  Ekamat eka ra?aka raja keneku?a putrayek upanna l?u. Brahma?ayin genwa me kumarayage han?dahana liyawan?a baradun wi?a kumaraya wÆ?i-wiya pÆmununama ra?a Æra-yan?a tibena bawa rajjuruwan?a dÆnun dunnama rajjuruwo kumarayawa u?u-mahal-tale kamarayaka ita su-rÆkiwa in?a sÆlÆssuwa l?u. Me ladaru kumaraya taramak loku wi kel?i-sellam adiyehi yedi dawas Ratmalana, Western Province. Corrections.—Page 424, line 7, for pustuhan read pul?uhan. Line 9, for pustuwani read pul?uwani. Page 21, line 4. For trades read traders. Page 27, line 19. For Ratemahatmaya read Ra?emahatmaya. Page 40. Tamalitta. In the Katha Sarit Sagara, vol. i, p. 329, note, Mr. Tawney stated that the Tamalitta district probably comprised the tract of country to the westward of the Hughli river, from Bardwan and Kalna on the north to the Kosai river on the south. Page 41. La?a. A country of this name is stated in a note in the same work in vol ii, p. 221, to have comprised Khandesh and part of Gujarat. It was a seat of the fine arts, and its silk weavers are mentioned in an inscription of 473–74 A.D., some of them having settled at Mandasor in the western Malwa (Ind. Ant., vol. xiv, p. 198). The Lal?a of Wijaya’s father was evidently a different district. It is probably due to the similarity of the names of these two districts—the letters ? and l? being interchangeable—that Wijaya was supposed to have sailed for Ceylon from a port on the western coast of India, to which a resident in La?a would naturally proceed on his way to that island. Page 49. According to the Maha Bharata, the Kali Yuga is followed by the K?ita Yuga. Page 51. In Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 401, the sky was formerly quite close to the earth; but one day when a woman after a meal threw out her leaf-plate a gust of wind carried it up to the sky. The supreme deity, the Sun, objected to be pelted with dirty leaf-plates, so he removed the sky to its present position. Page 53, note 3. Delete the second sentence. In Old Deccan Days, p. 169, the Sun, Moon, and Wind went to dine with Thunder and Lightning. The Sun and Wind forgot their mother, a star; but the Moon took home food for her under her finger-nails. The mother cursed the Sun and Wind, but blessed the Moon, her daughter, and promised that she should be ever cool and bright. Page 66. After Katha Sarit Sagara in the last note, add vol. i. In the same work, vol. i, p. 489, a King caused his portrait to be painted, and sent the artist to show it to another King and his In Folklore of the Santal Parganas, p. 251, a Raja with five daughters determined to marry them to five brothers, and the Princes’ father had a similar intention. Emissaries from both met at a river, the Princes and girls were seen, and the wedding day fixed. When his brothers went the eldest Prince gave them his shield and sword, and told them to perform the ceremony for him by putting the usual vermilion mark of Indian brides on his bride’s forehead with the sword. Unlike the girl in the Sinhalese story, she at first refused to allow the ceremony to be performed, but in the end consented. On the return journey sixteen hundred Rakshasas devoured all the party except the eldest Princess, who was preserved by the Sun God, Chando. Her husband killed them, and brought the party to life. On p. 302, there is another account of a sword marriage, the bridegroom being a Princess disguised as a Prince. Page 71. In the Maha Bharata (Va?a Parva, cxcii) King Parikshit married a Frog Princess who must never see water. In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 49, a Prince received from a Rakshasi, thanks to a changed letter, a jar of soap that when dropped became a mountain, a jar of needles that when dropped became a hill bristling with needles, and a jar of water which when poured out became a sea. He used these only for conquering other countries. In Kaffir Folk-Lore (Theal), pp. 82, 87, the magic obstacles also occur. In the former instance, some fat which was given was to be put on a stone; the cannibal pursuers then fought for the stone. In the latter case, a girl carried an egg, a milk-sack, a pot, and a smooth stone; her father pursued her. When thrown down, the egg became a mist, the milk-sack a sheet of water, the pot became darkness, and the stone a rock over which the man could not climb. Pages 73, 74, 304, 306, and Index. For tuttu read tu??u. Page 92. In Chinese Folk-Lore Tales (Rev. Dr. Macgowan), p. 25, a person called Kwang-jui purchased a fish and set it free in the river in which it was caught. It proved to be the River God in disguise, who afterwards saved Kwang-jui when he was stabbed and thrown into a river. In Folklore of the Santal Parganas, p. 239, two Princes who had saved some young birds by killing the snake which annually ate those in the same nest, were given food by their parents, and informed that he who ate the first piece would marry a Raja’s daughter and he who ate the second piece would spit gold. These results followed. Page 107. In the same vol., p. 189, a dwarf a span high let a buffalo hide fall among some thieves who were dividing their booty under the tree in which he was hidden; they ran off and he took home the gold they had left, and informed his uncles that he got it by selling his buffalo skin. They killed all their buffaloes and were laughed at when they took the hides to sell. They then burned his house down, after which followed the pretended sale of the ashes, etc., as in a Bengal variant. In Campbell’s Santal Folk Tales, p. 30, the story is similar, the persons cheated being the father-in-law (a King) and brothers-in-law, who were drowned when they were put in the river in bags, in order to find cattle such as the boy obtained from a cow-herd by changing places with him. At p. 204 of Folklore of the Santal Parganas, a mungus-boy propped the dead body of his mother against a tree as a drove of pack-bullocks was approaching. When she was knocked down he charged the drovers with causing her death, and got their cattle and goods as compensation. Page 112. For his vicious tricks the brothers of the same mungus-boy carried him off in a palankin to drown him. While they were searching for a deep pool, a shepherd came up with a flock of sheep. The boy cried out that he was being carried off to be married against his will, and would change places with anyone. The shepherd, thinking it a cheap marriage, took his place and was drowned, the boy driving off his sheep. After some days he reappeared, and said he got the sheep in the pool into which he was thrown, but in the deeper parts there were oxen and buffaloes. The brothers in order to get these took palankins, and were pushed into the water in them by the boy, and were drowned. At p. 242, there is the incident of the pretended rejuvenation of the wife by beating her. The man who saw it stole the club and afterwards beat his own wife severely without success. In the Kolhan tales (Bompas) appended to the same vol., p. 455, a jackal got a drum made out of the skin of a goat of his which the other jackals killed and ate; he stated that he found it in the river, where there were many more. The other jackals jumped in to get them, and were drowned. In the Arabian Nights (Lady Burton’s ed., vol. 4, p. 367) a woman was sentenced to be tied on a cross by her hair, with ten men as guards. While the guards slept, an ignorant Badawi, coming that way, spoke to himself of his intention to taste honey fritters, and believed the woman when she informed him that she was to be freed after eating ten