Professional Documents
Culture Documents
00
A CLASSIFIED COLLECTION
OK
TAMIL PROVERBS
BY THK
REV.
HERMAN JBNSKN.
"AN OUNCE
OF MOTHER WIT
is
WORTH
PUUNO OF I.KAKNING."
MADRAS
LONDON
TRUBNER AND
HOI SK.
CO.
I8 97
All
lli'ilita
PRINTED AT THE M.
E.
THE
'ROM
THE HON'BLE
S.
SUBRAMANIA AIYAR,
B.L.,
C.I.E.,
Dewan Bahadur.
DEAR
I
SIR,
have no doubt that your forthcoming collection of Tamil proverbs will prove highly useful and interesting.
The
West by
people to see how much similarity in ideas exists between the East and the West.
many
As regards
Yours
(Signed)
S.
sincerely,
SUBRAMANIEM.
FROM
C.
W. TAMOTHARAM
PILLAY, ESQ.,
B.A.,
B.L.
The
Jensen
is
decidedly an improvement upon its predecessors. Its classification under appropriate heads gives it a superior
which he cannot do
in a collection
is
combined
in the
initial
words.
Notwithstanding that there are slight errors of grammar and spelling, which a European compiler cannot but
fall
into, the
(Signed)
C. "W.
TAMOTHARAM PILLAY.
PREFACE,
ABOUT twenty years ago, when I got Percival's collection of Tamil proverbs into my hands, I had only been a short time in India, and had as yet got no insight into Indian thought and literhad read only a couple of small Tamil story books, but these I had already perceived that the Indians could tell a story without hardly introducing some proverbs into it. attention was thus at an early period of my life in India drawn My to proverbs, and 1 began to study Percival's collection. I got, however, very little out of my study, as Percival had only given a translation of the Tamil proverbs, and had given no hints as to their meaning. So in those days I got no insight whatever into the real household proverbs, but had almost to rest satisfied with the many aphorisms, or what we in Tamil call (f^Qto/r^, of which we find large numbers in all our Tamil proverb collections. Yet, from what I had seen in the story books and in Percival's collection I had got an interest in these terse, blunt and poetic sayings and year after year on getting deeper into the thought and life of India, and at the same time becoming acquainted with more and more of the proverbs, my interest in them steadily increased. And whenever I met with a new proverb either when talking with
ature.
I
when reading
val's collection,
the people or reading Tamil books, I always looked for it in Perciand if he had not got it, I took a note of it ; and
at times I tried to
people.
While
of
was thus
I
looked forward to the publication of this book with very great interest, but when it appeared, I was somewhat disappointed with it, partly because Mr. Lazarus had not
Tamil Proverbs."
given a translation of the proverbs and partly because his explanation of the proverbs seemed to me, from the insight I had got into the proverbs through years of study, not always to be the right
iv
PREFACE.
one.
But the book roused my interest afresh, and I took a Tamil munshi for about three years to go through all the proverbs I had found in other collections, and those I now found in Mr. Lazarus's book, and also those I had collected myself. This study with my munshi together with the kind help I got from other Tamil people
led
me
to
and
after a couple of years investigation, I got the idea of pubBut no lishing a collection of these beautiful national sayings.
sooner had
easier
it
began
to realize the
idea, than
felt
how much
an idea than to carry it out. And hundreds of times, when going on with this work, have I felt the force of " I the Tamil proverb stepped into the water without knowing
was
to get
its
depth."
When
I
occurred to me,
the idea of publishing a collection of Tamil proverbs I saw at once that I had great difficulties to face.
two languages, both of which were foreign and still have it that it might be too much for a foreigner to venture on the publication of Tamil proverbs, as proverbs undoubtedly form the most difficult branch of a nation's literature to comprehend. Besides this, it was clear to me that if I were to Tamil proverbs, I could not adopt the usual publish alphabetical order, but would have to arrange them into groups. Another difficulty and without comparison the most important one was to get the proper meaning of the proverbs, not as some pandits may please to explain them, but as common men and women understand them, when they use them in their every day life. Another difficulty, again, was to have these thousands of proverbs before me sifted. What was to be taken, and what to be left out ? It always seemed to me that our collections of proverbs suffered from a great evil, viz., that they contained too many useless sayings, too many aphorisms and too many repetitions of the same proverbs.
had the
I
difficulty of
to me.
these difficulties before me I started, hoping that the would prove true " Little strokes at last fell great oaks," proverb or as we say in Tamil " Stroke upon stroke will make oven a
:
:
With
grindstone creep."
going into the study of Tamil proverbs one finds that has been done in the way of making a scientific investigation of them. All proverbs, sayings and aphorisms we meet with in our
little
When
PREFACE.
Tamil proverb collections we generally call Tamil proverbs, but these two terms Tamil and Proverb* raise two great questions Are they all Tamil originally, and are they all proverbs ? When comparing the Tamil proverbs with the Telugu ones, we find a good
:
remember when once walking with a friend in the streets of Poona, that he quoted two Marathi proverbs, both of which we have literally in Tamil. At Bombay I once happened to look into a Marathi proverb collection, and when I asked for a translation of the first proverb in the book
for
I
be ours " The dancing that the hall was not big enough." Tamil proverb collections. They are
I
found
it
to
girl,
who could
is
But which
all
which
in
our
called Tamil.
collections of
Again,
is
it
right to
insert in our
proverbs
hundreds and hundreds of aphorisms, classical sayings (i^Qwn^l) and common sayings, when these only communicate a truth in a
general way, without making use of any sort of illustration ? It seems to me that we should not allow " the confusion of proverbs with mere precepts or maxims destitute of proverbial significance and
character
to go on. Each in its proper place. I have not left them out altogether, but tried to insert only such as are common, and at the same time contain rare words or idiomatic phrases. To show what I mean by aphorisms and precepts, I shall s0sen-.i<sa 6Ti_/r(?(6B)? &-U$Q7j&r&iLDLLu> enpiftujuD quote a few here
:
"
&LO ffiLuerni
Q^rrfii.
*5-&g&
sirift
urreuu)
Here are
sical
in
few more of the same kind, but a little more their grammar (gjeaanSeteonp eSpsng <sr&)e\>mj>
a
:
clas-
QUC^SUITIT.
&)6Vfr>Lc&)&)g! )
VI
P K E F
C E.
end of
tion,
it, if
off as
fine collec-
made out of them. The From the Mahabharata, Hitoliterature of India abounds in them. padesa, ^sfus^eaiunfr and other books, we could easily get a beautiful
quite a Mahabharata, might be
been handled by pandits, that we meet with the same proverb in a number of forms. The same is the case with a number of proverbs, which, just because they are in common use all over the country,
collection of aphorisms and sayings counted by thousands. Many of the proverbs met with in books have so often
have become slightly altered when wandering about the country from place to place and from caste to caste. As they are in spite of slight changes the same proverb, they ought either to be put down together or references ought to be made from one to the other, as Captain Carr has tried to do in his collection of Telugu If this is not done, they cannot but give the inexproverbs. student of proverbs a great deal of trouble; and to me perienced they have been a real worry, as I had to find them all out, in order that I might not in this collection repeat two proverbs that Here are a few examples of this kind are the same.
:
^nii
Qs
iLj
s@iTG8r
ausf&g)8>
uenstfl
PBKFACI.
Jr
Vll
Quasar f-
LD&)
un&)
u.-r&J
@i^.S'(yiLix
i@if&)
of the very
of the
many
repetitions
There is another way of changing a proverb, viz., by putting the second half of a proverb at the beginning, so that we get two utli_ snsSQso ULJC, QSL'L. proverbs out of one. As an instance
:
Qsij),
changed
into
Q<si-lL_
@^L(?UJ
QLO
uLLt
n&)
QpQ&sS, iBiJ5p&n&)
in
@(ejgeS,
changed
into:
been practical rather any other "vay than by trying my best to avoid all repetitions. But with reference to this there is much for any one to do who would try to In such a work give us a scientific collection of Tamil proverbs. we should also expect to see what we call Tamil -proverb* sifted, so that we might learn where they have originated, as in a good
As my aim
making
than
scientific, I
English collection of proverbs we can see where each had its origin in Greece, in Italy, in Spain, in Germany or elsewhere. This collection of proverbs is a selection from the thousands
that are given in our Tamil proverb collections, and also from the many I have come across when reading Tamil books and conversing
with Tamil people. Though I feel sure that there are a good number of real household proverbs I have not given that ought to be in such a collection as this, I am at the same time convinced
thnr
there cannot be
very
many.
Vlll
PREFACE.
proverbs which he had collected at Madura, but among them all I found only two new ones which were not more or less a repetition
of
what
had.
collections from which I have got help bazaar book containing about 2,000 proverbs without any e-j<as)u>fQ#rr) gi&nnjgl, a collection of about 5,000 Tamil English. proverbs published in 1872, which is with reference to real
are
The book
is
out
of print but can be seen in our public libraries. Then there is of about 6,000 proverbs with an English Percival's collection translation. very useful little "Handbook of Tamil Proverbs
and Phrases" was published in 1888 by Mr. P. Satya Nesan, B.A., containing 500 proverbs only, but with translation, application and
many
now
The
of
appeared
is
Tamil Proverbs."
This book
the largest collection we have, and so far it makes its predeMr. Lazarus has not translated the proverbs, cessors superfluous. but to every one he has given a hint as to its meaning.
have
chiefly
Of such
I shall
mention a few
Pandit S. M. Natesa Sastri's "Folklore in Southern India," which has a number of proverbs and Tamil stories to illustrate them. A
magazine published some years ago called: "The Saguna Bodhini A book called ^ffmciBirisua is, though written in poetry, Series."
This is still more the case with "Vinoda RasaA. Viraswami Chettiar, late Pandit in the Madras manjari" by Presidency College. This book is simply interwoven with Tamil
full
of proverbs.
Mathar Neethy " is another story book containing many fine proverbs and the same may be said of a book called " The Viveka Chintamani," a monthly magazine, (SjSiLciufLDff&p&isfi. Mr. C. V. Swaminatha Iyer in Triplicane, has for the published by last year had a number of Tamil pi-overbs with Tamil explanation in every issue. The Sastras translated from Sanskrit into Tamil contain hardly any proverbs except the Mahabharata. This royal
Proverbs.
"
;
:
storehouse of something of everything that India has produced contains a good number of proverbs interspersed throughout the huge
volume.
to provei-bs the
Bengali proverb
?
What
is
"
PREFACE.
IX
Dear as these beautiful little proverbs are to Tamil people, have for years wondered that so little has been done to make
Europeans, specially to European ladies, who could have, so much influence with Indian Percival gave a translation to his collection and left it
to
them known
have, or,
at
least,
women.
there.
But a mere translation of a real proverb will not in most cases bring us into contact with its homely meaning. Take as an instance Percival's ^etrajir&r ffieo tst&sTetfl , Qpppn&r siruu ^>ifS
:
" the ewsir, younger sister feeds on leaves, the elder is accustomed to fruit ; " in this case the translation is wrong, but even
translated
:
were translated properly, it would have no meaning to a Euro" In pean. As Percival says, many instances the application has equally puzzled both myself and others to whom I have applied for information." To be sure, there's the rub in trying to explain
if it
And consequently Percival left out the application, he says that foreigners destined to spend the best part of although their life among the Tamil people will find their proverbs of inesproverbs.
timable
value.
is
But
in
many
application dog, as the Tamil saying is. Mr. P. Satya Nesan in his collection began in the right way, but did not go far enough; Mr. J. Lazarus,
on the other hand, had his thoughts chiefly directed on collecting all the Tamil proverbs into one book. Hence Tamil proverbs as such have hitherto been handed over to us like a chaos. My desire, as I have already indicated, has beenfirst to make the application of each proverb clear, and next to divide them into As far as I have succeeded in grasping the meaning, so families. far almost have I succeeded, I suppose, in getting them into their proper families. But it is hard to get such a register of sin, as proverbs almost are, into a systematic order. The phenomena of sinful life are so manifold, and the reflections on it so numerous that the difficulties sometimes seemed to me insurmountable. Be it remembered, that as long as I was working at the arranging of them I had not at hand the English index nor the two glossaries and the many references from one proverb to another, and from one family to another, that arc now before the reader. But in spite of all the difficulties and drawbacks, it seems to me that it
is
only
that
when we h;ive arranged the proverbs in groups or families we are able to see what the proverbs teach us. I do not look
B
I'
K F
A C
E.
upon the arrangement introduced by me as at all final. Far from it. What I have done I wish to be considered a beginning only,
little attempt at cultivating the ground. Many of the proverbs are imperfectly explained, partly because their meaning luis not been fully grasped, and partly because many of them to be well understood ought to have a little story attached to them. They
or a
might be divided into more families, and all the minor familio might again be grouped into main families, as I have tried to do at the beginning of the book, and also at the end of it.
As the
have
in
though
many
what
have aimed
at,
one can
easily get
social, ethical or
domestic thoughts
Take as an instance the family on fate and There may within this family be a few that would have fortune. fitted in better somewhere else, and in some other family may be a few that might have been inserted under fate and fortune but one can at once by the help of the arrangement of the book get an I insight into what the Tamil proverbs teach on such a subject.
contained in them.
;
have also observed that the dividing of the proverbs into families is a great advantage in the study of the Tamil language itself. Though each proverb in a family may be said to harp on one and tlu> s;i unstring, the thought is expressed in a variety of terms, some of which
Look for instance at the family on ostentation or are synonymous. itiuti one of the chief Indian sins, according to the proverbs at
Another language is vanity rebuked is that as a number of similar advantage arrangement proverbs are brought together, they need less explanation for apart from a few that are misplaced, the heading of each chapter though in many cases it has been difficult to find an adequate!
least
in
what a variety
of the family
of
heading gives the key to the meaning of all that are included under it. It is a matter of consequence that though the proverbs in each family allude to the same thing, they are in most cases not synonymous. In the chapter on a mother, it is at once evident
but
that most of the proverbs have little or nothing connecting them In the same chapter we this, that they refer to a mother. also a good insight into the way in which India regards a get
mother
in all her capacities. In an hour's time one can by studythe chapter on a mother get some- real knowledge of her posiing a knowledge which one could hardly get from any tion in India,
PREFACE.
oilier
xi
sources. The references from one number to another all through the book are 'not to be taken as references to synonymous proverbs. This holds good in a few cases, but more often the
mean only that the reader would do well to compare the particular proverb with another, because they are closely related in thought or in language. As related individual proverbs are referred to each other, so are whole families referred to each
references
other by the numbers given below the different chapters. In selecting English equivalents for the Tamil proverbs I have used the following books: W. Carew Hazlitt's "English
A Handbook of Proverbs/' a republication of Ray's collection of English Proverbs. " A collection of Marathi ProvCaptain Carr's "Telugu Proverbs erbs. And "Eastern Proverbs and Emblems" by the Rev. J. Long. A few words on the characteristics of Indian proverbs comProverbs and Proverbial Phrases."
is
"
which
pared with the English, as they have struck me while working on them, may not be out of place, though I have not made a study of
this subject.
"When going through an English collection of proverbs, one is struck by the number of proverbs referring to the weather and the seasons. India has very few proverbs of this kind. In India we have the South-West monsoon from May to October, and the North-East monsoon from November to April, and there is the end of it. The characteristic of the weather in England is change, while in India it is regularity. It would be thoroughly out of " A woman's mind and winter wind change place in India to say oft." For the big chapter in this book on " Sorrow and lamentation of women" I could hardly find any equivalent from the English. The English woman has been respected, while her Indian sister has met with very little respect, hence her lamentation, and her revolting in bitter terms against her oppressors. Again, in India we have no girls or young ladies. We meet in India with female children and wives, as the Indian woman passes But in Europe young at once from being a child to being a wife.
:
women have
a fine time for their development, both physical and In this transition period, intellectual, before they get married. for English proverbs, but as there is then, there is a rich sphere
no such period in India, there are no such Indian proverbs. Even a widow is not overlooked by the English proverbs, as she some-
Xll
PREFACE.
times aspires, if possible, to many again, but the Indian widow has no such aspiration, for she is a mere widow, a Qf6Gars6)i#&, a Woman's dress plays a part in English contemptible thing
!
proverbs, but it is jewelry which is here the all-important thing ; hence the tailor's shop plays the same part in Europe as the goldsmith's in India.
in order to
In India a
trouble in dressing
attractive appearance in Society, as her up her marriage for her while she was still a child. pai'ents arranged
make an
Even if she is a monkey exceedingly ugly she will be married. The Tamil proverbs referring to vanity and ostentation outnumber the English and are at the same time very pointed. There
is
the
almost no end to the Tamil proverbs on the wicked tendency in human race to see their enemies destroyed. Though India is
it
ceremonies, gods and temples, in short, all that refers to religious life. Even on caste there are comparatively few. Folly and laziness are regarded so differently by the Indians and the English
that
it is
The
impossible to find English equivalents for the Tamil. meaning of an English and a Tamil proverb may be the
same, but the habits, customs and climate have formed them so As an instance, we say in Tamil " Ears (ornamented) differently. with palmyra-leaves are better than ears with no ornaments ; "
:
" Better a bare the English foot, than no foot at all ; to go bare-footed in the Northern countries of Europe, especially in winter-time, would be very hard, but in India it is difficult to understand this English proverb, as all Indians still
for this
we might put
"
enjoy the great privilege of going bare-footed. One great peculiarity about the Tamil or Dravidian proverbs is that the animals we meet with are but dumb figures brought in
the other hand,
tics
:
merely for the purpose of illustration. In the Panchatandra, on all animals are imbued with sense and characteris-
they think, talk, move and behave in every way like man. Nay, some animals in those ancient days seem even to have been The Aryans have given life to all their reading the Vedas. animals. The Dravidians, on the contrary, seem not to have seen much in animals ; in their proverbs, at least, they have not
attributed anything like intellect to them, except perhaps a
little
PREFACE.
to the cat.
Xlll
The shrewd and sensible elephant represents in Tamil outward greatness only. The gentle cow gives milk. proverbs The
herd.
buffalo
is
for ploughing.
The dog's faithfulness is unknown. Dogs, pigs and crows are dirty and greedy animals. The ass is ever obstinate, but has willingly or unwillingly to submit to hard work and hard treatment its fate is a hard and pitiful one, indeed in the hands of the washerman it fares as badly as the monkey in the hands of the mendicant. The doctor and medicine for the poor ass is to go and roll itself in the dust of the street. AVhatever is done to an in this sense the horse is used for ass, it cannot become a horse and grand. But as the animals are brought in something great only in order to illustrate, and not for their own sake at all, they
; ; ;
are of
I
little
have always been much struck with the complaining, the sighing, the groaning under the tyranny of men and of fate that
underlies so
many
This
is
with the Indian songs, hence also almost all tunes in India are full of melancholy. The triumphant tone does not pervade anything Indian. In all departments of Indian literature it is as if the
Aijuna,
Slayer of Madhu Yet again, this Yog, This Peace, derived from equanimity,
!
Made known by
Is unfixed,
thee
I see
no
fixity
men
Krishna
Wilful and strong. To hold the wayward wind, as tame man's heart.
Krishna.
denial, hard and wavering Yet may it grow restrained by habit, Prince By want of self-command. This Yog, I say, Cometh not lightly to th* ungoverned (who need But he who will be master of himself Shall win it, if he stoutly strive thereto.
!
beyond
Man's heart
to restrain
it
!)
The Song
Celestial.
E. ARNOLD.
PREFACE.
But why so much ado about nothing
?
Why
take so
much
trouble about these proverbs ? What is the good of it ? Who cares for these obsolete childish things ? Perhaps some old grandmother, when telling stories to women and children inside the houses who
are half asleep on their mats, may make some use of them. But we men of the nineteenth century, what on earth have we to do
with obsolete proverbial literature, some may ask. My answer is that it is well known that the more a nation develops the more
its
proverbs die out ; but though Europe has now for many ot years been developing, there are many proverbs still in circulation among the different nations of Europe, and some of
hundreds
these proverbs will not die out as long as there is a tongue on earth Whether we look to the West or to the East we to speak them.
that figurative speech always has great influence over the " knew masses. I suppose this was the reason why Jesus, who
find
what was
in
without a parable spake he not unto them." " Lilavati-Sulochana" written observe that the latest Tamil drama
by an educated man, P. Sambandam, B.A., contains about a score If proverbs are still largely in use by the of Tamil proverbs. if they still form a part of their daily language, used in masses,
practical life for practical purposes, it is clearly our duty to know them, if we want to exert any influence on the people. When we read biographies of great men, we often see these
great
men
attribute
much
influence on
them
lay the first foundation in every child's heart for its future, and in most cases the foundation laid by the mother or by the women of
the home, has a most important effect on the moral life afterwards. In this case India is no exception to the rule. But from where does the Indian mother get thoughts by which to educate her children at
naughty, or when a daughter has quarrelled with her mother-in-law and comes home, does an Indian mother in such cases in order to rebuke or comfort quote from the Bhagavatgita, or from the Upanishads ? Does she from
?
home
When
a child
is
these books try to inculcate in the child's heart what the different that some of them are to be subdued, others again indriyas mean
*'
to be developed
practical
way
at
home.
I'
K E
i'
r E.
XV
;
obtains material for rebuking, for sneering, for warning, for encouraging, for comforting and for praising. The proverbs and maxims are India's practical ethics. The Indian proverbs are not
antiquarian curiosities, but living and stern realities, and hence perhaps more celestial than the so-called "Celestial Songs" of
the Bhagavatgita. By a good knowledge of Indian proverbs one is enabled, as it were, to feel the moral pulse of the Indian people, and a sound
insight into the proverbial
literature of
India
is
like getting a
microscope by which one can look deeply into the recesses of the native heart. Nothing else can throw so much light on the daily And if one could practice of the Indians as do the proverbs. the obscene ones also, which often contain most striking publish
truths,
we should see still deeper into the misery of the country. But the obscene ones with which I have met in our collections,
and in intercourse with the people, I have left out. I have, however, reason to believe that there are many obscene ones besides
the few that
I
-,
common
am
told,
made
life,
to
aud
they always aim at putting things right. As already said, the Indian mothers nurse their sons and daughters with them. By
proverbs satire is pronounced over folly and over wickedness. By a proverb a crowd or a household is made to smile pleasantly, that otherwise might have got into a hot fight. In proverbs lies buried an
endless store of criticism, encouragement, humour, sorrow and complaint, referring to all classes of mankind from the unborn child to
the grey-haired veteran. And as the Hindu and we might for that matter say the whole world likes to hurt without hurting (&t-tTu>&)
he may not burn his own fingers, he has in the proverbial literature material by the help of which he can indirectly express his sorrow and joy, his approval or disapproval. By provsffSSpgi), that
is criticised
the calcu-
held up to ridicule or indirectly the shepherd's stupidity and the kuravan's rudeness is praised brought out; the ungrateful and (U'critful friend is mercilessly
is
XVi
PREFACE.
life of
;
rebuked; the
is
immoral women is censured in strong terms; the dulness and indifference of the Pariah is vanity blamed. No wonder that many of the proverbs are sarcastically universal in their application, for human life is much the same all
ridiculed
selfishness,
avarice,
passion, dissimulation, falsehood and many more sins that keep society at a low level, are all of them universal, and it is with such
The Rev.
J.
Long
in his
Emblems"
says with reference to the Chinese proverbs he has it from " Used as " Scarborough's Chinese Proverbs" quotations, the So used in conversation, value of proverbs in China is immense. they add a piquancy and a flavour which greatly delight the
:
Chinese and make mutual intercourse more easy and agreeable. But it is to the missionary that the value of an extensive acquaintance with Chinese proverbs
of the highest importance. Personal experience, as well as the repeated testimony of others, make us bold to assert, that even a limited knowledge of Chinese
is
is to him daily of inestimable value. proverb will often serve to rouse the flagging attention of a congregation, or to A proverb will arrest it at the commencement of a discourse.
proverbs
often serve to produce a smile of good nature in an apparently ill-tempered audience and so to call forth a kindly feeling which did not seem before to exist. And very often a proverb aptly
quoted will serve to convey a truth in the most terse and striking manner, so obviating the necessity for detached and lengthy arguments whilst they fix at a stroke the idea you are wishing to " Like the The same author remarks convey." proverbs of
:
'
standed of the people '." And from Archbishop Trench he quotes " Anyone who by after-investigation has sought to discover how much our rustic
hearers carry away, even from sermons to which they have attentively listened, will find that it is hardly ever the course or tenor
of the argument, supposing the discourse to have contained such ; but if anything has been uttered as it used so often to be by
this will
the best Puritan preachers, tersely, pointedly, epigrammatically, have stayed by them, while all the rest has passed away.
PREFACE.
XV11
Great preachers to the people, such as have found their way to the universal heart of their fellows, have ever been great employers of
proverbs." Pandits
when inserting proverbs in the books they have made, or in books translated by them, have often tried to refine the languwhich they are expressed. They are always trying to employ words and highflown terms, not knowing as yet that simplicity big is the highest beauty. I think it is our duty, when we meet with pandit-refined proverbs to bring them back to their original form. I could give many examples of this kind, but I shall confine myself to one u63r/z9CW ^essawQetsr or <K_quL/ sesr^uu> meOu) fgl&fresyii. The common form of this proverb is usarB iSesr QunQii&esTgitxi L? jslsisTGgaui. L? is not an indecent word in a Hindu home as yet. Would that no worse words were used in Hindu houses Real life has dictated the proverbs, and as they are used in real life, so they should be quoted. Their meaning, their words and their grammar are alike practical and simple, why then dress them up in a pandit's dress ?
age
in
:
:
When
they die, let them die but as long as they are realities, and an important part in the life of the nation, we should let them play go in their natural simplicity, and honour them in their natural
;
dress.
might perhaps be blamed for arranging the proverbs into because this arrangement makes it almost impossible for us to find any individual proverb, when we wish to see it. It is, however, almost equally difficult to do this with the alphabetic arrangement, if one does not happen to remember the first word, which is often no easy thing, as it may be a most insignificant word, an {j)i5& or ^k^ or <srm& or $>(9 or any other little word which has no relation to the meaning of the proverb. I have, however, furnished the book with an index, or alphabetical glossary, containing the first word of each proverb, so that if the first word is remembered it is easy
I
families,
to find
I
any proverb. have noticed by experience that there are words within the proverbs that by and by stick to the mind while we forget the tir>t word of a proverb, we remember words within it. I have therefore also provided this book with an index of words from within each proverb arranged alphabetically.
;
PREFACE.
This latter glossary
is
find the proverbs, but also in order to supply a vocabulary of the most important words found in them. The student who takes an
interest in
Tamil can
easily,
in
other books, or in conversation, and wishes to see how the word is used in proverbs, turn to the two indexes, find the word, and see
the use of
it
and
As
to translation, however,
he may not always find direct help, as the translation of a proverb cannot but be somewhat free, if we are to get the meaning out of
it
by a
translation.
to
To those who might prefer the proverbs arranged according the letter, and not according to the spirit, the two glossaries
be of great help, as they can at once find out for themselves
will
where the words horse, elephant, monkey, snake, poison, medicine, doctor, Brahmin, Pariah, Chetty, rain, wind, sickle, thali, husband, wife, woman, destiny and such like words appear.
have
in conclusion to express
my
thanks to
all
who have
helped me in this work. My munshi, Mr. Vasudeva Pillai, has been my chief help in making the proverbs clear to me and in giving me their homely applications. He has also supplied me with a few hundreds of new proverbs, not found before in any But after I had gone through the collection I have come across. thousands of proverbs and phrases with my munshi, and as far as possible ascertained their meaning and their application, had selected those out of them that I wanted, had translated them into English, added their application, furnished some of them about
with corresponding English proverbs, brought them into families, and made a copy of it all, there was one thing still to be
1,500
done, and that was to make a thorough revision of the English part of the book. For this last, but very important part of the undertaking the Rev. A. C. Clayton of the Wesleyan Mission came
my assistance, and for the generous help he has given me I shall ever feel most grateful. For about a year a,nd a half Mr. Clayton has almost daily worked at the revision of my English manuscripts, going over most of them twice at least. The proverbs being in a
to
simple language, their translation ought also to be simple and But it is very difficult to translate an Eastern proverb plain.
PREFACE.
into
XIX
English so that
it is
its
meaning may be
do
it
and
still
more
difficult to
translation
may be
and
simplicity.
in harmony with the original in directness So whatever the reader finds of idiomatic beauty
English translation and application is almost all owing to the deep interest Mr. Clayton has taken in this work and the
in the
perseverance with which he has sought to improve it. To my great sorrow Mr. Clayton was transferred up-country at the beginning of this year. When he left there were still about
1,000 proverbs to be carried through the press, and up-country Mr. Clayton found it impossible to correct the proofs as quickly as I desired. Mr. A. Moffat, M.A., B.SC. of the Christian College has
to help
me
in correcting
what was
all
still left
to be
B.A., of the
the proof-sheets.
HERMAN
VEPERY, MADRAS. 24th April, 1897.
JENSEN.
INDEX.
XXI
xxn
ND
Growth
Guardianship
...
litnit-
101
...
a learned fool
miscellaneous
...
162
162
HABIT,
Do.
BE
Do
90 90 94 256 214
...
'
LAMENTATION
Laziness
...
... ... ... ...
370
...
...
Do.
121
Leniency
Lie
...
95
346
251
137
Likeness
Little things
Heart
297
13
316 222
jj tt i e
Heaven
Hel P
Hereditary
characteristics
Do
Do
ev ii s
destroy
,..
235
much good
great things cannot be done by small
223
and
...
natural instincts
229
Hindrance
...
...
...
206
meana
2 24
Hopes, deceived
Do
173
little
Honour
Humilitv
Do.
he
225
an
ill
match
... ...
Hypocrisy
397 25
Do
225
small deeds,
IGNORANCE
Imitation
Impartiality
...
132
167
... ...
cannot
Do. Do.
do
great
12G
64
281 185
Important,
all
...
... ...
227
Importunity Impossible
over
Do.
can-
Loss Do.
miscellaneous
..
228 84
85 348
Love
Luxury
Investigation
...
...
...
MARRIAGE
JEALOUSY
"
Justice
388
...
... ...
52
2
Medicine
64
Meddlesomeness Mind
Do.
single
...
...
279 340
297
misfortunes never
...
come
...
...
32
KINGS
Knowledge
1-16
Mother
Mother-in-law
361
161
402
INDEX.
Page 230 277
54
...
...
..
xxni
Page
clean
...
single
...
...
...
32
Ruin
Do.
Do.
...
76
...
... ...
...
...
Omens
Opposition Ostentation
...
...
79
miscellaneous
80 248
...
... ...
...
..
...
... ...
...
.
Ownership
...
...
358
Siiturn
248
156
Scarcity
PARTIALITY
Patience
Permanence of
Perseverance
Persistence
...
..
evil
...
...
...
... ...
... ...
Perplexity Politeness
Do. Do.
to oneself
miscellaneous
...
...
270
271
271
by
Do.
Secrets
itself
miscellaneous
272
285
at last
Do.
will
come out
Seeking
Selfishness Self-praise
...
...
287 270
37
171
Poor
... ... Poor and rich miscellaneous Do. ...
292
41
...
...
Possession
...
..
...
358
359
Shame Shame
Signs
(disgrace)
...
Do.
Do.
Similarity
Sin
own
posses-
Do.
every
to
man
360
160
201
Do.
own
fault
...
15 16
Practice
Do.
Do. Do.
Do.
condemn others
Pretexts
Pride
Priest
51
12
17
18
misconstruction
wilful sin
fault-finding as you make your bed, so
Procrastination
140
...
...
19
Progress Protection
...
...
Prudence Punishment
...
...
...
...
Do. Do.
19
you
20 66 370 375 257
321
must He on
Slander
it
Sorrow
R.UX
Rarity
280
156
137 296
in circumstances...
Do.
miscellaneous
Spending
Steadfastness
Stinginess Stoutness
Strife
...
Rashness
Realities
196
Reduced
58
106
66
132
Renown
Restlessness
...
173 25
116 187
31
Stupidity
Suffering, beneficial to
Riches
man
329
156
231
Roguery
Superabundance Support
XXIV
INDEX.
Pane
... Wickedness, miscellaneous Will, where there is a will, there
'.THANKFULNESS
Theft
Thieves
Do.
48
299 300
391
is
way
...
...
...
...
...
accomplices'
Do.
miscellaneous
Time
Tit for tat
246
251
...
...
300
Transmigration Troubles
Trust
Do.
...
Women
Do.
...
the untrustworthy
...
...
...
Do.
Do.
Truth
Do. Do.
frankness; confession miscellaneous
...
women
Do.
Do. Do.
...
...
... ...
untrustworthiness
TJNCKRTAINTY
Union...
Do. Do.
importance in the family... cleverness and dexterity... unmarried and widows ...
384
385 386 398
312 290
13
144
...
...
"VAIN EXERTION
Veda
..
power
to
of kind
Do.
speak
decisively
clearly
"WATCHFULNESS
Wealth
Wickedness
Do.
...
...
Do.
116
Work
46
Worthless, the Do. ... ... apparently cannot attain to what Do.
is
68
70
71
Do.
he
46
Do.
Do.
noble
...
cannot improve
are contemptible not to be honoured
tion
72
73 74
75
soon com-
47
very
47
Do.
Do.
evil
in
its
birth
CLASSIFIED COLLECTION
OF
TAMIL PROVERBS
GOD.
God
This
(is
our) help, or
sentence
is
little
The Lord is our help. put above the Title of almost every Hindu book.
most common.
<s/_e/sfr jpSssar
But we
expressions.
God
2.
is love.
(Upanishad.) OF
or
^IfSvLHTp a/efujS?
Exceedingly difficult it is to know the five letters. The 'Jive letters refer to famous incantation, or the highest spiritual wisdom, or God's Name. " The best way to see divine light, is to put out thine oum candle."
'
"
Some say that eight plain hold all truth, And some that it doth dwell in live No wonder that such living fools
!
CH. E.
COVER
2
4.
TAMIL PROVERBS.
Unless God move, not an atom will move. God is the hidden power behind everything.
<
5.
ff<Fsp(3j
JpiJL/
@^(5
is
^6OTj2/o$6V
360.
Nothing here
6.
s_sfrar
equal to God.
Q^ifitLfLo.
&Q$&gi e^&retrs^s^^
The
7-
known
to God.
(Psalm
44, 21.)
OTsJrjCffiiigjgfr
God pervades
8.
^i(T^suff!TuS(T^ik^^l&)
^Gu^s^f
fffsQpie^LAleti'fai.
God
he
ci-eated).
(Upanishad.)
The
10.
invisible
God
is
made
to
shine
by
the
revealed
God.
(Upanishad.)
fU@
iSjTWLDW UITlSlffWLDLD
We
^U
6etST <SS)
IU^LD
^ff8tLlQ<SlJ<5aarUp-lLlgl.
should
know both
unrevealed God.
(Upanishad.)
11.
pesreeRQetiQu-i pn<5Br ^xguumsisr. God is the self -existing. (Vishnu
Purana.)
12.
13.
QpiLsu SU&SBTS&QLD isffs eurrf^eo ^<ss)i-.&(3ju> <srrip. The worship of God is the bolt that shuts the gates of
iBtranuussar&fr
hell.
14.
God
15.
is
By
16.
meditation on God the spiritual wisdom in man, which unilluminated will become radiant. (Upanishad.)
JpSDLgUJ/r^ ^L-fB^lQ&)(L\UD ^SUGST ^ieS3Lf<Qjrr&ST , enter.
is
L/6ZD.S
^snffQui
gj^easr.
helpless.
GOD.
1
9.
jyiy-S^ti)
^0
<SB)&,
(God's justice and love) smite with one hand, and embrace with the other.
20.
^jfff&sr ^iGsrg)! Q&rreogpii), Q^iitsuui [Sasrgu king kills on the day of the offence, God
stands (delays) and kills. " God stays long, but strikes at la.^." " Though the mills of God grind slowly, yet they grind exceeding small ; Though he stands and waits with patience, with exactness grinds he all (Tennyson.)
1 '
1 .
a/D//?o/LO Sffl/SBj/Lo
^68ttD)GV
!
<5Tesr8fD<su6isr
eurruSQ)
LO&SBT
May
22.
mouth
of
him who
saj-.s,
^
God has
God has
cut the tail of the sheep as
it is.
28.
23.
FffevyesiL-iLi
jy^mW
Losarti GTtfifcg]
Shall
it
24.
23, 30.
25.
eietBLp
God
" 26.
is
(Psalm
72, 4.)
Where God
nought harms."
&6sor%eo3r&
Q&jg
Qj$tLsui>
Qsntevs QmGippgi.
of sight gave
him a
staff (i.e.,
mental
acuteness). " God never shuts one door, but he opens another." " A blind man's wife is in God's keeping." (Kashmiri Proverb.)
-
The
The
old
woman
story is that a man having performed the proper religious ceremonies At the snme time an hastily mounted his horse and set off for heaven. old woman performed some ceremonies, with all her heart slowly and carefully, and her real piety brought her to heaven before the man on
horseback.
"
28.
God knows
God knew
horns.
He
it
22.
*hort hornx."
God sends
horns."
the shrewd
nr
29.
Children and
God
made much
of.
TAMIL PROVERBS.
30.
24.
31.
fj^&fteo
eresr(y&)
is
frressfi^taiuu
unir
SUIT en
;
if
no medicine, look at the fireworks if you say, there is no 130. purgative, look at the croton seed. The cowdung of which the image of Ganesa is formed does not get worm eaten like other cowdung, because a grass root is put through it. The tireworks being made of 'medicines' or chemicals burn splendidly. And the croton tiglium never fails as a purgative.
32.
pfteosuGsr Qfrr&)
Qa&r, isesr Listen to the word of God and don't turn from the good path.
33.
iS^esrsQp^.
another.
thing,
God thinks
>
Gsl(Tfj6>jrT(yj<i(3j <5T$s)fTGlJlT&(9)
S_6B8r(2 L_/r ?
No word
35.
gtriEi&nps&ecT
He who
3(5.
is
ever active
is
never moved.
As the
cat takes its young one which is unable to crawl and carries it, (so God takes the helpless and carries him, till he learns to cling to God as the young monkey clings to its mother).
LDrriTfffT&i
These illustrations from the cat and the monkey are called: and LO/f<s<Si_
37.
Qj$iLs>JLl)&)7<3n<gujrr
Is
it
because there
Said ironically to
Qurrqggi is no God, that the sun sets and rises a disbeliever in God as the Designer.
38.
God
" " "
will
will
helps those who help themselves." gives every bird its food, but does not throw reaches us good things with our own hand."
ertTgiiLjeuiTesr.
39.
dead will
rise.
40.
(jpssrsara/oW (joear iSeBT^yed, (ipis)JL}ni$ strtfiiuii Q-GaarQiirt If the first one (God) stand before us, there is nothing
which we
cannot do.
"
41.
What God
will,
no frost can
kill."
GinGijiLititCoprrjpiii),
Q^iueuiii Q^ITOD.
different transmigra-
PATE.
FATE.
NO ONE WILL ESCAPE WHAT GOD HAS PREDICTED.
42.
^IUJSBT @i-li
&6aar5(<9j
No
43.
^
.jy
}iussr $)L-I
In what
God has
to
44
45.
^jiuear ^jenmfui^..
According
God's measure.
t>j6Br6S}p3(3) GTQg$g!6BT6Rl r$
What God
"
^L^^^l
be."
6T(2^7ffl//r(6B)?
He
and
re-write.
icill
46.
No
47.
If
@L-i
shall
we
get
it ?
48.
$&)&)! suarrgi, Q-arerrgj Qurrsir^j. That which does not exist will not come which exists will not be annihilated.
aerS
<
into existence,
and that
49.
Even
50.
(y> 26sriiSlsti p<suii> QfibpirepiLo &_&Teagjprr<56r @etni&(&)U). if a penance standing on the point of a
man make
needle, he
for him.
56.
&&Lp<ss)<$ Quir^5)gyu),
(jnirgi.
Though
51.
dirt
may
be got rid
of,
eresarQessraj
Qurrs (if^Q^^iu^, erQg^gju Quvsp QgiHiuurr(meson IT ? so as to wash off oil, but who can rub himself so as to free himself from fate.
Brahma) be removed
(or
/F/n_LiS3>.i_<L//riar)
Quasar
Though a woman
54.
S?""^
1
is
No
55.
*^ &ssu Lj^^l,
pas
^firaiJD.
one will be able to rise above the range of understanding and the religious customs that belongs to his caste.
<5TQg<gl @(5'5'S, pyetiGQUJf &G6>ff
^F?6VJ
&1 G)
QutT(^LDtr^
Since the letters of fate are on your head, will your fate leave you because you shave your head.
6
56.
TAMIL PROVERBS.
gfiGd&wniiip peiiLD Qfujgrrgyu), 3f>JSlQp (or Q<antsQiD} &n)u>
to do penance you will only succeed in your aim at the time of success. 49. Success is attained not by effort, but by Fate.
(3j(75<a/ii>
59.
ptrffQpu)
You
get your wife and your priest according to destiny. 3429. " " In time comes xhe whom, Marriages are made in heaven."
sends."
60.
jperr&Rp gtetrefts
(gjjslppnepiii),
Qeueh&fluueaarQpu) Q<aaitLiiT&iT&)jg(s}&)
However much
61.
man
exerts himself,
he
When God
62.
LD60BT6S)L-.U$&)
is
no erasing of
it.
The
CT(tf^, LDuSfffT) LD<SS)fll/?^^/u(oUir&}. fate written in our heads is hidden by our hair.
fate.
We
63.
If
au/5^
he begins a dance at all, he must " You must dree your ain weird."
64.
eSujtrGslafSj i^q^k^gj
There
is
e_6wr, eStslsf&j LC(r^if^/ e.6jrz_ff? medicine for diseases, but is there any medicine for fate
\pg}
"
(J0UJiSSr(TJp <g$lb J
^(SjLO
&ITGIT $n<SST
^QLO.
again, he shall only
Though a man exerts himself over and over get what he seeks at the appointed day.
Man
God
ichat he will.
1 '
66.
^PS)!
LjffesarirT^iiil),
$L-pgipn<ssr
^LJSlLD.
Even
"
man
him
roll
sticks to
will stick.
No
67.
pearls
Fate makes these outward differences. " Every man hath his own planet."
eS^pp
eSfgtaaujsSL-, Qsugj Will anything but what is destined happen to " That which must be, icill be."
men
69.
call,
lot."
Qfibp
eSVasr,
The deeds
" 1
\ .
of
next world).
must you
lie
on
it."
srruDf^l^Qeo eumgg], piTLDJgI^5)(a&) QurrsQ^JesBruf.uu^i. What has come over one by inheritance, must be got rid of by virtuous acts.
stiVeir
72.
Wherever the
Qunesr euL^Qua &u$tp Qutr^ii. bull runs, its rope will follow. 75. Whatever one has done, good or evil, will follow him. " As you sow, so you shall reap."
eS2esr
73.
QfiLi<
What
74.
QfiL^euirs^ eriL^XSii (a/^ui). a person has done in a former birth, will come upon him
(s^es)rr)LDffS<siT&)
again.
&-.0S (ZjGinpppnQujiT,
^LLirrQtuir^
Did you reduce your servants' wages, or did you measure with a scanty measure ? Said to one, who has a hard lot in this life implying that the cause of it must be some bad actions done in a former birth. (This may be said in a
;
mouth
of an opponent.)
75.
peer iStf&) @esrQ^S)Qi eufrrjii. Our shadow will follow us. 72.
76.
pear eS^esr ^esr^ssrf <*LO, ^L-IUUIM e$LLe$>if <9?LD. His own deeds will burn him, and a cake will burn the house. Patanattu Pillayar, the poet, used to eat with men of all castes, which is contrary to Hindu rule. His sister seeing this and thinking him better dead than so defiled baked a cake with poison in it and gave it to him. The sage knowing her purpose, took the cake and placed it among the tiles on the roof of her house. By a miracle it set the house on fire. Thus the evil woman's deed was requited.
fSftesr
77.
G&GB)p<suGsr
jsfitesr
^gguunGsr,
eS^esr
He who
who sows
deeds (good or
8
78.
TAMIL PROVERBS.
QprbddpuiSl) QfiLp e&%ssr, ^uiSlinuLSsd Qpsaen^i (from Qf>&r). Deeds done in a former birth, burn in this birth.
6UI5& eSVsisr Quirsngi, euffn eS'2esr
79.
The
80.
fruits of deeds
fruits that
done in a former birth will not go, and the do not come will not come.
eu^uD eS^ssr
<suy5)u$&)
The approaching
81.
The
FORTUNE.
THE FICKLENESS OF FORTUNE.
82.
At the time
it is lost.
for possessing
it
is
" 83.
^ILLUIT ufrsQiLtw ffthurr eS'fanft^g/, uneS uirsQiLiuci u^fftriL eS'&sirm^g}. Amba's fate good rice grew up, by miserable fate grew up
By
my
only chaff. " Fortune and misfortune are two buckets in a well."
84.
g\J5l<si$>lQf>LO
g<5Fiay/fluJ(T/3LD $(TJj6UIT
UI5J3)&).
(Anyone may
a river in
flood.
In the rainy season Indian rivers will often suddenly rise hours.
many
feet in a
few
86.
The dunghill is raised, the tower is sunk. Said from envy to hurt a person who is getting on well in this world.
"
87.
2910.
Change of fortune
is the lot
of life."
FORTUNE.
AVell-being does not last, and penance does not last. These two do not abide in anyone.
89.
The story
" "
five
Pandavas
in exile.
To-day in
icheel
may
90.
There
"
is no one who has prospered for thirty who has met with adversity for thirty years.
years,
and no one
"
!
UNLUCKINESS.
91.
6;lGi2>lL&)Gln1$SUGS)l&(8S SG)LJ UIT&)
Even
"
if
an unlucky
it.
man
will drink
96.
He who
is born to misfortune stumbles as he goes, and though he on his back will fracture his nose." fall
92.
^jefratTLjifl
(or (&}Qugesr
(the city of the God of riches) is plundered, the unlucky wretch will get nothing. 1706, 1750.
93.
A woman possessed
market.
by Sani
will
Sani is the most malignant of the planets hence a Sani' means a very unlucky, unfortunate woman.
;
woman
possessed by
94.
fesftiuesr
iSli$.@jgSi/&r
irresr.
to the (crowded)
market
QfiLQpgi,
iBe^&xsuns&r QfiuLUuoiTLLLJTira&r.
2211.
2
All Hindus have a very great belief in the efficacy of auspicious days.
TAMIL PROVBRBS.
is
it
for a
91. price, the cat will drink it. The story is that a woman having lost all her children, bought a child from some poor people, but even it died. " He that was born under a three-half penny planet shall never be
worth twopence."
97.
Qurfteo Qurrgisau Qun&fini>,
little fuel, but a cat came across her path. For a cat to cross one's path is a bad omen. The meaning of the proverb is that an unlucky person cannot attempt the smallest deed without being checked by bad omens. " Whither yoest thou, misfortune ? To where there is more /"
to pick
ySsw up a
98.
i'i
ffjffio
s^&S
find
it,
Though the unlucky seek work, he will not get work he will get no pay for it.
and even
if
he
LUCK.
99.
e
If
man
be lucky he
1
may
"
Luck
is all.'
100.
earth, and
it
becomes gold.
needed
and
if
one go to
steal,
fortune
102.
is
needed.
of the planet
Venus
is
upon him.
Fortune's favourite."
109.
U3.
Where
104.
where there
is
^if(S Q&nipi QunGJLDrr, ^(gjeipiiJD Qfngi (?LJ/rLC/r? Will beauty feed you, or will fortune feed you ?
FORTUNE.
105.
1 1
c3ii
srr&iil)
QLDLU
At an auspicious
"
time, there is no need to fatigue one's body success will then come of itself as the juice gathers in the green cocoanut.
;
When God
106.
Like the wood-apple eaten by the elephant. Though it swallowed this hardshelled fruit whole, only the
found in its stomach, the pulp had all been digested. wealth disappears leaving only trouble. 2034.
107.
(5^?soj erp ggyffia'ft/ /n {j>)(V)G@n'&), (3j<s;lssr[ o//5^7 <]GG)ipujrr1 iT ? If you are destined to ride a horse, will it not come and place
self
it-
under you
?
to
"
He
danceth well
108.
Qs.iQsQp Qpdusuu)
Qp^rfiuSQ) or
When God
If
we
gives, he will throw his gifts at us. are lucky fortune will be forced on us. 2138.
109.
(It
comes unexpectedly.)
102.
He who
111.
If
itself
if
it
112.
=|Jfr^ isnVeiruS)
iS&r'SefT
sreisresr
child is born on an unlucky day, what harm can next door neighbours ?
it
it
do to the
That
1
on
its
own
relations is implied.
441.
13.
When
1
1
a woman with twitching feet came into the house, she destroyed what was in the house. 117.
4.
CT6or
When
a?Ll<s@u L^euntLsuff, Qurreoresjiu) ^(^iMunf^-^. she came to my house as a young flourishing girl, became an unlucky straw.
so about daughter-in-law.
my
gold
12
1
TAMIL PROVERBS.
15.
By
116.
Sita's birth
Said of one
who
is
pu>L$ iSpss, peaLDi-Liu) ^ff&gi. When the younger brother was born all was levelled to the ground. By his ill luck or by his bad behaviour.
giGBLStreSI eumpgiin,
<ST&>&)rTti>
117.
^j^eotb^iQurrffo-^}.
No
sooner had the woman with the affected walk (looked upon as unlucky) entered the house, than all was lost. Both this and No. 113 refer to an unlucky girl being married into the
family.
"
1
An
ill
marriage
is
a spring of
ill
fortune"
)j/7gg/7
8.
nn&p
(jstenfuS) GuirgifjSeuGsyLSl)'?),
$l<ss>ffu$)
No
one prospers under the influence of the star Rahu, and no one is ruined under the influence of the star Raja. Rahu is the ascending node, believed to be a monstrous dragon.
ujressfi
119.
A
120.
,jyUL/u unipQun&nsp. hearth kindled on the second lunar day will burn always.
Lj//D/F
(
LJJ68377O60
^/760, jSSGSan
cffl0(76l)/7LD.
cgyffifiTft/
LO
QurrtL
tSpQpgi.
;
and what God gave was the same my fate goes before me, stands there (and takes away my luck). i.e., I am unfortunate wherever I go; I had a husband, but I am as poor as
thus,
God gave me a
child,
PRIEST: GURU.
&Q5122.
Only he is a priest who speaks encouraging words come to him for shelter.
123.
<S/7J6BDT
(3>(77i,
to those
who
The
priest for the sake of truth, and the priest for material gain. The former has his mind set on essential truth and seeks the spiritual benefit of his disciples. While the latter seeks only his own interest. A very interesting story about a Karya priest is told by Pandit S. M. Natesa Sastri in hia Folklore in Southern India, pp. 179.
HEAVEN.
)
13
24.
The
priest and his disciple are as close as the dunghill and a fowl. As the fowl by constant scratching finds the seeds, &c., in the dunghill, so the disciple by constant enquiry finds out the truth that the Guru knows.
125.
Though a
126.
priest
make penance
e^J
lying
flat
be saved.
Lj6SBressfluJLl&}eviT
An ungodly spiritual guide is worthless. " He preaches well that lives well."
127.
QurrfS Qsu&srpeuQisst ^fSeS&sr (s^ewrLD. He who has conquered the five senses (or the flesh) will be a
priest of
wisdom.
The Veda
129.
is
recite.
the Holy of Holies " or heaven itself. Said to one who preaches according to his own idea, and not according to the recognised scriptures.
<si<ss!(yii> )
"
130.
fir&v^lffii QuiTiii
Qjrseasr^eia^u
false,
urrrr.
If
31.
The
131.
<9r(7jj,
When
the sacred writings, the priest, and one's 134. are all in harmony, we have the truth.
own happiness
HEAVEN.
132.
If
of bondage,
:
heaven
is
yours.
137.
In com. language
133.
What you
is
alms,
for yourself
by
14
134.
TAMIL PROVERBS.
<9f-(njtgl
stsnevguGuiJo ^gesBrQiA
Qgpned
(y>&jsl.
Where
"
own happiness
are
in
He
135.
-SKSunss^^lQei) QptTL-Uf-UjLD
Q^rressriLon^iLD
1 '
fifi.
In heaven a scavenger and king Tondaman are alike. " We shall lie all alike in our graves.
130.
&-&jiraj$ g]&(<sju Quir^fjpiLD, &3<s^jg)&) ^j^ajuurr^^ULLir ? Even when we go to heaven, shall we have an old pot under our
t
"
137.
Psalm
49, 17.
&nes5fiujrTf&ujrr(&jii).
own.
132.
138.
(yj,sfyiDp;l) $)(ti)&Qp>gi
(ci>/r<56iJb.
Salvation
is
a minute essential,
or,
Salvation
is
not a matter of
SIN,
FAULT, DEFICIENCY.
LJITSllLD ,
^^^
<
2eSTlL^L
fig-fruit,
it
is
all
decayed (or
Outwardly
140.
ssafr
Where
there
is
is
is
Where there
something good, there is also something evil. Also used like " of course." Have you thieves in your village ? Have you water near your house ? To such questions this proverb is an affirmative
reply.
is
" It
in courts as
it is
in ponds
141.
$au<5tDULJ yssxay^ GslfTfjuiS^sfi), ^jressr ijpQpiJo Qunpp&). If we turn the Bassia flower, holes will be found on both sides.
OT^sxJjjsjtfa^
142.
9(S QfniL
its defect.
e_w.
2998,3000,3011,3014,
3017.
Everything has
"
Lifeless, faultless."
143.
<sr&)&)iT0giS(gjiii
e_6wr
^"Ssuuyii U(WULJU>.
Every
and decayed
ones.
No
garden irithant
its ireeda."
SIN,
FAULT, DEFICIENCY.
15
144.
will be holes in
it.
for
There
is
fault in
Avvai was a famous Tamil poetess. " Shew me a man without a spot, and
a
146.
blot."
is
is
impure.
There
is
47.
srrstAl&jGtin'g sa/f,
A
14S.
is
urreiiu)
QpnLJSs
Qp&jSleplLD QffirgGto
in pearls
and flaws in
coral.
good garden
aS tlS
1
may
150.
<sSi-L
5(5 WGSST ^uQu^n<ssr, Gunear ^>](ILJ All houses have an earthen fire-place, a fire-place of gold exists
<
nowhere.
Refers to the degenerate state of mankind with " Every man has his fault."
its
2089, 3214.
Wickedness
153.
<5ein (9j/r>pu>
is
sessr^jsf^^
One's
"
own
by one's own
eye.
Men's years and their faults are always more than they are willing to own."
54.
" "
No man can see his own back. That man sins charitably who damns
If the camel could see his neck."
his
16
155.
A.
TAMIL PROVERBS.
crazy
Folly
man
line.
"
"
is
wise in her
is the
own
eyes."
Ignorance
mother of impudence."
Not the
156.
.-gy-stf/rSsYru
u$pgsp
-SWOBS
elder sister
The
" 157.
sister
became a harlot
door."
herself.
Every
own
Would there be any more evil in man, if each one would observe his own faults as he observes the faults of his neighbour ?
"
We carry
158.
^ffssesaiessr^osru uySjsQtTrfeisj,
seesrosatissr.
squints.
" The pot calh the kettle black." " The raven said to the rook, stand away, black-coat
"
!
159.
<
06BT $G8Tf
Slfluut
rflujlT0[TU)
U&))treL'JTpg}
monkey of Pallavaram, without knowing that the village laughed at him, laughed at the village. " Those who live in glass-houses should not throw stones."
pnasuuLJ LJifljg^jS,
herself.
iEi<SR>&
160.
^jiojfrrifi
^(SQQyeir.
After blaming her mother, the younger sister played the harlot
" Virtues all agree, but vices Jight one another."
161.
i<S(6r5<(sju Ljptslf Qfir&xsSljs, ,gmi> ^jeufirfl Qutr^&rniJD.
The mother
herself.
after
62.
g^<gj g\&ift& Qf>f), SIT^J ^jguisp npeiftetnuju uySlp^n&riTM. The person who had a defective nose blamed the one who had a
defective ear.
others' spots
17
63.
^>jem<stsi
(oioQeo
Q struts,
sineSlssr Qi^Q&i
ts/riltp.ggr^?
Qurr&) (or
the anger
ass,
he
felt
towards
his
Quifl&>
$)()&& Qsnupsap
The anger he felt towards his " He that cannot beat his horse
.jyffl/Sso
isrriL Qutfi&} ^prSt^etsr. elder brother, he cooled on the dog. beats the saddle."
165.
he beat the mortar. he cannot harm he ill-treats some one in his power. Cf. <9ri_/TLDa) &Qrr)gl, to burn without burning, to punish indirectly, or epGGTGtnpff ftTSWLJS L>pQ(yesr<oS)fD^ JlL-L }
whom
or in the
is
woman
that
grinds
Said
169.
the real sinner, but on a
person
1
when blame is laid not on the person who who has been led into sin.
Qfrr<5BT6BT<5116Br QuifKe6tiUJrT
67.
^DiP/
UL^I
Some one
ate
to lose
QunQppirt my head
for it ?
"Many
169.
<STUJ/B6>]eis!
it is
there
166.
sgjsltfla&nuj Q&rr<t5g <sr<sGr(y), ^jifitsutT&rLD^essr ^ppio srm8(y>&r. If you say that the brinjals are decayed, she says it is the fault
cut.
171.
aQJjLDLj
Sff&Qpgl
(9jir>rDi>.
mouth
of the
lies in himself.
172.
arrssiriLi sjfSlissT^itxi,
ussni uipw
tree,
and the
fruit fell
down.
fruit was quite ripe, and it needed a slight touch to make it fall and this the crow accidentally gave, and was wrongly blamed for the fall of
This thought
:
is
commonly expressed by
StTS^IT&fl
is
tBuJlTUJiJD,
u jfl}
an(l
18
173.
TAMIL PROVERBS.
Qaireyjjneir ^euffnfl QUITS, (^eeeressr^^irsn&r
j6G8r\w
Qsnss. woman
theft.
175.
Was
Was the entrance to it indulgence that made you slip ? the house slippery ? 3336. Said to a spoiled child who blames something or somebody else for its
faults.
176.
,#'260
QeUiLiy. UL$QulTl6MLDlT'?
You have
177.
off.
Is it right to
blame somebody
else ?
utreiiLD ^ff&somtni. uy$l epgessreeiL-, The blame on one side, the sin
"
One doth
the scath,
178.
QfiSLD
Q#iLujU)t
?
If
your face
is
ugly,
MISCONSTRUCTION.
179.
Whether your
it is
foot or
wrong.
185, 2765, 2838, 3643.
"
180.
g\GXUpp L&Tij$ujiT(nj&(8)& (9ju>L$&p> g}il> (Sjppw ptresr. Even a bow to an unkind mother-in-law will be taken
<
as
an
offence.
"
Where
2770.
181.
^gi
Qfiresr^eo
it
uneniJo.
They
and turn
on
its
back
but to
will turn
it ill."
Q/ranu>
u/rj^ti Lj&fis&pgi.
The heinousness of my sin will turn milk sour. By my hard fate even the good I do to others is misconstrued.
" All are not thieves that dogs bark at."
183.
Qu)<gG)&) eunuunuf-, Qufir^l^rs^fr&t SSSLSKLDU LJLU&). If I speak, I am called a babbler if I am silent, I dumb fellow. " It is hard to please all parties."
;
am
called a
19
184.
LcunSiLnrir gjetsufl
her of
it,
"
whip a dog,
up
185.
QtSUGSSTL-ITLD
Qu6SUTffT^
If a wife disliked
foot, it is
by her husband touch him with her hand or her wrong. we espy
all faults."
" "
When
love fails
To crazy ship
all
179, 2770.
WILFUL
1
SIN.
86.
tiyS&g] <$n8gi
QffiL
One
187-
will have to
weep endlessly
i-fisarspLo
to expiate sin
done wilfully.
(com.
?
728.
(ig6$
<(Zo9u
Qffpssip
L&jsl&QppiT
feet, will
mud
88.
why
How is
189.
it
Are you
190.
so blind as to run your head against a ruined wall ? Doing what one knows to be foolish or wrong.
Though you
191.
see
an empty
well, will
you go and
fall into it ?
eSl&i&Gb&u iSlLp.pgisQ&ireoarGH QssstpfS^&) eSfipSfD^ir^ Will you go and fall into a well with a lamp in your " Run not into ruin with your eyes open."
hand
FAULT-FINDING.
J92.
Would
Why
" " "
it be right to cut off another person's head, because you think there is a gem in it ?
suspect without reason ? 3327. Defaming others is the greatest of all sins."
Throw much
dirt
stick."
He
mad."
20
193.
(sjjbiDLci
TAMIL PROVERBS.
uirrr
If
"
Deem
out"
194.
742. faults are an opportunity for others. " The misses." vulgar keep no accounts of your hits, but of your ' " In an enemy spots are soon seen.
One's
own
195.
gamp
Do
not clear a well that has been
fiEis^lenuJS
filled
Cf. ixtpis^jQurresr
8&T(yQ^.
Don't
up what is forgotten.
" Do not rake the gutters." " Let sleeping dogs lie."
196.
IBlLleSl ll.lg]Q U ITG\> U6B&UJITGlfi(3jU U(ff)UlSKe00 Like adding ghee to an enemy's favourite food.
.
A man's
misfortunes are as pleasant to his enemies as clarified butter the Hindu palate. 247, 1842.
is
to
AS YOU
197.
MAKE YOUR
BED, SO
YOU MUST
LIE
ON
?
IT."
^i&uuLJS&Qsn&rQeusBr <snssrQ(y s&renear s&rey Does a thief steal expecting that he will be caught
No one
198.
it.
^jllTgl
If one does
suffer.
what
is
"
199.
5g]f
f6afies)iLt
Like buying Saturn (a malignant star) in his worst shape with borrowed money.
i.e.,
"
He
Wilfully courting utter destruction by one's folly. that courts injury will obtain it."
QftT&srGsreuesr,
200.
^L^s^ii^s^f
ui
A man
i.e.,
who defends a
false case is a
Must take the consequences of his crime sooner or " Trickery comes back to its master."
201.
When
the time comes for worms to consume the kicking foot, will they not consume it ? In due course destruction will come even to the haughtiest. " Every ill man hath his ill day." " Vengeance belongeth to me, sdith the Lord."
21
202.
He who
As surely
203.
eats salt, will drink water. 2704. as a thirsty man drinks water, so surely will a sinful punishment.
man
incur
S-(^LLiULjjTLL By reason of fraud and trickery, the truth shrivel up. 3334. 1 " III sowers make ill harvest.'
e-jTjilOj/)
204.
LjjriQu)
e^Qs^w
&rr>uss)u.
Frauds and tricks will reduce a man's greatness. " Most of our evils come from our vices."
205.
&.esrs(^ti>
QuQu, a_ar ^zJusps^Lo QuQu To you Bebe, and to your father Bebe A man pressed by his creditors was advised by
!
a friend, to
whom
also he
owed money, to escape from their importunities by feigning madness. The debtor accordingly did so, replying to them all like an idiot, Bebd ! The plan was successful and the creditors were deceived. Then the friend asked that the debt due to himself should be paid. But he himself
received the treatment he had advised the deceitful debtor to use to the others. The proverb is also used about children who have no respect for older persons.
its
own master."
who
206.
Q)LLl$-<<$G)&li> U6BST
He who
"
As a man
causes quarrels in a family will be cuffed to death. lives so shall he die ; as a tree falls, so shall it lie."
Lorr
207.
(pei5r QsirevyewdKoG)
the cheat's garden. 456, 1806. Deceiving and being deceived." (2 Tim. 3, 13.) " He went out shearing, he came home shorn." Cf.
208.
The
biter bit."
209.
A
"
Quetip
who
moderation, will
He who swims
210.
If
he will eat the palmyra fruit because he is hungry, let suffer the biliousness it causes.
him
who
find
their chief
good
in
sensuous
enjoyment.
"
Gather
"
thistles, expect prickles."
Dead-sea fruit."
22
211.
usaaressfiesr
TAMIL PROVERBS.
utrsuge&pu uiL
suffer for the sin
We must
212.
so atone for
it.
LDGJJTGg]
Blossoms open and die, your mouth opens and destroys you. 2503. Blossoms fade away after opening fully the mouth opens to Bay what it
;
"
should not, and ruins the speaker. The evil that cometh out of thy mouth flieth into thy bosom."
213.
QuiT(y&r QuiresreuySlQuj gjs&ui CWrgjLo. In the way the wealth went, sorrow will follow. He who gains wealth unfairly, gets sorrow too.
"
214.
LDJTjSJSleBr ULfiLD
The
The
"
your deeds will come upon yourself. drunken night makes a cloudy morning."
results of
215.
u>&)&)tTBgj S-L&ypiEfgrr)
(com.
spit out will
If
you
fall
spit
on your breast.
spits against heaven, it falls
8_<SZDL_<SS)iD
"
Who
216.
Laptop
If
Forgotten property
is
one forgets something somewhere and the people of the place keep the forgotten property as their own, it will be injurious both to them and to
their off-spring.
217.
(cLDiTfisrrfLD
smueifi
person
who
come
to wear a
common blanket
Said as a warning to him who deceives or uses false measures ; or when family property is divided and one of the family secretes jewelry or other valuable things.
218.
eutTtLQsrTQgLJLj
The
An
insolence of his
mouth
trickles
through his
clotli.
1287.
while waiting for his rice abused the woman who was boiling it, and she threw it all into his lap, and the hot water in which it was boiled drained away from the rice, soaked through his clothes and scalded him.
impatient
man
"
2605 /.
DECEIT, HYPOCRISY
AND
DISGUISE.
23
DECEIT, HYPOCRISY
AND
?
DISGUISE.
L//r<5F/r/5j(<5
And no marvel
FALSE FRIENDSHIP.
219.
jyswsar ep(nj (9j&fliTG<g
(com.
gjfgj/s^)
Qsrr&r&fi.
He
220.
is
a smouldering firebrand.
1929.
,)jrfl<svrT<Gfi)U)
The
sickle will
He" feigns
working for his master's gain, but his thoughts are on ruining
him.
221.
When
"
you disguised yourself as a mendicant, whose family did you intend to ruin ? Said of one who feigns piety in order to gain an evil influence.
What
is
222.
*
If
he can reach it, he will pull your hair if not, he will seize your legs. 356. Said of one who tries to ruin a superior, either by open attacks or by
;
secret intrigue.
"
"
223.
FFjiff&'fa)
QumLQa sfw^^i
He
"
will tie
^^juunesr. a wet cloth round your neck and then cut your
throat.
Sudden treachery.
strike
224.
Boiled rice tied up in a cloth (provision for a journey), and a word you have learned, how long -will these last ? The food will be eaten up at the first stopping place and a thing learnt as a parrot learns is soon forgotten. Said of one who by following the interested advice of a third party, finds that all the profit he makes goes into the other's hands, whilst the advantage to himself is but momentary.
24
225.
TAMIL PROVERBS.
seesriSK^sQsiresaf Through Avhat he sees, he knocks your legs from under you. A person says to a friend but a false friend "" I think, I am going to get good employment"; the false friend replies, Don't take it, I will get yon a place with double that salary," and so causes him to lose what he might have had.
is
foul falsity"
Is
(com. ($<G(ij&} Gtsn&reifiivnaS^^, gjif asms right to destroy the family by pretending to be a cheering firebrand ? 2188.
it
is
" It
time
to
to kiss."
227.
He
The
is
family.
Palli plant (Buchnera) saps the soil of the garden, while Saguni, the councellor of Duryodhana in Mahabh&rata, ruined the Kaurava family
completely.
"
He
devil."
228.
his throat.
229.
" Full of courtesy, full of craft."
Giving a
man
228, 231.
230.
He
"
He
me
head gently and take out your brains. with his icings, and bites me with his bill."
>]3)l&Qir>g}.
231.
Q^pfSs
&(Tg<<5G)p
Comforting you and cutting your throat. " It is an ill sign to see a fox lick a lamb."
232.
QpegaiJo u/rg$u> QuiTG$(rj)i5gi, SQ^^<SS)^ was like honey and milk, but cut
228, 229.
i)ippn<5Br.
He
my
throat.
till
233.
Q&QssQeueearGlu).
an enemy must be destroyed by friendliness. Fair words and wicked deeds deceive wise men and fools."
of
QufTLL<S} pyeoQsuLLQQrDg].
Loup-wiriKisniL
Putting mangoes into a man's lap, and then beheading him for 782. stealing them.
Ruining an enemy by treachery.
235.
QLnitKprrjrQutTG)
He
it appear as if he would only smell one's head. To " smell the head " is as tender an act as kissing among Europeans.
bites
DECEIT,
25
<3uiriEi(9j
236.
LcntSsmffuLSi^^^iLJ ueaeru)
After receiving you with a friendly grasp of the hand, and giving you toddy to drink, will they not lay hold of your hair and take your money ?
237.
uefrefT^&dQ)
j&qi)
>n& Qussurffrts),
QLLL-iy_Q>6\)
$j(rrjiz@'T&}
^ssrnsfr.
hill
he treats her
man who will take every base advantage being detected. "Do in the hole as thou wouldst do in the hall."
Said of a
if
he has no fear of
238.
<ss)sQsn^^isQs!T6saTQi setsmjjtressfl iSl<Sisj(^@(yi^r. While he seems to give a helping hand (in pushing the convey772. ance), he takes out the linch-pin.
Of.
913 /.
HYPOCRISY.
"
How many
like to mask their lives, Wash clean and seem upright, And yet be black as hell."
CH. E. GOVER
239.
He
performs severe penance outwardly, but he is a great rogue. " All saint without, all devil within." " Hypocrisy is a sort of homage that vice pays to virtue"
240.
^IU)J5n&QG>) I5(^<9i-L0 } ^esflft/J&SKe) g\L&K Qpl>n ? At the bottom of the tongue is poison will there be sweetness at the tip ? 255.
;
"
241
The Brahmin
He
"
256, 264, 271.
it.
Reynard
242.
He
"
pretends to be submissive, but he will destroy a fort. Cats hide their claws."
243.
to that of Harishchandra.
Harishchandra was a king in the ancient time famous for never having uttered a lie. The proverb is said ironically about a person who pretends to be honest, but is a well known liar. 4
26
244.
i(W&&renGBr,
A
"
Q,
worst
TAMIL PROVERBS.
.
ritualistic
An
ill
man
245.
^eveBr GJT/TLDLJ es><8u8;su>nu.> (or He talks very piously. " words in his
Honey
-
his deeds.
