LIBRARY 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 SANTA BARBARA 
 
 PRESENTED BY 
 
 GEORGE COBB
 
 DCSB LIBRARY
 
 TALES AND POEMS OF SOUTH INDIA.
 
 TALES AND POEMS 
 
 SOUTH INDIA. 
 
 ffrom tbe Uamfl. 
 
 BY 
 
 EDWAED JEWITT ROBINSOK 
 
 As certain also of your own poets have said.' ACTS xvii. 28. 
 
 One of themselves, even a prophet of their own, said.' TITUS i. 12. 
 
 LONDON: 
 
 T. WOOLMER, 2, CASTLE STREET, CITY ROAD, E.G. 
 
 AND 66, PATERNOSTER Row, E.G. 
 
 1885.
 
 PREFACE. 
 
 IN this volume is presented, with much diffidence, an 
 improved and enlarged edition of Tamil Wisdom, 
 which was published in 1873. A returned missionary 
 thinks it not impossible thus to serve indirectly the 
 great cause which he may seem to have deserted, and 
 at the same time assist young English gentlemen 
 entering the employment of the Government in India. 
 The youthful evangelist, magistrate, or politician will 
 welcome any revelation of the mental condition and 
 habits of the people whom he is called to benefit. 
 The following tales and poems are not merely enter- 
 taining; they are of serious importance, because always 
 in the thoughts and on the lips of the natives of South 
 India and North Ceylon. 
 
 Headers who may be surprised to meet with not a 
 little sacred truth in the heathen writings here un- 
 folded, will remember that wisdom, like the sun, has 
 travelled from the East. A comparison of Tamil 
 sayings with the precepts and proverbs of Holy Writ 
 would tend to show that the fountain of the water of
 
 PREFACE. 
 
 life has supplied the world, in streams coloured by the 
 ages and countries through which they have flowed. 
 
 It is interesting to find in Tamil a few of the fables 
 commonly ascribed to JEsop. To those acquainted 
 with the treasures which the language contains, it may 
 seem strange that Panjatantliiraklcathay, Stories of Five 
 Devices, has not been drawn upon for this anthology. 
 The work in its Tamil form is so considerable as to 
 merit separate attention ; but it is supposed to be of 
 Sanscrit origin. It appears to have been the source 
 whence Bidpai or Pilpai derived his fables. For 
 centuries it has been translated, more or less closely 
 and fully, not only into all the Indian and other 
 Eastern languages, but into most of the tongues of 
 Christendom. Perhaps it is better known to Europeans 
 in the selection from it entitled, Hitopadesa, Good 
 Doctrine. 
 
 The tales of India are originally concise. How 
 capable they are of amplification and adornment may 
 be seen in Miss Frere's Old Deccan Days, "Alfred 
 Crowquill's " Gooroo Simple, and articles in periodical 
 literature. The stories translated in the present 
 volume are without mixture or dilution. 
 
 The writer gladly acknowledges his indebtedness to 
 the following works : 
 
 The Cured. By Mr. Ellis. Madras.
 
 PREFACE. 
 
 The Cured. By the Eev. W. H. Drew. Madras, 
 1840 and 1852. 
 
 Latin Translation of the Kwral. By Dr. GrauL 
 Leipzig, 1865. 
 
 Atthi-soodi. By the Eev. J. Sugden, B.A. Banga- 
 lore, 1848. 
 
 The Nlthi - ncri - vilaccam. By H. Stokes, Esq. 
 Madras, 1830. 
 
 The Folk-Songs of Southern India By Charles E. 
 Gover. London and Madras, 1872. 
 
 If the Kev. John Kilner had not commended the 
 author for returning to what he was pleased to call 
 his first love, this task might not have been completed. 
 The writer is therefore grateful to his old friend, whom 
 he had the honour to welcome to Jaffna, and further 
 thanks him for a timely copy of Graul's Valluvar.
 
 CONTENTS. 
 
 LANGUAGE AND LITERATURE . . . . . . . i 
 
 VIEWS OF GOD 11 
 
 TALES OF SUPERSTITION, CREDULITY, AND IMPOSTURE . . 29 
 
 THE OUTCAST CHILDREN 41 
 
 The Song of the Seven . . . . . . .46 
 
 THE DIVINE PARIAH 49 
 
 Cural. First Part. Of Virtue 71 
 
 Cural. Second Part. Of Wealth . . ..... 99 
 
 THE REVERED MOTHER 150 
 
 Muthuray ......... 166 
 
 Attisudi 173 
 
 Conday-venthan 177 
 
 THE PROFESSOR OF MADURA 181 
 
 Agaval 185 
 
 THE YOUNG DIVINE TEACHER 192 
 
 Nithi-Xeri-Vilaccam 194 
 
 TAMIL WOMEN 214 
 
 Garland of Advice for Women 223 
 
 Stories of Married Life 226 
 

 
 CONTENTS. 
 
 PAGE 
 
 CHILDREN 235 
 
 Parental Fondness .242 
 
 Saravanap-Perumal-ayer 244 
 
 Instruction for Children 245 
 
 Tales about Young People 254 
 
 THE ACCOMPLISHED JUDGE 265 
 
 Mariyathay-Rainan 271 
 
 Other Judicial Cases . . . ' 308 
 
 KINGS AND MINISTERS . ' . . ' 320 
 
 Irayar and Appaji 322 
 
 More Tales of Rulers and Premiers . . . . 336 
 
 TENNALU-RAMAN . 342 
 
 SINGERS . . . . . . 357 
 
 THIEVES . . . . 361 
 
 MISCELLANEOUS STORIES . , 369
 
 TALES AND POEMS OF SOUTH INDIA.
 
 TALES AND POEMS OF SOUTH INDIA. 
 
 LANGUAGE AND L1TEEATUEE. 
 
 TAMIL, the most fertile and extensive bough of 
 the Dravidian branch of the Turanian tree of 
 language, covering fifteen millions of people, subjects of 
 the British Crown, is to be respected as having been 
 the adopted or familiar tongue of such men as Beschi, 
 Ziegenbalg, Schwartz, and Percival. It was the first 
 of the languages of India acquired by missionaries ; 
 and probably Europeans have spoken and written 
 more in it than in any other Eastern language. 
 
 As its name signifies, it is a sweet speech. The 
 oldest extant treatise on Tamil was composed by a 
 sage called Agastya, who is therefore regarded as its 
 founder, and is honoured as a god. The parent 
 language of Southern India, it had existed in perfec- 
 tion long before Sanscrit mingled in its stream. The 
 Tamils call Sanscrit Vada-morlyi, the northern speech, 
 supposing it to have originated in the north, and their 
 own language Ten-morlyi, the southern speech, because 
 Pothiya-malay, the mountain in which Agastya lived 
 and is fabled still to reside, is in the south of India. 
 A sufficient reason for the name is that, in fact, Tamil 
 
 7
 
 2 TALES AND POEMS OF SOUTH INDIA. 
 
 is the southern language, used in the territories which 
 embraced the Chera, Chola, and Pandiya kingdoms, 
 which form now the southern section of the Madras 
 Presidency. It has also been for centuries, in its 
 overflow, the vernacular of the northern half of the 
 island of Ceylon. 
 
 Cities conversed in it ages before the Christian era, 
 and, as might be inferred from its beauty and finish, 
 it possesses an ancient and honoured literature. A 
 native scholar, Mr. Simon Casie Chitty, records in his 
 Tamil Plutarch the names of one hundred and ninety- 
 six authors. The traditions respecting them are in- 
 extricably blended with fiction, and many of their 
 compositions are irrecoverably lost ; but they have 
 bequeathed writings of a character to invite close 
 examination and reward persevering research. 
 
 The title of what may be called the first edition of 
 this work, Tamil Wisdom, is withdrawn in admiration 
 of Professor Williams' Hindu Wisdom, published after- 
 wards. When a minister said with some severity, " I 
 know what the wisdom is that cometh from above, but 
 am doubtful as to the source of this Tamil wisdom," 
 the writer mentally took refuge in the introduction 
 to " this little volume of heathen morals and learning," 
 which was kindly written for him by the late Eev. 
 Elijah Hoole, D.D. Adverting chiefly to the Cural, 
 Dr. Hoole, who had himself virtually advised us to 
 attempt its translation, observed, " Some of the sayings 
 which are here rendered into English are probably as 
 old as the earliest writings of the Old Testament." 
 We may regard Valluvar, Cumara-guruparan, Sara- 
 vanapperumalayer and others as Tamil Solomons,
 
 LANGUAGE AND LITERATURE. 3 
 
 Ezras, or Tuppers, who collected and arranged the 
 " proverbial philosophy " of primitive times. Dr. Hoole 
 continued, " There are very few historical records in 
 the Tamil language. Fables and moral sayings in 
 verse, having a strong hold on the memory, have been 
 preserved through the revolutions of four thousand 
 years, while history has perished. Perhaps if we had 
 the songs and sayings of our ancestors of four thousand 
 years ago, they would be equally interesting." 
 
 The literature of the Telugu language, spoken of 
 also, subordinately to Sanscrit, as the northern tongue, 
 the second greatest branch of the Dravidian or, as it 
 has likewise been named, Tamilian family of speech, 
 extending over the north-east section of the Madras 
 Presidency, is believed to consist chiefly of translations 
 from the Sanscrit ; but Tamil literature is mostly 
 original. 
 
 There are two orders of Tamil classics : Ilakkanam, 
 philology and the art of composition, or grammar; 
 and Ilakkiyam, correctly executed works, mythological, 
 epic, and didactic. The most esteemed of the moral 
 writings are those which, like the Cured, obtained the 
 approval of the celebrated Madura College, of which 
 more will be said on a succeeding page. A great 
 difference exists between Sen- Tamil, correct or polished 
 Tamil, which is also sometimes named Ariya- Tamil, 
 difficult or profound Tamil, and Codun- Tamil, which, 
 less refined and concise, is yet beautifully regular and 
 complete. Another distinction is Mut-Tamil, that is, 
 the three kinds of Tamil, namely, ly at- Tamil, plain or 
 prose; Isait- Tamil, high or poetic; and Nadayat-Tamil, 
 theatrical or dramatic Tamil. The Cural, Muthuray,
 
 4 TALES AND POEMS OF SOUTH INDIA. 
 
 Agaval, and Nltlii-neri-vilaccam are in the poetic dialect, 
 in which all the most ancient Tamil books extant, 
 on whatever subject, are composed in various metres. 
 
 " The reader," said Dr. Hoole, " will acknowledge 
 that God ' left not Himself without witness ' among 
 the Tamil people. ' There is a spirit in man, and the 
 inspiration of the Almighty giveth them understand- 
 ing.' The maxims and morals of the ancients, pre- 
 served in the traditions of the people, prevented society 
 from falling into entire barbarism, and in principle, at 
 the least, anticipated the Christian rule which now 
 prevails to the great advantage of all classes of the 
 natives of India." He was nevertheless compelled to 
 remark that the volume " affords an additional illustra- 
 tion of the truth of the apostle's words, that the 'world 
 by wisdom knew not God.' " 
 
 The samples of Eastern wit and story now offered 
 to the public may be taken as a hint of much service 
 of the sort remaining to be done by English residents 
 in India. They will also show the superiority of the 
 Hindus in civilisation, thought, and culture to the 
 inhabitants of other heathen lands, and the delicacy 
 and difficulty of the evangelist's work in the Tamil 
 country. Let the missionary call the Tamils to a 
 virtuous life, and they reply that their own moral 
 maxims are as good as his, and, in view of the conduct 
 of some Europeans on their shores and in their towns, 
 not less effective. They need more than to be pointed 
 to the remaining flowers of the pristine paradise, and 
 amused by eclectic ethical teaching ; it is necessary 
 that consistent Christians should preach to them the 
 Gospel of the atoning Son of God.
 
 LANGUAGE AND LITERATURE. 5 
 
 A discreet and godly missionary touches hearts and 
 kindles hopes when, depending on divine grace, he 
 cries, " God so loved the world, that He gave His only- 
 begotten Son, that whosoever believeth in Him should 
 not perish, but have everlasting life." It is well that 
 a certain class of estimable evangelists should restrict 
 themselves to proclaiming naked Christian truth with 
 simplicity and zeal, and not affect a knowledge of 
 Hindu literature and doctrine ; but it would be a pity 
 if there were no experienced missionaries acquainted 
 with the writings of which the people are proud, and 
 respecting which the remark is frequently encountered, 
 not only from native lips and pens, that they are 
 comparable with the Decalogue, the Book of Proverbs, 
 and the Sermon on the Mount. 
 
 It matters little how soon hopelessly unaccomplished 
 missionaries make way for successors ; but it is most 
 desirable that men versed in the language and 
 literature of the country should remain in it as many 
 years as possible. Directors and managers would 
 do better to bear with the eccentricities and severe 
 correspondence of veteran agents, than hastily change 
 them for new servants who have everything to learn. 
 It is painful to see men of standing, whose attainments 
 have cost the Churches a little, imperiously recalled 
 from spheres in which they- were doing important 
 service, and put to home work which is foreign to 
 them, while persons ignorant of the alphabet of their 
 labours are sent to attempt the impossibility of 
 occupying their places. A similar sacrifice is need- 
 lessly removing agents from districts of which they have 
 acquired the language, to stations of a strange tongue.
 
 6 TALES AND POEMS OF SOUTH INDIA. 
 
 The following story illustrates the importance of 
 being at home in a language. A Tamil in the southern 
 country, distressed for want of subsistence, reflected, 
 " If I go to the northern country, I shall live." In the 
 way as he went forth, he came one night to a rest- 
 house belonging to a village in the Telugu country, 
 and stopped there. A man of the northern coimtry, 
 distressed for food and other things, reasoned, " If I go 
 and do service in the Tamil country, I shall make a 
 living." Taking a lance in his hand, he begged in 
 every place, and supported himself till he arrived that 
 night at the same rest-house, and lay down. When 
 the northerner rose in the morning, and took his lance, 
 saying, " I must go to the south," it was caught in the 
 hollow hanging ear-lobe of the Tamil who had come 
 from the south. The southerner took hold of the lance, 
 and the northerner pulled it, one crying out in Tamil 
 and the other in Telugu about the imperilled and 
 troublesome ear ; and, as neither knew the language of 
 the other, there was a pretty quarrel. At length a 
 person who knew both the northern speech and Tamil 
 explained to them both, and stopped the dispute. 
 The two therefore came to the conclusion that without 
 a knowledge of the common dialect of a country it 
 was a mistake to say, " We will go to that country, 
 and get a living ; " and each returned to his own land. 
 Therefore, remarks the Hindu moralist, it is useful to 
 all to learn the speech of every country 7 . 1 
 
 A conscientious young missionary in the Tamil 
 
 3 Katkamanjari. From this and Kathasinthamani are taken 
 such stories and fables in this volume as are not derived from the 
 memoirs of the poets.
 
 LANGUAGE AND LITERATURE. 7 
 
 country deserves sympathy. The hot climate, un- 
 congenial school engagements, and the demands of an 
 English pulpit, from which, with tyrannous kindness, 
 the older resident apostles retire, rejoicing in the new 
 light, are oppressive and exhausting to him. The 
 mastery of the language, which ought to be his chief 
 aim, is the forced work of languid intervals. And 
 perhaps he is shy, and unwilling to open his mouth 
 till he can speak correctly. The poor young man 
 lashes himself with the motto, Errando discitur, but 
 continues to get on faster with the eye than the 
 tongue, and is tempted to believe it as easy to do harm 
 as to learn by publicly blundering. 
 
 It is not so great a wonder that Bishop Heber 
 forbade the missionaries under his jurisdiction to 
 preach in the open air. Think of a foreigner coming 
 to an English city, getting up a discourse in a fashion 
 with the assistance of a hired teacher, carrying the 
 thunderbolt in the pocket of his memory to the market- 
 place, and there with bad accent loudly stammering, 
 " What a fine boy am I ! " Not so courteous as 
 Hindus, yet, habitually tolerant of street tomfoolery, 
 we might bear with the zealot, especially if he would 
 only refrain from writing to his native country of 
 England yielding to his miraculous eloquence. Every 
 Italian in Great Britain is not a Gavazzi, every Swiss 
 among us is not a John Fletcher, every Frenchman 
 is not a Waddington, every Hindu visiting our shore 
 is not a Chunder Sen ; and not every Englishman 
 receives the gift of tongues on landing in India. 
 
 It is no disparagement to missionary preachers to 
 say that we laugh at the recollection of some of their
 
 8 TALES AND POEMS OF SOUTH INDIA. 
 
 Tamil discourses. There are excellent persons who 
 find idiom as difficult to acquire as pronunciation. 
 Do not Frenchmen make mistakes when they come to 
 England ? We have heard of one who, having learnt 
 from his dictionary that the phrase, " I do not care a 
 fig," expressed a sneer, wanting fruit at table, said, 
 " I will take one sneer ; " of another who, enraged at 
 a postmaster for not having found out how to deliver 
 his letters, threatened with clenched fist, " I will blow 
 your nose ; " and of another who, seeking a barber, 
 inquired on the pavement, " Where shall I go to be 
 saved ? " and was directed first to a chapel, and then 
 to a savings bank. Do not Englishmen trip in Wales ? 
 A medical gentleman told us that, airing his Welsh, 
 when he intended to say to a .patient, " Put out your 
 tongue," what he did say, as they afterwards told him, 
 was, " Turn the sheep into the field." Do not Britons 
 blunder when they visit France ? "I am done " is a 
 good saying for a Scotchman at the end of his dinner ; 
 but the continental waiter did not think Dr. Guthrie, 
 king of preachers, at his last gasp when he said the 
 same thing in French. 
 
 Missionaries are equally liable to err. A studious 
 and careful brother claimed the aid of the orb of day 
 to expel ants from a biscuit, commanding, " Put it in 
 the sun ; " and his servant looked upwards, wondering 
 how to pitch the biscuit into the heavenly furnace. 
 Another, who had no doubt that he knew the Tamil 
 for rat, holding up a specimen of that animal by the 
 tail, exclaimed, " Behold my father ! " Another, when, 
 in defiance of Hindu principle and prejudice, he 
 astonished certain guests with a huge dish of mutton,
 
 LANGUAGE AND LITERATURE. 9 
 
 shouted to his horrified vegetarian servant, " It is not 
 enough," only meaning, in Yorkshire idiom, that it 
 was not well cooked. We fear that it is a little too 
 common for curious natives, through interpreters, to 
 ask evangelists of fast but swollen tongue, " What is 
 the use of talking to us in your language, which we 
 do not understand ? Tell us in our own what you 
 have been saying." Judson, the apostle of Burmah, 
 still shrank from preaching to the Burmese when he 
 had been studying their language for four years. 
 
 These remarks are seriously made to indicate that 
 it is not only for preaching exercises that Tamil should 
 be acquired by European officers of the missionary 
 army, but to aid them in training native soldiers, con- 
 trolling and using the press, performing episcopal and 
 pastoral duties, and rendering services to literature 
 which are helpful in the long run towards the con- 
 version of nations. 
 
 The good words of India, when transferred to 
 English pages, have the advantage of separation from 
 the worst of the bad company in which they are dis- 
 covered in native writings. Dr. Graul was bold in 
 translating the third part of the Cural into even the 
 Latin language. If moral maxims could themselves 
 do good, their useful power is lost in evil associations. 
 Xot only side by side with the wise sayings of the 
 East, but interwoven with the language of many of 
 them, are indelicate statements and outrageous senti- 
 ments. The ethical rules of the Tamils are hung, 
 darkened with foul devices, about the cars and temples 
 of idolatry, and spoken from altars which obey no 
 moral inspiration. The evangelist finds it a difficult
 
 io TALES AND POEMS OF SOUTH INDIA. 
 
 task to take the jewels from the mire, and attach them 
 to the atoning and cleansing cross. He has to train 
 his converts to combat the errors of Hinduism, while 
 respecting whatever truths are in it, as the Christians 
 of the early centuries, upholding the universal moral 
 law, found it necessary to sweep away the mytho- 
 logical abominations by which it was trammelled and 
 obscured.
 
 VIEWS OF GOD. 
 
 LOXG before the Christian era, the Tamil people 
 were driven into the south of India, and many 
 of them passed over the straits into the island of 
 Ceylon. The intruding Brahmanists laboured to 
 deprive them of their scriptures and religion, and to 
 introduce the mythology and idol-worship of which 
 we hear so much in descriptions of Hindustan. The 
 people enjoyed the long stories from Sanscrit sources 
 recited and acted for their entertainment, but kept 
 alive their own literature and faith, not by organized 
 means of formal education, but by quiet transcription 
 and constant repetition, and in immortal proverbs. 
 The living of many among the invaders depended 
 upon their success in substituting their fables and 
 follies for the ancient faith and practices of the 
 population. When they found that they could not 
 eradicate, they did their utmost to adapt, pervert, 
 interpolate, and mutilate the indigenous writings. A 
 comparison of old and later copies of Tamil standards 
 shows the extent to which they proceeded. Some of 
 the modern editions are like mixtures of water and 
 oil. Books in present circulation are disfigured by 
 inconsistencies which betray the torturing treatment 
 they have undergone. The Mohammedans, when they 
 poured into the country, were less delicate than even 
 the Brahmans. They made no attempt to alter or
 
 12 TALES AND POEMS OF SOUTH INDIA. 
 
 modify, but only strove to snatch, tear up, and 
 burn. 
 
 Neither Brahmans nor Moormen, in all the centuries 
 of fraud and violence, fear and change, have been able 
 wholly to deprive the Tamils of their sacred treasures. 
 The arrival of the English in the distracted country, 
 in the ruling providence of God, arrested the processes 
 of absorption and dissipation, making it safe to bring to 
 light the oldest and therefore purest copies of native 
 literature, and possible, if not to recover all the 
 sentences suppressed and erased, yet to mark and. 
 separate much of the foreign and adverse. The 
 Mohammedans are merchants and bankers, and the 
 Brahmans high in social position and influence ; but 
 they are a minority of the population, and the authority 
 of England has paralysed their power to corrupt, dis- 
 tort, and destroy. The inhabitants still possess some 
 of the ancient standards, though lamentably soiled and 
 disfigured ; and the old religion lingers in their hearts 
 and minds. 
 
 So much has been said of the idolatry of the Tamils 
 that many are surprised to be told that in their hearts 
 they are a God-fearing people. ' The wise men who 
 moulded the nation were wont, in language which has 
 been carried in the mind generation after generation, 
 to protest, almost like Hebrew prophets or Christian 
 apostles, against the encroachments and practices of 
 idol worship. In Evidence from Hinduism itself, a 
 Jaffna tract prepared by a native mudeliar, the 
 number is astonishing of testimonies produced against 
 idolatry from ancient Tamil authorities. The follow- 
 ing quotations from such authorities in English works
 
 VIEWS OF GOD. 13 
 
 remind us of the second commandment. " Anxiety of 
 mind cannot be removed, except from those who are 
 united to the feet of him who is without likeness." 1 
 So said Valluvar. Almost as early a sage, Sivavakyer, 
 wrote : 
 
 " When once I knew the Lord, 
 
 What were to me the host 
 Of pagan deities, 
 
 Some fixed in temple shrines, 
 Or carried in the crowd, 
 
 Some made of unbaked clay, 
 And some burnt hard with fire ? 
 
 With all the lying tales 
 That fill the sacred books, 2 
 
 They've vanished from my mind. 
 
 " Of two stones on the hill, 
 
 The first you take and carve, 
 Into an idol make ; 
 
 You rub with sandal ash, 
 Adorn with brilliant flowers, 
 
 And worship it as God. 
 The next serves for a road ; 
 
 You tread it under foot. 
 In neither can our God 
 
 Take pleasure or delight. 
 
 " How many flowers I gave 
 At famous temple shrines ! 
 
 1 Cural, i. 7. Drew. 2 Of the Brahuianists.
 
 14 TALES AND POEMS OF SOUTH INDIA. 
 
 How many mantras said ! 
 
 Oft washed the idol's head ! 
 And still with weary feet 
 
 Encircled Siva's shrines ! 
 But now at last I know 
 
 Where dwells the King of gods, 
 And never will salute 
 
 A temple made with hands." 1 
 
 Another rendering of the last lines is : " This I 
 have left off, for the wise, who know the true God, 
 the Lord of heavenly beings, believe not the idol of the 
 temples, apparent to the eyes, to be God, nor lift up 
 to it their hands." 2 About the tenth century of the 
 Christian era, Pattanattu thus continues the protest : 
 
 " My God is not a chiselled stone, 
 Or lime, so bright and white. 
 Nor is He cleaned with tamarind. 
 Like images of bronze. . . . 
 . . . Can the Deity 
 Descend to images of stone, 
 Or copper dark and red ? 
 
 Alas ! how long did I adore 
 The chiselled stone, and serve 
 An image made of lime, or brass 
 That's cleaned with tamarind ! 
 
 " Men cannot know from whence they came, 
 Else they would never call the sun 
 Or moon their god. They would not bow 
 
 1 Folk-Songs, by Charles E. Gover. 2 Ellis.
 
 VIEWS OF GOD. 15 
 
 To idols made of clay, or mud 
 Baked in the fire. No image made 
 Of stone or wood, no linga stump 
 Built up of earth and made by hand, 
 Could ever seem divine to one 
 
 Who knew he came from God. 
 
 . 
 
 How mad are ye who offer praise 
 To carven stones ! as if such things 
 Could fitly image God most high ! 
 Can He be but a dirty stone ? 
 
 Who teach that copper, stones or wood 
 Are gods, and also those who follow them, 
 Shall never reach the blessed home, 
 But perish in the seven dark hells." 
 
 Patirakiriyar, who flourished in the same age, sings : 
 
 Oh, when will mankind learn to use aright 
 
 The carved stones, the clay baked hard with fire, 
 
 The burnished copper shining in the light, 
 And not to worship them as gods require ? " 
 
 A dramatic Tamil song contains these words : 
 
 " Poor fools 
 
 Must bow to idols. They cannot discern 
 The higher things. As when some weakly man, 
 Who cannot walk a mile, is urged to pace 
 Such distance as he can, so fools adore 
 An image. . . . 
 
 No stone can image God. To bow to it 
 Is not to worship." 1 
 
 1 Gover.
 
 1 6 TALES AND POEMS OF SOUTH INDIA. 
 
 It is not contended that many Tamils exclusively 
 worship the living and true God. One might as well 
 affirm that clouds never obscure the noonday sun, as 
 that inferior and imaginary deities are not honoured in 
 Southern India. It is as certain that the people, with 
 not too many exceptions, invoke the idols which 
 some of their best books denounce, as it is that the 
 dominant Brahmanists, before the days of printing, 
 introduced the names of those false gods into the 
 Tamil writings. There is little use in apologizing for 
 the idol- worship of a race claiming or seeming to be 
 essentially monotheistic ; but are such Gentiles more 
 inconsistent than Christians who adore relics, wafers, 
 crosses, paintings, images, and saints ? Is the truth 
 more mixed with falsehood in their authoritative 
 writings than Christianity is travestied in the clever 
 Tamil pages presented to them as scriptural and 
 orthodox by Jesuit propagandists ? The fact remains 
 that there are thoughtful men among them who look 
 up to the Supreme Being, by whatever name they call 
 him Siva, Vishnu, or God. It would be difficult to 
 find more correct and forcible representations of the 
 Eternal One than are contained in many passages 
 of their standard poems. His unity, spirituality, 
 omniscience, omnipresence, almightiness, providence, 
 justice, and mercy are clearly brought to view ; and, 
 as in sentences already quoted, He is declared to be 
 the source of good, and the refuge and salvation of the 
 soul. 
 
 The first of Tamil sages, Agastya, who seems to 
 have tried to blend the many-faced system crowding 
 in from the north with the monotheism of the south,
 
 VIEWS OF GOD. 17 
 
 thus taught the unity and perfections of the Divine 
 Being : " I salute the great Teacher, the Bestower of 
 divine happiness and supreme bliss, the image of perfect 
 wisdom, who is removed from all griefs, who is repre- 
 sented by the sky, who is denoted by the Truth and other 
 names ; the One, eternal, stainless, stable, and omniscient ; 
 the Incomprehensible, who knoweth neither passion, par- 
 tiality, nor folly; the God who is embodied goodness." l 
 
 " There is a Supreme Being, who is the sun which 
 shines with unreflected light without setting, who is 
 infinite, free from infirmity, not subject to birth, who 
 is everywhere and at all times, who is all, and the 
 Creator of all, and who is the final beatitude itself." 2 
 
 " In all worlds, the eternal God is Chief." 3 
 
 " There is but One in all the world, none else. 
 That One is God, the Lord of all that is ; 
 He never had beginning, never hath an end." 4 
 
 In the following lines there is no allusion to the 
 divisions of Christians. They were written before 
 Europeans had made themselves known in India. 
 " There is but one God ; there is but one Veda ; there 
 is but one way of imitation by the good spiritual 
 Guide ; there is but one kind of bliss which He grants ; 
 and there is but one caste amongst mankind upon the 
 earth. They who hold the contrary, by asserting 
 that there are four Vedas, and six sects, and many 
 gods, will surely enter the fiery hell." 5 
 
 1 Ashtakam. 
 
 2 Alavanthar, in Nyanavinmagancathay. 
 
 3 Valluvar, i. 1. Ellis. 4 Sivavakyer. Cover. 
 5 Conganar, in Nyanam. 
 
 B
 
 1 8 TALES AND POEMS OF SOUTH INDIA. 
 
 " Into the bosom of the one great sea 
 Flow streams that come from hills on every side. 
 Their names are various as their springs. 
 And thus in every land do men bow down 
 To one great God, though known by many names. 
 
 What though the six religions loudly shout 
 That each alone is true, all else are false ? 
 Yet when in each the wise man worships God, 
 The great Almighty One receives the prayer." l 
 
 " He hath no end, nor had beginning. He 
 Is one, inseparate. To Him alone 
 Should mortals offer praise and prayer. 
 
 The wise man saith 
 
 That God, the omniscient Essence, fills all space 
 And time. He cannot die or end. In Him 
 All things exist. There is no God but He. 
 If thou wouldst worship in the noblest way, 
 Bring flowers in thy hand. Their names are these 
 Contentment, justice, wisdom. Offer them 
 To that great Essence ; then thou servest God." 
 
 " If thou wouldst worship Him, 
 Lift up thy heart ; in spirit serve thy God. 
 
 For God hath neither form nor earthly frame, 
 A spirit only." 2 
 
 " Our God an ocean is, infinity ; 
 No eye can see the end. He has no bound. 
 
 1 Pattanattu. Gover. 2 Translations by Gover.
 
 VIEWS OF GOD. 19 
 
 He who would see and know Him must repress 
 The waves of his own heart, must be at peace. 
 His sole desire is God. His every sense 
 Must turn to that great One, and clasp but Him. 
 
 He hath no shape, 
 
 Xor dwelleth Only in some single thing. 
 This Infinite surpasseth all our thoughts." ] 
 
 He is " pure knowledge " and a " sea of virtue." 
 " Whose eightfold attributes," by which are probably 
 intended independence, holiness, wisdom, intelligence, 
 immateriality, mercy, power, and happiness, "pervade 
 the world." 2 " The expanded ether, water, earth, fire, 
 and air, these Thou art not, but without form art 
 hidden among them ; I rejoice that I have seen Thee 
 now with the eye of the mind." J " Thou art in the 
 heavens, Thou art above the mountains, Thou dwellest 
 in the ocean, Thou revolvest in the earth ; but among 
 all these, though everywhere present, Thou art every- 
 where hid. Thou art among other worlds, among 
 systems beyond the reach of thought ; and Thou 
 sportest also in my soul. Wilt Thou ever thus remain 
 concealed without manifesting Thy form ? " 4 
 
 Some of the preceding sentences will have brought 
 to mind well-known words of the New Testament. 
 The following will recall familiar passages of Scripture 
 respecting the love of God and love to Him. " The 
 ignorant think that God and Love are different. None 
 
 1 Sivavakyer. Gover. 2 Valluvar, i. 2, 8, 9. Ellis. 
 
 3 Tiruvasagam. Ellis. 
 
 4 Tiru-vay-morlyi. Ellis. Compare Nithi-neri-vilnccam, vv. 
 94, 95, 98.
 
 20 TALES AND POEMS OF SOUTH INDIA. 
 
 knows that God and Love are the same. Did all men 
 know that God and Love are the same, they would 
 dwell together in peace, considering Love as God. 
 To those of soft hearts, whose minds are melted by 
 divine love, although their flesh be cut off, their bones 
 used as fuel, and their moisture dried up by wasting 
 in the golden flame, and to those only, it is not for- 
 bidden to approach the God who is the golden jewel 
 of my soul." l " The Eternal Being, whom none can 
 fully know, removeth darkness from the understanding 
 of those who are steadfast in their love towards Him, 
 and dwelleth in their enlightened minds. Who, there- 
 fore, can comprehend the greatness of divine love ? " 
 " When God, the cause of all, who, even when wholly 
 embraced, eludeth the grasp, cometh and is taken in 
 the net of the good deeds of sinless piety, where is the 
 utility of letters, of science, of the brightest acts of 
 devotion, or of contemplative wisdom ? Unspeakable 
 is the greatness of divine love, which nothing can 
 destroy." " Thou, whom all the Scriptures, by which 
 sin is dispelled, declare to be without form, taking on 
 Thee a form, and entering into this world, searchest 
 for those who rejoice in love, and, having tried their 
 hearts, conferrest happiness upon them. Where, oh 
 where, are they who know the greatness of those who 
 feel divine love in its purity ? " " They who conceal 
 nothing they do, who do nothing that ought to be 
 concealed, who, when the universe is shaken, are 
 unmoved, who speak nothing but truth, who open not 
 their eyes to the faults of others, but to consume them 
 to ashes, who are ignorant of deceit, who have no 
 1 Tirumular, in Manthiram. Chitty, Ellis.
 
 VIEWS OF GOD. 
 
 thoughts, either of friend or foe, but such as proceed 
 from benevolence, may truly be said to be adorned by 
 the love they bear to His feet who is the manifestation 
 of goodness." " God ! I intreat that the high 
 aspiration of my soul may be accomplished. On this 
 only I think : this is the only thing I require. That 
 on which I thus think, is that love of Thy sacred feet 
 may melt and soften my heart ; and I desire, fervently 
 desire, that it may never diminish, but for ever 
 increase." 
 
 " Almighty, it is Thee I ever desire ! 
 Instructor, it is Thee I ever desire ! 
 Eternal, it is Thee I ever desire ! 
 Immaculate, it is Thee I ever desire ! 
 Most Holy, it is Thee I ever desire ! 
 Enlightener, it is Thee I ever desire ! 
 By all means and at all times I desire 
 To be filled with the boundless love of the feet 
 of our God ! " l 
 
 A scriptural expression in frequent use among 
 Christians, denoting reverence, worship, affection, and 
 obedience, is being at the feet of God. The old Tamil 
 authorities use the same language when treating of the 
 soul's refuge from the sea of sin. They employ 
 another significant Christian phrase, knowing the Lord. 
 There seem to have been those who not only believed 
 in the one God, but, we may not irrationally conclude, 
 were the happy subjects of His absolving, assuring, and 
 regenerating grace. It is true that they had not 
 heard of Jesus Christ as we have heard of Him ; for 
 
 1 Perunthirattu and Gurunthirattu. Ellis.
 
 22 TALES AND POEMS OF SOUTH INDIA. 
 
 they lived in the time of the patriarchs. But who 
 shall say that they were not, like the Hebrews, 
 inheritors of divine truth ? Who shall say that they 
 were not, like the worthies of Israel, enlightened and 
 sanctified by the Angel-Jehovah, the anointed Prophet, 
 Priest, and King to be revealed to men in the fulness 
 of time ? As in some extracts preceding, so in the 
 following sentences from Tamil writers of different 
 periods, an ear familiar with the language of Christian 
 fellowship may distinguish the voice of those who hate 
 sin and love God : 
 
 " Father of the energy which supports the earth 
 and heaven, I perceive Thee by meditation, and dance 
 with delight. . . . Bow, my soul, at His resplendent 
 feet by which the miseries of the world are removed. 
 He removeth the impurity of the mind, and causeth 
 the flower of purity again to blow. . . . He, who 
 is my Life, hath no superiors." l " Lord, my 
 Father, even mine, who am the slave of those who love 
 Thee, Thou art the light of truth which pervadeth my 
 body and my soul, which melteth my heart, and dis- 
 pelleth the darkness of falsehood. . . . Thou art 
 unqualified happiness : what more can they require 
 who are united to Thee ? Thou art the full weight, 
 without diminution. Thou art unadulterated nectar. 
 Thou art a hill of unextinguishable, eternal light. 
 Thou comest in the words and in the sense of the 
 Scriptures, and art for ever fixed in my mind. Like 
 undammed water, Thou flowest into my thoughts. 
 Lord, Thou hast taken Thy abode within me ! what 
 more can I ask ? " " In my heart I place the feet, 
 1 Tirn-vay-morlyi. Ellis. '* Tirn-vasagam. Ellis.
 
 VIEWS OF GOD. 23 
 
 the golden feet of God. If He be mine, what can I 
 need ? . . . See yon fool. Beneath his arm he 
 bears the sacred roll. . . . The truth should fill 
 his heart, but 'tis beneath his arm. To him who 
 knows, the sun is high : to this, 'tis starless night. . . . 
 If knowledge be not thine, thou art as one in deep 
 mid-stream, a stream so wide that both the banks are 
 hidden from thine eyes." l 
 
 " When may my thoughts be fixed alone on Him, 
 
 Who is Himself all sweetness, made all things, 
 Whom all the Yedas sought, though seeing dim, 
 Who saveth him that to His mercy clings ? 
 
 " When will my God attract to Him my soul, 
 And keep it ever near, beneath His care, 
 Just as a magnet draws, as to a goal, 
 Unto itself the weighty iron bar ? 
 
 " When will that God who hath no earthly shape, 
 
 Of all the end, and yet who maketh all, 
 Whose clear pervading eye nought can escape, 
 Accept my service, all my soul enthrall ? " 
 
 " I have learned of Him, 
 And find no single thing in all the world 
 To show how great His glory. Words must fail 
 To tell the joy, the bliss I have in Him : 
 Yet when I try no man believes my speech. 
 God, I once knew nought of what Thou art, 
 
 1 Pattanattu. Gover. Compare Cural, chap, i., on the praise 
 of God. 
 
 2 Patirakii-iyar. Gover.
 
 24 TALES AND POEMS OF SOUTH INDIA. 
 
 And wandered far astray. But when Thy light 
 Pierced through my dark, I woke to know my God. 
 Lord, I long for Thee alone. I long 
 For none but Thee to dwell within my soul. 
 When Thou didst make me, Thou didst know my all. 
 But I knew not of Thee. 'Twas not till light 
 From Thee gave me to understand of Thee 
 That I could know. But now, where'er I sit, 
 Or walk, or stand, Thou art for ever near. 
 Can I forget Thee ? Thou art mine; and I 
 Am only Thine. E'en with these eyes I see 
 And with my heart perceive, that Thou art come 
 To me as lightning from the lowering sky. 
 
 If thy poor heart but choose the better part, 
 And in this path doth worship only God, 
 His heart will stoop to thine, will take thy heart 
 And make it His. One heart shall serve for both. 
 When thy poor mind has always God within, 
 The Highest One will surely dwell with Thee, 
 Will rob thee of thy sins. As with his tool 
 The artisan will shave or cut clean off 
 Each roughness from the wood, so will He make 
 Thee free from sin, and altogether pure. 
 
 To lay her eggs the turtle swimmeth far 
 To reach the sandy shore. She buries them, 
 And swimmeth back again. Yet doth her mind 
 Adhere to them. When young ones break their shell, 
 They feel the tie. It draws them as a rope 
 Along their mother's path. At last they meet. 
 Just so hath God placed us. We wander here 
 While He is far above. Yet in His mind 
 We ever stay. The tie doth reach to earth
 
 VIEWS OF GOD. 25 
 
 From highest heaven. If we but follow it, 
 We cannot fail to reach and live with Him. 
 
 Some think to find their God upon the hills, 
 And climb with weary feet. So some declare 
 He is beyond the sea. They sail afar 
 To find Him out. Oh, ignorant and fools ! 
 'Tis pride that prompts your work. His sacred feet 
 Are in your heart. If there you seek, your soul 
 Will find the Being that alone is real. 
 
 Not for a single moment has my God 
 Forgotten helpless me. Oh, only God ! 
 My King, and King of kings ! I could not live 
 One moment without Thee. One mercy more 
 Bestow, that praise may dwell upon my tongue." l 
 
 The Song of the Seven, contained in this volume, 
 illustrates the essence of Tamil faith in regard to 
 Divine Providence. The seventy -fourth verse of Niihi- 
 neri-vilaccam resembles the statement of Holy Scrip- 
 ture, that " whom the Lord loveth He chasteneth, and 
 scourgeth every son whom He receiveth." From the 
 evident fact that retribution is not entirely in the 
 present world, have been developed the unhappy 
 notions of destiny and metempsychosis which, as will be 
 apparent in the following pages, pervade the works of 
 Tamil authors. Yet, as well as against idolatry and 
 false ideas of the nature of God, some of the Tamil 
 sages have protested against doctrines which deepen 
 the darkness of futurity. They seem to have believed, 
 in the first instance, that final retribution would take 
 place at death, and to have been slow to allow either 
 
 1 Sivavakyer. Gover.
 
 26 TALES AND POEMS OF SOUTH INDIA. 
 
 the Buddhist prospect of absorption and annihilation, 
 or the Brahmanist theory of transmigration. The 
 vigilance and fierceness of their priest-ridden and 
 purana-burdened oppressors from the north made them 
 careful not to object too zealously ; but the following- 
 passage indicates what they really thought : " As rnilk 
 once drawn cannot again enter the udder, nor butter 
 churned be recombined with milk ; as sound cannot be 
 produced from a broken conch, nor the life be restored 
 to its body ; as a decayed leaf and a fallen flower 
 cannot be reunited to the parent tree : so a man once 
 dead is subject to no future birth." 1 
 
 Not only the Tamils, but the smaller branches of 
 the same race, the Oanarese, Badagas, Coorgs, Malayalas 
 and Telugus, as shown in Mr. Gover's Folk Songs, are 
 opposed, in their poems and proverbs, to the idolatries 
 and fables of Brahmanism ; and in every section of the 
 great southern family a morality is enjoined like that 
 taught by our Lord Jesus Christ. 
 
 If the Tamils have correct views of God in their 
 standard writings, if they are directed by their sages 
 to worship and serve Him only, and if obedience to the 
 moral law is their idea of the way to everlasting- 
 blessedness, it may be asked why they should be 
 disturbed by missionaries ? There are certainly those 
 among them who seem to fear and love God, and 
 whose virtuous life is a reproach to many nominal 
 Christians ; but it has come to pass that the crafty 
 priests from the north have proved too many and 
 strong for the common people. The cloudy network 
 of idolatry obscures their view of the Eternal Father, 
 1 Sivavakyer. Ellis.
 
 VIEWS OF GOD. 27 
 
 whom they cannot altogether forget, and whom, 
 according to their sects, they invoke by different 
 appellations. The prospect of a dreary succession of 
 retributive and corrective births hides heaven out of 
 their sight. The work of meditating upon the Divine 
 Being is seen by them, not more in departure from 
 idol-shrines than in the filthy pride of beggarly asceti- 
 cism. Providence and judgment are veiled by a 
 fatalism that fetters hope and paralyses resolution. 
 God, and the inferior divinities that choke the way to 
 His footstool, are regarded as angry, inharmonious, and 
 vindictive powers, to be dreaded, appeased, and flattered. 
 There is no native conception of universal atonement 
 by voluntary vicarious sacrifice. Ubiquity becomes 
 identity. The doctrine of God's presence w r ith and in 
 all things has changed into pantheism. It is no 
 wonder that, in great part, an air of disappointment, 
 depression, and despondency rests upon the nation. 
 The Gospel is what they require, to enable them to 
 uncover the old foundation, and rebuild the temple of 
 Jehovah. 
 
 The fact that there is common ground upon which 
 Christians can meet Tamilians is a cause for joy. It 
 is possible to conciliate them by pointing out in what 
 respects their ancient books correspond with our 
 inspired writings. We may ask them if they ought 
 not to agree with what they know to be right in the 
 teaching of their authorities, remind them what that 
 teaching is, and show them that if they concur therein 
 with their own standards, they are so far in harmony 
 with our prophets and apostles. So we shall engage 
 their attention and secure their sympathy, and may
 
 28 TALES AND POEMS OF SOUTH INDIA. 
 
 lead them to respect the courage with which we pre- 
 vent our path being darkened by fables and blocked 
 up by idols, and to imitate the simple and direct faith 
 with which we go to God the Father. They will learn 
 their need of our Lord Jesus Christ, and be allured 
 to His redeeming cross, to the throne of ready and 
 abounding mercy for His sake, to the company and 
 guidance of His Holy Spirit, to the resplendent gate 
 and blissful mansions of His Father's house. 
 
 How great the pity that such a people have been 
 oppressed, ensnared, and perverted ! The ancient river, 
 purer the farther it is traced back, has been polluted 
 by violent tributaries, and almost turned from its 
 course. What a responsibility to English Christians 
 to have had the Tamils and kindred races brought 
 under our influence ! If we had not sent them a few 
 teachers, how must we have been troubled in con- 
 science ! What a joy that the chord of brotherhood 
 has been touched, and that we have so far won their 
 confidence and attachment that in thousands they have 
 accepted the message of reconciliation and restoration 
 we conveyed to them from God ! In no part of our 
 Eastern Empire has the Gospel triumphed more than in 
 South India and North Ceylon. Yet there are millions 
 of Tamils to whom we have yet to proclaim " the 
 grace of the Lord Jesus Christ, and the love of God, 
 and the communion of the Holy Ghost." 
 
 The following tales show that the natives are not 
 blind to the follies of idolatry and the vanities of 
 schism, and that they can satirize selfishness, hypocrisy, 
 and imposture.
 
 TALES OF SUPEKSTITION, CEEDULITY, 
 AND IMPOSTUKE. 
 
 1 . The Chirping of a Lizard. 
 
 ABELIEVEE in signs had climbed a tree halfway, 
 when he heard a lizard speak. He knew from 
 the chirp that he must stop, and remained in that situa- 
 tion a long time, neither ascending nor descending. At 
 last he came down no better than when he left the 
 
 ground. 
 
 2. A Naked Idol. 
 
 An inhabitant got his living by the use of ten 
 ploughs. The authorities exacted money from him in 
 proportion ; and he sold his ploughs and crops to pay 
 his fine. Afterwards the collector came on account of 
 the arrears of produce due. Not wishing to see him, 
 he ran off, with only a modest strip of cloth tied about 
 him. In the way, seeing another officer approaching, 
 he was alarmed, and entered a Jaina temple on the 
 spot. Observing that the idol was entirely nude, he 
 said, " Father, I have driven ten ploughs, and go with 
 this strip of cloth. How many have you employed 
 and lost ? For you are destitute even of this covering." 
 And he wept as he saluted the image. 
 
 3. Blind Religion. 
 Several persons, blind from birth, met in one place.
 
 30 TALES AND POEMS OF SOUTH INDIA. 
 
 They said to an elephant- driver that they wanted to 
 see an elephant. He stopped one, and told them to 
 look at it. " Good," said they ; and one blind man 
 felt the foot, another the trunk, a third the ear, a 
 fourth the tail. When they had accomplished their 
 examination, they began to speak to one another of the 
 nature of the elephant. He who had felt the foot said, 
 " The elephant is like a mortar for pounding rice." He 
 who had handled the trunk said, " It is like a pestle for 
 beating grain." He who had examined the ear said, 
 " It is like a winnow for sifting corn." He who had 
 laid hold of the tail said, " It is like a broom." Thus 
 answering one another, they quarrelled till they parted. 
 So sectaries, biassed by their respective systems, dis- 
 pute about the nature of God, which the mind cannot 
 reach. 
 
 The same illustration occurs in the higher dialect, 
 and Mr. Gover translates it from Pattanattu in 
 poetic form : 
 
 " Six blind men once described an elephant 
 That stood before them all. One felt the back. 
 The second noticed pendent ears. The third 
 Could only find the tail. The beauteous tusks 
 Absorbed the admiration of the fourth. 
 While, of the other two, one grasped the trunk, 
 The last sought for small things, and found 
 Four thick and clumsy feet. From what each 
 
 learned, 
 
 He drew the beast. Six monsters stood revealed. 
 Just so the six religions learned of God, 
 And tell their wondrous tales. Our God is One."
 
 TALES OF SUPERSTITION. 31 
 
 4. Rival Shrines. 
 
 Tiru-vanaykka, the sacred place of Siva, and 
 Sirangam, the sacred place of Vishnu, are very near 
 each other. Therefore the votaries of Vishnu at 
 Sirangam are angry against Tiru-vanaykka. Though 
 such is the case, a worshipper of Vishnu went daily 
 to Sambukesvaram (Tiru-vanaykka) and performed 
 restraint of his senses. When, according to custom, 
 he went one day, a crow mounted upon the wall of 
 Tiru-vanaykka, and whetted its beak upon it. Seeing 
 that, he said, " Oho, a Vishnu-ite crow of Sirangam is 
 thus beating and rejecting the wall of Anaykka. So 
 I do mischief in gathering alms in this village." Such 
 is the foolish difference of religious sectaries from one 
 another. 
 
 5. The Nose a Sacrifice. 
 
 In a certain country a man without a nose, who 
 could not bear being laughed at by many that saw 
 him, devised within himself a method of relief, and 
 put it into execution. Every time the offence happened, 
 he lifted up his eyes to heaven, and said, " Lord of the 
 world, I meditate on thee, salute thee, worship thee. 
 Give thy sacred hand to a wretch lying down pained 
 in this sinful world. With what shall I compare the 
 splendour of thy holy body ? " While he thus spoke, 
 his eyes filled with tears, and his frame trembled. 
 Afterwards, looking on the people standing round, and 
 affecting to pity them, he said, " people, behold ! 
 See the god standing ! Alas ! why do you loiter 
 vainly ? " Some, believing him, fell at his feet, and
 
 32 TALES AND POEMS OF SOUTH INDIA. 
 
 said, " Sir, you must make the god known to our eyes 
 also." The noseless man answered, "Would you see 
 the god distinctly ? You would see if, like me, you 
 were without your noses." So they cut off their noses, 
 and discovered that he had cheated them. There was 
 no god visible. Tearing that people with noses would 
 laugh at them also, they said, " The god is well manifest 
 to our eyes. At a small loss, what great profit we 
 have gained ! what bliss is ours ! " Believing this, all 
 the people in that country cut off their noses in a few 
 days. It is thus that one of a false religion tries to 
 draw others into it. 
 
 6. Hobgoblins. 
 
 An inhabitant, to make a plough, went to cut down 
 a tamarind tree that had stood for a long time in the 
 country, and aimed a stroke at its foot. Some demons 
 who had dwelt in it many days, descending, said, " Sir, 
 why do you cut this ? " He answered, " I want a 
 plough to prepare the ground for oil-seed." They 
 replied, " Every year, whatever oil you want, we will 
 bring and present it to you. You must please not to 
 cut this tree." He consented to the good luck, and 
 went a hundred times a year to receive the oil. 
 Meanwhile a casual demon, calling on those that stayed 
 there, asked, " What are you so troubled about ? " 
 They said, " What are we going to say ? It is wander- 
 ing continually, and stealing oil for a citizen who lives 
 in this town, that we are tired of." The new demon, 
 hearing this, said, " Will you be afraid of a little man ? 
 Behold, I will kill him." It went, and took its station,
 
 TALES OF SUPERSTITION, 33 
 
 without the man's knowing, on the fence of his cow- 
 fold. He was engaged in branding cattle, and, meaning 
 to brand a beast lately procured in the country, the 
 name of which was New Demon (Puthuppey), he said, 
 " Bind New Demon ; I must brand it." The new 
 demon, fearing that himself was intended, leaped down, 
 and, falling at the man's foot, said, "Do not brand 
 me." Seizing the hobgoblin, he demanded, " Where 
 do you come from ? Say quickly." It said, " The 
 demons in this country told me of your coming to ask 
 them for oil-seed or oil for so many days." He 
 insisted, " You also bring oil with them from this day." 
 " Very well," it answered, and then complainingly 
 informed the local demons. They were displeased, and 
 said, " What ! is this the kindness with which you help 
 us ? You have taken a medicine, and fallen asleep." 
 Thenceforward they accepted the new fairy as a partner 
 with them in the work of collecting oil. 
 
 7. Envious Prayer. 
 
 A poor Brahman, from the desire of obtaining 
 happiness for himself, sat on the upper side of a tank, 
 and, looking at the god, did penance. Another Brah- 
 man, seeing that, went to the lower side, and did 
 penance also. After a few days had passed in this 
 way, the god came to one of them, and asked, " What 
 do you want ? " He said, " Whatever he doing penance 
 on that side asks of you, let that be mine in double 
 measure." Afterwards the god, going to the other, 
 asked, " What do you wish ? " He said, " What has 
 he on that side prayed for ? " He replied, " He begs 
 
 c
 
 34 TALES AND POEMS OF SOUTH INDIA. 
 
 a double portion of what you ask." With the envy 
 which says, " Shall greater happiness come to him 
 than me ? " he replied, " god, destroy one of my 
 eyes." " Good," said the god, laughing. Consequently, 
 directly one eye was lost to this one, both eyes were 
 lost to the other. An envious person thinks another's 
 loss his happiness, and will not see his own. 
 
 8. A Tradesman making Atonement. 
 
 A merchant threw a weight at a cat that came into 
 his shop, and it was its fate to die. Fearing it was a 
 great sin, the shopkeeper addressed an augur who 
 came to his house next day, and said, " Swamy, if any 
 one should kill a cat, what penance must he do for 
 that ? " The augur said, " He must make an image of 
 gold like a cat, and present it as an offering." " But 
 if he be not rich enough for that ? " " Then he must 
 make it of silver." " But if he have not power to that 
 extent ? " " He must make it of copper." " If he be 
 so poor that he cannot do even that ? " " He must 
 make it of sugar." " But if he have not the means of 
 doing that ? " The augur said, " He must get a little 
 sugar, and make the figure, however small, and bestow 
 the gift." Hearing that, the merchant rushed up into 
 the interior of his house, took sugar the size of an 
 areca-nut, made it into the similitude of a cat, and 
 three times caused the augur to affirm that, if he gave 
 it with betel-leaf into the hand of a Brahman, the sin 
 of destroying the cat would be gone. Afterwards, in 
 a state of drowsiness, he took the sugar, and put it in 
 his own mouth. The augur inquired, " merchant, 
 may you do thus ? " " Sir," he answered, " the swamy
 
 TALES OF SUPERSTITION. 35 
 
 is not angry with me. Whatever the sin of killing 
 the cat, and whatever the crime of eating the sugar, 
 let it be." 
 
 9. Begging a Boon. 
 
 A Comatti 1 who was always poor, and had been 
 born blind, and was without a wife, did penance for a 
 long time towards a certain god. That god, thinking, 
 " This man is a Comatti, and I must therefore bargain 
 with him beforehand how many blessings he shall 
 ask," spoke thus : " Comatti, I am much pleased 
 with your devotion. However much you want, ask 
 only one gift. If you ask more, I will not bestow." 
 " I was expecting to receive many gifts," the Comatti 
 reflected, " and he has spoken thus ! What shall I do 
 in this case ? " Beholding the god, he prayed, saying, 
 " Lord, I ask according to your sacred will. If you 
 will do me only this one favour, it is enough. That I 
 may die, let me see with my eyes my grandson's 
 grandson dwelling in a seven-storeyed house, and 
 eating milk and rice out of a golden dish." He asked 
 thus, to obtain riches, posterity, old age, a palace, 
 sight, and other gifts. The divinity was much pleased 
 with his shrewdness, and graciously granted his request. 
 
 10. A Jackal's Breakfast. 
 
 A jackal that had obtained no meat for two or three 
 
 days of rain and wind, impelled by hunger, went 
 
 abroad. In the way it went, under a banian-tree, 
 
 were a pair of sandals which a few days before a wood- 
 
 1 The Comattis are a caste of traffickers.
 
 36 TALES AND POEMS OF SOUTH INDIA. 
 
 seller had forgotten and left, completely wet and 
 soaked with the rain. Looking at them with a desire 
 to eat, the jackal thought, " Whereabouts here is the 
 owner of these sandals ? " and said, " Sir, I will give 
 you a fanam if you will graciously bestow one of 
 these to appease my hunger." Then an invisible 
 divinity said, " Good, I give on that condition." The 
 jackal, directly it heard that, gladly ate one sandal. 
 When hunger was subdued, saying, " If I stand here, 
 he will come for the fanam," it ran very swiftly to a 
 great distance, entered a thicket, and hid itself. The 
 god, standing there like a man, said, " Where is the 
 fanam ? " The startled jackal ran again, and was 
 beaten by thorns, stones, trees, bushes, till its eyes and 
 feet were so wounded that the blood flowed apace ; 
 and, losing strength and spirit, it lay in the shadow 
 of a bush for concealment. The never-leaving god, 
 standing there, said, " Where is the fanam ? " The 
 jackal asked, " What fanam ? " The god said, " That 
 in exchange for the sandal ? " The jackal said, " It 
 was all right. Was that jackal blind and lame ? " 
 " No." " But I am ; be off," answered the jackal. 
 The god vanished, wondering at the artful trick. 
 
 11. Destroying Life. 
 
 A sannyasi, who would not destroy any life, went 
 upon the bank of a lake. Seeing a fisherman catching 
 fish in the pond, he said, " Alas ! when will you ascend 
 the shore?" 1 He answered, "Sir, if you will fill my 
 basket, I will mount the bank." 
 
 1 Of heavenly bliss.
 
 TALES OF SUPERSTITION. 37 
 
 12. Love, of Money. 
 
 A sannyasi who was without lust of money, going 
 along the road in the country, saw a hid treasure, and 
 fearing ran away. Two sannyasis, coming with their 
 servant from the opposite direction, looking on him, 
 said, " Why are you running ? " He answered, " I saw 
 yonder that which destroys a person, and ran fearing." 
 Afterwards they, thinking that he spoke of money as 
 that which destroys a person, and that he was wanting 
 in intellect, went to the spot, took up the money, and 
 carried it off. Their servant, thinking that if he killed 
 them he would possess himself of the money, mixed 
 poison with the rice he was cooking for them, and set 
 it ready. The two sannyasis, supposing that the 
 servant would perhaps want to share with them, when 
 they were bathing in the tank, plunged him in the 
 water, and left him drowned. Afterwards, eating the 
 rice he had cooked, they died themselves, confirming 
 the phrase, " that which destroys a person." 
 
 13. Carrying a Mountain. 
 
 A man, seeing a person of distinction, said, " If you 
 will supply me with good food for six months, I will 
 afterwards carry a great mountain." He gave him good 
 food accordingly. Afterwards, calling him to a moun- 
 tain, he said, " Bear this." The man answered, " You 
 all lift it, and place it upon my head, and I carry it." 
 
 14. Swallowing the Ocean. 
 
 A cunning man went to a great king. On seeing
 
 38 TALES AND POEMS OF SOUTH INDIA. 
 
 him, the king demanded, " Whence do you come ? 
 What are you skilled in ? What do you want ? " He 
 said, " I come from Casi, and can drink all the water 
 in the sea at once. If you are wishful to behold that 
 wonder, you must give a thousand pagodas for the 
 expenses of the sacred rites I must perform with a 
 view to it." The king, from his eager desire to witness 
 such a feat, gave him three thousand five hundred 
 rupees. Afterwards, on the day when he promised to 
 drink up the sea, the king went with the people of the 
 city to the seashore, and said to the cunning man, 
 " Sir, drink up the sea." He answered, " If you will 
 effectually stop the mouths of all the rivers falling 
 into it, so that no water may come but what is in the 
 sea now, lo ! in an instant I drink it : is this a great 
 thing to me ? " The king, when he heard that, unable 
 to say anything, was speechless. 
 
 15. This Burden of Wood. 
 
 A wood-seller of sixty years, still making his living 
 by selling wood, was breaking and binding wood one 
 day in a forest. Thinking of the troubles he endured, 
 and grieving in his mind, he said, " Alas ! alas ! when 
 will my days come to an end ? Ema-tutha (Messenger 
 of Death), is it not right to fetch me ? " As he spoke, 
 a person who owned the name of Ema-tuthan, walking 
 that way, came opposite him, and said, " Why, wood- 
 seller, have you called me ? " Then he said, " Sir, do 
 not be angry. I called you to lift up this burden of 
 wood."
 
 TALES OF SUPERSTITION. 39 
 
 16. A departed Man's Ghost. 
 
 Vengadaretti, an inhabitant of a certain town, said 
 to his wife, " I must go four years to Tiruppathi." 
 One day, having made his premises secure, he went. 
 When he had gone, a calf in the backyard upset a 
 fire-pan by the side of a heap of straw. The straw 
 caught fire, and the calf perished. Without knowing 
 either of its death or of Vengadaretti's having gone to 
 Tiruppathi, the townsfolk coming, said, " Vengadaretti 
 has been burned in the fire made by the kindling of 
 the straw." When they examined the ashes, there 
 was a bone of the calf. Concluding that it was Ven- 
 gadaretti's bone, they sprinkled milk and such-like 
 things, and divested the wife of her bridal ornament. 
 Ten days after she was thus declared a widow, at the 
 time of placing the lamp at the garden-entrance to the 
 house, a girl saw him coming with his head shaven in 
 the Tiruppathi style, and his forehead bearing the 
 Vaishnava mark, and with his staff on his shoulder. 
 Her hands trembled, her body shook, and she screamed, 
 and cried out a long time, " Vengadaretti who died is 
 come as a devil." Hearing that word, they who came 
 and saw felt their tongues dry and their bodies parched, 
 covered their eyes in fear, fell on the ground as dust 
 with dust, and fainted away. Vengadaretti thought, 
 " All who see me are afraid of me as an evil demon. 
 The exorcising priest in Cali's temple will not be 
 alarmed. If I let him know that I have been to 
 Tiruppathi, and come back, he will tell all, and dissi- 
 pate their fear." So thinking, he stood in the threshold 
 of the temple. When the priest went to set the lamp,
 
 40 TALES AND POEMS OF SOUTH INDIA. 
 
 he thought, " If Vengadaretti's devil come here, what 
 then ? " He saw him standing at the temple-entrance, 
 and was frightened and taken ill, fell down and died. 
 Vengadaretti went into the town, and knocked at the 
 door of house after house, calling out, " Townspeople, 
 open the door. My name is Vengadaretti. I have 
 been to Tiruppathi. See my staff. Look at my bald 
 head. Behold the mark on my forehead." All were 
 frightened, and did not sleep the whole night, suppos- 
 ing the devil to be knocking at the door of house after 
 house. When day broke, seeing him, they recognised 
 him, dismissed their fear, and welcomed him to the 
 town. 
 
 17. The Gates Ajar. 
 
 A heron, resting on the shore of a pond, looked on 
 a swan that came there, and said, " Your feet and beak 
 and eyes are very red. Who are you ? Whence do 
 you come ? " The swan said, " I am a swan, and come 
 from the celestial world," The heron asked, " Where 
 do you dwell there ? What sort of a place is it ? " 
 The swan answered, " I dwell in a great lake, the 
 water of which is very sweet and clear. It has the 
 name Manasam, and is adorned with golden lotus- 
 no wers, a shore made of gems, and trees of paradise." 
 The heron, with desire, said, " Good ! are there snails 
 in it." The swan replied, " Snails are not in it." 
 The heron responded, " What is a lake without snails ? 
 Go." Mean persons think that good which is pleasant 
 to them, even though it should be out of place. Or 
 they think the place defective which is without the 
 food they crave.
 
 THE OUTCAST CHILDEEK 
 
 THE narratives in this volume are compiled from 
 accounts that differ in some particulars. The 
 reader is left to distinguish in them the probable from 
 the improbable. Veracious Hindu biographers and 
 historians are unknown. 
 
 A part of Southern India, fertilized by branches of 
 the river Cavery, is called Chola-nadu. Somewhere in 
 that favoured country a Brahman's house was filled 
 with rejoicing on occasion of the birth of a boy, whom 
 his delighted father named Pagavan. The blossoms of 
 happiness are too often blighted. There is bitterness 
 in the sweetest cup. In a few days the good man 
 appeared before his wife with a sorrowful face, 
 announcing, as a revelation of the horoscope, that their 
 handsome child would some day marry a low-caste 
 girl. What could be done to avert, if possible, a 
 calamity so dire ? He would go on pilgrimage to the 
 Ganges. Thither he went. 
 
 The pensive woman, waiting many years without 
 welcoming her husband's return, found her highest 
 pleasure in watching over her beautiful boy, and 
 securing to him the best education. Clever and 
 studious, the youth well repaid her kindness. When 
 fifteen years old, he was revered by all as learned in 
 the Veda. At this period he obtained from his mother 
 an answer to a question with which he had often
 
 42 TALES AND POEMS OF SOUTH INDIA. 
 
 troubled her, " Why did my father leave you ? " 
 Greatly grieved to discover the reason, he determined 
 to follow his pious parent, and at once set out as a 
 pilgrim to Casi (Benares). 
 
 When in a rest-house on the way he had concluded 
 his morning devotions, and was preparing himself some 
 food, a simple girl was curious enough to appear in 
 his presence. . An encumbrance to her parents, who 
 were going on pilgrimage, she had been left by them 
 on the roadside ; and a kind-hearted Brahman had 
 taken her and brought her up as his own daughter ; 
 but Pagavan saw that she was of inferior birth. 
 " What low-caste thing are you, presuming to come 
 here ? " exclaimed the resolute and circumspect young- 
 gentleman ; and in his anger he threw, some say the 
 wooden spoon with which he was cooking, others a 
 stone, at the innocent damsel. Wounded on the head, 
 she ran crying to Melur, the adjoining village, in which 
 dwelt her foster-father Nithiyayan. 
 
 The choleric pilgrim, having quickly bathed and 
 eaten, resumed his journey. On his return, in a year 
 or so, from his vain search for his father, he ventured 
 to stop at the same choultry as before. The maiden 
 chanced again to visit the place ; but time had altered 
 and improved her appearance,, and Pagavan did not 
 recognise her. She was now beautiful as Lakshmi, 
 and under the powerful protection of the God of Love. 
 Mthiyayan, who owned the rest-house, perceiving that 
 the traveller's affections were captivated, and wishing 
 to do the best he could for his adopted daughter, said 
 to him, " Marry my child, and abide with us." He 
 replied, pointing to a jar of water which he had
 
 THE OUTCAST CHILDREN. 43 
 
 brought on his shoulder from the Ganges, " I will do 
 so when I have presented this offering at Kamesuram 
 (Ramisseram)." 
 
 As soon as possible the young Brahman was back 
 again, where he had left his heart and treasure, at 
 Melur. Nithiyayan's relatives were assembled for the 
 wedding. On the fifth day of the feast, the time 
 having come for the bridegroom to pour oil on the 
 head of his bride, arranging her soft hair for the 
 purpose, he discovered a scar. Memory was awake in 
 a moment, suggesting terrible fears and doubts. He 
 asked, " Are you not Athy-al ? " that is, " the girl I 
 first met with ? " Not waiting for a verbal answer, 
 but certified by her silence, he ran away. 
 
 Known ever after by the name Pagavan thus gave 
 her, Athy, by her reputed father's advice, followed the 
 fugitive. It was a toilsome pursuit ; but love was 
 swift, and hope was strong. She found him at length 
 resting in a shed in a low-caste village, and said to 
 him pitifully, "God having united us, is it kind or 
 right to forsake me in this way ? " After a minute's 
 consideration, he replied, "Woman, if you love me, 
 agree to what I propose. You may accompany me on 
 condition that, whenever a child is born, you abandon 
 it then and there." The terms were hard to accept ; 
 but she could not give up Pagavan, especially after 
 such a chase. So she went with him as his wife. 
 
 Three sons and four daughters appeared in succes- 
 sion, in the rest-house, in the grove, or on the mountain 
 side, as they travelled. On the birth of each the heart 
 of the mother contended with the conscience of the 
 wife. Pagavan, no doubt, reasoned severely on fate
 
 44 TALES AND POEMS OF SOUTH INDIA. 
 
 and providence ; but Mr. Cover errs in attributing to 
 him the wise and consoling words which helped the 
 troubled woman to keep her vow. On the birth of 
 every child, Athy, with her foot rooted to the ground, 
 exclaimed in agony, " Oh, who will take care of my 
 babe ? " Each wonderful infant assured her that he 
 who had provided for herself would watch over her 
 offspring. The pious sayings, of which a translation 
 follows, are known, not as those of Pagavan, but as 
 the " Song of the Seven." 
 
 The names of the children were Uppay, Ouvay, 
 Uruvay, Vally, Athigaman, Valluvar, and Cabilar. They 
 are not always mentioned in the above order, which 
 assigns priority to the girls. Ouvay is frequently 
 represented as the firstborn, Cabilar as the fifth, and 
 Valluvar as the youngest child. In Mr. Cover's list 
 Valluvar speaks the saying here attributed to Ouvay, 
 Ouvay that ascribed to Athigaman, and Athigaman 
 that belonging to Valluvar ; but the seven stanzas are 
 generally connected with the names respectively as 
 now presented in the order in which they were read 
 on the classical Tamil page. 
 
 It is impossible to say who were the real sages 
 whom these appellations cover, or when and by whom 
 they were brought together as members of one family, 
 and placed side by side in the monumental vault of 
 fabulous narration. It is not likely that the seven 
 stanzas were composed by one author, or in one age ; 
 but from what sources they are collected none can tell. 
 Perhaps they were first associated because all on the 
 same subject, providence or fate. 
 
 Like the separate sayings of the song, many passages
 
 THE OUTCAST CHILDREN. 45 
 
 in the works published and accepted as those of 
 Valluvar, Ouvay, and Cabilar were probably composed 
 at different times by poets of other names. Of sentences 
 mingled and arranged beyond the possibility of dis- 
 tinction and separation, it is believed that not a few 
 were launched centuries before the Christian era. 
 
 In introducing translations from their reputed works, 
 accounts will be given of the three chief celebrities 
 last named. It will suffice to record here a summary 
 of what is credited by the people concerning the other 
 four wonderful foundlings. 
 
