossary and Index.* * This will be found in the general index at the end of the work. XX. THE LEISURE HOURS. The last section in the work has been devoted to exercises for the student, to which I beg to solicit particular attention. These are a few of the acts of commission, (if I may use such an expression); but there are several acts of omission, of which I am but too sensible. One in particular may demand a few words of explanation here : it is the exclusive use, in my illustrations, of the Singhalese, instead of the Roman character. Various objections have presented themselves against the adoption of the European alphabet: — first, the Roman characters have not yet been adapted to the Orthography of the Singhalese ; nor is the system propounded by Sir William Jones sufficient for the exigencies of the Singhalese, which contain several characters unknown to the Deva Nagara ;* secondly, the substitution of Roman characters may lead to a loose and inaccurate mode of pronunciation ;f thirdly, it may retard the progress of the student in his attempts to acquire a thorough knowledge of the Singhalese ; and fourthly, we have not the necessary types with proper diacritical marks. I have already stated the sources to which I was principally indebted for this compilation ; but I must not here omit to acknow- ledge the very great and most valuable assistance which I have received from my talented teacher, Don Andris D'Silva, Batu- antadawe, pandit, and from his pupil, subsequently my teacher, Tudaice, to both of whom I tender my most grateful thanks. Silversmith Street, J AS. Alwis. 14th December, 1858. * See Alphabet ; also my Sidath-Sangarawa, p. lxi. el seq. f Prof. M. Williams, the only grammarian who has applied the Roman cha- racters to the expression of the Deva Nagara, says: "They have not been introduced, except in cases where any doubt is likely to arise in the learner's nrind. As he advances, he will find a more sparing use of the Roman charac- ter, and towards the end of the volume it has been entirely abandoned." — p. vii. THE SINGHALESE ALPHABET. VOAVELS. Initials. Medials. Equivalent and Power. $ . H . . a as in adieu. q» . . a as in father. f ' o . i as in Ethiopia. <§ or & .o . i as in machine. C • iS 1 ^ . u as in pull. Ci • T- 01 ' 6J . u as in rule. * ssg or 09 9 . ru \ * ££99 Or C98 39 1 . lu 1 *S§1 ^ . lu) e> © . e as the letter a. £ [j ©i p or <£ ^ ^ . e as the a in ale. * ©a 6X5n . ai or y as in my. © © 3 . . o as in poll. © [c] ©J . . 6 as in pole. * 6)") . ©l . ow as in owl. «?<, o . . ng as in the French n in raon. * ^8 8 . ah as in pah ! Cpo [c] L . e as in fell. ^iW X . eas« in dam. Consonants. Gutturals . «255 k, •a kh, ca g, * §S gh, **a) n. [dl Palatals .*€) ch, *& ebb, d" j, * ^> jh, *-^ n. [««] Cerebrals . t, *& th, £) d, * s5 dh, «S#5n. Dentals . £o t, *a th, $ d, *Q dh, » n. Labials . o p, *6, ph, © b, * S3 bh, © m. Semivo'R r els . • cs y, tf r, e I © v. Sibilants & aspirates *ca sa, *5S sha,H ea s,M eo h, £ 11a. Xxii. THE LEISURE HOURS. Double Letters. M & lu, q nd, C£> ng, @ nd, @ mb, *© nch, *ctTnchh, * (£5 tth, * S)ddh, * dv, * &§ jn, co ngsa, * e) bbh. INFLECTED CONSONANTS, [g] -255 ka, 403 ka, 5S ki, ^ ki, «££ ku, -25^ kit, -5559 kru, ,25399 kru, -soi klu, -son klu, ®<253 ke, ©-ssJ ke, [<0 ®<2533 ko, ®<255J ko, O] ©@i<253 ky, ®<253°1 kow, <253o kng <2538 kah. <2»i ke,[c] s»\ ke.[ c l Other different Symbols. J f or ^ mark of the mute consonants ; as = * cs L h J ; jsd = f C33 [»] ; ® on the top of a letter = % [ i] ; ~^***~ full stop ; „ pause ; — short letter ; ^ long letter ; ~ prolated^sound. REMARKS. N.B. The alphabet above given is the one now in use, containing the characters proper to the Singhalese, Pali, and Sanscrit languages. * Those characters which have a * prefixed to them are of Sanscrit origin. [a] In all uninflected consonants the j$ is inherent. [b] These letters cannot be exemplified in English. The Singhalese pronounce them a little differently from the Hindus: compare the above with Wilson's Sanscrit Grammar. [c] These are omitted in the Singhalese Hodia or Alphabet. [d] See Sidath Sangarawa, p. lxiii., as to its power. [e] As to the power of these letters see Sidath Sangarawa, p. lxviii. [f] See Sidath Sangarawa, p. lxi. et seq. [g] The other consonants are inflected in like manner. [h] Thus, ^^^g)^ " To be made." Here the Q becomes mute, and the 35 is pronounced qg # [i] This is the inflected form of the last. 35 may also be inflected with the medial forms of © or ^» [j] As in the last example, the @, on the top of a letter is sounded £> as if the word was written <253#£53©2$. singhalese numerals. xx111. Numerals.* <31 <3V^ GK' CJT) GW. cs^ c& m 18 19 20 30 40 50 60 ovn ©^<3P GVwrru cg^ni 6W ^' ^£2^ 100 200 300 400 500 600 900 1000 KATAPAYA NUMERALS, f a 16 17 T 58 ^8*& f Andiris'; «?d©G3 ' The Nilvala.' And nouns denoting a person of a par- ticular country or nation, are formed by adding ep with or without a c3 or 9 to the name of the country, or the national adjective ; * In selecting examples either from books, or from the language as it is at present spoken, I have carefully avoided what is unauthorized by usage, by which I mean the present reputable and national usage. I have also selected my examples from the Rev. S. Lambrick's treatise on Grammar, and occasionally, from Mr. Chafer's. The reader will find that I am much indebted for my observations on Grammar to the works of Professors II. II. Wilson, and M. Williams, on Sanscrit Grammar. SINGHALESE GRAMMAR. 3 an €ossqc30 * a Singhalese '; €3 ana 'a, Chinese'; «Sf& @<£3«*> ep-arJ <*8t$ : ' That journey-going, bearded, black, man (is) Andiris.' 9. When the terminations ssadooo or zsidi, for the masculine; and «3o£ for the feminine [answering frequently to the English terminations, ant, dent, er, and ess'] are fixed to nouns, so as to ex- press the idea of ' doer,' ' maker,' ' worker,' &c. ; the names thus compounded form another class of names in the Singhalese, which may be denominated compound verbal nouns ; as z)v^^sio6cso or 0^© «ad"i/ 'servant,'' ©vxQ&$zsio8 'sempstress.' SECTION THIRD. Attributives. 10. Attributives, or adjectives, arc not inflected in the same manner as substantive nouns, nor do they admit of any distinction of gender. 4 THE LEISURE HOURS. 11. As in other languages, the Singhalese has not a direct mode of expressing the degrees of comparison. Yet the compara- tive and superlative degrees may sometimes be conveyed by the particles ©So or ©«.©sj more, and f «oo most ; as 8«ni,€3-'holy' ; ©©» Q-sni€$ ' more holy ' ; § «ro 8-arit<8 ' wosj holy.' 12. The same particles give a comparative and superlative force to the verb; as ©ot^coO ©So zwnna&Ql ' They talked more than they ought'; §«:>©«$ o St©(oa«n3 s>«nos>8«3 'that man is not very clever'; ©9 ©i,S3;3 &>d -£55 en\. ' I have not many cattle.' 14. Sometimes 9, with or without ©So, is used as the sign of the comparative; as ©c3^9 BSfo oe-oag ^.ena3 6^«aoS^r5^-H. 'where is indeed a greater personage than this?' d OeoO s© G>©5 (§3e5)c3 ' this house is larger than that.' 15. Simple adjectives are formed from nouns -substantive by affixing 9^«) or ©«5 to the latter ; as 8eo ' merit ' ; 8, an addition which is likewise made to the other pronouns, with the same object of laying stress or emphasis upon, or of singling out, a particular person. 19. Second person, cs seems to have been originally the only nominal base for the second person, without a distinction of gender ; and like ©, it conveys per se, no meaning beyond that of a vocal, or, as the Tamils designate it, the signification of a "noun referring to persons standing before us." In course of time, how- ever, the original simplicity of the language seems to have been abandoned by the^formation of a feminine form «§?, for the second person,, and the adoption of different other nouns for the second person ; e. g. ©S ' yonder,' which was anciently used for the third person, has been since invariably applied to the second. 20. From ©S), it is believed, are derived £© f and «3®, also nouns for the second person. 21. Besides the above, we have at present various other terms for the second person ; and a correct use of them by foreigners is as difficult as that of * shall' and 'will' by the Singhalese. From «5®3 ' his own,' which is frequently found as a possessive in the third person, and which, different from its original import, is now used for the second person, are derived cj§)G>eS, sjaj^iant^cd, cdS}^ «joo<33s>e£, 03§^9?535f5^e^. «)©o is used by superiors to their inferiors, without conveying any disrespect, ecfj^d by husbands towards their wives, and vice versa ; and also by some low caste people to the inferior classes of the Vellalas ; by Upasampada priests towards their pupils, or Samaneras ; and even by servants * The Rev. Mr. Callaway in his valuable " Hints" prefixed to his Dictionary, says the pronouns in declining, undergo some slight variations: the second © in ©§> is dropped before the terminations." p. 34. This is a mistake. © is the pronominal root of ©® j and the second © in the nominative, is an addition to the root, so that in the other cases no © is dropped, but the simple root is inflected by case affixes. \ From C® we obtain £@S>ed, and the termination proper to the same in the verb, the Imperative mood singular, is «j©c3. 6 THE LEISUBE HOUIiS, of a higher grade towards the young members of their master's families, ogj-siaric^co, cpe^enoerfot^, ^g^Seo.srtodf, are forms of the same word, each succeeding one conveying a degree of respect higher than that which preceded it. ^D^eno^^eS is used towards each other by persons of an equal station in life amongst the highest class of the Singhalese, and amongst the priesthood. 22. Third person. In the Singhalese as in Sanscrit, there is not at present a single pronoun of the third person devoid of gender. The Sidath-Sangarawa gives us t9 and fr® ; (see p. 22.) as the pronouns for the third person. And whether q>«3, which we have translated ' He ' (see p. 41.) is given as the generic term for all pronouns of the third person, and in that sense to convey ' other '— as distinguishable from © ' I ' and « ' ^frou,' — pronouns of the first and second persons, we shall not affirm. But it is appre- hended that ef<2r$(i¥«antt Sanscrit) is merely a pronominal adjective, like t9 ; whence it is believed, we obtain © and £. This is not only attested by the fact that in the Indo-European family of languages © [tg] bears some affinity to the Greek he, oi, hoi, &c, but also by the circumstance that its broader and more sonant vowel- sound © or <3>t»3 * she,' is used by standard writers for the third person feminine, e.g. t9 [?>«©] 'he' or 'that person,' m. ; © O«>o©] or © |>«:3<5>©}] 'she' or 'that person'/. 23. The demonstratives are s>©, ©cs, «?(*, t§ ' this ' or ' that.' 24. From ©o^ from G\% and ©«3 ; and cf rfx. ' that ' rn. — ' he,' from cf 6 ' that ' and e») he. 25. ©253o ?§&to ' this or that one ' m. — 'he '; and <^©©, with its derivatives, is appropriated to represent a person or thing near to the speaker ; so ©ss, with its derivatives, is appropriated to re- present a person or thing near the person spoken to : and rftf, SINGHALESE GRAMMAR. 7 with its derivatives, is appropriated to represent a person or thing at a distance from both the persons in conversation. The fourth *§, with its derivatives, is appropriated to represent a person or thing spoken of before.* 27. The Relative pronoun in the Sanscrit is ca^ 'who, which, or whfft '; and " the base of which," says Bopp, " is in Sanscrit and Zend,y«, feminine y«." Now the Singhalese possesses its equivalent a©: but, as in some Indian languages, it rather signifies i what,' or ' whatever,' thence ' any,' than ' who,' ' which.' 28. But this is not used by the Singhalese in their colloquial language. They avoid it by a turn of expression, by putting all the clauses which have a sort of government upon the noun, and which in English require the help of a relative, as so many adjectives, all qualifying the noun; as SoocJerj ©<^sao "The travelling- on-the-roacl man," for " The man who travels on the road." 29. In constructing a sentence as stated in the above para- graph, we sometimes meet with a difficulty to convert an English passage literally into Singhalese ; e. g. The sentence, e O God, whose blessed Son was manifested that he might destroy the works of the devil, and make us the sons of God, and heirs of eternal life,' is thus idiomatically translated by a talented native : c3^5^c33G>o5 «33tfc3r3^ sad'-anS^ea c3O®«5g«530B3§ 6sn$&i$ gesoeaoQsJ £^ar58«> ^©,e?<^es3 Scsfjs^Sca^Sca^w — which means, "If any one was ma- nifested for the purpose of destroying the works of the devil, and of making us the sons of God, and heirs of eternal life, blessed- \As-father, O God." 30. Interrogatives. " The interrogative bases in Sanscrit are three, according to the three primary vowels, viz., ka, ki, ku" This is also the case in the Singhalese. From ess ka we get •eaStf, eagtf fc, and eafte e who,' ' what,' ' which.' From & ki, we obtain *6® ' what,' and <£iS (which is *£C3<€ in Sanscrit), f some one,' ' any one, ' ' certain one ; ' and from -es) ku, *^)®«3, and -qjiJ^n, ' which.' * See Rev. Mr. Lambrick's Grammar, p. 21. 8 THE LEISURE HOURS. 31. The Honorifics are very numerous in the Singhalese. The reader is referred to a separate paper on the subject : vide infra. 32. Pronominal adjectives. Scs like the cognate Sanscrit e£> sva, ' his,' signifies also ' own/ and can be applied to all the three persons. In this respect «n§b is similar, but not equally expressive. 33. Upon a comparison of a great majority of the pronominal adjectives in Singhalese with those in the Sanscrit of like signi- fication, we find a resemblance, which clearly establishes the relationship, which, in reference to the former, we have elsewhere assigned to the latter language. We have already shewn the similarity between t£) Sanscrit, Bos Singhalese. In the same order we now lay before our readers the following ; tS^es© 'all,' t3«£ = t9a3 s one ;' t#«ac3<* ' one of two,' and t^sso© ' one of many = t9«3oc£ ; ep*-.K= ?«3 ' other ' ; %&>6=%€$8 * other.' [The original signification of this term is in modern usage found altered into ' remaining ' i. e. ' other '] ; -eased ' which of two,' and «j© ' which of many '=<5i©tf ; ©ca 'two '==&$, ®e^, G*'half'=cp£; epd» 'few=epd»; *5><8ac3 ' how many '= •eSo [which is also now used in a sense different from the interroga- tive] ; es© 'all ;'=wl®, &c. &c. 34. Locatives, in the Singhalese, also bear a great affinity to those in the Sanscrit ; e. g. g® * prior ' ' east '=3ieo ; o<5 ' after '=»tf; qpStf 'posterior,' 'west '=*£<*; ^«sg so 'right,' ' south ;=$a5)*n ; e«5«5d 'subsequent,' ' north=£^^5dB one less than twenty. SINGHALESE GRAMMAR. 9 37. With 88 c twenty ' the simple numerals are combined on much the same plan ; as S86-S3 twenty-one. €)8es3c3 twenty-six. 88®<5<33 twenty-two. §8ea<5) twenty-seven. §8<3)"30 twenty-three. §8cf© twenty-eight. ©Seo^tf twenty-four. ©820© twenty-nine, or ©80K) twenty-five. £z5i&3<5$d> one less than thirty. 33. The next of the series, and its decimal subdivisions are composed analogously to §8 and its subdivisions. £$?£ thirty. eat. -55 -S^ seventy. esDS) which is the root of the noun, may sometimes be used in the abstract, for the singular number. This will be more fully explained when we come to treat of Cases. 43. Frequently, in the formation of the plural, the vowel inherent in the final letter of the singular noun is suppressed ; as «f ' horn ', epo * horns' ; oa© ' village ', eo§ ' villages ' ; § w ' head ', f>e3 'heads.' 44. Sometimes ep is used as a plural termination; as -ago© 'umbrella', «g© umbrellas'; «a^S ' boutique', «a© 'boutiques.' 45. Some nouns take the termination epi in the plural ; as 3S5c3 'knife', S^^o 'knives'; o&s>9 'bark', e50o 'barks'; &®8 ' nut-cracker ', c§355 ' nut-crackers.' 46. And also f ; as t3o«5<5j 'side', gv£$ 'sides'; f ' hedge-sticks ' ; G\Q($q * bark', eS ' barks ' ; isi^-esq ' spoon', cni^ ' spoons ' ; &c. 47. Sometimes also <* ; as epi,«o 'elephant', epi/dlqa ' elephants '; 8§tf ' robe', 6§<5t ' robes ' ; ©-s£3e$ « man', ^tfttStg ' men.' 48. Many names also take the termination © in the plural ; as £§) 'carpenter', 8§)e>©$* ' carpenters '; e® ' child', Q®®i or e©s>c33 ' children.' 49. ©d> as a plural termination may be found frequently ; as G\tsoQ ' spot', Ooe©d ' spots '; ®?3Q ' rowe', c^oe&d 'rowes'; <^cs5 ' house ', (JicnSd ' houses ' ; &c. 50. Nouns of kindred, chiefly take e 9 > and nouns of rank or appellation, Stft in the formation of the plural number; as np&soa 'elder-brother', ep&caooo ' elder-brothers'; ep-asSsaa 'elder-sister', qsSzsnQO 'elder-sisters'; cpi©3 'mother', ep©@aea 'mothers'; D 'mind,' which becomes 6«5 in the Singhalese, is masculine in the latter language : and cfr.0, derived from either the Sanscrit ep ts3 or the Pali ef 93 ' bone,' (both which are neuter nouns) is also masculine in the Singhalese. So likewise, es&q ' row ' (feminine) which are respectively derived from ©<3g, eog Sanscrit and €)^> oog Pali, retain the genders in the original language from which they are derived. 59. The following are a few examples of objects, whose gender is distinguished by appropriate names : — Male. Female. Dc33 snake. ZdiB&3&) female snake. ©iC5?3<203 hillock. £(5@^eo cow. ©<^5S33 man, <55x*Q woman. <% Q&SeJScto lad. Q@tf& lass. cSdQ husband. ©SD©GO wife. e^Scso brother. e^-srf^D sister. £fd03 father. ££©©d mother. &H<23) nephew. ®d<3 niece. g^D son. g daughter. 6todo> paternal} , «3i«Je ) paternal! _ _ 7 J^cZe. _«^ \aunt. ®3©D maternal J <25£&)®eb maternal ') 60. Examples of some nouns, whose feminine gender is distin- guished by a suffix or an adjective. Male. Female. 6&£b he goat. d&@-5«3 she-goat. 14 THE LEISURE IIOUES- Male. £>(32S33 he hear. -^@C33 ant. 8§©0©cS3 boy. ©®o he-buffalo. •33C03 croic, m. Cft^Do he-elephant. ©,&$)&<£& frog, m. c3<2533 demon. 45338 &CS3 Coffer. cdcso sZ«r®§<$&frog } f. cS^Sad - ^ she-demon. 4533 8#?>© Caffer-xooman Ot?©© female-slave. 61. Examples of nouns whose feminine gender is formed by a change of the initial and final vowels. Observe that the initial vowel is changed thus : ep to epi, ; ep> to epn. ; £ to § ; and © to t9- Male. 6D(j>C 3 ^oy. «32£<35£03 COC'/f. Q°id5 Zwy. ©45334533 crarctf. © ££53(53 thief m. q4^<2?3 Zoi/S^, ?». 0o£s33 he-calf ©gc53 Z*Z«c^ monkey, m. ©4533 (5"3 lame, m. 62. Most frequently the feminine is formed by changing final vowel alone in the masculine into °& ; as : — £>Ld<8 bitch. &&Q hen. <5 thief f. <$&>&$ louse, f €) t s38 she-calf §1^8 monkey, f. © 553(5 lame,f the Male. es3 owZ, m. •S^c^ haunch-backed, m. 453§£du33 chameleon, m. 453$45£©3 turkey-cock. 453*203 Z>Z««rf, *». <5^£)3 washer-man. ^©CftJ^tfces brother. Female. ©@3-20t£& oivl,f <*5^ haunch-backed, f 453§ed>8 chameleon, f 453$4^© turkey-hen. CT<^e3 xcasher-xcoman. ts^.^^8 sister. singhalese grammar. 15 Section Sixth. Cases. 63. The noun substantive has seven relations to the verb ; and these relations are distinguished by different names, which are abstractedly called Cases. These are the nominative, the instru- mental, the auxiliary, the accusative, the dative, the ablative, and the locative. The nominative and the instrumental have the same relation to the verb, but with a slight difference which will be noticed hereafter. 64. The variations of the noun, without a relation to the verb, are two in number. They are the genitive and the vocative ; and are also included in the general appellation of cases. 65. A noun in its crude form, which is denominated the root ; is distinct from an inflected substantive. 66. Inflexion, whether of declension or conjugation, is con- trived by grammarians on the same principle. It consists of two parts; 1st, the anga ' body ' or inflective base, that is, the word itself; and 2ndly, of certain particles which being attached to the base, complete the inflected word. Thus §^«5 ' man,' is the root ; and being inflected, it becomes © <£>coo (ep>) in the nominative or the accusative case. 67. Nouns in their primary forms, destitute of case termina- tions, frequently occur in our language to represent every relation of case ; and this is a peculiarity which distinguishes the Singha- lese from the Sanscrit or Pali. Thus in ©en c3<|f e whilst going on the road,' ©eo which is an uninflected root, is in the locative case. In ©cs> o<^c3ts5^«3 ' on both sides of the road,' ©on is in the genitive ; in ^c?^i(J9co^^e^ e£>c^c30 ©eo wxg^eSca ' Lord Jesus hath made the way for heaven,' it is in the accusative; and in t§ ©co QsnoS <3§8o3 * that road is strait,' it is in the nominative. 68. Yet the use of inflexional terminations is the rule, and an attention to them is of the most paramount importance ; as other- wise it would be next to impossible correctly to understand any writer. From the following Table it will be found, that the case 16 THE LEISURE HOURS. affixes in the Singhalese are the twelve vowels, either with or without modification, and the consonants 0, -an, oo, and sa, inflected with the ten vowels given in the Sidath Sangarawa. A Synopsis of Case Inflexions. S. €?, q», ef. P. ©, Q , e . Nom.j Ins. j^O,^. j com . 8a ^ Aux. -J S. and P. < " _ „ „ _ Q . *_r r com - 4 ^ Ac f S. ep, e,

, sg, Q- J S. csoS, q?0, c©, «P Q ; ^ Q > Q - If Q^S3- 1 p. ep«>©, c*3S, «s©, q»^Q> **Q, «?**©• J com ' 1 ©cd. S. <$&3, 0«d,®«5«3,<§*6, d*8,©«3*£,«8,ef©ics>«J, Gsvssad", Ab. ■£ qp®cae5, eg^oaa^. P. £«3®CO«3, <20©C53£>5, ap-20<5>C5>2d, «J®(55*J, Cp*J®(53*J. f S. 6^8, 6, (9, cpi, \ com. ©aas^cS. * \ P. «f*JcS. J P. 0e an affix. ^ S. &Q, ??0, $3, ep Q > <£) Q > Q > «?.• C> «P°, *?®e5* C®^ ^ P. ep«?Q, C^S, «>©, ^o^)0, *JQ, epsJc), $>d, so, epso, Gen. ^> %&3> C*^®*^, so@icd, epeo^cd, ed®cd, ep*J®Gs5. fS. cpi, c?, «p», €. oc ' t P. <§ «J, £«f, ®2osJ, <§^, 6^, ©eo^S, C ^ £><£> (C) dog. ©Cfe qp 6)& (C) dog. ^6& <% ^l (O teacher. egtfi C <25£S) (ep) umbrella. «££®S3 €J 74. The following changes in the formation of the plural nomi- native from the singular nominative, may be here noticed. Norn. sing. Norn. plur. Inflexion. •^®!D {€>) umbrella. «£§) ep o©®a ( (q?) side. o L -^ ' husbandman ', ©iCS)3S [instead of ®CTDc6] husbandmen'; xSDcod f snake' eo] ' Sepoys ' ; (3©c33 * child ' (3®S [©®c3] ( children '; gtfcso caste of men gdcB [gtfc5] /?/. Note also, that certain nouns do not admit of a plural number, as €)-^(5 ' water ' ; 8^ ' silver ' ; 6&5 ' gold ' : which are declined in the singular number only. Note further, that the plural of the pronominal nouns ©©, SiOJ, O® &c. are irregularly formed. 75. Of the nine cases in each number, it may be remarked that the Instrumental has the sense of * by '; the Auxiliary 'by means of ' or e with ' ; the Dative e to ' or ' for ' ; the Ablative ' from ' ; and the Locative f at' ' in ' 'on' ' upon ' or ' against.' The rest have the usual powers. 76. Examples of various nouns, in their several forms of Declension. 1. «£©,§ Singular. Nom. -ttg®©. In. <3S£§)ce-§8ed. Aux. <35£S)C3-<253<5«^:©><53O0. Ac. ^S)cs or Q. D. -as^S)c38. Ab. ^®i)ej. L <252©&). G, <5^®&). Vo. <«£®S5. umbrella. Plural. S3i s)-<2ft <5 <$& ® . Ol&. D. o L <55<£>8. Oi.SQqQ- Ab. ei«J®o«J. a L &Q@&3. L. Oldc3- ©dc^ — dog. Plural ©dC^ ©Serf. ©de^- £>dc^ ®cd. 6. ©<5 L ©— boat, Nora. ©d\©. In. ©tfi©-SS<5J. Aux.@t5i.©-453<5'<5«5 &c. Ac, S)c? L ©. D. ©<5 L SO. Ab. ©<5\@€W. L. ©(5i®9. G. ©^©9. v. ©tf- L a. ©c5\. S^L^ad"-^ &C. ©C3"i0c- ©tfl.. 7. coca Norn. GD2Q. In. eMo-SSaJ. AUX. (53®25D«J. Ac. COCK). D. caea£>. Ab. csDSi^^d". L. 63@>?KJ. G. casis* . V. CD25D. — (changed into) (5)2£> — tn Cx)ed. cac$-S8sJ. oaed, ©(S^f or eofied, cDc39eO. o^86*J or eoQ^f. SINGHALESE GRAMMAR. 21 8. ©e5 — house. Singular. Nom. ©icd. In. ®cd-98*5. Aux. ©cd-^d"^ &c. Ac. ©,cs5. D. ®C550. Ab, ®raS*^. L. ©caS. G. ©c£>3. V. ©c5. Plural ®C53©(j:. ®eo0c?Q ®sd8^S(3Q. ®(53©d- 9. c^d^— teacher. Nom. C£>C5\. In. c%cf L -gS^. Aux. gq<5 i-sstf <$& . Ac. cgtfj.. D. cgdiQ. Ab. &2<5i®f£)'&$ L. c&2<5i ©.^©dd?. G. qDC5\.©c55. V T . cgtf L . Cf^L^-SS^ or 8d L <$5 §a*i. 5 with thee. Ac. -CD3 thee. D. -CD© or ©3)3© to thee. Ab. «?®caed' or @)S»®gb£J from thee. L. £D3 ©^©tfcS in thee. G. £5)3©e$3 or ©<5)D©C55 thy, thine. P?«ra7. ®S)d or ©3)8 Ye or You. ©3)30 §8eJ by you. with you. ©3)3 o or ©£Dd8 you. ®^o9 or ©3)d£D© to you. @t«M©0«J Or ©£530O@K53«J from you. ©353C3 ©> C^> or ®^)©&^- Aux. £ior5Q. ^«J®cs3«J, or <3)§s3 G. €)CB*J®e$®aJ. V. 0&>ede3, or 0i?^®£d. 825D^®£de3. ©£SD^J®£de3, Or ©. Sea*J®fidC3Q. 0£53^J®£de3®K>^. ©S3«J®fide3 ®<253®Cf(£3. ©Ca^rf®^© 3 ©***- The plural of this does not clearly appear; but we apprehend the Nominative form may be used in the Vocative also, with the addition of Sd"c«3$f as &&> Section Eighth. The Nominative Case. 77. The Nominative Case declares the simple sense of a word; as §J<^di ' man ' ; <3>e,<* f door,' &c. 78. It has no inflexions, save those which result from the formation of words from roots ; as csszS, which is the root, becomes coes or cok> ' tree ', in the nominative ; ©, the root, becomes ©@ ' I ' in the nominative- 79. There are however, three affixes which are peculiar to the nominative- They are G*«5® masculine, g^j® or G\&>oG\®l femi?ii?ie, in the singular number ; and *gg), common to the masculine and feminine, in the plural number; as gtft,e8(?>«>@ 88 ' the man {masculine) stands'; e3^^«33S\S3aS ' the woman (feminine) pro- ceeds'; gd'ceo^ca? ?^§ 83«J ' the men {common gender) stand'; t3^3>c33 «g§) oo«$ ' the women (common gender) proceed.' 80. The following are examples of mistakes : " G>t»^«5® cs9 ©en," " Sending he." " &&G)t5)® eacg Gtoos?^," " In the book composed by he." 81. The noun conveys an indefinite sense, when it is inflect- ed with the particle t9«5, equivalent to the English a, an, or one; 24 THE LEISURE HOURS. and a definite sense, when the simple noun is used with its proper case-termination, but without the particle *9c5®C^ or ©c^c^ Aux. ©C^C" 3 ^— ©(5 I. ®C5D8d Or ©BsJ Aux. ©C53©d ^cS^^^dO Ac. ®C53©d D. @.&>z)qQ or @)C£>E)d6)(30 Ab. ©K>£)8^ L. ©>csdS(3 L or (?-,(538d€)(3 G. ©i(K)8(3 or ©iQzQ^Qq 84. Examples of inflexions in the nominative singular and plural. Singular. ep eaeaSigiO) The tree fell, ep epi.S33 cfeg£e?o The elephant was caught. * From our best writers it may be gathered, that in the formation of the indefinite from the definite, the former takes *9z& in the masculine; and Cf «5 in the feminine and inanimate nouns; as <^3»0<^tf-a53 'thief m. G^tf-asS 'thief/. &>GZ& 'stone' SINGHALESE GRAMMAR. 25 Singular. The umbrella was torn (of Itself. ) (5 .ssJ ©c5©(3-^ g£>8 A dog ran away. Plural ef -K£s) ®®id'd©<2oJ ; -eg®, <£©;)®£Dtf. Part II. e 26 THE LEISURE HOURS. This verb may be either transitive or neuter. If neuter, it is not followed by an object ; as g5t,M?«© £38 ' The man stands.' But if transitive, it must have an object which it governs; as 6t3> ea?g 6S «oi,8, ' The king destroyed the enemies.' 89. The nominative must agree in number and person with the verb which it governs; as <^e,des)0 epcgQasS «5i^D * I have made a bolt for a door ' ; o«a3 e§8^ ' Thou sawest'; QiD«>3«3oq ca^ 'He made something.' 90. In entering upon the syntax of nouns, I may here notice a peculiarity common to many Eastern languages, and which likewise prevails in the Singhalese. The noun frequently occurs in a sentence without a verb ; as eptf <5&§<5c^3 ead ©-<£>&03 ej<55§&J That bearded black man (is) Andris.' In such a sentence as the above, the verb substantive is understood. 91. It is a common practice amongst the Singhalese, with a view to convey respect, to use a plural noun for a singular. But in this case the verb ought to be plural also. It is incorrect to use the verb alone in the plural with a singular noun, as in the following example ; 92. It is worthy of special attention, that the verb which is led by the expressed agent cannot be a participle, or a verbal root, or a verb devoid of its vitality ; but that it must be a com- plete verb, expressive of an attribute of time and assertion. This will be exemplified and illustrated when we shall have entered upon a consideration of the Instrumental case. 93. Two nouns may be connected absolutely in the nomina- tive case; as eood®d<3 'rice-bag,' tKk«V-,«>5©eg«o 'three-miles.' 94. In compound words, or where two or more nouns in con- cordance form one complex name, the termination is usually affixed to the last noun; as iS-^S-^oa-?)^^ (c«5) §^^5 couSS esn.G(»3 s^StfesSs-onJ ©o£)^ ' Either a man or a fruit has fal- len'; G^ca-eeisxr,? K>dto(ft3* togog 'Either a house or trees have fallen.' 96. Two or more nouns joined together by a copulative par- ticle, sometimes govern a verb in the plural number ; as -2Sa«5ajg ens5 Sv©^ (^©o^es ' The Brahaman and his wife say thus'; and sometimes a singular verb. In the former case, the nouns are taken collectively ; and in the latter, each separately ; as z%t8(§$ «p«gt£- C55 e^S<§ ' Both merit and demerit is acquired by means of the mind.' 97. Where several names occur in a sentence explanatory of one aggregate noun, as in the following construction, ' O merciful God, Have mercy upon all these, namely — Jews, Turks, Infidels, and Heretics'; the aggregate noun alone, which is nearest to the verb, is inflected with the proper case-termination — the rest may be put either as nominatives, or simply in their radical forms, thus; C^C33c3, @O:2S0§e^8y]jC3 C3*Fi (^©OK^-ST? £3c53g(2fr6l£ ef^T5«S©S30 ■EKGSoeoE : Or, <;*oS^<55 s^^§^^©co«^C3, er5o : ©5)2£)§d8: ca^n ^©OKp^j? S^s^Q^si G>.e»<^tf^3 cp^esicfooasQ ©o^S. 98. When a plural noun is used in a collective sense, with or without the inflexion £><255, the verb is usually put in the singular number; as eoeaagd't^ <^€J9ete>esa5, 'The consonants is a twenty (in number.') t(d ©-=yoe3g <§«> tscszn £, 'That thirty people teas there.' 99. But it must be remembered, that if the same sentence be altered into <§3so^ ©^?e?^, the expression does not convey a col- lective sense, and therefore recpaires a plural verb; as ^Dcs«s5 «U^3^ t9«eo C^^j ' There were thirty -people.' 100. The words ci«S6ier3«5 and ef^ca^, 'some one,' : certain one/ are frecpaently found in a plural sense in all our best writers ; as ©i«en<^t3«5 G>€nc>si«r>«s!i <3q$vs5)&Q ' Certain persons (one) were there to witness the controversy.' — Gutiila. ep^caesS ?t^o<§ cps^df S^So cSdi od &^Q epo 88-arf «a®oG>©-er5«no®3d«-?c:cot--<-«5 cpeO .eaSbSj'D^.ant*, * Forgive us for (or in respect of) our debts, as our debtors are forgiven by us'; tfg"^ Qv&&csl6^i<^Qs)t^, ' Subjects are pro- tected by kings.' 102. The post-position 88>er5 ' by ' is always understood after the instrumental case; e. g. epo «a®o^©^«ooffi5t^®^5, i. e. cpo §SkdSL8sva3 d&ZQQ®*?. 103. In the sentence @»/©c3 ^3 G^^OJ^^offiS^toe^jG^qD,^ e^^^nasiS &-&$*Q, e There were two or three boys near a pond in- habited by frogs' ; £^ is a participle, and therefore the agent is properly put in the instrumental case. In the sentence, e? > d £>.?o here, as already explained, is the participial form of the verb : ©3 <^Q«->, and followed also by the agent ep8. That agent must then, according to the rule, be in the instrumental case. But ep8 is not the form of the instrumental. It should be epw. The difficulty of understanding this rule arises from a want of attention to the difference between the Singhalese and the English expressions. In the expression ' as we forgive them,' forgive is an active verb, agreeing with its nominative leader 'we' in number and person, and having moreover a mood and tense. In rendering this into the Singhalese it becomes a participle, or an adjective having only a verbal signification. In English too, when the verb as- sumes a participial form, the noun to which it refers is not put in the nominative, but in the genitive. So likewise in the Sin- ghalese, ®o «9f o®«3 s^&oa) ' until my coming hence ' ; ^eroa ^as^ 6>©^s5 cpo Serieao ©t qz.-2Q<£>, ' by the seeing of you w r e have been made conscious of our having done meritorious acts'; i. e. — 'Thy sight has made us conscious of our having done meritorious acts.' 104. There is one peculiarity however, which must be observed in connection with the above remarks, and that is, that as the instrumental case is sometimes changed into the possessive, as in the instance last cited, it is also put in the accusative: but this is of rare occurence. The rule may be laid down as follows (see Sidath-Sangarawa, p. 41) : — Where a sentence consists of two mem- bers, and the act or verb in one of them is dependent upon the act or verb in the other, and is, moreover, a participle having the in- flexions (' whilst,' ' during,' ' ad-interim,' &c.) of a locative significa- tion, the noun which is the agent of the first-mentioned act or verb is put in the accusative case, e. g. ®c,6 g^.d & x .c3i^&QoszQd v c5«T3«?4^<^i "King Madu's daughter being-away-in-the-wilderness, Wessantra gave away his children." That which is here put in the accusative, is equivalent to what may be regarded as the nominative absolute. " Broadly speaking," says Latham, in his valuable work on the English Language, p. 530, " all adverbial 30 THE LEISURE HOURS. constructions arc absolute. The term, however, is conveniently limited to a particular combination of the noun, verb, and parti- ciple. Where two actions are connected with each other by the fact of their simultaneous occurrence, or as cause and effect, they may be expressed within the limits of a single proposition, by ex- pressing the one by means of a verb, and the other by means of a noun and participle agreeing with each other, e. g. ' The door being open, the horse was stolen.' " This sentence being translated thus: — ^e,tf epi,«5a53d'e*aatfp, 'Reign until my coming* ; — andin the accusative, if the participial noun has a locative signification, as ^^6^8 ■€)a3c3cf, 'whilst the door being open, &c.' 106. It must not be forgotten however, that participles often occur in a sentence as the attribute of the noun. In such a case, the noun must agree with the principal verb in the sentence ; ®or> caen ®o q(§Q0Gotd<5i, 'Having seized, they [understood] took me, (who was) going on the road'; — literally, 'they took the going me.' 107. Several cases in the Singhalese, as in English, are distin- guished by case-terminations or inflexions ; and others by post- positions. The instrumental case assumes the accusative form ; and we are frequently enabled to distinguish it from the latter by the sense only. To this there can be no real objection, even on the part of the European student, since in the English language we are frequently left to determine the case by the sense ; for SINGHALESE GRAMMAR. 31 instance; ' Give it him'; 'Forgive us our sins.' There is no objec- tion however, to the instrumental being expressed by a post -position; and in some instances, to do so is more elegant than to leave the inflected noun in a state of uncertainty ; e. g. eps>d er as ar. 3 dcs-adQ epc3§835 eaS^S^snooSG^® &. The ordinance enacted by the king, cfo ; — Sdoo (ep) aa>\. ©el. The meat eaten by the dog. t9«5 ; — tf^tfaS (6-335) «?q qer-S. The injustice done by a king. C*S$ ; — tfef^ (c-si) £^<^(g. The situations conferred by kings. «s3 ; — es^erS (ssi) & 3e£. Words spoken by women. q> ^ ; — ©tSaerS (ep-arS) £.8r5§<*'- es©o«n^. ' Who is like unto God?' svesodeb (cp) ?»a SSH-gaC^- ' He quarrelled with the boy.' 1 10. By the usage of modern times the inflexion coo has been changed into cacn, es©cp, t9as5as>, and tSosSeaeo; as ©3 eats ^esstfO cfo 1 0, 'He came to fight with me ' ; dtg eo©oo ^©osO c^sao, 'He went to the war, ivith the king' ; c, ' He ran with the bullock ' ; ©o t94s5«aeo fi3c30, ' He went with me.' 111. Mistakes in the correct use of the instrumental are many, both in books and in colloquial use: e. g. "8<2de)<53 8«Jfi0®csJ ©CB«£5©." The garland woven by wise and pure literati (nom.) '"£)£Q -v How can it in any wise be a fault, ®3 0®cS)^3i^5O© -S3 >if bana was proclaimed by I, to &Q8d®sJ. "As we /or- giving our debtors."— ZoreTs Prayer. The Auxiliary Case. 112. Nouns are put in the Auxiliary case, when they denote the object with which, or by means whereof, any thing is done or intended. It answers to the ablative case in Latin, when it is preceded by the sign 'by means of or ' with.' 113. Nearly all European writers on Sanscrit Grammar have drawn a distinction in the ablative, when it signifies from a thing, and the same when it denotes by or with a thing, and also when it implies in, on, or upon a thing. The first they designate the Ablative, the second the Agent or the instrumental, and the third the Locative case. Indeed, this is a distinction, of which the necessity was to a certain extent felt even by Western nations. " Quinctilian, speaking of the ablative, says, that in the sense of percussa hasicl, ' stricken with a spear,' the Latin noun seems to require a seventh case: the name is unquestionably defective here ; yet the sense is provided for in our (the English) language, by the introduction of icith or by, as signs of this case." 114. This case expresses the means by which any thing is done, or any end is accomplished, whether active effort is implied or not; as ©Ooc^C 5 ^ <£>i/£3©o 'He struck with a club'; ©oca ©«3«5 cScso ' He went by coach'; ©d^Sed £>©.K»S)<3ea>, 'he went to the other side (or crossed) by means of a boat'; &c. 115. It also expresses the manner or degree in which an object is effected; c3lC3^9«J oeg®e)c3 'live in health'; efQodY®©^ cS®cS© ' I went with difficulty.' 