pounds of the fritters, which she detested. He offered to eat them for her, took her place, and she rode off on his horse, dressed in his clothes. Page 128. In Folklore of the Santal Parganas, p. 226, a potter’s wife who gave birth to a boy while digging clay, decided to take home Page 133. In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 29, the King of Videha sent to the King of Kasi, as a present, a casket containing two poisonous snakes. When the King opened it the venom of the snakes blinded him. Page 136. In Folklore of the Santal Parganas, p. 348, a deaf Santal who was ploughing at cross roads was asked by a Hindu where the roads went, and not understanding the language thought he was claiming the bulls of the plough. After the question had been repeated several times he began to think the man really had a claim to them, so to avoid being beaten he unyoked them and handed them over to the man, who went off with them. The next mistake was about the food brought by his mother to the field; she complained of it when she returned home, and scolded her daughter-in-law. Page 145. In the Maha-Bharata (Adi Parva, cxlii), a Rakshasa called Vaka protected a country, but required daily one cart-load of rice, two buffaloes, and a man, as his supply of food. One of the five Pa??ava Princes, Bhimasena, at his mother’s request took the place of a Brahma?a whose turn had come to be eaten, ate up the food in front of the Rakshasa, and then threw him down and broke his neck. Page 159. In the Maha Bharata (Udyoga Parva, cix) it is stated that the residence of the gods who subsist on smoke is in the south. In Kaffir Folk-Lore (Theal), p. 22, it is said that “the hunger of the spirit is allayed with the smoke” of the burnt offerings of animals. Page 166. In the Katha Sarit Sagara, vol. i, p. 86, Siva gave two red-lotus flowers to a man and his wife, saying that if one of them proved unfaithful the other’s lotus would fade. In vol. ii, p. 601, a man said that his wife had given him a garland which would not fade if she remained chaste. In a Khassonka story in Contes Soudanais (C. Monteil), p. 134, a lion gave a herb to his friend who had become King, telling him that while it was green and fresh the lion would be alive, but when it withered and became yellow he would be dead. In Kaffir Folk-Lore (Theal), p. 81, a boy who was about to visit cannibals stuck his assagai in the ground, and said, “If it stands still, you will know I am safe; if it shakes, you will know I am running; if it falls down, you will know I am dead.” In Sagas from the Far East, p. 106, six friends separated at a place where six streams met, and each one planted at his stream Page 167. In Folk-Tales of Kashmir, 2nd ed., p. 73, the life of a sorcerer was bound up in an earthen pot which he left with his sister; when it was broken he died. In Folk-Tales from Tibet (O’Connor), p. 113, the life of an ogre was in a boy seated in an underground chamber, holding a crystal goblet of liquor, each drop of which was the spirit of a person whom the ogre had killed. At p. 154, the life of an ogre was in a green parrot in a rock cave. In the Arabian Nights, vol. 5, p. 20, the soul of a Jinni was in the crop of a sparrow which was shut up in a box placed in a casket; this was enclosed in seven others, outside which were seven chests. These were kept in an alabaster coffer which was buried in the sea, and only the person wearing Solomon’s seal ring could conjure it to the surface. The Jinni died when the sparrow was strangled. In a story of Southern Nigeria (The Lower Niger and its Tribes, Leonard, p. 320) the life of a King was in a small brown bird perched on the top of a tree. When it was shot by the third arrow discharged by a sky-born youth the King died. Page 173, line 4 from bottom. For burnt read rubbed. Page 177, line 18. For burnt read rubbed. To the last note, add, A young man lost all he had, and was then made a prisoner. Page 178. In Folklore of the Santal Parganas, p. 245, a Raja became blind on kissing his youngest son. He ordered him to be killed, but his mother persuaded the soldiers to take him to a distant country instead; there he married the Raja’s daughter, and in order to cure his father went by her advice in search of a Rakshasa, whose daughter he married. The two returned with a magical flower of hers and a hair of the Rakshasa’s head, calling on the way for his first wife. By means of the hair a golden palace was created, and when his father’s eyes were touched with the flower they were cured. Page 185. In the notes, lines 10 and 11, the letters v and h in jivha should be transposed. In Folklore of the Santal Parganas, p. 207, the King’s money was stolen by two palace servants. After a soothsayer who was called had eaten the food they brought, he said, “Find or fail, I have at any rate had a square meal.” The thieves’ names being Find and Fail they thought he knew they were guilty, begged him not to tell the Raja, and disclosed the place where the money was buried. The soothsayer read a spell over mustard seed, tapped the ground with a bamboo till he came to the spot, and dug up and handed the money to the Raja, who gave him half. In Sagas from the Far East, p. 58, in a Kalmuk tale, an assumed soothsayer recovered a talisman that he saw a Khan’s daughter drop. Through overhearing the conversation of two Rakshasas he was able to free the Khan from them, and at last by his wife’s cleverness was appointed to rule half the kingdom. In Chinese Nights’ Entertainment (Fielde), p. 18, a poor man, overhearing his wife and son’s talk about food, pretended that he could find things by scent, and told his wife what food was in the cupboard. The news spread, and he was ordered to discover the Emperor’s lost seal. He feared punishment, and remarked, “This is sharp distress! This is dire calamity!” Hearing this, two courtiers, Sharp and Dyer, told him they had thrown the seal into a well, and begged him not to betray them; he recovered the seal. The Empress then hid a kitten in a basket, and asked what it contained. Expecting to be beheaded, he said, “The bagged cat dies.” When the basket was opened the kitten was dead. Page 190. In the Katha Sarit Sagara, vol. i, p. 211, a woman having told a man that she wished to give her husband who was impaled a drink of water, he bent down and she stood on his back. On looking up he saw that she was eating the man’s flesh. He seized her by one foot, but she flew away, leaving her jewelled anklet, which he gave to the King, who married him to his daughter. When the Queen wanted a second anklet the man met with the Rakshasi again at the cemetery; she gave him the anklet and married her daughter to him. In Folk-Tales of Kashmir, 2nd ed., p. 334, a Prince while keeping watch over a dead body, cut off the leg of an ogress who came. When he gave the King her shoe he was rewarded. Page 196. The escape of the Prince by sending his foster-brother finds a parallel in a story recorded in the Sinhalese history, the Mahavansa, chapter x. The uncles of Prince Pa??ukabhaya had endeavoured to murder him because of a prophecy that he would kill them in order to gain the sovereignty, and he had taken refuge among some herdsmen. The account then continues in Dr. Geiger’s translation, p. 69:—“When the uncles again heard that the boy was alive they charged (their followers) to kill all the herdsmen. Just on that day the herdsmen had taken a deer and sent the boy into the village to bring fire. He went home, but sent his foster-father’s son out, saying: ‘I am footsore, take thou fire for the herdsmen; then thou too wilt have some of the roast to eat.’ Hearing these words he took fire to the herdsmen: and at that moment those (men) despatched to do it surrounded the herdsmen and killed them all.” In the Katha Sarit Sagara, vol. i, p. 162, a King and Queen ordered their cook to kill the person who brought a message, and sent a Brahma?a with it. On the way, the King’s son told him In the KathakoÇa, p. 172, a merchant who wished to get a youth killed, sent him with a letter to his son ordering poison (vishan?) to be given to him. While the youth was asleep in the temple of the God of Love, the merchant’s daughter Visha came there, read the letter, corrected the spelling of her name, and her brother married her to the youth. Eventually, the merchant’s son was killed by mistake in place of the youth, who became the heir, and the merchant died of grief. In Cinq Cents Contes et Apologues (Chavannes, extracted from the Chinese Tripi?aka), vol. i, p. 165, we find the Indian form of the whole story. A wealthy childless Brahma?a householder adopted an abandoned infant (the Bodhisattva), but when his wife was about to be confined he left it in a ditch, where a ewe suckled it till the shepherd returned it to him. He next left it in a rut in a road, but when many hundred carts came next morning the bulls refused to advance until the child was placed in a cart. A widow took charge of it, the householder regretted what he had done, rewarded her, and regained it. Finding after some years that the boy was more intelligent than his own son, he abandoned him among some bamboos, but men seeking firewood saved him. When the householder heard of him he felt remorse, paid the men well, and took him back. Again becoming jealous of his intelligence and popularity, he sent him to a metal founder with a note in which the man was ordered to throw into his furnace the child who brought it. On his way the householder’s son, who was playing with others at throwing walnuts, told him to collect his nuts, delivered the letter, and was thrown into the furnace. The householder feared some accident, but arrived too late to save him. Determined to kill the elder boy he sent him with a letter to a distant dependant, who was ordered to drown him. On the road the youth called at the house of a Brahma?a friend of the householder, where during the night the host’s clever daughter abstracted and read the letter, and replaced it by one giving instructions for the immediate marriage of the youth to her, and the presentation of handsome wedding presents; this was done. When he heard of it the householder became seriously ill; the couple went to salute him, and on seeing them he died in a fit of fury. Page 198. In Sagas from the Far East, p. 201, in a Kalmuk tale, a woman picked up some tufts of wool, said she would weave cloth and sell it until an ass could be bought for her child, and would have a foal. When the child said he would ride the foal, his mother ordered him to be silent and to punish him went after him with a stick; as he was trying to escape the blow fell on his head and killed him. In the Arabian Nights, vol. 5, p. 388, there is a story of a Fakir who hung over his head a pot-ful of ghi which he had saved out of his allowance. With the money for which he could sell it he thought he would get a ewe, and gradually breeding sheep and then cattle, would become rich, get married, and have a son whom he would strike if he were disobedient. As he thought this he raised his staff, which struck and smashed the pot of ghi; this fell on him, and spoilt his clothes and bed. Page 200. In the Katha Sarit Sagara, vol. ii, p. 60, a foolish King who wished to make his daughter grow quickly, was told by his doctors that they must place her in concealment while they were procuring the necessary medicine from a distant country. After several years they produced her, saying that she had grown by the power of the medicine, and the King loaded them with wealth. This story is given in Cinq Cents Contes et Apologues, vol. ii, p. 166. Page 206. In Reynard the Fox in Southern Africa (Dr. Bleek), p. 33, there is a Hottentot variant. The clothes of a tailor had been torn by a Mouse which denied it and blamed the Cat; the blame was passed on to the Dog, the Wood, the Fire, the Water, the Elephant, and the Ant. The tailor got the Baboon to try them; in order to catch the real culprit it made each one punish the other. In a Sierra Leone story in Cunnie Rabbit, etc. (Cronise and Ward), p. 313, a boy killed a bird with a stone and his sister ate it, giving him in exchange a grain of corn. White ants ate this and gave him a waterpot. This was swept away by the water, which gave him a fish. A hawk took it and gave him its own wing, which the wind carried off, giving him in exchange much fruit. A baboon ate this and gave him an axe; the Chief took this and satisfied him by presenting him with money and slaves. Page 208, line 6 of notes. For crane read egret. Page 212. In Folktales of the Santal Parganas, p. 338, the hare, wanting a dinner of rice cooked with milk, lay down while watch was kept by its friend the jackal. Men taking rice put down their baskets and chased the hare, the jackal meanwhile removing the rice. In this way they got also milk, firewood, a cooking-pot, and some leaf-plates. The jackal brought a fire-brand, cooked the food, and hurried over his bath, at which the hare spent a long time. While it was away, the jackal ate as much rice as he wanted, and filled up the pot with filth over which he placed the remaining rice. When the hare discovered this he threw the contents over the jackal, and drove it away. Page 215. In the same work, p. 339, the animals were a leopard and a he-goat which occupied its cave and frightened it by saying “Hum Pakpak.” The leopard returned with the jackal, their tails tied together, but when the goat stood up and the leopard remarked on the dreadful expressions it used in the morning, they both ran away and the hair was scraped off the jackal’s tail. In Folk-Tales from Tibet, p. 76, two jackals with three cubs occupied a tiger’s den, frightened it by telling the cubs they would soon be eating tiger’s flesh, and it returned with a baboon which laughed heartily at the story. The jackal called out to the baboon to bring up the tiger quickly, and said they had expected two or three at least. The tiger bolted and bumped the baboon to death, their tails being twisted together. In Les Avadanas (Julien), No. cxxii, vol. ii, p. 146, the animals are a tiger and stag which frightened it in the same way when a monkey was leading it in search of an animal to kill. It said, “I never would have believed the monkey was so wicked; it seems he wants to sacrifice me to pay his old debts.” In Folk-Tales from an Eastern Forest (Skeat), p. 45, in order to save an elephant a mouse-deer frightened a tiger. An ape went back with the tiger, the mouse-deer said it refused to accept only one tiger when two had been promised, and the tiger ran away. In Old Hendrik’s Tales (Vaughan), p. 19, in a Hottentot variant a wolf and baboon, their tails tied together, were about to punish the jackal. When the female jackal made the cub squall, the male jackal said he had sent the baboon for wolf-meat and he was now bringing one. As he moved towards them, the wolf bolted, dragging the baboon, which got a kink in its tail. In Reynard the Fox in Southern Africa, p. 24, there is another Hottentot story, the animals being a leopard and ram. When the former ran off, a jackal took it