 Uppay was born in a choultry at Uttu-cadu, a place 
 of fountains, as the name indicates. Taken possession 
 of by a washerman, she grew from the mire of low- 
 caste into a flower of eminent beauty and worth. She 
 became a distinguished poetess, and wrote a treatise on 
 ethics. After her death she was deified, under the 
 title of Mariyammay, one of the names of the not very 
 amiable goddess to whom offerings are made for the 
 prevention or removal of small-pox. 
 
 Uruvay saw the light in a shed at Caveripatnam, 
 and was taken and reared by a family of Sanars, toddy- 
 dealers, a very low class of people. She became a 
 distinguished dancer and poetess, and is worshipped 
 as a mischievous goddess, representative of Cali, at 
 Tiruvalangadu. 
 
 Vally, left on the slope of Mount Vel, was found 
 and adopted by basket-makers, another extremely low 
 caste. She gained such a reputation for piety and 
 wisdom that, after her decease, she was worshipped as 
 Vallyammay, a form of Parvati. 
 
 Abandoned in a grove at Caruvur, Athigaman was
 
 46 TALES AND POEMS OF SOUTH INDIA. 
 
 brought up by a king of the Chera country, became an 
 accomplished archer, grew learned in the wisdom of 
 Menu, and rose to rank and affluence. He was a 
 bountiful patron of bards, and in his own writings 
 presented to the world " the nectar of the poets." 
 
 Mr. Gover gives the following as an alternative 
 address from the lips of Cabilar to his distressed 
 mother, rather, as he represents, from the mouth of 
 stern Pagavan to his suffering wife. To any reader 
 who has not seen the Folk Songs of Southern India, it 
 will be interesting as a specimen of the flowing style 
 of the translations in that admirable work. 
 
 " Though God cannot be seen, He knoweth all 
 Our many needs. He feedeth every day 
 
 The frog that on the forest rock doth crawl, 
 And from our birth till now hath found a way 
 
 To give us day by day our daily food. 
 
 If thus it pleaseth Him to do us good, 
 
 "Will not the future bring such plenitude ? " 
 
 THE SONG OF THE SEVEN. 
 
 Uppay. 
 
 Shall Nari's lord * the rain command, 
 And dew, to feed the thorny trees 
 
 Which in the dismal forest stand, 
 Where eye of mortal never sees, 
 
 And not my daily food supply, 
 
 But leave his votary to die ? 
 1 Parvati's husband, Siva.
 
 THE OUTCAST CHILDREN. 47 
 
 Ouvay. 
 
 Why, mother, snatch me from the ground ? 
 
 Of living things am I not one ? 
 Preserving life wherever found, 
 
 Is there a God, or is there none ? 
 To fate with faith surrender me : 
 Whatever is to be will be. 
 
 Uruvay. 
 
 The lively chick that breaks the shell 
 May guardian grace and power attest, 
 
 And nourished infancy dispel 
 
 The doubts that tear thy troubled breast. 
 
 In Aran's l name of truth and power 
 
 Find firmness for the evil hour. 
 
 ratty. 
 
 Whose head the serpent's gleams adorn, 
 Who dances at the Veda's end, 
 
 Who cherish'd me when yet unborn, 
 Will Peruman 2 not still befriend ? 
 
 The future's written in the past : 
 
 His providence must ever last. 
 
 Athigaman. 
 
 Be strong in heart. Is Siva dead ? 
 According to his gracious will. 
 
 1 Siva. * Siva.
 
 48 TALES AND POEMS OF SOUTH INDIA. 
 
 He wrote my doom within my head ; l 
 
 And will he not my fate fulfil ? 
 If famine come, not thine the care ; 
 The burden is for him to bear. 
 
 Valluvar. 
 
 On whom ovarian life depends, 
 
 The rock-encompass'd frog who feeds, 
 
 The true one pitifully sends 
 
 Whate'er thy helpless offspring needs. 
 
 make his sovereign care thy choice, 
 
 And weep not, mother, but rejoice. 
 
 Cdbilar. 
 
 My all since I began to be, 
 
 How shall he now refuse to keep ? 
 
 Can he evade himself, or me ? 
 
 Or can his eye be seal'd in sleep ? 
 
 Or can dismay his mind confound, 
 
 Like thine in love and trouble drowned ? 
 
 1 The marks of the cranial sutures are supposed to be inscrip 
 tions upon the skull of the fortune of its owner.
 
 THE DIVINE PARIAH. 
 
 IT has already been said that the names of the 
 legendary children of Pagavan and Athy are not 
 necessarily those of the respective authors of the 
 stanzas in the Sony of the Seven. Hindu poets have 
 not been wont to connect their names with their 
 writings ; and their commentators have not always 
 been careful to preserve or able to ascertain them. 
 The name of the illustrious Tamil who composed the 
 Cured has hence been lost. He has been called Tira- 
 Valluvar, till that descriptive title has come to be 
 universally used as his real name. Tiru means holy, 
 reverend, divine ; and Valluvar is the appellation by 
 which a priest or sage of the Pariah tribe is known. 
 The history of Tiru- Valluvar, like that of his alleged 
 brothers and sisters, only more abundantly, is buried 
 in the adornments of fabulous tradition. He is even 
 regarded as having been an incarnation of Siva. We 
 can only repeat what is written and believed concerning 
 the divine Pariah. 
 
 Our first sight of him is in a grove of Ilupay trees 
 at Mayilapur (Mylapoor), afterwards called by the 
 Portuguese, and now known by Europeans as St. 
 Thome, near Madras. He lay exposed, a newborn 
 babe, subsisting on the honey that dropped from the 
 flowers of the trees. Contiguous to the grove was a 
 temple sacred to Siva. Thither came the wife of a 
 
 D
 
 50 TALES AND POEMS OF SOUTH INDIA. 
 
 Velalan of high rank, paying offerings and worship 
 with a view to being blessed with a son. Parvali, 
 the god's consort, took pity on her, and said, " Adopt 
 this divine infant." Undeniably an out-caste, yet he 
 was a proper child. The goddess called him Tiru- 
 Valluvar. Carrying him home, the delighted lady gave 
 him into her husband's hands. He received the babe 
 with a thrill of pleasure ; and they carefully nursed 
 him from day to day, till their relatives and neighbours 
 said contemptuously, " They bring up any child, they 
 do not know whose." Ashamed and intimidated, they 
 hung up a swinging cot in an adjacent cowshed, and 
 therein laid the precious infant, appointing a Pariah 
 family to protect and tend him. 
 
 The boy throve very well. When five years old, 
 seeing how his father and mother, as he fondly called 
 them, were scorned by their kindred on his account, he 
 looked on them, and said, " There is no need that I 
 should cause you affliction. I will be off to another 
 place. Do not trouble about me." They answered, 
 " Let it not be so. Can you speak thus ? We 
 thought you a great one, come to put an end to our 
 childlessness." The divinity in him replied, " You 
 have only to think of me at any time, and I am with 
 you, to render you whatever aid." Then he departed, 
 and rested near the village in the shadow of a palmyra- 
 tree, the least likely of trees to afford shelter. Observ- 
 ing that the shadow of the crowning leaves of the tall 
 thin tree never left its foot at any hour of the day, the 
 people burst into exclamations of astonishment and 
 praise. " This child," cried they, " is either a sage or 
 a god." He turned to them, and humbly answered,
 
 THE DIVINE PARIAH. 51 
 
 " What worth or glory is there here? There is nothing 
 in me. Go away." 
 
 He thought it well to leave the too wonderful 
 palmyra-tree, and repaired to a mountain where Tiru- 
 Mular, Pogar, and other renowned men dwelt. Observ- 
 ing him join them in their religious rites, Tiru-Mular said 
 to him, " Valluvar, in old time, when I was favoured 
 to dwell in Siva's paradise, you were there. Have you 
 become incarnate, and approached us, to bless the 
 inhabitants of the world with prosperity and joy ? 
 Are you about to teach them concerning virtue, wealth, 
 and pleasure in the sweet language ? " Thus flattered 
 and encouraged, he gladly made himself one of those 
 who pursued their studies and devotions in that quiet 
 place ; and soon he was learned in all the sacred 
 writings which the wise men prized. 
 
 Valluvar was approaching manhood, when a demon 
 began to ravage the surrounding country, destroying 
 crops, and killing men and beasts. A Velalan, named 
 Markasagayan, who lived at Caveri-pakam, and owned 
 a thousand yoke of cattle, piomised great riches, a 
 house and land, and every requisite to any one who 
 should subdue the monster. None being able to claim 
 the reward, he consulted the great personages of the 
 mountain. " Apply to Tiru- Valluvar," they said. He 
 did so, with worship ; and the young sage, spreading 
 ashes on his hand, and writing thereon the five sacred 
 letters, repeating over them mantras, and scattering 
 them in the air, destroyed the malignant depredator, 
 and saved the people's property and lives. 
 
 That was a happy day for our hero. Seeing his 
 superhuman greatness, the Velalan, in addition to the
 
 52 TALES AND POEMS OF SOUTH INDIA. 
 
 estate and untold money, offered him in marriage his 
 only daughter Vasugy. Impressed with the necessity 
 of illustrating the virtues of the domestic life, the 
 young man responded, " She shall be my wife if she 
 will take from me sand and return it in the shape of 
 boiled rice." The maiden modestly accepted the 
 challenge, cooked the stony grains, and produced the 
 required food. Valluvar enjoyed the wonderful meal, 
 and the wedding soon took place with the usual 
 ceremonies. 
 
 He went with his wife to his native town, Mayilapur, 
 and there built himself a house. Whatever the amount 
 of property received by him from his father-in-law, he 
 determined to earn his living. His choice of occupa- 
 tion may show to what caste he belonged. In these 
 days a weaver would not be permitted to have a 
 Velalan's daughter in marriage. The aim of all the 
 perversions and inventions of the story seems to be to" 
 make him better than a man of mean birth. Saying, 
 " The business of weaving is without sin," he purchased 
 thread of a merchant named Elelasingan, and lived, 
 like others, on the profits of the loom. 
 
 In proof of his right to teach, he continued to work 
 wonders. Of some of his miracles, Elelasingan was 
 the subject or a witness. One day, when Valluvar 
 called at his house for some thread, the good merchant 
 worshipped him, saying, " Swamy, take me from the sea 
 of desire, and make me ascend the shore." To test his 
 worth, and the faith of a few other disciples, he led 
 them into the jungle, and there caused to rise before 
 them a spreading flood. They opened their eyes, and 
 stood trembling, except Elelasingan, who followed him
 
 THE DIVINE PARIAH. 53 
 
 as he walked on ; and as the master and his worthy 
 disciple approached, the water shrank away. He after- 
 wards told him to climb to the top of a high tree ; 
 and when he had done so, he said, " Lift your feet 
 from the branch you are standing on, and let go the 
 branch you have hold of." Elelasingan obeyed, and 
 received no hurt. Valluvar therefore took him into 
 confidence, instructed him in wisdom, and endued him 
 with a will proof against the strongest charms. Then 
 they returned to their homes. 
 
 The occupant of the throne mockingly advised 
 Elelasingan to apply to his guru for the gift of 
 children. He did so, and Valluvar answered, " Siva 
 will favour you." The merchant and his wife, going 
 as usual to visit the cow they daily worshipped, found 
 Siva himself as a babe lying and crying at the beast's 
 side. The happy woman took and showed it to 
 Valluvar, by whom it was named Arlyakananthar. 
 Her husband reported the event to the king, who 
 unbelievingly replied, " If the child has come to you 
 from the swamy, let it also come to me." It was in a 
 moment in the raja's lap, and the queen was joyfully 
 nursing it before long. 
 
 A ship belonging to Elelasingan ran aground, and 
 he informed the king. His Majesty answered, " What 
 can I do ? tell your priest." Valluvar fastened a rope 
 to the vessel, and many sailors pulled at it in vain 
 till they were exhausted. He then touched the ship 
 with his holy hand, and ordered them to try again ; 
 and it was immediately in deep water. 
 
 There came a time of drought and dearth, when 
 many people perished because they could buy no corn.
 
 54 TALES AND POEMS OF SOUTH INDIA. 
 
 Valluvar said to Elelasingan, " While the famine lasts, 
 sell the paddy (rice in the husk), which you have 
 bought and stored, for the price you gave for it, but 
 always give a quantity over." He did so, and for 
 seven years the rice remained undiminished. His 
 wealth grew to a mountain. On rain falling at length, 
 Valluvar said, " Sell at the same price, but now give 
 short measure in the same proportion." He obeyed, 
 and before the next day's sunset all the store was 
 gone. Then the divine man commanded, " Melt 
 together the money you have got by selling the paddy, 
 and throw it into the sea." So he did, and a great 
 fish swallowed it. A few days after, the fish was 
 caught, and the fisherman found in it what looked like 
 a black old stone. This they gave to Elelasingan. 
 Believing it to be what it seemed, he put it into the 
 water to stand upon when bathing. The blackness 
 gradually wore away, and at last the mass shone. 
 Discovering his name miraculously cut in it, he 
 exclaimed, " The guru's grace ! " and knew it to be the 
 treasure he had thrown away. 
 
 Arlyakananthar, the son given miraculously to 
 Elelasingan, having become an illustrious personage, 
 waited, with other learned men, on Tiru- Valluvar, and 
 said, " Write an ethical treatise for the world's good." 
 Collecting the essence of the Vedas, he accordingly 
 composed, in thirteen hundred and thirty distichs, a 
 work on the three subjects, virtue, wealth, and pleasure. 
 His enraptured friends advised, " divine man, go 
 with it, and triumph over the college of the doctors ! " 
 
 The didactic poems in highest repute in Southern 
 India are those called College Works (Sanga-cheyyurl),
 
 THE DIVINE PARIAH. 55 
 
 in the belief that, at different tunes, they obtained the 
 sanction of the Great College (Maha-sangam). That 
 celebrated seat of learning is thus described by Mr 
 Simon Casie Chitty : 
 
 " The inducements held out to poets, and the 
 rewards bestowed on them, by the long line of 
 Pandiya kings who graced the throne of Madura from 
 the ninth century before to the fourteenth century 
 after Christ, were most liberal, and might have done 
 honour even to the court of Augustus. These kings 
 had three different Sangams, or colleges, established 
 in their capital at three different periods, for the pro- 
 motion of literature, more or less corresponding in 
 character with the Eoyal Academy of Sciences founded 
 by Louis XIV. at Paris ; and made it a rule that 
 every literary production should be submitted to their 
 Senatus Academicus before it was allowed to circulate 
 in the country, for the purpose of preserving the 
 purity 'and integrity of the language. It may be well 
 imagined how favourably these Sangams operated on 
 the talent and genius of the nation. From every part 
 of Southern India poets crowded into the Sanga- 
 mandapam, or college-hall, to recite their compositions ; 
 and the successful candidate, besides winning the 
 smiles of royalty, was rewarded with something more 
 enduring and substantial. Neither were the kings 
 of Chera and Chola backward in patronizing poets, for 
 they had a certain number of them always attached to 
 their courts. There can be no doubt that an infinite 
 number of works in the different departments of science 
 and literature was composed during this brilliant age ; 
 but in the early part of the fourteenth century, when
 
 56 TALES AND POEMS OF SOUTH INDIA. 
 
 the Mohammedan hordes poured into Southern India, 
 and Prakrama-Pandiyan was led away captive to Delhi, 
 the Tamils had to deplore the loss of almost all their 
 literature ; for those ruthless fanatics, amongst other 
 outrages, ransacked all the libraries in the country, and 
 committed to the flames ' all that genius had reared 
 for ages.'" 1 
 
 Madura being 292 miles distant from Mayilapur, 
 it is not surprising that Valluvar left his wife at home 
 when he set out for the Great College. He was to 
 have the company of his learned sister, however, of 
 whom an account will be given on a succeeding page 
 Approaching Idaykarlyi, he met Ouvay and Idaykadan. 
 an accomplished and ambitious poet of the day. When 
 he told them the object of his journey, Idaykadan said, 
 " Siva has cursed the college, saying, ' Let it be destroyed 
 by the middle and the lowest.' It may therefore be 
 defeated by me and you. Let us go along with you." 
 
 Having reached Madura, and walked round the 
 magnificent temple, they entered the presence of Siva 
 and his consort Parvati. Before the god, and in the 
 hearing of the Pandiya king and his ministers, chiefs, 
 and people, among whom were many famous persons, 
 Valluvar submitted the three divisions of divine 
 couplets which he had prepared. The assembly of 
 professors were alarmed at his ability ; but joy rose in 
 the breasts of others, who heaped praises on the new 
 poet. He had yet to pass the ordeal of severe 
 examination ; and Idaykadan, Ouvay, and others en- 
 couraged him to humble the proud doctors of the 
 college, who sat as kings of the sweet tongue on the 
 1 The Tamil Plutarch.
 
 THE DIVINE PARIAH. 57 
 
 bench of poets by the tank covered with the golden 
 lotus, and had detected hundreds of errors in the 
 compositions of the most skilful, and even dared to 
 say to Siva, on his appearing to favour an author, 
 " Though you show us your frontal eye, a fault is a 
 fault," so incurring the malediction spoken of by 
 Idaykadan, and who deemed themselves more learned 
 than Agastya. Coming before them, the Pariah poet, 
 like a tiger entering a flock of sheep, or a kite pounc- 
 ing on a group of serpents, or a lion fighting a herd 
 of elephants, or fire devouring a bamboo forest, easily 
 answered them in high Tamil, not without merry 
 satire, and baffled all their cunning questions. 
 
 The learned assembly had one hope left of being 
 able to avoid the acceptance of a work from a low- 
 born author. They said, " We have yet a doubt on 
 our minds, O Pariah, whether we can receive the 
 Cured you have sung. The bench on which we sit 
 will make room for a treatise in pure Tamil. Let that 
 sign be given, and we shall all consent." Tiru-Valluvar 
 confidently laid his poem on the bench in the midst of 
 them, and it immediately contracted to the size of the 
 precious book, causing the immaculate professors to 
 fall one after another into the lotus pond. The 
 exulting spectators applauded ; and the forty-nine 
 discomfited doctors, scrambling out of the water, 
 exceedingly mortified, yet felt themselves bound in 
 honour each to pronounce a stanza in praise of the 
 Cural of the wonderful Pariah. 
 
 The forty-nine impromptu verses, it is pretended, 
 have been preserved. There is a collection of stanzas 
 in honour of Tiru-Valluvar, attributed to the professors
 
 58 TALES AND POEMS OF SOUTH INDIA. 
 
 of the Madura College, each with its reputed author's 
 name affixed. Some of the names are those of dis- 
 tinguished men, but others would have been unknown 
 without the traditional list. The following are specimens 
 of the poetic acknowledgments : 
 
 " The moon full of Kalei (the whole of her face 
 being illuminated) pleases the external eyes, in like 
 manner as the Cural full of Kalei (knowledge) pleases 
 the intellectual eyes ; but nevertheless she cannot be 
 compared to Valluvar's production, for she is neither 
 spotless, nor does she retain her form and splendour 
 unchanged like it." Akarakani-Natshumanar. 
 
 " The gods have known the taste of ambrosia by 
 having partaken of it ; but men will know it when 
 they imbibe the milk issuing from the three teats 
 (parts) of the Cural." Alangkucli-Vanganar. 
 
 " Who but Valluvar is able to separate, according to 
 their order, all the things blended together in the 
 Vedas, and impart them to the world in a condensed 
 form and with due amplification ? " Arisitkirlyar. 
 
 " Valluvar's Cural is short in words, but extensive 
 in sense, even as in a drop of water on the blade of 
 the millet might be seen reflected the image of the 
 tall palmyra-tree." Cdbilar. 
 
 " Of the six sects, one will condemn the system of the 
 other ; but none of them will condemn the system pro- 
 pounded by Valluvar in his Cural : it has the merit of 
 harmonizing the opinions of them all, so that each sect 
 would admit it to be its own." Caladar. 
 
 " He who studies the two-lined verses in the three 
 divisions of Valluvar's Curol, will obtain the four 
 things (virtue, wealth, pleasure, and eternal happiness) ;
 
 THE DIVINE PARIAH. 59 
 
 for they contain the substance of the five Vedas 
 (including the Mahabharat), and the six systems of 
 the six sects." Calattur-Kirlyar. 
 
 " It is no other than Ayan (Brahma) himself, seated 
 on the beautiful lotus-flower, who, assuming the form 
 of Valluvar, has given to the world the truths of the 
 Vedas, that they may shine without being mixed up 
 with falsehood." Carikananar. 
 
 " The short distichs which the learned poet Valluvar 
 has composed, in order that we may know the ancient 
 right way, are sw r eet to the mind to meditate on, sweet 
 to the ear to hear, and sweet to the mouth to repeat ; 
 and they, moreover, form a sovereign medicine to pro- 
 mote good and prevent evil actions." Cavuniyanar. 
 
 " The Brahmans preserve the four Vedas orally, and 
 never commit them to writing, because if read by all 
 they would be less valued ; but the Cural of Valluvar, 
 though committed to writing, and read by all, would 
 nevertheless not lose its value." Cothamanar. 
 
 "As the Cural of Valluvar causes the lotus-flower 
 of the heart to expand, and dispels from it the darkness 
 which cannot otherwise be dispelled, it may well be 
 compared to the hot-rayed sun, which causes the lotus- 
 flower of the tank to expand, and dispels the darkness 
 from the face of the earth." Culapathiyar. 
 
 " The Cural which has proceeded from the mouth 
 of Valluvar, the king of poets, will never lose its 
 beauty by the lapse of time : it will be always in its 
 bloom, shedding honey like the flower of the tree in 
 I ndra's paradise." Irayanar. 
 
 " What is the use of works of great length, when 
 the short work of Valluvar alone is enough to edify
 
 60 TALES AND POEMS OF SOUTH INDIA. 
 
 the world ? It contains all things, and there is nothing 
 which it does not contain." Madura- Tamil-Nay uganar. 
 
 " Valluvar is in reality a god ; and if any shall say 
 that he is a mere mortal, not only will the learned 
 reject his saying, but take him for an ignorant man." 
 Mamulanar. 
 
 " The beauty of Valluvar's Cured is, that it not only 
 illustrates the abstruse doctrines of the Vedas, but is 
 itself a Veda, easy to be studied, and having the effect 
 of melting the hearts of the righteous who study it."- 
 Mangudi-Marutlianar. 
 
 " All are relieved of their headache by smelling the 
 sindil-salt, and sliced dry ginger mixed with honey ; 
 but Sattanar (a fellow-professor) was relieved of his 
 headache (brought on by his habit of striking his head 
 with his stylus when he found a fault in an author) 
 by hearing the three parts of the Cural recited."- 
 Maruttuvan- Tamotharanar. 
 
 " It is no wonder if those who have bathed in the 
 water of a tank abounding with lotus-flowers will not 
 desire to bathe in any other water ; but it is a wonder 
 indeed if they who have read Valluvar's work will 
 desire to read any other work." Nagan-Devanar. 
 
 " They say that Siva is the patron of North Madura ; 
 but this poet, who pours out instruction in honeyed 
 words with a parental solicitude, is the patron of South 
 Madura abounding with water." Nalkur-Velviyar. 
 
 " Valluvar has lighted a lamp for dispelling the dark- 
 ness from the hearts of those who live in the world ; 
 having virtue for its bowl, wealth for its wick, pleasure 
 for its oil, the fire of expression for its flame, and the 
 short stanza for its stand." Napalattanar.
 
 THE DIVINE PARIAH. 61 
 
 "Mai (Vishnu) in his Cured (or dwarfish incarnation) 
 measured the whole earth with his two expanded feet ; 
 but Valluvar has measured the thoughts of all mankind 
 with his (stanza of) two short feet." Paranar. 
 
 " It is said that the Cured (meaning Vishnu in his 
 incarnation as a dwarf) produced by Casypa in times 
 of yore measured the earth ; but the Cural now pro- 
 duced by Valluvar has measured both the earth and 
 the heaven." Ponmudiyar. 
 
 " To call any one a poet upon this earth besides the 
 divine Valluvar would be like calling both the evening 
 illumined by the moon, and the evening shrouded in 
 darkness, a fine evening." Sengkundurkirlyar. 
 
 " By the Cural, the production of the divine Valluvar, 
 the world has been enabled to distinguish truth from 
 falsehood, which were hitherto confounded together." 
 Tenikudikiranar. 
 
 " The great poet's work comprises everything, or, if 
 there be anything which it does not comprise, he alone 
 knows it." Todittalay- Virlyuttandinar. 
 
 " The four-faced (Brahma), disguising himself as 
 Valluvar, has imparted the truths of the four Vedas 
 in the three parts of the Cural, which is therefore 
 to be adored by the head, praised by the mouth, 
 pondered by the mind, and heard by the ears." 
 Ukiraperuvarlyutliiyar. 
 
 " They who have not studied the Cural of the divine 
 Valluvar are incapable of good actions : neither their 
 tongues have expressed what is sweet in language, nor 
 their minds understood what is sublime in sense." 
 Urayur-Muthukutanar. 
 
 " Water springs forth when the earth is dug, and
 
 62 TALES AND POEMS OF SOUTH INDIA, 
 
 milk when the child sucks the mother's breast, but 
 knowledge when the poets study Valluvar's Cural"- 
 Uruttirasanmar. 
 
 " It is difficult to say whether the Sanscrit or the 
 Tamil is the best. They are perhaps on a par, since 
 the Sanscrit possesses the Veda, and the Tamil 
 the Cural composed by the divine Valluvar." 
 Vanakansliattanar. 
 
 Idaykadan, the friend who had accompanied Valluvar 
 to Madura, to be present when he should submit the 
 Cural to the college bench, though not himself one of 
 the professors, could not be silent. Having heard the 
 forty-nine, he thus gave his opinion : " The Cural 
 contains much in a little compass. Such is the 
 ingenuity of its author, that he has compressed within 
 its narrow limits all the branches of knowledge, as if 
 he had hollowed a mustard seed, and enclosed all the 
 waters of the seven seas in it." Hearing this com- 
 parison, Ouvay remarked to him that it would have 
 been more appropriate to liken her brother's Cural to 
 an atom, which is even smaller than a mustard seed." 1 
 
 The captivated college, enraptured king, and others, 
 while congratulating Valluvar, suggested, " If Agastya 
 also accept the work, it will be well." That was a 
 difficult sign to secure ; for, however remote the age 
 in which Valluvar nourished, being subsequent to the 
 creation of the Madura College, it must have been after 
 the day in which the oldest of Tamil writers moulded 
 the language. Agastya had lived in a mountain called 
 Pothiyamalay, in the south of India, as far north, how- 
 ever, as Madura was west from Mayilapur. " By 
 1 Tamil Plutarch.
 
 THE DIVINE PARIAH. 63 
 
 Sanscrit and Tamil writers the wildernesses of India 
 are described as filled by the hermitages of recluses. 
 When Kama, for example, banished by the intrigues of 
 his mother-in-law from Ayodhya, the capital of his 
 father's dominions, retires to the forest, he reaches, 
 immediately on crossing to the southern bank of the 
 Ganges, the hermitage of Baradwaja, and, successively, 
 of Sarabhanga, Suticshna, and Agastya. These are 
 described as extensive bowers, situated in chosen spots 
 in the midst of deserts or forests, watered by perennial 
 springs, and adorned by fruit-trees and flowering shrubs. 
 They are sometimes inhabited by a single recluse ; 
 sometimes by a pair, a man and his wife, for a woman 
 was allowed thus to devote herself as a Vanaprasthi in 
 company with her husband ; sometimes by a society 
 of devotees and Brahmans under the direction of a 
 superior, employed in the study of the Veda and 
 Sastras, and in the performance of sacred rites." l It is 
 said that the poet obtained grace to visit Pothiyamalay, 
 and occasioning great delight, was praised there in many 
 songs. An appeal to Agastya, it may be concluded, 
 meant an appeal to a sangam founded by him or to 
 his honour, and pronouncing judgments in his name. 
 
 The above commendations of Valluvar are sustained 
 by the opinions of later and more sober critics. " It 
 is difficult," says Mr. Simon Casie Chitty, an accom- 
 plished native of Ceylon, " to judge from the tenor of 
 his Cural to what sect he belonged; for he has entirely 
 avoided in the work everything that savours of 
 sectarianism, in order to harmonize the suffrages of all 
 the sects. The Jainas, however, claim him to belong 
 1 Ellis.
 
 64 TALES AND POEMS OF SOUTH INDIA. 
 
 to their sect, from his having used, in one of his 
 distichs in praise of God, the epithet Andanan, which 
 is applicable to Arukan, the object of their worship." 
 This is a slender foundation for their claim, the said 
 word not being their monopoly. " The primary dogma 
 of this sect is that every act, whether good or evil, is 
 necessarily followed by an appropriate retribution. 
 Deafness, dumbness, and the like, therefore, are not 
 natural defects to be commiserated, but the effects of 
 crimes to be reprobated." l They believe in the 
 eternity of the material universe as it now exists, and 
 that seclusion from the world, for either sex, is necessary 
 to the divine life. That Valluvar was not a member 
 of their denomination appears in his statement that 
 " Indra is a proof of the strength of a man who has 
 subdued his five senses," the allusion being to the 
 fulfilment of a curse pronounced on the king of heaven 
 by Gautaman. The Jainas do not believe ascetics 
 capable of possessing or exerting such malignant power, 
 and would therefore make the Divine Pariah mean 
 that Indra was a witness, not as a sufferer, but as an 
 infallible observer. The probability is that the poet 
 himself had no faith in the story, but only uses it as 
 an illustration. 
 
 It may be satisfactory to inquire in what estimation 
 the Gural is held by competent Europeans. The Rev. 
 Elijah Hoole says, " The Cured of Tiru- Valluvar is a 
 poetic work on morals, of great merit as a literary 
 performance. . . . The author commences his book 
 with an acknowledgment of God, in a style which, in 
 the production of a heathen, we cannot but greatly 
 1 Ellis.
 
 THE DIVINE PARIAH. 65 
 
 admire ; and throughout the whole he evinces a 
 singular degree of freedom from many of the strong 
 prejudices of the Hindus, although he frequently 
 illustrates his positions by allusions to the mythology 
 and doctrines of the superstition of his country." 1 
 
 " Called the first of works, from which, whether for 
 thought or language, there is no appeal," says the Eev. 
 W. H. Drew, " the Cural has a strong claim upon our 
 attention, as a part of the literature of the country, 
 and as a work of intrinsic excellence. The author, 
 passing over what is peculiar to particular classes of 
 society, and introducing such ideas only as are common 
 to all, has avoided the uninteresting details of observ- 
 ances found in Menu and the other Shastras, and thus 
 in general maintains a dignified style, though it must 
 be acknowledged that he sometimes descends to 
 puerilities." 2 
 
 The Eev. Peter Percival gives extracts from the 
 work of Tiru-Valluvar, which, he says, " will be read 
 with pleasure, as affording proof of the existence of the 
 loftiest sentiments, the purest moral rules, and equal 
 power of conception and expression. Nothing certainly 
 in the whole compass of human language can equal 
 the force and terseness of the sententious distichs in 
 which the author conveys the lessons of wisdom he 
 utters.'' 3 
 
 Mr. Charles E. Gover describes the poem from his 
 point of view that "men like Tiru-Valluvar and 
 Sivavakyar used their tongues and pens in favour of 
 Deism and against the ceremonial Polytheism of the 
 
 1 Personal Narrative. 2 The Cural of Tiru-Valluvar. 
 
 8 The Land of the Veda. 
 
 E
 
 66 TALES AND POEMS OF SOUTH INDIA. 
 
 Brahmans." He says, "It will seem strange to a 
 Western reader that the Cured of Tiru-Valluvar should 
 be the most venerated and popular book south of the 
 Godavery. To those who know the Iliad, the ^ncid, 
 the Divine Comedy, Paradise Lost, and the Nibdungen 
 Lied as the epics of great nations, it seems incredible 
 that thirty millions of people should cling to a series 
 of moral essays as their typical and honoured book. 
 There is no doubt of the fact that the Cural is as 
 essentially the literary treasure, the poetic mouthpiece, 
 the highest type of verbal and moral excellence among 
 the Tamil people, as ever Homer was among the 
 Greeks. We can only explain it by the principle that 
 the whole aspect of the Dravidian mind is turned 
 towards moral duty. May we not imagine that it was 
 this moral tendency of the masses which prepared the 
 way for, and maintained the existence of, Buddhism ? 
 The Brahmans frequently explain the tone of Tiru- 
 Valluvar, Sivavakyar, Cabilar, Ouvay, and the other 
 early Dravidian poets, by asserting that they were 
 Jains. There is no proof of this ; but it can hardly 
 be doubted that both Buddhism and Jainism reflected 
 the same popular tendency that we see in the early 
 poets. The Brahmans extirpated Buddhism in India 
 by fire, sword, and relentless persecution. They could 
 not touch the fons ct origo from which the rival religion 
 derived its life. By careful avoidance of theological 
 discussion, Tiru-Valluvar saved his work from the- flood 
 that destroyed every avowed obstacle in its grievous 
 course. The Brahmans could find no ground for perse- 
 cution. No priest can openly condemn the poet who 
 called upon wives to love their husbands, upon men to
 
 THE DIVINE PARIAH. 67 
 
 be truthful, benevolent, and peaceful, who enjoined 
 mildness and wisdom on those who governed, and 
 justice, obedience, and willing aid on those who were 
 ruled. The Cural says no word against a priest, 
 commands faithful service towards God, paints the 
 happiness of a peaceful home. Few persons out of the 
 Madras Presidency can have any idea of the reverence 
 and love that surrounds the Cural. Its sentences are 
 counted as binding as the Ten Commandments on the 
 Jews. Its very language has become the test of 
 literary excellence. It is no exaggeration to say that 
 it is as important in Tamil literature, as influential on 
 the Tamil mind, as Dante's great work on the language 
 and thought of Italy." x 
 
 Mr. Gover may be right in saying that Valluvar 
 uses no word against a priest. He certainly does not 
 directly oppose the sacerdotal orders ; but in such a 
 work silence is significant. Brahmans are not neces- 
 sarily priests : they are rather the patrons and 
 employers of priests. A title of Brahmans is 
 Anthanar ; and the poet insinuates that they do not 
 deserve to be so called. The epithet, beautiful or 
 cool-minded, belongs to the self-controlled and un- 
 worldly. " The virtuous are truly called Anthanar ; 
 because in their conduct towards all creatures they are 
 clothed in kindness." The whole work amounts to 
 a protest against religious pretence, imposition, and 
 oppression. There is even a vein of satire in it 
 against the gods of the Brahmans. 2 
 
 The Cural consists of one hundred and thirty-three 
 
 chapters, each containing ten couplets. They are 
 
 1 The Folk Songs of Southern India. * >/., Cural, cviii. 3.
 
 68 TALES AND POEMS OF SOUTH INDIA. 
 
 arranged in three parts, thirty - eight chapters on 
 Virtue, seventy on Wealth, twenty-five on Pleasure. 
 
 There is a limit to the praiseworthiness of the 
 poem in its moral aspects. It would be impossible to 
 present the concluding part in an English dress. Mr. 
 Gover says : " Even the great and good Tiru-Valluvar 
 has written in praise of lust. Let us pity rather than 
 blame." " The third part," says Mr. Drew, " could 
 not be read with impunity by the purest mind, nor 
 translated into any European language without ex- 
 posing the translator of it to infamy." It may be 
 true that the Tamil turn of thought is ethical. It is 
 as likely, alas ! that the degeneracy of the Cural 
 towards its close accounts in part for its popularity. 
 
 This poem is the only composition of any magnitude 
 attributed to the Divine Pariah. Visiting places in 
 returning from Madura, which he had not called at on 
 his way thither, he recited it to delighted hundreds. 
 As he approached Mayilapur, his fellow-townsmen, 
 with Elelasingan at their head, met him with joyful 
 excitement, and conducted him in triumph to his 
 dwelling. Warmly welcomed by Vasugy, he resumed 
 his exemplary life of homely virtue. 
 
 In the Garland of Advice for Women, translated in 
 the present volume, young ladies are instructed to 
 perform domestic duties as did the wife of Valluvar. 
 It is therefore important to ascertain how tradition 
 depicts her conduct. We have seen that, before her 
 marriage, rather than not do what she was bid, she 
 metamorphosed a handful of earth into a dish of 
 ccoked rice. She was not less obedient afterwards. 
 A notable personage, presenting himself one day at
 
 THE DIVINE PARIAH. 69 
 
 Valluvar's house, said, " Swamy, graciously inform your 
 servant which is better, a married life or the life of a 
 lonely hermit." Many days he waited vainly for a 
 verbal answer. The philosopher had his own ways of 
 settling questions. During his visitor's sojourn, he 
 called Vasugy when she was in the act of drawing 
 water from the well; she. left the vessel suspended half- 
 way, and hastened to her husband. One morning, 
 when she was serving up cold rice boiled the day 
 before, he exclaimed, " This is burning me : " she ran 
 for a fan and cooled him. On another occasion, at 
 bright noon-day, when Valluvar was engaged in his 
 occupation as a weaver, his shuttle missed and dropped 
 to the ground, where it could be distinctly seen ; he 
 directed his wife to fetch a light, and she brought it. 
 Witnessing these and like occurrences, the visitor 
 concluded, " If such a wife can be had, it is wise to 
 marry ; if not, the monastic state were better." 
 Without a syllable having fallen from the lips of the 
 weaver-sage in reply to his question, he went away 
 enlightened. 
 
 At length the darkest of shadows fell on Valluvar. 
 Vasugy, at the point of death, was looking inquiringly 
 into his face. Not in the habit of using more words 
 than necessary, he curtly but affectionately demanded, 
 " What ? " "I wish to know," said she, " why, on the 
 day you married me, you directed me always to bring 
 a needle to you, and a vessel of water, when serving 
 you with rice ? " He answered, " In order that, if a 
 sacred grain should fall, I might pick it up with the 
 needle and wash it in the water." No rice having 
 ever fallen from her careful husband's hand, she knew
 
 70 TALES AND POEMS OF SOUTH INDIA. 
 
 not till now the reason of a command which she had 
 ever obeyed, but of which it would have been un- 
 seemly before to request an explanation. Eeceiving 
 the information, she contentedly went to heaven. The 
 lamenting poet buried her body in a sitting posture, 
 the attitude of meditation and devotion. The loss of 
 such a wife was a most sorrowful bereavement. Lying 
 sleepless and agitated the night after her decease, he 
 extemporarily complained, 
 
 "Dost thou depart, who didst prepare 
 My savoury food with skilful care, 
 On whom alone of womankind 
 In ceaseless love I fix'd my mind, 
 Who from my door hast never stirred, 
 And never hast transgress'd my word, 
 Whose palms so softly chafed my feet, 
 Till charm'd I lay in slumbers sweet, 
 Who tendedst me with wakeful eyes, 
 The last to sleep, the first to rise ? 
 Now weary night denies repose : 
 Can sleep again my eyelids close ? " 
 
 The Divine Pariah survived his wife for many years 
 and continued to perform glorious deeds, favouring 
 and helping to the utmost Elelasingan and his other 
 disciples. At last he summoned his friend to him, 
 'and graciously directed him thus: "The region of 
 completeness is near me. When I am perfected, tie 
 rny body with cords, and draw it outside the town, 
 and throw and leave it among the bushes." Seeing 
 him to be like one whose penance and meditations 
 were consummated, Elelasingan was preparing to place
 
 THE CURAL. 71 
 
 him in a golden coffin and deposit him in a worthy 
 grave. Whereupon Valluvar awoke from the sem- 
 blance of death, looked at him, and benignly remon- 
 strated, " Dear man, do not transgress my word ; " and 
 then he immediately became perfect. Elelasingan, 
 having done according to his express desire, observed 
 that the crows and other animals which devoured 
 his flesh became beautiful as gold ; and therefore, 
 greatly wondering, he built a temple, and instituted 
 worship, on the spot where the poet's corpse had lain. 
 
 CURAL. 
 FIRST PART. OF VIRTUE. 
 
 I. The Praise, of God. 
 
 1 Eternal God all things precedes, 
 As Alpha all the letters leads. 
 
 2 The learning's vain that does not fall 
 At his good feet who knoweth all. 
 
 3 His feet their flowers of thought among 
 Who joy to feel, shall flourish long. 
 
 4 Who hold his feet who neither knows 
 To long nor loathe, avoid all woes. 
 
 5 God's praise who tell, are free from right 
 And wrong, the twins of dreaming night. 
 
 6 They prosper evermore who keep 
 His law in whom the senses sleep. 
 
 7 His feet, whose likeness none can find, 
 Alone can ease the anxious mind.
 
 72 TALES AND POEMS OF SOUTH INDIA. 
 
 8 Who swims the sea of vice is he 
 Who clasps the feet of Virtue's sea. 
 
 9 Like palsied sense, no head's complete 
 That bows not at Perfection's feet. 
 
 10 The sea of births, of all who swim, 
 They only pass who cleave to him. 
 
 II. The Blessing of Rain. 
 
 1 The genial rain ambrosia call : 
 
 The world but lasts while rain shall fall. 
 
 2 'Tis rain begets the food we eat : 
 The precious rain is drink and meat. 
 
 3 Let clouds their visits stay, and dearth 
 Distresses all the sea-girt earth. 
 
 4 Unless the fruitful shower descend, 
 The ploughman's sacred toil must end. 
 
 5 Destruction it may sometimes pour, 
 But only rain can life restore. 
 
 6 No grassy blade its head will rear, 
 If from the cloud no drop appear. 
 
 7 The ocean's wealth will waste away, 
 Except the cloud its stores repay. 1 
 
 8 The earth, beneath a barren sky, 
 Would offerings for the gods deny. 
 
 9 Were heaven forgetful, men below 
 Nor rites could pay, nor alms bestow. 
 
 10 Since without water, without rain 
 Life's duties were essay'd in vain. 
 
 1 This is not a mere allusion to the formation of clouds by 
 evaporation from the sea. " The belief is that pearls are pro- 
 duced by the pearl-oyster drinking in the drops of rain ; and 
 that these and other precious stones cannot be formed, nor fish 
 spawn, without rain." DREW.
 
 THE CURAL. 73 
 
 III. The Merit of Ascetics. 
 
 1 No merit can be named so high 
 As theirs who sense and self deny. 
 
 2 As soon you'll count the dead as tell 
 How much ascetics all excel. 
 
 3 No lustre can with theirs compare 
 Who know the right and virtue wear. 
 
 4 With hook l of firmness to restrain 
 The senses five, is heaven to gain. 
 
 5 Indra himself has cause to say 
 How great the power ascetics sway. 2 
 
 6 The small the paths of ease pursue : 
 The great attempt what's hard to do. 
 
 7 They grasp the world, the bounds who tell 
 Of taste, sight, hearing, touch, and smell. 
 
 8 Full-worded men, by what they say, 
 Their greatness to the world display. 
 
 9 Their wrath, who've climb'd the mount of good, 
 Though transient, cannot be withstood. 
 
 10 With even kindness clothed towards all, 
 The beautiful 3 the virtuous call. 
 
 IV. The Power of Virtue. 
 
 1 From virtue heavenly riches flow : 
 What greater good can mortals know ? 
 
 1 As the hook guides elephants, to which the five senses are 
 compared. 
 
 2 An allusion to the dreadful curse pronounced against the 
 King of Heaven by Gautaman, in consequence of a discovered 
 intrigue. 
 
 3 Anthanar, a title of Brahmans : as much as to say, the virtuous 
 man is the real Brahman.
 
 74 TALES AND POEMS OF SOUTH INDIA. 
 
 2 O'ertakiiig it is joy and gain ; 
 Forsaking it is loss and pain. 
 
 3 To practise virtue be your strife, 
 Your ceaseless rule and aim of life. 
 
 4 In purity of mind 'tis found, 
 
 Not selfish show and swelling sound. 
 
 5 Four ills to quit does virtue teach, 
 Ill-will, lust, anger, bitter speech. 
 
 6 Your friend without delay if made, 
 'Twill be in death your deathless aid. 
 
 7 Needless are words : its worth is seen 
 Outside and in a palankeen. 1 
 
 8 Like stones are days in virtue spent, 
 Which other trying births prevent. 
 
 9 'Tis only virtue leads to praise ; 
 Its paths alone are pleasant ways. 
 
 10 Vice is whate'er 'tis meet to shun, 
 And virtue that which should be done. 
 
 V. Married Life. 
 
 1 The worthy householder is he 
 Who duly aids the orders three. 2 
 
 2 His help the poor and pious share, 
 And dying strangers are his care. 
 
 3 By him the fivefold rule's obeyed, 
 The dead, God, guests, kin, self to aid. 
 
 1 The lack of virtue in a former birth makes one man a bearer 
 of the palankeen, whilst its reward to another who practised it 
 is that he rides in the palankeen. 
 
 2 The three other orders, his own, that of the householder, 
 being the second of four. The first is that of the student 
 (Bramachari), the third that of the married hermit (Vana- 
 prastan), the fourth that of the lonely anchorite (Sanniyasi).
 
 THE CURAL. 75 
 
 4 Who dares no wrong, and food bestows, 
 His house is strong, and stronger grows. 
 
 5 In heart and hope the home excels, 
 Where love with virtue sweetly dwells. 
 
 6 Who turns from such a life to be 
 A monk austere, what profits he ? 
 
 7 Of all who work for bliss, the great 
 Is he who fills the married state. 
 
 8 He helps ascetics in their line, 
 And thus his merits doubly shine. 
 
 9 Marriage is virtue, though the same 
 Is hermit-life when free from blame. 
 
 10 On earth domestic bliss who prove, 
 In heaven among the gods shall move. 
 
 VI. The Worth of a Wife. 
 
 1 Help meet is she who fits the house, 
 But spending what her lot allows. 
 
 2 The greatness of the married state 
 The wife is, or it is not great. 
 
 3 What is there not, when she excels ? 
 Where she is useless nothing dwells. 
 
 4 On what may more esteem be placed 
 Than faithful woman firmly chaste ? 
 
 5 Her husband who as God adores, 
 Says, " Let it rain," and down it pours. 
 
 6 The true wife keeps herself from blame, 
 Her husband cares for, gilds his name. 
 
 7 Of what avail are prisons barr'd ? 
 Their chastity is women's guard. 
 
 8 The wife whose husband is her pride 
 Shall flourish where the gods reside.
 
 76 TALES AND POEMS OF SOUTH INDIA. 
 
 9 Not his the lion's gait, but shame, 
 
 Whose spouse is careless of her fame. 
 10 A perfect wife is full delight, 
 
 And children good are jewels bright. 
 
 VII. The Wealth of Sons. 
 
 1 The world no higher good supplies 
 Than children virtuous and wise. 
 
 2 With sinless sons their hearts to cheer, 
 Men face the future without fear. 
 
 3 They call them wealth, for only they 
 The rites that buy them heaven can pay. 
 
 4 The rice is all ambrosial made 
 
 In which their tiny hands have played. 
 
 5 Their touch imparts a blissful thrill ; 
 Their notes the soul with sweetness fill. 
 
 6 Whose little ones ne'er prattled near 
 May say, " The lute delights the ear." 
 
 7 A father's blessing is to enthrone 
 Amid the circling wise his son. 
 
 8 With yearning pride his bosom swells 
 Because his boy himself excels. 
 
 9 The mother, hearing of his worth, 
 Rejoices more than at his birth. 
 
 10 He loves his sire who wakes the strain, 
 " What penance such a son could gain ? " 
 
 VIII. Loving -kindness. 
 
 1 What bolt imprisons love ? the tear 
 Of sympathy avows the dear. 
 
 2 Their own the loving nothing call ; 
 But they who love not grasp at all.
 
 THE CURAL. 77 
 
 3 In love and virtue were the worth 
 That won the matchless human birth. 
 
 4 By love desire is waked, and hence 
 Springs friendship's boundless excellence. 
 
 5 The joys of home and paradise 
 
 In love and virtue have their rise. 
 
 6 Love is not virtue's friend alone : 
 By vice its kindliness is known. 
 
 7 God's justice, as the solar blaze 
 Shrivels the worm, the loveless slays. 
 
 8 The homes for love that find no room, 
 Like wither'd trees in deserts bloom. 
 
 9 The heart the labouring limbs must move, 
 Or vain the outward life will prove. 
 
 10 The soul of love must live within, 
 Or bodies are but bone and skin. 
 
 IX. Hospitality. 
 
 1 Of keeping house with saving pain 
 The end is guests to entertain. 
 
 2 To wish them absent is not good, 
 Although you eat ambrosial food. 
 
 3 The hospitable day by day 
 
 In trouble shall not waste away. 
 
 4 Prosperity 1 will gladly rest 
 
 Where smiles salute the needy guest. 
 
 5 Need seed in that man's field be sown 
 Whose guest's repast precedes his own ? 
 
 6 Guest after guest who waits to see, 
 A welcome guest in heaven shall be. 
 
 1 Seyyarl, the Eed Goddess, a name of Lakshmi.
 
 78 TALES AND POEMS OF SOUTH INDIA. 
 
 7 The good thus gain'd can no one count : 
 The worth relieved is its amount. 
 
 8 Who none have succour'd shall lament, 
 
 " We've scraped and saved, and all is spent." 
 
 9 The man of means, who will not feed 
 A worthy guest, is poor indeed. 
 
 10 As fades the anitcham 1 when smelt, 
 Averted looks by guests are felt. 
 
 X. Sweet Speech. 
 
 1 From lips of love without deceit, 
 In season spoken, words are sweet. 
 
 2 Bright smiles and pleasant tones dispense 
 More joys than dumb beneficence. 
 
 3 The heart of virtue lights the face, 
 And speaks in sparkling words of grace. 
 
 4 The woe of want they need not fear 
 Whose words with joy enrich the ear. 
 
 5 He is adorn'd, and only he, 
 Who speaks with sweet humility. 
 
 6 His sins decrease, his virtue grows, 
 Whose useful speech with sweetness flows. 
 
 V The courteous word and kindly deed 
 To righteousness and merit lead. 
 
 8 Pleasures from cheerful speech and true 
 In this world and the next ensue. 
 
 9 How can he utter words that sting, 
 
 Who sees what sweets from sweet words spring? 
 1 With sweet words near, who harsh words try, 
 Eat fruit that's sour when ripe is nigh. 
 
 1 A fabulous flower, which dies when only smelled, without 
 being touched.
 
 THE CURAL. 79 
 
 XI. Gratitude. 
 
 1 For nothing had, assistance given 
 
 In worth surpasses earth and heaven. 
 
 2 Favours bestow'd in time of need, 
 Though little, yet the world exceed. 
 
 3 What's right, not what the gain will be, 
 Who weighs, his gift outweighs the sea. 
 
 4 A help as seed of millet small, 
 Who know it count a palm-tree tall. 
 
 5 The worth of those to whom 'tis shown 
 The favour measures, not its own. 
 
 6 While they are blameless, cling to those 
 Whose friendship was your staff in woes. 
 
 7 Through sevenfold births, in memory dear 
 Kemains the friend who wiped the tear. 
 
 8 Forgetting goodness is not good ; 
 And over wrongs 'tis wrong to brood. 
 
 9 Who injure now, but once were kind. 
 For former favours favour find. 
 
 10 Who slay all virtues death may fly, 
 But benefits who kill must die. 
 
 XII. Equity. 
 
 1 High virtue fitting justice shows 
 Alike to strangers, friends, and foes. 
 
 2 The just man's store secure remains, 
 And happy children reap his gains. 
 
 3 Though strongly lured, without delay 
 From lawless profit turn away. 
 
 4 Who just and who unjust have been 
 In their posterity is seen.
 
 8o TALES AND POEMS OF SOUTH INDIA. 
 
 5 Since gain and loss from causes rise, 
 An even mind adorns the wise. 
 
 6 " I perish," let him think, whose mind 
 From justice turns, to sin inclined. 
 
 7 Who dwells in honest poverty 
 
 Is wealthy still, the world can see. 
 
 8 The wise to neither side incline, 
 
 But deck'd with balanced justice shine. 
 
 9 Justice, from more than words of sin, 
 Is free from crooked thoughts within. 
 
 10 For others' right a trader fair 
 As well as for his own will care. 
 
 XIII. Self-Control 
 
 1 Self -rule's the path with gods to dwell, 
 Its want the way to darkest hell. 
 
 2 No gains with self-restraint compare : 
 This truest treasure keep with care. 
 
 3 In self-control who knowledge see, 
 And practise it, shall famous be. 
 
 4 Not stirring from their proper state, 
 They'll rise above the mountain great. 
 
 5 Though good in all, the rich possess 
 The highest wealth in humbleness. 
 
 6 One birth keep in the senses five, 
 
 Like tortoise, through the seven to thrive. 
 
 7 If nothing else, your tongue restrain : 
 Unguarded words bring ill and pain. 
 
 8 One sinful word, its power so strong, 
 Turns good to bad, and right to wrong.
 
 THE CURAL. 81 
 
 9 A burn by fire may find a cure, 
 
 But wounds from burning tongues endure. 
 10 Their steps will virtue watch to bless 
 Who anger curb and self suppress. 
 
 XIV. Good Behaviour. 
 
 1 Care less for life than how you live : 
 Behaviour good will greatness give. 
 
 2 In many ways though you excel, 
 This aid in all be guarded well. 
 
 3 Good birth in conduct good is seen ; 
 Mean manners make the birth that's mean. 
 
 4 Eeading recalls forgotten lore, 
 
 But sin-slain birth is found no more. 
 
 5 For wealth in vain as envy sighs, 
 To greatness badness cannot rise. 
 
 6 In duty's practice onwards press, 
 And shun their sorrow who transgress. 
 
 7 High honour from good conduct grows, 
 But vile disgrace from evil flows. 
 
 8 Behaviour good is virtue's seed, 
 But endless griefs from bad proceed. 
 
 9 They ne'er forget, by rule who walk, 
 
 To keep their tongues from baneful talk. 
 10 The world's respect who fail to earn, 
 
 Though much they know, have much to learn 
 
 XV. Against Impurity. 
 
 1 The blind to right and rights alone 
 Desire whom others fondly own. 
 
 F
 
 82 TALES AND POEMS OF SOUTH INDIA. 
 
 2 Outside the law, no fool's so great 
 
 As stands outside his neighbour's gate. 
 
 3 They're viler than the dead who aim 
 To whelm confiding friends in shame. 
 
 4 No boasted qualities suffice 
 
 To compensate for schemes of vice. 
 
 5 The guilt thought lightly of will stay : 
 Its mark will never fade away. 
 
 6 Hatred, sin, fear, disgrace, these four 
 Attend intriguers evermore. 
 
 7 On him its blessings virtue showers 
 Who covets not his neighbour's bowers. 
 
 8 The dignified themselves deny : 
 The virtuous avert the eye. 
 
 9 To none but men of moral worth 
 Comes good in all the sea-girt earth. 
 
 10 No sin surpasses theirs who pine 
 Another's home to undermine. 
 
 XVI. Patience. 
 
 1 As earth its diggers bears, to bear 
 The slanderous is virtue rare. 
 
 2 'Tis greatness not to punish ill : 
 Forgetting it is greater still. 
 
 3 He's poorest who the poor repels : 
 Who suffers fools in strength excels. 
 
 4 He greatness reaches and retains 
 Who patience practises with pains. 
 
 5 In no esteem the hasty hold : 
 The patient prize as hidden gold. 
 
 6 Eesentment pleases for a day : 
 The praise of patience lasts for aye.
 
 THE CURAL. 83 
 
 7 From harming hurtful foes refrain : 
 'Twere pity to increase their pain. 
 
 8 The proud who no restraints respect 
 Are by the calmly patient checked. 
 
 9 Ascetics are than they less pure 
 Who meekly haughty words endure. 
 
 10 They're good and brave who fast with care, 
 But nobler who reproaches bear. 
 
 XVII. Against Envy. 
 
 1 Esteem'd like good behaviour be 
 A character from envy free. 
 
 2 There can no excellence be won 
 Above the power of envying none. 
 
 3 Who envy where their greeting's due, 
 Nor virtue seek, nor wealth pursue. 
 
 4 Commit through envy nothing wrong, 
 For woes the ways of evil throng. 
 
 5 When foes their arts in vain employ, 
 Envy suffices to destroy. 
 
 6 Who envies gifts that others get, 
 
 For kindred, clothes, and food shall fret. 
 
 7 From envy Seyyarl * turns her face, 
 And leaves her sister 2 in her place. 
 
 8 First stripped of wealth, the envious leap 
 At death into the burning deep. 
 
 9 Envy enrich'd, or goodness brought 
 To poverty, were theme for thought ! 
 
 1 The envious never great were seen : 
 The free from envy never mean. 
 
 1 Lakshmi, Si-devi, the goddess of prosperity. 
 
 2 Tavvay, elder sister, namely, Mu-devi, the goddess of adversity.
 
 84 TALES AND POEMS OF SOUTH INDIA. 
 
 XVIII. Against Covetousness. 
 
 1 A greedy wretch the guilt assumes, 
 And all his house to ruin dooms. 
 
 2 Who blush at deeds deserving blame 
 Eefrain from gainful sin with shame. 
 
 3 For better bliss to come who long 
 Will do for transient joy no wrong. 
 
 4 The free from sin and sense's chain, 
 However poor, content remain. 
 
 5 Is learning any plea at all 
 
 For stupid guilt that preys on all ? 
 
 6 Their path to grace shall end in pain 
 Who evil measures hatch for gain. 
 
 7 The fruit of covetousness shun : 
 In all the crop there's glory none. 
 
 8 Wealth's permanence in this is known, 
 Not coveting what others own. 
 
 9 To bless the virtuous fortune flies, 
 And help the unrepining wise. 
 
 1 Contentment's greatness conquers all ; 
 But reckless misers ruined fall. 
 
 XIX. Against Backbiting. 
 
 1 For even one who greatly strays, 
 
 " He does not backbite " is some praise. 
 
 2 Who present smile, and absent curse, 
 Than virtue's open foes are worse. 
 
 3 'Twere better, virtue says, to die, 
 Than live to backbite and to lie.
 
 THE CURAL. 85 
 
 4 Though to one's face your mind you say, 
 Yet speak with caution when away. 
 
 5 Who loves to backbite makes it clear 
 His praise of virtue's insincere. 
 
 6 His failings will be search'd and shown, 
 Who makes another's failings known. 
 
 7 By merry words your friends are tied : 
 Who speak not gaily friends divide. 
 
 8 What will they not to strangers do, 
 Who bring their friends' defects to view ? 
 
 9 The world's mere charity their weight 
 Supports, who of the absent prate. 
 
 1 If they, as others' faults, their own 
 Could see, what evil would be known ? 
 
 XX. Against unprofitable Conversation. 
 
 1 With useless words who many grieve 
 Deserved contempt from all receive. 
 
 2 Vain talk that many ears offends 
 Is worse than evil done to friends. 
 
 3 The babbler's hasty lips proclaim 
 That " good-for-nothing " is his name. 
 
 4 Excessive words which none approve, 
 From virtue lead, from right remove. 
 
 5 If silly things good people say, 
 Their reputation flies away. 
 
 As human chaff, not men, they're known 
 Whose worth in weightless words is shown. 
 
 7 Talk nonsense, if it be your choice ; 
 But wisdom regulates the voice. 
 
 8 The wise who good themselves would gain 
 From words that do no good refrain.
 
 86 TALES AND POEMS OF SOUTH INDIA. 
 
 9 No useless words, their words who weigh, 
 
 E'en in forgetfulness will say. 
 10 To purpose speak, whenever heard, 
 And never breathe a pointless word. 
 
 XXI. Fear of Sin. 
 
 1 Not sinners fear the pride of sin, 
 But they who virtue's honours win. 
 
 2 Dread wickedness as fire you dread ; 
 Sin leads to sin, as flames are spread. 
 
 3 The chief of all the wise are those 
 Who do no evil to their foes. 
 
 4 His ruin virtue plots who plans 
 
 In thoughtless thought another man's. 
 
 5 Who sinning makes " I'm poor " his plea, 
 In consequence shall poorer be. 
 
 6 No ill let him to others do, 
 Who'd have no ill himself pursue. 
 
 7 Men spite of other foes may live, 
 But sin its deadly blow will give. 
 
 8 Destruction, as their shadow true, 
 The heels of sinners will pursue. 
 
 9 Let none who loves himself at all 
 Do any sin, however small. 
 
 10 Know ye, he's from destruction freed, 
 Who turns not to an evil deed. 
 
 XXII. Benevolence. 
 
 1 The kind seek nothing back again : 
 What get the clouds for giving rain ? 
 
 2 The aim of toil, of wealth the end, 
 Is want to help, and worth befriend.
 
 THE CURAL. 87 
 
 3 'Tis hard in either world to find 
 A greater good than being kind. 
 
 4 He lives whose life's in kindness led ; 
 Another reckon with the dead. 
 
 5 The wealth expended by the wise 
 Is like the tank the town supplies. 
 
 6 Who freely of their plenty give, 
 Like fruit-trees in a city live. 
 
 7 Like plants of healing virtue sure, 
 Diseases and distress they cure. 
 
 8 From blessing, though their wealth decrease, 
 Their sense of duty will not cease. 
 
 9 The good man's poverty and grief 
 Is wanting power to give relief. 
 
 10 Of loss by kindness ne'er complain, 
 But sell yourself such loss to gain. 
 
 XXI II. A Imsgiving, 
 
 1 They give who give to helpless need, 
 Not they whose gifts to getting lead. 
 
 2 A good way call'd, still begging's bad : 
 To give is good, were heaven not had. 
 
 3 Not pleading, " I am nothing worth," 
 But giving, argues noble birth. 
 
 4 The beggar's call for charity 
 Displeases till his smile we see. 
 
 5 Higher's the power which hunger cures 
 Than that of penance which endures. 
 
 6 Drive from the poor their gnawing pains, 
 If room you seek to hoard your gains. 
 
 7 Who's wont with food to freely part 
 Is safe from hunger's burning smart.
 
 TALES AND POEMS OF SOUTH INDIA. 
 
 8 Do they who, hard eyed, save to waste, 
 Not guess what joys the generous taste ? 
 
 9 More pleasure is in begging known 
 Than eating selfishly alone. 
 
 1 Joyless as death is nought ; yet this, 
 If charity must cease, is bliss. 
 
 XXIV. Reputation. 
 
 1 They gather fame who freely give, 
 And profit most of all that live. 
 
 2 Of one alms-deed the world will raise 
 Its common voice in lasting praise. 
 
 3 'Gainst ruin proof there's nothing known 
 Save towering fame that stands alone. 
 
 4 From praising gods the god-world turns 
 To praise the man who praises earns. 
 
 5 The famous flourish in decay, 
 And none in dying live but they. 
 
 6 If praise may not this life adorn, 
 'Twere better never to be born. 
 
 7 'Tis strange that such as all deride, 
 Their censors, not themselves will chide. 
 
 8 All own it shame to end their days 
 And leave no progeny of praise. 
 
 9 The land turns sterile that upbears 
 A body which no glory wears. 
 
 1 They live who are exempt from blame : 
 The life of life is faultless fame. 
 
 XXV. Graciousness. 
 
 1 The rich in goods may yet be base : 
 The really rich are rich in grace.
 
 THE CURAL. 89 
 
 2 Men many paths may try, but find 
 The heavenward help is being kind. 
 
 3 The kind in heart shall never go 
 Within the world that's black with woe. 
 
 4 Whose care for others' life is shown 
 Need dread no damage to their own. 
 
 5 The wind-blown world wide witness bears 
 That sorrow the kind-hearted spares. 
 
 6 In heartless wickedness who stray 
 
 In previous births have missed their way. 
 
 7 This world's the rich man's happy place : 
 The better world's for men of grace. 
 
 8 To wealth in time the poor may grow : 
 The heartless no advance can know. 
 
 9 The truth when idiots clearly see, 
 The hard in heart may virtuous be. 
 
 10 About to drive the weak along, 
 Suppose thyself before the strong. 
 
 XXVI. Abstinence from Flesh. 
 
 1 What graciousness by those is shown, 
 Who feed with others' flesh their own ? 
 
 2 Neglected property departs : 
 
 Who feast on flesh neglect their hearts. 
 
 3 Who lifts a weapon is as good 
 
 As they who take to flesh as food. 
 
 4 If merciless it is to kill, 
 
 To eat what's slaughter'd must be ill. 
 
 5 Not eating flesh is life : on those 
 Who eat it hell its mouth shall close. 
 
 6 Were flesh for food not bought and slain, 
 Then none would offer it for gain.
 
 9 o TALES AND POEMS OF SOUTH INDIA. 
 
 7 Not meat in flesh, but, all unclean, 
 Another body's wound is seen. 
 
 8 Whose minds from fleshly lusts are freed 
 Eefuse on lifeless flesh to feed. 
 
 9 To let one life unhurt remain 
 Exceeds a thousand victims slain. 
 
 10 All life with palm-join'd hands will praise 
 The man who eats not flesh, nor slays. 
 
 XXVII. Austerity. 
 
 1 The way is, never to complain, 
 But bear, without inflicting pain. 
 
 2 Ascetics born are saints sincere : 
 In vain are hypocrites austere. 
 
 3 Is it true penitents to aid, 
 That others pious rules evade ? 
 
 4 In penance lies the power they crave, 
 Who'd ruin foes, or friends who'd save. 
 
 5 Men practise penitence in this, 
 
 To make secure the next world's bliss. 
 
 6 Ascetics duty's guerdon gain : 
 Desires delusive others chain. 
 
 7 By lire of pain the constant shine 
 
 As bright as gold which flames refine. 
 
 8 He worship wins from every soul 
 Who o'er his own acquires control. 
 
 9 By strength which strict devotions give, 
 O'er Cuttam's 1 gulf men leap, and live. 
 
 10 Why most are poor, and wealthy few, 
 Is that no more themselves subdue. 
 1 Death.
 
 THE CURAL. gi 
 
 XXVIII. Simulation. 
 
 1 Unconquer'd elements 1 of sense 
 Deride the hypocrite's pretence. 
 
 2 By show, though high as heaven, is brought 
 No good to those who sin in thought. 
 
 3 Such fortitude the cow displays, 
 That wears a tiger's skin to graze. 
 
 4 As bird-catchers in thickets lurk, 
 False saints their veil'd intentions work. 
 
 5 Who vainly boast, " Desire we've slain," 
 "Done what? done what?" shall cry with pain. 
 
 6 None live so cruel-eyed as they, 
 
 The saint with sinful heart who play. 
 
 7 Like berry red 2 to outward view, 
 Its apex black's their inward hue. 
 
 8 Too many bathe, with crafty pride, 
 Their moral filth to keep and hide. 
 
 9 Acts speak : the crooked lute that charms 
 Is straight ; the straightest arrow harms. 
 
 10 The world's ideal asks no care 
 For shaven head or flowing hair. 3 
 
 1 The five elements within the body, viz., earth, water, fire, 
 wind, and ether. 
 
 2 Cundi or cundimani, the black-pointed red seed of a shrub. 
 
 3 Of Saiva ascetics, the Pandarams, who marry, shave their 
 heads, and the Tambirans, who are celibates, wear their hair long 
 and tangled. The saints of the Jamas polled or clipped their 
 hair, so that they looked like Negroes. Ellis quotes the following : 
 " If it be thought eternal felicity can be obtained by wearing long 
 and matted hair, by bathing in water, lying on the ground, and 
 emaciating the body, then may the bears that bathe in the lakes 
 and wander in the forests also obtain felicity." Sinthamani. " To
 
 92 TALES AND POEMS OF SOUTH INDIA. 
 
 XXIX. Fraudlessness. 
 
 1 Let him who would reproachless be 
 From fraud preserve his conscience free. 
 
 2 Say never, for the thought is sin, 
 By craft another's wealth we'll win. 
 
 3 Wealth made by fraud shall bounds o'erflow, 
 And vanish while it seems to grow. 
 
 4 What fruit the fraudulent obtain 
 Is never-dying grief and pain. 
 
 5 Nor know nor love they what is kind, 
 Who watch to cheat an absent mind. 
 
 6 They cannot walk as rules require 
 Who're led by covetous desire. 
 
 7 With fraud's black art are none imbued, 
 Who'd earn a name for rectitude. 
 
 8 Dwells virtue in the good man's breast : 
 Defrauders are by guile possessed. 
 
 9 They perish in their lawless deeds, 
 Whose knowledge never fraud exceeds. 
 
 1 Thieves cannot their own bodies trust : 
 The world of gods stand by the just. 
 
 XXX. Veracity. 
 
 1 If " What is truth ? " the question be, 
 'Tis speech from taint of malice free. 
 
 wear tangled hair, to poll, or shave the head, to be clothed in 
 garments dyed yellow or coloured by ochre, to abstain from 
 flesh meats, to observe fasts and vigils, to swallow only the wind 
 or dry leaves from the earth, to sleep on the bare ground or on 
 stones ; these painful inflictions appertain to those who have not 
 attained to the true love of Him who is the manifestation of 
 love." Perunthirattii.
 
 THE CURAL. 93 
 
 2 E'en falsehood may for truth suffice, 
 When good it does that's free from vice. 
 
 3 Their conscience turns to quenchless flame, 
 Who consciously a falsehood frame. 
 
 4 Untruth from life and heart expel, 
 And in the minds of all you dwell. 
 
 5 In words of truth from heart sincere, 
 There's more than gifts from hands austere. 
 
 6 A name for truth all praise exceeds ; 
 And truth to every virtue leads. 
 
 7 Though other virtues he have none, 
 The truthful man is safe in one. 
 
 8 As water makes the body clean, 
 The mind in truth is spotless seen, 
 
 9 It is not every lamp gives light ; 
 To wise men only truth is bright. 
 
 10 Of all that's truth-like to our view, 
 No good surpasses what is true. 
 
 XXXI. Refraining from Anger. 
 
 1 Restrain the anger that would tell : 
 What means it harmless wrath to quell ? 
 
 2 The wrath is bad that has no force ; 
 
 Than that which hurts there's nothing worse. 
 
 3 Tow'rds none be anger borne in mind : 
 It genders sins of every kind. 
 
 4 What enemy's so arm'd with ills 
 
 As wrath which joy and laughter kills ? 
 
 5 To keep thyself, keep it away : 
 Unguarded anger thee will slay. 
 
 6 The raft of counsel wrath destroys, 
 A fatal fire to friendly joys.
 
 94 TALES AND POEMS OF SOUTH INDIA. 
 
 7 For service like the hand 'tis found 
 That dares to smite the solid ground. 
 
 8 Tis well from anger to refrain, 
 Though as from touch of fire in pain. 
 
 9 His wishes all fulfill'd shall be, 
 Who keeps his heart from anger free. 
 
 1 Before the wrathful die they're dead : 
 From death ere death the meek have fled. 
 
 XXXII. Not doing Evil 
 
 1 Though wealth and honour should ensue, 
 No evil will the spotless do. 
 
 2 They will not seek revenge on foes 
 Whose bitterness has wrought their woes. 
 
 3 Revenging even causeless hate 
 Will permanent remorse create. 
 
 4 To punish wrong don't sharply blame, 
 But put with kindly deeds to shame. 
 
 5 Our neighbours as ourselves from pain 
 Unless it keep, is knowledge gain ? 
 
 6 Let none another man expose 
 
 To ills whose bitterness he knows. 
 