116. It also denotes any mark or circumstance by which an object is characterized; as (gcs©®^^ 2aO£OD ' a clever person by reason of his (ability in) writing'; S$erf, ^©ick>^C<3 ^^i ®(K>3«?d. The bullock taken for (or by means of j money. cged" C&&J e«£>3 He came on [or by] foot. &&5 — ^Di.©9e5 c&cSD He went in (by means of) the ship.f £f@ica<5J — 5tf1.Q@1e3.2d ©6 C8i«3©>e$ The mother derives conso- lation from (by means of) her child. <3@(5>2d — §tfi®Q3£d «f§tfi «?i^9®.© Darkness is destroyed by means of the sun. 120. Although the inflexions in this case are common to both numbers ; yet ©ca<2d and ef ed©e3£d are more frequently used in the plural ; as, — 8(3^— a^SQ^ed ©CS3<203 o>a Goods brought in (by means of) ships. @.«)<2d — QeSsaedaaoed es33<2d§)SK One cannot plough with (by means of) calves. G*J®G3£d — 6>ed-3)<5j©ca35 8 tf L <£?:>§ Abounding with riches. q;ed®e3«i— ©ed«)oQed®.e3<2d (s^Qg^ag Filled with armies. 121. Mistakes.— Lambrick has given many of the above sen- tences as examples of the ablative case. See his Grammar, p. 120. 122. < S3d'<^c®i<2)3DG, or <3>5<§5*5©.333G@C5><20; c by means of or e by reason of may also be given as a suffix, which distinguishes the auxiliary from other cases; as <£3tQ.33tf <^o@,.330c)©.o32D cS©cs<§ 'I went by means of the ship.' * We have inadvertently omitted some of these inflexions in the Synopsis given at page 16. f If we say ^r^ 3 Q &^o, ' He went in the ship,' ^^.f) is in the locative. Part II. p 34 the leisure hours. Section Eleventh. The Accusative Case. 123. The accusative expresses, after a transitive verb, the object of the action; as ep)©38c3D £ss- L -5$&) <^ L ^6 'The blacksmith made the bill-hook.' 1 24. It follows, or rather precedes (according to the construction of the Singhalese) a neuter or intransitive verb, when it denotes place or time ; as isic:©es>85$ ©CPO^^ ' I waited for a two-month.* ®iS© eaL^L-ssJ© cesD-35} ef^es^ ' The reports of guns were heard throughout five miles.' C3:Q ©©.tf ei 'Come at five.' 125. Verbs signifying motion to a place govern the accusa- tive; as ©G3© <±jc33 ' He went home,' ©eg cJ'd'gj'tfL©^©^ (32a© Oi§£g.2Q0 ' He arrived at the vicinity of the king.' 126. • A double accusative follows a number of verbs, when the thing done, and the thing or person that is the object of the action, are both designated ; as <^<5i©ed© :!8<55 'They feed children food '; (3©SeJ0 cp-a^tfi. C,c5>2jJ«)«J ' They teach children letters.' ©3C3C5D9 *I low- ered the ground a three -feet.' 127. Causatives, as in the following example, follow a double accusative ; ^C8<2rfeoo QZ)o «iCo<5) o©ce©©3 ' He caused to write the book by the writer.' 128. Verbs denoting a quality of the mind require an accusative as ep©©0 (3®q8 ' He is inclined to gambling.' g©etf ®es(^(3©© <£Ql©<9S ' Juan likes sport.' 129. The following particles &tto, gse, ©C8«5, cpj.^,* cpitfetf, ■5ac^, ©i©<3) ' save,' ' but,' ' except,' ' besides,' ' towards,' govern an accusative case ; as Worship no other Gods but the Lord Jehovah. * Cfi,6 is changed to CRid See Sidath Sangarawa, § 22 a, at pp. 12, 13. SINGHALESE GHAMMAK. 35 Q>2dS)2a£tf®s£ ©.sea (or lies or §ea^i) 4S3§tfi o-e%©q, Except His Majesty, who is great? ^©c^Ltf^i ©Q«3 @.<2aoe©«) «k>l*J^, Even fe^fe that thing- how many more may there not be ? 0<558ea<55©.£d <25}d) (or @,©<3)) Ol^^, Having approached towards His Majesty. 130. The inflexions proper to the accusative are £?, q, ep, eg, and in the singular ; and G&3, ®}&3, «), qp£Q, esi, <2O0, cf «J and 8(5 in the plural. Of these K), «;, ^p«J, and £C© have fallen into disuse. Where people intend to lay stress on the object of the action 8 is now usually added to the inflexion. q? — ©0 <55-3) They have taken wives. z$&3—q(5^Q&3 ®&»q© l^83 He brought up children well. 8(5 — ®C£)8(5 ©^e, He broke houses. 8 — efr®«J ©a8 ©id'x.^QJ Alas ! they have killed me! 131. Errors. — The nominative is frequently used for the ac- cusative; as (5\sq<5Q0 ®©^<33<§(3§s8 ' Alas ! having given I to the country Eunu ' ; &Qo©B&3 e3©e3j£3i5 ' I have given to the servant (his) wages.' @5@©c5ied0 Q p S®\£s:3@c3 'They made offerings to gods. ' 133. Words expressing cause or purpose, that for or on account of which a thing is done, or that for which a thing is fit or suitable, 36 THE LEISURE HOURS. govern the dative ; as csOaoQ ^B«5g-s6 or e3©&:J8^3e3 & ds5§^6. * He went to, [for or the purpose of ] war'; ©c^cQasiCfeseg or ©C^CfO^caeSLtfeqeg 'They prepared for the wedding'; ©tgOesx, ©ioDcB 8^S3 6cS36Sf5. 'Having written I send to (or for) seeing.' 137. In the sense of 'for' or ' on account of ' (33i<£3, <^>tso, Zft&Jc^, q©,^£S3* govern the dative case ; as ■ss^Qcs^-i ^> eg^c^®©©. ' 1 tarry for or on account of wages ;' ef ©^ £Ocs<203d"8ed© cfc9 8ed^3©D^©3^0D«5©©«5 ep©C«XS<3i.«3£Ej CfC3©5>£i,®(D<2aS<25?3, 'This has happened for that [or on that account].' ©-353 q^^C33 ®\Bss) qB) <2>X5 3 ^ 'For what purpose did you do this? ' 138. The inflexions proper to this case are £53©, ef©, qQ, ^>©, eg©, and © in the singular; and epaoQ, £«5©, <£3©, ep^D©, <2d©, andef^d© in the plural ; of which £}©, efn© 4fli.9S) He fed (or gave food to) the dog. C©— g-c&©QaJ®5*5 Give food to the son. qx>© — <§^3203©3)<20®«33D(3^c23i Give grass to the bullock. * The particles C3^ and es3<£8^<3@C3©ed Give suck to the boy. c^dO— @C5D-)£g£d08-e2<5'8c3<2d' Give water to the bullocks. e50— <2£3©.£>3ed0 ©i^ged"^ They gave a thrashing to the Caffres. e^ed© — ©o^^doQsSgsn-zro^ Was beef given to dogs ? ) 39. The inflexion is frequently changed into S). This arises from the approximity of one sound to the other, and probably arose originally from both sounds being articulated one after the other in the alphabet ; but the Kandians preserve inviolate the sound of 8, which seems to be the proper inflexion of this case. 140. The following is an example of an error committed in the formation of the dative case. ®©caEj8£)e3«33cl5«£d?ge»0€)5J €o ^©caoejgs^j'd'©^ epz.*9. Section Thirteenth. The Ablative Case. 141 . The ablative case denotes ' a taking away, ' * a separation from, ' ' removal,' or e departure' of any kind ; as ra©sa<5JI5 .^©CO^sJ £>i§£03 ' A man fell from the tree.' 142. The particles ©OT«J, <5 -35503 and ^uj. (equal to the expressions « as far as,' ' until the end of ) govern the ablative ; as ©3&2sd®S3-355 (or ^6- L ) &d&5 ' Stay until the coming of me.' @-,.2ft3(3§)<5<355€)3 §)f>gep€)3 ' He came as far as Colombo.' 143. The post position &3, or ©QdW) cScaaJ^friTO ' The man who went from me (or my vicinity).' 145. Words implying separation, or the singling out of an object from amongst a multitude, either on account of its quality, virtue, or action, govern the ablative case ; as ®^3g«5 cf ^©tferf c,caa5®<^)J * The singular inflexion is now used in a plural sense in the following instance: as «a<$«a9 «fl<5g ©© ' Lands set apart lor cattle.' 38 THE LEISURE HOURS. C&2®<5&<53 ' From amongst mankind the learned are the most illustrious '; fiosae <3mSceC D Having expected assistance from children. erf©<5W--88«ted®CBs3 * e?cs£)«3 efcs^d^ They exact taxes from males. ^^d"®C53«J— ®©Q©S*J^(53«6i ^gdi c^o^^ Who is clever from amongst these children? * The g>C53^ is sometimes changed into e>en<£, as 9^©«?5icr;^5 into 8£ singhalese grammar. .°>9 Section Fourteenth. The Locative Case. 148. This case denotes the site or receptacle of any object, whether substantial or ideal, that, in or upon or over which any- other thing is situated, any act performed, any property exhibited, or any notion comprehended ; as cQ@\D <§<55«2D©o ' He sits on the chair ;' <2>\®d: e£>8 ' He ran away in the jungle.' 149. When two actions are connected with each other by the fact of their simultaneous occurrence, or as cause and effect, the noun which is connected with the first action, though conveying a locative signification, is put in the accusative case, as ®.e±<5 z$i8&> q3c3<^ cfdiSceo ©esood'ocft-Si-q^ ' The door being open, they stole the horse ;' C$©c3D §p9o© Q-sS^O^ri ' When the child comes, give rice.' 150. The inflexion ^ * is used to express the locative case ; as ©!<25:o(3®c* epoEjcaig ©oo-CD 'The book printed at Colombo.' 151. Since the word 3Si<5 is a declinable word, it is unnecessary, as in the Sidath-Sangarawa, to exhibit <§\3syS\(5d3 as a particle governing this case. But it may be noticed, that @i<£D©iCfe8 has been in later times changed into <55)<§\& as 80<33©3<3\Cf<22£'2\}3 ' He revolved in the vicinity of the circumference'; §}gs3)©d 63<2Q ©^3 £3 sg 'People in the neighbourhood of the sea.' lo2. The particle 00 like tt<5 , may be rendered into the loca- tive ©c!©C es©<2SD(3®co:f and Qq in the plural. Of these cfL and £fa5d3 have fallen into disuse. 6?8— eaScS^sxscS (£&) ©*S)88«) cp©c5 8c33^a5€)^a5s3 Our Father which art in heaven. * Sep remarks hereon in the Yatalaba Sangara. 40 HIE LEISURE HOURS. Cf* — &2sqQ<5Q (go) o-.©^9 Current in the country at that time. £8 — <§\©©3@-,C^ ©^<5- c ^)^q©C Matters which have taken place during this month. & — Oa®6 (&) 43S}e2Sbea<20 Conveyances that were on the road. 0— 8d£)&)0 €JS-£xJ They will come in the evening. & f— 6s9 -63§^ ©<«e)(^ Things that were there. ©C — ©d^C S3©«>C©cc:f (g^-Sf Butterflies sit on flowers. 155. Many Europeans have mistaken the locative for the geni- tive. The following is from Mr. Lambrick's Grammar, p. 118. "The noun signifying e the place where' is put in the genitive, whatever English preposition be used; as, — ef©©,© ($) ^caooetf Put it in the sun. C®© 8®'© (&) ^©e^-^®^^ 3 ^ 3 There is a pimple in your back. ®.<^3Qc®(5(6) ©tfL^ce«5<8®c&5 How many canoes are at the the ferry ? catfsSweosa^ef ) ^l^CC ^s^o The bullock rubs himself at a tree. q?dgc)5) ®e,©<5 (£) Si^eo^®^^^ 3 That chair is leaning against the door. @®ef (^j C L ^^>3 He jumped iido * the sea." Section Fifteenth. The Genitive Case. 156. Is employed when one noun follows another expressed or understood, having different meanings, and to which the latter in- timates some relation; as ©D C3SSi ®)(3-355£0^1) < I have made a bolt of a door'; ©kj ©j©©^60 Cfttf«*oo8<£<2»(33 f He did King's service for the stead of * Anciently j£ t . was used instead of ^o • see Sidath Sangarawa, p. 10. t This paiticle is frequently changed into © ; as c\cn=B (<|) g$?}v$o for &<&& (c8) ^3S) vo ' ^ was ' n tlie house.' I This should be in. To convey f'n/o, the word must be rendered e)e0 (0) the accusative. Thus in the sentence esii^c^etQ ' He ran m the forest,' ^ S(^ is in the locative. But if we say ^^^Qg^Q v He ran f/r/o the forest,' er- L 9i(50 becomes accusative. SINGHALESE GRAMMAR. 41 me.' @£)€)5a<2d©.cd&Gs5 e?o©ce> g6D<9.§£to ' Hallowed be thy name. ©ods^-^Cfj. ' Until my coming.' 157. Even where an expression conveys the signification of the ablative case, or separation of one thing from another, it is some- times put in the genitive case ; as @><5biD(38)© ®£SD£g©<5 ^>i^i^® es3j.35-3H ®^<20c3. { The great city (Kandy) is 72 miles of [from] Colombo'; cao©30 &z£-sno8(5 §^S 'On the Avest of [from] Galle is the sea.' 158. The inflexions peculiar to this case, are £53©, &, £f©, C^> 3p©, cq©, ©, ep, c> 9°» ®«5» 3@.«5, O®^* ep©cd, epao©, -ei©, ef«D©, 0^> ^^ «£>?, ef»s?, <£d, epetf, ged^cd, «;©C55, ep<2Q®cd, £d@,cs5, ^«s5@.cs5 and (g35@K$3 in the plural. Of these the following are examples of the inflexions in use at the present day. '& — ca&.Kf §C455l8§ I have cut the root of the tree. cp©— §j$i5>.(33£)© ef<*c^ @.^Scs«iS25D«Jc8 O God, chief of the world. S. ■{ C^ — c5"^©£pL©^35) Being the minister of the King. | ££Q0 — 8ce30ef8d3@cs5 The house (is) the property of the father. [Q — ©.^DC^^QefC^C A bolt of a door. |-£Sd©— tfgai© cftfg King of kings. ! a5Q— cQ(5'i.>©5Q^J55(5'i®9e53 , €) An obedient (scholar) of ' j the teachers. [^^©-qtfcacdQQsJJFood of the children. f ep— ©C^-^^d In the interior of the flower. I <5— c?g|<§§8ce© <^Q£).S3te,cK><2Qo§ They brought a sword S. ^ to the front of the king. I ep— ef^ceooed^edcScso He went in the rear of the ele- (_ phant. Part ii. r . 42 THE LEISURE HOURS. f O^— §<3g*Jc«B The vicinity of men. I <§&3— 82\Q&3q®3 Sdozo He was [in the vicinity of] -l • ^ with the relations. ! «5— tKg-sfeiSigSS For the stead of women. lepsj— ca«3ej3@0353§cserf Give rae the book of accounts. f @>cd — ®(J^®cs5^c3?3a?D Bullock of the younger brother. I Cf©cd — gS@ed g£5)0 Son of the daughter. ' I C®^ — tfgj^cdefi om Elephant of the king. ^ep©cd -gC5o©aJ q6. €>o Child of the son. f C^®cd — 6^&3s5 ©©©sJOt^tfetf ; f Young brother, come here.' ®^8cse>5£)esDedes ©0^o©3gS©i.«O5) f O Lord God ! forgive me.' * This should be @^ e «3 tf 8c3«3. SINGHALESE GRAMMAR. 43 162. The nominative is sometimes used for the vocative; as ©eoSJa)i*3 ' Gentlemen'; ®2D£de, ©©©coSd" ■ Henda, come here. 1 63. The inflexions of the vocative case, are ept, ep, ep, €J, ©, cged", 6*J, ©^o^d", o®ied, f ^5, 6^> ^^> ©sd^3 and *9. Of these eft, 6i have fallen into disuse. ef — ®^e)ceeJ8sD«Je3 ©©©^si®^© £0^-63^d"©C53 We praise thee, O God! ep — ®££ «S3'15«3e)&)<2dfodi ©<2»©tfxg©3. £ O Brother ! a tfwe/ has cut the % of the bullock which was purchased by Appu, in the/or*, [by means, or] out of the money which came to you from the Gentleman. 2. C>®3C®C3*S (Voc :) «g©e3©cri (Gen :) 5 t «?ca L *S© (Dat :) 8^5e3 ®©©03©a5 (Loc:) 53<5\2Qo9d (Ace:) o<^^^L^L^^3 (Nom:) ©©deo cperf^saDtf-sicserf (Ab:) gtfi@,©S. ' Young Friends ! the /wrMii who has learned the matters which are briefly presented by me in this book for the edification of yow, will be freed from the darkness of ignorance.' 44 THE LEISURE IIOUKS. 3. c3ca0^5 «g« UsS^gst.^ ^aS^es? 2 ^©^5^3 ^c33^©i,©3 6 8^3tro<5'©3c^^©i)'e5 7 «c35e8 «5 epcoJ^o^cpeo 8 i) t 4^ 9 5^l^©< <8^l£)Q3<20 £fO®cd 8c33.S>£€)2D£5s2— (voc.) ©a®cs5 (gen.) «33©csQ (dat.) ©csjntfs) Ci®®® 3 — ©SaeriiSotf'xcs ^J€)j— s)a®«5JS3i.© L «Jo5 cs&cs$a®c3:£®©3®£W (aux.) cf^g«>©i.«3S) — £^©d scoJSwcfSetf© efcSSs^ (ins.) ^S5©3®e)s5 «?3«J®-iW ^®da^C2CS) L eDa5 CpO© <5a©3§S©7..K)S) — O§<55©3§©0 ®^?3O§^03 ^g®d£tf (abl.) cfC3 (ac.) C£) L ®C^©i^©— ©«J*8 C33qcS-5i (SstfscOq 93^5)©C3<5 ©SSsttQcwj (nom.) Cae,<253(^{S© ©£)©CS3£\J®£3®cd©C3 — £p®©£>5 . ' Our Father which art in heaven, Hallowed be My name. Thy kingdom come. Thy will be done in earth as it is in heaven. Mercifully [with mercy] give us this day our daily bread. Forgive us for our debts, as our debtors are forgiven by us. Lead us not into temptation, but deliver us from evil. For thine is the kingdom, the power, and the glory, for ever and ever. Amen.' * The figures refer to the cases : 1, the vocative ; 2, ablative ; 3, auxiliary ; 4, dative ; 5, instrumental; 6, accusative; 7, nominative; 8, genitive ; and 9, locative. SINGHALESE ^GRAMMAR. 45 PART SECOND. Section First. The Verb 165. Is the vital principle of every sentence. It expresses the action or bang of some person or thing, as &l£^ ' I struck ; ' cad> ©igjeg ' Trees fell ; ' tf ®tf -kJS « A king was ;' i. e. « There was a king.' 166. The a, or ' radical ' of the Singhalese language, although in strictness it fulfils no specific grammatical function, and is equally the theme of a noun as of a verb, may be most conveniently considered as identical with the latter, or as the crude verb ; in which condition it undergoes the usual modification of conjugation, and the varieties of voice, mood, and tense. 167. Verbs are either transitive, as £$(5 s do ' 8e) ' create ; ' or intransitive, as ^S^ 'walk,' coo 'go,' ^5^ ' sleep.' Verbs tran- sitive require an accusative case, and have an active and passive voice; as (^osy^Si^©^^ ' I have composed a book,' ©ooCD-ssJ ®3 SS<5"5 <2»®(3|) We have sinned before thee. ®c»0^8®ed jaOg^g q§ ®2Co8£)E) Take ye no thought for the morrow. @oo«£#3.asJ(363 c®,®3 <§\q&l&3<§ q ' bring .' It sometimes takes the addition of £), as &i(jg) ' do '; © _ &> L <§ --_-.. Leave 185. The inherent final vowel of the above class is frequently changed into £, or £,i ; e. g. «>«3 2D L ^ Make c53(K) - - - .. - es) L <£g _.,-_- Purpose <5?c ----- &!_& ----- Flog ©tf ©l^x,- - - - - Kill CT0Q __.._. <£©g Deceive C3«0£3- - - - - es L £Oig - - - - Comfort G?C3 ----- «?(.^ .--..- Destroy eootf ----- &-dx<5i.- - - - - Dig ?f-G&tf ^l^^l -...-. Spread ©C ©l«& ----- See &?$ ea^g Make ©Q - T - - - ©j.§ Create 186. Observe that the inherent final vowel of the above class is sometimes changed into & ; e. g. q<5 epL§ Send _ _ - - Jump C£>20 OOnSfeo - - - - Count £)eo • ©x.'Steo - - - - Abuse C^ Ctq^ - - - _ Row ©cf ® L §* - - - - Rub ©q ©i*Je - . - - - Salute SINGHALESE GRAMMAR. 49 188. Secondly. In the <% class, the initial vowel is not generally changed in the formation of the second principal part ; but the inherent final vowel is sometimes altered into Q, or £n, and the final consonant is frequently doubled : e. g. Ask <$<5 %<5k Tear . _ _ _ c ^5 Be 8&i c L ed Wish QOq ----- qC3£\J- - - - - Conceive *S© ----- <£§} Keep. 190. Exception. The c3 with which many roots terminate is changed into e), with the usual modification of the vowel into Q ; but this takes place by an interchange of consonants very common in the Singhalese. It may be observed, however, that it is perfectly correct to inflect the same letter with the vowel C as 8cs-8cg &c. 8cs 8g Shut @cs - - - - - ag - - -.- - Write «3 - - - - a^. Coil ©<553O0 - - - - 6^Q- - - - - Dig ©iOoQ - - - - ©,og ----- Thrust ©esJ^ p. - - - ©edg ----- Wash ®cSo<^ - - - - ©,ceg - - - - - Introduce ©eaocs - - _ _ ©_og _____ Thatch ©£,£) - - - - ®^§ _____ Draw @_5DC - - - - ©O'cSfc- - - - - Winnow @>_3D(_5£) - - - - ©es®\0g - - - - Shake ©i®30_) - - - - ®@©(3§ - - - - Kindle @.cs»S3 - - - - ©cft-Q^- - - - - Weave ®0)Jtf _ - - - ©cJcfo - - - - Sort. 194. Sixthly. In the epo class, the final consonant is alone reduplicated ; e. g. cpn? cp cjc - - - - - Pull ef_q %i&3q- - - - - Dress ep L §^ . - _ _ ^89; Walk ^s3 L (55 _____ ^oocrfca - - - - Ascend <_£<3» _ - - _ - c&<355.53 ----- Preserve. SINGHALESE GRAMMAR. 51 195. Irregular Formatioiis. In the following the participial adjective is formed by changing the final consonant in the root into C as <33(5 <55 Take ca- - - - - - c£)c3 ----- Go 5C© ©L^e© - - - - see •er.ae) - - - - - &2\®Qz)- - - - bathe «ScsE>- - - - - -eScs@,8©- - - - read 8cs£) 8co®aa- - - - shut OesS ----- Scd©ee9 - - - - cook ^Qe> iSQaQS - - - - stand gtf© 8cr®as - - - - au <^Oo0 ©3@>S9 - - - - drink. 198. The above are the peculiarities in the formation of the 52 THE LEISURE HOURS. second principal part of the verb ; and we observe that verbs may- be reduced into four conjugations : First, verbs whose second principal part ends in £,°i ; Second, -------is reduplicated ; Third, ------- ends in e> ; and Fourth, ------_i s irregularly formed. FIRST CONJUGATION'. <2»£) root — <2S3tf} second principal part — "to break.*' 199. From the first are derived, ■33 iD -(ef) §5 First person singular, present tense. <3»e) — 353?5cs) First person singular, future tense. ,553=) — asqeajf^ First person plural, do. <£3s) — § Third person singular, present tense. The imperative < „ , £»S) - © J * I Plural. ^„ .~ ^lhe interrogative. ,S3S)— edOq ° 5 The present participle. <2»9 — £o The present participial adjective. <2»a) - &3®,&5 The present participial verbal appellative. <2»S)— «d*8 Verbal appellative feminine. <253S) — ^0 ) -saa-eo / The past P artici r le - 200. iVofe— The causal verb takes all the above inflexions in the several moods and tenses, with the addition of €) before the inflexion ; as «ae) _«?, 4»S)Sec»; <53s)- «J®-,«J, sa3-©aj®ed &c. SINGHALESE GRAMMAR. 53 201. From the second principal part of the verb ; i. e. ^if} are derived, <3H§ Past participial adjective. <£3- c |)— -@i9ci. First person singular, past tense. X§ — ®8^3 Second person singular, do. <2>X§ — 2)^3 Second person plural, do. <3)t§ — sg Third person plural, do. Xl} — <2>o Past participial adjective, the involative. <5>Xf} — ©^ Conditional mood, past tense, volative. r , > Conditional mood, involative. <25}]_§) — &30&Q The permissive; e.g. 'Let it break of itself.' rast interrogatives. 202. The form <35)j.f)©9x§3 in the third person ;-and from it are derived, X© 1 . ... g> J- The past participle, involative. 203. The involative form of the verb takes the vowel & in the following forms ; thus, -) ... _ . . > Present participles. 5<20 second principal part— " to measure." 205. From the first are derived, ©■£5D — (<§)§ Present tense, first person singular. ©■£6— -sq^,®! Future, do. ©^5_«^ftsc;§ do. do. plural. ©^9— 2 Present tense, third person singular. ®&5 - -55 do. do. plural. ©*£— <2\fe. Interrogatives. ®^-e5©^ f ©^5-e-tee, J ©^5 - The imperative singular. 206. From the second principal part are derived, ©o£>5.sd Past participial adjective. ©i&3tt — (6)15 First person singular, past tense. ©oeds^D—f} First person plural, past tense, ©ledtaeo— *£3 Second person singular, do. ©L^da? — eg — do. plural, do. © t ed£o-<55 ©t*5®«53-' ©j_ed£03— ©S The permissive. ^ > Conditional mood, volative. * I" usage g,^ is changed int0 @ ten : and ®«n e o int0 9*sr:e 7 - SINGHALESE GRAMMAR. 55 ^ . > Past interrogatives. ©.ed£03-^£,j ° 207. From ©i.erf-6© or ©t.erf®«>i5 comes, ©t,*8 Third person singular, past tense. ©'-■sS — ©0 Fast participle, involative. ©t-eQ— ^ Interrogative, third person. © L ^5_ ©S©qa5 Permissive ; e. g. 'Let it measure itself.' _ L „ \ The past participle, involative. ©l<9— eai 208 . The following involative forms of the past tense take the addition £, to the root ; thus : — ©1^3 — ^ Past participial adjective. _ , > Conditional mood. ©l«d— ©«Doa5> ©i.£g — «33®E) The permissive. 209. In the following involatives of the present tense, the addition to the root is & ; e. g. -> , ,, Participles. © L ®«5— <5J®«3 J © ®£0 — S The third person future.. ©t,®o&5 The conditional mood, present tense. ^8 — §} A form of the imperative. 56 THE LEISURE HOURS. *?8 1 rp, . ,_. f singular. o ~ > lhe imperative < , . £oS_a j r | plural. ,~ > Interrogatives. $8 — ej^cj" J z$8—&3d Infinitive. ep The past participle, volativc. epitf— caJ x cfi.5 — (^) S~ce§ First person singular, past tense. t^x.8 — ©cag do. plural. q?L<3 — ©iCCiS Second person singular, do. f~- c <5 — cseg do. plural do. epL<3 — eg Third person do. do. f$8 — cc-55 Conditional mood, volative. , > lnterrogatives. cpL<^ — ceo®;© The permissive. t$\8 — €>© Past participle, involative. ^18 — ^ Interrogative, third person. c$i8 — §£>®q&3 The permissive, involative. ' ;■ The past participle, do. 212. From e^c? (£,) or e?L<5i are derived, the following in- volatives of the past tense. epi.tfi — ^o Participle. ^ ^ ^j > Conditional mood. efL^L — <£OD@i© The permissive. The is changed into ) or ?$i@\(5 are also derived the following involatives of the present tense. ~~ . , 5 Participles. ep L®tf — *j ®^ 3 ep^®^ — c3 The third person singular. eft^tf— 2D The imperative < . . 5*3-©/ 1 (plural. ~ ,~ r Interrogatives. $&— &3Q$ ° ^^55— «5Q The infinitive. q&i — ©£>5 The present participle. qSi — eo The present participial adjective. «^^— ■aj^ed Verbal appellative, masculine. <5©§ do. plural. do. gQ — ®9^3 Second person singular, future tense. eQ— E)eg do. plural do. §§— eg Third person plural, past tense. eQ-©€)D<55) _ ' , . . . , ~ ^ , } Conditional mood. e§ — ©o©€) Permissive. eg— ©o®q[ \ Interrogatives. 216. Strictly speaking, this defective verb lias no involative forms, which are expressed by the verb ©.oao ' perceive.' 217. Having exhibited the several forms of the verb, as they are derived from the principal parts, we give the following example of a CONJUGATION, IN ITS DIFFERENT MOODS, TENSES, AND. PERSONS. £d<5 e to do, or make.' Active Voice. [This may be regarded as the] INDICATIVE MOOD, Present Tense. Singular. Plural 1. aatfSIdo. 1. &5 usually assumes &)<$£}, <§)&)®<5&5, and ®s33®cT^. SINGHALESE GRAMMAR. 59 Past Tense. Singular. Plural. 1. ®, <2j3C§9> and, not unfrequently in practice, into 3 is also altered into €5)<5&3&33ZQ and <53(j ^deoo&J. CAUSAL MOOD. Present Tense. 1. is changed into Past Tense. 1. -2j}.5e3D I caused to do. 1. ■aad'g'g) We caused to do. 2. <^<5§®£>d3Thoucausedsttodo. 2. <2ad"§©2g Ye caused to do. 3. ^55C3"S He caused to do. 3. ^dg} Th?y caused to do. * (?>^S)(?i^S is sometimes also changed into ©lasl^C^ 3^. (^ ee Vibat ' Maldam, ft 17.) The latter is a recitative form of the verb, and conveys ' J? it said we did.' As C*3:o0«d ' II ^ said that he went.' This form of the verb answers to the second preterite in Sanscrit. In ancient books, however, a g instead of $ is found in the recital form. E. G. In the passage ©§) doG^crf $6vG-BIf>. 5<5Si5; and 4>5<5§'§ into 455(5g@.©J and 455<5gD&5 : also 4»<5§ into 4a<5§C3 and 453<5§cg). Future Tense. Singular. Plural. 1. «jtf©^@»®) L 455<5a«5§) , 2. ^^©^©^cS C Shnll cause ^q^ I Shall cause 3. «*©*•* j todo ' 3 . 455(58^ J J t0d °- 223. iVbfe, that s5«r.3K). IMPERATIVE MOOD. 2. 455(5. Do thou. 3. 455<5§Doye. 3. ®455®3 Let him do. 224. The third person plural does not properly possess the imperative; but <255<5 is changed into 453<5<£j<20\.— and ®455@><5 into 455(5<5i®<*d'. The modern usage of the imperative in the Singhalese, which admits of a diversity of honorifics, embraces all the following : 455<5, <53(53 May I do. 1. 455(5®®J£>3 May we do. 2. ®4a@x5t80j Mayest thou do.2. sntfcgSto May ye do. 3. ®4»@.<5f£to May he do. 3. ®455®(5a5£>3 May they do. CONDITIONAL MOOD. Present. Past. 2. V 455(5 or lie d^. 3.) <3. PARTICIPLES. 455(5^} . <^ ] 455<5g<20 V Doing. ®*ao© r having done. 455<5©*8) ®4SM3«J ) 225. Note, that ®<3530 and ®4553©<5d' are used as in the following sentence <2oS)®.5530a6)<5 ®S)3\,9er5 T 3Dc) " Having made obeisance unto the three gems," &c.— Ydgadhdrane. 8^C33®4553cD£\5 r £33)(5 •' Having made obeisance unto Budha." — Elu Prosody. SINGHALESE GRAMMAR. 61 INFINITIVE. §. 2. ®S3. THE AUXILIARY. 1. 2, 3. ®4a©(5>g-c$©. <^«S3®(5'^-(3l§®CS5S. ®<£3®<5eg-eiG3. 1. ®^5i®c5'^-eL^®^)§. 2. ®§) 2. ©^©tf^-Ci®©^©^^. 2. ©^©tfeg-ci®©*^^- 3. ©^©tfeg-ot®©^®*^ 3. ®<33®c?£g-d®©*J®©. 1. ©^©c;©©^-^©©!). ©«3®tf®S^-ei®Q«S. 2. ©^©tf©,©^-^©,©^. ©3@i'2\)i5. 1. ©^©<5®e)<2\J©^;|}. THE AUXILIARY. ©^©o'©©^-^©©^©^©. 1. ©^©^©^-(^©©ed©^!). ©^©d©©^-^®©^©^^- 2. ©^©(^©©^-(^©Q^d^eg. ©^©d©8£g-(3i.©Qed©e\J. 3. ©^©<5©£)£g-G L ©Qej}©^J. BENEDICTIVE MOOD. THE AUXILIARY. May I, or let me be made, &c. ©^©tfsg-Gi.©©^. 3. ©^©c5"s3-C3©<33€)o. IMPERATIVE MOOD. THE INFLEXIONAL. THE AUXILIARY. Do thou be made, &c. Do thou be made, &c. ©*23©cj eg or ^d'eg. ©^©ctsg-cQ ; ©^©tfsg-e®©- Section Third. Indicative Mood — Present Tense. 228. A Verb in the Indicative Mood, simply expresses an affirmance; as 8S§ e I stand'; <33lQ c He cut.' 229. The Singhalese verb being inflected, the personal pro- nouns are not usually prefixed to it; as ^)o^5S for 9© 3H.££>© f I have made ' ; c8©c3^3 for ©3):F cSacscS ' Thou didst go ' ; ©5 for ©ea^-sS©, <5jkQ satfare^f q^o for $ after it) in the first person plural ; as @^§ce£d© caaes^dg) [or ^afjtfe)] * We pray to God '; GDcaO ce§) 'We go to the river.' 237. The above form of the verb in the first person plural is now frequently used in an imperative sense ; as cao^ttCj f} ' let us pray '; co®0 ce§ ' let us go to the village ' ; £2$ ' let us eat ' ; ©61)0 €§ 'let us come to-morrow.' * This confusion of «j ^fJ and ° is to be met with in the spelling of nouns as in verbs; as COCO &-sro [instead of 6CSDC5>«-^J 'Bring a hoe,' p. 113; &,& Cpt-tfOO [instead of CpoOO^ 4 ] 'Open the door of the room,' p. 118 ; «fo9^e)«J 2§^©£)«5 f?° [instead of f^«^ | 'Sit on the couch or the chair,' p. 123, &C. Also «S@«J «B£o for cD(%.ar5 — ©eq, Qq instead of £Q*A—(Z$, 6© instead of Q2£3©23<55© ©.2D3esD§£02O ©e£, §), &, and ep. Of these © and <3p are altogether lost. The rest are to be met with in the current language, but &> more fre- quently ; as <§— C©cs3 ^ ' The child sleeps.' 6 — §6®(5J^flc8 S)S)Q «>©e$«»<5'©J5i©*' 'The whole world doth worship thee.' ©ed<33 — (jad'S&JD^d©^ @v©©df .sSce<2D©:Cd«S) c His Lordship says thus.' 242. In an elliptical construction, verbal appellatives are used instead of the verb, in order to distinguish a feminine from a mas- culine name of the third person; as gee,©S33© e3£)®ec>3Gae3<55*$3^- says, that the King wishes for a white cock.' — Umandava. Part ii. k 66 THE LEISURE HOURS. •C^S^ S)e3cScfL©.cd tsafDccs ®eoD^<355©E)£d£3 egcsD-353 cs<53 A great number of people go. 8o^5 ©C3(3 e8§<55 Wanias distil oil. ®,q©& ZQ&8&3 6<5J Malabars come from Kandy. ©®QeJ®S5(^®.Qo«J Dogs drink oil. 244. The above terminations may at pleasure be changed, by inflecting the final consonant with the vowel <§ ; as cs-63 for cs<55 ; &§<8 for eS§35; ©^ for 6s5; and ®©d<9 for ®©o«5. 245. In reciting an act of the third person plural, the final letter in the above terminations is inflected with ep ; as rgoDOsI ©-^e^eg cs c5&^&> <£}§) " They said * Wanias distil [or are dis- tilling] oil.'" 246. The present tense is often used for the future; as (3©c3o S L ®S ' The child falls,' or ' the child will fall.' &?£&<&&$ fd& @£>D<35 @^9 'If you ask it of him he gives,' or 'he will give.' S}&@><2»3(3 £>j.®§ ' The grass grows ' ; or ' the grass will grow.' epq 0d3 « It rains [i. e. it will rain] to-day.' cpq <2O)©,©0<55 ©SdQ £<5j ' They come [i. e. will come] to-morrow, if not to-day.' 247. When deliberation or election is intended, the present tense is used for the future ; as ©■ssJ-'Si 6®q ' What do I ?' for 'What shall I do?' & ®<5®<2aeJ q") ©«J©>,oJc55c5tt95 'Which of those two does he choose?' for 'Which of those two will he choose?' 248. In connection with the particles ®<5)«J, .sscf, «£di <20 L £)S), the present tense may be used for the future ; as C<33x^ or] -S^l caSO ©^DDS'.ce© ' I go not (I will not go) to the village as long as I have (shall have) life'; ttiQ&> ©t©@<3C3 ©£S(32©<355 s^a^aS^ 'We do not (we shall not) again witness such sport.' 249. The present tense may be employed in a future sense with the usual signs of the conditional mood; as &it6®zzo-25 SINGHALESE GRAMMAR. 67 ©,<£»C3© €)j.£)@>§* ' If it rain the corn grows (or will grow) well.' «p>®9J<^ Was it there that you stood? &> C? &> Of these the third is now rejected, since it is used in the third person plural, which will be found exemplified else- where ; e. g. ©33 £Q*)<5 cS©c5 &®ce<30 £,i€) C- C ^f^ ' He expelled him on his thieving being detected ' ; -S^E)^ ®©®d[ ga)®SD© <53©etf®erf c^)(g<^§ OoaesiS ^©c5ca 'And thus the son his fervent sire addrest.' 258. In the third person plural the inflexions originally were Cj €>°i> ®> [C^ i > anc l also each of the above with &D or og ; as LC^j 6*)5£>> ®^ 5 G*^» or 0*1^5 &<£> C*^] Of these, those within brackets have fallen into disuse. C 5 ^^ is frequently used but by the omission of the sound ea in &}, Examples: eg^osJ ©^d>g ep§ « Many people have come.' &&1&3 ®^fl3C^®cJ ?S3@ics:f * Boys were there.' d3cD£d"<2oadc) e,®^ g*^^3 ' They gave alms to the poor.' §^d>g ®«JiS3^ 23 L g « The people made something.' 259. ®£d<35 is used in the past as in the present tense, as an affix proper to the third person; as C&3Q&)&5®\££ 33®£>5 SlQcaffitf @§<2rfQ (gC5? L ^^Sied^ ' He opened his mouth and taught them.' 260. When one intends to convey some cleverness, strength, failure, or fraud, in the performance of an act, the verb takes the SINGHALESE GRAMMAR. 69 particle 8 ; as <52s<5Q ' He has done ! ' But the inflections of the verb are not usually disregarded even where this particle is added to the verbal root ; as ©9 G&SqTjQ ®SDoq © L S)^ &<5Q& ' I have done that person a shrewd turn ' ; &>6&> -63cee^ es©£>g£CV)<20§) 0(3o8D 'If I had met with him in my anger, I would have [indeed] flogged him.' ©sd<3§<35} cfd" cac3Jgj«30«J ^ ©tsD-SsJ £5)6 zzf^ 1 I will do him a nice job.' 264. Even after the alteration of ©.ssS into ras^ee,, the full characteristic of the first person singular is retained by the natives, thus: — ©«5Mq ©i5)<355 <*flCf -25^® s; {S in the singular number ; as ©oJ €)ds0£^S)o£>© Stf?.©© ©© caeaetf £0© ep«5®^«J®«DcS^S ©ea© *5©c5co ' He said unto him, wilt thou command me to be smitten contrary to the law ?' ©qScs^f 70 THE LEISURE HOURS. Sea£tf3 CSC3. 2. © ^§CS£d©,crf 9^CS8 (?,.£5)8® -dScSed^D^CS. 3. ©^J ©X© £d,20e8q8 ®SD0i3©c3c5. 4. ®<^9c32d©e£)e5s\£d©,cd o<%© g^^csoc^O ^sie^cfetf©^^. 268. Examples of the second person plural, which takes edeo^g as an inflexion ; (see § 256.) ©d <@®c* ©\&>Q <5)(5&3£0&}qS$ efL^co ' He asked, will ye do what I say '; ©cgosaics-sri <2D©e,©-55 ©«?D253i.csJj5DDg ®J5»S£ €)cd®e3«J ©3)8 ^cS^sdd^cs 'Ye shall see a colt, Avhereon yet never man sat.' 269. In the third person singular, the verb takes the in- flexion *5©,<*d" ; as ©tie^CS ©3J> Q£d©C5>55@i££ ©£B©<5cS cfSc-63 5c3 ' Say but a word, and my servant shall become well.' (See remarks at § 246 ; supra.) 270. The plural of the last takes 2d «3i.cS3«J©«5J "Men will rise from the dead.' 271. In asking a question, the first person singular often assumes the inflection (<55©,eO3)o ©iSDJd^ca cfO© ef<^ §<20©i.<2d£> 'Give us this day our daily bread'; $S)q3<553© ef^i^d'cad' ' Give up pride.' 274. The inflexions proper to this mood were anciently the following ; e?, €J, ep^-j®^, and eped£Ox in the singular ; and £ and ef© in the plural. But 6 is entirely lost in modern usage and ^&3tti has some time since been changed into cp^J^) e. g. ^ — <§)®90 'Goto the village and without fail give (ye) this letter this very day.' ef©— ©O)o©d ®q§c3£d S© (gcs©20 ^8c3 ' Give (thou) this writing.' 278. Speaking very familiarly to people, when the pronoun <5®C 3 is used, we add £f(j>eo to the imperative; as ^l©^5 ®<5i <2DDOc!C3 ' Come and eat rice.' 279. In the Kandian Provinces C?8©cs<355 epS 'A jackal came to eat fowls'; or -2^<23£<335 ste0 (bBqoQ 'Time to eat'; es)6&5znQ g6©^3 'Able to do'; ^«Qa3aD0 exsnzi ' Having gone to see.' 285. The Benedictive or the Optative Mood. The term, asi by which the power of this mood is defined, imports ' blessing ' ; but as there is also connected with it the notion of ( wish,' and as this wish or desire may concern oneself as well as another, the term optative would better indicate its character ; as ^^©^©©eb 'May thy years increase'; S5©S20«J®rf@c$5 *od©cs0 ©.csitf© SINGHALESE GRAMMAR. 73 §).203<2rl) q°i &®q&>£?,Q cScso c If it were night-fall he went by this time'; cpc^C ©K5>2£»©i9j<35 £@!(£)DeDQ'S35£i/5S ' If they Avill bring the double-canoe, the oppo- site shore may be reached ' ; £,$5zz&)-2S}(5&&>0<53 £,i (gtSD^O^J * He will learn if he tries.' 288. The causal verb is a modification of the verb, by the intro- duction of the letter 8 between the base and the inflexion, implying c causality ' as causing to be or to do. Ex. -25)5 Q-B 'I cause to do ' ; ©.S3 Cf ©©>©■§ ' I did cause to do ' ; £3tfe)<5f©a2§ e I shall cause to do.' 289. The verb substantive is often understood in a sentence ; as Q ' He [is] a monkey.' 290. The verbs ^0 ' stand ' ; § q f sit ' ; «9® or 45cs ' remain ' : and eft or e?L<53 'yes ' are used for the verb substantive 8 ; as & 6e® 6®&Z5$ '&§ — for 9 ; ' There was a King in that country ' ; ©03<2^20<35$ (3(3§)©>c3J ©,5-eged@^@>e5>05J c&S&f' c There !»«■« two or three children near a pond'; £©.© S&QcsJsUesJ ^^Q^f v2D3 « There is a pimple on your back'; &o&>q Qm^6<^ ®iC3 @.<5>55 ®^®iS^3 eqdY^cso© ©stf ^csd *S©S)«)83C3 'Even in the Singhalese Grammar to is the term applied to the second person ' ; §j SDc^c 3 ^ 9^)^ e$\ ' This one is about the size of a dog' ; (S<£iq6 ©S3 ©C333-353 efi.S3 ' There & a large book at home.' 29 1 . Sometimes the verb substantive is understood where a * £^eg is derived from § ^. Part ii. l 74 THE LEISURE HOURS, word or a sentence ends with d8-53 &}<5 JSsQ ' If bad, [it is] bad for all' ; cz&JZD&j e:99 o«>-s9®€)«J©<:d £,@(D ^S)@CiD®.CD^ ((g) 'It is by your medicine that life still (is or) exists a little.' Section Sevextii. Participles. 292. The participles admit of two tenses, the present and the past ; and often discharge the functions of the verb itself. Thus, ©® ^^ ©C533C5 C3©0 ' Having gone to the village, give this letter without fail this very day.' Here the past participle discharges the functions of the verb which follows it, and signifies, as we have elsewhere rendered the same passage — ' Go to the village, and give this letter, &c.' 293. The present participle of transitive verbs, ordinarily governs the noun in the accusative case ; as W&es&S QcScsedS©^ <2»o©<^ C^% ' They were in the jungle, frightening the people.' 294. The present participle takes the termination §3a5, as, S>§}ed®ed SDttfDScs qr£D© ca^fted ' Taking his staff in his hand ' ; <2a©erf cS<&-25)6&5 ©:>ccod0 ©esefeog &M gcQ cj;§ 3;Ld®Cru2D 8-23® (3^3 ©CKJCS'SJ©^ (p.) ©«$<5»«)©i3©C3<8 (53(5® JK© eaSDos^cscS C&3 ©csaj ce3^2og -S<5jq?o<5i®<3*)Q ©:> cf-egS 1 8(j e Having sold all thou hast, follow me,' ©0 ^Od O^caed ' Go, having given to me? 299. Two of the inflexions anciently used for the past par' siple, viz. q?i and epi«(33 have fallen into disuse. Those in current use are the following, cp, ^^C 3 * $> a ^ which may be illustrated by the following sentence. • §d3©)ceed" f 8(3 (cf) Oo^^i L cS (5°) [or £0«.<3qdJ (&&) 6eal5 getf ^ac35®GS»cdf (ad) [or ©ewBatfJ (<§*J) [or®GS»S«Jc 3 ] (l?^C 3 ) *n®d£SXi<5-3sy5Q'} (ep© 3 ) L 01 ' ^<^e 3 J (^C 3 ) ®D^ ea^cs*) (ep) ©ca^tf efg-55 (3) cs3®0 ©§3 cQ©c6®. ' Overflown with [brimfull of] joy ; having uprisen ; having gone to His Lordship ; having made obeisance ; having ornamented the shed ; and having returned home, he went to his village.' Section Eighth. The Passive Voice. 