"
mouth,
of milk
fraud
246.
Setting them going and watching the fun. Instigating strife and making profit oat of it.
247.
It "
.
266, 292.
seems that the wolf wept, because the sheep got wet.
.
.
196. Crocodiles tears." " Crows bewail the dead sheep and then eat them." " Beware of the geese when the fox preaches"
248.
If
he meet a Saivite mendicant, he speaks of Siva if he meet a Vaishnavite mendicant, he speaks of Vishnu. 2838.
;
"He
249.
^LDL/szoL_(u/r3ss7-
(com. >j&u&-GtDiujrrear) Qsnearp ^\p (or After killing her husband she feigns sorrow. 256, 288.
250.
{}iEiQ& pteo smLfblQfiyear, ^lEiQs eurr&) sir il.Q(year. Here he shows his head, and there his tail.
He
"
will not
show himself boldly in his true character. 6e false to both beasts and birds, you must like the bat, fly
251.
^iir&r Q^irirf&r, LD^ie^JT&fQwQei) Qfpp iSa rresei'ear. She will neither give to them nor touch them, but she
for love of
Said of one
of carrying
is
dying
them
who makes
them
out.
"
She
loves the
poor
well, but
252.
@^7
This
6763T (5j&)ITfITffU),
@^7
6T63T
and this is the law of 851. belly. Potters are never Vaishnavas but the potters at Srirangam were compelled by the Vaishnava Brahmins to put the Vaishnava mark on their foreheads otherwise the Brahmins would not buy their pots for the temple. One clever potter, having considered this difficulty, after making the Saivite symbol (Vibhoothi) on his forehead put a big V.-iiislnuiva mark on his stomach. When rebuked for so doing by a Brahmin, he replied as above.
is
the law of
my
caste,
my
DECEIT, HYPOCRISY
AND DISGUISE.
27
252a.
Will
this cat
drink milk
2874.
A
" "
cat generally sits as if it thought of no mischief, but no sooner does it see an opportunity of doing wrong than it avails itself of it. A demure
humbug.
He
Though
looks as if butter would not melt in his mouth." the cat winks a while, yet sure she is not blind."
253.
He
eS^sQ
That "
He is a hypocrite,' for a true ascetic (sannyasi) should have nois, thing to do with women, but Bavana carried off Seeta the wife of Rama.
'
An
254.
a.^0 uipt&pfniftiLi, a_s-(oW Qts^s- (or euuSgi} srifiuu. His lips rain fruit, his heart within is on fire. 2369.
"
A flattering
255.
Friendship on his lips, hatred at heart. 240. " Bees that have honey in their mouths have stings in
256.
their tails."
OT^^
She
if
will take
g/3i-<aS/-l it
and hide
it,
257.
GJ&f1&
$(T})L9-<SK>UJ
Oh
sir,
put him on
258.
gjggrg/rggvLo
pnpQs,
sssru-
Lj/Fgpf??
^gjeua
>V
LDessrL-.&iilt
Oh
259.
replies)
Vaishnavite mendicant, have you become a Saivite I will try for forty days what gain this brings.
gjrStuuirenitLct SGsreaft)
(He
1193.
^SOTJ&LD
6pt$.utSlL$.<g@iTLD
^giLatrp
ogeBreafl.
This young woman acts the innocent but she has been a wreck for six months. The evident consequences of her immorality make her pretended innocence absurd. Used about sham virtue.
260.
When
261.
word
when he
When
"
trust
when you speak about him, you speak as if he was a fool. He that speaks me fair and loves me not, Til speak him fair and
him
not."
"
He
28
262.
TAMIL PROVERBS.
seasfiireo np<oS)pQfU&)^sQfD^}, &n<65V)eSliLi-JT) QUIT
When
"
of him,
speaking to him, you give him his you merely mention his name.
praises in praesentia,
title,
when speaking
him
He who
and abuses in
pestilentia."
263.
&p$sl<ft&Q&iTG\)'fo)u$&) s^psp (or Like looking at a theatrical performance in a garden of brinjals. Said to a person who pretends to go out to see a performance and avails
brinjal is
an
264.
saretresyLDirQ
He
"
is
141, 256,
271.
265.
StDTBg QlLGsfllLXTUJU
is as pure as new drawn milk 3118. Said sarcastically to one who makes great professions of truthfulness. " Nobody so like an honest man as an arrant knave."
Your speech
266.
(8jj5gieSLL.()
To
267.
(3>LDL$LO &&T&TIT
SGfT&riT.
Rogues who pretend to be religious, and rogues who smear themselves with sacred ashes.
" Full of courtesy, full of craft."
268.
s^-LLQiirQi
Would
Said sarcastically to one who pretends to be pious. " No rogue like the godly rogue."
269.
653(5 S60STI
275.
He
has a rosary in his hand, and under his arm he has an implefor breaking through the walls of houses. " Hypocrisy can find out a cloak for every rain"
ment
271.
Though he has
searching for
"
stolen the fowl he joins the others in going about it. 241, 256, 264.
May
the
man
be
damned and
DECEIT, HYPOCRISY
AND DISGUISE.
29
272.
Like the mole-cricket grazing in the mud. 2835. Though the mole-cricket (gryllus) lives in mud, the mud does not stick to its body; it is not defiled by the mud. Thus according to one Hindu
philosophy, man's soul is not denied by living in this material world. Hindu once asked a Christian preacher, if he could not become a Christian at heart, and outwardly remain a Hindu. To this question the Christian quoted the above phrase.
273.
^Oa/nw,
su^Sln)
>LpGB)u>&(<sj
^SUrT&T. She is wicked, but professes fear she will repair the verandah facing the street, and next week she will repair the entrance to the house. She is known for what she is, but she is as clever in hiding her misdeeds
eUfT&G$]$(3j
;
LCKSSBT
as she
is in
"
If a
man
is
274.
StTL-5(&j
He
is
I5^)e\) gJi&tlUUU), 4a5'iJ-<(3JL/ L$ 15<51$ glGSllULJU). a fine broomstick in the country, but he is a worn-out
broomstick at home.
Said of one
character.
who has
a good
name
abroad, but
is
known
at
home
as a bad
275.
A
"
27(5.
silly
is
She
woman has her tears in her eye-lids. 269. ever ready to shed tears either from silliness or deceitfuluess.
laugh when they can, and weep when they will"
UfTtXtLj
Women
uQl$-GG>UUU
Sty-jS^glQulTiSd.
Like the jester that was bitten by a snake. Applied to one who so often tells lies that if he happen
no one
sick.
to speak the truth Or, to a child that constantly feigns sickness to avoid going to school, and is not believed to be ill when it is really
will believe him.
"
He
that sweareth
till
no
man
trust
him, he that lieth till no man no man will lend him, let him
go where no
man
knoweth
him"
277.
u&jslQu-irtQi
She is burn
"
Much
unsjd (com. u/rai/a)) srrubf fL-U).QujnQ>L- ^uyjs?. so pious that she forgets cooking and allows the food to in the pot. praying but no piety."
278.
u&pQpir) Quirnpgiu L]0$uu!TiLiffffi&) urriLSp^j. To put on a cow's skin, and leap like a tiger.
"
282.
wolf in sheep
s clothing."
279.
uffLcues)ff ^setsrisp^uLin,
u^f^^js^
?
^essri^.Qujtr^
30
280.
uetopfGffft
QiLeffun
TAMIL PEOVEEBS.
seSmrrsssr^^s^iJa QsrrLLQti),
A Paria
for evil.
drum
181.
is
who
is
"
conscience as large as a
shipmans
hose."
281.
Showing
If
his head to snakes, and his tail to fish. among wicked people, he will speak and act as they do
180.
if
among good
282.
he
is
a cat,
if
he springs he
is
a tiger.
Demure wickedness.
283.
278.
One thing
in his heart, another thing in his words. " All are not friends that speak one fair."
284.
O, you dissembling woman, where did you put the flowers (She replies) In order that they should not shrivel and fade put them in the fire-place.
Deceitful excuses.
? I
girl
who
water from the well, but after escaping her duty, goes and plays, and while playing exerts herself far more than she would have needed to do to bring the pot of water.
285.
Like a cat putting on a rosary and teaching religion. Said of a religions teacher who makes his religion a cloak for " Beads about the neck and the devil in the heart."
"
sin.
286.
It is said, that a pious crane died from wandering about. Said in derision of the excellent professions of a false friend.
287.
eS0<5B)S
S&T&fi
The cunning mother-in-law went to gather firewood, and she was pricked by the thorns of an aloe
!
it
seems
The
aloe mentioned has no thorns, so her excuses for not bringing the wood were not believed. Said of a person who makes excuses that are not
plausible.
288.
To
him.
ROGUERY,
289.
CRAFTINESS.
31
Qeue^QiLir gsuQeuei^w, LcenrfsKaGtrr If we look at his appearance, it is the appearance of a religions ascetic, but if we look at his heart, it seems false. " He has one face to God, and another to the devil"
290.
Like one who deceitfully embraced and wept over a was carrying a burden of straw.
man who
He
291.
to give
him a
little
having to carry such a heavy burden, and gets him straw for his cow. Interested sympathy.
wrriL&gj
LDrriLisg] ^ii$.g<rr<gy)ii>.
He
beats you fatally with a straw. Said of a father or mother or master who constantly threatens to beat naughty children, or lazy servants, but never does it. Kokun haput 'Father's bear,' i.e., nothing to be afraid of. Cf. Kashmiri " If you cannot bite, never show your teeth."
' '
292.
L9<sff3srrii//i
Pinching the
246. child, while swinging it in the cradle. Said also about God, who has placed man as an unhappy being in this world, but at the same time granted him the holy books to comfort him.
Cf.
913 /.
2338 /.
2373 /.
ROGUERY, CRAFTINESS.
of the conjurer. " The knows much, but more he that catcheth him." fox
tresr
293.
gj^LUJsar,
eresrs^
!
That drunkard
A pickthank,
trots, this
but give me a drink a picklock, both are alike evil : the difference ambles to the devil."
is
done
for,
is,
that
294.
^jussnuegastgu
L$snc>G>J!)j5(si&&rTffesr ffrr&p.
The murderer
of a
Brahmin
is fit
295.
When
every one else creeps under him, this under a man's shadow*. 298.
man
will creep
32
296.
TAMIL PROVERBS.
Those who
those
live
who
live
near the Krishna- Pond in Madras are wicked, but near the Attipattan-Pond are worse.
297.
check him.
298.
p
If
one creeps in under the mat, the other one will creep under the Kolam. The Kolam is a design drawn at the threshold of a Hindu house. 295.
"
One
trick is
met by another."
299.
A blackguard needs
"
a blackguard. 300, 415, 1389, 2285. " To a rude ass a rude keeper." Set a thief to catch a thief." " Devils must be driven out ivith devils."
300.
415.
One heat
expels another."
FROM BAD TO WORSE MAKING BAD WORSE, AND FORTUNES SELDOM COME SINGLY."
:
"
MIS-
301.
^jstsl
Qugisug]
The
destitute
woman
:
woman is
is
a female, and
birth
is
inauspicious.
302.
isiQs vast
Why my
you
girl,
you are crying there for gruel, come over here and
the wind.
may
fly like
sees a daughter-in-law weeping says this implying that the girl does get something to eat now, but if she leaves that house she will get nothing, and so go from bad to worse.
neighbour
who
303.
^^i^ifi^^lffLD jSrrtL <s, jtjfglGyw ^ifi^^jril) LDiruSiurrir My mother's house, was as poor as poor can be, but iii-law's house is still worse
! ;
eS(d.
my
mother-
While unmarried and staying at home with her mother, the girl was badly off but after she was married and sent to her mother-in-law's house, she found still greater poverty. " Out of the frying pan into the fire."
ROGUERY, CRAFTINESS.
304.
33
Seeing a
305.
woman
hand
(or
=gjjLDL^iai_u-//7'iS5r
Qf-s^
U1&Q&
^s^efflQe^ uf While her husband was dying, her neighbour thrust his hand into the arm-pit (of the sorrowing wife). 326. He took advantage of her unprotected state. Said about persons who take a mean advantage of another's misfortunes.
^essrssti
<sSi(blssrTff6sr
306.
river.
Incurring great risks in order to escape slight troubles. " He leaps into a deep river to avoid a shallmv brook."
307.
^inSesr sfT&SQsoQaj $)tgii!/Dg]. The leg that has stumbled stumbles. One fall into sin leads to more falls.
S_/_iii_/ <5T!E1(3JLD
308.
is
burning
all over,
fire
into your
As
To
310.
made
to flare higher.
6T&S<S(3jU t/UJULJil
ing him
still
more.
forge,
"
As water in a smith's
quench."
to
kindle
than
312.
As a
" One
flood
came
ill calls
another."
34
313.
TAMIL PROVERBS.
Like putting a probe into a wound in the eye. "To add fuel to the fire"
o!4.
When
I went clad in a number of rags to see her, she clad in double the quantity of rags. 324, 325, 722.
I did,
met me
and
could therefore
expected.
"
When
5.
sea
e-essri
A monkey that
It is naturally
has drunk toddy. 320, 321. mischievous but becomes worse after drinking toddy.
(^^usS>LLi^/Quir&).
316.
make him
still
worse.
snpcpiu) uxSDLpiLjLD
Turavu
319.
a big well.
A
319.
Turavu
is
Having escaped the well, he jumped " Out of the frying pan into the fire."
320.
(3jj/E/06ar <assu$&) Qsrr&r&fi
into
fire.
318, 338.
321.
(ajJ/Bg)
SefT(
<5IG8r<oG!
&
If
a monkey drinks toddy, is possessed by a devil and stung by a scorpion, what will be its fate ? If a person gives room for one moral evil after another, how will he end ? The three evils referred to are the three evil principles (Mala) self-will. delusion, lust, often mentioned, in the Hindu philosophy. 315, 462.
"
But
evil
men
shall
worse."
(II.
Tim.
3, 13.)
322.
Q/r(5(5
^>I<G$&
(^i^QunQp^
323.
Qsnii tj^ipsp (5(3/_Ssaru QUIT&). Like the blind man that lost his stick. 2135. He was already badly off, but fell into a worse plight.
ROGUERY. CRAFTINESS.
324.
35
QppUUGGt
^snntit,
Qsrreaar
<S$LL(b>S(&jU
(eLJITlLl
QibrrtuutSBr
&/b(yeB)L- &JfTlSjQ <SUU&)rTll) OT65TJ2/ QutT QuGsarfrrSd ffff-PLD uiT60)tL> fj](SuL$&) &LLu)-&
GiSilQn
eui^^rT&riTiJ).
It is said, that
she went to her uncle's house in the hope of getting a small cloth, but she met her uncle's wife wearing only a palm-leaf mat round her waist. From bad to worse.
314, 325.
325.
She went
to her maternal aunt because sh.e had no cloth, but her aunt came to meet her clad in a palm-leaf mat. 314, 324.
eriflujffQff,
326.
pnuf. ujbfS&Q&iKsssr
a-(j^LL<s(^ QIS^LJLJ G
While one man's beard was burning, another man asked him
a light for his cigar.
"
If
for
305.
my
beard
is
Kashmiri:
"My
beard
is
on
fire,
and he comes
to
warm
his
hands at
the blaze."
327.
MfiLi eurru$(o&)
Qsn^so
Like putting a stick into the mouth of a dog. To irritate some one causelessly.
"
A man may
make
his
own dog
bite
him."
328.
fire.
in the fire
is
not the
way
to
quench
it."
329.
UiLl
SfT6^(c6\)
ULD,
and the ruined family
"
:
The
This
330.
fire
on the hearth.
3 JO, 322, 339
331.
As Sani entered
Life
was hard
it.
Sani
is
a most
332.
He
did not get the alms he went for, and the money he had spent to adorn his forehead with his caste-mark was also lost.
36
333.
TAMIL PROVERBS.
(LppQeo girruuGi>ii>, First of all, she is weak, and secondly she is pregnant. A great trouble is coming, but there is not strength to meet it.
(y>60Bres)L-a
334.
sesoressftu iSt&r'&ff
The
child of the
"
:
woman with
eyes.
Kashmiri
335.
gp giG!uiT&i
<
(or
As
"
the snake bit (or the ox trampled on or the car ran over) the fallen from a tree.
not water on a drowned mouse."
336.
QfesrQesr iSmi?^ siretng eSt-. } iSI&srQeBr \$pka; QSITWLJ US$LD. last was stronger than the ear that
was
2495.
In a certain firm the employes longed to be rid of the strict manager, but when they had ousted him another came who was still worse. " Stork." and
King Log
King
337.
eSf)
QeuesBTinw,
Q<tTQf>e$<sSI<s\)
^(r^^QQfoesr
(or
I
I
or QUIT <sr68r&(y<ssr). did not want the fetters, but here I am in the stocks. 319. was displeased with the work I had, and got the work I applied for, but
(ct_63r,
I find
that I
am
worse
off.
339.
eSiLea)!
<sj<ssr
Why
"Bum
340.
did you break down your house ? 1 did 310, 322, 330. not your house to fright away the mice."
it
Plenty of pots are uselessly broken, but I never saw a pot put as an ornament round my head. That would be something
fresh.
The
A woman used to break a pot on her husband's story is as follows head for every tenth sin he committed. The husband got tired of this and went away to a friend's house, but here he found the wife breaking a pot on her husband's head for every fault he did and she did it so, that the month of the pot jumped over and fell down round the visitors neck and stuck there like a necklace.
:
"
Home
is
their husbands'
homely, and too homely sometime, where wives' footstools head climb."
to
SELFISHNESS.
340rt.
37
lurr^esT
GUQIJL
Q&
subtil
iSttBrQear
w^Qsil.
/^(jossrCW,
Loss of sense precedes (spiritual) degradation as surely as the sound of the bells precedes the elephant. " Coming events cast their shadows before them." " Quern detis vult perdere primum dementit."
3406. In times of degeneration people get a perverted mind. Cf.792/. 2958 /.
SELFISHNESS.
341.
<*>j68or6osrevi](8ju Questst
If
the elder brother gets a daughter, his sister becomes a stranger to him. All his kindness was formerly directed to his sister, but now all goes to his own child. tsniLifreff is sometimes written ism_neir. The proverb then implies that the sister who has a son will not seek a wife for him among
strangers, but will
demand her
342.
^ismrj&QrDeueBr
e^&sr^i
t$$Gsr<gg}
He who
A
grinds the ingredients thinks of one thing and grinds, he who drinks the medicine thinks of something else, and
drinks.
doctor only thinks of the profit he will get by the medicine he is preparing, the sick person only wonders whether it will cure him or not. Each thinks of his own interests.
343.
Each one
344.
own
interest.
to think that
whatever
is
taken
is
intended for
it.
354.
awrj/r/f efiiUSl
The ghee
my wife's hand distributed it. The husband and his wife were at a village feast. She was asked to help in distributing the food as the ghee was not her own, she gave her husband much more than she would give him at home. Used about
;
3185. liberality with others' goods. " 'Tis good feasting in other men's houses."
38
346.
Q&Ltjnrr efiuJSlf
TAMIL PROVERBS.
QfirjbGtopuiJnfr,
;
Look at the villagers' rice look at this shameless man's stomach. He eats as often as he can and as much as he can at others expense. A
proverb about
selfish greed.
347.
gj ems^fTed
erssresr
If
you come to our house what will you bring me house what will you give me ?
is
? if I
go to your
"
The same proverb is found in Telugu. What's yours is mine, what's mine,
my
own."
348.
of his
own
affairs.
He
is
349.
Whatever you are able to secure from a burning house is a When supplies are bought for a -wedding or for any grand occasion,
some government " "
gain.
or for contract, the person who manages the affair will secure something for himself ; this is specially true of police and lawyers in 359. their management of cases.
It is
Every
helps."
8_i_iDL/.
350.
<5rn)lLDLI&(p
p<5BTGS)&{Ll[TGti OTgWrgg/TSBBr
Even an ant is eight span long, if measured by its own hand. Every little man thinks himself great, because he measures himself according to his
own
standard.
351.
When
the banyan is ripe he is there, and when the (Ficus religiosa) is ripe he is here. 2737. Wherever there is something to be had, there the greedy man
found.
peepal
is
to be
352.
Qurr
measures of sesamum seed for impaling one merchant, then impale all the merchants in
:
Other people's sufferings are nothing to such a man, if he only gains by " He sets any house on fire only to roast his eggs."
it.
353.
The
its
its
prey to
Every man tries to secure what he has gained to himself. " All draw water to their own mill"
SELFISHNESS.
354.
39
<($&
is
Q/J^L/U/T 6737(7??63r.
:
If the
one says,
where
the gruel ?
certain Vaisnavite at Conjevaram was praying to the God, Kanji Varathappa; a beggar who stood near by asking for alms, heard the name of the God imperfectly, and thought that the Vaisnavite said Kanji " Some varukirathappa, i.e. gruel is coming." Not seeing it he said " Where is the gruel ? " The proverb is really a Engd Varathappa, i,e. on the two words Kanji and Varathappa and is used when one pun appropriates remarks to himself that were uttered with no reference to him. 344.
355.
There
is a person in each bazaar (shop) to sell things. Each merchant does his best to sell his own goods.
fffjLoir
356.
/-Li$L(gj)6i>
If
we get what we want, we worship the idol dan, if we do not get it, the idol is nought.
as
357.
Do you
"
pour the milk for drinking into a crevice in the ground. money on
selfish litigation or pleasure.
Used about
A penny
weight of love
is
358.
Qsiressfi
The
Said about selfish avarice. " In the world there be men, that will have the egg
and
the hen."
359.
ffftpiy.
firsQQ&) sispuQutruf.
sirpuGStsruo.
Taking advantage of your being so busy, he gets a scented powder for himself into your bill. 349. Said of one who selfishly seeks to get profit for himself out
carriage
is
pice- worth of
of others. If a lent to such a person to convey him one mile, he is sure to keep the vehicle all day to pay a number of visits. If he goes shopping with you he makes you pay his bill.
3GO.
Who
At a
the loser in the dead man's house ? some outsiders take a pride in distributing the food and sweets which the near relatives have provided and are clever at making plans for disposing of the dead man's property. Said of those who are liberal
is
funeral,
slices
361.
He
"
is
lets
God's things
slip.
40
36 la.
TAMIL PROVERBS.
Though the
A
"
eldest daughter has her thali cut off, her mother will not care if she is well off herself. selfish mother will not mind when her daughter is made a widow.
Close sits
my
my
skin."
362.
^jr(5
If it
(snssr(ye\) L&sfrSswuyLo
Qa/i_LLo.
"
He feathers
own
nest."
363.
He
"
A man is
lion in his
own
cause."
364.
gear strifiujui er&srfyeo, a,eisr If it concerns his own affair, even his cloth will be restless. " Every man wishes water to his own mill."
-girujQpysvLjLjfreSlgiiLD S.LJL/ u/r/fu a/rear.
365.
He
366.
breast.
2899.
Said of one
who
is
When
she is married, her stomach will become small and her sense great. While a girl is in her mother's house she has nothing to do but eat, but when she goes to her husband's house she will find little time to eat and will have to be constantly on the alert to economise.
(^I^.SST^ un'fcvs seSlLppgie&Gl&ppn ? spill the milk you can't drink ?
child
is
367.
/s/reor
Should you
"
Even children will use this proverb when another some sweets or fruits with them. 357.
unwilling to share
The Dog in
the manger."
^fSjSir&r
368.
Q^QJts).ujn&r @(TfjGg},
Qffpptreo
QsmL
If the
dancing girl be alive, and her mother dies, there will be beating of drums; but if the dancing girl dies there will be no such display. To get the favour of the dancing girl, many men will attend her mother's
is nothing to be gained In like manner If somebody die in a rich man's house, all people will attend that they may gain his favour; but if the rich man die, no one will care as nothing more is to be had from him
;
funeral
but
if
369.
K&i&i
isrr&fdiLnrrr
A measure of buttermilk
a measure of pearls.
Said of a person
es)L-jEjg
CW/f, isrrySI Qf>gi&(8j is rri&Q'LIMIT. churned by a good woman was sold for
who
overvalues his
own
worth.
3248.
"
No
DISH RACE.
41
370.
/F/TOT
He
me
even
Servants and subordinates care little for their masters or superiors, bnt they care for his wealth if they can make anything out of it.
371.
lilLjib ft!TGS)ll>
You and
^JIIT, fll^lLD QsfTgjllD ^jlfl\ sauce and food, sir. We shall get on together by ourselves as well as food and sauce. i.e., Said by a wife to a husband as a reason why he should leave the jointfamily, in his father's house.
I, sir
;
372.
(Z<a/a//76ar.
;
and though
Said of one
watched
enjoys
me
a share.
who
himself
selfishly.
373.
LflsfrSsrru
Quaji
uirft-spffijw
Q>uiT3tfil>,
enssr
<gi/ u)i-iGS)L-UJtj'%G8TS )
There has been enough of your help in your embracing my husband. One woman told another that she would like to
my
confinement, and of
help her at the time of her confinement. Her intention was however to get access to the husband of the latter with whom she was in love. Hence the rebuke. Used of the interested help of deceitful friends.
374.
<swrtLJiu> SdeifrfGSj^ (&jffisj(<5) |)sv'3st>. There is uot a monkey that does not eat plantains. Every one looks for his own profit.
Or
375.
Is there a
monkey that
says, I don't
want
QeutL&u) QSLLIST^LD QsiiLfdua, Q^rrues)u ^iLi-jj&) Qutrgiu>. Let me lose my respect (if necessary) I am satisfied, if I get fat. Said of one who seeks profit at any cost. " A fat man has no religion." Cf. Kashmiri :
;
Gf.
1054 /.
DISGRACE.
376. Couldn't you wash your body in the river ? Said to a very wicked fellow, whose badness it is impossible
to
amend.
A thrashing is
\n <onse
of
is
a cake.
403.
(3
42
378.
TAMIL PROVERBS.
^iq-sspgi ^/-li_LD iSliy.jSjg.gi Quesar. To beat people is a joke to him and he treats hold of as he likes. 391.
any woman
lie
gets
Used 379.
Is
Is
of unprincipled tyranny.
jyLOiD/refr
QsLLi
(?<ztl@ Qp&sn
QSLH^}
?
one
veil sufficient to
417.
modesty a
380.
^euesr LSIfilpg (com. Qicift^^ {jj)iu> uppS siflQiD^j. The place on which he treads will take fire.
Said of the very wicked and the very unlucky.
381.
cgya/sjr .F/TUJLD
Q&JtetJjpg/uQumLieSlLLi^.
out.
its
colour and value through much washing, so he, having been found out in his deceit, is dishonoured.
G&itigl.
382.
^eSif^eSLLt-
fowl that is let loose. 390, 411. One who goes about doing whatever he
anyone.
LWr/-L<fE(3)U> Qf>60) pUUIT }
likes,
383.
^L-Sl&fSjU)
in their misdeeds.
384.
^pffl&girjbfS ^iu>u
(Or
STesrSfeHT <_/<a5?a-
He
He
385.
)*
tries to
tries to
winnow me
in public.
bring disgrace on
me
in public.
This new moon he has no shame, nor will he have any next moon. No shame now and none hereafter.
38G.
@)<aS><D#&
new
^GSTQy^iO
?
(57
3(LgJl)
^eSsflQfD^T^
Though a person
round his neck
It is
eats flesh,
why
still
bad enough
s5ifi6B}/(<5ii
to
do
evil,
but
worse to make
l
public.
387.
e_
/!
<
^uiS&Ss^ih
c^Sso GT6sr<ssr<
!b(9j ? (f
or puiSeSl, Guir&Qifl
or epsruunuf. or ^ssiLi^jnssr are used.) Written bonds are not needed for honest men or rogues. The good man will do his duty without them, the rogue will not do
though he has signed a hundred.
his
duty
388.
CT63T
1026.
Or
CTsar Qp&pjslQ&) sift .i_iiTQ>p (or ffTessf) Quut-jiQ^]. Don't smear my face with charcoal {or cowdung).
DISGRACE.
43
389.
If I
am
me
wrong, shave
if I
my
me
ride on an ass.
said.
Put
to shame,
am wrong
(or
what
have done or
390.
sri_/r<ffi_L_<<s/rj7OT2/<S(25
<a/i>L/<s<ff-./rsp<s(gj)
suySl sriiiQs ?
is the path of a rash man ? Over a quiet man's head. 382, 411, 415. " Sold and shameless 'men are masters of the ivorld."
Where
39).
&6sanQ<5 &tT&$, Qsirsasn^Qs; Qarr&nJ). What you see is a sight, and Avhat you get is an ornament. Applied to those who give way to all sorts of evil, not knowing that
thing
is
378.
every-
392.
(D)SL-L-
(9ji$-
QsiLi^g), L^nnsunibs
(Zjup.
egyuutrl
You are drunk, drink plenty old fellow. A sneer about drunkards and debtors. Why stop
393.
Qsrr(i^ssLL<ss)iS(^^
IS^f&l&fSj
<s'fa>iLiLl&)'fa) )
drinking or borrowing
Or (3ji-(L/Sp<(3)) Qf><5G)ff)iml6if%Sti. The cake has no point, and the dancing girl (or the female mendicant or the drunkard) does not regard the ties of relationship.
A
394.
dancing
girl is invariably
a harlot.
A
395.
SlstBroffffnyevs^
^LpQ&iyeo, Q^snisf-ajn^si^ (yuaspuS&j'teti. prison has no beauty, and a dancing girl does not regard the ties of relationship. 3593.
/5ffB2/ii euGQjsesr,
When
mnppQpLQ Qun&Srgj. entered the home, the smell disappeared. A Mahomedan young man whose father sold salt fish, married the daughter of a dealer in sweet perfumes, and after the wedding the girl came to her father-in-law's home to live with her husband. At first she could not bear the smell of the fish, but after a while she became used to the odour and ceased to perceive it and was conceited enough to suppose that her presence had driven it away. The meaning of the proverb is, that those who live in an atmosphere of sin become blind to the disgrace of sin.
I
396.
(3f45<ss)
A
397.
"
As he has no shame, he does anything he likes. He that has no modesty has all the town for
his
own."
398.
A snake that
<
399-
When
^ 2eo<i(^G u)6V QiOjeirefrLD vgiresafQutittoO)) snssriosr, (y>LpLDQutT<6tF)&) erearisar? a flood rises over one's head, what does it matter whether it rises only a span or a cubit ?
>
When one
is
44
400.
TAMIL PROVERBS.
thief does not fear God, and a harlot is not bound by an oath. " The tears of a whore and the oaths of a bully may be put into the
same
401.
bottle."
tsttTfjUutsluS) QLDITL-<o8)L-
Not thinking it enough to have been shaved bald at Tirupati, he came to Shrirangam to become a laughing-stock.
Not
satisfied
with the
first
402.
He
has dipped
it
it
on his shoulder.
1318.
sin to
Dipping a cloth in water makes it heavier. Said of one who adds sin and makes a public display of his wickedness. Danish : " He has bitten of the head of all shame."
403.
Q
entreat.
his shoulder, he
off.
377, 413.
404.
utBgjuQun
UJLD
It is
more praiseworthy to drink pot after pot of toddy than to study so as to be praised by ten persons, or to conquer a thousand people, or to dance so as to be praised by four. Used ironically of the degenerate who despise goodness and praise wickedness.
1 1 <'ll
"
tvill
never have
its
due,
till it
have
its
hold of you."
405.
yields no shade,
A
406.
i
If
dirt, to
whom
can he
tell
tell it
at day-
If
he will be ashamed to
of
it
to others.
407.
No
408.
man
Pur<'nln.
Qupp
Will the
424,
man who
lies
35!*:;
DISGRACE.
45
409.
Qupp
He
408.
Boundless wickedness.
410.
Qup(yes)ff
411.
Qunsspp
390.
A dog without
QpLLi
382,
who
412.
(or QfQggiiJD)
ercarear?) is soaked
(or
Qf&
an
One who
through,
is
lice
about him.
the vulgar
want a
(This
is
413.
QpUUgl QffTfjULj tgleST pSUGj)jS(5) QpSStgfl QfffT^ULf UeStsfi&rTffU). To him who has eaten thirty shoes, three will be like a cake. A man who has been beaten with a shoe thirty times will not mind
beaten thrice.
Lcqyksj)
403.
being
414.
dsBt(y&)
iSlssiLpu until
<STGsr(y&),
LnuSrrpir&sr
If
you say to him, Take medicine and you will won't take a drop of it.
who
live,
he
replies, I
Said of those
415.
j/7g65r QuifiQpn, QunsQifi Is the king or the blackguard the greater ? 299, 300, 390, 397. In a fight or quarrel the shameless man is the greater, as he will not refrain from using any abuse or device.
" Beicare of
416.
QeuiLsiJD
QsLLteuear &*n(nj&(8ju
is
One who
417.
Q&itLsu)
shame
the big
man
of the village.
397, 415.
&&Q
o9i-L
Qa/erfluutli
When
veil
woman
QQTJ
Qsiirt
is
the public,
418-
He
S'ii'1
has sold his honour, and put it under his arm. of 0110 who has done a shameless thing which he tries to hide. hath hms in ///.- /'-',;/?. /, him not put them on hishead."
{
419.
Abuse him and he will become a lasting stone, scold him and he will become a flint. A shameless fellow. Also used about one who in spite of all his injustice
prospers in this world.
40
TAMIL PROVERBS.
WICKEDNESS.
THE WICKED INTENT ON WICKEDNESS.
420.
s&r&r&sr
A thief's mind
" III doers are
L/^^
^(TjilOCcLoG? ei>.
is
ill
on stealing. thinkers."
529.
421.
Q&QtoJir&r
Qs
fS^ssruurrdr.
of wickedness.
422.
He who
A
" "
is a thief himself can't trust his neighbour, and he who keeps a concubine can't trust his wife.
wicked person cannot believe good of others. thief thinks every man steals" He that does not speak truth to me does not believe
me when
man ;
do
ill
and doubt
all
men."
423.
apssospVLiGGS S6S)^Qurr&) Qu&@(y68r. He speaks like the noseless man in the story. A certain man who had no nose was always ridiculed in his village. To make the other people as badly off as himself, he began at certain times to praise God and to thank him that he had enabled him to see him. When he thus burst out in loud praise, people gathered round him, and asked what they should do to see God. His advice was, that they should cut off their noses. This they did one after another. And though they could not see God, they pretended that they could out of very shame. Thus wicked people will try to draw good people over to their own wicked ways. " hog that is bemired, endeavours to bemire others."
^pprjQ&rn QunQpeuGga&Q ^ssrreir What is an elder or a younger sister to him who own mother ? 408, 3593.
Q/r'?60<5(5 ^(gfyffnpGUGST ULj$!&(9) ^(G^&SVtTgV)'? Will he be afraid of blame, who is not afraid of
with his
425.
committing
murder
426.
Lctse
(Lp(LgtEiQ<sar
'.
is
but a bit of
427.
LDiriftuj^^ir'Beff
Queear
i$iy-&Qfr><3ues)is(gju
Uj&irtH
Queaarffntsl
What
is
who
Small-pox herself
WICKEDNESS.
47
<sg) sene^LD setteqtsn&sr , snuLiffs setreyu) Theft of mustard is theft, and theft of camphor
Camphor is sacred, and used in the worship " Sin is sin whether big or small."
is theft.
429.
sirstojS
He who
430.
^igtifspsussr seogr'fcBisra (gjgjslffityjjpiLD (^^^isjir&sr. also stab his eyes. cuts off the ears of a person, " Small faults indulged are little thieves, that let in greater."
may
He who breaks one's hand, may also break " He that will steal an egg, will steal an ox."
43 1
.
one's head.
Will not he who steals leaves to-day, steal a cluster of fruit to-morrow ? To do a little evil will lead to doing greater. Or, said of one who is
overanxious to see the result of his labour.
In this case
:
"
He who
hath done
ill
once will do
it
again.
432.
He who came
to-morrow.
11
for a
little
to-day,
will
come
for a
big thing
Said often by mothers to their children. He that will steal a pin will steal a better thing."
Cf.
424 /.
2013 /.
Though
434.
8;
it
it
it
half dead.
L&^ffQsxsuig/snGpiil),
cherish
it
hatred to
at once).
454.
435.
is
A
"
it is
a whelp."
48
437.
TAMIL
PROVEIJI'.S.
What
left to
Neglected
hard to destroy.
Gf.
3299 /.
A vile
" "
(Vulg.
446. lives a thousand years. " An ill stake xtandeth bad thing never dies." longest." creaking door hangs on its hinges."
ssrr/f Lessor
man
439.
^Rp
As soon
440.
QwifissGlsu, gem^esT wrDK^eSlL-tmssr. as he put his foot on the soil of that village, he the bad.
went
to
A prostitute
come
Some
"
may ride an elephant in the streets, but can a thief into the streets ?
441.
^<w,s
.jyuuSsaruyLo cg^^/ySsrr
ereorsa?
epjQu)
QfirsGmsr umruurr'2esr
If
born at an inauspicious time though he ruins both his father and mother, what harm can he do to the Brahmin who tells his horoscope ? 112. Said in mockery of a wicked person who invokes all kinds of evil on those
a child
is
whom
he hates.
442.
<orL-uuu}-
sairr ^tjtfl&l ep0 seunenu), <&(Lg Eight measures of rice is only a mouthful to her, and the quarrels of seven villages makes her jump with joy. 450.
A
443.
description of a shrew.
eraxiny-
umLtf.
w^f&r
iS'ftssruLj
</>jttT
If the
grandson asks, O, old woman, why are you adorning your body with saffron ? she replies. my grandson my old passions have returned. 459. After losing her husband or getting somewhat old, a woman should not
adorn herself with saffron. If she does, it shows that she wauls to attract men. Used of hidden vice that springs up again.
444.
g>(oujfl-
Gnsarqy) ^giL&trfjg^u u/ra/ii s-prrpLo. month's sin will surround me. 461. To pity a wicked pel-son and forbear with him is considered a great " If'you pity rogues, you are no great friend <>f Itom^-f men."
sin.
WICKEDNESS.
445.
49
446.
The
er&i&ifTLD sir. isrr Kalli weed (Euphorbia) grows all over the country. " III weeds groiv fast." Weeds grow apace."
'
438.
447-
&it&)ii> sesait
He
A
448.
is
a bandycoot
is
who has
seen
many
days.
bandycoot
of a
Used
knowing
^jQ/D^i-
time lays a white egg. Used about the present evil age (Kaliyuga).
its
449.
(8jatEi(9j Ljesar
A monkey's
A monkey
through
is
^(ygi.
wound never
heals.
its
wounds
heal,
amend
its
ways.
450.
She
is
camp
follower, a
45 1
$(15
At
452.
If the
the marriage of a thief the pick-pocket is the best-man. master is a wicked man, he will have servants still worse.
KSULLeSsfl.
5)(Vjl-L(blS(3)
In thieving he shines like the Nine Gems. A capital rogue. A first class scamp. The Nine Gems were nine learned
men
453.
in the court of
e_63T<s(o<s/r
Scorpions have poison in their tail, harlots in their body, but as to you, your whole body is poison
!
An
454.
If
foot,
Be
one must stoop to take it out. 434. If a mean fellow abuses you, bear it
455.
QiB(T^ues)us
aesar
LSljsljSfSnspiLo
(com.
it will
fire
knowingly or unawares,
burn.
whether seen or
not.
50
456.
uflioL/
TAMIL PROVERBS.
<ftli- unLDiSlQ)
(fireif),
S&T&KSSJ seneStQ)
(^F/TQ/).
(Death) comes to the snake who has lived as a snake, and to the 207. thief who has lived as a thief. As one lives, so will he die. " The wolf must die in its own skin."
Or
LJiriJDU!nl.isf.s(^u
umxttSQei) fney,
s&ren^is^
setreSQeo
(or a(tg
to the
to the snake-charmer from his snake, his theft (or on the impaling tree).
and
own wickedness.
457-
Lfeifi/JJLDff^^6
He who
down when
his
is
teeth are set on edge. People will do evil as long as they can.
proverbially sour.
The
fruit of the
tamarind tree
458.
penpgis^
Qf>&&>
betel first.
We must
He
459.
is to
betel.
will
The folly of re-instating a bad servant helper, or friend. Only harm come of it. Sani is the most malignant of all the heavenly bodies.
460.
459, 742.
Refers to difficulties one has got over, but in which one wilfully entangles himself again. Specially used of evil habits, given up for a time and
461.
(LpsptslQl) Qpi^l&pngiiLD, Qpoorg)! If you look into the face (of a food for three days. 444.
get.
462.
QpuugiuzQ until, She speaks like an experienced person who has passed her thirtieth year, and given up the three restraints. 321, 443.
The
three restraints are modesty,
shame, arrogance
321.
463.
<suff
euff LAV i
like
an
ass.
in evil-doing chiefly
through
51
A bamboo
"
an insolent snake.
465.
If their
neighbour
is
is
"
great lord
a bad neighbour."
<]js)QujtT&LD
466.
^1^^
If
^L-SSTff^JS(^
is
(or
a neighbour
stable.
He will
467tg/suffii
(1
Kings 21.)
&*)i5,Q&, ^ifioun&ru^esei 0(?<s? Is he sharp Is the kitchen knife sharp ? Used ironically by a wife to describe the ability of her husband, if he is Or said of a wicked man who says that in future he will do arrogant.
r*
right.
468.
(or ^eneij).
is
him
(or long).
469.
It
gigipgjaQsrreGsnptrLCt <(i<sa), srfS^^sQsneaai^iriii gi-Li seems that the ass broke loose and took to its heels.
in.
Said of a stupid and obstinate fellow who suddenly leaves his home or his work and runs away. " Who drives an ass, and leads a whore, hath pain and sorrow
cm-more."
470.
^
What, you
fellow, who gave you that property ? I have given it to myself Said of one who does things as seems proper to him. Or of an inferior, who takes undue authority on himself.
!
jisrrefr er&)&)m> &&LITLJ (t^fs ^je (com. gffff} eumrj5giQurT&}. Like keeping it all this time and at last giving
}
it as a present to a village-Pariah. 503. Said of one who, in his foolish pride, keeps some valuable too long, because he can't get the price for it he wants, and of one who will not give his daughter in marriage because he cannot get a sufficiently wealthy bridegroom for her, and at last finds that the girl has been seduced.
"
52
472.
TAMIL PROVERBS.
Do you
September
gone.
October) Vaishnava mendicants receive large presents, but when the month is over they may not expect much. Said to remind an inferior who arrogantly magnifies his claims on the respect and help of others that he can't have all he wants.
473.
QQg IB ^(5 ueasrii, ff(Gnj$(9j (or *_LOLJLD) Qpsstrevuessni). For outward show a whole coin, and for vanity three quarters
a coin.
1643.
iSl-JTlfl.
!
of
474.
A
475.
<Zi-L<(3) ^IjlIEJSlTLJ
scamp who
child or person.
479, 1391. disciple greater than his Spiritual Guide (Gnru}. Said of a proud and insolent fellow. " halter and a rope for him that tvill be pope without all right and reason."
476.
Qpk$ eui5!0&8(yQuj'?
(i.e
,
(Solanum) is but a Shunda fruit insignificant) how have you come before me ?
fruit
;
Shunda
small and
Said by a big
man
in
c
477.
Qfrr(TJj@&&lii5:
>j&u<as)LHL]u>
The
ladle that
rice.
was stuck
begun to
who
sud-
scoop up
Said of a person who has been overlooked or not thought of, but denly makes his appearance with an air of injured dignity.
478.
itiiLDrrff<ssarr'SeiTQurT&)
..gy^teoujffG?^.
Do
479.
He
i.e.,
than a ''stick
475.
:
It is not afraid of
break a pot.
being broken by the stick though any stick can Said of a subordinate who is insolent to his master.
480.
One head
48 1
is
481.
will
who
submit to no one.
@ne$ <9igippeu&r <sLLq.Q) ,g'fa)3(8j, ^$60 QuifluJgesru). In a widow's house (lit. one who has taken off her thali)
masters.
480, 2869.
ptreiir
all
are
482.
Q^ir&srtS
\^^
Qu^wrr&r (com.
v_/
pnasr Qprreasfl, or
Gireirr
QptrenrS
"
\_/
j-
a God.
quite empty."
53
He
484.
There
thinks himself a governor, and his intellect a butler. is an obscene form of this proverb.
jsl&srnji
ftriGfyiL-g
stecujniLiu Quir&Q@u68e!ti>.
He
and
to
of
everybody.
Said of a person
who adds
Or
pnQesi
jslesfgi
He wants
485.
to
at raising his
keep everything for his own enjoyment, and aims own head gloriously.
To
492. try the sharpness of the knife on the knife-board. To be haughty and impertinent towards those who have given us help.
fsniii
486.
gj6B)ffe$LL(>
rBrr^bsneSKoLoe^
<sj
fleer
Like the dog that jumped up on the gentleman's chair. " Every man a little beyond himself is a fool."
487.
/5/rsBj/LD
I too
am
who pretends
Pujari
to
is
"
Every
worthy
488.
If I say yes, yes, he says Hari, Hari. He will not agree with what I say.
2837.
489.
If
Qffpfn), &_&)LD sreoeoirw GrGptiuniLu you die, will the whole world become skeleton
490.
Like tying a log to a skittish cow's neck. Haughty and wicked persons are not rectified by
491is
Obstinacy
492.
a family's destruction.
1899.
Qup/Dpnib jj)i< (sKcetfLurT spp eS^es)^ siriLfSlQfDgi (or Do you show off the tricks you have learned to your own mother ?
485.
Said of a disobedient and haughty child or man, but tries to deceive the experienced.
who
493.
Greatness
is
but a straw
shall I
boy?
54
404.
TAMIL PROVERBS.
When
the toddy dries up, (in the hot season) the toddy-drawer's wife will shrivel up, when the toddy flows (in the cooler weather) she will become plump.
Said of an inferior, who, as long as he has his master's favour, is haughty and unjust towards others, but if he loses that, will behave fairly again. Toddy is the fermented juice of certain palms, and is an intoxicant.
495.
eSeaiys^eSlLLi
siritiuQurT&).
Like fruits
Such
let
go to seed.
fruits are useless for food. The term is used of an arrogant person whose indolence his master puts up with till the work entrusted to his skill is finished, and then he is at once dismissed
or ^iiEisirgeueor or
496.
cgi&uemu
If his
(&j60)rr)j$jgiT) )
LDLL.L
)(&)
2/(T7j6wriSBr
(or
;
spoon is made smaller, he will be manageable fatness will be reduced). 501,512. Used of a forward child that needs a little management.
II&&IJD ^uSffLD QLJ/TOTT ^(5 to. Submission will yield a thousand gold
(or his
497.
coins.
"
By hearing By doing it
Scripture
man
acquires
;
The utmost love is conquering sense, Which cometh of obedience." E. ARNOLD Indian Idylls.
:
498.
gieveisr suns*)
^sn/EgjQunf&g).
off.
His
tail
508.
His pride has been subdued. " His comb has been cut."
499.
Like a top that has done spinning. Said of one who has been humbled. " His heart went into his boots"
500.
55
to a standstill. 499, 507. end some day. " Blow the wind ever so fast, it will lower at last."
come
to an
501.
If
I will
496.
ox-
i. e.,
Commonly
children, servants
502.
&rr)n60 @/-l/_ CWSsoswuj, es)aujiT&) (or The work pointed out to him by (his master's) foot, with his hands (or head). 2639.
he will do
A
503.
Qff!T<oBr<5SlUU}-
QsL-L-n&) }
LDfTU
(tOffQ/)
U68)L-.Lj(o
U6BT
(or
Qc/TLJ
your
Qutoisr),
Qsenrr^LLL-ned
LcejJbrSsssr
If
504.
Even
505.
if
The humble
506.
pnipiBg} tSssTfTy), swLp/5^7 iSpumLi. If you be humble, you will remain prosperous.
"
507.
Qpfr
j$ear tBtyswSl)
Sp^w.
500. run, but it will come to a standstill. Said about a proud and over-bearing person, or about a wicked husband who leaves his wife for years, but is sure to return at last.
508.
u&)g2iu
iSifdiEjQssr
umDLjQurT&).
its
He
509.
is
like a
teeth
drawn
(i.e., is
harmless).
498, 510.
U6S)Lpiu
Qu/r37<sarCW
535.
Quiresresr^sr, usrotguj
suussyijQuj suuetsff.
become an old
the
who found a
remove it, but went daily to look at it. At the same time he became proud and unruly. His master watched him closely, and found out about the treasure, which he took secretly. When the servant found that his treasure was gone, he resumed his usual docility and when asked for the reason of the change in his bearing, he replied as above. This is said of one who suddenly becomes rich, but as suddenly
did not
loses his wealth.
He
56
510.
TAMIL PROVERBS.
He
is
now
508.
evil.
The parrot
it
when
and
is
who knows
his
own
littleness
511.
ILlIEI&ITS
198.
it is all
up with you.
his
496.
i.e.,
to an end.
3.
ffl?il@<i(3j gjtiEiisrrp
^i^s^s^rTirs&r.
The
i.e..,
THE PERMANENCE OF
EVIL.
514.
cgyasj saw&a gj
(ZJLC/T?
<2jy$li5i5
Even
Guilt
is
if
What
515.
^aSff^Qfneisr^gaLD, ^/euffiirifl fQpfirifl ^SLarnLi-jT&i Though she be advised a thousand times, a prostitute will not become a wife.
"
What
>
is
516.
@j/rG c*j' s5 ^7(5L/ (cL//7<63) g$u> J ffedr&ffesr O^'Ssouj^eu'Ssu. Though he went on a pilgrimage to Rameswaram, his evil destiny is not expiated. 519, 520.
<
<
51
7.
e-cdw
S-fSuS&l
I tell
gjj)(Trj
<si<SG[(iy&) ) ^.(TjjsJbr
Q^0eSQ&)
<sS(ip8(y6Br.
Though
home, he goes
THE PERMANENCE OF
518.
EVIL.
57
Will the strychnine-plant ever grow sweet, even round its roots ?
It will
if
milk
is
poured
" Tts
is
remain bitter and poisonous. Evil will always be hard to break a hog of an ill custom."
evil.
510.
Though he go
520-
be with him.
516, 520.
sn&s^uQuin^^iii, aQJjwu) Q@n'fo)ijueS)'%sv. Though he went to Benares, his sins are not
523, 2241, 2520.
"
expiated.
1 '
516, 519,
He who
/.<
52 J.
(<?>
"p<su<sisi
a-jbpSff
@@ QumLirrepni,
(Prov. 27, 22.)
(3ji$-6S)uj
eSitrasr.
bad habits.
Can
523.
spoiled milk
QsiLieueiiT SIEKSISS ^iqjgS)), UITWIJD Will a bad man get rid of his sin by bathing in the 520. " " If we be enemies to ourselves ivhither shall ice fly ?
etosetnuj
Ganges
524.
Though his hand is cut off, he his arm and steal with that.
525.
stump
of
757.
Though you
526.
strike
thievish habits
(lit.
He
sermon"
warned, he eats earth.
e&Qrr>$sl) fa>
<
527.
However much a
528.
pi5JSjg6B)&
self-willed
man
is
532.
ersar
(9e&sQQ<asr
Though
My
529.
I say to him, I will heap up pure gold for you (bad) nature won't leave me.
he says,
jsl(jfjiGj)j&(;!fjp
^Q^LJSui^f
420.
8
The
58
530.
TAMIL PROVERBS.
check wickedness in
full career.
531If
"
we warn a rogue, will he listen ? 155, 2563, 2707. He has the greatest blind-side, who thinks he has none. " Who is so deaf, or so blind as is he, that ivilfully will neither
1 '
hear
nor see"
532.
QeuGssri
Though
"
Qeuesart, jgiresarteuw (s^-^^i) ^/(Sl8(yeisr. entreat him over and over again to cease, yet he dances 527. wildly.
I
Said of one
who will not give up his wicked ways. Tliey that be in hell think there s no other heaven."
Of.
675 /.
839 /.
873 /.
REDUCED CIRCUMSTANCES.
533.
What
" HI
534.
^eii&r
is lost in
the plague.
got, ill
ua^so^
is
Her power
"
hidden by earth.
Her day
is over."
r
535.
cgyfiUOTT ^i$LLJU/Ti$L
He
has been running and singing his pulse has sunk. 509, 553.
tsnis).
(i.e.,
jsyejsar
^>jlisj8Qun&&g))
down
his
Said of
lost
property
536.
.jysngar
He
"
is
He
537.
>j<3>J6BT
(sj<ss>a/
-<as)impgjQurT&).
His career came to an end like the breaking of the vessel (Kuduvei) in which crabs were carried.
Kuduvei is a small earthen vessel. When this broke all the crabs crawled away. Used for instance when the death of a mother leaves a large family of children with no one to look after them.
REDDCED CIRCUMSTANCES.
538.
It is boiled rice
59
gone bad.
560.
Used of
lost goods, of
539.
^LlTglU) ^1$.
off
g)UJl6S)(Trj&(9j3 &rTULjU>
\gpgl *%/,&&!
He made
have behaved, he had to take even his bracelets and give them to the God Ayanar.
to
his
money fly."
540.
"
it
as an elephant, he
now lords
Pride breakfasted with plenty, dined with Poverty, and supped with Infamy." " Pride goes before a fall."
541.
He
"
^6Z5Ttlili) ^j^ireifi ^IQ-g^uQuiTLL ^IBGtofSQ LJIT) (y>Lj5)&@(y68r. has done his best to play a grand part in the world ; now
he
Many
there be that
542.
if CTOTrjj/
^.uLjfffLLif. a/sro^
^w Qpnpgie&iLi-nGGr (or
-&Rui$U}- <^,f&gl.
is so
ej&)-i>
QunuJSleSliLtnir
Even
The
544.
his salt-pan
bitterest poverty.
-6V<SG<S
QsElL^
The rice-pounder
545.
worn, that
it is like
Said of things worn out, or of an impaired intellect, or decayed dignity. wear ^i/uuisisr s^-sgrriq.,
erj7i@ ^sar^j/LD QjgifltutT^, Lfl<?a#(?u/r. father was an acrobat I know nothing give me alms Charity claimed on account of the worthiness of one's ancestors. " What matters it to a blind man that his father could see ?"
My
545a.
(i. e. } GTIEI
sen
^rriLi)
iQptsggi
My
Qutiesruftiso
Mount Meru).
my
851.
Kailasa is Siva's heaven. Meru is a fabulous mountain often identified with the Himalayas. The proverb is used sarcastically about people who have come down in the world but still vaunt their high origin.
54C.
Q un \LieS L-igi.
sparks. Goldsmiths are said to gain much by trickery, but their wealth goes as
comes.
CO
548.
&(y>GS)p
TAMIL PROVERBS.
The
549.
ass
is
worn down
to an ant.
licentiousness and
is
Said of one
-sefffGnjag)
Caesar, s^enrjLLs(^ ^jressr. have spent a couple of coins on toddy and a couple on salted
fish.
I
i.e.,
little here and a little there, and thus have spent all I had. the husband thus recounts to his wife a number of trifling expenses to excuse himself for having spent all his wages, his wife replies, in order
spent a
When
to ridicule
<
him
.a/6r<ra)6sj/ S(5<s
(Sjgyesafl (Qis&))
(g)ie&l
What you
man.
say is this I gave a measure of rice to the washerListen, you donkey listen and I gave a measure to the barber. Listen, you donkey listen By this she implies that her husband has given away money that ought to have gone to household expenses. " Haste makes waste, and waste makes want, and want make* strife. between the good man and his wife."
:
!
550.
<s/T<si_6wr
aifla3?>-.6ixirinuju
Quirf&gi.
is
The
55
1
.
vessel in
now used
its
for charcoal.
(9)1
&) <>jg)IR&
How
A
552.
lost
entrails
(i.e.,
its
strength)
?
will
soon be over.
(gip-ufieu iSlpjgg},
He was
Said of
@J/E/(5 ^/_li_LD ^SQ(y&sr. born in a good family, but now he behaves like a monkey. one who has brought himself down by a bad life.
553.
^jtisiQs.
r*
O
"
Used
Better
? Ts your chatter subdued 535. whose prosperity and impudence have both met with disaster. is to suffer and fortune to abide, than hastily to climb and
sitting
down
suddenly
to
slide"
CTL!
eutrrrpGsip.
554.
Q<stli_
A
555.
e2.(2j<S(35
It is hard to describe a decayed country, its literature such a way as to make them seem respectable.
The dancing
rice.
girl
Qpetflpp es)suunQ&> ffnesfi Q@eifl&& ^fSr^i. come to this, that the hand that formerly sprinkled sandal is now sprinkling cow-dung water. 567.
REDUCED CIRCUMSTANCES.
557.
It is as
tail.
Complete
wealth or honour.
558.
537,
Applied for instance to the death of the chief person in a family; protected the others and kept the property and the family together.
who
559.
after day it grows into a jackal. Said of circumstances that become worse daily; or character, property, health or beauty that deteriorates.
Day
destroyed.
538.
UL-L-uuseo
e3eir<(3jL} uirup
Like a lamp that has become worthless in broad daylight. Said of one who has been reduced in circumstances till his appearance
public
is
in
lamp
in clear daylight.
GursfrregiLCi {ji)pi5@
562.
come they
fly
away,
if
eight ships
dead.
1216.
The idea is, that no amount of wealth is of any use to a spendthrift. "-A great fortune in the hands of a fool is a great misfortune." " Many ivould have been worse, if their estates had been better."
563.
LJ,
eSpp
It
has come to this that grass is sold in the flower market, that a cat lives in the forest where the tiger lived, that a jackal occupies the den where the lion lived, and that he who used to ride on an elephant now herds sheep
!
saying of the good king Nala, while wandering about with his queen, Damayanti, after he had lost his kingdom ; now quoted about losses of property and fortune.
564.
565.
you break down a big building, you can't build a hut (out of
the materials).
569.
566.
They
62
567.
TAMIL PROVERBS.
Qf&gi jyor/M GB>3U->rTe\), The hand that measured pearls has come
pulse.
67, 556.
'
to
measure spoiled
568.
3up<D&muj& snujkis eui^u) (com. ffl/i_a/Lo) Quired euprS. It has dried up and shrivelled like a Vadavam.' Vadavam is a mixture of herbs and spices used for curry, made into and dried in the sun.
0unupi6@<3u6Br
balls
569.
Q^iLiireo,
euetnrD
If a prosperous
man
is
reduced in circumstances, he
is
not worth
a pot-sherd.
"
565, 2599.
The highest
tree
2314 /.
IN
THE WORLD.
$slvBT@p e
In a house where they fared sumptuously, how will they fare, if they have to buy food for each meal ? Formerly they had a large store to draw on at will, but now they have to
buy
571.
in
Q&n&r'&sir
^uf-pgip ^l<ssiQrr)&j^]S(^s, Qsrr/sssf^^sisresr^ <gmEJ@u)/T? Will he who used to get his livelihood by robbery, submit to buy his meals and eat ?
QuirQun (slesrQtD Will the cow that handfuls ?
572.
is
573.
LDGntpQutugi ies)ir>uLiiTgg), Qutrresartdeuirrr^^ iB&D/DiLjLorr? If it could not be filled by the rain, will it be filled by water that is drawn and poured into it ?
Used
of misfortunes for
which there
is
no remedy.
euT^^rr&) }
eoisgjisnGr
ULLt^eaf)
Qiuunetr
(or
If the neighbouring house prospers, she will starve herself for five days (or she will go on a pilgrimage).
"
An
envious
man
575.
Like the woman who struck her own stomach when she heard that her next door neighbour had borne a child. 580, 586.
63
Q&nQg&QfDQped&Wl'ti, j)<5Zi_(L/6p,S(3j 60/7 UU>. All the fatness of the sheep is profit to the shepherd.
When
one in a family prospers, but is unwilling to help his relations, they will say this ; meaning that his present stinginess does not matter as his wealth will come to his relatives at his death.
577.
setL0S(^
<jici&) (com. abroad, envy at home. " Malice seldom wants a mark to shoot
Fame
578.
g>6r/r
at.
<5T)&)iru>
6T6i)6Wi>
eutTupQpsii
ereorgy
eft
Though
"
a household weeps and rolls on the ground (in envy) saying, The whole village prospers, will (prosperity) come (to that household)?
its
Malice drinketh
own poison."
CT&STgV
(Hfi&<SS)&
579.
GT^lfis(^<f
<P(3j6Br@@<oB)L,
^gU^^]sQs!T&!^Q p^J
!
Quneo.
Like cutting off your nose as a bad omen to your enemy Said of one who hurts himself in trying to injure some one whom he " Envy shoots at others and ivounds herself."
"
hates.
Cutting
580.
i^&r^efr (com. jpns-sjs) epULj&niiLirr&r) Quptyetr epa&u iSefrcferr Qunjetimcrr? When her husband's brother's wife gets a child, can this woman also get one (because she is envious) ? 575, 586.
epuuiy-UMreir
ereitrgu
or
58
sessTssuLS&T^siT
UJ'S'SsiTjTesr
sirifl
When
582.
Quessrfir^l smstn^ <tjg!i gi&Q&n'6SsrimsfnTU). the accountant's clerk's wife saw that the accountant's
off
her
own
ears
UU
Qfl^-lUlT^,
A jealous
583.
584.
<fgj(rrj Qutr(iy<ss)LD
^esrsQs
is
^essri'2esT.
An
enemy's envy
a punishment to him.
(^essTiesr (or @errsns3r) &ndjfffe$iu> Quir&ieiir^}.
(9jLpft<ss)j$ siribffffGpiiii,
The envy
585.
of children
and servants
(or
dwarfs)
is
is
dangerous.
It is generally
Geor(yu%(Trji5^rTe2iLD
setr.
QsL-tn^il>
If
you are well off they envy you stances they shun you.
the barren had a child.
if
586.
LffsffSsw
As
woman
QufnjQpf&eSLL ^(tpp^jQurrev. sighed and wept when she saw her who
575, 580.
64
587.
588.
TAMIL PROVERBS.
Q
Envy
in the heart
firebrand.
LDmliLin''Tij<$(3)
<s<ssst inesorstni
The eyes
She
is
proverbially jealous of the love that exists between her son and his
wife.
589.
Qp&&<SG)rr>uje!D]&(&)
<surry)&6tnaiJULLLn&) }
(yxssreyiiu)
QunseSL-rreor,
tfiear
If
a woman is married to a man with a defective nose, he will not let her walk before him or after him.
is jealous lest she should like other men. jealous of his authority.
He
"
who
is
,4s
jealous as the 'man that searched a hollow walnut for his wife's
leman."
590.
iBrrssr
Even
my
This proverb
is
unique.
JUSTICE
591.
There is no minister to say Strike' and no king to say Said when persons act according to their own base desires.
'
'
Arrest.'
592.
^Lm&sngesr
^j^fff-
uesarii
Q&L-LHTGST,
A dispute that
598.
decided as clearly as a
sesamum bean
parts.
splits.
two even
Used of the
-ffedar
<>(2)
scseressfiQeO Qsveear'Sessr
gieSsQairem,
<
^0
s0saressfl(c&}
<ess)WLj
pteSsQ stream
unn&Qrr) gjQuiT&).
He
looks at people after having smeared one eye with butter, and the other with lime. 762. Said when there i.e., He looks favourably on some and severely on others. are two boys or two daughters-in-law in a family, of whom one is favoured, and the other misused by one of his or her parents.
595.
Qfnj&estsr
"
Shutting one eye, and keeping the other open. To get on his blind side."
JUSTICE
596.
AND
INJUSTICE, PARTIALITY
AND IMPAKTIALITY.
65
A partial
A
597.
statement
is
partial statement will seem clear, and a partial judge will judgment seem more righteous than the law itself.
make
his
^JTW
Q&rT68T6sr6uGsr
^(TjsgjLo ^srtear.
A
598.
partial
man
is
unpleasant to everybody
3468.
a sesamum bean
593.
QiDOJUUrr^LSe^eO.
(in this
There
is
no one
community)
to inquire,
and no
to
herd
likes.
600.
(i.e.,
(Prithivi,
Bhumadevi)
To
tie
In former days if people were unable to pay their taxes, unjust rulers would take the women's jewels, even their gold thalis, and beat them and give them wooden thali* instead. The thali is a marriage-token (corresponding to the European wedding-ring) tied round the neck of the bride.
602.
As Mariyathei Ratnun
the Kathamanjarii, &c.
settled disputes.
Mai-iyathei Human was a judge in the ancient kingdom of the Chola kings, the hero of many tales, famous for the acuteness of his judgments. See
603.
When
fine
the prosperous daughter pays a visit, they say, Put the mat for her to sit on when the poor daughter pays a visit, they say, Put the old torn mat for her.
;
Respect of persona.
604.
QsueirefnfissfriLJ
effljbff)
!
This
i.e.,
is
a town where cucumbers are sold place where everything can be had except
setrir,
justice.
Cf. Qafxre8(yx3njr)a$))i7
Cf.
village without
management-
702 /.
1357 /.
9
66
TAMIL PROVERBS.
605.
She jumps with joy over the quai'rels in five villages, and she eats 196. a big measure of rice at a mouthful. Used of a woman who is mighty in strife, and delights to hear about quarrels.
606.
cg/isiS
Qpir(luiSl&(<sj
slanderer and talebearer will get two claps there and two cuffs 1545. here.
" tale-bearer ivill tell tales of you as well as to you." " The -most dangerous of wild beasts is a slanderer ; of tame ones, a
"
flatterer."
gossip speaks
ill
of
all,
and
all of her."
607.
A
608.
oy6SBroi_
eSiL^f
feasr&st
is
He
609.
gave a touch, but I gave a blow. The one did a little injury, but the other, returned
(or
!
it
with interest.
cg^^
>)<&$}
isff(nj
I will tear
you
is
pieces
A
610.
kind of rope
sesari
made from
-S^ioST
i^/DeSsi^Q^ifis&i ^jUf-pgisQanessrig&luti&l. blind quarrelled about the elephant. The folly of disputing about things concerning which one has no information. The proverb is from a story about four blind men who quarrelled over their different ideas about an elephant, which is intended to show, that it is useless for men to dispute about the unknown God.
Qprr&sareKH
611.
&-etrt5rT(<9jLo
Like shutting up one's palate and throat. Said of one who sulks after a quarrel.
612.
-j7-(S(3j ,=gj<* CTS3r<S(5
see
whether
it is
yours or mine.
We
must
fight the
matter out.
613.
<5TfQfa>S(<9j
rsrrih ^>]Lp-ggiaQ&iT6SBr<3 iSjbQpgiQun). Like a dog keeping on fighting for an old plate made of leaves. Said of children who quarrel about sweetmeats, &c. Hindus usually eat from plates made of leaves which are thrown away after being used once.
614.
STRIFE
615.
eresr <an& GGUGVGOLD
AND SLANDER.
67
Does
A
616.
eat sugar ? or Are there no bones in my threat, meaning that the speaker can strike as well as speak.
my hand
hand ?
u<3^mfi}.
A
617.
sitr
^L-UD.
!
When
get room to butt Applied to one who feels himself superior in a quarrel, and therefore quietly waits for the moment, when he can give a decisive blow. Also to a big dog and a cur.--" Dignity and impudence."
it is to
618.
If quarrels, misunderstandings and debts, are examined by outsiders, the Used by the innocent or injured party. truth will be found out.
619.
5?6uu)/7i_jr? SGtisp;!(o&) Quiresn^pun, sire^wn Are feet and heads distinguished after strife has
<
begun
1303.
620.
SfT
p^SS SnpQ(TtfQLis
QuH<P3rg).
The wind
i.e.,
621.
Stpasrrg] QiMtb&ngi
for
any part
of her ears,
SGtisQu UfTySglSlg) J^GSIJT jj)Qpg). the water in a pool, and giving food to kites. 375. Disturbing A quarrel ruins the peace of a family and disperses its wealth among
lawyers.
623.
<^(T^eSls3^.esmes)L,
Qsrreoneo
s^^^^Qufre^.
stick.
3086.
up a family.
(<sjrr)6UL><i(3jU3
^)s/_svtp@Lo Qsfjf^f^^eo Gjjrrrgj. Disputes of hunters and shepherds are not easily settled. The quarrels of stupid people are hard to settle.
f6ssres)i(y>s^^&) ^.psarr
?
625.
628, 1303.
sireS&)
&ns&&tt3GGi
It is
srreSlev
eSeue^^eSi-.,
better to fall at the feet of him with whom you have quarrelled than to fall at the feet of a witness. In this proverb straightforwardness is recommended. Perhaps also there is the idea, that the witness of a crime is more difficult to silence than the person wronged.
627.
68
628.
TAMIL PKOVERBS.
629.
Does relationship count on the battle field ? 625. Quf&&(9jU Quff&f Jffi:<(5/7mC'/r? Is there any beauty in speaking words against words
Said sarcastically about endless disputes.
Log] L$isg) <560&LcQurr&) )($&&pgiIt is like the quarrel caused by a honey drop.
630.
Applied to quarrels arising from trifles. " Contend not about a goat's beard."
"A
storm in a tea-pot."
631.
When
breast to
one of the disputants uses a bad word, the other beats his own make himself remember it, that he may return it with interest. Tamil abuse is most fluent and most indecent, and neither men nor women hesitate to use the most obscene words.
632.
QiDeireuru) seisisrrfiJD.
Silence
is
633.
euizpgj (or <snLuf-<5Grgi) eesanani, ^pssisf. L.B/_SS)UJ Set your basket down I have a quarrel with you
!
634.
of quarrelsome
i.e.,
We must
out.
disposition, to
whom
strife is
a delight.
"
A man
may find a
634.
eu)6Sli$. euLpafSjf
Q&tT&)&)i$. LoinSI.
tell
mother-in-law,
caused
that
stirs
up
without cause.
635.
Qsijn)llJD<alinUL}
QL
rice to a
QUITO).
It is like
woman who
woman
has been
A sarcastic
finds in strife.
woman s
tongue."
THE WORTHLESS.
a_^si//r^a/5ijr.
IS
Why
A
"
give pulse and rice (i.e., good food) to a dog, that is biting 1198. dog is regarded as an unclean animal in all the East, because, along with
bones?
it
?"
THE WORTHLK
637-
69
^(3 f&$ u/rSear A dog does not know a vessel used on fast-days from a common
pot.
647.
is
Nothing
638.
Will a (common) pot know the smell of Camphor? " He sprinkles incense on a dunghill."
639.
&(TgSG)3(3)@ QglfllLjLDn S&VgJTffl (oi* &G*SuQunUf-} Will an ass know the odour of musk ? 849.
640.
Will a wild cat observe the fast of Sivaratri ? 651. The Sii'nratri is a monthly vigil in honour of Siva, but a cat
eat animals and birds even on that night.
will kill
and
No
time
is
sacred to the
wicked.