 7 Not purposely will honour true 
 The slightest act of meanness do. 
 
 8 Why should you wound another's heart 
 With what has made your own to smart ? 
 
 9 The ill that's in the morning done 
 Keturns itself ere sets the sun. 
 
 1 All pains to those who hurt are sure : 
 No pain they give who'd none endure.
 
 THE CURAL. 95 
 
 XXXIII. Not Killing. 
 
 1 The course of virtue's not to kill : 
 To slay's the source of every ill. 
 
 2 'Tis highest virtue food to share, 
 And life in all its forms to spare. 
 
 3 The one chief good is not to slay : 
 The next is nothing false to say. 
 
 4 What way is right ? 'Tis that alone 
 Where care to take no life is shown. 
 
 5 Of saints who fear in births to stay, 
 The chief is he who fears to slay. 
 
 G Life-eating Cuttu 1 spares the breath 
 Of him who nothing puts to death. 
 
 7 No one of pleasant life deprive, 
 Even to keep thyself alive. 
 
 8 Though great the gain of sacrifice, 
 Tis all too small to lure the wise. 2 
 
 9 In their esteem, who meanness know, 
 The men who life destroy are low. 
 
 10 The poor in bodies sick and sore 
 Have lives dismiss'd in births before. 
 
 XXXIV. Unstalleness. 
 
 1 The shallow notion cast away 
 
 That things which are unstable stay. 
 
 1 Death. 
 
 2 Destroying life in sacrifice procures at best the happiness of 
 being numbered or of dwelling with the subordinate deities in 
 their paradise ; but ascetics aim through meditation at infinitely 
 superior bliss, absorption into God.
 
 96 TALES AND POEMS OF SOUTH INDIA. 
 
 2 Wealth's like a crowd of dancers, slow 
 To get together, quick to go. 
 
 3 Though wealth, which lasts not, you procure, 
 Yet toil for treasures that endure. 
 
 4 Life looks the day all fresh and fair, 
 Time's cutting falchion 'tis that's bare. 
 
 5 Ere hiccough quell the tongue, proceed 
 To practise every virtuous deed. 
 
 6 The sum of this world's greatness weigh, 
 Here yesterday, not here to-day. 
 
 7 Men cannot call a moment theirs, 
 
 Yet give their minds to countless cares. 
 
 8 As chipp'd the bird the egg, and flew, 
 So souls are to their bodies true. 
 
 9 Eesembles death a slumber deep, 
 And birth's like waking out of sleep. 
 
 10 In bodies souls for shelter stay, 
 Because their home is far away. 
 
 XXXV. Renunciation. 
 
 1 Whatever one forsakes, 'tis plain 
 There's that the less to waken pain. 
 
 2 Renouncing present wishes, learn 
 To stifle many more in turn. 
 
 3 Whate'er thou hast desired avoid : 
 The senses five must be destroyed. 
 
 4 'Tis penitence all things to lack : 
 Possession brings corruption back. 
 
 5 The body is too much to bear : 
 To cut off births, shun added care.
 
 THE CURAL. 97 
 
 6 Let pride that says " I," " Mine," be slain, 
 The world above the gods 1 to gain. 
 
 7 From clinging to desires they cease, 
 Whom sorrows from their grasp release. 
 
 8 Who all relinquish, bliss obtain : 
 Still snared, the rest confused remain. 
 
 9 Desires rejecting, births preclude ; 
 Else yet behold vicissitude. 
 
 10 Wish thou His wish 2 who wishes nought : 
 The wish to cease to wish be sought. 
 
 XXXVI. Knowing Truth. 
 
 1 The error brings ignoble birth 
 
 That deems illusions things of worth. 
 
 2 The final pleasure, free from night, 
 Is theirs of pure and cloudless sight. 
 
 3 The free from doubt, whose minds are clear, 
 Have heav'n than earth itself more near. 
 
 4 From five-fold knowledge can accrue 
 No good, until we know the True. 
 
 5 To know is what is true to find 
 In everything of every kind. 
 
 6 Who here the Truth distinctly learn, 
 Enter the path whence none return. 
 
 7 No other birth to fear has he 
 
 Who can in thought the Essence see. 
 
 8 Discern the Right, and glory know : 
 Their births to ignorance men owe. 
 
 1 Not Suvarkam (Svarga), the paradise of Indra and other 
 popular deities, but Motsham (Mocsha), the heaven of final 
 liberation and bliss. 
 
 2 God's will. 
 
 G
 
 98 TALES AND POEMS OF SOUTH INDIA. 
 
 9 From passions in thy Eefuge cease, 
 
 And clinging pain shall thee release. 
 10 The names extinct, the woes expire 
 Of folly, anger, and desire. 
 
 XXXVII. Cutting off Desire. 
 
 1 Desire's to all the common seed 
 Whence births incessantly proceed. 
 
 2 From births wish freedom, wishing ought: 
 Wish nought to wish, and have thy thought. 
 
 3 In this world as in that no state 
 Like freedom from desire is great. 
 
 4 To nothing crave is purity : 
 
 Crave truth, and it will come to thee. 
 
 5 The free from birth are only they 
 Who wholly put desire away. 
 
 6 'Tis virtue its approach to dread ; 
 For by desire are men misled. 
 
 7 Cut off its work, and be thy choice 
 In deeds immortal to rejoice. 
 
 8 Desire extinct, no sorrow pains : 
 Grief comes on grief where it remains. 
 
 9 Desire, the grief of griefs, destroy, 
 And even here is steadfast joy. 
 
 10 Desire insatiate cast behind, 
 The state immutable to find. 
 
 XXXVIII. Fatality. 
 
 1 We active ply, as Fate commands, 
 Or empty lazily our hands. 
 
 2 The fate to lose in folly shows ; 
 The fate to have in wisdom grows.
 
 THE CURAL. 99 
 
 3 Whate'er thy course of study deep, 
 Thy wits their native limit keep. 
 
 4 Two natures in the world obtain : 
 Some wealth and others knowledge gain. 
 
 5 In getting rich, things change their mood : 
 Good things turn bad, and evil good. 
 
 6 'Gainst fate can nought be made thy own, 
 Nor what is thine be from thee thrown. 
 
 7 Who millions heap, enjoy but what 
 The great Disposer doth allot. 
 
 8 The destitute desire will quit, 
 But not till Destiny permit. 
 
 9 Who good in time of good perceive, 
 In evil time why should they grieve ? 
 
 1 What power surpasses Fate ? 'Tis still 
 The foremost, purpose what we will. 
 
 SECOND PART. OF WEALTH. 
 
 XXXIX. The Greatness of a King. 
 
 1 A lion among monarchs boasts 
 
 Wealth, forces, fort, friends, servants, coasts. 
 
 2 Four features mark his kingly mind : 
 He's brave, judicious, firm, and kind. 
 
 3 In governing the earth, he's seen 
 Unsleeping, learned, and serene. 
 
 4 Still resolutely great and strong, 
 
 He will not swerve from right to wrong. 
 
 5 He shows his power to get, and hoard, 
 And keep, or portion what is stored.
 
 ioo TALES AND POEMS OF SOUTH INDIA. 
 
 6 Approach'd with ease, in language bland, 
 He causes all to praise his land. 
 
 7 So sweetly helps he, and defends, 
 That as he speaks the world commends. 
 
 8 For conduct just, and guardian strength, 
 Men see in him a god at length. 
 
 9 'Neath his umbrella all would stay, 
 Whose ear e'en bitter words can weigh. 
 
 10 Paternal, bounteous, mild, upright, 
 He is to other kings a light. 
 
 XL. Learning. 
 
 1 Precise and true let learning be ; 
 And with it let the life agree. 
 
 2 These two, according to the wise, 
 Numbers and letters, are men's eyes. 
 
 3 Eyes have the learned in their head, 
 The ignorant two wounds instead. 
 
 4 The learned all with joy receive, 
 And think of fondly when they leave. 
 
 5 As on the rich poor beggars wait, 
 To men untaught the wise are great. 
 
 6 As men dig deep, the water flows ; 
 
 And as they learn, their knowledge shows. 
 
 7 All lands and towns are learning's own ; 
 Why then till death its absence moan ? 
 
 8 The learning in one birth men gain, 
 A pleasure will through seven remain. 
 
 9 Who feel and see the joys it pours 
 Would fain increase their learning's stores. 
 
 10 Man's chief and lasting wealth behold 
 In learning, not in gems and gold.
 
 THE CURAL. 101 
 
 XLI. Lack of Learning. 
 
 1 Untaught who learning's throng address, 
 On squareless board play games of chess. 
 
 2 A dunce's words the heart elate, 
 As breastless women captivate. 
 
 3 Great goodness men unread display, 
 While nought before the wise they say. 
 
 4 Though much they know that's just and clear. 
 Their voice the learned will not hear. 
 
 5 Their fancied competence is dumb, 
 When 'mid the learned crowd they come. 
 
 6 Waste land exists, and so do they : 
 That said, there is no more to say. 
 
 7 Who do not learning's treasures know 
 Are earthen puppets, paint and show. 
 
 8 Riches for fools more griefs create 
 Than poverty can cause the great. 
 
 9 By learned men, though low in caste, 
 Are high-born ignorants surpassed. 
 
 1 With those who learning's splendours wear 
 The rest as beasts with men compare. 
 
 XLII. Hearing. 
 
 1 Ear- wealth is wealth of wealth confessed, 
 Of treasures all the first and best. 
 
 2 Of food whene'er the ear's in want, 
 Then let the belly's meat be scant. 
 
 3 Like gods on sacrifices fed 
 
 Are men whose ears enjoy their bread.
 
 io2 TALES AND POEMS OF SOUTH INDIA. 
 
 4 E'en the untaught should hear and heed, 
 To have a staff in time of need. 
 
 5 The words the upright speak are found 
 A staff of help on slippery ground. 
 
 6 If little the instruction heard, 
 Abundant is the good conferred. 
 
 7 Though wrong, not foolish things they say, 
 Who listen well, and nicely weigh. 
 
 8 Whate'er into the ears be poured, 
 They're deaf, unless with hearing bored. 
 
 9 For such as have not heard with care, 
 To own a modest mouth is rare. 
 
 1 Who taste by mouth, not ear, may die : 
 What can their living signify ? 
 
 XLIII. The, Possession of Wisdom. 
 
 1 Wisdom's a weapon to defend, 
 A citadel no foes can rend. 
 
 2 It checks when wayward sense rebels, 
 From evil frees, to good impels. 
 
 3 It sees, from whomsoever heard, 
 What truth's contained in every word. 
 
 4 It speaks in terms that sense convey, 
 And sees what others subtly say. 
 
 5 True friendship to the world it shows, 
 Not opening like the flower to close. 
 
 6 It marks the way the world pursues, 
 Content itself the same to choose. 
 
 7 Who wisdom have, know what will be : 
 Who want it, no event foresee. 
 
 8 Blind folly into danger runs, 
 
 But wisdom what is fearful shuns.
 
 THE CURAL. 103 
 
 9 No dire affliction can surprise 
 
 The prescient, self -guarded wise. 
 1 Who've wisdom, all things have : who've not, 
 Whate'er they own, have nothing got. 
 
 XLIV. Guarding against Faults. 
 
 1 The greatest are the self-subdued, 
 Nor proud, nor passionate, nor lewd. 
 
 2 Base greed, mean grandeur, pleasures low, 
 Are faults a king should never show. 
 
 3 Sins but a millet-stalk in size 
 
 To conscience tall as palm-trees rise. 
 
 4 With serious caution vice avoid, 
 
 A foe whose captives are destroyed. 
 
 5 His home's like straw before the flame, 
 Who does not guard himself from blame. 
 
 6 What further faults, their own who quit, 
 And others' see, can kings commit ? 
 
 7 The niggard's wealth will waste and end, 
 Who does not what he ought expend. 
 
 8 Of faults not one, but worst apart, 
 Esteem a greedy griping heart. 
 
 9 On no account thyself admire, 
 Nor praise of useless acts desire. 
 
 10 Thy ruling wish from knowledge veil, 
 And counsels of thy foes shall fail. 
 
 XLV. Obtaining tlie Help of the Great. 
 
 1 The ponder'd friendship seek and prize 
 Of moral men maturely wise. 
 
 2 Such mates prefer as have the skill 
 To overcome and hinder ill.
 
 104 TALES AND POEMS OF SOUTH INDIA. 
 
 3 Of hard things 'tis the hardest known 
 To make and keep the great thy own. 
 
 4 No power excels the power to make 
 Thy betters thine for thine own sake. 
 
 5 A king should look about to see 
 Who round him as his eyes shall be. 
 
 6 Fit friends to choose the way who knows 
 Of last resource deprives his foes. 
 
 7 Who can destroy a prince, whom bold 
 His faithful ministers may scold ? 
 
 8 With none to chide, a guardless chief, 
 Though none would hurt him, conies to grief. 
 
 9 No gain is where's no stock in trade, 
 No standing without prop of aid. 
 
 10 'Tis ten times worse to lose the good 
 Than to offend the multitude. 
 
 XLVI. Avoiding the Society of the Small. 
 
 1 The great the little-minded fear, 
 And only small ones hold them dear. 
 
 2 As water changes with the soil, 
 Associates make the man or spoil. 
 
 3 Perception's proper to the mind, 
 But company decides the kind. 
 
 4 By company are features wrought 
 That seem the inward work of thought. 
 
 5 In mind and act is chasteness sure, 
 When friendship's influence is pure. 
 
 6 Pure minds produce a goodly breed : 
 Pure friendship prospers every deed. 
 
 7 The good in mind to wealth attain : 
 The well-allied all praises gain.
 
 THE CURAL. 105 
 
 8 The wise, however good in mind, 
 Good company a succour find. 
 
 9 Goodness of mind wins future bliss : 
 Good company helps even this. 
 
 1 No help good company exceeds ; 
 While every woe from bad proceeds. 
 
 XL VII. Acting with Forethought. 
 
 1 Ere taking action, ascertain 
 
 The outlay, yield, and gradual gain. 
 
 2 Nought's hard to men, of friends well tried 
 Who counsel seek, and then decide. 
 
 3 The wise exhaust not all their store 
 In doubtful work, to make it more. 
 
 4 They who disgraceful errors fear 
 Begin no course not fully clear. 
 
 5 Who unprepared to battle goes 
 Into a garden leads his foes. 
 
 G Unfitting conduct ruin brings : 
 So does not doing fitting things. 
 
 7 Think, then resolve : 'tis credit none 
 
 To say, " Let's think," when work's begun. 
 
 8 Toil without ponder'd plan and cost, 
 Though many stand to save, is lost. 
 
 9 The temper know of every one, 
 Or doing well may be ill done. 
 
 1 At acts which none can censure aim : 
 The world accepts not things of blame. 
 
 XLVIII. Knowing tJie Strength. 
 
 1 The deed, till weigh'd its strength, thy own, 
 Thy foe's, and that allied, postpone.
 
 io6 TALES AND POEMS OF SOUTH INDIA. 
 
 2 No hindrance their assault who learn 
 What they can do and how, will turn. 
 
 3 Many their force unknown have tried, 
 And found defeat in feeble pride. 
 
 4 Self-ignorance, with self-applause, 
 Molesting neighbours, ruin draws. 
 
 5 The load though peacock's feathers make, 
 If in excess, the wheel 'twill break. 
 
 6 Who climbs the branch's length must close 
 His life, if farther on he goes. 
 
 7 To keep his goods the way he sees 
 Whose income shapes his charities. 
 
 8 No harm is in an income strait, 
 If but the outflow be not great. 
 
 9 His life, his means who does not know, 
 Will fade from view, whate'er its show. 
 
 10 Away his sum of greatness speeds 
 Whose bounty his effects exceeds. 
 
 XLIX. Knowing the Time. 
 
 1 Kings need occasions foes to slay : 
 The crow defeats the owl by day. 
 
 2 A cord that ties success unmoved 
 Is opportunity improved. 
 
 3 What's hard to him, with means exact, 
 Who knows the proper time to act ? 
 
 4 The world thy aim, thou shalt succeed, 
 If wise in season, place, and deed. 
 
 5 Who patient keep the time in view, 
 Shall without fail the earth subdue. 
 
 6 Eestrains himself the man of might, 
 As butting rams step back in fight.
 
 THE CURAL. 107 
 
 7 The wise quench anger's outward fire, 
 And watch their time with inward ire. 
 
 8 If thou shouldst see, salute thy foe, 
 Till when his head may be brought low. 
 
 9 When comes the fitting moment rare, 
 What's hard to do do then and there. 
 
 10 The time for stillness, heron-like, 
 Observe, and seize the time to strike. 
 
 L. Knowing tlie Place. 
 
 1 Till found the place where siege to lay, 
 No action take, no scorn display. 
 
 2 With heart and power for war, 'tis well 
 To own a guarded citadel. 
 
 3 The cautious weak, the field who know, 
 Are strong to overcome their foe. 
 
 4 His sanguine hope thy foe will lose, 
 Who sees thee local knowledge use. 
 
 5 The crocodile 'gainst all prevails 
 In water deep : on land it fails. 
 
 6 Sea-going ships can't sail on shore, 
 
 Nor strong- wheel'd cars the sea run o'er. 
 
 7 Who thoughtful finds fit place for deeds 
 No help but fearless courage needs. 
 
 8 A little force, where it can fight, 
 Destroys a cumbrous army's might. 
 
 9 'Tis risk in their own land to fall 
 
 On men, their forts and strength though small. 
 10 A fox an elephant can beat, 
 
 Fearless, war-faced, with swamp-sunk feet.
 
 io8 TALES AND POEMS OF SOUTH INDIA, 
 
 LI. Choosing with Discernment. 
 
 1 Choose none but men of virtue clear, 
 Who hold not wealth, joy, life too dear. 
 
 2 Choose those well-born, of spotless name, 
 From wounds of sin who shrink with shame. 
 
 3 Though learned they and stainless be, 
 Few tried are found from error free. 
 
 4 To judge of men, with even care 
 Their virtues and their faults compare. 
 
 5 By touchstone of his deeds is seen 
 If any man is great or mean. 
 
 6 Elect not those who friends have none : 
 Who feel no ties, no crimes will shun. 
 
 7 On fondness leaning, dunces choose, 
 And folly in all forms ensues. 
 
 8 Choose men unknown, and ceaseless woe 
 Posterity to thee shall owe. 
 
 9 Make no unthoughtful choice, and then 
 Fit service find thy chosen men. 
 
 10 Unending sorrow is the cost 
 Of confidence misplaced or lost. 
 
 L.II. Ordering with Discernment. 
 
 1 Use men who right and wrong discern, 
 And who to good by nature turn ; 
 
 2 Whose measures revenues augment, 
 Swell wealth, and obstacles prevent. 
 
 3 Trust him in whom 'tis plain to see 
 Love, wit, decision, charity.
 
 THE CURAL. 109 
 
 4 Official life makes many stray, 
 Though tried in every careful way. 
 
 5 "Wise, patient men with power invest, 
 Not those whom fondness deems the best. 
 
 6 Look out the agent and the deed ; 
 And at the time for both proceed. 
 
 7 " This man can thus this work achieve," 
 Convinced, to him the business leave. 
 
 8 His fitness for the duty scan, 
 And then employ the proper man. 
 
 9 Think loyal agents not thy friends, 
 And favourable fortune ends. 
 
 1 Let kings their servants daily view : 
 
 The world's not crooked while they're true. 
 
 LIII. Embracing Relatives 
 
 1 Though all a man's possessions go, 
 His kindred still the old love show. 
 
 2 This blooms, long as it shall endure, 
 With plenteous riches ever sure. 
 
 3 Wastes friendless wealth, as from a tank 
 Euns water o'er a levell'd bank. 
 
 4 In bringing relatives around 
 
 The gain of getting wealth is found. 
 
 5 Thy words be sweet, thy giving free, 
 And circling kindred shalt thou see. 
 
 6 Large givers, temper who subdue, 
 
 Can count most friends, the great world through. 
 
 7 Crows hide not what they eat, but call : 
 To men thus minded treasures fall. 
 
 8 Live many near the king, who sees 
 Not all alike, but worth's degrees.
 
 i io TALES AND POEMS OF SOUTH INDIA. 
 
 9 Such friends as left return to stay, 
 When discord's cause is done away. 
 10 To welcome them the king should try, 
 And aim their hopes to satisfy. 
 
 LIV. Non-Forgetfulness. 
 
 1 Excessive joy's unmindfulness 
 Is worse than anger in excess. 
 
 2 As want at last the wit decays, 
 Forgetful dulness murders praise. 
 
 3 Philosophy all says the same, 
 That inattention fails of fame. 
 
 4 As men afraid no fortress find, 
 They gain no good who never mind. 
 
 5 Who is not on his guard before 
 Will afterwards his fault deplore. 
 
 6 'Tis excellence beyond compare 
 To think of all with ceaseless care. 
 
 7 With mindful hope the work pursue, 
 And nothing is too hard to do. 
 
 8 Thy course through the seven births to end, 
 Scorn not, but do what men commend. 
 
 9 When joy deludes, their fate recall 
 Whose scorn of virtue caused their fall. 
 
 10 Thy mind apply, with ease to get 
 The thing on which thy mind is set. 
 
 LV. Just Government. 
 
 1 Tries justice all, and favours none, 
 Affirms the law, and sees it done. 
 
 2 Subjects right rule beholding thrive, 
 As showers the watchful world revive.
 
 THE CURAL. in 
 
 3 The scriptures of the holy 1 stand, 
 And virtue, on the king's command. 
 
 4 His royal feet who rules with grace, 
 Shall all the world with love embrace. 
 
 5 Full rains and harvests join to bless 
 The country ruled in righteousness. 
 
 6 His rigid sceptre conquest brings, 
 And not the lance the monarch flings. 
 
 7 Earth's safety on the king depends, 
 And steady justice him defends. 
 
 8 Not apt to search, judge, act, a king 
 Deep ruin on himself wij.1 bring. 
 
 9 His people's guard, with fostering will, 
 His work, not fault, 's to punish ill. 
 
 10 Manslayers must from men be torn, 
 As weeds are pluck'd from growing corn. 
 
 LVI. Crooked Government. 
 
 1 Worse than a murderer is he 
 Who rules with lawless tyranny. 
 
 2 Eequests from those who sceptred stand 
 Are like a robber's arm'd demand. 
 
 '> Daily a king's domains decay, 
 Who deals not justice day by day, 
 
 4 If thoughtless he his powers abuse, 
 Both stores and subjects will he lose. 
 
 5 Are not the tears he makes to flow 
 A file to wear his treasure low ? 
 
 6 Justice gives permanence to praise ; 
 No light round kings without it stays. 
 
 i Anthanar, the beautiful and merciful, a title claimed by 
 Brahmans, iii. 10.
 
 ii2 TALES AND POEMS OF SOUTH INDIA. 
 
 Y A graceless sway occasions pain, 
 As when the earth's athirst for rain. 
 
 8 They prove, 'neath sceptred wrong who groan, 
 To want is sweeter than to own. 
 
 9 A king perverse disturbs the sky, 
 Makes dry times wet, and rainy dry. 
 
 10 If guardians guard not, cows give less, 
 And idle priests forget to bless. 1 
 
 LVII. Not making Afraid. 
 
 1 Who probes, to check an evil thing, 
 And chastens duly, is a king. 
 
 2 Severe, yet, if he'd flourish long, 
 
 He must with mildness punish wrong. 
 
 3 His certain ruin's swift and near, 
 Whose cruel sceptre causes fear. 
 
 4 When men their chief a tyrant call, 
 Their bitter speech preludes his fall. 
 
 5 Fiends' looks upon his wealth have been, 
 Who's hard to see, and sour when seen. 2 
 
 6 His wealth continues not, but flies, 
 Who's kind in neither tongue nor eyes. 
 
 7 Eeproofs and penalties profuse, 
 
 Like files, the power to strike reduce. 
 
 8 A heedless ruler's fortune fails, 
 'Gainst those he trusts who hotly rails. 
 
 1 Literally, men of six occupations forget their book. The 'six 
 duties of priests are reading and learning, teaching, sacrificing 
 ordering things offered, bestowing alms, and receiving. 
 2 What a demon has looked upon, and aided to procure, is of 
 no use.
 
 THE CURAL. 113 
 
 9 The time of war the prince appals 
 
 Who's rear'd no fort, and soon he falls. 
 10 The greatest burdens earth supports 
 Are cruel and uncultured courts. 
 
 LVIII. Benign Looks. 
 
 1 The conscious world's existence lies 
 In beauteous grace of kindly eyes. 
 
 2 While churls like weights earth's patience tire, 
 Benignant looks its march inspire. 
 
 3 What's sound till tuned to song it rise ? 
 What, wanting kindness, are the eyes ? 
 
 4 What use, without benignant grace, 
 Are eyes, but that they're in the face ? 
 
 5 The eyes kind looks as jewels wear : 
 Without them they're but wounds that stare. 
 
 6 Like earth-fix'd knot-eyed trees they grow 
 Whose eyes no pleasant glances throw. 
 
 7 Kind looks the living orbs reveal : 
 They're sure to smile whose eyes are real. 
 
 8 Who, not neglecting their affairs, 
 
 Can yet look kind, this world is theirs. 
 
 9 In patience bland, the highest vein 
 
 Still bears with those whose forte's to pain. 
 10 They'll drink the poison they see poured, 
 Who would for mildness be adored. 
 
 LIX. Employing Spies. 
 
 1 A king should count these two his eyes 
 A praise-deserving code, and spies. 
 n
 
 ii 4 TALES AND POEMS OF SOUTH INDIA. 
 
 2 His office 'tis to quickly learn 
 All haps that daily all concern. 
 
 3 The use of spies who does not see 
 Can never win the victory. 
 
 4 He spies, who watches all he knows, 
 As agents, relatives, and foes. 
 
 5 Uncow'd, in unsuspicious guise, 
 
 Who their own counsel keep are spies. 
 
 6 They'll play the monk, their quest pursue, 
 And faint not, whatsoe'er men do. 
 
 7 They're skilful to search secrets out, 
 And fact detect beyond a doubt. 
 
 8 Not on report of one rely, 
 But test it by another spy. 
 
 9 Use spies apart, and credit three, 
 Each strange to each, when they agree. 
 
 1 To spies no open favour deal : 
 That were thy secret to reveal. 
 
 LX. The Possession of Energy. 
 
 1 Proprietors by vigour stand : 
 Without it, have they what's in hand ? 
 
 2 Mere wealth of goods will slip away, 
 But property of mind will stay. 
 
 3 " We've lost our store," not they complain 
 Who magnanimity retain. 
 
 4 Wealth asks the way the man to find 
 Of steadfast energy of mind. 
 
 5 The water's depth's the lily's length : 
 The height of man's his mental strength. 
 
 6 All thought on greatness fix, and, though 
 'Twere thrust from thee, it cannot go.
 
 THE CURAL. 115 
 
 7 Like elephants when arrows shower, 
 The great are firm in ruin's hour. 
 
 8 The pride that says, " The world we've blessed," 
 None reach but men of mind possessed. 
 
 9 Huge sharp-tusk'd elephants will quail 
 When tigers quick and bold assail. 
 
 10 Who own no mental force, not good 
 As trees, are only man-shaped wood. 
 
 LXI. Freedom from Idleness. 
 
 1 Let sloth's foul dimness round it close, 
 And out the light ancestral goes. 
 
 2 Who wish their house a house to be, 
 Must live from idle follies free. 
 
 ?) The end of silly drones is base ; 
 But first they kill their native race. 
 
 4 To effort dead, they're more to blame, 
 Because they bring their kin to shame. 
 
 5 Delay, oblivion, sloth, and sleep 
 
 Are jewels 1 the self-doom'd will keep. 
 
 6 Earth's wealth were to the idle vain : 
 Small good can they from greatness gain. 
 
 7 Lovers of sloth, of honour shorn, 
 Hear words of censure and of scorn. 
 
 8 Let sloth a noble house invade, 
 
 And bondmen to their foes they're made. 
 
 9 When one from sloth's oppression breaks, 
 The tyrant vice his house forsakes. 
 
 1 A king not tied by sloth may mete 
 All regions with his godlike feet. 
 
 1 The word also means vessel, ship.
 
 n6 TALES AND POEMS OF SOUTH INDIA. 
 
 LXII. The Possession of Manly Resolution. 
 
 ~ 
 
 1 Say not, " Tis hard : " he does, who tries : 
 In strenuous effort greatness lies. 
 
 2 Mind work begun, to finish it : 
 
 The world quits those their work who quit. 
 
 3 With hearty industry the pride 
 And praise of bounteousness reside. 
 
 4 When sloth in giving takes delight, 
 The coward l sword in hand will fight. 
 
 5 Who covets toil, not joys, away 
 
 Wipes griefs of friends, their prop and stay. 
 
 6 Tis effort wealth accumulates : 
 Its want to want opens the gates. 
 
 7 Dark Mugadi 2 with sloth will be ; 
 The Lotus-throned with industry. 
 
 8 Misfortune is a fault in none : 
 The fault is nothing learnt or done. 
 
 9 Fate disallows, may people say ; 
 Yet labours of the body pay. 
 
 10 Toilers, still sanguine, ever bold, 
 The back of baffled fate behold. 
 
 LXIII. Not Succumbing under Adversity. 
 
 1 'Tis best to laugh when cares annoy, 
 And tickle trouble into joy. 
 
 2 The wise divert their minds in thought, 
 And flood-like sorrows turn to nought. 
 
 1 Androgynus. 
 
 2 The goddess of adversity, elder sister of Tamarayinal, the 
 Dweller on the Lotus, namely, Lakshmi. See XVII. 7.
 
 THE CURAL. 117 
 
 3 Thy grief itself compel to grieve, 
 Who will not grief in grief receive. 
 
 4 All troubles troubling, onwards go, 
 As through deep mud the buffalo. 
 
 5 Sorrows pass sorrowful away, 
 
 When thick they press, but can't dismay. 
 
 6 " We want," will they lament with tears, 
 " We have," who never say with fears ? 
 
 7 The high count not affliction woe : 
 The body's evil's butt, they know. 
 
 8 As natural who evil see, 
 
 And wish not joy, from grief are free. 
 
 9 For joy to joys who do not run, 
 In sorrows suffer sorrow none. 
 
 10 The glory that his foes would gain 
 Is his who pleasure finds in pain. 
 
 LXIV. The Office of a Minister. 
 
 1 A premier's greatness is to heed 
 Resource, occasion, method, deed. 
 
 2 He's firm of eye, the people's fence, 
 For culture famed, and diligence. 
 
 3 His power divides men, keeps them friends, 
 Or when they're separate re-blends. 
 
 4 He sifts affairs, the truth to find, 
 And acts and speaks with single mind. 
 
 5 Replete with virtue, apt in speech, 
 He's ready daily, skill'd to teach. 
 
 6 What stands his subtlest wit before, 
 His native genius joined with lore ? 
 
 7 To do as law directs he aims, 
 
 And meet the World's peculiar claims.
 
 n8 TALES AND POEMS OF SOUTH INDIA. 
 
 8 He dares the king himself oppose, 
 
 Who knowledge scouts, and nothing knows. 
 
 9 In him, if he should harbour hate, 
 Close-gather'd foes in millions 1 wait. 
 
 10 Though well-consider'd be their act, 
 They gain no end, who have no tact. 
 
 LXV. The Power of Language. 
 
 1 Tongue-good's a good 'tis well to own : 
 Such good in no good else is known. 
 
 2 The tongue can wealth or ruin reach : 
 Shun therefore impotence of speech. 
 
 3 The eloquent bind hearers fast, 
 And hold the listless chained at last. 
 
 4 Fit words for seasons understood 
 Surpass all virtue and all good. 
 
 5 Speak what thou reason hast to know 
 No adverse speech can overthrow. 
 
 6 Men like to hear the purely great 
 Who're able others' words to rate. 
 
 7 'Tis hard to match a speaker clear, 
 Unfaltering, and free from fear. 
 
 8 An able, sweet-voiced statesman found, 
 And swiftly lists the world around. 
 
 9 They much would say, who've skill to tell 
 In faultless language few things well. 
 
 10 Like bunch of scentless flowers are they, 
 Who cannot what they've learnt convey. 
 
 1 Seventy kodis = 700 millions.
 
 THE CURAL. 119 
 
 LXVI. Innocence, of Action. 
 
 1 By help some profit is acquired ; 
 By action all that is desired. 
 
 2 The tempting action aye refuse, 
 Whence neither praise nor good accrues. 
 
 3 Aspiring souls must acts avoid 
 
 By which a bright repute's destroyed. 
 
 4 The fearless wise, oppress'd with grief, 
 Do nothing shameful for relief. 
 
 5 Do nought thou wouldst regret with sighs : 
 Once done, 'tis well if not done twice. 
 
 6 Thy mother's hunger see, and still 
 Shun acts the wise denounce as ill. 
 
 7 Privation by the wise endured 
 
 Is more than wealth by guilt procured. 
 
 8 To those who dare forbidden things 
 Success affliction with it brings. 
 
 9 All gain from tears thou'lt weep away : 
 Good deeds, though fruitless now, will pay. 
 
 10 Unholy gain, like water poured 
 In vase of clay unburnt, is stored ! 
 
 LXVI I. Strength in Action. 
 
 1 The strength to act may be defined 
 Exclusively as strength of mind. 
 
 2 This twofold maxim guides the wise, 
 Shun checks, but face them when they rise. 
 
 3 Its issue will fit force display : 
 
 Woe comes to work exposed midway. 
 
 4 In words can all devise with ease : 
 'Tis hard to do things as we please.
 
 120 TALES AND POEMS OF SOUTH INDIA. 
 
 5 Who glory win their power evince 
 
 By profits which they bring the prince. 
 
 6 The end on which the mind is set 
 They reach, who strength to reach it get. 
 
 7 Despise no form ; what thou dost see 
 The pivot of the wheel may be. 
 
 8 The mind made up what may be done, 
 Be sloth subdued, and work begun. 
 
 9 Though pain oppose, with soul intent 
 Do what is sweet in the event. 
 
 10 The world wants none, however strong, 
 But those for strength to act who long. 
 
 LXVIII. Manner of Action. 
 
 1 For counsel consultation's had : 
 
 The course made clear, inaction's bad. 
 
 2 In slow affairs there's time to sleep : 
 Awake in business urgent keep. 
 
 3 Prompt steps, when feasible, are good ; 
 But look till all is understood. 
 
 4 What's left in work or war, the same 
 As smouldering fire, may burst to flame. 
 
 5 Proceed when thought can darkness chase 
 Concerning stores, means, time, act, place. 
 
 6 The labour and obstructions view, 
 And profit great, and then pursue. 
 
 7 Obtain the mind of persons skilled, 
 That what's resolved may be fulfilled. 
 
 8 Another elephant snares one : 
 
 So deeds by previous deeds are done. 
 
 9 There's more in making friends of foes 
 Than doing good to friends one knows.
 
 THE CURAL. 
 
 10 The small who fear for their estate 
 Make up by worshipping the great. 
 
 LXIX.- Embassy. 
 
 1 They're legates true who love their friends, 
 Well-born, with traits a king commends. 
 
 2 Their prince they love, their minds have stored, 
 And speak with ease on things explored. 
 
 3 In law amid the wise they're strong, 
 Their words prevail the brave among. 
 
 4 The man for embassies who's fit 
 Is learned, comely, full of wit. 
 
 5 Concise in speech, harsh words he leaves, 
 Talks merrily, and good achieves. 
 
 6 No eyes he fears, and understands 
 The winsome words the hour demands. 
 
 7 He knows his calling, times can trace, 
 And speaks with mindfulness of place. 
 
 8 He's moral, helpful, clear in view, 
 And in his way of statement true. 
 
 9 To kings, in words that never fail, 
 With valiant eyes, he tells his tale. 
 
 10 If death upon himself he bring, 
 
 He'll swell the greatness of his king. 
 
 LXX. Walk with Kings. 
 
 1 Wait on a king inflamed with ire, 
 Nor far nor near, as at a fire. 
 
 2 Want not whate'er the prince would gain, 
 His useful favour to retain. 
 
 3 Thyself to guard, excesses shun : 
 
 Where kings suspect, there's comfort none.
 
 122 TALES AND POEMS OF SOUTH INDIA. 
 
 4 Nor whisper to another nigh, 
 
 Nor laugh, in presence of the high. 
 
 5 Keep secret things thou hear'st them say, 
 In sudden words they do not weigh. 
 
 6 Their mood discern, the moment seize, 
 And talk the willing ear to please. 
 
 7 To genial words while they attend, 
 Yet never speak without an end. 
 
 8 As kin and juniors rate them not, 
 But honour their resplendent lot. 
 
 9 The firmly wise do nothing base, 
 Relying on a monarch's grace. 
 
 10 Presumptuous friendship ruin brings, 
 That ventures on improper things. 
 
 LXXI. Discerning Thought. 
 
 1 Who thought unspoken notes, his worth 
 Adorns the changeless sea-girt earth. 
 
 2 Esteem as God the knowing man, 
 Able the soul to surely scan. 
 
 3 For him with any member part, 
 Whose mind can read another's heart. 
 
 4 All else are limbs the man before 
 Who thoughts unutter'd can explore. 
 
 5 'Mong members what avails his eye, 
 Who cannot thought by thought descry ? 
 
 6 As mirrors picture objects near, 
 Heart-workings in the face appear. 
 
 7 Can more be known than from the face, 
 Which heat betrays, or gladsome grace ? 
 
 8 To mark the countenance will do 
 
 For such as pierce the surface through.
 
 THE CURAL. 123 
 
 9 Hatred or friendship eyes will tell 
 
 To those conversant with their spell. 
 10 Their rule who say they scrutinize 
 Thou'lt find is nothing but the eyes. 
 
 LXXII. Knowing the Assembly.. 
 
 1 The pure, with care, who've words in force, 
 With those they know may hold discourse. 
 
 2 The good, with thought, who know the walk 
 Of words, in fitting place may talk. 
 
 3 In conclave strange, who'd speak at length, 
 Nor know the way, nor have the strength. 
 
 4 Be brilliant before the bright : 
 
 As clouds, before the dull be white. 
 
 5 The self-restraint all good outweighs, 
 Which nothing before elders says. 
 
 6 Like such as in the highway slip, 
 Are they before the sage who trip. 
 
 7 Who faultless speech can recognise, 
 
 To them with splendour shine the wise. 
 
 8 Before the learned language flows, 
 Like water where the corn-crop grows. 
 
 9 When noble ears thou canst beguile, 
 Forgetful speak not to the vile. 
 
 10 Who waste their words on grades below, 
 Into the mire ambrosia throw. 
 
 LXXII I. Not Fearing the Assembly. 
 
 1 Their friends the wise, with words in force, 
 The pure without a slip discourse. 
 
 2 Who 'mid the taught are learned called 
 Produce their learning unappalled.
 
 i2 4 TALES AND POEMS OF SOUTH INDIA. 
 
 3 Who'd meet the foe and die abound ; 
 But few to face the sage are found. 
 
 4 As wise before the wise to shine, 
 Acquire what wisdom's over thine. 
 
 5 In college dauntless to contend, 
 
 Be learning's lengths thy studious end. 
 
 6 Is theirs the sword, who dare not look ? 
 Who dread the wise, is theirs the book ? 
 
 7 His science, of the wise afraid, 
 
 Is like the coward's 1 polish'd blade. 
 
 8 Useless, though much they've learnt, are they 
 Who 'mong the good no good things say. 
 
 9 The conclave of the good who fear, 
 Though wise, yet arrant fools appear. 
 
 1 The field of lore who silent dread, 
 Although they live, are like the dead. 
 
 LXXIV. Country. 
 
 1 Where dwell the good and rich, and where 
 The fields ne'er fail, the country's there. 
 
 2 'Tis where great treasures aptly lure, 
 And woes are rare, and harvests sure ; 
 
 3 Where ills are borne if they invade, 
 And royal dues are duly paid ; 
 
 4 Where pleasantly the order flows, 
 From famine free, disease and foes ; 
 
 5 Where crowds are none, nor schisms work, 
 Nor traitorous assassins lurk. 
 
 6 Let that of lands be named the chief, 
 Where wealth is proof 'gainst tides of grief. 
 
 1 Androgynus.
 
 THE CURAL. 125 
 
 7 Its members rain and wells are called, 
 Mountains and rivers, cities walled. 
 
 8 Health, wealth, corn, joy, security, 
 In these the country's jewels see. 
 
 9 Its plenteous fruit obtrudes unsought : 
 Were search required, the land were nought. 
 
 10 Though all the rest a land contain, 
 Without a king belov'd 'tis vain. 
 
 LXXV. Fortress. 
 
 1 The fort is prized by men of deeds, 
 And those whose fear a fastness needs. 
 
 2 Therein are gem-like water found, 
 Mount, shady grove, and open ground. 
 
 3 Height, breadth, and strength its bounds possess, 
 And 'tis not easy of access. 
 
 4 Though large the place, not hard to hold, 
 It awes and tames assailants bold. 
 
 5 Impregnable, with food supplied, 
 Its occupants with ease abide. 
 
 6 It comprehends all goods and arms, 
 And warriors prompt to meet alarms. 
 
 7 It yields to neither circling foe, 
 Direct assault, nor mine below. 
 
 8 Though long the hostile force assail, 
 Its strong defenders still prevail. 
 
 9 Its aspect fills its foes with shame ; 
 Its prowess gets a glorious name. 
 
 10 But fortresses, however grand, 
 
 Are nought unless by heroes manned.
 
 126 TALES AND POEMS OF SOUTH INDIA. 
 
 LXXVL The Way of Wealth. 
 
 1 No wealth is affluence indeed, 
 But what enriches those in need. 
 
 2 All scoft' at men of poor estate, 
 And laud the opulent as great. 
 
 3 From any region darkness goes, 
 Where wealth its lasting lustre throws. 
 
 4 Wealth fairly got, and wisely used, 
 Is virtue wrought, and joy diffused. 
 
 5 If love and kindness do not bring, 
 Hug not, but riches from thee fling. 
 
 6 Unsought possessions, spoils of foes, 
 And tolls a monarch's wealth compose. 
 
 7 The nurse is wealth, in whose embrace 
 Love's offspring thrives, benignant grace. 
 
 8 Handwork is like the sumptuous height, 
 Whence elephants are watch'd in fight. 
 
 9 Get wealth : no blade succeeds so well 
 The haughtiness of foes to quell. 
 
 10 He who accruing substance sees, 
 Attains the other two 1 with ease. 
 
 LXXVIL The Greatness of an Army. 
 
 1 Full-member'd, dauntless, conquering, 
 His army's dearest to a king. 
 
 2 Though sad and few, still brave and bold, 
 There's nothing like an army old. 
 
 3 A host of rats may sea-like roar : 
 
 The serpent breathes, and they're no more. 
 1 That is, virtue and pleasure.
 
 THE CURAL. 127 
 
 4 Nor crush'd nor driven, its famous name 
 The army keeps, with wonted flame. 
 
 5 If Cuttu 1 come, its ranks 'twill close, 
 With force the angry god to oppose. 
 
 6 Tis safe while courage it displays, 
 With honour, loyalty, and praise. 
 
 7 The way to bear attacks it knows, 
 And turn the" battle on its foes. 
 
 8 Nor strong to stand, nor fit t' assail, 
 'Twill then with proper wiles prevail. 
 
 9 Not base, exempt from fears that stay, 
 And free from want, it wins the day. 
 
 10 With steady men though it abound, 
 Yet, lacking leaders, vain 'tis found. 
 
 LXXVIII. Military Pride. 
 
 1 Many who've stood my chief t' oppose 
 Now stand in stone : 2 desist, ye foes. 
 
 2 With hitting hares compared, 'tis bliss 
 To aim at elephants and miss. 
 
 :> In fight no foe the warrior spares, 
 But after for the humbled cares. 
 
 4 At elephants the lance he'll fling, 
 
 And laugh to draw the darts that sting. 
 
 5 Is it no detriment, dost think, 
 When arrows fly, if heroes wink ? 
 
 G Let days among days lost be placed, 
 To which no glorious wounds are traced. 
 
 7 For circling praise, not life, who care, 
 A foot-ring's their delight to wear. 
 
 1 Death. 2 The allusion is to stone monuments in memory 
 of the slain in battle.
 
 128 TALES AND POEMS OF SOUTH INDIA. 
 
 8 The king may check, but in the strife 
 Their fear's for glory, not for life. 
 
 9 Who'll censure, should they not prevail, 
 The men who'd rather die than fail ? 
 
 10 'Tis then a soldier fitly dies 
 
 When for him stream his chieftain's eyes. 
 
 LXXIX. Friendship. 
 
 1 What's hard as friendship to secure ? 
 'Gainst mischief what defence so sure ? 
 
 2 Serene, like waxing moon it shines ; 
 Unwise, like waning moon declines. 
 
 3 Its happiness, when pure and true, 
 Like learning's joy, is always new. 
 
 4 Not vain amusement is its aim, 
 
 But checking faults with faithful blame. 
 
 5 On converse it does not depend : 
 The mind congenial makes the friend. 
 
 6 It more than smiles of face creates: 
 With laughter it the heart elates. 
 
 7 From ruin's course it points the road, 
 And helps to bear misfortune's load. 
 
 8 'Tis quick distresses to allay 
 
 As hand the falling robe to stay. 
 
 9 Its stately throne if thou wouldst see, 
 Admire its firm stability. 
 
 10 The love that boasts may not be much, 
 " They're such to us, to them we're such." 
 
 LXXX. Judgment in contracting Friendship. 
 
 1 Than thoughtless friendship nothing's worse : 
 Such compacts none can well reverse.
 
 THE CURAL. 129 
 
 2 Eeceived ere search'd and search'd, a friend 
 Gives mortal trouble in the end. 
 
 3 To choose one, first his temper, race, 
 Connections pure, and failings trace. 
 
 4 Be friends with him, though great the price, 
 Who's nobly born, and shrinks from vice. 
 
 5 Who wrong denounce with melting tone, 
 And right set forth, choose such alone. 
 
 6 In bane there's good, since to provide 
 Full help's the rule for those allied. 
 
 7 Do not to part from fools complain, 
 But count their commerce lost a gain. 
 
 8 Nor ponder hurtful thoughts, nor know 
 The friends who'd weakness work in woe. 
 
 9 In death 'twould burn thy mind to think 
 They let thee in misfortune sink. 
 
 10 The spotless as thy friends embrace, 
 And something give to quit the base. 
 
 LXXXI. Old Acquaintance. 
 
 1 What's old acquaintance ? Mindfulness 
 No friendly duty to suppress. 
 
 2 Attention's friendship's excellence, 
 
 Its salt, which wise men must dispense. 
 
 3 What good's in lengthen'd friendship known 
 To those who friendly acts disown ? 
 
 4 Familiar courtesies unsought 
 Should fit as if desired be thought. 
 
 5 Not foolish deem a painful deed, 
 But kind, from friends if it proceed. 
 
 6 In friendship's bounds, though loss ensue, 
 Consistent friends continue true.
 
 1 3 o TALES AND POEMS OF SOUTH INDIA. 
 
 7 Old friends from love their love retain 
 For even those who work them bane. 
 
 8 The day will still to them belong 
 
 Who'll hear no ill, though friends do wrong. 
 
 9 Such worthies all the world would own 
 
 As leave not friends they long have known. 
 10 Ill-wishers are to those inclined 
 
 Who claims of ancient friendship mind. 
 
 LXXXII. Friendship with the Wicked. 
 
 1 Though bad men's thirst for thee seem sore, 
 Their friendship's better less than more. 
 
 2 What good's in friendship, lost or held, 
 By wealth attracted, want repelled ? 
 
 3 The friend who weighs what he receives 
 Eesembles prostitutes and thieves. 
 
 4 Friends like unbroken restive steeds 
 In fight, a lonely life exceeds. 
 
 5 Their wretched friendship's best not won, 
 Who leave their guardian deeds undone. 
 
 6 Wise foes, ten million times above 
 Fond fools esteem, with all their love. 
 
 7 Than laughter-making friends, from foes 
 More good ten times ten millions flows. 
 
 8 Without a word the friend discard 
 Who makes an easy service hard. 
 
 9 If but in dreams, bitter's the tie 
 
 Of friends whose deeds their words belie. 
 1 Keep clear, though in thy house they smile, 
 From friends who out of doors revile.
 
 THE CURAL, 131 
 
 LXXXIIL False Friendship. 
 
 1 Friends close, not join'd, if chance they see, 
 Will anvils for thy bruising be. 
 
 2 Fickle, like woman's heart, are friends 
 Who want the love that each pretends. 
 
 3 The mean may with good learning fill 
 Their minds, but cannot learn good-will. 
 
 4 Dread men with bitter hearts of guile 
 Who falsely with sweet faces smile. 
 
 5 Not join'd in soul, speak as they may, 
 'Tis wrong to rest in aught they say. 
 
 6 Though like good words of friends, the word 
 Of foes is known as soon as heard. 
 
 7 Trust not their lip-obeisance low : 
 Mischief is meant when bends the bow. 
 
 8 Hands join'd in worship may enclose 
 A weapon : doubt the tears of foes. 
 
 9 Make laugh, and with embracing kill 
 Such acting friends as scorn thee still. 
 
 1 When foes are friendly, friendship chase 
 Out of thy heart into thy face. 
 
 LXXXIV. Folly. 
 
 1 Embracing loss, dismissing gain, 
 Is peerless folly's special vein. 
 
 2 Folly supreme is his who leads 
 A lawless life of lustful deeds. 
 
 :'> Xo shame, no aim, no love, no care, 
 These marks a finish'd fool declare. 
 
 4 No fool surpasses such as learn, 
 
 Know, teach, and yet good manners spurn.
 
 1 32 TALES AND POEMS OF SOUTH INDIA. 
 
 5 Fools sink in this life to the hell 
 
 In which for seven to come they'll dwell. 
 
 6 The fool who knows not how, but dares, 
 Besides defeat, himself ensnares. 
 
 V Strangers, when fools get rich, are fed, 
 While their own kindred pine for bread. 
 
 8 If fools on substance lay their hand, 
 Like men confused with wine they stand. 
 
 9 Theirs is the sweetest friendship known : 
 They're parted from without a groan. 
 
 10 Like carpet trod by unwash'd feet, 
 
 Their entrance is where wise men meet. 
 
 LXXXV. Deficient Knowledge. 
 
 1 No knowledge is worst want of all : 
 Other defects the world counts small. 
 
 2 The ignorant with glee may give ; 
 But only to receive they live. 
 
 3 With sorrow they themselves torment 
 More than their haters could invent. 
 
 4 What's ignorance ? The pride that cries, 
 " We are the knowing and the wise." 
 
 5 Meddlers with knowledge not attained 
 Bring doubt on what they've really gained. 
 
 6 Impell'd its errors to reveal, 
 Can little wit its shame conceal ? 
 
 V When dunces publish secrets rare, 
 They trouble for themselves prepare. 
 
 8 Do not what's bid, and look for pain 
 Long as this life shall yet remain. 
 
 9 Who show the sightless, sightless go : 
 The sightless see the way they know.
 
 THE CURAL. 133 
 
 10 They who the world's beliefs disown 
 As demons in the earth are known. 
 
 LXXXVL Hatred. 
 
 1 'Tis hatred, with contagious smart. 
 All lives infests, and keeps apart. 
 
 2 Provoked with aim to separate, 
 Best not indulge resentful hate. 
 
 3 This woful sickness put away, 
 
 And praise unstinted thine shall stay. 
 
 4 Where dies the chief of troubles, spite, 
 There's born superlative delight. 
 
 5 Who'll humble those who, while they live, 
 To rising hate no entrance give ? 
 
 6 His joys, ere long to cease, abate, 
 Who says 'tis sweet to cherish hate. 
 
 7 Whose learning's with sour hate combined, 
 To truth with glory link'd is blind. 
 
 8 Suppressing hatred gain secures : 
 Fomenting it distress insures. 
 
 9 Unseen is hate, when gains accrue ; 
 In times adverse, 'tis most in view. 
 
 1 From hatred flow all bitter things ; 
 
 From laughing love proud goodness springs. 
 
 LXXXVIL Success in War. 
 
 1 Refrain from combat with the strong : 
 For battle with the feeble long. 
 
 2 How, wanting love, allies, and might, 
 Shall any put his foes to flight ? 
 
 3 The covetous, unskill'd, afraid, 
 And friendless easy prey are made.
 
 134 TALES AND POEMS OF SOUTH INDIA. 
 
 4 The choleric and base a foe 
 Can anywhere or day o'erthrow. 
 
 5 Who'll neither seek nor do the right, 
 Nor shun the wrong, 's his foes' delight. 
 
 6 His enmity, who's blind with ire, 
 And sunk in lust, is their desire. 
 
 7 A price his enmity deserves, 
 
 Who starts, and from engagements swerves. 
 
 8 His vices please his foes, for they 
 
 Are what have driven his friends away. 
 
 9 Ne'er cease the pride and joy of those 
 Who find untrain'd and trembling foes. 
 
 10 The facile strife who leaves undone 
 'Gainst men unskilful, praise has none. 
 
 LXXXVIII. knowing how to oppose. 
 
 1 It is not fitting, e'en in sport, 
 The monster enmity to court. 
 
 2 Their hate who plough with bows tight-strung 
 Prefer to theirs whose plough's the tongue. 
 
 3 Less than a madman's sense he shows, 
 Alone who rouses many foes. 
 
 4 The world's support's the ruler's grace 
 Whose walk makes hate to love give place. 
 
 5 Of foemen two, no helper nigh, 
 Make one a friend and sweet ally. 
 
 6 Of likes and dislikes heedless be 
 In seasons of extremity. 
 
 7 To none with plaints thy pain be shown, 
 Nor make to foes thy weakness known. 
 
 8 Known means for self -protection use, 
 That foes their confidence may lose.
 
 THE CURAL. 135 
 
 9 The tender thorn with ease we tear : 
 
 Grown hard it rends the hands that dare. 
 10 They do no more than breathe who fail 
 To make their adversaries quail. 
 
 LXXXIX. Secret Enmity. 
 
 1 As shade and water harm may do, 
 E'en relatives can prove untrue. 
 
 2 No need the sword-like foe to fear, 
 But him who's like a kinsman dear. 
 
 3 The secret foe, in evil day, 
 Wounds deep, as potters cut the clay. 
 
 4 Incited by the skulking foe, 
 Kindred themselves work ample woe. 
 
 5 If hate in kindred's aspect rise, 
 In death's it trouble multiplies. 
 
 6 Should enmity the join'd divide, 
 Apart till death will they abide. 
 
 7 Though like an inlaid casket one, 
 A family's by strife undone. 
 
 8 As gold the rubbing file will wear, 
 Will secret hate a home impair. 
 
 9 'Tis ruin sure, though small it be 
 As piece of seed of sesame. 
 
 10 With serpent in a hut as well 
 
 As with the loveless 'twere to dwell. 
 
 XC. Not offending the Great. 
 
 1 Not mocking power the potent wield 
 Is self-protection's surest shield. 
 
 2 The great in all thy walk revere, 
 Or they become thy life-long fear.
 
 136 TALES AND POEMS OF SOUTH INDIA. 
 
 3 If death thou covet, disobey 
 
 The powers that when they like can slay. 
 
 4 The weak who trouble men of might 
 So Cuttam 1 with the hand invite. 
 
 5 Where can they stay, and whither turn, 
 Who make the ruler's anger burn ? 
 
 6 Thou might'st escape the raging fire, 
 But not the great inflamed with ire. 
 
 7 Abounding joy and goods are vain, 
 If men of excellence complain. 
 
 8 The seeming firm lose home and all, 
 Who treat the mountain-like 2 as small. 
 
 9 Kings fall, and in the blaze expire, 
 When sages flash with anger's fire. 
 
 10 Full substance fails before the frown 
 Of mighty men of full renown. 
 
 XCI. Going the Way of Women. 
 
 1 Wife-worship from great profit leads, 
 And hinders from alluring deeds. 
 
 2 Their course, whose dames are all their aim, 
 From deep disgrace proceeds to shame. 
 
 3 Debased before the good are they, 
 Unmanly who their wives obey. 
 
 4 None praise his acts, who dreads his wife, 
 Regardless of the coming life. 
 
 5 Who fear their wives have daily fear 
 Of doing good to good men near. 
 
 1 Death. 
 
 * A title of men of saintly eminence, Arunthavar, those who do 
 rare penance, unshaken as the hills.
 
 THE CURAL. 137 
 
 6 They're little, though they live like gods, 
 Who dread their arms as bamboo rods. 
 
 7 Be modest woman's name preferred 
 To manhood walking by her word. 
 
 8 No friend they help, no good obtain, 
 Who step as sweet-faced wives ordain. 
 
 9 No blessing they acquire or share, 
 No feat achieve, who serve the fair. 
 
 10 Not in uxorious folly caught 
 
 Are such as own the wealth of thought. 
 
 XCII. Women who transgress. 
 
 1 The bracelet- wearing speak, for gain, 
 Not love, sweet words producing pain. 
 
 2 Ponder their aim in what they say, 
 And shrink from those who profit weigh. 
 
 3 Shun venal falsehood in the gloom, 
 As 'twere a corpse inside a tomb. 
 
 4 Who search in good for gain disdain 
 
 Low good of those whose good's their gain. 
 
 5 The great in good of knowledge flee 
 Base good of those whose good is free. 
 
 6 'Tis sign of worth to shun their arms 
 Who worthless sport their outward charms. 
 
 7 Their heart's depraved, for arms who care 
 Of those whose heart is otherwhere. 
 
 8 The ignorant of truth are they 
 Whom artful women lead astray. 
 
 9 Of hell, wherein the basest sink, 
 A courtesan's the miry brink. 
 
 10 Close friends of those whom fortune flies 
 Are fickle women, wine, and dice.
 
 138 TALES AND POEMS OF SOUTH INDIA. 
 
 XCIII. Not drinking Wine. 1 
 
 1 Not fear'd for their remaining days, 
 Who thirst for wine surrender praise. 
 
 2 Leave it to those who do not prize 
 The good opinion of the wise. 
 
 3 How vile in sages' view must be 
 What even mothers mourn to see ! 
 
 4 Sweet modesty averts her face 
 
 From those whom faults of wine disgrace. 
 
 5 They pay a price to lose their sense, 
 And purchase manual impotence. 
 
 6 They drink but poison in the wine, 
 And sleeping like the dead recline. 
 
 7 They spy for corners where to quaff, 
 And make the prying townsfolk laugh. 
 
 8 Cease saying, " Wine's to me unknown ; " 
 The bosom's secret soon is shown. 
 
 9 Like seeking with a torch the sunk 
 In water, 'tis to teach the drunk. 
 
 10 In drunkards can't the sober see 
 
 What wine's effect on them would be ? 
 
 XCIV. Gaming. 
 
 1 Though on a player triumph wait, 
 He's like a fish that bolts the bait. 
 
 2 Have they one course of good to choose, 
 Who, one game got, a hundred lose ? 
 
 3 Of luck in play they ceaseless cry, 
 While stores and dues together fly. 
 
 1 Toddy, fermented juice of the palm.
 
 THE CURAL. 139 
 
 4 Much meanness acting, losing fame, 
 No want's like theirs who keenly game. 
 
 5 The die, the hell, the throw who sought 
 With glee, are people brought to nought. 
 
 6 Their mouth unfill'd, their future void, 
 By play, the ogress, they're destroyed. 
 
 7 Who time in gaming-places spend, 
 Their ancient wealth and honour end. 
 
 8 Play leads to lies, makes riches go, 
 Of grace deprives, and gathers woe. 
 
 9 It aims at gain without success, 
 
 Wealth missing, food, praise, knowledge, dress. 
 1 When gamesters fail, they'd play again ; 
 So life's more loved for every pain. 
 
 XCV. Medicine. 
 
 1 Of sufferings three 1 which doctors count, 
 Too much or little is the fount. 
 
 2 On what he can digest who feeds, 
 No medicine his body needs. 
 
 3 The way to make the system last 
 Is due restraint in each repast. 
 
 4 With nought indulge the appetite 
 
 But what thou know'st is safe and right. 
 
 5 No hindrances their lives afflict, 
 Themselves in eating who restrict. 
 
 6 As joy with temperance remains, 
 Excess begets abiding pains. 
 
 7 They're victims of unmeasured ill, 
 Who ignorant their maws o'erfill. 
 
 1 Namely, wind, bile, and phlegm.
 
 140 TALES AND POEMS OF SOUTH INDIA. 
 
 8 Inquire the pain, its cause, its cure, 
 To make remedial action sure. 
 
 9 Skill'd leeches note the sick man's state, 
 Symptoms, the time, then operate. 
 
 10 The patient, healer, med' cine-store, 
 
 And treatment, physic's parts are four. 
 
 XCVI. Nobility. 
 
 1 Uprightness and pure shame adorn 
 No natures but the gentle-born. 
 
 2 Good manners, truth, and modesty 
 Are signs of real nobility. 
 
 3 They show good birth, with laughing eyes, 
 Who give, speak sweetly, none despise. 
 
 4 Though millions ten of wealth they gain, 
 Their virtues unabridged remain. 
 
 5 Be their condition overthrown, 
 Their ancient worth is still their own. 
 
 6 They'll practise no deceit, who say, 
 
 " Our stainless birth prescribes our way." 
 
 7 Like spots upon the shining moon, 
 Their failings are distinguish'd soon. 
 
 8 Their noble birth would doubted be, 
 If lack of love the world should see. 
 
 9 By growth what's in the ground is shown ; 
 By language lineage is known. 
 
 1 Be modest, if on good intent : 
 For rank, tow'rds all be reverent. 
 
 XCVIL Honour. 
 
 1 Though nothing else could grandeur gain, 
 From unbecoming acts refrain.
 
 THE CURAL, 141 
 
 2 Who true esteem with praise desire 
 Do nothing mean, though men admire. 
 
 3 The prosperous need lowly be : 
 The low have need of dignity. 
 
 4 When men from eminence come down, 
 They're like hair falling from the crown. 
 
 5 The mountain-like to meanness fall, 
 
 Whose deeds, though crimson-bright, 1 are small. 
 
 6 To serve thy scorners gets no praise, 
 And cannot to the god-world raise. 
 
 7 Better to die in poor estate, 
 
 Than at their heels for life to wait. 
 
 8 While lives the flesh, what cure is known 
 For native greatness overthrown ? 
 
 9 As deer 2 won't live when hair they lose, 
 Not shame but death the noble choose. 
 
 10 The world adoring spreads their fame 
 Who'll not survive to suffer shame. 
 
 XCVIII. Greatness. 
 
 1 They've light, whose minds are high and bright ; 
 Who live low-minded, shame and night. 
 
 2 In birth though all men start the same, 
 Their doings get them various fame. 
 
 3 The low, though high, continue low ; 
 The high, though low, their stature show. 
 
 4 When greatness walks, like matron pure, 
 With self-restraint, its course is sure. 
 
 5 Rare deeds, in paths by them pursued, 
 They do, who are with worth endued. 
 
 1 Brilliant as the red seeds of the cundi, a medicinal plant. 
 XXVIII. 7, XC. 8. 2 Cavarimd, a sort of deer.
 
 1 42 TALES AND POEMS OF SOUTH INDIA. 
 
 6 Of converse with the great, the small 
 Have in their hearts no thought at all. 
 
 7 When base men opulence possess, 
 Their evil deeds are in excess. 
 
 8 While greatness always pays respect, 
 By meanness self is praised and decked. 
 
 9 Its measure greatness never tells : 
 
 To boast its vastness meanness swells. 
 1 The great in mind defects conceal ; 
 The small with loudness faults reveal. 
 
 XCIX. Full Manliness. 
 
 1 All goodness may be call'd their own, 
 Who give full strength to duties known. 
 
 2 Heart-good is that which rules the best : 
 No good's so good of all the rest. 
 
 3 Perfection's pillars five we name, 
 Politeness, favour, truth, love, shame. 
 
 4 As penance takes not life away, 
 Perfection no repute will slay. 
 
 5 Humility is valour's might, 
 
 And puts the baffled foe to flight. 
 
 6 Perfection's touchstone wouldst thou know ? 
 'Tis helping those who're fallen low. 
 
 7 What certain profit canst thou find, 
 If not to those who hurt thee kind ? 
 
 8 Where virtue's utmost power is won, 
 Disgrace in indigence there's none. 
 
 9 For men through changing times the same, 
 Perfection's shore's the proper name. 
 
 1 Were excellence to fail the great, 
 
 The world would cease to bear its weight.
 
 THE CURAL. 143 
 
 C. Possession of Good Manners. 
 
 1 "With ease in ways polite they walk 
 "VVho're free with all that come to talk. 
 
 2 A loving mind and perfect birth 
 Produce a life of moral worth. 
 
 3 Man's shape, not in his members find, 
 But in a meek and patient mind. 
 
 4 The world the useful soul commends 
 Who charity with justice blends. 
 
 5 Even in play, contempt is hard : 
 
 In hate, the wise their manners guard. 
 G Good-manner'd men are strength to all : 
 Without them to the dust we fall. 
 
 7 Not rasping files are the ill-bred, 
 But saws of senseless wood instead. 
 
 8 Coarse conduct's base tow'rd even those 
 Who, never friendly, act as foes. 
 
 9 For such as yield no pleasant light, 
 The earth by day is dark as night. 
 
 1 Much riches ill behaviour mars, 
 As good milk turns in faulty jars. 
 
 CI. Useless Wealth. 
 
 1 He's dead, whose goods lie unemployed, 
 Much wealth who's saved, but none enjoyed. 
 
 2 Low birth the niggard folly wins, 
 Which says, " From money all begins." 
 
 '.\ For stores, not praise, who lust, their birth 
 
 Is but a burden to the earth. 
 4 What thought has he about his heirs, 
 
 For whom unfear'd no person cares ?
 
 144 TALES AND POEMS OF SOUTH INDIA. 
 
 5 They're nought, ten millions though they hoard, 
 Who nought enjoy, and nought afford. 
 
 6 Great wealth's a pain to those who live 
 Inclined to neither use nor give. 
 
 7 Like comely dame grown singly old, 
 Are they who never yield their gold. 
 
 8 Unsought they keep their useless load, 
 Like pois'nous tree in village road. 
 
 9 Loveless, to virtue blind, self-slain, 
 
 For strangers their bright stores remain. 
 10 Praise-winning wealth, in transient straits, 
 Is like an emptied cloud that waits. 
 
 OIL Possession of Modesty. 
 
 1 Shrinking from sin is proper shame : 
 It decks the bright-faced, honest dame. 
 
 2 All living creatures eat and own ; 
 But shame belongs to man alone. 
 
 3 All lives to their own bodies tend ; 
 But holy shame's perfection's end. 
 
 4 This grace the great must decorate, 
 Or painful is their grand estate. 
 
 5 Their own, as others' faults, who blame, 
 In them resides transcendent shame. 
 
 6 The high, who'd make the world their care, 
 The guardian shield of shame must bear. 
 
 7 Not shame for life the modest pay, 
 But life for shame's sake cast away. 
 
 8 Shameless where others shamed would be, 
 Such may with shame their virtue see. 
 
 9 Who strays, his race in ruin burns, 
 And shamelessness all good o'erturns.
 
 THE CURAL. 145 
 
 10 Men shameless-minded only go, 
 
 As string-pull'd puppets action show. 
 
 Oil I. The Way to establish a Family. 
 
 1 Beyond what says of work begun, 
 
 " I'll not desist," there's greatness none. 
 
 2 Full knowledge, with firm exercise, 
 Will cause a family to rise. 
 
 3 Fortune, with garment girt, obeys 
 A man resolv'd his house to raise. 
 
 4 Success the enterprise attends, 
 
 And without thought he gains his ends. 
 
 5 The world will kinship with him claim, 
 Who keeps his house from harm and blame. 
 
 6 They demonstrate their manly worth 
 Who lift the race that gave them birth. 
 
 7 Like strong-eyed heroes in the fight, 
 They bear the burden with their might. 
 
 8 Not seasons the householder guide : 
 There's ruin in delay and pride. 
 
 9 Is not his frame for pains an urn, 
 Who trouble from his home will turn ? 
 
 10 A house, when dashing woes appal, 
 With no good man to help, must fall. 
 
 CIV. Tillage. 
 
 1 The plough is chief, if hard to use : 
 
 Its lead the world, though turn'd, must choose. 
 
 2 Since ploughers are of all the stay, 
 The linch-pin of the world are they. 
 
 " They live, the plough for life who steer : 
 All others worship in the rear. 
 K
 
 146 TALES AND POEMS OF SOUTH INDIA. 
 
 4 Umbrellas many 'neath their own 
 
 They see, whose corn's shade wide is thrown. 
 
 5 Not begging, by their hands who live, 
 Nought hiding, they to beggars give. 
 
 6 Should tillers fold their hands, no stay 
 Have they " Desire we've left" who say. 
 
 7 Without manure the fertile field, 
 
 Though dried and shrunk, will produce yield. 
 
 8 Yet, plough'd, the land should be refreshed: 
 When clean'd, not water, watching's best. 
 
 9 Unless the master stir about, 
 
 His fields, like women, sulk and pout. 
 10 The woman earth laughs such to see 
 As idly say, " Nothing have we." 
 
 CV. Poverty. 
 
 1 Than want what can more bitter be ? 
 Nothing but deeper poverty. 
 
 2 It brings no happiness in this, 
 And for the world to come no bliss. 
 
 3 Its vain desires to ruin chase 
 Ancient nobility and grace. 
 
 4 'Twill high-born victims so confuse, 
 That language low and mean they'll use. 
 
 5 Along with this prolific pest 
 Are many woes made manifest. 
 
 6 Though good things poor men know and say, 
 Their eloquence is thrown away. 
 
 7 The destitute, whom virtue flies, 
 Are strangers in their mothers' eyes. 
 
 8 The killing want of yesterday, 
 To-day, too, comes it not to slay ?
 
 THE CURAL. 147 
 
 9 Some means to sleep 'mid fire may be : 
 
 There's next to none in poverty. 
 10 Till hungry men their life despise, 
 They're death to others' salt and rice. 
 