300. Although its existence has been denied by some, yet the Passive voice, which is peculiar to transitive verbs, is found in the Singhalese.* Upon this subject the rule is exactly the same as * See Chater's Grammar, p. 132. § 8. 76 THE LEISURE HOURS. that laid clown by Dr. Lowth, " A neuter verb cannot become a passive. In a neuter verb the agent and the object are the same, and cannot, be separated even in imagination, as in the examples to sleep, to icalk ; but when the verb is passive, one thing is acted upon by another, really or by supposition different from it." Ex. ^C£Qo ^Q(^D0a5 @5*gc*.®'® 'Give and it shall be given unto you ' ; 8cs<£) <5D£d 2D©<2d C0^@.C53 ^t©j.-$5§3 e88GsS^®c3^®9«di t5£«l©cacSq ja<5^)OL©©5)D * May thy will be done on earth as it is in heaven'; fJed©-^ ££)®fD g-SgcsacsS •eSca.£g) (3'S)e;§^ «^<§8©cse8 ©c^^D f He suffered under Pontius Pilate ; and being dead, by being nailed to the cross, was buried ; and descended into hell.' 3gl. The notion referred to in the last paragraph is probably owing to the disuse into which the passive has fallen along with the instrumental case, with which it is as intimately connected as the active verb is with the accusative. At the present day, the active verb is thus used with the instrumental case : esssie, ©L^Sg^O q^ -aSteeoeb 8^ ®©®>aJ ©3 S8a5* aSSs^sri §85j §5e;®'Ce3 «5»8®.c33Sj.s5J c^Q^q 6§c3 ©,©eS e^sf ^c3^dsi©^5 f 302. Nearly every root in the language may take a passive form; as <§^8eaeg cs55 'People go'; ®.330(j:@©J ®goS ®-K>c35 < Boys pluck fruits.' 307. The causative expresses the act of an animated agent by the instrumentality of another ; as C£,c5 : ' The plank was split ' ; CS32D ©i§)*9 ' The tree was (has) grown ' ; £© GO^iX) (53© §© © L g^ ' The stone thrown up was (has) fallen.' 310. This inflexion (€) 78 THE LEISl'UE HOURS. or €)§, when regret is expressed; or when an event is related over the occurrence of which one had no control ; as <2C®(^ ©§e)§ ' The pot was broken (i. e. by itself.') ®'S)d@i2503© <3p<55§(^@.0©E) 'Much vexation has arisen.' 311. According to the present usage, this inflexion is re- inflected with the proper sign of the third person plural, as ^6\pi ef^^ai efea<355@>e[)l)®©j' ' Those people have (become) separated from yon place.' 312. The reciprocal expresses an act which reverts to, or takes effect on, the agent. This is really the passive expressed by a turn of expression ; as qi ®^0O c$3C5?ck)-63 " He received striking on his own head,' that is, ' His head teas struck by himself.' 313. Examples of the above : — Volative — qi c5DlOc3555^C533 ©^£DD ' The man that (is assaulted) receives a beating.' Q L g©, « 2* «i said, that brother told you to come.' 317. In ancient works Q is found as the inflexion of the reci- tative; as ®© &>o®.&5 q<5\.®\t)JQ ®sxT ©3@.cd 8®>c5J(3 ®-cdJ ©d QC'5d'^8ed g^tc^co ©d<255c55®sddSj.cj G)33od5© cS®c5c6(3 'i£ is said, that I am thy child — it is said, that thou art my father — it is said, that thou saw est me at a distance on my birth-day, and, not coming near, didst go away by stealth ' — Saricagnhaguna- lankara. 318. Sometimes the recitative also takes 3 or csS ; as ?-c3^ e He said, that there was a cheta in the jungle,' ©e§22:sc3D <&35©c3 (^aJsi^g^JacdJa ' He answered and said, that it is written, man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.' 319. 8 or c3 is also used as an expletive at the end of a sentence; as ©.©.532a ef©d S 8Sc5<3 e There is only our paddy here.' 8© 1858 ©c-s3 L ©Qtf©es 14 §«D^ca 'On the 14th De- cember, in the year 1858.' 320. In poetry, the letters 3D and c3 are also used as expletives, without adding anything to the sense. Ex. esSaS^eaotfcs. <£g<5J«j9c3c!G3 &:> egcgf)^ cSS^cJea &>9 8d® <58(j ©dCJ ©3 ' There were young gambolling deer, which tip the budding 80 THE LEISURE HOURS. foliage ; — luxuriantly growing Girinil trees (chirtora my.va) ; and peafowls laden with heavy plumage.' 321. The negatives £03, <&$, i5 e,80 C3-5j'@i© ' The wrc-educated will be reduced to shame ' ; d<33<3) ' Is that one of the articles spoken of by you ? ' ©^J <55>C3 ®>4 S^q? 'Is what you have done, right?' £J<2D ©®c$5 Qidj&qztfq ' Is that a fault of mine ? ' 324. Respectfully speaking to a superior, the interrogative q is changed to ©.£[; as ^Dg^-aos^rJ^e^e 3 SsjodO cssDC3<55®e)<2£€).> SINGHALESE GRAMMAR. 81 ©<^ 'Do (will) your honors set out soon?' qs5© 6)3? esdc23c3 @.©«D©3@«^f ' Will (your Lordship) take food immediately ? ' 325. The suffix Qq implies a strong affirmation of what is asked; as £© <9«>S)3C3 ^©8 #©co£><3 ' You promised to come, yesterday, was it notf 326. When the interrogation assumes the form of an excla- mation, as in the following instance, ©^ is changed into 03<^ : Ex. cfd" §3(5(3^3 o® £>ca£b<5 ' What ! are you afraid of those bugbears ? ' 327. An example of the nine cases; the indicative, the im- perative, the infinitive, the benedictive, and the subjunctive moods ; the causal verb ; the present and past participles ; the passive voice ; and the verb substantive. 8«x>d3 ^ Jed^©c5© ©QSkjsJ®^ ©J53®tfcS3c8.0) 6QiSt.8©tferie3©( 3 ) C"5Je8ea«2atf©ea. <^8edos*> ©a ^S©c6 epoCO eae)©a>3®tfQ2Xr) ©i«>Q. £f©d g©e<^ «2atft.eM®S«J(e) ©Qa( 8 ) epcQ ot©s>«DedQ g^§ Qce<£> ^gtfc ®0®«J (0 «»©©c5 ©cai d"©cs 8i£s3 cfo ®<33®tf<55(g) ees>jac©L«39- £53©i^© 8fecj ©£© ©®©c3®<5»<3©©j9 cp^©3 £?©d d"8^>c3 §6d®d© fi>© ^S®0KS 8£8g© a)f§ed© «53t S®(5 @«J(9) ©S©cd 9£3o£33© ©©^©cs^d" o©<20-353 ©sos© «§cS3©e)£gSJ gjaaca.SJd'io 8©3 tc©3§§ ©c6gd 4§e^D£d©c$3<55©ed d3cao, e3Qe$€)«>®©«J ©S)© coo^jscj^csa : ©a e3S3 g03^5©c33^D-^c3^a3§ c^S^>^®^ Q(i) £ce3( 10 )— ¥>®©©Q cS®ccS ' I on foot often to the village have gone 1 ; ©Q Q&&&5 (^©©erfeoc) ©eoieo«?ea ®zm5i^&3q ' To- me-iVom-you-due-account, remember (you) not V &i£)q SINGHALESE GRAMMAR. 83 g«9®<55© ©egsiori ?5ag<^g 8c33<2o<2d© .d3®dSca 'And thus the son his fervent sire addresf ; eg0g §&d®e^ ©Q g4B3C34atferi©aJc3 ' The Holy Christian Church, the world-throughout thee doth acknowledge '; 6§© ®\d>a^z£Q&)&5 ®d ©§<*>5 es®<£> c^cs©£d^5 'Then Jesus-Lord them-with «>C5D3€£ O^cs ' Gooc? morning ' ; cgeDg -sgeddBcso^ es33o© ' The fo/y Christian Church'; <3&©>ed ceed^ ' Voluntarily does (she) go.' 333. The governing words should not be placed far away from those which are governed. Ex. ©es3<35©c33© &©ic5£p§58&)3 ep£S ^ceoo-sj ' To the gentleman, the man who came yesterday is come, say ' ; better thus : &©>o£ qp §*£&)o ep©3 ©K><5i©ceo0 «Scsoc3i-Z0i$3&)2 as in the follow- ing passage (sec Mr. Gogcrly's version of the Bible) : eo©3§ ed 8-i THE LEISURE HOURS. ' Blessed be the personage that conieth in the name of the Lord ' ; and not, c3£3^^©S3«J®cd®cs5 «»©s.cserf 6-202dd§j e-£e>2a«i@.erf© So-S8o^©^03 c Blessed be fo that cometh in the name of Lord.' 336. The expletive 0<2ODd3 should be placed at the place after a call to attention, as where the Apostle says: ©C5© qed(©S3od3) 8 cScs©cd«S3 * Then Jesua-the Lord went with them.' f^caed^es^es^Q cQcssd 'Tell the Modliar-the chief? &>8q @.©©ed gsg [£dQ ^@.c5cs ' And thus the son [nom : suffix] his fervent sire addrest.' 338. Equivalents of certain English prepositions (which govern nouns in the accusative, instrumental, dative, ablative, and loca- tive cases) are generally post-positions in the Singhalese ; Ex. ©d <&>l&> C*iz£)Q-23)<3Q3 ' Me concerning they have complained,' i. e. ' They have complained concerning me'; ©j©l^ e-053*O<5J ©^ ©icoasi 'Me like a poor man,' i. e. 'A poor man like me'; ®<^3 cs<^5 E53ii.E)<£ad'£O<3 > iv2aD0 cS®c325 ' Ship by -means-of I went,' i. e. 'I went by means of a ship ' ; ©c^^^Q^a ^l^ 3 &&^> ' Seeing- for having written I send,' i. e. ' For seeing I write and send ' ; ©3 ©i£a©.c5'<3d' cScS ©^£533 ' Me from the man who .went,' or ' The man who went from me ' ; ef®d cE)®i«3 ^O© a»©3©ed ' Forgive us our trespasses for? i. e. "for our trespasses." 339. Some of our particles, equal to English conjunctions, take precedence in a clause : Ex. £d£)<5 ©©©es'gg'SCft© ®2g©ed d&&&)£\ 8cS3<20£tf © © 93S3S S^®^ 03 Jtotf®«>3i [^®]j ®a.?@.(3>© ^©o^cd ep>s5©c3 <5'-£3©3&'3d'cs3®ieo35c3 ' The wicked man, freed from the wicked- ness that is committed by him, that-which-is-lawful-and-right will-do-if he shall save his soul'; cf8 ©53cs«3©caerf©ed© §c5\eD© ea-q^i© SQeo^DDcgsoeig 'We God-against, and at en- mity-with, axe-although '— i. e. ' Although we are against, and at enmity with, God.' 341. The genitive precedes the noun on which it depends ; as ©<£)& ©e,<5 'House's door"; ©D (£>©JD &Qoq\&<£o 'This village's headman'; tf^ed© tftf § ' King's King ' ; ®C epi^®d ' In the flower's interior ' ; efgcea aed©£d cScsd ' He went in the Elephant's rear.' 342. Pronouns and vocatives generally take the first place in a sentence, drawing with them the words with which they may be connected; Ex. ©© ©ca^tf ©C£«d> £Si\,Q <33i©.6l5 '/having gone home, ate my food '; ©cf8csad©esD^C3 ©Q <5»©o©i©.253©c£<53 • O Lord God, me forgive ' ; ©ea^de, ©©©£3©<5 ' Henda, come here ' ; ©3):J©£d ef <5 sod© ^\6&$ ©©tf^d f Thomas, fetch that book.' 343. The nominative precedes the accusative, and the latter the verb which it governs ; as ©$ ©®®^ g^®<33© ©&J®C55 e9 &&>§ 8cso£0<2d© © ©35®S)cf qsa Cl^^d®©^ K>z.oCQ©«5fl ' / thee in the garden saw, and with shame hid myself ; ©S 8c3Q3© ©<2);)C3© ©c^sntdoD '/all these things to you will give.' (See § 334.) 34 4. Alliteration (or placing words with the same sound near each other), is very pleasing to the ear. Although this is carried to a very great excess amongst the Singhalese, I would neverthe- less recommend the use of it moderately. Ex. @2d©o<33©0 ®a^» d58 ©eaaq© ©e^ea ©Stf^e £Oi£D35 q? L ££© ©itfeei.tf q?L©£D<3rf©ees Q efS§s5 © L *Serf ^§ ®ee(j «j©f*8 ea L 8 S " What tho' the spicy breezes Btow soft o'er Lanka's is/e, Tho' every prospect pleases And on/y man is vi/e ! " " In yam with lavish kindness^ The t ^ifts of God are strewn ; The Aeathen, in //is blindness, Bows down to wood and stone." — Heber. 346. The following is an example, where the sound of eo or n runs through each of the lines so as to render its articulation very pleasing to the ear. 6©.©ed©£OD©gQ^(53^©e3erfeaLCQ*g§co gi9«»J3 r 03t®S«3©©g§®©t@i«»DSid' ^C3 ' Poets have seen the nVe (or heat) which uprose from water ; but have never seen the water which arose from fire : that truly have I seen, who am afflicted with grief; the tear which streams. from my eyes is the very water that is begot by fire.' SINGHALESE GRAMMAR. 87 347. Antithesis, or the placing of words in c opposition ' to each other, so as to balance one word or phrase with another ; is to be found in the Singhalese, as in other languages. Ex. 6dcee<£?© ©olJerfoq C3d"e«sj© ^©edQea ©ecsqtfi©© ea«o9*gS)c5 &>Bq €2c3©©©CBe3 ©£O0£3C$<333 tf3C © lC3:) ^^5 ©© e©<*o®©etf cs§© ©S. * I" beg you to send me a book which was composed by you, unmindful of your own trouble, loishful of other's improvement ; and with great love to your countrymen, and with the object of exhibiting to foreigners your ??a#ue tongue.' On the evils of Principalities and Powers. C < SfcS(5'-^itC8©3§ gj©d38cS355© L ^^C3, ®©Jca«)i©i«S ^e^©^© 8ca©©©*cz. ©t-63 ©-agj^Q OK)c§ epi^Scaerf ©^©saerica, ep«»©3tf <2D L ®t<55 ©eso©d><203©© <§^8®cst8 C50i8©c5'<5fe3§ csoij^saoS-ssI ©l«J*9c3, ©SgJa®©C».K) l ©i*S «9§6«J©o5 Q^^©© GBOM Q«JSi.«J^cs, ©s8»§^S *3i©l*9 ©ce*i©£o €S§^d© g<3o3£D ^®C345}0 L £tf^c5, ®0C3©C8SS<5M<5 «5 L ®l43 «>6©*rf© (S<£<353 csaoc 3 ^- 3 ^ ©i^tf^cs, ®€)©«x©i.-!9 esdocsed© eai(5)®e«? &s«5©i**s8c8, e3a5gi©ScD^> L © L -63 eccescsed© ep«»c ®©SSC3«JS3®C55 ^©^©^©L-sd^cS, ©03 g®c8Jc53«JL©l^9 ^^ ©£tf© £OO©^e3O03©<255©i.£d^CS, 3»3©*§s£® ' C3£D®©©££&©J©t£ ©^o^e 3 !^©^!^^ -Sc36Des0®cee8og| e3^«J«>i)®«3o<5 , .©cac5 ©Se^-^C^ 3 ^ ©c£®€)c&ScC3 ^© 3SS«f®«3j— 69eesO®<25DD§€)<55 cc©«3®©-855c9ep(5\>£sJ<5 £e,e®^ ' Him wherefore seizedst (thou) he asked.' ef L ©<9csed© C^coed© Se,<55 ©6,(5" g^ca^. * The antithetical words may be illustrated by the following free translation of this passage : ' Colombo is not a dericatirc, but an original term, being the name for a Haven— not a compound, but a simple word— not a foreign, but a native expression.' Part II. 90 THE LEISURE HOURS. ©.638 €3^c3 @K>-2©3 <5tS qa^§© ' When the king had inquired having-eaused-to-be-brbught the woman of the house whose door he had chalked, and having expressed displeasure towards the ministers.' C0 9tqmtBB& S 0«f©®erf©etf9 cs-ssgccj cSceS ' All these things to you will I give, if you will, having fallen down, worship me — to his Lordship saith the devil.' 350. Sentences are arranged by us as in the English, in a series of groups. It is always well to close a sentence with the largest clause, and a paragraph with the longest sentence. Of this examples have already been given. 351. The practice amongst the Singhalese is to introduce, if possible, all that a person has to say into one sentence ; and in this respect the rule is quite different from that amongst the English. Not only prose writers, but our best poets have adopted this practice ; and instances are not wanting where no less than seven stanzas serve to complete a sentence. ^Sce the commencement of Kusajataka.) 352. The reader will observe that we have facilities in compo- sition, by which parenthetical sentences may be avoided ; - and it is a fact that such sentences are rare in our language. 353. The following English Rule may be adopted into the Singhalese, viz. " Never begin consecutive sentences with the same word." 354. Nor begin or finish a sentence with a feeble word. 355. Even in ordinary conversation avoid the repetition of a word in the same sentence. Ex. OSeatfoaSSc ©2£©2S®csJ S3§ <*rj@,cd qdi&zrid qp5tf©cs«J 4Dd)35n<5<5S)S0 @^J cScsd &s&* &y5&5 i In the country villages people speak to in speaking affectionately to their children.' It should be 8Sa3d" go9©C ©^ C2x®csJ 3?@£d©;C55 q<5\Z)&5Q cpe;(5<§\csts3 ^da^tf 3*§© ®<5xf £3c53 ©e,s)<55 or ©S)J ce<20 ©02OC3 <5 cS@icsJcs8 .cSg ' They said that elephants walked over mats." 10. Write the singidar number of the following words : ©®csJ- e33-03-#-<5-cg8 - ©od35>-©<£>© C3\.g ©C3D©<53? Correct the following passages : ®££)@\£5>© ©l&^ — £|<5i easiest <52§!?,e3D(^c 1 g®€)J"cfc50ac53a5-^ — 20. Why should not " cashes " and "«)£§©" be written eso^cS and o3og© respectively ? And why should not C'2dS^> be written cik», or C3o§3s? ; and (£)><£»£> be written cn&i&yoE) ; and ©See,!) be written ©©e^ed ? 21. Correct the following sentences : " ©e^-ir.© cfc^(3-S55 <5^t ■&>&$ I have made a bolt for a door." LambricJCs Grammar, p. 118. " ^03© C5D«35D©3 £,9^, I saw him take (it) in his hand." ib. p. 120. 22. "Write a sentence embodying the nine cases in the Singhalese. 23. In what case is ©^es'sg in the sentence ©^ss'eg s^co^5 qp£) " Many people have come " ? 24. In what case is §©<^ in the expression f}©^ Ol©3 "I came by land"?— ib, p. 120. 26. Point out the inflexions in the above nouns, and state the rules bearing upon the respective subjects. 27. What cases do the following post-positive nouns govern, viz. 8© upon ; §&£>j, by; and B&& for? Give one or more examples of each, and state the rule. 28. Is (33 "an adverbial participle," as stated by Mr. Chater, at p. 104 ? If not, state what it is. Make a literal translation of the folloAving passage cited by Mr. Chater: §-63(9 ceed <§Qc Ol^o^i^C 3 S)§«3J5><55 e^dC 3 S>L^e 3 C^ <83cc:>, "Over- flowing with joy, he rose up and going towards Buddha saluted and stood near to him." — ib. Also translate the stanza under question 30. 29. Correct the following sentences : o©«332d ©33^ d"© cQce cp8 caSDd's^eco©© £>l-2^-K>3 ; " All four of us who went to their house, were abused."— Lambrick, p. 124. ©© €><^ d ©es»(5(3 SINGHALESE GRAMMAR. 93 tai&ea&'S-O'&S 0£O2O3 ; " When I came away those people were in good health."— ib. p. 132. £§) 6<^ & ®c»3(3c t8 L oc3^©ced qvs5^8 ; "Were those people well when you came away?" ©i-C^J -351Q0 CSdScs ; " Is what you have clone right ? " — ib. p. 133. ©© Qj(3q:£)ec6D@.©^ OcJ6®<^ ef-a^^i gd\g<2>X5 3 ; " In my child- hood I studied (or was accustomed to study) letters." — Chater, p. 101 : 6 §^3*> 6© (gcdsstf ©9 6 © L a) «5a©§<23®0 ^ C 3 6^)See3 £)3S©«*c5 epess (33 31. How many kinds of verbs are there? 32. How many tenses are known to the Singhalese ? 33. How is the causal verb formed? 34. Give the second principal part of the following verbs : ef g]<2>?3 C33 'jump,' £><3<253 « prevent,' epq 'pull.' 35. Conjugate qc' e to beai',' in the active voice. 36. What are the inflexions of the first person ? 37. Give the inflexions of the third person singular and plural: and what changes do they undergo in reciting an act ? 38. In how many forms do the Singhalese use the verb sub- stantive ? Give examples of this verb. 39. Give some examples of the passive verb. 40. What are the volative, involative, and reciprocal forms of the verb ? and give examples of them. 41. In how many ways do the Singhalese express themselves, when they relate what another has said ? 42. By what form of speech do the Singhalese generally ex- press a negation ? 43. State the positions which verbs, adjectives, the nominative, and the other cases, as well as particles equivalent to English prepositions, take in a Singhalese sentence. 94 the leisure hours. On Singhalese Rhetoric. In the Essay, which on the 13th August 1850, I read before this Society, on " the Singhalese language, its Poetry and Poets ;" and which I have since published as an Intro- duction and Appendix to the Sidath Sangarawa, I made a few general observations on Singhalese Rhetoric, and also pre- sented portions of the Sivabahsa Alankara* a work on Sin- ghalese Rhetoric. I now return to the subject, and avail myself of the present opportunity of laying before you a brief outline of the properties of style. There are thirty-five rules laid down in the Swabasha~lan~ kara, for the attainment of a rhetorically correct style. I shall here present the reader with a brief summary of them. Where proper terms (other than tropes) are employed, bearing a natural resemblance to the things signified, the language is such as will contribute much to fix our attention, and is called Swaha. e. g. " The bird that has a red crooked beak, green delicate wings, three lines in the neck, and is capable of articulate sounds, is the Parrot." The above is an example exhibiting a sentence devoid of rhetorical tropes, and presenting pro- per nouns, particular and determinate in their signification. The writer proceeds to give examples in such of the other parts of speech as are most susceptible of vivacity and elegance. The verb is the next in order, and we select the following illustration from the Kawiasekara. See Sidath Sangarawa, pp. 31, 82, 88, 184. SINGHALESE RHETORIC. 95 « The babe sports about, exhibiting his budding teeth, smiling most lovely, chattering most tender expressions, and daubing (himself) all over his body with dust." Here the word ®<55i%<5\., <5)6za(j, and ©ssofJ are, happily chosen ; the first conveys the depth of his erudi- tion as vast as * the fathomless profound'; the second his firmness, and unwavering resolution, as steadfast as the great Mandara, mountain ; and the third his amiability of dis- position, as gentle as the e moon beams.' Another mode of contributing to the vivacity of style is by the adoption of rhetorical tropes. Of these ' comparison ' is one ; and may be described as presenting a parallel between the case in hand, and some other that is calculated to call forth such emotion. There are several kinds of comparisons. Where a com- parison is instituted, the resemblance in a certain quality being stated, the figure is a simile, e. g. "Having seen the splendour of her countenance, like the spotless gentle moon." 9G THE LEISURE HOURS. When the resemblance between the comparates is merely implied, the figure is a metaphor ; as " Her delicate arms were like flashes of lightning." The usual order of comparates is sometimes changed with a view to give prominence to the object to which a com- parison is instituted. Thus we say, ©if) 0©cSD 6beo9 -63 c£)g8cg©Sc3. * A full blown lotus is like thy face (O gentle creature!') The change of the usual order in the use of the comparates renders the compliment more expressive. A comparison is sometimes repeated by reversing the order of the comparates in the repetition, as when we say ; q°i £)®cd© g}55 Q\'S)o6Q §0©o5© o°i<53 ©K»tfS, ' Like him is this fellow a thief, and like this fellow is he a thief.' The repetition conduces much to the energy, or vivacity of expression. We shall present the reader with an example from the work before us : 0©®eo© 43 8g®, 6cg®©© 43 8@C^ (Gentle creature) " Thy face is like a lotus, and the lotus is like thy face." A comparison or metaphor limiting the similitude of the subject compared to one particular object, conduces greatly to elevate or degrade the subject, according to the design of the writer or speaker ; as when we say 63o©ed <§)d' the red lotus, the entire beauty of the comparison would have been lost. There is frequently to be met with in our books a species of metaphor called Prathcastu, which is the expression of two sentiments, without stating the resemblance between them. This is a trope very pleasing to the mind, " as men are more gratified at catching the resemblance for themselves, than at having it pointed tothem."* Subasite abounds in meta- phors of this kind, and we shall select the following as an example : — ©wjaodi dcBed" £e)q the metaphor would prove defective, inasmuch as the former is a sun- flower : between it and the moon there would therefore be no relationship. SINGHALESE KHETORIC. 99 Orientalists give Irony under the head of metaphor ; and it is defined to be a speech, conveying a meaning different to the plain signification of the words. As for instance, if a per- son whom I bade carry a pot of water to the next room, broke it on his way, and I then exclaimed cees &DO£>53ce; but it must be observed, that the * St. John, xi. 39. 100 TilE LEISURE HOURS. Singhalese never use the word q originally meant ' smell ' or ' scent,' (as in the following passage in Amawatura, @^Df5*8dfg co^-«*rf Sg^ge^^S® ce@»S)i3 C»j»3e3©®«5»©«)«£g £Ol£53l8 &, ' Gods and men having offered scents and flowers, said O great man ! there is no one here equal to thee ; ') although it has undergone a change in its use by its being applied at present to mean only ' stink.' Other instances are not wanting, Avhere to a vivid exhibition of what may appear as delicate, offensive, or indecent, the Singhalese use a turn of expression different from that which they otherwise use. Following the order in which Dr. Campbell has treated of tropes, I shall here allude to the catachresis. An example of the use of words in a signification that is very near their ordinary meaning, may be furnished from the following portion of a dialogue to which I listened with pleasure; ©.2533 &q ©o^J qS-I d5c ? "Where, I say, is your husband? ©© <^©x2D2d «3x. ©<-5D33 ©®Qrf *9§od should have been used. Although this is an impro- priety of language (as doubtless in the passage in the Cotta version of the Bible, I Kings iii. 21.* CC ( ^ ®©cd $<5iQoO «S5®^eo>oQ ®© a? L cS90o® ©eg ©^^g^ocs); yet when we wish to express contempt at the mode in which a man lives, or at the inactivity or laziness with which he passes his days ; such language contributes either to ornament or strength. In the sentence ®.2Dj8<5 efd" §<£» ' Where is that * See Sidath Sangarawa, p. cclyi. SINGHALESE RHETORIC. 101 long one? the word cfe}) is used for £,£d6cb"tt 'tall fellow.' Here the tallaess of the person is spoken of either in a contemptuous manner; or in amazement at his prodigious height. There is no language in the world in which there is not from time to time a change in the signification of terms, or in which words are not deflected from their original sense. In the Singhalese this is peculiarly the case: and we can easily illustrate the second species of catachresis which Dr. Campbell defines to be, " when words which, from their etymology appear to be applicable solely to one kind of thing, come afterwards to be applied to another, which is nearly related in its nature or design, but with which, nevertheless, the analysis of the word will not accord." pp. 436, 437. The word Q-Sf, for instance, was originally used for food, and it is now generally understood to mean boiled rice ; so, likewise, «25£§} meant -powder, but it is now usually understood as a designation for 'rice powder.' The application of the attributes of one corporeal sense to the objects of another, may also be put down as a species of the Catachresis. Thus, when we say <5s3£)l©S ©oao&srf ©©go q §<£> tz&SSQ §s8 eey— Guttlla. and is thence designated Madord'piya. He is Sak or Sak- kra, from his — 'power divine in all things known.'— Homer. He is the Indra or Indurvdikpati, the regent of the East, whence he appears in the character of Jupiter Tonens. He is represented as having a thousand eyes ; and he " Whose all conscious eyes the world behold." — Homer. * " The diamond and thunderbolt, according to Hindu notions, are of one substance, and are called by the same appellation, Vajra, as the fall of the thunderbolt is usually followed by rain, and may thus be consi- dered as its cause. The propinquity and the mutual friction of the same substance upon the wrists of our young ladies, is in like manner supposed to occasion the dispersion of the fluid treasures of the cloud." — Wilson's Mcgaha Data, note, p. 73. I may state it as a fact, that the native Singha- lese of the fifth century, regarded diamond as a non-conductor of light- ning. It is so stated, in unmistakeable language, in the Mahawansa and the Tika. f It is generally agreed, that the Giants were personifications of the elements, and that their wars with the Gods refer to the throes of the world in its state of chaos.— Hardy, p. 47. SINGHALESE MYTHOLOGICAL LEGENDS- 109 is thence called Sahases. One of the versified works on synonymes, has the following lines embodying all the names above given: — SgtfS ©©©atfScs 33-353 ©g egtff eg d" Namdwalia. Thus, in the words of Sir William Jones,* " This Jupiter or Deispeter, is the Indian God of the visible heavens, called Indra or the king, and Divespeter, or Lord of the sky, who has also the character of the Roman Genius, or chief of the good spirits, but most of his epithets in Sanscrit are the same with those of the Eonian Jove." He had three prin- cipal consorts, one of whom is the Sudd, to whom we have already referred. The others are Sudam and Nandd, of whom one of our bards sings : — egtfeq es^S®3 %Q® ^8® gtf Sao^e,- Guttild. One of Indra's courtesans, Ramba, Sir William Jones identifies with ' the popular Venus, the goddess of beauty that was produced, according to the Indian fabulists, from the froth of the churned ocean.' Indra's celestial city is called Amardvati ; his palace, Vijayot ; f his park, Nandana ; % his chief elephant, Aird- vana ; § his bow, IF * the rain-bow ' and his charioteer, Mdtali, who is made to say by one of our poets — 'Asuras are my foes, Sakkra is my lord : know thou that I am Matali, the charioteer : ' — * See his works, p. 248. j g(5cT\&y."--Meghaduta. 110 THE LEISURE HOURS, <3csceefigd5<2>3© : ©cSfce gtfqc^eo © : 5^© <§g<55«3© : ©@cc ©3<5)g ©: Although he is the regent of the east ; yet his Olympus is the Malta Mera. High heav'n the footstool for his feet he makes, And, wide beneath him, all Olympus shakes. — Homer. A Singhalese poet briefly sums up Indra's attributes in the following lines, wherein he is made to say : ( a possessor of a thousand eyes, the chief of (both the worlds) heaven and earth, the regent of the east, I am called by men Sakkra, the supreme God.' ©0 §g3i^<55io43, q^ZDJ&tsS (S^SgcecB C0ss43: Gutt'tle. I shall briefly allude here to the character which this Deva holds in Bhudhistical works. There he has few of the attri- butes which are described in the Purdnas, and is represented rather as a venerable personage, the friend of the faithful, mi- nistering to their wants and comforts, than as receiving their homage, or as the object of their prayers. It is said of Sak- kra, that he was a frequent hearer of Budha's bana, that he thereby obtained merit, and prolonged his own existence. He is however characterized in several books, as being ex- ceedingly jealous of pious men, lest they may, after migrating from their present existence, supersede him in his kingly office.* Thus, according to Hindu writers, when he saw that Nara and Narayana had devoted themselves to ascetic exer- cises, he was greatly alarmed, and sent Kama e love,' and Vasanta s spring,' with the nymphs of heaven, to inflame the sages with passion, and thus end their penance. He how- ever failed in his attempts; for Narayana, inviting the temp- ters with much civility, created out of a flower -stalk placed on his thigh, a nymph, the superiority of whose charms covered the Apsarasas of heaven with shame, and induced * See Pr. Monier William's Sakuntald, p. 7, notes. SINGHALESE MYTHOLOGICAL LEGENDS. Ill them to return to Indra, with the newly created goddess as a present.* Numerous instances of this jealousy and treachery towards men, are'also related in the Budhistical annals. In the legend of Lbmasa Kdsyapa, Sakkra is represented in the character of the devil, tempting the Rishi to commit a forbid- den sin, from which he was only deterred by the power of a miracle. But, where he apprehended no danger to himself from the superior merits of others, he appears as their guar- dian, benefactor, and friend. Numerous also are the in- stances in which he is said to have helped Gowtama, (when Bhodisat) out of difficulty and misfortune. Thus, when Gowtama was a squirrel, and lost his young ones, Sakkra caused them to be found ; when Vessantara, he prevented the king's being deprived of his " help-mate," and nourished his children on the top of a tree ; when Guttila, he taught the minstrel to defeat his ungrateful pupil ; when Goictama became Budha, and overcame Mara, he shouted forth his hallelujahs throughout the universe. In his last moments, the Mahawansa relates, Budha placed Lanka under the pro- tection of Sakkra: see Mahawansa p. 47; and when Gowtama died, Sakkra sang a hymn, consoling himself under the re- flection, that ' All living beings relinquish their existence in this world, and that in like manner the Teacher of the world, the incomparable, the being of felicitous advent and of power, the supreme Budha also dies !' 2. The Deity of Brahamanical faith, the divine cause, and essence of the world, from which all creatures emanate, is Brahama.] He is represented as being 192 miles high, his feet as 30 miles long, and his robes 256 miles. He is looked upon by the Hindus as the creator of man, a doctrine opposed to the tenets of Budhism, by which the chief "first * The Hindu Plays, by Pr. II. H. Wilson. | In. Ksoma Korosi's Analysis of the Tibetan annals, the following- passage occurs, the genuineness of which is doubted by many Budhists 112 THE LEISURE HOURS. cause" that of which even a savage has some conception, is ignored. " The beings who were created by Brahama," says professor Wilson in his Vishnu Purana, " of the four castes, were at first endowed with righteousness and perfect faith ; they abode wherever they pleased, unchecked by any im- pediment, their hearts were free from guile, they were pure, made free from evil by observance of sound institutes. In their sanctified minds Hari dwelt, and they were filled with perfect wisdom, by which they contemplated the glory of Vishnu." According to Budha, Brahama is a believer in his tenets. He is said to be the deva who received into his arms the infant Siddharta on his birth, and breathed the consolatory words in the ear of his mother : — " Rejoice, for the son thou hast brought forth will be the support of the world." We will not here pause to consider him as the adorer of Budha, by whom he stood firmly when attacked by Mara ; to whom he made the first offering ; and from whom he first heard the Bana. Suffice it to remark, that the Singhalese Poets take him in the light in which he is regarded by the Hindus — the personification of Purity, Sanctity, and Wisdom. 83)20 <5iS«)egj©^, od"© Q®eo© ®.&m©cc C£ttf®®*3. Selalihini- Sandeta. 118 THE LEISURE HOURS. medium of the Tamil ; viz. the coral, pearl, cat's-eyc, eme- rald, diamond, sapphire, ruby, and topaz. The ninth is left undetermined. It is Nila, which probably means the Nilamani of the Tamils or the Nil keta of the Singhalese, which is commonly called ( the blue sapphire,' and esteemed of great value : and I ma} r here advert to the fact that the blue sapphire is sometimes formed of the Ceylon ruby, which may be seen in various stages of formation, exhibiting the shades which are produced by a mixture of the lake and blue. 4. The Devo who has not his parallel amongst the Gre- cian and Roman gods, the most inimical to Budhas, is said to be Mara, the ruler of six heavens. No intelligible rea- son is however given for his antagonism to Bndhism, but " the fear by his discourses many beings would obtain the blessedness of the Brahma lokas, and the privilege of nir- wana, which would prevent the repeopling of the inferior world in wdiich he reigned, when the Devos then inhabiting it had fulfilled their period of existence." * Though acknow- ledged to be a being of mighty powers, he is nevertheless represented, owing to this opposition, as a Devo full of " cun- ning." In the life of Budha given by Ksoma Kiirosi, he is called the devil, and is described as being extremely envious, and as reflecting thus: " Should he become Budha, all animal beings instructed by him, will grow judicious and wise, and then they will not obey my commands or order." This hate of his towards Budha, seems to resemble that of Satan ; and his temptations the assaults of the Devil. For, when Sid- dhartaleft home to become Budha, Mara the " agent of Sin," instantly appeared, saying, ' let me stop the great mortal,' and rising aloft into the air, thus addressed him : * Mahmoem, depart not : on the seventh day from hence, the heavenly Cliahharatanan will most certainly come to pass. Then thou shalt exercise sovereignty f over the four great quarters of * Hardy on Budhism, p. 171. t The devil takcth him up into an exceeding high mountain, and SINGHALESE MYTHOLOGICAL LEGENDS. 119 the earth, together with their 2000 isles: Blessed, wait.' The great mortal asked ' Who art thou ?" I am Wasawatto.' ' I am aware that both empire and universal dominion are proffered to me : I am however not destined for royalty : depart Maro; approach not thus.'* When Gowtama became Budha, Mara brought an army equipped with swords, axes, javelins, bows, arrows, spikes, clubs, &c.,to wage war against the great sage. The army is described to have been so great in numbers, that it well nigh overpoised the earth. The soldiers assumed many terrific forms of wild animals, demons and spirits ; and continued rushing towards the spot where Budha sat under the B6 tree. Apparitions of ill omen descended in various forms, proclaiming the advent of Mara. Thousands of appalling meteors descended from heaven. The earth quaked ; and there was darkness throughout the world. Indra, Brahama, and a host of other celestials who were in attendance upon Budha fled at the appearance of Mara, who came mounted upon his charger, the Elephant called Girhnekhala. The great sage was thus left alone ; and the assault commenced. Crashing storms of fire, brimstone, and weapons came down ; but they hurt not one hair of Gowtama. A hundred thousand volcanos were hurled at him ; but they assumed the form of garlands on their ap- proach to Budha. Every other imaginable device was like- wise ineffectual ; and Mara fled with shame. His enmity did not cease here. When Budha announced his approach- ing dissolution, Mara imperceptibly exerted his influence over the mind of Ananda, and prevented him from com- prehending this exposition, though repeated twice. | showeth him all the kingdoms of the world, and the glory of them. And saith unto him, All these things will I give thee, &c, Matt iv. 8, 9. * Tumour's version of the Budhavansa, Bengal Asiatic Society's Journal, vii. p. 307. ■j- This interference prevented Ananda from entreating the sage to prolong his existence, which he had the power of doing even for a whole Kalpa if he was duly requested thereto. — Budhaivansa, in the Bengal Asiatic Society's Journal, vii. p. 1001. 