641.
Kunkuma
(a fragrant plant)
Like putting a pot of sacred water on the head of a monkey and worshipping Kali Kali is a malignant deity, who is supposed to be highly infuriated at any breach of the ceremonies in her temples. The most clever and capable
!
is always employed to carry the pot of sacred water in her presence. To give such a sacred trust to a careless man, would be incurring the Goddess' vindictive spite. The proverb is used of a person who employs a well-known fool to perform a duty that is to be done with the
person
greatest care.
643.
its
hands
Like a
3317. young to understand why she should wear clothes will untie and perhaps forget it altogether and run about naked. Said of one who does not appreciate his privileges, and also of one put into a position for which he is unworthy.
little girl
645.
Knowing
that the pot is for herself the slave-woman will not clean it before she eats from it. Said about people who only do what work they are compelled to do, and are utterly careless about personal neatness and comfort.
646.
rssQp isrriLis^f Qfs(3j eresr^iuo QeueSiEisiJo 6T5rjj/to A dog is not able to distinguish an oil mill from a linga. The linga is a conical stone emblem of the god Siva. The oil mill
and secular
things.
is
made
out of the bole of a large treo. The two are very slightly alike. The proverb means that degraded people cannot distinguish between sacred
70
647.
TAMIL PROVERBS.
Does a dog appreciate the sweetness of a cocoanut ? " A pebble and a diamond are alike to a blind man."
648.
637.
When
649.
a Paria woman chews betel, her ten fingers will be smeared with lime (through slovenliness).
67^7?
?
What
650.
A slave
651.
know
does not understand good conduct, and brass does not a bad smell. 676.
A
652.
Ljfiesr&(9j
640.
^suuL-i^iQuneO.
Like Rambha's falling into the hands of a eunuch. Rambha is one of the celestial courtezans in Swerga, the heaven of Indra. No ennuch would be better off if he caught her. Hence the proverb is used about good fortune happening to those who are unable to make use
of
it.
Can the
odina tree be made into a mortar when it has grown big ? 662. Wood from the odina is no use at any time. The worthless will always be
useless.
654.
gllL
^fpLDn^
?
Even
if it
^sngj. become a
in
good one.
The River Ganges
contact with
its
is usually said to purify everything that comes sacred waters.
656.
&)
Is
2498.
657.
siEKStDsuSG)
A
658.
i3{Dp rGpenp
is
ftretsQaiTLOLD
stone.
its
The Salagrama
an ammonite worshipped by the Vaishnavas because spirals are supposed to contain or typify Vishnu.
QuLUf-3f6K>ffssmii sfSs(^
#/7xLu
^@t/r?
fit
to season food ?
uiriLwffi^n^LDiT^
?
suu^ss^u
THE WOUTHLESS.
71
2407.
apparently worthless
little
a good
soul.
661.
Although a broken
662.
<
stick, it
may
S-^Q/ii.
Even an odina
663.
!
tree
may
be useful on occasion.
^(J^S(^LD.
654.
6LLG6)lUtI ?<3STU$&)
flTa&<oG>ff
A
664.
As
(gjUGBuuSQ) (y&sfTjSg Qsm^. &-&DiTijSI&) errSsar^jQuire^. the creeper that grew on a dunghill spread over the roof of the
house.
This
may
who
is
thought
to
be an
upstart.
665.
&gv
gi(nju>i-i
u}$] s (&)<
straw
a-^ffl/to.
Even a
666.
little
may
serve as a tooth-pick.
The red lotus that grew in the mud. Women will use this about a beautiful child
667.
IS-SGS)^
In the
2005 /.
IS
NOBLE.
Though a dog
669.
is
born in a Brahmin
street, will it
Qstresar
(2Wl/_
in hunting ?
Is a
670.
Like telling a woman who pounds rice for hire, to dance. The graceful art is beyond her.
"
674.
An emmet may
icork
its
make honey."
67J.
is
72
672.
TAMIL PKOVERBS.
at Srirangam, will
it
be able
to
say
Srirangam is a sacred place of the Vaishnavas near Trichiriopoly, Gorinda The meaning is, that circumstances cannot alter is a name of Vishnu. character. To be in a holy place will not make a bad man good.
673.
If
A
674.
a thief is told to look with the (bold) eye of a king, will he be able to do so ? thief is afraid of being found out, and the fear in his heart prevents him
from simulating the fearless look
of a king.
is
pounding
rice
670.
off the dirt and place her in your (mean) disposition of a slave girl will not leave her. " A crow is never the u'hiterfor washing herself often."
lap,
the
676.
polish brass,
SRSStttb
its
650.
(tpQgQfGSjGplLii,
g\<35l~<3S\
'LC
677.
&lEl!3B&U$(a&)
Even
678.
Ganges,
will
not
become a
SQgG6)p&(9) $>6ofl SLLuf.{GG)jglLD (8jls8)JT ^(SjLDlT ? If a saddle is put 011 an ass, will it become a horse P 687. " Fine feathers do not make fine femk."
679.
afrpeSs <&(igeS
enfb(8igs)guu),
seSfs-
istrjbpiit
Quusir^i.
food, its
&Qfg]
Though
"
Qsilt&ljg&lT^IIJCi,
SnSSlTUJ
(TKt4ge)(8jLDrT'?
its
neck
is
made
kite (Garudan).
The
icolf
681.
SJplULjIBITtLl
A black
"
WhaCs
>
682.
G /rt^/ii5sar streS^ Sf&DfetauJs XLLtq-iGajeyu), (gjuonusaiuff @&(iJn. Though a fowl's legs are adorned with bells, it will go and scratch
on a dunghill.
"
695. varlets a varh-t, though they be clad in silk
An apes an
and
scarlet."
ape, a
THE WORTHLESS.
683.
i5tTGtnuj<i
73
L? jsl&sHssru
it
filth.
There is a little shrine or a room where the domestic images, &o., are kept, in every Hindu house. " Wash a dog, comb a dog, still a dog is but a dog."
684.
rsrruj
Can you
685.
CT6v)/7iD/r? get the curl out of a dog's tail ? " Crooked by nature is never made straight by education."
eurr^eos gjesaragj
is
sent to school,
'
it
father.' The proverb, is vulgar Tamil for Aijar or Appar meaning means that education will not eradicate vulgarity, and that modern science will not overcome the old science of the Sacred Books.
" Nature overcomes nurture." "Dogs bark as they are bred." " As the old cock crows, so crows the young."
686.
(Lps&trepiub
srrsw (y>Qf>Q
thrice a day,
it
will not
and
off it
687.
(y>LLup.ssrr&) &(tges>p uLLieurr^^sisr urfltutTLDtT? An ass with knock-knees will never become a royal steed. 678. He who is born in an inferior position is not fit for a superior position.}
Cf.
514 /.
However many
only
689.
fit
they are
to
throw away.
^ssbr
CTSSTSST,
wirsm
GreansBT.
It does not
what
690.
is
e_SDi_JF^ (or ^L.<SWi_) fKl8&) Setr&D^ (or fSnp^i) Can you get a sound out of a broken conch ?
cracked
bell
691.
676$ L/(/<3(30# $){DUl$&) @<3/5^/ CT65ToOT, SlJffUlSl) ^l(^^^l <ST(S3r<S37. It does not matter whether rat's dung is on the beam or on the
ridge in the
field.
10
74
692.
TAMIL PEOVEEBS.
The
693.
You
are neither a support to a support, nor a door to shut, nor a door in a temple gate.
all
purposes.
this subject,
N.B. The above are but a few out of many proverbs on which are but slight variations of the above.
many
of
Like fastening a silver ring round a broken measure. " A leaden sword in an ivory scabbard."
695.
&(trji
<ssr
Like tying
696.
682.
SQ^fEisneS &-&)s68)33(8j Qeu&reifiu L^easr SL-isf.<ssr^iQuir&), Like fastening a silver ferrule on a rice pounder made of ebony. To make a rice pounder of ebony and then adorn it with a silver ferrule 'would be the height of folly. To honour fools is folly.
697.
s&reifisQsirtiLjs^ Qeu&r&fiu Lessor siLi^ear^Qune^. Like fastening a silver ferrule on a staff (cut from)
plant.
the Kalli
698.
giuupfD isrrifl(9j< QSITULJ ^LpemsLJurriT. Look at the beauty of the ornament in the ear
of that worthless
woman.
"
Garlands are
(i.e.,
not,
699.
uiEisenp
U^IEJ^&S/DIS^,
^>jLp6K>SLI
LJ/T/f.
Look
at the beauty of the teeth of that worthless scamp. Both these proverbs refer to privileges being enjoyed by those unworthy of
them.
700.
nQg&eG)&3,(Bju Qurr&srQfii^L. Qurr^us^Lon'? Can a slave sustain a crown of gold ? " As meet as a sow to bear a saddle."
701.
Qp&f&jpgir&r
1-UlSl.
Quniirp
Qpissts!i.^^js^
(y>uu^juesar^^)&}
Qsu&retfl
(i.e.,
very
expensive) to a fool
who
THE WORTHLESS.
75
They will chase away the good. Can the dog that eats old shoes Taste the sugarcane he chews ? " CH. E. GOVER: The Folk-songs
702.
^]tliuLLt.'2esr
of Southern India.
refers to a story that tells about three men, a barber, a potter and a washerman, who were all raised to a high position by a king. They were equally little-minded, and also equally anxious to show off their dignity and authority, so they fared very badly.
703.
five wives.
When
704.
If
^fr^^nn^^li
carry
obtains wealth (or authority) he will an umbrella at midnight. 709, 712. In India an umbrella is a sign of affluence and authority.
a low-bred
man
" Set a beggar on horseback ana he will ride to the devil." " The higher the ape goes the more he shows his tail."
705.
<T(r>j<g>)
usniDujGsr Q&rT(tg !
if
ii&)
If
come
706.
an ox grow fat, it will not remain in fat, he will not stay on his mat
is
its stall
!
a Pariah be-
711.
He
is
know
707.
Like tying a palmyra fruit to the neck of a crow. Giving a heavy burden to a weak person.
708a, 1999.
707a. SfrrSuQurreur SQ^essrsQifiisi^ ugu) i^eifliurrei) U^LD The white yam that tasted rancid has been made tasty by the use of last year's tamarind.
.
who
708.
(9)L$.LDsaeir
Like menials
708a.
(Sj(75<a$?<55
set in authority.
702.
sLLi^.es
s(Lp^^l&)
Q ptEj&ir<anuj&
Like tying a cocoanut to the neck of a bird. Said when a weak person is given work beyond
such a person attempts to do work beyond tions which he has no strength to bear.
707.
when
afflic-
76
709.
Q&ireuGS3rp$sl&)
TAMIL PROVERBS.
9(75
isns-
^)(5/5^^eu, Qsrrtfl
oi-uiSlt-
(or
<K-<S>J}
9(75
If
he has a coin in
crows.
704, 712.
his rags,
he
will sing a
710If
it
will
hop on
all
QsrTftf&iSrT)
^angi,
uettefl
a crab gets fat, it won't remain in its hole; if a Palli gets fat, he won't remain on his mat. 705. If mean people prosper they will become impudent. " The priest when he begins the mass, forgets that ever clerk he was."
712.
u&r&fi
If a PoZ/t-man gets
money
709.
The
to be of the warrior
713.
ffiriEiQ
(rank)
is
L&^&^LO (room)
exalted and he seeks a room, and he also seeks a
His rank
Said of one
who is too proud to do petty necessary work for himself. vulgar proverb in mongrel Tamil. " Beggars mounted run their horses to death."
Cf.
591 /.
1357 /.
DECEPTION, RUIN.
SELF-DECEPTION AND SELF-DESTRUCTION.
714.
^jslarrifl G$LLiy.Q&)
Like stealing from the headman's house, and hiding the stolen goods in the house of the village watchman. 723. " To break the constable's head and take refuge with the sheriff."
715.
If
Said of a person,
ho ruins himself, what can his teacher do ? who through presumption rushes into ruin and of a meddlesome man who undertakes work for which he has no ability, and
;
DECEPTION, EUIN.
716.
^LpfZjdt&j f*f>&66)& ^jgyUUfT/SST e_6SJJTi /T? Will any one cut off his nose to increase his
77
beauty
"
Like cutting
off
your nose
(3jffiEj(3j
to spite
your face."
717.
^utssuuiSKSliEiS/osr
As
The story is that of the monkey who sat on a tree that some wood-cutters were trying to split and pulled out the wedge they had driven in. The wood at once closed on the monkey and he was killed.
"He
718.
mvn head."
^arreo QsiLQiosr,
QsLLQt_.<osr.
By whom was
"
I ruined ?
is
By my mouth
2506.
A fool's
long enough to cut his own throat.'" that cometh out of thy mouth flieth into thy bosom."
tongue
7 9.
1
^(tesr 6FOTT
An
^eouS&) ^/rCW LDsaar'Ssssru elephant will put earth on its own head. " To put one's elbow into ones eye."
720.
@<ss>/_uj<sar
Like the shepherd who lusted after a bear To seek one's own destruction. " He makes a rod for his own breech."
721.
&.6tsorlrD
733.
Who
Who
722.
sed&Q/D^n^ (or rice he is eating put stones into the rice he eats ?)
Qfir/baSlQ)
r5(^<ss)ffs
will
(or
Who
will
crsfrSsrr
^sSls,Qsn^sf<suffuQuijesT QuvLi,
(SKSsstQesanLA
Like the devil that went to relieve his friends from bringing 314. oilseed, but agreed that they should bring oil. He brought worse trouble over his friends whom he came to set free, for
after his interference they it to their master.
had
and bring
723.
<5>
Though you go and hide yourself, should you do of the village watchman ? 714.
"
so in the house
To run
724.
-95il>Ljerflu$Q&)
then grumbling
man
own
throat.
731.
78
726.
TAMIL PROVERBS. 5
Avill
Q0sarjb<56>rr) 1
up the well, your stomach can be prepared without water). Folly will come back to its author. " Birds come home to roost."
If
you
fill
be
filled
up
(as no meal
727.
ffessruLHsisr
As
728.
Said of a person
who
own
folly.
eSLLQsQsirssn,
lap,
She takes a
lizard from the hedge and puts it in her own then complains because it tickles her. 186, 735.
and
Said of self-inflicted evil. Also used in an obscene sense. " Fly the pleasure that bites to-morrow."
729.
Why
730.
It will only
should a weaver keep a monkey ? damage his work. Why should a man
He
destroyed his
own
livelihood.
731.
Like giving a rope to bind yourself. 725. " I gave you a stick to break my own head with."
732.
pneisr fftrs
kill
himself
Life
is
sweet."
733.
720.
lie."
734.
Qf5(Ti)UL$(2)
Will
735.
flies fly
Qis^uetou LDup.uSQ) Shall I put fire in my own lap ? 728. The two last proverbs are said by women, when blamed for being too free with men or said by others in defence of such a woman or by a chaste
;
woman
736.
to a rude person
who
LSifTifleaiLiLj
Quessr
3572.
A
"
PidArl
To
a haughty, obstinate, and bad woman. make a halter to one's own neck."
is
DECEPTION, RUIN.
737.
79
Dont
lap, and looking for a good omen. considered an ill-omened animal by Tamils. take an ill-tvisher along ivith you, when you start for some-
thing good."
Cf.
3251 /.
A tap
739.
ej<as)Lp
j$efr
$J6!5T pfysouSl)
Q& mi.
892, 3502.
buffets"
If he is " A
894.
is
hedge afoot."
loiv
leaped over."
"
counted
740.
GT68)lSU.I<5 SCOUTltred,
(oLDrT6S)iflL]li UlTULjtl).
If it sees a
894, 3372.
"
Even a
child
may
beat a
man
that's
bound."
741.
If a person fall into
pit,
should
all join
his head
744.
"
Him
742.
If the fish-wife gives
me a chance, I'll take it. 194. Used by one who wants a pretext to enter into a dispute or quarrel with somebody who is already in trouble.
will
743.
Even a crow
"All
"
bite
the
bitten
peck an elephant that has stuck in the mud. "Hares -may pull dead lions by the dog."
lion."
beard."
Little birds
744.
/F/fl
er,
piy. OT
When
"
falls into
a fox (or a dwarf Brahmin, i.e., a mischievous Brahmin) a well, all will cry Bring clubs and sticks 741.
:
He
that is down,
Cf.
down
ivith
him,
80
TAMIL PROVERBS.
He
746.
Said of one
hides himself in a corner like a cat near a pile of pots. who is cunning in all lie does and says.
<$\ipp &u3s>s QevfajwQurrgj, peer When a neighbour's thatch is burning, one's own thatch danger. The evil that happens to your neighbour may come home to you.
"
is
in
When
own."
747.
<2lpU UQULf
Q&JSIT^J.
be
Those beans will not be cooked here. 748, 776. i.e., You will not take me in, however cunning you may
748.
jyejear ^eeareKti
^\mpu U^LJLJ
Qeusrrgj.
747.
He
He
750.
is
is
my
is
^IGUGBT
He
SQ^^^S^S
&<5Jsl ^iL(SQ(y<oisr.
sharpens a knife for that man's throat. 749. Said of a deceitful person who does harm to one who least expects
him.
aeSttpuuiT&r.
it
from
751.
She has upset a pot on his head. Said of a wife who has ruined her husband
752.
by her extravagance.
Qeuesar L-.ITIJD,
Neither swear nor take an oath. Spread the cloth and jump over it. 759. To spread a cloth and leap over it is a most emphatic oath.
754.
^Qgu* uifQgw g\<3S)38, @66)ji urr-gtsltijw. (As badly off as) a crop of areikkeerei on the bed of a dry
The areiklceerei grows wild, and nobody looks after any day and destroy it all. Said of a family that times more briefly ^qgu) uiTQgu)
it,
lake.
is
755.
g\LDUL-i<5G!
LDrTLJiS!&r'26ir3(3j ifieKtf
who had his moustaches shaved at the marriage. away Each of his barber friends tried to make some improvement in the bridegroom's moustaches till there was not a hair left on his lip. " Too many cooks spoil the broth.'' " Many dressers put the bride's dress out of order."
DECEPTION, RUIN.
756.
81
757.
^ffeaei
esisiLju)
Qunpngi
Finding his two hands were not enough, he tied on a ladle (to serve as a third hand). 524.
Said about a cunning person.
bribery.
This proverb
is
used of
officials
open to
He
destroyed while alive, and also after his death. Tennalarama the Jester, ordered his body to be buried across the boundary line of his village. The people in the next village objected to any part of the grave being in their villageHence strife arose and so though he had done harm while alive he did more after his death. Used when things go from bad to worse.
759.
GTQSBTU^ QsUGSBriITLD, gDLOLJ^JU) (IfUUglLD I don't want eighty, give me fifty and thirty. 753. The debtor offers terms to the creditor. The creditor veils his eagerness for the money by putting his demands in other terms. " It's six of one, and half a dozen of the other."
760.
As
the axe
fell
rat.
Complete destruction.
761.
Namam)
on
me
(i.e.,
to deceive
He goes in at one eye, and comes out " He has as many tricks as a lawyer."
763.
GU^Q (Trj>GST
of the other.
594.
He
tied the thali, and then showed his own character. 773. Having married the girl, he showed his real disposition. Said of those who
gain their ends by false pretences.
764.
ses
to tie
off
your
skill ?
776,
765.
stALDrrenGit
You must
only buy a
Kammalans cow
This caste is considered so full of deceit, that one cannot be sure that the cow a Kammalan wants to sell is not a wooden cow till its ears have been cat and the blood has flowed.
11
82
765a.
stALDrr&resr
TAMIL PROVERBS.
usuanGus
snggugg) Qstrestsrin^w,
^errQetr
after cutting its ears, he will have put red wax in its ears. This proverb is a sequel to the former. The Kammalan knows the trick there referred to and is so canning that he will put red wax into his wooden cow's ears so that if they are cut into they will look like red flesh.
Used
766.
of a perfect rogue.
When
767.
the knife
is
If the baneful
it
will
wife scolds
is of
so revengeful, that if anyone eat the fruits of her wonderful tree, she will kill him. What is the good of property in the hands of those who will not make a generous use of it?
is
769.
@6sarprS
He pushed him
i.e.,
He
770.
(Sji-JBeou iSKBiEiS
my
sacred cord
768.
This proverb refers to a Kali or Pidari festival. Her priests go in the dead of the night to the burning-ground, where they kill an infant and bring its entrails in order to hang them round the neck of Kali, who delights
in cruelty.
Said of one
who
boasts of his
inhuman
actions.
"
He
could eat
my
771.
(SjLoLStli
Like the
the head of him who revered it. Spoken of a man who has been ruined by a person whom he respected and
trusted.
rBfTLDB
772.
77Q<53j/jb
L-eS
of QuniL
(cWu/76\>
QuLLl.ttS&)
<oB)S
Like putting a
Ndmam
hand
773.
763.
Only when I am actually married to her shall I believe you mean to let me have your daughter. The proverb expresses fear of deceit.
DECEPTION, RUIN.
774.
83
He
775.
took
it
lie
had given
it.
917.
&SH QfflT'ggl
He who
776.
<zg-nev
steals
what
is
(or sirs&nuLi}
LJITIT.
I will
i.e.,
show you magic, watch attentively am up to your tricks. A hint to a cheat who
we."
764, 781.
is
trying to deceive.
"
777.
fss&ff ^LLif-Sor <suu) G?u/rsv>. Like a ship which has run ashore.
/
778.
<?'3sx><(3j(cL06i) <as)S
&HL-(lQrr>gi.
To show
i.e.,
one's head. 260. To revoke with the hand what has been promised by the lips. The proverb is often used in condemnation of a crafty person in power who
one's
hand over
779.
5'%3dU$&) !
<SS)S
He
put his hand on my head. Said of one who has taken advantage of and ruin those who have trusted him.
uifiurre^ssTLD.
trust reposed in
him
to deceive
780.
This Sanskrit phrase appears often in the Sastras in connection with the incarnations of the Divinity, who appeared on earth to protect the good and destroy the wicked.
781.
&
I
uuf-pp
764, 776,
782.
uy$l(oUfTi-L:g p^eo
<svrrtEj(9j@rr)
234.
who
783.
urriLu). <ss)u^^ujsmfi,
Grandmamma
up&G&sQu'ii-L (y>S(3jg)iQ5$ srearurretr. When she gives one a small measure (of something) she says it is a big one. Said ironically of one who is full of tricks and dodges but cannot hide her
is silly
!
true character.
784.
L96BT(CT)(o eU
>
@(5'5 ^? K-SOST
S
Qf>6S)L-.@(Ty<581
He
keeps behind
me
to
weave wicker-work
of
(to
bury
The proverb
murderers.
refers to
a practice
me
785.
LDesargpsg)
It
{j)<s$>ffiumLiu
QunQpgi.
;
Said, for instance, about something destroyed by white ants who is pleading for help, but sees his request refused.
by a person
84
786.
TAMIL PEOVEEBS.
What
Are there
This proverb is used when one finds a secret plot against oneself in an apparently guileless person. The veil is often used to signify modesty.
786a.
What
787.
veil ?
QiDiLQro Qsni^l Qps&as ^isf.^^npQun&). Like breaking the beak of a fowl. 558.
If its
788.
eurrjsl
QsQ^f^}
knew
his
uir($ }
The alchemist
Neither
spoiled half,
756.
own
business.
789.
He
790.
water on them.
Utter destruction.
jtjeuGsr
ejeBrfyssT
ssujslu
upss
off
jiy.ssu unnsQ^npissr.
fly
He
tries to
blow
me
and make me
away.
UP."
difficult it is
them up
In the potter's house and verandah pots of all sizes are placed in great piles. It takes much time to pile them up, but it is easy to knock them down
all.
What
"
is
work
for
potter,
is
An
hour
built up."
LOSS.
LOSS UPON LOSS.
792.
ffetfLD
Quiresr^!LD&)&}n'U)&) ) aggbrjp/ffgjii ^Lpsf^s^ixi eu&jgg} lost pot, but I have also lost
Qs.
eyes and
my
my
"
my
nose.
loss
After one
come many."
t
793.
sQgemjg
3i$.]g@ giLD)&)!TLc>&) }
s/r'Sewu/LD
LfijUgppinG
(com.
LOSS.
85
794.
gj^snj Q&0p g}LD&))mL&), (9jLIQ><n6SBnu Ujggi ueasruo. JNot only has his horse died, but it has also cost ten coins to
<
bury
795.
it.
Qsiri^l Qurresr^jLD6(}&)mi&}} (gjjj$J> Qurrf&gi. Not only has she lost her fowl, but her voice is
gone
also.
She has
lost
it.
796.
Though
fee.
puuirg]. the child was still-born, the midwife did not miss her
797.
LSsir^efTssira&si L$&r%srr&(9j
The father weeps for the (dead) the funeral weep for hire.
In India there
are classes of low to perform last rites for the corpse.
who arrange
it
798
3n-.L
_&
!
Besides losing the money he had tied up in his cloth, he has also been called a grinning fool
799.
oil,
live.
Cf.
301 /.
(i.e.,
the food)
"
my mouth was
is lost
:
lost too.
809.
cost."
All
both labour
and
801.
g5<t5?jii
If
matter
802.
Like the
man who toiled for a small measure of pig (at home) ate up a big measure. 806.
tied
rice,
while the
803.
As the money
Spoken
of the
up
for safety
sudden
loss of
804.
&ULJ&) sjrS
sea.
86
805.
(VenpQjgrT
TAMIL PEOVERBS.
Q&TiSlis
it
!
<$rr)
Like the
wash
"
his feet in
When
5,
Kings
11.)
806.
While rising a span, should one slip back a cubit " One step forward and two steps back."
807.
If a
802.
water pot (a worthless thing) breaks, they exclaim Alas and if a pot of curds (a valuable thing) breaks they say the
!
'
'
same
808.
L$iy-@<
Q^sfriLftli
The branch
which
was stand-
<sij/?^i
uGtoLpuj
Qeuetretr^ss>ftLjtx>
giiy./Bgi&
A new
The
flood
loss of
came and carried off the old flood 925, 1241, 3153. what one possesses together with the loss of what one is
!
seeking.
810.
If
a dog look at a mountain and bark, will the mountain or the dog suffer ? " What does the moon care, if the dog bark at her." " To bark against the moon"
THEFT, THIEVES.
ACCOMPLICES IN THEFT.
811.
If
the head-man and the village watch-man are in league, they can steal till daybreak. 814.
812.
&-enel)&}irLo&) setrey
No robbery takes
813.
a traitor.
THEFT, THIEVES.
8] 4.
If the
till
87
815.
If the thief
steal till
day-break.
THIEVES.
816.
..gyajear <SG>&
QLD<$JS &-ffn&Qff.
!
His
818.
While embracing and weeping she gropes with her hand. 2311. After a death in a house while the women sit weeping in a circle with their hands on one another's shoulders, a thievish woman will try to steal the jewels of the woman next her. Nothing is sacred to a thief.
819.
jLLirT6Br <grrtLu goldsmith will pilfer a little gold-dust even
gold!
820.
He
Q^neSl^ss, 3srr <3S(tgiEj&) (com. (y>(tgis]Q). swallowed the pulp, but left the peel intact. Said of a thief who steals without being found out.
THEFT.
821.
Qutr&ffQff, ^leriGfB&Q&rressrQi While I was going away with
what
had
stolen,
he came
it.
@^
What
is
illusion.
830, 831.
Said when little things disappear from one's house without anybody knowing how they disappear. The allusion is to the doctrine of illusion (Maya) according to which everything is phenomenal and nothing real.
823.
824.
415.
The
thief
is
more
alert
88
825.
TAMIL PROVERBS.
Though he who
ties
pilfers
may
be endured, he
who
steals in quanti-
cannot be endured.
826.
G
When
a thief goes to plunder, he should go without a partner.
QffirtlLj} gsiffa) a_sJrG
>
827.
ffiAufsjsl
Sjsavgear eu(r^Q(yesr 3
:
Q&IJOLJ
etseu.
(com.
Our honest
(or ironically relative is coming, put all the brass pots inside (or ironically, outside)
!
Ga./?C uj)
>
Used ironically about a friend in whom one has no confidence, implying that even one's relatives may be thieves.
828.
seseri
The eyes
972.
with intent to use his
study
it
well,
829.
isrfl
isiTgn
srr)
is
$l(rrji<S6T ,
{j^GtBL-iussr {jjjjreasr
airso
S<ssr&QstT6earQi
^(r^fs^su^sr
sruuiy-QiutT
Gessrsssfl)
LceosrVessru
QumL., cgyso^ GrtS-ggisQsnaxirQQurrtGmGBr. He who just stood here has somehow managed
into your eyes
to
throw dust
and run
off
with something
822, 831.
831.
He
it
off
as
it
ready to hand.
Or, ^uSffLa QuiriL Qffr&)0S 9(5 eSens^ erptSeneu, Tell a thousand lies to light a lamp Or, ^uSaui Qurnb Qfn-)0$ ^0 ptrsSl SL~ uf-Gsxsu, and ^uSniJo QurnL QfrreoeS SPQTJ s&SujfTsssr^ QfiLgieneiJ, Tell a thousand lies and marry.
:
The
latter forms of the saying refer to the lies told by the bridegroom's friends to the bride's relatives about his character, person, habits and wealth, in order to make them eager to complete the arrangements for the
marriage.
GENEROSITY.
89
GENEROSITY.
GENEROSITY AT ANOTHER'S EXPENSE.
833.
it
as an
360.
Ganesa
is
834.
its
Brahmin.
The cow
is
sacred,
and the
gift of shoes
it.
made from its hide to a Brahmin One cannot buy merit with
Robbing Peter
to
pay Paul."
835.
Pinching
off
little
made
which
of sugar)
it
"Broad
CHEAP GENEROSITY.
836.
0, father,
mother
837.
^pfSQ)
river
!
^uSjru) sfr
worthless
little
gift.
Sometimes used
of a
much work on
pay.
838.
bite,
is
an excellent
gift
to
Besides being a sarcasm on a mean gift this saying is also used of the gift of a miser, which is a great thing to him however small others may think it. There is a Telugu song that tells how a miser mourned because he had to pay a few cash for the wood for the funeral pyre of some one who died in his house.
12
90
TAMIL PEOVEEBS.
HABIT.
THE NATURAL DISPOSITION CANNOT BE CHANGED.
839.
No
&en^es)^ QUITS& gjsr/^^si/spi^euSteo, u& QUITSp one gets rid of dirt by bathing, and no one has his
satisfied
hunger
by eating.
will soon return
;
The
840.
dirt
be repeated.
ST-S^fasT L/iLD @LLi_/r g^/LD, ^(TTJLDL/ U3rLCiQun/Sff(^V)(^LCi!r^ fine gold, however often refined ?
<
wnpp
gj(75
^edteo.
There
842.
is
no priest
\'1'1.
Q*g<58ri>;)) iStp&jg^ Qf^uurreo g\U}-ppn$Lo Qurrsirgj. What is born with you will not leave you even if beaten with 850. slippers.
"
He who
is
born a fool
is
never cured.
843.
Though
844.
cold water
is
made
2372.
"Foul water
Q<si/iEj&rnLi<5g}&(8j
(or
QQ/<3fr3srriJy<sror,s(3j)
it
If
you ask a woman, who goes about the street selling vegetables to sing a song, she will only go on crying, Onions and greens
'
'
846.
giLDiDG88rpQ@ff 1$G5l&) QsmcessTLD &t-LL9.<5srei}6ar <ss)u^;!uj&&rrjT6Br. He who ties on a rag in a country where all go naked will be con-
sidered a
"
mad man.
in
You must do
Rome
as
Rome
does.".
847.
of your dear son-in-law comes to grief, it does but see that the rice-mortar you have inherited conies to no harm.
Said about overvaluing that which is old because it is old, and undervaluing that which is recent or new because it is not ancient.
"
Custom
is
men and
CASTE.
91
848.
The whole
way
do you want a
who makes
849.
Is a merchant 639.
who
sells
it ?
395,
He has
got so used to it, that he does not perceive it. Constant association with anything, good or evil, is apt to give rise to indifference to its moral worth.
850.
842.
What
belongs to
nature
CASTE.
851.
He
252, 545a.
prides himself
who
on belonging to
852.
A man
The
and the
856.
show themselves
however
we mix our
pots
(i.e.,
If
we take
People of different castes and sub-castes cannot eat together contracting ceremonial defilement.
854.
Mahabharata
is^rQssrfS
!5eo&)
eurrs&r GT/svir&Q&rrT, ^siiiTsQ&i ts)Gti Q^saresTLD, only those in the right way with good conduct are of good birth.
who walk
855.
(3J680TLD
Not
856.
caste,
but virtue
is
great.
As
his caste
is,
so is his character.
852, 1392.
92
857.
TAMIL PROVERBS.
gjSOto (SjuemuuSQa), uesartj) caste lies on a dunghill,
High
"
wealth has the feast. Worth has been underrated ever since wealth was overvalued."
858.
ff&r$iunifFl&(8jtli
Even an
caste.
ascetic
all)
859.
28/
The
caste's custom is common to every village, just as there are holes in every Iluppai flower. The faults and shortcomings of a caste mark the caste wherever it is found. Low caste people often attempt to mingle with the higher castes, but they find it difficult, as their mannerisms of speech betray them.
860.
GuiAfg^gj (com.
you even
if
you
boil
a vessel
an offering to
A man
839 /.
She
Used
862.
claims
will eat a sheep, yea even two, but " " fie
:
if
she
but
sees
fie,
ironically of those
flesh,
who
really enjoy
it.
lost
is lost, that the owner dare not enquire after for fear of public disgrace. Brahmins are not allowed to eat flesh in any form. By the rules of her caste the Brahmin woman ought not to have had any salted mutton to lose ; and when it was lost she dare not inquire about it, lest she should be turned out of her caste and disgraced
863.
&@Qi->iT(iggi (or
(or Lfieor&fS}.
daily by flesh eaters are put on the top of the 228 1 pots kept for sacred purposes The two ought never to come in contact as the former defile the latter.
! .
who make
out.
them
CASTE. 864.
93
piece of meat.
Give
me
805.
but
if
you eat
it,
you
will get
is
866.
ffirpr/jQ) L?
Strain the
filth
let
me have
the soup.
867-
meat in
it),
give
me
the clear
soup only
864, 866, 867
and 869 all mean the same. What the person says he does not want, is exactly what he wants. These proverbs are sarcasms on the growing disregard for Shastraic rules against flesh eating.
ets&suLD, LDffs&rQ er)&)rru)
is
868.
<&&
He
868a.
who
^etsffuuL-
wish
to
869.
Q<suestffiinJb, (GTjrruSpgi&QifGnLC) eptTTfQutTQgg] /FSWT I don't want crabs as it is a fast day ; pour out
me.
"
867.
eat the devil, as the broth he is boiled in."
As good
870.
/F/T6x)/7u>
If
may
871.
ea#eu Qf><an@ujfT (a
name)
!
Pariah priest cooked for the vegetarian, Muttaiya Muthaliyar The Muthaliyar's professions of vegetarianism, which is counted a virtue in India, were overthrown by the fact that his cook was a flesh-eating
Pariah.
872.
<3n<?euii>
(y>p($,
An
ironical and rather vulgar proverb denoting that the professed vegetarian is really a flesh eater.
Cf. 386.
94
TAMIL PROVERBS.
WHAT
873.
jyVeGtsr
IS
its
banks go back
if
you weep
874.
&-.fSu$Q)
Though a
875.
is
hung up
in a net
(uri), it is still
^0
If
Q&tlQpgj
gllffQffn<3\)G$
you have paid him one small coin to weep, will he cease weeping if you give him nine coins ? Easy to do evil, hard to remedy it. See 884 N.B. " Give the piper a penny, and two pence to leave off."
876.
Can milk that has been drawn, " Can a man be born again."
877.
come back
you get angry and fall into a well, will you get out by trying happy ? " Anger begins with folly, and ends with repentance."
to feel
off in
879.
anger
A jealous
husband in India sometimes cuts off his wife's nose in his anger. If the quarrel is made up and he lives happily with his wife again, he would like to undo what he has done, but, of course, cannot.
Quiresr
880-
*<s/7
A corpse
881.
that has gone to the burning ground will not come back.
up
but
if
honour be
can
it
be had back
882.
Qj5iT68sri&
One measure
883.
up
again.
The
&,6Sl QfiSSn&) L/63BTO). price of the sundahai (a vegetable) is a quarter of a panam, the charge for carrying it is three times as much
!
95
The
price of the dead sheep is a quarter of for carrying it is three times as much
!
a,
N. B.
to class
Nos. 875, 883 and 884 scarcely come in this section, but it is difficult them more accurately. The idea in them seems to be that what is begun without thought, mrfst be completed, though it involves much labour and loss.
885.
LoptBgi
I forgot
QfgQpGGT, tSlffrressrioGr evrr <snssr(y&) is^tn/r? myself and died if I call my life back,
;
will it
;
come
which he cannot
"
Evil comes
to
us by
ells,
and
goes
away by
inches."
886.
(ipuugi
"
uessrtJD Q&rrtS^^rregiu),
npeflu UL-L-LD thirty panams, a bad name will not forsake you.
ill
may
887.
him only
three cakes
He ought
888.
to
The
story of the man who bowed down to his friend, and was claimed by this friend as his slave
!
889.
If
Death present himself without his terrors, she advantage of it and cook him in a cake. 2649.
will
take
shrew will take advantage of the least indulgence to get the upper hand over her husband or master.
889a. @3srrtJL/ epLLiy.^) OTmSswii/ii rsLDSsnn^w ued&irsiu) uessreawieun&r. If you allow her leaness to be cured by with good eating, she will make Death into a cake.
890.
3372.
96
891.
^Seirs
TAMIL PROVERBS.
seen
ejLDrr^^jLDfnb
(or
6TiLs(^ii>
or
tA7LLir>/m>)
stnL
QutL
(or
isifi).
The devil (or jackal) that lives in the banyan and cheats him (or intimidates him).
They
will
grove, sees a
man
Cf. <sjLDirr5@j'%3si sjiarr'ggiQ/Dgi, to deceive ceived. " An easy fool is a knave's tool."
de-
892.
Like beating the ploughing ox with the yoke. 738, 3502. Said about the ill-treatment of an inferior who has done good service;
about over-severe punishments.
or
893.
erSdtfl
If
^enuuiLtr^eo, Qsrruuo fessriu iSnfeasnu-t. your opponent betrays weakness, then your rage will be overwhelming.
894.
GT$ITi<SU6BT <ST<S8)Lp <oT6BT(T>p), Q&!TUU> <f 68BT1 H'&TUD. If your opponent is a poor man, your rage will be savage.
OTgsr $)en&srrsjLD
739.
895.
My
i.e.,
eSenssmL errflQpgj (com. good nature burns like a lamp. All in the house know my good nature
just as a
or
suffer,
daughter-in-law or by a servant.
"
The
"
least boy always carries the greatest fiddle." candle liyhts others and consumes itself."
<3U6GT
896.
67/f
&-(T>
j&TUULDrT^),
is
GTJgl
IMffflTioSr
(L<35)tD
or
If the
ploughman
!
him
like a
brother-in-law
If the superior is
own way.
897.
eresieurfiLi'^ssrs
Seeing that her husband was a simpleton, she carried the torches very high. i.e., Knowing his easy-going foolishly kind nature, she did what she liked
without regard to his wishes. "
She wears
the breeches."
898.
If I
am
is
he
899.
too
yielding he will put a Namam on me (i.e., cheat me), but weak to try (or he has no chance). 910.
DESIBK.
97
900.
&6ssr(gj<g;!lu
He
is said to hide itself in the tops of palms and wait drawer of palm juice to climb up. When he nears the top the snake darts forth and strikes out his eyes. Here it is used as an emblem of
urrwi^Qurreo seseressfKce^ Lcnossr^sssru Qurrl(yeGr. throws earth into your eyes with the malice of a whip-snake.
malice.
90
1 .
Q&triiy-iGtS)) Q^&r, Qsrnl.L-rreSlLLL^!T&) L5leir'2GiTULj f&l. > If it sting it is a scorpion if not, it is only a ruud-gryllus.
;
902.
G)<s/r6tfsx>53r
srerfl ss)Lo
(or
QUJS&SLD}
SOSST,
(3jj/5/(S>
It is said, that a
smith, asked
Said of one who
monkey seeing the good nature him to adorn its legs with anklets
.
of the black-
is
903.
gniSlQp
If
leniently, he will jump on your head. If a servant says he will leave, but is coaxed to stay, he will treat his employer with contempt.
9 04.
Over complacency
i.e.,
is
1085.
The
"
905.
If a
also
mother slanders her daughter, the village will slander her if the husband slanders his wife, every body else will
;
slander her.
3200.
<
906.
Lj,fl Lfrf&l <5T/5Gl(y&), LIQgSGSUS ^ 2eoG'LD6U S7J2/LO. If you speak kindly to a maid-servant, she will
/
jump on your
head.
If servants
ployer.
"
He
738 /. 3334 /.
DESIRE.
VAIN WISHES.
907.
^snfuS^&Qpg)
pgi
giT&GOuesnresor,
^jil<ss>f
''prop.
is
He
" "
QLDUJSS. has the desire to rule over a district, but his lot
3Qg<sG)
to herd
asses.
The wolf loses his teeth, but not his inclination." If wishes were thrushes, beggars would eat birds."
13
98
908.
eT(wis
TAMIL PKOVERBS.
She would
Said of one
who wants
like to stand up, but has no legs. to do mischief, but lacks the power.
909.
910.
iitSl seuiresrrr
(Governor)
to be the governor, but his feebleness
teeth."
898.
If you cannot
bite,
911.
lie
kings.
912.
<y>L-.eu<5Gr
Q
man who wanted
who
the honey up in the tree.
1017.
craves for something beyond his reach.
1669 /. 2670 /.
DISAPPOINTED DESIRES.
913.
914.
To
excite desires
To give hopes
either
invitations,
but
finally to disappoint
915.
OTSor'SsaT
isiiunQp, prreS
Do
not trust in
me and
take
off
your
thdli
disappoints the faith that others have in him. The saying is, literally, a warning to a married woman not to forget her marriIn the Woddar (navvy) caste age vows. It is also explained as follows a widow is allowed to remarry, and may wear the thdli given to her by her first husband up to the day of her second marriage. There was a lazy H'oddar who wanted to marry a certain hard-working widow so that he might live on the profits of her work. One day he found out that she had the same idea in her mind about him, so he uttered the above words, meaning, If you want to remarry in order to live an idle life, don't
:
who
marry me.
DESIRE.
99
9 If).
'oJpeStL-,
!
(a tree)
s&)^^l Like serving up rice in a vessel and then laying hold of your hand (to prevent you from eating it). 774. To promise and afterwards disappoint. " Give a thing and take again, and you shall ride in hell's tvain."
@<sffies>uj
918.
it
919.
^Stfiff,
say
I will
fear.
1095
219 /.
UNGRATEFUL GREEDINESS.
920.
If
t
you give him a place (to lie down in), he will take the whole hermitage. " Give a rogue an inch and he'll take an ell."
921.
|)tJ Wherever he got a place to lie on, he made a hearth. " Give me seat, and I will make myself room to lie down."
a.
922.
If
you make room for a mean person, he will take your whole
house.
that takes the devil into -his boat,
"
He
sound."
923.
After the former had promised a thing, the latter did not leave her got it. Siva and Kubera are popular deities.
she
924
GT^JLDL SSLff
If
you leave sufficient room for an ant to creep in, he will drive in his bullock and its load
!
"
Give a clown your finger and he will take your whole hand."
100
9^5.
Qesari
TAMIL PROVERBS.
GUISES iStirrrfi Z>SLT LSirrtfl<as)uj<$
Like the goddess that came and asked for a place to rest, and then 809. expelled the goddess of the village. The Brahmins came to Hindu applications of this proverb would be India for shelter in ancient times but made themselves the priests and the English came to trade, but have taken all masters of the land
:
authority out of the hands of the Brahmins. " I 'gave the mouse a hole, and she is become
92t>.
(stiLtGurr isnQuu snssr(yffj, Qpgffism'JLi
my
heir.'
;
(prop.
(y>s/F<SK>j$
is&(3jSrrig].
If
you
say,
Come
here,
dog
it
and come
(crin-
ging)If low people are enIf spoken to kindly it will beg for something to eat. couraged at all they will try to make profit of the kindness shown to them. " The dog wags its tail, not for love of you, but of your bread."
927.
The
These mendicants will come to villagers and promise to help them to perform religious rites at the sacred shrine at Tirupathi, but when they have persuaded the villagers to make a pilgrimage to the shrine and have got them to the place they refuse to do anything unless handsomely rewarded, at the same time threatening these ignorant people with the anger A man's greed is of the deity unless they conform to their demands. best known in the place where he has most influence.
928.
isiflsg)
If
^iiiiQsrr(d^^n&) ) Qss)iS(^ )j63ar i$uf-3(3jiM. to a jackal, it will take two sheep from your
$)i-.<iiQ&tr@pn),
to
e.j'Sso
929.
eSjj&) jptanLptu
If
push
push
in a
930.
Qsu&t <!ef]&&[T!TGV)j&(3j
(Our ancestors) gave as much room, as a sheep-skin can cover to a European, but he cut it into bits, conquered the whole " This is mine." place, and said,
Cf.
"
2172/.
931.
^/DffQfiL
"
Qp(Lfil5>lLD.
Over niggardliness
utter loss.
Much
and
lost all."
932.
^(CjO^tlOcH
(or piu<aneu}&
QSS(^LD.
Stinginess ruins the eyes (or one's sense of sympathy). " A covetous man is good to none, but worst to himself."
933.
sear
^,<sa)ffi,
sesr
G<SL?> L_LO.
DESIRE.
101
934.
Qutfrrstn.?
Much
935.
foUL-iy-
greed
is
endless poverty.
Greed
COVETOUSNESS.
936.
cgffetifTJ
(or
ssrrj/r/f) 2_<_<oS)LD#(35LJ
QuuuniLu
He
"
flies like
No
one
is
937.
rice.
A
"
rice,
As greedy
as a dog."
938.
To be
as anxious as a
:
A
939.
mother-in-law often applies this to a daughter-in-law luxury but it is also applied to all kinds of desires.
rsL-Ln&), Qurr^Qurr^lajmu eS^enaiLon ? rice by the handful only, will it grow
LSup-tSliy-tLindj
If
you plant
933.
up
in sheaves
who
fill
their
eating.
"
He
940.
Qu/TOTT
^SSifUULL^U
Lj&S <5S)&U$GV
!
He
and was caught by the tiger The story is told in the Panchatantra. A certain tiger grew too old to hunt and was dying of hunger, when lie thought of a device for securing a meal, and wove a bracelet of yellow grass round his paw. A Brahman who came that way saw the bracelet and believing it to be gold, coveted it. The tiger, who professed intense penitence for all his former sins, declared that he would give the bracelet to the Brahman, if he would take it. The Brahman led by his avarice approached to take the gift, and was killed and eaten by the tiger.
longed for the gold bracelets
941.
i[BSS)fu$6piLO urr&),
If
when with
home
1205 /.
CONFLICTING DESIRES.
942.
He wants
Parsimony
the
woman, but he
loves his
mat
verntis lust.
102
94'2a.
TAMIL PROVERBS.
He
943.
stands with one leg in the river, and one in the mud.
a?'LLi$.e$jLo seSiunessrw, $ji)6S)iU$)
^yestsr
Qf^^^;
" He that hunts two hares oft loseth both." " Between two stools he falls to the bottom." Kashmiri : " Ihe washerman's dog is not of the house, nor of the
ghat"
94-4.
'&} S&ri-LLp-SSr $)!T68VT(& =gJLli_C
(L- Lf.
^,65)6ar.
He
Said of one
who tries to take advantage of the favour of several persons instead of cleaving to one patron, and finds that the end of all his scheming is failure and disappointment.
can serve two masters."
"
No man
945.
legs in
two
different boats ?
lame man is told to mount a bull, the bull gets angry if he is told to dismount, he gets angry. Said for example, when a mother-in-law and her daughter-in-law quarrel and the girl's husband does not know what to do, for if he sides with either party, he offends the other.
;
947.
<ELDL/(55(3?<5
Appear
"
if you were weeding the corn, and as if you were 220. arranging the marriage of your younger brother
!
Queasr as
948.
He wants
949.
(to
cash,
but
it
must run as
He
950.
<SU(Z<S(3jLD y,6K>f, LDffQ/SgiLO (or L^6S)<fSl^w) ^<5S>ff. is fond of gruel, and of flour (or of his moustache).
Qffix<sor<gs)&T
^Li
(@niL}
if I
If I tell
die.
it,
don't tell
it,
A man
caught a hare and gave it to his wife to cook. The hare ran away, and the wife to avoid her husband's nn^or killed their cat and prepared it for dinner. The son who happened to know this, to save his father from eating the cat, came running in and threw one of his slippers into the rice and the other into the curry and ran off. Used when one servant knows something bad of another and desires to inform their master but
fears his fellow-servant's vengeance.
DESIKE.
103
aer/flj^to
951.
i&&&)
ser//?jafu> s0SiUfTsssni>,
g}i.uj)
s&SiuiT6asru>
ismu
There was a wedding in the villages of Tukkal and Tudiyal, the dog ran to one, but got nothing, and to the other but got
nothing.
943.
952.
The money
(that has to be paid for bride) must be ten panams only, the girl herself must be a pearl, and she must also be the father's sister. daughter of
my
my
to give a very small dowry for his bride, but exacting in his requirements.
is
very
It
killing the snake, and without breaking the stick that strikes the snake.
in-
Said of one who wants to force something from another, but without juring him.
954.
U>]&}QLD60
y2s37G?LJ/T6X>.
%
side
it
will
jump.
Used about
which the
955.
Qi>6U
He
He
will not
chew
it,
it.
it.
jy*/r
^uurr
eresrs(g 9^75
QuiLi^aSQeo emeu
If the father says, I
;
down that forest and sow cotton seed the son replies, Father give me a new cloth. On this the father remarks. It is too long for your legs and hands it will be torn fold it up and put it away in the box 960, 1282.
will cut
; ; ; !
variation of the la-st clause is: c>i&jb(8j <gfuu<5BT ^rraSQev intnLu^. On this the father reQiglaseurr erasi^i s&srfsr^^leo g\u}.&pne3r. marks, What will you tear it with your feet ? and boxes his
!
ears.
The boy takes for granted that the cotton has grown up and been woven. The father takes for granted that the boy has got the cloth. Used of premature and unreasonable requests and hopes.
957.
sifs.fr
&.6ssrirrQtLi&)&}QeurT
When
958.
Sif&Qs
QinnfUs, &_68BriT3(c6u6sor(Si>.
village,
When
you own a
then milk
it.
104
959.
TAMIL PROVERBS.
Should ghee
buffalo
is
(clarified butter)
be offered for
sale,
before a single
bought
Before ploughing in order to plant cotton, the younger brother asks for eight cubits of cotton-cloth. 956, 1269, 1282.
9ol.
iS&r^sir
A name
962.
Qupgvu Qui
must be given
to a child after its birth.
till
You must
2530 /. 2882 /.
eBiLfiu QunsLoirL-L-nssr.
is
As long
Cf.
a bustle, he won't leave. 923, 975, 978, 9S1. Thus children keep near when cakes are baking, in hope of getting one.
as there
^)Ki(o<5 gjSftffGSlsJfa),
There
is
can get
nothing there.
964.
^Gtnf (o/5ffo/(5 <gjeSltil> erg). There is no antidote for the disease called Desire
2520.
965.
Is Desire or a
mountain the greater ? 982. The Vishnu Purana says: "There is no end of my desires. Though all I hope should come to pass for ten thousand or a hundred thousand
years,
still
spring up."
966.
965.
967-
He
968.
What
avails
mere desire
If
he swallows
rice,
he
will live.
968.
DESIKK.
105
971.
When
a
"
you buy a brinjal (a small vegetable), will they pumpkin (a big vegetable) into the bargain ?
is
give you
The calf
972.
S!TLD^)1S(^S &600TL- ^)l^^leO S60W. Wherever Kdman goes, there is his eye. 828. The God of love always makes good use of his eyes. desires every woman he sees.
Said of one
who
973.
smDff^is^s
"
sssar
^s^^eo.
lacks discrimination.
blind."
974.
&rr&)
cgy(S33)
Qsn(SisQQfD&5r
GT6Gr(trj>&} }
srrgsuySj rsiuurr^ir.
If
you
you a quarter-anna
coin,
A
975.
quarter-anna
is
ffenpiLjetrefr
^i-^^leo spJEl
The
knife seeks the fleshy parts. 963, 978, 981. Said of avaricious or lustful or even merely greedy persons who know their best friends and get out of them all they can.
976.
ffl^lSaJirS
QfB!T<S>J6SaT^^lS(^
^jf&^glf fQpSnSLO
got a big family The story goea that a Sannyasi bought a cat
rats
;
cow
"
the cowherd soon married and had came, and the Sannyasi had to keep them all. The story shows one desire leads to many, each greater than the other.
to protect his clothes from to graze the cow he hired a cowherd; a number of children ; then a famine
how
No
one
is
977.
g>LJLj3Q<5i-LL-<3L'(Gfjj&(3j
A
O
QsLLu-sQsiQs^
)jLL<sa>i_ uifittiw.
worthless woman demands a double wedding present. The worthless are often the most importunate.
967.
978.
uffes)f
S6sonn&) )
epi-L
^jis^ LdsQeir\
!
963, 975, 981. daughter, if you see green places keep to them Stay where there is something to be got. Said also of children, when one of them has some sweets, and the others surround it to get some. eSnnfB^I ^&Tefr&)ITLDIT^
is
979.
LJIEJ&GOetftTU UIEJ6S)S
Should you
it?
980.
fall
on a share which
LJ/77?LJU/r632/c5(3j
Do
6U!TUJ QulTS SirQ @, ^SSOn^S^ .jyjZ^rt'gp/tO QffT&l&JrrQfg. not promise a Brahmin anything, and still less a mendicant.
923, 1934. Both are proverbially importunate until they get what they think their due. Hence never promise them anything. Cgy<a//7<5(6r5<(gj eviruj <sl<r)n)i uQunL-.rrQjgj Don't sell your mouth to them. " Three things are insatiable : priests, monks, and the sea."
14
106
981.
urr'2i5sr<i$&) ^jtfl&l
TAMIL PROVERBS.
^(Ty^^ir^, uirircjurresr sesar as there is rice in the pot, the Brahmin will not sleep. 963, 975, 978. Said of covetous people who are always trying to get something out of the
rich.
As long
982.
i-flerrSsrr
Qupu Qupu
is for
-^sn*,
The wish
money.
''
children,
965.
983.
ciSear
Q&n&srp
urrsvui
unsviJD
er&sr
Let the sin of killing the cat be with you, and the sin of eating the sugar with me. Said by a greedy merchant to a Brahmin priest to whom he brought
the cheapest offering that would expiate the sin he had committed in killing a cat, viz., a little image of a cat made of sugar, whicli lie himself swallowed, saying the above words.
984.
985.
^i-1
Q(TySBT
The God
of
Love
(or
ebrressflujssr
No
sack
is
FAT PEOPLE.
SjlL-&&Tf
L/ SJ^
_
jJ5!!T<55r.
>
eh 6YT<a/<o5T ILJ
986.
He
987.
is like
the trunk of a tree from which the root and iop have
off.
been cut
sgjSsarC'u/reu
You
988.
(Ironical.)
ejetstuf.
Why my
Ironical.
dear
woman you
!
rice-bin is a
989.
gjujfl-
The husband
a rice-bin 990.
sj$iiQLJrr&)
!
is
plump
as
He was
991.
now
like a rice-bin
ON BEING INVOLVED
IN
IS
NO ESCAPE. 107
He
993.
is
like a big
pumpkin.
like a
He
is
soil.
993a.
He
is
U
-&)&<SS)&& (9JLJ LJUJ
994.
e_J6$(?6l)
$00
LDilLLuf-&Q&-G6BT,
UU iLlfT &)
^(TTjtfl/T?
If
you fear the rice-pounder after putting your head into the mortar, is that enough to save you ?
weeps, will the cat
995.
If the rat
let it
go
"
Too
996.
In
difficulties
is
no escapo.
997.
jy^&iGS)),
^(TJLO/T?
If
then fear
its
apple tree."
998.'
The
inside of a rice-mortar is heaven to a wild-fowl. 1747, 3371. The fowl that once gets into the rice-mortar can never get out again.
'
999.
^'SsoszcfL/ rs^em
jigi
The head
is ready. 1028. caught and from which there is no escape, e.g., If anything is found wrong with the child-bride after the betrothal (iSsjjisluJ gsrTLDLLeou:)^, the betrothal cannot be undone. is
is
razor
000.
gsr6SKis}-e$&)
^ISLJULLL
r*
itfesr
^i&refl is^^)<GS)&)
eSStsufrirsefrrr ?
If the fish
off
it,
will (the
108
1001.
TAMIL PROVERBS.
Like a frog in the mouth of a snake. " Like a lump of butter in a dog's mouth."
Cf.
873 /.
THE PITCHER THAT GOES OFTEN TO THE AVELL WILL BE BROKEN AT LAST.
1002.
e3>jiEi(9ju>
puiSl, UL-L-6BT.
{j)isj(3jijD
fUiSl,
The rogue Tummattipattan, who had escaped here and escaped 1004. there, was caught after all.
1003.
QsiLu)-&&nff6Br i-f<&^^ enLKn^efruS&} Q^rftiLjw. cunning man's falsehood will be found out within eight days. 20.
A
"
1004.
u&)tBn&r
jsl(tT)i<58r ^(/jfc/rSferragj
^jsuu<surr^sr.
will be
He who
many days
caught at last."
NARROW
1005.
GTLD&sr
ESCAPES.
/T
^ U L$ LJ (o U @ ^
eunaSeSfT^tB^i euftjg^i (or
<SV .
L^easns^) QUIT).
or of an unexpected
Like returning fi-om the mouth of Death. Said of a thing which had been lost, but was recovered,
recovery from sickness.
1006.
prrtLi
euu$t)pS&) ^jesari/^^ LSptBg^QunG). Like being bora a second time in one's own mother's womb. 1007.
illness.
1007.
isifl
(or encm) eunu$Q&) Lcesar QumLinujn^ Did you throw earth into the mouth of the jackals
(or
Death)
1006.
i.e.,
1008.
@ui$GsrgiQuni.
mouth
of a snake.
3408.
marvellous escape.
109
1009.
<s*jGssfi)
run up a
tree.
He
1010.
1
again.
wanted
it;
now
it
1178
101].
To
(i.e.,
to be perplexed).
it.
Said of one
who
1012.
Like expecting an elephant to bring forth a young one, when it 1014. only dropped dung. Said when one's expectations of some great man's kindness are disappointed.
1013.
@^
i.e.,
?i<5Grp (9jniEi<s8)&uQuij&).
!
Si-efljS^sQsnesBr
jStflu-jLD,
It will
face.
1014.
^)(Sy/rerr ^(Seufr&r
erttrgy
sjssQfp^i
<j^(Ujrs pn&rnia
fBrryS}
'
She got
little
The four desires of a Hindu girl are Food, dress, flowers and saffron.
1015.
^)6x)<
Like the parrot waiting for the ripening of the pods of the
cotton tree.
These pods burst when ripe, and the cotton flies away on the wind, so the parrot gains nothing by waiting for them to mature.
1016.
eresBTGasflioBT GTeaorGsurLD
sresresr ^jisf-,
^eaar^os)
erewgu
What
My
girl,
why
me your
elder brother ?
and she seemed about to yield, older brother,' which made him say this, but suddenly called him meaning that to be her elder brother, was just what he did not wish to be. The proverb is used of persons who disappoint one's expectations
of them.
110
1017.
TAMIL PROVERBS.
erpuuL-rr^ Lon^^Qeo eT&sor<grtr>u$ffu> srrtLi. On the tree that one cannot climb, there are eight thousand
fruits.
912, 2128.
is
It Said also as a riddle about the ragi (Cynosurus). very short, but with numberless seeds on each head.
a kind of corn,
"
'
Fie upon hens,' quoth the fox, because he could not reach them."
1018.
and then
a man, who never attended a festival, attends one, the festival day becomes a common day. Used when something happens at the last moment to prevent one from enjoying what he had expected to enjoy, or when one goes to a show or
If
festival
and
is
1019.
Gpiy. 6pi$.
&-&reniEi&nGiLi Qsmgnj^fgi.
it
so
much
off
my
Great
feet.
efforts to get
1020.
SLDU<olfl
^sS^^^iJ^li). he opened the bundle thinking it was a woolpack, but it was a bear Said of a servant, who thinks his master is careless and lenient, but finds
QpLLeS)! It is said that
CT6STJ2/ $ffl$. QpLl.66)L-6B)UJ
!
himself disappointed.
"
He
1021.
torresr
G^U).
j$%S(r!5@giQutT&).
Like the deer that was wearied with running after a mirage which it thought was water. 2439.
Thus most people seek satisfaction desires. (Luke 12, 1619.)
in things that will only increase their
1022.
It
reached the hand, but not the mouth. " Many a slip fwixt the cup and the lip." " A miss is as good as a mile." " Near dead never helps the kirkyard."
tsifl
1023.
Gd5/76U?6w<sfftl
As
Said of one
do,
who is asked to do work, which he knows he is unable to and yet will not admit his inability. The jackal in the grove can do no harm, though it appears ready to bite.
il$). gi
<
1024.
^ajw&uyesbr
He
has
lost his
(com. Qioift*<5gj) $sl&(3j<$Q&L-irTir>un60. " bearings like one who has trodden on the iigai
any
pundu."
This plant
is
Ill
Like the scorpion stinging the thief. 862. He came to steal, but he trod on a scorpion as he entered
had to
suffer the terrible
agony
1026.
They
say, she went there for alms, thinking it was a rich house, but the mistress of that house blackened her face with char-
coal
388, 1014.
Used
1027.
QurmBTgiQuff)
as he went.
to the mother-in-law's house for presents after the wedding, but he returned empty-handed. Said of one who begins a work in hope of profit, but is disappointed.
1028.
QutTiL
thrice
999.
In threshing corn it is supposed that all the corn will be got out of the straw in three beatings. Said of one or by one, who has done everything in his power to bring a law-suit to a successful ending but has not succeeded.
;
1029.
QsusaarQesartu
Like breaking the churn just as the butter was forming. N B. The following eight proverbs differ a little from the above. Their meaning is
:
THOUGH ONE DOES WHAT ONE OUGHT TO DO, OR PAYS WHAT ONE OUGHT TO PAY, YET THE RESULT IS DISAPPOINTMENT.
1030.
.jy^*
usaonJo
should he pay five coins to get rice- water to drink Why pay so much and get so little for it ?
Why
1031.
e_i<5(<
CWsor?
should he give a measure of pepper and drink the pepperbroth in secret ? A measure (urakku) is a great deal and should supply a great feast with
Why
pepper-broth (mulligatanny). If a man supplies so much for a feast he ought to be well served. But if after he has made great preparations, he gets no pleasure for his pains, he may use this pro verb. Or, a Hindu lady may save up money secretly, and buy some sovereigns, and take them to the goldsmith to have a jewel made. He may steal some of the gold, and when she gets the jewel and finds out his theft, she may say this proverb meaning that she has got no pleasure in return for all her pains.
am
I to starve
r*
1033.
112
1033.
seSuurrcssfLD
TAMIL PROVEEBS.
Am
1034.
I to live
a bachelor
life
Used generally
of privileges of
after getting married ? 1032. which one cannot fully avail "himself.
1035.
Q
Besides giving the leper ?
e.g.,
him what
I fall at
the feet of
rupees
If
to a quack
1036.
Q&nQpgjiJD, Qsir&i'S&i
If
euySluJiruuLJ
Q
should one go away through
why
1037.
Why
go to Sreerangam and
profit.
fall
at the feet of a
is
man who
has
Sreerangam
1038.
^>/Q<!g&))iTw a_6BBTi$Li-L, a//7 CTsaTU/rsfr (or GjuuuQ Having taken it all in, she says, Come on again
(or hiccups).
1041.
Said of a bad wife
who
1039.
1040.
sewnGap ^utSl&)
QumL,
What
1041
he gets daily he cooks (and eats) and then puts his pot on his shoulder and wanders about (begging again).
^6K>ff<S<sn&) U6SOTW.
ai-e
^iSffW
thousand (kicks)
1038.
Said of a person so hardened to punishment that he thinks nothing of any A thousand threats, and of one who is so clever that he fears no task. means a large number of kicks or some other kind of punishment.
'
'
113
To whom did
This phrase
is
it
it
come
quite indifferent.
1043.
cgjptffir
Qfpptrdrr,
CT<aX?<65)
died, some one else cried. Said to one or about one who is careless about his duties.
Some one
1044-
Will a
i.e.,
woman
take
is
off
So long as she
not
her thdli when she goes to a funeral ? made a widow, she is indifferent to the sorrow
of
others.
"
1045.
s&LnnQs
of this
woman
Refers to a family ceremony connected with the first pregnancy of a woman (seemantham) performed by the woman's husband's elder or younger sister. The pregnant woman stands bending over a rice mortar, and woman's milk is poured on her back, and some rupees are given for jewelry for the still unborn child. Strangers, of course, have no interest in the ceremony. The saying is used when outsiders are called in to do for a person what his own family should do for him.
1046.
sT(Lpa^/^(^u unedLDnrSlesT ASSIST &<$$)] I'D, S-<ss#<5(3ju (or u&) <s/7L!_ijS5r) jgnQu-iLD <SDQTJP@LD c y<oHU_ia//r/f<isn
r
.
une\)iLnfSlesr
his account,
who
1047.
who shows
Said of the indifference of a man who cares nothing about the blame or abuse he gets and also about money or goods that are insufficient for
1049.
While
it
stands,
it is
a high wall
the day
it falls, it
is
a ruin.
life.
2916.
Said about one who is careless and indifferent as to Also said of what has only a temporary value.
1
how he
gets on in
050.
He
1051.
Said
has laid it down at his left hand. when one has carelessly forgotten where he
left
something.
One obeisance to the girl and one obeisance to the bow. Both a girl and a bow are easily bent, but who can trust either
little
Very
respect should be
shown
to either.
15
114
1052.
TAMIL PROVERBS.
There
is no one to seek for the lost cow, after its return. 3171.
and no one
to tie it
up
Said of people
who
1053.
eviTi&Qesr
</_3ss7#
QsnQ&Qpjsl&fled,
Qsrr<g
He
does not give back what he has borrowed, and he does not ask for what others have borrowed from him.
all
his affairs.
LOVE OF GAIN.
1054.
Who
1.055.
trifle ?
Only great
If
can be a temptation.
}ssrgya(3j oiwtsiQ,
sriL'Ss^ eSlptysti eorruQw &HJULD. a thing for one rupee and sell it for eight, that will be profit indeed 1062.
we buy
"
He
a
three pence,
and
sold the
tail
for
shilling."
1006.
seaaru^l L^esif
>
To worship Ganesa
1057.
seStunessT
<sS
is
immediate (gain).
sfS
tl-^<s
He
is a ladle for food in the house where there is a wedding, and a ladle for rice in the house where there is a funeral. 1545.
Said of a person
who
is
is to
be gained.
1058.
dn-^^/rtp.
QifsQs unh^^n<ssr )
(to see if the sun was rising so that he might get his pay and go home) the labourer looked iowards the west (to see when the sun would set, that he might
;
1059.
-s^-eStu ues)i
Qoy/JLO^T?
?
1077.
Mercenaries are indifferent to their work, and care only for their pay.
To use a small
Used about the
see 2003.
<a$?jflUso ^Qg&Qp^gj. hook a big one. 2734. custom, so common in India, of making
QumL
fish to
present
to in-
"
catch a salmon."
LOYK OF GAIN.
1
115
06
1 .
sro(?iG 60
Sure
profit.
>
seaari
ue&ssr.
Profit seen
on your hand.
1062.
Qsnesan^ui^.
If
eSpfTrpetf,
Q&nu).
etirruui.
things at the price you bought them, you will ten millions. 1055.
you
sell
make
Honesty
is
1063.
(_//5^<Z(3j
Be
first
Be the
1064.
first
and the
UiTITLJUrrf^
!
GUftgg],
; !
O Brahmin woman,
The cow-herd shouts
look after it now 1067. when, after herding the village cows on the grazing grounds during the day, he brings them back in the evening and leaves each cow at its owner's house. Said of one who has no interest in his work, and only wants to get his wages.
this
1065.
GB)Ljiues)i(3j
eresrssr
Qearesj
(I don't care)
what happens
(lit.
monthly
fees
tAvo little
get
my
is
Put into the inouth of the typical village-schoolmaster whose one aim to keep his own body and soul together.
1066.
Qunjsl <9i&!&Qp<gib(9j (yiesrQesr, Is the hire to be paid before the load has been measured out ? Is the cooly's hire to be paid before the loud that he has to carry is determined ?
1067.
his stick.
but took no
He minded
it,
his
work only
left it as
interest in
and
to,
1068.
tc/r/f
csyut-pp
_6$ u>up.Qu)Q&).
is
in their laps.
beat one's breast for hire. The reference is to mourners who come what they can get.
Or To
&*-.&$&(&}
LDfTii
^i^.sQp^i.
to
1069.
(Lpuugi isnQen QUIT, y tsmmsQest euir\ Let the thirty days of the month go, and let my gold vardkan come. Said of one who does his work for money's sake only. A var&kan is a
coin worth three and a half rupees.
Cf.
341 /.
2732 /.
116
TAMIL PROVERBS.
WEALTH.
UGS5TLD.
1070.
ff^-Uf. GT
1
Qfifiii u/ruyu),
UGSSTLD uir@rrefiLD<svS)rr<5(3)U)
spear will reach for eight cubits, but money will reach to Hades (Pdtdla). " An ass laden with gold overtakes anything."
down
1071.
&-<D<3lj(<9jU) U6S)SS(8jLC>
Wealth
1072.
is
<5TL-U^.esnDLLLL:
QsuiLu>
A knife will
The power
of
spjsl,
it
can reach,
it
money has no
limit.
1073.
subuetfl eSprri
usssrpep&tTf)
LouSfr
Has
hair
As blankets
temptible. temptible. is to get it.
selling blankets ? animal hair Hindus think the trade conBut no one thinks the profits made in the trade conMoney is good no matter how it is gained theirreat thing This proverb and 107-4, 1075, 1076 and 1082 are alike.
made
of
1074.
sift
eSpp
useafLD
man have
grey hair
Will the money got by selling a dog bark "Money in welcome though it comes in a dirty
r'
cloth."