back, fastened to it by a leather thong. As they drew near, the leopard wished to turn back. On the ram’s praising the jackal for bringing the leopard to be eaten when its child was crying for food, it bolted and dragged the jackal till it was half-dead. Page 225, first line. For Crows’ read Parrots’. Page 227. In Sagas from the Far East, p. 309, when a wise parrot saw a man take a large net to spread over their tree, the parrots roosted on a rock. Refusing the leader’s advice to move again they were netted, and escaped as in the Sinhalese story, when the bird-catcher counted, “Seventy-one.” Page 230. Mr. Pieris has pointed out in his recent work, Ceylon, vol. i, p. 554, that Nayide was formerly an honorific title of the sons of Chiefs. It is not now so applied. Page 233. See also The Jataka, No. 546 (vol. vi, p. 167), where one of the tasks of Mahosadha was to overcome the difficulty said to have arisen through the royal bull’s being in calf; he settled it by a question. In Folklore of the Santal Parganas, p. 49, an oilman claimed that his bull bore a calf that a man left near it. The calf-owner was assisted by a night-jar and a jackal, which after pretending to sleep related their dreams; the former had seen one egg sitting on another, the latter had been eating the fishes burnt when the Page 240. In Les Avadanas, No. lvi, vol. i, p. 199. a turtle escaped when a boy at a man’s recommendation threw it into water to drown it. This is given in Cinq Cents Contes et Apologues, vol. ii, p. 230, in which work also two forms of the earlier part of the Sinhalese tale appear. In vol. i, p. 404, a single large crane carried away the turtle in its bill. While passing over a town the turtle continually asked “What’s this? What’s that?” At last the crane opened its mouth to reply, and the turtle fell and was killed and eaten. In vol. ii, pp. 340 and 430, the birds were two wild-geese, and the turtle let itself fall when it spoke. It was killed by the fall in one variant, and by children in the other. In Sagas from the Far East, p. 215, in a Kalmuk tale, a frog advised a crow that had caught it to wash it before eating it. When the crow put it into a streamlet it crept into a hole in the rock and escaped. Page 244. In Folklore of the Santal Parganas, p. 329, the animals which raced were an elephant and some ants. Whenever the elephant looked down it saw two ants on the ground, and at last it died of exhaustion. The challenging ants never ran; ants were so numerous that some were always to be seen. In The Fetish Folk of West Africa (Milligan), p. 214, a chameleon challenged an elephant to race through the forest. After starting it turned back, having arranged that others should be at the end of each stage. Page 240. In Kaffir Folk-Lore, p. 187, when a lion who had been cheated by a jackal chased it, the jackal took refuge in a hole under a tree, but the lion seized its tail as it entered. The jackal said, “That is not my tail you have hold of; it is a root of the tree.” The lion then let go, and the jackal escaped into the hole. Page 248. The same portion of the tale is found in the Jataka story No. 321 (vol. iii, p. 48). Page 251. The incident of the crows on the floating carcase is given in the Jataka story No. 529 (vol. v, p. 131). Page 253. In the title, for Ka?mbawa read Ka?ambawa. Page 259. In Folk-Tales of Kashmir, 2nd ed., p. 322, ten peasants who counted themselves as only nine, remained weeping until a man told them to put their skull-caps down and count them. Page 263. In Folklore of the Santal Parganas, p. 352, while three men were sitting under a tree a stranger came up, placed a bunch of plantains on the ground before them, bowed, and went away. Each claimed the obeisance and plantains, and called the others fools; they related their foolish actions in the matter of their wives, and at last divided the fruit equally. Page 275, line 20. For Rakshasi read Rakshasi. Page 277. In The KathakoÇa (Tawney), p. 164, a Prince whose eyes had been plucked out heard a Bharu??a bird tell its young one that if the juice of a creeper growing at the root of the Banyan tree under which he sat were sprinkled on the eyes of a blind Princess she would regain her sight. He first cured himself with it, and afterwards the Princess, whom he married. Page 279, line 19. For paeya (twenty minutes) read paeya (twenty-four minutes). Page 282, line 4. For footing and footing read clearing and clearing. Page 283. In Folk-Tales of Kashmir, 2nd ed., p. 186, a jackal whose life a farmer had spared persuaded a King to marry his daughter to him. He explained away the man’s want of manners, and burned his house down when the King was on his way to visit it. Page 299. Add footnote. Large crocodiles that lived in the ocean are mentioned in the Arabian Nights, vol. 5, p. 14. Sir R. Burton stated in a note that the crocodile cannot live in sea water, but it is well known that a large and dangerous species (C. porosus) is found in the mouths of rivers, where at times of drought the water in some sites is almost pure sea water. When I resided at Mount Lavinia, about seven miles south of Colombo, one of these crocodiles found its way into the sea there during some floods, and lived in it for a week or ten days. Residents informed me that others had been known to remain in the sea there for several days. Page 300, first line. After 15 insert, and in Indian Fairy Tales (Stokes), p. 182. Page 301. In a variant by a person of the Cultivating Caste, N.W.P., a Queen sent her three sons to bring three turtle doves from the Pearl Fort (Mutu Ko??e). On the way, while the youngest Prince, aged seven years, was asleep his eldest brother blinded him with two thorns (tim?bol ka?u); but after he had been abandoned he learnt from the conversation of two Devatawas, who lived in adjoining trees, that by eating the bark of one of their trees he would be cured. After being twice again blinded in this way and regaining his sight, he killed a cobra that each year destroyed and ate the young of two Mainas (starlings, Saela-lihiniya) which had a nest on a tree. He climbed up to the nest, had similar experiences to those related in the story, was carried to the Pearl Fort by a Maina, and brought away three turtle-doves. In Indian Fairy Tales (M. Stokes), p. 160, a Prince had three tasks before marrying a Princess; he was to crush the oil out of eighty pounds of mustard seed, to kill two demons, and to cut a thick tree trunk with a wax hatchet. Ants did the first task, two tigers killed the demons, and with a hair from the head of the Princess fixed along the edge of the hatchet he cut the tree. In Folklore of the Santal Parganas, p. 45, a girl was given three tasks by her sisters-in-law. (1) To collect a basket of mustard In the Kolhan tales (Bompas) appended to the former vol., p. 481, a Potter was sent by a Raja for tiger’s milk, which he obtained by the aid of the cubs. On p. 469 a girl was ordered by her sisters-in-law to collect pulse sown in a field; pigeons helped her to do it. She then went for bear’s milk, which a she-bear gave her. In Folk-Tales from Tibet, p. 98, a boy by killing a dragon saved three young gryphons that were in a nest on a cliff. When they told their parents, the gryphons fed him, and the male carried him to the Fairy King. In A. von Schiefner’s Tibetan Tales (Ralston), p. 72, the Kinnara King gave Prince Sudhana three tasks to perform before marrying his daughter. The last was her identification among a thousand Kinnaris; she assisted him by stepping forward. Page 307. In Folk-lore of