 CVI. Begging. 
 
 1 Discerning who should give, apply : 
 The fault is his, if he deny. 
 
 2 Unless it be but troublesome, 
 With pleasure will the suing come. 
 
 3 'Twill even with some beauty show 
 To open hearts that duty know. 
 
 4 Petitioning like giving seems 
 
 To those who're kind even in dreams. 
 
 5 The world contains such friends in need : 
 The needy therefore stand and plead. 
 
 6 Men free from ill of greed to see, 
 Dispels all ills of poverty. 
 
 7 Without abuse who gifts impart, 
 With gladness fill the poor man's heart. 
 
 8 But for the poor, like puppet-show 
 The frigid world would come and go. 
 
 9 To bless the poor were none inclined, 
 Where'd be the praise that givers find ? 
 
 1 The needy never should wax hot : 
 Full witness is their evil lot. 
 
 CVII. Fear of Begging. 
 
 1 Men who, like eyes, bestow with mirth 
 Non-begging deem ten millions worth. 
 
 2 Who framed the world may tramp, if he 
 Ordain'd that men should beggars be.
 
 148 TALES AND POEMS OF SOUTH INDIA. 
 
 3 No hardness equals theirs who say, 
 " We'll beg the woe of want away." 
 
 4 Not all the world accommodates 
 The fulness that can't beg in straits. 
 
 5 Though thin as water, there's no meat 
 As that which labour gives so sweet. 
 
 6 Though water for a cow one ask, 
 
 To beg's the tongue's most shameful task. 
 
 7 To any one if you apply, 
 
 Yet, beggars, pass the niggard by. 
 
 8 When begging's helpless boat is tossed 
 On greed's rock-shore, 'tis split and lost. 
 
 9 The heart at thought of suppliants flows, 
 But dead at thought of misers goes. 
 
 1 Where'll hide the hoarder's life, I pray ? 
 In words the beggar's goes away, 
 
 CVIII. Villainy. 
 
 1 Like human beings are the mean : 
 So close a likeness we've not seen. 
 
 2 Than those who virtue know more blest, 
 No anxious sorrows wound their breast. 
 
 3 They're like the gods, for even they 
 Desires achieve without delay. 
 
 4 When others caught in wrong they see, 
 They boast of greater villainy. 
 
 5 They no restraint but fear respect : 
 
 Else scarcely would their lusts be checked. 
 
 6 They publish, like a beaten drum, 
 What secrets to their knowledge come. 
 
 7 Their hand they open but to those 
 The fist to smite their cheek who close.
 
 THE CURAL. 149 
 
 8 A word for aid the high subdues : 
 The low like sugar-cane we bruise. 
 
 9 Let them but see their food and dress, 
 And others' faults they surely guess. 
 
 10 For what except, from doom to flit, 
 To sell themselves, are villains fit ?
 
 THE EEVERED MOTHEE. 
 
 A LTHOUGH, as might be expected, the list of 
 ^L\. Tamil sages is not adorned by many female 
 names, yet four learned women have handed valued 
 writings down to the present day. 
 
 Sudicodutta Naychinar, a foundling brought up by 
 a Vaishnava devotee, consecrated to the service of 
 her foster-father's god, composed the works entitled 
 Tiruppavay and Tirumorlyi. 
 
 Punithavati, a merchant's daughter early married, 
 was deserted by her husband, who took another wife. 
 As he withstood all advances made with a view to 
 reconciliation, she assumed the habit of an ascetic, 
 and repaired to the Imaus, where she died. Among 
 other productions, she left the Atputhattiruvanthathi, 
 a poem in high repute with the Saiva sect. 
 
 Sanpagavadivi was the daughter of one of the hand- 
 maids of a Chola rajah. Captivated by her precocious 
 genius, King Carical adopted her, while yet a child, 
 into the royal family, and gave her a splendid man- 
 sion and an imposing retinue. The fame of her 
 maturing charms attracted numerous suitors ; but she 
 resolved not to marry any one who could not vanquish 
 her in poetical conflict, and exulted in remaining 
 single till her twenty-fifth year. Then she was proved 
 to be not invincible. The professors of Madura, whom 
 she had characterized as a senate of dunces, were
 
 THE RE VERED MO THER. 1 5 1 
 
 unable to endure her scorn any longer; and their 
 doughty president Narkira put on the disguise of a 
 wood-seller, and himself encountered the beautiful 
 boaster. The combatants assailed each other with 
 poetic enigmas, all of them preserved ; and after a 
 severe and protracted struggle, the head of the univer- 
 sity led captive the discomfited damsel. 
 
 Ouvay, the fourth excellent lady, is the queen of 
 female sages. Indeed, among Tamil writers she is 
 second to none but the author of the Cural. She is a 
 distinguished proof that the garden of knowledge was 
 not always forbidden ground to the women of Southern 
 India, and that they formerly enjoyed more social 
 liberty than in the present day. It must of course 
 be remembered that she was of low caste on her 
 mother's side ; but it is doubtful, from the traditions 
 respecting her character and conduct, and from the 
 writings in which she speaks to successive generations, 
 whether she was a temple-woman. Hindus get over 
 the difficulty by referring to the divinity in her. The 
 fire of genius, watched by the eye of restraint, and fed 
 with the oil of perseverance, was the real deity in 
 possession. 
 
 It is greatly to be lamented that the biography of 
 Ouvay or Ouvayar is not less absurd and varnished 
 than that of Tiru-Valluvar. A new-born babe, she 
 was discovered by a minstrel in a choultry near 
 Urayur. As she grew up, she fared very well among 
 the Panars, a class, now nearly extinct, of musicians 
 and singers, whose office was to wait upon kings and 
 pronounce their praises ; and she became proficient in 
 their arts and accomplishments. She is supposed to
 
 i 5 2 TALES AND POEMS OF SOUl'H INDIA. 
 
 have been an incarnation of Sarasvati, Brahma's 
 consort, who, as the goddess of music, poetry, and 
 learning, knew with whom to choose her habitation. 
 From her fifty-sixth maxim in Attisudi, it would seem 
 that she worshipped Perumal (Vishnu) as the Supreme 
 Deity. Wherever she went, her lips breathed piety 
 and wisdom, and her hand wrote moral verses and 
 proverbs. She was a benefactress to all who needed 
 her blessings, and was welcomed and honoured by 
 people of every caste. It is said that she wrought 
 miracles, healing diseases, creating circumstances, con- 
 verting base things into gold, and mixing the medicine 
 of immortality. 
 
 Descriptive titles and surnames are peculiar to no 
 age or country. Many a Hebrew appellation brings 
 a picture to the mind. Among ourselves Armstrong, 
 Greathead, Scattergood, Shakespeare, Sheepshanks, and 
 the like, are familiar names. England has had her 
 Black Prince and Iron Duke, and France her Little 
 Corporal ; and we have heard much lately of The 
 Grand Old Man. In like manner, the people of India 
 confer telling titles. A grim British general was 
 called by them The Devil's Brother. Of three mis- 
 sionary colleagues in North Ceylon, one was commonly 
 spoken of as The Tall, the next as The Short, and the 
 oldest, who was comparatively a little gentleman, as, 
 in an honourable sense, The Great Padre. The Tamil 
 poets not having been accustomed to affix their names 
 to their writings, several of them are known by only 
 their acquired titles. One, for example, is called 
 Ashdavathani, from the retentiveness of his memory, 
 and another Curlyangayar, from his crippled hand,
 
 THE REVERED MOTHER. 153 
 
 injured by a red-hot iron which he had been compelled 
 to seize when on trial by ordeal ; and the real name 
 of the Divine Pariah has long been forgotten. 
 
 Ouvay means The Elderly Lady. She was also 
 called Curlyuccupadi, or She who sang for a Meal, a 
 title for which she was indebted to the vanity of a 
 dancing-girl, Silambi of Ambal, and the churlishness 
 of the poet Cambar, who bought many meals for one 
 song. Silambi had offered the versifier five hundred 
 pons 1 for a metrical inscription in her praise. That 
 being only half the price he took for a stanza of the 
 sort, he inscribed with charcoal but half a verse on the 
 wall of her dwelling, and craftily departed. Fortunately 
 Ouvay called presently ; and for merely a dish of rice, 
 she removed the girl's perplexity, and defeated the 
 selfish rhymester's object. He had written 
 
 Of rivers the best is Cavery, and Chola all kings 
 
 surpasses, 
 Of lands his are the richest, and the comeliest 
 
 of lasses 
 
 Ouvay completed the inscription by adding 
 
 Is Silambi of Ambal, and no silambu's 2 so sweet 
 As the golden one soft tinkling upon her lotus-feet. 
 
 Ouvay once honoured with a visit the island of 
 Ceylon, where it rains twice a year, each tune for a 
 succession of days, and never rains but it pours. 
 Caught in the torrent, she took shelter in the dwelling 
 of two women of low caste ; and Angavay and Sangavay 
 treated her so kindly that she rewarded them with the 
 1 A coin, valued at 3s. 6d. sterling. 2 A foot ornament.
 
 154 TALES AND POEMS OF SOUTH INDIA. 
 
 promise, " I will cause you to be given in marriage 
 to the divine king of Tirucovalur." Eemembering 
 her word, she waited upon the rajah, and commended 
 to him her friends. His majesty replied, " If Cheran, 
 Cholan, and Pandiyan give me these women in 
 marriage, I will receive them forthwith." He thought 
 he had required an impossibility ; but the poetess, 
 accepting the condition, addressed the following invo- 
 cation to the elephant-headed god of wisdom and 
 enterprise, and of marriage rites, 
 
 son of him 1 who joys to wear 
 A tiger's skin, and made thee bear 
 The elephant's huge head, appear, 
 Eeveal thy fragrant presence here, 
 And swiftly by my ringers write, 
 And make this leaf the kings invite. 
 Thou double-tusk'd one, heed my will, 
 Thou single-handed, show thy skill, 
 Or she who breathes this pious verse 
 Will vex thee with her venom'd curse. 
 
 Pillayar readily vouchsafed his aid; and she inscribed 
 the charmed invitation on an ola (palmyra-leaf), folded 
 it up, and despatched it, by the god of the winds, to 
 the three kings. When they had read it, they proceeded 
 without delay to a marriage-saloon called into existence 
 for the occasion by the marvellous woman ; and on 
 their arrival they thus addressed her, " Mother, here 
 is a piece of palmyra- wood : if you make it become a 
 tree, put forth leaves, and bear young fruit, and will 
 present to each of us a specimen of its ripe produce, 
 1 Siva.
 
 THE REVERED MOTHER. 155 
 
 we will do as you desire." Consenting to a condition 
 which they thought could never be fulfilled, she lifted 
 up her voice, and sang, 
 
 Before the palace-like saloon, 
 Umbrellas silvery as the moon 
 The bridegroom's royal friends reveal, 
 Who're come with holy oil to seal 
 Their happy fate whose sheltering roof 
 Render'd the stranger tempest-proof. 
 They first insist, my claims to show, 
 This lifeless wood be made to grow. 
 So let the shell-white sprout be seen, 
 Unfold its leaves of deepening green, 
 And form its fruit, till ripe there fall 
 For each his black and ruddy ball. 
 
 Her incantation ended, the astonished kings wit- 
 nessed the fulfilment of their hard request. Each held 
 in his hand a round specimen of the red-tinged fruit. 
 There was no escape. Ouvay had complied with their 
 requirement, and they, trembling with awe, hastened 
 to comply with hers. Cheran, Ch51an, and Pandiyan 
 gave the two women away in marriage to the divine 
 king of Tirucovalur, according to his own decision. 
 
 When Ouvay accompanied Valluvar to the Madura 
 College, she was not to be put to shame by the 
 assembled sages. In spite of the maxim, if then in 
 vogue, " Talking by gesture is improper for women," 
 she asked the professors to explain, if they could, 
 certain signs she made. Not satisfied with their 
 answers, she thus gave her dumb actions a voice,
 
 156 TALES AND POEMS OF SOUTH INDIA. 
 
 Bestowing alms, in virtue live. 
 Though but a pinch of rice, yet give 
 
 Before you eat your own. 
 The five great sins will pass away, 
 When power you get to know and say 
 
 That God is One alone. 
 
 The moral philosophy of India is based upon the 
 four questions, What is virtue, wealth, pleasure, 
 heavenly bliss ? Tiru-Valluvar, in his Cured, considered 
 only the first, second, and third. If the judgment of 
 Todittalay-Virlyuttandinar, one of the Madura pro- 
 fessors, was correct, the fourth was not unapproached 
 by the poet, but anticipated in his discussion of the 
 other three. Ouvay, however, on learning the con- 
 struction of the work, thought her brother liable to 
 censure ; and, in her opinion, it was an easy task to 
 solve the questions. It had taken him thirteen hundred 
 and thirty couplets to answer three of them : she 
 settled all the four in one impromptu stanza, which 
 may be thus rendered, 
 
 Virtue's giving without halt. 
 Wealth is getting without fault. 
 Pleasure is the mutual flame 
 Of two who burn with tastes the same. 
 Giving, getting, loving nought, 
 Gathering all the power of thought, 
 Losing self in the abyss, 
 Searching God, is heavenly bliss. 
 
 Ouvay knew how to acknowledge merit, and to 
 rebuke pretence. As she chanced one day to be 
 sitting on the ground with her feet outstretched, in a
 
 THE REVERED MOTHER. 157 
 
 street of Urayur, the Chola king Culotunga came along, 
 with Ottaycutar, one of his poets, and Pugarlyenthi, 
 who was also a poet, but of the Pandiya court. As 
 the monarch went by, the old lady withdrew one of 
 her feet; and as the Madura poet passed, she retracted 
 the other. To Ottaycutar, who came last, she must 
 surely pay some equal mark of respect. On the 
 contrary, as if he were nobody, she made haste to 
 stretch out both her legs again. The offended courtier 
 desired an explanation. She said to him, " I drew 
 back one foot for the king, because he wears the 
 crown, and both feet for Pugarlyenthi, because he is a 
 great poet ; but I have not pulled up either of my 
 feet for you, as you are nothing but a dunce. If you 
 are as able as Pugarlyenthi, prove it by improvising a 
 verse in which, while you praise the Chola country 
 and its king, the word mathi shall occur three times." 
 The said word, signifying the vnoon and wit, only 
 coming twice in his laboured stanza, she asked with 
 concern, " Where is thy other wit ? " He was so 
 ashamed, that he could give no answer. She then 
 applied to Pugarlyenthi, only politely suggesting that 
 he should substitute the Pandiya kingdom ; and 
 Ottaycutar was outdone by the more ready poet of 
 Madura. She applauded him, and tried him with 
 another word, in the use of which he was equally 
 successful. 
 
 Like other reputable women, Ouvay was slightly 
 inconsistent. She declared in favour of marriage. 
 The third line of her Conday-ventlian is quoted by a 
 modern Tamil poet in the following verse, which 
 serves to show the esteem in which she is held :
 
 158 TALES AND POEMS OF SOUTH INDIA. 
 
 " Ye dispute vainly among yourselves, sages, when 
 ye say that among the four established orders of life 
 this or that is to be preferred, and deceive yourselves : 
 our revered mother, who was herself a manifestation 
 of virtue, has said, ' No virtue is more excellent than 
 the virtue of domestic life.'" 1 This virtue, neverthe- 
 less, which the Divine Pariah studiously exemplified, 
 the Eevered Mother did not manifest. It may have 
 been her misfortune, not her fault or choice, that she 
 remained single. In the present day it is a disgrace 
 to be an old maid in India ; but they who think so 
 never impute any blame to Ouvay. 
 
 Europeans are tempted to see evidence of her 
 having been a proud and peevish old maid in the 
 eighty-fourth maxim of her Attisiidi, " Do not associate 
 with children." Perhaps its offensiveness will be 
 reduced if we dare to suppose that it was not intended 
 for everybody. The good lady may have been thus 
 recommending such as had risen into youth to seek 
 the presence and follow the counsel and example of 
 their elders and betters, rather than content themselves 
 exclusively with the friendship of those who were not 
 so old and thoughtful as themselves. Solomon says 
 that " foolishness is bound in the heart of a child." 
 Or people inclined to be too inquisitive about their 
 neighbours may have been advised by Ouvay's words 
 not to take advantage of the innocent communicative- 
 ness of little children. Or the line may be a caution 
 against too early entering upon married life. 
 
 She could speak severely, and even disparagingly, of 
 her sex. " Do not listen to the words of women," is 
 1 Cited by Ellis.
 
 THE REVERED MOTHER. 159 
 
 the sixty-second maxim in her Attisiidi. It is not 
 necessary, however, to suppose the advice to be intended 
 absolutely. The reference may be to such women as 
 Solomon warns against. " A foolish woman is clamor- 
 ous ; she is simple, and knoweth nothing." " The 
 strange woman flattereth with her words." " The mouth 
 of strange women is a deep pit." 1 Ouvay's heart could 
 be wounded when others spoke against women, and she 
 could come effectively to their rescue. Upon some 
 lords of creation whom she heard aspersing their 
 character, she turned with the impromptu, 
 
 All women are good if let alone, 
 
 They are spoilt by those who rule them; 
 
 And by men might a little sense be shown, 
 But the women so befool them. 
 
 Tradition says that Ouvay reached the age of two 
 hundred and forty years, and then voluntarily retired 
 from earth. As her final engagement before passing 
 away, she selected the worship of the wise and 
 powerful god whom she had once threatened to curse. 
 The object of her devotion found it necessary to demand 
 why she, who had never offered worship in a slovenly 
 manner before, now went through it hurriedly. Men- 
 tioning the names of two sages, she answered, " Swamy, 
 they are going to Kailasam, and desire my company." 
 " I will get you there before them," said benignant 
 Pillayar ; " only finish your ceremonies in your usual 
 style." The believing woman did so ; and with his 
 gentle trunk the elephant-headed deity lifted her to 
 Siva's heaven, where her two friends, on their arrival, 
 
 See Muthuray, verses 22, 27 ; Conday-venthan, lines 41, 
 42, 80.
 
 160 TALES AND POEMS OF SOUTH INDIA. 
 
 were amazed to find her already. A plainer account 
 records that, according to the custom of the times, she 
 made the great journey to the Irnaus (mahapras- 
 thanagamana), and died there. 
 
 The compositions attributed to the Elderly Lady 
 have received unmeasured commendation. Mr. S. C. 
 Chitty thinks that she " was more keen and clever than 
 even her brother." 1 Father Beschi pronounces her 
 " moral sentences worthy of Seneca himself." 2 The 
 liev. Peter Percival regards her works as "of great 
 beauty and value, replete with lessons of wisdom," and 
 is of opinion that they "have never been surpassed 
 for sententious brevity, and generally are equally dis- 
 tinguished by purity of principle." 3 Another critic 
 says, " She sang like Sappho, yet not of love, but of 
 virtue." 4 
 
 Thirteen books are ascribed to her, Nigandu, a 
 dictionary of materia medica ; Panthananthathi, a 
 panegyric on Panthan, a wealthy merchant of Caveri- 
 patnam ; Nyana-Cural, a treatise on metaphysics ; 
 and the ten following on ethics and religion, Tarisana- 
 pattu, Arunthamirlmalay , Nanmarnicovay, Nannutcovay, 
 Asathicovay, Calviyorlyuccam, Nalvarlyi, Condayvenlhan, 
 Attisudi, and Mutlmray. 
 
 The most important are the five named last, of 
 which three are translated in the following pages. 
 Like all the rest, these are composed in the high 
 language ; and some of the sentences they contain are 
 ambiguous even to educated natives. They are often 
 
 1 Tamil Plutarch. 
 
 - Introduction to Shen-Tamil Grammar. 
 
 3 Land of the Veda. 4 Calcutta Review.
 
 THE REVERED MOTHER. 161 
 
 above the comprehension of little children. The 
 experience of every missionary agrees with that of the 
 Rev. James Hough. "A short time before I left 
 Madras, I went into one of the native schools, and 
 requested the teacher to let me see what the boys 
 were reading. He showed me some olas, on which 
 were written the sayings of Ouvay. I desired him to 
 explain them to me ; when he took up another ola, 
 which contained the interpretation, and began to read. 
 I stopped him, saying that I wished him to tell me 
 from his own mind what he supposed to be the sense 
 of the proverbs, or even of the written interpretation. 
 Upon this, he looked in my face, and confessed, with 
 a smile, that he understood neither the one nor the 
 other. Such is the ignorance of most of the native 
 schoolmasters ; and it is evident that their scholars 
 can derive no moral benefit whatever from repeating 
 sentences, however sound the morality they contain, 
 unless they are made to comprehend their meaning 
 and application." l 
 
 Yet Ouvay's works seem to have been originally 
 prepared chiefly for the young ; and certain it is that 
 they are among the first, as well as best, put into the 
 hands and heads of the people of Southern India. 
 Commentaries, as intimated above, are attached to 
 them ; and the living teacher, when not so incompetent 
 as the schoolmaster referred to is represented to have 
 been, offers his own explanations. There is no doubt 
 that native schoolmasters are sometimes idle machines 
 in the processes of education ; but they are not always 
 so ignorant as they appear to be, being occasionally 
 
 1 Reply to the Abbe Dubois. 
 L
 
 1 62 TALES AND POEMS OF SOUTH INDIA. 
 
 either in a state of suppressed agitation, or politely 
 resolved not to be unnecessarily inconvenienced. The 
 Hindu system of instruction stores the memory with 
 picked and packed words, leaving the fruit of them, if 
 not nipped by fate, to develope gradually under the 
 maturing influences of thought and time, and be 
 gathered by the judgment in after days. 
 
 There is not a purer composition among the 
 standards of India than Ouvay's Muthuray (Old- 
 saying), or Thirty Aphorisms, frequently called also, 
 from the first words of the dedication, Vakkundam. It 
 is especially interesting to the author of the present 
 volume as the first Tamil poem with which he became 
 acquainted, and as the foundation of this little work. 
 A stanza in English verse was submitted at the break- 
 fast-table, morning after morning, to the Eev. Peter 
 Percival, whose commendation was sufficient encourage- 
 ment to perseverance. He kindly applied for a copy 
 of the translation a few years afterwards ; and it was 
 a flattering surprise to find it printed in his Land of 
 the Veda. The generous reader will not see un- 
 pardonable vanity in the transcription here of some of 
 the words with which it was introduced by Mr. 
 Percival. " I have been obligingly favoured by my 
 friend, the Eev. E. J. Robinson, with the following 
 poetic versions of the Hindu matron's thirty aphorisms. 
 They are very beautiful, and will be read with equal 
 pleasure and regret, when it is known that the English 
 versifier is not now in circumstances at once to benefit 
 the Hindus by his labours, and his countrymen by 
 continued examples from an ancient literature that, 
 in some of its moral features, suffers nought from com-
 
 THE REVERED MOTHER. 163 
 
 parison with the best ethical writings ever brought to 
 light." 
 
 Missionaries have admitted the Muthuray into their 
 schools, and themselves given editions of it to their 
 pupils and to the world. It is included, for instance, 
 in the Fifth Instructor, published and used in North 
 Ceylon ; but in this edition, besides the substitution 
 of another dedication or introduction, the arrangement 
 of the stanzas is entirely changed. There is an 
 omission of the twenty-seventh, without compensation ; 
 and for the third, seventh, eighteenth, twenty-second, 
 twenty-third, and twenty-ninth, there are introduced 
 verses from other sources, two of them from Ouvay's 
 Ndlvarlyi. It may be urged that perhaps the mission- 
 aries arranged their edition from conflicting ola copies 
 before the press in the service of native editors had 
 fixed the order of the verses. Otherwise, how could 
 they shut out the eighteenth, twenty-second, twenty- 
 third, and twenty-seventh, while retaining the fifth, 
 nineteenth, and twentieth ? 
 
 Is it moral, even on moral grounds, to take such 
 liberties with honoured writings ? The practice in- 
 vites charges of presumption, fraud, and imposition. 
 If the anxiety to withhold pernicious aliment may be 
 commended, let the impossibility of withholding it in 
 this way be considered. Omitted verses are easily 
 and invariably supplied, even in Christian schools, 
 from original copies belonging to pupils or to the 
 native teacher. When the padre comes in sight, the 
 forbidden olas are hidden within the desk, under the 
 mat, or in the folded garment. Deceit thus begets 
 deceit, and leads to a closer acquaintance with
 
 1 64 TALES AND POEMS OF SOUTH INDIA. 
 
 objectionable passages. Nothing is gained for the 
 truth by endeavours to make pagan writers shine in 
 other than pagan colours. 
 
 Have not the missionaries taken needless and in- 
 consistent trouble in editing and printing books of this 
 description for the purposes of education ? A time 
 may come when such volumes may be handled with 
 advantage in their seminaries, as the works of old 
 European heathens are now used in Christian colleges ; 
 but at present, important as it is to recognise and 
 honour truth in whatever associations found, and 
 desirable as it seems to conciliate the people by paying 
 all possible respect to their treasured literature, the 
 propriety is seriously questionable of using the produc- 
 tions of ancient native authors, steeped with heathenism 
 as the best of them are, as class-books in missionary 
 institutions. The works of Ouvay herself, some of 
 them the most excellent of Tamil writings, repeated 
 by the lips of generation after generation in Southern 
 India and North Ceylon, suffice to show the necessity 
 of essentially and originally Christian books in the 
 vernacular languages being provided for evangelistic 
 institutions in our Eastern empire. The thought is 
 mournful that in mission seminaries, for more than 
 half a century, along with her lessons of profound 
 wisdom, she has been left to teach the children to 
 believe, like their fathers, in a blind fate, in a succes- 
 sion of dependent births, in the servile subordination of 
 her sex, and in idolatry. Granted that her -sayings 
 are wonderfully correct and moral for a Gentile writer, 
 they are not pure and true enough for Christian 
 teaching. Difficult as many, particularly young people,
 
 THE REVERED MOTHER. 165 
 
 find it to understand some of her sentences, and to 
 appreciate their literary excellence, yet the paganism 
 dwelling in her writings reveals itself to babes. Let 
 the missionary Church be content for a season to place 
 such books where the Indian Government thinks it 
 wise to deposit even the Holy Bible, on the shelf, in 
 sight and within reach, and neither on the torturing 
 wheel nor in any shape on the day's programme. 
 
 After Ouvay's Thirty Aphorisms, follows a transla- 
 tion of her Attisudi. This title is taken from the first 
 words of the dedication of the work to Ganapathi 
 (Pilleyar). The sentences being arranged in the order 
 of their initial letters, like the lines or stanzas of twelve 
 of the Hebrew poems in the sacred volume, some have 
 called this the Golden Alphabet of the Tamils. Only 
 one hundred and eight letters are thus honoured in the 
 Attisudi; whereas the Tamil letters and their com- 
 binations, exclusive of the Grandonic or Sanscrit 
 characters used in association with them, amount to 
 two hundred and forty-seven. 
 
 The fifty-sixth line of the Attisudi brings an 
 illustration of the difficulty which conscientious 
 missionaries and others encounter when editing Tamil 
 classics. Careful to retain the initial letter in its 
 rank, they refuse the divinity which it introduces into 
 the golden alphabet. Instead of " Serve Tirumal 
 (Vishnu)," the Rev. J. Sugden prints, *' Serve the 
 Lord." The Madras Tract and Book Society change 
 the sentence to " Praise the Divine Name." Another 
 Christian editor substitutes " Serve the Triune God." 
 Tamils who do not accept Vishnu as supreme, find 
 themselves tempted to take the same liberty. A
 
 1 66 TALES AND POEMS OF SOUTH INDIA. 
 
 worshipper of Siva altered this maxim of Ouvay to, 
 " Do not frighten any one." 
 
 A translation is next given of the Conday-venthan, 
 the production which puts a commendation of matri- 
 mony into the mouth of the singular old lady. It 
 takes its title from the opening word of the brief 
 invocation. As in the Attisudi and other collections 
 of moral sentences, the arrangement is alphabetical. 
 Yet not so many letters are honoured as in the former 
 golden alphabet, while one is admitted which that 
 work passes over. It may be observed that the 
 Attisudi is hortatory and imperative, the Conday- 
 venthan indicative and aphoristic. 
 
 MUTHUKAY. 
 
 Who statedly with floral gifts attend, 
 
 Before the trunk-faced red one's 1 footstool bend, 
 
 And pious homage reverently pay, 
 Shall from the goddess lotus-throned 2 acquire 
 Wit, eloquence, and all that they desire, 
 
 And never sink in bodily decay. 
 
 1 If suffering worth to acts of kindness move, 
 Dismiss the fear your bounty may not prove 
 
 A source at last of profit and delight : 
 The water furnish'd to its early root 
 In sweeter draughts from future plenteous fruit 
 The cocoa's crown will gratefully requite.- 3 
 
 1 Pilleyar, Ganapathi, Ganesha. 2 Lakshmi. 
 
 8 The young cocoa-nut tree needs copious and frequent watering. 
 The fluid of its fresh fruit is a pleasant drink.
 
 MUTHURAY. 167 
 
 2 The benefits which the deserving gain 
 Like sculptures in eternal rock remain ; 
 
 Of virtue's tribute charity is sure : 
 But vain are favours to the worthless shown, 
 Who debts and duties evermore disown; 
 
 Like words on water written they endure. 
 
 3 In vain attractively the garden blooms 
 
 When senseless grief the live-long day englooms ; 
 
 In vain the mateless maid her beauty wears ; 
 And youth when needy is a tiresome stage ; 
 And wealth is misery in helpless age, 
 
 A bitter mockery of peevish cares. 
 
 4 To love, though loved, the callous base ne'er learn ; 
 But love for love the good and wise return ; 
 
 Their greatness through calamities remains ; 
 A purer whiteness as the sea-shell shows 
 When fiercely the containing furnace glows ; 
 
 As seething milk its flavour still retains. 
 
 5 Although in foliage richly dress'd they rise, 
 In figure faultless, and mature in size, 
 
 As trees no fruit except in season bear, 
 In any project sooner to succeed, 
 And gain the end before the time decreed, 
 
 Nor wealth avails, nor toil, nor wakeful care. 
 
 6 Not softly yielding as the building towers, 
 Not bending gently when the load o'erpowers, 
 
 The stony column will asunder fly : l 
 1 Frangas, non flectes.
 
 1 68 TALES AND POEMS OF SOUTH INDIA. 
 
 So they who scorn their honour to survive 
 Against o'erwhelming adversaries strive, 
 Eefusing homage when they muster nigh. 
 
 7 The depth and surface of the pool decide 
 The growth and limit of the lily's pride : 
 
 So erudition is on study based ; 
 So riches show accumulated worth 
 By penance purchased in a previous birth; 
 
 So character from son to sire is traced. 
 
 8 Happy the eyes that on the pious rest, 
 
 The ears that hear their useful words are bless'd, 
 And bless'd the lips that all their virtues tell ; 
 More happy they their character who wear, 
 Their friendship gain, their reputation share, 
 
 Their sacred paths frequent, and with them dwell. 
 
 9 The very sight of wicked men is ill, 
 Their graceless words the ear with evil fill, 
 
 The lips with risk their attributes portray, 
 And 'tis the height of self-inflicted wrong 
 To mingle with their sin-infectious throng, 
 
 Attend their cursed steps, and with them stay. 
 
 10 The water turn'd to where the rice-crop grows 
 Refreshes kindly, as it thither flows, 
 
 The common grass that by its channel lies-; 
 In every age the genial rains that fall 
 To cheer the good are shared alike by all, 
 
 And virtue's revenue the world supplies.
 
 MUTHURAY. 169 
 
 1 1 To instruments the great their glory owe ; 
 The lofty are supported by the low ; 
 
 Without assistance rank and skill were vain : 
 What brings us good 'tis sinful to despise ; 
 The rice denuded unproductive dies, 
 
 The husk we spurn preserves the living grain. 
 
 12 The scentless taly flower in bulk excels, 
 The little mogul 'tis that sweetly smells : 
 
 In seeming meanness may be hidden worth : 
 The spacious sea, with all its vauntful roar, 
 E'en for ablution fits not, 1 while ashore 
 
 The humble spring with nectar gushes forth. 
 
 1 3 The branching trees that in the jungle grow 
 No excellence like cultured palms can show : 
 
 Appearing proudly with the learned, he 
 Who, lacking skill to scan the proffer'd verse, 
 Or seize the sense of what the rest rehearse, 
 
 Is disconcerted, stands a jungle tree. 
 
 14 As when the clumsy turkey, having seen 
 The forest peacock step with graceful mien, 
 
 Struck with the beauty of his gorgeous train, 
 And thinking one of kindred plume he spied, 
 His feathers spread with pomp of strutting pride, 
 
 Poetic skill unlearned coxcombs feign. 
 
 1 English blue- jackets will drive off canoes, and make room for 
 their own boat, by naughtily dipping a hand in the sea, and 
 dushing water on the shoulders of the native sailors in their way. 
 The saline deposit spoils the look of their brown skin.
 
 170 TALES AND POEMS OF SOUTH INDIA. 
 
 1 5 Who aid the ingrate in their yearning zeal, 
 Like him who dared the poison'd tiger heal, 
 
 But bless the brutal to become their prey : 
 Like vase that falls upon a granite block, 
 Or freighted bark that greets a sunken rock, 
 
 Their blind beneficence is thrown away. 
 
 1 6 The noble in distress are still esteemed ; 
 
 The mean of wealth bereft are worthless deemed ; 
 
 The former like a cup of gold are found 
 That fractured its intrinsic worth retains ; 
 The latter like an earthen bowl, that gains 
 
 Contempt when strewed in fragments on the 
 ground. 
 
 17 Insult not over those in self-conceit 
 Whose self-restraint may end in your defeat, 
 
 Though void they seem of wisdom, tact, and 
 
 strength : 
 
 If smaller fish may dart securely by, 
 The heron watches with unerring eye 
 
 The proper victim that appears at length. 
 
 18 No friends are they who heartlessly forsake, 
 As water-fowl the sun-exhausted lake, 
 
 Their old associates in their time of need : 
 As lilies wither when the pond gets dry, 
 And, where they flourish'd, parch'd and prostrate lie, 
 
 Who share our troubles are our friends indeed. 
 
 1 9 Say, fretful spirit, whether shall ensue 
 The visionary good we fondly view, 
 
 Or every just award decreed by fate ?
 
 MUTHURAY. 171 
 
 From India's tree, for fruits of blessing known, 
 Who gilded nuts of poison pluck, atone 
 
 For deeds that stained their pre-existent state. 
 
 2 Because in ocean dipp'd, not four times more 
 The measure holds than it could hold before. 
 
 What futile hopes our silly sex employ ! 
 Though wealth be gained, and homely sweets 
 
 abound, 
 
 No greater happiness is therefore found, 
 Since fate has fixed the limits of our joy. 
 
 21 'Tis not in blood that kindred always lies, 
 
 From birth connections that true friendships rise : 
 
 Congenital disease may mortal prove : 
 A distant mountain may the medicine yield 
 By which alone a sickness can be healed ; 
 A stranger may desponding care remove. 
 
 22 The dwelling with a frugal mistress blessed, 
 Though all things lacking, is of all possessed, 
 
 For peace, content, and cleanliness are there ; 
 The house not suited with a thrifty wife, 
 Or cursed with one intent on angry strife, 
 
 Though plenty reign, is like the tiger's lair. 
 
 23 The good and learned to their sort repair, 
 As seeks the swan the placid water where 
 
 The beauteous lotus breathes its fragrance round ; 
 But like the crow, by carrion instinct led, 
 That scents the corpse, and lives upon the dead, 
 
 The base and ijmorant with fools are found.
 
 172 TALES AND POEMS OF SOUTH INDIA. 
 
 24 By hasty wrath disjoined, the meaner kind, 
 Like broken stone, are never more combined ; 
 
 Eemingled soon are some divided hearts, 
 Like fractured gold by fusion blent again ; 
 No longer sunder'd do the good remain 
 
 Than water that the pointed arrow parts. 
 
 25 While, conscious of his fatal power to harm, 
 The guilty cobra hides in just alarm, 
 
 The guileless water-snake abroad appears : 
 Deceitful workers, shunning public view, 
 In secret their perfidious schemes renew, 
 
 While innocence at large no danger fears. 
 
 26 Though servile hosts the king's behests obey, 
 The grave philosopher bears ampler sway ; 
 
 While homage meets the sage wherever known, 
 And every step extends his spotless fame, 
 The monarch's title is an empty name 
 
 Beyond the narrow realms that prop his throne. 
 
 27 To fools the words of the resentful wise, 
 To vicious souls the virtue they despise, 
 
 As plantains to the stalk from which they 
 
 sprung, 1 
 
 Are terrible as Yama's fatal name ; 
 But better still this suits the tyrant dame, 
 
 They know, who fear and feel her clamorous 
 tongue, 
 
 1 Having yielded one bunch of fruit, the leading trunk of the 
 plantain or banana-tree perishes, making room for the stalks, in 
 different stages of development, rising from the root. In gardens 
 the old stem, having served its turn, is immediately cut down.
 
 ATTISUDI. 173 
 
 28 Attrition, in its merciless delay, 
 
 May wear the precious sandal-wood away, 
 
 But leaves its grateful fragrance all behind : 
 So, though calamities their coffers drain, 
 Triumphant o'er misfortune, kings retain 
 Their royal fortitude of heart and mind. 
 
 29 "With Lakshmi come, and vanish when she flies, 
 The pleasures that from constant friendships rise, 
 
 Resources keeping pace with high desire, 
 The pride of beauty, dignity of birth, 
 And all things loved and coveted on earth : 
 
 Then toil for wealth, and prize what you acquire. 
 
 30 Till by the ringing axe in ruin laid, 
 As trees afford a cool refreshing shade 
 
 To mortals shrinking from the scorching heat, 
 The sons of knowledge, till they cease to live, 
 As far as can be, good for evil give, 
 
 And acts of kindness to their foes repeat. 
 
 ATTISUDI. 
 
 The chance of doing good desire. 
 
 Extinguish anger's kindling fire. 
 
 The means at your command confess. 
 
 Be no one hindered who would bless. 
 
 Of riches do not idly brag. 
 
 Let zeal and courage never flag. 
 
 Figures and letters claim esteem. 
 
 All shameless begging shameful deem. 
 
 Give alms, then eat with gratitude. 
 
 Be customs pleasantly pursued. 10
 
 174 TALES AND POEMS OF SOUTH INDIA. 
 
 No idle pause in learning seek. 
 
 A word of envy never speak. 
 
 Make not the price of corn to rise. 
 
 Let candid lips report your eyes. 
 
 Consort like letters in array. 
 
 Bathe you with oil on Saturday. 1 
 
 Your speech with pleasing words be filled. 
 
 Do not too large a dwelling build. 
 
 When friends you find, be found a friend. 
 
 With fond regard your parents tend. 20 
 
 Eemember every kindly deed. 
 
 In seed-time sow the precious seed. 
 
 Live not by tilling stolen ground. 
 
 Be all your practice comely found. 
 
 Who sport with snakes, with danger jest. 
 
 Upon a bed of cotton rest. 
 
 Disdain to breathe a word of guile. 
 
 No graceless deeds your name defile. 
 
 1 In this weekly ceremony, the head is first smeared with oil 
 and other substances, and water is afterwards affused. The atmo- 
 sphere of a school deteriorates as Saturday approaches. A Tamil 
 stanza says : " If you bathe on Sunday, death will seize you ; 
 if on Monday, you cannot gain the favour of God ; if on Tuesday," 
 the day assigned to the widow, " you will fall sick ; if on Thurs- 
 day, sorrow will oppress you ; if on holy Friday," kept as sacred 
 to Lakshmi and Parvati by many women, " you will lose your 
 property. Avoid all these, and, anointing, bathe on Wednesday 
 and Saturday." Women clean the house on Friday. Garland, 
 line 92. Saturday is a somewhat sacred day. A worshipper of 
 Vishnu expressed to the writer his regret that Christians had so 
 declined that, in the face of their own shastras, they had ceased 
 to observe the seventh day as the day of rest and worship. But 
 for this change, he remarked, they would have had common 
 ground on which to stand with seriously disposed Hindus.
 
 ATTISUDL 175 
 
 Let learning be in youth your choice. 
 
 Forget not virtue's form and voice. 30 
 
 In early morn drive sleep away. 
 
 Say nothing cruel all the day. 
 
 To fasting due attention give. 
 
 By proper living teach to live. 
 
 For baseness give no cause to chide. 
 
 Good tempers never lay aside. 
 
 United with your friend remain. 
 
 Avoid inflicting wrong or pain. 
 
 They learn the most, the most who try. 
 
 Your trade be free to own and ply. 40 
 
 Nor steal, nor wish to take away. 
 
 Refrain from every sinful play. 
 
 In ways of justice keep your feet. 
 
 Be found where saints and sages meet. 
 
 In speech be open and sincere. 
 
 To what is excellent adhere. 
 
 To stir up anger nothing say. 
 
 With gamesters have no wish to play. 
 
 In all you do correctness show. 
 
 Go where you know you ought to go. 50 
 
 Your steps from fault-detecting stay. 
 
 Say plainly what you have to say. 
 
 Get not the wandering idler's name. 
 
 Acquire the well-known worthy's fame. 
 
 Let priests your cheerful presents view. 
 
 To Perumal 1 pay service due. 
 
 From sin desist, and evil chase. 
 
 To care and trouble give no place. 
 
 1 Vishnu.
 
 176 TALES AND POEMS OF SOUTH INDIA. 
 
 Consider well ere you essay. 
 
 Blaspheme not God, but keep His way. 60 
 
 Live with your countrymen agreed. 
 
 The words of women do not heed. 
 
 The things of eld be kept in view. 
 
 No doubtful, novel course pursue. 
 
 Hold fast the good until the end. 
 
 Perform such acts as all commend. 
 
 Where you were born, contented stay. 
 
 You should not in the water play. 
 
 Be dainties from your palate spurned. 
 
 Let many sciences be learned. 70 
 
 The rice-field diligently tend. 
 
 Be righteousness your way and end. 
 
 From fatal evils stand afar. 
 
 With no low words your language mar. 
 
 By no excess disease induce. 
 
 Bespatter none with foul abuse. 
 
 Contract no friendship with a snake. 
 
 With wicked lips no mischief make. 
 
 By patient toil at greatness arm. 
 
 In all your living live for fame. 80 
 
 First till the ground, then eat your rice. 
 
 Consult your betters for advice. 
 
 Let ignorance be put away. 
 
 With children neither join nor stay. 
 
 Retain what you possess, and thrive. 
 
 Nor stir to angry strife, nor strive. 
 
 Preserve your mind from trouble free. 
 
 Yield nothing to an enemy. 
 
 Your words be but the few you need. 
 
 Do not immoderately feed. 90
 
 CONDA Y- VENTHAN. 1 7 7 
 
 From where contention rages run. 
 
 Perverse and stubborn people shun. 
 
 Live with your wife in homely cheer. 
 
 When wise men speak incline your ear. 
 
 Avoid the doors where harlots dwell. 
 
 Correctly told be all you tell. 
 
 Throw every sinful lust aside. 
 
 Boast not your parts with angry pride. 
 
 In strife be not your word the first. 
 
 In knowledge covet to be versed. 100 
 
 Be heaven your first and final aim. 
 
 Acquire the good man's fragrant name. 
 
 Live happily among your own. 
 
 Be sharp in neither word nor tone. 
 
 Ill wishes must not lead astray. 
 
 Awake and rise at break of day. 
 
 All intercourse with foes refuse. 
 
 Say nothing based on partial views. 
 
 CONDAY-VENTHAN. 
 
 Our parents first of all the gods are known. 
 
 From temple worship matchless good accrues. 
 True virtue lives in married life alone. 
 
 What niggards heap the wicked get and use. 
 In little eating female beauty lies. 
 
 His country's foe both branch and root decays. 
 Figures and letters are a pair of eyes. 
 
 Our children's balm-like fondness age delays. 
 Your duty do, though with a beggar's fare. 
 
 One master serving, in one district stay. 10 
 
 Good life in priests surpasses sounding prayer. 
 
 The slanderer's substance quickly melts away. 
 M
 
 178 TALES AND POEMS OF SOUTH INDIA. 
 
 In seeking land and treasure spend your days. 
 
 The wife who heeds her lord's commands is chaste. 
 In being watch'd consists the sex's praise. 1 
 
 Objects of vain pursuit forget with haste. 
 Speak modestly, though by inferiors heard. 
 
 The man who looks at faults no kindred own. 
 Though sharp your arrow, use no braggart word. 
 
 All hurtful things are better let alone. 2 
 
 The firm their lost estate shall repossess. 
 
 The rich are poor when wisdom's wealth appears. 
 The monarch's smile brings succour to distress. 
 
 Slander is wind to fire in willing ears. 
 The heartless railer all men hate and shun. 
 
 No loving children bless the debauchee. 
 The pride of parents is a learned son. 
 
 True penance theirs, engross'd who Siva 2 see. 
 In husbandry is trod the path of gain. 
 
 The worth of kindred is their being nigh. 30 
 Gambling and brawling lead to grief and pain. 
 
 Forgotten penance makes good fortune fly. 
 Sleep not till night, although confined and still. 
 
 Before you dine give alms, however small. 
 Of good and joy the rich can have their fill. 
 
 To vagrant beggary the idle fall. 
 No word excels a father's sage decree. 
 
 If not a mother's, no advice is wise. 
 In search of wealth, e'en cross the fearful sea. 
 
 From quenchless anger endless quarrels rise. 40 
 A stubborn wife's a firebrand in the breast. 
 
 She's death who gives the winds your faults to 
 show. 
 
 1 Cural, vi. 57. 2 Attisudi, line 56.
 
 CONDA Y- VENTHAN. 1 7 9 
 
 God's wrath aroused, in vain men do their best. 
 
 Who spend, yet nothing get, to ruin go. 
 Beneath a roof in Tay and Masi 1 sleep. 
 
 The freeman's plough procures the sweetest food. 
 From friends themselves your want a secret keep. 
 
 Who lack good company, in sorrow brood. 
 No ills invade a neighbour-loving land. 
 
 By every word you calmly speak abide. 50 
 
 Your dwelling fix where wells are at command. 
 
 The smallest matters thoughtfully decide. 
 The laws you know consistently observe. 
 
 No mask to others hides from self one's mind. 
 They fast in vain, from rules who idly swerve. 
 
 Though poor your hearer, let your speech be kind. 
 By diligence the mean may mighty grow. 
 
 He does not fast who hungrily devours. 
 The springing blades the coming crop foreshow. 
 
 Take food, though rice and milk, at proper 
 hours. 6 
 
 'Tis virtue from another's home to stay. 
 
 Reserve your equal strength the load to bear. 
 Eat not of flesh, nor steal, nor dare to slay. 
 
 The base the garb of virtue cannot wear. 
 Who gain the highest state, nor hate nor love. 
 
 Simplicity is woman's jewel bright. 
 The earth bears longest those who gently move. 
 
 All kinds of evil banish out of sight. 
 The ploughman's honest meal is food indeed. 
 
 With guests your meat, however costly, share. 70 
 Where rain is wanted, there is every need. 
 
 The welcome showers succeed the lightning's glare. 
 1 January and February, the dewy season.
 
 i8o TALES AND POEMS OF SOUTH INDIA. 
 
 The ship without a pilot makes no head. 
 
 At eve the fruit of morning's acts you reap. 
 There's nectar found in what the ancients said. 
 
 Who softly lie enjoy the sweetest sleep. 
 What wealth the plough produces will remain. 
 
 In silence wisdom has its end and proof. 
 Their efforts who disdain advice are vain. 
 
 From black-eyed women 1 go and keep aloof. 80 
 Be all excess e'en by the king eschewed. 
 
 No showers descending, feeless Brahmans smart. 
 Good manners hospitality include. 
 
 A hero's friendship pierces like a dart. 
 The poor who scorn to beg deserve respect. 
 
 The strength of wealth in perseverance lies. 
 The incorrupt deceitful thoughts reject. 
 
 Let but the king be angry, succour flies. 
 Go worship God in every fane on earth. 
 
 Choose places fit wherein to close your eyes. 90 
 The lagging student gains nor lore nor worth. 
 1 Courtesans blacken their eyelids.
 
 THE PEOFESSOE OF MADUEA. 
 
 TIIHIS brother of Ouvay and Valluvar was born in 
 JL a rest-house at Tiruvarur (Trivalore), in the 
 cloud-blessed Chola country. There his parents, 
 Pagavan and Athy, left him to Providence. 
 
 It was the grief of Pappayan, a Brahman of the 
 place, that he had no child. Walking in the direc- 
 tion of the choultry, he saw the pretty babe, and was 
 as delighted as a poor man would be on finding in a 
 lonely spot a vessel of gold. He gently took up the 
 little stranger, and carried him home ; and his wife 
 received him kindly. In the face of the world 
 Pappayan named him Cabilar, and brought him up 
 as his own son. The boy grew in wisdom, and was 
 remarkable for good conduct. 
 
 When Cabilar had reached the age of seven, the 
 time for investment with the sacred cord, all the 
 Brahmans in the town were invited to join in the 
 appropriate ceremonies. They met accordingly, but 
 with one voice refused to assist, on the ground that 
 the candidate was not born in their caste. Pappayan 
 was overwhelmed with disappointment ; but his 
 lamentations were soon interrupted. The boy him- 
 self, divinely favoured, appeared in the assembly, and 
 maintained his right, composing and chanting the 
 poem of which a translation is given. He argued, 
 " It is nothing to say that caste comes by birth, it is
 
 1 82 TALES AND POEMS OF SOUTH INDIA. 
 
 won by deeds." Unable to gainsay his remonstrance, 
 the astonished Brahmans now, with as much delight 
 as his foster-father, initiated him into the privileges of 
 their order. The poem is called Cabilar's Agaval, 
 the word agaval being the name of the metre in which 
 it is composed. 
 
 Mr. Gover gives what he entitles The Brotherhood 
 of Man, as a song derived from Cabilar's Agaval, and 
 modified by popular use. The following stanza of it, 
 the seventh, will suffice as a specimen : 
 
 " Brahmans, list to me ! 
 In all this blessed land 
 There is but one great caste, 
 One tribe and brotherhood. 
 One God doth dwell above, 
 And He hath made us one 
 In birth and frame and tongue." 
 
 No further memorials or traditions of Cabilar's life 
 are known. It has already been stated that he is 
 believed to have been one of the authorities who gave 
 judgment on his brother Valluvar's great poem, when 
 acceptance was obtained for it at Madura. The in- 
 ference is obvious that, in the progress of time, he 
 gained a seat as one of the forty-nine professors in the 
 Pandiya College. The decision which he pronounced 
 on the occasion referred to may be translated as 
 follows : 
 
 The Cural, of fair lands, King, 
 Where tutor'd birds in houses sing
 
 PROFESSOR OF MADURA. 183 
 
 Till lull'd by women's sweeter song, 
 Though short in words, in sense is long, 
 On millet blade as dew-drop small 
 Keflected shows the palm-tree tall. 
 
 The Brahmans appear to have done their utmost to 
 eradicate or neutralize the evidence contained in the 
 ancient Tamil writings that their system was an in- 
 trusion in Southern India. Whatever their success in 
 destroying or mutilating and perverting works of 
 which they did not approve, the history and poems of 
 Cabilar and others, as now accepted, continue to be 
 a protest against their teaching and tyranny, and 
 especially their present law, that connection with 
 women of inferior station is fatal to caste. In old 
 time, even where Brahmanism was dominant, the 
 husband's excellence was imputed to the wife. Menu 
 wrote : " Whatever be the qualities of the man with 
 whom a woman is united by lawful marriage, such 
 qualities even she assumes, like a river united with 
 the sea. Acshamala, a woman of the lowest birth, 
 being thus united to Vasishtha, and Sarangi being 
 united to Mandapala, were entitled to very high 
 honour. These, and other females of low birth, have 
 attained eminence in this world by the respective 
 good qualities of their lords." 
 
 The Tamil poet Pattira-Kiriyar, who is supposed to 
 have flourished in the tenth century, dared to ask, 
 " Oh, when will the time come that men shall live 
 together without any distinction of caste, according to 
 the doctrine promulgated in the beginning by Cabilar?" 
 This passage shows the antiquity of Cabilar's Agaval.
 
 1 84 TALES AND POEMS OF SOUTH INDIA. 
 
 Cabilar may be alone in having made caste the special 
 object of attack, but he is not alone in objecting to 
 the northern yoke. In spite of Brahman editors, the 
 questions of Sivavakyar survive : " What, wretch, 
 is caste ? Is not water an accumulation of fluid 
 particles ? Are not the five elements and the five 
 senses one ? Are not the several ornaments for the 
 neck, the breast, and the feet equally gold ? What, 
 then, is the peculiar quality supposed to result from 
 difference in caste ? " And Valluvar's thirtieth distich 
 remains, intimating that the real caste is character. 
 "The virtuous are truly called Anthanar, because in 
 their conduct towards all creatures they are clothed in 
 kindness." The name Anthanar, the beautiful, the 
 cool-minded, a title of God, is assumed by the Brah- 
 mans, who are not always virtuous. 
 
 The ancient remonstrance against the impositions of 
 the invading, conquering, and oppressive North con- 
 tinues to be echoed in the popular songs of Southern 
 India. Mr. Gover gives striking illustrations, not only 
 from the Tamil language, but also from the Telugu and 
 Canarese, of the fact that the people who speak these 
 tongues are not blind to the evils and absurdities of 
 caste. 
 
 The hold of caste, still strong in South India and 
 North Ceylon, yet is relaxed throughout the whole 
 Tamil region in comparison of its power in other pro- 
 vinces. Missionaries have found help in -the poem of 
 Cabilar, and such passages from other Tamil authorities 
 as have been quoted ; and the history of the Seven 
 Outcasts, and the works of Cabilar, Valluvar, and 
 Sivavakyar, whatever the follies which they contain,
 
 AGAVAL. 185 
 
 will continue to be a refuge and an armoury on the 
 side of education, social improvement, and religious 
 reformation. The Pariah shall be elevated, and the 
 Brahman born again. As in other countries, so in 
 India, " God hath chosen the foolish things of the 
 world to confound the wise ; and God hath chosen 
 the weak things of the world to confound the things 
 which are mighty ; and base things of the world, and 
 things which are despised, hath God chosen, yea, and 
 things which are not, to bring to nought things that 
 are : that no flesh should glory in His presence." 
 
 AGAVAL. 
 
 Of the world, ISTanmuga's 1 grand creation, 
 With its secret laws, an explanation, 
 
 And its glories, who can render ? 
 ye sages, did the male sex first, 
 Or the female, into being burst, 
 
 Or the things of neuter gender ? 
 
 Does the day or star precedence claim ? 
 From the other which derived its name ? 
 
 Which is older, good or ill ? 
 Which must higher, wealth or lore, be rated ? 
 Was the spacious ancient earth created, 
 
 Or a work that knew no will ? 
 
 Are the births and castes you fondly own 
 The event of nature's growth alone, 
 Or a scheme designed and finished ? 
 1 The Four-faced, Brahma.
 
 1 86 TALES AND POEMS OF SOUTH INDIA. 
 
 Who will live till fate shall fairly call ? 
 Who will prematurely victims fall, 
 Their appointed time diminished ? 
 
 Will infectious evil ever die ? 
 
 Why and where do all the senses fly 
 
 When the man that own'd them's dead ? 
 Do ascetics some new form obtain, 
 Or acquire a human birth again ? 
 
 Is the soul or body fed ? 
 
 With a ready mouth and tongue I come, 
 As a drum-stick this, and that a drum : 
 
 Ye good people all attend. 
 But a hundred years our life can number ; 
 And of these we fifty lose in slumber, 
 
 And in childhood five expend. 
 
 Then of thrice five more by youth bereft, 
 From the hundred we've but thirty left : 
 
 And now joy, now grief is rife. 
 What is wealth ? a river overflowing : 
 What is youth ? its crumbling bank ; and growing 
 
 Like a tree thereon is life. 
 
 So of only one pursuit be heedful ; 
 
 And from doing well, the one thing needful, 
 
 Not a moment dare to borrow. 
 This first concern demands to-day, 
 Nor admits another hour's delay : 
 
 Ye are fools who claim to-morrow.
 
 AGAVAL. 187 
 
 For you cannot tell what luck is near, 
 If to-morrow Yama will appear, 
 
 Or another day you'll gain. 
 Every moment Cuttuvan 1 expect, 
 When he comes all worship who'll reject, 
 
 And your richest gifts disdain. 
 
 You may argue, but you'll be denied ; 
 With your kin he'll not be satisfied ; 
 
 All alike in death must share : 
 He will neither from the good man turn, 
 Nor the needy, nor the wicked spurn, 
 
 Nor the man of money spare. 
 
 Not a moment will the Fierce-eyed stay ; 
 And the body he'll not bear away, 
 
 With the soul alone content. 
 For a spirit fled, men bereaved, 
 Or a carcase dead, are ye so grieved ? 
 
 Or for what do ye lament ? 
 
 Do you say ye mourn the spirit's flight ? 
 As it ne'er before appeared in sight, 
 
 So to-day it is not seen. 
 Do you say the body stirs your grief, 
 While you watch it still, though like a thief, 
 
 When itself has rifled been ? 
 
 Lo ! you strip it ; hands and feet you tie ; 
 From the kindled pile the flame mounts high ; 
 Only ashes now remain. 
 1 Death, Yama.
 
 1 88 TALES AND POEMS OF SOUTH INDIA. 
 
 You have laved, and to your kindred go. 
 Does complacence or regret o'erflow, 
 That you mingle tears again ? 
 
 With repeated mantras and good cheer, 
 Will your children keep you lingering here, 
 
 ye Brahmans, when ye die ? 
 To return were suppliant ghosts e'er known, 
 And with hands outstretch'd keen hunger own, 
 
 And their cravings satisfy ? 
 
 While the Hunas, Ottyas, Singhalese, 
 And the Mlechas, Yavanas, Chinese, 
 
 And the Chonakas, 1 and others, 
 Have no Brahmans throughout all their borders, 
 You have ranged in four exclusive orders 
 
 Whom creation meant for brothers. 
 
 It is conduct marks the high and low. 
 The consorted cow and buffalo 
 
 Were a wonder to be seen. 
 Do your castes thus mutually repel ? 
 Is their union so impossible ? 
 
 Has it never fruitful been ? 
 
 Wheresoe'er whatever seed is sown, 
 It will there produce its kind alone. 
 Let a Brahman's progeny, 
 
 1 The Chinese and Singhalese excepted, these names are now 
 used to signify Mohammedans, Infidels, and Barbarians. It 
 seems impossible to determine exactly their ancient application. 
 Probably the Arabians were called Chonakas. The Greeks were 
 Yavanas. The Hunas, Ottyas, and Mlechas occupied countries 
 bordering on Hindustan.
 
 AGAVAL. 189 
 
 Though a Puliah 1 mother gives them birth, 
 Be accepted by the lords of earth 
 As their equals in degree. 
 
 As the cow and buffalo between, 
 Who have ever such a difference seen 
 
 Among men of divers classes ? 
 In the life men lead, the limbs they wear, 
 In their bodies, in their form and air, 
 
 And in mind, no rank surpasses. 
 
 When a Puliah with a Brahman's mouth 
 For the north forsakes his native south, 
 
 He is there a Brahman deemed : 
 When a Brahman from the north betrays 
 In the south a Puliah's crooked ways, 
 
 But a Puliah he's esteemed. 
 
 In the mire as crimson lilies grow, 
 Yasishta, 2 Brahma's son, we owe 
 
 To a lowly concubine. 
 A Chandaly 3 to Vasishta gave 
 Sattyanada by a Puliah slave, 
 
 Who prolong'd the famous line. 
 
 To Parasara her son, the birth 
 Of Vyasa 4 seal'd a fish-girl's worth. 
 And because all basely born, 
 
 1 The ancestors of the Puliahs are said to have been circumcised 
 slaves of the Mohammedans. They were probably an aboriginal 
 tribe of Southern India. 2 One of the seven great sages. 
 
 3 A Pariah woman, by name Arundhati. 
 
 4 Compiler of the Vedas. His mother was a Valaya, net- 
 maker, sea-coast villa.L'fi-.
 
 1 9 o TALES AND POEMS OF SOUTH INDIA. 
 
 In the Vedas versed, for learning famed, 
 With the very first of sages named, 
 Are they aught of glory shorn ? 
 
 I am Cabilar, whom Athy bore 
 Unto Pagavan, in Caruvore, 1 
 
 She a Puliah, he the sage ; 
 And I'll tell you how we all have fared ; 
 For by seven of us is proudly shared 
 
 The unequal parentage. 
 
 In a place where streams and springs abound, 
 With a lowly washer Uppay found 
 
 All the fostering care she needed. 
 Nor could Uruvay of aught complain, 
 Though its juice they from the palm-tree drain 
 
 Who her wants have kindly heeded. 
 
 With musicians Ouvay found a home. 
 
 On the mountain-side, with those who roam 
 
 In the woods, was Vally bred. 
 Among Pariahs Valluvar appeared. 
 In a grove Athigaman was reared, 
 
 Where the bees on flowers fed. 
 
 Gentle Brahmans I am bound to bless, 
 Who these richly-watered lands possess, 
 
 For their never-failing care. 
 Does the rain keep clear of men low-born ? 
 Do the breezes in their progress scorn ? 
 
 Does the earth disdain to bear ? 
 
 1 Trivalore, according to the previous account, which named 
 Caruvore as the birthplace of Athigaman.
 
 AGAVAL. 191 
 
 Does the sun refuse them light and heat ? 
 Does the jungle yield what mean men eat, 
 
 While the fields support the high ? 
 All alike may wealth or want inherit ; 
 All alike may earn devotion's merit ; 
 
 And we all alike must die. 
 
 There is but one race o'er all the earth ; 
 Men are one in death, and one in birth ; 
 
 And the God they serve is One. 
 Who the sayings of old time revere, 
 And in virtue firmly persevere, 
 
 Are inferior to none. 
 
 Who relieve the suppliant day by day, 
 Who abhor to lie or steal or slay, 
 
 Who the fleshly fire subdue, 
 And who blandly speak, contemn your scorn. 
 ye fools, let graces rank adorn, 
 
 Or no good does thence accrue.
 
 THE YOUNG DIVINE TEACHER. 
 
 OF the Velala caste, the author of the following 
 poem, Cumara-Guru-Para-Thesigar, was born at 
 Striviguntam, in Tinnevelly, in the former part of 
 the seventeenth century, during the reign of Tiru- 
 Malanayacar, king of Madura. As became dwellers 
 in Southern India, his parents taught him to fear God 
 under the name of Siva. The descendants of the 
 family which he adorned reside in his native town, 
 bearing the title of Cavirayar or bards, " and enjoying," 
 says Mr. Stokes, in the preface to his translation, 
 " some small endowments for services performed in the 
 pagoda at that place." 
 
 It is a custom to give children the names of deities, 
 and therefore not less likely that Cumara-guruparan 
 received his name in infancy than that he acquired it 
 by his piety and learning in after life. A title of the 
 god Supramanyar, it signifies The young divine teacher, 
 and is suitable for a poet whose inspiration came to 
 him in his early days. It is believed that, to appear- 
 ance, his faculties developed slowly till he was five 
 years old, and then, like Valluvar's and Cabilar's, 
 suddenly burst into full bloom. He is said to have 
 been unable to speak till he reached that age, when, 
 as if to express accumulated thought, his lips became 
 those of a sage, and he composed his first poem, 
 Calivenpa, in honour of Supramanyar, the divinity of 
 a temple in Tiru-chendur.
 
 THE YOUNG DIVINE TEACHER. 193 
 
 While yet a child, he also wrote Pillayttamil, a 
 poem in praise of Mmakshi-amman, the goddess of a 
 pagoda at Madura, and recited it with commendation 
 before the king. 
 
 " He soon afterwards," says Mr. Simon Casie Chitty, 
 " entered the Matam at Dharmapuram, and after 
 studying there the Saiva system of philosophy, and 
 improving his knowledge of the Tamil and Sanscrit 
 languages and poetry, assumed the habit of an ascetic ; 
 and the heads of the Matam, being convinced of his 
 deep learning, invested him with the title of Tambiran 
 (Principal or President). He then repaired to Benares, 
 and presided over a Matam in that city until his 
 death, which occurred in the prime of his manhood. 
 Besides his two juvenile productions, he was also the 
 author of twelve others, of which the last one, entitled 
 Nlthi-Neri- Vilaccam, consisting of one hundred and two 
 stanzas on moral subjects, is considered the best." He 
 was never married, but a Valipa-sahniyasi a recluse 
 from his youth. 
 
 The metrical rendering now offered of Nithi-Neri- 
 Vilaccam, the Light of the Way of Uprightness, is based 
 upon a translation in prose by H. Stokes, Esq., of the 
 Civil Service, published at Madras in 1830. In this 
 work the translator says, Cumara-guruparan "has 
 given the result of his reflections on a variety of sub- 
 jects, appearing to have followed the usual method of 
 Tamil moralists in treating of the four great objects of 
 human desire virtue, riches, enjoyment, and final 
 beatitude. He seldom touches upon the peculiaritise 
 of Indian mythology : when any such do occur, they 
 appear to be introduced rather for the purpose of 
 
 N
 
 194 TALES AND POEMS OF SOUTH INDIA. 
 
 poetical embellishment than as articles of his creed. 
 His language is remarkable for its purity and elegance, 
 and admits but few words from the Sanscrit. His 
 manner of expression is very forcible, but is sometimes 
 a little obscure. His style abounds much in antithesis, 
 a figure to the use of which the didactic poetry of the 
 Tamils, like that of the Hebrews, is favourable." 
 
 NlTHI-NEKI-VlLACCAM. 
 
 1 friends, why not the court of God adore, 
 
 When youth's a bubble by the zephyrs chased, 
 When wealth's a billow rolling^ full on shore, 
 And when the body is itself effaced 
 Like letters vainly on the water traced ? 
 
 2 Our fleeting life no surer succour knows 
 
 Than what in never-failing learning stands, 
 Which virtue, wealth, enjoyment, heaven bestows, 
 A good report both far and near commands, 
 And on the troubled waits with helping hands. 
 
 3 By learning ignorance is fought and slain, 
 
 And wider knowledge permanently won ; 
 It leads to pleasure, if it starts with pain ; 
 But ways of sin, richly-jewell'd one, 
 Soon end in pain, in pleasure though begun. 
 
 4 From learning's fruitful bosom chaste there springs 
 
 The filial treasure of refreshing song ; 
 The affluence of eloquence it brings, 
 A title clear to sit the wise among, 
 And power to brighten the resplendent throng.
 
 NITHI-NERI- VILA CCAM. 1 95 
 
 5 With learning must discretion be allied 
 
 Or let it not to show its store be bold ; 
 And time and place require a fluent tide 
 Of fitting words the treasure to unfold ; 
 And then it is a fragrant flower of gold. 
 
 6 The learning quaking where the learned meet, 
 
 The prate of fearless fools before the wise, 
 The wealth that dares, ere giving alms, to eat, 
 And merits that from poverty arise, 
 Than to possess, 'tis better to despise. 
 
 7 Though Wisdom's goddess 1 in his face reside, 
 
 Yet Tamil bards him of the flower 2 excel : 
 While empty creatures of his breath have died, 
 The offspring of their tongues no foes can quell, 
 They ever live their origin to tell. 
 
 8 A sorer evil than a faithless wife 
 
 With guilty neighbour seen in open day, 
 Is palsied learning shrinking from the strife, 
 When called its hoarded treasures to display ; 
 For not like her can it be put away. 
 
 9 Who fail the learning they have scraped to hold, 
 
 Yet to some novel study bend their mind, 
 Are men who cast away their gathered gold, 
 And sift the dust, superior wealth to find, 
 At more aspiring, leaving all behind. 
 
 1 Calaymagal, the daughter of learning, namely, Saratshuvathi 
 (Saraawati), the goddess of learning, music, and poetry, the wife 
 of Brahma, said to reside on his tongue. 
 
 2 Malaravan, that is, Brahma, who resides on a lotus or 
 Tamara- flower.
 
 196 TALES AND POEMS OF SOUTH INDIA. 
 
 10 With every virtue though he be adorned, 
 
 If base his wife, the husband all despise. 
 So learning link'd with poverty is scorned, 
 Whatever its amount : in people's eyes 
 Tis but a little millet-seed in size. 
 
 1 1 His walk though lowly, and his words though sweet, 
 
 Seldom or harshly is the poor addressed : 
 Whate'er the rich man says, beneath his feet 
 They crouch, as to the wisest and the best : 
 With folly is the sea-girt world possessed. 
 
 12 All court the rich, and do the things they bid, 
 
 Although their sordid avarice they rate : 
 Who in a previous birth no penance did 
 
 On those who were devout submissive wait : 
 'Tis not from ignorance, but rigid fate. 
 
 1 3 Learning is ornament enough alone ; 
 
 Philosophy suffices for the wise ; 
 The jewel set with every precious stone 
 No other needs to sate discerning eyes ; 
 To render beauty beautiful who tries ? 
 
 1 4 So wise are none, that all to them is plain : 
 
 " We've learnt the whole," exulting dare not say : 
 The blacksmith's sledge assails the rock in vain ; 
 The ceaseless dropping wears the stone away, 
 thou with massive ear-rings richly gay. 
 
 15 Mark those who learning less than thine possess, 
 
 With secret joy that thou such wealth canst 
 show:
 
 NITHI-NERI- VILA CCAM. 1 9 7 
 
 Then look at men whose wisdom's in excess, 
 And with this thought let self-complacence go, 
 " What's all I've learnt compared with what 
 they know ? " 
 
 16 A double wealth they own, it may be said, 
 
 Who with much learning ample means command, 
 If with humility they bow their head, 
 As do the poor who reverently stand, 
 Beseeching alms of them with open hand. 
 
 1 7 The truly noble stoop with deeper grace, 
 
 When persons of an abject class are nigh, 
 Who, void of manners, overstep their place : 
 The heavy scale, when we the balance try, 
 Sinks lower, as the light one rises high. 
 
 18 The fair behaviour of the most precise, 
 
 Who things forbidden shun, and rules obey, 
 Is changed by boasting to a course of vice. 
 " We've never turn'd aside from virtue's way, 
 But conquer'd sense," 'tis damning pride to say. 
 
 19 Like pouring water to support a flame, 
 
 Is praising self that others may admire. 
 Is not self-disesteem the lure to fame ? 
 And do not they felicity acquire, 
 Who make not happiness their sole desire ? 
 
 20 Who great distinction to themselves would draw, 
 
 One mode of penance never must forego,
 
 198 TALES AND POEMS OF SOUTH INDIA. 
 
 In others not to indicate a flaw, 
 
 But all their better qualities to show, 
 And speak with deference to high and low. 
 