1077.
If
1059.
money."
GmupjsltLissnrrGsr
i$GBr6S)iLCj
1078.
ueesrssirsr&sr L$6orGV)]ti>
upgjuQuir,
QUIT.
after a rich
He who has no money is a corpse. " A man without money is a bow without an
1080.
usssni
If
er6ar(np&),
'
arrow."
will
open
its
mouth
power
of
money.
DKBT. 108J.
US5STLD
117
If
1082.
The
oil
of the
affect
by selling Margosa oil be bitter P Margosa or Neem tree is very bitter, but that does not the acceptability of the profits made by selling it.
Cf.
2732 /.
DEBT.
<S6L_<S3T.
INDIFFERENCE TO DEBT.
1083.
fold,
He
has a hole under his nose thai all his money runs into."
si
ssr
1084.
i_G?(OT)
O.FSUQ/) stsguQuiru).
snpuss
of a
us.
panams
iSl&r
si^v/Slpgi,
^gysOTiSB/
>
^Qp^i,
increase and you give a promissory note on your neighbour's house (which is not yours), your son must be married 3514.
parents are considering about the expenses of their son's wedding, this is their decision. Debts of this kind are one of the great curses of Indian thrift. 904.
When
1086.
girQfTtf
fft(y&pJStt QtsduuSQ) * ^1$. uessfisrurw. Let the debt increase by hundreds, but let me have
my
cake
baked in
Ghee is Ghee
is
ghee.
clarified butter.
Oil made from sesamum seed is generally used. an extravagance for the poor and poorer middle classes.
They enjoy the mutton and money), but if you ask them
"
rice
to
He
118
1088.
^i/t
TAMIL PEOVEEBS.
sissr
aooy^^/T-ja/LD,
Lorrifl
Sigar
to others,
J/<</-/.
a form of the goddess Durga who sends small-pox. that a powerful creditor is not to be trifled with.
<
1089.
j)(5'5 ju uossrw Ql&nQpg) mt^^i euniEisQsueseriq-.ujjgi. sits down to lend money, will have to walk to
He who
get
it
shalt have
090.
^ffea&)
&.6S)i<58)LD
{jjemfSurTuSlfTJj&Sfir)^,
GTGST
tSar'Soir
^essr,
wear
child,
hurt-
Borrowed property
I will
is
it.
my
not return
" Trust nor contend, nor lay wagers, nor lend; peace to your end."
and yon' II
1091.
s.Dz_DU)uya> QsirQpgi, ^(75 STOIC uyto To lend your property is to have your name ruined. " When I lent I ivas a friend when I asked I was rinkind."
;
1092.
&-ffgpiLD Q&nQpap, (ajjj^ti Qurr&QJ6SBrLO. If you lend your rice-mortar, you \vill lose your voice (in askintr
1093.
)Q&ipg!.
strife.
My
"
savings have gone and brought on a street quarrel. Lending money is easy getting it back is often the cause of much
:
Money
lent,
an enemy made"
1094.
Q&tr
If
<}&
you ask
you.
Q&LLirr&)} <y(i!s@g)LCi uems. for what you have lent, your neighbour will hate
"
make an enemy,
lend a
ask
it
of
him
1095.
Better suffer the pain of refusing to lend, than suffer the pain
"
109b'.
He
Ljz-LOuL/i-SBxa/
QstrQpgi,
LoSsssr
gn&
After lending a silk cloth (pattuppuduvei) you must follow the borrower everywhere with a seat. The pattuppnd uvei is ;i long piece of silk worn by women as an outer
dress.
If the lender does not watch, the borrower will soil the garment she has borrowed by sitting on the ground while wearing it. The proverb is a warning against lending to persons who neglect
their liabilities.
DEBT.
1097.
119
He kills me by asking me to return the money. 2714. " He that fast spendeth must needs borroiv ; but when he must pay
again,
.1098.
it is all
sorrow."
(Tft&r&iijQli&eti
&^eo QurrLLinG),
QLC&T&T
it
ujstfsvC? owr ?
(or GuniEisQsbessrdiuD) .
If
must be taken
off
very
3133.
lent to a
If
anything
is
mean
person,
is also
forbearance.
The proverb
>(
mean
1099.
people.
&jrTia@p(oufT^j
In India the birth of a son is welcomed with the highest possible joy, and the death of a son is the most terrible loss that an Indian father can experience.
1
100.
euniEiQfD'3e)^LiQutTeS(T^ssQsii6aaf'Suo
it
"He
&ffis)(9jLD
(or
or ^uiSlQe^ qeabrggMJ) ^sngj. Being in debt to a neighbour and itch on one's breech ought not
to be.
1
1106, 2310.
102.
^gysi/ajr
e-efrQeireiWto Ljeaar,
His inside is full of sores and his body " He is head and ears in debt."
1
1
03.
They say the wedding-dross and the money (to perform the wedding) were borrowed beat the drum loudly and tie the
;
thiili
1
1
securely
QffrTgv
04.
^3jp
He
u^ffLD
rice
Can borrowed
1105.
ward
&-.uL\fL-U). 6iies>ff)QiunLCi
lie lias
eSpgis
st-Jfesrs QsirtS^^saSLLL-jiesr.
he had.
very
common
proverb.
1106.
&.efr<s$LL(l<!5
&iGS)iw }
&_&retTiii<3asf &ffisi(^w
QsiLi-gj.
1101.
A. debt at
120
1107.
If
TAMIL PROVERBS.
one weeps about what has been lent without a receipt, will 1111 that do any good ?
.
108.
not stay near a calf or a creditor. you go near them the calf will lick you and the creditor money. " Creditors have better memories than debtors."
If
Do
will
1109.
&
To be without debt
"
tills
is
independence."
1110.
&Gi)&)6S)rD& &L-68T
1111.
&LL
If
5lGS)l&(3j ^IQgglTgyLD Gg(Tf;LDIT? what you have lent without getting the 1107. borrower's mark to the receipt, will that do any good ?
[5tTI-Lup.6tiStfrTj
you
weep
for
11 12-
(oglLl5<
)/_l/_/T gg/ii GJ(ygl. , QglLli$J<g!<(<9j afraid of her things wearing out is called a god-elephant, but if she offers gifts to the gods, they will not accept her gifts. Said by women chiefly about a well-to-do woman, who is so stingy, that she is afraid to lend her jewels to anybody, lest they should suffer a little by being handled.
<
^IMLDU&T
Q glLlSU'JUn'fyssr
is
1113.
isnssr
L?!
!
The food I have eaten is not food, it is filth So says a man who regrets that he has not been able
"
1114.
to
pay
Debt
is
1114.
/5/765T
&.IEJS&T
Until
"
have cleared
my
1113.
A pound
1115.
un<ss>&
The turban
Said of a bridegroom who had borrowed all his clothes, except his turban. In India even rich people will borrow jewels, &c., for great occasions.
1116.
QGl!LLs<5gl3(3j
<2ltgf,@SB!<3U6BT,
3lS)l$(9j
He who
1117.
who climbs
alike.
LAZY PEOPLE.
LAZY PEOPLE.
1118.
<Qti$rTL>
Qun&sr
ewr.'E'gjaOTaw ?
(or Qeaesar
who
will not
1119.
1120.
QgrrGtiGpsutrQlGsrisarf
eufretouj^rresr
so ?
Why
3084.
1121.
I lived in
The story runs that three exceedingly lazy fellows permanently took up their abode in a public rest-house. The owner of the chattiram was anxious to get rid of them, but seeing them disinclined to go, he set fire to the chat" tiram. When the men perceived this, the one who was a half lazy " said the first of the above three sayings. The one who was " three quarters lazy" did not like the remark and quoted the second, and the third man, who was " fully lazy" got very angry over the disturbance caused by the remarks of his two companions and used the third saying. The
" As lazy as to bark."
sayings are used as striking examples of laziness. Ludlams dog, that leaned his head against the wall
1122.
^jsu^s^ ^su&r
Compared
6JQg& ^(75/5^7 e_GJbrLJ/rr. -with her, this woman sits up eating The story is that the first wife of a certain man was so lazy that she would lie down to eat her food and his second wife was a little better than the first, for she sat up to eat. Used of improved circumstances as well as of laziness.
!
;
1123.
He who
1124.
is
^ffnuuL-isf-eeft
Sii^^oor
&-ifipp
eutTGDipuutpii)
eSpQpptr
eies
all night asked, if peeled plantains (bananas) were for sale ? 1137. Though very hungry, he was too lazy to peel the fruit.
1125.
isi-Jsp SIT&)
in the legs of an inactive person, and Sree Devi in the 1126, 1141. legs of an active man. Ifit Deri is the goddess of ill-luck, the elder sister of Sree Devi (Lakshmi) the goddess of good fortune.
16
122
1126.
TAMIL PROVERBS.
the
man
on.
1125, 1141.
1127.
36eer&(9j
GULpsQetfyev,
(&j68nr<otsieRUJ eSljbgy
My
employment gives me no rest I am unable to say who my masters are (for I have many) my salary is unsettled tell our people to sell their bullocks and to send me about fifteen
;
; ;
rupees. Thus writes a self-important young man, one of the many who leave their villages and go to Madras to try their luck and find that hard work is essential.
1128.
&-i8
ibir&fl&)
tsnerflev ^ifleufr&r
Qsnesar
During the ploughing season he went about paying visits, but returned at harvest time with his sickle (ready to reap the harvest for which he had not toiled). 1322.
1129.
?
to a lazy person,
Are yon willing to work? Said one who will not bend his body.
'
1130.
SLsarSssr
rreo, uggi str&sifls^ OT^O/ Qunu.e\)rTii>. If I kill you, you may make manure for ten acres of land. Said sarcastically to a strong ^ealthy man, who goes about begging.
gjiq-pgiuQutri
1131.
1911. you give me what you usually give, then I will go Put into the mouth of a lazy person who has got so used to rebukes and blows that he will do nothing unless they are first applied, e.g. Used of children who will not go to school unless compelled.
If
!
Whatever place gives him rice-gruel is his Kailasa, and whatever place gives him rice and curry is his Swerga.
Kailasa
is
Siva's heaven,
and Sicerga
is
Indra's.
1132.
semi
{j$i
to, is
heaven (Kailasa)
to him.
1135,
He
will
make
himself at
home anywhere.
n<s a?<?*o5(a5
1133.
<s/reJ
/Foi_<(3j
{jjjuostsr
<s/r<3F,
Two
foot,
and
arms!
LAZY PEOPLE.
1134.
(sj/F,^
123
If
A
"
(or $(n)G<g/) ;/6Br(y), gjgsrjz/ti to/r^ii. sits eating, a mountain will be 1887. destroyed. man who will not work because he is rich, will soon see his property
one
lessened.
Hi*
thrift
1135.
f^^lff^^lQeO fflTUUIT, LO<3SBriU^rSKa&) u(SlSSS)S. He gets his food in a Chattram. and sleeps in a Mantapam. 1132, 1136, 1138.
Chattram or Choultry is a public rest-house. Food is often given away freely at such places by pious Hindus. Mantapam is a sort of portico to a temple. The proverb describes a lazy vagabond.
1136.
There
is
is rice.
something
1137.
QfiTLDQufSls^ eunsKifUULfw Q^trQeonQi__ lazy man eats plantains (bananas) with their skins on. 1124. He won't take the trouble to peel them, though it is so easily done.
1138.
QuirqggjuL-i ^)i_Lo, aff^ (or Where the sun sets, there is his lodging. 1132, 1135, 1136. Said of a person full of excuses for remaining where he finds comforts.
Where he
A
1139.
fell down he remains lying the whole day, and the place given him for rest, he claims as his permanent place. more common form of 1138.
He
An
1140.
will fly ten miles like a deer one month ironical description of a lazy man's activity. in
<a?Llif(?6x>
op^so
QpL-oni
{j(i@(ysBr.
!
He
1141.
is
KL-15rT&)
If
/F/T
CT6V6U(TLD S./pffl/,
UrT&)
UfriLjU)
LJGBS.
;
you walk, the whole country is your friend if you lie down, even your mat (bed) will hate you. 1125, 1126. A la/y man has few friends an active man can get on any where.
;
1142.
it is
cooked, dying
when
Eating what
Said by
is
what happens.
home doing nothing
inside the house, the
the wage-earner about those beyond eating, chatting and sleeping, men on the verandah.
who
the
sit
at
women
124
TAMIL PROVERBS.
FOOD, EATING.
There
is
an army of people to
eat,
1402. There is no one to work and earn anything for the support of the famil.
1145.
&.iQ/<5(3j
^(5
S-pglLC) SlJfflTgl,
At ploughing he
will not
will
dance
"He
1146.
eats
till
he sweats,
and works
he freezes."
&UL$ (or
eutrih
If
you say
mouth
"
is
'
mouth opens
if
'
you say
sour"
Bridle,'
his
He
1147.
QsnL-U).&
up8&8fQf earned
IT
Q&inSpgi&Q&n&rGtiiTfr usssr
Qpsseear
If
if
they say Go and dig up potatoes,' the mendicant is angry; but the potatoes are boiled and peeled and set before him, he will devour them. 2736.
'
"
Spread
the table
and contention
will cease.''
1148.
There
1149.
is
QpssBTL-ffi Qfrrpgis&nffn,
QumL
when
<surr
,jyL_/r!
(or
GuiTLLQu Gun !)
0,
Thou
sluggard,
come
for food
the gun
is fired.
is fired in Madras at eight o'clock in the evening. Said of a lazy fellow in a family who earns nothing, but never forgets the meal-time and is impatient for his meals.
1150.
ufTfjULj
Qsnpgi&^u upgj
(com.
ujslisj}
strain Qurreurresr.
!
He
FOOD, EATING.
125
HUNGER
1151.
IS
(8JL-&) SmLJI5tT&), (3j$leS)ffiL]Li etS)G>J&(o SfTGd its bowels are dry with hunger,
When
"
^1
1152.
U&
^rSlJJIT^J.
indifferent to flavour, sleep is indifferent to comforts. Hunger and weariness make a man indifferent to trifles.
Hunger
1153.
uS&(3j& &r$ QiaHGSBTL-tTLD, JT 3 & j gl S (8JU UTILI QeU<5SSTLniJD. 152. Hunger needs not spices, sleep needs not a mat.
1
GOOD FOOD.
1154.
He digs
That
is
is
1'
1155.
5>/sarj2/
frruiSli-LL
The food
I ate that
frruurr, ^ssresru) ^gi iLUfpgi&^p ^/r/sygjti. day will help me over six months. 1914.
'
Said in praise of a lady for the good food she prepares. If it is used interrogatively it means, Will what you gave me help me for six months ? It is also used ironically. i.e., It will be of little use to me
!
'
1156.
He who
This dish
ble.
hot weather
is
seeks and eats cold rice with dried dthandan fruit in the (lit. the month Adi) will gain heaven.
a very suitable one for the hot season, and also very palata-
1157.
prawn curry, or is it pigeon curry Prawn curry and pigeon curry are both rich.
Is it
1160.
1158.
UQ^semst
day
':
Hindus eat only one meal on the day of the therefore a good one. " " Angels visits, few and far between.
is
1159.
tamarind is added in cooking the Ponnang kanni vegetable, even a woman who eats nothing will eat very much. Tamarind is a favouriie condiment and the vegetable is pleasant. The two together make a very rich dish.
If
1160-
"if
1157.
126
TAMIL PROVERBS.
GLUTTONY.
1161.
$)Q5@P
g\<35T<56)pS(9j
T0<5S)LD
LO/T
js!<sisT
(yp(t! LllTGti.
if
to eat, it is as
a buffalo
was feeding.
@BJ
Qp(lgt5jQ<5Sr UtTLDLjQuiT).
its food.
u5t_T#
&@&l
(&jiy-UUIT6Sr
(or
He
1164.
will swallow a huge pot full of rice, without any salt (or saying, It is not mine)
!
&-U<anup QprrLLQ&QsiTeasr e_j?teu QfQ^isi^wmssr. He touches his lips with salt and swallows a big rice-mortar A great glutton. Also said of one who wants to make great profits with
!
slight exertion.
1165.
sssOQurred Q^ireeeremidiLo, <F/r a/C?u76U suuSguiJo. He has a throat like a needle, and a stomach as big as a washer<
man's
pot.
little only,
but
is
found to
1166.
&sLgy&!T<s6)uj& siq-jSgj&Q&nesBr
g?^ un^esrfQfrrpeiDpeiesr^&e^
with a
little
er&si
He
1167.
chutney, saying,
It is not
mine
struJG^
Lcrr
&u>L$(cG)
corn-field.
A
1168.
glutton's appetite.
QainUSlf fwurr ^s3ss)Su^^T&) } QuirLLf firudtl If I prepare rice and set it before them, they will come and swallow it up. 2736.
Said in sarcasm on those who are ready to eat, but unwilling to work. The Q&mL(df<fU)LllT is fresh threashed rice, which has a sweet taste.
1169.
ffeStuQurr
If
fiiiLm^
$)Qg&<r &),
ej(tg ^ftev.
feigns unwillingness to join in a meal, is induced to partake of it, he will eat seven helpings (lit. leaf-plates full) of rice. 1177. " Do as the maids do, say no, and take it / " " I don't want it, I don't want it, but put it into my hood."
man who
1170-
QfrTff)gy$(<Sj3
G?,
He is the ruin of food, and a burden A useless person who is a burden to all. " He is not worth his salt"
1171.
l(3jL/
L^l^ls^U UfTffu\
to the earth
QuTS(&
A
"
Q5L-L-G)JGS)l$(&jp QjgrT630r<oO)L-LDl-L<3ll
tSUrTILjlJ)
SUuSglU).
person that is without modesty has a stomach and that meet at his throat.
mouth
To have a
belly
uf
to one's
mouth."
FOOD, EATING.
127
OF,
WHERE THERE
1172.
IS
A LITTLE
IS
i
(Sjiq-ii
gongs sessri^
uj/r/r,
gangs
&60B11.,gJ OJff/f?
Who
has seen a frog in a well drink water, and who has seen it not drinking ? Often said of a man and a woman who live by themselves in the same house. Everybody believes that they treat each other as man and wife, though no one has any proof.
{SfT&QpaUSST
&68SIGS$G)[I&
(9jl$.UJrr(o<GS)
1 1 73.
(SjSffLO
? it P
Will not he
"
who guards
He who manages
1174.
QgfasT SUL^sQ/DSlKoSr LjplSJGtn&S&UJ Will not he who gathers honey lick the back of his " He guides the honey ill, that may not lick his fill."
hand
1175.
u*
Q-nggtr^iLD, uuSsmffg
ji;}<SGr/3S
epLLitrevr.
its
owner
it
to eat the
The cow
ing
;
is held sacred by the Hindus, and should never be used for ploughbut this man yokes it and gives it nothing to eat.
1176.
Will not the bullock that treads the stack eat the straw
"
i*
He
is
lick his
own fingers."
Why
1169.
Applied to one who, from a false feeling of modesty, refuses to take what he is longing for.
to eat
your meat."
1178.
^<oK>fUUU.L- USSBTILLi The cakes I had hoped to enjoy have been spoiled.
eresrsar
6X)/TLO
1010.
^esresr, er&)
1179.
3 sixty spin,
^^p^QLcQeO
rsrr2i
Quffftb
ULpixt
Whatever ydu
all will
be digested.
128
1180.
er&sresr jfjiT,
TAMIL PBOVERBS.
^^srgu
epssr^yJiJ (9j(njG33?LjrT)
pick up your food like a bird, a grain at a time. fill your hand with rice and i.e.. You take too little in your hand at a time eat well. Food is eaten in India without the aid of knives, forks, and
Why, you
spoons.
1181.
1189.
1182.
Chillies {Capsicum frutescens,) serve as whips to gruel. The hot taste of che chilli is a stimulus to the appetite.
make one
eat
1183.
Although
it is
called 'gruel,' he
who
drinks
it
will live.
A
1184.
person can at least sustain life on the poorest food. " Half a loaf is better than no bread."
rice.
1185.
ggflC^ro) euuSgu, fifffii er&}&)rrw euuS(y ? Is not the stomach only one span ? Is
Why
1186.
there so ranch falsehood and deceit in this world merely to provide the stomach with good things ?
is
Wisdom and
Food
is
essential
rice.
1187.
The food
Said
when
sickness or sorrow
1188.
$Bi&srSn)es)p Gsl&srgi/M, Q^sunisi^ ^LU.i^wiruS(iKsS(yfar. Though he eats well, he is still' like the thin sloth.
".He
1189.
is
(^^^oV
If
>jU)-gptT)
;
beaten on his back, it will heal mach, it will not heal. 1181.
is
one
if
^gpl&nl beaten on
tin-
sto-
Said
when
too
little
is
given.
1190.
wrjL-u tSlpuu.
it is
He who
is
passed round.
born a bullock.
thought to be bad manners
The
129
1191.
life.
rTgV)), ^SsiTULyii
^eSUrULfUt 8_6B3n_/7-
If
fetch,
you
will be
weary and
Luxury leads
1193.
eresresr
wirftxi
6X)/7ULO).
(If
you say) O, Vaishnava mendicant what is the matter ? (He says) The thirty days of Purattasi are days of profit to
me
258.
is
Purattasi
the
month August
September
in
speci-
1194.
JElssrQiDpl&) <es> pujn ? blind, will it eat less gram ? Though a person be worthless, be will expect .his food and comforts like
Q&n&r<Tj
much
as a good one."
1195.
your worldly comfort fails, asceticism is the right thing (to seek to attain) if asceticism is of no avail, worldly comfort is to be sought. Speaking generally, Hinduism rejects the idea of the possibility of combining the pursuit of temporal and spiritual prosperity.
If
;
"
may
be
happy without
1196.
Even
'
if
you have
'
to give the
world for
'
it,
acquire prosperity.
may
be translated
spiritual welfare.'
1197.
$(vjrsn <Gf$&(9)U
QurrQ(y>LurT
er&sr(y&)
^gjuo,
6U(VjQ(rrf'ujiT
treaty}
s_to
(said slowly
we ask anyone
if
he
is
" going to a festival, he will say, yes, ask if he is returning, he will say, we
new
it
17
130
1198.
ismL QSI.L
TAMIL PROVERBS.
for cocoanut
position.
milk and
rice ? 636.
prosperity,
1200.
Lj6JuSei>6V/r 5<a/652/<(35
<S(>^ULJ
waSlfi^s^f
fi&tTearu).
is like hair.
It is
1201.
Will a person in a valley always remain there " After a storm comes a calm."
1202.
"t
87.
urr@X(3j il(Grj&65r &<sG)Guu$)'%30, u&)&)&(g)3(9j tSl^^esr Qfrr^s-iSlso^eo. In taste nothing surpasses milk, in comfort nothing excels a
palanquin.
1203.
L$)sir3srr
i^
Eat and enjoy before you get a child put on your jewelry and enjoy it before a daughter-in-law comes to your house.
;
After a child
born the mother will have to regnlate her diet for the after the daughter-in-law comes to the mother-inlaw's house, it is not considered becoming in the mother-in-law to wear as much jewelry as before she must give her jewels to the daughterin-law, however much the girl may have brought with her from her own home. The meaning of the proverb is therefore use your chances
is
child's sake.
And
of enjoyment.
1204.
Make hay while the sun shines." eu&pgi suu), Lc&}rri5,g} Q<gtTue8)u. That which came was a ship, the outcome
"
of
it
Said of a family that suddenly becomes prosperous. lence often go together in India.
CONTENT, DISCONTENT.
1205.
wretch who has a vessel for alms that can hold whatever put into it. 1211, 1220.
satisfied.
is
Never
"A
1206.
beggar's purse
is
bottomless."
oil to
a bald head
who shows
is
already
CONTENT, DISCONTENT.
1207.
131
make
(the
Said of people who have received much help but are not satisfied, and will certainly seek more assistance.
1208.
6VS)/LD LCX5BTUO.
Man
"
dress,
needs a measure of rice for food, and four feet of cloth for but the mind thinks of eight hundred millions of
1215, 2708.
the world on your chessboard,
things.
Had
fit all
to
1209.
Catch you, catch me, and catch the head of the goddess.
Said by one who has already exerted himself to the utmost for some one when he is asked to do yet another kindness, implying that there is no end to the demands made on him. e.g., Draupadi made a vow when the Pandavas were conquered at gambling, that she would not tie up her hair till their enemies the Kauravas were killed. When this had been accomplished by Krishna's favour, she again declared that she would not tie up her hair till Aswathama, who had killed her children, was slain. Then Krishna said this proverb to her.
1210.
stTG)jggia(8j
The appearance
"
(or
The ornaments,
to
or
2310, 3058.
your cloth."
1211.
Though you
fied.
full,
his
wants
1212.
ffn&o$lsis<ong&
When
shall I, having burnt the Shastras, having proved the four Vedas false, and having seen the mystery, obtain spiritual happiness ? 131.
"
When may I know the hidden things of life, And thus attain perfection ? I would show
How
false the
And burn
Vedas are, with error rife, the Shasters, so the truth might grow."
xongs, in
From Pattanattu's
1213.
All grumbling
is
Children that whine for things they cannot have get punished.
132
1214.
TAMIL PROVERBS.
Where
rice
there
is
grass the
cow
is
you
1208.
" to Discontentedness makes people change from one thing to another improve their circumstances." Give a man half the world in the one hand, and he will soon ask for the other half, says Carlyle.
1215.
Q Linear
A
"
QfiLujth
LD^TTJ/SJS?.
heart that
is
satisfied is
a medicine
make
1216.
g^63TJ2/
QpgQpin
^(0j &pg)l,
(LpUUg) QflfQfU)
$0 &pU.
If
you have three cubits of cloth, you can only wind it round yourself once if you have thirty cubits of cloth, you can only wind it round yourself once. 562. Said of one who is never satisfied.
;
1217.
($&
seesn
The
Lfissr s_/r9DoJ S,^&SMJ^ pireyQpgj. cat that has tasted nice things will continually
jump
at the
uri.
He who
is
has got a taste for pleasure will not be satisfied easily. The uri the loop in which a vessel to hold food, &c., is hung from the roof.
" The escaped mouse ever feels the taste of the bait." " Stolen waters are sweet."
1218-
is filled,
the eye
is
never
filled.
1219.
isy/rii/Q/ii)
L/dr^uws
He wanders
Said of one
who has too much to do, or about a person in all sorts of ways, but is never satisfied.
who
seeks wealth
1220.
eu/spQ^etiedrnJ)
A king's
Qsn&r^w
Cf.
w&nsn^ssr suueSQeO.
1205, 1211.
963 /.
1669/.
1221.
^
!
The
1222.
leaves of a banyan tree are like tamarind " He knows not a " pig from a dog." Very like a whale."
Greisr(Tt?6ti
@(55
Qptftujirpnt
GrggLSIfffuiutpt})
QurreS^s^ii.
as a lime
!
What, don't you know ginger ? It is as sweet " He does not know A from a goose's foot,"
133
It
sounds like a
drum
Ll&)!EJSniLS(li>
eSl^^LUfTflJD
Q^lfiuUfTLD&)
G?U<9r
You speak
as though you don't know the difference between the gourd and the snake- vegetable. The pudalangkai (Trichosanthes anguina) is a long snake-like vegetable. As like as an apple is to a lobster."
'
1225.
urreasri<surrerr
Q^iflcurr^rr^
^jffessr
siLas^ed
snegiQutroi)
ani-Liy.,
QpsargiQuiT
er&sr^j
eumurr) Q&n&isSl,
" Don't
eStn^sos
you know how many Pandava princes there were ? " So said a They were as many as the legs of a bed three two fingers, and made a single mark on the fool, and held up ground
!
Every Hindu school-boy and every Hindu woman knows that the Pandavas were five brothers, the heroes of the Mahabharata. " He speaks one word nonsense, and two that have nothing in them"
1
226.
^/PJ^*^ Qun<otsr gjil&)'%so, Qf^uLj sLpppSsBrgiuS)'?). He neither went to the river nor did he take off his shoes.
<
1227.
ff-6ST<S^LD
(A cow
nor
how
to bring forth
(a calf)
how
A
1228.
simpleton.
Q^fflujfr^
<S7/-Lii> {jg)ff6sar(Bii>
A stupid fellow
He knows
Said of a
Quenp.
eight and two together
!
1229.
seSvunesar
nothing about going to a wedding, and he does not understand the sound of the drum.
man who
1230.
Qsrr^^^}Lc> ^jfSujnear, Qsn^^suns'2efrs <s6sarw ^ifSluLin&si. He has never known what giving is, nor has he ever seen people
who
He
1231.
give
is
herself,
Innocent
1
knows nothing
of the world.
232.
QumsisTeviiu) QgtfiiLMgi, Ou/rsor QptyJkp ^esisflujLo Q^rftiurr^}. He neither knows gold, nor does he know a cloth in which gold is tied up 2547.
!
fool.
134
1233.
TAMIL PROVERBS.
eaojsse^LD QgrRiurrgj, etneuggnJ u<ani&seyu> He does not understand how to keep it, and he does not understand how to make use of it.
Said about those who do not know how to manage wealth or fortune or business; especially about servants, daughters-in-law, and wives.
1234.
She did not understand how to keep her property, so she placed
it
in a stack of straw.
1261,
<fec.,
&c.
Said
when women
worthy persons.
1
235.
To
about
find the spot on his body where he it, will take him six months.
to cry
Dullness, stupidity.
1236.
cgjifleutreir
(^LLsDi-L/C'u/ra) strtLff)
fever be removed as (easily as) the heat from a sickle ? The story goes that a sickle had become hot in the sun, and a passer by thought it had fever, so he put it in water and found that it grew cool again. At another time he found his mother in a burning fever, and put her into water also, where she was drowned. "A will when he is
fool
Can
laugh
drowning."
1237.
cgyavesr <sunu$Gti&)rjp
He
He
1238.
is
worm without
is
y-^a mouth.
Also used
won't bite;
ironically.
j)<SK>i_ttJ6pu> u&reffiu-iu)
ftB)rDpp
L/etfto
&tre3.
The land
cultivated by a shepherd and a Palli proved a failure. 1245, 3317. These two castes are proverbially stupid.
<sr^^i<sn auft^n&) ^-LDSS&\LD Qptflujii), will eat, and what you put upon
he
is
{
1239.
@)L-(Sl<aG)eupptTe\) jsleareanaiu),
What you
him he
He can
1239a.
eat
place before
will carry.
him he
in other things
a simpleton.
Or GBeuppempp
He
1240.
will eat
what
is laid
on him.
)aT<y>Q$g!u>
rrtTLDmuesoru)
Q&L-,
After having heard the Ramayana read (and explained) all night, he asked how Rama was related to Sita ? He listened so stupidly as to miss the chief point, i.e., that Sita was Rama's devoted wife. Of such a person it can be said, ^fflyear L-IJ$
Qsir(Lpi?^} } his wit
is
as blunt as a rice-pounder.
"
to school to
learn to be a fool."
135
The one eyed (or angry-eyed) man ruined what existed. 809. To make bad worse. Said also of one who destroys what is in good order by his incapacity.
1242.
OTi_la/(77j<siLo erQ^es)LDSsirr
The
buifalo-bull that
eight years, was still doubtful about the way. The buffalo is proverbial for its stupidity.
"
Send a fool
to the
243.
eTfTJjg}
ff&STpg]
is
'
!
If
he
'
Tie
it
in the
stall
"As
1244.
OT0(OLL<S8)_iJ (-\snessfw
reading the Purdna written on cow-dung cakes. Said of a very stupid fellow. The Purdnas are the scriptures Hinduism and are largely mythological.
is
He
of later
1245.
&tJT (cLDiu&Qpsueiir ^ifSsutrQ^s) Q&nQg Qurresr j)i_io. Does a shepherd know where the plough-share is ?
It is not his business.
1238.
fool.
An
Indian shepherd
is
always counted a
1246.
&(Lpes),$urr6V (^i^.^^su&srQuiTeS(T^sQ(y&sr.
He
is like
one
asses' milk.
i.e.,
Very
stupid.
1247-
s&rt&^s
(3>ip_uJ6p<S(2)
eumii
ereisrgiiuD
($pgi
erearjpiiii
Qpiflvuirg].
drinks toddy does not cup from the bottom of it. 3085a.
person
who
know
the
mouth
of the
1248.
SIT6SST
^(TfjfffUD, (8)U)L$I
Q(Tfj <g Z
UDIT
to see
me and
at another to salute
Labour in vain both might be done at the same time. Said to one who, when ordered to do two small tasks, which might be done at once, arranges to do one now and the other another time.
"
1249.
SQ if
If
QuQ&) u
snake on the ground, he will look up.
"
He
cannot say
"
bo" to a goose."
1250.
(5(5
man and
the deaf
man
at the
blind man criticised the dancing, and the deaf the singing as though each had understood what had taken place on the stage.
136
1251.
60)&U$&)
TAMIL PROVERBS.
does not know that he may lose the fowl out of his hands. The innocent man believes the deceiver till the deceit is
"
He
till
it is
stolen
flagrant.
A fool
1252.
Qsrr&(9j
p^evuS)
QsuesarQestiriLi
siasu^^u i^u^.sQrr>^QuiT&).
it.
is
1252a. Or Qis)gy& &ir<L&@ffu>jjLD QsL-i<sv<sGrQunGt. " Like the man who asked Which is the tree on which rice
:
grows ?"
1253.
erea (G$T unified?) GfGsrtgi OTQ/OTj/ti QfrrstigysLirrssr, (^irssTLSI&)^&) ersisrgi
say, I sense.
have forgotten
it
1254.
isiSSLcrTL-ifT^ 6Va//ri$t<5(3> isnQiuasQpun ffieuirifl. The old horse that is unable to work gets work on all sides. 1248.
Said of a fool who, instead of finishing the work he has on hand, turns to some other work, toils at that for a while, and then seeks something
else.
1255.
^/eafl
tree,
and cutting
it off.
by the
1256.
IB HOST
QsnsQ&trt
I
Am
Cf.
Q-s/r/eg, ismLi^irQssr
a crane
man from
tsiT&tr
GTLDiTiSjS QfffjQifiaJiT^
Do you take me
to be a fool
When
a Bishi (a saint) was doing penance, a crane let its droppings fall upon him from a tree. The angry glance he gave the bird slew it. This made the Rishi believe himself to be a great wonder-worker, and when he met the wife of the Tamil saint Tiruvalluvar, who did not at once obey his orders, he looked at her, thinking that she also would fall dead ; but instead of doing so, she looked at him and uttered this proverb.
u&eyii) Q^iflujisSlev'fo), ^joSJev
?
is difficult ? OTJTTJSTOLO
1257-
U&&S)
Q^/fldyuj/r?
is
;
will he
know
1258.
U6BTtS&(3jp
If
pe
&.r
'
'
;
SL/cLjfl^jjJ/Lo
if you cut its pig, it will say ur ' throat, it will say ur. It cannot distinguish between good and evil, and it does not understand how to be polite.
'
137
He
1260.
is
1261.
Said of a great
its
head into a
He
-4s
is a
a fool
fool that thinks not that another thinks." sings, so he thinks the bell rings."
1261.
He
1262.
is
all
blockheads.
1259.
(yiLLl-.tT<Gflj&(9j
&L-\oL-JlQ>l-.
fool advice,
own blunders."
1263.
into the round pot in a hurry. 1276. is very large, but a man in a hurry will fail to get
More
1264.
A
"
Ljpjsl toi-L.
"
He
hasty
man
1266.
the river was still sixty miles off, he untied his loin-cloth and put it on his head. He ought not to have taken it off till he was crossing the river. Inopportune haste.
"
When
Do
138
1267.
TAMIL PROVERBS.
The embryo
night.
i. e.,
womb)
a single
A Rishi will be born before the dawn after the nighfc in which his mother has conceived him Said if people are over hasty in getting back things that they have lent and also if things lent are returned sooner than is expected. A Rishi is a Hindu sage.
!
1268.
If one strikes while sitting
down, it may become gold running, it may either become copper or iron. " The admonition Nothing rashly, is everywhere useful." " Haste and wisdom are things far different." "He that can stay, obtains."
GTesrQpprbtgjQfiGsrQtssr, ereasrQesaruj erisiQs
if
while
1269.
er<sn<ef^
Sesamum
seed,
he says, Where
is
the
oil ?
Too hasty
to wait for
something expected.
1270.
^(75
Like the
2677.
woman who rubbed her stomach (to know if she was pregnant) after going round (the sacred fig-tree) only once
!
She was worshipping the god in the tree to obtain its favour and bear a child. Walking round a sacred place from left to right is a very common form of adoration.
1271.
Uf.&Q&nesoi(i
in Conjeevaram he stretched out his eye of a man in Benares The two places are twelve hundred miles apart.
!
While
arm
to strike the
"
Make
till
1272.
stTL-Qitft (or
The property
morning.
1273.
srressfi
of a demoness 1267.
will
not remain
till
the next
seS
?
quietly.
?
Take things
Why
toil
and struggle as
if
1274.
When
a tank bursts,
its
is
it is
(to
repair
banks)
?
evil.
139
At one moment
1285, 2905.
it
is
his will
Or
"
an ever changing mind. wind and fortune are ever changing." Women,
Q/2isiT&(8j ^(yj (SjeswLo,
1276.
tjUUlLl
e$LLS(9jU
L$S(9jLL<a})Lis
GOBT6SBP/j.
of use to a house on fire. 1263. " Foul water will quench fire" " Good and quickly seldom meet"
Water from a
cess-pool
1277.
isrruu&fgj
Qsuteouj Leaflet,
Said "
time to be quiet. when one is He has more business than English ovens at Christmas" " Idle have the least
folks
leisure."
1278.
r'&3T0,gQui7gj iStstrVeir iSlp&(9jLc>ir? Will a child be born at the time expected ? One must not be in a hurry to gain the fulfilment of a wish, but must work and wait for it.
ujl(6V)U$jju)
1279.
Even
1280.
Said
if
is of
no
avail.
Like selling a child during a famine. when one is compelled to sell a thing cheap in order to live. The proverb is founded on fact. Cases were known during the Great Famine
of 1876-8
end of 1896.
128^.
LHL10SBT8$nffGBr
A man
He
is
(prop.
w)
OSiU^^tUSStTff&ST.
going a journey
is
is
mad.
Making a
so
journey
hurried and worried, that he appears to be mad. an anxious undertaking to most Hindus.
1282.
u<Ti)p$l LjL,6S)Suuj,7iLs
smu^ggiQurrG). Like the cotton tree that yielded a woman's dress ready-made
956, 960, 1269.
cotton after being gathered has
The
it
become
is
"All
1283.
many processes to go through before Said sarcastically of one in great haste. not butter that comes from the cow."
cloth.
urriruur7es)]a(<9jLJ
U/DULJ,
The Brahmin
1284.
is in
Qp^jSiTLo QutLSlp^is^etrQeir
(Lpuu^Q^tL (Sjesariii. While easing himself he had thirty-eight minds. Said of one who is very fickle. " A woman's mind and icinter wind change oft"
1275.
140
1286.
e8tp.ujp'rr&)<$&)
Said
TAMIL PROVERBS.
aeSujrressriii L$I$. u/r-sgj.
will be
performed
take betel
receives notice at the eleventh hour of an important matter. It is customary when inviting people to a wedding to send them betel-leaves and areca-nut.
"
Haste
trips
up
its
own
heels."
1287.
QsultpgJ QunglLd Qf><5Br(T(f%S6l\3$G) It is boiled enough throw it into " Too hasty burned his lips.
;
1 '
my
lap.
218.
PROCRASTINATION.
SLOWNESS TO LEARN.
1288.
1439.
"Experience "
1289.
If
is
Misfortunes
tell
"
you fall once only, don't you perceive it ? " Beware of the stone Bought wit is best."
before."
thoii
stumbledst at
1290.
sesor
QstLiiSlpsn
(Sfiflm lELC&vsrrriu}
QfibQpgl'?
Is it
only after you have lost your sight that you will worship the sun ? 1293.
" The night cometh, when no man can work." (Joh. 9, 4.) " Blessings are not valued, till they are gone." " minds him but when he is When the sun
shines,
nobody
eclipsed,
all consider
him."
i^psrr, Qff&fftrtjiM (or
ffesfl)
1291.
sireSKo) UiLt
1292.
QeaarpfSeti e$(igKpj<sBr
Will the
"
man who
is
fall into it
is
again
Experience
pupil."
the mistress
To-day
yesterday's
1293.
Qf&piSlptgj, Q<fiLi@<siiGV)j&(&jf QffiLQppirt Is it after his death that you should recompense 1290. (evil) to you ? "
Know
your opportunity"
PROCRASTINATION.
1294.
141
The
cat that has been burnt will not go near the fire-place.
"A
"
Adversity makes a
man
1295.
^fTLps^esfiSfo^?
it ?
Is it only after
1291,
1297.
'
When
296.
i-i&gi tj^Sipp iSlesTLj unsff ffisQgsiii ^rri^^^j. After paying a fine of ten (rupees), grave
my
"
Wisdom
rides
1297.
" Will
t^esFtQp^ ? you only bend your head after having knocked the door frame ? 1295, 1331.
Of.
it
against
298-
Let
it be or let it go, let the vegetable born, and let him be married, but do 2377. to invite you to the wedding ?
1299.
srrir
^gussL-QiD, spjslifl y/-lti>. Let the harvest come, and let the brinjal-plant blossom.
off
Said to put
one
who
1300.
<j'260
$)(Vj&8p ^)LpJl&) &(tg@S>] <a/JLlii. Let your neck grow up to where your head
Wait
till
is
now.
3329.
i.e.,
you are a little older. " You must eat another yard of pudding first."
1301.
gjpSJTJZ
LD.
Let the three knots be tied on your neck, and plates be thrown on the dunghill.
i.e.,
;
let
thirty leaf-
You feel very happy that an excellent offer for your daughter has been made but the wedding has not been performed yet. Let the three knots of the thali be tied, and let Brahma. Vishnu and Rudra's names
be pronounced over each knot; and after that, let the family be present for the grand final feast before you make sure that the wedding is Cf. Solon to Croesus really to take place.
:
"
Do
till
142
1302.
TAMIL PEOVEEBS.
neck
some day
I shall tie
a thuli on
2377.
Said of one
who
it.
He
loses his
is
" Hell
paved
good intentions."
N.B. The above Jive proverbs are put together here not only on account of their meaning, but also on account of the peculiar expressions in them.
1303.
To seek
1332.
for
is
going on.
619, 625,
Delay
1305.
dangerous."
is (soon) old food. Delay in doing duty makes the duty irksome. " The purpose of to-day to-morrow wrests away."
Cold food
1306.
To-day
" "
it is
done
to-morrow
till
it
may
be done.
tomorrow time goes a long journey." to-morrow what can be done to-day."
tsrr'Seir
1307.
{j^esronp ereisrugHJD,
efTLD.
er&sru^nJo,
^evteo <si<ss!u^p
To say
"
"
"
to-day
take
'
or
"
to-morrow
than two
'
"
means
"
no
"
!
One
'
it
is better
"
it.'
1308.
eiiflQp a^i-LsDi
^eSlss^ SlGsargiQeui-Li-., fsrr&r u Like looking out for an auspicious day to dig a well to quench a burning house " In haste like a snail."
!
1309.
si&>
suls
seurr
slesTGaretiiTLD
eresr^u e_t_6t>
The body
"
of the bird who said After the sea ' eat salted fish, dried up and died (while it
'
He
to
thought."
1310.
"
sight.
Take time while time is, for time will away." " Take time by the forelock."
PROCRASTINATION.
1311.
<s6dbr32/<i>
143
sgaggaj) &,6fr<3trQutrQp
,s/r(?(63zpii,
<$GST
iSssrL
erearesr
While there is sight and sense, we do not perceive what happen to us afterwards ?
"
will
"
1312.
Make hay
ichile the
sun shines."
^JT&a&HiLDtrt
?
1313.
Qesergi QsuLLiq-'f
prrjiiii
Can't you wait to quench your thirst until you have dug a well " Dont have your cloak to make when it begins to rain."
1314.
fQf^^a ^leo
The waves
finish
prruueearu*
of the sea will not stop, and the young man will not washing his head and performing the rites for his
deceased father.
"
1871.
till
He who He who
wind
will lose
many a
to sea."
"
voyage."
will not sail till the dangers are over
ir>
i
1315.
Q&LLi$. &m&rrifl&l
ufSQunQp^i. While the merchant was adorning himself the city was " He brings his machines after the war is over."
L/(3j,.7 ^(yLDITjSU)
ISfTUJ (Sj'fe)
ut-Li^sstsru) <gi3;(3jsir(e<srr,
looted.
1316.
^0lSST
glQ'u
fT
6)
Like a dog barking six mouths after a thief had entered the
house. " To lock the stable door ivhen the steed
is stolen."
1317.
Q<geuLy.iLn&r Qisj&nifl&^qpanQissr,
Qpn
<spu?-g
Qf^sSQ&iiS^QjD^.
Before the dancing-girl had adorned herself, the car ran on and came to a standstill in the street. The procession was over before she was ready to join in it. It is part of the
duty of the dancing-girls attached to a temple to dance before the sacred car when the God of the temple is taken oat on festival-days.
1318.
it
heavier)
402.
Said of him who puts off moral improvement till evil increases, or postpones repairs while decay increases, and thus double the cost of repairing.
1319.
u
If
you say, Go buy the murungei fruit for the patient's diet, (he delays, and then) brings aratti vegetables (coronilla grandiflora) for the milk-sprinkling (funeral) ceremony.
The
sick
i.e.,
allowed to die because the person in charge of him him medicine. The milk-sprinkling ceremony is an offering of milk to the manes of the dead person on the third day after death. Used, for instance, when a loan of ten rupees which would have preserved a sick man's life, comes only in time for his funeral.
is
man
144
1
TAMIL PROVERBS.
320.
upqyp
srrifluju)
A thing done
An
fail.
SITlfilLllJD
1321.
LL^f&r Qnsflf^i
LfisrrSsrr
QSUGGBTI
While
was adorned with saffron and was ready for you, you refused to come to me now that I have borne a child and am weak, you want me.
I
;
Literally a wife's complaint against a phlegmatic husband. about any privilege that is neglected too long.
Also used
"He
1322.
QU$&}(<SJ
&-(tg6vrr/T, si.(i<3S(&j
1128.
QsL'Slp a?/-L<(35 QsvLLlrr) Qesorg/. well that is being dug for a house on fire " To cover the well when the child is drowned."
N.B.
Some
of the above
may
be
ff.
WATCHFULNESS.
1324.
Do you
Be
1325.
careful
gossip without looking (at your hearers) when you try to deceive.
pessressP/flepiu}
781, 2585.
^/bfl^ei) &J$SV&&IT)
is
(His influence
is) like
striking the
crown
of the
head with a
man might take a woman as a wife of inferior degree by putting his slipper on her head. This signified that the woman became his slave for life, and was to have nothing more to do with other men. The position of such a woman was less honourable than that of a legal wife and her children had no right to inherit family but on the other hand it was far higher than that of an property ordinary prostitute. The proverb is often used to one who allows himself to be subjected to the influence of others.
;
1327.
&68sr<Su) <ssrreaareS&)^eo,
be like one who seems not to have seen what he has seen, and not to have heard what he has heard. i.e., Be wary. " There is a time to wink as well as to see."
You should
PBUDENCJC.
145
1328.
<S6BBr(c^33) L^SBSrGj^fiJ)
an
carelessly.
1329.
(gjif.
Gnsup^sQ&nGstffinQu-iiT, Qsir&r&fi
Did you receive a family into your house (as tenants) or did you receive a firebrand ? i.e., Be careful as to whom you admit into your house or into your employment.
1330.
ujsl$ffu>, ereor
Be
1331.
careful,
my
threshold
2243,
2394.
Q
Stoop before you get into difficulties. 1297, 1337. " Look before you leap, for snakes among sweet flowers do creep
1332.
1303.
"A
"
Prevention
than cure."
PRUDENCE.
did you expect (help), my friend, when you put up a water-lift (to irrigate) the Tear rice. Don't begin an undertaking without being sure of the necessary assistance.
From whom
1334.
cf^p
Like stepping into the water without knowing its depth. Used about beginning operations without fully understanding their
(Cf.
cost.
Luc. 14, 28.) Also about evil deeds that are done in the belief that they will never be found out.
"
danger foreseen
is
half avoided"
1335.
If I
my hand
The story runs that a man had foolishly put his hand into a hole to catch an iguana, but it seized his hand with such strength that he could not
"
extricate it. Said of a person who has involved himself in great culties, out of which he is glad to get at any price.
diffi-
" To burn one's Catching a Tartar." fingers." can to repent of." you
"
Do
19
as
little
as
146
1336.
TAMIL PROVERBS.
eressressfif Q&iLiQcDaii<ssr
He that thinks
before he acts
fool.
is
is
a Chetty, but he
"
"
Consideration
Consideration
is the
parent of wisdom."
is
half conversion."
1337-
OTSKjrjp/a^ ^(T^sg).
It is a
deed to think and then venture but to think after venturing is a disgrace. J331. " Think of the end ere you begin, and you will never be thrall to
;
*in."
"
Some do first,
1338.
Qessrjbgi ^tpQfLD,
One must
saSp^i ienQpuo unfrssQsusstsr^uo. consider the depth of the well and the length of the
1339.
ffLDfrfirjnii
QpiftumiLD), ^Lcrr&jireiSfs^u
New
Moon
i.e.,
festival.
1009.
He went to the house expecting a meal, but found that he had come on a fast-day and so was disappointed. High caste Hindus fast on the day of the New Moon festival. Said of one who commences an
undertaking without understanding
it.
1340.
eumu
Which
is sour, the mouth or the mango ? Said to one who draws hasty conclusions, or judges from superficial knowledge. Thus Europeans often draw too hasty conclusions about Hindus and vice-versa. Or said to one who says it is easy to lead a religious life, or, to gain a university degree.
"
hard thing
it is,
I wiss,
to
is."
KINGS.
N.B.
should be remembered that in India each king or prince was a and that each subordinate ruler was in his degree a despotic ruler. This is true to-day of the rulers of dependent native states more than six hundred in number save that they are subordinate to the British supremacy.
It
despot,
1341-
J>jfff6sfl)eMfS
ISn
1380.
Or
cgjff&esfl-MGOiT^
is
IB IT
^j'^SL^^^npQun&i.
As a country with-
out a king
harrassed.
AUTHORITY.
1342.
147
To a king there is neither low nor high. An oriental potentate treats his people as he likes.
1343.
gjff&sar
If the
KIT ^mftLju). his tongue, the country will be stirred up. The power of a king's words.
/Frrffl/
^jsisfju,
king moves
1344.
1345.
^ffffSsfisOS^IU UeS)l
QJ)6IGUgl
glflg).
An army
gp/TTja/Ssari
1379.
s_t_CW
ffirsuiissr,
u&)Ques)jrs
He who
will
kills
who
kills
many
become a king.
eastern king has
=gyif>(5
Many an
1346.
waded
to the throne
through blood.
CWa/*(<5
QffmiQ&n)
A sceptre of justice is
(tpss^pemin.
1347.
In this saying the result of the long struggle in India between the priestcaste (Brahmans) and the warrior-caste (Kshattriyas) is epitomised.
social life of modern India is priest-ridden, and the priests are the of all the old customs and prejudices. Said of one who in righteous indignation against tyranny has resolved to sacrifice himself for his country or for his family.
The
pillars
AUTHORITY.
ARBITRARY AUTHORITY.
1348.
cgyajear
Qfns8r<5BiQ,
is law, whatever he gives is alms. His words and deeds are to be accepted as law.
Whatever he says
1349.
to the owner's
man whose will must be done though advantage " All that he says is law."
.
it
be to his own
dis-
1350.
^ysDj^jj? ifimggj
>iu>i8,
After the grinding is finished the stone remains, after the shaving the tuft of hair (Kudumi) remains. i.e., However much grinding is done on it the stone is not worn out, and however carelessly the barber shaves he is sure to leave the Kudumi. The Kudumi
Said of a proud master, who cares nothing for the privileges of others. is the tuft of hair on the back of the head worn by all Hindus except certain ascetics and never touched by the razor.
148
1351.
enD&sr i^5sr<ssei]u),
TAMIL PROVERBS.
iSS&r'dsrr
i^GnLp&seyi&nt
die, will it live ?
When Death
2939.
like,
Said of rich people and of people of authority minding what others think of them.
not
1352.
There is no chorus to the song of the worker on the water-lift. The songs sung by workers on the water-lift are sung at random, and are often only strings of phrases sung to a monotonous cadence while the worker performs his solitary work. The proverb is applied to a man
who
1353.
will allow
no voice to
is
law.
1595.
cat, it
must be
so."
1354.
isutiSuuiresr
to people
is
holy
What
"
above
common
people's criticism.
Must;
king's
word"
<suo)surT6BT
1355.
euefliLitrear
er<S^^(o^ eumusir),
^ly-GsrQp LJLDUJLD.
What the strong man dug was man spun was a top.
" 1356.
Might
is right."
Whatever the doctor says is medicine, that is medicine. 1602. Hindu physicians are said to give their vegetarian patients all sorts of meat broths, but the patients must obey the doctor's word even if they
break the rules of their castes.
TYRANNY.
1357.
A
1358.
description of tyranny.
His authority is a hoisted flag fluttering in the wind. The daughter-in-law applies this to her mother-in-law when the
acts unjustly towards her. It to the prompting of others.
J
latter
is also
applied to one
who
acts according
358tt.
It is a
All
is
its
eyes
AUTHORITY.
1359.
It is said, that if a
149
man
every jungle and over every hill. 1367, 1368. The novelty of the thing makes the silly fellow anxious
authority to his wife and before his neighbours.
show
off his
Domestic tyranny.
1360.
The
ass suffered
much when
and when the washerman was its owner. Both gave it much work and little food.
1361.
SlL^^firuLS&r'Seir LD6ssfiiLi^^l(S&) SiLuf-icsr
its
owner
eSljreo
The
be
Said of
who
doings to be criticised.
"Might
is
right"
is
"Accusing
1362.
and force
sit
judges."
(3jjsi&Q&!T6GBt
Though you tell him only to reprimand him cut up in little pieces. 2650.
Said of a person who arrogantly exceeds the limits of the authority that has been delegated to him.
1363.
frretimu ea)W^^rr^lLD fffl, fiLi^iuniL (SznQ^^/rjjyLo <?ifl. it a big pot or a small pot, you
Whether
same.
make
it is
all
the
1364.
&<ss)ffpn&> QuDniLes)!, <SS)SIJ^^IT&) (9jil. head will be bald If you shave me, (Kudumi) will remain.
my
if
you
1365.
QwfGyp.jp eSiLin^LD
ffifi, <gf-WLorr
<aSlLLt.rrG$iw fifl.
the same. 702, 2718. above three means that whatever the person addressed does, is right. There is a story that a king gave high offices to a potter, a barber and a washerman. While they were in authority, a rogue beat a poor farmer, who complained to the potter, and closed his complaint with the first of the above three proverbs. He meant to say, " It is in your power to do good, I therefore leave it all to you." The potter, fool that he was, took the proverb as a sneer at himself; and ordered the farmer to be beaten and sent away. The poor farmer then went to the barber magistrate and complained, ending his complaint with the second proverb. The barber took this as a personal insult and the farmer was again beaten. Finally the farmer went to the washerman-judge, recited his wrongs and closed his appeal for justice with the third proverb. He was again beaten for his pains. The story is a satire on the hypersensitiveness of upstarts about their humble origin.
it
or not,
it is all
150
1366.
Q&!ij3(8)
If
LoessfiiLiu)
TAMIL PROVERBS.
agirLDpgj&fVjs (or
or
you give
office to
a scorpion,
it
"
Men
1867.
ueaiiUTf U<SG>L@
O, mother-in-law,
sess
!
uQDptussr
who possessest what you ought not to posdreamed that a Pariah had cut you up. 704, 1359. disgust of one who is not accustomed to dignity and power, and
I
over servants
or
relations
when he
gets into
1368.
QptnUS-s QpniUSlu They say that when a vain woman got a golden ornament, she handled it the whole night. 1359.
erra/LD
Cf.
591 /.
702 /.
1374 /.
1694 /.
What
1370.
is
in his hands
^suuL-isf.^sQp^j is my whole
srssr iStosLpu
livelihood.
1372.
know your
character,
(i.e., all
your wickedness).
1371.
est/f
^etrssfrfftit
<sa6ssr^y)^S(^^ QpifluLju). defects of the village. getting the clothes to wash he learns a great deal about the private
372.
Greisr
(gQuS
I
^e>j<ssr es)suSle\)
My
i.e.,
1369.
'
am
in his power.
For hair-tuft
'
1373.
0, thou Vellala fellow, mistress is in our jail.
i.e.,
why
Your
We know
all
AUTHORITY.
151
brief authority.'
1374.
cS>j6sariG8V)Lo'fa>'JJiT(T}j<(3j
1377.
Or,
offi-
on small
officials
is
a king."
1375.
^jslsmf)
eSi-LOa
Q&iry$)(y>LLGB)L-
an egg laid in a great man's house smashed a farmer's grinding stone The servants of a great man can rain humble folks. Servants in India arrogate to themselves at least two thirds of their master's authority.
It is said that
!
1376.
.jya/sar
influence with
1377.
&Giiinl
eurju)
Q&nQgpirepLD,
L^ffnifl
his priest will not. Priests (pujari) are proverbially extortionate and ungenerous.
gift,
1374.
1378.
L$irrtfl
Though
difficult to
Pidari (a village goddess) may grant a gift, get a gift from her priest
!
it
will be
Cf.
1357 /.
fight ?
1344, 1381.
without a
man
in
it.
1341.
3168.
1381.
it ?
1377.
(gtsJsiDff.
1383.
A top
without a string.
152
1384.
TAMIL PROVERBS.
&>-&JllLllTrr L3&r$GfT3(<9j<g
p&UUGST
(LHTIT
the father of the harlot's child ? Her children have no legal father. The proverb when a head or master is wanting to an affair.
is
Who
is
used on occasions
1385.
is still,
wag ?
initiative of his master.
ufisis&r
all
eretievrrtl)
(SjujLoireiru)
C?LJ/ra/nvf
str.
When
"
the master
the cat's
is
out
romp
about.
When
1387.
GT<V)g> (or
^8)
Are we
to build the stall (or fold) where the bullock (or sheep) thinks proper ? " An ass must be tied where the master will have him."
>%GV&(9)(DLi&) (3j6ZOi_
1389.
There
There
is
is
299, 300.
signifies dignity
and
me
The
umbrella always
1390.
eun
There is no child that praises its teacher. No servant is satisfied with his master.
1390a.
uir
3640.
eer(5<sgj
rsifl
j/rggfl-.
A disciple
1392.
pneisr
475, 2286
^iias,
@)u>
eSeffisis.
If
he be humble, his caste will be notable. "A good Jack makes a good Jill."
856.
1393.
"
Water never
rises
above
its level."
AUTHORITY.
153
1394.
As is the king, so are his subjects. The masses will behave like their superiors.
1395.
uinasr,
If the
King
is like
Kama,
Hanuman.
the faith-
The Ramayana
tells of
to
Rama.
MANY MASTERS.
1396.
c
To whom am
I to
submit
My
worthless body
is all
ulcerated.
Said in disgust by one who has too many masters. " The ass of many owners is eaten by the wolf."
1397.
=g(J^(5 9(5
(3>Ll$,s (SjLlip-igpsi), jLS}.QaJ6Br p^Gi) QutniLeiot. Being- buffeted by every one, miserable creature that I am,
!
my
he
or by one
who
of
it
lends various
little
sums
to different persons,
helpless himself.
"
A pot
that belongs to
9(77j
many
is ill stirred
and worse
^o;/rar?
boiled."
1398.
ssuf^s^
The
As
all
is
she to
dance
suffers
want her services, she is not only in donbt where to go, bnt also from being overworked. Very commonly said by a daughterin-law who comes from a poor home and who is therefore despised and
1399.
One who
a cripple in a village becomes a mendicant at 3351. Ganesas temple is not highly esteemed, and there is no money to be had there, so the case of the mendicant who takes up his abode
is
Ganesas temple.
likely to
there
is is
be a hard one.
A member
despised by all and required to do about himself, or another says it about him.
who
all sorts of
1400.
9(5
i_i_ffi;j)jLD QpiLsviMrrtGS)), (SJLOLS^^ crisps seu'Seo? If all the stones in a basket are gods, which stone
am
to
worship
1401.
who
is
to be
obeyed
I'
LDrTgHiSl.
For a leaky ship there are nine captains. Said when tln-ro are many heads to a profitless
undertaking. 20
154
1402.
TAMIL PROVERBS.
Though there
If
is
no
man
to
somebody to tie the girdle (t. e., to quarrel). 1144. a woman has no protector, and yet manages to provide for
everything that she does will be criticised, and she will get contrary orders.
all sorts of
1404.
L$l$.pjgSUITS<GfJ)<5(3j GlGOetitlLD
QuSJOT?
!
(I ain a) woman that everybody can take hold of Said by a woman who is disgusted by having too many masters in the If her husband is too easy going and his brothers begin to order house. her about, a woman will say this. It is also said of a woman of light
virtue.
EXAGGERATION.
1405.
ffsaju QutGS)&8u, Qufcsiu He makes a nit a louse, and a louse into the " To make a mountain of a mole hill."
^6sr<ss)tr>u
God Vishnu.
1406.
He
1407.
LN^/Taa/Lo, u<3S)@ epssTQip&eyu) firjsl&QfyGor. maintains that one is ten, and ten is one.
QpGBTgJ
is
UlbJ(&j.
<6BBT<88JJ.S SiTlGtt)gg]
What
1408.
1409.
If
poisonous.
<g/ifl&uj[TiL
1304.
141
0.
^ipsfajGnLpppnguLD (getDipuurretr,
eunen.
She
1411.
much, or not
boil it at all.
Said of a person
who
goes to extremes.
CWcq.
(and eat) sugarcane, it will become bitter margosa (to you). The leaves and the oil of the Margona (Axadirachta Indica) are very bitter. " More than enough breaks the cover"
ABUNDANCE.
1412.
Qfffff Qffff QfL?.lL]U) U68)3. If you draw too near, even a plant will hate you.
155
2773.
"
too
muck
of a good thing."
1413.
iBp^LD (eUrrgV)) (LpptpLD f6S&(9jtJD. If you go daily (to see the same people), the entrance of their house will be disgusted. 2744, 2755. " Familiarity breeds contempt."
1414.
U8U USSU
If
U/riLjti
U6K>&.
you
lie
down
1415.
it
become sour
to you.
A
1416.
constant guest
is
never welcome.
Quiujgju) QsQ^jggj, smiiKg/u) QaQ^jggj. If it rains, the crop is spoiled if there is a drought, it is also spoiled.
;
1417.
SDa/^J^uJsJr
LSsfrSsrr
(C/F/TQ/
^jrrrgj,
&.<surrJlujiT LS^r'2efrs(^u
The
sickness of a doctor's child will not be cured, and a teachei*'s child will not learn.
his teach-
The doctor gives too much medicine, and the teacher overdoes
ing.
ABUNDANCE.
1418.
If this
amounts
to that,
how much
will that be ?
1419.
SflgGtopU L/i-L5)J_ 6S)$ t@rrUJL$t6V)) QuiTglLD. He is satisfied if he gets his hands full of asses'
Said of one "
dung
3076.
looks to the quantity rather than the quality of his profits. bellyful is a bellyful whether it be meat or drink."
Lp@js)gLC> (3jgl16SBfl.
who
1420.
Qs,n&\
The urine
No want
1421.
of a mosquito is plentiful
of worthless things.
w&$& When
will
come
to the
will
come to
the knowledge
of the public.
1422.
eSlff&)
&.&&) ^(3)60,
S-jrsv) eresrear
If a
finger
rice-mortar become
2048.
156
TAMIL PKOVERBS.
1423.
Like seeing the flower of a fig tree. 1427, 1428. The blossom of the fig is not to be distinguished from the
Said in joy on seeing a friend
fruit itself.
whom
1424.
cgySJnSBTiJL&f. Qsn&)&)ULSi^.
^f&g).
1425.
&,pjslQ\u!TSLc, (ZjjslQaffs
horse.
1426. 1427.
Like the man who saw the new moon in November (Kdrttikei). A rare sight, as the sky is overcast with clouds in this rainy month.
1428.
snptBQeo &<TJJLJL$(D&) safari $&)!!&) (or S^esrsseS&f^so}. I have not seen him either in storm or in famine. These two are rare, so the proverb is used of rare visitors.
Qffngi
Q<sv&)&)LcrrtLiu Qurrf&g}. Boiled rice has become sugar. 1424, 1739. i.e., Rice has become as dear as sugar.
1429.
1430.
and
In
ill
years straw
corn."
SUPERABUNDANCE.
^
1431.
?
Qfj
<55)tr>tt$)si>6\)/r<szn to.
Is
to a squirrel ?
Is rice
a rarity to a
'f
A sarcasm
1432.
'
poverty
of religious mendicants.
^(Tjsrrsor iSlen'2sfr3(&j
EXPERIENCE.
1433.
s_jeO UiGjjfw
^jpSiLjLorr'?
157
?
in
Nearly all food stuffs are pounded in it before being cooked, and even famine times there is something to be pounded.
1434.
&G$uu!T68sr,$JBl^iLD
scarcity.
Q&xGsmL
sss)L-.u3(o60tLiiT
Should you
sell
them
1436.
Carrying
>
coals to Newcastle."
LLip.G?6D sifissiLssii
U(GjjffLcrr?
1437.
^uuiLi
Is there
aS
any lack
QgGGT
down.
1438.
(o@JlGS)J5(3)jg
U(CT<?LO/T?
Is a
beating'.
EXPERIENCE.
LEARNING BY EXPERIENCE.
1439.
The worth
worth
"
You
of a father is only known at his death, and the 1288. of salt is only known when it is lacking. never miss the water till the well goes dry."
1440.
sfreui^-uurrffti
^wsSlflaU^is^^
QgifliLjib.
1447. bears the yoke knows its weight. The yoke, or Kavadi here referred to is that used when anything dedicated to a deity is carried to the temple by the person who has offered it. " No one knows the weight of another's burden."
He who
1441.
/!
5 Ssv>C?W7<a/u) smLffffcyu) pGsr&twj eui?^ir&) Qjgiflaju). If one gets head-ache and fever himself he will
are.
"
He
1442.
f$Lp&)
QsvuSeS&)
in the sun,
QuiT<6tS)&) QflfilLjIJD.
If
'
you walk
Health
is
in the) shade.
not valued
till
158
1443.
TAMIL PROVERBS.
A
"
Pariah will learn it' he suffers. Adversity makes a man wise, not rich."
will learn if
1443a.
Uirr&) QprfliLjuo unnuun^is^, QsiLiir A Brahmin will learn if he suffers, and a Komutti
A
1444.
well after suffering, and a Komutti will be brought to his senses by losing the capital he has invested. The Komutti caste is a class of rich merchants.
QjgrfliLjLon',
urrirgpir) Is it by
UL-tn&)
it ?
QfiftiLjwrj
Q^^^LO ?
Experience teaches."
Gi^gi Q/sntb &n&<ss>&&(;3) 1$ Qp flajwn ? Does a crow know what pain it causes a bullock ? Crows frequently get on the back of bullocks and peck at any
sores they
may
1446.
find.
sessremisf^u
Ly6garggmoel)g>) ?
snsearuirns^
Qisrre^LD&)<s\).
;
(Mine is) a disease which the eye cannot see do not notice it.
i.e.,
and lookers-on
The pain
is real,
but secret.
its
"
own
bitterness."
1447.
<9r6ZOUD
He who
1-448.
of
it.
1440.
The sick person knows the pain of his malady. " I knoio best where the shoe wringeth me."
1449.
(tfiL-Gtoi
@Qp
knows the
pain.
Like the woman who had only borne one child, but wanted to be midwife to on< who was going to have her second child.
j
3325.
1451.
flesh-eater
is
Flosh-eating
EXPERIENCE.
1452.
159
&6\>uuassrjGB)2eSi, ^Q^ StfUiSeasTLD /Bsveu^. An old corpse is better than a big measure full of money.
of the aged is
1453.
He who had
never walked ten miles, is said to have walked the whole month (before he had advanced ten miles). Having no experience in walking, he was unable to make progress quickly
1454.
(9jl$.uSI(Tljl5gl
LJIJIT,
<9*_LlUUu5/7 ^jllOiJU/T/f.
Learn
to
know people by
1713.
them.
Know
1455.
(c^SJJtfUJ/rstr
dancing girl is supposed to have no children, so she does not know how keep them clean. Said of one who tries to mend a matter, but lacks experience and makes things worse than they were before.
to
1456.
Q^rriUSls stTLLtnp Learning not acquired from practical example will never become your own, even if it is branded on you. 3566. The teacher must exemplify his teaching if the disciple is really to grasp it. " Practice not your art, and it will soon depart." " Precepts may lead, but examples draw." " The example of good men is visible philosophy." " Eeligion is best understood ichen most practiced." (Of. John 7, 17.)
Qisps)i Qa/tlif ear Qetsarn)fS(c&)
1457.
Like the crocodile that came the day before yesterday into the
well that was only
dug yesterday.
Said sarcastically about some one who professes long acquaintance with what he has only recently learned.
1458.
uL-L-n
e_37- Qurfi&),
is
ffirrfzijLJip.
s&LtflQ) (or
6T65rG?u)(o6x>).
your name, the fruits of the cultivation are enjoyed by the village (or by me). One has the right, another the profit. Said when a married woman lives with a man who is not her husband. " Wealth is not his who gets it, but his who enjoys it."
in
The deed
1459.
l-I^
that
is
latter,
"
barber learns
to
1460.
LD&)l$.a(3j
QplfllLJLDlT lS&r'2eiTSS>(LlU
QupjD
^(TJjSDifi?
Does a barren woman understand the joy of motherhood ? " He who has no children knows not what is love."
160
1461.
TAMIL PROVERBS.
A young
"
An
astrologer and an aged doctor are best. old physician, a young laicyer."
1459.
1462.
Baild a house and see what happens, marry and see what happens. 3514.
Only actual experience a wedding.
"
will reveal the cost of a
PEACTICE, EXPBRTNESS.
1463.
1464.
1465.
(lit.
trophy) of a caste.
^ismjjffQfTpQs^essr
<*>jLi>u)ii>
If one attempts to gain popularity with half a word (i.e., with little learning) will his half word ever become a whole word ?
1466.
1466.
It is
public. "
may perform
in
By
1466a.
afitsoLooJsar
Qu&&
Those who are used to the signs understand them. " Custom makes everything easy."