120 THE LEISURE HOURS. Sixty two artifices, of which Mara was guilty, are spoken of by the votaries of Growtama ; and it is generally believed by them, that he was the founder of all the systems of religions on earth, except Budhism ; and that he sent our blessed Lord Jesus Christ into the world to set aside Bud- hism, which was at the time captivating the minds, and wincing the affections of thousands in the east In a little work * extant among the Singhalese, the following passages occur in reference to the belief above referred: — * This appears to be a fragment of a larger work, entitled the 'His- tories of Milindu and Krista (Christ).' There is no mention whatever of the person by whom it was written. It contains, among other mattersj a narrative of the circumstances attending the birth and crucifixion of ' Christ,' of 'Nazareth.' It combines a life of our Saviour, with a few particulars connected with the controversial dialectics of Milindu and Nagasena. The writer does not (as he would, if it were a fabrication) give it a show of inspired authenticity, b\ stating it to be the production of a Bahat; but merely says, that the two stories (whether a tradition handed down, or a written work, it is not clear), were brought down by certain Bhudhist priests, who arrived on a religious miss-on on this Island, during the reign of Walanganbahu, which was, according to Mahawansa, A. D. 5 19 : when indeed, we find from the Mahawansa, a body of priests were assembled, for the first time in the Island, to commit to writing the oral traditions concerning the national religion of Lanka. [See Mahawansa, p 207.] The countries too from which the priests came are mentioned, and they are those which frequently occur in other Bhudhistical works — "Aramana, Mallawa, Ghandara, Pygoa, Pelalup, Rakkadu, and Sagal." The birth of Christ is stated to be in the time of Nagasena 485 A. B. This, it is important to observe, is at variance with the date for the same event assigned in other Budhistical works. [The Mahawansa says that Budha had predicted the birth of this sage 500 years after his death. In the Tibetan annals (see Asiatic Researches, xx. p. 400) the same prediction is recorded, and that Nagarjuna would appear 400 years A. B. The Raja Tarangini shows that this celebrated personage visited Cashmir about 460 A. B. See Bengal Asiatic Socie- ty's Journal, v. p. 536.] These discrepancies, which unsettle the date given in the Mahawansa, a book which is considered as sacred as any of the Budhistical Scriptures, are invested with much importance in a historical point of view, shewing clearly the correctness of Tumour's belief — that the Budhistical ajra was antedated by Mahanama, or the early historians to whom he was indebted, to the extent of 60 or 65 years. They also intimate, consequently, a strong circumstance in favor of the genuineness of the work here noticed. But it must be borne in SINGHALESE MYTHOLOGICAL LEGENDS. 121 " And when Wasawarti Mara saw that king Milindu had thus set aside his 2 and 60 artifices, and his established mo- ral and ceremonial customs, he reflected thus : ' King Milindu mind that this history bears date 2,305 A. B. which is 1762. A. D., after the Dutch had introduced Christianity amongst the Singhalese, and long after the Portuguese had made the natives acquainted with the history of Jesus Christ. From the language too, in which it is written (and which contains amongst other words the Portuguese word Kdnu instead of the Singhalese Nesun for " Ditch,") this appears beyond all manner of doubt to be, what it does not disguise to represent — the production of a modern date. Whether, therefore, it is an invention of the Budhists, a fabrication of the Budhist priesthood, to bring contempt on our holy Religion, is a matter well worthy the attention and investigation of Oriental Scholars, to whom, and to the Asiatic Society in particular, I am prepared to sub- mit an English translation in MS. of this little work. Oppose^phow- ever to such a supposition is the undeniable and well known fact, that Bud- hists look upon Christianity without jealousy, — nay more, that there is a disposition on their part to conform to Christianity along with Budhism. The Rev. D. J. Gogerly says, in a paper printed in Sir E. Tennent's work on Christianity in Ceylon, p. 240. — " I have seen it stated in a contro- versial Tract, written by a Budhist priest of Matura, not fifteen years since, that probably Christ in a former state of existence was a God, residing in one of the six heavens (a position which they represented Gowtama as having occupied immediately previous to his birth as Budha;) that animated by benevolence he desired and obtained a birth as man, and taught truth so far as he was acquainted with it." Nor is this a creature of modern and enlightened times. So far back as the age of the great Asoka, the liberal monarch of Asia, we find that far from any hostility being shewn to other religions, Budhists actually honored them. Thus, in one of the Inscriptions of that Budhist sovereign we find it declared (See Max Mutter's Budhism and Budhist Pilgrims, p. 23,) that ' there are circumstances where the religion of others ought to be honored. And in acting thus, a man fortifies his own faith, and assists the faith of others. He who acts otherwise, diminishes his own faith and hurts the faith of others." — See also Hue's Tartary, Thibet and China, p. 210. The following concluding passage, contains important data for the elucidation of Ceylonese and Indian history. " This is the history of the Tirtaka.* * He is called by the Tamils Nasarinu (Nazarine); by the Singhalese Tirtaka,* * a religious Teacher; and by others Krista (Christ.) He was born 485 years after the death of Budha, the teacher of the three worlds. King Milindu entered upon his dialectic controversies in 490 A. B. Those controversies lasted nine months and nine days ; at the termination of which the king became a convert to Budhism, entertained Nagasena, and S0,000 priests for 12 years. In 513, A. B. the Carpenter's Part II. r 122 THE LEISURE HOUBS. has locked up the four hells which exist for my spiritual support, and has also set aside my 2 and 60 hidden (unre- vealed) devices, (or artifices)'; and summoned before him a son (i. e. a being) of Wasawarti, and said unto him, 'You were first defeated by doctrinal disputations with Milindu, the son (i. e. a deva) of Nirmanaratiya heaven, and other heavenly beings were likewise defeated by him. He has subjugated all the six heavens. He also entered into a controversy with a devo of Yuma. Him also he has defeated. Since then Nag'asena has vanquished the six heavens by defeating Milindu. F>y reason of our having originated the disputa- tion, fee is incensed against me ; and with a view to destroy my 62 devices, he has departed to the human word, where he is born, by the name of Milindu. He now reigns in the city of Sagal, as the supreme Monarch over a hundred kings of Dambadiva. Since therefore, you were first defeated by him in controversial disputations, go and be born in the midst Son was killed and bm ied. At this time by reason of an innocent Braha- man female having been killed, there was a famine for 12 years. [This event, as detailed in the Rasavahini, a Pali historical record, serves to confirm the dates here given.] Duriug this period "Walanganbahu, reigned at Anurajapura in Lanka and erected 99 monuments and edifices. Two years and four months before the famine, which is called the Beminiti Seya, two Priests from Lanka went to worship the great Bo, and visited the various places in the five and thirty cities in which Budha had dwelt. During this pilgrimage was the famine, called Beminisiti Seya. They next proceeded to Sagal, and there were 80,000 Priests in the four Temples of that city. They having heard the renown of Lanka in respect of the Budhist religion established in it, were highly delighted and expressed their gratulations. The two priests who went over were kindly treated by them. After the expiration of the 12 years, during which the famine had lasted, a body of Priests came to Ceylon on a religious mission from the countries of Mallawa, Gandara, Aramana, Py-goa, Pelalup, Rakkadu and Sagal. They rendered much service to the religion of Budha, by elucidating his doctrines, and by the compilation of books concerning his Dharma. Atthat time these two histories, viz , one relating to Milindu, and the other regarding the Tirtaka of a Carpenter's Son, were brought down by the aforesaid two priests on their return to Lanka. It is now (the date of the waiting) 2,305 years after the time of the great Budha. " SINGHALESE MYTHOLOGICAL LEGENDS. 123 of the city of Sagal, and in the womb of a female of the low Carpenter's caste. And when you shall have grown up, be you Monarch over the whole of Dambadiva. Snatch away the sceptre of Milindu's kingdom. Open the gates of the four hells, which exist for the support of my existence ; and uphold and protect my 2 and 60 secret devices, which shall last for ever and ever. ' (lit : during the entire kalpa. ) Upon this injunc- tion of Wasawarti Mara, the Mara-son came down from the heaven called, Raranermita-tvasawarti, and at micmight was conceived in the womb of a female of the Carpenter's caste in the city of Sagal."* Mara is called kama devo, or, ' god of pleasure," by Csoma Korosi, in his Tibetan Annals. We are unable to find the authority for this in any of the works on Budhism extant in Ceylon ; but it is a fact that most of the names given to the Singhalese Cupid, or Kama deva, are also given to Mara, which name signifies " death," or " destroyer." It is also remarkable that Mara's three daughters, who were dispatched to tempt Gowtama, are called Ranga, " dance," Tanha, " love," and Rati, " sensuality " ; the last name being also given, according to the Hindu Fabulists, to the consort of the Indian Cupid, whence he is called Rigahimi. Since he is identified with Mara, commonly surnamed Wasawarti, from the appellation given to the heaven of which he is an inhabi- tant, it may be convenient to notice here a few particulars regarding the former. Pie is represented as Anaga, or e bodiless.' This is either * A similar story is given in the Milindap-prasna as to the birth of Nagasena. ' At the intercession of Assagntta Terunanse, in behalf of of the Budhist priesthood generally, Indra, the supreme of the Devos, invoked Nagasena, who was in the Ketumati heaven, and called Maha- sena, to be born in the human world, for the purpose of confuting Milindu, to which Nagasena, after much hesitation, consented. Ac- cordingly, he was conceived in the womb of the wile of Sonuitra, a Brahaman, and an inhabitant of Kajangala, on the borders of tho Ilimanta mountains.' — Milindap-prasim. 124 THE LEISURE HOURS. metaphorical as to his influence on the mind, or with reference to the legend of his having been reduced to ashes by the anger of Siva, Avhen pierced by Kama's arrows, and thus inspired with love for Parvati* Referring to the last men- tioned circumstance, he is called Marn, ' destroyer; ' Malanga. ' dead body;' Vasam sera, * unequal body ;' and Unaga, ( de- ficient body.' Regarding him as a creature of the mind, he is Mana-yon, f 'mind-born;' or naraka, ' human- body. He is the embodied form of the god of gods, whence he is called Tunu-hiru, ' body of sun's splendour.' He is the agitator of the hearts of Brahama, Vishnu, Siva, and Indra, and is thence called Samara, 'the warrior.' He inflames the minds of men for sensual pleasures, and is therefore called Mada, or • intoxication ': in reference to which Kalidasha in the following beautiful lines in his Sahintald ; sings : * Verily even now the fire of Siva's wrath burns in this like the submarine fire in the ocean : otherwise how couldst thou, O agitator of the soul ! with nothing left but ashes, be so scorching towards such as me ? ' Ananga is repre- sented, like his Grecian parallel Eros, with a bow and arrow. The description of these weapons in our books is truly beautiful : the bow is a sugar-cane, (whence the appellation of Sia- setv, or a ' creeper-bow,' sweet in its taste, and lovely in its appearance ; the bow-string is made of a line of bees, those lovely denizens of the forest, who sip the liquid sweets of flowers ; and the arrows are (Pan-sera) five in number, each * Hindu Plays, ii. p. 21. Also see Prof. Monier Williams' Sokuntala, p. 101. t Having offered adoration to the mind-born divinity, let the wife worship her husband with ornaments, flowers and raiment, thinking in- ternally with eu tire complacency ' This is the God of love.' — The Purauas. SINGHALESE MYTHOLOGICAL LEGENDS. 125 tipped with a flower. Hence the name Malaviya or Kusum dunu, ' flowery bow,' which the poet describes in the following- lines : — ®«5d8«3©5«2 Ses®a>S§«J e>^8^<53 © ©esS^ <5^g c§<^<£© Oie®S)<55 C3€)Hto"2QS32S333CS.253Dg: and are different from those enumerated by a Singhalese poet in the following line : 8©0 ®C£h©9 *gS«? &e,® @i£>:T &$q ®©©d Mitfoacd. which are the Jasmine, Idda, Kina, Domha, and Bolidda. Sir William Jones differently describes them in the follow- ing beautiful lines, giving a description of the " Malsera," or " the flowery darts " of Cupid. " He bends the luscious cane and twists the string, "With bees how sweet, but ah ! how keen their sting ; He with five ilow'rets tips the ruthless darts, Which through five senses pierce enraptur'd hearts : Strong Champa, rich in odorous gold, Warm Area nursed in heav'nly mould ; * This is the Jonesa Asbca, which is represented as producing a very lovely flower, and it is supposed that the contact of the stem of the Asoka tree with the foot of a woman of superior beauty, makes it blossom. f It is believed, and I here speak upon the authority of Mr. W. Ferguson, that the tree which produced the balm of Gilead in the Scrip- tures, Bdellium, Myrhh and Incense or Frankincense, are the produce of the same natural order of plants to which our Mango belongs. 126 THE LEISURE HOURS. Dry Nagase?' in silver smiling ; Hot Crilicum our sense beguiling, And last to kindle fierce the scorching flame, Love shaft, which gods bright Bela name." * The Eastern Cupid bears upon his banner the Makara, an aquatic monster like a fish ; and in the Makaradicaja,] Dissa- nayaka describes him as a " fierce warrior, approaching to battle"— "mounted on the elephant of darkness - holding the um- brella of Autumn, hoisting the banner of Makara,\ enjoying the music of the bellowing seas ; playing the lute (chank) which produces the hokila's (Cuckoo's) notes, and holding the sugar-cane bow with lotus darts." According to one of the Puranas, the worship of Kama was instituted by Siva, in pity of the fate to which he had consigned him. This is represented to take place in a grove of Asuka trees, where Kama incurred the wrath of the three- * " In the Romaunt of the Rose there is something of a similar alle- gory ; Cupid is armed with ' ten brade arrows, 1 of which ' five were shaven well and dight,' and of a nature to produce virtuous attachment; while the other five * also black as fiend in hell ' were Pride, villaine, &c, and of pernicious properties." — Wilson's Mcgha Duta. See various descriptions of ' the five flowers,' in Professor William's Sakuntald, note at p. 100. f Literally " Fish banner," the name of a Poem. % Although the name signifies a ' fish,' and its representation in the Indian Zodiac has a resemblance to the Pisces of the Western Astronomers ; yet I cannot help thinking that this is the crocodile of Egyptian worship. The Makara toran over porches in Budhistical temples clearly prove this to be a crocodile. Professor Wilson describes the animal as a "monster," which doubtless it is, judging from the representations given of it in Bud- histical Temples. SINGHALESE MYTHOLOGICAL LEGENDS. 127 eyed god. Although Europeans have frequently dwelt upon the want of affection in the matrimonial relations amongst Asiatics; it is nevertheless a fact, that they are much attached to their wives, who reciprocate the feelings of love to an extent even unknown in the fictions of the Avest, Va- rious passages may be cited from the books illustrating this position ; but one will suffice from a Hindu poet, who thus feelingly describes the lament of Uma, when Kama was blasted by the lightning of Siva's scorching eye : — " She swoons " ; but " Too soon her gentle son! returned to know The pangs of widowhood, — that word of woe ! ' Speak to me Kama ! why so silent ? give One word in answer, — doth my Kama live ? There on the turf his dumb cold ashes lay — That fiery flash has scorched the soul away... Sure woman's heart is strong, for can it be That I still live while this is all of thee ? ' " A remarkable passage occurs in the Budhawansa, in which three of the divinities to whom we have already alluded, are compared to Gowtama, upon his first appearance in public, after attaining the position of the Great Teacher; and I extract it entire : — " Among themselves these people kept saying one to another, Friend, who is this ? can it be the full moon descended among us out of dread of llahu, concealing the rays with which he is endowed ? such a one was never seen before. Smiling at his suggestion, another said, This is the god of love with his floral banner : dignified in person he has come to revel among us, having observed the great personal beauty of our monarch and of our fellow citizens. Laughing at him, another said, Friend, art thou mad ? the god of love has half of his body destroyed by the fire kindled by the jealousy of Isso, (Siva) it is not he : it is the chief of the devo, the thousand-eyed deity (Indra) who has come here, imagin- ing that this is the celestial city. Another again, playfully ridiculing him, said, Friend, what nonsense art thou talking ! where are his thou- 128 THE LEISURE HOURS. sand eyes ? where is his thunderbolt, and where is his elephant Ircacana? Assuredly he is Brahama, who, having witnessed the indolence of the Brahamans, has come hither to teach the Vedas, and their accompani- ments. Another ridiculing all others said, He is neither the moon, the god of love, nor the thousand-eyed deity, nor yet Brahama. He is the wonderful personage — the supreme — the teacher of the world."* 5. One of the Triad of Hindu adoration, and a deva who figures most conspicuously in the ancient annals of Ceylon, is, Malta deva, commonly called Siva. He has for his seat Mount Kailasha, every splinter of which is represented as an inestimable gem. Hence the appellation of Keles nivas. His terrestrial haunts are said to be the Himalaya region, or that portion of it which is known as the mountain of the moon. He is called tinet, because he has ' three eyes :' one of which is placed in the centre of the forehead. The Sanscrit form of this name, Trylochan, bears great affinity to the Trip-thal- mos, an epithet of Zeus, whose statue was found, says Sir Wm. Jones, ' so early as the taking of Troy with a third eye in his forehead? One of our poets describes him as ' holding in hand an instrument of three points, having a blue neck, wearing hides of animals, and concealing his wife U y na in his body.' ee©es<£c£><35 Q^"©^ £©c3co<20 c^^i 8tf L <3 &3 Also, e as wearing the crescent moon on the head, and a fierce serpent on the neck, dancing daily ; and using a bullock for his conveyance.' «^C epS) eesq Q^-ao, ©caDtfeed &6z$ C3C§ ^> Kalidasa, the prince of the Eastern Poets, thus writes of this deva, and we quote from the elegant translation of his Megha- diita by Professor Wilson. Bengal Asiatic Society's Journal, vol. vii. p.p. 809, 810. SINGHALESE MYTHOLOGICAL LEGENDS. 129 " Hence with new zeal to Siva homage pay, The God whom earth and hell, and heaven obey : The choir who tend his holy fane shall view, With one in thee his neck's celestial blue.' 1 I have already referred to the cause of this stain in his neck. It is thus beautifully described in Wilkins' translation of a portion of the Maha Bharat : " As they continued to churn the ocean more than enough, that deadly poison issued from its bed, burning like a raging fire, whose dreadful fumes in a moment spread throughout the world, confounding the three regions of the universe with its mortal stench, until Scev, at the word of Brahama, swallowed the fatal drug to save man- kind, which remaining in the throat of that sovereign Deva of magic form, from that time he was called Niikant because his throat was stained blue." The worship of this Deva commenced about 200 years after Budhism had sprung up amongst the Hindus, and it appears that although it was at first resisted by the votaries of Braha- ma ; yet that the popular feeling was so great in favor of the innovation, that Btahamans speedily gave way, and embraced the new faith. The ceremonials connected with the worship of this Deva, who presides over generation, are too disgusting and revolting to be described here ; and I shall therefore dis- miss the subject by simply quoting from an orthodox Budhist poet, who exclaims — * what benefit is there from sacrifices to a Deva, whose ceremonial worship, consisting of a show of the emblem of. generation, is productive of either disgust or lust in the mind !' 6. Vishnu, the object of adoration of thousands in India, holds a distinguished place in the Budhistical annals of this country ; — and there is scarcely a single Temple* in Ceylon * In some instances, as at Lankatilaka, near Kandy, the Viliara and. the Devula', are under the same roof. See Forbes' Ceylon. Part II. a 130 THE LEISURE HOURS. in which a room is not set apart for an image of this Deva. He is variously described in onr books, according to his different qualities, acts, and virtues. According to the Mahabharat it was Vishnu, who at the instigation of the sun and moon decapitated Rahu, who is described as an Asura or ' Demon,' that stole a draught of Amrat or Ambrosia, at the churning of the ocean. Hence Halm's enmity to those planets, who, the Bhudhists believe, are periodically seized upon by Rahu to avenge the part they are said to have taken in the detection of his theft. The names of this Deva as of other deities, are descriptive. He is Vas-deio, the son of ' Viisa-deva,' and ( Uvindu) ' ranks next to the chief deva.'' He is Kamal-kal or Siripiya, the husband of Lahsmi. He has Siw-ba f ' four arms ; ' Piyum-net, ' lotus eyes' ; Damijra, ' a sash round his belly ; ' Hem-salu — * a golden mantle ' on his body ; Sak-pana, ' a ring in one hand,' and a conch shell in the other ; and Piyumneha, ' a lotus navel.' This last designation was owing to the part Vishnu had taken in the reconciliation between Parvati and Maha- deva, who found their concurrence essential to the perfection of their offspring. This was so far recognized by the Egyp- tians and the Greeks, that the former, we learn from Wilford's Essay on Egypt, had ' a vast umbilicus made of stone ' in their Temple of Jupiter- Amnion ; and that the latter kept an umbilicus of white marble, at Delphi, in the sanctuary of the Temple, where it was carefully wrapt up in cloth. He is represented as being kalu or nilanga, ' blue ; ' and as riding on a Guridu (" Gurulu-dada,") between whom and the serpent race is a deadly feud, originating in a dispute between their respective parents Kadru and Vinata, the wives of Kasyapa. In a Hindu legend, as in the following "extract from the Budugiinalankdra, he is described, as " Pillowed on his snake-couch mid the deep." — Mvddra TtuLshasa. SINGHALESE MYTHOLOGICAL LEGENDS. 131 and as * reposing upon the thousand heads of SesJia, amidst the waters by which the earth is overspread.' The story, in reference to which he is called Govindu, or ' chief of herds- men,' is thus narrated by Miss Spyer, in her Life of ancient India : " At the conclusion of the rainy season, when the skies were bright with stars, the herdsmen were busily engaged in preparing a sacrifice for Inclra ; but Krishna, re- solving to put the king of the celestials into a passion, per- suaded Nanda to worship mountains and cattle, and have nothing to do with Indra. l Kine, ' he said, e are our support ; we have neither fields nor horses ; we wander about happily where we list, travelling in our waggons ; we are then bound to worship the mountains, and oiler sacrifices to cattle. What have we to do with Indra?' Offerings of curd milk and flesh were in consequence presented to the mountain, and the worshippers circumambulated the cows and bulls, who bellowed as loud as roaring clouds. Indra's anger broke forth in a furious tempest, which lasted seven days and seven nights, but Krishna protected the distressed community by plucking up the mountain, and holding it aloft as an umbrella until the tempest ceased, when he planted it again on the earth. Upon witnessing these marvels, the herdsmen wished to render worship to Krishna, but he desired them not to in- quire into his nature, but to be contented that he lived among them as a friendly relative." — p. 446. Hence the appellation of Dia-banda, given to this Deva by our poets. In the churning of the ocean, Vishnu seems to have taken an active part. It was undertaken by his advice, and with his assistance to recover Sri, whom Indra lost under the following circumstances, viz., a sage named Durwasas, gave to Indra a garland, which the latter, without attaching 132 THE LEISURE HOURS. to it much value, threw at his elephant, and he to the earth. Offended at this sight, Durwasas cursed Indra, and pronounced that the latter should lose the Sri or * god- dess of prosperity,' who reigned supreme in the several heavens appertaining to that Deva. She accordingly disap- peared ; and the consequence was, that the world fell into decay, sacrifices ceased, and the gods were enfeebled. To avert further evil consequences, the ocean was churned to find her.* At this search by devos, demi-gods, (who are sometimes designated devetus') and demons, various things and persons were found. They are called Ratnas or e gems,' and are enumerated to have been Danavantari, the physician of the gods ; Lakshmi, the goddess of beauty ; the Apse/rases, or nymphs of Indra's heaven ; Sura, the goddess of wine ; the Moon, said to be the jewel worn by Krishna ; Sura- Turu, or the wish-conferring tree; Surabi, the cow of abundance; Aird- wana, the elephant of Indra ; the bow of Vishnu ; his Sankh, or shell, poison ; and Amrit, or Ambrosia. The origin of the Asparasas, from ap e water,' and sara ' to move,' is thus related in the Ramayana : — "Then from the agitated deep upsprang The legion of Apsurasas, so named That to the watery element they owed Their being. Myriads were they born, and all In vesture heavenly clad, and heavenly gems : Yet more divine than native semblance, rich With all the gifts of grace, and youth, and beauty. A train innumerous followed : yet thus fair Nor God nor demon sought their wedded love : Thus Ragliava they still remain — their charms The common treasure of the host of heaven." The poison which was generated as above described was swallowed by Siva; and the blueness of his neck was * Pr. Wilton's Vishnu Purana. SINGHALESE MYTHOLOGICAL LEGENDS. 133 the consequence. The moon is supposed to be the reposi- tory of the Amrit or ambrosia. " It is " says the Vishnu Purana, " replenished from the sun during the fortnight of the increase. On the full moon the gods adore that planet for one night, and from the first day, all of them, together with the Pitris and Rishis, drink one Kdla or digit daily, until the ambrosia is exhausted." In the Hero and the Nymph* the poet says: " Hail glorious lord of night, whose tempered fires Are gleaned from solar fountains." This is in accordance with the "Western notion, which is thus described by Milton : "The neighbouring moon her monthly round Still ending, still renewing, thro' mid heaven, "With borroived light her countenance triform; Hence fills and empties to enlighten the earth And in her pale dominion checks the night." To return however to the subject of our remarks : — Vishnu is worshipped by the Budhist as a devo, whose name is hallowed by historical and religious associations ; whilst the Hindus treat JBudha as an avatar or incarnation of Vishnu. The story in the Puranas, is thus related by Wilford, in his Essay on Egypt and the Nile.f " The Daityas had asked Indra, by what means they could attain the dominion of the world ; and he had answered, that they could only attain it by sacrifice, purification, and piety : they made preparations accordingly for a solemn sacrifice and a general ablution; but Vishnu, on the intercession of the devos, descended in the shape of a Sajinyasi, named Budha, with his hair branded in a knot on the crown of his head, wrapt in a squalid mantle, and with a broom in his hand. Buddha presented himself to the Daityas, and was kindly received by them ; but when they expressed their surprise at his foul vesture, and the singular implement which he carried, he * Hindu Plays, i. p. 220. f Sir William Jones' works, ii. p. 577. 134 THE LEISURE HOURS. told them, that it was cruel, and consequently impious to deprive any creature of life ; that, whatever might be said in Vedas, every sacrifice of an animal was an abomination, and that purification itself was wicked, because some small insect might be killed in bathing or washing cloth ; that he never bathed, and constantly swept the ground before him, lest he should tread on some innocent reptile : he then expatiated on the inhumanity of giving pain to the playful and harmless kid, and reasoned with such eloquence, that the Daityas wept, and abandoned all thought of ablution and sacrifice. As this Maya, or ' illusive appearance ' of Vishnu, frustrated the ambitious project of the Daityas, one of Budha's titles is ' the son of Maya.'' He is also named Sacya Sinha, or the lion of the race of Sakkya. It is probably upon the belief of Gowtama's being an in- carnation of Vishnu, that the Hindus regard the superficial hollow on Adam's Peak, as the impression which that devo left by stamping the mountain with his foot.* But I may remark, that even intelligent Budhists of the present day ignore the statement in one of their religious books, I be- lieve the Sadharmalankara — "that Gowtama left the print of his foot as a seal, to declare that Lanka would be the inhe- ritance of Budha." I have already referred to the distinguished position which Vishnu holds in the national religion of the Singhalese ; and I may, before concluding, observe, that our poets abound in allusions to this deity, and one of them especially regards him as the only devo e who was not dejected when Mara waged his fight against Budha, as he sat on his wajrcH sana or diamond seat.' @,©0o©2O^aS©®®oS3®^q®c^H-32 * Hardy's Eastern Monachism, p. 227. 135 Namawaliya, or ' a Poetical Vocabulary of Singhalese Syno- nymes by NallurutunJ ivith an English Translation, Notes, and Appendices, by the Rev. C. Ahcis. [a review.] Evert one knows that poetry has, from immemorial times, been the idol of literary men in the East. But, when poetry was cultivated by the king as well as the peasant ; the re- cluse in his monastery, and the traveller on the road ; the necessity for abridged vocabularies of synonymous and ho- monymous terms, was quite obvious. To facilitate reference therefore, and to render one's memory the store-house of in- formation, such vocabularies were invariably composed in easy metre. To this class belongs Amara Cosha, called in Ceylon after the writer's name, Amara Sinha, to which has been assigned the first place in Lexicography by the unani- mous suffrage of the learned in the East. • In close imitation of the work under notice, is the Nama- walia of the Singhalese, composed in 1421 a. d., by a Chief- tain of the time of Parakrama Bahu, whose name is given in the heading to this article. A comparison of the Sanscrit Amara Cosha, and the Pali Abhidanappadipika, with the Namawaliya, will not fail to interest the phiiologer and the historical student. At the same time that the Singhalese words shew an affinity to the Sanscrit family of languages, the student will also perceive the still closer relationship which the former bears to the Pali. Between the Maha- rastri, which Lassen has treated as his ' dialectics prcecipua,' and the Singhalese, there seems to be great similarity ; and when we consider the Singhalese in its relation, whether verbally or grammatically, to the Sanscrit, the conviction forces itself on our mind, that the former may be ranked as a sister-dialect of the Prakrita, which Hemachandra defines 136 THE LEISURE HOURS. to be — \_Prakritih Sankritam, ta rabhavom tata agatam va parkritani] — ' The Sanscrit, that which is either born with it, or sprung from it.' Take, for instance, the Sanscrit mdrgd, and Pali magga; the corresponding word for c path,' in the Namatoaliya, is mag a. (§ 9*>.) So again, dirgha, diggha, 'length,' become diga, in the Singhalese. (§ 172.) Whether, however, we regard the Sanscrit as the mother- tongue, and the various sisters of the Prakrita as derived from it; or whether we designate the former, as it signi- fies, the polished dialect, and therefore the most cultivated sister of the Prakrita dialects, from the Himalayas to Dondra head ; there is one peculiarity which a comparison of the Amara Cosha with the Namaicaliya exhibits, and that is, that both in Sanscrit and Singhalese, Lexicography is in its infancy. The Amara Cosha, the best of all Asiatic Dic- tionaries, and one certainly superior to all the Dhatapathas that were ever written, is, nevertheless, inferior to Professor Wilson's Dictionary, and even to the Radices Lingua Sans- k/itce of Professor Westergaard of Copenhagen ; and the Glossarium Sanscritum of Bopp. Our subsequent observa- tions on Namaicaliya will exhibit this inferiority, and the comparative excellencies of modern Lexicographers, as com- pared with the ancient writers, who merely put down some thousand words into metre without order, method, or arrange- ment. In the number of words too, the superiority of Pro- fessor Wilson's Dictionary is greater than the Amara Cosha, in the same proportion of 60,000 to 12,000. The rhymes in which the work is composed, though useful in one point of view, are, nevertheless, calculated to weary the beginner in the ascertainment of the words, which run into one common mass with the observations of the Poet. Namawaliya labours under these and many other disadvan- tages, to which we shall hereafter refer. To render, therefore, its use easy to all classes, and espe- cially to the European student, the Rev. Mr. C. Alwis has published an English translation, after the plan of Cole- THE NAMAVALIYA. 137 brooke's English version of the Amara Cosha. We purpose to introduce this work to the notice of our readers, and we do so with the liveliest interest, — not only because the author is a learned native, — but also because such works prove, both that the natives are not sinking into an apathetic indifference to intellectual pur- suits, and that there are men among the Singhalese able and willing to devote themselves to literary pursuits of a very high order. Illustrative of these facts, we may mention that since the publi- cation of the Sidatli-Sangara in 1853, the natives have been more solicitous about their literature than they were for a quarter of a century bcfoi-e. To the good example set by the publisher of that work, we were lately indebted (amongst others) for two spirited periodicals entitled the Yatalaba Sangarh and Sliasti alankara; for a History of Ceylon, and a paraphrase of the Sidat-Sangara in colloquial Singhalese by Mr. John Per era and Tudave Pandit; for a correct paraphrase and the text of Subasita, by Mr. Robert Diets, a cousin, we believe, of the Singhalese Colonial Chaplain; and for a Romanized Handbook of Singhalese Conversation, by the same author whose edition of Namavaliya is under review. This is but a portion of what has been hitherto effected. We are glad to perceive that many other literary works on cognate subjects are about to be published. In addition to those which the publisher of the Sidath-Sangara is about to issue from the Government Press, we understand that the Kusajatalia and the KaviaseJtara are both to appear shortly from the "Wesloyan Press, with a very learned commentary from Tudave Pandit. Mere English readers can have but a faint idea of the value of these literary works. To set them before the English public in a proper light, Dr. Bowring some time ago published in Frazers Magazine, some of the specimens given in the Sidath-Sangara; from which we extract the following: " Better one cultivated son Th:in many — how many ! a silly one ; Better one moon that shines afar, Than many — how many ! a twinkling star.* * See Introduction to Sidath Saugara. Part II. s 138 THE LEISURE HOURS. As one lamp kindled may convey To thousands more a living ray, So one man's virtue may create Like kindling lamps, a virtuous state." * ****** "Shall I describe the charms of Rajagaha? Its borders shine with silver, gold, and gems ; Ten thousand chariots crowd its peopled streets, O'er which gay banners wave, amid the smiles Of women, beautiful as angels are ; And roaring elephants, and neighing steeds, And groups of joyous peasants, and stout men Clapping up -lifted hands — and streaming flags — Drums beating — viols playing — athlete youths Struggling for victory. Palaces of gold, Where pearl-nets are suspended, and small bells Of gold are tinkling, and the halpa trees Felicity-conferring. All is wealth, All its prosperity : delightful scene ! " f To return from this digression to the work under immediate notice: — Mr. Alwis introduces the work in a short Preface, written both in Singhalese and English. The utility and importance of this Vocabulary are thus noticed by him in his English Introduction : " Namuwalia, the subject of the following pages, is a work of great authority, and is constantly referred to by Singhalese scholars. It holds the same position in Singhalese literature, as the Amarakosa vocabulary in the Sanskrit, and Abbidanap-padipika in the Pali, both of which works have been translated and published. It is scarcely necessary to adduce anything by way of demonstrating the utility of offering the Namawalia to the public in its present shape, beyond the fact that there is hardly a Singhalese scholar, who is not in possession of a manuscript copy, or to whom its contents are not familiar." But, however useful this little work may be for various purposes, especially as a ready help to the student in furnishing him with a variety of names, from which he may at pleasure select such as may suit the exigencies of a peculiar metre; yet it cannot be de- nied that, like the Amara Cosha, it contains but a very small por- * See Introduction to Sidath-Sangara, p. lxxiii. + lb. p. lxix. THE NAMAVALIYA. 