 21 This only force is in their vacant speech 
 
 Who do not follow what they've learnt and taught, 
 That, if not plainly ask'd how they can teach 
 What they observe not, the reproving thought 
 Is indirectly to expression brought. 
 
 22 To such as covet it, who yield for gain 
 
 The knowledge which themselves has never led, 
 Another proper benefit obtain, 
 
 The services of him who rules the dead, 1 
 And power to face the future without dread. 
 
 23 The ceaseless noise of boors, o'erstepping fate, 
 
 As if philosophy could be their law, 
 Who in the hall of learning boldly prate, 
 But tells us not to let their guise o'erawe, 
 As birds and beasts are scared by shapes of straw. 
 
 24 The charms of learning mindful scholars prove, 
 
 Not those the smiles of vain pretence who wear. 
 With perfect beauty let a woman move, 
 At which e'en Taccanangu 2 might despair, 
 None but the manly can possess the fair. 
 
 25 Who'd knowledge hook in ears that can't receive, 
 
 And disrespect for wasted labour earn, 
 
 1 The king of those who dwell in the southern region, that is, 
 of the dead Yama, death. 
 
 2 Lakshmi, the goddess of beauty and prosperity.
 
 NITHI-NERI- VILA CCAM. 1 99 
 
 May blame themselves ; for wherefore should they 
 
 grieve 
 
 That dunces fail their merits to discern, 
 Whose nature they, all learned, had to learn ? 
 
 26 The great attend not at the royal court, 
 
 And others find no joy in waiting there. 
 While cats may through the secret bowers sport, 
 The elephant, whose hollow hand could tear 
 The post up, stands outside with patient air. 
 
 2 7 To well-born wives their husbands are divine ; 
 
 Divine their parents children meekly call ; 
 The good see Godhead in their teachers shine ; 
 And, dazzled by his leaf-like jewels, all 
 Before the king as god in worship fall. 
 
 28 Does power, derived from former excellence, 
 
 With eyes that speak, and ears that can observe, 
 Avail, unless it o'er the world dispense 
 
 Benignant grace ? Do mighty weapons serve 
 In hands that hold them without manly nerve ? 
 
 29 To him who slays his subjects to secure 
 
 A revenue, it were as wise a thought 
 To cut the milch cow's udder milk t' insure : 
 We've seen to kings a tide of treasure brought, 
 Their people's welfare as their own who've sought. 
 
 30 Who will not patient till to-morrow stay 
 
 For this day's dues, nor counts the minutes since
 
 200 TALES AND POEMS OF SOUTH INDIA. 
 
 The needy came for help to stand and pray, 
 
 And grinds his teeth at those who would con- 
 vince, 
 Is neither kingly freebooter nor prince. 
 
 31 Who all his selfish faculties applies 
 
 To deck himself, anoint, attire and feed, 
 And will not open either ears or eyes 
 
 To those who earnestly for succour plead, 
 Is now a corpse before his breath is freed. 
 
 32 Aware that getting proof of crime is hard, 
 
 Not even trusting to the practised spy, 
 His shoulder gold-adorned his only guard, 
 A monarch's part is private search to try, 
 And ne'er be deaf to a complaining cry. 
 
 33 A prince's wisdom tests what men declare, 
 
 Detecting all the labour of deceit. 
 Who, standing opposite a crow, will swear 
 
 'Tis white, what falsehood will they not repeat? 
 E'en matricide some call a noble feat. 
 
 34 Though threat'ning ruin visibly assail, 
 
 Have dullards wit the danger to discern ? 
 Although their heavy-breathing mouths inhale 
 The fumes of furious flames that round them 
 
 burn, 
 To neither side will slumb'ring rock-snakes turn. 
 
 35 Old friends dismissing, taking foes for new, 
 
 Suspecting all around, however good,
 
 NITHI-NERI- VILA CCAM. 
 
 Eefusing counsel from the tried and true, 
 Despising spies, and changing oft in mood, 
 As signs of ruin must be understood. 
 
 36 While men of worth outside for audience stay, 
 
 They who in mean delights themselves abase, 
 With Ilayal l though now they madly play, 
 Shall soon, when to her sister she gives place, 
 The pleasure know of MuttaTs 2 close embrace. 
 
 37 The generous, with verdant grace arrayed, 
 
 Their glance the bud, their smile the flower 
 
 fresh-blown, 
 
 Their truth of speech the fair young fruit displayed, 
 Their charity the same to ripeness grown, 
 The calpa-tree 3 is seen in such alone. 
 
 38 If from its ball of rice some grains should fall, 
 
 The easy elephant will take no heed : 
 Ten million emmets, on the ground that crawl, 
 Will by the treasure plentifully feed, 
 And keep their swarming progeny from need. 
 
 39 From him whose angry silver-shining spear 
 
 Can slay the beasts that make the country fly, 
 No royal bounty is so proudly dear, 
 
 No mount of treasure lessening the sky, 
 As kindly favour beaming in his eye. 
 
 1 The goddess of prosperity, Lakshmi. 
 
 2 The goddess of adversity, Lakshmi's elder sister. 
 8 The tree in Indra's heaven.
 
 202 TALES AND POEMS OF SOUTH INDIA. 
 
 40 When subjects succour need, no selfish aim 
 
 Will make the brave their worthless bodies 
 
 spare. 
 The better body of untarnish'd fame 
 
 They guard and nourish with exclusive care, 
 Howe'er the tott'ring fleshly body fare. 
 
 41 Let any save, who can, their darling life, 
 
 To courage dead, their name no longer pure, 
 When satisfied they do escape the strife, 
 
 And make themselves of added moments sure, 
 Though brief the respite shame and fear secure. 
 
 42 Chaste widows wearing ornaments no more, 
 
 True saints the senses five who mortify, 
 And heroes dauntless on the field of gore, 
 Try not from cruel Marali l to fly, 
 Though crown'd with flowers of conquest he 
 draw nigh. 
 
 43 The ignorant will heave a heavy sigh, 
 
 Whose sores pollute the air for miles around, 
 That, though alive with worms, they have to die : 
 But such as have the body's value found 
 Will lay the burden promptly on the ground. 
 
 44 The warlike king's the pattern of the world ; 
 
 Where he commends, it equal praise bestows ; 
 Where he reviles, its scoffs are likewise hurled : 
 Does not the boat the same, that dancing goes 
 The easy way the ruling current flows ? 
 1 Yama.
 
 N1THI-NERI- VILA CCAM. 203 
 
 45 The keeper who the elephant assails, 
 
 When moisture down its frantic forehead flows, 
 Nor fears its fury, but, till he prevails, 
 Asserts his will with ear-inflaming blows, 
 The office of the palace-premier shows. 
 
 46 Do not thy wishes out of season tell, 
 
 Thinking the king beneath thy hand to find ; 
 But fitting times and tempers study well. 
 He's won with ease when in an even mind, 
 But hard to please when hot with rage and blind. 
 
 47 What sympathies have kings in anger's hour ? 
 
 They cannot then by claims of years be won ; 
 In vain affection tries its luring power; 
 The closest ties of kindred are undone ; 
 In none they neighbours see, and friends in none. 
 
 48 Say not in scorn, " What profit have we seen 
 
 In long attendance at the royal gate ? " 
 The many weary days that intervene 
 
 Will reach the hand that shall improve thy state, 
 And lift thee in thy turn a courtier great.- 
 
 49 It is not wrong the cordial to drop 
 
 Into the lips of men as they expire. 
 There may be much their enterprise to stop, 
 Who aim at good ; yet should they never tire : 
 Events that seem impossible transpire. 
 
 50 The thought that labour cannot baffle fate 
 
 No plea for easy idleness conveys.
 
 204 TALES AND POEMS OF SOUTH INDIA. 
 
 None are so foolish that, to illustrate 
 
 Predestination's force, a light they'll place 
 Unshelter'd in the wind's determin'd face. 
 
 5 1 That there's a power which destiny's surmounts, 
 
 If perseverance all its aid bestow, 
 The pious child, whose feat the world recounts, 
 That ate the germ of fate lest it should grow, 
 And drank the life of Death, 1 does clearly show. 
 
 52 Of time and place when study has been made, 
 
 And root and fruit are properly conceived ; 
 When plans of action have been fully weighed, 
 And means available due thought received, 
 An undertaking may be well achieved. 
 
 53 Whose eyes are on a project firmly set, 
 
 Shrink not from pain, nor look at danger near, 
 Nor sleep, nor mind what harm they do or get, 
 Nor hind'ring circumstance regard with fear, 
 And in the sight of scoffers persevere. 
 
 54 They greatly err who fail a guard to keep 
 
 'Gainst little foes on whom contempt they pour: 
 Let but a frog into the water leap 
 
 Whose surface showed the elephant before, 
 And then the mighty shadow's seen no more. 
 
 55 Ten million open enemies appear, 
 
 And bring no terror to the gallant mind ,' 
 
 1 Marali. The reference is to a story in the Scanda-Purdnam, 
 of one doomed to die at the end of sixteen years, who prolonged 
 his life by extraordinary devotion.
 
 NITHI-NERI- VILA CCAM. 205 
 
 But one insidious foe is cause for fear. 
 
 The saints whose word the universe can bind, 
 Against desire the need of watching find. 
 
 56 From outward friends make haste to turn away, 
 
 When facts their poisonous enmity reveal, 
 Xor much attention to their pleading pay. 
 Who use the knife a cruel sore to heal 
 Do not the wound, before 'tis cured, conceal. 
 
 " 7 Already is their day of judgment passed, 
 
 Who, false to friendship, ill returns devise, 
 And stand maliciously opposed at last. 
 If Naduvan 1 a while forgetful lies, 
 Against such traitors, when he wakes, he'll rise. 
 
 58 That all the good the reprobate receive 
 
 Is wholly evil, their black hearts are sure ; 
 But all that's done to them they good believe 
 Whose minds are stainless and their conscience 
 
 pure, 
 Although unmeasured evil they endure. 
 
 5 9 The kind speak sweetly every word they use ; 
 But bitter are the sweetest things they say, 
 Whose evil temper no pretence subdues : 
 
 Though borax burns, it drives your pain away ; 
 Though arsenic cools to shivering, 'tis to slay. 
 
 60 Who in the way of righteousness would walk, 
 
 Nor false, nor slanderous, nor harsh, nor vain, 
 1 Yama.
 
 206 TALES AND POEMS OF SOUTH INDIA. 
 
 From fourfold blame must ever keep their talk, 
 And watchfully the senses five restrain, 
 The heart protecting from whatever stain. 
 
 61 To those who've firmly virtue's path pursued, 
 
 Though poor, in vain are ways of vice revealed. 
 By hunger's fierce extremity subdued, 
 The spotted red-eyed tiger will not yield 
 To eat the crop that spreads the verdant field. 
 
 62 The wealth by selling rights of birth obtained, 
 
 The might for which the good of truth is lost, 
 The ease by negligence of penance gained, 
 
 The food that does the ties of friendship cost, 
 Are far away by tempted virtue tossed. 
 
 63 Their boasted wealth who seized the chance they 
 
 knew, 
 
 "With wrath the comfort of the poor effaced, 
 And by deceit their substance from them drew, 
 Like woman's swelling bosom grown, shall haste 
 Ere long to lessen like her slender waist. 
 
 64 The more he gets, who is the more in need, 
 
 A satisfying portion vainly hails : 
 The furious fire that with devouring speed 
 O'er all that comes within its reach prevails 
 Must die away itself when fuel fails. 
 
 65 Before their gate shall wealth for welcome lie, 
 
 Who keep the limits of their lot and line,
 
 NITHI-NERI- VILA CCAM. 207 
 
 With all their might to do their duty try, 
 Nor from distress to vice themselves resign, 
 And never for their neighbour's substance pine. 
 
 66 The wealth that spends in gifts profuse its life 
 
 May with a lavish courtesan compare ; 
 That which is prudent, with a virtuous wife ; 
 That of the miserly, which none can share, 
 With useless charms unjewell'd widows wear. 
 
 67 His want is better than the niggard's store, 
 
 To help his neighbour who himself denies ; 
 It keeps him from the scoffs that people pour 
 Upon the covetous, whom all despise 
 As selfish, pitiless, and lacking eyes. 
 
 68 A lower need than wanting means to give 
 
 Is theirs whom fate of kindly words has shorn. 
 How but in cruel silence can they live 
 
 Whose tongues, as by a smith, are pierced and 
 
 torn, 
 
 And lock'd their mouths, for sins ere they were 
 born ? 
 
 69 They who neglect the power of speech to employ, 
 
 Whose talent of impressive words is clear, 
 The force of their deserving deeds destroy. 
 
 With swiftness should their substance disappear, 
 What reason have the eloquent to fear? 
 
 70 When little effort will large profit earn, 
 
 Should any hindrances their steps retard
 
 208 TALES AND POEMS OF SOUTH INDIA. 
 
 Who from the path of facile folly turn, 
 
 And follow that of righteousness, though hard, 
 Pursuing wisdom with a fixed regard ? 
 
 71 Politeness false, engaging things to do 
 
 For which ability is not possessed, 
 Is like his tenderness of mercy who, 
 
 Averse with words to wound another's breast, 
 Cuts off his head to set his heart at rest. 
 
 72 To reap for nothing wrought a crop of sound, 
 
 With proud pretence the ear how many stun ! 
 How few, in feign'd forgetfulness, are found 
 The praises of a worthy act to shun, 
 As if by some one else it had been done ! 
 
 73 Like him that, but to watch the quivering frame, 
 
 Deals causeless on the face a fatal blow, 
 They who, not meaning ill, but making game, 
 Laughter promote with scandals as they flow, 
 Arouse a shuddering dread where'er they go. 
 
 74 Who say, "A God there is," God will not spare, 
 
 But reprimand, if they to evil veer ; 
 Who say, " There is no God," less safely fare : 
 Do any but his hopeful children dear 
 A father's patient admonitions hear ? 
 
 7 5 If wealth by evil-doing any gain, 
 
 Its sinful source they never can conceal : 
 Things evil, evil are, and must remain. 
 
 The wild cow's soothing tongue may pleasant feel, 
 Yet only licks, its victim's life to steal.
 
 NITHI-NERI- VILA CCAM. 2 09 
 
 76 Who, erring slightly, still with heartfelt shame 
 
 Lament the force of their unhappy fate, 
 No more than others merit only blame 
 Who, daily showing virtue's outward gait, 
 Secure the praises of the good and great. 
 
 7 7 'Tis virtue's opposite, but, were it right 
 
 To be unto a neighbour's hurt inclined, 
 And did it even yield a short delight, 
 
 No joy, but torment, does the sinner find 
 In guilt that shakes the body and the mind. 
 
 78 So long as business is not set aside, 
 
 Nor learning checked, nor conduct turned to bad, 
 Nor household substance greatly minified, 
 There is propriety in being glad 
 With those in tender branch-like beauty clad. 
 
 79 They fearless kill, in falsehood know no shame, 
 
 For reputation wholly cease to care, 
 Rob every way, in sin are blind to blame, 
 What is there infamous they will not dare, 
 Who're fallen low in lust's delusive snare ? 
 
 80 With wife at home who Tim's 1 self excels, 
 
 Some will not rest with what is pure and meet, 
 But basely turn to where their neighbour dwells, 
 As, from its mouth rejecting fodder sweet, 
 An evil beast takes bitter food to eat. 
 
 8 1 In chasteness robed, and crown'd with love his wife, 
 
 With modesty anointed, wearing meek 
 
 1 Lakshmi. 

 
 210 TALES AND POEMS OF SOUTH INDIA, 
 
 The jewels of a blameless heart and life, 
 
 With wealth of fruitfulness her praise to speak, 
 What more by penance can a husband seek ? 
 
 82 Their husband handsome, bright with youthful 
 
 grace, 
 
 With power of song to sway the public voice, 
 The eyes of maidens charming with his face, 
 And making with his speech the ear rejoice, 
 On others still will women fix their choice. 
 
 83 Their beauty who, with golden bracelets graced, 
 
 Put out to interest, their bread to win, 
 Are better far than is a spouse unchaste : 
 They harass not their husband by their sin, 
 Their neighbours, and themselves, and all their 
 kin. 
 
 84 What feature in false women can we find, 
 
 Above their native folly to prevail ? 
 To duty, lineage, and fitness blind, 
 
 In shame and modesty they wholly fail. 
 'Tis fruit of sin that they are born so frail. 
 
 85 Who scout their charms, their names forbid the 
 
 tongue, 
 
 Nor eye and breast with lawless look excite, 
 Nor feast the ear with music and with song, 
 
 Nor aught commend that is not meet and right, 
 Such men successfully the senses fight. - 
 
 86 Aware that feasting colours beauty's charms, 
 
 And captive to the sweets of slumber leads,
 
 NITHI-NER1- VILA CCAM. 
 
 He is a hero that no foe disarms 
 
 Who, idiot in taste, but scantly feeds, 
 
 Not craving more than conquer'd nature needs. 
 
 87 Though kind at heart, yet to a sinful state 
 
 The holy turn not back, their bones though bare. 
 Should they, whose works a better house create, 
 Their fleshly tent corrupt and yielding spare, 
 And not with speed to their long home repair ? 
 
 88 Superior delights they cast away, 
 
 Who give themselves to sensual desire. 
 Shall they in true enjoyment's sea who play, 
 And in celestial bliss to bathe aspire, 
 Be lured to sink in earthly pleasure's mire ? 
 
 8 9 Their foes, to those who're chaste, do what they may, 
 
 Uplift their hands in reverence unfeigned. 
 Do what they will, no people homage pay 
 To hypocrites by acts immoral stained ; 
 By profligates themselves they are disdained. 
 
 90 Will ever the unthrifty reap success 
 
 Who day and night in restless hurry moil, 
 For ever watering the wilderness, 
 
 And, when they're shown a surer way of toil, 
 With instant trembling helplessness recoil ? 
 
 91 Could we the bound of life afar behold, 
 
 Fate might allow the careless slumb'ring plea, 
 "We're young, and can be pious when we're old;" 
 But penance would by none neglected be 
 Who could the limit of their lifetime see.
 
 212 TALES AND POEMS OF SOUTH INDIA. 
 
 92 The hopeful good which men begin to do 
 
 Is turned to evil by malignant fate ; 
 As travellers a proper road pursue 
 
 Till led astray, when dark it grows and late, 
 By thieves who for their coming watch and wait. 
 
 93 Devotion's cloak they wear with wisdom's mien, 
 
 Who outwardly the sinful world reject ; 
 Whereas a garment does the body screen, 
 Whatever senses it may leave unchecked ; 
 Not ev'n the body does their cloak protect. 
 
 94 fools, who practise falsehood day by day, 
 
 Think not, "We've cheated all," with inward glee: 
 'Tis wisdom, trembling every limb, to say, 
 " Is there not One who, wheresoe'er we be, 
 Is present, all deceitfulness to see ? " 
 
 95 The shame of secret sin's by God revealed, 
 
 As if by beat of drum He spread it wide : 
 Putrescent flesh may be from sight concealed, 
 But any cov'ring carefully applied 
 Will fail its scent from the remote to hide. 
 
 96 A way to rise is by the feeble found, 
 
 But mighty men are shatter'd, when they fall : 
 Loos'd from their places, light things touch the 
 
 ground 
 
 Without a crash, and are not hurt at all ; 
 Things heavy are reduced to fragments small. 
 
 97 We should not of their tuneless deeds complain, 
 
 And blame the high as others we despise :
 
 NITHI-NERI- VILA CCAM. 2 1 3 
 
 Are they who flesh by eating flesh sustain 
 Like those who slay a cow in sacrifice, 
 And guard the sacred fire, and read the skies ? 
 
 98 The masters who, whate'er our lot or need, 
 
 Direct us as our various states demand, 
 
 All things to all men, other guides exceed, 
 
 And ever foremost in distinction stand, 
 
 As everywhere their Master is at hand. 
 
 99 Who know the truth desire not lies to catch, 
 
 But, learning more, their senses keep subdued ; 
 To caution's door-post they the door attach 
 Of modesty, resolved all sin t' exclude, 
 And lock it with the bolt of rectitude. 
 
 100 A virtuous wife's largess, a son first-born, 
 
 Is joy to those who learning's shore attain ; 
 Such bliss do they, the world who leave with scorn, 
 In contemplating what is true obtain ; 
 All pleasure past compared with this is pain. 
 
 101 The learned, who in self-restraint proceed, 
 
 Who cease from evil, only good obey, 
 Contented live, from works by merits freed, 
 And all their mind on life's one object stay, 
 Pursue felicity's unending way. 
 
 102 Their vision who, beyond mistake and doubt, 
 
 Have measured all that reason did reveal, 
 Who sleep with dreamless eye to things without, 
 And only look within on what is real, 
 Is perfect, final, and eternal weal.
 
 TAMIL WOMEN. 
 
 THE birth of a daughter is a disappointment in 
 the south, as in other parts of India. The 
 chief element of distress with the Tamils is the pro- 
 spect of care and expense in connection with marriage. 
 There are also anxieties, in the case of a first-born 
 child, with reference to the other world, arising from 
 the belief that only sons can minister to the interests 
 of departed progenitors. 
 
 The history of Ouvay would imply that it was the 
 custom in old time to educate girls. Yet the saying 
 is attributed to her that ignorance is the ornament of 
 women. 1 In later centuries there has been no general 
 education of females. At the time when Christians 
 entered the country, the few girls sent to native 
 schools were those intended to serve in temples, and 
 no system prevailed of private literary instruction. 
 The power to read and write was considered dangerous 
 for women to possess. The successes of missionary 
 teachers have wonderfully modified this opinion ; and 
 now, where formerly presents and promises were 
 necessary to secure even a low-caste girl as a pupil, girls 
 of all classes are presented as candidates for education. 
 
 The little book next translated, the Garland of 
 Advice for Women, is a proof that in late years the 
 Tamil people have not been wholly indifferent to the 
 1 Conday-venthan, line 66.
 
 TAMIL WOMEN. 215 
 
 education of their daughters. Umapathi, a title of 
 Siva, is the name of the author. The work appears 
 to be of modern composition, and may have originated 
 in a purpose to counteract the teaching of Christians. 
 It is a purely Gentile production, commending Ouvay's 
 maxims to observance, and the example of Valluvar's 
 wife to imitation. 1 Evidently it was not intended for 
 children in training for temple service, since it 
 inculcates the duties of domestic life. 
 
 It may be that its sentences have reached the 
 minds of girls through the ear chiefly, by dint of sing- 
 song repetition ; but that they have acquired them 
 there is proof abundant. A native friend of the writer 
 spoke to him with admiration of a child who, when 
 a case of frailty was being discussed in a village 
 assembly, had suddenly settled the question, to his 
 astonishment and that of all present, by quoting from 
 the Garland a precept which we should think un- 
 becoming in the mouth of a little maiden. 
 
 The Garland of Advice, for Women is another golden 
 alphabet. At the end of every line in the original is 
 a word equivalent to " My girl " or " My dear." It 
 does not countenance too much knowledge, but echoes 
 Ouvay's praise of ignorance and simplicity in women. 
 
 The condition of the Tamil woman is worse than it 
 would have been but for the resistless invasions of 
 Brahmanists and Mohammedans from the north. She 
 is always a minor, chained by the law of Menu, which 
 says, " Her father protects her in infancy, her husband 
 in youth, and her son in old age : no woman ever 
 possesses independence." 
 
 1 Garland, lines 12 and 86.
 
 216 TALES AND POEMS OF SOUTH INDIA. 
 
 A flower in the Garland of Umapathi is filial piety. 
 We are reminded of the fifth commandment, " Honour 
 thy father and thy mother," and of Shakespeare's line, 
 " To you your father should be as a god." * The 
 daughter is instructed to make her parents happy, and 
 to follow her mother's example. 2 Children must 
 regard their parents as their sagest advisers and first 
 gods. " Devotion to their father and mother is the 
 appropriate devotion of children ; there is no other." 3 
 
 But the Garland contemplates the girl's early burial 
 in married life, for which she cannot be too soon pre- 
 pared. It is a description of a good wife, and may be 
 compared with a golden alphabet on the same subject, 
 in " the words of King Lemuel, the prophecy that his 
 mother taught him." 
 
 The wife must not forget to worship God, and to 
 fast in season. " It is prescribed to a virtuous and 
 chaste matron, as the first of domestic duties, not to 
 exceed the words of her husband, and to perform the 
 duties of religion by serving the gods, worshipping 
 them, and scattering flowers before them." 4 
 
 Whom, under God, is she required to love and 
 honour after marriage ? In place of the mother 
 appears the mother-in-law ; and here perhaps the 
 Garland presses most heavily on the young wife's 
 brow. If any one arrests her homage on its way to 
 God, it is not her husband's mother, but himself. She 
 is taught to fear him beyond the Christian require- 
 ment, "Let the wife see that she reverence her 
 
 1 Midi. N. Dream. 2 Attisudi, line 20. 
 
 8 Casi-candam ; Conday-venthan, lines 1, 37, 38 ; Nlthi-neri- 
 vilaccam, verse 27. 4 Casi-candam.
 
 TAMIL WOMEN. 217 
 
 husband." He is enthroned by her as a divinity along 
 with her parents. Not only must she regard him as 
 the owner of all she has, and obey him, please him, 
 and supply his wants, but pay him the honour due to 
 a god. 1 She is careful not to pronounce his sacred 
 name. "Yesterday and to-day busy with the cate- 
 chists," wrote Mr. Rhenius in his Journal. " In the 
 Dohnavur district, a woman of the new people has a 
 husband whose name is Pakianaden. Pdkiam means 
 happiness, and it occurs in the catechism where our 
 first parents are spoken of as happy in Paradise. 
 When learning the catechism, she stopped at that word 
 pdkiam, and would not pronounce it except after a 
 deal of trouble with her ; and all this because it is 
 her husband's name ! " Pious and careful wives 
 " worship in an innocent way their respected father 
 and mother-in-law, and fulfil towards them all the 
 duties of affection. Firmly believing that to tell 
 their husband's name would bring him to an untimely 
 end, they pronounce it not even in a dream." 2 "The 
 terrestrial deities and the mighty clouds obey the 
 sure words of those chaste matrons who devote them- 
 selves to their husbands as to gods. To them, there- 
 fore, the male sex is by no means equal." 3 Sandilei 
 said, " I daily reverence my father and mother-in-law, 
 and I diligently execute all that they command, and 
 to the gods, to ancestors and to guests, I humbly 
 perform every prescribed duty. Kegarding my husband 
 as a divinity, I fulfil faithfully all my duties, and 
 perform every necessary service to him ; I ascertain 
 
 1 Curaf, vi. 55, 58 ; Nithi-neri-vilaccam, verse 27. 
 
 2 Bdradam. 8 Scandam.
 
 218 TALES AND POEMS OF SOUTH INDIA. 
 
 carefully those things that are pleasant to his taste, 
 and, having procured them, I prepare food accordingly, 
 and affectionately serve it to him." Sacuntala asked, 
 " Is it a proof of wisdom to do evil to a feeble woman, 
 who considers her husband as her god, her joy, her 
 strength, her beauty, as everything ? " " Formerly a 
 Brahman had two wives, the elder of whom, without 
 consulting her husband, performed various charitable 
 acts, while the younger, employed solely in his service, 
 discharged all her duties conformably with his direc- 
 tions. When the three, according to their destiny, 
 quitted their old bodies, and had obtained a blissful 
 state in heaven, the god, the dispenser of justice 
 (Brahma) approached, and thus addressed them : 
 ' thou, the elder wife, as thou didst not act by the 
 command of thy husband, what benefit could result 
 from thy acts ? Depart, for thou art not worthy to 
 remain with him.' Thus saying, he expelled her from 
 heaven, while he permitted the husband to remain, 
 with the wife who had never disobeyed his voice. 
 Then the Great One, who is without stain, beholding 
 the other troubled in mind and overwhelmed by con- 
 fusion, spoke thus : ' Come forth, woman, return 
 again to the earth, and, assuming a growing body, 
 bestow thy affections, with all thy mind, on thy 
 husband, and, considering him as thy god, administer 
 to him in every service with perfect goodwill : so 
 shalt thou hereafter attain to a high station in heaven.' 
 So saying, he departed." 1 
 
 A good wife does not forget, but carries out such 
 advice as the Garland, offers. When she asks direc- 
 1 Baradam.
 
 TAMIL WOMEN. 219 
 
 tions, it is with the intention to follow them. Like 
 the spouse of Valluvar, she specially guides herself by 
 the words of her husband. 
 
 Her aim is to excel in household duties. She 
 begins the day early, spends it wakefully, and prevents 
 darkness with lamp-light. She provides suitable and 
 sufficient food, cooks it with care, and is economical. 
 She is clean in person and dress, and keeps the dwell- 
 ing clean. 1 
 
 She does not make herself awkward by look or 
 manner, and considers it wrong to express herself by 
 signs. She commands her eyes and tongue. She 
 speaks carefully, gently, humbly, and truly, and never 
 uses low or slanderous words. And she teaches her 
 children to say no evil. 
 
 Her movements are decorous and quiet, and she 
 restrains herself in regard to appetite and pleasure. 
 She is of a contented, patient, sincere, charitable, and 
 forgiving disposition, refrains from strife and adven- 
 ture, and maintains a pleasant temper. As to her 
 household, so to visitors and neighbours, her conduct 
 is irreproachable. She sympathizes with the needy 
 and suffering, and does her part in the supreme duties 
 of beneficence and hospitality. 
 
 The wife does not lose self-respect. It is as much 
 her pleasure as her duty to wear in her husband's 
 presence jewels and other ornaments, which are un- 
 becoming when he is away, and are forbidden to the 
 widow. Her ruling motive is the blessedness, for 
 herself and her house, of a good and honourable name. 2 
 
 She does not go abroad without cause. Yet she 
 1 Attisudi, line 16. 2 Cural, xxiv.
 
 220 TALES AND POEMS OF SOUTH INDIA, 
 
 has considerable freedom. Ouvay's history shows that 
 Tamil women enjoyed their liberty in former days. 
 The glory described in the saying attributed to her, 
 " In being watched consists the sex's praise," 1 was 
 certainly not her own. There is indignation in 
 Valluvar's protest, " What avails the guard of a prison ? 
 The chief guard of woman is her chastity." No one 
 is more competent than Mr. Ellis as a witness on this 
 subject. " In Southern India," he says, " the conduct 
 of women is much less restrained than in the northern 
 provinces. Their persons are not concealed, and they 
 are allowed to partake of the business and amuse- 
 ments of their male relations. Those whose circum- 
 stances compel them to personal labour may be seen 
 crowding the public wells and reservoirs ; and it is 
 thought no disparagement, even for those of higher 
 station, to bathe in the open tanks, where they display 
 admirable address in avoiding any indelicate exposure 
 of their persons. At religious festivals, marriages, 
 processions, and other public shows and ceremonies, 
 the number of women of all ranks frequently exceeds 
 that of the men ; though immoderate indulgence in 
 this respect is not deemed consistent with strict pro- 
 priety and that self-denying reserve which the Indian 
 moralist regards as the crown of female excellence. 
 This liberty the women of the south do not abuse. 
 The immuring of women in harems, though the custom 
 has always prevailed as an appanage of their dignity 
 among the princes of India, has probably, when 
 practised by Hindus of inferior rank, proceeded partly 
 from imitation and partly from apprehension of their 
 1 Conday-venthan, line 15.
 
 TAMIL WOMEN. 
 
 Mohammedan conquerors. The Tamil writers afford 
 but few traces of this usage." 
 
 A part of the house is assigned to the female 
 members of a Tamil family ; but it is not such a prison 
 of slavish seclusion as the zenana of Northern India. 
 However desirable, it is not absolutely necessary that 
 English ladies should invade the inner apartments of 
 Tamil dwellings. School work, if slow, is sure to 
 reach the native women. If there had been more 
 haste, there might have been less speed. Women 
 born in the country, educated in missionary schools, 
 and some of them Christians in spirit and habit as 
 well as training and name, are available and occasion- 
 ally employed as private teachers. But the old fears 
 and prejudices are vanishing. Girls of good families 
 go to select schools, and there is no great difficulty in 
 gathering together for education those of inferior 
 grade. There are already many veiled forms among 
 the worshippers in Christian sanctuaries. And women 
 unveiled frequent bazaars for the purchase and sale of 
 goods for domestic use. 
 
 It is customary among the Tamils, as in some 
 Christian countries, to speak with contempt of women. 
 Even Ouvay says, " Do not listen to the words of your 
 wife." l Other voices are : " What good quality is 
 there compatible with the folly of frail women ? " 2 
 " The man who acts not according to his own opinion, 
 but according to that of his wife, cannot discharge the 
 necessary duties connected with this world or the 
 world to come." 3 "One may trust deadly poison, a 
 
 1 Attisudi, line 62. 2 If'ttki-neri-vilaccam, verses 84, 82. 
 
 3 Cural.
 
 222 TALES AND POEMS OF SOUTH INDIA. 
 
 river, a hurricane, the beautifully large fierce elephant, 
 the tiger come for prey, the angels of death, a thief, a 
 savage, a murderer ; but if one trusts a draped woman, 
 without doubt he must wander about in the streets as 
 a beggar." " The eyes and minds of women will still 
 follow strangers." " They are void of the feelings of 
 honour, regardless of the pride of birth, their minds 
 are ever vacant, and they have a thousand varying 
 wills." 1 
 
 It does not follow that women are never asked their 
 opinion, never relied upon, never respected, never 
 influential. The Garland confesses the contrary ; 2 
 and they may laugh at their despisers who can point 
 to Ouvay and other examples of female wisdom and 
 excellence. An English woman is not much more 
 than a Tamil woman the heart and spirit of her home; 
 and as often as in other countries, the wife in Southern 
 India is better than her contemptuous lord. 
 
 It may be asked if the Garland of Advice, is accepted 
 and worn by those for whom it is intended. The im- 
 pression of the writer is that there are not more 
 virtuous women in any land ; but he prefers to adduce 
 a competent witness. Mr. Ellis says : " The women 
 of Southern India are uniformly chaste and temperate 
 by nature. Gentle and timid as they are, usually 
 shrinking from observation and exertion, they are 
 nevertheless ardent in their attachments ; and this 
 disposition, directed by education, acquires a force 
 which nothing can shake, and enables them, when 
 actuated by motives of duty or honour, to display an 
 energy beyond their sex, and a courage which no 
 1 Nithi-sinthamani. 2 Lines 68, 73.
 
 GARLAND OF ADVICE FOR WOMEN. 223 
 
 terrors can daunt. Devoted in body and mind to 
 their domestic and conjugal duties, they are affectionate 
 and attentive wives, anxious and tender mothers, and, 
 not infrequently, sage and prudent friends. In fact, 
 they possess, in a considerable degree, the qualities 
 which are stated to constitute the perfection of the 
 female character." 
 
 GARLAND OF ADVICE FOE WOMEN. 
 
 Hear advice, my lass, and heed it. 
 
 Share your rice with those who need it. 
 
 Find no joy in others' sadness. 
 
 Live to give your parents gladness. 
 
 Let not guile within you labour. 
 
 Earn the praise of every neighbour. 
 
 Why should anything distress you ? 
 
 Give the needy cause to bless you. 
 
 Tortoise-like restrain the senses. 
 
 Virtue gives a house pretences. 10 
 
 Beauty's woman's wealth, not science. 
 
 Ouvay's precepts claim compliance. 
 
 Shine in every household duty. 
 
 Tending well is wifehood's beauty. 
 
 Worship your good man each morning. 
 
 Shrink from fraud, though poor, with scorning. 
 
 Fame with pleasant words be gaming. 
 
 Gentle dames are uncomplaining. 
 
 Bickering suits not loyal spouses. 
 
 Err not, entering others' houses. 20 
 
 When you ask for counsel, take it. 
 
 Owning aught, your husband's make it.
 
 222 TALES AND POEMS OF SOUTH INDIA. 
 
 river, a hurricane, the beautifully large fierce elephant, 
 the tiger come for prey, the angels of death, a thief, a 
 savage, a murderer ; but if one trusts a draped woman, 
 without doubt he must wander about in the streets as 
 a beggar." " The eyes and minds of women will still 
 follow strangers." " They are void of the feelings of 
 honour, regardless of the pride of birth, their minds 
 are ever vacant, and they have a thousand varying 
 wills." 1 
 
 It does not follow that women are never asked their 
 opinion, never relied upon, never respected, never 
 influential. The Garland confesses the contrary ; 2 
 and they may laugh at their despisers who can point 
 to Ouvay and other examples of female wisdom and 
 excellence. An English woman is not much more 
 than a Tamil woman the heart and spirit of her home; 
 and as often as in other countries, the wife in Southern 
 India is better than her contemptuous lord. 
 
 It may be asked if the Garland of Advice is accepted 
 and worn by those for whom it is intended. The im- 
 pression of the writer is that there are not more 
 virtuous women in any land ; but he prefers to adduce 
 a competent witness. Mr. Ellis says : " The women 
 of Southern India are uniformly chaste and temperate 
 by nature. Gentle and timid as they are, usually 
 shrinking from observation and exertion, they are 
 nevertheless ardent in their attachments ; and this 
 disposition, directed by education, acquires a force 
 which nothing can shake, and enables them, when 
 actuated by motives of duty or honour, to display an 
 energy beyond their sex, and a courage which no 
 1 Nlthi-sinthdmani. 2 Lines 68, 73.
 
 GARLAND OF ADVICE FOR WOMEN. 223 
 
 terrors can daunt. Devoted in body and mind to 
 their domestic and conjugal duties, they are affectionate 
 and attentive wives, anxious and tender mothers, and, 
 not infrequently, sage and prudent friends. In fact, 
 they possess, in a considerable degree, the qualities 
 which are stated to constitute the perfection of the 
 female character." 
 
 GARLAND OF ADVICE FOR WOMEN. 
 
 Hear advice, my lass, and heed it. 
 
 Share your rice with those who need it. 
 
 Find no joy in others' sadness. 
 
 Live to give your parents gladness. 
 
 Let not guile within you labour. 
 
 Earn the praise of every neighbour. 
 
 Why should anything distress you ? 
 
 Give the needy cause to bless you. 
 
 Tortoise-like restrain the senses. 
 
 Virtue gives a house pretences. 10 
 
 Beauty's woman's wealth, not science. 
 
 Ouvay's precepts claim compliance. 
 
 Shine in every household duty. 
 
 Tending well is wifehood's beauty. 
 
 Worship your good man each morning. 
 
 Shrink from fraud, though poor, with scorning. 
 
 Fame with pleasant words be gaining. 
 
 Gentle dames are uncomplaining. 
 
 Bickering suits not loyal spouses. 
 
 Err not, entering others' houses. 20 
 
 When you ask for counsel, take it. 
 
 Owning aught, your husband's make it.
 
 224 TALES AND POEMS OF SOUTH INDIA. 
 
 Flowers in tufted hair are pleasing. 
 Cow-like shame at home is teasing. 
 Eibald words are seemly never. 
 What's a head- wife, if not clever ? 
 Telling lies is sure to hurt you. 
 Sweet is firm domestic virtue. 
 Void of virtue, earth were charmless. 
 Who will blame you, if you're harmless ? 30 
 Game and strife misfortunes gender. 
 Eight to all impartial render. 
 Friends, when true, are never distant. 
 Talk by gesture's inconsistent. 
 Do as wisdom's lips advise you. 
 Go astray, and all despise you. 
 Brag not, bravely self-reliant. 
 Let your master find you pliant. 
 Water to the parch'd deny not. 
 Slumbering after sunrise lie not. 40 
 
 Sin is virtue's paths not keeping. 
 Let not mid-day see you sleeping. 
 CuttuMike's calumniating. 
 Think of God when meditating. 
 Wasting's losing all your getting. 
 Why should women e'er be fretting ? 
 Food enough provide, and spread it. 
 Be your caste's delight and credit. 
 Mark your mother's steps, pursuing. 
 Hell's not purchased by well-doing. 50 
 
 By your husband's words be guided. 
 Truth who speak, are not derided. 
 1 A name of Yama.
 
 GARLAND OF ADVICE FOR WOMEN. 225 
 
 Never Nili's 1 name inherit. 
 
 All you hear 's not void of merit. 
 
 Boast not, though you have a hundred. 
 
 Falseness from your heart be sundered. 
 
 Virtue 11 ever be befriended. 
 
 Store no malice when offended. 
 
 Haughty dark words be unspoken. 
 
 Fasts must not too soon be broken. 60 
 
 Eoe-like leaping brings repenting. 
 
 Hunger's face behold, relenting. 
 
 Bad's the fruit of sinful walking. 
 
 Children cure of evil talking. 
 
 Health is cleanly, wash your linen. 
 
 Virtue's sure of praises winning. 
 
 Flower-like live, a fragrant treasure. 
 
 From the sex come power and pleasure. 
 
 Artless women wear the graces. 
 
 Softly move with ordered paces. 70 
 
 Early bathe you, saffron using 
 
 Loving strife is credit losing. 
 
 Honest matrons awe the ocean. 
 
 Glory crowns a wife's devotion. 
 
 Reverence your husband's mother. 
 
 Proud provoking tempers smother. 
 
 Fish-eyed looks at strangers take not. 
 
 Sullen nasal murmurs make not. 
 
 Workers have no sleeping corner. 
 
 Gentle lips provoke no scorner. 80 
 
 Aim on earth at praises winning. 
 
 Madly seek not joy in sinning. 
 
 1 A title of Cali ; hence a common name for a malicious 
 woman. 
 
 P
 
 226 TALES AND POEMS OF SOUTH INDIA. 
 
 Nothing say to your undoing. 
 
 Fraudful deeds are fraught with ruin. 
 
 Teeth like jasmine-buds display you. 
 
 Valluvar's wife's pattern sway you. 
 
 Look for evil, if you quarrel. 
 
 Though in sport, say nought immoral. 
 
 Set the lamp, ere dark your dwelling. 
 
 Aim in cooking at excelling. 90 
 
 Helping neighbours, help them truly. 
 
 Clean the house each Friday duly. 
 
 Fast by scripture regulation. 
 
 Gain the country's commendation. 
 
 Willing walk above correction. 
 
 Proverbs point you to perfection. 
 
 In the way of good progressing. 
 
 Get and gain by every blessing. 
 
 STORIES OF MARRIED LIFE. 
 
 1. Jungle and Garden. 
 
 A king, on a hunting expedition, observed how 
 independent of doctors and nurses was a hunter's wife 
 who came under his notice. On his return he com- 
 manded that his queen should not be many days in 
 retirement, waited upon by physicians and servants. 
 The indignant lady sent for the workmen of the 
 pleasure-garden in which his majesty took delight, and 
 directed them, saying, " From to-day draw no water 
 for the shrubs and creeping plants and trees, apply to 
 them no manure, do not bind up the weeds ; let no 
 such attentions as these be given to the garden." Two
 
 STORIES OF MARRIED LIFE. 227 
 
 days after, when the king went with his attendants to 
 walk in the garden, he was angry at seeing it all lying 
 in a faded condition, and asked the gardeners, " Why 
 are things thus ? " They answered, " Swamy, it is 
 the queen's command." He went to her apartments 
 directly, and demanded, " Woman, why have you given 
 orders that no water shall be drawn for my flower- 
 garden ? " She replied, " Listen, heap of cleverness. 
 Who pay so much attention to bushes and trees of 
 the jungle as to draw water for them and cultivate 
 them ? Therefore I ordered that these also should be 
 allowed to grow in that way." Hearing that, the king 
 was ashamed, and rose and went to his quarters, and 
 issued instructions to the physicians and the rest to 
 wait upon the queen after the ancient custom. She 
 also directed the gardeners to draw water as usual. 
 It is needful to conduct ourselves with due regard to 
 degrees of difference. 
 
 2. Domestic Harmony. 
 
 Two friends, going to a certain country, rested on 
 the way in the entrance of a Brahman's house. They 
 observed that the husband and wife in that dwelling 
 were very harmonious. One of them wondered, and, 
 looking at the other, said, " See how united they are : 
 their love will never alter." The hearer made a bet, 
 saying, " See if I do not change it." Afterwards he 
 began to talk in the manner of a wise man. Mean- 
 while the woman and her husband treated each other 
 with loving courtesy. The seeming sage taught each 
 of them, without the other knowing. Addressing the 
 Brahman lady, he lamented, saying, " Madam, you
 
 230 TALES AND POEMS OF SOUTH INDIA. 
 
 with the broom-handle. The stroke fell on a fairy 
 who had dwelt in it for a long time. " She is a 
 greater hobgoblin than I," said the sufferer, and ran 
 away. Doing so, it saw that Brahman, and said, " I 
 am aching in my body from the beating of one day. 
 How many days have you been beaten ? I will do 
 you the favour to free you from her persecution. Do 
 you ask how ? I will seize the wife of the king of 
 this country. Whoever else may come, and whatever 
 enchantments they use, I shall not go away ; but if 
 you come, I will go and leave." So saying, it took 
 possession of the queen. When the king looked into 
 the affair, and called for many exorcists, that Brahman 
 went like a magician, and said, " Go out of the king's 
 wife." The goblin left, saying, "I go : hereafter, if 
 you come to the place where I am, I will kill you." 
 The king sent for the Brahman who had dismissed the 
 demon, and bestowed on him the riches he desired. 
 The goblin went and seized the wife of the king's 
 minister. His majesty, made aware of it, sent that 
 Brahman. When the Brahman arrived, the goblin 
 demanded in anger, " Why have you come ? " and was 
 going to kill him. He answered, " My wife has come 
 bearing her broomstick. I came to apprise you of 
 that." It asked, " How near has she come ? " He 
 replied, " Behold, she has come into the street." On 
 hearing that, it was frightened, and ran away. 
 
 6. Do as I say. 
 
 A silly servant-man was in the habit of beating his 
 wife every day. She reflected, " I must bring good
 
 STORIES OF MARRIED LIFE. 231 
 
 sense to this foolish man, who without cause beats me 
 when I have not committed the slightest fault." One 
 day, according to custom, he struck her. She asked, 
 " Why do you beat me so ? " He answered, " Because 
 you do nothing I say." She rejoined, " Hereafter I 
 will do according as you say ; and when I do so, you 
 must not beat and revile me, but treat me kindly." 
 She persuaded him to make oath that so he would 
 behave. Afterwards one day he called out, " Adi, adi, 1 
 where are you going?" She came running, and struck 
 him with a stick. He asked, " Why have you done 
 that, adi ? " Hitting him once more, she replied, " I 
 have done as you said." Another day, when she was 
 putting rice into her husband's bowl, he said, " Adi, 
 umi 2 on the head." She beat him once, and spat upon 
 his head. On a subsequent day he said, " Vay 3 this 
 money in the house." She reviled, saying, " money 
 of a foolish fellow ! money of a stupid man ! 
 money of an idiot ! " Afterwards, considering and 
 understanding all these things, he was ashamed, ceased 
 from anger, heard and walked according to her gentle 
 counsel, and became a good man. Thus a person 
 destitute of understanding is made inferior to women. 
 
 7. Renewal of Youth. 
 
 A king kept a parrot. One day it flew, with birds 
 of its feather, to the celestial world, and brought thence 
 
 1 A word by which wives are addressed, but which also means 
 strike. 
 
 2 Scum, or imperative spit : either, " There is scum on the top,'' 
 or, " Hit me on the head." 
 
 3 Either imperative place or abuse.
 
 23 2 TALES AND POEMS OF SOUTH INDIA. 
 
 the stone of a fruit that was there, and gave it into 
 the hand of the king. Afterwards, looking on the 
 king, it said, " If you set this, and let it grow, age will 
 go from those who eat it, and youth will come to 
 them." " Indeed ? " said the king, rejoicing, and caused 
 the nut to be set in his pleasure-garden. It germinated, 
 and in a few years blossomed, and became ripe with 
 fruit. Then the king directed that a fruit of it should 
 be cut off and brought to him ; and he gave it by way 
 of experiment to an old man. But a kite had pre- 
 viously pierced that fruit with poison brought from a 
 snake. Therefore the aged man immediately lost his 
 senses, fell down, and died. The king, seeing that, 
 was frightened, and saying, " Did not this bird mean 
 to kill us ? " seized it in his anger, whirled it round, 
 dashed it on the earth, and killed it. Thenceforth in 
 that country the tree had given to it the name of 
 poison-tree. While that was the case, a washerman, 
 taking the part of his wife, struck his mother, who 
 was an old woman. Abhorring her child, and purpos- 
 ing to die, the aged dame went to the poison-tree in 
 the garden, and plucked and ate some of its fruit. 
 Immediately she stood a very beautiful woman, appa- 
 rently sixteen years of age. She published the wonder; 
 and the king, receiving the news, sent for her, and saw 
 her. He afterwards caused the fruit to be given to 
 some old persons, witnessed its effect to be as repre- 
 sented, and, having discovered its astonishing nature, 
 exclaimed, " Alas ! I slew the wonderful parrot that 
 gave me this marvellous possession. What place is 
 there for such a traitor ? Where shall he go ? " So 
 saying, he stabbed himself with his own sword and
 
 STORIES OF MARRIED LIFE. 233 
 
 expired. Thus easily comes destruction to those who 
 do anything unadvisedly. 
 
 8. Which has died will ~be known at Sunrise. 
 
 A man had living with him his mother and his 
 mother-in-law. His wife thought she could do as she 
 liked if there were only her own mother, but not 
 while her mother-in-law was with them. Without 
 revealing this, she said in conversation with her 
 husband, " Your mother is always making a disturb- 
 ance with mine." He said, " What can we do in the 
 matter ? " She answered, " Kill my mother." He 
 replied, " I will not kill : you kill my mother." She 
 responded, " Is this really your meaning ? " He 
 thought in his mind, " I shall know her cruelty," and 
 said, " Certainly it is." She rejoined, " When she is 
 sleeping to-night, I will take up and bring the grind- 
 stone, and throw it on her head and slay her." " Well, 
 do so," he said. When she got up in the middle of 
 the night, raised the wick in the lamp, and went 
 and saw, her mother and mother-in-law lay in one 
 house. She looked at them, tied a straw rope to the 
 foot of her mother-in-law, put out the lamp, and went 
 to fetch the grinding-stone. Her husband, who, as if 
 asleep, yet saw these things, got up quickly, undid the 
 knot of straw, tied it to the foot of her mother, pushed 
 his own mother a little on one side, and left them. 
 She brought the heavy slab, saw the sign of the 
 twisted straw, struck the stone on the sleeper's head, 
 and came away. Then she tapped her husband, to 
 awake him, saying in a joyful tone, " I have killed your
 
 234 TALES AND POEMS OF SOUTH INDIA. 
 
 mother." He said, " Which is dead we shall know at 
 daylight." So this came to be a proverbial saying. 
 
 9. A Woman's Advice. 
 
 A learned man went to a king, and carried away as 
 a reward a gem of the greatest value. A servant- 
 woman in the king's palace knew of it, and talking 
 with her husband, insisted on his snatching the 
 precious stone, and bringing it home. So he came 
 into the jungle road, stopped Kavirayan, and menac- 
 ingly said, " Give the gem, give it." The learned man 
 quickly put it in his mouth, and swallowed it, and 
 said, " What gem ? " The husband of the servant 
 said, " You have just swallowed it ; hawk it up." A 
 hunter, hearing the two thus quarrelling, came run- 
 ning, and said, " Both of you bring up the gem you 
 have swallowed. If you do not, I will kill you both." 
 Then the servant's husband, being a considerate 
 person, thought within himself, " Alas ! it has chanced 
 that, through my hearkening to the advice of a woman, 
 this learned man also will lose his life. I must deliver 
 him, anyhow." He said, " Sir hunter, we were pre- 
 tending, and only in sport. There is no swallowing 
 of a precious stone. If you had a weapon, and were 
 to open and search my body, and find it there, then 
 he also has swallowed. If you do not trust me, yet 
 let him alone." The hunter, having torn open and 
 inspected the stomach of him who so suggested, as 
 there was no gem in it, took no notice of the poet, -and 
 went off. Though enemies, yet clever men will do a 
 favour.
 
 CHILDEEK 
 
 THE first inspection of a school of Tamil children 
 is very interesting. Their black hair is not 
 woolly, their eyes are not set awry, their noses are not 
 flat and broad, their lips are not thick and protruded, 
 the shape of their heads and faces is that of English 
 children. Their looks are full of meaning, blushes 
 show warmly even in their dark cheeks, smiles light 
 up their features, their voices are musical, and they 
 are good-tempered and polite. They are also sharp 
 and clever. Many an experiment has proved that 
 they can run an equal race in learning with European 
 boys or girls. They are only inferior in the play- 
 ground. 
 
 All these children are precious in the sight of their 
 fathers and mothers. We are perhaps too apt to say 
 that there is no word in foreign languages answering 
 to the English word home, and that in no country are 
 the ties of family affection so strong as in England. 
 The seventh chapter or section of the Cural shows 
 the power of domestic attachment among the Tamil 
 people ; but Valluvar is not alone in singing the 
 praises of children. Passages have been culled from 
 the rich pages of Mr. Ellis, and will presently be found 
 strung together in metrical English, in proof that this 
 is a favourite theme with the Tamil poets. 
 
 The ancient Hebrews did not long for offspring
 
 2 3 6 TALES AND POEMS OF SOUTH INDIA. 
 
 more ardently than do the people of India. As the 
 seventieth couplet of the Cural intimates, penance is 
 wrought to procure good children. Vows are entered 
 into, offerings made, pilgrimages performed, and various 
 bodily sufferings endured, to persuade the gods to 
 bestow this blessing. " The wise say that it is com- 
 paratively easy to obtain the ambrosia of the gods 
 produced from the ocean and the earth it surrounds, 
 and elephants with eyes of fire foremost in war, and 
 heaps of sparkling jewels, but difficult to beget 
 virtuous children." 1 "To procure a crowned elephant 
 with a perforated trunk and an elongated face, much 
 gold, many jewels, is easy ; but for mothers to bear 
 children who become prosperous by their own virtue, 
 is of all things in this earth surrounded by the deep 
 waters the most difficult." 2 "From the desire of 
 obtaining one child, men continually make great 
 sacrifices, and engage in a course of austere devotion, 
 according to the strictest rules prescribed ; and it is 
 granted unto them." 3 " That family, resembling the 
 all-producing carpaca tree, the master of which is the 
 trunk, the branches the wife by whom domestic virtue 
 is maintained, the bunches of flowers children, and the 
 well-informed among them the honey on those flowers, 
 is deemed pleasant by all." 4 " By every possible 
 means should a father make his children walk in the 
 right path ; for thus the image he hath made becometh 
 to him as a god." 5 
 
 The following extract is from a rendering by Mr. 
 Gover of a wedding-song of the kindred Coorg people : 
 
 1 Negarltham. 2 Chuthamani. 3 Baradam. 
 
 4 Chuthamani. 5 Parlyamorlyi.
 
 CHILDREN. 237 
 
 " With precious stones my chests are rife, 
 A useless heap when I've no wife. 
 And all my toil is toil in vain 
 Unless a child the house contain. 
 For, no ! there is no joy on earth 
 Without a wife or children's mirth. 
 The tank that never gathers rain 
 Was surely dug and built in vain. 
 Of little use is garden fair, 
 Unless the flowers flourish there. 
 For who would like to eat cold rice, 
 Unless some curds should make it nice ? 
 So every house should have a son, 
 And little children in each room." 
 
 It is painful to remember that when Tamil poets 
 sing in praise of children, they are thinking chiefly, if 
 not only, of boys. We are as proud of our daughters 
 as of our sons ; but the people of India made up their 
 minds ages ago, and have not changed their opinion, 
 that boys are the more desirable. The reasons for 
 this belief, as already stated, are that girls are expected 
 to cost more than boys, and that it is supposed a son 
 can do what a daughter cannot for a deceased father. 
 If a man die without leaving a son, it is thought that 
 his forefathers pursue him with vengeance because the 
 race is extinct. For want of food in the shape of 
 daily sacrifices, the household gods turn thin and pale, 
 and wander about cursing the dead man. The name 
 for son, puttiran, means one who, by continuing the 
 daily offerings, draws forth from put, or keeps his 
 father from descending into put, a sort of hell or place
 
 238 TALES AND POEMS OF SOUTH INDIA. 
 
 of punishment for men who have no boys. 1 Hence 
 the importance of adopting a son, when one is not born 
 in the house. Daily, monthly, and yearly ceremonies 
 must be attended to, or the departed cannot rest in 
 peace. 
 
 It will be seen why, in districts where infants were 
 put to death, females chiefly were destroyed. The 
 Tamils were never guilty of systematic infanticide. 
 
 English boys often try to play the man when very 
 green in age. The Tamil youth, sooner mature 
 naturally and legally, might put on airs, but continues 
 humble and docile. He has a share in the family 
 estate from his birth. Even degradation from caste 
 would not deprive him of his claim to maintenance. 
 At sixteen he attains majority, and becomes his father's 
 equal and partner in the eye of law. Still he treats 
 him with reverence and confidence, and leaves the 
 management of the property in his hands. The rule 
 of the country is 
 
 For five years to a son 
 
 As to a prince behave ; 
 While ten years more shall run, 
 
 Command him as a slave ; 
 Then when his fifteenth year shall end, 
 Let him be treated as a friend. 2 
 
 Tamil sages recommend early training and study. 
 " Learn in youth." 3 " What benefit is there in children 
 who are neither learned nor virtuous ? Of what .use 
 is the feeding of a buffalo that never gives milk?" 
 
 1 Ellis. 2 Nlthi-saram. 
 
 3 Attisudi, line 29. 4 Panjatanthirakkathay.
 
 CHILDREN. 239 
 
 There are Tamils who, with all their fancies about 
 angry ghosts and hungry gods, would rather not have 
 even a son than have a wicked one. " It is better 
 to endure the grief of being childless than to have 
 begotten a son who, scorning the right path, acts 
 contrary to the customs of his tribe ; rather than the 
 whole family should be involved in distress, they 
 should at once reject him, and clear themselves from 
 guilt." 1 
 
 Thus is explained what we consider the cruelty of 
 Hindu parents to their children who join the Christian 
 Church. When a boy gets to be sixteen, and the law 
 allows him to think for himself, he may wish to 
 declare his faith in Jesus Christ. Should he seek 
 holy baptism, he is often bitterly persecuted by his 
 friends, and sometimes in danger of his life ; and the 
 responsible missionaries are perplexed by their success. 
 
 The father's pride is wounded when his son turns 
 Christian. The mother's heart is torn. The Tamil 
 woman trains her children conscientiously. Alas ! 
 she trains them in idolatry. The writer cannot forget 
 having seen her, at the festival, lift her naked little 
 one above the heads of the crowd, telling it to look 
 towards the image in the car, and join its tiny hands 
 in adoration. With all her intellectual error and 
 prejudice, there is the strictest virtue in her example, 
 and considerable wisdom in her teaching. " A highly 
 cultivated Hindu, who was in the habit of speaking of 
 his father and mother in terms of great veneration, 
 said that on one occasion, as a boy, he was travelling 
 by palanquin with his mother, and on the way mani- 
 1 Ciisi-candam.
 
 240 TALES AND POEMS OF SOUTH INDIA. 
 
 fested some impatience at the slowness of their pro- 
 gress, and objurgated the bearers in somewhat harsh 
 terms. When they put down the palanquin opposite 
 the portico of a temple dedicated to Ganesha, to 
 permit their drinking water at a well close by, she 
 expressed her sorrow that he had used such language 
 to those who were so usefully engaged in promoting 
 their comfort by bearing him on their shoulders, and 
 told him to get out of the palanquin, and join his 
 hands, and ask forgiveness at the shrine of Ganesha." 1 
 
 Whatever the Tamil woman's subordination, she is 
 not a cipher in the house. Where the patriarch 
 rules, the matron moulds. Children especially love 
 and obey their mothers. 2 The following Tamil pro- 
 verbs indicate the mother's influence. " The child is 
 like its mother, as the cloth is like the yarn." " If 
 the mother leap seven feet, the daughter will leap 
 eight." " The mother is an areca-nut, the daughter a 
 grove of areca - nut trees." " Knowing the mother, 
 marry the daughter." 
 
 Make Christians of the women of India, and the 
 whole country will turn to Christ. At present, in 
 most places, they are the greatest hindrance to the 
 conversion of their more educated children. They 
 undo at home the work of the missionaries in the 
 schools. Many a boy has been prevented by his 
 weeping mother alone from giving himself to the faith 
 and service of Jesus Christ. 
 
 No woman of any race is more loving and devoted 
 to her children than the Hindu mother. She lives for 
 
 1 Percival's Land of the Veda. 
 
 2 Conday-venthan, line 38. Garland, line 49.
 
 CHILDREN. 241 
 
 them. When they die, she sits on the ground, and 
 wails in strains like the following. Ammo, (mamma), 
 in the third line, means " mother." Amma and abba 
 (papa) are the natural cries of infants in all countries, 
 the first words spoken in all languages. The seventh 
 line refers to the sutures of the skull, which are 
 believed to be inscriptions of the individual's fortune: 
 
 Where is he gone who in my bosom lay ? Alas ! my 
 
 child ! my child ! 
 My golden idol who has snatched away ? Alas ! my 
 
 child ! my child ! 
 " Amma ! Amma ! " was all his pretty cry. Alas ! my 
 
 child ! my child ! 
 A face so lovely never filled my eye. Alas ! my 
 
 child ! my child ! 
 He played around me like a spinning toy. Alas ! my 
 
 child ! my child ! 
 The master proudly caught his darling boy. Alas ! 
 
 my child ! my child ! 
 Within his head was writ a royal doom. Alas ! my 
 
 child ! my child ! 
 The envious eyes that killed him fire consume ! 
 
 Alas ! my child ! my child ! 
 Remain, or let thy mother with thee go. Alas ! my 
 
 child ! my child ! 
 Return, or leave me not to mourn below. Alas ! my 
 
 child ! my child !
 
 242 TALES AND POEMS OF SOUTH INDIA. 
 
 PARENTAL FONDNESS. 
 
 The garden with no bunching blossoms bless'd, 
 Sweet promises of fruit to cluster soon, 
 
 The pond with no fresh lilies on its breast, 
 The night unbrighten'd by the crescent moon, 
 
 Such is the house which, empty and forlorn, 
 
 Can never sing, " To us a child is born ! " 
 
 As by a single kindled lamp produced, 
 
 And placed upon a stand in dead of night, 
 
 The chains of darkness suddenly are loosed, 
 
 And the freed dwelling fill'd with quickening light, 
 
 So does a son his father's heart illume, 
 
 And all th' horizon round relieve from gloom. 1 
 
 Who has no babes to climb into his arms, 
 And with their playfulness his heart rejoice, 
 
 Or run with tears from infantile alarms, 
 
 And clinging melt him with their prattling voice, 
 
 As sweet as juice from ripen'd fruit that flows, 
 
 So poor a man no true enjoyment knows. 2 
 
 As knowledge void of meekness, flowers of smell, 
 
 A lotus-cover'd pool beyond access, 
 A town without reserves in tank and well, 
 
 Mere beauty unadorn'd with beauty's dress,. 
 Poetic talent without learning, pain 
 Of love-lorn youth, so childless wealth is vain. 3 
 1 Chuthamani. 2 Bdradam. 3 Valeiyapadi.
 
 PARENTAL FONDNESS. . 243 
 
 A plenteous feast may guests in number please, 
 But if no tottering little ones intrude, 
 
 With tiny hands outstretch'd the dainties seize, 
 Distend their careless mouths with blended food, 
 
 And scatter bits and crumbs on every side, 
 
 Their lives are fruitless who the feast provide. 1 
 
 Whatever his accumulated gain, 
 
 Although his wife, by sacrifices won, 
 
 The pride and beauty of his house remain, 
 Be his religious duties strictly done, 
 
 Though opulence its pomp around him show, 
 
 The childless man is lowest of the low. 2 
 
 A monarch's elevation he may gain, 
 
 Behold the sea-clad earth before him bend, 
 
 May Indra's peerless majesty attain, 
 
 And all the lesser gods in power transcend, 
 
 Yet has he nothing worth possessing won, 
 
 And does not live, who cannot boast a son. 3 
 
 Whatever means of pleasure they possess, 
 They still are destitute of true delight 
 
 Who have no red-lipp'd children to caress, 
 In prattle musical, in beauty bright 
 
 The treasure craving of parental joy, 
 
 In acts of penitence yourselves employ. 4 
 
 The hunger quenching by whose restless fire 
 The manes else would be consumed with woe, 
 
 1 Purananuru. 2 Baradam. 
 
 3 Bramottura-candam. * Cdsi-candam.
 
 244 TALES AND POEMS OF SOUTH INDIA. 
 
 Performing all the rites the gods require, 
 
 And helping worthy men on earth below, 
 One son begotten richer blessing brings 
 Than from a hundred sacrifices springs. 1 
 
 The curses of your household gods to shun, 
 To save ancestral ghosts from vengeful pains 
 
 Because in you their ruin'd race is run, 
 
 Enter the course which ancient writ ordains, 
 
 And rest not till the happiness you earn 
 
 Of having loving children in your turn. 2 
 
 Not power from acts of charity that springs, 
 Nor merit that repeated fasts procure, 
 
 Nor virtue purchased by burnt-offerings, 
 Makes future bliss to anxious mortals sure ; 
 
 Of happiness, excepting through a son, 
 
 The present world and world to come have none. 3 
 
 SARAVANAP-PERUMAL-AYER. 
 
 In various parts of India there are native stars of 
 magnitude in character and learning. Such gentlemen 
 are the giants of Hinduism, who defy the servants of 
 the God of Israel. With their scholarship they help, 
 and by their zeal hinder the evangelist. A man of 
 this excellent sort was Saravanap-Perumal-ayer, in the 
 beginning of the present century. He assisted studious 
 Europeans, and published several Tamil works, in- 
 cluding an edition of Valluvar's Cural. 
 
 1 Bdradam. 2 Scandam. 3 Baradam.
 
 INSTRUCTION FOR CHILDREN. 245 
 
 He at least edited Pdla-potham, a book for boys, 
 drawn from the wells of the Tamil classics. It is 
 a specimen of the training given to the children of 
 India, and of the thoughts common to the sages. 
 Translating it again after an interval of many years, 
 the writer has almost lost sight of his English 
 surroundings now and then, and returned in mind to 
 the good Brahman who recommended it as a capital 
 Tamil book for a beginner. It was a manuscript copy 
 which Cartigesayer lent, and the rendering is from a 
 careful transcription. Some ascribe the work to 
 Ouvay. 
 
 INSTRUCTION FOR CHILDREN. 
 
 I. Lessons of one Idea. 
 
 I. 
 
 Children, learn your lessons well. If you study, 
 you will possess knowledge. If you have knowledge, 
 you will acquire skill to make money. If you get 
 money, you will obtain food, raiment, jewels, and other 
 things as you may need them. If, moreover, you 
 practise virtue, charity, kindness, and every sort of 
 good behaviour, you will live prosperously, so that all 
 will praise you. 
 
 2. 
 
 Children, knowledge is better than wealth. 
 
 How is that, sir ? 
 
 Thieves can take away riches ; but none can deprive 
 you of knowledge. Besides, if you spend money, it 
 will decrease ; but learning will grow, the more you 
 impart it to others. Know that so it is.
 
 246 TALES AND POEMS OF SOUTH INDIA. 
 
 3. 
 
 Children, according to your study, your knowledge 
 will increase. 
 
 How is that, sir ? 
 
 The deeper you dig into the sandy ground, the 
 springing water will come in greater abundance. 
 Know that so it is. 
 
 4. 
 
 Children, if one tell others what he has learned, his 
 knowledge will be brighter : if he keep it to himself, 
 it will bring contempt. 
 
 How is that, sir ? 
 
 When a well is used, its water is purer ; when left, 
 it becomes corrupt and offensive. Know that so it is. 
 
 5. 
 
 Children, if the impure and mean join the pure and 
 great, they will become pure. 
 
 How is that, sir ? 
 
 If the water of an unclean stream flow into the 
 clean water of a large lake, it will be cleansed. 
 Know that so it is. 
 
 6. 
 
 Children, if one is rich, all will approach him ; if 
 he become poor, none will join him. 
 
 How is that, sir ? 
 
 If there is water in a tank, the heron and other 
 creatures will frequent it ; if it get empty, not one of 
 them will come near. Know that so it is. 
 
 7. 
 
 Children, if a good-natured person lose his wealth, 
 and become poor, all will esteem him more than before.
 
 INSTRUCTION FOR CHILDREN. 247 
 
 How is that, sir ? 
 
 If a large precious stone, by being ground and 
 polished, lose its weight and size, all will prize it more 
 highly. Know that so it is. 
 
 8. 
 
 Children, if a man of weight associate with a worth- 
 less person, he also will become base. 
 
 How is that, sir ? 
 
 If a heavy stone - pillar join with a light raft, it 
 will itself become light, and float on the water. Know 
 that so it is. 
 
 9. 
 
 Children, if one who has acquired wealth lay it up, 
 neither enjoying it himself nor bestowing it on others, 
 strangers will take possession of it. 
 
 How is that, sir ? 
 
 Hunters will drive away the bee that hoards honey 
 in its nest, without eating it, or giving it to others, 
 and appropriate the honey. Know that so it is. 
 
 10. 
 
 Children, if a man of superior spirit be treated 
 courteously, he will come to the assembly ; if not, he 
 will remain at home alone. 
 
 How is that, sir ? 
 
 If the fragrant flower of the talay come out in 
 bloom, it will mount to some one's head ; if not, it 
 will stay on its shrub. Know that so it is. 
 
 11. 
 
 Children, if in business the help of a bad man be
 
 248 TALES AND POEMS OF SOUTH INDIA. 
 
 necessary, there must be as little friendship with him 
 as possible ; if the intimacy be too great, he will cause 
 grief. 
 
 How is that, sir ? 
 
 To areca-nut and betel-leaf a little lime only must 
 be added ; if there be too much, it will burn the 
 mouth. Know that so it is. 
 
 12. 
 
 Children, though a wicked man prosper greatly, do 
 not associate with him : if you associate with him, you 
 will get no good, but harm. 
 How is that, sir ? 
 
 If you go near a snake because it has a ruby, it will 
 not give you the ruby, but only bite you. Know that 
 so it is. 
 
 13. 
 
 Children, if something is wanted from one who will 
 not give it you, it must be got through his friend. 
 
 How is that, sir ? 
 
 They who would milk the cow can do so, when 
 they bring its calf near it. Know that so it is. 
 
 II. Lessons of two Ideas. 
 
 14. 
 