1467.
erfs^ ^lypqpLC)
$gtLip ^iLi^s _/f. is whetted, the sharper (it becomes). 2083. one needs continual discipline to become good. Every
1468.
g?(5
He who
"
He
QpGni-JbpwGisr gsisru^ s^essr can plait one basket will plait nine. that makes one basket may make a hundred."
1469.
&^^!ff(y>i> es)&uuip&<95ij> }
By
Qfis^il(w^ isnuui&&LD, practising the hand you learn how to draw pictures, by practising the tongue you learn to speak classical Tamil. " All things are difficult before they are easy."
Cf.
1881 /.
KNOWLEDGE.
161
KNOWLEDGE.
TO
1470.
KNOW
ONE'S SELF.
An
1471.
People can advise others but do not apply their knowledge to themselves.
)<zSI
Sfl
to
study
" "
handful of good life is better than a bushel of learning." Self-examination is a good medicine for the soul."
472.
peisr'fes:
He who knows
" "
himself will
is
(i.e.,
God).
disease
It is
known
own folly."
1473.
to raise the
1474.
OT606X)/Tii>
No
"
who
does not
No
man
1475.
&6ssresBfl&)
sssari^
sni^^gi
<>j<o5r@ii) Qsiriq..
What we have
have not seen
"
is
we
knoivs not
how
1476.
_6i)<srrsij.
What we have
is
learned
is
a handful, what
we have
not learned
a world in quantity.
jrtrQLC>en)8ijrnh<GLi<oS)!Tii3i QptfltsptSL/iesr.
1477.
sn&Qpp)
He knows
i.e.,
1805.
everything in the land of India. " Jack of all trades and master of none."
He knows
21
162
1478.
sr
TAMIL PROVERBS.
wTtesrujrT&r LDGSTQ^UD,
:
In the country it is difficult to know these three things the treasure buried in the forest, the old meaning buried in a song, and the heart of the mistress of a house.
1479.
learned
man without
defects is one
among
ten millions.
A LEARNED FOOL.
1480-
A sharp
Said of a
ness.
man who
own
over-clever-
"A
1481.
mere scholar
a mere ass."
stupid.
QsLLtq-SSffff QpiLinetr.
Clever, but a fool. " Folly and learning often dwell together."
1483.
Q<?rresr<5i5reB)fgff
This
parrot will only say what it is taught. is explained in the Mahabharata thus
:
510a, 1539.
Qaifi
^uiwrr, LEGIST L^GST LSiy.pgne*), Q&rr)6drT gi However much a parrot may learn, it is unable " to cry out Mother, the cat is laying hold of me," if the cat seizes it" All is but lip wisdom that wanteth experience."
uj,
<
"
1484.
Ut^.^^3
He
1485.
QfL-L-!r&J!T{lS(J^S@(y<SSr. is a fool.
He who
"
has
much
learning
is
mad.
to
Thy much
madness.'
^eSQeuQ
Better
fool.
is
&.tDe$gyii>,
man
"
A friend's frown
KNOWLEDGE.
1487.
If
163
a very learned man goes to the market, he will neither nor buy. 1507.
sneer at learning as having nothing to do with matters of
life.
sell
A
"
common
is better
1488.
Who
1490.
^n
gy/i9ffl//nf?
^iLi^^euir ^plsunrf.
?
comprehends knowledge
He who
reflects.
Qu^pQ^iresr.
increases sorrow.
grief."
much wisdom
is
much
(Ecclesiastes
1,
18.)
1491.
-<SS)!<58)LD
Wealth
1492.
&(!&
The
"
the threshing-floor
1493.
sfitresT &)e$u$evi]u) 3)e$uS<o3riJz IB&)U). Ignorance is better than imperfect learning. " Better untaught than ill taught."
3GBST1
<55)
1494.
SpSU
studies
He who
1495.
what he
sees will
&60sdtT:S<2)jQg
aetsuressfletfGtin'jgtaiJiT.
A man
1496.
without learning
is
man
&&))irpfrrf QffftXSuJsjslgyiJo
<s
fib(yiT
sagy/ssio rse^ti.
The poverty
learned.
1497.
The beauty
1498.
setieSl GTOSTtD
uu$0(8j&
is
aessresaPii enssriD
LostSifi
Q<sj6ssr<Su>.
The
rain of tears
is
" There
1499.
spiS^^stiissr ssssi^essrs
He who
1500.
teaches
is
&pp<s6)$3: sfTiLf&ujfr (9jty-&uG>unQ(yiLi. Do you boil and drink your own learning V
Refers to
selves.
many
who keep
their
wisdom
to
them-
164
1501.
TAMIL PROVERBS.
ems
e_6aarL_/r<a/^7
(i.e.,
ability).
That
is learning which teaches you to escape death, and that is food which is eaten without your going to others (to beg it).
1473.
15026.
1503.
i-L
<2Sjg6S)<5 6TjrjiL>lT ?
(of herbs).
knowledge only ; or of one who, though he possesses only superficial knowledge, talks as if he knew everything.
superficial
who has
1504.
1505.
What
1506.
land
is
His learning
fits
of doctoring, astrology,
music and
1507.
1487.
everything and buy nothing. Gentry sent to market will not buy one bushel of corn."
As these aphorisms (for very few of them are proverbs) on learning abound in Hindu literature, a few only are given. They might be
multiplied indefinitely.
BLESSINGS.
1508.
May you
prosper without fail, sending down fresh stems like a tree, taking root like the spreading Arugu grass, and surrounded (by friends) like a Bamboo (surrounded by other Bamboos). 2595. " Happy man and beauteous bride, Be this place your home of pride
Banyan
dutious wife, In peaceful union pass your life May prattling children fill your home with peace, " And lisping babes their grand-sire's bliss increase DUTT " Lays of Ancient India."
Loving
man and
CURSES.
165
1509.
May you
i.e.,
take
my
May you
live to
am
Said by an old
man
to
young
people.
1510.
Q&UUg)UO
With
the
GWTILin&l,
mouth you
(theVedas).
1511.
1511.
'
Fie, Fie,'
and
'
Siva,
Siva.'
bless
we God, and
therewith curse
we men."
1512.
^/-1^L
QsLLL-irqT)il5d%3v,
jrry>&$sl eurr^is^nQ^LSlso^&i.
ever ruined by being cursed, and no one ever prospered because he was blessed. 3125. " No one dies of threats."
No man was
1513.
u^(6B)j2/u)
Qupgi,
QLj(77j<a//upeyLo
eunupQpg].
May you
1514.
live most prosperously. " One year of joy, another of comfort, and all the rest of content."
i&nns&Gssn-jTUjftTuSqrj.
May you
(i.e.,
always be a
youth). 2216. Markandeya was the sage who was the author of the sacred book called the Markandeya Purana, he was fated to die in his 16th year; but through severe penance and invocation of Siva secured everlasting
youth.
"
So
(Psalm 123,
5.)
CURSES.
-flTULC.
" There are four measures of good, but nine of filth in this N.B. world." (3014.) So says a proverb and it is emphatically true that Tamil curses are more numerous than Tamil blessings. A few common curses are subjoined.
1515.
j)if. <zS(TfGurr6Br.
May
1516.
he be struck dead
S.63T @iffl/
67.
funeral take place
!
May your
1517.
May
mouth
i.e.,
May you
die
166
1518.
&-.GsrtyoSiu
TAMIL PROVERBS.
urrGni'iSQsti emajiggju LSjnurressrw (coin, uajessrii]
May you
i.e.,
May you be
1519.
May your
1520.
thdli
be cut
off
and
fall into
a water pot
May your wife's thdli fall on your corpse May you die and your wife be left a widow
!
1521.
e_<ssr
May you
(i.e.,
it
digest
1522.
May
1523.
S.65T
May
i.e.,
your hair be dishevelled to mourn for the death of your husband widow is condemned to a life of wretchedness.
!
In India a
1524.
2_6srSs37-
May you
1525.
May you
1526.
life
May
1527.
May
1528.
-65r3sur
go to the grave alone Hindus believe that when one man dies, another one also dies somewhere
May you
In using this saying the speaker expresses a wish that the person else. addressed may not have any such comrade at the hour of death.
1529.
s^jii Offl/fsw;^^,
May
1
ep0 u-sstii Q&svgy your lips be bleached white, and white ants gnaw one of your sides
!
530.
He
1531.
will be laid
Q^treear<SK>itiSQe\)
May
1532.
scrofula
LDirifiiurT^^ij&r (8jy$lu$&)
Losap^gjssxsu&s.
!
May
IMITATION.
167
1538.
uevsSlQ) uff#tfl& esxsuss. May raw rice be put into your mouth Rico is put into the mouth of a corpse during the funeral ceremonies.
!
1534.
SU^fHeST
G)/F(GJj<9F
<)}<5K>t&&,
May your
deceit choke
you
IMITATION.
1535.
^esrssr
rses)!
tBis&uQunii, pear
/5<sau_ttyLo
Like the
his
This pi-overb has a wide range of application all over the world. It is especially applicable to India where the transition from an old civilization to a new is so marked. Tamils describe a person who follows the new fashions as assart ntD Q<si_Li__/763r, He is spoiled a second time,' or
'
tslrflftsit&j
fftragrr
Quired
'
He
is
Trisanku did
much good
to the Rishi Viswamitra, in return for which Viswamitra tried to elevate Trisanku in his mortal body to heaven. But the Gods were unwilling to receive him and a compromise had to be made between the Gods and Viswamitra, by which Trisanku was left suspended between heaven and earth. (Vishnu Purana, Book 4, Chap.3.)
beasts,
"
1536.
^iuQunuLi
It is said that
when
eyes bulged out and it died. " " about the frog that tried to make Cf. The story in Aesop's Fables
itself as
1537.
Agree with the village and go on your way Do as others do, and you will be safe " You must do at Borne as Rome does."
!
1538.
sesari
uirs^esitLnriLss Q&(T68ttt6G)i
Arranging her hair in imitation of others. who takes undue liberties with
were an old
friend.
strangers, as
if
he
1539.
The whole
1483.
village will
certain man who was headman or judge in his village quoted this proverb in order to console his younger brother after the death of their mother. The younger brother, who was a great fool, succeeded his brother in the office of headman or judge in due time, and as it was his principle to imitate the doings and sayings of his brother matters went on well for a time. But one day a man whose wife had died came to him for consolation and he, mindful of the way in which his elder brother had comforted him when their mother died, quoted the above saying adapting it to circumstances thus
:
168
1539a.
TAMIL PROVERBS.
e-sor QuesBr&njsl ^^(TTjcSgjLD <sr&))rTii>
Quessrfir^l,
(sresrs^LD
Quasar
not your wife the wife of the whole village, and was not she my wife ? It need hardly be said that this was no consolation to the bereaved husband. The whole story is a satire .of senseless imitation.
Was
1540.
Like a raft that goes with the current. " It is hard striving against a stream."
1541.
It is said, that a
washerman's ass having seen a Bengali dog it's master's washing pot (and
When
1542.
utTiruurr<as)ffu
and
habits.
"
He
to
way
found
go astray."
1543.
QutTLJSl&QsiTeoarigjQuiiGi). Lj<s$GK>uJu unhpsjiu \-jfisst (5 Like the cat who saw a tiger and branded itself (so as to be striped like the tiger)
!
Persons in inferior stations in life should not try to imitate the great lest they hurt themselves. " Borrowed garments never fit well"
1544.
LDuSfysva seasi
GuiTGsrQ&rrL^I ^i^LOTTj^Cou/rsu.
!
Like the turkey who saw a peacock and danced " An ape is ne'er so like an ape as when he wears a
Cf.
doctor's cap."
2324 /.
FLATTERY.
1545.
He
is
This proverb
is
"
FLATTERY.
169
siLif^n&T,
<surr<ssTQfiil.(SliJD
1546.
jpjMurTfggiriT
(oeuenrrestiretnLD Lurr'fcsT
Qurrfr
~,
In the harvest at Ambattur (village) the stubble (was strong enough) to tie up an elephant, and the stacks reached the sky but a flood carried off half, and the jungle took half.
;
The
story goes that -when the tax-collector came to assess the village crops, the village headman uttered the first part of this proverb as a description of the good harvest. But a farmer held up his hand in such a way as to show the village headman his golden ring, signifying that a heavy bribe would be paid to him if the taxes were remitted, so the headman added the second part of the proverb for it was more important to please the farmers of the village than to give an exact return to the collector.
"
He
1547.
g\3&<3x
If a
likewise wise.
"
king speaks and contemns anything, you must contemn it if he praises anything, you must praise it like;
set to every
wind."
548.
If the
king says, the brinjal (vegetable) will grow on stones the people will say, in thousands of bunches, in thousands of
;
clusters.
"
A flatterer's
QUIT
will
throat is
an open se^ilchre."
eufnjsurriTS&r,
1549.
jya/ssr
/5aot_<s@u
sufT^surrir-s&r.
u^gjuQuir
6S)es<f&&(3j
Ten people
1550.
If one's
own
people are fed, an anthill grows up but if the will grow. 1553, 1565,
;
3196.
1551.
He
Said of
1552.
Flattery of gentlemen
gift. Said in ridicule of one
is
the
way
to get
common sugar
as a
who
gets
little
by
it.
22
170
1553.
TAMIL PROVERBS.
&.1&) QiDffu UIT&) (8jis}-5Q(y'JUtrt SSLIJ Quiff u urreo ^i^.sQ (tyuun ? Do you drink milk to please your body or to please the village ? 1550, 1565, 1583, 2146, 2147, 3193.
"
He
that doth good for praise only, meriteth but a puff of wind."
1554.
&.<5srs(9j
e_tlui-Lu L$65rurnL.u unQfD LCGefl^irs&rQurr). Like people wlio depend on you, and therefore sing after you. " To dance to every man's pipe"
<
1555.
To natter
1562, 1563.
!
common
is flattery."
1556.
<sruunn GS&
Qjipss&jS.
He
is
who
will take
him
One who yields to everybody. " To turn with the wind and
1557.
to the
movements
of the dancer.
He
1558.
QsnGippiT)
If
Quf&, QsrjssrT
;
to him, he will speak one word (favourably) if refuse him, he will speak one word (contrarily). 260.
you give
you
559.
gourd has no
flat
without any steadiness. favour of others have to yield in all things to to please, and are thus like the unsteady gourd.
end to stand on, and rolls this side and that People who spend their lives in seeking the
all
whom
they want
1560.
"
An
jsItftQpg].
Going round
1561.
(a great
man)
to
1561.
Obsequiousness.
^O-sgj^
getTerR Quf&u Qu&QtDgi. Pushing the mat under him and speaking (to him). 1560. Hindus often sit on a little square mat. One who wants a great man's
mat wherever
it is
1562.
GlLCiff&sQstT&i&r, 6TfGfa)
erQ&Qpgj.
To get
praise he will remove the leaf -plates that have been used. 1555, 1563. Said of one who will do the most menial acts to earn the favour of the
great.
" Set sail according to the wind." " Youyour have a handsome head of hair ; pray give
me a
tester."
SELF-PRAISE.
171
1563.
1555, 1562.
"
Cringing
is
a gainful accomplishment."
QsrT<ssar(S(curr6srisu&r
1564.
6un<ss)Lf)Uuy)ii>
Q^/rsaar
Quiresrsuerr /E<a?iltf.ei)
2776.
first woman brought a gift but she was left outside. The second was a false friend but she could natter and she therefore got a seat of honour.
Flattery
doors."
sits
in the parlour,
is
kicked out of
least
to courtesy."
They
love
valued"
1565.
(Is one to seek) praise at
home
or abroad ?
1550, 1553.
SELF-PRAISE.
1566.
He
i.e.,
eyes with his own hand to do harm to his opponent by the means on which he depended. Also said of a person who ruins an enemy, but does it so cleverly that no blame attaches to himself.
struck his
own
He
cleverly
managed
1567-
^srrf^es)^ <su<S uuLfTLo&) 3Uf.LjQu6GT sT<ssrQ(y/ssr. He says he can bite the sky without leaving a scar in
1808, 2556.
"
it.
so
1568.
sn iLSlQQ'pear.
!
1569-
OT63r<S(3> ertgltfleti'fa),
Qrse^e^is^u ugiflevteo.
No
i.e.,
my
rice!
am
1569a.
a-sir
atriflujij)
Your
1573.
Said to one
praises himself, signifying that he is worthless ; after his death all his affairs will come to light, the Karmantiram funeral ceremony for him will be performed on the thirty-second day after his death. This ceremony should be performed on the tenth day after the death of a Brahmin, on the twelfth day after the death of a Kshattriya or Vaisya, on the sixteenth day after the death Sudra. The saying is therefore a wish that a man's affairs may all be in confusion at his death, or that dishonour may put an end to all his self-gomplacency.
who
172
1570.
TAMIL PEOVEEBS.
<sns5T^esruQun&)s gjjjg/Lo, GTSST ^ssn'SeiruQufreo guSeyti ^&)^0J ereer
The
ass says that no one has a voice (for singing) like no one has gait like that of his eldest sister " Did you ever before hear an ass play upon a lute ? "
!
his,
and
"
Every
bray"
1571.
Though he
1572.
(3)%3ti&Qrr)
A
"
barking dog
is
not
fit
for hunting.
1576.
Said of one
who
is
1573.
Said of one who thinks himself very important. " Daylight will come, though the cock do not
crow"
1574.
If
he dies
(it is
because) he
is
determined not to
live.
Applied sarcastically of one who boasts of the great deeds he can do. " When you die, your trumpeter will be buried."
1575.
QffeosuuQuesar ^ffisisisirujQa^f &^esriM wfcgpnw wesypQiun. potsherd was sent as dowry to the petted goddess of Sri-
ran gam.
Said to one who boasts about riches he has not got. Instead of the common people insert a very obscene word.
1576.
A frisky
1577-
1572.
Oh
dwarf, don't
jump
;
much
for joy there is a ditch close by some one may accept your challenge.
;
1578.
If
you
Do
much you will fall headlong. much you may fare badly yourself.
;
173
1579.
iBfr&si
svrrypis/s
GMT
.
i^etsxsjf
Qftre^^iQQro&sr,
<g>j6sar<5is)i
&(y<sy) }
LJITIT
you the story of my life but go and see if my neighbour is at home. Said of one who is willing to speak about himself, but he wants to make
I will tell
;
is
" "
He
Every mans
dwells far from neighbours who is fain to praise himself." tale is gude till another's be tauld."
Qic<?(63)6sr Qutr&Gin&eunuJGBr. the flour made
is
1580-
QuirifliorrioSiiSiJ
from parched
rice.
1794 /. 2108 /.
<33<o3TLQj
LDfTSSTLD,
(oUIT.
1581.
street
weeping for
(or
858.
:
dog in a Pariah village used to visit a dog in a Brahmin village, and " You can get enticed it to enter the Pariah village by saying neither meat nor bones from vegetarian Brahmins come to my place " I prefer this place, for and you shall have both." The other replied here I have the great honour of being called the father of Brahmins. For when the Brahmins quarrel they call each other Son of a dog, " A sarcasm on those who have false ideas of dignity. GtTiL w&esr
;
:
"
Desire of glory
is the last
off."
1582.
Is there
any service
there be only half a fanam ? The honour of serving a king is great though the pay may be 1583.
^%5sartjp-&(9j<
Q&rj<S$@(yQujrr? a-<ss)HS(^s<5S)SS(^s Qsir^sQfyQiun^ 1553. give to the mendicant or to the gourd ? and not to get praise for your charity. i.e., Give in order to do good, The gourd is a vessel in which alms are received by a mendicant.
Do you
'
'
1584.
wear
Qf>&<ss)&
(76arp@<s
!
QsfTessr(SsufT.
Bring
879. nose forward curious phrase. The allusion is to the mutilation of a faithless wife by her husband. Sometimes the adulteress' mother was mutilated Hence when a girl was leaving home for her husband's house also. Be careful after marriage, her mother would use this saying meaning
my
'
don't do anything that will make your husband cut my nose off.' It is now used by a superior to an inferior as an warning to behave himself, lest he bring disgrace on his master.
to bring credit to
me
174
1585.
TAMIL PROVEKBS.
"
"
Valluva
Pariah
678.
A
"
Vcdluvan is a Pariah -priest, but both live in the Pariah village and both are Pariahs. A title does not raise a low man.
" "
to be
called a lion"
1586.
^stsrgjinpp
epsisrugifsn&r
fitEj^, ^^le^LDpp
isirifl&(3j
ceremony lasting nine days for a worthless woman, and a ceremony lasting fifty days for one still worse.
The
allusion is to the long festivals that the parents of a deformed girl will hold in order to get her married. The lamplight and bustle of the festival prevent anyone from noticing her defects, and a marriage may be arranged before anyone knows that there is anything wrong with her. The proverb is said of people who seek honour and respect, but do not deserve it.
587.
If
you go with a
If
load,
347.
i.e.,
"
He
that bringeth
a present findeth
1588.
of a widow, all the proper rites should be performed for him. Even an illegitimate child, when a bridegroom, should be fully honoured. This saying is often quoted in reply to a man who urges caution in some
expenditure.
1589.
Virtue
The
'
is
support referred to in the proverb is the erection of etone, brick or wood, by the road-side upon which coolies, and others who carry loads on their heads, may rest their burdens.
ancestors
"
From our
honours."
1590.
round the leg it is a trophy, if lying on a dunghill it is only a rag. 1595, 1602. A man is honoured according to the work he does, or according to his position, and not according to his intrinsic worth.
If tied
175
1591.
srrfS
&-L$L<5;5suiT& 2efr&
62(77)
(com.
jsjjf
gjtsiQs
jgiL
emeu
Did you see those persons who were spued out, or did you place a tray before them ? Said of one who is of low caste, or is very poor, or has a bad character yet wants to be honoured or said to one who wants to honour such a person. Also said of two persons who blame each other for the faults common to both. The tray referred to is the tray of betel leaves,
;
mark
of honour.
1592.
(ZfjiiiSKD
Q&nQpap,
(SjuctiSl
Do you make
Said of those
superiors.
their
1593.
(9)6GT)lQlMG$LLl
title of
satisfied.
Said of a person who longs for honours aud titles. " rose called by any other name would smell as sweet."
1595.
ffisiSlQeo <sSlL-L-jT&)
If
water is poured into a conch, it is sacred water if poured into an earthen pot, it is common water. 1353, 1590, 1602.
1595a-
[5tTL-L-tT6BT
Q U6SBT f
fT
jgl
67637(77?^
7657
When
is
when they
wages, she
Said of one
the headman's wife, she is pleased but she must give her four labourers their
;
glum.
magnifies his authority to the utmost, but will not give just wages to those who work for him.
who
1596.
u^g/uQurflQ) u^^fS^ffnu^Qurrmii
^(^ssQsuesarSlu).
ten.
if
or
you require
1597If
an oracle inspires a slave girl, you should present flowers to her and worship her. 1601.
if
1598.
Qunteo
isnifi
Come shameless
lassie
Climb into the cart who seeks the place of honour everywhere
!
with-
176
1599.
TAMIL PROVERBS.
@ungi&(8j ^ssjjsst @L>UGBT
(or
Q@<svi$.ijuneir
who
becomes
old,
he
herd asses
1600.
e$(njgj&tT
CWl<si_ ^tf&Qpgit
for the sake of the trophy ?
Do you hunt
1601.
If
an oracle inspires a maid-servant, you should fall at her and worship her. 1597. When God works through a person look at the good in him, and not at his
feet
1602.
saxa^^uJSOT QsrrQ^jSrr)
If the doctor gives
it,
LD^TTJ/FJD^
{jj}&)rre$LLitr&) ILQSBTGGVU.
;
it
is
medicine
if
1603.
Is he an insignificant tiger ? Don't despise anyone for his apparent insignificance.
1604.
cgyffl/ear
-6srs(9j&
Do you
1605.
take
him
to be a soft vegetable ?
irr)Q&jL-is}-GGr ^oSsiLD (gjtslstniTianuj Qfrfi isfiQuurrQL- uisj&LQL^lQfyGGr The soldier who cut down a thousand
horsemen
is
now
!
living
1606.
g><ani
(or ^JJ/, or
<siift,
or
-sst&))
breeches has the pool (or river, or sea) seen ? How pools has your breech seen ? Refers to the Hindu practice of washing in rivers or tanks after obeying the calls of nature. A servant uses this, meaning that he has had many masters, and many masters have had him.
How many
many
1607-
My
i.e.,
1608.
OTssr
(or
Quest or
u<a9a^,-o)
iuumf
is
i&i
or
My
my
respect)
All laugh at
me
all
despise me.
177
have
lost
my
my
honour has
he unties his rags you will pity him 1613. a man's inner character or the secret history of any family or policy revealed, there is always something to be pitied in it. " There is a skeleton in every mans cupboard."
<3?6wr<|3)L06zu(i/Lo,
is
161].
smLisp
Don't give up a bit of dried lime (used in chewing Avithered betel leaves, nor a reduced king.
betel),
nor
Any
1612.
of these
may
Oh, you shameless woman, scrape the vegetables wall and give them to me
!
off
from the
husband was displeased with the vegetables his wife had prepared for his meal, and he threw them away against the wall. Bat after a little while, seeing that there was nothing else for him to eat, he asked his wife (bnt in abusive language) to scrape them off and give them to him. 1614.
"
To swalloiv
"
To make a virtue of
necessity."
1613.
If I tell
it,
it is
shameful to
1610.
me
and
if
weep over
it, it is
painful to me.
1614.
jst&ngi
giuiSesr
(or s&Qe&L-L-)
0rrii)Lj &),s<as)<<g )
fslesrGOi
Who
A
1615.
ing
/s/rear
and spat
friend or a mistress once despised will not be restored again. is the reverse of 1612.
ereisrfy),
^.esrs^s
&ea)L-<suiTU$) L?.
As
1616.
far as I am concerned, you do not esteem dirt in the corners of your mouth
!
me more
than the
tDoSir
&&>gs)),
S-uSestff
etosus^w/r
the yak is caught by its hair, will it keep its life ? The long hair of the yak is its pride. Bather than lose this, give up its life.
If
it
would
1617-
LDtresTm
Qu ifiG-grr ?
life
iSlffiresoreor
Q u if)Q<$ir ?
?
Is "
honour or
1616.
23
Either
178
1618.
If I let
TAMIL PEOVERBS.
go
my
hold of
it
it
if
I spread
my
cloth out
is
will
become
1728.
The cloth
in it. In order that others shall not observe these defects, the wearer knots it together, and refuses to spread it out, and gives as an excuse, that if she does so it will touch the floor and get dirty. This saying is used of genteel
old
poverty.
"
1619.
Qujbgi QeueSuSeti sif born for nought, and have be thrown into a hedge
.
(of thorns) poor daughter-in-law has often to serve a rich daughter-in-law; and she may quote this proverb when bemoaning her lot in the joint-family,
Cf.
376 /.
OSTENTATION.
t_ti)LJ>.
" boastest thou in pride, of thy mind to screen Go, bathe thy vile polluted hide In meditation's sacred stream."
O man, why
The smallness
CH. E. GOVEB
1620.
^sSuurrearu) L$ [$.& (y>6eare8)i&(9jf &eus@iurTesru) Greisrgy QUIT. The widow is seized with stupidity, but her name is " Wisdom of Siva"
!
The
1621.
s\esesi
'
i$ipGSI&)&)!TLD)QurT<Gy)G3iUD )
QUIT
for
you to resort
tree.
to,
his
name
is
a very shady
Upf&tJUli),
^1LDUffLD
The nectar
"
lacking, the pomp is great. heart and a beggar's purse were never loving companions." proud
is
<
1623.
QUIT siEistrQ-seS.
fill
to
name
is
"
1624.
^LLuj-GO ^uSffu),
i>tTLLiy.&) ^jjiSau),
He
has a thousand sheep, and a thousand cows, but not a spoonful of milk at home.
OSTENTATION.
179
(
1625.
egyuLjgor
Qfi\pgi$(3)
is
gtfigQfyep,
rice,
iSl&r'fcir
The
father
crying for
is
giving cows
1626, 1657. The gift of cows to Brahmans is one of the highest forms of Hindu charity. Kumbakonam is a very holy place in the Tanjore District. " Be just before you are generous."
(to the
Brahmins) at Kumbakonam.
1626.
While the mother goes naked, her son gives cows Brahmins) at Kumbakonam.
"
Charity begins at home."
(to
the
1627.
eaQ^Qp eS(yues>uu
1628.
If
unh/spn&i Jg^a/to'&w. look at his person he seems to be a mountain of beauty, but if we look at his actions he seems to be a mountain of worthlessness. 545a.
we
1629.
Q//T/-1
(or
This foppish fellow has two wives, and his scarf reaches to the
village of
Vandavasi
1630.
sseeens). QisiL
While he was
him one spoonful of ghee, but after his death they spent nine spoonfuls of ghee at the
alive they did not give
funeral ceremony to please the public. The funeral ceremony referred to is the Karmantiram, usually performed by Brahmans on the tenth day after death, and by Sudras on or after
the sixteenth day after death.
1631.
a-6ff(cr
urrit<gjgtTG) jps&netni),
If
you look
is
"
pomp
is like
if
you look
outside, there
He
1632.
s&s./J
<5Tisi(<sju>
His fame
house.
is all
is
starvation in his
1633.
My
A
court.
bombastic way of announcing that the husband is connected in some menial capacity with the court-house and has returned from his daily
duty.
180
1634.
<oTf&ye\}<5
jsleisrgii,
TAMIL PROVEEBS.
SJUULD
in
Like belching after eating the (defiled) refuse of food. Said in contempt of one who gets very poor food at home, but belches
the public as
if
good things. Belching is not thought rude on the contrary, it is rather complimentary to a Tamil host to belch after eating the meal he has provided, for that is supposed to show that the stomach is replete, i.e. that the food was rich and
his
full of
;
stomach were
plentiful.
1635.
6TaSn}^j
What
"
and
ill
his conveyance
an ivory
palanquin
1273.
are
A proud
met."
1636.
iLujrrffsQsiTeasrssHUJiTU), prrLiALsumJo,
e_6ff(car
Her
"
flowers,
gracefully done up, and (adorned) with Pandanus but there are nits and lice in it fair exterior with a foul interior."
hair
is
1637.
&L-1&
<srflu)65sfiu$))rTLDei)QurTiG!)g2iu),
Qu,i
QumsoresTwi&ireir
(or
Though she does not possess even a black bead (a very cheap Mother of gold (or Wreath of ornament) her name is
'
' '
Pearl').
1638.
srS&(
to hang (as ornaments) at the front of the house, while we have nothing to eat ? Sometimes said of a person who will not help his poor relatives.
/
1639.
</r0e06vw #!a/CT2/,(25
eujrrrsesr
QufG-
snssresr ?
Why
1640.
should he
who
is
is
is
crying for
1671.
1641
He
1642.
setaieuiresiuj tES^euiresT
To be
QuesarQsetr praised by the public he chews areca-nut when abroad to be praised by the women of his household he licks his lips at home. 2352.
1643.
his salary is half a panam, three-quarters of a goes to keep up appearances. 473. " The devil wipes his tail with the poor mansp)-ide."
Though
panam
OSTENTATION.
1644.
Qffsuss QfprSssr
eamsiDifssrrtLi
181
Lj&ftu$&)&)iTLc&)
(sarcastic)
The
The
some tamarind.
too sweet for use in the kitchen, and a good deal of sour tamarind is needed to correct its flavour. Hence the proverb is used about those who have been over indulged, and need to have their fine airs severely corrected.
1645.
He
has not a scrap of clothes, but he keeps two concubines to exhibit their own wealth.
u6snrLJTHpgjS(3) Qpipun <s$y^? (or
6J?/E/<5ii),
or
A religious
Said of one
mendicant a span long daubs a cubit of holy ashes on his forehead (or wears a beard a cubit in length)
.
who
1647.
pu>i
The young
fellow has to walk, but he speaks (as palanquin (to ride in).
little icool."
if
he had) a
1648.
pn<sisr
SflisarQsrp
@sS
{j^etfev,
&u>urr
Qi?&iya^^
Qpniixanu (or
He
"
eat,
good
1627.
a plum"
1649.
He
up two pigs
The gruel referred to is pig-meal. When one has not. even pig-meal for his own table, it is only vain ostentation to undertake the rearing of two pigs for hire.
1650.
jirresr
j$Gsr<osrp
pe$LS)-&flev,
pisi&ppnQ&
pnefl
He
1651.
If
has not even bran to eat, but his wife asks for a thdli of pure gold to hang on her neck
!
(to his
he goes himself he won't get anything to drink, so he says clerk) "Order (lit. write on a palm-leaf for) one
of curds."
hundred pots
182
1652.
ptresr
TAMIL PROVERBS.
Q until
himself for buttermilk but got none
;
He went
1653.
he then wrote
The boy
1654.
is
is
'
Pearl-jewel.'
Qu(IK68)UD iSsiSSB^Ub,
<jL-S6)l&&&)LC>.
;
His boast (is that he eats from) a golden vessel a broken pot.
1655.
but
it is
only
iSleir'&sirGtnsuSlev
sir<ss>^f
He
1656.
killed a sheep (to appear wealthy) but he only fries the ears of it for his son.
Qppiii, yenipga Gr(><gprT&} Qu0es)Lo He has a sieve full of grandeur, but remains.
$0
if
it
be sifted nothing
all chaff."
"
Sift
will find
him
1657.
Qupp
While
his
Brahmins.
1625,
1626.
(Math.
1658.
Quff
QfeoeOuiS&r'SefriTiTiLi/r,
His name
is
.
ndmam
(on his
forehead)
The ndmam is a trident shaped mark worn by Vaishnavites on the fore-head and other parts of the body, painted on the forehead, at least, before taking food. Sellapilleirayan is one of the names of Vishnu. A Sellapilleirayan without a
with.
cannot be the real Sellapilleirayan. Said of a professions, but has nothing to support them
1658a. QUIT
Ganga
is
taries of the
Cauveri River.
1659.
The hermitage
way
1660.
^jii
(Sanscr. mat'ha) is a grand one, but there is of getting even rice-water in it 2126.
!
no
gffLDtriLi
QtB/7LLw_,
^ai/efr
Qun afusp)
<g>jLpQ.
is
'
OSTENTATION.
1661.
183
He
says lie has plenty of sheds where water (is given away in charity) ; but rice-water is as rare (in his house) as ghee. 1659, 1792.
1662.
The Mudalyar's ostentation causes the loss of lamp-oil. After taking a wretched meal, he rubs his hands and the leaf -plates that are thrown into the street with oil, that it may appear as if he were living in high style ; for according to Hindu ideas food that is cooked with oil or ghee is very rich. " Reputation is the darling of human affection."
1663.
mat
piresariniLi (i.e.
is
'
dances,'
she
is
varappu
is
They are usually only a foot or so high, and a few inches broad. Prop. a name for Kali, referring to j$rr6B8HniL> means ^rreoarteu -^Uher dancing with Siva at Chidambaram.
1665.
GiiiTQgQfyGGr earrqgQiyesr
CTOTTJZ/
He was famed
over all Madura for being well off, but when he descended into the river (i.e. at his death) there were fifty(i.e.
eight difficulties
debts).
1569a, 1573.
1666.
is
no rice in
my
house, but
am
I not called
The darling
Qeujpiu)
of the country.'
1667.
aff
eS,
is
only an empty house, but his rule (over it is as exacting as that of) the Nawab of Vellore. Said by a wife to a husband who demands dainties, but gives her very
little
His house
money
1668.
He
boasts of having no more room in his house to keep things, but he has not even a gourd shell to take with him when begging.
Cf.
2396 /.
184
TAMIL PROVERBS.
DISCONTENTED POVERTY.
1669.
He had
1670.
a.rrar
ride in) a
not even water to drink that day, but he wanted (to howdah on an elephant.
euff^so
iSeir'^en
While the child she has is licking a stone mortar, she goes Tripati to beg the God for another child.
Though she has no food
bear another.
Improvidence.
tivo cradles."
to
1671.
Qi&Qpgi
(or
epL-
1 5$El6SBr'2GB8r )
<s<gj)<
(or
tD/rsr/?iszD<s).
What
" "
he has
is
palace.
1640, 1670.
expectation are a fool's income."
Hope and
He
lives in
hut, but
dreams of a palace."
1672.
es)SujfT&)
Like a servant
1687.
girl
fit
A long
1673.
'
cloth',
pudavei,
is
QfiLiQpgi &Ga>ffsp Ga/few, tSVssr&Qpg} &ff&v^^rrn CW&so. He is doing the work of a barber, but aspires to become Sheristadar.
1635, 1677.
is
A
"
Sheristadar
a petty
official.
Every
worthy
<5(6B)
to
674.
QtTIEl(8jQff)gJ (9jLLup-f&JIT,
SlTGSarQpgl
is
1675.
is
man who
the best of
UNREASONABLE IMPORTUNITY.
1676.
185
The
child is crying for a handful of rice but (its parents) are seeking anklets with bells on them for a child yet unborn.
^ietrstirru}
1677.
y,^
ereBTgu LDesruufr&)
He
drinks mind-milk (i.e. nourishes a foolish hope) thinking that he can rule the world. 1673.
is
" It
good fish, if
Cf.
it
UNREASONABLE IMPORTUNITY.
1678.
L^offSsrr
Qf>p{S<5ST
is
sucking cocoanut
his servants
fibre, his
child is crying
trencher."
He
can give
little to
who
licks his
own
1679.
is
distressed (for
want
1081.
^jjz/
QstreaarQunsQ<suy
&p
QUIT).
Like
all
the
(little)
for sweetmeats, while the river carries off the sacred stone 3075. bull and the Linga.
The stone
Siva.
bull (Nandi)
1682.
Like crow-devils crying for rice-soup while respectable people cannot get a single grain of boiled rice.
24
186
1
TAMIL PROVERBS.
^gzsr QjgtLiGu068)<$
683.
^gi
Q&rressiQQtunQrDgi,
snstipsirn^s^^
Qpu
river carries
rafts for a
the gods
?
idols in
While the horse worth seven thousand gold coins was feeding on straw from the eaves, the blind (worthless) horse was hankering after wheat bread.
1685.
While the
chief
god
is
badly
off,
the
little
are asking for perfume. i.e. Though the head of the family
never cease to ask for
1686.
It is said that the chief priest of
a Saivite temple was crying for pepper-water, and that the Linga was crying for a dish 1679. consisting of five kinds of nectar.
priest
The
as
was
much
as in times of prosperity.
QsiTSUGsgruitrui,
1687-
j5&uuG}i(9j ^il
er(Lg0g)Qurri-LL-g)
Qeaessf
loin-cloth
made
1672.
had not even a loin-cloth, but the son asked for cloth to spread (on the road) as far as Tanjore (for a procession to walk on).
psniruSQ), $q$srr& tsijnpptEi&nuu Q-r8u$Q&).
1689.
iEJ3(y>u) QuirGGrGgptM
Pure gold and common gold are buried in the ground, but a cashworth of lemons is kept in a swinging tray (ttri).
In times of distress servants or inferiors will complain if they lack little comforts, although their betters suffer great anxieties and losses with
fortitude.
1690.
U(tt<oB)ftbrr[fl uessf)<srTffiii
A
1691.
a starving
woman
Qu0LDtr&r
is is
demanding boiled
187
While the
milk.
first
1693.
6L/eaor<5S8r8(3j$6!Sff wsssr'Sessr
fs}<5sr63U$&)
^LLfSeufreasfisieiou Qstr&r
gram
1694.
^fffevus
9(5
Qffir&),
it
The
Easy
command, hard
to obey.
QfGtigpitit, (Sjiy-UurresrsiisBr Gtesresr
;
1695.
cgyj6wrLDck57.s(3j
^uSffil)
^>]i^.^^fT(eo)L> }
(5j<ss)6u6S)uj
(or
It
seems that he beat the poor beggar, and threw his vessel
it
1709, 1718.
^pfS&>
s&ruL\pg essrestfi
is
'IT.
What
to the dog, that the river only swallow one draught. 1706.
it
in full flood ?
It
can
However
little.
plentiful
be, it
is
1698.
If
you ask lime to chew with betel leaves from one on an elephant, will you get it ?
is
who
rides
A poor man
1699.
&-SBTS(3j ^(77j
Qu&&,
is
<5TG8T&(9j
^(
it
1'
Your order
"
cost
me my
breath.
1694.
700.
GT&)6Vrr(TKU) U)6\)5(Zfj
^(SBjeV, UG\))S(Z
UJfT/T
If all
palanquin is Telugn proverb, but it is used in Tamil. '' You a lady, I a lady ; who is to drive out the sow ?" " I proud, thou proud, ivho shall bear the ashes out ?"
palanquins, who would cany them ? a litter carried by a number of men. This seems
to be a
188
1701.
The words
"
weight."
1702.
The
"
lu-
nch).
Tread on a worm,
ejr
703.
setoiQi>&)
have to come
spite of his seeming superiority the acrobat must come down among the crowd to beg for the rewards of his skill. So a poor man though engaged in an important piece of work must bear himself humbly or he will get no wages. This is especially true in India where every petty official expects the utmost obsequiousness in every one who is
1704.
011
my
to scream out.
Poverty
is
1705.
,s/r<-<(3>
^0
($&,] ^ictosmo.
Though a
would
cloth were sold for a cash only, yet a dog's breech be bare.
to be essentials.
Even
if
s^^iuiriLjuQuir^^iW) isinu i the river Kaveri were turned into gruel, a dog could
little).
only lick up (a
1697, 1705 and 1706 contain the the lot of the poor. 92.
Hindu idea
of the unchangeableness of
1707-
<
(SjSJarif.
#SS>LD
aS'/J^.eu
It does not
the burden
serves the
matter into how many contortions the body is carried home. 2642.
is
"
He
1708.
All small fish are food for bi
ones.
1709.
Should you snatch a beggar's bag with 1696, 1718. give him an alms ?
1710.
its
contents,
and then
Fun
agony
to the crab.
189
ssSliLirresarg^Sig,
fbeaar
L$ffrr<Gstr)iT<s,ii.
fox's
marriage costs
many
crabs their
lives.
1695.
This might be said of a Viceroy's visit to a Native Prince, whose subjects will have to find the funds squandered by their lord in doing honour to the Viceroy.
1712.
If a
wet old man comes, dry firewood will suffer. man to a rich man, who has invited him to a You will gain nothing from me though you will have to feast, meaning
send me away with a gift. A polite refusal from an inferior to a superior who invites him to a feast or ceremon.
1713.
persons, one belching from hunger and one from eating 1454, 1861. tamarind, cultivated a field jointly The poor man will be the sufferer, if he deals with the rich.
!
As two
"
Those who eat cherries with great persons shall have their eyes squirted out with the stones"
uis^uuti Quirt
GOtTLDrrt
1714.
uessrssns^iGsr
Can you
1715.
lay a wager with a rich " Contend not with thy betters."
man
1722.
of one who has no cover over his palanquin, and that of one who has no shoes for his feet are the same. Both the rich and the poor have sorrows.
The sorrow
.1
country
man may
be as
warm
in kersey as
a king iu velvet"
1716.
urriSssmfiuSiiii
If
unsgw
Q<fir<s8T(60)) )
the Mahabharata to a richly bejewelled woman, she look at her ornaments or will gne listen to the poem ? 2102.
you
recite
will
It is useless to
"
"
Little
make complaints to an unsympathetic hearer. knows the fat sow what the lean doth mean."
hunger."
1717.
U/UDL/ pear U&GSHU iB'^esrs^LD, Q^eeDff &GST eStslenuj Sltesr&Qjii. The snake (when catching a frog) thinks of its own hunger, the
frog thinks of
its fate.
1710, 1711.
1718.
L$&<oB)
seems that Vishnu begged an alms and that the Monkey God snatched the alms away from him. Said when some one attempts to deprive another of what the latter has won with difficulty. Used even by children. 1696, 1709, 1980. " The poor man turn* ///.< rake, and another comes and tak<-x //
It
away"
190
1719.
TAMIL PROVERBS.
What
1720.
is
is
death to the
tsl6sr(y&),
rat.
1710.
Gsleisi
watTff[T%%<5sr
(or L?)
w^m }&(&
(year
uirfrs&r
If
the king eats dust (or filth), people will say he takes it for medicine but if a poor man eats dust they will say it is because his stomach lacks food.
;
Excuses are easily found for the whims of great people, but the poor is never excused. 1736. " have no
man
Rich men
faults"
1721.
As the goddess
Used
of rich
of wealth
are
'
went
not at
to a far country.
men who
home
'
needy friends.
1722.
ifl#/WT(2 (65)
>
Qfn&&LLL-tT6BT
at draughts
with a king.
Applied to comparatively poor people who borrow money in order to imitate rich people or who waste their time in paying court to rich men, instead of working. 1714.
'''Acquaintance of the great will will be bought."
it
1723.
Whether
the
toil
it is
comes to the hut of the navy. A terraced-roof is a flat roof made of bricks and cement and
is
'
more expensive than a tiled roof. The proverb means that the poor have to bear the burden and heat of the day.'
Cf.
738 /. 1369 /.
KEEPING UP APPEARANCES.
1724.
"
Though you have to beg, do so decently clad. He bears poverty very ill who is ashamed of it."
1725.
Though you
dress in rags,
1183.
191
S^SSiL
or
to pound rice for your living, do not let the hair of your armpit be seen. 2572. Jt is not thought seemly for a woman to raise her arm so that her armThe proverb means that however humble the work pit can be seen. may be that one has to do, one must never allow poverty to destroy his
sense of self-respect.
"
"
He
is
a wise
man
arm back"
1727.
Poverty
is
gruel, drink it in a respectable fashion. not a shame, but the being ashamed of it."
sQfiSstii)
jslrr>isign&)
1728.
<5H><s
PLpty.sQ&n'68orL$.(Trji5^n'&)
Q<3uLLiQ<su<stfl
(or
If
if
one keeps the fist closed, what may be inside is a secret one opens the hand, all is clear. 1618, 2572, 3158.
all
but
family
affairs,
"
It is
an
,
ill
it
own
nest."
1729.
IMGGBl'fejSSr
^l<S5T(nf^LD, LD6S)/DUJ^
you eat
Of.
3156 /.
1730.
Do
Do
not curtail the wages of the poor. Dr. Percival explains this as an injunction not to contravene tho established opinions and practices of one'a
associates.
1731.
i_(/
S(3JLD
ffilfl.
he
1732,
live on.
From
to
1732.
LDSWojujfr/f
girSlff)
J$IT^S(LIJ,
Quffeisr
just
enough
1731.
to
make
;t
string
192
1733.
(1
TAMIL PROVERBS.
am
mv hand
on both sides.
1765,
1769.
1
735.
()&)a)iT
iSeir'SeirsQ
jftgyuetnuu
An orphan must
2057.
It
ff&
it
"
Something
is better
than nothing.'"
1736.
He who
1737{g)<SU6BT
has nothing
is
wicked.
1720, 1745.
&QLO
Do
The
not speak of food in his house, for he is a beggar by heredity. professional beggar is by no means badlv off in India; some are even
1786.
rich.
1738.
Gp
Every one who has carried a body has carried a potsherd. Every one has begged in one way or aiiother.
1739.
&-QsarQ/D Qftrgv The rice he eats is
He
1740.
is
were sugar.
1429.
We go on
i.e.
The
lot of the
drinking water without being able to die. 3397. poor is hard scanty food and hard work, they can
;
1741.
If the cultivator looks into his accounts, not will be left as clear profit. 1731.
even a plough-tail
The
1742.
When
"
is
no relationship.
wife."
1761, 1745,
Want makes
<
man and
743.
<sif
teo!s;$<asrgi
u
hunger by eating
(old) leaf-plates
'?
Can a man
satisfy his
clod of earth
leaves.
poor.
In India food
is
made
of
193
gg'$ST
<57<sB)Lp'jjrr<GV)6\2iu),
er^iiS-fffiEisirvLS
^p^isst
Quireisr
be, will
a lime
Said by a barber who had just so much gold himself. think that others are as well off as themselves. " He that is warm thinks all so."
]
745.
Gjessn-rr,
uL-iUUseSKo)
!
(If
thief-replies)
you say) What do you steal in broad day -light ? (The Do you know my need ? 1736, 1761, 1742.
1746.
Though
1
beggar will
not.
Contemptibleness of beggary.
747.
osx),7<FLo. stp6sflu$&) (or tgjsySluS)) eS(Lpis^ -s^szo^sg, jygjQeu The field (or The ditch) in which the ass falls becomes its heaven
i.e.
as no one will help it. This proverb be applied to poor people, who have to suffer because they have neither the means nor the time to look after their own comfort. 998, 2512, 3371. It must die there, as no one pities and helps it. <SB)setiiTffU)@Ui78rDg} to go to Kailasa, is a euphemism
die
where
it falls
may
meaning
1
'
to die.'
Q.g(TJjLJLI(lg$l LCQJjrSgl.
748.
S(Lg6G)ULI6BBr6S!2J&(gj
The dust
ass.
1747, 1770.
1749.
(SjtSfgj'S
(9j$gJ
LLiret]
^Uf-ppnepiiJD,
L/(Z#BS<gj
(lit.
^(75
Q&rTQgs
Though a
he
leaping, leaping)
(or she) only gets a cake of bread. Though the poor toil hard, they get little pay and honour for their work.
1750.
Even
"
you."
John
12, 8.
(3ju<ss)uuSQ&)
1751.
(^etfif^efflssuQuirStyefiiTw,
seems that the labourer's wife went to be confined, and the castor oil plant (Iticinus) started growing on the dunghill. i.e. Nc one has any forethought for a poor man's troubles, and a poor woman must do without what every one else looks on as necessaries. The oil of the castor-oil plant is much used by Hindus at confinements and ought to be ready for use, but according to the proverb the plant from which the oil is to be obtained only begins to grow on the day that the woman who needs it is confined. Hence the application. 25
194
1752.
e8)<su$3&) sir&i$&) %50,
<
TAMIL PROVERBS.
Qp&pjslQ&)
2srr<i/u5si>'26u
(or
face.
No money
1753.
in
my hand
and no beauty
in
my
He
1754.
lick.
Utterly destitute.
Qfnpgys^s
snpftyiiu
tries
He
flies
Said of one
who
1755.
QftTpguuunVesr
&.<as)LJ5@n&),
it.
If his rice-pot breaks, there is no pot to replace Said of those who are without resources.
1
1767.
756.
QfiTgiLD
gjessfltLjLD
geSff,
LLpp^^js^
srsusiWto
There
is
1771,
3322.
A
1757.
There
There
is
is
there
is
1758.
to
of the
1763, 1766.
dogs will eat dirty puddings."
Hungry
is
1759.
tssi'iTu
He
An
1760.
A Nawab
Hindu
prince.
isrrgpiti)
g^ilswi,
GTGST
am
cracked and
my home
1761.
U&6UlS<grTGO
When
The
'
one
fly
away.
2903.
ten' are: mnesrici,
}
gjstfLO,
caste;
learning;
charity
;
<SU6sares)LD
^fflyii),
good manners
;
cgffDleyiGtDLD,
knowledge
jsnGGHJo,
;
self-control
j$n6irrre8Br6tS)LD }
Bashfulness
is
an enemy
poverty."
176 Itt.
U&
If
<3UftgiT&)
U<SS$ Up&(3jW.
flies
away.
195
(to a
notice
2285.
God
1763.
iSlffiGSiff
tsrQsQpjslepiJ) LSrsjGiir?
(Should one
"
feel)
1758.
He
that
is too
proud
good
to receive."
1764.
Do you object to the rice left on a leaf -plate, after going out to beg ?' 1950, 1994. If one has stooped to do a mean thing, he should go through with it. " Beggars must not be choosers."
!
What
1765.
am I to give) food to children out of the food I have got by begging ? 1733, 1743a, 1769, 1773, 1920. Said by a poor man when others are troubling him for a help.
(What
!
Or
iSfetnffffQfirptSepiuo
(&j<aO)Lp&
Q&n<Ty'*
is
got by begging
766.
L?
airs
when
eating
filth ?
1758, 1824.
LceKip^^js &L-LShe has not a change of dress to hide her shame. i e. She is so poor as only to have one cloth' (pitduvei).
'
755.
1768.
The goddess
1769.
If
of
ill
my
my
life.
1733, 1765.
A
1
poor
man
when asked
to help others.
770.
When
a washerman gets sick, his sickness must leave the stone. 1747, 1748, 2512.
him
at
The Indian washerman cleans clothes by soaking them in the water of some tank or river and beating them against a large stone. The proverb means that however sick a washerman may be, his work must be done or, more generallv, that no one makes any allowances for the pains and
;
1771-
<svu$(yrr>
Q ungear
to satisfy her stomach, and no cloth to satisfy her hips. 1756. Said of one who has no food and no clothes.
196
1772.
ffl//T(6Wj<S(3j
TAMIL PEOVERBS.
? ^liSffiJD, QfT<GrjjS(<sj ^uSffw &ii>urrjsl&Q(n?(jsUL}n earn a thousand by your sword and another thousand by your shoulders ? In the old days of Hindu rule a high military officer would receive a thousand gold pieces for his sword and another thousand for wielding it. The saying is a way of reminding the person addressed that his salary is not
Do you
a large one, and is used by a wife to a husband who wants many luxuries but earns little, or to a young Hindu who demands Western comforts.
1
773.
Qetieaeair&i
<sStLs(3j
QeuGtnsune*)
<3i5 !$ir&) )
/ii//
When
and
This
is
I will
said
bats visit one another, they say, You 1743a, 1765. hang myself up
!
hung
yourself
up
by one who is destitute to another who comes and asks for and means, You had better go to those who can help you, for I have nothing. The bat referred to is of a large species sometimes called the
help,
'
flying-fox.'
STINGINESS
AVARICIOUSNESS.
1774.
filth
for a
it
He
and he
will not give lime for a cut finger (to stop the bleeding) will not give alms to a mendicant
!
" Yell break your neck as soon as your fast in his house."
1776.
man
(Ironical)
stingy
man
is
always poor."
778.
He
is
eating
rice), lest
crow with the hand, (with which he he should lose some grains of rice (that
STINGINESS, AVAEICIOUSNESS.
197
1779.
CTLlif.
What good
uQggg)
is
it
if
poisonous.
1780.
SLLtneyfls^issJLDiruJS seSuuneasn^
He
1781.
This
is
man is determined not to give anything and that determined not to leave till he gets something!
a^^en^u uil 15<giT<56r
i
man
1782.
Qarr(Sa&u)iTLLL-rT,$ei)6Br
He who would nob give money blamed the who would not give rice, said it was defiled
The
dancing, and he
!
first would not pay enough money to hire a well-trained dancing-girl, but he put the blame for his stinginess on her dancing the other pretended that the food he should have given had gone bad.
;
1783.
Like a shepherd who would not give anything, but showed an ewe big with young.
1784.
He
1785.
^ffspii |)j_/7W, Jg)Lli_isy/f<s?feYriJ urrir^'Sfflujn'efr. She herself does not give and she does not know people give.
Charity and the charitable are foreign to her.
who do
1786.
Q$u)-u
Much
1787.
wealth
is
in this
men-
dicants in India.
Brrp<surruj65r
(or
evil breath (i.e. the miser) acquired the property, the man with sweet breath (i.e. his son) enjoyed it. " After a great getter, comes a great spender."
uiriLjili
1788.
ussu
He
Qsm-jreijr }
sleep in.
1789.
Like him who feared (that he would have to give a great) nuptial present for a nice girl, and so married a blind virgin.
"
Covetousness often starves other vices"
198
1790.
L? jslesrQpsueisr
TAMIL PKOVERBS.
eSlt^.Sjr)WLLii Quetiff
A
1791.
vulgar proverb meaning that if you go to a miser's house, he will trouble you all night to give him something.
Q uir
<gv)<S6r }
He
"
home and went to beg what he got he and he now lies dead. 1786.
;
covetous
man
till
he dies."
1792.
Qrsuj jjf-Lf_u/r.
At a great
Shabby food
1661.
given sparingly as
if it
"
He
is
who
is
793.
ffl/if
it ?
Said of one,
who
is
anxious to get as
Cf.
much
2119 /.
1794.
become (what he ought to be) with half a but though you give the worthless man a thousand 3473. (coins) he will not prosper.
1795.
He
is the little grain that has slipped out from among a thousand grains.
He knows how
"
He
is like
1796.
e$en&(&j eraser
If
man
into
lamp-oil.
199
1797-
pour it into a mould, if not pour it into the melting pot. The goldsmith examines the gold after melting it. If it is free from dross he pours it into the mould if it is still impure, it goes back into the pot. By one method or other he accomplishes the task he has undertaken.
If successful,
;
1798, 2847.
"
told,
may
hold."
1798.
if not, it is If successful, it is Sunday Monday. Sunday is a fortunate day. Monday is an ordinary day.
;
1797.
to one's
bow."
1799.
@J
As
ff
S?
Qf &!&(&)
is
GTepllAlffLLULDU).
!
a lime to a king
The lime
a formal gift given to procure an audience with a great man. Just as a lime procures an audience so a skilful man accomplishes the purpose that he has formed, with little cost or trouble.
1800.
He
1801.
can
tie
women
in the
palm
of one
hand
Great cleverness.
1802.
If the right
man
1796,
1818.
1803.
Said of one
Like stripping off bark from a stone. 1817, 2622. who knows how to get money from a stingy man.
"He
1804.
'II
flay a flint."
What
he has tied with his foot, others cannot untie with their hands.
180o.
$ He
speaks like one who has seen both the seven lower and the seven upper worlds. 1477.
who makes
200
1806.
TAMIL PROVERBS.
The
1807-
ass
is
207.
Even a
clever
man may
be deceived.
Even a blade
warrior.
of grass is a
will
weapon
in the
hands of a skilful
to
"
wise
man
make
tools of
what comes
hand."
1808.
^eserssefifie^ ^is).LSi^.sQiD^i.
1567, 1813.
An
1809.
Both are knowing. A carpenter can easily shorten a piece of wood, and a blacksmith can easily hammer out a piece of iron.
1810.
who
is
an adept
in his art
in
it.
He
moves
like
a machine."
"
He
1811.
L/efflpp SITUJS^U Ljerf! LKgjggiGunQmtrt Do you want to put acid into sour fruit.
'*
781.
to
Dont
grand-mother how
suck eggs."
1812.
LDsQstl
You are very clever, girl Said to a person who maintains that he can do for a small sum, what others think will cost a great deal. Used with or without sarcasm.
my
1813.
Loeetsr^eo
<suS(yiLi^
'
$5)
flsQp,[>,
<sjirear^<ss)^ eSetietiirtLi
eu'2&rsSl/D^j.
bow
1814.
Lceaifssfreo
^(T^L-L-n^^ii, LDI^^QSITL^LJ $)Lp&gi urriLjiorr'? Will a monkey miss a branch it has jumped at, even in the gloom of the rainy season ? A man will give this as a reply, when warned that he may be deceived.
1815.
(y>f$izgj
G^i
e&LDrr<s!r@<sp(<S)U
up^^i
s^isf.
epLJBuQuirQQpxsuGsr.
He
1816.
is
man who
!
< /
it is
in motion
(
Qio/7tl<3/_
<?60[iyii>, (yiipiEJ&rrgiitii
2567.
Though
"
uf/7
cow, won't
it-ill
1803, 1920,1967.
If yon squeeze a cork, you
get but little juice."
EXCUSES, PRETEXTS.
1818.
<a)J8\)6\)SU6Br
201
^LLiq.681 UUDUSTtXt
A
1819.
If
man
will spin
Said of a woman guilty of some fault, who defends her case so well that she escapes. Generally said by another person who may be quite as guilty, but has not the ability to defend herself, and hence has to suffer. " An ill plea should be well pleaded." " dumb man never gets land."
1820.
eS^&a^ ^i^sQp Q<snLgl&(9j ("corruption from Qsrr&r} (corruption from wniL) ^(^sQ^irw iSlpgj (or
A cunning backbiter has bile in her mouth. Cunning people know how to hide their cunning.
Cf.
1566 /. 3480 /.
EXCUSES, PRETEXTS.
1821.
^L-winl-iirp Qpsuuf-iun&i &.ILO The dancing girl, who could not dance, said that the hall was not big enough. 1782.
"
When
blame on water."
1822.
^
"
He who could not dance, blamed the drum An ill shearer never got a good hook."
(or music).
1823.
A
"
warrior without courage blamed his weapons. bad workman complains of his tools."
fiTLLi^Q&) (or
1824.
cgyo/efr
Is the screen
wrong doing)
It is
was done
secretly.
1825.
is
unlucky (Tyajya).
the right time to begin work. Tyajya is a period following the asterism that rules the day and is considered an inauspicious time for beginning any undertaking, called in Tamil IrdkhukAlam. It varies with the different days of the week.
in the
No time
day
is
26
202
1826.
^(TjLOL/^^jrSssar
TAMIL PROVERBS.
Q&&)
eat an iron pillar ?
A
1827.
a.^Lltp.Coeo Ljesor.gsoxGS)),
it
1S34.
1828.
If there is toosalt.
much
salt,
pour water
if
too
much
water, put
The meals
condiments.
of the poor consist of rice boiled in salt and water with some Said of one who knows how to adapt excuses to occasions and so extricates himself from difficulties.
<aSi-l
1829.
-QgQp<ss>p
KQgeqQpeusBr
Qf$iiisuil>
^uf-^/rQurrGj.
Like one who left his ploughing and slipped away to dance as if he were possessed (by a god or devil).
1830.
If
you say
he
fellow,
why
A
1831.
replies, I went to get grass for the calf. lame and vain excuse.
Qsnuf. & p psueiff $j$ipSeS(igi5iT&), jyj^a/LD ^(nj JfflG<f If the fencer slips and falls, he will say that even that was part of his art. " All men do are well done.' that
1
things
great
1832.
eSiLigiu).
1833.
<F/r#(3>Lo Qutrs(<9jii)
" It
1834.
He
1835.
fell out.
1827, 2833.
Qpsu<ss)jj&atTLList-
L^
who
1838.
themselves while professing to be
1836.
is
an excuse (for
off
idleness). work.
203
u
Is
Friday (a
for
is
sufficient
?
you to look at
Friday
an unlucky day
is
money returned on a Friday will involve loss of proNo Hindu will be willing to give or return money on a
is
Friday.
Friday
also the
183S.
Making the
child an excuse for asking for food the goblin swalitself. 1835.
Said of a beggar woman with a child who asks for some food for her child with the intention of eating it herself.
1839.
iSeir'&irs&mfl
If a
woman who has a child breaks wind, she will lay the blame on the child. 1841. " Better a bad excuse than none at all."
OffLLt^uuirQu
left his
1840.
QffLList-tLHrQrr
t
CTOTTSU,
<6UL/aueuj
'
Like the
man who
' !
Beddi,
Reddi
Jleddis are a
class of Telugu farmers. The word Reddi specifies no particular farmer, and the man who professes to think that he is being called when some one calls out Reddi ', and leaves his ploughing, must be a very lazy and careless man.
'
'*
Idle folks lack no excuse." " Don't let the plough stand to kill a
mouse"
1841.
"
1842.
If
you
stir
in a barber's dust
1843.
This
"
is
Said to one
He
worm-eaten, and that is (sour) like tamarind. who criticizes and rejects everything. lives unsafely that looks too near on things."
204
1844.
TAMIL PROVERBS.
There
1845.
is
(of yours).
you tie her mouth up with the thorns of the date-palm she " will still say, There is no saffron on the cocoanut, and the no perfume." 2588. flowers have Said of a woman who insists on talking about everything.
If
1846.
Ffff
To
peal twenty-four skins off a fresh onion (is very difficult.) Old people say this about young people
1847.
&-6BT Qis<Gj)&&)
Knock
i.e.,
ftiLi^uunff (or at your own breast (or heart) What does your own conscience say about you
.
848.
SSL& QsfT&r&ruQuTuj^ giGtitrs sesars^u Like inquiring about its weight when going to buy a needle
Silly inquisitiveness
about
trifles.
1849.
erf&eo srssff
tell you to remove the fragments left or to count people there had been for dinner ? 2844. Don't be inquisitive about what is not your business.
Did they
how
many
1850.
To estimate the
Buffaloes
lie in
price of a buffalo while it is lying in the water. ponds with all but their heads covered by the water. " To buy a pig in a poke."
untyoST Qffnrr)ff)iS(9) ^(75 Qfflt*ll U@LD. is sufficient as a sample of
1851.
^(5
One grain
a jar
1852.
(or
>
U(ifjg/
or
&(<&
or
Qfrr&ej$
Or
" "
Many
men cant
sale."
1853.
Qeastprpip
euetruuLC Grew?
affairs of the
What
e.g.,
country
1855.
do with what
is
published
in
a newspaper
an
Hindu man.
205
The horse is good, no doubt, but its marks are faulty. 1864. The marks in the mane and hair of a horse are supposed to be signs of
fortune or misfortune to its owner. Many a good horse fetches a low ' price because its marks are not lucky.
'
1855.
QsiTLLemt
jgirQrD
iJDLDiT(efS(u uLLieuoni
Why
1856.
should a
woman who
?
Should a
1857.
caste into
which she
is
married
There
is
it.
1858.
one's
mother to be
criticized ?
Do
not think of their possibly insignificant origin, rather admire excellent qualities. Rishis are the highest order of saints in hagiology.
their
Hindu
1860.
1866.
is
bad."
1861.
utEisrreffies)ttJtL]ii>
Cut into your partner and a palmyra fruit only after testing them (i.e., when you can make gain out of them).
When
a partner is in difficulties then is the time to give him up, and the palmyra fruit must be cut when it is tender. " When two persons have a common purse, one sings and the other
weeps."
1862.
U6U
LoffLD
soar i
The carpenter who has seen many trees, will cut down none. He finds fault with them all, criticizes them and leaves them alone.
1863.
L9rSsrr
If
j&ppongu Qu&)eSLLu
urnr.
to ascertain a child's health, send it to stool. Investigate everything so as to secure the knowledge you need.
you wish
1851.
1864.
iS&r'Sefr
&&>&)} grrear, QurT(t^^/Qurr^e)&} The child, to be sure, is a nice child cannot see ? 1154, 1867.
Said of a person with one glaring fault.
seser
;
it
206
1865.
TAMIL PROVERBS.
.that
has been
be so ungrateful as to criticize the kindness of others. not a gift horse in the 'mouth."
Like searching for the grit in sand. 1860. Said of something that cannot be set right, because it is radically wrong. e.g., What is the use of correcting an essay that is completely wrong in matter, style and grammar ?
1867.
iLp&) is&)&)gi pnest (ip&g)!
The shade
Q&L-igj (or Qunetetinpgj). 1880. certainly good, but the red ants are bad. People seek shelter from the sun under shady trees, but the red auts that often live in such places, give nasty bites to those who sit or lie down where they are away. Good people surrounded by wicked and selfish ones are hindered in doing good to the public.
is
1868.
}QP 11 <aneap pfysos^ff- &il& (9j<r>pLQ unfrsQ/Dptr'? After the head has been crowned, why look at the cure of the
hair
Mistaken criticism.
criticism.
1869.
eu&Siu
Quesar
Q<strsS(D(ym
srsargar,
Q&npGftniQ
createsT sr&srunfrseir.
If
will give your daughter in marriage willthe bridegroom's friends will ask what is your caste and what is your family ? " Give neither counsel nor salt till you are asked for it."
ingly,
Ujgti)
1870-
sSQeSiniLiLJ
unrraQ(OfGsr.
He
satisfaction nowhere).
Of.
OBSTACLES.
1871.
Only by crossing the river can one reach the other No success without effort to overcome difficulties.
"
shore.
1314.
No
What
PERSEVERANCE.
1874. JIITS
207
How
shall
?
we know what
is
God works
either
his will,
1875.
erasrsf&jLJ u/r-sg,
He
tries to
make me
749.
After a work has been completed the employer gives betel-leaf and arecannt to the workmen when dismissing them. Hence to give betel and areca-nut' means 'to dismiss,' and the above saying is used about an enemy who is trying to oust the speaker out of some employment.
1876.
gtSSp
Q&J&T&ILD ^ftesSruS)
t8jb(9jLDlTt
dam
me and my
wages.
1872.
1880.
Said by a beggar to the elders in a family when the younger members of it have vexed and ridiculed him, and by a mother-in-law about her daughter-in-law, implying that though her son is dutiful, his wife frightens and worries her as a fierce dog would.
1880.
LDirsiflians
(or pole-cat) in
1867.
'
The monkey
being
is
who
liberal to beggars.
"
Like the gardener's dog, that neither eats cabbage anybody else."
nor
lets
PERSEVERANCE.
make even
a grinding-stone creep.
is
A
1882.
grinding-stone is the slab used in grinding curry-stuff and that two men are required to lift it.
so heavy
The harder the blow, the faster the ball flies. Now used of one who becomes worse by neglecting
chastisement.
208
1883.
TAMIL PROVERBS.
You must
Said to a
sit
down
before you
lie
down.
1888.
man
1884.
^(
mud
Rome was
An
days work."
?
1885.
Does it become a hundred by adding one and one become a hundred in a moment ?
"
"
Does
it
Drop by drop
An
oak
is
1886.
Must we not
1887.
first
Qsir^ffisi QSIT^P Sdeisrty), uSsaruyo) ^)6sr^t/sSL-&)mJc). If you eat it little by little, you can devour a palmyra tree.
1134.
"
1888.
iSesr(y&}Qun&) eS(Lpif^tr&) } ^^eo e_eDi_ttyu>. If you fall suddenly you will break your head.
Of. 14630*.
1889 /.
2005 /.
PERSISTENCE.
1889.
If
you speak to him over and over again, the work he has undertaken will be completed.
sresr itfenf
1890.
<sTpgieS!QQ>p63r (or
off
If I
my
mustache.
This proverb is used by Sudras to express the determination to succeed in an enterprised named or else to renounce all secular things. Hindus generally wear only a mustache. But Brahmins generally do not wear even a mustache as the mustache is looked on as a sign of pride, and they profess to be without pride. Some ascetics however, wear both beard and mustache and Mahratta Brahmins wear mustaches.
1891.
semssLDg) <oS)S<sSQi&).
PERSISTENCE.
209
1892.
OTjyt/JL/
A
"
Q @UJLC>
(or
of ants.
1881.
1893.
leg.
is to
the story of Arjunas's penance as told in the Mahastood on one leg for a fabulous space of time and by this perseverance in penance gained a magic arrow that could destroy anything it was aimed at.
He
1894.
Even
if
you
lose
hand.
1896.