139 tion of tlie names of a very copious language. Neither verbs nor derivatives are given in it. Except a few epithets which are appropriated as titles of deities, or as names of plants, &c, com- pound words (not to mention sesquipedalia and septipedalia), terms in which the Singhalese Language is peculiarly rich, are omitted. Technical terms, too, as in most Dictionaries, are excluded from this. The catalogue of homonymous words is defective; and this is not to be wondered at, when we find the same deficiency in the Amara Cosha, which contains only about 12,000 words. But it is to be regretted, that neither the original writer nor his trans- lator has given us the etymology of the words. Nor have we the gender of the nouns, which, as our readers know, it is difficult to distinguish in the Singhalese; for it does not recognize, as in many modern languages, a philosophical or an intelligible principle in fixing the Gender of nouns. The work itself is divided into two parts, the first treating of synonymous, and the second of homonymous terms. The first is subdivided into thirteen orders of names, consisting ; — 1. Of celestial terms, for things above human abodes, termed ' Hearenbj ' by Mr. Alwis. Under this head are comprised the names of Budhas, deities, both religious and mythological, the car- dinal points, the heavens, the different phenomena of nature, the various stars, including the personifications of the planetary system, the various distinctions of time, colour, and season, the emotions of the mind, &c. 2. Of geographical terms, for objects in and " beneath the Earth/' such as the naga worlds, the hells, darkness, serpents, waters, seas, and rivers, &c, fishes and marine objects, &c. &c 3. Of terrestrial objects which enter into the graphic delinea- tion of a landscape in poetry. 4. Of towns, and all the wealth, beauty, and splendour thereof. 5. Of mountains, rocks, and stones, &c. 6. Of the vegetable kingdom, — giving the names of trees and flowers and some of the best medicinal herbs known to the Singhalese. 7. Of beasts, birds, &c. 140 THE LEISURE HOURS. 8. Of men, and their different relations to each other in a do- mestic and social point of view ; the different distinctions of their growth; the variety of names by which the organs of the body are distinguished ; the various objects which are used for the adorn- ment or comfort of the person, &c. 9. Of terms relating to ascetism, which Mr. Alwis has lite- rally translated " Brahaman," the originator of monachism, accord- ing to Eastern legends. 10. Of kings, and their attendants, pageantry, armies, martial ■weapons, kingdoms, wars, powers, and royal virtues, &c. 11. Of merchants, and the different articles of trade as anciently carried on. 12. The distinctions of caste and classes, slaves, savages, and out-easts, ike. 13. Miscellaneous terms not included in the above. Part second contains a number of homonymous words placed without any arrangement or order — a fault not of the translator but of the original author. Having thus glanced at the contents of Namavalh/a. which has been very neatly printed at the Government Printing Press with the characteristic elegance with which everything superintended by Mr. Skeen passes through that establishment, — we come to the Index No. 1, which is well got up, containing all the names given in the Namavaliya arranged alphabetically, and referring by Ro- man figures to the pages in the text, where their English signi- fications are given in foot-notes. The reader will find, by casting his eyes over pages 76 to 114, that the Namavaliya contains about 3,500 words. There is also a second Index given by Mr. Alwis of the English terms in his translation, and referring by figures to their nearest Singhalese significations in the text. It will be thus seen, that Mr. Ahvis has not only given a literal translation of an Oriental Metrical Vocabulary, but has reduced all the terms contained in it into both an English and a Singhalese Dictionary, alphabetically arranged. He says: — THE NAMAVALIYA. 141 " Of the two indices or alphabetical list*, at tbe end of the work, tbe first will serve the purposes of a Singhalese and English Dictionary, and the second as an English and Singhalese, as far as the words of the Namawalia are concerned." We notice with peculiar gratification the ability with which the work has been got up by Mr. Aktris. We are not strangers to the difficulties which literary men have to undergo in getting their labours published in this country, especially in view of the absence of both Singhalese and English type in many of the Printing Estab- lishments. In addition to which, the Oriental scholar finds no little difficulty in procuring correct copies of the works which he wishes to present to the European reader. The great task in translation consists, as every body knows, in correcting the text before it is rendered into English. We are content to state, in his own lan- guage, the difficulties which Mr. Alwis has had to contend with in preparing his version of the Namavaliya for the Press. " Being a work much used, and for the most part transcribed by laymen un- instructed in the Pali and Sanskrit languages, and consequently ignorant of the Singhalese words, these manuscripts abound with clerical errors. The present edition was prepared for the press by comparing and collating manu- scripts collected fom temples the most famous for Singhalese and Pali litera- ture, such as Weragampitia of Matura, Mihirpisenna of Galle, Pselmadulla of Saffragam, Malwatte of Kandy, and others of less renown in various parts of the Island. During the progress of the work, the Amarakosa and Abbidanap- padipika Vocabularies, the models on which Namavaliya is written, as well as the Ruan-mal and Piyum-mal Vocabularies, from which much of Namavaliya has been borrowed, and other philological works in the Singhalese language, have been frequently consulted. Every precaution has thus been taken, to ensure as correct an edition of the work as possible. But, as the Editor, is conscious that there may still be found errors which have escaped his notice, he will thank the Singhalese scholar to point them out as they may from time to time be detected." In view of these difficulties, it is not perhaps surprising that Mr. Alwis has fallen into errors, a few of which we may here notice. In the 5th stanza, sidu saveni is given as two names, although upon reflection Mr. Allots will find, that it is a compound term derived from sarvartha-siddha, and should be rendered sidu-saveta, sidu being the Singhalese of siddha and saveta of sarvartha, signi- fying ' all-good-accomplishing,' being an attribute of Buddha, and 142 THE LEISURE HOURS. thence applied to that sage. We do not mean however to say, szdu may not come from siddha, and that saveui may not be used as a term for Budha; but from a comparision of the Amara Cosha with the work under notice, we are rather inclined to believe that the words should be sidu saveta. At verse 10th. — Siridiya is evidently a misprint of Siripiya 'husband of Siri,' a name of Vishnu. In the 12th section, vasat-sera should be vasam sera, having reference to that ' bodiless'' deity, the Singhalese Cupid, who was reduced to ashes by the angry looks of Siva when pierced by Kama's arrows. So likewise in the 14th section, the vasan-?iet should be vasam-net as applied to the extra- ordinary number of eyes (three) of Ishwara. We pass on to section 20, and find amburu and nirada as two names of ' the celestial river.' Doubtless the latter term may be applied to signify that " king of rivers"; but we are inclined to believe that amburu alone, without ni is not and cannot be applied to the * Ganges ' of heaven, supposed to trickle through the tresses of Siva. So then, we may safely put down the above as one name, thus : ambvru-ni. • The names of Yama (§ 24), that deity who is the regent of hell, and judge of the world, are incorrectly rendered by Mr. Alwis. One should be dam-raja, and not dan-raja; another simply kal without being added to the name which precedes it; and miwvyat should be mhtmyan, signifying a 'buffalo,' which that deity uses for a seat. Passing over mythological terms, we come to words denoting the distinctions of time; and we find at § 26 several words for "quickness," and one (huda) more than the number with which we are familiar. This we apprehend is a mistake, like 'shas' for 'shas' in the same stanza. Amongst the synonymes for 'always,' § 27, which conveys more than the distinctions which that English word and at-all-times and ever convey, and which Mr. Alwis has translated simply 'uninterrupted,' we find piya-siya for siyasiya; yora for yora-yora ' again-again,' 'repeatedly,' 'always' — and yana, which w r e are inclined to the belief, does not occur in the Sin- ghalese. THE NAMAVALIYA. 143 Without dwelling upon trival errors such as mmcana for mumana; gijun for gejun, at § 33 'thunder;' sal for yal § 35, 'time;' we pro- ceed on to § 42, and there we notice two errors under the head of 'rays.' Evidently the word ge here should be he, and nikara, ren- dered as one word, should be two terms, ni and tara (not karn). At § 43, surarada is given as a name of 'Jupiter,' the teacher of the Gods. Now sura-rada means king of Gods, and is only applied to Indra. Surejara from Sura and ejara is the term for Jove, and signifies his profession as 'teacher of the Gods.' So likewise in the couplet following, Asura rada is mistakenly rendered for Asurejara, 'the preceptor of the Assuras or Daityas.'' Perhaps Sesuhu for Sesunu ' Saturn ' § 44 ; sugat for yugat, 'end of kalpa' § 49 ; ipadin for ipidion, and dinit for dinum ' birth' § 50, are mistakes of the press ; but how serious such mistakes are in a Dictionary, we need scarcely tell our readers. But the words for ' mind' at § 52, are evidently misapplied by Mr Alwis. Ihi, sanda, and ala ai*e given by him as three words for the same ; but we apprehend they should be rendred ihala as one single word. The words hada and hida which are given in the same stanza should be ada and ida without the h which precedes each of them. — p. 13. We had noted a few things more, such as defects of translation, the omission of some of the stanzas given in the text, &c. ; but the fear of being considered tedious compels us to pause, though not with- out remarking, that in the present state of the Singhalese language in Ceylon, nothing is more desirable than a good Dictionary — the w r ant of which is daily felt. The compilation of a good Dictionary, is one of the greatest achievements of learning. If the head of the Government were to devote a few hundred pounds, an outlay which the Revenue is well able to bear at the present moment — as a reward for such performance, we shall not ODly have a o-ood Singhalese Dictionary —perhaps, a Pali and a Singhalese Dictio- nary combined; — but Sir Henry Ward's name will be ever asso- ciated with the literary, as is it is now with the material, progress of this Colony. 144 THE LEISURE HOURS. Ox Cinnamon. " Now, as to your queries on the subject of Cinnamon, c whether the plant is indigenous to Ceylon; and to what uses the Singhalese anciently applied it ?' — The impression in my mind had always been, that this was an 'Indian plant introduced into Ceylon in remote times ; and that, having found a congenial soil and climate in this island, it has naturalized itself, and was not to be distinguished from the really original denizens of the clime.'* But a study of the subject, invited by the remarks contained in your letter, has led me to a dif- ferent conclusion; and I shall briefly state my reasons for the same. If Cinnamon {Laurus Cinnamonum, Lin.; Oinnamonum Zey- lanicum, Nees.) were introduced into Ceylon from the neighbour- ing continents of Asia and Africa, it is but reasonable to expect that it is still to be found in them. It is not a little curious, however, that no Cinnamon grows in the latter, at least in the vicinity of Abyssinia, which is described by travellers! as possess- ing a soil anything but favourable to the growth of Cinnamon. It is also, I believe, a fact, that during the Dutch Government in Ceylon, Java was not considered to produce either Cinnamon or Cassia, though, doubtless, the latter was found in a wild state: and it is generally believed, that all the Cassia which is exported from Malabar, Java, and even China, is the produce of trees culti- vated in those countries within the last half-century, Buchanan, in his Account of Mysore, vol. II. p. 512, &c, thinks the spice grown on the continent to be ' without doubt the Laurus Cassia of Linnams.'ij: Even under the Portuguese Government we learn from Ribeiro Lee's Trans : p. 1 4 1 ,) that attempts were made to improve the quality of the spice grown at Quilon, and in the fo- * An opinion expressed by the writer in the year 1853. t Speaking of "the Eastern Coast of Africa to the unknown regions," Laurent, in his ancient Geography, describes it as those parched lands over which Arabs roved ia former days as in the present. — p. S48. I Baldanis, in his Account of Ceylon, describes Cassia as the " third sort of Cinnamon, called by the Portuguese Cant! de matcu or wild Cinnamon, which grows likewise on the Ceast of Malabar, but is in no esteem."— Ancient Travels, p. 824, CINNAMON". 145 rests of Porca; but none could be made to compete with that of Ceylon in taste or in fragrance: and you will find that Lee also quotes from Lord Bacon, to shew that half a century earlier than Rebeiro, Cassia was used as a substitute for Cinnamon.* It is not a little remarkable that Colebrooke in his Amara Cosha, and Professor H. H. Wilson in his Sanskrit Dictionary, give " Woody Cassia " as the signification of the Sanskrit terms " twak- pattra, mutkatan, brungart, twachan, chochan, varangakan ;" which are synonymous terms. I observe too, from your remarks to me, that the result of your reading also tends to the same conclusion — that what the Arabian and the Persian ships produced in ancient times on their return from India, was Cassia and not Cinnamon. These are considerations which lead me to believe, that I am cor- rect in representing Ceylon as the only country f which produces "sweet Cinnamon," (pent kurundu. Sing.), contra-distinguished from "Cassia,'" (nika kurundu. Sing.)$ If this be so, and I may regard it as a well ascertained fact in natural history, that * each tract of country in the world has had its own peculiar creation,' the inference that Cinnamon had its origin in Ceylon, is, I conceive, * " Nard and Cassia balmy smells." — Milton. "Let balm and Cassia send their scent From out thy maiden monument." — Herrich's Dirge of Jephtha. + " The Java Cinnamon is far superior to the Malabar both in quality and appearance, but it is not so handsome in the bale as that of Tellichery, which is always well packed and with clean joints, whilst that from Java is mixed with many false packed canes and rag- ged joints, and has a stronger drug flavour. Ceylon is superior in every point of view (colour excepted) to every other description of Cinnamon. It is perfect in its fine aromatic favour, in the thinness and regularity of its bark, the length and cleanness of the joints in each cane, &c, &c. Java Cinnamon has made the nearest approach to the qualifications of Ceylon Cinnamon, although it is still a very inferior substitute; it is much weaker in flavour and lacks that fine aroma which is the leading feature in the quality of Ceylon Cinnamon. It is besides very inferior in the quilling." — Report of Messrs. Kilby and Co., Brokers, London, October, 1843. X Baldaaus, in his account of Ceylon, describes Cassia as the third sort of Cinnamon, called by the Portuguese Canel de mattu, or 'wild Cinnamon,' which grows likewise on the Coast of Malabar, but is in no esteem. — Ancient Travels, p. 824. PAKT II. T 146 THE LEISURE HOUBS. very probable.* It is doubtless from this cause that this spice is so regarded by several writers — that poets have sung of "spicy breezes" in connection with "Ceylon's isle;" and that the Island itself is termed "the Cinnamon Ish." Its claims to this designation seem to derive great support from a Sanskrit "Catalogue of Botanical names," called the Sarasvati Niganduva, a production of very remote antiquity, in which, among other designations, Sainhalan occurs as a name for Cinnamon, f I find from Wilson's Sanskrit Dictionary, that this name (in a modi- fied form, Siiihala) is given to Cinnamon even in India — a fact which removes all doubt as to the genuineness of the appellation, and the origin of the article. Now, when we bear in mind that nearly all names throughout the East are descriptive,]: and that this, which is a possessive noun, bears the signification of "that which belongs to Sinhala — the Sin- ghalese,''' I am disposed to treat it as a plant indigenous to Ceylon. § The objections, however, to this are two-fold; 1st, that although so early as in the days of Moses, "sweet Cinnamon" and "Cassia" were known, (Exod. xxx. 23, 24,)|| yet it is not mentioned as a * Speaking of centres of creation,' Dr. Gardner says, (see Lee's Translation of Rebeiro's Ceylon) that " till the natural productions of different parts of the surface of the globe came to be investigated with the attention and accuracy which are peculiar to the present age, naturalists rested satisfied with the vague idea that all animals and vegetables had originally radiated from a common centre, and that in the same parallels of latitude the same species would be found. This we now know not to be the case ; and it can be as safely asserted that every large tract of country has had its own peculiar creation of both plants and animals, as that two and two make four, the exceptions to this general rule being accounted for by disseminating causes now in operation." — p. 211. •j" It also occurs in another Botanical work called the Siddhawusadha Nigandua. \ Thus, Tippili or 'long-pepper,' goes by the name of Maghada' (Behar) the country where it was originally found. So likewise CJiinamul 'caculia cathertica' or the China- root, is so called after the name of the country from whence it was introduced into Ceylon. § With less evidence in its favour, Dr. Gardner would have us believe, that the Cocoa- nut palm is indigenous to Ceylon. — Lee's Rebeiro, p. 213. ~" || Dr. Boyle, having indicated the routes of ancient commerce, concludes this part of his subject with some remarks on the place whence the articles were brought into Egypt and Palestine ; audhesavs: "But Cinnamon and Cassia, nard, calamus, and onycha CINNAMON. 147 product of Ceylon until after the Mohammedans commenced a traffic in the Indian seas ; and 2ndly, that the " Cinnamon regio" of the ancients is described as the opposite or Eastern Coast of Africa. For obvious reasons I feel a very great diffidence in advancing an opinion upon this part of the subject, and would therefore merely suggest for your consideration whether the non-mention of Cinna- mon until after the Mohammedans had commenced to trade with Ceylon, may not fairly be attributed to causes* other than the absence of the article itself in Ceylon, viz., to a deceit practised by the Chinese, who seem to have had before that period a monopoly of trade in the Indian Seas. It is also important to investigate with clearness, whether by the Eastern Coast of Africa, a part of Asiaf was not meant; or whether the former was at this time a port at which the Chinese vessels touched, and from whence the spice itself was exported to other ports in exchange for European and Egyptian merchandize. The great value too, which was set on this article may seem to have influenced the Chinese, like the Arabs who traded in the Red Sea, to with-hold the name of the having been shewn to be peculiar Indian products, known to ancient Commerce — there can, I conceive, be no doubt that the West Coast of India, and probably also the Island of Ceylon, were reached even in the early time." See Asiatic Journal, vol. xxxviii. p. 156. As between India and Ceylon, we have already shewn that Cinnamon was a product pe- culiar to the latter country. * " It may appear strange that so few of the indigenous productions of Ceylon itself are mentioned ; that is to say, only precious stones and pearls, without a single allusion to cinnamon and ivory, with which the Island abounds. This apparent inconsistency, however, is removed when we come to consider the very nature of the Singhalese commerce ; and at the same time serves to shew the vast extent and importance of the latter. For, as we have already seen, the trade of Ceylon consisted for the most part in the exchange of foreign goods, brought thither in great quantities from distant regions ; in comparison with which the sole produce of the Island itself, would seem very trifling and insignificant. Besides, cinnamon grew only in the interior, and not in the northern parts of the Island, to which alone Sopater's visit was confined ; and we must also recollect, that at this early period, gardens appropriated to the cultivation of cinnamon were not yet in existence." — Heeren's Historical Researches, ii. p. 425. t It would also seem that the ancients "confounded Egypt with Abyssinia."— See Sir William Jones's Works, vol. i. p. 274. Also Wilford's Essay on Egypt, in the Supplement to vol. ii, of the same work, p. 544. 148 THE LEISURE HOURS. country from whence they obtained it:* and, it may not be impro- bable, on the other hand, (if the Chinese did not conceal the fact,) that the Greek writers took for granted without much inquiry, that the spice, which they procured from the east coast of Africa, was a product of those regions, f The inaccuracies into which the ancient writers seem to have fallen with regard to the Geography of the eastern cost of Africa, and the opposite regions in Asia, may also intimate to us such a want of information in the Greek writers, as to render a mistake on their part possible, and indeed too probable; for, amongst a great many errors enumerated in Wilford's Essay on Egypt and other adjacent countries (see Sir W. Jones's Works, ii. p. 493, et seq.), we find that a "part of Africa was called India by the Greeks." — p. 544, that Theophylact thought that the Nile flowed through Lybia, Ethiopia and India; — that Strabo considered that the peo- ple of Mauritania were Indians or Hindus; that middle India was called Abyssinia in the times of Marco Polo ; and that Pliny placed Madagascar on the east of Ceylon. As for the silence of the Ceylonese, it is not at all amazing to me, that a people little accustomed to traffic, and setting no value upon the bark which they did not use either for religious or culi- nary purposes, omitted to mention the spice in question in any of their books, except their Lexicons or Botanical works, few of which have been spared to us from the ravages of ancient times.! * "The Coast of Ethiopia, from the straits to the eastern headland of Aromata, was much better known after the time of Ptolemy Philadelphia than it is now to us Euro- peans.* * * There is no doubt that the Arabian possessions must have extended still farther south, perhaps to Madagascar, but they concealed their knowledge from the Greeks." — Laurent's Ancient Geography, pp. 349-51. t "The Venetians are thought to have earned on their trade to India with greater advantage than any other nation ever did. They had no direct intercourse with that coun- try, but purchased the commodities of the East, imported by the Mohammedans into Egypt and Syria* * * Neither the Greeks nor Romans seem to have visited the more Eastern parts of it (India). They procured the productions of those countries only at second hand." — Dr. Adam's Ancient Geography and History, pp. 512-3. % "Although in the few native works at our present disposal there is no particular mention made of spices, yet we cannot possibly doubt of their consumption in the country CINNAMON. 149 And this leads me to notice briefly the second part of your in- quiry, as to " the uses to which the ancient Singhalese applied this spice." Sacrificial offerings, for which in ancient times Cinnamon was used by other nations, were not known to the Singhalese. Indeed they seem to have regarded it as fit only for medicine. Thus, we perceive the plant spoken of, not only in Indian medical books of high antiquity, such as the Shusruta, but also in Sanskrit and Pali medical writers of Ceylon. The Sarathasangahu of Bud- dha Dasa, ( A.D. 3r>0,) and the Manjusa (A.D. 126 1,)* both mention Cinnamon as an ingredient used as medicine in cases of " snake poison," "elephantiasis," rheumatism," &c. Except in modern times, I am not aware that this spice was applied by the Singhalese to any other use;f and I am unable to ascertain any mention of it in the Singhalese books except our Dictionaries and the Poets. \ (A. D. 1410—1815.) You will have doubtless read in modern Singhalese history, that upon the capture of the late Kandian king, the lamp in his palace was found to contain Cinnamon oil ; but this was probably a luxury, the use of which was borrowed from the Dutch. § Before concluding these observations, I must not omit to remark that in defining " Cinnamon tree," Prof. Monier Williams in his itself. This silence, however, is merely the effect of accidental causes ; for neither Manu or the Eamayana had any special occasion of alluding to the subject." — HeereiCs Histori- cal Researches, ii. p. 276. * Also in the Singhalese Yogaratnahara, A.D. 1472. f I must not, however, omit to state that frequent mention is made in the Mahawansa of "scented oils," "spices," and "aromatic oils," (see pp. 124, 182,) — probably referring amongst others to Cinnamon, the great fragrance of whose bark was certainly known to the natives, from at least the names given to it (vide the list of names at the end.) I have also carefully examined the test of the Mahawansa, but have found the words too large to enable me to express a decided opinion on the subject. ®qttQZ)iqz)(&Q, sgSqS^SK^oSedcge^e Kaviasekara. § But, Baldams says, that in the beginning of the siege of Colombo by the Dutch, their "General received a letter, writ with his Majesty's own hand," and that "it was curiously perfumed with all sorts of spices."— Ancient Travels, p. 720. 150 THE LEISURE HOURS. Dictionary gives the following Sanskrit sentence, which, whether quoted from any book of authority, or not, supports the belief generally entertained, that the plant is indigenous to Ceylon — ParvoMa tikta, valkala visishtah Sinhala-dvipa rohikshudra vrikskah. "The aforenamed (is) a small tree (plant), which, having pungent Lark, is grown in the Island of Sinhala." In the following list I have given the significations of the several Sanskrit Names for Cinnamon and Cassia. 1. Tvatch, 'skin,' 'bark,' 'rind,' 'peel.' 2. Varanga, 'elegant' or 'superior body.' 3. Brunga, 'a golden vase.' 4. Chocha, 'bark,' 'rind,' 'skin.' (1) 5. Shukla, 'white,' 'clayed-sugar.' 6. Utkata, 'superior,' 'high.' 7. Sainhala, (given by Pr. H. H. Wilson as Sinhala) ' Cey- lon ' ' Singhalese.' (2) 8. Katupami, ' pungent leaf.' 9. Mukhasavrablia, 'mouth -fragrant.' 10. Varapriga, 'highly pleasing,' 'delightful.' (3) 11. Siitkata, same as Utkata with the addition of the prefix su 'very,' 'much.' 12. Lavana-parna, 'beautiful leaf.' (4) 13. Lamanga, supposed to be an original Singhalese word mean- ing 'tender body.' (5) 14. Phalaguna, 'fruitful,' 'a name of a tree.' 15. Surarasa, 'highly flavored.' 16. Mukha sodana, 'pungent,' 'sharp.' 1. These four and the 6th and the 18th, are given in the Amarakosha; and it is re- markable that they are all rendered 'woody Cassia'' by Mr. Colebrooke. 2. Pr. H. H. Wilson gives this in his Sanskrit Dictionary in addition to those given in the Amarakosha — all which he translates 'ivoody Cassia.' 3. The first ten names are given in the Saraswati Nigandu for Cinnamon. 4. The first five, and the 7th, 9th, 11th, and 12th, are found in the Siddhawsadlia Nigandu as the names for Cinnamon. 5. This name is (he same in the Pali for Cinnamon. CINNAMON. 1 5 I 17. Patra-ghanda, c perfumed leaf.' (6) 1 8. Tvak patra, ' bark leaf.' 19. Gudatvak, 'sugar-bark.' (7) 20. Darugandha, 'scented wood,' ' Cinnamon.' 21 . TiKtavalkala, ' pungent bark,' ' Cinnamon.' 22. Sugandha-tvak, 'scented-bark,' ' Cinnamon.' 23. Gandhavalkala, 'scented-bark,' ' Cinnamon.' (8) Singhalese Names. 1. Kurundu, the origin of this word does not appear. Proba- bly it is a proper name, and not an epithet. 2. Lamanga, from lama ' tender,' and anga ' body,' a word for Cinnamon or Cassia. (9) The Dipavansa thus notices the state of things which led to the third and last Ecumenical Convocation. ' The heretics, who, seeing the gains (of the Buddhists) and the attentions (paid to them), fraudulently associated (with them), were sixty thousand. (Owing to their intrusions the observance of) the Patimokkha* was discontinued in the Asokarama monastery ; and a minister who superintended that meeting killed some of the priests.f 6. The two first and the 5th, 13th, 14th, 15th, 16tb, and 17th, occur in the Vusadeva Nigandu as the names for Cinnamon. 7. Pr. Williams in his English and Sanskrit Dictionary gives this and the 3rd, 6th, 15th, 18th, and 19th as the epithets for Cassia. 8. The last four are given by the last named writer as synonyms for Cinnamon. 9. (3®csd, O^c^ig, @^£B<20©@>E) ^ <5igtfi<53 — Namavaliya. * The meeting of the priesthood once in 1 5 days, when they usually recited and ex- plained the rules of discipline. f For a detailed account of this proceeding, see the Mahawansa. 152 THE LEISURE HOUKS. f With a view (therefore) to reproach the heretics, many Bud- dhist priests, about sixty thousand in number, assembled. In this assembly Moggaliputta thera was the chief. He was equal to * Buddha himself — pre-eminent and peerless; and, having been re- quested by the king (to declare who would incur) the sin of having killed the priests, he dispelled the Sovereign's doubts by working a miracle. ' When the king had learnt the religion from (this) thera, he extirpated the impostors by removing their (sacerdotal) garments. (These were) the inimical heretics, who had entered the priesthood, and who, by means of their own doctrines, set aside the word of Buddha, which was as pure as gold. All those doctrines were false,* and opposed to the discourses of the theras. To render (therefore) the orthodox doctrines pure, and to reduce the heretics to shame ; Moggaliputta delivered the Kathavatthu > ])akarana\ on the Abhidhamma. For the suppression of heresies, there was not a better (instrument of) reproof than this. ' This done,} with a view to the stability of religion, and the purification of its doctrines, this hierarch assembled a thousand arahanta ; and, having selected a preeminent and highly erudite thera, held a Council of dhamma. ' This third convocation was brought to a termination in nine months, at the Asoharuma monastery, founded by the pious king of that name.' * Lit. — 'Broken, imperfect." t A 'book '-on the-' substance '-of the -'discourses.' This is the name given to one of the pakarana or ' books ' of the Abhidhamma. It was composed by amplifying the mutika, originally made by G^tama; and it is devoted to the consideration of rive hundred points of difference between the Buddhists and the heretics. j Lit— 'the thera having delivered the Kathavatthu -pakarana on the Abhidhamma.' KACIICTTAYANA'S PALI GRAMMAR. 201 The Conditional. Parassapada. 3 abhavissa 2 abhavisse 1 abhavissatn ahavissa ahavisse ahavissam abhavissansu ahavissanstt abhavissatha ahavissatha abhavissamha ahavisamha* 3 abhavissatha 2 abhavissase 1 abhavissatn Attanopada. abhavissante abhavissavhe abhavissamhe Participles. Present* C bhavamana f santa ( bhavanta \ samana Passive — bhuyamana Decl. Past. Decl. — bhiita, huto, hutavi Indec. — hutva or hutvana Future. Deel. — bhavi ■. bhavissanta bhavissamana From the above differences, and the confused mode itl which the Prakrit Grammarians treat of bhavadi, havadi, &c.^ it may be inferred that they were indebted to little beyond their own observations for the elucidation of the laws of the Prakrit; and that they consequently mistook a distinct radical for the modified form of another. The Rev. Henry Ballantine of the American Board in India remarks, with reference to this radical in the Maratha, " The substantive verb, especially* exhibits the most strik- ing dissimilarity between the Sanskrit and the Maratha languages. In Maratha, we have the following forms of the substantive verb. * For these forms of hu in the Conditional, I am indebted to the writer of the Rupasiddhi. C «5 Plural. 1st per. 2nd per. 3rd per. aho ...aha ...ahet hwo ...hwa, - ...hot hai ...ho ...hai hoto ...hota ...hote 202 THE LEISURE HOURS. Singular. 1st per. 2nd per. 3rd per. Pr. 2nd. — ahe ...ahes ...ahe Sd. form — hoya ...hos ..hoya Hindu fm — hii ...hai ...hai Im.In.mas — hoto ...hot as ..hota " The root of this verb is evidently ho or he, reminding us of the Hebrew havah or hayah* The Sanskrit root of the sub- stantive verb as, is employed in Maratha to fill up the defL ciencies of the paradigm of the original root ; being used in the formation of the present habitual tense, and of the past habitual, and also of the conditional mood, e. g.; asato ' he is habitually ;' ase ' he was habitually,' asala ' if he were ;' but these are evidently later introductions, required and employed only when the language had been considerably cultivated, "f That hit is a radical distinct from bhu appears not only from the express mention of it, as such ^cap. iii. § 23.) by Kachchayana, and other Pali Grammarians ; but also from its existence both in the Indo-European languages and in the Prakrit. Although, of the Sanskrit auxiliaries as ' to be ' bhu e to become,' and kri ' to do,' all which exist in the Pali, — the German idioms alone substitute f#r the third, a verb signify- ing 'to do' [Bopp's Comp. Gr., p. 843] ; and although some of the other European dialects possess the two first, both sepa- rately and conjointly [e. g. es Lat. is Teut, esti Gr., ist Germ., is Eng., and be and is Eng. &c.,] ; it is, nevertheless, remark- able that in the last we find another form hove, which renders the same assistance to the principal verb that be (bhu) and is (' as') do. There is, therefore, I conceive, no objection to its ('have') being regarded as a verb substantive of that language from whence the Prakrits and their Indo-European sisters have * 'Some would derive 1 his root from the Sanskrit bhu ' to be,' and others from the Sanskrit as, but either of these derivations is far-fetched and unsatisfactory." t Amer. Oriental Journal, iii., p. 380. KACHCHAYANA'S PALI GRAMMAR. 203 sprung up. Moreover, the difference between 'have' and 'be' is simply that which exists between ' possession ' and 'existence.' Possession itself conveys, as the Murathi honen does, 'the entrance on the state of existence.' — Dr. Stevenson's Murathi Grammar, p. 86. The signification of existence is again not far removed from the idea of possession. The power of the one has , clearly grown out of the other. The two auxiliary verbs have and be 3 which play a most important part in English Syntax, are indeed not more different in signification than the as, bhu and kri, which Sanskrit writers employ both in the Reduplicate Prseterite, and in composition with nouns (Wilson's San. Gr., p. 350.)* The auxiliary verb which has /* for its radical consonant in the Indo-European languages; e. g. habeo Lat., haban Goth., have Eng., is intimately related to hu (va) Prak., ho (na)Mura.,f and is therefore clearly traceable to the Pali hit, of which the inflexions, [ye Eng., beo Lat , ban,, Goth., va Prak., va Sin.,] are found in the preterite. Neither Vararuchi nor the other Prakrit Grammarians seem to have been struck by coincidences such as the following ; or, they would not, I apprehend, have traced the Prakrit h it to bhii: Pali. Prak. Mur. Lat. Goth. Eng. horni ■ hoya . .. habeo ,. haba .. have hosi hosi hos .. habes .. habais . .. hast hoti e hoi (huvai hoya . .. habet . habaip . .. has honia hvo .. habemus ., ,. habani . .. have hotha . hva , ,.. habetes . .. habaijo . .. have honti ( honti (huvant " hot . habent .. . habant , .. have * e. g. sukli-karoti=seti-karoti ; sukli-bhavati=seti-bhavati ; sukli- syat=seti-siya. f "At Cuttack we have hoti, atthi, as in the modern Pali." — American Oriental Journal, vol. ii., p. 336. 