 Children, it is necessary to acquire learning in 
 youth. After mature age, the mind will be occupied 
 with domestic cares. Though you should study then, 
 knowledge will not fix itself in the understanding. 
 
 How is that, sir ? 
 
 In cloth which has not been soiled, a colour will
 
 INSTRUCTION FOR CHILDREN. 249 
 
 take hold easily ; in stained cloth, the dye will not 
 take well. Know that so it is. 
 
 15. 
 
 Children, although the learned be like others in 
 figure, they have honour in this world, while the others 
 are undistinguished. 
 
 How is that, sir ? 
 
 The heron and the swan resemble each other in 
 form ; but the swan is regarded as superior because it 
 can separate the milk mixed with water, and the heron 
 as inferior from its inability to do so. Know that so 
 it is. 
 
 16. 
 
 Children, although a man of acquirements be not 
 good-looking, yet all wish for him. A man without 
 accomplishments may be very handsome, but none 
 care for him. 
 
 How is that, sir ? 
 
 The fragrant root of the ilamitcham is not pretty, 
 but all desire it. None want the scentless flower of 
 the lemon-tree, though very beautiful. Know that so 
 it is. 
 
 17. 
 
 Children, a clever man, though poor, commands 
 esteem : a simpleton, though rich, gets none. 
 
 How is that, sir ? 
 
 The eye, which perceives and understands, is with- 
 out ornaments ; but it is most precious. The hand, 
 which does not see and know, may be adorned with 
 rings, bracelets, and other jewels, but is not so ex- 
 cellent. Know that so it is.
 
 250 TALES AND POEMS OF SOUTH INDIA. 
 
 18. 
 
 Children, if you join the good, you also will be 
 good : if you join the bad, you also will be bad. 
 
 How is that, sir ? 
 
 When the rain-drops fall on good ground, there will 
 be good water: when they fall on salt ground, the 
 water will be brackish. Know that so it is. 
 
 19. 
 
 Children, if you speak kindly to everybody, you 
 will be respected ; if harshly, you will be disliked. 
 
 How is that, sir ? 
 
 Because the parrot speaks sweetly to all, they give 
 it milk and fruit, take it in the hand, and kiss it : 
 because the voice of the crow is unpleasant to men, 
 they throw stones at it, and drive it away. Know 
 that so it is. 
 
 20. 
 
 Children, if you are humble towards the great, it 
 will be to your profit ; if you resist them, you will 
 suffer. 
 
 How is that, sir ? 
 
 The rush, bending its head to the torrent, will lift 
 it again, and nourish ; the tree, not bending its head, 
 but standing against it, will be carried away by the 
 flood. Know that so it is. 
 
 21. 
 
 Children, though a man of evil disposition be born 
 of a high caste, none will confide in him ; though a 
 good-tempered man be born of a low caste, all will 
 accept him.
 
 INSTRUCTION FOR CHILDREN. 251 
 
 How is that, sir ? 
 
 Because the flower of the sweet-juiced sugar-cane is 
 without fragrance, none care for it ; because the flower 
 of the poisonous oleander has a delicious smell, all 
 desire it. Know that so it is. 
 
 Children, superior persons wish to perform superior 
 actions ; inferior people rejoice in inferior deeds. 
 
 How is that, sir ? 
 
 When a lion hungers, he will eat the choice flesh of 
 an elephant ; but a dog is glad to bite a stinking bone. 
 Know that so it is. 
 
 23. 
 
 Children, when you are rich, since wealth elevates, 
 you should be deferential to all ; but when you are 
 poor, because poverty depresses, you must be without 
 servility. 
 
 How is that, sir ? 
 
 A tree bends in proportion as it bears fruit ; but a 
 tree without fruit does not bend. Know that so it is. 
 
 24. 
 
 Children, although a wise man come from a dis- 
 tance, he will appreciate another's acquirements ; but 
 a man wanting in wit, though accustomed to associate 
 with him, cannot detect his merits. 
 
 How is that, sir ? 
 
 Though the bee come from a distance, it drinks the 
 honey of the water-lily ; but the frog, its neighbour, 
 has not the pleasure of drinking its honey. Know 
 that so it is.
 
 2 5 2 TALES AND POEMS OF SOUTH INDIA. 
 
 25. 
 
 Children, we must not judge, from a person's 
 beauty, that he is a good man, or, from his want of 
 beauty, that he is a bad man. 
 
 How is that, sir ? 
 
 The arrow, though without crookedness, kills ; but 
 the lute, though bent, gives pleasure to the ear. 
 Know that so it is. 
 
 26. 
 
 Children, if you do a kindness to superiors, they 
 will well reciprocate it ; if to the wicked, they will do 
 you harm. 
 
 How is that, sir ? 
 
 Give food to a cow, and it will give you sweet 
 milk : give milk to a serpent, aud it will give you 
 poison. Know that so it is. 
 
 27. 
 
 Children, if the great err from the right course, they 
 are without comfort ; but if an inferior person stray, 
 he gets over it. 
 
 How is that, sir ? 
 
 When men and other large creatures fall from a 
 height, they are not likely to survive ; but if such 
 little things as the ant fall, they still live. Know that 
 so it is. 
 
 28. 
 
 Children, a person may be small in figure, and yet 
 possess ability to do rare actions : though another have 
 a large shape, he may be destitute of such power. 
 
 How is that, sir ? 
 
 Though the seed of the banyan-tree is small, yet,
 
 JNSTR UCTION FOR CHILDREN. 2 5 3 
 
 when grown, it affords a shadow in which many can 
 sit down ; but if the big nut of the palmyra grow into 
 a tree, it will not give shade enough for a single person 
 to sit under. Know that so it is. 
 
 29. 
 
 Children, though many children be born of one 
 mother, the disposition of one will be different from 
 that of another. 
 
 How is that, sir ? 
 
 Though the lotus, red lily, white lily, and neythal 
 flower are produced in one pond, yet the nature of one 
 is not that of another. Know that so it is. 
 
 30. 
 
 Children, good people are few in the world, but 
 bad men are many. 
 
 How is that, sir ? 
 
 Gems are costly and rare, but other stones are 
 abundant everywhere. Know that so it is. 
 
 III. Lessons of three Ideas. 
 
 Children, people of the highest class make returns 
 of kindness to those who did them honour in the 
 beginning, and those of the middle sort to such as 
 have done honour to them many times, but the lowest 
 to those only who have humbly served them every 
 day. 
 
 How is that, sir ? 
 
 The palmyra gives its produce to those who buried
 
 254 TALES AND POEMS OF SOUTH INDIA. 
 
 and watered its seed in the beginning, and the cocoa- 
 nut tree to those who have watered it many times, but 
 the betel-nut tree to those only who have poured 
 water on its roots every day. Know that so it is. 
 
 32. 
 
 Children, a service done to a superior lasts always 
 with profit and lustre ; kindness to an ordinary man 
 wears an appearance of brightness ; a favour bestowed 
 on a low person is lost directly. 
 
 How is that, sir ? 
 
 The rain-drop, falling into the oyster, becomes a 
 pearl ; when it falls on a lotus-leaf, it resembles a 
 pearl ; when it falls on the ground, it disappears 
 immediately. Know that so it is. 
 
 33. 
 
 Children, when superior persons are angry with 
 any one, and leave him, they cool directly, and are 
 friends as before ; when common people become 
 estranged, they are reconciled on the mediation of 
 another; when anger separates the low, they can 
 never associate again. 
 
 How is that, sir ? 
 
 Water, cleft, reunites directly as before ; and gold 
 when a person melts it together ; but a breach in a 
 stone can never be healed. 
 
 TALES ABOUT YOUNG PEOPLE. 
 
 1. A Father's Example. 
 A rich man poured boiled rice and water for his
 
 TALES ABOUT YOUNG PEOPLE. 255 
 
 father into a potsherd. His child, seeing it, took the 
 piece of earthenware, and hid it away. Afterwards 
 the rich man, looking at his father, asked, " Where is 
 the potsherd ? " and beat him. The boy said, " Father, 
 do not beat my grandfather. I took and hid the pot- 
 sherd, because, after I am grown big, I shall not get 
 another sherd for you." When the rich man heard 
 that, he was ashamed ; and from that day he waited 
 upon his father with more attention. 
 
 2. A Boys Plea. 
 
 The king of a city called Sagathilagam, rising early 
 one day, peeped into the road at the back of his 
 palace, and saw a little Velala boy picking up the 
 refuse of stores lying about. Drawing his head in 
 again, he knocked it against the door-sill ; and a little 
 blood was visible. He said. " From getting up early 
 to-day, and seeing his face, my head is wounded and 
 bleeding. As many as thus see his face every day, 
 what evil will come upon them ! " Therefore, accord- 
 ing to the saying that it is not good to place in the 
 earth an enemy of many people, he sent for the 
 executioners, and commanded them to catch and slay 
 the boy. They went and seized the child, and dragged 
 him along, explaining, "From seeing your face, the 
 king struck his head on the door-sill, so that blood 
 could be seen ; and therefore he has ordered that you 
 shall lose your head." On hearing that, the boy 
 earnestly besought them to let him see the king, and 
 speak a word to him : afterwards they might cut him 
 down. They reported his request, and by the monarch's
 
 256 TALES AND POEMS OF SOUTH INDIA, 
 
 leave brought him into his presence. The boy looked 
 upon the king, bowed, and said, " great king, a slight 
 injury has happened to you through getting a sight of 
 my face in the early morning, and you have therefore 
 commanded that I shall be executed. When I awoke, 
 I beheld your sacred face ; and the evil has come to 
 me that I am liable to lose my head. What re- 
 tribution is there for this ? I came to submit this 
 question, and afterwards to yield my head." Hearing 
 that, the king was startled and ashamed, praised him 
 in his heart, gave him a position in the palace, had 
 him taught all science, and finally appointed him his 
 minister. 
 
 3. The Eest Son. 
 
 A priest went to the house of a follower of his, and, 
 in the course of a few words, said, " Disciple, which is 
 the most deserving of your four children ? " He 
 answered, " Look, swamy, the best of them is he who 
 is carrying a bundle on the top of the thatched house." 
 The guru asked, " What sort are the other three ? " 
 He put his finger upon his nose, heaved a great sigh, 
 and said sadly, " Are they such ? " 
 
 4. A Foolish Child. 
 
 A householder said to a son of his who could not 
 learn, " Boy, big as you are, you have no sense. To-day, 
 catch and bring some fish." The lad said, " Good," 
 and went, and cut and opened the pond by four 
 channels ; and the water flowed away. Afterwards, 
 in the middle of the tank, in a place of mud and 
 water, feeling with his hand, he caught seven or eight
 
 TALES ABOUT YOUNG PEOPLE. 257 
 
 fishes. These he brought, and laid before his father. 
 The father, somewhat delighted that so much sense 
 had shown itself after such a length of time, said, 
 " Why are you so tired, my son, that, late as it is, you 
 do not come to your meal ? " He answered, " Some of 
 the water of that pond is not yet drawn away." He 
 asked, " What has happened ? " Then he told him of 
 his breaking the dam, and taking the fish. His father, 
 beating him on the head, said, " Have you ruined my 
 family ? " Euined he was, through his crops not 
 growing that year because of the emptying of the tank. 
 Thus destruction always comes from a child that is a 
 fool. 
 
 5. A Wise Child. 
 
 A person who possessed ten thousand pagodas, 
 perceiving that the time of his death was near, called 
 his two children, and, presenting each of them with 
 five fanams, said, " I will give my property to him 
 who fills the house with this." The elder of them 
 bought straw with the five fanams, and spread it to 
 fill the house. The younger purchased wax candles, 
 and mounted them to shed light everywhere. Be- 
 holding the two methods, the father delivered his 
 wealth to him who hung up the light. Thus he who 
 is wise is great. 
 
 6. All lut the Tail. 
 
 When a guru was teaching a disciple, the latter 
 saw a rat enter its hole, and could think of nothing 
 else. Directly the guru had finished, he asked, 
 
 R
 
 258 TALES AND POEMS OF SOUTH INDIA. 
 
 " Disciple, has it all entered ? " The disciple answered, 
 " All has entered except the tail." So wisdom fares 
 when it addresses fools. 
 
 7. Plenty of Sugar. 
 
 A merchant from the west country brought ten 
 oxen laden with sugar. One of the beasts, becoming 
 unruly in the way, threw down a bag. Then the 
 merchant called a boy who was there tending cows, 
 and requested him, saying, " My little brother, take 
 hold with me of this bag of sugar, and lift it up on 
 the ox, and afterwards I will give you plenty of 
 sugar." The boy said, " Very well," and so lifted it. 
 Afterwards the trader offered him a ball of sugar. 
 " This is little, give plenty of sugar," said the boy. 
 The merchant gave him a little more. However much 
 he gave, the boy kept on saying, " This is little, 
 give plenty." Then a wayfarer, who came that road, 
 practised a trick. He took in one hand a little more 
 sugar than in the other, and, showing the sugar in his 
 two hands, said, " Say how much this is, and how 
 much this is." The boy said, " That is a little, this is 
 plenty." He answered, " This being plenty, take it, 
 and be off." The youth with confusion took it, and 
 went away without speaking. 
 
 8. Science and Sense. 
 
 Of four brothers who went into a foreign country, 
 three acquired from a teacher all knowledge, but the 
 fourth did not learn well. One day the four took 
 counsel thus together. The first brother said, "We
 
 TALES ABOUT YOUNG PEOPLE. 259 
 
 will go by and by to the king over a distant country, 
 and show him our skill, and divide among all four the 
 presents accruing, and then go home." The second 
 brother said, " We must divide among three of us the 
 money that comes from learning gained by labour. 
 The fourth brother is stupid, and has learnt nothing. 
 Therefore to give him a share is out of the question." 
 " True, brothers," said the third, " the youngest is 
 unlearned ; but he is smart in worldly affairs. From 
 those who know worldly matters comes advantage to 
 Icings, who therefore confer greatness on them. So 
 we will not leave him behind, but let him go with us, 
 and allow him a share." To this they all agreed. 
 When they were travelling in the jungle together, they 
 saw a tiger lying dead. The learned three said, " We 
 will try on this tiger the science of bringing the dead 
 to life." Then the one without learning checked them, 
 saying, " Do not try your power on the tiger. If life 
 come to it, ruin will thence come to us." The third 
 brother said, " We must believe his word." The others 
 answered, " From pride of ignorance, you are also a 
 fool ; what ? " and they despised them, and began to 
 revive the tiger. Then the objectors, saying, " If you 
 see a cruel person, it is necessary to get to a distance, 
 is it not ? " ran, and climbed a high tree. Directly the 
 clever ones had raised the tiger by their incantations, 
 it seized and slew them. 
 
 9. liichcs and Learning. 
 
 Two young men, Sumugan and Suviseshaii, of 
 Snattanapuram, in the Malayalam region, thinking it 
 necessary to go into a foreign country, and make some
 
 260 TALES AND POEMS OF SOUTH INDIA. 
 
 acquisition with which to return, took each of them a 
 thousand pons, 1 and reached the city of Casi in the 
 north district. Sumugan, trading with the thousand 
 pons he had brought, acquired great wealth. Suvise- 
 shan, giving his thousand pons to those who were great 
 in learning, became a mighty pandit accomplished in 
 all the shastras, but was poor, and attached himself 
 to his friend Sumugan to get his living. Sumugan, 
 intending to return to his own country, mounted all 
 his substance on camels, and invited Suviseshan to go 
 with him. As they went on their way, in a certain 
 jungle, robbers set upon them, and deprived him of 
 all his goods. Afterwards both arrived at their own 
 country poor men. While it was thus, the king who 
 governed that country made it known that he wanted 
 a learned man. At that time Suviseshan went, and 
 displayed the knowledge he had acquired, and attained 
 greatness. Sumugan, thinking of the wealth he had 
 lost, got grief. Thus evil comes to material riches, 
 but there is no destruction to acquired learning. 
 
 10. The Advantage of Learning. 
 
 A man had two sons. The younger of them 
 listened to the advice of his mother and father, and 
 acquired learning. The elder paid no attention to 
 their counsel, and remained ignorant. One day they 
 went into the forest to pluck leaves. There the first- 
 born son, seeing an inscription on a stone, but not 
 knowing how to read it, called his younger brother, 
 and said, " Look at this stone." He examined it, and 
 1 Poii = three shillings and sixpence.
 
 TALES ABOUT YOUNG PEOPLE. 261 
 
 discovered that under it were ten thousand pagodas. 
 He concealed the discovery from his elder brother, 
 telling him something else, and afterwards came with- 
 out his seeing, and dug up and carried off' the treasure, 
 and was a prosperous person. Therefore it is neces- 
 sary to obtain knowledge as the principal thing. 
 
 11. Civility won by Respectfulness. 
 
 The elder of two brothers was respectful to all, the 
 younger roughly abusive to everybody. One day, 
 when the two were going to a certain town, the}' 
 encountered four robbers. The younger abused them ; 
 and they kicked him over and over, and seized all that 
 was in his hand. The greater spoke with deference ; 
 and they did nothing to him, but gave him a smile, 
 and dismissed him with a hundred pagodas. 
 
 12. Curse on the Mischievous removed by the 
 Good-natured. 
 
 A person had two sons. The elder of them was a 
 worthy youth, who committed no wickedness. The 
 younger associated with bad boys, and was always 
 doing mischief. The two went into a forest near the 
 town to pluck leaves. There the younger climbed up 
 into a banian-tree. In the hollow of that tree a 
 hermit did penance, closing his eyes. The boy bent 
 down a branch, and fastened to it his long hair. On 
 its lifting him up, the hermit, opening his eyes and 
 looking, gave him his curse. The greater youth came 
 and released him ; and to him he gave the blessing of 
 riches and knowledge, and said, " Do you want any-
 
 262 TALES AND POEMS OF SOUTH INDIA, 
 
 thing else ? " He answered, " I wish you to remove 
 the curse from my younger brother." He did so. 
 Mischief should not be wrought, 
 
 13. Borrowed Garments. 
 
 A son-in-law, meeting with a fellow son-in-law, 
 went to the house of his mother-in-law. All his 
 garments were borrowed except his turban. He there- 
 fore charged his companion, " Do not tell this in the 
 house of my mother-in-law." When they were seated, 
 the mother-in-law and the father-in-law, looking upon 
 the companion, inquired concerning his health and 
 welfare. He answered, " His turban only is your son- 
 in-law's own; do not ask me about his other garments." 
 The son-in-law was put to shame. Such is the friend- 
 ship of a fool. 
 
 14. Changing a Name. 
 
 A householder, obtaining a Pariah slave, asked, 
 " What is your name ? " He said, " Sir, my name is 
 Perumal." 1 The householder, being a Yaishnavan, 
 could not consent to call this Pariah by the name 
 Perumal, and therefore asked him, " Will you take 
 another name ? " He said, " I will, sir ; but it will 
 cost something." " Say how much it will cost," he 
 answered. " My father," said he, " spent ten pagodas, 
 and ten measures of rice-grain, to feast four Pariali 
 villages, and give me my present name. Now to 
 reject this, and assume another name, the expense 
 will be double." Consenting, the householder gave 
 1 Great One, a title of Vishnn.
 
 TALES ABOUT YOUNG PEOPLE. 263 
 
 him twenty pagodas and twenty measures of rice. 
 The Pariah, laying it out in a wholesome way, and 
 supplying food for four months, came back with the 
 name Periya-Perumal. 1 The Vaishnavan, looking on 
 the slave, asked, "What name have you assumed and 
 brought ? " He replied, " Swamy, the name I now go 
 by is Periya-Perumal." Hearing that, the master was 
 confused. Thus with vain contrariety the ignorant 
 join vain expenditure. 
 
 15. Pride of new Wealth. 
 
 When a boy was one day tending a flock under a 
 hill, he pushed a stone, and saw beneath it a brass jar 
 full of pagodas. He covered it, thinking nobody would 
 find it afterwards, and was rejoiced in mind and re- 
 freshed in body. In the evening, when he led the 
 Hock home, the master said, " Boy ! Karuppa ! have 
 you seen that all the sheep have fed well ? " He 
 angrily answered, " It is no use crying Karuppa, and 
 you need not disrespectfully say boy." The master 
 said nothing, thinking in his mind, " What now ? 
 There is a wonder : we shall know." Next day the 
 1 M >y took the sheep to the foot of the mountain, looked 
 on the treasure he had discovered there, and returned 
 with joy. His master asked, "Karuppa, have you 
 cared for the sheep well, and brought them home 
 safely ? " To that the boy said, " Cannot you call me 
 Karuppana ? " On the following evening the master 
 cried, " Karuppana ! " Hearing that, he said, " From 
 to-day call me KaruppannJlpillay." When accordingly 
 lie next day addressed him, saying, " Karuppanna- 
 1 Great Great One.
 
 264 TALES AND POEMS OF SOUTH 2ND I A. 
 
 pillay ! " the boy complained, " What is that ? My 
 food is put in an earthen bowl : cannot it be placed 
 on a plantain-leaf ? " So his master put it on a 
 plantain-leaf. Next morning, saying, " We must 
 understand this," he followed him when he led the 
 sheep, without his knowing. The youth opened and 
 looked at the treasure, covered it and sat on it with a 
 complacent smile, and then went beyond. After he 
 had gone, his master went and saw the source of his 
 boldness and pride. He took up the treasure, and 
 carried it home, and provided Karuppan's meal in a 
 respectful style. Next day Karuppan, not seeing the 
 treasure, languished, and knew not what to do ; and 
 he went back with the sheep sorrowfully in the 
 evening, and lay down in weariness and grief. His 
 master called most politely, saying, " Karuppanna- 
 pillayyavargal, to-day is placed a silver bowl ; come to 
 eat." Then said the shepherd boy, " The old Karuppan 
 is the Karuppan : the old earth-bowl is the bowl." 
 Hence this proverb. 

 
 THE ACCOMPLISHED JUDGE. 
 
 THE English found India a continent of political 
 volcanoes, earthquakes, and storms. Caprice and 
 vice ruled in every region. The tyranny of one dis- 
 trict was unlike that of another. In the same petty 
 kingdom the succession of a rajah was a violent intro- 
 duction of new measures. Iniquity was religion, and 
 morality a dream in many places. The criminal was 
 as often on the bench as in the dock. A bribe was 
 necessary to open the judge's eyes ; and he used 
 torture to bring accused persons to his way of thinking. 
 Prosecutors were liars, and witnesses actors. There 
 was often no standard of law. If a man had property, 
 his head sat loose on his shoulders. Jewels were not 
 safe, even when buried underground. There were 
 treatises on short and easy methods of burglary and 
 slaughter. 
 
 By nothing has India been more benefited than our 
 impartial administration of justice. The high do not 
 now trample upon the low ; and the rights of rich 
 and poor are equally sacred. Venality is a crime, as 
 well as perjury ; and the wretch who dares to employ 
 torture is as guilty as the worst transgressor to whom 
 it can be applied. Not particular districts only are 
 brightened and healed : the blessing is diffused like the 
 sunshine, and pervasive as the air. The land that was 
 all in pieces has been joined together. 
 
 2C5
 
 266 TALES AND POEMS OF SOUTH INDIA. 
 
 Ere England's power to govern and heal was felt, 
 proof often occurred that " there is a spirit in man, 
 and the inspiration of the Almighty giveth them 
 understanding." As the rainbow paints the cloud, 
 and as stars shine in the night, now and then a genius 
 arose whose face shone with God's image, and in whose 
 hands were the tables of His law. Eeason, conscience> 
 and common sense spread their gifts in his proceed- 
 ings ; and there was protection for the people till the 
 lofty tree was laid low. " For they saw that the 
 wisdom of God was in him, to do judgment." When 
 he fell, it was like the withdrawal of divine favour, 
 and the exposed country sighed and smarted. 
 
 The following Tamil history gives a glimpse of such 
 a native hero. It is a specimen of the tales current 
 among our Eastern fellow-subjects, being, with the 
 exception that a story unfit for our language has been 
 omitted, a faithful translation of one out of many such 
 works issued from the Hindu press. As far as 
 possible, the indelicate expressions characteristic of 
 Indian publications have been rejected. The liberty 
 has also been taken of dressing prose in rhyme. Not 
 free from fiction, yet the narrative is most likely 
 founded upon fact. 
 
 It exemplifies the old despotic practice of elevating 
 persons with no special training, and on the impulse 
 of an hour, to the highest offices. One day Eamaii 
 had the applause of children with whom he played ; 
 the next he was the man whom the king delighted to 
 honour. This record of cases in which he is said to 
 have given judgment exhibits the disposition of the 
 Hindu to cheat and lie, and his opinion that falsehood
 
 THE A CCOMPL1SHED JUD GE. 267 
 
 is pardonable if only clever, and shows how service- 
 able to a shrewd magistrate is circumstantial evidence. 
 
 The wisdom of the East speaks in proverbs. When 
 any striking event is witnessed or related, it is usual 
 to quote as the moral of it some common saying. It 
 will be observed that each of the following stories 
 illustrates a popular adage cited at its close. 
 
 Our hero belonged to the Velala or agriculturist 
 caste, and was therefore of respectable origin. He 
 was a native of the Country of Chola, spoken of in 
 previous pages. The ancient capital of Chola-mandalam, 
 or, as modern geography has it, Coromandel, was 
 Urayur ; but the kings more recently resided at 
 Tanjore, one of the chief seats of learning and religion 
 in Southern India. Cholan, the dynastic appellation 
 of those monarchs, was a proud title. By cutting 
 canals from the river Cavery, they made their territory 
 most fertile. Eastern exaggeration says that ghee was 
 to be drawn from a reservoir in its metropolis like 
 water from a well. 
 
 If any part of India was an exception to the general 
 corruption and misrule, it was this land flowing with 
 milk and honey. Its kings prided themselves on their 
 justice. A common Tamil saying for governing so 
 that no one shall have cause to complain is, " Govern- 
 ing so that not even the tongue of the bell shall move." 
 This saying originated in the use made of the familiar 
 instrument by a Coromandel rajah. He had a bell 
 hung up at his palace gate, that by means of it such 
 as failed to obtain redress from his subordinates might 
 attract his royal notice. Alas ! even in ghee-abound- 
 ing Chola the tongue was not still for any length of
 
 268 TALES AND POEMS OF SOUTH INDIA. 
 
 time. Our history introduces itself with a case in 
 which a woman who had been unjustly directed to 
 restore a vessel of brass, if she did not ring the bell, 
 wrung her hands, and, instead of His Majesty's clapper, 
 made good use of her own. 
 
 Some of the traditional anecdotes of the Southern 
 Carnatic are met with in various forms. For instance, 
 the following version of the opening tale in Mariyathay- 
 Itaman's history is found in Kathamanjari : 
 
 When four persons were journeying in a certain 
 district together, they saw a bundle of money in the 
 way, and took possession of it. A dispute arising 
 among them about its division, they talked a long- 
 time, but could not come to a decision. So they said 
 to a dealer in the place whom they saw opening his 
 shop, " Lo, merchant, we are going to this tank you 
 know of, and will come back after eating the rice we 
 possess. If we four come again, and ask for this, give 
 it." Having deposited with him the bundle of money 
 with a mark upon it, they proceeded to the tank, and 
 bathed themselves thoroughly ; and then they made 
 their meal. Immediately afterwards they sat down, 
 and rested on the shore of the tank in the shade of a 
 banian-tree. Then they sent one of their party, saying 
 to him, " Go and purchase betel, areca, and tobacco of 
 the shopkeeper whom we saw and talked with." " So 
 be it," said he, and went, and requested the tradesman 
 to yield him the bundle of money. The merchant 
 replied, " I will not give without those." He said, 
 " But I speak for them, see ; " and from where he was, 
 looking towards them, he shouted, " The merchant 
 says he will not give it without your concurrence ;
 
 THE ACCOMPLISHED JUDGE. 269 
 
 what say you ? " They shouted back, " Give, give, 
 without uttering any objection." The trader therefore 
 took the bundle, and delivered it into the man's hand. 
 Keceiving it, he made off, without any one knowing. 
 When twenty-four minutes had passed without his 
 coming, those three came to the merchant, and asked, 
 " Where is he ? " He answered, " He then received 
 the bundle, and left." They exclaimed, " ho, 
 merchant, you have made a mistake. We said, if we 
 four come and ask for it. As we have not done so, 
 you must produce the bundle." They seized him by 
 the girdle, and dragged him to the magistrate in that 
 town, and told him what had happened. When the 
 magistrate had heard it all, he answered, " Very good : 
 it', as you said, the four come and ask, the merchant 
 will give up the bundle." Hearing that, they went 
 shame-faced away. 
 
 Who can tell how many webs of light literature in 
 the languages of Europe have been spun from Oriental 
 story ? Some version of this tale seems to have been 
 the origin of a garnished narrative by an English 
 writer, of which we may present the outline. Three 
 men left a bag of gold in the care of a widow who 
 kept an inn, to be delivered only when applied for by 
 all three. One of them returned to put his seal on it, 
 as the other two had done, and, when the innkeeper 
 was called to a customer, disappeared with the treasure. 
 The innocent woman was on the point of being 
 sentenced as a thief, when a young lawyer saved her 
 by pleading the condition that the bag was to be 
 surrendered, not to one or two, but all the three. 1 
 1 Caxf/itct of Literature.
 
 270 TALES AND POEMS OF SOUTH INDIA. 
 
 It is not pretended that such accounts as those 
 which follow are peculiar to India. Similar anecdotes 
 and traditions circulate, no doubt, in Arabia, Abyssinia, 
 Egypt, and other transitional countries, fallen from 
 civilisation, or not risen to it, in which justice is 
 administered according to the law of a judge's sagacity 
 or a ruler's ready wit. An apposite anecdote of a 
 former Bey of Tunis reveals an aspect of judicial 
 resource and dealing to be improved upon by French- 
 men. 
 
 " A certain Moor lost his purse one day, containing 
 sundry gold pieces or sequins. Desirous of recover- 
 ing it, he proclaimed his mishap by means of the 
 good offices of the town-crier. The person who had 
 found it was an upright man, conspicuous for his 
 probity ; and the moment he discovered to whom it 
 belonged, he made haste to restore it to its rightful 
 owner ; but the latter, finding that he had to do with 
 a rich man, thought it a good opportunity for a little 
 illicit gain at the expense of him who had so con- 
 scientiously restored it. He therefore maintained that 
 there were eighty sequins missing out of the purse in 
 question, and violently insisted on their restitution. 
 The quarrel became uproarious, and of course was re- 
 ferred to the decision of the Bey. One man declared 
 that the purse originally contained a hundred sequins, 
 whilst his adversary affirmed with many oaths that he 
 had given it back just as he found it. As both asser- 
 tions bore the same aspect of probability, the Bey was 
 for a moment embarrassed as to his decision. He 
 asked, however, to see the purse, and, having examined 
 it attentively, withdrew from it the money it contained,
 
 MARIYA THA Y-RAMAN. 2 7 r 
 
 ordering, at the same time, that another hundred sequins 
 be brought from his own treasury. He tried to put 
 them into the purse, which, however, would only 
 contain about fifty. Then, emptying it afresh, he 
 invited the prosecutor to try his hand at it, and fill it 
 with the hundred sequins which he had sworn it 
 originally to enclose. Of course he was unable to do 
 so ; and the Bey, handing the purse and the sequins 
 to the defendant, said, ' You had better take possession 
 of it, as it does not answer the description given of it.' 
 The false accuser received two hundred blows from the 
 bastinado." l 
 
 MARIYATHAY-EAMAX. 
 
 I. One of four thieves 
 The rest deceives. 
 
 Four lodgers with an ancient dame 
 
 Received contentedly what came, 
 
 Were gainers by what others lost, 
 
 And boarded at the public cost. 
 
 Now coins and jewels music yield, 
 
 "Within a brazen vessel sealed ; 
 
 But they must keep the common prey 
 
 To charm them on a safer day. 
 
 " Ho ! bury this beneath the floor, 
 
 Till call'd for, mother, by all four," 
 
 They said, and still their lodgings kept, 
 
 And ate and drank, and watch'd and slept. 
 
 1 Under the Palms in Algeria and Tunis. By the Hon. Lewis 
 Winjjfield. 1868.
 
 272 TALES AND POEMS OF SOUTH INDIA. 
 
 One weary day, as o'er the way 
 In a verandah's shade they lay, 
 And of the common good conversed, 
 The friendly four were dry with thirst. 
 " Who'll go to the old dame, and say 
 That we must have a pot of whey ? " 
 Was ask'd ; and, flying like a shot, 
 One said to her, " Produce the pot." 
 Pledged not the treasure to restore 
 Without an order from all four, 
 Across the road the woman went, 
 And ask'd if for the pot they'd sent. 
 " Yes, give it him, and don't be slow." 
 So, turning back, an iron crow 
 She lent her lodger, and revealed 
 The place where she'd the jar concealed. 
 " With this you'll turn it up with ease," 
 She said ; and he was on his knees. 
 The metal in his hands he feels, 
 And tries the mettle in his heels ; 
 
 1 Buttermilk, esteemed none the worse for being sour, is a 
 favourite drink in India for quenching thirst. It is usual to take 
 it early in the morning ; and no doubt the parched souls had 
 passed a feverish night. With the exception of the messenger, 
 they had now allowed their wits to go to sleep. The direction 
 they gave him, Tondi ycduttuk kondu va, was ambiguous ; one of 
 its words, tondi, being either a verbal participle or a noun. The 
 noun means a small earthen vessel ; the participle, having dug in 
 the ground. The words therefore not only signify, " Bring a 
 small jar," but equally, "Dig up, and bring." The intended 
 meaning was evident from the addition, " to get some whey ; " 
 but that addition the rogue suppressed, it not being true always 
 that there is honour among thieves.
 
 MARIYATHAY-RAMAN. 273 
 
 Through the back door he bears the prize, 
 And like a thief of thieves he flies. 
 
 Minutes twice twelve the thirsty three 
 Had waited, wondering not to see 
 Their partner with a pot supplied, 
 When all got up and went inside. 
 The cheat perceived, the dame they cursed ; 
 And vengeance now was all their thirst. 
 They haled her to the judgment bar, 
 And swore she'd stolen their brazen jar. 
 The Lord Chief Justice weighed the case, 
 Look'd the poor woman in the face, 
 And said he could not let it pass, 
 She must restore the pot of brass. 
 " dear ! what shall I do ? " she cries, 
 And tears are streaming from her eyes. 
 
 As bright a youth as e'er you'll meet 
 Was in the middle of the street, 
 With playmates busy at the game 
 Of pitch and toss : l he ask'd the dame, 
 " Good grandmother, why all these tears ? " 
 She with her story fill'd his ears. 
 Then, turning to his play anew, 
 As from his hands the nuts he threw, 
 Exclaim'd the grieved precocious soul, 
 " May these as surely find the hole 
 As earth his mouth shall quickly choke 
 Who this unrighteous sentence spoke '"^ 
 
 1 Ketcheyk-kay, something like a game of marbles ; instead of 
 marbles, areca-nuts being used. The aim in it is, from a fixed 
 distance, to pitch the nuts into one or more of two or three holes 
 scooped in the ground. 
 
 2 The allusion is to the situation of a buried corpse, uncoffined, 
 
 S
 
 274 TALES AND POEMS OF SOUTH INDIA. 
 
 Some busybodies to the throne 
 Made Raman's daring comment known. 
 The youth was to the monarch led, 
 And thus the awful Cholan said, 
 " Who thinks the sentence so unjust, 
 Himself the case may try, and must." 
 
 The child of Menu, unappalled, 
 The prisoner and the plaintiffs called, 
 The matter sifted, set her free, 
 And thus address'd the baffled three : 
 " She will, as pledged, the jar restore, 
 When told to do so by all four." 
 
 Grief goes the way that treasures go, 1 
 They say : the lady found it so. 
 The king with joy the tidings heard, 
 The title of " The Just " conferred 
 On Raman, made the bench his own, 
 Sent gifts of honour from the throne, 
 With special countenance caressed, 
 And held him a familiar guest. 
 
 II. How one, denied 
 Infanticide. 
 
 When made aware of what was done, 
 The father, trembling for his son, 
 
 with the face turned up ; and the wish conveyed the opinion that 
 the gods would not allow so unrighteous a judge to live very long. 
 The prophecy was fulfilled. The mouth of the unfortunate 
 magistrate was soon filled with dirt. He was as good as .dead. 
 
 1 Wealth in possession is grief, in the anxiety it occasions. 
 This grief ceases, when the wealth disappears. When property 
 is stolen, the greater affliction is with the stealer. The unfortu- 
 nate lover is less unhappy than the miserable thief.
 
 MARIYA THA Y-RAMAN. 2 7 5 
 
 And for himself, with anger said, 
 
 " Baman, have you lost your head ? 
 
 By subtilties of justice vexed, 
 
 The very gods are oft perplexed ; 
 
 And who to master them are you ? 
 
 From one mistake will scores ensue. 
 
 This office full of fear decline, 
 
 And show not where you cannot shine." 
 
 Eaman the Just made answer, " Sire, 
 
 There's small occasion for your ire, 
 
 Since God will be my faultless Guide, 
 
 And aid me wisely to decide. 
 
 Pray let the king my station choose, 
 
 And do not force me to refuse. 
 
 When fortune's goddess deigns to pay 
 
 A visit, kick her not away." 
 
 " Do as you like," he then replied, 
 
 Unable to say aught beside, 
 
 And home again his footsteps bent, 
 
 Keflecting as he thither went, 
 
 " If here I stay, more than I dare, 
 
 His slips and troubles I must share. 
 
 Attempting, he but tempts the law. 
 
 I must to other lands withdraw." l 
 
 His purpose hidden from his sou, 
 Forthwith his journey was begun. 
 Night reach'd, he at a dwelling lay 
 Whose lord had gone from home that day, 
 
 1 It is not in all instances good to have a friend at court. The 
 highest in the king's favour is the nearest to his frown, and may 
 carry his kindred with him in suddenly falling to the lowest 
 place.
 
 276 TALES AND POEMS OF SOUTH INDIA. 
 
 Leaving his wives, the childless first, 
 And second who an infant nursed. 
 The elder woman went to rest. 
 No sleep the careful man refreshed, 
 Who on the seat outside the door 
 Lay turning his misfortunes o'er. 
 
 Believing both in slumber sound, 
 And that her wish'd for chance was found, 
 The second wife at midnight made 
 The signal her gallant obeyed. 
 The startled infant at her side 
 Inopportunely woke and cried. 
 Exposure dreading more than death, 
 She grasp'd it, to restrain its breath, 
 A lasting lesson soon conveyed, 
 And by the first its body laid. 
 
 With night she let her lover go. 
 With daylight she took up her woe, 
 Beginning loudly to complain 
 Her rival had the baby slain. 
 The village heard, the proofs rehearsed, 
 The envious murderess fiercely cursed, 
 And when the mother sought relief 
 In Kaman's court, display'd their grief. 
 
 By all he'd chanced to see surprised, 
 The fugitive soliloquized, 
 " If right he do in this dispute, 
 I'll trust my son in any suit." 
 In studious disguise he dressed, 
 And near the seat of justice pressed. 
 
 The new-made judge, with thoughtful look 
 The woman's deposition took ;
 
 MARIYATHAY-RAMAN. 277 
 
 Was quick his officers to send 
 
 The elder wife to apprehend ; 
 
 And, when they'd brought her, ask'd her why 
 
 She'd caused the little child to die. 
 
 " This hell-deserving sin," said she, 
 
 " God knows, was never done by me." 
 
 " O base and artful woman ! " cried 
 
 The younger wife, and said she lied. 
 
 Perplex'd, his lordship would be told 
 
 If any did the deed behold. 
 
 " My eyes beheld," the accuser cried, 
 
 "The deed was seen by none beside." 
 
 The judge first turned to God his mind, 
 
 Then ponder'd how the truth to find. 
 
 " In scanty dress befitting vice, 
 
 You both the court must compass thrice," 
 
 He said. Agreed the younger wife. 
 
 " I will not, though it cost my life," 
 
 The other thought ; then spoke, ashamed, 
 
 " I'm willing rather to be blamed 
 
 And punish'd in a murderer's place ; 
 
 drive me not to this disgrace." 
 
 Observing carefully the two, 
 
 liftman the vile dissembler knew, 
 
 By stripes constrained her to confess, 
 
 And hanged the actual murderess. 
 
 The ancient saying was fulfilled, 
 
 She one thing, God another willed. 
 
 The father then, with boundless joy, 
 Approach'd and bless'd his wondrous boy. 
 " Your title and exploit agree : 
 Human the Just my son shall be.
 
 278 TALES AND POEMS OF SOUTH INDIA. 
 
 Such wisdom none but God could give. 
 In health and wealth long may you live ! " 
 And, happy man, he stay'd at home : 
 What need had he abroad to roam ? 
 
 III. Going to law 
 O'er pussy's paw, 
 
 Four partners in the cotton trade, 
 That rats might not their stores invade, 
 Procured a cat, and made a law 
 That each of them should own a paw. 
 Then each a leg adorn'd with rings 
 And ankle-chains and beaded strings, 
 Till, tortured by the glittering load, 
 A wounded foot grimalkin showed. 
 A strip of cloth the owner found, 
 And dipp'd in oil, and wrapp'd it round. 
 The kindly embers pussy sought ; 
 The lurking fire the bandage caught ; 
 The flying cat the flame convey'd, 
 And burnt up all the stock in trade. 
 
 The three, who all the ruin saw, 
 Eesolved to get redress in law ; 
 Their partner before Raman brought, 
 And utmost compensation sought. 
 What they had lost he should provide 
 The oily dressing who'd applied. 
 The judge the claim unrighteous thought 
 No wilful damage had been wrought. 
 He must the prisoner set free, 
 And turn his sentence on the three.
 
 MARIYA THA Y-RAMAN. 2 7 9 
 
 " The bandaged foot was lame, and so 
 Could not assist the cat to go ; 
 Its going caused what you lament ; 
 By means of your three legs it went ; 
 And you must, be it understood, 
 To the accused his loss make good." 
 
 They only added to their woes, 
 As with its own proboscis throws 
 The elephant, in baffled tread, 
 The blinding dust upon its head. 
 The man accused from lowest grief 
 In highest joy found quick relief, 
 Proving, like sailor tempest-toss'd, 
 Escaping when confused and lost, 
 Himself not knowing east from west, 
 Tis God who succours the distressed. 
 
 IV. No pearls were e'er 
 Placed in his care ! 
 
 A man who own'd two pearls of cost, 
 Determin'd they should not be lost, 
 When starting on a journey, thought 
 He'd leave them in safe hands, and sought 
 A trusty neighbour. " If you please, 
 Till I return take care of these," 
 He said, and left his wealth behind, 
 Departing with an easy mind. 
 
 In time, his journey at an end, 
 He call'd to thank his honest friend, 
 Who, to his sore amaze, denied, 
 " No pearls to me did you confide."
 
 2 8o TALES AND POEMS OF SOUTH INDIA. 
 
 Forthwith he to the judge complained ; 
 And Eaman the accused arraigned, 
 And read his guilt upon his face ; 
 But, wanting proof to seal the case, 
 Heard what each party had to say, 
 And coolly sent them both away. 
 
 He saw, ere many suns had shone, 
 The loser of the pearls alone, 
 And ask'd, with cautious scrutiny, 
 What sort and size the pearls might be. 
 Then took he from his casket straight 
 Of such -like pearls just ninety -eight, 
 And strung them on some rotten thread, 
 And sent for the accused, and said, 
 " An honest face like yours I'll trust. 
 So take these hundred pearls you must, 
 And bring them newly strung ; for see, 
 This cord's as rotten as't can be." 
 
 The joyful rogue went home, and there 
 He strung the pearls with cunning care, 
 Then counted them, again, again, 
 And search'd about the floor in vain. 
 Two pearls he'd lost ! so with the rest 
 He strung the two that he possessed, 
 And then, presenting all, proclaimed 
 Himself the thief he had been named. 
 
 The fowl among the hemp that dares 
 To scratch with greed its feet ensnares. 
 The owner had his pearls returned, 
 The thief the punishment he'd earned.
 
 MARIYA THA Y-RAMAN. 2 8 1 
 
 V. The iron fed, 
 
 The rats, one said. 
 
 Ten pigs l of iron having bought, 
 A man a likely neighbour sought, 
 And left them in his careful hands, 
 "While he should visit foreign lands. 
 
 Some years ere his return transpired, 
 When for the iron he inquired. 
 The saucy keeper shook his head, 
 And, " Eats have eaten it," he said. 
 
 Indignantly the owner strode 
 To Eaman, and his grievance showed. 
 The judge upon a measure hit 
 By which the biter should be bit. 
 The plaintiff saw the promis'd fun, 
 And undertook it should be done ; 
 In seeming friendship learn'd to smile, 
 As taught the saw concerning guile, 
 The fondness of a kinsman show, 
 Your foeman's house to overthrow. 
 
 He fetched one day his neighbour's boy 
 To share a homely feast of joy. 
 The willing child the threshold crossed, 
 And in a room was lock'd and lost. 
 Xext morning, when his father cried, 
 " Where is my child ? " the host replied, 
 " A kite has pounced on him at play, 
 And borne the darling boy away." 
 
 The parent Banian's presence sought, 
 To whom the kidnapper was brought. 
 1 10 params = 5000 Ibs.
 
 282 TALES AND POEMS OF SOUTH INDIA. 
 
 The judge demanded, " Can you say 
 A kite convey'd his son away ? " 
 "I placed," he answer'd, "in his care 
 Ten pigs of iron : ask him where 
 They are, and hear if he'll repeat 
 That rats did all rny iron eat." 
 The judge severely eyed the twain, 
 And, frowning, said in angry vein, 
 " The trick each on the other tries 
 Is covering a whole gourd with rice. 
 The father must the iron yield ; 
 The boy no longer be concealed." 
 
 VI. Never to me 
 
 Lent slie the ghee. 
 
 Two cows a woman kept ; but o'er 
 The way another own'd a score, 
 Who, midst her plenty, ask'd if she 
 Would lend her a few pounds of ghee, 
 And, when the time for payment came, 
 Denied that she'd received the same. 
 
 The former therefore found the face 
 Of Raman, and explained the case. 
 When summon'd, and with questions tried, 
 The guilty borrower replied, 
 " I've twenty cows, and she's but two ; 
 ; Tis envy makes her falsely sue." 
 In doubt the judge sent them away, 
 To come again the following day. 
 
 Ere they arrived, where they must tread 
 He had the ground with mire o'erspread.
 
 MARIYATHAY-RAMAN. 283 
 
 With muddy feet the women stood 
 Before him in bewilder'd mood. 
 His lordship, at their plight appalled, 
 For brazen jars of water called, 
 And to the bearers gave command 
 To each an equal jar to hand. 
 The poorer woman made her clean, 
 And yet half-full her jar was seen. 
 An empty jar the other placed,. 
 Yet half the filth her feet disgraced. 
 Then could the judge unerring see 
 Which dairy-dame had wanted ghee. 
 Her faculty of management 
 Proved that the poorer one had lent. 
 The wasteful owner of the score 
 Was more than sentenced to restore. 
 The ancient proverb came to mind, 
 The lowest place will water find. 
 
 VII. Give what you choose, 
 You'll meet my views. 
 
 A loving father, near his end, 
 Handed a tried and valued friend 
 Ten thousand pagods, that the same 
 Might be disposed of in his name. 
 " Give what you like," his will so ran, 
 " To my dear son when grown a man." 
 The friend devoted saw him die, 
 Took home the gold, and put it by. 
 
 When in due time the boy up-grown 
 Applied to him to have his own,
 
 2 8 4 TALES AND POEMS OF SOUTH INDIA. 
 
 " What I should like, your father told, 
 Must be your portion of the gold ; 
 Now this is what I like," said he, 
 And let him but a thousand see. 
 The youth exclaim'd, " That will not do," 
 And angry to the court-house flew. 
 
 The guardian's plea his lordship heard, 
 And judged him after his own word : 
 " The thousands nine you like, 'tis plain, 
 Since they are what you would retain : 
 The thousands nine you must let go, 
 To give him what you like, you know : 
 What you don't like so much enjoy, 
 The tithe you offer'd to the boy." 1 
 
 Nothing was gain'd by greed of gold, 
 According to the saying old, 
 With demon swiftness though he fly, 
 Who'll catch his neighbour's property ? 
 
 1 Hindus are not alone in covetous grasp of little wit. A 
 minister " had been preaching on the golden rule. His host said 
 to him, ' I do not quite see your point. You say, " Whatsoever 
 ye would that men should do unto you, do ye even so to them." 
 Well, I should very much like you to give me a thousand pounds.' 
 ' O,' replied the minister, ' your duty is perfectly clear : you must 
 please hand me a thousand pounds ; for, " Whatsoever ye would," 
 etc.' " (The Thorough Business Man. By the Rev. Dr. Gregory.) 
 A mother reproved her little boy for having struck a companion. 
 " He hit me first," was the reply ; " and you tell me I am to do 
 to others as they do to me." " No, as you would like them to do 
 to you," the lady answered.
 
 MARIYA THA Y-RAMAN. 285 
 
 VIII. He, found it hard, 
 
 Who'd robb'd the bard. 
 
 A lonely bard, his wandering o'er, 
 Returning with his gather'd store, 
 Drew near the town with weary feet, 
 When it was his mischance to meet 
 A man who seized his bag, and swore, 
 " "Tis mine," and home the bundle bore. 
 There yet was hope, the poet saw, 
 While Eaman minister'd the law. 
 
 Inclined to give the bard relief, 
 He question'd the audacious thief, 
 Who answer'd, with astonish'd face, 
 " I nothing know about the case." 
 Then Eaman form'd his careful plan, 
 And home dismiss'd the perjured man. 
 He had not reach'd his house before 
 Two spies were lurking by the door. 
 As in he went, his wife's first word, 
 " How did your business end ? " they heard. 
 " I baffled them, and got scot free, 
 By feigning ignorance," said he. 
 
 Their hiding-place the spies forsook, 
 And their report to Eaman took. 
 He had the rogue put in arrest. 
 To scourging all would be confessed ; 
 As ancient sages truly spoke, 
 The grindstone yields to stroke on stroke. 
 And when he'd been examin'd well, 
 And tortured all his guilt to tell,
 
 286 TALES AND POEMS OF SOUTH INDIA. 
 
 And back his bag the bard had gained, 
 He suffer' d as the law ordained. 
 
 IX. He, would, not own 
 He held the stone. 
 
 One who a sardius possessed, 
 To have his anxious mind at rest, 
 Committed to a merchant's hand 
 The priceless gem, with this command, 
 " Take care of this while I'm away ; 
 I go abroad, some time to stay." 
 
 Eeturning when four years had flown, 
 He ask'd the trader for the stone, 
 Who said persistently, " You know 
 You had it back some time ago." 
 Than cash more ready with a lie, 
 Three customers for rice stood by, 
 A washer, black who white could make, 
 A potter, skill'd the mould to take, 
 A barber, who could closely shave ; 
 And all would witness for the knave. 
 They heard his lips the word declare, 
 And sold themselves the same to swear. 
 
 Observing this, the injured man 
 To Banian the unerring ran, 
 The stealing of the gem explained, 
 And how false swearers were retained. 
 
 The secret whisper'd in his ear, 
 The judge commanded to appear 
 The merchant who had done the wrong, 
 And bring his witnesses along ;
 
 MA RIYA THA Y-RAMAN. 287 
 
 And having heard what each could say, 
 He order'd all the five away. 
 Confined in silence, each alone 
 Must shape in clay the precious stone. 
 
 With ease th' accuser and accused 
 Fac-similes apart produced ; 
 But vainly every witness tried 
 To show what he had never eyed. 
 The barber's gem was like a hone ; 
 The washerman's, a washing-stone ; 
 The potter's, that he deftly holds 
 When the revolving earth he moulds. 
 
 Kemarking how these disagreed, 
 The judge from all his doubts was freed. 
 The gem its owner repossessed : 
 Due punishment o'erwhelm'd the rest. 
 The flame the pois'nous nightshade earns 
 The cotton-tree contiguous burns. 
 Who sided with the lying thief, 
 Together with him came to grief. 
 
 X. One claim 'd with strife 
 Another's wife. 
 
 A wife, obedient to a word, 
 
 The country tramp'd, behind her lord. 
 
 Across their path a river ran : 
 
 They forded it, he in the van. 
 
 A stranger unperceived drew near, 
 
 And silent waded in their rear. 
 
 Her dress the woman lifted high, 
 
 Amid the stream, to keep it dry.
 
 2 88 TALES AND POEMS OF SOUTH INDIA. 
 
 The wretch who follow'd her could see 
 A fish-like mole behind her knee. 
 The woman was his wife, he swore, 
 When they had reach'd the farther shore, 
 And let her lawful husband know 
 She should no longer with him go. 
 
 The men, not settling it alone, 
 To Baman made their quarrel known. 
 The angry husband said, " My spouse 
 Is his, this lying scoundrel vows." 
 The question'd rival stoutly cried, 
 " She is my wife ; I have not lied." 
 Then ask'd the judge, " Which, let me know, 
 Brings witnesses, the truth to show ? " 
 The traveller said, " In this strange land 
 We have no witnesses at hand." 
 Too vile the foulest sin to fear, 
 The other answer'd, " I've none here ; 
 But, if I must, I'll give a sign 
 To prove the precious woman mine : 
 If female searchers look, they'll find 
 A fish-like mole her knee behind." 
 
 When they reported such the case, 
 The judge said, looking in her face, 
 " Which is your husband, on your word ? " 
 She pointed to her lawful lord. 
 The puzzle to unravel, he 
 Gave her to female custody, 
 And sent the claimants both away 
 In proper charge till break of day. 
 
 At dawn he call'd both to his feet, 
 The executioner to meet,
 
 MARIYATHAY-RAMAN. 289 
 
 Whom he commanded, " Be not slow, 
 For well the criminal you know ; 
 I've told you which affirm'd the lie ; 
 Proceed, and let the villain die." 
 The sword was drawn, and, starting, one 
 Cried, " Do not kill me, wrong I've done ; 
 And, trembling, to the court made known 
 Whence all the fierce dispute had grown. 
 The happy husband thanks outpoured 
 To have his grateful wife restored. 
 The alien, punish'd for his crime, 
 Fulfill'd the saying of old time, 
 What can't be borne if any do, 
 What can't be borne must suffer too. 1 
 
 XI. An equal lot 
 
 Share brute and pot. 
 
 A gay procession's drawing near : 
 
 The newly -married pair appear. 
 
 In trappings proud, a yaney 2 strong 
 
 Majestically steps along, 
 
 By Moslem owner lent on hire 
 
 To the Velalan bridegroom's sire. 
 
 1 The story has a different turn in Kathamaiijari. The king, 
 before whom the case was brought, decided in favour of the 
 complainant, and dismissed the unhappy husband with upbraid- 
 ing. The claimant, satisfied with his success, was not content 
 with the woman. He said to the king, " I am a jester, and, 
 coming to see you, and earn a gift, thought I would show my 
 cleverness, and acted thus to make it evident." Hearing the 
 explanation, the king was ashamed of the sentence he had 
 spoken, and made amends to the lawful husband before he sent 
 1 1 in i away. 
 
 2 Elephant. 
 
 T
 
 2 90 TALES AND POEMS OF SOUTH INDIA. 
 
 But sudden fate can strength surprise : 
 The elephant falls down, and dies. 
 
 Without delay the father ran, 
 And thus address'd the Mussulman : 
 " By God's decree your yaney's dead ; 
 I'll pay, or find one in its stead." 
 " Neither its price nor substitute," 
 He said, " I'll have my living brute." 
 
 "With this impossible demand 
 Before the judge he dared to stand. 
 Wise Raman the Velalan heard 
 Relate the facts as they occurred, 
 And said that he was free from blame ; 
 From God the visitation came ; 
 The Moor must take, for what he'd lost, 
 Another yaney, or its cost. 
 But nothing could the fool persuade 
 To hear the just proposal made. 
 He swore by the Almighty's name, 
 " I'll have no other, but the same ; 
 Neither its price nor substitute, 
 Bring me again my living brute." 
 Troubled the honest borrower stood, 
 And Raman sate in thoughtful mood. 
 At length he said, " You'll both go home, 
 And both again to-morrow come." 
 
 He then, by secret message brought, 
 In private the Velalan taught : 
 " You need not, as appointed, meet 
 The Moslem at the judgment-seat. 
 Have your house door, not fasten'd, mind, 
 But insecurely closed ; behind
 
 MA R I YA THA Y-RAMAN. 2 9 1 
 
 Old paneys 1 in the entrance pile. 
 The Moorman shall be caught with guile. 
 Before me duly he'll appear : 
 I'll say, ' Your enemy's not here, 
 Fetch him.' He'll push your door with haste, 
 And smash the pots behind it placed. 
 Then let your lamentations flow, 
 And weeping to your neighbours go : 
 ' My paneys, old as old can be, 
 From ancestors come down to me, 
 This man has broken,' loudly cry ; 
 And in whatever way he try 
 To heal your simulated woe, 
 ' I'll have those paneys,' let him know." 
 All happening as the judge foresaw, 
 Both reach'd again the court of law. 
 " This man," the self-defender swore, 
 " Has smash'd my paneys, made of yore. 
 I'll have them back, a precious lot, 
 A priceless heirloom, every pot." 
 The judge fix'd on the Moor his eye, 
 And said, " To this what's your reply ? " 
 He answer'd, " Nobody's to blame : 
 Yfiney and paney fare the same." 
 How true the saw, in him was shown, 
 Wise fools will lose what wealth they own. 
 
 XII. The chit is torn, 
 The debt forsworn. 
 
 A citizen, for money lent, 
 A note of promise did present. 
 1 Earthen pots.
 
 292 TALES AND POEMS OF SOUTH INDIA. 
 
 The lender, when some days had flown, 
 Demanded payment of the loan. 
 " I shall," the gentleman replied, 
 " Be on the hill, the town outside, 
 To-morrow ; bring the note I signed, 
 And all, with interest, you'll find." 
 
 He went : the note the debtor took, 
 And eyed it o'er with searching look. 
 A fire with fuel fresh supplied 
 Was burning ready at his side. 
 He tore, and cast it in the flame, 
 And said, "Be off, you have "no claim." 
 
 The merchant sought the judge's face, 
 And sorrowfully told his case. 
 The summon'd rogue heard the demand, 
 " Why did you tear the note of hand ? " 
 " No note have I destroyed," said he, 
 " This fellow nothing lent to me." 
 
 Its size the judge inquired aside. 
 " A span," the creditor replied. 
 " Say two, when I in public ask," 
 Urged Raman, and resumed his task. 
 
 Then from the bench, on his return, 
 He, with judicial aspect stern, 
 Inform'd the lender 't must be learnt 
 How long the bond was that was burnt. 
 He solemnly a cubit 1 named. 
 The knowing citizen exclaimed, 
 " He lies, your lordship, in his throat, 
 Calling a span a cubit-note ; 
 1 Two spans.
 
 MARIYATHAY-RAMAN. 293 
 
 If here such glaring lies he'll dare, 
 How many won't he tell elsewhere ? " 
 " Ah," said the judge, " my clever man, 
 How could you know it was a span, 
 If not by your own fingers made, 
 And by you to your friend conveyed ? " 
 
 Then not alone the perjurer's due, 
 As law imposed, the offender knew ; 
 But all for which the note he'd signed 
 With heavy interest resigned. 
 He show'd how well the saying fits, 
 A man in haste outruns his wits. 
 
 XIII. One orders rice 
 A lime in size. 
 
 To all who'd purchase, young or old, 
 A Brahmani refreshments sold. 
 A traveller beforehand paid 
 His money, and politely said, 
 " I'm very hungry, in a trice 
 Bring me a lime in bulk of rice." 1 
 Upon a leaf she placed no more, 
 And set it down her guest before. 
 He look'd at her, and said, " This rice 
 For four fanams will not suffice. 
 Speaking genteelly, it is true, 
 I said a lime in size would do. 
 And thus a gentleman you treat ! 
 Call this a bellyful of meat ! " 
 
 1 The word may apply to a grain or a quantity. When people, 
 ask for a crumb or drop, or thimbleful, they mean more.
 
 294 TALES AND POEMS OF SOUTH INDIA. 
 
 She answer'd, " That's the quantity 
 You order'd, and no more you'll see." 
 
 He went to Baman, and implored 
 His four fanams might be restored. 
 Before the righteous judge the dame, 
 Obedient to his summons, came. 
 He said, " Did you this person tell 
 Some rice a lime in size you'd sell ? " 
 " Yes," answer'd she, " as he desired." 
 " But have you done so ? " he required. 
 " I have," she said, " as you shall know : 
 
 The untouch'd lump of rice I'll show : 
 I'll fetch it on the plantain-leaf : 
 In vain he tries to bring me grief." 
 
 No sooner said, than off she flew, 
 And brought the very dish to view. 
 " ho ! " said Eaman, " it is clear 
 No grain a lime in bulk is here. 
 The price restore, or feast his eyes 
 With rice each grain a lime in size." 
 
 Alarm'd she gave, with nought to say, 
 The money back, and went away. 
 The cash its owner found, you see, 
 As fruit will fall beside its tree. 
 
 XIV. 'Twos no such thing ! 
 He'd had no ring ! 
 
 A dandy to a wedding went, 
 Sporting a ring that one had lent. 
 So proud the jewel to display, 
 He wore it after, day by day,
 
 MARIYATHAY-RAMAN. 295 
 
 Until its pwner saw it shine, 
 
 And said, " Eeturn that ring of mine." 
 
 " Your ring ! how can you breathe the lie ? 
 
 'Tis mine : be off ! " was the reply. 
 
 The lender, full of fear and grief, 
 Of Mariyathay sought relief. 
 Each claim'd the ring as his on oath ; 
 And without witnesses were both. 
 A goldsmith should the truth decide, 
 Who had no interest either side. 
 
 The skilful man was quickly brought, 
 Whom first in whispers Raman taught ; 
 " A golden ring to you they'll show ; 
 The touchstone let it roughly know ; 
 And then its quality and weight 
 Emphatically underrate." 
 
 His lordship, handing soon the gold, 
 An officer his duty told ; 
 " With plaintiff and defendant go ; 
 This jewel to yon goldsmith show, 
 That he its value may declare, 
 And each obtain an equal share." 
 
 When he the test severe applied, 
 " Gently ! " the troubled owner cried. 
 When he asserted 'twas impure, 
 " Not so," he said ; " you're wrong, I'm sure." 
 Its worth pronounced, " My property 
 I'n. justly you appraise," cried he. 
 The lender's tongue the assembly heard : 
 The borrower did not say a word. 
 The watching judge himself expressed 
 In favour of the man distressed.
 
 296 TALES AND POEMS OF SOUTH INDIA. 
 
 Again the honest had his own. 
 This saying in the cheat was shown, 
 Who handles gold by means not fair, 
 To see it tested feels no care. 
 
 XV. The mouth did hide, 
 And then denied. 
 
 Before they will their guilt reveal, 
 
 There are who swallow what they steal. 
 
 A woman sinn'd this double sin, 
 
 Whose next door neighbour's fowl stepp'd in. 
 
 Its owner saw the visit paid, 
 
 But did not see an exit made. 
 
 " My fowl," she was compell'd to say, 
 
 " Enter'd your house : which is it, pray ? " 
 
 " If so," the woman made reply, 
 
 " It has escaped my watchful eye." 
 
 The owner told the judge her grief, 
 Who question'd soon the summon'd thief. 
 She swore the hen she never saw ; 
 And, as no witness help'd the law, 
 The learned judge, with puzzled face, 
 Pretended to dismiss the case. 
 
 But when they'd gone a little way, 
 The startled woman heard him say, ' 
 What he intended her to hear, 
 Address'd to people standing near, 
 " She cooks the bird she dared to steal, 
 And, having made her guilty meal, 
 Is not afraid, you see, to wear 
 Some of its feathers in her hair ;
 
 MARIYA THA Y-RAMAN. 297 
 
 And impudence enough has left 
 Before us to deny the theft." 
 
 Eaising her hand with sudden care. 
 She gently felt her knot of hair. 
 The judge the conscious movement saw, 
 And call'd her back to aid the law, 
 Herself to witness to her shame, 
 With her own mouth her guilt proclaim, 
 And, with an added fine, to pay 
 A fowl for that she took away. 
 She proved the ancient saying sooth, 
 Shall falsehood fight and conquer truth ? 
 
 XVI. The, peas revealed 
 
 What they concealed. 
 
 About to go on pilgrimage, 
 
 What cares the Brahman's thoughts engage ! 
 
 His money, by alms-begging got, 
 
 He places in a metal pot, 
 
 And to the brim, his mind to ease, 
 
 Pills it with closely shaken peas. 
 
 Then to a dear and trusty friend 
 
 He and his wife their footsteps bend, 
 
 And say, " Deposit, if you please, 
 
 In a safe place this jar of peas ; 
 
 There let it, till we come, remain ; 
 
 And mind you never touch a grain." 
 
 The smiling merchant gave consent, 
 
 And on their pilgrimage they went. 
 
 It happened on a certain day, 
 When they had been some time away,
 
 298 TALES AND POEMS OF SOUTH INDIA. 
 
 An evening party to supply 
 
 Of many guests already nigh, 
 
 No peas could anywhere be got 
 
 Save those within the Brahman's pot. 
 
 Then to his wife the trader spake, 
 
 " The peas the Brahman left we'll take, 
 
 And afterwards, when we can buy, 
 
 With other peas their place supply." 
 
 She brought the jar, the peas outpoured, 
 
 And then they saw the pilgrim's hoard. 
 
 The peas that had been up were down ; 
 
 The thousand pagods form'd the crown, 
 
 Till man and wife, with high delight, 
 
 Agreed to put them out of sight. 
 
 Next day more peas they chanced to obtain, 
 
 And fill'd the heavy jar again. 
 
 The pious pair, when months were passed, 
 From pilgrimage return' d at last ; 
 Took home, without a thought of theft, 
 The jar that look'd as it was left ; 
 Made haste its contents to outpour, 
 And count again their golden store ; 
 With changing face the peas search'd through ; 
 And not a pagod came to view. 
 
 The priest, exceedingly distress'd, 
 Eegain'd the merchant's house ; expressed . 
 How very much obliged he was 
 To him and to his wife, because 
 They'd kindly done as he'd desired ; 
 And softly for the cash inquired. 
 " You nothing placed with us beside 
 The pot of peas," they quick replied.
 
 MAR I YA THA Y-RAMAN. 2 99 
 
 Before the judge, to end the feud, 
 The merchant and his wife were sued. 
 But Raman could no light obtain, 
 His questioning was all in vain. 
 He might as soon the matter clear 
 As give an idol ears to hear. 
 He had a hollow image cut, 
 And a detective in it shut. 
 The merchant and his lady both 
 Must take the image, and their oath, 
 And bear the god the temple round, 
 If innocent they would be found. 
 They wash'd their heads, and so they swore, 
 And then their weight of conscience bore. 
 
 When they had lifted it half-way, 
 The panting man found breath to say, 
 " What have we done ? what will it cost ? 
 To perjured persons hope is lost." 
 The tickled auditor within 
 Caught this confession of their sin, 
 And, when released, told every word 
 That in the idol's ears he'd heard. 
 
 The angry judge in threats was strong, 
 And made the couple own the wrong. 
 The thousand pagods they returned, 
 And had the punishment they'd earned. 
 They found the proverb true indeed, 
 God things inscrutable can read.
 
 300 TALES AND POEMS OF SOUTH INDIA. 
 
 XVII. One sells his rice 
 At any price. 
 
 A paddy ^buyer, purse in hand, 
 
 Comes to a store, and to a stand. 
 
 " I want to buy some rice," says he ; 
 
 " A sample of it let me see." 
 
 The paddy-seller is not slow 
 
 A little measureful to show. 
 
 The buyer asks, " Have you no more ? " 
 
 The seller says, " This is the store : 
 
 Pagodas one or ten will buy 
 
 No other rice than now you spy." 
 
 The neighbour pays pagodas ten, 
 
 And says he'll soon be here again. 
 
 And back he comes, with bullock strong, 
 To fetch his purchase before long, 
 And, like a man of means and mirth, 
 Demands his ten pagodas' worth. 
 The dealer brings his measure small, 
 And says, " Pour out, and take it all." 
 " This all for ten pagodas ! " cries 
 The purchaser. The cheat replies, 
 " For one or ten, I said before, 
 This is the rice, and there's no more. 
 Agreeing, ten you chose to pay ; 
 So take your bargain, and away." 
 
 The jest no joke the good man feels, 
 And to the judge the trick reveals, 
 To whom the storekeeper is bold 
 To say he's done as he was told. 
 1 Rice in the husk.
 
 MARIYATHA Y-RAMAN. 
 
 Raman ordains, " A month must glide, 
 Ere I this matter can decide. 
 Be it till then your equal doom 
 To eat your meals in the same room. 
 You, plaintiff, the boil'd grain receive, 
 And just a half to this man give." 
 
 Then privately he shows his plan : 
 " You take a bellyful, my man ; 
 But break a grain of rice in two, 
 And give him half of it to chew." 
 
 Two meals of half a grain suffice 
 The hungry seller of the rice 
 So far that loudly he complains, 
 And access to the judge obtains. 
 Raman the other calls, and, " Why," 
 He asks, " your messmate's food deny \ " 
 Says he, " I duly dealt the meat, 
 One half the grain : lie would not eat." 
 The storekeeper begins to explain : 
 " He pinches off just half one grain, 
 And tells me all my dinner's there : 
 How can I live upon such fare ? " 
 The buyer, " Tit for tat," replies ; 
 " He in a basket show'd some rice ; 
 ' Whatever price you pay,' said he, 
 ' This is the article you see ; ' 
 I ten pagodas paid ; behold, 
 Twas but the sample that he sold ! 
 So I the letter keep, and deal 
 With him by contract at each meal." 
 The judge now to the culprit turns, 
 Who with Ion" face his sentence learns.
 
 302 TALES AND POEMS OF SOUTH INDIA. 
 
 " According to the country -price, 
 His ten pagodas' worth of rice 
 Supply to him, or be agreed 
 A month on his half-rice to feed." 
 Complying, as compell'd by law, 
 The seller verifies the saw, 
 By meanness meanness is made void, 
 And trick by counter-trick destroyed. 
 
 XVIII. TJie case made clear 
 From ear to ear. 
 
 Rejoiced a choultry's shade to find, 
 Two travellers face to face reclined. 
 One slept, who on his right side lay : 
 The other took the ring away 
 His left ear uppermost that graced, 
 And in his own right ear it placed. 
 