Don't appear to lose courage in adversity. " Set hard heart against hard hap." "
;
Fortune lost, nothing lost ; courage more lost soul lost, all lost."
lost,
much
lost
honour
lost,
1895.
(&jffiEi(9juiSliy-(eurr&)
Lay hold
i.e.,
Be
firm
monkey
does.
1896.
"
"
Calamity
1897.
is
the touchstone of
a brave mind."
feet
is
who
obstinate ia his
own view
in
1898.
Let the destroyer with the three eyes in his forehead come
According to popular mythology Siva, the god of destruction, has three The eyes, and his appearance is always described as most terrifying. proverb is used by an obstinate man who is not to be moved from his purpose even by the fear of the wrath of Siva. Said, for instance, by a
man who refuses to give back a borrowed article, or by one jected to threats but will not give way, or reveal a secret.
1899.
QunGeueisr.
who
is
sub-
prefer tending asses to tending other animals if I am not allowed to do so I shall go on a pilgrimage. 491, 2843. Said ironically to one who persists in what is low and mean, when honourable and profitable employment is open to him.
I
;
Of.
1881 /.
27
210
TAMIL PEOVERBS.
COERCION.
1900.
Can an
elder brother and a younger brother give help like the help a stick gives ? 3302. " Spare the rod and spoil the child."
"
It is the bridle
and spur
that
make a good
horse.
1901.
If a person has fear in his well.
body
(or
190 la.
it gets enraged it is sure to bite, but will it do so at another's instigation ? 2065. Whatever a person does, he should do of his own accord, not because he is compelled by outside influences.
When
1902.
<
old,
if
19026. &<S8)iiLifQf Is the butter that did not come during churning, likely to come when one stirs gently ? 3132, 3210.
e.g.
A son who did not love his mother and father before he married not likely to love them after he marries and gets children of his own.
is
1903.
Will she
if
who does not come when called by loving glances, come you lay hold of her hands ? " You may force a man to slmt his eyes, but not to sleep."
1904.
you ask a monkey (an inferior being) for its excrement for medicine, will it give it ? Must you not beat it to get it ? Very many other things quite as unpleasant as the excrement of monkeys are found in the Hindu pharmacopoea.
If
"
sing,
and
must be made
to sing."
1905.
If the stick dances (beats), the
" It " A
monkey
is the
whip for a
is
always in good
season.
PUNISHMENT, WORRY.
1906.
211
Only when you lay hold of an ascetic's (Sanniyasi) long hair and pull him, will he come. " He's an ill boy that goes like a top only when he is whipt."
1907.
^IT(eO)LLJS &6BfllLirT]S t 32, jSiy-QstTGOBr
and beat
have
its
it ?
Nature
will
1908.
LDU$(D&) LotiSQ)
If
peacock O peacock it give you one ? " There is no argument like that of the
'
you
say,
^sp@ Qsn
!
give
stick."
me
a feather,' will
1909.
(Lp&s/DQvurr
(com. QwrrQ(y)
eStisisiit
you tie a linga round the neck of a person who objects to it, he will secretly iintie it and throw it away. 2763, 3097. Applicable to many marriages in India, when the girl-bride or the young
If
bridegroom,
is
" One
man may
make him
1910.
euiriU!rQ&)
lead drink."
a horse
to
men cannot
Q&LL.L-.ir)
eviHsnLpuiS^&Lo
Qamtre,
p6SBruf.-g.gis
If entreated
if
he will not give you even one unripe plantain, but compelled by force he will give the whole bunch.
(or S-SO^/JU/TOTJ/^^)
Q(SV(GrFjUUtTGBr gg/T^?
1911.
Q<GV(GfFjUUrT6S)]'(&j
(or
man
A
'
will
wash
well.
which
is
also
"
better
PUNISHMENT, WORRY.
1912.
jy,7
^PP
^0
<5/?6W,
<ol<5Gta(5j
S7/-1<S
I
^QS
'& n'GplUl',
One can
A
is
212
1914.
cgyeBraD/D&Qj
TAMIL PROVERBS.
^q-pp
tgiup-^svuwffu)
<gmsi(8ju>.
The thrashing he got that day (was so severe that him good for six months. 1155, 2784.
1915.
\i)
will
do
1916.
^jpstr
1917.
Q-iEiseir
QLD&>.
It
is better to be burned in a bundle of firewood (in cemetery) than in one's relationships.
the
who
is
a great
1918.
S-isarSsanJ
I will
i.e.
I will
squeeze you and turn you out. give yon endless trouble.
1919.
GT)&)[T(nU>
sj8
&Tgp
tied a gold piece (on the forehead) of the jaded horse that all had ridden, and started out. Said by a master, who has been worried by a number of people and is tired out, when one more comes to vex him.
"
A man may
bear
till
1920.
Is it right to say (to a
cow)
bones give
me
Though your
?
a measiire of milk
skin sticks to your 1765, 1817, 1967. to exact work from a person who is
1921.
^(TJ {j&LfGy 67<S3T(7J?6U, 8_6ff<SrrUiIf you say there is a funeral, things will go on properly. If a funeral takes place in his house, even an unjust tyrant will i.e. come to terms. Ueed by the oppressed --against tyrants who act Also: lawlessly. Also used of one who has too many irons in the fire.
$j$J
GT6BT6BT
^ty^i
Why
1922.
$?(75
1931,
"
word hurts more than a wound." Many words hurt more than swords."
PUNISHMENT, WORRY.
1923.
<ZL_/T
213
GI 6
Si
IT
i-f/f
Though he said the goat was a he-goat, he asks for a drop of its milk for medicine Said of one who worries incessantly in order to get something.
!
1924.
snlevp s-pfSesr UITWLJ &tsf.ppn) snake that has coiled round your leg will not leave without biting you. An importunate man will worry till he gets what he wants.
1925.
If I
have
1926.
Better to suffer at the hands of a worthy base person. " Be it better or be it worse, be ruled by
man
him
1926.
(Sj^sl&nrr
&-<ss).$rrgyu) s-es)^sss&)iru),
s(ig<ss)^(jurr
A
1927.
e-sco^sSlp^.
?
horse
may
kick
me
but
may an
ass kick
me
1925.
(^e^sQp
tr>tTiLs(3j
ereywGOuu
a child or an importunate
Like throwing a bone to a barking dog. i.e. Satiefying the momentary worry caused by
P
.
1929.
QsireireiflsfL-'oKL-tJuiT&i)
&LLi7&)
&Q(y6Br. He thinks, that if he were to burn him with a firebrand, it w ould blister him, and so he brands him with a plantain
r
Qsrressr
a/O-a/O^w/rtu^
fruit.
233.
Said of one
who
1930.
ffnQpsu<ss)fftiSe^ Gnsug^dujsar
assrra&sr.
leave, till you die, but the Brahmin (who determines auspicious days) won't leave after your death.
When
for
one
is
money
dead the care of the doctor ends, but the Brahmin will worry for the various funeial ceremonies.
1931.
One may bear blows from a rope and a whip, but the
bugs, and grumbling tones are unbearable. " No cut like unkindness."
1935.
bites of
214
1932.
TAMIL PROVERBS.
3396.
These leavps are used by poor people as soap, and are very sticky. Used by a person already worried and troubled, when some one cornea and increases his worry. Also said in ridicule of a person who is in hot haste to dispose of a daughter in marriage.
1933.
$ULj6SBr ^glLD, QWtZjUL/Sabr ^Ttfgl. wound caused by fire will heal, but a
1922, 2789.
1934.
QisiLisurrfrpp ueagru)
Is the
money
923,
is
980.
Said to one to
whom some small gift has been promised and urgent for it as if the promised gift were a debt. " One " take it is better than two "you shall have, it."
of a sieve, but not frowns.
who
as
1935.
1931.
euL-S&pjsl (u/rSssrswoj j>n^.^^rr&), Qjgp&ptsl ujn^esrs^u Ly^^a/^Lo. If you beat an elephant from the North (i.e. a strong ele-
(i.e.
a weak elephant)
163.
is
The punishment
of one offender
a warning to others.
1937.
QsnQg&siLGtoL- ^lesr/o (5/roj<s@ (sjgyessfl QLD/J/T Should one give a measure of buttermilk as an offering to a dog that has (stolen and) eaten one's cakes ?
to be
favoured
1938.
ni6S)/su Qsirfd^frr^Qurreo. Qf(njuun&) diiuj-pgi, Like beating a woman with your shoe, and afterwards giving her a silk cloth. To strike anyone with the slipper is the utmost insult among Hindus.
uiLQu
1939.
Like beating a person with your slipper and then serving him
nice food
!
1940.
Like beating one with a broom-stick, and afterwards giving him a horse and a torch. To punish or disgrace a person, and afterwards to repent of it, and to give
him large
gifts as
compensation.
EXERTION.
215
ANGER.
1941.
Qanuuc
"
&eaurifTeiru>.
Anger (ends
Anger
is
in) baseness.
a sworn enemy."
{jfriiBJ
1942.
When
"
a gentle person gets angry, a forest will not hold (his wrath). 3055.
"
In the coldest flint there is hotjire." Nothing tttrns sourer than milk."
1943.
He
An
1945.
(y5
i.e.
(or
He shows
He
is
his face.
it.
"
He
EXERTION.
EFFORT REWARDED.
1946.
^gang
iLsenn^ayu), &UDLDIT a/(77ja>/r? Though she is your paternal aunt's daughter she cannot be obtained for nothing. 1955.
his paternal aunt's daughter, but though he has a right to demand such a girl, lie will have the same expenses for the wedding, and must perform the same ceremonies as if she were a more distant relation. He must persevere.
" No sweet without siceat." " Think of ease, but work on."
1947
^Qf^
i$ea%Gir UITG)
gj/^agju).
1961.
-si-pear)
1948.
s_6wri_ e_t_iCL/<S(3>
&-),
&-(}
Qr*&)epi.
;
To the body
1949.
ast/f
field (will
yield) grain.
)(75
,>?, eunaS(r^sp^j.
The
Make
"
village
is there, and you have a mouth. 1819, 1961. use of your tongue and you will find what yon want.
Asking
costs
nothing."
210
1950.
If
TAMIL PROVERBS.
you eat
listen to
offal,
you rmrst do it till your stomach is full if you bad language, continue to do so till day break. 1764,
;
1952, 1994.
Persevere in what you undertake, though it may be ever so insignificant, or unpleasant, and you will gain something by it.
195
I beat the poor beggar, and thereby strike a blow at my fortune? 1962. The deity that rewards virtue is supposed to inflict poverty on the oppressor of the poor.
Did
_)?
Did
i.e.
my
He
1952.
my
ploughs
Did
diminish
food lacking.
obscene, listen to
it
attentively. 1950.
1954.
If
if
1962.
inEe
1955.
ST,
Can
" "
Siva's 1946.
feet
(i.e.
The Gods sell us everything for our labours." The best things are worst to dome by." y y
1956.
What we
1957-
seek,
we
shall obtain.
etas Q/5(njULj
fire: 1004, 2420. Thieves will come to grief. This proverb refers to the old custom by which a suspected person had to prove his innocence by taking red-hot iron in his hand without being burnt.
<SK>S ti
The
stretched-out
LLis&nsGsr s,(ig ej ffuswrear The person who has long arms (i.e. has thieving propensities)
'.
will one
day
he impaled. "
Be
KXKRTION.
1958.
217
He who irrigates low-lying land will get his share. "He who ivill have the fruit must climb the tree."
1959.
urru$&)'teo,
Will the saying of an incantation cause mangoes (a fruit) to from a tree ? 2041, 2349.
Nothing can be done by words
;
fall
exertion
is
needed.
1961.
If the child
has a mouth,
it
it.
will live.
1947, 1949.
1962.
If
you work you will be paid, and if you mount the stage as a player you will get your wages. 1951, 1954, 2642.
Cf.
2699 /.
GAIN.
utlu
Am
take a beating and also to eat sour mangoes ? " Great pain and little gain will make a man soon iveary.
I to
l
1964.
^jSQeo (^6S)ff)ffffeSi 6U'8so, ^iLiL-n wessfiGstu tiffin ifi. There is no fault to find in you, 0, poojari (priest of Kali), only
be punctual in ringing the bell before the image. Used of any rogue who pretends to honesty.
1965.
)&&& s^Q-gssn $}j$%ssr $<TyBnu>iQ (or $(nju<5QL-(> ISITLDU)}. Is it for this little gruel that I have put on so many ndmams.
1970.
Used by a Siva mendicant forced by hunger to assume the Vishnuvite namam (mark on the forehead) in a Vishnnvite village.
i.e.
Is it for
nought that
"
1966.
sss.ffnff^LLs seSiun&sgrQu),
It is the
loin-cloth for
his loin-cloth
is
who is so very busy at a wedding ; that even loosened, and he is put to shame. Used of those who take much pains in affairs that do not concern them and get no good by their exertions.
28
218
1967.
OT(5Di/> si
IT
TAMIL PROVERBS.
eresr/Tipgyui,
gjip/FSo^sgjL/ urreo
^(TJJ
L?/f
)e\f?SMUtT
wear
told that it is a male buffalo, he asks if there is not a drop of milk to be had for the child. 1817, 1920. Said of one who tries to get something out of what seems hopeless.
Though
Besides wearying
my
legs,
1969.
Though he turns a somersault in a pot (i.e. does the impossible) there is no way (for him to get) a mouthful of rice.
1970.
^(Bj
ibfr&r
Why
"
shave
off
1965.
In India female characters are represented by male actors in female garb. Said to one who tells a number of lies to get a trifle.
The game
is
1971.
Q&irQ&QiDg]
&-ip&(&jLJLjrrG},
of milk, but it kicks out (the milkman's) teeth. Said of a severe master, who pays small wages but demands much work.
1972.
I
wandered about knocking my head against which the carpenter had put up.
all
1973.
utlii
My
1974.
what
planted
is
blighted.
u/p/5.^7
However much
1975.
surrey
no
The income
]976.
it) is
great.
Why
Even
at the humblest Hindu funerals the guests receive betel leaves and areca nut. The proverb is used to express contempt for an enterprise that yields no profit. very common proverb.
Cf.
1995 /. 2616 /.
EXERTION.
219
PROFIT.
eS'tlip.Coso
TOIL,
ANOTHER THE
^jsuiJ
seSuurr&asrLD,
^sufr
firuun,
is being performed. The guests have to houses the drum is beaten in the temple betel leaf and areca nut are to be had at the shops and at the kiln they can get lime (to chew with the betel) Said of a miser, or more commonly of a person who has the knack of getting what he wants at the expense of others.
Appaswamy's wedding
dine in their
own
1978.
<su&r
She who prepared the food and served it, is taken no notice she who was sent to start you on your journey is praised.
The one who does the work
"
is
of
often overlooked.
1979.
^)tlt_o//r<sar Q@(nLi<sufr&&r
WMMMfSMf*.
Those who give and those who help are despised, new-comers
are honored.
Said, for instance,
is
favoured or pro-
moted.
1980.
)IEI(DS
who
off
with
it all.
1718.
Said by a mother-in-law about a daughter-in-law all her economy and thrift. " and another in the
who
nail,
1981.
sec/? d&_i.
Qf(9j pesr&r, wrrsssfiaJssr ereaarQeissrtL Qs(T0asrQutT&. The whole village helped to work the oil mill, but the oil merchant took the
oil
away.
" Little dogs start the hare, the great get her."
1982.
OT6$
siLi,
rat
Limit-i (u).(e)stTetr&r.
)
;
The
"
it.
1987.
men
live in them."
1983.
bird brings the food, and nine open their head of a family does not enjoy what he earns. The
One
mouths
for
it.
220
1984.
TAMIL PROVERBS.
SL&STULe_/L_ssn_//-L
jyiixsoLD
@tjbi5i_,
uJ/7/r
In order to worship the Goddess, I have borrowed money and given bonds but whose concubine are you, to bow down here
;
1988.
One profits by another's labour. Used by a selfish mother-in-law against a disliked daughter-in-law, when the latter attempts to profit by the former's economy.
"
1985.
He
stranger
himself.
took care of the girl (in the hope of marrying her) but a who arrived yesterday came and took her away for
1986.
who
credit for a piece of work, nearly all of which has been done by another, e.g. A daughter-in-law has bad all the hard labour of preparing for an approaching wedding, but just at the last the daughter of the house gives a finishing stroke to the preparations, and her mother honours her as if she had done all the work.
1987.
its
home
nest"
1988.
isrresr
Qpu}.u ufetnffQuni^
isiriflsar
have procured and arranged these plants and trees, and then all these women come to dance for the goddess 1984.
!
The
ceremony (pacchei poda) performed by a woman who has been possessed by a spirit (piddri), in which a great pot is taken and ornamented with a nose, and eyes, &c., made by streaks of saffron, which, she then worships under a shed made of green leaves. While she is
allusion is to the
worshipping, others naturally come to watch. If they also join in the worship, and dance before the goddess Paccheiyammal in the pot, the woman who performs the ceremony must present half a cocoanut and some flour to the Goddess for each worshipper. This is a great expense and no benefit to her. She has the trouble, they have the advantage. The proverb is commonly used when the efforts of a good man to do his duty are turned to their own advantage by unscrupulous persons.
"
men
1989.
Q<su&))u> JElssrQpDGueBT ^(T^eu6ar } eSn'^Mf (GJUU& One eats the sugar another licks his fingers.
;
EXERTION.
1989a.
P-essrurrear jslearun&sr ee)uffnQ } (Sjpgjsfgj S/burresr eSffQpetyisf..
221
The mendicant
Used by
labourer.
fares
is I, Veeramiisti,
sumptuously at my master's table, but it that must bear his blows and hard treatment.
against an indulged fellow
1990.
If
Better to plough deep than wide. you begin a work, do it thoroughly and not
(or Qfgi]
QJi^/iiyLo, ,_gysa
superficially.
1991.
a_2srr
full
of
quagmires in un-
simile expressing the very highest degree of discomfort for very small The driver of pack-bullocks gets small wages for all the pains he takes.
profit.
1992.
<5r&r<gr$p<tT6Gr
erexrQeaanus^ ^.eo^Qp^i
is
(or
rats'
Sesamum-seed
dried for
oil,
but
why
dry
dung.
are hard at work.
who
loiters
who
1993.
A single man's
life and a cart-driver's are alike. Both are ever on the move and have no comforts.
1994.
If you agree to personate a dog, you must bark. 1764, 1950. (The proverb implies Anything once begun should be done thoroughly. that the work in question was begun with some unwillingness.)
fa
1995.
efforts of
Bhagiratha over a
trifle ?
brought the Ganges from Many people take great pains for no adequate purpose.
his austerities
heaven.
1996.
Should an elephant be
1997.
sacrificed to save
a sheep
2002.
Should one
1998.
sell
222
1999.
SSL/IS
TAMIL PROVEKB8.
Is a
707.
I999a. ereS QGuLL.6S)t&( !$ jseSeVty-uuirt Should you beat the drum when catching rats
2000.
Sesjff^^eaar
iS<SliEis, ejOtetietiuurtLLtirt
should a number of persons sing a chorus when rooting up a small vegetable ? Coolies when lifting a great burden together or carrying a load, shout or
Why
or step together.
2001.
QsiTLjSI
Is a club
2002.
QsiTil Qf>ipgi&(Sjs sirr QeiiLLu}.& stray Should a sheep be sacrificed to cure a lame fowl.
-*
1996.
2003.
Q<Z6WrDi_<(3>
!
<5Jlfl<SeiU-l
&.6B)l8ljr><glT?
!
What
2004.
Make
is
This proverb
io?60SDttJ (oisiresyriy.
Should you dig up a mountain to catch a " Sue a beggar and catch a louse."
Cf.
1963 /. 2616 /.
LITTLE THINGS.
(or Qpfftressfi,
or
&sa-&riTeisffi,
or ssDiiurr
three span.
Qpff
Qf>ff[T6SS)lU> GplJTg).
will not
move
ili_ii/ii
of grass
Even bundles
2007.
may
be of use in adversity.
g\pup
A
"
gi6S)L-uu
will serve to lessen the dust.
worn broom
2008.
^aSffti
A thousand
"
"
Little
sixteenths
make
and
LITTLE THINGS.
223
2009.
The
"
goad.
is
subdued by a
great
wind
is
laid with a
little
rain."
2010.
lie&jrff QiztsliGSjQujrr,
@<znf Q^^I^Qujn^.
3171. spill water or did you spill your fortune ? If you do not miiid unimportant things, you will not mind important Economic use of water is supposed to lead to fortune waste things. of water is superstitiously dreaded as the sure way to misfortune. Water is the element dear to the Goddesses Lakshmi and Sarasvati.
:
Did you
"
2010a. e-uenu
gjus&u
)/5^<g5)(?uJ/r?
spill your salt or did you spill your If trifles are not attended to, misery will arise. Salt If one spills a single grain of it, this the loss is to forebode of food, or employment, in the near
Did you
food.
2011.
Q&rrtGr/fptsl) e-estsrstnwuSeosOtTjgsveor,
Q&iriq.i]Slg}iu) ^<T^ssLDULLL-ir<sst.
He who
ones.
is
not faithful in
little
2012.
ue\>
Many drops make a great flood. " Many drops make a shower."
Cf.
2029.
660 /. 1881 /.
MUCH GOOD.
^ofif CWiJL @<3Up<SS>p& Q&&(3jlJD. desire destroys a penance carried on for a long time. The great aim of the penances (Tapas) of Hindu ascetics is the complete suppression of all desires and passions. The attainment of this state of
A little
passionless peace
is
2014.
^uSsrw
(ajeBBni epqf)
Q&jnus(^essr^^n&)
thousand good qualities will be thwarted by avarice. " One ill weed mars the whole pot of pottage."
tB<sar(Tyujf
2015.
er&)&)!riJD
He
a
2016.
did
it all
smeared
it
over with
little filth.
Though
will
burn a
fire
as a grain of mustard,
it
"
little fire
224
2017.
TAMIL PROVERBS.
sstiu uiT6$i&(3)& apeflu
A
"
drop of curd
is
of milk.
little
2018.
sirssafia^f Qffnwu&i, Qsni$-S(9j eu^^^u). To be lazy in little things (will lead) to countless sufferings. " little neglect may breed endless mischief."
2019.
siressfl
A little
"
<%<SB)ff,
Qsiriq.
Qs.
desire (will lead to) immense loss. man is not so easily healed as hurt."
2020.
jjjjrjr>sK>p&
QatS^jSgi
(ggtiessfi.
One measure
2021.
hundred
(of corn).
Qpq.iu&)morT'?
'
fire in
There
2016.
is
424 /.
sens
If
GTp&irrLDrr?
you catch hold of the tail of an elephant you may reach the if you catch hold of the tail of a other bank (of the river) sheep how can you reach the bank ? Seek great people for help and protection, not the feeble. 2028, 2906.
;
2023.
SUU&)
UL.L-. SIGOT Q*,TilOi_ gjrp>(T}j> <aSl^.LLjW^ Gpiq-LJ Will the debt incurred by sending out a ship be cleared by spinning cotton ? " A drop in the ocean"
2024.
(Sj&r&r'&sT&Qsrresar
He wants
!
to
sum
that requires
2025.
@UL] <si@3ii
stop a wedding by hiding the comb ? The bridegroom gives the bride certain presents on the eve of the wedding among these there is always a comb, but a wedding would not be stopped if the comb were not forthcoming.
Can you
;
2026.
isifi
eun'teusQsrreoin,
<si>
*SLpu> urr/rs8p^tQuir&).
tail of
a jackal
LITTLE THINGS.
225
2027.
isrruj
^pfSe^ j^pw^QpjSnt
Can you
It
lay hold of a dog's tail and go into a river (safely) ? 2024, 2026. is not safe to rely on the help of mean people when face to face with
difficulties.
great
"
2029.
LDIiSlT
If
2030.
fire-flies ?
2031.
Will one's weight be lessened by pulling out the hair from the
nostrils ?
make
a moon.
2033.
67il<
Even
2034.
you
kill
make
a meal.
u&&(9j ^sngj.
measure of
2034a.
user)
QuiLgj (genii) Oj/niqto/r? Lcemip QuiLgj @ara> G/r/rtcL/m/r ? Will a lake be filled by the falling of dew, or by the falling of
rain ?
"
2035.
What
2036.
^3)s (or
What
(or,
is
si), or ff(y>;lffii>) /f/F^steara/ssj/cSg, ^iniLssn&i GTUHD 0fs)ffu> ? a water-channel to him, who can swim across a river
IT
a sea).
2046.
2037.
^Sssranujs QsneztrpeiiGsr,
killed
226
2038.
ssnaniLJ
TAMIL PEOVERBS.
or
(or
mountain) a
039.
is
fed ?
GLORIA smLu^eo, |
1
Qt>iu
^L~
a forest where ele-
phants feed
2041.
&-6V&GKSU L<SB)f&(8j Will he who does not yield to a sound thrashing with a rice1960, 2790, 3151. pounder yield on hearing a sacred song.
2042.
If
i.e.
you tear
It is
it off it is
gone,
if
you pull
it off it is
gone.
2049.
a matter of no importance at all, e.g. After spending 1000, rupees in building a house, the builder thinks nothing of spending fifty more on an improvement in it.
Cf.
424 /. 2013 /.
to bind a person
?
who
is
sitting
down bind
man
that
is
running
2045.
Will the
man who cannot catch a lizard in his own village be able to go to a foreign place and catch an iguana ?
is
2046.
&ir&)eb!Tes)iLJj5
He
to
back a
mad
colt."
2047If
rice,
how
will he
"
He may
go"
LITTLE THINGS.
227
2048.
QLDrr.i^s)^ jgeasrsssPifKosv
sS
Qsuss^Quii^eo, ilLnp
If a
If
is scalded by a small pot of water, how will it be by a large pot of water. 1422. you cannot overcome little difficulties, how are you to get over great
house
affected
?
ones
Of.
2059 /.
Quir&srQunilJSl
After paying one thousand gold coins for an elephant, hesitate to pay half a cash for a goad ? 2009, 2042.
2050.
senGi
why
Qu.'QfT)
368st5(9ju
u/Tvf uuifesr,
Lf>
&6sfl&&rriLtu
ILHTg).
He makes
loss of a
pumpkin
205
<s@
He
"
QuirS/D (jfri^Sdeo
pia. GTQtsgjsQsrrssar
jsltfieutTGa,
L^&esfls
StTLULJ
QunQp
ggjLj{sl&) QplfilLIXg/.
will wander about with a stick (in his hand searching) the place where a mustard-seed was lost but he does not know where he lost a pumpkin
!
They drink their icatef by measure, but eat their cakes without."
dispute about the bridle
2053.
why
2053.
U&GRISU
eSpQy), seia^so^
o/ip<i<z/r?
If you have sold the cow. why dispute about the calf ? " If you buy the coic take the tail info the bargain."
2052.
"ANYTHING
2054.
IS
To go
2055.
<sujgss)
j/no/r?
Valakkatturama
their
2056.
fflj/5^
sns@
is
QyiJLt-.aOeu'Jteu.
!
There
Be
"
satisfied
with what you can get from an insolvent debtor. bad bush iHter than a,i open field.
228
2057.
<
TAMIL PROVERBS.
QiSUglii)
StTgl&Q) 6 fa)&&n3j]
leaf are better
are unable to bay jewels to put in their ears they frequently roll up a strip of palmyra leaf and insert it in the hole that is always pierced in the lobe of the ear. This is done to prevent the hole from contracting and so becoming too small to hold the Kammal ear ornament.
"
"Better a bare foot than no foot at all." Half a loaf is better than no bread."
2058.
Qeujpti) (gfjgsBjg
^s^Qpssi^eSi,
iS
(CLD&).
ant's bite ?
eSI
GQsup gjGs&isp
The woman (who
aesBressf)) SOLD
professes to be) ready to be impaled, says that her eyes smart when she blackens her eyelids Hindu women blacken their eyelids with certain pigments, thinking that
!
2061.
srr^j
to
is
unbearable,
2062.
S/f
How
2063.
off
when blown
trifles.
who
QsuL-.Q<3tiiQeu<sisrgi
Will she
who
pyre
The reference
is to the rite of sati or suttee, by herself on the funeral pyre of her husband. Lord William Bentinck about J830. by
Cf.
2043 /.
2064.
what
is
his
^ffSlS^I
ffilEIQj
If a son of a
mendicant becomes a mendicant, he will blow the conch at the proper time. 279, 1901, 2499, 2852 f. f;
3085.
to
"
As natural
him
as milk to a ra//."
2066.
Who
banyan
tree
was
in
fruit ?
own
natural instinct.
2067.
)ULSjhos)3 eurrf^esrQiurr,
Qftuirxatos
aw^SszjrCWr? or ej/bons
2068.
iSl/Defl
The Shanar
caste who draw the juice from palms to cating toddy are necessarily skilful climbers of trees.
QeL'eiTeniri-Liy-iijLD
2069.
SLouesr eSiL
&eSunu>.
is
Even the servant woman (or the peg to which a cow in (the poet) Kamban's house will sing. 2331.
tied)
A
2070.
great man's influence on others. " In a fiddler's house all are dancers."
<Stl<5(3j GTglLDLj gnQcGf
<SL'(77>LO.
S0IMLJS
Ants
will
come
2066,
is,
gathered
2071.
Why
2072.
ask
if
vou may
call
an old
woman
'
'
grand-mother
2064.
2066, 2070,
230
2073.
TAMIL PROVERBS.
&@
one need teach a child born at Sithambaram to sing a sacred song. Sithambaram (Chillumbrum) is a very holy place about one hundred and fifty miles south of Madras near the East coast containing a famous
temple dedicated to Siva.
"
No
to
suck eggs."
2074.
Is it necessary to catch flies to bring
them
to
honey
2066,
2070, 2074.
2075.
need to show the child of a musician (nattuvan) how to beat a drum ? The Nattuvan is the person who trains dancing girls and directs their performances.
Do you
2076.
Is there any need to teach sea-fish to swim The son follows in his fathers profession. This is where so many trades are hereditary.
?
to
swim."
has offered Tdmboola to the flying foxes ? Tdmboola is betel leaf enclosing areca-nut and lime ready for chewing, The flying fox is a large bat. It given when inviting people to feasts. goes where its instincts lead it without needing any invitation.
Cf.
Who
NEGLECT.
2078.
If the
after
it,
"
3227.
2079.
oJds&rrp
y^^gj @sj
is
(or
not worn will be food for insects (or will be eaten by white-ants).
Paper, cloth, serge, &c., is attacked by many different kinds of grubs and small insects in India. If any books or any clothes are put away and neglected they are soon riddled through and through by these pests.
231
will be spoiled
Said of anything the owner ought to protect, as his children, his house, etc.
2081.
^..<oSSr^y)f
2082.
a-^o/
If
2082a.
fw
The samba crop is over-ripe, but since those who should do not come for it, the sparrows devour it.
Samba
is
eat
it.
a superior sort of
rice.
2083.
A
"
always bright."
2084.
2086.
As the
banyan support
it.
Children ought to support their parents as the aerial roots of the banyan support the parent tree.
2087-
eriibQ&
Though you
i.e.
steal
2088.
If a
but
fall,
slip
and
there are hosts of people to pick it up, fall there is no one to help him.
little
741, 3348.
People are eager for
profit,
232
2089.
TAMIL PROVERBS.
151, 3214.
Who
An
that nourishes the frog inside the stone, and the chicken inside the egg, and makes them grow ? 3387.
is it
afflicted
the one
"
woman may use this proverb, who will protect her, even if all
living
God knows
all griefs
:
He nourishes the egg ere 'tis begot He feeds the frog before its rock it leaves
If thus he cares for
unborn things,
will not
life
He make them
grow, when
:
He new
Cn. E. GOVER
srbi$pp<si)G!p!&@& srrss
2091.
Has not
2092.
3387.
aml.<8(8jLJ i^eS
^pgeq,
Lje$S(<3j&
sn
The
of the
2093.
sir&suuy. (or
It exists
man
lives
who
earns.
2098, 2099,
Said also of
2105.
When
the head of the family dies, the family fares badly. the responsible head of an institution or office.
2094.
&rr^id(3j&
The hand
2095.
ens a_^a9, <ss)(3j<& srr&) is a help to the leg and the leg to the hand.
2092.
saves people
Qp&Slu Qurhp
!
protects the child as if he had borne it in sorrow and eaten 2100. ginger for it Said of a step-mother or of a woman who takes tender care of a child that is not her own. Ginger is given to women at the time of their confineTo eat ginger is a phrase meaning to bear a child.' ment.
' ' '
He
2097.
@<5BT
&-U'SlBffuuiT&),
LCXS6J
Protect others' lives as you protect your own. 2180. " Do as you would be done by" " Live and Jet live."
12, 33.)
(Mark.
233
Qprr gj)(rr)&Spu>LLu) QtaaiTtju), Gpir Quiresn$p>(8j As long as the temple-car moves it is ornamented but what ornament is left after it has gone back (to the temple) ? 2093, 2099, 2105.
;
Temple-cars on which images of the gods ride out at festivals are marvellously adorned for the occasion. When the festival is over, the car is stripped of :11 its ornaments and covered up with mats.
2099.
QpQffirQL- QunfSrgi ^(T^KIT&T, ^irQunnQi Qunf&g] (or \$pmp ^suo). The festival ends with the procession of the car, and all help and support from home ceases when the mother dies. 2093, 2098, 2105.
The daughters
of the deceased are then left to the mercy of their stepmother, or mother-in-law, and they are often not kind to them. Said of one who has lost his chief supporter.
2100.
It is as if she Said of one
of.
who
had tied up fire in her lap. 2096. protects with the greatest care something he has charge
2101.
is
going to
fly
away.
to ruin.
2102.
If a
woman with anklets (Pdddkam) prospers, eight or ten of her relations will be supported by- her. 1716.
will get help for nothing.
They
2103.
L$l$-jrT&) -9t6B)LD, <c&L-trT&) &L,&TLC>. If I hold you, you are bundle (i.e. are safe); if I let you go. you are bits of straw (i.e. are nncared for). 1027, 1369 jf.
my
2104.
QuQjLDffgempf &<r>fS&5r su&r&fi&Q&mq-QurrG). Like a convolvulus (a creeper) that encircles a big tree. A weak person with a strong protector.
2334.
21 05.
,
as Perumal lives there will be festival days. 2093, 2098, 2099. Perumal is another name for Vishnu. The proverb means that while the protector or the head of a family is alive the members of the family
will live in happiness.
As long
2106.
QeusS
If
-sirQesr UU$SK>IT
Qicujis^eo, oPSsrra/^
TL/LJL?
will the crop thrive ?
how
If the
gardener robs the garden, or the police the people, how can the garden or the people prosper. 30
234
2107.
If I
TAMIL PROVERBS.
keep thee, thou art Ganesa, if I scrape thee off (i-c- discard 2103. thee) thou art but cowdung 1 have helped you ou but if you get proud i.e. You are in my power Ganesa (Tarn. Pillaiyar) is the God of I can bring you down again. Good Luck, whose image is made of cow dung for household worship. the cowdung-ganesa is scraped off when the worship is over.
! ;
;
upss
(5(75.
The
but
2109.
dfi-saj
me
up,
yon to fly in the sky. and drop me on the other side of the river.
LSi^.<sSL>rrLLL-fT^
(gjjTTj&seiriT,
67,39*
QsrrL^I
swrearw
$fl
Can
spiritual teachers who are unable to climb a roof to catch a fowl, rend the skies and show people Vishnu's heaven (Vaikuntha)
.
"
2110.
ee)S6S)uuLJLSi^.^^^
girsSeS
iSleoar&amtrius
He
says Lay hold of my hands and raise me up, and the whole of them in the burial ground
:
I will
heap
"
Make me
2111.
U&OJ/TLD&)
<suriiB
(nj&Qr[)ssr )
if
you have
still
" His wit got wings and would have jiown, but poverty
him down."
2112.
Lo'26W<3aj j
!
kept
gflaQ<ansu@$R)
lift
(ereor
ptevQu))), tstrm
it
If
it
up the
hill
and place
1566 /.
on
my
Cf.
235
You
Who Who
see the tall grain in the field of the man lived to his God and did right in the world.
tilled his own land, and then cheerfully helped His neighbour or friend. He gave alms to the poor, The hungry he fed, to the cold he brought fire. The naked he clothed, and the poor he relieved."
CH. E. GOVEK:
2113.
^L-.i$sl&) geargvu) (gjenpujvgi. Nothing will be diminished by charity. " To a good spender God is a treasurer."
"
man
pool',
2114.
is
given
and
it
(Luc.
6, 38.)
2115.
Water
"
will spring up in the well that Give and spend and god will send."
@easr^e esajj/Lo, tjfrsnpuan
is
constantly used.
2116.
<iD
Qeaargu
BIT gnu*.
;
will flow
"
Drawn
2117.
&.iTtfl&(&j
(com. &&Lirifl, Udari) Quirear ^/(J^LDLJ. To a charitable mind, gold is but straw. " The charitable give out of the door, and God puts
icindmv."
it
in at the
21 18.
SJDSSS spss
ussigpw u&sSeiirurT),
ui^.ssu uiy.s&
;
The more you milk, the more a cow will give and the more you read, the more true wisdom will spring up (in your mind).
" The hand that gives gathers."
^ffipP
Q^iLsnixt CT6U6UTLO
All the gods whom I worshiped have entirely perished. Those on whom I depended have left me helpless.
236
2120.
TAMIL PROVERBS.
^tesretouj s&peufregu&tBjiii, ^SSTSIOUJS (ajpeveyu&(8ju>
Qsn.
2278,
other learned
correspond to the rank of the recipients. Pandits and are venerated throughout all India. A Kuravan is a man of one of the tribes that live by the chase, and are despised by Hindus because they kill animals and eat the flesh of various animals
your
gifts
men
especially cats.
2121.
J^i If
is
it ?
2122.
^L-Qinrr QuifiQitiirir, ^inQpnrr @)y$l(9j&)<$Q<grriT. Those who give are the great, those who do not give are of lowcaste.
2123.
jj)ffBgiu),
UQ^K^PS^ (com.
to the kites.
Even
if
However poor be
Some Hindus, as an act of piety, occasioncharitable. ally buy flesh and toss it into the air to the Brahmany kite, which is considered the vehicle of Vishnu (garuda, Falco Pondicherianus).
2124.
Even a
'
No
'
(to a
gecko, is very common in India, and is much reverenced as a fortune-teller by its chirps. Every Hindu consults the lixavd's chirps before commencing any domestic business.
2125.
No
"
2143. charity surpasses the charity of giving one's life. Greater love hath no man than this, that a man lay doivn his for his friends."
(Joh. 15, 13.)
life
2126.
srK7@to
There are Choultries (rest houses for travellers) everywhere, and yet no place to stay in. 1659, 2147. Said by one who has many acquaintances but who finds that none of them
will give
him
real help.
2127.
There are some who will take up a hot iron (in trial by ordeal), and there are others who will stop tigers, but the generous are
scarce.
2147.
Flowers beyond reach belong to the gods, but those we can pluck are our own. 1017. " What the Abbot of Bamba cannot eat, he gives away for the good
of his soul."
237
)LL&u$)
(j^m
nyis
QunieSe^^,
Result
Qun
Lakshmi who never gives alms, did not give to-day but what
;
who always
A
2130.
There
is
no generosity surpass-
Karthikei
is a festival in honour of the Pleiades who, in the form of nymphs, nursed the infant God Skanda. It is held in the Tamil month Karthikei (Nov. -Dec.), and it is commonly believed that if the annual heavy rains have not begun before the festival they will not come at all. Karnan is one of the heroes of the Mahabharata renowned for his
charitable disposition.
2131.
Will the cat that drank a big measure of milk without stopping,
yield any milk
Said of those them.
if
you milk
it.
who
2132.
gave no milk;
is it likely to
give
a drop after the death of the calf ? 2154, 3210. If he did not give you anything while his wife, who was your e.g. was alive, is he likely to help you ofter her death?
sister,
2133.
<sfTLL<SuLj(ye^S(^ u<9^LDrrsf
Like the story of the king who cut off some of his own flesh for the benefit of a pigeon The story which is told in the Ramdyana says that King Sivichakkiravertti was performing a sacrifice when a pigeon escaping from a hunter flew The king ransomed the pigeon by giving his own to him for safety.
!
flesh for
it.
This phrase
is
"
ivlio
" quoted in Ramakirthanai." can never pay you, you make Providence
2134.
Can
The
"
a blind
man
(i.e.
to guide
him)?
2108,2112.
If the blind lead the blind both will fall into the ditch."
sessr
2135.
(i_B3/<S(3j(!5
G?.ay6OTrLo
6T6BrU:SrrQ<o8r Qftretiggsumssr;
Qeueaer
is sure to say that he wants eyes say that he does not want them ? 323.
will
he ever
it.
There are always people who need help and are ready to accept
238
2136.
TAMIL PROVERBS.
is
excellent
is
moderately good
not to give
when asked
is
base-
2137.
If
he has something in his hand, he will be (charitable Karnan. (See 2130 note.)
;
like)
2138.
He who
give
is
(i.e.
compel them
to receive).
108.
2139.
QstrGUjg^ja Qsn(Sl@g]&
esistLjti
SUUJULJ
(i.e.
gifts)
your
2141.
Even a
is
fie, fie"
heard.
2124.
a house where beggars are driven from the door without
2142.
toll.
2150.
This block is a small brick or plaster platform on which coolies and others may rest the loads they carry on their heads.
2143.
He who makes an
2143d.
p<5GT&(
though he be dead.
2125.
ifi^&GSTgl
What
2144.
$\L\ib
has been
left
over
is
for charity.
Opportune help.
2145.
2505, 2130.
who
gives lavishly.
2 1 46.
Q06oan-.0g!a(ZFjLJ
find the money for vain charity and food at the feasts on the anniversary of a relative's death. 2147.
230
One can
15o3, get money for vain charity but not for food 2126, 2127. " wife may say this to her husband meaning you help all sorts of people you give charity to people to enable them to perform ceremonies you helped your fellow caste-man to escape justice, &c. &c., but you hesitate
!
to give
me
new
cloth."
Both 2146 and 2147 are sarcasms on the indiscriminate alms-giving that is so marked a feature of Hindu social life.
2148.
Qisirisp seosr
$(&&,
While the
suffering eye
who
are well
off.
2149.
LJ6i_#(5U>
Gpqf)<all<o!sr ,
Q<StTeI&(3jll) ^(^Qy63T.
Only one
3120.
2150.
uSswLojLo
67
gQ"peufyzsT srg'g'feergirfftli
pirisiseonuc. is
How
man, who
2151.
QUIT.
2137.
2152.
ufllteo eeu_l.i6wr/f<<sfrj
un&QujjSenp s^LL-L-LontLinnsen. People will deal out milk to others, but they cannot deal out
happiness.
2142, 2150.
help each other in little things, but only lasting happiness (bhagya).
People
men
2 1 53.
may
God
is
able to give
iSfe&f
4}LLi_jr60
CW*ii>.
By
2154.
giving alms
we
obtain heavenly
bliss.
Will a cow that does not yield a small measure of milk in its happy days (i.e. when its calf is alive) yield a big measure after the death of its calf. 2132, 3210.
2155.
L$ff60)<p
g)tl(55 Q#L!J[
fflysptc s_ssarL_/r?
Has any one ever been ruined by giving alms ? " He ivho lends to the poor gets his interest from God."
2156.
iS!t$.g/ 9(75
LSiy-iLjU),
Qy$&g}
5>(3
me
to
wear
may
240
2157.
iSliruiir
TAMIL PROVERBS.
? i'fcsTjgjrr&), gjSO/BttJ/r life be shortened if
S^x-
Will his
Brahma
is
who
as able
as
God
is.
2J58.
rice is given,
and
for those
who do
not come
is
kept ready.
is
3208.
always ready to feed any stranger.
2159.
to
down
Gf.
1774 /.
UNTRUSTWORTHY GUARDIANSHIP.
2161.
SL-QffffirjSptgleo ersSls(^(^<5Kif
Like fastening up a young rat in one's bundle of food and keeping it there. 1234.
Entrusting a thing to an unsuitable guardian.
2162.
saretf^esT e_sJr<2W
Like putting the thief inside (your house) and shutting the door on him.
2168.
Q^rTLDes)U3^.6sarif.Q&) ereSI
it.
2166.
You
"
give the wolf the wether to keep." fox should not be of the jury at a goose's trial.''
2165.
u/7jjygj<
(He
"
is
is
cat.
To hold with
the hounds."
2166.
<s/ra/6\)
Like keeping a cat to watch a pot of milk. " To entrust the sheep to the wolf."
2164.
241
^L- 3
Like dividing your food with the household that has helped you. and going about repairing broken down houses. Gratitude to those who have been kind.
" "
He
is
my friend
love
that grindeth at
my
mill."
"
For if you
them that
love you,
2168.
wear Qgirlisof Qf^uu'TtL <ss>^^^iuQunQet]&ff. I will take off skin and give it to make slippers for you. " He that requites a benefit pays a great debt"
my
2169.
ISrreST
Qfgg)
l560TeS)L
E ven
if I die and pass thi-ough seven births, I shall not forget the good he has done me.
i? the
price of another."
LD^M ^pffissi &JiTu3&(3j3 <sgj ^^f^sr sfruL^ffui (or ftiiSffireasfi). piece of camphor as big as a mustard-seed is given to a god as big as a mountain. 2171.
Said
in deep gratitude by one who has been largely helped and who is unable to show his gratitude adequately. Camphor is burned before the images of the gods in every sacred place.
2171.
<s@
^feireij sniBQsujsfsluuu).
(Give) an offering as big as a mustard-seed to a Ganesa as big as a chilly. Images of Ganesa, the god of luck, are made of all sizes, lome of them
are very large.
7 taught you
sicim
a;-<l n,oa-
me"
home
that has
2173.
^.easri
Is
a_ri_/r? iS^esrsS/fieijeifr aSYl-Sagj ^ffeasr there a person who has two opinions about the
r*
nurtured him
M"d
2174.
not
tic'
to thee.''
2-.u&Vffg[iS(9j gjusrrrni auq^&tDgl ^HT^<S^,IU). To receive evil for good is bad luck. " Hell is full of the ungrateful"
,31
242
2175.
TAMIL PROVEEBS.
Think
"
Let every
of your benefactor as long as you live. man praise the, bridge he goes over."
2176.
As long
2177.
as
you
live
think of those
who put
There
is an atonement for the sin of forgetting any good thing received (providentially) but no atonement for the sin of forgetting the good received from others hell is the only punishment of that sin
:
2178.
sffsQ CWj60/m>/r? Are you to crush a flower to smell it r 1207, 2179. Be satisfied with the perfume it gives naturally. " Much would have more"
1
2179.
#(5034
root
(trffi
Gresrgi
0><s>fi>rjtr
iSliEi3)!7U)ii ?
is
sweet,
is it
right to pull
it
up by the
2121, 2178.
"Milk
2180.
the
off the
adder."
When
"
is
attained, those
who
2182.
QJDQ&P& st-Jspn),
QfinL.
2183.
^L-isuesr ^ineSiLiiTeo, Qeui-LGluuGins. If the giver, who used to give, ceases to give, (he incurs) mortal
hatred. " All is lost that
is
2184.
.
2_680T68BT uW/T
SI68r(y&), (3jp
SU^QfyGST.
When
"
I invite
to
him
to a meal,
Do
good
243
With the
"
staff I gave him to support himself, he broke my skull. Save a thief from the gallows, and he will be tlie first to cut your
throat."
2186.
smfliuu)
iSliy..
Embrace
his feet
till
after gaining
your
case take
him by the
356.
Obsequiousness should be used till what is desired is obtained. Embracing a teacher's or great man's feet is a sign of the greatest possible
respect.
One who
Said of one "
who
2188.
3^.LS
put a firebrand to the house of the people with are living ? 226. " Ingratitude is the daughter of pride."
Is it right to
whom you
2189.
he will not forget his accounts with you. However much good you do to an ungrateful person, he will not forget what little you may owe him, or what little good he may have done to
you.
2190.
QsfT<Sd8/D<su'2e5ra sosonied,
sufris^Qpeu^ys^
^ensstrffu*
When
An
"
( lit.
take)
favours.
ungrateful person, who never earns, but only stantly trouble his benefactor to give him more.
receives,
will con-
good
man
tvill
request a gift
an
ill
man
2191.
)isp& seSiurreear^ea)^
etostJ^^sussr
sunaS)
iSli$.i>6oar.
He who
married her and he who gave the girl have become great friends, but let a handful of dust be thrown into the
!
mouth of him who brought about the wedding The man who arranges the wedding has all the trouble, but after the wedding is over his kindness is quite forgotten by all parties. " A favour ill placed is great waste."
2192.
ffirrrpenp
e_ilO/r6wr
fasn&GniJU Q.LAIipGgieSGSleij
Like drinking the juice and spitting out the pulp. Said of one who is friendly only as long as he is helped.
"
He
2193.
Qp&r
Qrs(rzuiSQ&) eSQgGpir&i, erpgi<s8LLL-<3iftE8r& scorpion, that has fallen into the fire, will sting takes it out, 2196.
him who
Wicked people always return evil for good. " Foster a raven and it will peck out your eyes."
244
2194.
TAMIL PROVERBS.
is&srjBQfiLi^ SiftuLS&r^eires)UJs
Like killing the mongoose that had done good The story occurs in the Panchatantra of a mongoose that
!
lived in a house
and destroyed a snake which approached a sleeping child. The mother who had been to the well, met the mongoose at the door covered with the blood of the snake, and thinking the mongoose had killed her child, she killed it, and so unthinkingly rewarded its bravery with death.
2195.
O
A
blind woman, open the door. met some blind women in a certain house, and had compassion on them, and gave them their sight, for which they were very grateful. After some time he happened to visit the house again and found the women so prond and ungrateful that they would not open the door for him though he addressed them as above to remind them of their former condition and the blessing he had given them.
saint
"
2196.
LJ/TiiL/SgJLJ UIT&)
inhabited by cobras. looked upon as a sacred being and is always spoken of euphemistically as 'the good snake' imlla pambu in Tamil, in
is
to a snake and bring you a deadly bite. 2193. is a common practice to put milk near the holes
it
up,
it
will give
venomonsness.
"
Put a snake into your bosom, and when it is warm, it will sting you" " He hath brought up a bird to pick out his mvn eyes."
N.B.
Mahabharata (firrs^ufrsuuD)
Quifiiti
smfltLJu)
mean
"S3rJT
^SLcinLL-n^j.
sr&siesr
urrytiriLiuQurnu,
uir&QjiDjJti)
i8p$5)iLi&
gesoretssPir
Quir<Gy))
eruuip.
eurrdiKowrr,
^juuisf-uQuire
&LD&(3jLJ
r. You must not The passage may be translated as follows associate with inferiors. They can accomplish no great deeds. Evil Whatever benefit we flourishes in their actions, good will not thrive. render to them, however much help we give them, they will never admit that they have been made the better for it. If we aid them for many days but omit to help on any future day, all the help that we have given will be in vain, and just as the areca-palm will wither if its daily supply of water fails, so with angry face and with much abuse, they will injure us. Making friends with our enemies, they From this it will be seen that will reveal our secrets to them."
:
"
ingratitude is in Hindu eyes a very grave sin, and though it must be confessed that gratitude is somewhat lacking to-day in India, and that the sneer that some people make about the absence of ft word for 'thanks' or 'gratitude' in Tamil is not altogether unjustified, the sweeping assertion that the Hindus are ungrateful is however as false as it is sweeping
!
245
^SSfT&T
The
2198.
^if-tup/Tip), j&eofl
is
no root
From him
2200.
all
must
who
receive alms.
is
Applied to anyone
jyar&rrrg} (Sj&aptjun jj? , QfireOGmgi iStpewrgi. If nothing be taken, nothing will be wanting
if
nothing be
2201.
gjf
iSp^iJa.
is
healed.
3418.
iSl^etaff.
2202.
^)LLtQ^
other countries. 1671, 2199. India that Europe owes its eivilizntion, its science,
2203.
"
is fire.
2204.
"
the burning fuel be removed, the boiling will cease. Take aicay fuel, take away flame."
2205.
<s6x)<5Lc ersBregaii)
Qfi^s^s
Stptsisiruj (or
'
He is
220t>.
strife.'
&npf8)Gi)!Tii&}
gn&u
up&tjSjiLtr'*
?
Will dust
" There
is
fly
2207.
ffseo
The
2208.
sea
is
is
the cause of
the cause of
all
Thus God
<
all
holiness in the
human
heart.
^sueisr utrfrpgi
^u.t-.Q^
iSlfGOf.
He
who
Said of a person
who
2209.
e&pgj $&)&)IT fiiiSnpniLiuo QiL^suSe^sos qgi&ftso. No growth of life without seed either up in heaven or down on
earth.
246
TAMIL PROVERBS.
TIME.
2210.
Better
is
2211.
Who
"
Time will do will comfort us ? " In the end ivill mend" tilings
Time
is
it.
95.
file
that wears
and makes no
noise."
2212.
gja
2923.
2213.
Is not this time the Kaliyuga ? Hindus divide time into four ages, the Kreta, Treta, Durapara and KaliYugams or ages. .The last or present age is an iron age.'
'
2214.
In this last age (kali) strange things happen Generally used about the European habits and customs that are creeping into Hindu society and upsetting the old order of things.
!
2215.
When
2216.
times of plenty
is
when famine
is
fruitful
a person is above forty years of age, he gets the disposition of a dog. 1514. He has seen too much and tried too much, and feels more or less disgusted with all.
2217.
When
When a fruit is ripe it will not remain on the branch. 3160. Events will take place at the proper time. e.g. When children come of age, they will marry.
2217 a. Quire&g)
(cu/Tf&gi,
QurrQgi
What
"
Jjet
is
gone
is
gone, the
195.
by-gones be by-gones."
247
SIGNS
AND OMENS.
2218.
A woman
The marks
'2219.
<sj
who
is
must not be
in a palace.
giQis prSl (ggip'fa) <srliT&seiiv<grr6ti If one with a high forehead and curly hair
meets you,
it is
bad omen.
2220.
STjyii
Cc^LoeO, ^p/EJgjto
ut_/f ^mixsoff,
S^.UD
L/^Q/LD,
(ajiy.es)iu&
Q#c9J(5iO. Ascending spots on the skin, descending ring-worms, eyebrows grown together, will destroy a family.
and the
2221.
<5tlt_
the katti-bird fly to your left hand side, you will triumph and reign as a king. The katti is the black Swallow.
If
2222.
If the quail passes
on the
left side,
gold.
2223.
If
011
the
left,
become
-224.
If a
crow passes you on the right, you will attain old age.
you may rule a country.
in the
2225.
If
left,
2226.
siT6)(eLD
It is a
morning.
On
lucky to see two crows. One for sorrow, two for mirth, Cf. the English rhyme about crows three for wedding, four for a birth, fire for a letter, six for something better, seven for silver, eight for urold, nine for a secret, never to be
the other haud
told.
2227.
</rDi_ #il/.@)6i>, urretoi If a quail appears before you, your bier must be
made
(i.e.
you
must
2228.
die).
Qantp. &pf&u i$pkp tSefrlfar (^&>^^p@ f /r<7child born with its navel string round its body, will be a
curse to
its caste.
248
2229.
is
proaching his ruin. A dog seldom climbs a roof, but if it does so, the omen is thought to signify the death of several members of the family, so its ears and tail are cut off, and the blood sprinkled on the
roof.
ap-
2230.
<9rnLL<ani-. Qffirgi
@ic,
uuxanu
urr&>
Curly hair gives food, thick hair brings milk, and very hair destroys a family.
These different kinds of hair are to be noted when selecting a wife. (Ruthusostram)
.
stiff
girl for a
2231.
If
the Indian red cuckoo passes on your right side, you will get a fortune.
2232.
a girl is born with her navel string round her neck, she causes death to her mother's brother.
the Vichuli-bird passes on your right hand, happiness certain to come to you.
is
2233.
If
is
the fowler's
hawk
2234.
He who was
caught was under the influence of Saturn in the eighth sign and he who escaped, was under the influence of Saturn in the ninth.
;
Saturn situated in the eighth sign from that of one's birth is supposed to exercise a most malignant influence. (Percival, Tamil Proverbs).
2235.
Saturn
off
even his
loin-cloth.
Said of a person
who has
ruined another.
2236.
me
He
2235.
i.e.
is
my
enemy.
2237.
^liLDnffj)&(9jf ffesfiiueisr L$tq.<@g)G>un&). The evil he has done to me is like Saturn's seizing months.
me
for six
249
cold, or
of a cold
2 2.SO.
<^ifiuj'2esrs SlysesenJo
IfafTff
(com.
Slffrreaaru*
or ffn^] i^t^.^^^Quir&i
erasr
feoff LSq.p/ggt.
eclipse (or the dragon Rahu) seizes the sun, so has Saturn seized me. Said when some disaster has occurred that cannot be accounted for. Rahu
As an
and Kethu are the dragons that are said to devour the sun at an
eclipse.
2240.
QLJ/T/E/(> feefi
Qunib,
to/Eygj
feofl <svis<$g),
LCISIQ feafl
QuniL
gj/E
The favouring Saturn left, and Saturn that causes decline came when it left, Saturn that causes final decay came. 30,
;
301
ff.
2241.
Qurresr
fesfliuasr
Qurtf&g]
Greargjt
<^^kQ^<ssr, LDU$(rrj&(gjr
my
hair. 842.
This reminds one of a European story about a hobgoblin which had been the torment of a family for a long time. At last the householder decided to remove to another house, hoping that the hobgoblin would remain where it was but ns he was going along the road to the new house with the last cart-load of his things rejoicing that he had left the goblin behind, it poked its head out of a bushel measure on the cart and " Tt said seems that we two are moving to-day !" And this again reminds one of the Tamil proverb " Even if you go to Benares, your sin will follow von." 520.
: :
2242.
of
it.
;
2243.
you
will
never get
it
he
is
unable
2243.
I
I
have washed
will
my
sea.
250
2244.
<oiefr<Gri)U>
TAMIL PROVERBS.
posar63sF(njLb
eSGasreisr).
poured out sesamum and water and gave it over (or, and my hands of it). 2256. A solemn ceremony when a person hands over a gift to another, that is to
I
washed
be his for ever. If it is a daughter he hands over to the bridegroom, the father of the bride keeps the sesamum and water in his hands and says three times: pirff<&jrrfrpg]& Q&tr(l&@QpeBr=:l pour her out and give
her to yon as your wife.
2245.
^(5 QpQf&aiTUj Qf>(i^QeSiQeii0aer(Siu). Leave it all while dipping once under the water. Wash it all off with one dip. Forget all about that affair,
pletely.
or offence, com-
2246.
siLes)is Q&ir<sesr&> jyOut^su iiliri*pgi. The crookedness of the firewood became straight in the fire. 2248. i. e. The strength of humble folk is of no avail against that of the great. Also, affliction removes blemishes. Also, a bad man may become
great.
2247.
Like covering his eyes and leaving him in the forest. Abandoning a man completely.
2248.
ai-eesrQiirQi
2252.
left with the body (lit. nest). 2246. a sin, a wicked person, a sickness or a trouble is got rid of. Said in the Maha Bharata by Duryodhana and his party, when they had set fire to the house in which they thought the five
when an
evil,
2249.
ffssestn
tsleorgi
If
If
why
2513.
2250.
@^(u2s3T seaeru. ueafi (or )qf)Gi} QUIT) It vanished like the dew (or darkness) that has seen the sun.
peer
seear^setsrs
2251.
QstrGHpg/, QeuiEJ&Gnr'&ssr
<snniEisQ<su6Stfftii.
1196.
This fish is said to have such an excellent flavour that too much cannot be paid for it. One cannot pay too much for a good thing.
2252.
iBLLirrpfQQ&) etas
river.
25i
2253.
KiJciiSiesTQu<ss)fj
If
a person trusts you, is it right to forsake him in the middle of a river ? 2252, 3251.
2254.
If
2255.
un^eo eunirpg/^ ^^eoetaiu Qfif^SeS. Pour out milk and bathe your head.
i.e.
2256.
As long
land.
as grass 2244.
exist
you
2257.
<s&L-ig]
()
^setf oSeirrnDuipgig) GpLLQitrQi cured of my desire for you as completely as the ripe fruit of a wood-apple is separated from its shell.
^ft$., &.6ST
woman,
am
272, 2835. Give up friendship or connection with one who has proved himself to be a bad character.
2258.
Like the doctor who gave up his patient. Said of the abandonment of a hopeless case or project.
2259.
equal.
tSi^jJuaQtarear,
^iis(^Qput^.Qtu ^is(^Q<dum.
does he lay hold of him ? 1 will 2264, 2265.
bridle.''
Why
"
subdue him by means that will subdue him. " Different sores must have different salves."
why
boisterous horse
mmt
S
have a boisterous
2201.
> gj l>Lf<oK>L-UJ,lGgUa(9j<g
g&S,
<a
(TlpU LJ
U> .
pot sufficient for the rice (that is to be boiled) and pride that suits her husband's position. 1627, 2271. 2-72. 2273.
252
2262.
egya/sir a/ioL/cigjii
TAMIL PKOVEEBS.
^)a/Jr
giu>t-i&(<gju>
fifi.
This man's brutal language is equal to that man's insolent language. 2259, 2266. " I will give him a kick for a cuff."
2264.
<?-<
spsQiD
u>iTL-<SB>i
dancing cow must be milked dancing, and a singing cow must be milked singing. 2260, 2265, 2285, 3463. Conform to the nature of those with whom you have to do. "A bird may be caught by a snare that will not be shot."
2265.
Q& Litsugar
^tq-p
tJHifleuirear,
Q&nyfl Q<sili_a/Jr
dfi_<a9^
jislifl
euiretsr.
He who
has lost a sheep will wander about (seeking it) and he who has lost a fowl will wander about calling for it.
:
2260, 2264.
2266.
^265T@LO
The
UT2SST<S(3JLO flft.
are equal.
one, but was put to The saying i used when iuconsolable about the breaking of an old pot. people by their stupidity refuse satisfactory compensation for losses.
man who would not be consoled ou the much money was offered to him to buy a shame by a man who pretended to br equally
"
To return
2267.
$eor<$6B)
$)es!u> ^(t^e/ii.
Kindred
"
will
embrace
kindi-ed.
2268.
ff
G&n
<
s7/E/
gu0w a6w.
2997.
Two
2269.
Is there only
r*
2828.
There are many ways of doing things and of treating people. " There are more ways to the woods than one."
2270.
The horse
2996. for the rider, and the rider for the horse. Said of two people who suit each other. This is not a pure Tamil proverb.
2271.
GpiL<3su&
A
"
(e0ireeon$.&(;gj
broken rope
will suit a
Like pot,
like cover."
LDirutSl&r'fctr&tg <oJ(r^Qf>LL(SS)i^.uu6eafianjTu}.
2272.
s^QsiLi-
Cakes of cow-dung
2271, 2293.
will
253
A
2274.
shred suited to a
i-ag.
2*271.
man who
aesrp&fips
sssrij)
uirfrsf^iJo,
SQ^eumL^u
Dio-nitv looks for dignity, and a cat will look out for the pot containing salt fish. 2267, 2277, 2296.
The great seek the great, ami the low the low. Often said by oue to another, who is better off and apt to overlook him.
" The wise and the fool have their fellows." " Every latuli knows its own dam." " a
relative
thief knoics
thief,
and a
icolf
knows
wolf."
2275.
Shoes that
fit
the
feet,
and
toil
227(3.
fit
the feet,
tit
the head
'<
2281.
Caste joins with caste, and the flood goes along with the river. 2267, 2274.
2277a.
The bird should be suited to Rameswaram. The task a man attempts should be suited to his ability. not able to fly away to distant Rameswaram.
2278.
small bird
is
QsLLuQufresf uirnuun^s^f Qf^giuQuneer u& gn&siLD. A dead cow is given as a gift to a degenerate Brahmin.
2298.
Treat everyone as he deserves. "
2120,
thistle is
ass's
month."
2279.
ss)&s(^(j^eS<ss)uus
You must
2280.
Q&n&Bt, &rriL& ^Q^eS&aiLiu L9LS^ssQ&i<ssafw. catch a wild bird by the help of a tame bird.
$&&
L^.
Flowers
2281.
fit
for
women's
hair.
2295.
fireaafif fiLis).
fireesfif fiLu)-
eneu&QtD
^i_p$i
ii.
in its place,
for
its place. 863, 2276. Show politeness according to the worth of people what is due to one, is not due to another. Cow-dung is" universally used in ludia as a purifier.
;
all its
254
2282.
QffL-i$.
TAMIL PKOVERfcS.
UGsargGRps (gjGnpppnGar, QfesdluJGBr less money (to the weaver than he had promised) and the weaver put less thread into the cloth
2283.
Qf(n)LJLi&(9j& sift/sop
pt
to shorten the feet to (make) the shoes (fit) ? Is religious teaching to be suited to men's wishes, or are men to conform
to religious teaching
?
Are we
2284.
58/T6SJT U68BrL-.tTff@g)a(3j
Ol*
A
2285a.
(or linya or
put on
he remains a Pariah.
1762.
22856.
&Gaars3!/ifl(o&>
must be dissolved
in water.
2286.
^(TjilO
A
"
rogue has deceitful priests. 292a, 475, 1391. To a rogue a rogue and a half."
2287.
He
On
is
not
fit
to stand
where
have
left
my
shoes.
entering a house a Hindu leaves his shoes outside. presses utter contempt.
ex-
2288.
^JJJWQJ <sspp
Yarn
2289.
QftLC
fit
to
make a
cord.
Don't keep milk in a new earthen pot, for both the milk and the pot will be spoiled. Matt. 9, 17. A new earthen pot gives a pungent and unpleasant taste to any liquid put
into
it,
and
it
also retains the taste of the liquid in its pores after being
emptied.
2290.
(57S.
liroL
a second wife receives tha jewels that belonged to u proverb may be quoted.
wife,
this
255
2291.
u&T6ffl<S(;9jL)Ugia(3j
A
"
barber
is
A mad pariah
rain that
mnat have
a,
mad priest.'
2292.
The
2293.
LD68BT
fell
it
up are
alike.
2259.
A
"
son-in-law
cakes.
who
is
1743a, 2272.
is fit
If
an fee
2294.
made
of ashes.
pp
woman's head.
2280.
2296.
the mango tree bears fruit the parrot will get food, when the margosa tree bears fruit the crow will get food. 2274. The noble seek what is noble, and die low what is mean.
When
2297-
The number
flour.
2611.
2298.
for a
winnowing basket.
Cow-dung, which is thought to be very holy in India, is used to plaster over the wicker-work of the broad shallow basket, like an elephant's The saying means, treat every one ear, in which grain is winnowed.
according to his worth.
2299.
The swelling
2300.
The expenses must be proportioned to the income, and the amount of the saffron to the station of the bridegroom.
1210, 2314.
"
to
your cloth."
256
TAMIL PROVERBS.
HAPPINESS.
230
1 .
e_OTu/r
Your
2302.
lot is
a lucky one.
has got jnst what ho wants.
Said ro a
<5ST<gB)JS7
man who
SGOOriITpQu/TG).
ptTLCxsnoQunG).
A
2304.
Qggesru)*
Like a
man
2305.
<
<sn /s
hungry person.
2306.
u(irjuL$Q&> Qtetu
fihee
most savonrv
dish.
"
His bread
IS
fell
2307.
UlfLD
Like a
2309.
man who
euuS/bfSQeo unfa)
Like
filling
1205 /.
RESTLESSNESS.
2310.
^i
laid hold of iron will not keep quiet. 1101, 2715. " Itch and ease can tw man please."
liiis
itch
2311.
(afgjsrrffesi
The hand
2312.
of a slanderer
still.
SPENDING, COMPANIONSHIP.
257
2313.
L$UM
A
A
"
(or &L^llf^) ^^eOtljU), GiUfar&Sprr) eWTiLjU) SfliiDfT mouth that has learnt to speak quiet. rent will get bigger and a fool will talk.
will not be
An
much patching."
SPENDING.
-314.
^jenQsf&sr (or
Though
2315.
>
as rich as Kubera (the god of riches), know how much you have and then lay out your money. 2300.
like
^ i^<i<SBrr&)^^&}
It flies
"
away
Jias
Motley
wings."
2316.
Whether
tell
the coin
is
current
is
here to
when a quantity of food is prepared for some not come, and the question arises what is to be done with it. One of the family quotes this phrase referring to some glutton in the house who is able to eat it all up as easily as a merchant can tell whether a coin is good or not.
who do
2317.
pui-ses to hold the alms a man gets. meet the expenses of his family.
COMPANIONSHIP.
(NK MUST SUFFER WITH ONE'S ASSOCIATES
2318.
aLDjiJ
iSiy-pp &esft
LSerrlteirujrTentriLju)
L$t$.jgg}.
village, also
suffer
god he had to
that
2319.
sri-Liy.iLji-.Q68T
The
silk-cotton
strychnus
tree
alont,'
when the
latter took
simply because of its proximity, i. c. A good man who associates with evil companions will suffer with them when they got into trouble 33
258
2320.
TAMIL PEOVBEB8.
sQQ
If
&<ss)fi
Gun^sou
L$Ly.g<grr),
9L.i-.Qeer
Qsir&(3ti>
ueoesr
you lay hold of the tail of an ass that is running, you will be paid for your trouble immediately (i.e. you will be kicked).
Avoid low companions (^<sun<ar (cggffeiflsgjiJ Qun&trQp). " Beware of the hind part of a mule, and all sides of a priest."
2321.
burn with
it ?
2322.
feaf),
jy/r^Loj^so^u/LD i^uf-ppgi.
Saturn
that
bewitched
is
the
is
fig- tree
Ganesa
the god of
2323.
(y>6zar<si_ouju L3up-0 <zJbri_u)//'26\>, qpQiEKoSi&GDiuiLjii) L$i$.&<sgi. the tumor seized the widow's neck it also seized the
When
drumstick-tree.
Of.
3083 /.
$spu
The dampness
2325. Used of the
6wuuj6p<S(<5 <j^ts& e of this house (family) has got right into this boy.
effect of evil influences,
surroundings or companions.
S.(8luQuiTff3rgl.
2325.
C-L/L/ geSDTGSBPfnjU),
SULj LD^ff^LD
of
2326.
gttJ<6B)/?
Qairefi) mewttlessr
All those
who
tread on the
soil of
people. Ayanar is an inferior tutelary god, whose temple Brahmins will not enter. " Meddle with dirt and some of it ivill stick to you."
2327.