204 THE LEISURE HOURS. On the supposition, however, that "the simpler the form the older is its origin", my Pandit is inclined to believe that the Pali form hu, is even more ancient than its fuller form assumed by the Prakrit in common with some of her Indo- European sisters ; and for this belief confirmatory proof may be found in the fact that the simple Pali kit is found in the radical elements of such a different class of languages as the Chinese [fs)hee], the Burmese [(s)hi], and the Tavoy dialect [hi.]* Be this however as it may ; the existence of hu in some of the European dialects is manifest; audits absence in some others, as in the Sanskrits furnishes no valid objection to its being regarded as a radical; for we have satis- factory proof that the Sanskrit has not only lost several roots, which are to be found in the Vedas, [e. g. kan, ink, ubj, sav, ven, sach, myaksh, thsar, dhraj, maud, ves, vaksh, turv, bharv, &c.,] but that some primitive radicals had also disappeared from the Vedic Sanskrit. f The absence of hu in the Sanskrit is, moreover, not more surprising than that the Greek, Latin, and the old Slavonic, which possess the defective us, have not borrowed the fuller bhii. * Am. Oriental Journal, vol. iv., p. 279. t See Dr. Muir's Sanskrit Texts, p. 272. THE SECOND CONVOCATION 205 BUDDHIST SCRIPTURES. Scarcely a century* had elapsed from the death of Gotama, when, in the tenth year of Susinaga's successor, Kalasoka the teachings of Gotama were disregarded in the strong- holds of Buddhism, and usages contrary to his doctrines prevailed even amongst the priesthood. The Sovereign him- self "extended his protection" to those who deviated from the orthodox doctrines. It is therefore not surprising that many thousands of priests who had been doubtless much inconvenienced by the rigid rules of discipline in the Buddhist canons, openly introduced certain innovations, of which the following is a condensed account. The order by which priests were prevented from keeping salt for more than seven days, was construed not to extend to the case where salt was preserved in a horn. The allotted time for their morning meals, was extended to "two inches of shadow" after the meridian sun. The general prohibition against enjoyments was restricted to the Viharas. Certain ceremonies, which were permitted only in the Uposatha hall, were extended to the monasteries. Consent, which was made the condition precedent upon which certain religious acts could be performed, was considered dispensable, where the act was confirmed after its completion. The doctrines of * Dasa dasaka vassamhi Sambuddhe parinibbute Vesaliyan Vajjiputta dipenti dasavatthuke. That is — "when a century had elapsed from the date of Buddha's parinibban, the Vajjians of Vesali declared the ten innovations." — Di- pdvansa. 206 THE LEISURE HOURS. Buddhism, for which Gotama exacted implicit obedience, were set at naught upon the example of preceptors, or the authority of the fathers of that religious sect. Substantial food, which was forbidden after mid-day, was thought not to extend to whey, " a component part of milk''' Fermented liquor, the drinking whereof was totally prohibited, did not in their opinion include toddy, resembling water. Costly coverlets, against the use of which Gotama laid his Canon, were considered to comprise only fringed cloth. All preci- ous metals, which they were inhibited from receiving, were construed to mean all metals besides gold and silver* Such were the innovations of a body often thousand priests which led to the Didiya Sangiti or second Convocation. 1 . — Uddhamman ubbinayancha Apagatan Satthu Sasane ; Atthan dammancha bhinditva. Viloman dipayinsute. 2.— Tesan niggaha natthaya Bahubuddhassa savaka; Dva dasa sata sahassani Jina putta samagata. 3. — Etasmin sannipatasmin Pamokkha attha bhikkhavo ; Satthu kappa maha naga, Dura sada maha gani. 4. — Sabbakami cha Salho cha Bevato Kujja Sobhito; Vasabhagami Sumano Sana vasecha Sambhuto; 5. — Yaso Kakanrfa puttocha Jinan diftha ime isi ; Papanan nigga hatthaya Vesaliyan samagata; * See Chulavagga, lib. 4 of the Yinaya. THE SECOND CONVOCATION". 207 6, — Vasabhagami cha Sumano Anuruddhassanu vattaka ; Avasesa anandassa Dittha pubba tathagatan. 7. — Susunagassa putto Asoko asi mahipati ; Pafcdiputta nagaramhi Rajjan karesi khattiyo. 8. — Tancha pakkhan labkitvana Attha thera mahiddhika ; Dasavatthunan ninditva Piipe nhnmaddayinsute. 9. — Niddha metva papa bhikkhu Madditva vada papakan ; Saka vada sodhanatthaya Attha thera mahiddhika. 10. — Arahantanan satta satan Uchchinitvana bhikkhavo ; Varan varan gahetvana Akansu dhamma sangahan. 11. — Kitfagara salayan Vesaliyan puruttame ; Atthn masehi niMiasi Dutiyo sangaho ay an. * They (the sinful priests) made an absurd mixture by departing from the sense and phraseology of the dhamma and Vinaya, the doctrines of Buddha. [l) ' With a view (therefore), to degrade them, many priests, disciples of Buddha, (in all) twelve hundred thousand, assembled together. (2) In this congregation there were eight pre-eminent principal bhikkhus, who had a large retinue, who were (unapproachable, i. e.) without their equals, and not inferior to (Buddha himself ; viz.) (3) Sabbakami Salha, 208 THE LEISURE nOURS. Revata, Kujjasobhita, Vasabhagami, Sumana, Sambhuta of Sana, (4) and Yasa, son of Kakanda, all who had seen Buddha. They assembled at Vesali with a view to reproach the sinful priests. <5) ' Vasabhagami and Sumana were the disciples of Anurud- dha, and the rest of Ananda. They had all seen Buddha. * [At this time] Asoka, the son of Susinaga, a Khattiya prince, reigned in Pafaliputta. ( " ' The (abovenamed) eight pre-eminent theras, having gain- ed (this prince) to their side, csnsured the ten indulgences, and (oppressed) inflicted pains and penalties on the sinful innovators. (8) Having (thus) overcome the sinful bhikkhus, and suppressed their heresies; these illustrious eight priests, with the object of purifying their ow T n discourses, ro assem- bled seven hundred arahats — pre-eminent bhikkhus; and held a Council of dhamma. <10) ' This second Sangiti was brought to a close in eight months, at the Kutagura Hall, in the renowned city of Vesali. < n > The account given of this Convocation in the Tibetan Annals* does not precisely accord with that in the Malni- vansa. Both the accounts indeed agree as to the number of Convocations, — as to their having been holden at three dif- ferent places, — as to the first having been immediately after the death of Gotama, — and as to the second having been 1 10f * See Asiatic Researches, xx., p. 41. f Here too, there is a slight difference of 10 years, which is too trivial to be noticed; and it is probable that the mistake arose by confounding the numbers 100, and 10, which may haveoccurred in a passage such as the following, conveying information as to the date of the second Convocation. Atite dasaine vasse Kalasokassa rajino; Sambuddha pavinibbana even vassa satangatan. SECOND CONVOCATION OF THE BUDDHISTS. 209 years from the last date. The difference between the two, however, consists in that the Tibetan writers allege the second to have taken place in the reign of the celebrated Asoka of Pataliputta, and the third during the reign of one Kanishka on the North of India, upwards of 400 years a. b. ; whereas the Sinhalese version represents that the second occurred in the reign of Kalasoka, and the third in the 17th year of the reign of Asoka, which would be 325 B. C. Prof. Max Muller in commenting upon this point, * inti- mates as his opinion, that the Ceylonese, by a stretch of their imagination, introduced into their history an intermediate Asoka, and an intermediate Council. But there is no solid ground for such a supposition. That a Council was held about the close of the first century of the Buddhist era, is clear enough from all the accounts on the subject ; and this •could not have been, as stated in the Tibetan Annals, during the reign of Asoka the Great, for the best evidence which History furnishes us, proves that that monarch com- menced to reign 325 b. c, or 218 after Buddha. In whose reign, then, was the Second Council held, which sat about a century after Buddha ? The Sinhalese affirm that it was in the reign of one ' Kalasoka, son of Susinaga.' The Vishnu Purdna,] and other Indian traditions, fully sup- port this statement. It is clear indeed, that according to the latter, the king avIio agrees with the Kalasoka of the Ceylonese * See his History of Ancient Sanskrit, p. 271, et seq. f Compare Mahawansa with the following account in the Vishnu Pur ana. ' The next Prince will be Sisunaga; his son will be Kdhavarna (36 years v. and m.) ; his son will be Kshemadharman, (Kshemakharman 20 years v. Kshemadharman 36 years m.); his son will be Kshatratijas, (40 years v. ; Kshemajit or Kshemarchis, 36 years m.; Kshetrajna, Bh. P.) his son will be Vidmasara, (Vimbisara 28 years, v.; Vindusena or Vindhyasena 28 years, m. ; Vidhisara Bh..); his son will be Ajatasatru, his son will be Dharbaka, (Harshaka 25 years, v. ; Vansaka, 24 years, m.) ; Part IL 2d 210 THE LEISURE HOURS. is called Kahavarna ; but this difference is not a sufficient objection against the correctness of the Ceylonese accounts; since both the names, as is often the case, may stand for the Same person: and their identity is, moreover, established by the fact, that both historians agree as to Kahavarna or Kalasoka having been the son of Susinaga* It appears, therefore, thnt the authors of the Tibetan ver- sion of the scriptures, which were recorded after the Cey- lonese, and long after the events to which they relate, mistook Asoka the Great for Asoka, surnamcd Kalasoka, of whom, perhaps, they had never heard ; and, having once thrown the second Council into the reign of the first men- tioned Monarch, they had no alternative but to fix the third and posterior Convocation as having taken place during the reign of a subsequent celebrated sovereign. There was indeed much reason to name Kanishka. For, next to Asoka Hushka, Jushka and Kanishka f may be regarded his son will be Udayasva, (33 years v.; Udibhior Udasin, 33 years m.,) his son also will be Nandivardhana, and his son will be Maliananda, 42 and 43 years, v.; 40 and 43 years, m.) These ten Saisuuagas will be kings of the earth for 362 years. 'The son of Maliananda will be born of a woman of the Sudra class ; his name will be Nanda, called Mahapadma; for he will be exceedingly avaricious. Like another Parasurama, he willbetheannihilalorof theKsha- triya race, for after him the kings of the earth will be sudras. He will bring the whole earth under one umbrella, he will have eight sons Sumalya, and others, who will reign after Mahapadma; and he and his sons will govern for a hundred years. The Brahman Kau/ilya will root out the nine Nandas. 'Upon the cessation of the race of Nanda, the Maury as will possess the earth. Kauiilya will place Chandragupta on the throne; his son will be Vindusara; his son will be Asokavardhana; his son will be Suyasas; his son will be Dasaratha; his son will be Sangata; his son will be S-lli- suka, his son will be Somasarman; his son will be Sasadharman, and his successor will be Vrihadratha. These are the ten Mauryas, who will reign over the earth for 137 years.' * Susunagassa putto, Asoko asi lnahipati, Pataliputta nagaramhi, rajjankaresi Khattiyo.— Pipdvansa. t See Raja Tarangani in the Asiatic Researches, xv. SECOND CONVOCATION OF THE BUDDHISTS. 211 as the only ' Asiatic princes who were imbued with the virtue of merit, who founded Colleges and Chetiyas, and during whose reign the regions in the North of India were greatly under the spiritual control of Buddhist ascetics preeminent for their rigid piety.'* Perhaps too, the Tibetan account is in this respect correct; and there was, in point of fact, a fourth Council held in the territories of Kanishka, of which the Ceylonese knew nothing, and the Tibetans had but a confused notion of the second and third Sangitis, which they jumbled together, taking the date of the one, and the name of the Sovereign who reigned at the other. The above supposition derives great support from the fact noticed by Pr. Muller himself, — that ' the Buddhists of Ceylon did not borrow the outlines of their history either from the Brahman s or from the Buddhists of Magadha;' and also from the pecularities of language and style which distinguish the Tibetan from the Pali digests of the Sinhalese. From a paper entitled 'the Peculiarities of the Gdtha style? in the Bengal A. S. Journal,f we gather that the Buddhist literature of Nepal, from which the sacred scriptures of Tibet, Tartary, and China have been compiled, % is in an ugly Sanskrit dialect, destitute of the niceties of the Sanskrit Gram- matical forms of declension and conjugation, &c. ; that the authors have sacrificed Grammar to the exigencies of metre ; that it is in a mixed style of piose and Gathas ; that it bears a strong resemblance to the Tantras of the 4-7th centuries of the Christian era, and that it appears to be the production of men to whom the task of compilation was assigned without * Journal of the Ceylon Branch of the Asiatic Society for 1856-8, p. 199. t By Babu Regendralal Mittra ; volume for 1 854, p. 604. % Mons. Burnouf regards this as a fact conclusively demonstrated. See his Introduction to the History of Buddhism. 212 THE LEISURE HOURS. sufficient materials at their disposal. In view of these pecu- liarities Mons. Burnouf has pronounced the Nepal sacred scriptures to be a barbarous Sanskrit, in which the forms of all ages, Sanskrita, Pali, and Prakrita, appear to be confounded.* Referring to the difference of language of the different parts of the Mahavaipulya or * the highly developed sutras,' the same distinguished Orientalist remarks,that it indicates in the clearest manner, that there was another digest besides the compilations of the three great ecumenical convocations of the Buddhists, and that in his opinion the Nepal scriptures comprise a fourth digest, which he regards as the crude composition of writers to whom the Sanskrit was no longer familiar, and who endea- voured to write in the learned language they ill understood with the freedom which is imparted by the habitual use of a popular but imperfectly determined dialect. This appears to be exceedingly probable; and, assuming the compilation in the reign of Kanishka to be a fact, there seems to be no rea- son to doubt, but many circumstances to confirm, the conjecture of Mons. Burnouf — that these sutras were committed to writing out of India in countries on the west of the Indus, or, for example, Cashmir, — countries where the learned language ofBrahmanism and Buddhism would be cultivated with less success than in Central India, (p. 105.) Mons. BurnouPs critical observations, and the doubts expressed by Babu Rajendralal, demand a few remarks. In the first place it is necessary to know how the discourses of Buddha were originally written — whether altogether in prose or in verse. They are thus described by Buddhagosa: — ' The whole of the foregoing, comprising in it the nine divisions, are, the Suttan, Geyyan, Weyyakarana, Gatha, Ud&nan, Itivuttakan, Jatakan, Abbhutadhamma and the We- dattan. * L'Histoire duBuddhisme. p. 164. SECOND CONVOCATION OF THE BUDDHISTS. 213 'The Suttan, be it understood, contains, the two Vibhanga and (two) Niddesa, the Khandaka and Parivdra, and in the Suttanipata, the Mangala suttan ; Ratana suttan, Nalaka suttan as well as the Tuwataka suttan, and all the other discourses of Tathagata bearing the signification of Suttan. ' Be it understood further, that the Geyyan contains every suttan composed in Gatha (metre) together with (its prose por- tions.) The whole of the Sanguttaka consists throughout of that description (of composition being Gatha tog ether toith prose.) ' The Weyyakarana, be it understood, consists of the whole of Abhidhamma Pitaka, the Suttanta not composed in Gatha, and the words of Buddha which are not classified under any of the other eight Angani. 'Be it known the Gatha consists of the Dhammapadani Theragathct, Thcrigatha, and those unmixed (detached) Gatha not comprehended in any of the above named Suttanta. ' The Udanan, be it known, consists of the eighty two Sut- tanta, delivered (by Buddha) in the form of hymns of joyous inspiration. 'The Itiwuttakan, be it understood, comprises the one hundred and ten suttanta which commence with the words, 'It was thus said by Bhagava.' ' The Jatakan, be it understood, comprises the five hundred and fifty Jatakas (incarnations of Buddha) commencing with the Appanakajatakan. ' The Abbhutadhamma, be it understood, comprises all the Suttanta, containing the miracles and wonders, commencing with such expressions as bhikkhus. These miraculous and wondrous dhammd (powers) are vouchsafed to Ananda.' ' The Vedattan, be it understood, consists of the Chulave- dattan, the Mahawedattan, the Sammddhitthi, the Sakkapanha. the Sankharabhajaniya the Mahapunndman, as well as the 214 THE LEISURE HOURS. whole of those Suttantd which have conferred wisdom and joy- on those who heard them.'* The foregoing extract shews that the sacred compilation of the Buddhists, like the compositions of the Brahmanical Sutra period, which is indeed identical with the date of the Buddhist Avritings, was partly in prose and partly in Gathd or verse; and that some of the suttans are in Gdthd (metre) together with prose. This is a peculiarity in eastern compositions, espe- cially the Pali, to which I wish to invite attention here. Of this the fifth chapter of the Attanagaluwansa pre- sents a complete illustration. Where, indeed, poetry is immediately followed by prose, the latter is intended to express something more than the writer has been enabled to do in verse, owing to the restraints of versification. Again, from the nature of the subjects which are treated of in Gathas, it would also seem that poetry was selected for 'joyous hymns,' and also with a view to create a better impression of certain matters than of others, or to render their study easier. This alone, therefore, furnishes no argument against the genuine- ness of the Nepal works. But the various other traits to which Mons. Burnouf refers, taken in connection with the following extracts from the Dipavansa, satisfactorily explain away the difficulties raised by Babu Rajendralal, whilst at the same time they conclusively prove the correctness of the conjecture that the Nepal collection owes its origin to another digest of the Buddhist literature besides those of the three Convocations, or in the words Pr. Benfey, 'it consists of merely translations from Buddhist sources, which were originally composed in Pali.'f The Dipavansa says: — * Translated from Buddhagosa's Atthakatha entitled the Smnangala Vilasini, by the Hon'ble Geo. Tumour, and published in the Bl. A. S. J., vol. vi.p. 526. | See his Indien, p. 194. SECOND CONVOCATION OP THE BtTDDHISTS. 215 1, — Nikkaddhita papa bhikkhu Therehi Vajji puttaka; Annan pakkhan labhitvana Adhammavadi balm jana ; 2. — Dasa sahassa samagantva Akansu dhamma sangahan. Tasmayan dhamma sangiti Maha sangiti yuchchati. 3. — Maha sangitika bhikkhu Viloman akansu sasanan; Bhinditva mula sangahan Annan akansu sangahan. 4 — Annattha sangahitan suttan Aiinattha akarinsute — Atthan dharnmafieha bhindinsu Nikayesu cha panchasu. 5. — Pariyayadesi tan vapi Attho nippariyaya desitan ; Kitatthancheva neyyatthan Ajanitvana bhikkhavo. 6. — Annan sandhaya bhanitan Anfiattha diapayinsute ; Vyanjana chhayaya te bhikkhu Bahun atthan vinasayun. 7. — Chharfrfetva eka desancha Suttan vinaya gambiran ; Patirupan sutta vinayan Tantin cha akarinsute. 8. — Parivaran atthuddharan Abhidhamman chhappakaranan ; Parisambhidancha niddesan Eka desancha Jatakan Etta kan vissajitvana Aiiiian na akarinsute. 216 THE LEISURE HOURS. 9. — Nama linga parikkharan 'Akappakarananicha ; Pakatibhavan vijahitva TaScha aSnan akansute. 10. — Pubbangama bhinnavada Maha sangiti karaka ; Tesancha anukarena Bhinna vada bahu ahu. 11. — Tato apara kalamhi Tasmin bbedo ajayatha; Gokuliko Ekabbohari Dvidha bhijjittha bhikkhavo 12. — Gokulikanan dveva bheda Apara kalauihi jayatha ; Bahussutikil cha Paniiatti Dvidha bhijjittha bhikkhavo. 13. — Chetiyacha puna vadi Maha sangiti bhedaka ; Pancha vada ime sabbe Maha sangiti mtilaka. 14. — Atthan dhammancha bhindinsu Eka desancha sangahan; Ganthancha eka desanhi Chharfefetvaiirian akansute. 15. — Namalingan parikkharan ' Akappakarananicha ; Pakatibhavan vijahitva Tancha aniian akansute. 16. — Visuddha thera vadamhi Puna bhedo ajayatha; Mahinsasaka Vajjiputta Dvidha bhijjittha bhikkhavo. SECOND CONVOCATION OF THE BUDDHISTS. 217 17. — Vajjiputtaka vadamlu Chatudha bhedo ajayatha; Dhammuttarika Bhadrayani Channagarikacha Sammiti. 18. — Mabinsakanan dve bheda Apara kalamhi jayatha; Sabbatthi vada Dhammagutta Dvidha bhijjittha bhikkhavo. 19. — Sabbattbivada Kassapika Kassapikenapi Sankanfika; Sankantito Suttavadi Anupubbena bhijjatha. 20. — Ime eka, dasa vada Pabhinna thera vadato, Atthandhammancha bhindlnsu Eka desancha sangahan; Gantban cha eka desarahi ChbaeWetvana akansute. 21 . — Namalingan parikkharan 'Akappakarana niclia; Pakatibhavan vijahetva Tanclia aiinan akansute.* 22. — Sattarasa bhinnavada Eko vado abbinnako; Sabbe vaMha dasa honti Bhinnavadena tesaba. 23. — Nigrodbova maha rukkho Therovadana muttatno, Anuna'n adhikancheva _ * It is remarkable that the repetition of an act is conveyed bv a repeti- tion of the same stanza — a circumstance which proves the truth ot the tradition, that the Dipavansa was compiled by royal chroniclers, to whom it was assigned as a task. Part II. 2 e 218 THE LEISURE HOtJRSi Kevalan Jina sasanan; Kanfaka viva rukkhamhi Nibbutta vada sesaka. 24, — Padiame vassa sate natthi Dutiye vassa satantare; Bhinna sattarasa vada Uppanna Jina Sasane. 'Many individuals (viz.) ten thousand sinful Vajjian* bhikkhus who had been expelled by the thcras, assembled to- gether; and, having formed another party, held a council of Dhamma. This is thence called Maha Sangiti. ' The bhikkhus who held the Maha Sangiti reduced the reli- gion into confusion,f set asidej the first compilation, § and made another. IT They placed in different places the Suttans which occurred in different other places, and distorted the sense and the words|| of the five nikaya. They did so, igno- rant of (the difference between) the general discourses, and those (delivered) on particular occasions, and also (between) their natural and implied significations. They expressed** in a different sense that which was otherwise declared, and set aside various significations under the unwarranted authority (shadow of) words, ff They omitted one portion of the Suttan, * V a jji — a portion of Behar in which the Lichchavi Princes were settled. It is however not stated where the Council was held. Doubtless it was at a distance from the principal seat of Government and Buddhism, which at this period was at Vesdli or modern Allahabad. f Viloman akansu 'made to bristle,' 'ruffled,' 'crossed,' 'reversed,' * confused.' % bhinditva — 'having broken,' 'split,' 'set aside.' § Sangahan — from the context I would render this word 'compilation' and not 'rehearsal.' The acts here related, taken in connection with the original import of the word, can only refer to a written and not a mental collection. ^[ Akarinsu 'made,' 'done,' 'effected.' The same word is used in the following sentence, wherein I have rendered it 'placed.' || Dhamma here means phraseology of the Scriptures, as opposed to their attha ' the sense' or ' import.' ** Thpayinsu — ' They made to stand.' ff Vyanjana ' letters,' and iusome of the Buddhist writings, ' words ' or ' sentences.' SECOND CONVOCATION OF THE BUDDHISTS. 219 and Vinaya of deep import, and substituted* (their own) ver- sion! of them and the text.J They left out the Parioaran annotations,§ six books| of the Abhidhamma, the Pati- sambhida, the JSliddesa, and a portion of the Jatakas^ Avithout replacing any thing in their stead. They, moreover, disre- garded** the nature of nouns, their gender, and (other) acci- dents,tt as well as the (various) requirements of style,^ and corrupted the same by different forms. 'The originators of the Maha Sangiti were the first sece- ders. Many followed their example. Since then, there was a breach in that association and the Priests were divided into two sections — the Gokulika and Ekabbohari. Subsequently the Gokulikas branched off into two others, viz., Bahusutika and Pannati. Subsequently still, there arose a schism (called) the Chetiya. Then there were altogether five schisms which had sprung up from the Maha Sanyiti — the same which was the first (being a sixthj. * Patirupa — placed another figure or c counterpart.' t From a comparison of the Ceylon and Nepal Versions of the sacred writings Ifmdthe latter has three sections, the Vaipulya, the Aidan, and the Upadesa ; all which are additions to the original discourses. Compare the following list taken from Hodgson's Illustrations, with the list from Buddhagosa's atthakathd, ante p. 61. Hodgson says : The Bauddha scrip- tures are of twelve kinds known by the following twelve names, 1 Sutra; 2 Gey a; 3 Vyakarana; 4 Gatha; 5 Udan; 6 Nidan ; 7 Ityyukta;8 Jataka ; 9 Vaipulaya; 10 Adbhuta dharma; 11 Avadan; and 12 Upadesa.' \ Tantin. The text ; see my remarks hereon in the Introduction. § Althuddharan 'explanatory discourses.' || Pakarana 'compilation,' 'something made methodically,' 'an ori- ginal composition.' ^[ The version of the Jatakas in Ceylon is, I believe, deficient. ** ' Akappakarani — also 'decorations, embellishments, niceties of style or composition, or figures of speech.' ft The peculiarities here noticed, when compared with those of the Gatha dialect of the Nepal Scriptures (See Essay thereon by JBabu Ra- jendralal Mitra in the Bl. A. S. J. for 1854, p. 604, et seq.)'there can be no doubt of the identity between this fourth code of the Buddhists and the Nepal version. The differences of style therein illustrated by Mr. Mittra exactly correspond with the defects of composition here described. ll Farikkaran — 'attributes,' 'decorations,' 'accidents.' 220 THE LEISURE HOURS. ' These heretics (also) distorted the sense and the phraseo- logy (of the scriptures); omitted a portion of the (original; compilation, and of the gathas, and substituted others (in lieu of them). They (farther) disregarded the nature of nouns, their gender, and other accidents, as well as the various requisites of style, and corrupted the same by different substitutions.* 'In the doctrines of the orthodox priests there was again a breach (which resulted in the establishment) of two sects called the Mahinsaka and Vajjiputta. From the latter arose four sects, called Dhamnmttaiika, Bhadrayani, Channagarika, and Sammiti. Afterwards, two (more) schisms, the iSabbat- thivada and Dhammagutta arose out of the Mahinsaka; and from the Sabbattika gradually sprung up the Kassapika, and from the latter the Sankantika, and from it the Saltavadi schism. These eleven emanated from the orthodox party. 'They (likewise) made a compilation by distorting the sense, and the phraseology of the sacred discourses; and by omitting a portion of the text and of the gathas. They too disregarded the forms of nouns, their gender, and other accidents, as well as the various requirements of style, and corrupted the same by different substitutions. ' The schisms of the seceders Avere (thus) seventeen, the vada] of those who had not seceded, was one ; and with it there were altogether eighteen sects. 'Like the great Nigrodha (among) trees, the orthodox discourses alone are supreme among doctrines ; and they are moreover the pure (very) word of Buddha, without retrench- ment or addition. The doctrines which have arisen from it are like the thorns of a tree. * '"In the Gatha, says Mr. Mittra, we find the old forms of the Sanskrit Grammar gradually losing their impressive power, and prepositions and periphrastic expressions supplying their places, and time-hallowed verbs and conjugations juxtaposed to vulgar slangs and uncouth provincialisms." f The word vada which we have differently translated at different places to convey heresy, schism, &c, means simply as in this place, ' discourse/ ' discussion,' 'demonstrated conclusion/ 'doctrine/ ' principle.' SECOND CONVOCATION OF THE BUDDHISTS. 221 ' There were no (heresies) in the first century (anno Buddhie) but in the second, seventeen sprung up in the religion of Buddha.' Whilst the above passage clearly indicates that there were several codes, different from the orthodox version of the sacred writings, which were authenticated at three different convocations; and that the Nepal version is one of those codes ; it would also seem that the compilation in question was made, — not in the Tantra period above referred to — not in the age of Kanishka, but — in the early part of the second century of the Buddhist era.* The difference of style is, however, to be accounted for; and it is easily done. The Nepal version is by one century later than the orthodox version; but it is not stated where the unauthorized council of the heretics was held. Those who originated it being priests, who were ' expelled ' and ' degraded,' it may be reasonably inferred that they went out of the Vajjian coun- try, which was a part of the Magadha kingdom subject to the Lichchavi princes, and held their Sangiti in a distant country, (as it would seem from the writings themselves,f)then subject to the influence of the Brahmans; and M. Burnouf himself, who has examined a portion of the Pali Digha Nikaya and its parallel passage in the Nepal scriptures, thinks, that * it is quite possible that these two versions may have been nearly contemporaneous in India, and have been current there from the * I find Prof. Max Muller agrees with me in believing that although the Nepal works have been referred by Oriental Scholars to a much more modern period of Indian Literature, yet it can now safely be ascribed to an ante-Christian era. Buddhism and Buddhist Pilgrims, p. 24. f Some of the Nepal Scriptures appear to be unauthorized additions from a Brahmanical source ; and, as remarked by Hodgson, Upadesa treats of the esoteric doctrines equivalent to tantra, the rites and ceremonies being almost identical with those of the Hindoo tantras, but the chief object of worship, diflerent, though many of the inferior ones are the same. — Hodgson's Illustrations. 222 THE LEISURE HOURS. earliest period of Buddhism, before the events occurred which transported them to Ceylon. The Pali version (he adds) would be popular among the inferior castes and the bulk of the people of Magadha and Oude, while the Sanskrit version was used by the Brahmans.* The Vajjian code was not, therefore, as it was once supposed by M. Burnouf, 'the work of a period when Buddhism ceased to flourish in Hindustan;' and, from the facts stated in the Dipavansa, it may fairly be concluded that the anomalies in composition were the result of ignorance, and 'the conse- quence of haste and inattention,' of Sanskrit and Pali speaking men, who had not a sufficient acquaintance with either for the purposes of compilation, and who therefore amplified the Pali gathas with a Sanskrit paraphrase. It may thence also be inferred, that the code which they then compiled was the basis of the subsequent compilation in the reign of Kanishka, which has since travelled into Nepal, and from thence into Tibet and China. This appears very clear to my mind, from the circum- stance that the third Indian compilation of the third century is altogether ignored in the Tibetan writings. For, if it went to Nepal directly after its authentication in the reign of Kalasoka, the Nepalese could not make a mistake as to the name of the Sovereign; and, if it was taken upon the termination of the third Convocation, in the reign of Asoka the Great, they were not likely to commit an error as to date. And again, if the former were the case, the Nepalese were not likely to know any thing of the Cashmirian code, and could not, on the other hand, fail to know of the Convocation in the reign of Asoka. In other words, the facts of the Nepalese, at no great distance from Hindustan, only recognizing the two Sangitis, which were held up to the time of the compilation of * Extracted from Dr. Muir's Sanskrit Texts, p. 75. SECOND CONVOCATION OF THE BUDDHISTS. 223 the hereties, as recorded in the Dipawansa ; of their altogether omitting that which took place in the reign of the subsequent Asoka in Central India; and of their recording a fourth (as the third) which took place in the west of India /—taken in connec- tion with the philological peculiarities already noticed, lead to the inference that the Nepalese did not receive their version until after it had left Hindustan, between the first and fourth centuries, and had travelled on to Cashmire in the reign of Kanishka, when the orthodox doctrines were partly lost, and partly mutilated in Central India.* The inferences contained in the preceding notes are not al- together without confirmatory proof. The Chinese traveller Hiouenthsang mentions "eighteen sects;" and it is import- ant to bear in mind that one of them is called Sarvastivadas, which is clearly the Sabhattavada of the Pali Dipavansa. The language of the Buddhists, which is called the Fan, is the Brahmanical language (the Sanskrit) and not the Magadhi, which we call the Pali. For apart from other evidence, such as the existence of a dual number in the language here spoken of, the same word Fan is used to designate Brahma. The god Fan (Brahma) and the king of heaven (Indra) estab- lished rules and conformed to the times. " Le dieu Fan (Brahma) et le roi du ciel (Indra) etablirent des regies et se conformerent au temps. "f Although the Chinese have con- founded Dharmasoka with Kalasoka, yet the time too at which these sectarians nourished, was about the period indicated in the Pali annals, viz., three hundred years after the death of Gotama, when a Katyayana of JSarvastivada sect is said to have composed a work Abhidharma jnana Prasthana. * Vide the discourse of Revata thera in the Mahawansa, p. 251. •j- Hiouen-thsang's Travels, by M. Reinaud. 224 THE LEISURE HOURS. Writing known at the Buddhist Era. 1. Mailv Vagga. Tena khopana samayena aSSa-taro puriso chorikan katva palayitva bhikkhusu pabbajito hoti. Socha ante pure likhito hoti — 'yattha passitabbo tattha hantabbo' ti. Manussa pas- sitva evam'ahansu — 'ayan so likhitako choro bandanan hana- ma, — ti. " Ekachche evam ' ahansu — " mayy a evan avachuttha ; anunfiatan rauna Magadhena saniyena Bimbisarena, 'ye samanesu Sakyaputtiyesu pabbajanti na te labbha kinchi katun; Svakkhato dbaramo, charantu brahmachariyan sam- ma dukkhassa anta kiriyaya'" — ti. Manussa ujjbayanti khiyante vipachenti — * Abhayuvara ime samana Sakya-puttika nayime labbha kinchi katun, kathan hi narna likhita choran pabbajessanti' — ti. Bhagavato etam' attan arochesun — 'Na bhikkhave likhita choro pabbaje tabbo; yo pabbajeyya apatti dukkatassa.' ' At that time a certain person having committed theft, fled, and became a recluse amongst the priests. It was writ- ten* of him at the Royal precincts — 'that he shall be punished wherever found.' People who saw him said (to each other) thus — 'This is that (recorded) proclaimed thief, — let us therefore kill him.' Some said, " Sirs, say not so; it has been decreed by the powerful Bimbisara king of Magadha, — 'If any person be ordained amongst the priests of the Sakya fraternity, he shall be exempt from all acts (of punishment >. (For) the dhamma has been well defined by Gotama: (where- fore) let them, with a view to the total extinction of trouble * From the following extract which speaks of a 'leaf pin' or stile, it may be inferred that the writing material was the Talipot leaf. Vide infra, Si kira pnbbe bhikkhuni hntva panna-suchiya saddhin pattkaneha padi- pivatelancha rlatva jatissara bhaveyyanti patthanan fliapesi — 'She hav- ing been a female ascetic, and having given a panna-suchiya [a leaf-pin] or stile together with a [blank] book, and also oil for the lamp, aspired to a knowledge of what had transpired in previous births. — Rasavahini, p. 42. SECOND CONVOCATION OF THE BUDDHISTS. 