 " Why take my ring ? " the loser cried, 
 When he his eyes had open'd wide. 
 His bedfellow was quick to whine, 
 " Your earring ! you have stolen mine." 
 The injured man to Raman went, 
 Who for the accused directly sent. 
 
 With right ear jewell'd, ringless left, 
 As each the other charged with theft, 
 The judge the travellers thus addressed, 
 " Tell me your postures when at rest." 
 
 Then to the thief, " The case is clear : 
 You lay, you own, on your left ear : 
 How could he take a ring from you ? 
 His left ear was exposed to view.
 
 MARIYA THA Y-RA MAN. 303 
 
 The ring immediately restore, 
 And, ringless as you were before, 
 Eeceive two dozen stripes, and dwell 
 Six months within the prison cell." 
 
 Half-witted are the wiles of crime. 
 The rogue forgot the knowing rhyme, 
 If lies you ever choose to tell, 
 Let them at least be plausible. 
 
 XIX. The cows conveyed 
 
 Their thief betrayed. 
 
 Thus one who many beasts possessed 
 His neighbour, who'd but ten, addressed : 
 " Your cows with mine, in field and stall, 
 May mix, if you will tend them all 
 Whenever I'm from home." One day, 
 When business had call'd him away, 
 His neighbour left in charge was glad 
 To carry out a plan he had. 
 Three heifers from the herd he led, 
 And left three sorry calves instead. 
 
 A murrain pass'd the country through, 
 And all the farmer's cattle slew, 
 But spared the stolen cows full-grown, 
 A calf each suckling of its own. 
 
 The owner of the emptied stall 
 For cup of milk was fain to call. 
 'Twas brought from one of the young kine. 
 " The cow you have just milk'd is mine," 
 When he had tasted, he averred, 
 To Raman hasted, and was heard.
 
 304 TALES AND POEMS OF SOUTH INDIA. 
 
 The judge inquired, witli darkening brow, 
 " Why did you steal your neighbour's cow ? " 
 " 'Tis false," the man said, " let him bid 
 His witnesses, to prove I did." 
 " True," Raman answer'd, " show me now 
 How you can tell it is your cow." 
 The farmer said, with tongue not slow, 
 " The taste of my cow's milk I know." 
 The judge replied, " The case to weigh 
 Will take a fortnight and a day : 
 Both go, and wait." Three plots of ground 
 With vegetables set he found ; 
 Applied, to make his judgment sure, 
 To each a different manure ; 
 And, when the plants were ripe at last, 
 The herdsmen bade to a repast. 
 From every bed a share he drew, 
 Then all the three together threw ; 
 And with the mass three sorts of curd, 
 The sheep's, cow's, buffalo's, were stirred. 
 
 The dish was served in fashion neat, 
 And each was urged to take and eat. 
 It was not long before the thief 
 With seeming relish cleared his leaf. 
 Ask'd if he had been satisfied, 
 " 'Twas admirable ! " he replied. 
 The other stopp'd to taste and taste, 
 And to the end would make no haste. 
 Ask'd his opinion, thus 'twas shown : 
 " I tasted vegetables grown 
 In three manures, nor fail'd to find 
 Three several sorts of curds combined."
 
 MA RIYA THA Y-RAMAN. 305 
 
 In wisdom knowing now the case, 
 The judge look'd in the culprit's face, 
 And said, " At once the truth reveal, 
 If punishment you would not feel." 
 He then confess'd, " Three cows I led 
 Away, and put three calves instead." 
 
 The clever farmer gained his cause, 
 And left the court 'mid high applause. 
 Deny the proverb no one can, 
 There's nothing hard to a wise man. 
 
 XX. 1 A god disguised 
 Because despised. 
 
 When one a country girl had wed, 
 And to his house the lady led, 
 Her mother on an early day 
 Appear'd, to take the bride away, 
 Engaging, " Grant ten days with me, 
 And back again my child you'll see." 
 
 A weary month he for her mourned, 
 And still his wife had not returned. 
 Then went he to her mother's house, 
 And press'd her to send back his spouse. 
 She, fondly aiming to dissuade, 
 With pious tongue this answer made : 
 " 'Tis now the Ninth Day from the moon, 
 And, says the Brahman, 'tis too soon 
 To travel o'er the country wide." 
 Her son-in-law with scorn replied, 
 
 1 This is XXI. in the Tamil book. The omitted tale is unfit 
 for translation. 
 
 U
 
 3 o6 TALES AND POEMS OF SOUTH INDIA. 
 
 " What's the Ninth Day, I'd like to know, 
 That with my wife I may not go ? " 
 And taking her in anger strode : 
 But trouble caught him on the road. 
 
 Beneath a tree she had her seat 
 While in a tank he cool'd his feet. 
 His shape the god of the Ninth Day 
 Assumed, and led his wife away. 
 Surprised on his return to see 
 That she had left the sheltering tree, 
 He look'd about, and then he ran, 
 For she was following a man ! 
 " What's this ? Who're you ? " he shouted, " stay 
 Why, fellow, take my wife away ? " 
 At one the beauty look'd, and then 
 The other, so alike the men 
 Her husband she could not declare, 
 Could nothing do but stand and stare. 
 When both in vain dispute had spent 
 Much time, to Banian's court they went. 
 Amazed two gentlemen to view 
 Alike in figure, feature, hue, 
 The judge required the puzzled dame 
 Her husband to point out and claim. 
 She said, " Does not your lordship see 
 That they are like as like can be ? 
 How can I tell him ? you must show 
 Which is the man, and let us go." 
 Then Banian bade them come next day, 
 And hear what he might have to say. 
 His wisdom did not fail to see 
 It was a sacred mystery.
 
 MARIYATH AY-RAMAN. 307 
 
 Having in meditative thought 
 His wonted god's assistance sought, 
 He told a potter to essay 
 In kettle-shape a vase of clay, 
 With spout his little finger's size. 
 'Twas made, and brought to Banian wise. 
 
 The following morn the bench he graced : 
 The trio were before him placed. 
 He look'd on them, and said, " Who both 
 This woman claim upon your oath, 
 I thus decide : the husband's he 
 Who, entering the pot you see, 
 Shall come from it triumphant out, 
 Before all present, at its spout." 
 One hung his head. " I quite agree," 
 The other said, " with your decree ; " 
 Enter'd the kettle's mouth ; came out, 
 As was appointed, at the spout ; 
 And like a solid statue stood. 
 As quickly as for awe he could, 
 The judge descended from his seat ; 
 In worship true, with trembling feet, 
 Went on the right the victor round, 
 And thus to question boldness found : 
 " Reveal, what deity art thou ? 
 Before what great one do I bow ? " 
 " I am the god of the Ninth Day," 
 He answer'd : " this man strode away, 
 Exclaiming, ' What, I'd like to know, 
 Is the Ninth Day to me ? I'll go,' 
 Although my Brahman priest had said 
 The journey must not yet be made.
 
 3 o8 TALES AND POEMS OF SOUTH INDIA. 
 
 To punish his offence I came, 
 And vindicate my injured name. 
 You've caused my greatness to be known, 
 And, doing so, your merit shown. 
 For this world joy to you is given, 
 And in the next you'll dwell in heaven." 
 His blessing having thus bestowed, 
 To whence he came he found the road. 
 
 Then Eaman to the husband spake : 
 " Impiety and sin forsake. 
 This trouble came on you because 
 You spurn'd and broke religion's laws, 
 Walk'd obstinately on, and chose 
 The counsel of the great to oppose." 
 So having kindly deign'd to say, 
 He sent him and his wife away. 
 
 'Tis proved the proverb is not vain, 
 The day of blessing and of bane 
 Does for a man what, good and true, 
 His nearest kindred could not do. 
 
 OTHER JUDICIAL CASES. 
 
 1. The Mother. 
 
 The judgments of Mariyathay-Eaman will have re- 
 minded the reader of the famous decision of Solomon, 
 and stratagems adopted, in cases of litigation, by 
 Claudius, Ariopharnes, and others whom commentators 
 mention. 1 It is impossible to say how old a particular 
 1 1 Kings iii. 16-28.
 
 OTHER JUDICIAL CASES. 
 
 Tamil tale is, or from what source it is derived. Most 
 will see the wise King of Israel in the following story. 
 After the death of a certain person, a t babe was 
 born to each of his two wives. Ere long, one of the 
 infants died. Both women nourished the surviving 
 child in the same way. At length hatred came to 
 them, and each said, "Tt is the child I bore, I bore 
 the child." After quarrelling greatly, they went to 
 the judge. Not gathering from their statements which 
 of them was the parent, he practised a stratagem. 
 Looking upon them, he said, " I cut this child in two, 
 and give it to you both." One consented, saying, 
 " Good." Weeping and trembling, the other said, 
 " Sir, do not slay the babe. I do not want that child. 
 Let it be hers." The judge decided, saying, " The 
 child belongs to her," and punished the woman who 
 told the lie. 
 
 2. Both Sides of a Question. 
 
 A hanging-nest bird, having built its dwelling from 
 the branch of a tree on the bank of a river, laid its 
 eggs, and hatched its young ones. One day, when 
 the wind blew and heavy rain fell, it saw a monkey 
 at the foot of the tree beaten and distressed by the 
 weather, and said, " monkey, whatever the state of 
 things, having prepared my nest without hurt from 
 wind and rain, I am safe with my young ones, am I 
 not ? You not only have feet and hands, as men 
 have, but a tail ; and yet, for a time of severity like 
 this, you are not capable of making a place that will 
 help you." Anger coming to the monkey, it answered, 
 " Is it you who give me advice ? " and, mounting the
 
 3io TALES AND POEMS OF SOUTH INDIA. 
 
 tree, pulled away the bird's nest, and cast its young 
 ones into the water to perish. Then the bird, sorely 
 troubled, said, " Are you to do what is wrong, when I 
 say what is right ? " and went and spoke with the 
 judge of the country. He, having heard, said, " It is 
 necessary to punish the monkey that has acted so 
 unjustly," and sent for the offender. In the way, as it 
 came greatly afraid, it tore off a jack-fruit, and brought 
 and placed it behind the judge ; and then it went in 
 front of him, and bowed respectfully. On seeing it, 
 the royal dispenser of justice, red in his eyes, and 
 gnashing his teeth, exclaimed with anger. " Wicked 
 monkey, you saw the affliction caused by the rain, 
 and yet, when that gentle hanging-nest bird spoke to 
 you politely, you killed its young ones, and spoilt its 
 nest. Is it not so ? Stand, and I will slash your 
 iiesh." The monkey appealed to the judge, bending 
 humbly, and saying, " My lord, you should look before 
 and behind when speaking." His lordship, wondering 
 what he meant, looked behind out of the corner of his 
 eye, and saw a jack-fruit lying like a pot of gold. 
 Afterwards, chuckling, he was like one considering a 
 little ; and then he looked again at the plaintiff-bird, 
 and said, " Insignificant creature, how enormous your 
 presumption in offering advice to a monkey of mountain- 
 like greatness ! Henceforth leave off this evil giving 
 of counsel, and live reverently with great and small 
 according to their merits. I forgive you this time, 
 and you may go." Afterwards he turned to the 
 monkey, and said, " Bear patiently the offence which 
 the mean creature committed," and spoke to him 
 pleasant words, commending him, and sending him away.
 
 OTHER JUDICIAL CASES. 311 
 
 3. A Dumb Witness. 
 
 A wayfaring man, going from one district to another, 
 tied his horse to a lonely tree by the side of a tank, 
 and sat down on the shore to eat his boiled rice. A 
 conceited traveller coming up, dismounted, and pro- 
 ceeded to tie his horse to the same tree. The Tamil 
 shouted, " Mine is a very vicious horse : do not fasten 
 yours there, do not fasten it there." " I will," said 
 the proud man ; and, having done so, he sat down on 
 the bank to take his meal. Then the two horses 
 began to fight ; and, when their masters ran to stop 
 them, the Tamil's horse kicked, and bit, and killed the 
 other. The gentleman, saying he would have damages, 
 seized the Tamil by his dress, and dragged him before 
 the magistrate. Looking upon the Tamil, the magis- 
 trate asked him many times, " What do you say ? " 
 But he was like a dumb man. Then the judge turned 
 to the complainant, and asked, "What can I do to 
 this mute ? " " Sir," said the gentleman, " he is dis- 
 sembling : he said to me before at the tree, ' Do not 
 tie the horse, do not tie it.' " Hearing this, the magis- 
 trate laughed, and dismissed him, saying, " Then, go 
 away : he has no need to pay for your horse." 
 
 4. Tearing the Bond. 
 
 A merchant went to a householder who had owed 
 him a hundred and ten pagodas for ten years, and 
 demanded payment. They quarrelled, and said, " We 
 will tell it to the judge ; " and both started towards 
 the town in which he lived. In the middle of the
 
 3 i2 TALES AND POEMS OF SOUTH INDIA. 
 
 way the householder, speaking blandly to the merchant, 
 said deceitfully, " Sir, where is the note obliging me 
 to pay ? I would see how many years have passed. 
 Show me the agreement." The trader took it from his 
 girdle, and gave it to him, saying, " Look, here it is." 
 Then the householder, pretending to examine it, tore it 
 up immediately, and threw it into a well that was 
 there. As soon as he did this, the merchant seized 
 him by his girdle, and dragged him along, and told the 
 affair to the judge. On the judge saying to the 
 householder, " Did you tear up the bond ? speak the 
 truth," he answered, " I neither borrowed money, nor 
 have I torn a bill." Afterwards the judge sent the 
 merchant, saying, " Go and collect the fragments, if 
 they are in the place where he tore the writing up, 
 and bring them: we shall see." A little time after, 
 when the householder was beginning to rejoice in the 
 hope that he had been forgotten, the judge asked him, 
 " Will the merchant have got to the place by this 
 time ? " He replied, " He cannot have reached it yet : 
 it is a long way off." The justice, hearing that, had 
 him bound and beaten, got the pagodas from him, and 
 gave them into the hand of the merchant, whom he 
 then dismissed. 
 
 5. The Size of the Gem. 
 
 A merchant, receiving a gem for which he paid a 
 great price, entrusted it to a servant to deliver into 
 the hand of his wife. The servant did not hand it to 
 her. When the trader asked his wife if such an one 
 had given her a gem he had sent, she answered, 
 "No." On his asking the recipient if he had done
 
 OTHER JUDICIAL CASES. 313 
 
 as he had been told, he replied, " I gave and left 
 it." The merchant acquainted the king with the 
 deceitful trick. The king summoned the offender, 
 who answered, " I gave and left it." " Are there 
 witnesses ? " he asked. He said, " There are two." 
 Next day he placed the defendant, the merchant, 
 and the merchant's wife each alone, so that they 
 could not speak to one another. He first called and 
 questioned the dealer's wife. She said, " He did not 
 give it into my hand." On his asking the trader, 
 " What size is the gem you gave?" he answered, " The 
 size of a grape." - On his afterwards asking the accused, 
 he also said it was that size. When he asked the 
 witnesses separately, one said, " It is as large as a 
 lemon ; " the other, " It is as big as a mango." Know- 
 ing from the difference in their answers that they 
 were telling lies, he chastised them ; and then they 
 confessed, " He instructed us to give false witness : we 
 do not know." The defendant, fearing, restored the 
 to the merchant. 
 
 6. Dispute about a Ring. 
 
 Two youths went to the north country, and were 
 returning home. One of them wore an earring. The 
 other said, " As a mark of friendship, let me have your 
 ring a little while. I will try it in my ear, and give 
 it you again." Receiving it, he put it in his ear. 
 Two days having passed without his restoring it, the 
 owner of it said, " Give me my ring." He answered, 
 " What ring is yours ? This is my ring." Thus 
 quarrelling, they both applied to the magistrate. As
 
 3i4 1ALES AND POEMS OF SOUTH INDIA. 
 
 there was no witness in the case, nothing was clear 
 to him ; and he said, " You may go home." Without 
 their knowledge, he sent a man after each of them, to 
 hear and report what should be said in their houses. 
 They departed. Directly the boy entered to whom the 
 ring belonged, his father said, " Son, where is your 
 ring ? " The father of the other asked, " Son, where 
 did you get that ring ? " Having heard these things, 
 the judge secured the ring, and gave it into the hand 
 of its owner. 
 
 7. Theft by Scissors. 
 
 A merchant who was travelling lay down in a rest- 
 house, and slept in the night. Others were lying 
 there, and one of them stole a jewel tied in the 
 merchant's cloth. When the merchant awoke, and 
 missed the jewel, he thought, " I will feel and notice 
 the breasts of those reposing. His who took it will 
 beat with fear, and so I shall detect the thief." When 
 he did so, the chest of only one throbbed; and he cut 
 off that man's tuft of hair, and lay down again. The 
 rogue, who had pretended to be asleep, then got up, 
 and cut off with his scissors every sleeper's tuft. He 
 trimmed his own docked hair to match the rest, and 
 then again reclined. Not aware of this, the merchant 
 rose before break of day, and sppke with the super- 
 intendent of the rest-house. " As a sign," said he, " by 
 .which to distinguish the thief, I cut away his tuft of 
 hair. Mark him, and lay hold of him ; and get 
 possession of my property, and restore it to me." 
 Accordingly the keeper made those who were recumbent 
 get up, and examined their heads. The tufts of all
 
 OTHER JUDICIAL CASES. 315 
 
 having been removed, he was unable to find out the 
 guilty person. He therefore took all of. them into 
 custody, and going with them to the judge, reported 
 what had happened. " From their hair being clipped 
 in the same style," thought the judge, " the thief must 
 be either a tailor or a barber." Afterwards he inquired 
 into the caste of those concerned. Discovering the 
 tailor, he seized and punished him, and recovered the 
 jewel, which he gave to the merchant, sending him 
 away. 
 
 8. A Witness for two Parties. 
 
 A district chief stole the horse of a village ruler, 
 and, having got it away, and cut off its tail, placed it 
 in his own premises. The village ruler traced the 
 footsteps, and went to the king, and made complaint. 
 The king said, " Is there any witness that it is yours ? " 
 He referred to a shopkeeper in his village. When the 
 king called the poligar, and made the inquiry, he 
 affirmed that the accuser's witness was the very man 
 who would testify that the horse belonged to him. 
 The king sent for the shopkeeper and the horse, and 
 asked the tradesman if it was the village headman's or 
 the district chief's. Reflecting for a little time that if 
 he stated the fact that it was the village ruler's his 
 house would be sacked, and that if he said it was the 
 district magnate's he would not only have to run 
 away from the village, but to suffer punishment if the 
 falsehood should be found out, the shopkeeper hit 
 upon an expedient by which he might seem to be 
 favourable to both parties, and yet make the truth 
 apparent. He answered the king, " Swamy, if you
 
 316 TALES AND POEMS OF SOUTH INDIA. 
 
 view the horse before, it looks like the villager's: if 
 you regard it aft, it seems to be the poligar's." 
 The shrewd king perceived the meaning of the cunning 
 trader's evidence. Before meant before the thief came, 
 and in front of the horse's face which was unaltered ; 
 and aft meant after the coming of the thief, and 
 behind the tail trimmed in a new style. He praised 
 the witness for his wisdom, and gave judgment in 
 favour of the village headman. 
 
 9. Guru Noodle. 
 
 A Hindu magistrate is pictured in the history of 
 Guru Noodle, a compilation of tales by Beschi. 1 
 
 It became necessary for the guru and his disciples 
 to make a long journey. As they could not go such a 
 distance on foot, they hired a hornless ox, agreeing to 
 pay for it three fanams a day. After occupying a 
 watch of four hours in attending to many needful 
 things, they started. It being a severely hot season, 
 the excessive heat struck them as they went on, and 
 they were caught in an open plain, where they could 
 find neither tree nor bush, neither hiding-place nor 
 shade. As they proceeded, the guru, like a drooping 
 plant, could no longer bear the intense heat, and was 
 on the point of falling under the ox. The disciples, 
 seeing that, took him down, and, in the absence of 
 any other shelter, detained the ox, and placing him in 
 its shadow, fanned him with a cloth. After he had 
 been thus greatly refreshed, a cool breeze springing 
 
 1 Paramatta-guru-Kathay. Strangely diluted by Alfred Crow- 
 quill in Strange Surprising Adventures of the Venerable Gooroo 
 Simple.
 
 OTHER JUDICIAL CASES. 317 
 
 up, he remounted, and resumed the journey in silence. 
 He reached a small village before sunset, and there 
 alighted. Having entered a humble rest-house, they 
 presented three fanams to the owner of the ox. " It 
 is not enough," said he. They spoke up, saying, 
 " What ? is not this the daily hire we agreed upon 
 with you ? " He objected, crying out, " Certainly this 
 is the price agreed upon for the help of the ox as a 
 conveyance ; but is no pay due for its assistance in 
 the way afterwards as a covering from the heat ? " 
 They angrily contradicted, and insisted that the demand 
 was unjust. The whole of the villagers knew from the 
 excessive noise that there was a great quarrel going 
 on, and men and women all gathered in a crowd. 
 
 As the affair proceeded, a guardian of the peace, 
 having stilled the noise, and heard the dispute on both 
 sides, asked, " Will you take the decision I pronounce?" 
 Obtaining their consent, he said, " Once I myself, when 
 I went into a village, stayed for the night in a large 
 lodging-place, where they provided those who came, 
 not only with room, but, on payment, with all that 
 they wanted to eat. Having no means to bear the 
 expense, I said, ' I do not require anything.' For 
 those who had arrived that day, they fixed a great 
 haunch of goat on an iron spit, and roasted it, turning 
 it over the fire. As it smoked from the heat, the smell 
 emitted was very pleasant. Thinking it would be nice, 
 amid this fragrant steam, to eat the boiled rice I had 
 brought tied in a bundle, I asked leave to turn the 
 spit for a little while. Disposing the rice in the 
 savoury smoke, I turned the spit with one hand, and 
 ate with the other. Afterwards, when I wanted to
 
 3i8 TALES AND POEMS OF SOUTH INDIA. 
 
 depart, the lodging-keeper demanded payment for my 
 having smelled the sweet odour. ' This is injustice/ 
 I said ; and we both went to make complaint to the 
 chief authority of the village. A man of much know- 
 ledge, clever, skilful, righteous, he gave this sentence : 
 ' The price of eating the curry is money ; the price of 
 smelling the odour of the curry is the odour of money : 
 this is the decision.' Then, calling the lodging- 
 keeper close to him, he pressed and rubbed the bag 
 full of money on his nose, till he cried out, ' My nose, 
 alas ! is going ! that is sufficient pay.' 
 
 " Do you hear ? " continued the wise man. " This 
 is right, this is justice, is it not ? It is the judgment 
 for you. The price for riding on the ox is money, 
 and a sufficient price for being in the shadow of the 
 ox is the shadow of money ; but, as the sun has set, 
 accept the sound of money for the price of the ox's 
 shadow." So saying, he took hold of the fellow 
 suddenly, and, smiting his ear again and again with 
 the bag of money, asked, " Do you hear it ? " " Yes, 
 sir,", he replied. " yes, sir, I hear, I hear it plainly : 
 my ear is smarting. The price is sufficient : it is 
 sufficient, father ! " Then the guru said, " I have had 
 enough of your ox, too. I cannot do with trouble of 
 this sort. Take your ox, and go. For the short time 
 of the remaining journey, I will walk gently, gently." 
 So saying, he sent him away ; and, praising the justice 
 who had settled the dispute so well, he dismissed him 
 with his blessing. 
 
 10. Rain in the Niglit. 
 Generally the stories current show the adminis-
 
 OTHER JUDICIAL CASES. 319 
 
 trators of justice to advantage; but, as in the following 
 tale from Kathamanjari, they are sometimes represented 
 as being outwitted. 
 
 A villager fattened a sheep. The village watch- 
 man set his eyes on it, and stole it ; and his wife and 
 he killed and cooked it in secret. When it was ready, 
 he looked at his wife, and said, " My dear, we two 
 will eat as much of this curry as we can, and bury 
 what remains out of sight." She replied, " What talk 
 are you talking ? do you think you will cheat the 
 child ? Go along." Her husband said, " The boy is 
 now asleep in the doorway. Sprinkle him with water, 
 and say it is raining fast, and he must get up ; and 
 bring him, and let him have some of the curry." She 
 did so. Next day the owner of the sheep, having his 
 suspicion, went to the watchman's child as he was 
 playing, and asked, " My little fellow, what curry was 
 in your house last night ? " " Mutton," he answered. 
 With this evidence, he made complaint to the magis- 
 trate, who directed the watchman and his wife to be 
 brought before him, and asked them, " Were you 
 cooking mutton in the night ? " " No," they said. 
 He answered, " But your child says you were." They 
 replied, " Can he know what we eat ? " The judge 
 asked the little boy, " When did you eat ? " " Sir," 
 said he, " it rained in the night : then it was." The 
 judge dismissed them, saying, " It did not rain in the 
 night. Does the little child always eat when it rains ? 
 He says as much. The statement that curry was 
 made in the night is not true." So thieves escape by 
 artfulness.
 
 KINGS AND MINISTERS. 
 
 IT will have been observed that the poets lay their 
 good advice at the feet of kings. In doing so 
 they define, not only the duties of monarchs, but those 
 incumbent on all. Rulers are regarded, or taught to 
 regard themselves, as the exemplars of their people ; 
 and what is law for them is to be considered, as far 
 as applicable, the code for subjects. 
 
 Rajas, for their own sake, and the good of those 
 whom they rule over, must be careful with whom they 
 associate. Discretion is especially needful in selecting 
 ministers of state. The duties of the prime minister 
 are as minutely prescribed as those of the king. The 
 monarch's conduct and safety, and the prosperity 
 and happiness of the kingdom, are measured by the 
 premier's loyalty, astuteness, and virtue. He re- 
 plenishes and guards the royal purse, and directs the 
 conscience of his master. 
 
 As in the Arabian Nights' Entertainments, so in 
 Tamil story, kings and their viziers are seen in close 
 intimacy. Homeliness and stateliness keep company. 
 The minister goes forth with the sovereign to resolve 
 his perplexities as they arise, share his adventures, 
 and keep him within bounds. They laugh together 
 at the expense of those whom they meet, lose their 
 equilibrium by turns, sometimes unite in redressing 
 wrong, and occasionally seem to forget all virtue. If
 
 KINGS AND MINISTERS. 321 
 
 the minister cannot always prevent the king from 
 falling into mischief or danger, it is his business and 
 pride to extricate him from his difficulties. Stories 
 about them throw not a little satire on anointed and 
 official heads. 
 
 The Katha-sintliamany, or Gem of Stories, a collec- 
 tion in which Mariyathay-Raman's history is included, 
 contains tales concerning Irayar and Appaji. Some of 
 them are too coarse for translation ; but those selected 
 will serve to illustrate the Tamil character. The title 
 Irayar, meaning emperor or king, is used as a proper 
 name. He flourished when the Great Mogul, or, as 
 the stories call him, the Pacha of Delhi, was firmly 
 established on his throne ; and he was a thorn in the 
 usurper's side. The grasping ambition of the intolerant 
 Mohammedans comes to view ; but they found it 
 impossible to defeat Irayar, or make him pay tribute, 
 because of the tact and wisdom of his prime minister 
 Appaji. 
 
 The hero of these brief popular narratives is more 
 the servant than the master. It is impossible to 
 account for the antipathy of Irayar's consort towards 
 Appaji ; for, besides being merry and wise, he was, 
 as described in one of the tales which we do not 
 venture to translate, so handsome a man, that a 
 princess in a neighbouring kingdom fell in love with 
 him at first sight, and straightway persuaded her royal 
 father to procure him to be her husband. Not a 
 pattern of moral excellence, he was a prompt adviser, 
 and self-governed and faithful agent, who could relieve 
 the anxiety of State-craft with droll trickery and 
 effective humour.
 
 322 TALES AND POEMS OF SOUTH INDIA. 
 
 The scene of the following stories is Tondamandalam, 
 corrupted into Tondiman's Country, a division of the 
 Southern Carnatic. Its capital was Velur (Vellore). 
 Like the contiguous principality of Tanjore, it boasts 
 of never having been subdued by the Mohammedans. 
 It early accepted the English alliance, and has, to its 
 own great advantage, been remarkably faithful to the 
 connection. 
 
 IKAYAR AND APPAJI. 
 
 1. Conferring on Appdji the Dignity of Prime, Minister. 
 
 In the time when Irayar reigned, he commanded all 
 the subordinate kings to come to him. All presented 
 themselves but one, in whose stead his minister made 
 his appearance. When they had all waited upon 
 Irayar, he saw each separately, and transacted affairs 
 with him alone. Last of all, the representative entered 
 his presence. " What is your name ? " the king asked. 
 He answered, " My name is Appaji. I am come in 
 place of my master." Wroth that the prince had not 
 come himself, but sent his man, yet Irayar did not 
 show his anger. He simply commanded, " Summon 
 your lord." Appaji did so, but stopped him in a 
 village outside, distant about four miles. One day, 
 while the case stood thus, Irayar went out with his 
 attendants to the market. Directly he saw a butcher 
 tying and flaying a sheep, he said to Appaji, " Call 
 your master quickly." Because he gave the command 
 in such circumstances, it seemed to Appaji that lie 
 meditated treating his chief like the sheep. He there-
 
 IRAYAR AND APPAJL 323 
 
 fore speedily acquainted his lord with what had taken 
 place, and counselled him to depart into his country. 
 The advice was taken. When a few days had passed, 
 Irayar, while in a merry mood, regarding Appaji, asked, 
 " Has your master arrived ? " " Not yet," he replied, 
 He inquired the cause of the delay. " Sire," said he, 
 " only give me your word that you will spare my lord, 
 and I will tell you." " As you wish, I have given it : 
 say." He proceeded, " My master had reached the 
 neighbourhood, but, when I saw yoii were angry, I 
 wrote him word to go to his country." " How did 
 you know that anger had come to me?" "When you 
 were going near the shambles, immediately on your 
 witnessing the flaying of a sheep, you ordered me to 
 despatch the summons ; and therefore it appeared to 
 my mind that you meant to treat my master like the 
 sheep." Hearing that, Irayar was much astonished, 
 and appointed Appaji his minister ; and he did no 
 harm to his chief. Thus nothing is without good to 
 the clever. 
 
 2. The Constitution is according to the Occupation. 
 
 Once it rained without ceasing all night. At break 
 of day, after the rain had ended, Irayar and Appaji 
 went forth to look at the state of the flood in the open 
 plain outside the town. A herdsman was there asleep, 
 near his cattle, having placed a stone under his head, 
 another under his haunches, and another under his 
 feet, and covered himself with a plank ; and his hair 
 was waving in the flood that ran below. Irayar, 
 observing him, asked in astonishment, " Is he alive ? "
 
 3 2 4 TALES AND POEMS OF SOUTH INDIA. 
 
 Appaji answered, " He is not dead, but fast asleep." 
 Hearing that, he asked, " Will one snatch sleep, with 
 the hair of his head floating in a rain-torrent like this 
 as it rushes beneath him, and stones hurting his body?" 
 Appaji replied, " Health is suited to occupation." To 
 test that, Irayar sent for the herdsman to his palace, 
 gave him a superior employment, and kept him supplied 
 day by day with food, dress, jewels, vehicles, and other 
 comforts, and protected from glare, wind, rain, dew, and 
 such-like. After that, he caused moist plantain-leaves 
 to be spread on his door-sill. When he walked across, 
 and went in, he was immediately afflicted with influenza 
 and fever. Irayar exclaimed, " What Appaji said was 
 right," and was glad, with the help of a physician, to 
 restore the man to health. 
 
 3. This Woman also has a Husband. 
 
 One evening, when Irayar and Appaji were going 
 along a street, they saw reclining on a raised seat a 
 woman repulsive in fonn and not attractive in fragrance. 
 The king asked, " Will any one consort with such a 
 female .? " Appaji said, " Even she no doubt possesses 
 a husband." " I wonder," replied the king, " what sort 
 of a man he is ; I would like to see him." They went 
 on a little, when one who wore a good cloth, a turban, 
 a jacket, and a scarf, and was manipulating betel-leaf 
 and areca-nut for mastication, took up in his hand 
 without any sign of disgust filthy water from the 
 ground to moisten the dry lime he held for the mixture. 
 Seeing that, Appaji said, " Swamy, this man himself is 
 her husband." To find out they turned, and came a
 
 IRA YAR AND APPAJI. 325 
 
 little behind him. He went with a brisk step to the 
 woman, sat down by her side, gave her some of the 
 areca and betel to chew, and behaved caressingly 
 towards her. The raja greatly applauded his minis- 
 ter's discernment. 
 
 4. Give a Kiss to the Mouth that drivelled, and an 
 Ornament with Bells to the Foot that kicked. 
 
 One day Irayar's wife introduced and recommended 
 another man in Appaji's place. The king asked, " Has 
 he Appaji's ability ? " She said, " I think he is much 
 more able." " But we must try," said he, and com- 
 manded the candidate to withdraw. Afterwards one 
 night Irayar's infant slavered on his breast and face, 
 and kicked him with its feet in play. After sunrise 
 Irayar summoned the applicant for the minister's office, 
 and said to him, " One came in the night, and spat on 
 my face and breast, and kicked me with his foot : what 
 shall be done to him ? " He answered, " Pour molten 
 lead into the mouth of him who has done this contempt 
 to you who are the head of all the world, and cut off 
 his feet." Telling him to go outside, he sent for 
 Appaji, and asked him the same question. Appaji 
 said, "Whatever foot kicked you, put on it a ring 
 with golden bells ; whatever mouth slabbered on you, 
 give it a kiss." After that Irayar asked, " You re- 
 commended the man as more competent than Appaji : 
 have you seen the different genius of the two ? " She 
 replied, " How can you be certain from one experiment 
 only ? "
 
 326 TALES AND POEMS OF SOUTH INDIA. 
 
 5. What Sounds like Insolence may be Praise. 
 
 Three dancing-women, skilful in acting and singing, 
 came one day from the south, and displayed their art 
 in Irayar' s court. He watched them, and rewarded 
 them handsomely. Of the three, one remarked, " The 
 disposition of this great king is root and stick." 
 Another, " It is prickly and rough." The third, " It is 
 stony and hard." Irayar called the man whom his 
 wife had recommended, and demanded, " What ought 
 I to do for the things these women have said ? " He 
 answered, " Because they have spoken thus con- 
 temptuously of you, the king of kings, let them be 
 shaven bald, and beaten, and driven away." Appaji, 
 sent for and asked, replied, " Swamy, their words were 
 not spoken in scorn. Saying root and stick, is com- 
 paring your temper with the sweet sugar-cane. Saying 
 prickly and rough, is likening it to the delicious jack- 
 fruit. Saying stony and hard, is that it resembles 
 sugar-candy. You ought greatly to reward them for 
 speaking thus in commendation of your real disposi- 
 tion." Irayar was delighted, and made known to his 
 wife what the two ministers said. She answered, 
 " Unless you make one more experiment, my doubt 
 will not be satisfied." 
 
 6. Giving Hair and Ashes to other Kings. 
 
 One day Irayar, setting his wife within hearing in a 
 place outside, gave one of two bags containing hair and 
 ashes into the hand of him whom she had recom- 
 mended, and sent him, saying, " Put this into the hand
 
 I R AVAR AND APPAJI. 327 
 
 of the king of the Cannada country, observe, and 
 return." Giving the other bag into the hand of 
 Appfiji, he commissioned him in the same form, saying, 
 " Give this into the hand of the king of the Telungu 
 region, observe, and return." The man whom the 
 queen had recommended went, and gave it into the 
 hand of the king named, saying, " Irayar commanded 
 me to bring this to you." The king, opening and 
 inspecting it, asked, "What is this?" He said, "It looks 
 as if our sovereign had sent it to you to signify that it 
 would be well if you were to cease opposing your 
 kingship to his, and get a living by handling ashes 
 and plucking hair." So soon as the Cannada king 
 heard that word, his eyes flamed with anger, and he 
 assembled his hosts, and marched to war. Appaji, 
 having opened the bag and seen what was in it, put it 
 into a golden casket set with gems, spread a silk 
 covering over it, placed it on a palanquin, carried it in 
 a procession with singing and music, and addressing 
 the king of the Telungu country, said, " Irayar has 
 been making a great sacrifice, and sends you, with 
 greeting and goodwill, some of the consecrated ashes, 
 and of the hair of the sacrificial beast." The king was 
 rejoiced to receive the gift, made all sorts of presents 
 to the ambassador, intrusted him with many for his 
 royal master, and collected a force of soldiers with 
 elephants, instructing them to accompany him to 
 Irayar. Before Appaji got back, the army of the king 
 of the Cannada country arrived, encompassed the fort, 
 and made ready for war. In this extremity, when 
 Irayar was thinking, " Appaji is not," he made his 
 appearance. Joining with his own the army that had
 
 328 TALES AND POEMS OF SOUTH INDIA. 
 
 come with him, Irayar engaged in battle, and routed 
 the king of the Cannada country. Hearing of the 
 things that had happened, the queen was ashamed, 
 and looking on Irayar, besought him with much 
 reverence, saying, " Bear patiently my blunder in 
 recommending a fool." 
 
 7. Examining the Images. 
 
 The Pacha of Delhi, to test the ability of Appaji, 
 sent Irayar three images of one sort, with a letter 
 requesting to know, in answers to be written upon 
 them, which was like the superior man, which like the 
 ordinary, and which like the inferior. Irayar, having 
 read the letter, showed the images to all his court, 
 and directed that their distinctive properties should 
 be ascertained. The three being in appearance exactly 
 alike, the courtiers were perplexed, and failed to detect 
 any difference. Appaji, carefully examining all the 
 parts of each separately, observed that there were little 
 holes in the ears. Into those apertures he introduced 
 a fine wire, and noticed how it proceeded. In one of 
 the images it went out at the mouth, and in another 
 at the opposite ear; but out of the third it found no exit. 
 Deciding that the highest man is he who keeps in him- 
 self what news he hears, like the penetrating instrument 
 staying inside ; that he is the midmost who lets what 
 he takes in at one ear pass out at the other, like its 
 going out at the ear opposite ; and that he is the lowest 
 who publishes things without reserve, like its issuing 
 from the mouth, he advised that the images should 
 be returned with these solutions inscribed on them
 
 IRAYAR AND APPAJL 329 
 
 respectively. The king was much delighted, and sent 
 them so to the Pacha. 
 
 8. Defeatvng the Pachas Minister. 
 
 A rude Mohammedan servant, because of the rain, 
 came and sat down on the raised seat under the 
 verandah of a house. A man in consumption took 
 shelter by his side, and coughed. The Mussulman 
 said, " Do not cough here." He coughed again. Then 
 the ruffian, in a rage, drew his dagger, and with one 
 stroke killed the sick man. All who were near and 
 saw this together seized him, and delivered him to 
 Irayar. The king asked, " Why did you slay him ? " 
 He replied, " I said, Do not cough. Rejecting my 
 speech, he coughed. That is why I slew him." 
 Hearing that foolish defence, Irayar laughed, and, 
 looking on Appaji, who was near him, said, " What 
 punishment shall we inflict on this man ? " He 
 answered, " Do nothing to him, but put him in prison, 
 and make him fat by feeding him daily on two sers 1 
 of flesh and one of ghee, with fitting accompaniments. 
 Then, at some good opportunity, he will be of service." 
 One day, during the time he was being so treated, the 
 Pacha, looking on his ministers, said, " Irayar is not 
 subjected to us, and pays us no tribute, because of 
 the ability of sagacious Appaji. Say, if any one is 
 able to conquer him." One of them answered, " I 
 will overcome him." He assembled large forces for 
 the volunteer, and sent them with him to subjugate 
 Irayar. The minister-general descended upon the 
 1 One sCr equal to eight ounces.
 
 330 TALES AND POEMS OF SOUTH INDIA. 
 
 neighbourhood of the royal city, and by messengers 
 made his arrival known to Irayar. Looking on 
 Appaji, who was in attendance, the king said, "A most 
 cruel man, and a famous strategist, he is come, like a 
 giant, with large forces. Never was there such a 
 misfortune. What is to be done ? " Appaji, sending 
 for the rough Mussulman who had been kept and well 
 fed, caused to be written a pacific letter from Irayar, 
 to this effect, " Will you thus bring armies, and wage 
 war upon this poor beggar, and expect us to spend 
 treasure in paying tribute for him ? " This despatch 
 he gave into the hand of the savage, sending him with 
 it to the Pacha's minister. The rude Mussulman 
 snatched the letter of peace, took it, and delivered 
 it into the minister's hand. The minister, having 
 received and read it, repeated, " The amount for which 
 we have come to wage war against this prowess-lacking 
 pauper ! " and retched and spat down in contempt of 
 Irayar. Thinking he so acted in contempt towards 
 himself, the Mohammedan brute slew him with two 
 thrusts of his knife ; and they who were at his side 
 killed the assassin. The minister being dead, the 
 forces broke up and fled. Irayar greatly praised 
 Appaji's cunning. 
 
 9. Appaji releasing Irayar. 
 
 The Pacha thought, "So long as Appaji helps Irayar, 
 it is impossible to conquer him in war : we must 
 therefore vanquish him by practising deceit." With a 
 thousand valuable horses he sent a thousand soldiers, 
 who were to conceal their weapons, and, pretending to
 
 IRAYAR AND APPAJI, 331 
 
 be horse-dealers, seize and bring the king. Taking 
 the animals, and dismounting at a distance of an 
 Indian league l from Irayar's city, they made known 
 to him the news of their arrival. One day, in the 
 eventide, Irayar took some persons skilled in judging 
 horses, and looked at those understood to be for sale. 
 " What is the price of these horses ? " he inquired. 
 They answered, " A thousand pagodas each. All have 
 the same pace, and they are therefore all one price. 
 Try them. Mount one of them, and ride forth ; and 
 we will come with all the rest at the same pace. See." 
 So, while all the other horsemen mounted each his 
 own steed, he mounted one, and set forward. After 
 they had gone four miles, they put Irayar into a 
 palanquin, and conducted him to the Pacha. Appaji, 
 hearing of the abduction, was sorely troubled, and said 
 within himself, " What is to be done in this matter ? " 
 Devising a plan, he disguised himself as a madman, 
 and went into the Pacha's city, saying, so that all 
 might hear, " I am Appaji, and have brought my 
 Irayar to seize and carry off the Pacha." Then crying 
 " Oho ! " he got up, and leaped, and began to wander 
 round about. One day when he was thus wandering, 
 and speaking in the presence of the imperial court, 
 before the citadel, in the promenades, in front of the 
 houses of ministers and others, and in many more 
 places, the Pacha said, " We must ascertain whether 
 this man is really out of his wits, or a disguised 
 robber." He sent some officers, saying, " Where does 
 he eat ? Without his knowledge, follow him, find out, 
 and bring me word." W r hen the night was more than 
 1 Ten miles.
 
 332 TALES AND POEMS OF SOUTH INDIA. 
 
 four hours advanced, the pretended lunatic took the 
 rice he had begged, and his bowl, and went to the 
 burning-ground. There he laid a fire, kindled it with 
 a brand from the corpse-burning, and cooked his food. 
 He had sense to know, while doing this, that the spies 
 were come to watch him. Having called out in the 
 usual manner, he broke his rice-plate, and ran off. On 
 the officers returning, and reporting these things to 
 the Pacha, he decided that he was certainly mad. 
 Afterwards Appaji sent a letter to his people, directing 
 them to embark some precious jewels in a large vessel, 
 and bring them as if for sale. They who came in the 
 boat with the jewels, took a few specimens, and carried 
 them for inspection to the Pacha. Demanding a higher 
 price for the jewels than his experts set on them, they 
 said, " Is any one more competent than Irayar to 
 determine the value of such jewels ? " The Pacha, 
 hearing that, commanded, " Bring all the jewels you 
 have besides." They replied, " We have brought so 
 large a quantity, that you will do best to come and 
 see them, and take such as you want." " Let it be 
 so," said his majesty ; and, with Irayar and some 
 appraisers, he proceeded to the vessel. The madman 
 joined them, keeping behind the Pacha, and speaking 
 according to his custom ; and, going on board with 
 the rest, he cried out again in the same manner. In 
 that moment the boatmen weighed anchor, and spread 
 sail ; and the vessel gained Irayar's country. The 
 king took the Pacha to his fort, paid him great respect, 
 and detained him a few days. Then the Pacha, know- 
 ing the artifice that had been practised upon him, 
 applauded Appaji's wit, promised the king, " Hence-
 
 IRA YAR AND APPAJL 333 
 
 forth I will not intrude into your affairs," and took 
 his departure. Irayar embraced and praised Appaji, 
 saying, " You are my tutelary god." 
 
 10. Mental Worry reduces Strength. 
 
 A youth in Irayar's city, nourished by his mother 
 without stint, and free from every care, was in the 
 habit of seizing with his hands the tusks of elephants 
 that came in his way, and thrusting them back to a 
 distance. The king, taking an airing one day, saw him 
 push away an elephant, and asked Appaji, " What is 
 the cause of his doing thus ? how is there so much 
 strength in this little lad ? " The answer given was, 
 " He possesses strength in proportion to his exemption 
 from domestic care." Afterwards they called together 
 on the boy's mother, and said, " Does your son manage 
 no sort of family affairs ? " She replied, " He is my 
 only son, and I therefore bring him up without any 
 care to himself." They advised her, " It is not good 
 to do so. It will be a cause of trouble hereafter. 
 You should let him have a little to occupy his mind. 
 To-day, when you set his food, say, ' There is no salt 
 for to-morrow, get a little.' " She said so to her son ; 
 and from that time he was full of concern, wondering, 
 " How shall I procure this ? " Next day, when he 
 went into the street, he laid hold of an elephant's 
 tusk to make it pass before him ; but it lifted him up 
 with its trunk, and left him. Besides showing that 
 to the king, Appaji sent for the mother, explained the 
 things that had happened, and made known that 
 mental anxiety occasions loss of strength. Irayar 
 marvelled at his wisdom.
 
 334 TALES AND POEMS OF SOUTH INDIA. 
 
 1 1 . What One has, the- World has : what One has not, 
 the World has not. 
 
 Irayar asked a barber who was shaving him, " Are 
 all in this city well off ? " He answered, " There are 
 none among them, however poor, who have not gold 
 the size of a lemon." The king looked at Appaji, who 
 was by. After thinking the matter over a little, the 
 minister managed to inspect the barber's bag. Thence 
 he took gold the size of a lemon, and showed it to 
 Irayar, explaining, " From this he thought what he 
 had the world had, and what he had not the world 
 had not." They kept the gold. " On another occa- 
 sion ask him," said the minister, "what you have asked 
 now, and mark what he says." The next time the 
 barber was sent for, he said, " Nobody possesses gold 
 the size of a lemon except the highest kings." After- 
 wards Irayar, looking on Appaji, praised him, saying, 
 " It were hard in any country to get so shrewd a 
 minister as you." He restored the barber his gold. 
 
 12. Similitudes explained. 
 
 One day, when Irayar went hunting, and was sit- 
 ting on the shore of a lake to relieve the weariness 
 occasioned by the heat and glare, one of three women 
 who were journeying said in their conversation, " Foot 
 and branch are one ; " another, " Feather and leaf are 
 one ;" and the third, "Mouth and fruit are one." The 
 king heard what the three said, and tried for a long 
 time to make out their meaning ; but the sense did 
 Hot appear to him. When lie regained his palace,
 
 I R AVAR AND APPAJI. 335 
 
 there was not one in all the assembly who could give 
 the explanation. So he sent for Appaji, and asked 
 him the import of those words. He meditated for a 
 little while, and then made the sense known, saying, 
 " Those women would be talking of a parrot seen by 
 them in a banyan-tree. Saying that foot and branch 
 were one, was speaking of the foot of the bird and the 
 bark of the tree. Saying that feather and leaf were 
 one, was speaking of the parrot's plumage and the 
 tree's foliage. Saying that mouth and fruit were one, 
 was saying that the bird's beak and the tree's fruit 
 resembled each other." Irayar, having heard, ex- 
 claimed, " Eight ! " and was much gratified. 
 
 13. Penetrating the Disguise. 
 
 The Pacha of Delhi sent a request to Irayar that he 
 would allow Appaji to pay him a visit. The king 
 accordingly sent the premier. . Before Appaji saw him, 
 the Pacha had devised a stratagem. He put on 
 another his royal robes, and made him sit upon his 
 throne; and he disguised himself as a minister of 
 State, and sat in the row of the ministers. After- 
 wards he commanded that Appaji should be shown in. 
 Appaji looked, stood before the Pacha in the ministers' 
 rank, presented his offerings to him, and did reverence. 
 The Pacha, regarding Appaji, said, " How did you 
 know me ? " He replied, "Your majesty, I knew from 
 the eyes of all in the assembly falling upon you." 
 Hearing that, the emperor was delighted, and dismissed 
 him with presents. Subsequently, he spoke with his 
 Council, saying, " It is because Irayar has such u
 
 336 TALES AND POEMS OF SOUTH INDIA. 
 
 minister that he neither pays us tribute nor regards 
 us with fear." 
 
 MORE TALES OF EULERS AND PREMIERS. 
 
 1. An Utter Sinner becoming Virtuous. 
 
 A great person said to a man guilty of every kind 
 of vice, " Forsake these sins, which lead to hell." He 
 answered, " I will not give them up." The great one 
 said, " Only leave off lying." " Very well," replied 
 the man guilty of the five capital transgressions ; l and 
 from that day he ceased from falsehood. On a certain 
 night he went to the king's house to steal. Coming 
 disguised to inspect the city, his majesty saw the thief, 
 and asked, " Where are you going ? " Unable to tell 
 a lie, he said, " I am going to rob the king's house." 
 " May I come with you ? " asked the surprised mon- 
 arch. " Come," said he. Setting the king outside to 
 watch, he took the iron crow, entered the palace, and 
 opened a box in which were three jewels. Thinking, 
 " We must not spoil the shares," he left one, and 
 carried two away. He gave one of these to the king, 
 and kept the other. Going in afterwards, the rajah 
 was glad to see a jewel left. He sent for his minister, 
 and said, " A robber seems to have entered the palace 
 in the night; go and see what is stolen." The minister, 
 having looked into the box, appropriated the jewel it 
 contained, and reported, " There are three jewels gone." 
 Directly the ruler heard that, he dismissed the minister 
 as an unworthy person, and gave his office to the 
 1 Murder, theft, drunkenness, lust, and lying.
 
 KINGS AND MINISTERS. 337 
 
 burglar, believing him to be trustworthy. Thus, if 
 there be only truth, it dispels many vices. 
 
 2. The Responsibilities of a King. 
 
 Raja-Kesari ruled like a father to his people, without 
 fail of justice, so that they were like a cow and a tiger 
 drinking from the same river. When he perceived 
 that old age was come upon him, setting his mind on 
 the heavenly world, he concluded that he was no 
 longer equal to the duties of his royal line. He there- 
 fore sent for his son without delay, embraced him 
 tenderly, caused him to sit near him, and regarding 
 him with a cheerful face, said, " My dear child, old age 
 having come upon me, I feel that I must put off from 
 my shoulder the great burden of this kingdom, and lay 
 it on yours, and have rest. This you will understand ; 
 but you may profit me in the heavenly world, and I 
 beg you to render me so great a help." Happy to 
 discover signs that the prince would not reject his 
 father's word, he further said, " My son, governing is 
 not easy. Always wakefully keep your mind upon 
 the affairs of the kingdom. Get to know all news by 
 well-chosen and faithful messengers, and walk according 
 to their report. Make glad the commander of the 
 army, and others who pay respect to one another. 
 Know especially that many ministers are wanted to 
 counsel kings. Beware of doing anything that would 
 pain and distress the poor. If they weep, do not 
 think that the tears they shed are water, but that they 
 are a sharp weapon to cut up the kingdom by the 
 root. Conduct yourself in the belief that the sceptre
 
 338 TALES AND POEMS OF SOUTH INDIA. 
 
 is the weapon that gives victory to kings." When he 
 had taught the prince many such righteous rules, he 
 anointed him, and withdrew to his work of penance. 
 
 3. Tlie, Advantage of a Standing Army. 
 
 When a king saw that there was no money in his 
 treasury, he turned to his minister, and said, " I have 
 conquered all enemies, and subdued their countries, 
 and kings without exception pay me tribute. So I 
 have no adversaries, not even one. Why, then, make 
 the useless expense of keeping up all these armies ? 
 Disband them, and you replenish the treasury." The 
 minister answered, " This counsel is not wise. If we 
 dissolve the armies, opponents will arise. Our enemies 
 will see their opportunity, and come to war. It is 
 not well, therefore, to dismiss the armies." The king 
 said, " There could be an army when wanted. If 
 there were only money, everything could be had and 
 maintained." The minister replied, "Not even by 
 expending money, can you raise armies when they are 
 needed. To collect flies, you may heap up molasses in 
 the night-time, and you may beseech the flies, but will 
 they then swarm in the place ? Keep the armies 
 together, and your foes will fear, and remain quiet." 
 " This is true," said the king ; and he walked according 
 to the word of his minister. 
 
 4. Prosperous Government. 
 
 A king's son, as soon as his father was dead, caused 
 himself to be crowned, and was eager to go to expense 
 on useless things. The result of his excesses was a
 
 KINGS AND MINISTERS. 339 
 
 deficiency in the treasury. Calling his minister, he 
 said, " Because those who dwell in my country pay 
 their yearly dues to me little by little, my coffers are 
 not full a single day. As a beginning, I want to fill 
 the treasury by increasing the taxes on their articles 
 of merchandise, and on their rice-fields, fallow ground, 
 houses, and groves. I would punish those who do not 
 pay, and would confiscate their goods ; and I would 
 collect the salt-tax for twenty years all at once. What 
 is your opinion ? " The minister answered, " Great 
 king, graciously hear my suggestion without being 
 angry, and afterwards do as you please. To the poor 
 inhabitants who are without the means of cultivating 
 their ground, advance money, to be returned a little 
 at a time, with a tax on their produce. Should you 
 pursue this course, both the inhabitants and their king 
 will profit. If, instead of supplying a cow with fodder, 
 and milking her regularly, you cut off her udder, saying 
 you will have all at once as much as she gives in a 
 month, will you get any milk ? He who makes his 
 subjects happy wins the name of king. He who 
 protects men acquires the title of preserver." The 
 minister used other arguments, until the young king, 
 turning as a horse to the bridle, conducted the 
 government according to his word. 
 
 5. The King's Eye. 
 
 From lust of goods, a king cruelly oppressed his 
 subjects, laying excessive taxes on ploughed and pasture 
 land, and even on dried-up crops, and barren bushes 
 and trees. Therefore his starved and ragged subjects
 
 340 TALES AND POEMS OF SOUTH INDIA. 
 
 abhorred him, and set their desire on the ruler of 
 another country. The minister, knowing this, reflected, 
 " Evil is coming to our king, and it is the part of a 
 minister to acquaint him with the threatening evil." 
 He therefore said to him, " Sir, an object placed on a 
 rolling ball cannot stay. Neither can a crown on the 
 head of a king whose subjects are without repose. 
 You will presently lose this kingdom, through your 
 government affording no peace to the people. It is 
 necessary to throw up a bank before the tank bursts. 
 Before evil conies to you, it is needful to take care." 
 "But," said the king, "how will authority over the 
 people come to me ? " He answered, " You will have 
 sway and profit, if you preserve the poor people, giving 
 loans to them, and receiving fair taxes for their pro- 
 duce, and ceasing to burden the weak as if they were 
 strong. Does not the gardener enjoy good gain 
 afterwards, if he first manure, weed, water, work, and 
 watch?" The king, having heard all these things, 
 was aware that they were true, and began to act 
 accordingly. Thus a monarch without a good minister 
 is like a traveller without an eye. 
 
 6. Emigration. 
 
 A gardener approached a sovereign who exacted 
 undue tribute from his subjects, and begged him, 
 saying, " Sir, I am a very poor man, and cannot pay 
 all the taxes you have imposed. Be gracious, and 
 remit some of them." The king answered, without 
 the least pity, " You must pay them all." He said, 
 " Sir, I have not the means." The king said, " You
 
 KINGS AND MINISTERS. 341 
 
 are not worthy to stay in my country." The gardener 
 answered, " Then, where shall I go ? " " You may go 
 where you like," said the king. Thereupon he replied, 
 " You yourself name the place, and if it be suitable 
 for me, I will go there." Then the king said, " Go to 
 Slrangapatam." The gardener said, " I will not go 
 there : if you ask why, your elder brother rules that 
 country." The king said, " Go to Tanjore." He said, 
 " Neither will I go there, for there is your younger 
 brother." The king said, " Go to Panthar." The 
 gardener said, " There your uncle governs ; so I have 
 no mind to go there." Anger coming to the king, he 
 looked on the gardener, and said with a loud voice, 
 " Then go to hell, you devil." To that the gardener, 
 in a high tone, responded, " Sir, I cannot go there. 
 Would you know why ? Your deceased father is there 
 established." Then the king was much ashamed, and 
 forgave him all the taxes.
 
 TENNALU-EAMAN. 
 
 1. Becoming a Jester, and joining Irdyar. 
 
 IN a north country town called Tennalu, was born a 
 Brahman, who was named Eaman. A sanniyasi 
 who saw him one day, marking his fine figure and 
 brave spirit, taught him an incantation, and said, " If 
 you go into the temple of Cali, and in one night 
 repeat this mantra thrice ten million times, Cali will 
 appear to you with a thousand faces. Do not be 
 afraid when you see her, and you shall have what 
 gifts you desire." Selecting a favourable opportunity, 
 Eaman went into the temple of Cali outside his town, 
 and repeated the incantation according to instruction. 
 Pattira-Cali, assuming a great shape, appeared with a 
 thousand faces and two hands. Beholding her dread- 
 ful form, Eaman, who was very courageous, laughed 
 without fear. Cali demanded, "How dare you laugh ? " 
 " Mother," he answered, " though we have two hands 
 to one nose, it is hard work blowing it when we catch 
 cold. If, with a thousand faces, you should chance 
 to take cold, how will you blow these thousand noses 
 with only two hands ? " Pattira-Cali said, " Naughty 
 boy, because you have made fun on seeing me, go and 
 be a jester from this day forward." He said, " Ah ! 
 you have bestowed on me a pretty gift ! If I look so, 
 a merriman ! if thus, a buffoon ! " On hearing that, 
 she took pity, and said, " The royal court will appreciate 
 
 342
 
 TENNALU-RAMAN. 343 
 
 your service : so be a jester." Then she vanished ; 
 and he, becoming skilled in making sport, went and 
 joined himself to Irayar, and gained a living. 
 
 2. Escaping the Punishment of having his Head 
 trundled by the Foot of an Elephant. 
 
 One day, for blame incurred by Tennalu-Kaman's 
 tricks, Irayar was angry, and commanded that he 
 should have his head rolled off by the foot of an 
 elephant. The officers took him, and, having dug a 
 pit in an open plain outside the town, and buried him 
 all except his head, went to fetch an elephant. At 
 the critical moment, a crook-backed washer of clothes 
 going that way inquired, " Why are you buried, sir ? " 
 Tennalu-Raman answered, " I was hump-backed for a 
 long time, and a physician buried me here to make 
 my back straight. My crookedness is quite cured : 
 dig me out, and see." The washerman did so, and, 
 on examination, perceiving that he was without any 
 bend in the back, said, " I must be buried too, that 
 my crookedness may be made straight." Tennalu- 
 Eaman put him in the pit, and buried him up to the 
 neck, and taking up his bundle, carried it away, and 
 saw Irayar. He asked, " How is this ? I directed 
 that your head should be knocked off by an elephant's 
 foot ? How have you avoided the punishment and 
 come ? " He said, " Using diligence, to let a washer- 
 man be executed instead of me, I received his 
 bundle, and have brought it." When the king heard 
 that, he laughed, and forgave the fault.
 
 344 TALES AND POEMS OF SOUTH INDIA. 
 
 3. Avoiding Decapitation. 
 
 Another day Tennalu-Eaman committed so serious 
 a fault by his trickishness that Irayar, witnessing it, 
 was exceedingly angry, and, calling two officers, gave 
 him into their custody, saying, "Do not let him 
 escape, but take him, and cut off his head." They 
 conducted him to a distance, and were on the point of 
 despatching him, when he said a nice word to them, 
 and continued, " In any case you will kill me. That 
 I may obtain a good birth, let me descend into a 
 tank, and meditate on God for a suitable time up to 
 the breast in water. When I say Now, will be the 
 propitious moment. Then you two, being on both 
 sides of me, strike off my head with one blow." 
 They agreed ; and he accordingly went down into a 
 tank, and after a while said " Now," in a jocular vein, 
 and sank in the water. Because the executioners 
 struck with swift force, the sword of each fell on the 
 other, and both were slain. Tennalu-Eaman rushed 
 off, and went and stood before Irayar. The king 
 asked, " How have you escaped and come ? " He 
 answered, " Making the soldiers kill each other, I got 
 away." On that day also he bore with his fault. 
 
 4. Going about hiding his Head. 
 
 Tennalu-Eaman having been guilty of a very bad 
 fault, Irayar sent for him, and said, " If from to-day, 
 going about, you hide your head, and never show it 
 in my presence, you may live ; but if you do not hide 
 it, you shall lose it." Hearing that, Tennalu-Eaman
 
 TENNALU-RAMAN. 345 
 
 inverted a jar, 1 and put it over his head, and so went 
 about in public. Irayar seeing, summoned him, and 
 asked, "Why do you indulge in this unbecoming 
 behaviour ? " " Lord," he answered, " I go thus about 
 with my head hid because you graciously commanded 
 me to do so." Irayar was amused, and had patience 
 with him on that occasion also. 
 
 5. Causing the Keepers to he beaten. 
 
 History players came one day from the Telungu 
 country. Irayar, commanding them to perform, charged 
 two sentries not to let Tennalu-Raman come to the 
 place. At the time for the entertainment, Tennalu- 
 Eaman approached the first custodian, and said, " Only 
 let me go, and I give you half of what comes to me," 
 and obtained his consent. He spoke to the second 
 with the same effect. Going in, with a churning-stick 
 which he had brought concealed, he hit a man who 
 was acting Crishna. The actor, weeping, cried out, 
 " ! alas ! " The intruder remonstrated, " Fie ! only 
 this ? Crishna was beaten many times by the sticks 
 of many shepherdesses, and you cannot bear one stroke 
 from the stick of one person ! " Irayar saw, and 
 asked, " How did he get inside ? " and commanded, 
 " Give him twenty-four strokes." When they were 
 proceeding to inflict the sentence upon him, he ad- 
 dressed the second watchman, saying, " You agreed 
 to receive half of what should come to me, did you 
 not ? " " True," he said. So he had him beaten, 
 
 1 Having made two holes in it for his eyes to look through, 
 adds the Kat/ta-manjari.
 
 346 TALES AND POEMS OF SOUTH INDIA. 
 
 saying, " Take half of the twenty-four strokes I have 
 gained." He caused the remaining twelve to be given 
 to the first keeper in the same way. Thus he escaped 
 himself without one stroke. 
 
 6. Branding the Brahmans. 
 
 When Irayar's mother was dying, she said she 
 would like a mango-fruit to eat. Before he could 
 procure and present it, she passed away. It grieved 
 him that she had gone without her wish being gratified, 
 and he sent for some Brahmans, and said to them, 
 " My mother set her heart upon a mango-fruit, but 
 died before I could get it for her. What can be done 
 to satisfy the departed soul ? " They answered, " If 
 you make some mangos of gold, and give them to as 
 many Brahmans on the anniversary of her death, there 
 will be relief to her soul." Irayar, believing what 
 they said, bestowed the gifts accordingly. Tennalu- 
 Eaman fetched all the Brahmans who had received the 
 present to his house, saying it was his mother's anni- 
 versary ; and, having heated the handle of a ladle, he 
 branded each of them twice. They all wept, and told 
 Irayar. He called Tennalu-Raman, and asked, " May 
 you commit such wickedness as this ? " The offender 
 replied, " When my mother was dying, she was seized 
 with numbness and contraction of the hands and feet, 
 and therefore asked that a brand might be applied. 
 Before the spoon-handle could be made hot, she died ; 
 and I have done this from a wish to give satisfaction 
 to the soul." After hearing the explanation, Irayar 
 laughed a lon^ time.
 
 TENNAL U-RAMAN, 34 7 
 
 7. Hearing a Horse. 
 
 Irayar, sending for some young horses, gave one to 
 every house in his city, commanding, " Take nine 
 pagodas each for the grass, gram, and medicaments 
 needed, and so bring up the colts that I may have 
 them soon in good condition." Receiving them, all 
 tended them with great care, except Tennalu-Raman. 
 He erected a wall on the four sides, enclosing the foal, 
 and made a door in the wall, and a pit within. Every 
 morning and evening he carried a handful of grass, 
 and gave it in at the door ; and by the same opening 
 lie poured water into the pit. The pagodas he 
 appropriated. After three years, Irayar commanded 
 to bring all the young horses ; and all except Tennalu- 
 Raman brought them leaping and prancing. Irayar, 
 calling him, asked, " Why have you not brought the 
 young horse ? " He said, " Nobody can take hold of 
 the horse I have. If you will send one of your clever 
 grooms, I will bring it." So he sent a horsekeeper 
 who had a beard a cubit long. Raman took him, and 
 told him to stand at the door, and peep in, and look 
 at the animal. The groom did so ; and the horse 
 seized his beard, supposing it to be grass. The horse- 
 man cried out, and was in great fear. Tennalu-Raman 
 went quickly to Irayar, and reported, " The horse has 
 laid hold of the groom, and will not let him go." 
 Irayar called Appfiji, and they went to see what was 
 the matter. He found the horse retaining the beard, 
 and the man in a state of exhaustion. Ordering the 
 wall to be knocked down, he seized the horse, and
 
 348 TALES AND POEMS OF SOUTH INDIA. 
 
 released the beard ; but the creature had only strength 
 to walk slowly. Addressing Tennalu-Eaman, the king 
 asked, " How is it the horse is so feeble ? " He re- 
 plied, " I had carefully given it the proper quantity of 
 food, when it seized the groom's beard. Can anybody 
 lay hold of a horse when it is overfed ? " Irayar so 
 laughed at his misbehaviour, that his whole body 
 shook. 
 
 8. Bringing up a Kitten. 
 
 One day Irayar gave a kitten and a cow to each 
 house, ordering that the cow's milk should be poured 
 out to feed the kitten. Tennalu-Eaman, like the rest, 
 received and took away a kitten and a cow. Every 
 one else, milking the cow, continued to pour out the 
 milk to nourish puss. He, the first day, having drawn 
 the milk, made it boiling hot ; and then he set it for 
 the kitten to drink. Coming quickly, it put its mouth 
 in, and as far as it dipped its mouth was scalded. 
 From that day, if it saw milk, it ran to a distance. 
 He drank the milk himself. When six months were 
 gone, Irayar ordered all the householders to bring each 
 his cat. Observing that Eaman's only was as if it 
 would decline and die, he asked, " Tennalu-Eaman, 
 why is this cat wasting thus ? " He answered, " If it 
 sees milk, it runs. What can I do ? " Irayar at once 
 ordered milk to be brought ; and directly the cat saw 
 it, it was afraid, and cried and ran. The king told 
 them to catch, and bring it back. When he examined 
 it, half its mouth was a burn. Discovering that, by 
 giving it boiling milk, and scalding its mouth, he had
 
 TENNALU-RAMAN. 349 
 
 made it fear and run whenever it saw milk, according 
 to the proverb, " A burnt cat will not go near the fire," 
 Irayar fell into a fit of laughter. 
 
 9. Causing Robbers to draw Water. 
 
 One day six robbers got into Tennalu- Raman's 
 premises from behind. Knowing from signs that they 
 were watching their opportunity, he entered the house, 
 and carefully put away all his money, jewels, silk 
 garments, and other valuables. Then he called his 
 wife, and, so that the thieves could hear, said, "As 
 there is much distress in the town on account of 
 robbers, if we put into a large box all the treasure in 
 our house, we can take it out again when the trouble 
 of the robbers is over." Then he put into a box stones 
 and clods, and his wife and boy and himself lifted it 
 up, and carried it to a well, and threw it in. The 
 robbers, having heard the aforesaid speech, and the 
 noise of the splash at the well, said, " We will not go 
 into the house together, but into the garden, and take 
 up and away what is in the well." With eager delight 
 they told one of their number to go down into it, and 
 see how matters stood. He descended and examined, 
 and said, " If we draw water without stopping, we 
 shall be able to carry it off." " Right," said they, and 
 began to work the two machines on the spot for raising 
 water. Tennalu-Raman came secretly, and turned the 
 channels to all the plantain, lime, orange, citron, betel, 
 cocoa-nut, and other trees in the garden. They drew 
 and drew without ceasing till day dawned, and Tennalu- 
 Raman had watered all the garden. Then he cried
 
 350 TALES AND POEMS OF SOUTH INDIA. 
 
 clearly, " Stop the drawing." Directly the robbers 
 heard that, they said, " If we give over at once, we 
 have done enough," and made their exit. 
 
 10. Driving away a Pandit learned in all the Shastras. 
 
 There came one day to Irayar's assembly a pandit 
 acquainted with all the shastras, who bore the name 
 Vittiyasakkarar. All the learned men belonging to 
 Irayar were afraid of him, and took counsel with 
 Tennalu-Eaman, saying, " Whatever our ability, it is 
 unequal to his. If he conquer, contempt will be to us 
 all. Irayar, too, will despise us. "What is to be done?" 
 Tennalu-Eaman said, " You need not fear. I will 
 practise a fit device, and win the victory." On a 
 certain day Vittiyasakkarar came to Irayar's court to 
 engage in discourse. Then Tennalu-Eaman, having 
 laid flat pieces of oil-wood together in the form of a 
 book, tied them with string such as is used for tying 
 buffaloes, and wrapped a cloth round it, took it up, and 
 went and sat opposite the pandit. The master of all 
 the shastras looked, and asked, " What book is that ? " 
 He answered, " It is Tila-kashda-magislida-panthanam." 
 On hearing that, the pandit was taken by surprise, and 
 after reflection said, " Though I have read all the 
 shastras, yet I have never met with this book. I 
 never heard its name." Tennalu-Eaman, addressing 
 him, said, " You have the fame of being learned in all 
 the shastras, and have you not seen this great work 
 hitherto ? " The pandit said, " I will answer to- 
 morrow," and went to the place where he was staying. 
 After much consideration, he concluded, " I cannot get
 
 TENNAL U-RA MAN. 351 
 
 any way at the meaning of the title of the book. 
 What it is about, I do not know. If I stay here, I 
 incur shame." He therefore departed at dawn of day. 
 Irayar, informed that the pandit who knew all the 
 standard writings had run away without saying a 
 word, sent for Tennalu-Eaman, and asked, " How did 
 you vanquish the learned man ? " He said, " With 
 this book, Tila-kasMa-magishda-panthanam" "Loose 
 it," said he. Undoing the covering, he showed it. 
 Irayar, seeing the tying of the oil-wood with buffalo- 
 cord, said, " Tilam is the name for oil, kashdam for 
 wood, magishdam for buffalo, and panthanam for string. 
 Have you overcome by this deceptive trick ? " And 
 he laughed. 
 