the Telugus (G. R. Subramiah Pantulu), p. 48, a poor Brahma?a who had been presented with a pot of flour, thought he would buy a kid with the money he would get for it, and gradually obtain cattle till he was worth three thousand rupees. He would then marry, and have an affectionate son, and keep his wife under control by an occasional kick. As he thought this he kicked, broke the pot, and lost the flour in the dust. In the Hitopadesa a Brahma?a who got a pot containing bread thought he would get ten cowries for it, buy larger pots, and at last become a rich dealer in areka-nuts and betel leaves. He would marry four wives, the youngest being his favourite; and the others being jealous of her he would beat them with his stick. He struck the blow with his stick and smashed his pot. In Folklore of the Santal Parganas, p. 140, a man who was carrying some pots of oil for two annas, thought he would buy chickens with one anna and gradually obtain cattle and land, and get married. When his children told him to wash quickly on his return from work, he would shake his head, and say, “Not yet.” As he said this he shook his head, and the pots on it fell and were smashed. In Folk-Tales from Tibet, p. 31, a foolish young Mussalman who was promised a hen in return for carrying a jar of oil, thought he would become rich in the same way, and get married. When his child was naughty he would stamp his foot; he stamped as he thought it, and the pot fell and was broken. Page 311. In Sagas from the Far East, p. 92, in a Kalmuk tale, the At p. 221, also in a Kalmuk tale, a man received from the Serpent-King a red dog which laid aside its form and became a beautiful maiden whom he married. Every morning she became a dog, until one day when she went to bathe he burned her form,—apparently the skin. At p. 244, in a Mongolian account of Vikramaditya it is stated that Indra gave his father the form of an ass, which he left outside the door when he visited his wife. She burned it, and he remained a man. In Reynard the Fox in Southern Africa, p. 52, a lion who had eaten a woman preserved her skin whole, and wore it and her ornaments, “so that he looked quite like a woman.” He went to her kraal, and at last was detected through part of the lion’s hair being visible. The hut was removed and a grass fire made over the sleeping lion. In Kaffir Folk-Lore (Theal), p. 38, when a girl who had married a crocodile licked its face at its request, it cast off its skin, and became a powerful man. Page 315. In China it is believed that only wicked persons are struck by lightning. Doolittle’s Social Life of the Chinese (Paxton Hood), p. 557. In The KathakoÇa, p. 159, three persons who expressed evil thoughts were struck by lightning. In Cinq Cents Contes et Apologues, vol. i, p. 104, a Queen who caused the Bodhisatta, in the form of an elephant, to be destroyed in order that she might have his tusks, was killed by a thunderbolt when she looked at them. In vol. iii, p. 125, a man who was about to kill his mother was similarly destroyed. Page 318. In the Arabian Nights, vol. 4, p. 383, a girl in Baghdad pretended that while drawing water for a man her finger-ring fell into the well; when he threw off his upper clothes and descended she left him there. As the owner’s groom was drawing water afterwards the man came up in the bucket, the groom thought him a demon, dropped the cord, and the man fell down again. The well-owner got him exorcised, but he came up again when the bucket was raised, and sprang out amid shouts of “Ifrit!” Page 319, last line. For greul read gruel. Page 320, line 9. For don’t read Don’t. Line 31. For plantains read plantains’. Page 321. In Les Avadanas, vol. ii, p. 51, and Cinq Cents Contes et Apologues, vol. ii, p. 183, a man who drank water that was flowing through a wooden pipe twice ordered the water to stop when he had finished. He was called a fool, and led away. In the latter work, vol. ii, p. 269, there is an account of the boy who killed the mosquito that had settled on his sleeping father’s head. Page 327. Add to second note, In the Katha Sarit Sagara, vol. ii, p. 497, the assessors at a trial acted as judges, but the sentence was pronounced by the King,—as in The Little Clay Cart, also. Compare also the orders of King Mahinda IV (A.D. 1026–1042) regarding the judicial powers of a court of village assessors, consisting of headmen and householders. They were required to try even cases of murder and robbery with violence, and to inflict the death penalty (Wickremasinghe, Epigraphia Zeylanica, vol. i, p. 249). Page 329. In The Indian Antiquary, vol. iii, p. 28, in a Maisur story by V. Narasimmiyengar, the Bharatas’ Government took as its share or tax the upper half of a root crop, and got only leaves and stalks. For the next year, when the Government announced that the root part of the crop would be taken, the cultivators sowed paddy, ragi (millet), wheat, etc., and the tax collector got only straw. In Campbell’s Santal Folk Tales, p. 93, a tiger and crane joined together, and planted a garden with turmeric. The tiger had the first choice of his share of the crop, and decided to take the leaves, leaving the roots for the crane. When the crop was gathered and the tiger found his share was valueless he quarrelled with the crane, which pecked his eyes and blinded him. Page 335. A variant regarding a Ma?itiya tree (Adenanthera pavonina) was related by a Tom-tom Beater of the North-Western Province. A man told the King that he had planted a golden seedling, and was given food and drink and ordered to take great care of it. When a flood carried it away he lamented and rolled about in assumed grief before the King, who after pacifying him ordered him to plant another golden seed. He made the same cryptic remark to his wife as in the other tale. Page 338. In Folklore of the Santal Parganas, p. 260, the incident of the sickle that had fever occurs, but the person who left it to reap the crop was an intelligent man who pretended to be stupid so as to trick a farmer. Page 341. In two Sinhalese variants of the North-Western Province, the animal which the man saved was a crocodile, and the first animals applied to for their opinions were a lean cow and a Naga raja or cobra, both of which advised the crocodile to kill the man. When the jackal was appealed to it sat upon an ant-hill to hear the case, got the crocodile and man to come there out of the water, and then told the man to kill it with a stick, after which it ate the flesh. In Folk-Tales from Tibet, p. 12, a musk-deer that let a tiger out of a house was seized by it, and appealed to a tree, a buffalo In Reynard the Fox in Southern Africa, p. 11, there is a Hottentot variant. A white man saved a snake’s life by removing a stone that had fallen on it. When it was about to bite him it agreed to obtain the opinions of some wise people. A hyÆna when asked replied, “What would it matter?” A jackal when questioned about the matter refused to believe that the snake would be unable to rise when under the stone, got the man to replace the stone on it, and then told him to leave it to escape by itself. On p. 13, in a variant, application was first made to a hare and afterwards to these other animals. I am indebted to my friend Mr. McKie, of Castletown, for an Eastern Bengal variant recently published in an Isle of Man paper. A benevolent Brahma?a saved a tiger that was stuck in the mud of a tank. As the tiger was then about to eat him he appealed to a Banyan tree and an old pot, both of which condemned him. When the opinion of the