CT^/F^/TSO,
QwQ&) QpfS&Qu*.
it
into
mud
If you
will stir
up the mire, you rmtst bear the' smell." 1 blotus in the dust fills his eyes ivith it.
clods into
dung
to spatter
QunQp
'&eisrjp/il>
iS jUGGresyu).
calf that goes after a pig will eat filth. " He who touches pitch defiles himself."
" One scabbed sheep will mar a whole flock" " A wicked companion invites us all to hell."
COMPANIONSHIP.
2329.
uftssiiLSp^as
259
@Qg un'^s (guf-ppngguc, seit^nj G!Gsruirn&&r. Though you drink milk under a palmyra-palm people will say
is
made into the intoxicating drink called People are judged by the company they
2330.
If a
become wild.
1535 /.
There There
This
is
is
is
nought better than to be with noble souls in company ; naught dearer than to wend with good friends faithful to the end. the love whose fruit is sweet, therefore to bide therein is meet."
E.
ARNOLD
Indian
Idylls.
2331.
tree in Swerga (the heaven of Indra) will feed on nectar. 2069, 2337. If the meanest seek the highest ideal he may attain it. " He hath no mean portion of virtue that loveth it in another."
2332.
@>^ip-
=Sg
Though
2334.
Q&rr(y@n@gu} euQgsuqguLj fiffngi. a kid fattens, its flesh will always be clammy.
Will the grass that has grown round a stump in the field be destroyed by the plough-share ? 2104. The stump saves the grass from being ploughed down and the great will
protect their dependants.
2335.
colour of
fire.
"
He
them"
2336.
The
2337.
Mount Meru
it
2331.
is
Mount Meru
N.B.
3075 /.
260
TAMIL PROVERBS.
g\f&
Will the crown of your head feel cool if you simply say Achi ? Will your nails become red if you say Aruvanam, ? The Achi is the legendary capital of Kuveran (the god of wealth). Aruvanam (Lawsonia) plant is used in India, as it was in Egypt also by women as a dye to colour their nails red. " Good words and no deeds, are rushes and reeds."
2339.
gjL-ir ereorurrear, QeueifiQiLi
He
2340.
If
will say
'
Adda
'
'
'
Appd
will the
crown
of his
Mere speech
2341.
egyj
Which
Hara
"
g\s eresrugj Qu/flCc^ff? ^esuny.s^ ^(Seugj QuiflQpir? is greater, to say Hara, Hara or to give alms to the
' '
2342.
Either part of this proverb may be used separately. " The deepest streams flow with least noise." " Deep rivers move in silence, shallmv brooks are noisy." " Still waters run deep."
2343.
<iajfrTifi&(9j swruj
Qutflgi,
A
A
"
mouth
five
make
prostitute will deny her faults with much talk. Women often use this saying about a person who tries to hide a fault by repeated denials.
Empty
barrels
make most
noise."
2344.
2358.
When
these worthies meet together at night after begging all day they take opium and other drugs and chat and criticise persons and things, and in their imagination build all sorts of castles in the air till they Next morning they start out again begging. sleep.
"
261
Though a beggar
times, 1440.
it is
cries
the
man who
out Govinda (Krishna) a thousand cooks the food that has the trouble.
!
to the religious
mendicant has
all
the trouble.
2346.
^uSffU) QflT&)gll&(<9} g\G6)S GT(Lpgl 0>Lt>&>. Better a half-formed letter than a thousand (spoken) words. A written receipt, however imperfect it may be, is better than mere words.
&-UffrTff 6UiriTj$6tB@ SIT&IT(<SjlilT ? &,60arLIT&l
2347.
$L$UJ
;
^(JJUJ/T?
Polite
words
will not
become coins
?
will (your
hunger) be
satisfied unless
"
you eat
the belly."
2348.
He
"
A man
of ivords
For tohen
2349.
and not of deeds, is like a garden full of weeds. the weeds begin to groiv, then doth the garden overflow."
ejiLSif a-srssiTiLi
srSs^
^(SJ/D/T?
Will the word pumpkin serve for a meal ? 1960, 2376, 3230. " Bare words buy no barley." " The tvine in the bottle doth not quench thirst."
2350.
6L_Q/ii)i/)/rilL_/r6or, tSqz.<s<a/u)LD/rili_/76aT, 6iurru>&)
Qu&eurjesr.
He
"
will neither
of
The
but air."
sir&ser
2351.
<srr&
GT(tp g)!
l
iTQ<osr,
^eto^gs
syllables only
r*
but
how
many days
Kusi
is
will
it
It is the
Hindu's Jerusalem.
2352.
sirifiiLiw
Which
2352a.
(3j68Br
2365.
He
ffLLiq.uSI) (gjslGna ^L-Sl(yasr (or drives horses {or turns a summersault) in an earthen pot. 1642.
Said of one who talks boastfully about his own deeds when at home, but does nothing to match with his great professions. " It is not the hen which cackles most, that lays most eggs."
2353.
All will say 2357.
:
jumping?
no one
do anything.
262
2354.
TAMIL PROVERBS.
Qs/T<^ffuQuiT(r^eiT wis
He
make
the
little
he gives to appear
much.
Said of a parsimonious
a great
2355.
Is
it right to think that to say Govinda (Krishna) once is as good as bathing a thousand times, and therefore to neglect
all
washing
2411, 3030.
2356.
fsses)jr
if
'
'
sugar
2357.
Qffnecsunff er&i&}rr0u),
who
Deeds are fruits, words are leaves." Deeds are males, words are females."
2358.
234.
After they had been well fed at the monastery (Madam, matt) they forgot that they were beggars and began to build castles in the air.
" It
2t359.
is better to
do well than
to
say well."
<u>tSI etinff^es)^<ss)UJ
J6son$.uSQ&)
The words
of the
in a carriage
and paraded. An ironical estimate of the value of a younger brother's judgment. " The greatest talkers are always the least doers"
23o'0.
isrresr
He
is unable to bend the finger I stretch out, but he speak at great length. " A long tongue has a short hand."
is
able to
2361.
lirr sreiirjpi
Qfn&sr^&i QISQ^UL^
.jyaflu^o/r?
'
Will
2362.
fire
water
'
'
'
fire
2363.
Qismuiretfis^
Like speaking words of hope to a sick person (without trying to help him). 914.
263
He
"
reads a
poem
3566.
in Siva's praise,
temple.
Much praying
but no piety."
2365.
Qutr^ssr QurftQprr,
Which
2366.
is
r*
235'2,
3566.
2370.
2367.
It seems, that as soon as
one uttered the name of the murunga vegetable his diet-prescription was broken.
Murungai-kai, Moringa Pterogospermum, is also called the drnmstick-tree, and the fruit, leaves and roots of this plant are all used in cookery. " Good ivordsfill not a sack."
2368.
^urriL eresr(yeo
Can
India, made of silver, about the size of (at the time of publishing) about one
my purse."
2369.
suiriL
His words are (as sweet as) plantains, his deeds are burning taste of the karunei-root. 254.
"
like the
2370.
2366.
"
''
any scarcity of words deluge of words and a drop Much smoke and little roast."
of sense.
2372.
QeusfiflCet sS
Will a house be burned down by hot water? 843. 1512. Words will do you no harm. Said to comfort one who feels distressed
being abused.
Cf.
at
264
TAMIL PKOVERBS.
POLITENESS.
HYPOCRITICAL POLITENESS.
2373.
Oh
rotten jack-fruit
to-day, feast !
you did not come to see me yesterday or and now you come to my house to eat at my wedding
!
Said about a
refuses help to those who are in need, but is always on their kindness when they happen to be in better circumstances.
man who
ready to put
in a claim
2374.
G-Ufira
eunrrpeap
<& Qs.
Polite
Said of stingy politeness that does not mean hospitality. A stingy host will so spread out the rice that is put on the leaf -plates for the guests that it shall seem to be more than it is. 2365.
" There
2375.
&Uf-?&
It
is
un<i(9ju} Qsf[i.n^,
Sfipuueisr strpsui^l
<siittfgrrgis)U).
seems that his uncle, who would not even give him a nut once chewed, accompanied him ten miles 011 his road "Fair words and foul play cheat both young and old."
!
2376.
Oh
A
words
'
'
sugar
and
'
'
honey
'
on a
leaf
and
sarcasm on the kindness that (Yedu) is a strip of palm leaf. as the material on which books style. Paper is now largely
means nothing. The leaf referred to The palm leaf was much used by Hindus
and documents might be written with a in towns, but elsewhere it is no of palm leaf used for notes and accounts.
used
find strips
called
olei.
2377.
If
me
till
you die,
I will
2378.
QftTgyu)
^sasflo/u; QaeirnLD0S0if^fr&),
enssr
you don't ask me for rice and clothes, 1 will cherish you tea times more dearly than my own dear child. " Good words and no deeds are rushes and reeds."
If
POLITENESS.
265
2379.
Qfnnr)ffiS(
SDisSesr
isrrQtul
over.
Ox Pongal
Feast
is
The Pongal
feast is held in the Tamil month Tay (Jan. Feb.) for three days. It is really a thaakftgiving when the earth begins to come nearer to the sun at the time of the winter solstice. On the first day new rice is boiled in honour of the sun and dedicated to him and eaten with much
On the second day the horns of cattle are painted and somerejoicing. times gilded, and their bodies are decorated in honour of the God Indra. This is the Ox Poiigal. No strangers or servants are fed in any household on this or the previous day. But on the third day visits are exchanged and all comers are fed. The proverb is used about a person who is unwilling to help the needy in their distress.
2380.
jsJearetsrQGuissBriniJb) &-6Gor0serQJ6satirTUD
QumL
Don't eat and don't drink in
my
wash your face and put the spot head and go home.
Said to a married daughter by her stingy father when he will not help her but only pretends to do so. Sudra women who are living with their husbands wear a spot of vermilion (Kunkuma) on their foreheads. The mark has no sectarian significance, though Vaishnavas sometimes say that it represents Vishnu's wife Lakshmi, and Saivas that it represents Parvati the wife of Siva.
" All
is
2381.
Said of one who speaks kindly to his friends or relations, but gets rid of them without helping them.
"
bitter."
2382.
sir^^Qjffii s-uffrjrw (or Q^pQs, or /F/r_^). The politeness of Conjevaram (or the South, or
Negapatam).
A phrase
"Be
2383.
Prostrations over mid over again (to a long train of officials from the lowest till you reach the highest). Said by those who ran only reach a great person by cringing to, and even bribing many minor officials. The prostration (NamasMra) is a most respectful salutation. But it is also the common salutation of all Hindus.
2384.
oDffl/iJL/
autruuj
One ought to observe decorum (lit. to set bounds to what one says) when speaking. A mother-in-law may say this when her daughtQr-in-law forgets to speak
respectfully to her.
34
266
2385.
TAMIL PROVERBS.
Ga.
Feigned laughter ruins the teeth, and loosely spread boiled is a loss to the stomach. 2374.
Cf.
rice
2387.
r*
(ofirisptred, <sz<s<z@
a-u-f/rjuw?
it
is
(If
loosened, will
2389.
S5)SoE@ Is the
mouth
(He admits that) his elder brother to him appd shampoo my feet
'
!
is
out
is
!'
Used
of
Appd
2391.
&&
may
iflffi6Bru>
(or
call
your husband
'
him
A husband should
2392.
If
you do not sit down a little while in the house where you have eaten food (in courtesy to the host) all who see you will be angry with you. 3208.
(prop, sr^iiisn^) Qf>(gfi (or Q^SLD] snLLiirQ^} euisp eS^rs
2393.
Orisisir
Don't show a cross face and don't drive away a guest from your
house.
*'
It is
267
your foot
1
in the
house of those
who do
not
respect you.
"
1330.
Welcome
2395.
u>ifituiT<as>p
pui$<gs)G) (or
He who
Mala
is
fails in politeness is a Mdla. the Telugu name for the Pariah non-caste class.
2396.
u Though
the cow's skin is black, will its milk also be black ? 2403, 2412, 2863. Though the mother be wicked, the daughter may be good.
jysgiao/rigs).?^.
2397.
tjftgi
This boy is a Hanumdn. You take him to be a good boy because he behaves
him, but he
is
well
when you
see
Hanuman
is
the Monkey-God.
2398.
er&)&)rT(njLb LceoflgrrrT?
Are
"
all
men men
s&) are
all
stones rubies ?
656.
hand"
2399
^sasrssuLS&r'SeiT sra)6\)/m>
Can
By
all
who
2065.
birth they belong to the accountant-caste (Kanakkan), but they fools at figures.
maybe
2400.
He
is
is
He
takes things according to their outward appearance. He believes things to be what he sees them to be, without making inquiries. Said of an innocent simple fellow ((cuan^).
is
" At ease he
2401.
spsesortrrG)
bitter ?
QftLp
sfa^iDir^
fruit
Will a Strychnus
(Nux vomica)
made
of sugar-candy be
it
Though
sweet.
it
will be
2402.
Are all priests who dress like " You can't judge a horse from
priests ?
the harness."
268
2403.
Q&rri$
TAMIL PROVERBS.
Though a fowl be black, are its eggs " A black plum is as sweet as a white."
2404.
ply<si
also black ?
2396, 2412.
ppsuGBt
<sr&)G)rrii>
soar
Are
The
"
all
who cany
staves rent-collectors ?
staff of office
does not
make them
2405.
Are
2406.
all
hair old
men ?
e^L
Lesreuissr GT&))ITW
isfTtDU)
QuniLieuGsr
ereoeonui
p!rp'<61
Not every one who puts on a Ndmam is a Vaishnava mendicant, and not every one who smears himself with holy ashes is a
Siva mendicant.
" It
is
makes
the philosopher."
2407.
/^j*
ypp
fire
Like
Said of a virtue not discovered at first sight. This phrase is often used in the Mahabharatha about men of secret virtue. Real virtue works humility, and this humility is like ashes that hide true greatness. " Said of a very learned and humble man." (CARR, Telugu Proverbs.) " good name keeps its lustre in the dark."
2408.
L3<
Jg'<Jc>tr
gftevppn$u> Qunair^eserti
not gold that glitters."
iSI&r'fanjuiT,
^(Tjioff?
it
shines.
676.
All
is
2409.
QujbpQp&tGHnti
gj)LLiQ]g&)&)nu) uuSfftr?
Are all who are born, true children ? Does every field that is sown yield a crop ? A child may look like its father and yet not have its father's characteristics.
children
"
This commonly means that all that may die, and the corn may fail.
is
temporal
is
uncertain
thn
Birth
is rmich, b^lt
breeding more."
GBXSUpjsllLltgB)
2410.
<5B)U
GTppeuGBI
all
<5TG)&)!ru>
Are
"
who
An
old goat
2411.
u>(Gijf<Gnu)
Lo&)nti>
jlsstreSlLLL-.niM, Q&(Gj&G)
iS'2earu
Though you do
not worship
flowers, to think of
him
in
2412.
LCtl
tpLD/T(6B)ja!U),
UtTG$6Sr
(ffffi
old,
its
lose its
good
taste.
Cf.
1620 /.
REFERRING TO WHAT
IS
SELF-EVIDENT-
269
REFERRING TO WHAT
IS
SELF-EVIDENT.
2413.
If
is
it is
it
in
two
to
2414.
^jfioffetnuLiu
urtn&s
so purblind as not to be able to see an ele-
Do you think me
phant
2415.
?
&.&r<3iriEi6S)aaS
Like a weZZi-berry in the palm of the hand. The nelli (Phyllanthus) bears a bright yellow transparent
" "
fruit.
As plain as the nose on a man's face." As dear as crystal." " As plain as a pikestaff."
pjb(9j
ejeisr
2416.
&eatir<63S)ffd assort
^/&u6s>u&
(gfS"?
Why
2417.
require the mark of the ladle (in the food) to prove a theft that you have seen with your own eyes ?
seaarQsiresor
^)<svQeun }
euySf
isisaQsuemfSu).
of
your eyes
sesan-^p^f
firiLQlujnt
Do you need
eyes ?
own
2419.
6S)aULj6agT6W)]3(9j&
Do you want
2420.
68)&U$)
a mirror to see a
wound
in
your hand
While the stolen thing is in her hand, why should she put her hand in (hot) ghee (butter) to prove her innocence ? 1957.
Putting the hand in hot oil to prove one's innocence of a crime is one of the many ordeals practiced in India. I have met with this even among Native Christians.
2421.
isn
Why
What
2422.
^ifSie^ uiriruurr^js^u yep/rei) a sacred thread necessary to a Brahmin to the whole country side (or village) ?
(or
eesur)
is
who
is
known
is
well
known need
not be published.
As
"
As
2423.
QeuiLiQeu&flf'fiM uL-iu&Glnuju It has become as clear as broad daylight. Said of something that was hidden or un perceived before, of a man who was believed to be wealthy.
e. g. t
the poverty
270
TAMIL PROVERBS.
2424.
In darkness
"
all
All cats are grey in the dark." " When candles be oiit, all cats be grey."
2425.
Was
2426.
man
$<$I-GSI
It
stftl
thief's
house
(i.e.
very dimly).
2427.
eSeira@ei)&)fr^ eSiLi^Qeo
QuiL
is
demon
will live in
no
light.
SEEKING.
TO SEARCH FOR THAT WHICH ONE ALREADY HAS.
2428.
c
Q>@tT&RG>@i)
<3S)eu^^lS
SIT
is
on your
his knife
when he had
it
in his motith."
2429.
Why
lick the
in
your
dis-
already well
off
why
e.Gffa&LlqLCca) (or
Why
2431.
should he go to his neighbour's house for vegetables, when he has them in his own house (or garden) ?
!
&-f3u$Q&) QGueanrQeeanu {^(y&s, QIBUJSQ cgy'2sx>swr(eWJ7 should one wander about for ghee, when there is butter in the hanging pot (uri) at home ?
Why
SEEKING.
271
2432.
Qesorgi
Do
2433-
already.
Why
2434.
money
The
go wandering about seeking vegetables when you in your hand (to buy them)?
have
&ng]t?liJuuL$GST LGB:
$@3&,
t-i&fliLHEi&rresx
tamarind when there was fish (in the house so that the owner should leave the fish exposed without
artful cat ate
is
suspicion). Said of one who pretends to be satisfied with what he has, while he on getting something better.
bent
2435.
eS&r3(9j
^)0ss, QIB^LJLI&QJ
and
^I'^eo&jtrQeisjssr.
lamp
is
burning.
Like seeking a lost elephant in an earthen pot. " To seek a hare in a hen's nest"
2437.
siefiGe* GumL, firs Why seek in a gutter for what you have thrown into the sea
(yjeng^l) QurnLGts Seaorprfle*) Q&I eo/nair ? search in a well for what you have
2438.
Why
thrown
into a pool ?
2439.
aLGaor<Gsv)GaRi)&) gjesaft&Diuu
QUITG).
QumLfSs
^iuQunesi swans
>
^jeaa&aitiS&) evvpn/b
Like the deity that came (to meet) the guru who worshipped him.
2442.
Qp
Like the medicinal herb striking the foot of him who
it.
is
seekin
272
TAMIL PROVERBS.
Will the mouth that asked for an elephant ask for a lamb
1510, 1511, 3441.
2444.
sriflisp
uG)u$&)
Like seeking a lost gem to satisfy raging hunger. To search for what is urgently needed.
2445.
fkStSQst
(efflirf&uuiTiLis sniLiipiTsnu),
2447.
(ifiiu^esrQuj
.&)&ppnn
GIT
cool
moon
shines, the
have heard the great JRis/m (Prophets), but have heard God himself.
far better to
2446.
(gdHLLiy.* fLLuf.aS&)
in the pot in
which he
It will
Said to one
who
is
iu search of
2447-
2444.
always
tries to console himself for past folly. refers to something lost or spent carelessly.
who
The proverb
2448.
uirff0es)0
seoari
In this world people weep for silk and for jewelry, but no one has ever heard any elaborate description (lif. Mahablmrata)
of
things.
2449.
u One must
enjoyment.
273
^satff
the sacred fig-tree are never destroyed. In comparison with women men will persevere in their purposes and the sacred tree will send its roots deeper and deeper into the ground.
2451.
He
fears no one
is
and
first,
is
Enterprise
success.
the
2452.
cg^sr
^etr
\s).&(w
(or
show
of
might
will strike
2453.
2_(75<a95r eunfysir
hero
who
2454.
<srG;)rr l
gGueBr
nail in the breast of
Be a
2455.
your enemy.
brightly, a splinter
is
necessary to raise
A
2450.
good
man
needs encouragement.
GHsisr&n'fo)
treads on
not meddle with other people's my toe I will not let him go
aff ail's,
!
but
if
anyone
2468.
2457.
Why
'An
2458.
should a soldier
t\c<:t'1lent
who
his face ?
soldier: he lacks nothing but a heart
and a feather."
&
to
fill
up the
sea,
To a
"
perfect hei'o
life is
but a straw.
35
274
2461.
TAMIL PROVEEBS.
2462.
Q%%'jUQf>&T>3nilL-UJ UUJL$&)'%3U.
There
2462a.
is
is
victory.
^(5 eSQ$guju>
He who
Q&ireffu&jGspj&Qj Qggaj
2463.
esigifluj G)<ai$,iA,
^ear a><s^,u9. of bravery is the goddess of wealth. " Faint heart never won fair lady."
The goddess
"Nought
2464.
U(9)0j$fSe3G)6Wj
&UU60.
like
A word of encouragement
ientL
is
Qftff'fe)
ugHB&eargiGlunev. er^uiSeSiL Like the dog, that started the hare and then stopped. Sham valour.
2469.
2467.
QpesTGaeupp &rr&), iS&sf<5S)e>jssLDnLLQi.&sr. I will not withdraw the foot I have put forward.
QJ&SIJU
2468.
is no seeking for quarrels but there is no slackness in 2456, 3086, 3099. quarrels that arise. Said of a quiet man who knows how to bear himself well if quarrels arise.
There
2469-
<sSqi)g> d6_/ri?a//5^7,
Qfuf.aSQ&i gi&aipQpgiQiunet.
i(t0giQuiT&).
To the eye
2472*
of the
is full
of devils.
2491, 2492.
2473.
275
As
if
2475.
cf
Like the shepherd saying that the sheep would bite him, and climbing into a pot hanging from the roof (uri) and hiding
himself.
"
The worst
ills
happen"
2476.
^uSffii
One
It is easy to frighten
2477.
^giLDirffu
iSffuuneeartJD
(or
uuueserix>)
who walks
in fear eve
He
)if
luck."
2478.
goaf
L^f&s^u
uit/LJL/Ll(ci_(g)
s_6ar
Lfrf&SQjU uiuu
Did
2480.
ereSesmis seaor
2561, 3064.
2481.
<stliji.u
2492a.
What
bit
of a
a snake.
After the mangoes are eaten the kernels are thrown away. These are sometimes two inches long. When lying about and dried np, some of them open at one end, and fancy may make them resemble a snake's mouth. Should a man strike his toe against one of them, and at the same time see a snake, the conclusion that the snake bit him is easily drawn. Fear has a great deal to do with the number of deaths which are recorded as the results of the bites of snakes in India. A case occurred in 1896 in South India when an educated Native Christian gentleman died, as his medical attendant declared, almost entirely because he was overcome with terror though the snake that bit him was not venomous.
2489.
Also:
bite
him
276
2483.
TAMIL PROVEEBS.
suS/rxsapu uiru>n enssr^ GTeanresafis Like taking a rope for a snake and trembling. A common example of 3/ch/d, Illusion, in the Vedanta philosophy.
&ffiy-60)&u$&) ajsa> dFULJili_<a/6sy,sg),s &unueifl&snff'2Gsr&
)
2484.
semifr)
UILILD.
If
once struck by the paw of a bear sees a person wrapped up in a (hairy) blanket he will be frightened.
he
who was
This proverb sometimes occurs with other phrasing, but always contains the same simile.
2485.
Like a snake that sees a kite. Sudden fear. Kites are great enemies
2486.
Qeti
of small snakes.
Did fear or a
"
you
2482.
2487-
him.
are forward.
who
2488.
Was
it
dog that
mixed the
assafoetida K
my wife (or anyone else) kindly because some one e.g. makes me, but I do so because I like to do so.
You
2489.
"
The word
2490.
2482.
LeS&Qju uujuuLLieuff&eiT
All of you
of
who
come and
lie
on the top
me!
who
gets into the safest place
Said of one
2491.
2471.
a devil.
2471.
2492a. Qufs-u Qu&u>QunG>p, L$f&u L/i_aa/uJ?ei) SL-i^.sQsneir^Q(yeir. She is so timid that she gets diarrhoea at the mere mention (of
something dreadful).
2481.
CLEAN.
277
new washerman
it.
The common cotton cloths often have silk ends and edges. These would be damaged if they were boiled along with the rest of the garment, and ought to be knotted up in another piece of cloth so as not to be injured. A new washerman will do this very carefully because he wishes to get
the praise of his customer.
2495.
Ljtslgrruu euisp
The new
2496.
fire.
336.
new
girl,
!
bring
fire
in future
slipper
Said to a servant who rejoices over good treatment received from a new master not knowing that it will not last. Or a mother-in-law says the first part to her daughter-in-law and the latter thinks the second part.
2497-
girl
an enterprise with
much
zeal,
"
He
2498.
<suis@nir>Quir> uxnfil
ufsgi ^ts^^^nen,
euff eujj
When
the daughter-in-law came to her husband's house her mother-in-law played at ball but by and by the mother-in-law herded asses.
The daughter-in-law found her mother-in-law pleasant at first but her true nature soon came out. Said of one who professes sorrow for wrong doing but soon forgets his repentance.
278
TAMIL PROVERBS.
THE TONGUE.
2499.
own
benefit,
(the benefit or ruin) of many. " Birds are entangled by their feet, and
men by
2500.
s_iOL/(5 J)j>br
"
isfrssir'? Gir&(9j, e.?r@u) ^ffeaar The iguana has two tongues, have you also two ?
1.
2501.
<or<ss)
Whatever
"
''
^jL.ssneS iLi-.fr nii rBP&eas ^L-SsQe>j6SBrLCi. else you do not subdue, subdue your tongue
1511.
bridle for the tongue is a necessary piece of furniture." Put to your tongue a bridle, that it talks not idle."
2502.
A tongue that
"
has no bones says everything. The tongue breaketh bone, and itself hath none"
2503.
A
"
slip of the
tongue
is
worse than a
212.
2504.
ft/TO/
If the
will
move.
"
A
"
may mean
2505.
There are no bones in the tongue. 2145. " Your tongue is made of very loose leather." " He lies as fast as a dog can trot"
2506.
Did you go
" " "
718, 2907.
may
A fool's tongue is long enough to cut his men throat." A word and a stone once lei go cannot be recalled."
Rule thy word while thou art young, for
tongue."
Cf.
life
and death
lie
in thy
2684 /.
279
2507-
When
take
have experienced
my
appointed
lot
effect.
amount 2508._
All Tamils believe that fate has allotted a certain of suffering to a man which he must endure.
is
half a doctor.
2518.
2509.
Q
fat,
If
an elephant becomes
tree
give
it
to eat
if
man become
fat,
(big) vegetable.
2510.
^&)isi<3S6srii) UJTLD
^sira^^ti.
When
supreme remedy.
" Diet cures more than the lancet." " Feed sparingly and defy the physician." " The best physicians are Dr. Diet, Dr. Quiet and Dr.
Merryman"
Qsn&f^eir.
2511.
s&ry5l&
(or aSiir)
<$tniiff&)
^^SLDtr^eo,
@6zrf?aJ<s<s/rjsar
Much
2512.
chronic fever
will
be spoil to the
sorcerer.
OTdj^ssr
for the
wound
of
a bullock.
1747,
away
If
will
He who
2514.
offered to bear to the cemetery the head-side foot-side of the patient he had killed is come.
eioaijjg^ltuu),
(or
&&}&)&)*)
es>3up*sluju),
or
Vegetable medicines
2523.
Different terms for
'
(or Little
domestic medicines.'
280
2516.
TAMIL PROVERBS.
gngi (or
A simpleton
The
disease
/Frrif) ^ifSu-iirp
of a doctor
2517.
is
is
another.
2148.
This proverb is also used generally ; e.g. a young Hindu wife often wishes to go home to her mother, and to prevent her from doing so her husband buys fruits, sweets and even jewels and gives them to her bat without result.
2518.
He who
2519.
has had
is
many
2508.
Experience
as important as skill.
come by making an
offer-
ing to a
God
2520.
Qutretieorrp
Is there
will cure
an
evil
disposition ?
964,
544/;
2521.
Is there
LcQ^sys&vunfsl&fgj LD^IB^I
s.6wr/_<r?
any remedy
964, 2520.
2522.
If
you offer silver (money) the effects of sins you committed in if a former birth will be removed you offer betel your present sin will go.
;
A
2523.
doctor says this to his patient meaning that he can effect a cure for
money.
Gsysu&jsluj&sr
to doctors' medicines.
2515.
ON RAIN.
2524.
It rains
2525.
it
will rain.
2526.
rain
is
ON RAIN.
2527.
281
gguL$&&(9jw (or ^PLSI&S^IJD) &n?rplslGS>&&(aji> /_/76V, ^saar&ar^tis^tJD ffl, fibiSs^LD ftfl. If there is no rain in October and November the elder brother and the younger brother will be alike. 1742. The older brother' is the upper lip the younger brother' is the lower lip, and the whole proverb means that the mouth will have no work if
'
'
come
2528.
The
rain of
a pot
is
being
rains frequently.
s
If it rain well in
stones will
shoot.
THE ESSENTIAL:
OR,
THAT WHICH
IS
2530.
jytf.
erearjj/
jt/etoLp^au QueeBrfn^laS&)'^ )
iS&r^Bfr er^^^Sfr,
Queaar
" have not got a wife to call me my dear," and yet he asks how many sons and daughters I have ? Do not ask for the result of a work before the work has commenced.
I
me
Whether a woman or a puppet pound the rice 2535. quence, if only we get rice (to eat).
2531.
is of
no conse-
so cleverly, keep
To have an eye on
(Sjjgtsligsjsiiii
the
main chance."
fifl.
2532.
=f^
It
^rfi&ujfT^6\)
who pounds
2533.
V-L-&<3urr
$($&&,
nfDfSreufr t^ewrto/r?
Is
it
wall?
Outward morality and inward depravity.
welfare of one's
Also an advice to regard the
own family
36
282
2534.
TAMIL PROVERBS.
We have
we have no
pot in
which to mash the vegetables. Said when the essential is absent, though
abound; also said of vain excuses.
of unnecessary things
2534a.
O woman,
lamp.
light the
thief went into a house at night to steal the woman in the house heard him, and got up. She tried to light the lamp, but as she had not trimmed the wick, it took her such a time that the thief finished his business, and while running away uttered this saying, which is now used of a person who in spite of his cleverness forgets what is essential to the accomplishment of his purpose.
2535.
GpLLoBi
(or Qpeifi) f LLtq. turret) &XLO, Qsir(t^ssLL<ss)i QsuQpgj cpgarjj/. Though the pan may be a cracked one it does not matter so long
2548.
2536.
SefltLUTGOBTf fB<$ty.U$60 fgfeSI SL-L l&pkpnpQ UIT60. if they had forgotten to tie the thdli in the
As wedding
bustle of the
2537.
Qsireooreo
QsireStsptr.
is
Though everything
3317.
crooked.
it is
God
will
put
all
right.
832,
Now
2538.
Can the
2539.
thdli
The blowing
2536.
&( j>ip8ujrT setynuuii) e_6B8n_/r ? Is there any decoction without dry ginger in it ?
<9F68Br@)LDL9(?6\)
2540.
)(Trj&@/Dgl @<B^ii.
is
(In chewing betel leaves) the essential thing Betel leaves are chewed with areca nut and lime.
the lime.
2541.
first,
it.
in an obscene sense.
2542.
Which
2543.
^f'feo
is
your head
it
must
2549.
;
Said of one in a family who has run away from home on account of he is sure at some time to return quarrels or for some other reason home. Or, an old servant may say this when dismissed, moaning that he is sure he will be re-engaged.
THE ESSENTIAL.
2544.
giil.
283
suisg}
QuL-t$.u%G>G)
I
my money
Why
"
care for a
little
to get
money.
2545.
gireaori$.&)
2531.
wedding (feast) in which there is no pulse ? could not possibly celebrate our festival without your presence. Said either as a sueer or in earnest.
We
2547.
^/etsafi
jy<suui_/r
/r
i
tie it in ?
1232.
2548.
uoesar
made
2535.
2549.
(the grain) grew on the hills, it must be bruised in a mortar (at home). 2543, 3435. E.g., Though a girl is born in a rich family, if she marries into a poor
Though
lot.
2550.
If
you have
LDpisp
flour,
you
will be able to
make
cakes.
2551.
LDtrey
<si_(Z^
<
s@
Is the
made without
This proverb has many applications. E.<j., If a woman dressed iu rags expresses a desire for some fine jewelry this may be said to her.
2552.
jLl.(Slei/(l<oBr(2w&)
Qfi
If
will
you knock the bag (in which betel and other things are kept) the bag only suffer? (Every thing inside will be
suffers
in
any way,
all
284
TAMIL PROVERBS.
2553.
gyi_/E/ar
Grasp what you can reach, and do not beyond your reach.
"
try to grasp
what
is
He
2554.
^j^lsSffLDLDnear n&Lifl&)
Even a
fish
that
is
Said to one
who
relates
2555.
Can a
kite fly away with the sky r* 2558. " That is as likely as to see a hoy Jiy."
2556.
^snff^es)^ a/ULJi_ Can you bite the sky so as to leave a scar in " He is iron to swim."
teaching
it ?
1567.
2557.
of the sky
r*
&&.giQp
fisiQj QSL$s)g6)G),
Will the dawn come at the blowing of the conch ? 1573. Human efforts cannot change natural laws. Do what you have to do and
leave the rest to God.
2560.
Like a
"
a deaf
man
listening.
He
2561.
er&S
2480. Can a rat conquer a cat " Can a mouse fall in love with a cat
?"
2562.
STeeisfleBHLip
g&retftu ugeaaQu>0$
Can yon get up to a loft (paran), if you push the ladder Paran may also be the platform on which watchmen sit in the
night to guard the crops from thieves.
aside
fields at
2563.
its level.
2564.
Can a withered
'f
2570.
SECRETS.
285
2565.
oft,
cut
oft'
the thdli of a
thdli.
Said
2566.
ffQpJl!IJ5)Q&) GlppLD (t>UnLLtg]Qu[T&). Like erecting water-lifts (to draw the water) out of the sea.
"
He
is
.yea."
2567.
<?n<<giieafl
Tie a knot on the Sdttdni's tuft of hair and on the ascetic's holy thread. 1816, 2565. The Sdttdni shave the whole head and the sunny asi have no sacred thread. The Sattdni are a low Vaishnava caste of flower gatherers, mendicants and
minstrels.
2568.
Vaishnava
it
mendicant at
is
impossible to
2569.
birth to a child
if
you
tell
her to do so
who demands
the impossible.
2570.
2564-.
SECRETS.
ON KEEPING SECRETS.
2571.
@
This
This
is
may
/>
serves,
"
//
/'/.-'-
h>
xi'i'lc
ii
>(<///,
and
2572.
^}?6D
LOSS)
pysq
to the fruit ?
1726,
1728,
Everything that goes on in a family does not concern the public. " Thy secret is thy prisoner." " To tell mir secrets in Jolly ; to divulge the secrets of others
treachery."
is
TAMIL PROVEEBS.
2573.
will say
an incan-
Listen
3207.
must be kept
2574.
If only
it, it
is,
a secret
if
it
is
public.
"
Three
may
a
keep co-unsel, if
tico be
away."
2575.
SI0SQ&)
gJfTTjIMLj
QllSpngSIJD, LD6Sr^QeO
$(
Qff!J&)
>
ISUIT^}.
Though
257o'.
little
straw
may remain on
others.
This act
is done quickly and is unnoticed. In communicating a secret the communication should be brief so as to be unnoticed by others.
2577.
Keep it (as a secret) between my ear and " Two eyes, two ears, only one mouth"
2578.
yours.
@60srprflG&) s&) QurrLLigiGunei. Like throwing a stone into a well. Telling secrets to one who knows how to keep them.
2579.
St-L-ip ;!&) &L-fQ&ngi ^eS^^^ir/bQuireo. Like untying the food prepared for a journey in a public gathering.
No Hindu
2580.
by persons of other
castes.
-fnffinujfetnp suirfrpgiu
L^ffniupGops Qs&r. Give him intoxicating drink, and then hear the mind.
"
.secrets
of his
When
2581.
flarssr
jto).
eSiLQf
Qf$
>iu>uG)<5g>G&)
What
takes place inside the bed-room will reach the public, (or will be known when the Seemantha ceremony is performed 2589 ff. after the conception of the child).
2582.
peaarGsfiiT
@
is
2583.
strLJSiQpgn
SECRETS.
287
2583.
is
a person who keeps secrets in his heart after having told to four persons. Said sarcastically of one who cannot keep secrets.
is
He
them
2584.
There
is rice
A
2585.
who
is
us0$&)
u&sii)
uirrrpg/u
(cUfQeu&stfrtSiLD,
at night 1324.
2586.
(-?
filth.
2587.
UXSBrjSleO
The
2588.
^(TJSgJLO fTS&UUlJD U>j5?(c<SL_S5J/<i(3> <Qi secrets of a fool's heart will be on his lips.
!
fU3i.6!<3i/
/r
i
f$LD
Qpessji
Though
cover
it
though
I stitch it together,
will
announce
by beating a drum.
1845, 2805.
2589 /.
When
Said
kill
by a
2581. dawns, it will be known whose mother is dead. man to his wife at whose instigation he had agreed to His own mother and his wife's mother his own mother.
it
and the wife's mother was murdered instead of the husband's, with the latter's knowledge. The wife, having an inkling of the truth, endeavoured to persuade her husband to go and see which of the two they had spared, and he replied as above. (CAPTAIN CARR'S
slept together,
Telufiu Proverbs.)
"
Tmth
is the
daughter of
titne."
2590.
Whether my household
break.
"
or thine
is
ruined will be
known
at day-
What
is
288
2591.
TAMIL PROVERBS.
Qfpprr)
Qfifiiifiii, QffLLufjJUirrr
When
2592.
Sea
the Chetty
(merchant)
will
become
public.
li&r (or
is
Quir&u QUITS or
is
<sun
What
on.
false will be
2593.
QpesTfyLD
#tl
<gjeSifg<$rr) GgifiiLjii.
untying the third knot we shall know (his character). A man always wears a thread round his waist, and as soon as he is dead
the thumbs of his two hands, and great toes of his two feet are also tied together, and the three knots are cut by the relatives when the corpse is to be buried or burnt. The proverb means that a man's real character will be known after his death.
On
2594.
e&iqjspn)
ness.
QjgifliLjU)
The dawn
"
will reveal
uwuiSeiryBfTS (9j(njLD } Queesr (3j(7jju>. the bridegroom's and the bride's blind-
2571 /.
2596.
house in which a tortoise has entered (a bad omen), and a house in which officials have entered (to take the taxes that
people have neglected to pay) will not prosper.
2597.
GTQfg}&/Dg/ Quifi<g&)G), ^earearii ^jfSiB^i QffnsQiD^i Quiflg/. It is no great thing to be able to write developing the knowledge that has been acquired is the great thing.
:
>
2598.
<z/rs\)/rG
6\)
isu-i?^ir&)
&n g
<suy5l,
g'ftsviLitTQ)
i5i&@rr&)
sra/a/sffffl/ girffii) ?
;
If
you walk on your legs you can walk ten miles but how much progress will you make if you walk on your head ?
Qtysn
S^eiruufnii^
2599.
Q&iLiiresr eurrgifgnev
If
giGfE\nuun<5sr,
he who was ruined begins to prosper, he will put forth branch after branch but if he who prospei'ed is ruined, he is not worth a potsherd. 569.
;
2600.
is
289
sn&ng).
to be
If
what ought
perity.
done
is
is
no prossu&in
2602.
sutQ
e-iLiirisgi
er^resr )
eresrear,
What
it matter whether the Northern cusp of the new point upward and the Southern point downward in either case it is the waxing new moon. 3124.
does
moon
2603.
&&)&) er(Lgg}
isQsu ^(r^ss, Qsrrsssr) er^^^i (ggi&Qs su&pgi. While there was a good letter (i.e. good luck) in the midst, a crooked letter, (i.e. ill luck) came across it. e. A family was living prosperously but the folly or crime of one of
;/.
its
or disgrace en
it.
2604.
U6SBT$exru
(or
u/revtli_Lo)
is
He
"
you.
2612.
is
2606.
.
? ^tD6WT<(<5 GS<SG>rTG), ^fflT (y$GfT&(LCn sow castor seed, will ebony grow up ? you As is the cause, so is the effect.
If
2872.
2607.
jj$(trj3@iDii6BT
Qfsu6s>e>jujiTuS(i^if^iT&),
&ee)nsQfDeuear
sit
QfdjeaQjiufriLf
QfiLxsviregr.
shaved)
2608.
e&LJEl^S)) Cu/rgJlO, &-f3(GF @<S)) 6*J(tTjU). If blown it will fly off, if sucked it will
l
come
near.
if
If
you are unkind to people, they will desert you; will associate with you.
ivilJ
be saluted."
2609.
through
crop
known
of those
who
fields
cultivate ?
A
"
virtuous
man
will get a
The converse
good wife; he will have good children his of 2987 ff 3308, 3573, 3576.
; ;
is known by its fruits." attend without." If virtue keep court ivithiu, honour will 37
TAMIL PROVERBS.
2610.
urr&)
Q@inLu
urr&)
Love
to be loved."
(the udder) with milk, to draw the milk. " As you give, so you will get"
2611.
LO/TQ/
As
$)(nj&Qp Loeasr^es)^uQurre\), stifled ^(/ja^io (SjeoorLD. the savour of the flour is, so will the nature of the gruel be.
will be treated. As the tree, so its fruits. If a daughter-in-law complains to her husband, that his mother ill-treats her, and the husband knows his wife to be a quarrelsome woman, he may quote this proverb. While 2613 has a general application, this is limited to the family or household and always refers to the inner disposition.
2612.
^eirs^pu^.
so will
it
As you
soiv, so
2618.
Qfyssr
If
oss Seamitreti, (Lpgisiesis &<&jjii>. you stretch out your hand, others will stretch out the arm.
loses
2611.
"
One never
2614.
you are proud and take airs, you will have no friends. Humility often If a child shows more love to its fathei than to gains more than pride. its mother, and the mother feels a little jealous, and makes remarks about it to the father, he may answer by quoting this proverb.
2615.
If
If
your mouth
is
to others,
1819. good, the village will be good. you will receive kindness from others.
Or
Is the village good, or is your mouth good ? " To him that soweth righteousness shall be a sure reward."
Pro-
verbs. 11, 18. " He that any good will win, at his " Good language cures great sores."
Cf. 197 /.
mouth must
first begin."
2259 /.
VAIN EXERTION.
2616.
Like dissolving tamarind in a river. 2620. Useless waste. The tamarind will not affect the taste
water found
in
of
the volume of
a river.
2617.
"
chaff.
2622.
VAIN EXERTION.
2618.
Like rain on a buffalo.
"
291
2619.
s^tlnL_u un$esru$&) o9tli_ p easiest/ rrQun). Like pouring water into a cracked pot. 2626. " All is lost that is put into a riven dish."
" Torn sacks will hold no corn."
2620.
sea.
2616.
soil.
357.
2622.
up<s3& (5&$<g<f)gHiJ>, cSyrfiQ -sit&ng}Though you pound a big quantity of husks, you
flour.
2617.
of 1803.
The converse
"
You cannot
2623.
com.)
Moonshine thrown on a
2624.
(a)
forest.
(b)
eSetrs/gj
(ip$et
sjpfSesr
eSetrs^
(a)
A lighted
it
lamp
in a pot.
(6)
ing
with a basket.
LnuSir
Matt.
5, 15.
2625.
Q&iry5JQfLL&s)i&(;sj
off
a hen's egg.
2629.
Said about a lazy person or about one who spends his time uselessly. This has also an obscene meaning and should not be quoted.
2626.
Like pouring water into a new earthen pot. 2619. .The water will percolate through the sides of the pot and be speak confidentially with strangers.
2627.
a|p/<s(<5 &-<5B)Lp&QrDeu6Gr eSeoorear.
lost.
Don't
useless
work
is
a nonentity.
on a flute."
liirQunG).
pear
i^s^ea
(or
head
292
TAMIL PROVERBS.
ejyOtJL/ &iLu}-&(;sj<$
A
263]
.
it
to hold
the
^iLiJT^s^
?(7j
fool to serve
him.
2630.
Indian shepherds are proverbially stupid, but even some one more stupid to serve him. Said when a thing, and sends someone else to do it, or when a something, and the child sends a younger brother u The roaster orders the man ; the man orders
and
the cat
2632.
shepherd has a servant, and the bearer of the wallet (adappakkaran) has a broomstick (a lower helper). The adappakkaran is one who does all sorts of menial services for his
master.
2633.
&GS>ID
g^inui
'.i..
ear.
The barber
classes of
Hindus
2634.
J65T.
assistant,
bearer (adappakkaran).
,#$6U
2632.
QoansQ/D
^ytiuilL-.esj/.jgj
^L-UULD
A man to
who shaves
people's head.
me
2637.
293
You speak
like the
of
carefully. Said of one who takes people in by shuffling excuses, or by hasty and worthless work.
2639.
If
"
you
It
was tied up
Said of
Well, woman, did you cut the grass ?" she says, in bundles a little while ago !" 502, 2640, 2650. a hard-working and willing servant. 502, 2640, 2650.
say,
"
2640.
He
2641.
flies like
the wind.
2639.
(5(59- &60Br6BBF(nj&(9jLj(Dun gs)&) If a blind woman goes for water, eight persons
l
have
to forego
find theae
work.
2648.
is
As she
"
and another to
Work
ill dcfae
2642.
<9&_6Bfl(L//T(63)J$U)
GUS&l
Though she is a hump-backed woman she must carry her burden home before she gets her hire. 1962, 1707.
"
If a
man
2643.
$0
Qftrt-L.
for,
a servant goes about business that his master won't go will be defects (in the way it is done). 2644, 2649.
there
"
And
he that by the plough would thrive, himself must either hold or drive."
;
"
if not, send."
2644.
"Let him that is itchy scratch himself." 2643. Let the thing be done by one interested in it.
2645.
proverb is said about work that is CWSsu, or about work that is done
securing one's
hastily, or
own advantage.
fitted together.
2646.
ueaareesfiu
2942647.
TAMIL PROVERBS.
Learn
2648.
to
do.
(y>LLL-tr<ef7jS(3j ^ffeear
A fool
He
will
2641. helpers. do things so badly, that two persons will be wanted to set things
right again.
2649.
uncr. Qf>(^SK>f (or ^3sw) unfr, Qpspetspu Meet persons face to face, meet them directly.
889, 2643.
Go
"
yourself for what you require that people are about and they will fear to cheat you.
it
may
see you
yourself"
2650.
Q<snL.is).sQsfri5SBT
SLLisf.sQsir/seer(Sl
it
If
you
2639.
tell
him
tied up.
1362,
icillingly."
He
i. e.
strikes a
He works
much.
What
2653.
who has no
:
^es)fiLj&reffeire^w jy'2eo<<9
ci>
a.6sar.
As long
2654.
as there
is
^essns^ QsuGLfiu) G?Lj/r/-Lii>, ^^eoffs^ (gfftsS&j'fo). Though you assume the guise of a religious mendicant, anxieties of life will not cease. 1033.
the
Outward
religious devotion
is
no remedy
677.
2655.
SL/
so S-sfrerr
3388.
^qyspn)
uQfjUL] $)ffn<gJ,
u^ULf
if
$jl(TfjifrT&) &-LJLJ
^sngi.
is
no beans,
no
2658, 2659.
2657.
suiSirrey i&)'fa), QeuLL<3i&&p6;)uj uSe^fe). He has neither cloth nor scissors. Said in blame of him who does not care for what he ought
to care for.
DISTRESS, PERPLEXITY.
295
ssssnir&)
2658.
seiffisva;
sesunir&t
ifireo)uus
snOttesqu)
isirsmius
you see a stone there is no dog (at which to throw it) see a dog there is no stone to throw at it. 2656, 2659. Said when something cannot be found that is needed. " All is not at hand that helps."
If
;
if
you
2659.
L$&r'2errujiT6a)ff&
ssearirjeo
Qgtsj&rrstaijud
snQisi
If
we
see
an image
of
2660.
uxoins -sa/Sso,
u)s
is loss
Mental worry
"
of strength.
1205 /.
DISTRESS, PERPLEXITY.
266 J
tgjjiSsnJo
uniiiSlsti
^suuiLi
Q^<oS)ffQun&) <seSsS(yesr.
He
2662.
among
a thousand snakes.
let
afloat in
river.
2663.
seaaressfluSei}
(or
fflj$8v>n$6\))
^suuL-t
(or QsQaGsiresart)
He
2664.
is
Qun&i
}
tseSl&islpgj.
To be distressed
2665.
&8 p gj] Qun&}. &6BT<5G)JDj3> QiBlif-U U3r JgeSl Like the distress of a cow seeking her calf.
The mind
is
<
26672668.
jgfTLDSSiff ^jj
2/SVIDl6\)
He
is in distress like
ff
water (quivering) on a
-seS!&&l(y<58r.
lotus-leaf.
Q^6afl&) e$(tgi5fg
Qun&>
ia in
He
is
struggling like a
fly
who
to
do to
2669.
LD?6\J
Though mountains
shake, the
be troubled.
296
TAMIL PKOVEKB8.
REALITIES, FANCIES
AND DREAMS.
2670.
{jfrffirs
semi
searey L^L-nuQurr&)
What
size of a
huge
2671.
seaeiBLD assail
He
2672.
unable to communicate
it
to anyone.
ereaareaarw OTsoetf/rto
QurnL, snootr
all
sjfteo
QUHLI (or
ejeiflpii)
Qu>iL).
is
the one
2673.
sesreS&) ssesri
bills.
setsreSeo seven
Qurr0&r swsagj Will wealth seen in a dream reach your hands " If wishes were horses, beggars would ride.
1 '
2675.
sesreS&) a_6sbri_
Will rice eaten in a dream satisfy hunger ? " Golden dreatns make men wake hungry" 2676.
seareSa) S6aari&j^is(^u Quesei
man
seen in a
his wife had dropsy, he appointed a day for the Seemanta ceremony. 1270, 2698. The Seemanta is a ceremony performed during the first pregnancy of a woman.
its
is
2678.
m_
Qurr&i.
Like thinking, during one's fast, of the food eaten by him at the feast given in his honour by his bride's family. To dream of past glory in the midst of present distress. " The memory of happiness makes misery woeful."
297
Qf>^^Q^<ssr^
;
aszfro/
^f&gi.
and found
it
believed
it
all
to be real
awoke,
only a
e.
use this proverb meaning that she was happy till her husband's death, and had foolishly thought her happiness perinanetit till
1288, 2924.
2680.
sffiL
6p<633)6i5r
LIQJG^
Qsrreson-. ^iQurr&),
!
or
jyffl/ga?
<3uuuprS&)
Like a blood-sucker (a lizard) entering into him or There is a blood-sucker in his stomach. The story runs that a man was taking water in his palms to drink under a tree a lizard that ^was up in the tree was reflected in the water in his hands and the man saw the reflection of the lizard as the water ran He at once felt pain, and thought himself fatally sick. into his mouth.
;
;
of one
Said of imaginary sicknesses and imaginary conclusions or said who may be right in being suspicious of a certain person, but thinks himself right in suspecting everyone.
;
Cf.
snake
is
2407.
of water,
No
2683.
of
sand,
is
2702.
bird
is
knoicn by
and a man by
his talk."
2685.
Q-GsangigiiQesr ejuuis*
What
"
What
38
298
2685a.
TAMIL PROVERBS.
What
2686.
is
come
his caste.
685.
2687.
0>fnp>i&(
The excrement
A
"
mother-in-law sometimes says this to her daughter-in-law, implying that her words and hsr deeds are alike vulgar.
the wine
it
holds."
"
Muddy
springs
twill
hare
muddy
streams."
2688.
is&)&}fT/r
Qun&ieonff
(are
known) by
their tongues.
^Q^sQp^i
/5<sar<S8Uo(i/io
Good and
2690.
1510, 1511.
meoetigiiD Qun&)Gtingiu>
is
In the tongue
2691.
is
good and
evil.
Find out the good by their tongue, and pure gold by the touchstone.
"
Speech
is
mind."
2692.
it flies ?
1851.
2693.
untsos
jif^^a/eBj/agjiJ UIT&)
GJULJW etiii,
s&r'Serrs
He who
has drunk milk will belch milk, and he who has drunk
toddy will belch toddy. " From a clear spring clear water flows"
2694.
Greatness and littleness come by the mouth, or
Cf.
is
known by words
2499 /; 282 /.
5.
299
OVER-ESTIMATION OF
LD<S5Tli>
?
WHAT
IS
DESIRED.
2695.
3436.
a beautiful celestial nymph. The ugliest creature in the world becomes as beautiful as Ramba if the king takes n fancy to her and
" Fair is not fair, but tliat which pleaseth." " Fancy surpasses beauty. " An incensed lover shuts his eyes, and tells himself
1 '
many
lies."
2696.
<s/rii> Qfiy-iLjLo
^euennsQeu QpneaigiQiDgi. Trees, forest and all seem to be she. Because she is so dear, she seems to be in everything. " A lover s soul lives in the body of his mistress."
dsosbrQiStfSRjr
2697-
^(5/Fn2sff
I
unfrsss <3^.ieS&)^).
to see all the splendour of that festival
UXSSTUJ
ujtrefl<5s>&
(or Q&n&i&s>&).
What
the heart
is set
" yood hope is better " Fancy may bolt bran and think it four." " A black plum is as sweet as a white."
2677.
Of.
2670 /; 3I45/.
WHERE THERE
IS
2699.
Wheii there
hold
it.
is
it
when there
agreement between the two, the very cradle can is no agreement, even a cot cannot hold
2771.
2700.
If
is
impossible
3146.
2701.
Gsffl/63brLo OTissr^j/
Thread may be spun as (soft as) a ning one says it must be so.
"
Th<- icill
is
Cf.
1946 /.
300
TAMIL PROVERBS.
2702.
of the soul is known in the face. 2684. " 'Tis the stainless soul ivithin, that outshines the fairest skin." " The countenance is the index of the mind." " In the forehead and the eye, the lecture of the mind doth lie."
The beauty
2703.
fj$ff3&Ll&)e\>njSGU&Sr
A
A
QlS(^^U) ^(TJJLOLfijiyiO Q<Sffi$LUJJi/. merciless man's heart is harder than iron. 3287.
2704.
V-UiSqjjtBp uireseriQfiw, e
dissolve a rock,
you may
fail in
melting the
3287.
2706.
i. e.
Asceticism and domestic life are matters of the heart. Whether one is an ascetic or lives with his family, piety in the heart
is
2707.
2708.
An
531, 3287.
u(Gf)3r
upfepneo
UU^ILJLD
Gpfi
Though
cotton flies off by the wind it will settle down in some land, but we find no resting place for the flight (restlessness) of the heart.
2709.
0.
Her hands are busied with her mother-in-law's head, but her
thoughts are with her husband.
"
Her hands
to a king's property.
king's property.
uxsBrQf, ^/euesr
is
^eu^)is(^f #!!&$
witness.
76.
his
own
301
2713.
c5y/#<a/ Leisures)
<$
gnaw
is his
the heart.
own
hell."
2714.
As confounded
2715.
&<3!f&! LD60TLC
as the
mind
of a debtor.
1097.
The
"
deceitful heart
is
ever restless.
2310.
wicked
man
is
afraid of his
own memory."
2716.
(9jgiiMi%aj&r&r SIT^I Sd&srey ^OT^J/LD. ear full of wax will itch. 2718.
An
A
2717.
guilty conscience
is restless.
(&)PP U>G8lf&tTL-&$ 3f*-Uf-@lltT(lf>LC> fp3p(fl!). The guilty conscience is a foe that lives with us. " A needs no accuser."
guilty conscience
(BjtbpQfxsrrQn
2718.
Qts^a-
gjjj/
@jy
OTsarspu),
(ajjj/LOLSuysirgff
&rrgi
'
2716. guilty conscience murmurs an ear full of wax itches. The three persons mentioned in 1363, 1364 and 1365 are clear examples of
;
2719.
Q&RiLL-Mi- ftj&p,
Komati's evidence. Komati (merchant) was asked to identify a horse about which a Musalman and a Hindu were quarrelling. He said the fore quarters of it seemed to belong to the Musalman, and the hind quarters to the Hindu. He was indifferent to the truth, and was afraid to offend either party.
Q/F(S5<5?
2720.
<<SBJ
There
2721.
is
QurnL ^J^tew. ]f8iLirrj$ no deceit without the doer's mind being conscious of
it.
There
2722.
is
one's
self.
spirit
without knowing
it ?
God
2724.
God
law-suit.
3036.
2725.
G/F@* ^fSuuu,
Qurruu Qffrr&t^iiQp^fT^
lie,
What
to tell a
2726-
money
2729.
He who
302
2727.
2728.
TAMIL PROVERBS.
U)jrj57<(3) uyssrQp ffir&fi. witness. The heart is its
own
LD6srQ@
;<
u><S8rt
gi&(<sju ufcgj,
The heart
Soul
is its
own
5.)
is self's
friend
when
self,
But
"
self
turns
:
E. Arnold
hates
Self
as
not
itself.'
excusing one
another."
Rom.
"
A good
2729.
(y>gr@Q&)
With wounds on
s_sjn_T@)6x>, Qfi^uSQeo ^jentpaju UUJLD. one's back one fears to enter into a bush.
2730.
GtLD?T(nj&(gju
QUITILI
Lc/r/iao^snuj QefiuunQesreert.
When
" "
why
2731.
lizard is witness to
lives).
it
Dependents will support their protector's case. Most of the above proverbs go to show that the Hindus as well as other nations have a conscience. 1 have often been told that the Hindus have no conscience, and that before anything can be done for tkem a conscience will have to be created in them. Apart from the Bible, is there any nation that has said more and said it so well about good and evil (tB6Bms)LD, JS&SLD) as the Hindus ? Do they not know the difference between knowing the good and not realizing it ? (Cf. 3566.) Cf. also the proverbs from 139 to 218 and Rom. 2, 1415.
2732.
)L-I
Friendship gained by giving lasts for eight days, platter friendship, only for four. 356. " He that is won with a nut may be lost with an apple." "A friend that you buy with presents will be bought from you."
store, we have friends by the score." Gfsu&ear is a common phrase for this thought. cBxz/Ftlc/ " If you would have the dog to folloiv you, feed him."
"
With provision in
2733.
{jtit^-t
6S>&GS)UJ
Rgg&uM, ^irr^
Is the
hand that
370.
303
tifr
2734a.
iifr
iSaaiSfg (eir^^&i
Qfffr^^siJD ussen
The
birds that live in a lake full of water fly away lake dries up, but the lotus flowers that grow in the will (remain) die with the drying up of the water.
when the
same lake
2734.
QsrT(ig&&LL<oB)i
Is friendship to be kept up by baking cakes ? " While the pot boils friendship blooms."
1060.
2735.
u
ffly
tO
If there is
many gods
will
" Let us have florins and we shall jind cousins." " I wot well hwv the icorld wags : lie is most loved that hus most
bags."
"
Now I
Peter
cries,
Welcome,
.'"
2736.
If
the rice is being pounded they draw near, if the gruel being boiled they come as friends to eat. 1168, 1147.
is
Said of one who docs not care for others unless he can profit by them. " Daub yourself with honey, and you will hai'e plenty of flies."
2737If
you put
gather.
rice
will
351.
" A full purse never lacked friends" " Money is the best bait to fish for man with." " In time of prosperity friends ivill be plenty, in time of adversity not one among twenty."
Gf.
1070 /.
1054 /.
1742
3136 /.
2738.
If separated
by a long
if
ship, but
distance, there will be long-lived friendthey are near each other, there will be perfect
hatred.
"
304
2739.
If
TAMIL PROVERBS.
(two people) live at a distance, their hatred will turn into friendship. " A hedge between keep* friendship green."
2740.
g\&&<3&3 U>ffLL<Sg> (j})&&<35)ff Uff<SS)ff. The cow on one side of the river (thinks) the other side green. " Distance lends enchantment to the vieio."
2741.
Qf
If
if
you live together the slightest thing will cause enmity, but you are far apart you may be friends with a scavenger.
2742-
gn-ff tl(Vjis@rT)
Q&g
e^pey.
is close.
If friends live
2743.
gKSpiljiu uffonff sswrep/sg)* (SjeffirrffGl. Green at a distance is cool (pleasant) to the eyes.
hammer)
r*
Will the fox that lives in a palmyra-grove fear the rattling of the palm leaves ? The leaves of the palmy ra.palm make a rattling and creaking sound
which sounds very weird
in the dark.
2740.
"
Will the temple-cat fear the gods ? 1412, 1413, 1414, 1415. The nearer the church the farther from God."
CLOSE FRIENDSHIP.
2747.
)ffnLD 60il<#u>68sr<ss>j
Quired
To be
Rama and
(his
Damon and
2748.
e.i_
ex)
Caesar,
e_u5?/f
^esrgi.
Two
2749.
&-u$(iti>
305
A close
2751.
friend
is
nectar to one's
life.
ft&QpiJo &<3S)p(L\u>
Quneo.
As
"
2752.
(They are as
2753.
and water.
^<S>/U> L068BT(JOLD
As inseparable
2754.
To be one
and
like the scent in the flower, like the oil in the oil-seed, like the soul in the bodjT
.
lite-
2755.
No
doubt,
we
hand into my basket (or pot). " I lore you ivell, but touch not my
2756.
#(
Too close a friendship is " Hot love is soon cold."
"
offensive to the eye.
Friends are like fiddle strings, they must not be screwed too tight."
2757-
Friendship that is so intimate, that there is no room to insert a hair (between the friends), will be ruined if money-matters occur (between the friends).
2758.
LDiin
LCLLW
SLflSQ/ ^(T^^^fT^tlLCi,
LDfT/j
QiD&) 60)3
Though your friendship reach her bosom, don't put your hand on her bosom.
Though very much
in love
Of.
1413, 2773
/; 2777/.
39
306
TAMIL PROVERBS.
2759.
pair.
3577.
When
astrological ly, whether persons, between whom a marriage is proposed, are adapted to each other, an-i finds that there are seven points of agreement in their horoscopes, they are considered nnfit for marriage.
Brahmin examines
"
They agree
like bells
1 '
2760.
GiefliLjLo
L^esra^Lc
Qurreo
Living together like rat and cat. 2762, 2846, 3622. " Two cats and a mouse, two wives in one house, two dogs and a
bone, never agree in one."
2761.
sestsr
QsL-t-. ^ujeSevedir^
Qjgrajssj/Lo
Qstrrrpgis
Like the wild Ktid-fruit and the blind unmerciful blood-sucker embracing each other and playing. Said of people who after quarrelling come to be very friendly.
2762.
ufTi^Ljtli @ift\L)ii>
Qurr&}.
snake and a mongoose. A mongoose is said to attack the most venomous snake and " At daggers drawn."
live like a
To
kill
it.
2763.
If
you plough because you are compelled the crop grow well ? 1907, 1909.
result
(i.e.,
unwillingly), will
No good
2764.
The
2765.
rice
filthy.
@a^,i_
Lojb/D (ipesRujeor,
fesftmsBr.
(sani).
Qsmy.
Q&rrGjiuujslgaiJo,
Instead of giving
little willingly.
much with
2393.
a wry face,
it is
better to give a
" God loveth a 2 Cor. 9, 7. cheerful giver." " A gift with a kind countenance in a double prexent."
REJKCTKD FRIENDSHIP.
2767.
QffTfSliBg)
307
QptLssirg
GTeeBrQeaisrujuju),
uiflisgj
$irr@
Qffirgyu) urryp.
Oil not rubbed into the body properly, and food given without affection are worthless.
When Hindus
"
oil
is
Dry bread
with
love,
2768.
L5lrfluju$G)&)iT<
Qsrrgi,
tSlesBTifT
Bice given without love is but a morsel. 2124, 2393. " Better is a dinner of herbs where love w, than a stalled ox and hatred therewith." Proverbs 15, 17.
"Better a friendly denial than an rtnwilling compliance."
27t!9.
uifien ^/&}&}rru
ifip
Quirf&STfjSfb
QuiL
lE&flgy.
(given) unkindly
Qsiruumu ?
?
Why
2771.
If I
do you give
it
180, 185.
like
it, it is
my home;
if I
dislike
it, it
is
a wilderness.
2699.
A
2772.
The
betel-
leaf has
become poison.
;
a punirent
1900 /.
Cf.
3145 /.
REJECTED FRIENDSHIP.
REFERRING TO PEOPLE WHO DESIRE TO BE TBUE FRIENDS, BUT WHOSE FRIENDSHIP IS NOT APPRECIATED.
2773.
^
Though
I cleave to
1412.
2774.
StLis
8iLi
I
eu&piTQiiJv, <snLi
enLiu
to
Though
away.
constantly try
308
2775.
a/aflo; <su<5g
TAMIL PROVERBS.
^Q^eSeiouJS &n&)n&) kicks out with his foot the goddess of good fortune (Lakshmi) who has come to him of her own accord.
eurrf0Sl(c&)
He
2776.
eueStJU
^peurruf.
suRprreyw,
Quntu
Though you
he says hypocritically,
Cf.
enter his doorway as his friend of your own accord, Come some other day !' 1564.
'
2755 /.
INTRUSION.
2777.
tgiengujtT efftlOigj g)G6)Lpujnf
fiMu^^l (com.
relative
who
is
received no
The proverb
a sarcasm on
all
uninvited to
He who
is
and flees come to a feast tinea d {uncalled)." comes uncalled, unserved should sit."
a wedding in the village, and there
his
is
2778.
There
saudalwood
2779.
Though
2780.
order
him
off,
he tenderly embraces
2782.
me (with some
mind).
Though
I constantly refuse to take him to dinner, he constantly says that the leaf-plates are full of holes.
Said of people who are told many times that they are not wanted, but, having uo sense of modesty (Qffnffu> orQfirjT%sssru$60l!e0), do not take the hint, but criticise everything and make themselves quite at home.
"
Forbid a fool a
tiling,
and
2781.
LSiTrfleayuju iSiy.^^1^;
jS&r&ifg ^aretru
Though taken by the neck and turned out over and over
he
"
slips in,
saying that he
it
is
my
will flee
flee love
and
it ivill
folloiv
thee"
2782-
<sSLLeSLLirTsnii> ) ^LLiy-sQsrreoor eu(iK@(yesr. Though you let him go, he sticks to you. 2779.
Of.
2755
ff.
309
cgytoi-/ <%t,6safi
empgpgiQ un&)
nails.
1914.
uiL
of
As
if hit
Rama.
So sharp were
2786.
A
2787.
If
kind word
is
will blister.
2788.
it
very painful.
2789.
Time passes, but words remain. Said to a person who uses abuse.
2790.
KajQ
1933.
2338 /.
2792.
He
2793.
Sir
Said to one
decisively
that
he leaves no
room
310
2794.
TAMIL PROVERBS.
I went to Benares, and brought back the Kdvadi. The Kd^vadi is the pole put across the shoulders at each end of which jars of holy Ganges water are slung and so brought by the pilgrim from
Benares to Rameswaram to be poured on the idol there as an offering. Cf. note to 1440. Said to one who spin yarns, when wanted to be brief. By this proverb he is asked to be brief, or to state only the essentials of what has happened or has been done.
2795.
His speech
i.e.
is like
593.
2796.
Q
To speak
logically.
2797.
sirpgvs
9(3 (?(-/<.
(of sense) is
worth a hundred (of nonsense). " Deliver your words not by number, but by weight." " To hit the nail on the head."
word
2798.
Speaking
2799.
QeuiL
Decisive speech.
$>6Brgv, gjeear
g)j6wr.
One
cut,
two
2800.
Qsu&r^eiriurTUjf QffnGOeSs&L-itjeisr.
He
said
it in
clear words.
Cf.
2338 /.
2801.
^gya/sar
Quf#
^easrsssf/r
QLD&J ei(
(i.e.
it
is
not
worth
Quf&
His speech
2803.
is
is
like the
vendeikai vegetable
very greasy).
There is neither
talk.
salt,
Empty
311
The goddess
of good fortune (Lakshmi) dwells on your lips. Used ironically of a petitioner who does not know how to ask gracefully and so fails to gain what he requests.
2805.
ses.rr
SWTSDUJ
QpiedrTLctrt
of a rice-pot, can
mouth
2806.
of the village ?
2588.
&sp&(<sj& airgpi LSI&)^> ^^eviL] iS)^. The story you tell has neither head nor A story may be spun out to any length, out facts or reason.
"
tail.
when
it is
a story with-
story without
a head."
!
2807.
When
like,
and be
Said to one
2808.
He
i.e.
He
2809.
Q<gir<satiTe(at6S)UJ&
Sli^p^s
He
2810.
who
If
1502c-.
"
Great talkers are like leaky pitchers, everything runs out of them."
ueoreafiu ULpisi &<ss)@ uiy-iunQp.
2811. 2812.
USSTG&U
Do
not
tell
An
2813.
ironical
some
pretentious talker.
QLD&&
A talker
6S)LD
c^tfgt
Quff&s&frffest.
all
who
is
transgressing
proper limits.
He speaks
2814.
<S8)LO
haughtily.
&p<SB)SlJ $)(G!jflfl.
&t5tfl,
My
Said in sarcasm to a servant or child, who, when relating something, goes A mother may say it to her child, when the too much into details. child cannot get what it wants from her, and threatens to ask its father.
2815.
There
is
nothing
in
it is all
against reason.
312
2816.
or
&(
TAMIL PROVERBS.
He
2817.
Qsugytii
ens Will an empty hand bestow a cubit's length (of cloth) He who has nothing, can only talk.
"No flying
without wings."
Of.
2338 /.
UNION.
2818.
If
&
"
2005
2747.
things united become strong."
ibtrear
Weak
2819.
gieuear
he, and where was I ? There was no connection between us before we have been brought gether by wonder, as it were. Eph. 2, 12 13.
;
Where was
to-
2820.
e_sir(6njti>
Man's inner
2821.
outward
life.
How
2822.
If
By
agreeing
the bullocks and carriage agree, what are hills and valleys
to
them
2823.
If
one hand only is moved (lit. struck), will the sound (of clapping) be produced ? " Hand washes hand, and finger finger." " One flower makes no garland."