 11. Baffling an Athlete. 
 
 A wrestler called Athysuran, who had conquered all 
 the wrestlers in numerous royal courts, came to that of 
 Irayar with many memorials of conquest. Tennalu- 
 Eaman, seeing all the king's wrestlers alarmed and 
 perplexed, asked, " What is the matter ? " They said, 
 " Hitherto we have made an honourable living at the 
 great king's. Now there is a wrestler come who will 
 bring disgrace and want to us. What shall we do ? " 
 Tennalu-Eaman directed them, saying, " Do not fear. 
 Lend me all the trophies you have gained, and make 
 me your master, and all of you follow me." He put 
 on all the memorials entrusted to him, and under the 
 name of Vlra-Kesari (Brave Lion) summoned his 
 followers, and erected a tent opposite that of Athisuran. 
 The fencer, thinking, " It looks as if he were an 
 opponent, and I may as well go and find out his
 
 352 TALES AND POEMS OF SOUTH INDIA. 
 
 qualifications," sent him word that he was coming 
 to him. Tennalu-Raman answered, " There is no need 
 for him to come here. To-morrow, before the great 
 king, he will be made to know all particulars." Hear- 
 ing that, and learning his name, Athisuran was confused, 
 and wondered what sort of a man his adversary was. 
 Irayar came next day, and commanded that Athisuran 
 and Vlra-Kesari should engage in combat. Vlra- 
 Kesari asked Athisuran, "What code do you fight 
 by ? " He replied, " By the treatise on fencing." 
 Vira-Kesari said, " I will mention a few manual rules. 
 If you can show me which and which of them are 
 correct according to the shaster, the conflict can after- 
 wards go on." " Be it so," said Athisuran. Then 
 Vlra-Kesari, standing in front of him, pointed with his 
 forefinger to himself and to him, joined his three 
 middle fingers and struck with them his own breast, 
 and went through other symbolic gesticulations. The 
 fencer, comprehending none of the things he saw, and 
 lost in endeavouring to recollect the few rules he had 
 learnt, stood without any power to speak. Tennalu- 
 Eaman, snatching the prizes, drove him off, beat the 
 drum of victory, and went to his tent. Next day 
 Irayar asked him, " What were the rules of hand you 
 showed yesterday ? " Repeating them, Tennalu-Raman 
 explained that so he said to Athisuran, " If I come to 
 you, you will stab me with your sword in my breast, 
 and then I shall fall on my back, and who will 
 take care of my wife and my child ? " Irayar was 
 amused.
 
 TENNAL U-RAMAN. 353 
 
 12. Making a black Dog white. 
 
 Irayar slept one morning till an hour and a half 
 after sunrise. As it was his day for being shaved, the 
 barber came, and having gently operated while he lay 
 in bed, without disturbing his sleep, went away. After 
 awaking and rising, the king looked into the upright 
 mirror, and saw how nicely he had been shaven. 
 Greatly delighted, he called for the barber, and asked, 
 " What is there that you wish ? " He said, " Swamy, I 
 would like to be made a Brahman." Irayar assembled 
 the Brahmans, and promised them exemption from 
 taxes if in six months they should receive the barber 
 into their order. Exceedingly distressed, they subjected 
 him to various ablutions and ceremonies. When the 
 six months were over, Irayar determined to go to their 
 village, and see the barber sit and eat in their ranks. 
 They went weeping to Tennalu-Kaman. He said, 
 " You have no need to fear ; I will do a trick, and get 
 you off." He tied a rope round the neck of a black 
 dog, dragged it along after him, made a sacrificial pit 
 on the bank of a tank near the village, and employed 
 four Brahmans to perform the needful rites. He then 
 dipped the dog he had brought, and it barked repeatedly. 
 Then he drew it round the pit he had dug, bathed it 
 once more, and made it again circumambulate. Irayar 
 coming while he was acting thus, demanded, " Why do 
 you treat the dog in this way ? " Tennalu-Eaman 
 wiid, " I am going to make this black dog white." 
 Irayar replied, "Madcap, how can a black dog 
 become white? it is impossible." Tennalu-Raman 
 said, " When a barber can be made a Brahman, is 
 
 z
 
 354 TALES AND POEMS OF SOUTH INDIA. 
 
 turning a black dog white a wonder ? " So soon as 
 he heard that, the king reflected, " Eight ! I spoke 
 without deliberation." He did not go to the neigh- 
 bourhood of the Brahmans, but returned to his palace, 
 and summoning the barber, pacified him in another 
 way, and sent him home. Hearing the news, all the 
 Brahmans were delighted. 
 
 13. fainting and arranging Pictures. 
 
 Irayar, having built a beautiful terraced house, sent 
 for an artist, and commanded him to paint some 
 handsome pictures. As soon as the painter had 
 finished, he let the king know. When Irayar went 
 with his ministers and others, and looked at the work, 
 he was rejoiced. Tennalu-Eaman, examining one of 
 the pictures before him, said, " Great king, to this 
 there are only the limbs of one side : where is the 
 other half ? " The king laughed at him, and replied, 
 " Do not you know they are supposed to be on that 
 side ? " " Now I understand," he said. On a certain 
 day, after some months had passed, addressing the 
 king, Tennalu-Eaman told him, " Since that day I 
 have been practising the art of painting, and at length 
 I have perfected my hand in it : you must see the 
 style of my work." " So indeed ? " exclaimed the 
 king, and was greatly pleased. The pictures in his 
 palace being a little old, he said, " Wipe out all these, 
 and draw worthy pictures;" and meanwhile .he re- 
 moved to the other residence. Tennalu-Eaman, wash- 
 ing out the beautiful pictures that were there before, 
 filled the royal dwelling with his performances, in one
 
 TENNAL U-RAMAN. 3 5 5 
 
 situation a nail, on one side a finger, in another place 
 a hand, and so every separate member, spoiling the 
 appearance of the house. Afterwards he went to the 
 king, and said, " The pictures are all finished, and wait 
 for your approval." When, believing it true, the 
 king, with many persons, entered and looked, he said, 
 " Tennalu-Raman, what is this ? there is only one 
 member ! " He replied, " Have you now forgotten the 
 fancy of all the rest being on that side ? " " ho ! " 
 spoke the king, and said, " I am deceived, you have 
 done great mischief." And he hung down his head, 
 and went away in anger. 
 
 14. Providing for the Family. 
 
 One day Irayar, perceiving that Tennalu-Raman 
 was much distressed, asked, " What are you sorrowing 
 for ? Of what are you in want ? " Then Tennalu- 
 Raman said, " Sir, the astrologers tell me I shall die in 
 one or two months. But I have not thought anything 
 about death ; and, after my time, who will take care 
 of my family as I do ? There is no one ; and that is 
 why I am afflicted." Irayar answered, in a way to 
 inspire trust, " Do not fear in the least about that. I 
 can protect your family ten times better than you 
 can. Is that a great thing to me ? " From that time 
 Tennalu-Raman pretended to be sick, and getting 
 worse and worse ; and one day he carried out a 
 scheme to make all believe he was dead. Depositing 
 elsewhere the money, jewels, and vessels that were in 
 his box, he entered it himself. Directly Irayar heard 
 the news of his death, having been informed that
 
 356 TALES AND POEMS OF SOUTH INDIA. 
 
 r- 
 Tennalu-Raman was very rich, he commanded some 
 
 officers to go to his house, and fetch the box quickly. ^ 
 They brought it to his apartment. When with 
 greediness he opened it and looked in, he saw Tennalu- 
 Itaman, and said, " Oh ! oh ! they said you were dead." 
 He replied, " Am I going to confide in you, and die ? 
 Will you be yourself the protector of my family ? " 
 The king left ashamed and speechless.
 
 SINGERS. 
 
 1. An Ass brought to Mind. 
 
 A SINGER, ignorant of his faults, thinking lie 
 would earn a reward by singing to the ruler of 
 another country, came and lodged in a house in that 
 city. Next day he got up at dawn, and practised 
 singing. A washerwoman in the neighbouring house 
 wept, making a great noise. Directly he gave over 
 singing, she also ceased from weeping. Thus it went 
 on for a week. Therefore the singer sent for the 
 washerwoman, and asked her, "Why do you cry 
 whenever I sing ? " " Sir, when I hear your golden 
 voice, the thought comes of a donkey I had, which 
 died last month. Therefore I cry," she answered, 
 bursting into tears. So put to shame, the singer 
 returned to his own country, without seeing the king. 
 The simpleton who goes about not knowing his own 
 failing will be despised in the world. 
 
 2. Loss of Dignity. 
 
 Travelling through a jungle, a singer saw a shepherd 
 there with his flock, and thought, " If I sing him a 
 song, I can ask for some milk, and get it and go." 
 Attending to the song, the shepherd wept a stream of 
 tears. The singer looked at him, and asked, " What 
 cause have you to weep ? " He answered, " You are 
 
 357
 
 358 TALES AND POEMS OF SOUTH INDIA. 
 
 neither old nor lame, but a young and handsome man. 
 Tell me what misfortune has befallen you, and I will 
 tell you my tale." The singer said, " There is no 
 need to hesitate : tell me your story." " I weep," said 
 he, " because yesterday a sheep made a noise exactly 
 in the same way from morning watch to sunrise, and 
 then died with a swollen head. You have been 
 making the noise for an hour and a half, and in an 
 hour and a half more will swell in the head and die." 
 The singer was confounded, and went away without 
 saying anything, reflecting, "We have seen an illus- 
 tration of the proverb, if you go to one who does 
 not know a rare accomplishment, your dignity is 
 diminished." 
 
 3. A dying Sheep. 
 
 A singer sitting on a raised seat in the street, 
 moving his head, sang a hymn. Many people were 
 listening. TKen a shepherd, going in the way, stopped, 
 looked on for a little, and then, sobbing and sobbing, 
 wept without ceasing. Those present, supposing that 
 he wept for joy, said, " What are you crying about ? 
 Do not cry." He answered, " Alas ! this disease came 
 to a sheep in my flock. Bending and bending, it 
 fetched up. Nothing cured it. It died. I weep 
 because that affliction has come to this young man. 
 But if you immediately apply to him a burning brand, 
 perhaps he will live." They scolded the shepherd, 
 and chased him away. 
 
 4. Branding tlie Bard. 
 A cowherd, having acquired a lac of rupees, became
 
 SINGERS. 359 
 
 a prosperous man. An accomplished singer went to 
 him, and sang songs. While singing, he moved hand, 
 head, and eyes, according to the sound. Seeing that, 
 and thinking he was seized with convulsions, the 
 herdsman went inside, and heated a brand-iron, and, 
 coming out, called to him. The singer went, suppos- 
 ing he called him to give him a present. The herds- 
 man, making two persons hold him, applied the 
 brand. The singer was frightened, and cried out, 
 wept, and went home. Healed by a surgeon, he 
 decided that it would not be well for him to go 
 professionally to any one again. While this was 
 the case, a man learned in the sciences, with whom 
 he had long been acquainted, said to him, " When you 
 are so skilful in song, why bring poverty on your- 
 self ? A noble-minded king is friendly to me. I 
 will give you an introduction to him. Come along." 
 So calling him, he took and presented him, and told 
 him to sing. The king heard with great pleasure, 
 and, purposing to give him an ample reward, got up, 
 and went within, to direct it to be brought. Then 
 doubt was born to the singer, and he ran off, suspect- 
 ing, every moment he lingered, that this also was a 
 time of preparing to brand him. Though ever so 
 many persons called after him in civil language, he 
 went home without turning to see. The king came, 
 and asked the learned professor, " Where is the 
 singer ? What has frightened him away ? " Grieved 
 at his being so afraid of him, he caused many presents 
 to be conveyed, and went to the singer's house, and 
 bestowed them with much politeness, greatly cheering 
 him, and inquired, " Why did you run away ? " He
 
 360 TALES AND POEMS OF SOUTH INDIA. 
 
 told of the branding inflicted on him before, and said, 
 " I ran off, thinking it would happen so this time." 
 The king was astonished at the explanation, and re- 
 marked, " If fortune come to fools, they neither know 
 what to do nor what to shun."
 
 THIEVES. 
 
 1. Hand in Hand. 
 
 AN intimate friend came one night to a merchant. 
 The man of business was emptying his money- 
 bag, and counting, when the lamp went out. Suspect- 
 ing that his visitor was going to take the money, the 
 merchant laid hold of his two hands, and said, " I ask 
 a word. You have hitherto been a most trusty friend 
 to me, and I want you to be so while your life shall 
 last. In order to that, lo ! a light is coming. Strike 
 hands and swear in the presence of that light." He 
 told his wife to bring a light quickly, retaining the 
 hands till she brought it ; and directly it came, strik- 
 ing hands so that the light should witness, he released 
 his friend. 
 
 2. Climbing a Cocoa-nut Tree. 
 
 A thief climbed a cocoa-nut tree that was in a 
 man's garden, wishing to steal the fruit. The owner 
 of the tree, knowing the noise, ran out of his house in 
 a temper ; and on his appearance the robber came 
 down from the tree. The owner said, " You fellow, 
 why do you mount my tree ? " " Elder brother," he 
 answered, "I went up to pluck grass for a calf." "In- 
 deed!" he replied, "is there grass on a cocoa-nut tree?" 
 " Because there is not, I have come down : do not you 
 know this ? " he said mockingly, and went away.
 
 362 TALES AND POEMS OF SOUTH INDIA. 
 
 3. Saving a Brass Pot. 
 
 A trader, knowing that some robbers were watching 
 close by, to steal a brass water-jar that he carried, 
 said, as if speaking to himself, but so that they might 
 hear, " 0, I have come without that necklace ; I will 
 fetch it." The thieves waited idly, supposing that he 
 would return ; but he got off with his brass pot, and, 
 reporting the affair in the village, caused them to be 
 apprehended. A prudent man will escape in the time 
 of danger. 
 
 4. Great Thoughts. 
 
 When a king was grieving about the death of his 
 fine horse, his minister said, " Sire, if you commission 
 me, I will go to Arabia, and fetch you a good one." 
 He gave him the needful money, and sent him. Going 
 to that country, he bought for ten thousand rupees a 
 swifter and better-tempered steed than the king had 
 before. As he was returning with his face to his own 
 land, he stayed for a night in a rest-house in the 
 middle of the way, at a place where there was a fear 
 of robbers. So, looking on the horsekeeper, he said, 
 "Because there is a fear of robbers, you must not sleep, 
 but keep awake. In order to that, think on any great 
 subject : then sleep will not come." Having told him 
 this device, he went and lay down. In the second 
 watch the king's treasurer woke, and said, " Horse- 
 keeper, are you awake ? How is it ? " " Yes, sir," he 
 answered. " What are you thinking about ? " "I am 
 thinking who made and set so many stars in the sky." 
 " Good ! so keep awake," he said, and went asleep. In
 
 THIEVES. 363 
 
 the third watch, calling the horsekeeper in the same 
 way, he asked, " What are you thinking of now ? " 
 The man replied, " Sir, I am meditating who dug 
 out this sea, and where he put the displaced earth." 
 " Good ! be watchful," said he, and lay down. Then 
 for a little time the horsekeeper slept soundly ; and, 
 ere he woke, a robber took away the horse. After- 
 wards, the master woke again, and said, " Horsekeeper, 
 what are you thinking about ? " The horsekeeper 
 said, " Sir, the horse has stolen itself. I am thinking 
 whether you will take and bring, or whether I must 
 carry, the saddle and other harness belonging." The 
 treasurer said, " Alas ! has the horse gone ? " and ran, 
 and saw. Then he said, " I am deceived," and went 
 sorrowing to the king. 
 
 5. Plo.yiwj with Water. 
 
 One night a robber was hiding in the bean-shed of 
 a merchant's house. Going to wash his hands, the 
 householder detected his presence, and told his wife to 
 bring a large pot full of water. When she brought 
 and gave it, he, receiving it, spilt it gurgling, gurgling 
 upon the thief. When all the water was used, again 
 he told her to bring a pot of water, and then poured 
 it gurgling, gurgling out. Whereupon his wife asked, 
 " Why thus vainly do you pour away with a gurgling 
 sound ? " He then bubbled it forth four times upon 
 herself. She concluded that a madness was come 
 on her husband, and, afraid, ran into the street, and 
 collected many persons with her cries, and went in 
 with them. Approaching the tradesman, they asked,
 
 364 TALES AND POEMS OF SOUTH INDIA. 
 
 " What folly has seized you ? Why do you spout the 
 water on your wife ? " To that he said, " I married 
 her when live years old, have placed in her possession 
 a thousand pagodas, and have cherished her in com- 
 fort hitherto ; and now, when I give her four jets of 
 water, she does not bear it, but comes and tells you. 
 I never did a kindness to the man who is under the 
 bean- shed, and never made his acquaintance. On him, 
 in gurgling jets, I have poured all the water of two 
 pots, and he has borne it. If you want to know 
 whether this is true or false, ask him in the course 
 of your investigation." Thereupon they seized the 
 robber, perceiving that the stratagem had been adopted 
 to secure his apprehension. 
 
 6. Naming a Child. 
 
 One night a robber sneaked up into the loft made 
 of planks under the roof of a merchant's house. When 
 the merchant and his wife retired to rest, he saw 
 signs of a thief being up in the loft, and devised a 
 plan. Addressing his wife, he said, If a daughter be 
 born, what will you do ? " She said, " I will call her 
 Slthay, have a boy in the house, give her in marriage, 
 and endow her with all my goods." Having heard 
 that, he said, " It cannot happen as you think. A 
 boy will be born. I shall call him Raman, and endow 
 him with all I possess. I shall put him to school to 
 learn ; and if he should not come home at dinner- 
 time, I shall call him, shouting thus, ' Rama ! Kama ! ' ' 
 Raman was the name of the chief watchman, who 
 lived in the next house ; and he got up, collected and
 
 THIEVES. 365 
 
 1 >r<mght ten persons, and asked the trader, " Why did 
 you call ? " "I did not call you," he answered, and 
 told him of the conversation between himself and his 
 wife, assuring him that there was no unpleasantness 
 between them. "If perchance you doubt, there is one 
 in the loft yonder who will decide the matter." So 
 saying, he showed him the man on the planks. 
 Whereupon they, knowing that he was a robber, laid 
 hold of him, and caused him to be suitably punished. 
 
 7. Bite of a Scorpion. 
 
 A robber was squatting upon his legs one night on 
 the loft of a merchant's house. The merchant went 
 to lie down in the house. Perceiving signs of the 
 intruder's presence, he devised and carried out a 
 scheme. Like one looking to see if all the boxes 
 were fastened, he kept touching them, till, as if a 
 scorpion had stung him in the hand, he wept and 
 cried aloud, " Alas ! alas ! a scorpion has stung me ; 
 what shall I do ? " Hearing the great noise of weep- 
 ing which he made, all the neighbouring householders 
 came and saw, and inquired, " In response to incanta- 
 tions, has the poison gone down ? " He answered, 
 " The poison is gone down, only that good man has 
 not yet got down from the loft ; " and he showed 
 them the stranger on the boards. They seized the 
 thief, and admired the merchant's clever device. 
 
 8. A faithful Doy. 
 
 A Mohammedan kept a dog, which was useful for 
 hunting and other purposes. To meet a difficulty, he
 
 366 TALES AND POEMS OF SOUTH INDIA. 
 
 put it in pledge for a hundred pagodas, and went to 
 his own town. While it was so, one night, a robber 
 descended from the top of the pawnbroker's house, 
 seized four purses of money, and went out by the 
 door. The dog, which was there, flew upon him, bit 
 and killed him, and then barked, and awoke the 
 master. He came, and was happy to discover the 
 benefit the dog had done. Early next day, he tied to 
 the dog's neck a lawful receipt, acknowledging that he 
 had been paid the hundred pagodas with interest, and 
 an ola describing the good exploit of the dog, and sent 
 it, saying, " Go to your master." Off it ran with 
 eagerness ; and when it was coming near his house, 
 the Mohammedan, seeing it, said, "0 ho ! it has in- 
 flicted an injury on the man, and runs to bring the 
 blame of it on me." Eoused to anger, before the dog 
 got close to him, in his excitement, looking neither 
 before nor behind, he struck it on the skull a single 
 stroke with a cudgel. The dog dropped its head, and 
 died. Afterwards the Mohammedan said, " What is 
 the letter on its neck ? " and opened it. Having 
 ascertained the contents, he exclaimed, "Can the sinner 
 live who has killed such a dog ? " and he broke his 
 own skull, and died. Thus let him die who does not 
 consider the merits of a case. 
 
 9. Minding your own Business. 
 
 A washerman, who made white the clothes of a 
 large village, procured a donkey to carry the clothes, 
 and a dog to guard his house. While thus it was, 
 one night in the deep darkness six burglars came to
 
 THIEVES. 367 
 
 break into his house. Then the dog that was there 
 remained still, without barking. The donkey said, 
 " dog, why are you lazy ? Bobbers are come and 
 lurking to rob our master's house. If all the costly 
 garments go that are in our premises, the master will 
 be reduced in circumstances." To that the dog replied, 
 " ass, these persons have come many times thus to 
 steal. Then I barked and barked, and woke the 
 master. The robbers ran away. You know it your- 
 self. The master had not the sense to distinguish the 
 benefit. Therefore, if they enter and steal, let them 
 do so. It is no affair to us." The ass said, " But 
 this time I will call and rouse the master," and began 
 to bray like thunder. The robbers were lying in wait 
 on that side. The washerman, not having patience 
 to bear the noise, rose and ran, exclaiming, " fat 
 donkey ! " and, upbraiding it, beat it severely on the 
 loins with a stick, and then with anger lay down. The 
 robbers came back, broke in, and collected, tied up and 
 carried away all the clothes and valuables. The dog 
 that saw it, looking on the donkey, said, " Though I 
 told you, you would not hear. Did the master per- 
 ceive the good you did ? This is what has come from 
 your doing work that belongs to me. Every one must 
 do his own business. If one does another's business, 
 it turns out thus." 
 
 10. Consorting with Simpletons. 
 
 A simpleton went behind a merchant on a journey 
 through the country. In the course of their journey, 
 in a very dark night, he laid himself down in the road
 
 368 TALES AND POEMS OF SOUTH INDIA. 
 
 in an open place, while the trader reclined in a 
 retired spot close by in the jungle. In this state of 
 affairs, the simpleton's foot was struck by the feet of 
 robbers going along the way. One of them said, 
 " What is this ? It is like a log of wood." In a 
 paroxysm of anger, the blockhead exclaimed, " Go, go ; 
 will five fanams be tied up carefully in the loins of a 
 piece of house timber ? " The robbers seized him, and 
 as they deprived him of the money, said, " Will it pass 
 or not ? " He responded, " Ah ! is my money of that 
 sort ? If you want to know whether or not it will 
 pass, see, there is a merchant, show it." And he 
 pointed them to the merchant. They took by force a 
 hundred pagodas which the trader had, and went off'. 
 Hum inevitably comes from alliance with fools.
 
 MISCELLANEOUS STORIES. 
 
 1 . Choice of Friends. 
 
 YOGASITTAX, who ruled in the city Santhanataru, 
 governed with a view to every one in his 
 dominions doing good and no evil. One day when 
 Mathiyugi and Athiyugi paid the king a visit, he 
 asked them, " With whom may we be friends ? and 
 with whom may we not be friends ? " To that 
 Matliiyugi said, " An honest man who lived in the 
 village of Attur kept a dog, which never left him. 
 One day he went to the tank to bathe. The dog, 
 running before, and seeing a crocodile in the water, 
 barked, and turned back running, and put itself in the 
 way of him by whom it was kept, and remained near 
 him without going away. When he pushed it aside, 
 and went to descend into the water, it snatched at his 
 dress, and pulled him, and stayed by him. Kicking 
 the dog away with his foot, he went down into the 
 water. Thinking that, if the crocodile in this water 
 should seize and devour its keeper and feeder, there 
 would be no one to give it food, and that therefore it 
 must befriend and take care of him, it went and fell 
 before him into the water. The crocodile seized and 
 dragged the dog ; and seeing that, the man was dis- 
 tressed, and said, ' For my sake this dog has given its 
 body, and resigned its life.' Therefore, it is well to be 
 2 A
 
 370 TALES AND POEMS OF SOUTH INDIA. 
 
 friends with one like a dog." . Athiyugi said, " A king 
 appointed a good driver to take charge of his elephant. 
 That elephant-driver daily washed it in the river, and 
 supplied the fodder it needed. One day he hid a 
 meal. The elephant, thinking he had stolen its food, 
 and forgetting that he provided for it every day, 
 killed him. Therefore it is not well to accept the 
 friendship of one like the elephant." The king was 
 much pleased with what he heard, and paid them 
 respect. A person's disposition ought to be tested 
 before accepting his friendship. 
 
 2. Help to the Cruel. 
 
 When a tiger was pursuing a hunter, he ran and 
 climbed a tree. The tiger, sitting beneath the tree, 
 looking at a monkey there was in it, said, " Throw 
 him down. He is a hunter. Therefore he is a killer 
 of us all. He is a bad one." The monkey answered, 
 " Though he be an evil one, I will not do harm to 
 one who has come to me in fear. Depart." The 
 tiger waited below. Afterwards the monkey, because 
 the hunter was hungry, went to fetch fruits for him. 
 Then the tiger, looking at the hunter, said, " The 
 monkey's young one is there. Throw it down, and I 
 will leave you, and take it and go away." So the 
 hunter threw down the monkey's young one. Directly 
 the monkey that had gone for fruit returned, the tiger 
 said, " monkey, the hunter to whom you did such 
 kindness has thrown your offspring down. Therefore 
 he is a bad one. Throw him down, and I will leave 
 your young one, and go." The monkey refused to
 
 MISCELLANEOUS STORIES. 371 
 
 push him away. " If you do kindness to a cruel one, 
 ruin will come to you from it," responded the tiger, 
 and, without eating the young one, withdrew. The 
 hunter, having devoured the fruits the monkey had 
 brought, said, " Wife and children have no meat," and 
 slew it as it hung in repose, and carried it off. So 
 will it come to pass, if you give help to the cruel. 
 
 3. The, Good of Kindness. 
 
 At the season when the sugar-canes, plantains, and 
 rice-corn, which the inhabitants of the village of 
 Nelvilayyur in the country of Nalvalanadu had planted 
 and sown, became ripe, the elephants and rats of the 
 mountain and jungle near the place came by night, 
 and ate, and destroyed, and departed before daybreak. 
 After their arrival one night, the rain fell, and the 
 river was flooded. When on that occasion, as usual, 
 the elephants and rats were going away after eating 
 the sugar-cane, plantains, and rice-corn, the rats, from 
 their inability to cross the river-flood, said respectfully, 
 " elephants, if you will carry us over to that side of 
 the swollen river, whatever service we can render shall 
 be done you at any time." The elephants all, saying, 
 " Can there be any service to us from these diminutive 
 beings ? " went away with laughter and scorn. Among 
 them there was one elephant only that, without de- 
 spising, took those rats upon his back, and carried 
 them to the farther side of the river. Afterwards one 
 day all the inhabitants of that place combined, con- 
 cluding, " It is necessary to capture the elephants that 
 destroy all our crops," and dug and concealed pitfalls
 
 372 TALES AND POEMS OF SOUTH INDIA. 
 
 in the way the elephants came. The elephants, 
 coming according to their custom in the night, all fell 
 into those pitfalls. The rats going that way, seeing 
 the elephant that had done them the kindness, com- 
 miserated it, and went and pushed into that pit the 
 earth which had been thrown on its four sides. The 
 elephant trod down the earth, raised the ground, came 
 out, greatly praised the rats, and afterwards kept from 
 the pits other elephants its kindred. Coming evil 
 will leave the relatives also of those who render 
 assistance. 
 
 4. A narrow Escape. 
 
 When a Brahman came alone by the way of a 
 forest, a tiger that was caught there in a trap, and 
 had been without food for two days, beholding him, 
 called him with fair words, and besought him, saying, 
 " Sir, if you will open this, and let me out, it will be 
 great virtue to you." The Brahman said, " You are a 
 wild beast : therefore, if I let you out, you will kill 
 me." The tiger answered, " Shall I kill one who will 
 have done me a kindness ? I will not." This it 
 spoke in such a way as to produce confidence : and 
 the Brahman, believing its word, immediately opened 
 the trap. No sooner had he done so than the tiger, 
 looking at him, said, " You must be food to me ; I will 
 kill you." He remonstrated, " Will it be right to kill 
 one who has done you a favour ? " The tiger said, 
 " Killing men and other animals is the work of our 
 race : it is therefore right to slay you." The Brahman 
 replied, " We will tell this affair to some person, and 
 act as he shall say." Afterwards they consulted a
 
 MISCELLANEOUS STORIES. 373 
 
 jackal that came there. The jackal said, " I cannot 
 understand, if you only speak to me. If you actually 
 show me, so that I can see, how the tiger was caught 
 in the trap, and in what way you opened it, I shall 
 know what is right, and will decide the case for you." 
 " Good," said the tiger, and entered the trap. Directly 
 it did so, the trap closed. The jackal, turning to the 
 Brahman, said, " Foolish Brahman, will you do kind- 
 ness to a savage ? Now you are wise after experience. 
 Thus you have settled this affair. Run away." The 
 rescued Brahman departed. 
 
 5. A Donkey making Love like a Dog. 
 
 In a man's house, an ass, which carried burdens 
 ahout, thinking one day that, whatever its efforts to 
 please, its master still beat and hurt it, reflected, 
 " What is the reason of this ? There is a dog in this 
 house. Though it does no work, yet the master 
 places it by him very fondly, and nourishes it, even 
 with food when he himself eats. Whatever I do, he 
 only gives me a little straw, hard to digest. If I 
 consider why there is this difference, I observe that 
 the young dog is in the habit of caressing the master, 
 mistress, and children. It places two feet on their 
 hands or bosoms, and kisses them. Thus it is that it 
 gains their affection : and if I do the same, they will 
 be kind to me. This is a good plan." One day, 
 when the owner of the house was lying asleep, the 
 ass went and lay down upon his breast, lifted two 
 feet, and put them on his head, and pressed its face to 
 his, and gave him a kiss. The master, getting up in a
 
 374 TALES AND POEMS OF SOUTH INDIA. 
 
 rage, took a stick, thrashed it severely, and drove it 
 away. He who does what is intolerable, shall suffer 
 what cannot be borne. 
 
 6. A Jackal courting a Crow. 
 
 A young jackal, coveting the morsel which a crow 
 had carried in its beak to a high tree, told it that men 
 must be born blind to say it was black like coal, when 
 its soft wings were as white as snow, and pretended to 
 be in love with it, and to wish it could hear its sweet 
 voice in a song; and the foolish crow accepted the 
 flattery, and opened its mouth to sing, so dropping 
 the morsel, with which the now mocking jackal ran 
 away. 
 
 7. Shutting the Hatchet in the Box. 
 
 The wife of a silly fellow laid down a fish which 
 she had got with a cash. 1 A cat ate it. When the 
 dolt saw it, he took to shutting up his hatchet in the 
 box. His wife asked him, " Why do you shut up the 
 hatchet in the box every day ? " He said, " If the cat 
 that ate the one-cash fish should eat the four-fanams 
 axe, what shall we do ? " 
 
 8. The Company of Fools. 
 
 A poor man who lived in a mud village, knowing 
 that his brother-in-law resided in a city at a great 
 distance, went to his house, and made himself known, 
 saying that he was such an one. That night, when he 
 sat down and ate with him, seeing the lamp burning 
 1 Eighty cash = one fanam.
 
 MISCELLANEOUS STORIES. 375 
 
 in the niche to light up the whole house, he was 
 astonished, and looking at his brother-in-law who was 
 at his side, said, " What is this thing that makes such 
 a light ? I have not seen such a thing before." He 
 answered in sport, " This is a little one of the sun. It 
 comes here by ship from distant islands." " So ? " 
 replied he, and was silent in simplicity. Afterwards, 
 seeing the men of the house go out for a while, he, 
 meaning to steal the sun's little one, and convey it to 
 his own country, took it quickly, and hid it in the 
 eaves of the house, and without speaking left it there. 
 It was a house thatched with straw, and therefore 
 caught fire directly. So soon as it was burnt down, 
 and the fire abated, while the other men stirred with 
 a stick, and took out the goods that lay hidden, the 
 blockhead from the inland country occupied himself in 
 a similar way. They asked, " What are you seeking ? " 
 He answered, " I hid the sun's little one here ; that is 
 what I am looking for." "0 ho ! is it you who have 
 done this mischief ? " they said, and beat and kicked 
 him, and drove him away. Such is companionship 
 with fools. 
 
 9. High Example. 
 
 A revenue surveyor called the village watchman, 
 and said, " I say, our infant wants some fresh rice. 
 In the course of the night, pluck and bring some." 
 " Very well, my master," said the watchman ; and he 
 brought and presented some that night. Taking the 
 hint, from that day he gathered from four to six pans 
 from each division of the rice-ground, and took them 
 to his own house. When harvest-time had come, the
 
 376 TALES AND POEMS OF SOUTH INDIA. 
 
 surveyor went to look at the yield. Observing in two 
 or three of the divisions that rice had been taken, he 
 looked at the watchman, and said, " How do you 
 account for this stealing ? " The watchman answered, 
 "It is the secret permission you gave that day," and so he 
 replied when the question was repeated all over the rice- 
 ground. The surveyor said nothing. Thus it will happen 
 when any make known base practices to subordinates. 
 
 10. The Potter cawjU. 
 
 A villager made his living by moulding, baking, and 
 selling pots and pans. Officers of the king's court 
 often caused him trouble, telling him to give them 
 pots and pans, and carrying them off without paying 
 for them. While things were so, one day, seeing an 
 officer coming, the potter went and hid in a grove of 
 palmyra-trees. The officer, having gone and inspected 
 the house, said that as the potter was absent he would 
 come next day, and went by way of the palmyra-grove. 
 Seeing him, the potter was afraid, and got up and 
 stood, and was as one examining a palmyra-tree. 
 " Which tree are you looking at ? " said the officer, not 
 knowing who he was. He answered, " I am seeing if 
 this palmyra-tree will do for a plough." The officer 
 replied, " Why, you have the look of a potter : will a 
 palmyra-tree do for a plough ? " " Who told you I was 
 here ? " asked the potter. " Yourself, potter ; come 
 along," said he, taking hold of him, and leading him 
 off. He made him lift pots and pans on his head, 
 without giving him the price, and went away. Fools 
 standing in the midst of a flood have not water enough 
 to allay their thirst.
 
 MISCELLANEOUS STORIES. 377 
 
 1 1 . Helping the Needy. 
 
 A king was wont daily to bestow gifts on mendi- 
 cants. One day there came begging to him two 
 Brahmans, one learned, and the other illiterate. He 
 gave them a pagoda a day. Afterwards the learned 
 one said, " I am very learned, and lead a worthy life. 
 Not so that Brahman. Moreover, he keeps two 
 concubines. Will you give the same to him and me ? 
 There is a proverb which says, Knowing the family, 
 give the daughter ; knowing the begging-bowl, give 
 alms." That accomplished king gave afterwards two 
 pagodas to the illiterate man. The envious one asked, 
 " Why have you done so ? " He said, " I do not 
 inquire as to learning and conduct, but render help 
 according to the family. Such being the case, in 
 agreement with your statement that this man's family 
 is the larger, I give him twice as much." He went 
 away confused. 
 
 12. Feeding the Outside. 
 
 When a learned man went to a city, he heard of 
 one in the place who was very liberal in entertaining 
 travellers. Whereupon he went and waited upon him 
 in his ordinary dress. The generous man not only 
 gave him no assistance, but did not even offer him a 
 seat. So the man of letters went away troubled. 
 Next day he borrowed and wore an elegant dress, and 
 repeated the visit. Directly the gentleman saw him, 
 he treated him courteously, made him sit near him, 
 and engaged with him in conversation. Afterwards 
 lie partook of food with his guest. Then the learned
 
 378 TALES AND POEMS OF SOUTH INDIA. 
 
 man took a mouthful, and put it on his dress. The 
 head of the house, seeing that, asked, " Why have you 
 done so ? " He explained, " When I came yesterday 
 in my old clothes, I could get nothing to eat. Xow, 
 because I have come well dressed, lo ! elegant food is 
 obtained. Therefore, shall I appropriate this food to 
 myself, and not devote it to my dress ? " Then the 
 master of the house, ashamed within himself, made 
 excuses. 
 
 13. A lucky Siglrt. 
 
 A person heard that to him who should see a pair 
 of crows before getting up at break of day there would 
 be good luck that day. Afterwards, calling his servant- 
 man, he said, " Boy, when you see a couple of crows at 
 daybreak, come and call me." So the servant, seeing 
 a pair of crows, came and awoke his master. When 
 the master got up, and went and saw, one crow had 
 flown away, and the other was alone. Then the 
 master was angry, saying, " You did not awake me 
 before one was gone," and beat and kicked the servant. 
 The servant said, " Lo ! Sir, have you not seen the 
 luck which is come to me from seeing two crows ? " 
 Hearing that, the master was ashamed. 
 
 14. Training and selling a Parrot. 
 
 A merchant, bringing up a parrot, taught it, what- 
 ever he should ask, to say in reply, " No doubt of it." 
 Every day he buried a hundred pagodas he possessed 
 in a certain place, and, so that others should know, 
 asked, "Parrot, is there treasure buried in this place ? " 
 It answered, " Ko doubt of it." Hearing it so speak,
 
 MISCELLANEOUS STORIES. 379 
 
 lie dug the pagodas up. Seeing that, one coveted it, 
 saying, " If I had this parrot, I should be a Cuperan;" 1 
 and he bargained, gave a thousand pagodas, and took 
 it home. When he asked in four or five places, " Is 
 there treasure buried here ? " it replied, " No doubt of 
 it." Believing what it said, he dug and looked. 
 Finding nothing, he grieved, saying, " We are taken 
 .in," and asked, " Parrot, have you put dirt in my 
 mouth ? " As usual, it answered. " No doubt of it." 
 Hearing its word, he laughed, and formed plans to 
 dispose of it. 
 
 15. Showing the House to a Friend. 
 
 A prosperous man spent a great amount of money, 
 and built eight houses one behind another. Meaning 
 himself always to live in the eighth house, he adorned 
 it with mirrors, pictures, and other handsome objects. 
 A friend of his in another town was in great distress, 
 and sent his son to him, saying, " Beg and bring what 
 you can towards the cost of food." The boy arrived 
 hungry and weary. Without asking about his welfare, 
 the rich man took him, and showed him one after 
 another the houses he had built, and his own dwelling 
 last. When the boy saw it, restraining his anger, he 
 said, " Sir, you have settled in this last residence. If 
 you should die, it would be a trouble to decline among 
 these houses." The proprietor thought it an evil 
 speech, but kept his displeasure in his mind, and told 
 him to go and send his father. The boy did so ; and 
 deaf to his son's complaints, the friend came. Without 
 1 A god of riches, a Plutus.
 
 380 TALES AND POEMS OF SOUTH INDIA. 
 
 asking him if he had eaten as much as he wanted, he 
 showed him also all the houses, and then remarked, 
 " When I thus showed them to your son, he spoke 
 an evil word ; " and he told him what he had said. 
 Hearing that, the wealthy man's friend, looking at 
 him, answered, " He is a little boy, and therefore 
 spoke without thought. It is unnecessary to take the 
 least notice of what he said. If you should so die in 
 this mansion, its outer walls will also be overthrown." 
 When the rich man heard that, he was much troubled, 
 and said to himself, " Of death to me only the boy 
 spoke : this man thinks of destruction to the house." 
 Meditating a little while, he perceived the instability 
 of the body and of wealth, gave his friend what he 
 required, and speaking courteously, sent him away. 
 
 10. Wearing unwonted Possessions. 
 
 In the order of events, one of three poor people put 
 on a gold ring, another a silver girdle, and the third a 
 pearl earring. When they were sitting with com- 
 placency in a public place, a person coming there said, 
 " Have you seen my calf ? " He who wore the ring, 
 that it might be known, got up, stretched his hand out, 
 counted his fingers, and answered, " We have not seen 
 it for about four naligays, 1 have we ? " He who wore 
 the girdle got up, that it might be evident, and put his 
 hand to his waist, saying, " It was this height, was it. 
 not ? " He who wore the earring, to make it known, 
 got up and nodded his head, saying, " It went so, it 
 went this way." The interrogator departed, mocking 
 1 A naligay is twenty-four minutes.
 
 MISCELLANEOUS STORIES. 381 
 
 them, with the thought, " They are mean fellows, and 
 fancy that acquiring this property is obtaining supreme 
 bliss." 
 
 17. The, Homy -drop Disturbance. 
 
 When a Mohammedan went and procured honey in 
 the market of a great town, a drop of it fell down. 
 Upon that drop a fly settled. A lizard seized the fly. 
 The tradesman's cat laid hold of the lizard. The 
 Mohammedan's dog bit the cat. The shopkeeper hit 
 and killed the dog. The Mohammedan cut down the 
 shopkeeper. The other market-sellers slew the Moham- 
 medan. Mohammedans came and surrounded those 
 market dealers. Observing the gathering of Moham- 
 medans, many people assembled on behalf of the 
 bazaar-traders. Those and these mixed, and engaged 
 in a hand-to-hand fight. On that side a hundred 
 persons, and a hundred on this died. The whole city, 
 fearing and troubled, left their homes like a wave of 
 the sea. Then a man asked, " Who began this 
 disturbance ? " One who had come to the bazaar 
 replied, " It is a row caused by a honey-drop." Hence 
 the proverbial use of these words. 
 
 18. A Story without an End. 
 
 Narenthiran, the ruler of a certain country, asked 
 no question of the learned men who came to his court 
 but, " Do you know a story ? " On their telling in 
 reply all the tales they knew, he, having heard, said 
 contemptuously, " Do you know no more than these ? 
 you may go." When a learned man, aware that the 
 king thus scornfully dismissed all comers, \vent to him
 
 382 TALES AND POEMS OF SOUTH INDIA. 
 
 the king asked, " What is your name ? " " Kathayk- 
 kadal," 1 he answered. "But," said he, "how many 
 stories are known to you ? " He replied, " It is 
 because there is no limit to the tales known to me, 
 that I have my name." " Tell me a tale now," said the 
 king. He proceeded, " In a royal lake, four thousand 
 yosanays 2 broad and six thousand long, there grew 
 lotus flowers, upon which a hundred billions of gold- 
 winged swans alighted. At a time when wind and 
 rain began to beat together, those birds in their pain 
 entered a mountain-cavern which was sheltered from 
 the gale." " What next ? " said he. " One of them 
 went forth," he said. " What next ? " said he. 
 " Another went forth," he said. Every time the king 
 asked, he answered in the same manner. " Another 
 went forth, another went forth." The king, put to 
 shame, said, " There is no conquering this man," and 
 treated him civilly, made him a present, and sent him 
 away. 
 
 1 Sea of Stories. 2 A yosanay is 130 miles.
 
 INDEX. 
 
 ABLUTIONS, 91, 93, 174, 176, 220, 
 
 225, 344. 
 Action, 119, 120. 
 Adoption, 238. 
 
 Adversity, 116, 167, 170, 173. 
 Advisers, 104, 105, 176, 337. 
 Affability, 143. 
 Agastya, 1, 16, 62. 
 Agaval, 182, 185. 
 Agriculture, 145, 174, 176, 178, 
 
 179, 180, 303. 
 Alms-giving, 87, 88, 146, 147, 178, 
 
 195, 377. 
 
 Alphabets, golden, 165, 166, 215. 
 Ambassadors, 121. 
 Amma, 241. 
 Anger, 93, 107, 110, 134, 173, 175, 
 
 176, 178, 203, 254. 
 of sages, 136, 261. 
 Ant, 201, 252. 
 
 Anthanar, 64, 67, 73, 111, 184. 
 Antiquity, 176. 
 Aphorisms, thirty, 162. 
 Application, 110. 
 Areca-nut, 248, 324. 
 Army, 126, 338. 
 Arsenic, 205. 
 Arunthavar, 136. 
 Ascetics, 73, 75, 83, 87, 90, 96, 
 
 136, 146, 150. 
 Ass, 357, 366, 373. 
 Assembly of learned, 123. 
 Athigaman, 45, 190. 
 Athy, 43. 
 
 Atonement, 27, 34. 
 Attisudi, 158, 165, 173. 
 Avarice, 36, 84, 92, 103, 133, 143, 
 
 147, 148, 177, 207, 247, 
 
 284, 378. 
 BACKBITING, 84. 
 Backsliding, 211. 
 Banana, 172. 
 Barber, 334, 353. 
 Beard, 347. 
 Beast, evil, 209. ' 
 Beauty, 249, 252. 
 Bee, 247, 251. 
 Begging, 87, 88, 100, 146, 147, 173, 
 
 180, 222. 
 
 Behaviour, 81, 174,175, 176,177,245. 
 Bell, 267. 
 
 Benevolence, 86, 109, 126, 142, 
 146, 156, 168, 170, 173. 
 
 Betters, 176. 
 
 Bird, 91, 309. 
 
 Birth, good, 81, 87, 101, 140, 141. 
 lost, 115. 
 low, 143. 
 
 Blindness, 29. 
 
 Boat, 202. 
 
 Body, 117, 194, 202, 211. 
 
 Books, 350. 
 
 Borax, 205. 
 
 Brahma, 195, 218. 
 
 Brahmanists, 11. 
 
 Brahmans, 67, 73, 34G. 
 
 Branding, 346, 358. 
 
 Bribes, 309, 345. 
 
 Brothers, 258, 260, 261. 
 
 Buffalo, 117, 188, 189, 238. 
 
 Buttermilk, 272. 
 
 CABILAR, 46, 58, 181, 190. 
 
 Cakes, 228. 
 
 Cali, 225, 342. 
 
 Oalpa-tree, 201. 
 
 Care, anxious, 116, 175, 176, 223, 
 224. 
 
 Caste, 42, 168, 169, 181, 188, 250, 
 328, 353. 
 
 Cat, 199, 278, 348. 
 
 Chastity, 211, 220. 
 
 Chess, 101. 
 
 Childhood, 186, 235. 
 
 Children, 76, 177, 178, 188, 208, 
 
 235, 236, 242, 325, 333. 
 ,, idols, 236, 241. 
 ,, instruction of, 225, 245. 
 outcast, 41, 190. 
 , , to be avoided, 158, 176. 
 
 Chrishna, 345. 
 
 Cleanliness, 225. 
 
 Cloud, 123, 144. 
 
 Cocoa-nut, 166, 254, 361. 
 
 Company, 103, 104, 105, 108, 128, 
 130, 131, 168, 171, 174, 
 175, 176, 179, 246, 247, 
 248, 250, 261, 320, 367, 
 374. 
 
 Conday-venthan, 157, 166, 177. 
 
 Conscience, 103, 205. 
 
 Consistency, 100, 211. 
 
 Contentment, 84. 
 
 883
 
 384 
 
 INDEX. 
 
 Coromandel, 41, 267. 
 
 Cotton, 174. 
 
 Country, good, 124, 267. 
 
 Courtesans, 137, 153, 177, 207, 209, 
 
 210. 
 Cow, 53, 91, 148, 188, 189, 199, 
 
 208, 224, 252. 282, 303, 
 
 316, 339. 
 
 Creation, 147, 185. 
 Crocodile, 107, 369. 
 Crow, 71, 109, 171, 200, 250, 374, 
 
 378. 
 
 Cruelty, 208, 309, 370, 372. 
 Cural, 2, 9, 54, 67, 71, 156, 182. 
 Curse of hermit, 261. 
 Customs, 173. 
 
 Cuttam, Cuttu, 90, 95, 127, 136. 
 DANCERS, 96, 153, 326. 
 Daughters, 214. 
 Death, 26, 38, 70, 74, 79, 83, 88, 90, 
 
 94, 95, 96, 127, 129, 135, 
 
 136, 172, 186, 187, 198, 
 
 202, 204, 205, 211, 241, 
 
 273, 337, 346, 355, 366. 
 Deer, 141. 
 Delay, 186. 
 Demons and goblins, 32, 51, 112, 
 
 133, 229. 
 
 Desire, 97, 98, 99, 205. 
 Devotion, power of, 204. 
 Dew, 46. 
 Dice, 137, 138. 
 Diligence, 110, 174, 175, 179, 180, 
 
 203. 
 
 Diplomacy, 121. 
 Discernment, 108, 122. 
 Discretion, 362. 
 Disease, 139. 
 
 Dog, 251, 353, 365, 366, 369, 373. 
 Domestic harmony, 227. 
 Dress, 377, 380. 
 Drunkenness, 138. 
 Dunces and dolts, 198, 257, 358, 
 
 374, 376. 
 
 EAR, 6, 101, 302, 313, 318, 328. 
 Early rising, 177. 
 Education, Hindu, 162, 163. 
 
 of females, 214, 221. 
 Elements, 91. 
 Elephant, 29, 73, 107, 115, 126, 127, 
 
 199, 201, 203, 204, 279, 
 
 289, 333, 343, 370, 371. 
 Eloquence, 118, 123, 194, 207. 
 Embassy, 121. 
 
 Emigration, 340. 
 
 Enemies, treatment of, 83, 86, 93, 
 
 94, 134, 167, 173, 170, 177, 
 
 204, 281, 370. 
 Energy, 114, 116, 119, 145. 
 Enmity, secret, 135. 
 Envy, 83, 174. 
 Equity, 79. 
 
 Example, 175, 254, 375. 
 Extravagance, 179. 
 Eye, 100, 104, 112, 113, 117, 121, 
 
 122, 123, 124, 14o, 174, 
 
 177, 201,241, 249, 335. 
 ,, of demon, 112. 
 ,, of king, 339. 
 FACE, 255. 
 Falsehood, 84, 93, 95, 131, 224, 
 
 225, 297, 303, 33(5. 
 Family, establishing, 145. 
 Famine, 53. 
 Fasting, 83, 175, 179, 225, 22(5, 
 
 244. 
 Fate, 25, 47, 98, 116, 145, 149, 167, 
 
 170, 171, 186, 196, 203, 
 204, 212, 290. 
 
 Father, 178, 208, 254. 
 Fault-finding, 175. 
 
 avoiding, 86, 94, 103. 
 Fear, 110, 112, 123, 148. 
 Feasting, 243. 
 Figures, 173, 177. 
 Filial piety, 346. 
 Fish, 36, 138, 256, 374. 
 Flesh, 89, 317, 319, 322. 
 Flies, 338. 
 Flowers, 78, 168, 169, 170, 171, 242, 
 
 247, 249, 251, 253. 
 Folly, 131, 360. 
 Food, sweet, 148. 
 Forethought, 105, 120, 170. 
 Forgetfulness, 110. 
 Fortresses. 113, 125. 
 Fortune, 145, 275. 
 Fowl, 280, 296. 
 Fox, 107. 
 
 Fraud, 92, 223, 226. 
 Friend at court, 275. 
 Friends, choice of, 369. 
 Friendship, false, 131, 170, 205, 
 208, 361. 
 
 joyful, 128. 
 
 ,, tried, 254, 313. 
 
 ,, true and constant, 129, 170, 
 
 171, 174, 175, 200, 224.
 
 INDEX. 
 
 385 
 
 Friendship, use of, 248. 
 
 with fools, 262, 367, 374. 
 with the wicked, 130, 168, 
 
 170. 
 
 Frog, 48, 204, 251. 
 Frugality, 106. 
 
 GAMBLING, 137, 138, 175, 178, 224. 
 Ganapathi, Ganesa, 154, 159, 165, 
 
 166, 240. 
 
 Garden, 226, 349. 
 Garland of Advice for Women, 68, 
 
 174, 214, 223. 
 Gates ajar, 40. 
 Gestures, 155, 157, 224, 352. 
 Ghee, 282. 
 Ghost, 38. 
 Gluttony, 139. 
 Goat, 317. 
 God, 11, 71, 97, 99, 147, 156, 175, 
 
 176, 178, 179, 180, 191, 
 
 194, 208, 212, 213, 224, 
 
 275, 277, 278, 279, 290, 
 
 299, 344. 
 
 ,, of Ninth Day, 305. 
 Golden rule, 86, 89, 94, 284. 
 Gourd, 282. 
 Graciousness, 88. 
 Gratitude, 79, 167, 170, 174, 252, 
 
 253, 371. 
 
 Greatness, 141, 212. 
 Great, offending the, 135. 
 Guru Noodle, 316. 
 HAIR, 91, 141, 314, 326, 347. 
 Hatred, 133, 143. 
 Headache, 60. 
 Health, 139, 225, 323. 
 Hearing, 101, 229, 257, 328. 
 Heaven, 40, 97, 218. 
 Help of the great, 103. 
 Hermit, 261. 
 Hermitages, 63. 
 Heron, 107, 170, 246, 249. 
 Hiccough, 96. 
 Hobgoblins, 32, 112, 133. 
 Home, 235. 
 Honesty, 79. 
 Honey, 381. 
 Honour, 81. 
 Horse, 311, 315, 347, 362. 
 
 dealers, 330. 
 Hospitality, 74, 77, 95, 179, 180, 
 
 2-23, 377. 
 House, 174. 
 
 ,, decorations, 354. 
 
 Humility, 142, 250. 
 
 Hurry, 211, 293. 
 
 Husband, 199, 210, 216, 223, 224. 
 
 weak, 228, 229, 230. 
 Hypocrisy, 90, 91, 209, 211, 212. 
 IDLENESS, 115, 116, 120, 175, 
 
 178. 
 
 Idolatry, 16, 26, 29, 299. 
 Ignorance, 100, 101, 124, 132, 176, 
 
 260. 
 
 Imaus, 150, 160. 
 Impatience, 366. 
 Impurity, 81. 
 Inattention, 110, 257. 
 Inconsistency, 198. 
 Indra, 64, 73, 171, 201, 243. 
 Infanticide, 238, 274. 
 Instability, 95, 380. 
 Intimidation, 112. 
 Irayar and Appaji, 321, 322. 
 JACKAL, 35, 107, 372, 374. 
 Jain as, 63. 
 Joy, 116, 128. 
 Judge, accomplished, 265. 
 Justice, 110, 111. 
 
 English, 265. 
 KAILASAM, 40, 159. 
 Killing, 36, 89, 95. 
 Kindness, 76, 86, 88, 166, 175, 178, 
 
 197, 371. 
 
 Kindred, 109, 171, 177, 178. 
 King, angry, 180. 
 
 duties of, 337, 369. 
 example of, 320. 
 favour of, 178, 201. 
 greatness of, 99, 125, 172, 
 
 173, 180, 199, 200, 202. 
 vindictive, 255. 
 walk with, 121, 320. 
 Knowledge, 97. 
 LABOUR, 148. 
 Lakshmi, 77, 83, 116, 173, 198, 201, 
 
 209, 275. 
 
 Language, acquiring, 6, 7, 9. 
 ,, and literature, 1, 44. 
 ,, power of, 118. 
 Learning, 100, 101, 102, 176, 194, 
 
 196, 245, 249, 259, 260. 
 affectation of, 169, 195, 198, 
 
 350, 357. 
 
 Letters, 173, 174, 177. 
 Life, a burden, 38. 
 
 ,, destruction of, 34, 36, 89, 
 95, 179, 213. 
 
 2 B
 
 3 86 
 
 INDEX. 
 
 Life, duration of, 96, 159, 186, 
 
 194, 211. 
 love of, 202. 
 Lion, 76, 99, 251. 
 Lips, 174, 176. 
 Lizard, 29. 
 Looks, benign, 113. 
 Love, 167. 
 Lucky sight, 378. 
 MADURA COLLEGE, 3, 55, 150, 155, 
 
 193. 
 
 ,, the professor of, 181. 
 Manes, 237, 243. 
 Manliness, 116, 142. 
 Manners, good, 143. 
 Mariyathay-Kaman, 267, 271. 
 Marriage, 52, 69, 74, 144, 157, 177, 
 
 214, 216, 289, 305. 
 Married life, 52, 68, 74, 75, 226. 
 Medicine, 139. 
 Military pride, 127. 
 Millet, 79, 196. 
 Ministers of State, 104, 108, 117, 
 
 203, 320, 322. 
 
 Missionary qualifications, 5, 27. 
 Modesty, 144, 277. 
 Mohammedans, 11, 321, 329. 
 Money, love'of, 36. 
 Monkey, 309, 370. 
 Moon, 58, 61, 128, 140, 242. 
 Moral teaching, 3, 26, 156. 
 Mother, 178, 224, 239, 308. 
 
 ,, the revered, 150. 
 Mother-in-law, 217, 225, 262, 305. 
 Mountain, carrying, 37. 
 Mu-devi, 83. 
 Mugadi, 116. 
 Murderers, 111. 
 Musicians, 151. 
 Mustard-seed, 62. 
 Muthuray, 162, 166. 
 NAKEDNESS, 29. 
 Names, descriptive, 152, 350. 
 ,, inappropriate, 262. 
 ,, sacred, 217. 
 useful, 364. 
 Neighbour, 209, 223, 251. 
 Nithi-neri-vilaccam, 25, 193, 194. 
 Nobility, 115, 140, 141, 191, 197. 
 Nose, 31, 318, 342. 
 Novelty, 195. 
 OCEAN, SWALLOWING, 37. 
 Opportunity, 106, 107. 
 Ordeal, 152, 299. 
 
 Orders, 74, 158. 
 
 Ornament, 78, 100, 380. 
 
 Outcast children, 41, 190. 
 
 Ouvay, 62, 150, 190, 214, 223, 245. 
 
 Ox, 316. 
 
 PALANKEEN, 74. 
 
 Palmyra-tree, 50, 154, 253, 376. 
 
 Panars, 151. 
 
 Pantomime, 155. 
 
 Paradise, 40, 51. 
 
 Parental fondness, 242. 
 
 Parents, 174, 177, 178, 199, 216, 
 
 223, 254, 260. 
 Pariah, the divine, 49. 
 Parrot, 231, 250, 334, 378. 
 Patience, 82, 203. 
 Patriotism, 176, 177. 
 Peacock, 169. 
 Pearl, 254, 279. 
 Penance, 211. 
 Perfection, 196. 
 Perseverance, 116, 145, 174, 176, 
 
 180, 203, 204, 207. 
 Pictures, 354. 
 
 Pillayar, 154, 159, 165, 166, 240. 
 Place, 107. 
 Plantain, 172. 
 Play, 138, 174, 175. 
 Pleasure, 156, 211. 
 Plough, 145. 
 Poverty, 142, 146, 179, 196, 24(>, 
 
 251. 
 Prayer, comprehensive, 35. 
 
 ,, envious, 33. 
 Pride, military, 127. 
 Priests, duties of, 112. 
 
 duties to, 175, 213. 
 Proverbs, 226, 267. 
 Providence of God, 25, 46. 
 Puliah, 189. 
 Put, 237. 
 QUARRELS, 135, 172, 176, 177, 178, 
 
 223, 224, 225, 226, 254, 
 
 317, 381. 
 RAIN, 46, 72, 75, 110, 111, 112, 179, 
 
 180, 254, 318, 323. 
 Ram, 106. 
 
 Rat, 126, 278, 281, 371. 
 Recollection, 110. 
 Relatives, 109, 171, 177. 
 Religion, blind, 29. 
 
 ,, necessary, 308. 
 Remorse, 232, 252. 
 Renunciation, 96.
 
 INDEX. 
 
 387 
 
 Reputation, 88, 176, 177, 197, 219, 
 
 223, 225, 226. 
 Resolution, 116. 
 Resource, 105. 
 Respectfulness, 261. 
 Revered mother, 150. 
 Reverence, 135, 140, 142, 212. 
 Ring, 294, 302, 313. 
 Rushes, 250. 
 
 SAGES, GREATNESS OF, 172. 
 Sanscrit, 1, 62. 
 Sarasvati, 152, 195. 
 Saravanap-perumal-ayer, 244. 
 Schoolmaster, native, 161. 
 Science and sense, 258. 
 Scorpion, 365. 
 Sea, 178. 
 Secrets, 148. 
 Sects, 17, 30, 58. 
 Seed -time, 174. 
 Self-abasement, 144, 208. 
 ,, complacence, 197. 
 control, 80, 90, 106, 123, 139, 
 
 141, 170, 202, 206, 210, 
 
 213 
 
 denial, 96, 98, 207. 
 ,, indulgence, 201. 
 ,, praise, 142, 197. 
 ,, torment, 132. 
 Serpent, 126, 135, 172, 174, 176, 200, 
 
 248, 252. 
 Servility, 251. 
 Sesame, 135. 
 Shame, proper, 144. 
 Sheep, 319, 358, 359. 
 Sides, both, 309, 315. 
 Si-devi, 83. 
 
 Signs, making, 155, 256. 
 Silence, 180, 207, 311. 
 Simulation, 91, 107, 131, 135, 311. 
 Sin, fear of, 86, 94, 103, 144. 
 Singers, 151, 153, 285, 357. 
 Siva, 47, 56, 57, 154. 
 Slander, 84, 177, 178, 224. 
 Sleep, 178, 179, 180, 186, 224, 225, 
 
 323 362. 
 
 Sloth, 115, 116, 175, 178. 
 Snails, 40. 
 
 Soldiers, 125, 126, 127. 
 Song of the Seven, 25, 46. 
 Sons, foolish, 256. 
 good, 266. 
 
 useful, 76, 188, 214, 337. 
 wise, 257- 
 
 Sorrow, 116. 
 
 Speech, by gesture, 155, 352. 
 
 careful, 123, 175, 176, 177, 
 
 179. 
 
 false, 131, 174. 
 kind, 84, 175, 176, 177, 179, 
 
 250. 
 
 low, 176, 224, 226. 
 ,, modest, 178. 
 ,, proud, 225. 
 sweet, 78, 81, 85, 109, 118, 
 
 123, 174, 205, 225. 
 true, 92, 175, 177- 
 ,, vain, 85. 
 Spies and detectives, 113, 201, 285, 
 
 295, 314, 321, 337. 
 Strategy, 127, 330. 
 Strength, 105. 
 
 Stones, precious, 253, 286, 312. 
 Sugar, 258. 
 Sunrise, 233. 
 Supramanyar, 192. 
 Sutures, 241. 
 Swan, 171, 249, 382. 
 TAIL, ALL BUT, 257. 
 Tailor, 314. 
 
 Tales, barber, 334, 353. 
 ,, gardener, 340. 
 gods, 305. 
 jesters, 289, 342. 
 justice, 268, 271, 308. 
 ,, kings and ministers, 322, 
 
 336, 362. 
 
 married life, 226, 274, 285, 
 287, 305, 312, 319, 363, 
 364. 
 
 miscellaneous, 369. 
 potter, 376. 
 singers, 285, 357- 
 superstition, 29. 
 thieves and robbers, 260, 
 268, 271, 279, 285, 286, 291, 
 293, 294, 296, 297, 302, 311, 
 312, 313, 314, 315, 319, 336, 
 349, 361. 
 young people, 254, 271, 313, 
 
 333, 342. 
 
 Tamarayinal, 116. 
 Tamil alphabet, 165. 
 
 ,, books and missionaries, 163, 
 
 164, 165. 
 ,, classics, 3. 
 ,, language, 1. 
 ,, people, 11.
 
 3 88 
 
 INDEX. 
 
 Tamil poetry, 194, 195. 
 
 writings immoral, 9, 68, 
 
 266. 
 Teachers are gods, 199. 
 
 ,, native, 161. 
 Tears of poor, 337. 
 Teeth, 226. 
 Telugu, 3. 
 Temper, 175. 
 Temperance, 138, 139, 176, 177, 179, 
 
 180, 210. 
 
 Tennalu-Raman, 342. 
 Thought-reading, 122. 
 Thoughts, great, 362. 
 Thrift, 211, 224, 283. 
 Tiger, 91, 115, 170, 171, 206, 259, 
 
 370, 372. 
 
 Time, season, 106. 
 Toddy, 138. 
 Tongue, 118. 
 Tortoise, 80, 223. 
 Torture, 277, 285, 312, 313. 
 Transmigration, 25, 74, 79, 89, 95, 
 
 96, 97, 98, 100, 110, 168, 
 
 171, 196, 199, 207, 210, 218, 
 
 227. 
 
 Tree, poisonous, 144. 
 Trees, 50, 154, 167, 169, 173, 186, 
 
 201, 250, 251, 252, 253, 294, 
 
 334, 361, 376. 
 Truth, 92, 97, 224, 337. 
 Turkey, 169. 
 Turtle, 24. 
 Tyranny, 112. 
 UPPAY, 45, 190. 
 Uruvay, 45, 190. 
 VAKKUNDAM, 162. 
 Valluvar, 49, 190. 
 Vally, 45, 190. 
 Vasishta, 183, 189. 
 Vice, 74, 336. 
 Villainy, 148. 
 Virtue, 73, 156, 206. 
 Vow, unfulfilled, 35. 
 Vyasa, 189. 
 
 WAR, SUCCESSFUL, 133, 134. 
 Warriors, 125, 126, 127. 
 Watching, 146. 
 Waterfowl, 170. 
 
 Wealth, 88, 89, 96, 99, 100, 101, 
 109, 112, 114, 126, 142, 143, 
 156, 167, 173, 178, 180, 186, 
 194, 195, 196, 197, 206, 207, 
 208, 245, 246, 251, 259, 263, 
 274, 291, 379. 
 Weavers, 52. 
 Week, days of, 174, 226. 
 Wells, 179, 246. 
 Wickedness, 148. 
 Widow, 202, 207, 219. 
 Wife, 52, 68, 74, 75, 136, 171, 172, 
 178, 195, 196, 199, 207, 209, 
 213, 216, 223, 224, 226, 276, 
 287, 309, 312, 321, 324, 325. 
 Winds, god of, 154. 
 Wine, 132, 137, 138. 
 Wisdom, 102, 305, 323. 
 Women, beauty and ornaments of, 
 144, 177, 179, 209, 214, 219, 
 223, 224, 296. 
 character of, 131, 136, 146, 
 
 158, 210, 214, 221. 
 ,, dancing, 153. 
 ,, education of, 214, 221. 
 ,, garland of advice for, 68, 
 
 174, 214, 223. 
 ,, gestures of, 155, 157. 
 ,, learned, 150. 
 ,, seclusion of, 151, 155, 157, 
 
 178, 220. 
 
 , , superior to men, 217, 225,231. 
 ,, transgressing, 137. 
 words of, 176, 234, 326, 328, 
 
 334. 
 
 Words, bad, 84, 176. 
 ,, false, 131. 
 
 good, 78, 81, 85, 109, 118, 123. 
 ,, unpleasant, 379. 
 ,, vain, 85. 
 Works, good, 119. 
 Worm, 77. 
 Worry, 333. 
 YAMA, 172, 198, 224. 
 Young divine teacher, 192. 
 Youth, 175, 186, 194, 211, 238, 248. 
 ,, renewed, 231. 
 tales of, 254. 
 ZENANA, 221. 
 
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 Christ in Passion Week ; or, Our 
 
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 Memoir of A. Hill. By Rev. J. 
 
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 Michael Faraday. A Book for 
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 Our Lord's Public Ministry. 
 
 Risen Saviour (The). 
 
 St. Paul (Life of). 
 
 Seed for Waste Corners. By Rev. 
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 Spoiling the Vines. 
 
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 Will Brown ; or, Saved at the Elev- 
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 Ancass, the Slave Preacher. By 
 
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 Bernard Palissy, the Huguenot 
 
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 Rev. J. B. NORTON. 
 Little Nan's Victory. 
 
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 ' The Ants ' and ' The Conies.' 
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 ' The Kingly Breaker ' and ' Sow- 
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 ' The Locusts ' and ' The Spiders.' 
 Hattie and Nancy. 
 Michael Faraday. 
 John Bunyan. By E. M. C. 
 
 Three Naturalists : Stories of Lin- 
 
 nzus, Cuvier, and Buffon. 
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 Held Down ; or, Why James didn't 
 
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 The Sun of Righteousness. 
 The Light of the World. 
 The Bright and Morning Star. 
 
 Jesus the Saviour, 
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 Jesus the Truth. 
 Jesus the Life. 
 Jesus the Vine. 
 The Plant of Renown. 
 
 10. Jesus the Shield. 
 
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 12. Jessie Allen's Question. 
 
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 14. The Pastor and the School- 
 
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 .6 
 
 STANDARD AND POPULAR WORKS. 
 
 PRICE ONE PENNY. New Series. Royal zz 
 
 With Illustrations. 
 
 1. The Woodman's Daughter. 
 
 By LILLIK M. 
 
 2. The Young Pilgrim : the Story 
 
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 3. Isaac Watkin Lewis : a Life for 
 
 the Little Ones. By MARK 
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 4. The History of a Green Silk 
 
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 5. The Dutch Orphan : Story of 
 
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 6. Children Coming to Jesus. By 
 
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 n. The City of Beautiful Peo- 
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 Imperial zzmo. 16 pages. With Frontispiece. 
 
 The New Scholar. 
 Is it beneath You? 
 James Elliott ; or, the Father's 
 
 House. 
 
 Rosa's Christmas Invitations. 
 A Woman's Ornaments. 
 ' Things Seen and Things not Seen.' 
 Will you be the Last ? 
 ' After That 1 ' 
 Christmas; or, the Birthday of 
 
 Jesus. 
 
 The School Festival. 
 John's Teachers. 
 Whose Yoke do You Wear? 
 The Sweet Name of Jesus. 
 My Name; or, How shall I Know? 
 Annie's Conversion. 
 The Covenant Service. 
 The Chat in the Meadow. 
 The Wedding Garment. 
 ' Love Covereth all Sins.' 
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 He Saves the Lost. 
 The One Way. 
 Nora Grayson's Dream. 
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 ' Taken to Jesus.' 
 
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 27. The New Year ; or, Where shall I 
 
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 47. Willie Rowland's Decision. 
 
 48. 'Can it Mean Me?' 
 
 49. A Little Cake. 
 
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 51. A Little Cloud. 
 
 52. The Two Brothers : Story of a Lie. 
 
 By MARK GUY PEARSE. 
 
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 UCSB LIBRARY
 
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