jackal was asked for, it wished to see the place where the tiger was stuck fast, got the animal into its original position, and then ran off accompanied by the man. The tiger sank more deeply in the mud, and perished. A variant of this story is given in Campbell’s Santal Folk Tales, p. 40, the pot being replaced by a cow, and the Brahma?a by several men, who at last stoned and killed the tiger. In Folklore of the Santal Parganas, p. 150, the Panjab form of the tale is given, in which the bride saved the man. In the same vol., p. 313, a leopard which was about to eat a man who had saved its life, agreed to make inquiry if this was fair. The water and tree recommended that he should be eaten, but the jackal induced the leopard to enter the man’s sack as before, and then told the man to smash its head with a stone. Page 346. In Folk-tales of the Telugus, p. 72, the story is told of a crane and some fish, to which it stated that it was doing penance, predicted a twelve years’ drought, offered to carry them to an adjoining lake, and ate them. The crab is not introduced into this story. In the Arabian Nights, vol. v, p. 391, no bird is mentioned. The fishes applied to the crab for advice on account of the drought, and were recommended to pray to Allah, and wait patiently. They did so, and in a few days a heavy rain refilled their pond. Page 349, in last line of Notes. For ka, doer, read eka, one. Page 354. In A. von Schiefner’s Tibetan Tales, p. 344, there is a story like that in The Jataka, the animals being an old cat that pretended to be doing penance, and five hundred mice; the cat seized the last mouse as they returned to their hole. The mouse chief exposed its false penance. In Cinq Cents Contes et Apologues, vol. ii, p. 414, the same story is given, the animals that were eaten being rats. In vol. iii, p. 139, a heron suggested that it and other birds should live together; during their absence it ate their eggs and young ones. They noticed this, and scolded and left it. Page 358. In Folklore of the Santal Parganas, p. 23, the last incident regarding the boy and the leopard occurs with little variation. In Campbell’s Santal Folk Tales, p. 42, the daily fights of a tiger and lizard are described, the latter being victorious each time. When the tiger was carrying off a man whom it intended to eat it was frightened away by being told that he had the lizard with him. Page 363. The jackal’s instruction to the lion to eat while seated is in accordance with the rules given in the Maha Bharata (Anusasana Parva). Page 366. There is a variant in the Sierra Leone district, given in Cunnie Rabbit, etc., p. 265. The surviving wife of two ill-treated the other’s daughter, and sent her to get the devil to wash their rice stick. She behaved civilly to some hoe handles tied in a bundle which spoke to her, and to a one-eyed person,—(both being forms assumed by the demon),—and removed insects from the devil’s head; he washed the rice stick for her, and told her to take four eggs from his house. She selected small ones, threw them down, one after another, on her way home, as he told her, and received houses, servants, soldiers, wealth, goods, and jewellery. She also, as instructed by him, pounded rice on her dead mother’s grave, and sang, calling her back to life. When the other woman’s daughter was sent she behaved rudely to all, and selected four large eggs, out of which came bees that stung her, snakes that threatened her, men who flogged her, and fire which burned up her house, her mother, and herself. Page 368. In last line of text, for tika read ?ika. Page 377. In Cinq Cents Contes et Apologues, vol. iii, p. 250, a man was told when buying a demon (Pisaca) that he might be killed by him if he did not provide continual work for him. He did the work of ten men, and was employed for some years, his master becoming rich in consequence. One day when he forgot to provide work for the demon the latter put his master’s son in a pot and cooked him. Page 379. After the first note, add, See also the Katha Sarit Sagara, vol. ii, pp. 242, 258. Page 381. In Folklore of the Santal Parganas, p. 341, there is the story of the jackal who escaped from the crocodile; when he said it must be a fool to seize a root instead of his leg it released him. In The Indian Antiquary, vol. iii, p. 10, in a Bengal story by Mr. G. H. Damant, the crocodile seized the jackal’s leg, and let go on being told it was a stick for measuring the height of the water. It then waited in the jackal’s house. He noticed this, In Folk-Tales from Tibet, p. 145, a tortoise [turtle] wishing to punish a monkey, hid in the cave they both occupied. The monkey, suspecting it, called out “O great cave! O great cave!” When he repeated it and remarked on the absence of the usual echo, the tortoise repeated the words, and the monkey escaped. In Old Hendrik’s Tales, p. 107, there is a Hottentot variant. The wolf, in order to settle some outstanding scores, got hid in the jackal’s house during his absence; but the jackal, seeing his footprints, suspected this, and called out, “My ole house! My ole house!” When no reply came on his repeating it, he said he knew Ou’ Wolf must be inside, or the house would say “Come in,” as usual. On the wolf’s repeating the words he laughed, and ordered it out. Page 384, line 16. For burning read rubbing. Page 13, footnote. For modaya read mo?aya. Page 20. The second footnote should be deleted, and in the story the last paragraph but one should be:—Thereafter, this Prince and Princess having caused that widow woman to be brought, and having tried her judicially (na?uwa ahala), subjected her to the thirty-two tortures, etc. Messrs. H. B. Andris and Co., of Kandy, have been good enough to send me a list of the thirty-two tortures, compiled from Sinhalese manuscripts. As I think such a list has not been published I append it here, with the English equivalents. The Thirty-two Tortures. 1. Ka?u-saemi?iyen taelima. Flogging with the thorny scourge. 2. We-waelen taelima. Flogging with cane. 3. Atak diga?a aeti muguruwalin taelima. Beating with clubs (or mallets) of the length of a hand. 4. Ata kaepima. Cutting off the hand. 5. Paya kaepima. Cutting off the foot. 6. At-pa de-ko?asama kaepima. Cutting off both the hands and the feet. 7. Kana kaepima. Cutting off the ear. 8. Nasaya kaepima. Cutting off the nose. 9. Kan-nasa de-ko?asama kaepima. Cutting off both the ears and the nose. 10. Ise sama galawa ehi ka?i-diya waekkerima. Removing the skin of the head and pouring vinegar there. 11. Ise boral?u ula sak patak men sudu-kerima. Rubbing gravel on the head, and cleaning it like a chank or leaf (of a manuscript book). 12. Mukhaya de-kan lan?ga?a ira tel-redi purawa gini tibima. Splitting the mouth near the two ears, filling it with oiled cloth, and setting fire [to this]. 13. Siyalu sarira tel-piliyen wela gini tibima. Twining oiled cloth round the whole body and setting fire [to it]. 14. Hastayan tel-redi wela gini taebima. Twining oiled cloth on the hands and setting fire [to it]. 15. Sriwayehi pa?an hama galawa ke??ayehi taebima. Removing the skin, beginning at the neck, and placing it on the calf. 16. Tana mattehi pa?an sama ugul?uwa isehi taebima. Causing the skin to be plucked off, beginning at the top of the breasts, and placing it on the head. 17. Bima howa dedena de-waelami?i yahul gasa wa?a-ko?a gini dael-wima. Causing [the person] to lie on the ground, striking iron pins through both elbows, and making flames of fire round [him]. 