225 pursue (unmolested) the duties incumbent on Religious stu- dents." People thence began to enlarge (upon the subject) and speak contemptuously and disparagingly (of the priest- hood, saying) — 'These Priests of the Sakya fraternity are fearless — they are exempt from the infliction (of punishment.) But, how is it that they admit into the priesthood a (recorded) proclaimed thief ! This, they (the priests) reported to Bhagava, (who thereupon decreed:) ' Priests no (likhita) proclaimed thief shall be admitted into the Priesthood: if any should do so, he shall commit dukkuta or an offence. II. PAPANCHA SUDANI, (vol. iii. p. 482.) Majjhima dese kira Rajagaha nagare Bimbisare rajjan-karente pachchante Takkasila nagare Pukkusati rajjan karesi. Atha Takkasilato bhanrfan gahetva vanija Rajagahan agata, panna- karan gahetva rajanan addasansu; raja te vanditva thhe 'kattka vasino tumhe'ti puchchhi 'Takkasila. vasino deva'ti — 'Athate raja janapadassa khemasubhikkhatadini nagarassa cha pavattin puchchhitva 'ko nama tumhakan raja'ti puch- chi' — 'Pukkusati nama deva'ti — ' Dhammiko'ti ? ama rleva dhammiko chatuhi sangahavatthuhi janan sanganhati, lokassa mata-pitu#hane ifhito, anke nipanna darakan viya janan to- seti-ti. ' Katarasmin vay e vattatiti ? ' — Athassa vayan achik- khinsu. Bimbisarena sama vayo jato. Atha te raja aha 'tata tumhakan raja dhammikocha vayenacha me samano sakkuneyyatha tumhakan rajanan mama mittan katun'ti;' 'sakkoma deva-ti. ' Raja tesan sunkan vissajjetva gehan dapetva 'gachchhatha bhanc/an vikkinitva gamanakale man disva gachchheyyatha'ti aha. Tatha, katva gamanakale rajanan addasansu; raja, "gachchhatha tumhakan rajanan mama vacba- nena punappuna arogyan puchchhitva 'raja tumhehi saddhin mittabhavan ichchhati'ti vadathati aha. Te sadhuti patisu- nitva gantva bhanrfan parisametva bhuttapatanWi rajanan Part II. 2 r 226 THE LEISURE HOURS. upasankamitvii vandinsu. Raja 'kahan bkdne* tumhe ime divase nadissatha'ti puchchi; te sabban pavattin arochesun Raja 'sadhu tata tumhe nissayamaya majjhima dose raja mitto laddhoti attamano ahosi. Aparabhage Rajagaha vasinopi vanija Takkasilan agamansu. Te pannakaran gahetvti agate Pukkusati raja knto agatatthati puchchhitvaRajagahatoti sutva, 'mayhan sahayassa nagarato agata tumhe'ti. am a devati; 'arogyan me sahayassa'ti ; arog- yan puchchitva 'ajja pafthaya mayhan sahayassa nagarato janghasatthena va sakafci satthena va vanija agachchhanti sabbesan mama visayan paviftha kalato pafthaya vasanattha- nesu gehani raja kotthagarato nivapan dentu sunkan vissaj- jentu kinchi upaddavan ma karontiYti bherincharapesi. Bim- bisaropi attano nagare tatheva bherincharapesi. Atha Bhnbisaro Pukkusatissa panwan] pahini, 'Pachchanta dese nama mani muttarlini ratanani uppajjanti, yan mayhan saha- yassa rajje dassaniyan va ratanan uppajjati tattha me mamach- chharayatu'ti, Pukkusatipi ' Majjhima deso namamaha jana pado yan tattha eva rupan ratanan uppajjati tattha me sahayo ma machchharayatu'ti pannan pahini. 'Evan te gachchhante kale anna mnmlan adisva dalha mitta ahesun. Evan tesan kathikan katva vasantananva pa/hama taran Pukkusatissa pannakaro uppajji, — raja kira a^ha pancha vanne anaggha kambale labhi, so ' atisundara ime kambala sahayassa me pesissami'ti lakhagulamatfe nttha karandake likhapetva tesu te kambale pakkhipitva lakhaya vaftapetva, setavatthena vetfhetVa samugge pakkhipitva vatthena vedietva raja muddikay a lanchh- etva 'mayhan sahayassa detha'ti amachche pesesi. Sasanan- cha adasi, 'ay an pannakaro nagaramajjhe amachchadi parivu- tena dafthabbo'ti. Te gantva Bimbisarassa adansu; so sasanan sutva amachchadayosannipatantuti bherincharapetva ; * A vocative particle or term of address by a superior to inferiors; or bv a King to his subjects. ' t Probably a letter written on the Talipot leaf SECOND CONVOCATION OF THE BUDDHISTS. 227 nagara majjhe amachchadi parivuto setachchhattena dhariyama- nena pallaaka vare nisinno lanchhan bhinditva vatthan apanet va samugganvivaritvaaato bhanrfikanmuachitva lakhagule disva, 'mayhan sahayo Pukkusati uaa vittako me sahayoti mafffiar maao maSHe iman pannakaran pahini'ti: ekangulaa gahetva hatthena va#etva talayaato aato dussa bhandan althiti afifiasi. Atha aaa pallankapade pahari. Tavadeva lakha paripati; so nakhena karanrfakan vivaritva aato kambala ratanan disva itarepi vivarapesi: sabbesu kambala*ahesua. Atha ae pasa- rapesi, te vaaaa sampaaaa phassa sampaaaa dighato solasa hattha tiriyan attha hattha ahesaa. Mahajano disva aaguliyo phorfiesi chelakkhepan akasi 'amhakaa rafifio adi#ha sahayo Pukkasati adisvava eva riipaa pannakaran pesesi; — Yattaa eva rapan aiittan kataa'ti attaniano ahosi. Raja eka mekaa kambalaa agghapesi, sabbe anaggba ahesaa. Tesa chattaro samma sambuddhassa pesitva chattaro attano ghare akasi. Tato chiatesi pachchha pesenteaa pafhaman pesita pannakarato atirekaa pesitaa vaftati; sahayena cha me aaaggho pannakaro pesito, kiaaakho pesemki kiapaaaRajagahe tato adhikaa rata- nan aatthi'ti. No aatthi, maha pufifio raja api kho paaassa sotapaaaa kalato pa#haya fhapetva tiai ratanaai afifiaa ratanan somaaassaa jaaetaa samatthan nama aatthi. So ratanan vichi- aitua araddho. Ratanan aaaia savinfianakaa avinSanakanti davidhan tattha avififianakan savanna rajatadi savinfianakaa iadriya baddhan. Avififianakan savififianakasseva alaakaradi vasena paribhogaa hoti, iti imesa dvisa rataaesa savinfianakaa sefthan. Savififiaaakampi davidhaa tiraehchhana gata ratanan maanssa rataaaati, tattha tiraehchhana gatan hatthi assadi tampi maaassaaaa apabhogattha meva nibbattati. Iti imesa dvi »u manassarataaaa se/lhan. Manassa rataaampi davidhaa, itthi ratanan parisa ratanaati, tattha chakka vatti rafifio appaaaa itthi ratanampi parisasscya apabhoggaa; itiimesa dvisa purisa rataaa meva setfhan. Purisa rataaampi duvidhan, agariya ratanan ana- 228 THE LEISURE HOURS. gariya ratanancha; tattha agariya ratane apichakkavatti raja ajjapabbajita sarnaneran panchapatiMiitena vandati, iti imesu dvisu anagariy a ratanarn'e va sefthan. Anagariy a ratanampi du- vidhan sekha ratauan asekha ratanancha, tattha sata sahassampi sekhanan asekhassa padesan napapunati iti imesu dvisu asekha- ratana ' meva sefthan. Tampi duvidhan Buddha ratanan savaka ratananti; tattha sata sahassampi savaka ratananan Buddha ratanassa padesan napapunati, iti imesu dvisu Buddha rat an a meva seffhan. Buddha ratanampi duvidhan, pachcheka buddha ratanan sabbaSSu buddha ratananti: tattha sata sahassampi pachcheka buddhanan sabbannu buddhassa padesan na papu- nati, iti imesu dvisu sabbafiuu buddha ratanan yeva setthan. Sadeva kasmin hi loke buddha ratana saman ratanan nama natthi, tasma asadisameva ratanan mayhan sahayassapesessa- miti chintetva Takkasila vasino puchchi, 'tata tumhakanjana- pade buddho dhammo sangho-ti imani tini ratanani dissanti-ti,' 'ghosopi so maha raja tattha natthi dassanan pana kuto-ti. Sundaran tatati, raja tuttho chintesi — ' Sakka bhaveyya jana san^a-hatthaya mayhan sahayassa vasanatthanan samma sam- buddhan pesetun. Buddha pana pachchantimesu jana padesu na arunan ufthapenti, tasma satthara gantun nasakka, Sari- putta Moggallanadayo nriaka savake pasetun sakka bhaveyya, may a pana thera pachchante vasantiti sutvapi manusse pesetva te attano samipan anapetva upatfhatu meva yuttau, tasma therehipi nasakka gantun; yena pan'akarena sasane pesite satthacha maha savakacha gataviya hontf, tena karena sasanan pahinissami'ti chintetva chaturatan'ayaman vidatthi matta puthulan nati tanu nati bahalan suvanna paftan karapetva tattha ajja akkharani likhissamiti patova sisan nahayitva uposathangani adhitthaya bhuttapataraso apanita gandha mala- bharano suvanna sarakena jati hingulakan* aclaya hefthato patfhaya dvarani pidahanto pasadan aruyha disamukhan siha- * Vermilion used as a writing material. SECOND CONVOCATION OF THE BUDDHISTS. 229 panjaran vivaritva akasa tale nisiditva suvanna pafte akkharani likhanto : 'Idha Tathagato loke uppanno arahan samma sarabud- dho vijja eharana sampanno sugato loka vidii anuttaro purisa damraa Barathi sattha de va manussanan buddho bhagava'ti ; bud- dhagune tava eka pade sena likhi. Tato evan dasa paramiyo piiretva Tusita bhavaaato chavitva matu kuchchhismin parisan- dhiraganhi; evan loka vivaranan ahosi; matu kuchchhiyan vasamane idan nama ahosi ; agara majjhe vasamane idan nama ; evan maha bhinikkhamanan nikkhanto; evan maha padhanan padahi; evan dukkara karikan katva maha bodhi manrfan aruyka aparajita pallanke nisinno sabbanfiuta iianan parivijjhi ; sabbafinutan pativijjhantassa evan loka vivaranan ahosi; sadevake loke aniian eva rupan ratanan nama natthi-ti. Yankinchi vittan idhava huranva Saggesu va yan ratanan panitan Nano saman atthi Tathagatena Idampi buddhe ratanan panitan Etena sachchena suvatthi hotu — Evan eka desena buddha gune likhitva, dutiyan dhamma ratanan thomento, 'svakkhato bhagavato, dhammo sandifthiko akaliko ehipassiko opanaiko pachchattan veditabbo vinnuhi/ chattaro satipatthana chattaro sammappadhana, chattaro iddhi pada, panchindriyani panchabalani satta bojjhanga ariyo a,t- rfiangiko maggoti satthara desita dhammo nama evarupocha eva rupochati sattatinsa bodhapakkhiye eka desena likhitva; Yam buddha settho parivannayi suchin Samadhima'nan tarikannamahu Samadhina tena samu navijjati Idampi dhamme ratanan panitan Etena sachchena suvatthi hotu — Evan eka desena dhamma gune likhi. Tatotatiyansangha ratanan thomento 'suparipanno bhagavato savaka sangho ujupa/ipanno bhagavato savaka sangho Sayaparipanno bhaga- 230 THE LEISURE HOURS. vato savaka sangho samichipa/ipanno bhagavato savaka sangho yadidan chattari purisa yugani ixtthn purisa puggala esa bhaga- vato savaka sangho ahuneyyo pahuncyyo dakkhineyyo anjali- karaniyo anuttaran puunakkhettanlokassa/ — kulaputta nama satthu dhamma kathan sutva evan nikkhamitva pabbajanti, keclii setachchbattan pahaya pabbajanti, kecbi uparajjan ; kechi scnapatiifriianadinipahaya pabbajanti, pabbajitva panaimancha paripattinpurentitichulla sila majjhima sila maha siladini eka desena likhitva chhadvara sanvaran satisampajannan chatu- pachchayasantosan navavidha senasanan nivaranappahana parikam-majjbanabhinlia afthuppattin kammaWhanani yava asavakkhaya eka desena liklii. Solasakkhattukan anapana sati kammaWhana vrtthareneva likhitva satthu savaka sangho nama eva rupehi eha gunehi samannagato; Ye puggala aftha satan* pasattha Chattari etani yugani honti Te dakkhineyya sugatassa savaka Etesu dinnani mahapphalani Idampi sanghe ratanan panitan Etena sachchena suvatthi hotu — Eka desena sangha gone likhitva 'bhagavato sasanan svakkhatan niyyanikan sache mayhan sahayo sakkoti nik- khamitva pabbajatu'ti — likhitva suvanna patfan sanharitva 'sukhuma kambalena vedietva sara samugge pakkhipitva tan samuggan suvanna samugge suvannamayan rajatamaye rajatamayan manimaye| manimayan pavalamayej pavalama- y an lohitankamay e § lohitankamay an masaragallamay e || masara gallamayan pbalikamayelf phalikamayan dantamaye** danta- mayan sabba ratanamaye sabba ratanamayan kilanjamaye kilanja'mayan samuggan sarakaranr/e riiapesi. Puna saraka- * Attfia satan is also defined as 108. t THs is probably, glass. J coral. §r.uby. || emerald. If crystal. ** lit. f ecth — ivory. SECOND CONVOCATION OF THE BUDDHISTS. 231 ranr/akan suvanna kavanr/ake ti purimanayeneva haritva, sabba ratana maya karanr/akan kilanjamaye karam/ake diapesi. Tato kilanjamayan saramaye pelaya'ti ; puna vuttanayeneva haritva sabba ratanamayapelan kilanjamayapelaya rfiapetva bahi vatthe nivasetva rajamnddikaya lanchhetva araachche anapesi: 'Mama ana pavattitafthane maggan alankarapetha maggo a^lnisabha vittbato hotu, chat visa bha^hanan sodhita mattakameva hotu majjhe chatiisabhan rajanubhavena pariya- dethati. Tato mangala batthin alankarapetya tassa upari pallankan panSapetva setacbchbattan ussapetva nagara vi- thiyo sitta sammaftha samussitadhaja-pataka-kadali-punna- ghata- gandlm-dhupa-puppha-dihi-supari-mandita karetva, at- tano attano visayappadese eva rupan pujan karontiiti, antara bhogikanan javana dute pesetva sayan sabbakarena alankaritva sabba talavachai'a-sammissa-balakaya- parivuto pannakaran pesemiti attano visaya pariyantan gantva amachchassa mu > khasasanan adasi; 'tata maybam sabayo Pukkusati iman pan- nakaran parichchhanto orodba raajjhe apadchcbbitva pasadan aruyba pafrchchhativti. Evan sasanan datva pachchanta desan sattba gacbcbbatiti panchapatitthitena vanditva nivatti. Antara bhogi teneva niyamena maggan patiyadetva panna- karan nayinsu. Pukkusatipi attano rajjasimato paffhaya teneva niyamena maggan patiadetva nagaran alankarapetya pannakarassa pachcbuggamanan akasi. Pannakaro Takka- silan papunanto uposatba-divase papuni pannakaran gabetva gata amacbcbopi rafifia vutta sasanan arocbesi raja tan sutva pannakarena saddhin agatanan kattabba-kichchan vicharetva pannakaran ad ay a pasadan aruyba 'ma idha kocbi pavisi'ti dvara-rakkban karetva sibapanjaran vivaritva pannakaran uchcbasane rfiapetva sayan nichasane nisinno lancbanan cbhin- ditva vasan apanetva kilanja pelato pafthaya anupubbena vivaranto saramaya samuggan disva cbintesi. ' Maba pariharo nayan aiiiiassa ratanassa bhavissati addha majjhima dese 232 THE LEISURE HOURS. sotabbayuttakan ratanan uppannan'ti. Atlianan samuggan vivaritvaraja lanchhanan bhinditva sukhuma-kambalan ubhato viyuhitva suvanna pa Wan addasa. So tan pasaritva 'mana- pani vata akkharani samasisani samapantini chaturassaniti adito paWhaya vachetun arabhi; tassa idha Tathagato loke uppannoti buddhagune vachentassa balava somanassan uppajji. Nava navuti loma kupa sahassani uddhaggaloniani ahesun. Attano diitabhavan va nisinna bhavan va najanati: athassa kappakori-sata-sahassehipi evan dullabha sasanan sahayan nissaya sotun labbinti bbiyo balavapiti udapadi. So upari vachetun asakkonto yava pitivegapassaddhiya nisiditva parato 'svakkhato bhagavata dhammo'ti dhamma gune arabhi. Tatrapissa tatheva ahosi; so puna yava pitivegapassaddiya nisiditva parato ' suparipanno-ti' sangha gune arabhi. Tatra- pissa tatheva ahosi. Atha sabba pariyante anapana satikam- maWhanan vachetva chatukka panchaka jhanani nibbattesi. So jhana sukheneva vitinameti anno kochi daWhun nalabati, ekova chullupaWhako pavisati evan ar/rfhamasa mattan viti- namesi. 'Whilst Bimbisara was ruling in the city of Rajagha in the Majjhimadesa* Pukkusati was reigning in the city of Takkasila in the foreign regions. At this time some Traders with merchandize from Takkasilaf entered Rajagaha, and, taking along with them presents, saw the king. He inquired of those, who stood rendering obeisance — ' of what country are you?' 'We, please your Majesty, (replied they) are residents of Takkasila.' Thereupon the king, having ques- * This is the Maddhyadesa of Sanskrit writers — ' the middle country ' as distinguished from the Dakhhinu or the Dekhan on the south, and the Himavanta or the ' snowy region' in the Himalaya, The Hindus describe 'the celebrated Maddhya desa' to be — Himavad Vindhyayormadhyan Yat prag Vinasana dapi — Maim. 'that which lies midway between Himavad and Vindhya, to the east of Vinasa, and to the west of Prayaga,' But see note at p. xxix. f A collegiate city of great renown in the North-west of Majjhima. SECOND CONVOCATION OF THE BUDDHISTS. 233 tioned them on the affairs of (their) city, and the prosperous condition, and the favorahleness,of theseasonsof the country — asked ' what is the name of (your) Sovereign?' 'Sire, Puh- hvsati (is his) name.' 'Is he virtuous?' demanded the king. 'Yes, your Majesty,' replied they; ' he is virtuous — he pleases the people with the four Scmghavatthu* — occupies the position of a parent! to the world — and, like a suckling on the lap, pleases men.' 'What is his age?' They then stated his age. He was as old as Bimbisara. Thereupon the king addressed them (and said,) 'Sons, your king is virtuous (like me), and in age too, he is equal to me; can you make your king a friend of mine?' 'We can, Sire,' replied they; (when) the king remitted their taxes, gave them a house, and said to them * Go, and sell your merchandize ; and at the time of departure you shall see me.' When all this had been accomplished, they visited the king at the time of their departure; — and the king said to them, 'Go; and, after repeated inquiry as to the health of your king in my name,! say to him, 'the king is desirous of your friendship.' They, (the merchants,) expressed their assent, went their way, arranged their goods, took their morning-meal, || and having approached their king, accosted him. The king said to them, ' Men, where (were you)? You were not seen for these (many) days.' They related all the (fore- going) matters; (to the king), when he, greatly delighted, said; 'Sons, Sadhu! On your account I have obtained a friend (in the person of) the king of the Majjhima desa.' Sometime after (some other) traders, who were residents of Rajagaha, went to Takkasila. King Pukkuaati, before whom * The •Sangahavattku are the four pre-eminent virtues of kings, viz.— rJana 'gifts — liberality;' piya vadhaua 'pleasing conversation;' cttha chart- yd 'fruitful conduct— well being in law;' and Samanatihata -regarding all as one's self.' f Lit. 'father and mother.' \ Lit. mama vachanena 'in my language' — 'in my name.' || This is a bahuvrihi compound— ihutta pdta rasa, 'they-who- nte-the food-of-early-dawn;' 'took their breakfast' Part II. 2 g- 234 THE LEISURE HOU8S. they appeared with offerings, inquired of them from whence they had come; and, when he heard they had come from Rajagaha, he asked them, 'Have you come from the capital of my friend?' 'Yes, your Majesty,' replied the traders. 'Is my friend in health?' demanded the Prince. Having made that inquiry the king caused to be proclaimed, by beat of drums, that *from this day whenever traders come (hither) from the city of my friend, either with caravans of beasts, or caravans of waggons, they shall all be provided with habitations in their respective localities, and with batta from the Royal Stores from the period of their entrance into my kingdom, — that they shall also be exempted from taxes, — and that in no wise shall they be oppressed.' Bimbisara also caused a similar proclamation in his own city. Thereafter Bimbisara sent a leaf* to Pukkusati to the effect, that 'precious articles such as gems, pearls, etc., are produced in the Pachckanta\ regions. Should there be anything valuable or worth seeing in my friend's kingdom ; withhold it not from me.' Pukkusati, in like manner, forwarded a leaf to the effect, that k the Majjhimadesa is a great country. If similar precious things are produced in it, my friend (too) should not with- hold it from me.' Thus these (two) for a length of time were intimate friends without seeing each other. Of these, who had (thus) entered into terms, Pukkusati first came by a (suitable) object for a present, that is to say ; — he received eight inva- luable blankets of five colours; and, thinking 'these blankets are beautiful, I shall send them to my friend' — caused eight (round) caskets to be turned, and lackered. Having deposited the blankets therein, (they were) secured round the lid with lacker. They were (then) wrapped in white cloth, and deposited in a chest, which being also covered with * Doubtless, the Talipot leaf is meant. f Lit. 'the barbarous — wild — unenlightened;' but here the foreign re- gions are meant; See ante, p. xxix, SECOND CONVOCATION OF THE BUDDHISTS. 235 cloth, was (stamped) sealed with the king's signet. (This done) he sent Ministers, saying, ' Give this to my friend.' A mis- sive too, was given to the effect, that 'this present is worthy the (inspection) acceptance of him who is surrounded by Ministers in the midst of the city.' They (the ministers) accordingly went and delivered it to Bimbisara, who, having heard (its contents), caused by beat of drum, the ministers, etc., to be assembled. Surrounded by them, and seated on the royal* couch, under the uplifted white state-canopy, in the midst of the capital, he broke the seal, removed the wrapper,f opened the box, and released (untied) its contents; and, when he had seen the round lackered (caskets), he reflected — 'my friend Pukkusati has sent this present under the impression that his friend was (wealthless) poor.' He then took up a casket; and, feeling its weight with his hand, ascertained that it contained an article of raiment; he struck it on a pedestal of the couch, when the lacker (with which it had been seamed) dropped down. When he had opened a casket with (his) nail, he saw that it contained a valuable blanket, and caused the others also to be opened. There were blankets in all when spread, they were beautiful in colour, and soft to the touch; and they were sixteen cubits in length, and eight in width. The multitude, seeing this, snapped their fingers, waived their garments round their heads; and, highly delighted, exclaimed, ' Pukkusati, the unseen friend of our king, has sent such a present even without seeing him. Such a personage is indeed worthy of being made a friend.' The king caused every one of the blankets to be appraised; and they were all found invaluable. Of these he sent four to Buddha, and kept for himself J four; and reflected — 'One * Lit. vare 'best, excellent. ' t Lit. 'cloth.' f Lit. 'in his own house.' ?3<) THE LEISURE HOURS. who return?, should send a better gift than the first. An invaluable present has been sent by my friend. What shall I send (him)? What! Is there nothing more valuable in Ra- jagaha? Yes, there is.* Though the king is fortunate (in pre- cious things,) yet from the time he entered the path of Sotkpanna'f no precious thing, save the three Ratanus,\ was calculated to produce delight vto him.) He (however) com- menced to find out some precious thing. A Rutana or precious thing, is two-fold — Savinftana and Aviiinana.§ The latter (comprises such things) as gold, silver, etc.; and the former is that which is associated with the senses. The one (avifi- fiana), as an (article of) adornment, contributes to the enjoy- ment of the other, (SaviSSana.) Thus from among these two ratanas, Savinnanaka is chief. Saviniianaka are also two-fold, viz., Brutes and Men. Brutes are (such as) elephants, horses, etc. ; and the same exist for the very en- joyment of man. Of these two, therefore, man is the chief ratana. The estimable man is also two-fold; that is to say, male and female. Here too, the female, though born for a universal monarch, is for the enjoyment of the male. Thus of these two also, the very male is the chief. The estimable male is also two-fold — the layman and the recluse. Here again as to the layman, though he be a universal monarch, he makes the tive-membered|| obeisance to even a Samanera of a single day's standing. Thus, of these two al^o, the very Recluse is the chief. The estimable Recluse is also two-fold — Seka and Aseka (viz., he who has entered the paths, and he who has * No natthi — 'no*, that there is not' A double negative to intensify the affirmative. See Sakuntala, pp. 110, and 24, note 1. f Lit. 'entrance into the stream' — 'fallen into the path,' that which is the first stage of sanctifieation, leading to final bliss. X The three gems ; the most inestimable things — objects as precious as ratana or ' gems ' — Jatau jatau yad utkrishtam taddhi ratnam prachakshate, ' whatever is best of its kind, that indeed they call ratna.' Hence ' the three gems ' is an expression for ' the triad of Buddhism.' § See Gogerly's Essay, in the Friend, vol. ii. 67. || See my Essay on modes of Address, in C. B. A. S. J., for 1856—8. SECOND CONVOCATION OE THE BUDDHISTS. 21)7 reached the end of the paths). Of these a hundred thousand of the first cannot equal the least part of one of the latter. Thus of these, Aseka is supreme* He is also two-fold — Bud- dha and Savaka.* Of these, a hundred thousand of the Sava- kas cannot equal the least part (atom) of Buddha. Thus, of these the very Buddha is supreme. The inestimable Buddha is again two-fold — Pachcheka Buddha, and all-perfect Buddha. Here too, a hundred thousand Pachcheka Buddhas cannot equal the least part of the all-perfect Buddha. Thus of these two, the all-perfect Buddha is alone supreme. In the world, including (that of) the devas, there is no estimable object (ratana) equal to Buddha. Wherefore (the king) resolving, that 'he would send to his friend this very incomparable ratana,'' asked of the inhabitants of Takhasila, ' Sons, are there to be seen in your country the three most inestimable objects, Buddha, Dhumma, and San- ghaV They replied 'the very names are not known; f how (therefore) can they be seen?' Saying, 'Sons, very good,' the king with pleasure thus pondered: 'Is it possible, with a view to the people's propitiation, to send Buddha to the residence of my friend? But, Buddhas never remain till the dawn, in the most distant foreign countries. Gotama can- not, therefore, go. The great disciples, such as Saiiputta, Moggallana, etc., cannot be sent: and, since it is my duty, on hearing that priests resided in a foreign country, to send for them hither, and to pay attentions to them; (other) priests also cannot go. Since, however, a missive sent (on the dhamma) is the same as if Buddha and his chief disciples proceeded thither, I shall send a letter.' Thus pondering, he caused to be made a plate of gold, four cubits long, and about a span wide, and neither very thick, nor very thin. Thinking that he would write the letter that very morning, he went through his bath,| * Lit. 'hearer' — 'pupil.' j Lit. ' there is not even that sound.' t Lit. "washed his head,' 238 THE LEISURE HOURS. made the Uposatha vows;* took his breakfast, and divested himself of all scents, flowers, and ornaments. Then taking- real vermilion into a gold dish, he closed all the doors below, and entered his palace; and, moreover, opening the casements facing the cardinal points, he sat upon the upper-most story,f and wrote} on the gold leaf as follows : " Tathagata has appeared in this world. He is (Arahan,) a, highly sanctified Saint. He is supreme Buddha. He is endowed with both FVyaand Chartcna.§ He is ( Siigata) one who has attained beatitude. He is fully acquainted with the world'. He is the best charioteer (who is able to subjugate) men. He is the teacher of gods and men. He is Buddha, or perfect intelligence. He is worthy of adoration.' These attributes of Buddha were first written on a small portion; — and (he then described how ) having perfected the ten pdramitas, orpre-reminentdutieSjhe wasbornin Tosita, and was conceived in his mother's womb ; how that event contributed to the world's emancipation;! what happened when he was yet unborn; what took place when he was a householder; how he departed for- saking the world; how he greatly exerted; how, having accomplished difficult acts, and having ascended the region of the Bodhi,** and having sat upon his unconquerable seat, he attained to the wisdom of Omniscience; how (such a result) contributed to the prosperity of the world; and that such another supreme being was not in all the universe, including the heavens — ' Yankinchi, 8fc. " Whatever wealth, or whatever most desirable object there may be in this life, or in that which is to come, or in the heavens — the same is not to be compared to Tathagata. This * These arc the ' Atthangaslla.' f akasa tale — 'story nearest the sky.' J Akkharani likhanto, lit. ' writing letters.' § See explanation of this at p. xxxiv. || Loka vivaranan. ** Ficus religiosa. the tree under which Gotarna became Buddha. 8EC0XD CONYOCATION OF THE BUDDHISTS. 2D9 too is a highly distinguishing characteristic of Buddha. By the power of this truth, may there be prosperity!" Having thus briefly recorded the virtues of Buddha; the inestimable dhamma was secondly lauded as follows — 'The dhamma is well defined by Bhagava. It is attended with results immediate, and without lapse of time. It is inviting.* It is full of import. It should be acquired individually by the wise." This done, a condensed account of the Sattatinsa lodhapakkiyccf delivered by Buddha were given to the effect, that they were the four Satipaithana, the four Sammappa- dhana, the four iddhipada, the five indriya, the five bala, the seven bojjhanga, and the eight -bodied supreme magga. — " Yam buddha, Sfc. 'Is there a pure thing which the supreme Buddha has enlarged upon; (or in other words, is there) any Samadhi, which has been declared (to be productive of) immediate reward; with that Samadhi\ nothing can be compared. This too, is a distinguishing characteristic of the word.§ By the power of this truth, may there be prosperity!' Thus briefly he wrote the character of dhamma; and then, thirdly, praised the inestimable Sangha as follows: ' The asso- ciation of Bhagava's disciples|| are well conducted. They live uprightly, prudently, and peaceably. They are (classed col- lectively into) four pairs; or eight individuals, f They are fit objects of charity, are deserving of hospitality, and are worthy of being offered unto. They (stand) to men (in the place of) a merit-productive-field.' This done he briefly wrote that respectable people who had heard the discourses * Ehipassiko, lit. that which bids, ' come and see ' — it is inviting — not hidden. f The thirty-seven Elements of Buddhism, for an explanation of them see my Attanagaluvansa. note to Chap. iv. § 7. \ The act of confining one's mind to the contemplation of doing good. § The dhamma — 'doctrines' — 'the word.' || The words bhagavato suvaka snnghb are repeated after every phrase. ^ See note ar p. 7s. 240 THE LEISURE HOURS. (if Buddha, departed and embraced ascetism; that some did so after abandoning thrones;* — some after leaving (the high dignity of a) sub-king ; and others (that of) General Commander of the Forces; and that when they had so embraced ascetism, they purused the prescribed duties of chulla-sila, majjhima sila, and maha-nla, ctc.f He also gave a brief account of the (religious observances, commencing from) ckkadvaru sanvorav ; sati-sampajanria; the four pachchaya santosa, the nine kinds of scnasana ; and ntvaranappa/uma; together with the (pre- scribed) hammatthancim, and the results of parihamma, jhana, and nbhinria, until the extinction of distress Having then amplified on the sixteen-fold d,na puna sati hammatthana .% he wrote that the Society of Buddha's disciples were also endowed with virtues like the following: — "Ye putgala, etc.'" * Setachchhattan — 'the white umbrella;' 'the state canopy.' T For an exposition of these duties, see the Brahmajala suttan, trans- lated by the Rev. D. J. Gogerly, in C, B. A. S. Journal, ii. p. 22 et seq. | Some of the theological terms -in the above passage, require a brief explanation. Chhadvdra. Samara, — 'the closing of six avenues;' 'the subjugation of six organs of sensation,' which lead to the commission of sin. Sfitisaii>paj(inn'( — 'memory, -discretion", 1 'a memorial retention of that which is ascertained by wisdom.' Pachchaya santosa — 'contentment with the pachchaya,' or the requirements of an ascetic, which ai*e four in num- ber, viz., robes, food, habitation, and medicine. Sendsana — 'habitations,' of which there are nine kinds adapted to the recluse. Nivaranappakana - destruction of that which screens ;' ' overcoming the obstacles against the leading of a religious life,' which arc stated to be five, viz., 1. lust, 2. evil design, 3. apathetic indifference, 4. perturbation of the mind arising from irresolution and pride, and 5. doubt upon eight religious matters.— viz. Buddha, Dhamma, Sangha, a previous state or being, a future existence, a past-and-future state of being, the causes of continued-existence [see Cevlon Friend for 1839}, and vacillation and doubt upon all matters. Kamtnatihani — forty courses of religious action, such as devout medita- tion, etc. Parikamma, an initiatory rite ui ascetism, which ought to be completed before the entrance upon dhyana. it is the fixing of the mind upon one of the four elements, earth, air, fire and water, so as to impress it with the reality of the substance on which the recluse contemplates; and also the continuing to address the element repeating its name (See extract, ante p. xxii.) until the mind attains that degree of absorption, which disables the sentient faculties from discerning any other subject. Dhyana is 'abstract meditation," of which there are four degrees, each of which being considered a sanctified state or path to nibban, o? the extinction of existence, dndpdna sati kammatthdna ; also sixteen modes of d< voui and abstract meditation by means of drawing the breath etc. See Gund- Hitnda Suttan. SECOND CONVOCATION OF THE BUDDHISTS. 24 1 t( Are there eight beings who have been praised by the holy, they are four couples, and are the disciples of Buddha, worthy of being offered unto. Whatever is given unto them is productive of much fruit. This too is a distinguishing characteristic of the clergy. By the power of this truth may there be prosperity ! " Having thus briefly stated the virtues of the Sangha, and written to the effect — that 'the religion of Buddha is well defined — it is very pure. If my friend can, let him abdicate (secular concerns) and embrace ascetism;' — he folded the gold plate, wrapped it with a soft blanket, and put it in a wooden casket. It was again deposited in a gold casket, that in a silver casket, that in a gem-set casket, that in a coral casket, that in a ruby casket, that in an emerald casket, that in a crystal casket, that in a casket made of ivory, that in another made of all sorts of gems, that in another made of mat, and that again in a wooden box. Again, the wooden box was deposited in a gold box, and that [in other boxes] according to the order above indicated, [until you come to] a box set with ail sorts of gems — and that in a mat-box. This box was again deposited in a wooden chest, and the same in others in the order above indicated [until you come to] a chest set with all sorts of gems — and that again in a mat-chest. The same being then covered with cloth, and sealed with the signet of the king, he gave [the following] orders to his Ministers: 'Adorn the path within the limits of my city. Let that path be eight usabha* in width ; of which four need only be cleared. But the middle four usabha should be prepared (in a manner) befitting royaltv.' Thereafter (the king) caused his royal elephant to be adorned, and to place a chair upon him, and to set (over it) the white canopy of state. He also caused the streets in * A measure of seventy yards. See Abhidkdnapadipikd, p. 23. Part II. 2 h 242 THE LEISURE HOURS. the city to be purified (and cleaned) by being sprinkled (with water) and swept; — (lined) with flags and banners, plantain trees, and water vessels;* and (scented) with incense, flowers, &c. He caused running messengers to be sent to the intermediate dwellersf bidding them hold a festival as directed, within the limits of their respective abodes. Being adorned (himself) completely, and escorted by his forces, including the band of musicians, and with a view to the trans- mission of his gift, the king proceeded to the limits of his city, and addressed his Minister: ' Son, let not my friend Pukkusati, in accepting this gift, receive it in the midst of his wives; but let him do so after entering his (own) palace.' So saying, and making the five-membered| obeisance, under the reflection that Buddha (himself) proceeded to the foreign regions, the king returned home. The intermediate dwellers prepared the way as they were bidden, and caused the progressive conveyance of the gift. Pukkusati observing the same formalities (which were above described) prepared the way from the limits of his rule, decorated the city, and went to meet the gift. The same reached Takkasila on the day of Uposotha.^ The minister, who was the bearer of the present, delivered the king's mes- sage. When the king had heard it he paid the necessary attentions to those who accompanied the present, ascended the palace with it, and placed a sentry at the door with orders that none should enter the palace. [This done], he opened the casement, placed the present upon a high seat, and he himself sat upon a low one. He [then] broke the seal, removed the cloth [covering], and opening each gradually from the mat chest to the wooden casket, reflected thus: — * Jars or vases filled with flowers, and water, ■j- Residents between the two states. \ See my Essay on Titles of Address in the C. B. R. A. S. 1856—8. p. 261. § The Sabbath of the B\iddhists, which is the day of the full moon, &c. SECOND CONVOCATION OF THE BUDDHISTS. 243 'There is nothing remarkable in this. It is (perhaps) the receptacle of a precious thing. Doubtless there has arisen in the Majjhima-desa a ratana worthy of being heard.' There- after he opened the casket, broke theroj^al seal, and, disengag- ing the soft blanket, saw the gold plate. When he had unfolded it, he (observed) that the characters were indeed pretty, that they were exact in (the formation) of their heads, that they were quadrangular * and that the lines were all uniform ; and commenced to read it from the beginning. Great was his joy on reading that Tathagata had appeared in the world, and of his character. The ninety-nine thousand hairs of the body stood on end in their sockets. He became unconscious as to whether he stood or sat.f Profound was his joy to reflect that he had on account of his friend, heard of the religion Avhich it was difficult to attain even in a hundred thousand kdti of kalpas.J He was (thence) unable to [proceed with the] perusal [of the missive,] and therefore sat§ down; and, when his excited feelings had subsided, he resumed to read the characteristics of dhamma, [commencing with] svakkhdto bha- gavata dhammo etc. Here also the king became [intoxi- cated with joy] as before; and [therefore] paused (for a while): and when his excitement had again subsided, he returned to the letter, reading the characteristics of the San- gha, commencing from Supaiipanna, etc. Again the king became excited as before. At last having read the anapana satikammatthanan at the very end [of the letter] he entered upon the four and five-foldjA«?za.s. || He (the king) was thus spending his entire time in the enjoyment of thejhana; and no one was able to see him, except it were a young page who entered (his apartment.) In this manner he spent half- a month. * This proves the character to have been the Nagari ; See p. cxv. ■j" ' Whether he stood on his head, or his feet.' X See Glossary to the Mahavansa for an explanation of these terms. § Paused for a while. || See Hardy's Eastern Monachism, p. 253. 