18. Bili-ka?uwalin paehaera sam mas nahara ugul?uwa-daemima. Removing skin, flesh, with fish-hooks, and causing the tendons to be plucked completely out. 19. Kahawanu men sakala sarirayehi mas kaepima. Cutting the flesh from the whole body [in pieces] like kahapa?as (coins). 20. Sakala sariraya ken?dila ksharawu kara? gaelwima. Making incisions in the whole body and causing salt corrosiveness to sink [into them]. 21. Ek aelayakin bima howa kanehi yawul gasa karakaewima. Causing [the person] to lie on the ground in a trench, striking iron pins (or rods) in the ear, and turning them round. 22. Sarirayehi ae?a-mas po?i-ko?a piduru su[m?]buluwak men kerima. Bruising the flesh on the bones in the body, and making it like a straw envelope. 23. Kakiyawana-lada tel aen?gehi isima. Sprinkling boiling oil on the body. 24. Sayin pi?ita sunakhayan lawa mas anubawa-kerima. Devouring the flesh by means of dogs suffering from starvation. 25. Ka?u-bere peralima. Rolling [the person] in the drum containing thorns. 26. Sakrame karakaerima. Turning [the person] round on the wheel. 27. Æsak uguluwa anik aesa?a penwima. Plucking out an eye, and showing it to the other eye. 28. Æha maeda yahul gasa karakaewima. Striking an iron pin into the middle of the eye, and turning it round. 29. Æn?ga-mas kapa baeda kaewima. Cutting off the flesh of the body, frying it, and making [the person] eat it. 30. Buta-seyyawen hin?duwa nul gasa waeyen saehima. Setting [the person] in the attitude in which goblins recline (i.e., on the back), marking [the body by means of blackened] strings (as sawyers do), and slicing off [the projecting parts] with the adze. 31. Diwas-ula in?duwima. Setting [the person] on the impaling stake. 32. Ka?uwen isa kapa-daemima. Cutting off the head completely with the sword. Page 26, note. For Tisse de wele read Tisse de wele. Page 32, line 19. After footnote add, and Part II, p. 164. Page 34, line 36. For seven read four. Page 36, note, and p. 116, note. For Si?ana read Si?ana. Page 46, line 23. For the figure, read a “Sending” (sihaerumak). Other Sendings are mentioned in vol. iii, pp. 178 and 250. Page 47. To the first note, add, See also Cinq Cents Contes et Apologues, vol. iii, p. 92. Pages 70, 71. For tuttu read tu??u. Page 80. Add, In Campbell’s Santal Folk Tales, p. 127, a simpleton who accompanied some thieves placed boiling rice and milk in the open mouth of a man who said in his sleep, “I will eat.” Page 89, line 14. For through read though. Page 97, footnote. For No. 263 read No. 262. Page 108. Add, In Cinq Cents Contes et Apologues, vol. ii, p. 413, a sheep with its wool on fire owing to a blow with a fire-brand, set the hay on fire at the quarters of the royal elephants. In vol. iii, p. 145, a ram set fire to a village in the same manner. Page 119, note. For Honda read Hon?da. Page 126, line 13. For the read her. Page 136, footnotes, line 20. For 248 read 247. Page 160, second footnote. For 212 and 241 read 211 and 240. Page 165 and p. 169, footnotes. After 237 insert 240. Page 168, footnotes. After 208 add 240. Page 171. Add, In Campbell’s Santal Folk Tales, p. 21, a man falsely claimed the reward for killing a demon whom two brothers had shot; when they exposed him he was beaten. On p. 59, a youth who was sent in search of the bones of an elephant that he had thrown across the Seven Seas, was joined by a giant who was fishing with a Palmira palm as a rod and an elephant as a bait. Afterwards they added to their party another who held a Banyan tree as a shade for his ploughmen. Page 184, line 24. For ambuda baen??aganda read ambu?a baen?dagana. Page 202, line 24. For four read three. According to Clough, the yama, or watch, is one of four hours, but the Swapna-malaya makes it three:— Dawasaka?a paeya sae?a Weya, yamada a?aka?a. In tis paeyaka raeka?a Yama satarak weya niyata?a. For a [whole] day, paeyas sixty Occur, and watches up to eight. From them, thirty paeyas for a night, [Or] watches four, occur for certain. Page 213. Regarding the Ridi, Tavernier remarked (Voyages, 1679, i, p. 589), “This money is called Larin, and is of the same standard as our Écus. Five pieces are worth our Écu.” On p. 591, vol. ii, he noted that, “The rupee of gold … is worth in the country [India] fourteen rupees of silver. We reckon the rupee of silver at thirty sols. Thus the rupee of gold comes to 21 livres of France.… All the gold and silver which enters on the lands of the Great Mogol is refined to the highest standard (au dernier tÎtre) before being coined.” Our sovereign contains 113 grains of fine gold; and as the full weight of the gold rupee or muhr (mohur) of the Mughal rulers was 175 grains, its full value as fine gold was £1 11s. of our money. At the mean weight of the gold (167.22 grs.) in 46 coins, as recorded in Hobson-Jobson, p. 438, the value would be £1 9s. 7¼d. By Tavernier’s reckoning (at 21 livres) the full value was £1 11s. 6d. One-fourteenth of £1 11s. is 26.57d.; this was therefore the value of the silver rupee of the Mughals, which had the same weight as the gold coin. With the muhr at £1 11s. 6d. the value of the rupee would be 2s. 3d. At 26.57/30d., the French sol was worth 0.885d. Bernier remarked (Travels, Constable’s translation, p. 200) that the value of the silver rupee was about 30 sols, and on p. 223, about 29 sols, Tavernier also agreeing that the actual value should be under 30 sols; in the latter case the sol would be equal to 0.916d. Taking the average value at 0.9d., and 20 sols to a livre, the value of the livre was 1s. 6d. Three livres were equal to one Écu (4s. 6d.), one-fifth of which, as noted above, would make the value of the larin 10.8d. This was not an accurate estimate of its value, since according to Tavernier (i, p. 136) 46 livres 1½ deniers (each = one-twelfth of a sol) were the exact equivalent of a Persian toman of that period, which was thus worth £3 9s. 2¼d. of our money; and as 80 larins made one toman (i, p. 136; ii, p. 590) the true value of the larin in Persia (and India) in the middle of the seventeenth century was 10.375d. This would require the silver in it to weigh 76.08 grains. According to Dr. J. G. Da Cunha, Sir John Chardin stated that the value was two and a half shahis, or 11 sols 3 deniers, that is, 10.122d.; but by Tavernier’s reckoning (i, p. 135) two and a half shahis would be worth 10.406d. Tavernier added that from Baghdad to Ceylon all business was done in larins. W. Barret writing in 1584 on Money and Measures (Hakluyt), remarked of them, “These be the best currant money in all the Indies.” Dr. Davy stated (Travels, etc., p. 181) that fifty ridis were equal to about twenty-nine shillings (1820); thus the value of the coin was then only about seven pence in Ceylon. Although Prof. Rhys Davids mentioned (Coins and Measures of Ceylon, p. 35) that five ridis were spoken of [about 1870] as the equivalent of a rix-dollar—both coins being then out of circulation—thus making the value of the ridi less than fivepence, he gave the weight of three of these coins as being from 72½ to 74½ grains. Dr. Da Cunha gave a weight of 68½ to 72 grains (Contributions, etc., part 3, p. 10). With an allowance for wear, it is therefore probable that the Persian weight of 76 grains was adhered to in Ceylon, and also in India. In answer to my inquiry, Messrs. H. B. Andris and Co., of Kandy, have confirmed the statement made to me elsewhere, that the later value of the ridi in Ceylon was one-third of a rupee,—“panam pahayi salli hatarayi,” five panams and four sallis. Prof. Rhys Davids noted that Pyrard stated the value of those made early in the seventeenth century in the