214 THE LEISURE HOLES. III. Maha Vagga. Tenakho pana samayena ayasma, maha Kachchayano Avan- tisu viharati Kuraraghare papate pabbate. Tena kho pana samayena Sono upasako kutikanno ayasmato maha Kachcha- yanassa upafthako hoti: atha kho Sono upasako Kurikanno yena-yasma maha Kachchayano tenupasankami, upasanka- mitva ayasmantan maha Kachchayanan abhivadetva ekaman- tan nisidi. Eka mantan nisinno kho Sono upasako Kurikanno ayasmantan maha Kachchayanan etadavocha: ' Yatha yatha- han bhante ayyena maha Kachchayanena dhamman desitan ajanami nayidan sukaran agarau ajjhavasata ekantapari- punnan ekantaparisuddhan sankhalikhitan brahmachariyan charitun. Ichchham'ahan bhante kesamassun oharetva ka- eayani vatthani achchha.de.tva agarasma anagariy an pabbajit un : pabbajetu man bhante ayyo maha Kachchayano' ti. Dukka- ran kho Sona yavajivan ekaseyyakan ekabhattakan brahma- chariyan ingha tvan Sona tattheva agaribhiito buddhanan sasanan annyunja kalayuktan ekaseyyan ekabhattan brah- machariyan'ti. Atha kho Sonassa upasakasea Kurikannassa yo ahosi pabbajjabhi sankhd.ro so pafippassambhi,— dutiyampi Sono upasako Kurikauno [repeated as before from yenu yasma to parippassambhi.] tatiyampi [repeated as before from yena yasma to bhante ayyo maha Kachchayano-ti. Atha kho ayasma maha Kachchayano Sonan upasakan Ku£i- kannan pabbajesi. Tena kho pana samayena A vanti dakkhina pato appa bhikkhuko hoti, atha kho ayasma maha Kachhayano tinnan vassanan achchayena kichchhena kasirena tato tato dasa vaggan bhikkhu sanghan sannipatapetva ayasmantan Sonan upasampadesi. Atha kho ayasmato sonassa vassan vutthassa rahogatassa patisallinassa evan chetaso pari-vitakko udapadi sutoyeva kho me so bhagava edisocha edisochati nacha may a samnmkha ditfho gachchheyyahan tan bhaga- vantan dassanaya arahantau saniina sambuddhan sache mam SECOND CONVOCATION OF THE BUDDHISTS. 245 upajjhayo anujaneyyati. Atha kho ayasma Sono sayanha samayan patisallanii vutfhito yenayasma maha Kachchayano tenupasamkami; upasankamitva ayasmantan maha Kaohcha- nan abhivadetva eka mantan nisidi. Eka mantan nisinno kho ayasma Sono ayasmantan maha Kacbchayanan etada vocha. Idha maihan hhante rahogatassa patisallinassa evan chetasoparivitakko udapadi. — pe — .gachchheyyahan bhante bhagavantan dassanaya arahantan samma sambuddhan sache man upajjhayo bhante anujaneyyati Sadhu! Sadhu! Sona, gachchha tvan sona tan bhagavantan dassanaya arahantan sam- ma sambuddhan dakkhissasi tvan Sona bhagavantan pasadikan pasadaniyansantindriyan santamanasan uttamadamatha sama- than anuppattan dantanguttansantindriyanagan; tenahi tvan Sona mama vachanena bhagavato pade sirasa vanda upajjhayo me bhante ayasma maha Kachchano bhagavato pade sirasa vaudatfii. Evancha vadehi Avanti dakkhina patho bhante appabhikkhuko tinnan me vassanan achchayena kichchhena kasirena tato tato dasa vaggan bhikkhusanghan sannipatapet- va upasampadan alatthan. Appevanama bhagava" Avanti dakkhina pathe appa tarena ganena upasampadan anujaneyya ; Avanti dakkhina pathe bhante kantfuttara bhumi khara gokaa/ukahata appevanama bhagava Avanti dakkhina pathe ghanan ghanupahanan anujaneyya; Avanti dakkhina pathe bhante nahana garuka manussa udakasuddhika, appevanama bhagava Avanti dakkhina pathe dhuvanahanan anujaneyya; Avanti dakkhina pathe bhante chammani attharanani elaka chamman aja chamman miga chamman seyyatapi bhante majjhimesu janapadesu eragu moragu majjaru jantu. — pe — .* appeva nama bhagava Avanti dakkhina pathe chammani * When the same sentence is to be repeated, the mode by which the repetition is avoided by Pali and Sinhalese writers, is by writing the first and last words of the sentence that is to be repeated with a... pe".. between them. This is an abbreviation of the word peyydla, implying 'insert' in the sense of— 'fill up the gap.' In some of our books 'p' alone occurs, and in others 'la' conveying the same signification as 'pe*' 246 THE LEISURE HOURS. attharanani anujaneyya elaka-chamnian aja-chamman rniga- chamman. * * * * Anujanami bhikkave eva riipesu pachchanti mesu jana radesu vinaya-dhara-panchamena ganena upasampadan. * * [Tatrime pachchantima janapada, puratthimaya disaya Kajangalon&ma, nigamo, tassa parena Maha-Sala, tato pata Pachchantima janapada, orato majjhe. Puratthimadakkhinaya disaya Salalavati nama nadi, tato para Pachchantima janapada, orato majjhe. Dak- khinaya disaya Setahannikan nama nigamo, tato para Pach- chantima janapada, orato msjjhe. Pachchhimaya disaya Thunanrnnna, Brahmanagamo, tato para, Pachchantima, janapada, orato majjhe. Uttaraya disaya Usiraddhajonam-a, pabbato, tato para Pachchantima janapada, orato majjhe.]* 'At that time the venerable Maha Kachchayana lived in a cliff of the Kurarcighara] mountain in Avanti; and at the same time Sona-kutikanna% a lay observer of the ordinances of Buddha§ was an attendant of the venerable Maha Kach- chayana. IT He went to the place where Maha, Kachchayana dwelt, and having bowed to him, took his respectable position ; and addressed him as follows : — ' So far as I have heard the dhamma which was propounded by the venerable Maha Kach- chayana, it is not easy for a layman to observe brahmachariya\ which is the only perfect, the only purest (state) like a turned conch-shell. I desire (therefore) to leave the laity, to enter ascetism, to divest myself of (my) hair and beard, and to put * I have ti-ansposed the above passage which occurs a little before the paragraph before it ; and I omit its translation as the same has been already given at p. xxix ; vide supra note. f Lit. ' Osprey-nest.' % Kurikanna is interpreted in an Atthakatha to mean koti-harna 'ear of 100 lacs;' i. e. wearing an ear-ornament of that value. § Upasaka. T[ In speaking of the venerable fathers of the Chm-ch, Buddhist writers repeat ayasmd, which is disregarded in speaking of kings. See preceding extract. In this translation I have omitted the frequent repetition of Sono Upcisako kutikanno. || It here means the ordinances of ascetism. SECOND CONVOCATION OF THE BUDDHISTS. 247 on the yellow vesture. Let his Lordship the venerable Maha Kachchayana admit me into (the priesthood.)' (The priest replied] — ' Sona, the observance of brahmachariya (which confines a man) to one seat and one meal is difficult. Where- fore, Sona, be as thou art, a householder. Observe the religion of Buddha, and temporarily preserve the brahrnachariya* (which confines thee to) one seat, and one meal.' Upon which the intense desire of Sona to embrace ascetism subsided. [Yet, afterwards,] a second time [did Sona address Maha Kachchayana in the same language, and with the same result as before; and] a third time [did he make his application in precisely the same language;] when Maha Kachchayana admitted Sona into the priesthood. At this time there were but few bhikkhus in Avanti, the southern province. At the expiration of three years, however, Maha Kachchayana, having with trouble and diffi- culty assembled ten bhikkhus from here and there, conferred on the venerable Sona the ordination of Upasampada. He who held the vassa,^ being alone, and solely intent upon [the concerns of religion] \ pondered thus: 'I have only heard that Bhagava was so and so. I have not seen him face to face. If my Upajjhaya^ will permit me I shall go to see the all-perfect Buddha, the Lord worthy of adoration.' So -pondering, the venerable Sona rose up in the evening from his contempla- tive meditation, and proceeded to the spot where M ahaKachcha- yana dwelt ; and, making his obeisance, took his respectful distance. This done, he addressed the venerable Maha Kachchayana as follows: — 'Lord, to me who was alone, and in contemplative meditation a thought has occurred [that I * Here the ordinances, such as the atthasila, are meant. •j- A religious ordinance by which the priest is bound to reside in a place during the rainy season ; See Maha, Vagga lib iii. % Contemplative meditation. § The appellation of the Preceptor who introduces a person for admis- sion into the priesthood, and to whose rights the pupil ultimately succeeds. 243 THE LEISURE HOURS. phonic! go and see Buddha.] If my preceptor will permit, 1 will go and see the all-perfect Buddha, the lord worthy of adoration.' ' Sadhu ! Sadhu !' (exclaimed Kachchayana); 1 go thou Sona, to see the all- perfect Buddha, the lord worthy of adoration. Sona, thou wilt find Bagava to be pleasing (to the sight) and producing delight (in the beholder) — (one moreover,) who has subdued the senses, who is of tranquil mind, who has attained to the highest self-control and tranquillity , who has self-controlled, who is [decently ] covered, and who is the highest of those who had subjugated the passions. Wherefore, Sona, bow thou unto the feet of Bha- gava with thy head for me,* saying — 'My preceptor the supreme Lord, Maha Kachehuyana has desired me to bow with my head unto the feet of Bhagava.' Say also, 'Lord there are but few bhikkhus in Avanti, the southern country. At tlie expiration of three years, it was with trouble and difficulty that ten bhikkhus were assembled from here and there for my ordination. It will (therefore) be well if Bha- gava will permit ordination in Avanti, the southern country by the introduction of a fewer number (of priests. ) Since, my Lord, the ground of Avanti, the southern country, is overrun with thorns, is rough, and abounds with gokantaka^ it will be as well to permit the use of thicker shoes in Avanti, the southern country. Since, my Lord, the people of Avanti, the southern country prize bathing highly, and esteem purity with water (above all things), it will be as well to permit more frequent bathing in Avanti, the south- ern country. Since (again), my Lord, in Avanti, the southern country, skins such as sheep-skin, goat-skin and deer-skin are used for coverlets, same as eragu, moragu, majjaru and jantuj in the majjhima country; it will be as * Mama vachanena — ' in my words.' | The Buellia Longifolio. Rox. It is also applied by some to Tri- bulus lannginnsns. But the word here is explained by the commentators to mean ' hard dry clods of earth produced by the print of the feet of cattle/ % These words are not given in our Pali glossaries; nor are they ex- plained by the commentators. SECOND CONVOCATION OF THE BUDDHISTS. 249 well to permit the use of skins such as sheep skins, goat skins, and deer skins for coverlets. * * [On the above requests being preferred, Buddha declared] Priests, "in (all^i foreign countries like this (Avanti) I permit ordina- tion in an assembly of five, one being versed in the Vinaya. IV. Atthakatha of Saxyutta Xikaya. Tada majjhima desato sankha vanijaka tan nagaran gantva bhandikan patfsametva raja nan passissainotipannakara-battha raja kula'dvaran gantva raja uyyanan gatoti sutva uyyanan gantva dvare rftha po/iharassa arochayinsu. Atha ranSo nivedite raja pakkosapetva. niyadita-pannakare vanditva lithe — 'tata kuto agatattha'ti puchchi — ' Savatthito deva'ti. Kinti tumhakan ra/lhan subhikkhan dhammiko rajati. 'Ana deva'ti. Atthi pana tumhakan ded kincHi sasanan'ti. f Deva na sakka uchchiftha mukhehi kalhetun'ti. Raja suvanna bhinkacena udakan dapesi; te muklian vikkhaletva daraba- labhi muklian anjaliu paggaahitva — 'deva amhakan dese Buddha ratanan nama uppannan'ti ahansu. Raimo Buddhoti vachane sutamatte sakala sariran pharamanan piti upajjl Tato 'Buddhoti tata vadeta'ti — 'Ama Buddho devii* — ti. Evan tikkhattun katkapatva Buddhoti varan aparimanan kayan na sakka parimanan katunti tasmin yeva pasanno saliassan datva 'aparan kin sasanan'ti — Puchchi 'dhamma ratanan deva uppannan'ti. Tampi sutva tatheva tikkhattun patinHan gahetva aparampi sahassan datva puna 'aSSan kin sasanan'ti puchchi. ' S.angharatanan deva uppannan'ti. Tampi sutva tatheva gahetva aparauti sahassau datva dinnabhavan panne likhitv 'tata deviya santikan gachchhatha'ti pesesi. Tesu gatesu amachche puchchhi; ' tata Buddho loke uppanno tumhe kin parissathati — 'Deva tumhe kin kktukama'ti; ' Ahan pabbajissana'ti; 'mayampi pabbajissama'ti. Te sab- Paut II. 2 t 250 THE LEISURE HOURS. bepi gharan va kutumban va anopa-loketva-yeva asse amy ha gata; tadahevanikkhaminsu. Vanija Anoja-deviya, santikan gantva pannan dasscsun. Sa vachetva ranua tumhakan bahu katan tumhehi kin katan tiitati puchchhi. ' At that time certain ehank traders went to that city (Kukkutavati) from Majjhimadesa. Arranging their bag- gage, a-id saying 'Let us see the King,' they went with presents in hand to the palace gate. Heaving, however, that the king (Kappina) had gone to the park, they proceeded thither; and addressed the keeper at the gate. When the king was informed (of their arrival) he caused them to be summoned (before him), and inquired of those, who stood before him saluting with presents — 'Sons, whence did you come?' 'Your Majesty, from Savatthi.'' What — is your country fertile; and your king righteous?' 'Yes, your Majesty,' replied the traders. ' What are the tidings of your country?' demanded the king. 'Your Majesty (returned the traders) it is impossible to relate them with impure mouths.' The king (thereupon) caused water to be given (to them) in a golden vase; and when they washed their mouths, and made their obeisence to the direction of Buddha, they said, 'Please your Majesty, a precious (person)* called Buddha, has appeared in our country.' The moment he heard the word "Buddha" joy pervaded every part of his body. Again, said the king, 'Sons, is he called Buddha?' 1 Yes, your Majesty,' replied the traders. The king having thus caused them to repeat (the word) three times — and, unable to define the supreme unaccountable wight called Buddha, andbeing(moreover)pleased with the word itself; gave them a thousand (pieces); and asked them ' What other news?' ' Please your Majesty (replied the traders) a precious thing called the dhamma has appeared.' When he had heard this also, he got their assurance thrice as before, and gave them another * A ratana — 'jewel of a person.' SECOND CONVOCATION OF THE BUDDHISTS. 251 thousand pieces. He again asked thern 'What other news?' The j again replied, that 'a precious thing called the Sangha had arisen.' When he had heard this also, he likewise re- cei ved (their assurances) and gave them jet a thousand (pieces); and writing the fact of the gift in a leaf,* sent them saying, ' Sons, go (with this) to the Queen- Consort.' After they had left him, the king said to the Ministers, ' Sons, Buddha has appeared in the world; what will ye do?' 'Please your Majesty,' returned the Ministers, '(we will) whatever it shall please you to do?' 'I shall be a recluse;' rejoined the king. ' We too (shall) enter the priesthood,' added the Ministers. Thereupon all of them, without so much as caring for their homes or families, got upon their horses and went away on that very day. The traders, who went to Queen Anaja, presented the letter to her; and when she had read it, she said to them, "The king has done much for you; what have ye done?' V. SUMANGALA VlLASINT. Pubbe kira Vajji rajano ayan cboroti anetva dassiti ganha- tha ran choranti a T atva viniehchhaya maha-mattanan denti. Te vinichchhinitva sache achorohoti vissajjanti sache choro hoti attana kinchi akatva voharikanan denti. Tepi vinich- chhinitva achoro che vissajjenti, choro che Suttadara nama honti, tesan denti. Tepi vinichcbhanitva achoro che vissaj- jenti, choro che Atthakulikanan denti. Tepi tatheva tatva Senapatissa, Senapati uparajassa, Uparaja ranuo. Raja vi- nichchhinitva, achoro che vissajjeti sache pana choro hoti Paveni Potthakan vachapeti. Tattha yena idan nama katan tassa ayan nama dandoti likhitan. Raja tassa kiriyan tena samanetva tadonuchchhavikan dan ian karoti. Panna 'leaf.' 252 THE LEISURE HOURS. ' In aforetimes the Vajjian princes, on a person being brought and presented 'as a thief,' surrendered him to the Vinichchhaya Mahamatta* without saying 'take this thief (into custody).' They, upon investigation release him, if innocent; but, if he be (found) a thief, surrender him to the Veharika^ without doing anything themselves. They (the Voharika) too, upon investigation release him, if innocent; but, if otherwise, transfer him to those who are called Suttadura \ They like- wise inquire (into the matter) and discharge him, if innocent; but, if otherwise, assign him to the Aitkakulaha.^ They also, going through the same process (surrender him) to the Senapati (or Commander of the forces) — the Senapati to the Uparaja (or Sub-king), — and the Uparaja to the King. The Sovereign, after inquiring into the matter discharges him, if innocent; but, if otherwise causes the Paveni Putlhakan, or the book of Precedents '11 to be consulted. There it is written, such is the punishment to him who has committed such (a crime.) The king upon comparing with that the conduct of the culprit, inflicts a suitable punishment.' VI. Maha Vagga. Tena kho pana samayena Rajagahe sattarasavaggiya daraka sahayaka honti ****** Attha kho Upalissa mata pitunnan etadahosi — ' Saehe kho Upali lekhan sikkheyya * * * 'Sache kho upali lekhan fclkkhissati angulio dukkha bhavissanti.' ' Sache kho upali gananan sikkheyya' * * * * 'Sache kho Upali gananan sikkhissatiurassa * 'The chief Ministers.' f Vohdra— 'usage,' 'customs'—' laws;' and VohnriM 'the lawyers.' I Suttadara — ' The principal officers who mantained the rules or axioms.' § Atthakiilikci— probably a Council of judges. The term is not ex- plained. ^[ Here is an undoubted reference to a 'book.' It is the book of cu*r<>ms: paveni, th.«t which is perpetuated from ancient times. SECOND CONVOCATION OF THE BUDDHISTS. 253 dukkho bhavissanti.' 'Sache kho Upali rupan sikkheyya * * * * Sache kho Upali rupan sikkhissati akkhini dukkha bhavissanti.' * * * * 'Sache kho Upali samanesu Sakkaputtiycsu pabbajjeyya; evan kho Upali amhakan ach- chayena sukhan jiveyya, na cha kilameyya-ti.' 'At that time there were in Rajagaha seventeen children who were companions. Upali was the chief amongst them. Afterwards, Upali's parents pondered : ' It may be desir- able that Upali should learn writing But, if he learn to write, his fingers may suffer pain. It is desirable that Upali should learn Arithmetic* Should he learn computation, he w ould suffer in his mind. It may be desirable that Upali should learn drawing Should he learn drawing, his eyes might suffer Should Upali however, become an Ascetic in the Sakya fraternity, he would be enabled to live well after our deaths, and would not be distressed.' VII. Atthakatha to the Dhammapada. In the story of Kosambi Setfhi, who resorted to various attempts to kill his natural son, Ghosika, it is stated: — * * * Evan sante pana tan setthl ujukan oleketun nasakkoti ; kinti nan mareyyanti chintento mama gamasate ayuttakassa santikan pesetva marapessaniti upayan disva ' ayan me avajataputto,f iman maretva vachchakupe khipatu, evan kate ahan matulassa kattabbayuttakan janissami'ti' — tassa pannan likhitva, 'tata Ghosaka amhakan gama-sate ayuttako atthi, iman pannan haritva tassa delu'ti vatva pan- nan tassa dasante bandhi. So pana akkharasamayan najanati. Sa (setthi-dita) kin pana nukho etanti tasmin nidda- * Ganana — Mathematical or Astrological calculations; Arithmetic, Algebra, &c. ■f A son born inferior to the father, i. e. of a mother lower in caste than the father. 254 THE LEISURE HOURS. yante mata pitunnan annav % 'hitataya apassantanam otaritva tan pannan mochetva aclaya attanogabbhan pavisitva dvaran pidhaya vatapanan vivaritva akkharasamaya kusalataya pan- nan vachetva, 'alio andhabalo attano marana pannan dasante bandhitva charati sache may a nadittha assa nattlii jivitan'ti, tan pannan pbaletva setthissa vachanena aparan pannan likhi. * Such being the case, the Serf£hi could not see him full (in the face).* Pondering how he might cause his death, and devising a means, viz. 'that he would kill him by sending him to the superintendent of his Hundred Estates' — wrote to him a leaf as follows — 'This is my unfortunate son. Kill him, and put him into the cess-pool. When that shall have been effected, I shall know how to recompense my Uncle;^ — and said, ' Son, Ghosika, there is a superintendent in our Hundred Estates; take this letter, and give it to him.' So saying, he tied the letter to the end of his (son's) garments. He was illiterate. * * * [The story then proceeds to narrate that Ghosika, on his way to the Estates, took lodgings at the house of another Setithi; and that his daughter, who heard that the stranger had something tied to his garments], thinking what it could be, came down whilst Ghosika was asleep, and unpei'ceived by her parents, who were elsewhere engaged. Having untied (the knot), and secured the leaf, she entered her own room; where, after closing the door, and opening the window, she, who was clever in letters, read the epistle. [That done], she exclaimed 'Alas! this blind idiot goes about with his own death warrant!: tied to his garments. If it had not been seen by me, he would (surely) forfeit his life!' So saying, she destroyed that letter, and substituted (wrote) another, as if it had come from the Se#hi.'§ * Ujuka 'straight.' ■j - A term of respect even to an underling, e. g. 'Uncle dhoby.' See C. B. A. S. Journal for 1856-8. p. 238. \ 1At.pa.nna 'leaf.' § Lit. 'in the language of the Setfhi.' SECOND CONVOCATION OF THE BUDDHISTS. 255 VIII. Samantapasadika 'Anujanami bhikkave salakaya va paWikaya va upaniban- dhitva opunjitva uddisitun ' — iti vacbanato rukkha saramay aya salakayava viluvilivatalapannadi-mayaya pattikaya va asukas- sa nama salaka-bhattan'ti evan akkarani upanibandhitva, pachchhiyan va cbivara bboge va sabba salakayo opunjitva, punappuna hetthup pai'iya vasena alolapetva, panchanga samannagatena bbattuddesakena sache'pi rfiitika atthe rfiiti- kato patfhaya no che atthi terasanato patthaya salaka databba. * Whereas it is said: "I permit you, priests, to ascertain (this) by writing on a tbin slip (ticket) or upon bark, and by mixing (the same);" — letters should be formed* either upon a slip made of the woody -part of a tree, or upon a strip of the Bambu-bark, the Talipot-leaf, etcetera, to the effect that '(this is) the Food-Ticket answering to such person's name.' [This done], all the tickets should be collected into a basket, or the fold of a robe; and, having repeatedly shaken them together so that they may be [moved up-side down] mixed, they should be distributed by the Bhattudesaka'f of five qualifications,^ commencing according to the standing orders, if any; or, otherwise, with the seat of the eldest priest.' Kachchatana Bheda Tika. (Note p. lxxii.) The following extract, which we make from the Kachcha- yana Bheda Tika, contains the Tradition as to who were the authors of the Supplementary Notes, and examples in Kach- chay ana's Grammar. * This is a past participle in the original. t The person whose business it is to appoint the meals. J The five qualifications are ; 1 . a knowledge of the affairs regarding the distribution of food ; 2 a sense of justice ; 3 freedom from ignorance ; 4 absence of fear ; and 5 exemption from anger. 256 THE LEISURE HOURS. Tena ha Kachchayana Dipaniyan. Sandhimhi eka pannasan namamhi dvi satan bhave, Atthk ras&dhi kanchena karake pancha talisan ; Samase atthn visan'cha dviisatfhi Taddhite matan, Atthd rasa satakkhyate kite sutta satan bhave; Unnadimhi cha paSuasan fieyyan sutta pabhedato; — Sabban sarripiruia nianantu cha sata sattati dvecha'-.-ti. Imani sutta sankbyani fiy&se agata sutta sankhyahi nasa- menti; kasmati che? pakkhepa suttan gahetv gauanta, dasadhika satta sata suttani honti. Imani suttani Mahd Kachchayanena katani; vutti cha Sanghanandi sankhatena MabaKachchayanen 'cva katii — payogo Brahmadattena kato.. ti. Vuttan ch'etan. " Kachchayana kato yoga vutti cha Sanghanandino, Payogo Brahmadattena nyaso Vimaiabuddhina"...ti. 'It is said in the Kachchayana Dipani — that the distribu- tion of Suttani may be regarded (as follows, viz. that) there are fifty one (Suttani) in the (book which treats on) Combination; two hundred and eighteen on Nouns; forty-five on Syntax; twenty-eight on Compounds; sixty-two on Nominal Deriva- tives; one hundred and eighteen on Verbs; one hundred on Verbal Derivatives; and fifty on Unfcadi. The aggregate (number is) six hundred and seventy-two. * These numbers of aphorisms do not correspond with the numbers appearing in the Nyasa. To explain wherefore: By the computation of the interpolated aphorisms there are SECOND CONVOCATION OF THE BUDDHISTS. 257 seren hundred and ten aphorisms. These aphorisms were composed by Maha Kachchayana. The Vutti were made by Maha Kachchayana himself, (who was also) called Sangha- nandi; — and the illustrations by Brahmadatta. So it is expressly stated — that 'The aphorisms were made by Kachchayana The Vutti by Sanghanandi* — The illustrations by Brahmadatta — And the nyasa by Vimalabuddhi." Netti Pakaraxa. (Xote p. xxiii.) "When I noticed the arguments advanced against the belief, that. Maha Kachchayana was the author of the Pali Grammar which is named after him, I had not seen the Netti Pakarana, which is also stated to have been written by him. I have since procured a copy, and give, as a specimen of its style, the following selection. From an examination of that specimen I fail to perceive anything in its style, from which it may be concluded that the two works were not written by one and the same person. It is, what it professes to be, a very full and complete commentary of the religious matters it treats upon. It combines a commentary with a Dictionary. It quotes passages said to have been expressed by Buddha him- self. The metres of the gathas quoted are clearly Prakrit. And, from the interpolations of certain notes, which make reference to some of the distinguished members of the Bud- dhist Convocations, and which ai*e also to be found in the originals, which I have consulted, I am the more fortified in the belief expressed in the Introduction. * It will be observed, that the writers statement, that Sanghanandi was identical with Maha. Kachchayana, is not borne out by the authority quoted. From the distinct mention of different names for the authors of "different parts, viz., the Grammar, its Supplements, its notes, and its principal com- ment, the ]STyasa ; it would seem that Sanghanandi (also called Sankhanandi) was a person different from Maha Kachchayana. Part II. 2 k 258 THE LEISURE HOURS. Tattha ka tamo vichayoharo? ' yan puchchhitancha vissaj- jitancha' adigatha. Ayan vichayoharo kin vichinati? Paclan vichinati, panhan vichinati, vissajjanan vichinati, pubbaparan vichinati, assadan vichinati, adinavan vichinati, nissaranan vichinati, phalan vichinati, upayan vichinati, anattin vichinati, anugitin vichinati, sabbe nava suttante vichinati. Yata kin bhave? Yata ayasma Ajito Parayane bhagavantan panhan puchchhati — "Kenassu nivuto loko [ichcha yasma Ajito]* Kenassu nappakasati Kissabhilepanan brusi Kinsutassa mahabbhayan..." ti Imani chattari padani puchchhi tani. Socha kho eko paiiho, kasma? eka vatthupariggaho. Evanhi aha — ' kenassu nivuto loko'-ti — lokadhifthanan puchchhati: 'kenassu nappakasati' ti — lokassa appakasanan puchchhati : ' kissabhi lepanan brusi ' ti — lokassa abhilepanan puchchhati: 'kinsutassa mahabbha- yan'ti — tasseva lokassa mahabbhayan puchchhati. Loko tividho, — kilesa loko, bhava loko, indriya loko. Tattha vissajjana "Avijja [ya] nivuto loko [Ajitatibhagava] Vivichchhaf nappakasati Jappabhi lepanan brumi Dukkham'assa mahabbhayan..." ti Imani chattari padani imehi chatuhi padehi vissajjitani — PaJhaman pa/hamena, dutiyan dutiyena, tatiyan tatiyena, chatutthan chatutthena. 'Kenassu nivuto loko'ti — panhe 'avijja nivuto loko'ti — vissajjana. Nivaranenahi nivuto loko, avijjanivaranahi sabbe satta yathaha bhagava. " Sabba sattanan bhikkhavc sabba * This passage within brackets is stated by the commentator, to have been interpolated in one of of the Buddhist Convocations. t After this word, I find "paniada." It is, I believe, the interpolation of a note. SECOND CONVOCATION OF THE BUDDHISTS. 25-9 pananan sabba bbutanan pariyayato ekam'eva nivaranan vadamij yaclidan — avijja; avijjanivarana hi sabbe satta, sabba so cha bhikkhave avijjaya nirodha ehaga pafinissagga, nattbi sattanan nivaranan ti vadami" — tenacha parfiamassa padassa vissajjana yutta. * Kenassu nappakasati'ti — panhe vivichchha,* nappakasati'ti vissajjana; yo puggalo nivaranebi nivuto so vivichclihati, vi- vichchhanama vnchcbati vichikichchha — So vichikiclicblianto nabhi saddahati, anabbisaddabanto viriyan narabhati akusa- lanan dbammanan pahanaya kusalanan dhaminanan sacbcbbi kiriyaya, so idba pamada'nianuyutto viharati; pamatto sukke dkarnme naupadiyati ; tassate anupadiyamana nappakasanti,— - yatha'ha bhagava — " Dure santo pakasenti Himavanto va pabbato; Asantettha na dissanti Ratti khitta yatha sara; Te gunehi pakasenti Kittiya cha yasena cha"..ti. Tena cha dutiya padassa vissajjana yutta. * Kiss'abhi lepanan brusi'-ti panhe ' japp'abhi lepanan bru- mi'. .ti vissajjana; jappanama vuchcha-ti tanha; sa kathan abhilimpati yatha'ba bhagava — "Ratto atthan na ja nati Ratto dhamnian na passati; Andhan tarnan tacla hoti Yan rago sahate naran". .ti Sa'yan tanha asattibahulassa puggalassa evan abhijappati karitva; tattha loko abhilitto nama bhavati — tena cha tati- yassa padassa vissajjana yutta. 'Kinsu tassa inahabbhayan'ti paiihe 'dukkham'assamahab- bhayan'ti vissajjana. Duvidhan dukkhan kayikan cha cheta- sikan cha, yan kayikan idan dukkhan, yan chetasikan idan * "Paiiiaila" also occurs here. 260 THE LEISUEE BOUBS. domanassan, sabbe sattahi dukkhassa ubbijjanti, natthibhayan dukkhena sama saman kuto va pana tassa uttaritaran. Tisso dukkhata — dukkha-dhukkhata, vipari nama dukkhata sankhara dukkha-ta ti, tattha loko odhiso kadachi karahachi dukkha dukkhataya muchchati, tatha viparinama dukkhataya; tau kissa hetu honti loke appabadha'pi dighayuka'pi. Sankhara dukkha taya pana loko anupadisesaya nibbanadhatuya much- chati, tasma sankhara dukkhata dukkhan lokassa ti katva 'dukkham'assa mahabbhayan'ti — tenacha chatutthassa padas- sa vissajjana yutta. Tena'ha bhagava 'avijja nivuto loko...'ti. Of the foregoing what is vichayaharo? [See] the gatha — ■ ' Yan puchchhitan cha vissajjitan cha' etc. What does this vichayaharo investigate? It investigates parts of speech | words]. It investigates questions. It investigates answers. It investigates what precedes and follows [the context]. It investigates happy [results]. It investigates ill-effects. It investigates [their] non-existence. It investigates conse- quences. It investigates means. It investigates canons. It investigates parallel passages. It investigates all the nine- bodied suttans. Whatisit? Just as in the question propounded of Bhagava by the venerable Ajita in the section [entitled] Parayana — * ' Say by what has the world been shrouded? "Wherefore is it not manifested? Whereby is its attachment? What is its great fear?" These four sentences were thus propounded [by Ajita]. They comprise one question. Wherefore? [Because] they take in one matter. He has stated it thus : By [the first sentence] kenassu nivuto loko, he investigates the abiding cause of the world [living beings]; by [the second] kenassu nappakasati he investigates its non -manifestation; by [the third] kissabki A section of Sutta Nip&ttt. SECOND CONVOCATION OF THE BUDDHISTS. 261 hpanan brusi, he investigates its allurements; and by [the fourth] kinsutassa mahabbhayan, he investigates its very dreadful horror. The [loka] world is threefold, viz., world of kilesa,* world of [bhava], or existence; and the sensible [indriya], world. The explanation of the question [is as follows:] ' I say the world is shrouded by Ignorance, 'By doubt is it not manifested; ' By desire is its attachment, ' And its horror [proceeds] from Affliction. The four sentences [first quoted] are explained by the four sentences [last quoted], i. e., the first [of the former] by the first [of the latter], the second by the second, the third by the third, and the fourth by the fourth. ' The world is shrouded by ignorance ' — is the explanation of the question, 'by what has the world been shrouded?' Yes, it is shrouded by an obstacle; yes, all beings are clothed with the obstacle of Ignorance. So it is declared by bhagava: ' Priests, I declare that all beings, all lives, all existences have inherently a particular obstacle, viz. Ignorance; — yes, all beings are beclouded by ignorance. Priests, I declare that by completely destroying, abandoning, (and) forsaking Igno- rance, (existing) beings have no impediment.' Hence the explanation of the first sentence is satisfactory. ' By doubt is it not manifested ' — is the explanation of the question, 'by what has (the world) been shrouded ?' He, who is impeded with an obstacle, doubts. By the (obsolete) term livichchha (in the text) vichiltichchha (doubt) is expressed. [Thus] a person who doubts, is devoid of pure faith. He who is devoid of pure faith, exerts not to destroy demerit, and to acquire merit. He (thus) lives clothed with procrastination. He who procrastinates, fails to practise good deeds [religious * Evil in thoughts, desires, or affections. 262 THE LEISURE HOURS. and abstract meditation.] He who does not practise them, is not manifested.* So it has been declared by Bhagava, that " The righteous are manifested far-and-wide like the Himalaya mountain; (but) the wicked are here unperccived, like darts shot at night. The former are manifested by (their) virtues, fame and renown." Hence the explanation of the second sentence is satisfactory. 'By desire, I say, is its attachment' — is the explanation of the question, ' whereby is its attachment?' By the (obsolete) term japptl (in the text) tanha (or) lust is conveyed. How she forms an attachment is thus stated by Bhagava: — .' He who is actuated by lust, knows not causes (of things); he who is actuated by lust perceives not what is right. Whenever lust enslaves [lit. bears] a man, then is there a thick darkness.' Thus the aforesaid lust in an inordinately lustful person becomes (as if it were) a glutinous [substance.] In it the world becomes adhesive. Hence the explanation of the third sentence is satisfactory. * Affliction! is its dreadful horror' — is the explanation of the question, ' what is its great fear?' Affliction is two-fold; that which appertains to the body, and that which appertains to the mind. That which appertains to the body is pain, and that which appertains to the mind is sorrow. All beings dread affliction. There is no dread equal to that of Affliction (dukkha.) Where indeed is a greater than that? Affliction in the abstract is three-fold — inherent misery (dukkha- dhukkhata), vicissitudinary misery (viparinama dukkhata), and all-pervading misery (sankkara dukkhata). J' Hence a being, sometimes, in the course (of transmigration) becomes have rendered this passage rather freely, without reference to words. %e sense of the word 'trouble' in the passage — 'Man is born ^V Job v. 7. _ -appertaining to all states of existence, that which conies and die away. SECOND CONVOCATION OF THE BUDDHISTS. 263 free from inherent misery.* So likewise, from vicissitudinary misery.f From what causes? [From] there being freedom from disease, and also from longevity. A being also becomes free from all-pervading misery by means of birth-less nibban. Hence, treating the affliction of a being as all-pervading misery, (the reply was), ' Its dreadful horror [proceeds] from Affliction.' Hence the explanation of the fourth sentence is satisfactory. Wherefore Bhagava has declared: — Avijja nivato loko, 8fc. 'I say, the world is shrouded by Ignorance; — by doubt is it not manifested ; — by desire is its attachment ; — and its dread- ful horror [proceeds] from Affliction.' Note to p. i. Though at the risk of being charged with egotism, I cannot refrain from giving the following as a specimen of modern Pali, which was presented to His Excellency, Sir Charles MacCarthy, by a large and influential, and at the same time, a very learned body of Buddhist priests, headed by the learned Sumangala, whom I have noticed in the Introduction. 1 Panfia-ransippabandha budha-kumuda-vanan bodhayanto asesan Duppaiiin'anbhoja-pantin suvipulam'api yo dusayanto samanta; Loken'achinna nana-vidha- kalusa-tamo- sanhatim dhansayanto Charles Mak-k aethi devo jayati viya sasi sadhu Lank' aclhinatho: * E. g. 'Brahmans' — says the Commentator. f 'Those who are born in the arupa or the incorporeal world.' 164 THE LEISURE HOURS. So vidva Lankikanan viya piya janako vajjayanto anatthan Esanto ch'api atthan idha sachiva-sabha- ?: wgame nitikare; Tesan charitta-nitippabhuti-hita-katha y'api chhekan pasatthan Mantindan ichchhat'ekan gati-sati-sahitan uchchinitva gahetun. Alan tato tassa samaja-manti- Thanassa viiinun suvinita-chhekan ; Nidassayam'-ekamana samagga Mayan hi Lankaya nivasi-bbiita. 4 James de Alwis abhidhana-natho Ayan vibhavi naya-niti dakkho; Sakaya bhasay'api Sihalaya Susikkhito Magadhikaya ch'api. 5 Satthesu nekes'vapi Sihalesu Chbando-Nighandu ppabhutisu samma; Sevaya chhek'-a chariy'a sabhanan Supafcivan nana-balena yato. 6 So Lankikanam'api niti-paveni-maggan Samma'va ussahati ve tathato kathetun; Lank'adhipo yadi tauieva samuchchineyya Appevanama janataya hitaya ettka. Sumangala, and others ERRATA. 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