Maldives, to be about eight sols, that is, 7.2d. It is not clear why the money had the low values recorded above, unless the quality of the silver had deteriorated. In Ceylon, in Knox’s time all the coins were tested in the fire. According to the Mahavansa, King Bhuvaneka-Bahu VI in about A.D. 1475 constructed a relic casket out of seven thousand coins which are termed rajata in the Pali original, and ridi in the Sinhalese edition, both words meaning silver. As there appear to have been comparatively few other silver coins in the country, none, so far as is known, having been coined since the beginning of the previous century, these were probably larins. The next reference to the coin in Ceylon goes back to about the same date; it is given by Mr. Pieris (Ceylon: the Portuguese Era, i, p. 50), apparently taken from the manuscript history of de Queiroz. King Dharma Parakrama-Bahu in 1518 related to the Portuguese Governor of Colombo that in his youth a certain man who had killed another did not possess the fifty larins which would have ransomed his life, and therefore he was executed. One would understand from this that these coins were plentiful in the island before A.D. 1500. In the same work (i, p. 298) it is recorded that in 1596 the Portuguese captured five elephants laden with larins. Diogo do Couto mentioned that while besieged in Ko??e in 1565, the Portuguese made some larins, “there being craftsmen of that calling” (Ferguson’s translation, p. 233), thus confirming Knox’s statement that this money was coined in Ceylon. The Massa or Masurama which is mentioned so frequently in the stories is probably in most cases a copper coin, but gold and silver massas were also issued. In vol. iii, pp. 136, 137, line 31, The commoner or standard coins of all three denominations have practically the same weight, which in the heavier examples is usually about 66 or 67 grains, though a few gold and silver coins exceed this weight, two silver ones of Nissan?ka-Malla, from Mahiyangana wihara, for which I am indebted to Prof. C. G. Seligmann, averaging 77½ grains. Out of 150 copper coins only one turned the scale at 69 grains. If we assume that the Indian copper scale of General Cunningham was followed, and that, with allowance for wear and oxidation, the correct original weight of all three classes was 72 grains, a massa of fine gold would be worth 12s. 8.92d. of our money. Compared with the Persian larin, the value of the silver massa of 72 grains, if fine silver, would be 9.82d., or 1/15.56 of the gold one. Respecting the copper coin, Dr. Davy stated early last century (Travels, p. 245) that the ridi (or larin) was then equivalent to sixty-four “Kandian challies,” that is, as he also terms them, “Dambadinia challies,” the common village name of the copper massas; at this ratio the silver massa of 72 grains would be equivalent to 60.57 copper massas, each being worth 0.162d., or about one-sixth of a penny. Messrs. H. B. Andris and Co., of Kandy, have been good enough to send me the following table of the old values of Sinhalese coins, kindly supplied by the “High Priest” of the Malwatta Wihara, at Kandy, on what authority I am unaware:—
In the latter half of last century, twelve salli, or four tu??u, made one copper pa?ama, sixteen of which went to a rupee; the intrinsic value of this being 1s. 10½d., the salliya was worth 0.117d., or nearly half a farthing. In the absence of more ancient data, applying this value to the coins in the table the ancient tu??uwa would be worth 0.468d., the massa 3.744d., and the silver kahawa?uwa, 1s. 6.72d., a little less than the value of two silver massas of 72 grains. A double silver massa, which would appear to be this coin, has been discovered by Col. Lowsley; With regard to the values of other coins, Capt. Percival wrote in 1803 that the rix-dollar “goes for about two shillings sterling; and four of them are equivalent to a star pagoda [the Tamil varakam, Sin. waragan], a Madras coin worth about eight shillings sterling” [in Ceylon; in India its official value was always three and a half rupees]. Page 229. Add, In Cinq Cents Contes et Apologues, vol. iii, p. 226, a man observed that birds that visited an island, inaccessible to man, in which there were great quantities of jewels, roosted at night in tall trees planted by him. He prepared some exquisite food for them with which they satiated themselves, afterwards vomiting pearls that covered the whole ground. He collected them, and became very wealthy. Page 238, line 11. For pÆlas read hÆliyas (large pots); and delete the following note in brackets. Page 257, first note. See also Campbell’s Santal Folk Tales, pp. 8 and 9. In the same work, p. 25 ff., there is an account of a boy one span in height. See also ante, note to p. 107, vol. i. Page 261. Add, In Campbell’s Santal Folk Tales, p. 19, some tigers who wanted to catch two men who had taken refuge on a palm tree, asked how they had ascended; they replied that they stood on each other’s shoulders. When the tigers did the same, one of the men called to the other to give him his battle-axe, so that he might hamstring the tailless tiger (which was at the bottom). It jumped aside, and all fell down, and ran off. Page 266, note. For Bast?a or Bast?ara read Ba??a or Ba??ara. Page 274. Add, In Campbell’s Santal Folk Tales, p. 12, a man who was in a tree was carried away in a bag by a demon. He escaped by putting a stone in it during the temporary absence of the demon, and was brought a second time. When the demon’s daughter admired his long hair he informed her that it became long by being pounded, on which she put her head down to have her hair lengthened; he then killed her, cooked her, and the demon and his friends who came for the feast ate her. The man wore the daughter’s clothes and was not recognised. Page 281, line 37. For tadak read ta?ak. Page 303. K. Raja-Sin?ha had a three-tiered hat (Knox, p. 34). Page 319, line 24, and Index. For Amrapali, read Amrapali. Page 321, note. For ewidinawa read aewidinawa. According to Mr. Gu?asekara’s Grammar, p. 452, this means, “the bees come as far as two miles.” Page 324, line 12. After two feet insert (do paya). Page 344, line 37. Add, In vol. ii, p. 125, a lion was killed by the poisonous breath of a man-snake, and in vol. iii, p. 70, a lion and elephant perished in the same manner. Page 374, line 11. For 137 read 117. Page 398. Add, In Campbell’s Santal Folk Tales, p. 12, a horse thief saddled and rode a tiger until daylight, thinking it a horse. On p. 46 it was a simpleton who rode. The tiger unwillingly returned with a jackal and bear, each holding the preceding one’s tail. When they reached the thicket where the man was supposed to be, the tiger’s courage gave way, and he bolted, dragging the others after him. A variant is given on p. 49, also. Page 408, line 7. For While read while. Page 29, note 1. Through the kindness of Messrs. H. B. Andris and Co., I am able to add the following information regarding Kandian dry measures, chiefly furnished by Mr. A. J. W. Marambe, Ra?emahatmaya of U?a Bulatgama. In the Kandian districts only heaped dry measures are employed, that is, the grain or whatever is being measured is raised up above the edge of the measure in as high a cone as is possible while pouring it out loosely. Kandian Dry Measures.
A seruwa is a quart. Although the standard Kandian kuru?iya is said by Mr. Marambe to be one of five heaped seru, there are others, according to him, of 4, 6 and 7 heaped seru, the latter |
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