2824.
is union between the salt born in the sea, and the lemon that grows on the hills. The saying is applied to These two are united in pickles (oaS^/Sirujj two people, who, though born in different countries, meet and act in
There
unison.
DISUNITY, DISAGREEMENT.
313
2825.
it is as if one has to light as a tooth-brush carry it, it will be a heavy burden. The word translated 'tooth-brush' means, literally, a small twig with which the teeth are cleaned. No Hindu would defile himself by putting a brush made with an animal's bristles into his mouth, nor would he think it cleanly to use the same brush twice.
;
"
Company
2826.
(7/Di_il<f &&(9j ^(ygi. The dispute in an assembly of three persons cannot be appeased. A dispute between two persons may be settled, but not one between many.
Or,
it is difficult to
unite
many
"
So many men,
so
many
minds."
DISUNITY, DISAGREEMENT.
6p(7f)6$)LUmy-SV<SV[r<SS)L>.
2827.
^jrsssi
UL-L- i In a village divided against itself even a Matt. 12, 25. 2831, 2841.
LJ6dwl&LD.
monkey
2^*2^5.
8_6\)<5iO
848, 2269.
own
will.
"
2829.
No
S.6OT"
eresrs^.
will not
You have your sufferings 1 have mine. i.e. We have nothing to do with each other; we
2832.
A
2832.
-9rl
2827.
LOGOUT
685)111)]
U&<3K&
LD6lS&r6SS)IL> 6pL
LDIT
2830.
A
2834.
may
be joined again,
if
a vein breaks,
it
may
be joined together, but if the heart breaks (i.e. if friendship 3205. is broken) it cannot be (joined). " Broken friendship may be soldered, but never made sound."
40
314
2835.
Lj&fliLjw
TAMIL PROVERBS.
^tb
Qurreo
The
it
do
As the tamarind
fruit aud its shell do not stick together, so the argument does not stick together. In Hindu Philosophy the same as 272, 2257.
2836.
is
2837.
egy/fl .gjifl
GIG
If I
"
say
488.
2838.
cgy/fl
eT65T(y&)
rut Qsrr
" Vishnu" the Saiva mendicant gets angry, if I say say Siva" the Vaishnava mendicant gets angry. 179, 248. The Vaishnavas and Saivas are the two great divisions of modern popular
If I
"
is lost
between them.
2839.
If I say,
Give alms to the Saiva mendicant," he says, " Give alms to the Vaishnava mendicant."
"
2840.
Wisdom
demon.
i.e.,
is
is
Wisdom's
2841.
QsnGSBnHiLiUD.
is
If
happy.
He make
2842.
If I
put
I
it
it
on his head.
2845.
2843.
SeiajTs <ril<si_
QeuiLif
Qfnesrtgsjeo,
Qpigeon in
503,
When
"
order
him
He
calls for
a shoe-horn
on his gloves."
2844.
Qfrreinenrg} {ji(nj<$&,
*swr iS(Sisj(^S(yuj. While that which you were ordered to do pulling up gourd-plants. 2843.
who
is
is left
Said of one
told to
1849-
315
it is
removed
who
to the feet,
all
if
it
removed
to the head.
2842.
gives
sorts of irregular orders.
2845.
He
Qib&) eS^sirQrr) iS&QpfcQptRtLirrg}, i&)irsiruu8jD @i_(jo/5 Qptfliuirgi. does not know a field in which rice is growing, and he does
not know a place on which the moon is shining. These two things everybody knows. Said ironically to a person who in any given case which he knows well, wilfully speaks as if he did not
know
2846.
it.
1232.
U(65<SrLO Q!5(O)LOLJU)
fire.
Said of two things that cannot be brought into connection without mutually destroying each other. 27CX).
2847.
U
If I get
it,
I will
have
is at
it
for
mv
dinner,
if
not for
my
is
supper.
at eight
1797.
The former
2848.
If
you go before he
2851..
if
2849.
Whether the
2851.
child
is
it is
disliked.
2850.
When
praise.
say,
it
is
bell-metal,
it
is
cracked pot.
488.
2851.
put in the sun, he will not dry, if put into water, he will not 2848, 2849. get wet. Said of one who wilfully puts himself at cross purposes with everybody and everything. " We piped unto you, and ye did not dance ; we wailed, and ye did not mourn." Matt. 11, 17.
If
316
TAMIL PROVERBS.
SIMILARITY, LIKENESS.
CHIEFLY IN THE SENSE OF INHERITED LIKENESS.
2852.
He
2853.
is like
and
in his appear-
ance.
g\<5GltSSj)&(9j
That which
is like
;
the whole
like
master
2854.
This
man
resembles that, as
if
his skin.
2855.
JI]&T6ffiu UfT&)
feeding the child with milk-food, they have also poured the milk of words into it. Parents, by their talk to, and by their behaviour before a child infuse their own good or evil nature into it. The proverb is generally said of the
evil influences.
When
2856.
<j*-L<s(25
The lamb
>0&gi @LlifL@. is like its mother. " She hath a mark after her mother."
2857.
As
2858.
if
Said about
&&retr<sitr
men
A thief's son
"
LflsrSswigjii
We may
from an
ill
dog."
2859.
(zrjtglesin
sriL
uiHuspffA,
2863.
If the horse leap eight feet, the colt will leap sixteen.
2860.
The
face of one
monkey
is like all
the
rest.
Said by a person to another who will not help him, meaning that he is a worthless comrade. It is also said by Hindus about Europeans, implving that they all keep together as one against foreign nations.
2861.
QffiiLiy.uiSleirlletTQijuiT,
a merchant's son, he is a clever lad. The merchant caste is naturally expert in figures. " A chip of the old block. 1 '
If
is
he
SIMILARITY, LIKENESS.
317
2862.
^iretatLsuQurreo
tS'exr'&tr,
As
"
3275,
As
mother, so
is
her daughter."
2863.
friL Slip eSyif uniikpn}, LD&&T CTL! ejtjijp. uiiiLnsurretr. If the mother leaps seven feet, her daughter will leap eight 2396, 2859.
j$rriLi(Bj &-.&r6frgi
feet.
2864.
LAS^S^.
her mother's nature. " Like mother, like daughter."
The daughter
will inherit
"Bad
2865.
womb
of a mnsket.
2866.
rag torn
off
from a piece
Said of the bad son of a bad father. " He 'is his father's son."
2867.
L/6&Z(3JU iSpIS^! 15 Sift &)&)(! LC) QufT(&jLClT ? Being born of a tiger, will it lack claws ? 3063. A soldier's child will noc bo a timid child. " That which comes of a cat will catch mice."
2868.
Lonpn QffiLpg)
LO#<$2srr<fE
A mother's
'
sirirs^iM.
deeds will stick as a stigma on her children. " Exodus Visiting the iniquity of the fathers upon the children"
20, 5.
2869.
The
all
alike bad.
i.e. The children of a vicious woman will be Among Hindus illegitimate children can only
dancing
3495.
girls, as girls
be the children of widows or are married as soon as they attain puberty. 481,
" "
He
'is
the son of
vicious
title to vice."
2870-
<3Ufl5ni$uSlG&l Lj(lg<50
He
2871.
is
poison.
eutretDip
The
2872.
eSesiff
not gourd-seed
2606.
318
TAMIL PROVERBS.
PATIENCE, FORGIVENESS.
2873.
Will not he
till it
till
the food
is
cools ?
2874.
6?
The crane
the
252a.
2875.
Water
man
is
2876.
/5>(oaW(75<S(3j iJ
i-J/r,psj)u>(ouj
^Ssusr.
Patience
"
He
2877.
A
2878.
and
Qismu ^]ifi& Qserjsl Will pounded rice endure boiling Mean people possess no real patience there is nothing noble in them. Winslow says this proverb means that the poor cantot bear sudden
'? ;
wealth.
2879.
2880.
LileB)uJuQ>Ljrr&)
One should have patience like the earth. The earth bears the sins of one generation after another, but according to the Puranas, in ancient times the goddess Earth (Hhumi Devi) sometimes lost her patience and applied to the gods for help against the sins
of men.
2881.
The
The passionate
"
Command
yourself
and yon
will
command
all things."
319
"
2888.
little copper coin obtained to-day is better than a thousand gold coins that you may get some day. 2889. " One to-day is better than ten to-morrows."
2884.
^esrQweS^sQp ^nsear
unesr (efrrgji QLC&). Better is the rice of a
Qffn nyannjG&i,
i$ff<snp
ers@f!)
UTITLJ
mendicant Brahmin, than the rice of a king riding on an elephant. A king may lose his kingdom but a mendicant Brahmin is welcome everywhere.
2885.
Trusting to the borrowed cloth, she threw away the rags she had round her waist. The folly of forsaking certainties. The woman who threw away her own
ragged clothes because she was dressed in a borrowed cloth, found that when she had to return the borrowed dress she was left quite naked.
2886.
Believing in the dispersing clouds (i.e. that it was going to rain, and she would soon get a fresh harvest), she lent the flour she had ground (to her neighbour). " Although in rain, throw not away thy icatering-pot."
2887.
QUITO).
Like dropping the fruit in your hand, and longing for the fruit that has to be got down from the tree.
2888.
QstTeoanGUGsr
While
2889.
{j0sa, sasorteuQigB) QuneuirQetnGs:. have my husband, why commit adultery with a stranger ?
fslearQ/D
wcfcrr-sg);?
ue^irssirestuueSt-,
^eBr&np&t&jp
fsteisrQp setnrs
snub QLD&). Better to eat Kiila-h-nit (an inferior fruit) to-day, than to eat 2883. jack-fruit (a favourite Indian fruit) to-morrow. "A bird in the hand is icorth two in the bush."
320
2890.
QisiLSfOOs^ eSiL
TAMIL PROVERBS.
of
abandoning weaving.
to his last."
^(
will
Like a mother believing that she will bring forth the child her womb, and giving away the child in her arms.
Of.
in
956 /.
BELIEF, TRUST.
Though one pulls out one's eyes and throws them before him, he will only say it is jugglery.
Wilful stupidity.
"None
2894.
euaSpgtis
entrails of your body, he will say that they are the fibres of a banana-tree (Musa).
evuSpenps <f&& stTesanSppngpiLD, ^fcislff %gir&)ii> ereBTuirear. Even if I cut open my stomach and show it to him, he will only say that it is jugglery.
THE UNTRUSTWORTHY.
2896.
jf<stidSL-t-Ji68r
iSletr'Seir
r*
3537.
Rest on something solid and then make your somersault. 1333. Do not enter into any undertaking without having something to depend
2898.
He is like a narrow veranda to you. One cannot sleep comfortably on a narrow veranda for One cannot be comfortable if one has a doubtful
partner or benefactor.
321
He
afraid of trusting the cloth he has tied round his waist. somebody will steal it. Said of a very suspicious person who suspects everyone, even his own wife. 365.
is
2900.
A
2901. 2902.
may
fall
or, to
Applied to an
2090.
LJ* frrgjLD, umTUurTeor One should not trust a gentle cow or a poor Brahmin. The cow may gore, and the Brahmin may prove a cheat.
u&<0eii6Br(oLD&) tsu>L$es)a Gasus&irQjg.
2903.
2903.
Do not trust a hungry man. 1761. " Trust not a broken staff" " Hunger and cold deliver a man up to his enemy."
2904.
u&gjeS^jsSdfipiii} uempuj'ttesr ift>uswu>, uifnuutr'bosr tswusaz-iirgi.
may
uirirggrreyu)
lice in
(or i^dj^^nefjijD
tSliLi&(9jtJ)).
may hunt
of a
it
may
monkey). Said of a person who is not uniform in good and may also do harm; not a 1275. (3jmo.
2906.
i^estsf
he
noble character.
{ciSjdsir&f&j
may do ^(5
<^^es)ffsexLi
tsiJiiSI,
*s>i >
<bf&Q!&> {)fDtsi&GXTu>rr?
mud
to get
across a river ?
mean
&UJL&5VSti T6S)LD.
l
>
^$50,
2:>0<>.
rfjl
2907.
If I
go there,
:
shall be killed.
2915.
QfgQposr.
The past
for
the future
2908.
^(5(5
Are
^ *u
''.
\ve eternal to
one another
'
Death's approach is uncertain. Consequently we do not we shall have our dear ones and friends or protectors.
322
2909.
ti
TAMIL PROVERBS.
eurrii
r*
Whose
prosperity will remain with him for ever depend on his present prosperity ? " To-day stately and brave, to-morrow in the grave.
eurrypeiju)
fifi.
or,
who can
2910.
The prosperity
Sometimes there
trees
is
and that
of a
woman
of
is no grass for the sheep ; and the juice of the palmyra not to be had at all seasons. 87.
"
Danger
in
2911.
)&& &-&)&
g
87.
Does
"
No morning sun lasts a whole day" (in England.) " No gain on earth without its loss no back of ours without a No pleasure here without its pains thus earth and earthly
;
;
cross
things
are vain."
2912.
All this
Maya.
(i.e.
world)
and
is
a puppet show.
This
is
All is illusory,
the doctrine of
2913.
Do borrowed
friend
?
will a thief be
2914.
He who
This
to-day, is not to-morrow. be illustrated by the saying of Pattanathar Pillei, Existence in this world is falsehood, leaving QuiriLi, QurjGugj QiauJ. this world is truth.' 2936.
is
may
'
2915.
If I
I shall
be ruined in a moment.
2907.
2916.
What mendicant
1049.
occupies
any lodging-house
permanently
He moves
2917.
to a
new
His estimate
2918.
of
it
G)Gui&) <ST(lpg]
<5B?6Uli/il/r?
1
323
One
child for a
girls
very early.
for a new cloth. The cares of maternity destroy the beauty It is no uncommon thing for a child- wife of One washing is onoiiifh to dim the gorgeous-
2920.
There are no two opinions about his words He has said it, and he will act accordingly.
2921.
Q^TLLissirffsor (or, suuibsmrGsr} sunupey
he
A gardener's
A
prosperity may end any day, if a storm comes. man's worldly prosperity may be upset any day by unforeseen events. "A merchant's happiness liany* upon chance, winds and waves"
2922.
IB
mL
suiJiLi
Working
thing.
<oS)suppg]Qun&) Q<s^s\)QfiLQiD^i (or like a dog that runs about putting its
mouth
to every-
2923.
u^firisisui
If
QUH^S)HLD )
is
it
the almanac
fail.
is lost, will
2212.
all
That which
does not
it.
affected
by
2924.
Boiling milk
is
deceptive.
Wheu
being boiled, it may rise very high and seem much, but it subsides as soon as the pot in which it is being boiled is removed from the fire. Said of people \vl\o are proud and conceited on account of Also said when some one's their position or of a little money they have. pride and conceit are seen to be founded on purely temporary prosperity.
milk
is
2925.
L&o&if
QuiLQfDgiii>,
i-flsirSsrr
Qu^tiQfD^LD
LDSIT
it
will rain,
and when
to be brought forth.
A
2927.
it
dies).
in
it.
of the fenugreek or onion at once settles all doubt. Said of a person who has done some evil, or betrayed a secret and then denies it, though it is evident that he and no one else is the sinner.
Cf.
2670 /.
324
TAMIL PROVERBS.
2928.
^eoortf.
When
"
eruQurr frrevrresr? LDiti eruQurr will the mendicant die, and when will his place in the rest-house (Matt, Matha) become vacant ? 3642.
with a long rope that waits for another** death."
He pulls
2929.
QgeS eruQun
shepherd
fuwirQenirt
jjfiiu)
(or
will her
When
woman
may
die,
and when
place (or shed) be empty ? " He that waits for dead mens shoes,
2930.
Qffppeueisi s_s/_aato Jg^/E^aysp^gj gi<o6)i&s)u). The property of the dead is the refuge of the living.
LDffffiTGsr
2931.
I care
QfppiTG) lAuSffrrfffr, SLouafi Qingeop isiLssirffSr. a hair for the death of my brother-in-law, for his blanket and mat will become mine.
REFERRING TO DEATH.
2932.
He
2933.
(i.e.
he died).
^(tpeuirir
A corpse that
who
^ipp
i$e&srQf>ii},
it,
away from
ffnisisireau)
own
people.
fiEisffir
2934.
^i&srTevw
or
t
srsUsu/rtD
fisisffir
GIGST
Throughout
cried
'
life
Siva, Siva
all
When
2935.
nearing death
cry to
God
for help.
Death-bed repentance.
A
"
f,fl9j#"> fireq,
person
may
die
die
when
Of young men
old.
2936.
^(jJiJu^ QurriL, Qurreugi QLDUJ. To remain here is a lie, to depart to another world
3124.
i.e.
is
the truth.
Not earthly
life,
but
life
after death
is
the true
life.
"
2937.
325
The dead is the guide of the living. The dead are witnesses that the living must
2938.
fff&) Lct^fs^irpQufreo Lni^is^Q^ Qf^ssr. The array died like swarms of ants.
also die.
i.
e.
in heaps or
by thou-
sands.
2939.
I shall die
only after
my fate-leaf
is torn.
1351, 2948.
In allusion to the Hindu belief that the fate of every person is written on a cadjan-leaf by Brahma and left in the custody of Yaraa's clerk, Chittrapntra. This latter is supposed to tear the leaf of everyone whose term of life is out and to hand the torn leaf over to Yama's messengers who execute death.
This
is sometimes said by people, who, in great illness or intense suffering, long to die, as follows ^earesiu) er&sr SiLfSs SySlttieSev'teoGiLi. My fate-leaf is not yet torn The proverb may also mean Nothing can be done in any sphere of life without the will of the person in
:
authority.
"
Mrityu
this,
!
To make an end to all that lives, go, child Make them to end, each at his time spare none Such is my will, and never otherwise; Thou shalt be blameless, doing Brahma's will." E. ABNOLD Indian
; !
:
Idylls.
QuiftiLi
i-an
away was
it
anything makes
precious.
He
own."
2941.
<5i-lsoL_
When
2942.
sir
this
body goes
(dies), there is
no more.
GrasrQpgj, a? Qurr sresr&pgi. " " burial place says Come," and the house says Go Said about or by old people, who on account of age must soon die. " He is burnt to the socket."
eutr
The
!"
2943.
last journey (i.e. to the burning ground) you will not 136, 3361. carry even an eyeless needle with you. " A thousand pounds and a bottle of hay are just the same at doomsday."
On your
2944.
i-
wonderful, that I. the cage, am left behind, while the cuckoo, its inhabitant, has flown away without my knowledge The bereft wife considers herself the cage, and her husband the bird that widow over her husband's corpse. Said by lived in it.
How
^(t^sss @uSa)
(or
!
:i
326
2945.
TAMIL PROVERBS.
fficsfluiSlaairu) gj%ssisr QpGSlti.
A man who
Saturday
is
2953, dies on a Saturday will seek help. Hence if one dies on rliat day another
eresrSir) ffgjiflGtnuj
2946.
frrsQJ6ssruD
e3iLe&LUd<sutT,
GunipQsbGBatSlilcj
ereisr
to die,
servant.
Damaijanfi in the forest after Nala had death are called away.
Those who seek death, cannot find it (as left her), and those who fear
2947.
ffnQp isrnu sSff^eto^s sirL-is^ear^Qun&i. Like a dying dog showing courage. 2229. Said of one, who in despair at Death's approach, does
as
much evil
ns he can.
2948.
i^/u/tD/r? &^^3ui^^^ff^s(^^ Qgifluj[TU}&) i?il< Will the label (with one's name) be destroyed without the knowledge of the accountant of Death.
No one
2949.
2939.
jj^&loSI
QfgjgeuGsi
small.
sisr
sesar,
^(t^^^suesr seaar
soar.
very
2950.
Qff<g<g
^iw
L/60j$ Qptterrpg/uQutru).
Had he
2951.
Qf@gi@
Though
Women
of
him
often say this about a deceased person meaning for he can hear what you say.
is
Do
not speak
ill
" Speak well of the dead." " Of the dead nothing but what
good."
does it matter whether a dead man's body is turned to the East or the West ? Whatever ceremonies the Brahmins perform after a man's death are of no Or, a uinn avail, if they have not taught him the right path in this life.
should be treated properly while he is alive. ruined morally, for whom there is no help.
Or, said of
a.
What
man who
is
2953.
fisiQesr eSuJTi^esr
person 2945.
who
dies on a
Thursday
with him.
is even more inauspicious than death on a Saturday. In India we meet with the idea, that he who dies on Thursday must have, as companions, a chicken, some cocoanuts and a bolt ; while he who dies on a Saturday needs only a chicken.
Death on a Thursday
327
Even
41
if
is
but a vegetable to
Death.
Death
common
lot of all."
L$6SOTiS6B),S (*tpl$-
2957.
2956.
suffuQuir ^so'j^essf (corn. gyeo&siressfi), surrujsairQeoir u^a-QiD^ey)^. After death an earthen ridge is the pillow for the head, and a
water-channel
This
is
is
the last comfort provided for the human body. The Lingayat Sivites bury their dead. The corpse is placed in a The artisans (Katnmalar) also bnry. position in the grave.
2957.
&iirg<S6)&]@ g&TGffligvjepiLD,
<?rr<sniau< gefreiruuiirgi. reject prosperity, you cannot reject death. Though you stay away from a wedding, you should not stay away from a
Though you
funeral.
The reverse
of 2955.
weary and fatigued she (left her husband and) went to her elder sister's house (hoping to rest a while from worry), her elder sister dragged her back to her brother-in-law.
2959.
spus eS0^LD6ssT6S}L, QuviL, GiLLtsf-sstruj euTiEiSesr^/Qu.^^}. He went to the Kabpaka-faee, but got poisonous fruit.
The Kulpaka-tree
is one of the five magic trees of Indra's heaven, supposed to yield whatever is desired.
2960.
2961.
Being anxious
3558.
" "
to
have
a family,
A man
He
hem choice in begin luce, but not to mil it." has a great fancy to marry that goes to the deril for a wife."
2962.
Said of one
Like smearing yourself with mud after bathing. who tries to make money, but loses what
had
instead.
little
capital
In-
2963.
many
children,
and
328
2964.
TAMIL PROVERBS.
an-p^u umrssuQurTesr
Qstresarin tltti QuiriL,
devil.
2965.
3514.
When
29G6.
is
Qutr&).
woman who lost her husband at the place where she went to perform ceremonies in order to have a child. Hindu woman frequently make pilgrimages to shrines in order to worship
Like the
idols that are
"
2967.
Like attempting to make an image of Granesa, and ending by making an image of the monkey-god.
2968.
QuQiLtr&r GtissrQp Ques)ff
He went
it
uwppu Qutfliu Qu(nju>rr&r ^ff&gi. have his name Perumal (Vishnu) changed, but had changed to "great Perumal."
to
;
of this name. Being a Vaishnava he did not have the name of the god he worshipped he therefore sent him home to change his name and paid all the expenses of the ceremony The servant however returned with the above name, which was even more sacred than his former name.
like his servant to
2968a.
play, the
it is
end was
serious.
play."
Of.
301
ff.
BEGINNING.
2969.
Qi/DtEJ&fQf &ffir<gs)}, If on entering the river one has to swim, how is one to get to the other side K How is one to accomplish a task that is hard at the very beginning. " All beginning is hard, said the thief: he began by stealing an a/tril."
2970.
its load, it
broke
its
hip and
fell
down.
2971.
GTp@iruQuiT)
Just
when about
329
for a water-lift
it
may
Let the beginning be grand, you can easily be brought down. Many bazaarmen and peddlers act according to this proverb, when they ask teu times more for their things than they want, and gradually come down to the proper price.
2973.
If the
beginning
begins
is ci-ooked,
3308.
"
He who
L$
ill,
finishes worse."
2974.
The
Used
first-born is a pearl, the next child is filth. 3529. to signify that first thoughts and impressions are best.
Though milk be
2976.
cgysojaSspLo (or QjgtinsgiTeyu)) fjfforu), ^gasr LDSSBTW Though sandal-wood be ground, its fragrance will not vanish.
Or, flS@6Sr<&LLsB)i QpUJIWg/, SISfLD (^SD/DI^LDrr'? Will the fragrance of a piece of sandal- wood lessen, rubbed
r*
if it is
2977.
2978.
3351.
trial.
'"
No
cross, 110
crown."
fi&un, (SjuanuuSiv
Gl un L-in QHJD
Though pounded and clcaiu'd. Sniitlm rice is still Sainiu rice, and pure gold, though thrown on a dunghill, is still pure
gold.
2980.
Though
on
(or, it is still
kxurl seed).
lowly,
Though one
dignity.
he
will
330
2981
.
TAMIL PROVERBS.
QstlL-Tjafti QfiLuf. QfLLi^.Qiu.
A reduced
A
merchant
is still
is
still
silk.
worth
entirely.
a myrtle
2982.
it
2983.
She who
"
Well tkriceth
well snffereth."
Though a
2985.
LJI
silk-cloth rots,
it
2981, 3061.
QuiTiL-i
is
If
gold
will
be separated from
its dross.
Adversity tries men aiid forms their character. " Hitter pills may have sweet effect."
298t).
QU(!K<S6)LQ SSSSfl
6K/T, &g)l<3G)UJ &6BBTI
fT&)&)&()^ (c^ftPiT.
He who
liation.
Of.
It is said in a
1288 /.
that gold, sugar-canu. sandalCf. 2975, 2976, 2978, 2985.
Tamil song,
(ji jslGlStiGSBturr)
suffering.
<SUnUpe$&(llD.
A
'
the
more luck."
<HT&}LD&}<>\).
2988.
^(Sjjffi
isi&Qir>Gufr$(&K&(V)&
is
2989.
He
gy(65G?ajffDj# Qs^r/f ^ijts^ss (or, tries to make honest people cringe before him, or tyrannizes
over them.
331
He who
2991.
is
The irony
"
Better
God than
gold."
2992.
A.
deceitful
gets only
"
man gets rice and curds, while warm water and a grain of rice.
have the devil's
In '};."
a faithful
man
The
devil's cliililren
2993.
Stones will be thrown at a fruitful tree, but not at a barren tree. Generally meaning: The good-natured are worried by beggars and not the hard -hearted. 887 ff.
2994.
To
2996.
very learned
men
daily food
is
staeu^freKff sair^esxs^js^iJD,
Ui7Lpi5j$rTGB)ffg
Grod
makes
revilers to ]>if)sper.
perous.
(100D
AND
EVIL.
2997.
^sz5r^70 ^(75 ^airffi, ^n^^p@ 9(5 With tlie worthy the unworthy, and with the unworthy ihf ><S8. 2270 3013. worthy are linked. " Every couple is not a pair"
?
2998.
2999.
^oSiQi&sr
139, 142.
a.^'-lip-G'eu suirenipuutfii: s-&rQ&r @ar<6f$Qrr>iT'? Are you to force a banana into a man's mouth V
3008.
?
Are we
to
3000.
&(TKti)L$QG)
Q&6ST
@(5<SE(5'-C. <S&r&fiuS^IU3
LJ/T6X)
$j)(nj&(8jU).
is honey in sugar-cane, and sap tree-spurge. The sap of the Euphorbia tirncalli is white
There
(lit.
like milk.
332
3001.
TAMIL PROVERBS.
Though there be
Though a man
by them.
joints in a sugar-cane, will it be bitter r has faults, his real goodness need not necessarily be affected
1
3002.
Do you want
3003.
&60
If
n-Lt$l
to
$6BT(y&),
?
(com.
of chaff, will
3004.
S/DIB^
Even a crow
drawn milk.
146.
3005.
siriL^
Choosing
(ofglfafr
eStL, sen
3007.
good.
3006.
"
Sell
is
it.
3007.
Like throwing away the good food in his hand, and begging for
defiled food.
3005.
3008.
Q
It is
It is difficult to
2999. do that which is good, for it requires great exertion. It is hard to make men admit the good and to accept it. It is ever difficult for parents to make children understand that it is good to keep themselves neat and clean, good to take medicine when sick, good to go to
school, &c.
"
3009.
QstreSeti
Is he who dares to break down a temple He who is wicked, will not do virtuous iloods.
precincts of temples
is
an act of piety.
3010.
f/T&v^jru) urrjrtrp eS
is
an ocean (of
3011.
As the goddess
good-luck. Wherever good
is
of ill-luck
333
In loving
what
is
ancient
(i.e.
traditional), do not
forsake
what
"
is
good at present.
the present age."
301 3.
/56l>60ji?<5(<?j
Qu!T))^<$Jlp,
is evil,
QurT)6W^ gl&(<Sj
<
ty(TJj
/56V6tf^2.
With a good
It is
is
evil there is good. rarely that both husband and wife are good. If one is good, the other The more usual form is given in No. 2997. bad.
there
with an
3014.
is&)eo^! rsneo
ood to nine of
filth.
one does good and walks in the middle of the road, its own way. Evil will not be able to do any harm to such a person. " A good cause, makes a stout heart and a strong arm"
If
evil will
go
301 G.
"
It is
an
ill
wind
3017.
QUQ^U)
flow.
Q&jsfr&ru) una^Lc
It is to the sea to
2537.
evil
end
at last in heaven.
3018.
Though a cow
A good
give three measures of milk, she must not pull out straw from the eaves.
r-hitr:ictrr is
3019.
He who
He who
3020.
e&fD(3j
has done
Q
firewood
l>c
Though
crooked, will
it
not burn
'?
If it is firewood, the shape is of no account. Though a she is good, she will fill her place in the house.
woman
is
ugly,
if
"A
3021.
."
eS&asr
CWajafl^^Lo,
mpw
f\
QstTeMumrr (or
(reena)
is
334
TAMIL PROVEKBS.
GOOD MEN.
3022.
i<sueisr
i&$isp (com
treads, grass will not die.
Where he
3023.
2287.
&-j$LDesy&(<9j OT^^TJJJTLO
(er^l^^LD) Ota
3065.
it
not
sell
in
its
own
Good people
'
own
"
Good ware make* quick market*.'' Good ware will sett itself."
3020.
si&8&)
(curr<i5V)g$LCi ^InKu^nilt.
of Elelasingan (a certain over the seven seas it will return to him. honest man's property
is
honest man) go
There
him.
is
not as 3043.
much
as a
mustard seed
of deceit or guile in
3028.
uuSlir.
A cornfield
If
not weeded will produce only a quarter of a harvest. a man's faults are not removed he can do little good in the world.
fB&i&)^fr^e)&) ) &Qg<s&<ssr ^esaressPQff Qutrprrgn Qsus. the vegetables are good, will not the water in which they
r'
3029.
@<ss)ff
tf
A
3030.
artificial
precautions.
matters
little
whether
lie
performs ceremonies
3031.
&G)G)6llG8}!<S5(3j /568TGB)LC>Quj
Q<aG>tS(U>.
An
"
evil
evil,
:5113.
As you sow
you
icill
reap."
GOOD MEN.
3032.
'.
335
&@JBl&anHGVIlS(8) g^DOTr g ^jl^^^Q&i L$ person careful about cleanliness will get tilth iu three places. If he treads on something he thinks dirty, he will touch it with a linger and then smell it. Thus foot, hand and nose are denied. A refined person has much moie need to be careful than a pig.
"Dirt
"
is dirtiest upon the fairest spoti," spot is most seen upon the finest cloth."
3033.
fir/ssr
up ,6!J/?uj/T(6S)toV r
is
If
a matron
(o&ii$.ujnr pistil G$UI (8j i^.aS'(^SS&}ITUI. chaste, she may live in the dancing-girls' street.
"
To
the
pure
3034.
is&)&>
s_itfl/f
iBiT/bug/isrr
good
s.
Suid to an angry person who refuses to take his food, implying that his obstinacy does not matter as a good man can go for forty days without food. Said ironically.
3035.
One word
8042.
'
to
.1
nod /or a
3036.
^(yg
<3tlLfS(^LD ^V)*llu(DLllT(8jU).
If
a good
2724.
man
is
3037.
a good man's friendship for four cash, but rid of a bad man's friendship though you pay ten cash to be rid of him.
The
"
life of
the good
is
3106.
He
that folio ic* ///// too near the heel* "hall have dirt
throw
in
his face."
3039.
fall in
3040.
Qiseosus^u uiruuisp in, L^G\>HS^LC> uniLfLo. Tbe water that waters the rice Held, waters the grass too. " For hv sendeth rain on thejttsi and on t/ie unjust." j\Iatt. .5 "Do rain and wind avoid sonu: men among the, rest,
Because their caste is low When such men tread the earth hast seen it quake with rage '' Or does the brilliant sun refuse to them its rays
';
1
I.").
ln<l'm.
3041.
Virtue
"
is
Virtue
is tied to
it.)
336
3042.
sutiffui
TAMIL PEOVEBBS.
(com.
iiot
A
3043.
fear a
The pure
Thev
3027.
"
"
will slip.
nods."
He
that stumbles
er&)&)rru>
and
falls not,
mends
his pace."
3045.
s&LffiSQi
urT^esraSs^,
Like the lizard that was the religious adviser of the whole village falling into a tub of dirty water. The sound of the " speaking lizard is believed by Hindus to be an omen according to the point from which it is heard, the number of times it is
:>
h'eard, &c.
"
He
3046.
may
also
a dirty pot.
he fall."
"
3046ttis above (is more important than) the eye that sees. 192. Said in the Mahabharata to a king by a minister ( Mantri) whom the king wants to employ. Implying, you may lend your ears to such persons, who S'ou may take what you hear from such persons to are slanftering me. be true, and without investigating matters and seeing things with your
own
blamo their
inferiors unjustly.
The humble
3048.
30liJr.
337
The owners
about
3068.
in search of rags is
of thousands are quiet people, while one who goes presumptuous and noisy. 3057, 3061,
3050.
^uSffih &n&<5G>&&(8)&r
5^(75
^jeoT<ssiuuLL
Like a swan among a thousand crows. The great and excellent are rare. Most men
noisy.
ni'e
like crows,
greedy and
"
3051.
is
pieces.
lions skin
is
never cheap."
3052.
r*
3053.
tSyfizoT
sjf
Like entering a wicket while riding an elephant. Can a camel go through a needle's eye ?"
'
3054.
falls
down
it is still
as high as a horse.
in the
is
not quite
lost
3055.
If the sea boils,
If
be
had
to cool it ?
?
1942.
a great
fall
man
Also: If a great
man
who
shall set
305G.
Though you
3057.
stir
up the
sea, it will
a
Q&tLuf-g <si5iLciT(6V)&) seSQa&srg}! ^&Ss(^ujrr? If the gold is solid gold, will it give a tinkling sound 3049, 3061, 3068.
L//
2407,
3058.
He
penses in April. March (Punguni) is the plentiful month is a month when one can make little
of
harvest.
April
(Siltaiei)
is used seasons. a man who pursues the even tenor of "A wise man is he who knows that prosperity and adversity are alike" (Bhagavafc Gita II. 15 Tamil version).
profit.
"
He
sicdlx
iiot
in prosperity,
nml
xhriuk.-t
nut in tidfci-nity."
43
333
3059.
TAMIL PROVEKBS.
QfSQiutnr QfiLjg &gy tSlsaiLp, QuifiQuumr Qurrguuug/ It is the duty of the great to forgive the little faults of lesser
folk.
is the best
revenge."
3060.
ueefiu
A
"
QuQfj&QQ) &uu)
65tn/r?
ship cannot sail in a flood of dew. Great ships require deep waters."
3061-
LJLli/
Silk
and silk cloths are kept in a box, while rags not worth a quarter of a cash run about the street. 2984, 3049, 30-">7, 3068.
3062.
Will a hungry tiger eat grass ? Great or good people will never stoop to what
is
mean.
3063. 3064.
3065.
Lj0S&(3jU tSlrDGgl Ljfis&riLStTlljU (cUffg)U3/r? Will the cub of a tiger ever become a cat ?
LjfioGresHLia sessrSl,
2867.
Lj&S cgy@<#LD/r ?
?
2480. 30
l">.
Qu0
QIS^ULJS^ ffsOfKoGeunl
fire ?
3023.
(or
3065a. Qu(J)jU)mLiu>
(or $<&(&)}
j(ff><5&
ufresarimQu'T&)
Like the pot that had contained assafoetida. The traces of former greatness are never quite forgotten, as the smell
assafoetida never leaves the vessel that has held
ir.
of
"
the
wine
it
holds.
9'
If a
woman
is
Ganges
itself (the
unclean she can bathe in the Ganges, but if the goddess, the chief of waters) is unclean,
if
?
whither can it go ? The humble can get pardon from the great; but faults where can they get absolution for their sins
3066.
Lo^eouS&sr a_ojjii
Does a hill know its own height ? 2407. The great are so great in humility, that they do not know
ness.
their
own great-
3067.
when thoy
die.
3068.
Qeij&reifi
CW^jio
339
COMPARATIVE GREATNESS.
3069.
In a village without a sugar-mill the flower of the Bassia tree
serves as sugar.
An
"
Among
man
is
king."
3070.
senes)LD<5(3j &.&rgi<3Lnuj-asT
The dumb
3071.
307 la.
pL-Uf-u
Quf
there
When
"
is
very
boisterous.
When
the cat
is
away
3072.
The
"
is
so
walking child is like the God of Death. weak that the toddling child can do what he
a coicard valiant."
&SBT*) LDSjQw QlSlLffM.
coward's fear
may make
3073.
'sleOffD
LDffJ5}(c&) QlsQlLffLL
tall trees.
;i
<2Y-f/T(65)6V,
When
is
appear
3074.
(y><_ffl;ga/5(3>
<f
(or,
lame man is very boisterous before a (complete) cripple a man without legs).
little o
While the grinding stone is flying about in the wind where will the silk-cotton go ? 1681, 3079.
\Vlicn
of July,
common
people
3076.
c|$E37-
^(75 @;-LqLC?L//rLLii>
ueo&sr, uGcsrrSl
(com. uexr
forth only one young one, it is of though a pig bring forth many young ones, they are
of no value.
1419.
vi'
mould."
340
3077.
What
If
has a dog to do in a blacksmith's wor-kshop ? a man attempts to do work he is not fitted for, this saying
/eQsveirr Quaint
iSu-pptrsd
is
quoted.
3078.
ssnir
iear
to
Qfrretiefl
It'
commits adultery,
whom
should com-
3079.
When
my
3080.
fate be ?
the crowbar flies about, the leaf-plate says, what will 3075.
Are the horse and the ass the same ? 678. Low caste and high caste must not be thought equal. " A sceptre is one thing, and a ladle another."
308 1
.
If
we have the
is
3082.
esrgv
What
has she who lost her teeth three months ago to do in the bazaar where murukku (a very hard cake) is sold ?
Cf.
2331 /.
MEDDLESOMENESS.
USELESS INTERFERENCE THAT RECOILS INTERFERES.
()N
T
3083.
ueo^iu
QurreuirQesiesr ?
?
Why
3084.
Why
"
why
1120.
Do
and
you'll ijain in
the end.
3085.
There
is
Said by one who does not wisli to involve because of the trouble that will come on
MEDDLESOMENESS.
3085a.
341
mouth.
1247, 2065. i.e. A mendicant is familiar with the conch shell, which he has to blow at so many ceremonies; for him to make a mistake in its use is most reprehensible, but it is not my business to blame him. " A wise head makes a close mouth."
3086.
623, 2468,
This bird makes large hanging nests for itself. One rainy day while well sheltered in its nest one of these birds saw a monkey shivering in the The monkey inrain, and advised him to make a shelter for himself. stead of taking the advice, became very angry and tore the bird's nest to pieces. Bad people do not like good advice.
"
roses
thrown
to hogs,
and
company
of fools."
3087.
Why
3088.
should
tread in
tilth,
to
wash
it
off?
If I hit
him with
rice,
he hits
me
with stones.
3089.
Why
3090.
it
together again
Qu<3\)&Q&xe!sr<oSi<su<5Bi uunn,
A vulgar proverb.
Said of one
loss
;
quences; or
or
reputation.
who goes wilfully into some evil and has to suffer the consewho involves himself in an undertaking that leads to great who makes friendship with a wicked person to the loss of his
309
you go where you ought not to ought not to suffer. 198, 2643. " Pry not into the affairs of others."
If
go,
you
will suffer
what you
3092.
like.
When
4,
applied .to the pyre at the burning ground, it sometimes happens that the muscles of the corpse contract in such a fashion that the body moves, and the grave-digger has to beat it clown into the fire. It But no one else should looks as if the two were engaged in a struggle.
fire is
interfere.
his
own work
best.
2318 /.
342
TAMIL PROVERBS.
3093.
<9i<as)H)a$e\)
^Q^^^
He
3094.
Said of a person
publicly exposes people who stay in their who wantonly worries quiet folk.
own
rooms.
Though
I have never eaten another's food (i.e. have kept myself) I have been dragged into publicity (or, I have become pregnant.)
also
A language
over
it.
Said oj a widow, who blames herself for having gone astray. by a dishonest person who has lost his situation bnt tries to cover
3095.
&VULj S8)ffU$&)
)
SOU).
Like the bear that joined in the worship of Siva. Said of an intruder who is a source of annoyance.
3096.
&iQ<5sr ereBTgi
J^^/TJ^LO
jgeSVesT
(aflt-otfso'Sso.
Though
"
do
in the affairs of
you shall
lire in
peace."
3097-
spoiled
it.
1909.
leave
him alone till unhappily. Or, when somebody mentions -fi-nitx, while children playing merrily, and the children at once begin to ask for some.
to marry, but his relations will not he unwillingly agrees to a marriage which turns out
;u-<'
3098.
Why
3100.
Giving a word, and getting abuse. 2468, 3086. trouble to advise a bad man to improve he will only
;
you.
eurTLLj&r&ririT
Qufe^iM
su&jgi&reniriT
Qany$)&$eyuo
of talkers
^,f&Qp
and the
(or,
It is
who have power over me. " When I did well I heard
it ever."
my
fate to be at the
mercy
it
fool of those
never; when
I did
ill
I heard
TRUTH.
3101.
343
him
To
fish
to cause
him remorse.
228.
make
TRUTH.
TRUTH
IS
BITTER FOOD.
3102.
i.e.
If the truth is told, the body (is full of) anger. Speaking the truth is often disastrous to ease and comfort.
"
Truth
may
be
3103.
&-t<onss)pfF QfirssrtGff)), Q^freff^sfTS sessresifls^ QiBrruurreinxi. If I speak the truth, I shall offend those with defective eyesight.
"
it
makes none."
be
3104.
g-enetnan-gf Qfrr&sr^eo, ^en^s^u uems (or Qutrevetiirpeueisr*). If a tell the truth, the village will hate him (or, he will
man
an enemy of the
3105.
village.)
heels, it will strike out
Qrsir&r'SEfrs
your teeth."
i5l<?GS)f
QffT)s$
QLD0Si?(c^esr,
s<seer^s)f&,
Gurr.
I
have become thin by speaking the truth, but give me alms, thou blind woman " He that scoffs at the crooked had need go very upright himself."
!
3106.
He who
many
enemies.
3038.
3108.
snQeuiflujrT^giiLD
&-jLL<ss)i
Q 6U6OT. my
Though he be
as precious as the river Krfveri that was born with eyes (i.e. as dear as my eyes to me) I shall only become his friend when I have scarred his lips with hot iron.
relative there shall be
Though he be my
of him.
no
false leniency in
my
treatment
3112a.
344
3109.
TAMIL PROVERBS.
it
will be relieved.
When
3110.
misunderstandings arise between friends, frank speech however painful is the best remedy.
Qih.
To
3111.
tell it
it.
(*f>l$.65)U@
^(ttfgl.
3112.
Qsuisp
If
eS^sr QfiLuurrgj.
it
will do
3109.
3112a.
Distinct understandings must be maintained even with your relations on your mother's side. 3108, 3220. Relation on the father's side become dire enemies in India on account of innumerable feuds arising from property claims.
Gf.
3217 /.
31 13.
it
3114.
Be true and be
3115.
Quneo.
firm.
is
like
sunnppngpw,
(or,
Though they deal out clarified ghee what he has seen. 598, 3126. A thoroughly honest man.
3117.
&-.&retr tg!
to him,
This
not a village in which to speak truth, nor country in which one can speak good words. 2988.
is
this
;i
Said in blame of the people of a place. in favour of the user of the proverb.
no one speaks
TRUTH.
345
3118.
Speak like milk just drawn (from the cow). 265. To speak the pure truth. " Graft must have clothes, but truth loves to go naked."
"
is
nakedness.
3119.
(gjGatDiuff Qfrr&i&S,
price, but measure honestly. frequently happens that when rice is only nine measures for a rupee people will not buy. The bazaar-man therefore says he will sell ten measures for a rupee, and steals a little out of each measure, so that the customer actually gets only nine measures. Or, you may demand a high salary, but must do honest work.
"
"
Cheat
me
It is not
a sin
in the price, but not in the goods*" to sell dear, but it is to make ill measure."
3120.
In speaking the truth he
is
a Harichandra.
Harichandra was a Hindu king who never told a lie. This phrase is also used sarcastically aboiit an inveterate liar. Harichandra is renowned in Indian history for truthfulness Kama for charity (cf. 2130) ; Arjuna for heroism (cf. 2149) and Narada for quarrelling and double-dealing.
;
3120rt.
Do you
3121.
Harichandra
3122.
He who
3123.
QUITLU "
all
good
qualities.
Qu)iLi<S8)UJ QsuetiGpiLQirt
God's daughter."
QLCLU Qf<oGT(yu)
full
iS!es>rr).
3124.
QurriLi
L^ffesar fffcjslaGBr,
Falsehood
is like
the
old.
moon, truth
is like
the crescent
new
2602, 2936. Falsehood will come to nought just as the full Truth will increase just as the new moon waxes.
moon wanes.
3125.
QLOUJ
QfirsoeSI
No
"
one has been ruined by speaking the truth, and no one has prospered by lying. 1512.
"
A man
Oil and^truth will get uppermost at last." never surfeits of too much honesty."
3126.
^edQioQeO ^/WLJ LJ/D/F^/T-JJJ/LO, Qffir&sresr Gffrr&) psucfyQp. Even if arrows fly over your head, do not swerve in your words.
3116.
44
346
TAMIL PROVERBS.
FALSEHOOD.
QutriLi.
3127.
All that he says
$)Q>ju3
iSstigyu)
is lies
and
'
tricks.
is
s)0e>j[T$g)6B)ff
meaning tricks, deceptions.' " He lies as fast as a horse can trot." " There is as imich hold of his words as of a wet
girls
by women and
eel
by the tail."
3127a.
cgya/sp.ijjju
To swear
and
3128.
him
as milk
rice.
^6oru^7 QuniL.
(To establish) one falsehood nine (must be told.) " One lie makes many." " One lie draws ten after it."
3129.
&eo&$Jle\) n^sir^eu&sr ftS&pjslQeti Quneurr&ir. He who does not tell a lie in a quarrel will go to hell.
One must
"
tell
lie
The term
'
hell
'
is
not to be
taken too
literally.
He who
best of
him."
3130.
is
no
seal-city
He who
3131.
dares to
tell
a big
lie will
He
i.e.
He makes
is
all sorts
workmen
to
finish
the work.
Said of a
"
That
lie
with a witness."
3132.
If
you
lie,
do
it
so as to be believed.
3133.
A man
313k
of
much
avarice
lies.
1098.
G/7<s@ iSlist-pfgiQun).
lies.
who
" "
He may lie boldly icho comes from afar." He has been as far as Delhi and says all men
heads."
RKFKRRING TO
3135.
KIM KNI'SI!
tl'.
347
The big man with the big bundle of The bundle is a pack of lies.
' '
lies.
Also
PLpiLiotDl
tgletr&Qrri'QiHSGr,
he measures bundles.
"
He
lies
REFERRING TO FRIENDSHIP.
3136.
LJ<58)SIL]LD,
Will he hate the sheep and love the lamb ? 3141. Said of one who is on bad terms with the parents, but professes
their children.
to love
3137.
"
"
Know a friend when you are in adversity. A friend in need is a friend indeed."
Prosperity is no just scale, adversity friends in."
fti-lL/sgj
'J'
is
weigh
3138.
(j^Qfj-svir
The friendship
3139.
of
little
round vessel
3140.
of fifteen
3143.
is
The Hindu
live
amonej strangers.
3141.
Will
3142.
it
tail ?
3136.
U^LDfTUJf &QtB&LDLI6aSr68arQ<5lJ<oSBTli.
Make
"
1413.
them
3143.
LJ&gj (com. u^lisi) SH^LO Qun^^iM, UL^SSLO Qt<smsasTii>. TJiough you go fifty miles for it you must have society.
etoGUjSJgliussr
3140.
3144.
a.
( /r)si/
The
Cf.
1409 /; 2732
2738
ff;
ff-,
348
TAMIL PROVERBS.
LOVE.
3145.
A character
3146.
jyewL/ jbqgf/ftiG), ^snpgju) <^g>u>. 2700. If there is love the impossible becomes possible. " He that hath love in his breast hath spurs at his heels." " Kind will creep ivhere it cannot go."
>
3147.
jy<o3rG>
Lj
LSsrgnesiuci,
Love
3148.
is all
^oS)f a_65bn_/7-(S5)6V, L^anf e_6wr. If there is desire (of gods or men) there will be worship (of them).
i.e.
Men honour
those
whom
they love.
3149.
erLLi^.LDffLdfriGS)^liJD
uffQffesrjry ^Q^ssQsneaarQiJD.
Though
it is
tree,
we ought
to wish
be.
no one
love
all,
3150.
GJ^is^tJo
&.(nj<i7 jSeuetsr ,
He who
2041.
is
The
'
love
'
referred to
passionate desire,
rather than
'
love
'
as
it
is
understood in Europe.
3151.
&<5Gf<3S>p&
SSSST,
6piy.<3U(T}jW
U&6K>e>JuQ Lifted.
its calf
immediately on seeing
it.
6665.
A
3152.
3153.
Qeesrtbgip pesansssE'staff Qsu&rsnw Can the flood carry off the well-water ?
809.
No outside
Used
force can destroy the love of those also about well protected property.
LitairSsrr
;
who
3154.
Q^eSil.L-.ns seafl,
Q^eSiLinu
is
utTGSiLD,
water
of.
unnpsjiu unir^^j<s sessr gga/Lo By looking and looking my eyes have grown dim.
Said by one
who
/; 2763 /.
FAMILY LIFE.
349
FAMILY
LIFE.
LIFE.
3156.
If
the five and the three are at hand, even a young girl
may
curry. It is easy to do a thing when one has all the help required. The 'five' are pepper, salt, mustard, cumin and tamarind. are water, fire and fuel.
make
The 'three'
3157.
It is
an
illusion to grind it
and an
illusiou to dissolve
it.
May
3158.
be said by a daughter-in-law to a mother-in-law, when the Latter gives the former too little of the rice, &c., required in preparing a meal.
sQpsaLDrrtLis QsnsssrQunQ(Ty<S5t
(or,
egya/ssr (^uf.^fS6ui^<5S)^
He manages
3159.
(i.e.
he hides
his poverty).
cgyjj/u^y /5/72srr(<5
17261729,
2572.
3160.
$P(5 QpPfi -1
1
LJ/DOBGltUffQp),
CT6\)Sl)/TLD
When
its wings are fully developed and it bird must look after its own stomach, 2217.
is
i.e.
must feed
itself.
3161.
If a
woman
little
rice,
she
may
(as beautiful)
as a picture.
8162.
&en& 9(5 Qf!& ^eaBfl&nujuLirTisugi Off@o?. jy^^ffgp/to (com^I^H^ILD) Q-ptyn G)&n&&nrt&<sir. needle will give at least a cubit of cloth, but relatives will 3239. not.
Trust to your own efforts rather than to the good oflices of friends. " Help yourself and your friends will bless you."
350
3163.
Dirtiness will
TAMIL PEOVEEBS.
will
make you
fly
away.
3164, 3172.
Here <srfQ&) means ^^frrffLO, ceremonial defilement. Used to children who suck their fingers. It is commonly thought that children who suck their fingers will not get on in life. " care admits
Want
of
despair."
31'64.
^il
Dirty habits will drive a family to beggary, and ceremonial defilement will sweep (all property) out of the house. The defilement referred to is that caused by catatnenia, child birth or conIt is most commonly used with the first meaning. tact with a dead body. 3165.
if I
L-tT (GS)) ,
happy
"
have a murungei-iree and a buffalo, I can make people at the coming feast. 3161, 3167, 3183.
yields a tasty fruit.
tilled,
The murungei-tiree
house icell filled, a little land well well willed, are great riches."
little
and a
little irifr.
3166.
(or,
the monkey).
He will
sstniQsL-L-
Qsueti&in iLiy..
Don't keep house like a 547. maid-servant Said to one in a family who
!
Kammalan
is
not economical.
. (3jiS}.ftB<oBnl> U6SBtffi)i(itj''3(r
woman,
i.e.
very economically.
&) }
31666.
SLDLonen&sr
sir)
LDuSir
Qgrftuu
When
it
a Kammalan buys cloth, the stuff he buys is so thin that does not hide the hair on his legs and when sent to be washed or bleached, (it will be so dirty that), if put on a fire, it will not burn. 547.
for ostentation (i_LOL/Lo), but dirty habits spoil everything. muslin; thin transparent cloth.
Great desire
3167.
He who
3183.
3161, 3165,
He has
"
as good as a feast." Enough " He ^vho desires but little has no need of much.
FAMILY
3168.
Is it a household or a
LIFE.
351
kingdom
A
3169.
family most be governed as carefully as a state. This proverb asserts in strong terms social reform as the basis of political reform.
.scaBr/csijjip-.
etna ULLi-.n&)
If
it, it
tidiness.
3170.
3168.
3171.
eLLi$-Q&)
(Nothing) accrues in a household of squandering people, and (nobody) comes to a gloomy house. 1052, 2010a.
Csed abont a family that is lazy, dirty and wasteful. "' There is but an hour in a day beticeen a good housewife and a
bad"
3172.
Cleanliness will give you food, and dirty habits will 3163. beg. " Cleanliness is both decent and advantageous."
make you
3173.
An
open house
is like Sellattal's
temple.
open
;
The temple
who
in"
3174.
to prosper and to-day we are certainly prospering. Said by a young wife when her husband grumbles at the dowry she has brought meaning that they have done very well so far, and that if her
:
money
at
all.
3175.
urrtfrrtLJU
QunQpgi
is
That which
is
3176.
LDiLl
ITtLI
*j$(ff)&gl LD>6Bn
(^j&SOTeiSsfl)
management
A Roman
Mary.
Catholic proverb used ironically abont a woman who manages The Mary referred to, is the Iloly Virgin
352
3178.
TAMIL PROVERBS.
euL-sQs unrip $ wfSi- efii-Lianiv&i-., Qjg/bQs unfrpp (9jff& eS QLD&). A hut facing the South is better than a palace facing the North. A house facing the North gets more sunshine in the hot weather, and more
rain during the rainy season than a house facing the South.
3179.
After
filling
3180.
e!(nji5jp
is like
physic.
Said by the women in the house of a very hospitable man, who have to cook food for his many guests, either in admiration or in sarcasm because of his hospitality.
3181.
husks,
it
No
>
3182.
aS
tl(5
Quiftuj
gjif..
The beauty
The opposite
3183.
'
eLL6)f Qf&><s>iLQ LAV, Q^mljf Qf&ieui The wealth of a house is a cow the wealth of a garden
;
is
the
of the cow are used in every Hindu house, and parts of the Hurungei-tree (Hyperanthera moringa) are used as food or medicine. 3161, 3165, 3167.
3184.
Said
Like ants swarming round a pot of sugar. when there are many in a family who are greedy to
prosperity of the family.
REFERRING TO DISTINCTIONS MADE IN FAMILY LIFE BETWEEN NEAR RELATIVES, DISTANT RELATIVES AND STRANGERS
3185.
tDeuer
6sr<5sreiiefriTe&} }
gjisf-uusEuGti
6T6B765T ?
(WjftrT&)
ereorear,
If she
who
own
first
what matters
it
friend or last
"
A friend
FAMILY LIFE.
3186.
cgijeLfiip
jsluusp,
353
jtrtpQ(yeir eissrgi
gfl^^lffLb
<gtfl<g;!rrw
i$.ut-pj<3>i&r ^Loj-Tffi/^uJ/eu
i&p
Though he knew that she who had suffered the eight kinds of poverty (i.e. want of wealth, children, jewels, &c.,) w as
r
It
enjoying married happiness in the heaven of Indra, he (her brother or father) who suffered eternal poverty came and 3298. persisted in taking her away. frequently happens that the relations of a woman insist on fetching her
from her husband's house, because they think she is not happy, though they themselves are too poor to give her the comforts she had in her husband's house. The above proverb is quoted about such foolish
fondness.
'U87-
She goes
to eat food
by handfuls
in
household.
sneer at the harshness of the girl's mother-in-law. It is only in her own mother's house that the girl can enjoy herself and feel at liberty to feast as she likes.
i_t_L/ LQpiSjSireitr,
3188.
^/essresaresr^irssr
^essrssafi
&^iu
L$<Di50rTGiHT?
Your
his
3189.
(SsuQf
LtietssfiujLC^uS(s8(nf"oor
eessj
and
CW/'Sev
He makes
Said of one
it
to
village.
who
home
duties.
3101, 4195.
3190.
river water
and wash
it
with
it,
the river
will be foreign water, i.e. will not cleanse. Said by a step-mother, implying that all that she does for a step-son cannot get hor his affection.
3191.
He
He
3192.
is a child of the village. does nothing at home, but is always in tin village.
3189.
SUIT if.
s^asfyi&f&r &p(y^<ss)^
(SfSuu pniL]
6?gjs@&)
(SUIT
to a retired place
and
let
us
3193.
small measure of rice as a helping for the people of one's own 1553. 319G. village, but a big one for a stranger. Said of one who seeks honour from outsiders and is careless about the opinions of his
own
people.
45
354
3194.
TAMIL PROVERBS.
A son-in-law
esteemed
"
bxiffalo
are
alike.
is
A prophet
<sisr&(3j0
own
country."
3195.
.geS
^/fys<^
(or,
2SK(J5@) ^(jJtCL/ $Up-&S<g jS&TfeyU). She is unable to pound bran for herself, but she can beat iron
Or,
for strangers.
Said of
do their home duties, but delight and helping them. 3189, 3603, 3612. " Charity begins at home."
dislike to to friend's houses
women who
in going
3196.
e-^ajagj epesrugiuiq.,
1550, 3193.
aer^a^u upgiuuu}-.
relations,
vjssrQigfpi
iSltDispgHev,
weserQ^QL-.
iSp&seiHTiA,
brother), I (as with a clod of earth (for a brother) Said by a sister to an unsympathetic brother.
:
my
3198.
sister
is
(i.e.
new
given to her
who
'
is
speech.
It is usual for
'
Sister"
Mother'
'
may
3199.
i?-
90
Qairu}.
QpQsufslgyii,
^Q^^^i
(or a-LLs/r/f/F^j)
$>($ sns-
Better to remain (where one was born) to earn one cash, than 1268. to roam about (in foreign places) to earn great wealth.
3200.
bad
life),
will
an
on-looker
(i.e.
stranger) be ashamed ?
905.
3201.
He
his
well.
Said of a farmer
who refuses their dues to the useful craftsmen, who make implements for him, and wastes his money on the idle and useless.
3202.
stein
_ m_
nurtures
While
his own child is crying for bran, he feeds and the child of strangers. 3198.
FAMILY LIFE.
3203.
gsor
LfisrrSsrragjLJ
355
ueapu
un&rnt
her heart does not beat for her own child, will it beat for that of a rival wife ? 3564. Some Hindus marry a second wife while the first is still alive, and the quarrels in such a household are proverbial. The proverb is used generally about heartless friends and relatives.
If
3204.
^rresr
^t.
dance, his flesh does. 3211. Refers to enmity between near relatives. Though a brother may say that he will have nothing to do with his brother, or sister or parents, yet he cannot keep to this position he cannot but feel for the misj
Though he does
fortunes of his
own
family.
3205.
If
we
it
2267, 2834.
"
3205a.
Medicinal plants from one's 3194.
own back-yard
are
not
valued.
Children obey their teacher and his rod more readily than they obey their Or, the natural tendency of all people is to value what i parents.
strange.
"
1 '
is
3206.
un^eou urriisSpgrT ? urT%ssrea)iL>u Should one look at the milk, or at the pot that holds it ? 3569. If one's child does harm to others, and someone wants the child punished for it, another quotes this proverb meauing thereby: Think of his
:
milk and overlook the faults of the child who is only like an earthen pot. In some Hindu philosophy it means: We should look at the good in man, and not at his defects.
is like
"
Do
"
not look upon the vessel but upon that ivhich Thejeicel is not to be valued for the cabinet.'"
Li/
it
it
contains."
3207.
QuniiiQi^LD UT&)
Though
2573.
within a
Said of something unpleasant or shameful that has happened family but which the family tries to keep secret.
3208.
Logji^ii eSQTj&gjLD
Qptoisrgv
For medicine and for feasting three days. 21">8, 2392, 2393. The effect of medicine will be known within three days, and one relative
should not stay more than three days with another
of him.
lest his
host be tired
"
gue&
356
3209.
LDiA&Gsgstsj sTGsrgg
TAMIL PROVEEBS.
<an<8iipp
QiEiLes)iu
loasgyij s&Lr&
suv&jpi
erifl/s
The ghee
(butter) which she had kept for her son-in-law, she poured out to her sou, and then envied him.
Ghee being thick flows out of the pot very slowly. The story is that the son, knowing his mother's partiality for her son-in-law, had managed to melt the ghee without her knowledge. When she came at his meal
time to pour out a ing the ghee to be
little
stiff,
but
ghee for him, she turned the pot quickly, expectit all ran out into her son's vessel, and the
3210.
LDireyuo
Qunf&gj }
LD/TQ/
<stlf.6ar
jsswfliiLo
Qutrf&gi,
^6ofi ST&STSST
The
flour is gone and the cloth in which it was kept what friendship will there be in the future ? 19026, 2132, 2154, 2197.
:
Said
when he
dies through
whom
3211.
The
"
ties of
is
2267, 3204.
Blood
thicker than
water"
3212.
Why
She
is
house?
go to
is
my
elder sister's
my
for me.
She
sure to give
me
food.
3213.
s&saressfiev
uLLiir&> aifti^LCfr, LJ^S^^^SO UL-L.JT&) sifl&fgjwn? Will the smart be produced when the eye is hit, or the eye-
brow
"t
It pains one most when his near relatives are suffering ; also relatives will take an interest in one, and not strangers.
one's
own
3214.
seaBrejsysQj $es)u>
anpunt Are the eyelids ten miles away from the eye
will protect its
15J, 2089.
A family
3215.
*
memlu
r>
stretSa)
uiLi^t,
of
aeoorGesfleti
uiLi ^Quired.
The hurting
hurt.
your
foot fpained
me) as
if
my
3216.
eSff&) scsaisssflQeO
(^^^esr^t
fr&srgii
QGmLiq.uQuiitdQppn'?
Do you
One does
cut
your finger because it poked into your eye ? not disown a member of the family on account of a fault done
off
FAMILY L1FK.
357
SLLt^.sQsnssor
it is
ffn@/Dir?
Uttarayanam.
2379.
when the sun moves northward, i.e. from January till Jane. Dakshanayana is the time when the sun moves southward. i.e. the rest of the year. The former is the daytime of the
the time
in
heavenly years, the latter the night time. Whatever is good is done the day-time. Thus Brahmins solemnize weddings ouly during Uttamyana. Just as the doors of houses in this world are kept open in the daytime so are the doors of heaven kept open during Uttarayaiia and all who die during Uttarayana enter heaven at oiiee while those who die during Dak-slmuayana have to wait outside heaven till Uttarayana begins
;
aain.
3218.
sjsnpQ
(i.e.
Though
3219.
3220.
&<ssr aS'Ll
eS&rsig
kiss a
eissrgi
Should one
lamp because
partial, but
it
r*
2879,
his near
burn him.
A man may
blame or punish him. loce his house well, though he ride not on the ridge."
3221.
@<ssr Li/srrSsrr
Though it be your own child, should you carry Parents should not be partial to their own ehildreu.
'i'2'2'2.
it
on your head
fSGBTLc issoruSfTJ&SDi
-sresTgi
QurriisSi-S<DGiJeB)a(9Lc s&sresni
thief meets u good omen while on his way to steal, will it be right for him to steal till day-break r 2179. Though your superior is kind to you and overlooks your faults, his kindness must not be strained too much.
Though a
3223.
<gi<5BT
(Sjiflff
If I
speak fulsehooti as truth, will God bear with me, even worship him V
if
3224.
Qumsisr
s^^l
<5fmg)i
Ought you
to cut
it
is
niiide
of gold V This is an injunction againt that obsequiousness which leads a der to the faults of a superior or friend.
Cf. 3107.
man
to pan-
358
TAMIL PROVERBS.
OWNERSHIP, POSSESSION.
3225.
Is it necessary to ask the headman for permission to maid-servant in an uncle's house. 3232, 3563.
punish a
3225a.
<gj<suv)i(9j
Q$%u$&) (or, ^efuu^Sdrfl) ptruj e$<S. 395, 3438. hospital) has become his home. Said of one who is put into jail time after time or of a person who is so often sick, that he is found more often in the hospital than at home. In both cases the person is ridiculed for behaving like a young married girl who, instead of staying permanently with her mother-in-law, too often goes home and makes a long stay with her mother.
The
jail (or,
3226.
Bran
in a good man's hand is better thau a thousand gold pieces in a mean man's hand. 3239.
Qf^Sil
3227.
&-6S)lILHSU6isr {g)&)&)ITff
62(77)
A cloth
(i.e.
it) will
be a short cloth
destroyed).
affi-L
3228.
S-SB_uj/7/f
CW^ag,
it,
>i3u/58)u& sessrs^
<sf<ssresrt
Why
If
himself
he chooses to waste
that
is
his
own
affair.
Though only a
" "
rat hole>
it
3240.
is best."
Home
is
home
be
it
ever so homely."
a^e/iDfl'i
3230.
&<ss)iu$60 ^>jifl&
s^QsQ
^esef<ss)i^LL(dssirifiu (or,
Is the
(unpounded)
ready to be eaten ?
Is
(?L!S
Do
3232.
Is it
necessary to get the sanction of the custodian of the Chattirdm in order to get the free meal bestowed on all comers.
OWNERSHIP, POSSESSION.
3233.
Is that a
359
Is that
?
3231.
Judge
3235.
g<ssT&(&) Greisrgy ^(/^K^rr&), ffuMJ@,gi&(3) a.^Q/ii. If a thing is one's own, it will be of use at the (right) time.
3236.
gssr ^ssjiii ^m^tssrs SITS^LD, QsueS uuSsmjTS His kindred will protect him the hedge will protect the crop.
;
2106.
3237-
&GBT &ez(JTi(8j ^2/oST , <>jf&) &&r0S(^U LjftzSt Iii his own village he is an elephant, in a
'.
neighbouring village
only a cat. 3238. " Every one is a king in his own house."
3238.
<$<SBJ
&Gs.(n-<s(<sj cgi/effremiJD,
He
own
"Every dog
3239.
<gtT(Li36a)&Lj
a lion at
home"
U&LD
QutTGBretflegiil), gsisr
own
depend
"
in one's
own
much
in another man's
home
is better
3240.
Though
it
3229, 3319.
IS
LITTLE VALUED.
3241.
Grold not acquired
by oneself
is
3284.
"
Nothing
is
a man's
truly, but
3242.
ts)(njL9-6&
The drum
As
it
360
3243.
TAMIL PROVERBS.
You
it
it
up.
A
"
3244.
Gutr(tg@p
^(nj
Quessr^iw,
One woman
straw.
in a
spendthrift woman who marries into a prosperous family will ruin tho family she will selfishly enjoy what she has never toiled for just as a calf tied close to a stack will eat it all up.
3245.
<>]&&<P& &.lSS)LD ^jffiS, &I5J&&& _<SB){_<55)LD Tf it belongs to the elder sister, it is younger sister, it is only bran.
7-ice. if it
belongs to the
Or The
own property valuable as rico, hut property she thinks mere chaff. " Every potter praises hi* o/r/t pof. and tlu- more if it be broken."
elder sister thinks her
sister's
her younger
3246.
ssrj.T/f
uesariLD
Q-iSlQlLinsti,
gssr
Tho property
3247.
-3SIT(&3)^/ SSStSTl
own
is
pure gold.
Oh, thou
&LDUt513?>-Gny) &lB^fT^I (&)U)- ^)/^-, &)<o$ silly woman, do not spill this rare gruel, drink it ! Said in ridicule of a low person, who is unduly elated by getting something a little better than thai to which lie is accustomed.
QpsQ
3248.
srrs&niLisfajLCi pasr
(5@*
Qurreiir
(gj^at.
To a crow
young are golden. 369. " The crow thinks her own bird tit j'/ii />:-'/.'' "Every cook praixcx hi* own broth"
its
^
3249.
He
3250.
head
of
their
u&r&fiuLS&i'Sefr 6T6or(yeO, ' If you say It is only a Palli child,' will it have fewer caresses ? The Pol! is or Vnnnnmn^ ;ire a low caste, but a I'alli mother loves her lowcaste child just an much as a Brahmin mother loves her high-caste son.
MOTHER.
361
Is it right to ruin
for protection ?
2253.
3252.
&.i^iS(^&rQ&r fsrrsems <sui^ls/Dfn ? Do you rub the tongue with any of the members of your body
;
Rubbing tin; tongue to cleanse it is considered a, very necessary act by Hindus but neither the hand nor any other member is allowed to touch the tongue. Should they touch it they are defiled. In the same way
cheating or deceiving the be very shameful.
members
of one's
own family
is
considered to
3253.
L/i_<sa>a/) unwunuus su}. 1i 1 g;Qunei). a cloth he had put on had bitten him like a snake. 3558, 3578. Said when a relation, or servant, is unfaithful.
Just as
if
3254.
The handle
it
serves to
fell
of the axe brings ruin to its own race. trees like that from which it has itself been cut.
Said of
treacherous relatives.
3255.
Though he was
a
3256.
girl in
treated as one of
family.
(if/sir
my own
children, he seduced
my
(c<aj6$<5(3)U
QuniLi
for a
feet.
2106.
those
who should
Cf.
MOTHER.
3257.
birth to her
to us.
own
child.
3284. There is no escape from the sufferings appointed " Every bird must hatch its own eggs."
A
3259.
secrets.
^j6BT'2esi&(9j ^-^earr^suear,
A
3260.
who does
>J%(5'fi
is
worthless to
all
men.
3272.
<L(fFil
L/P<a/? ^ITiLjLD
(Lj
LD
&./PQ/.
Who
i.e.
relations.
There
mother and
child.
46
362
3261.
TAMIL PROVERBS.
er&HD6S)LJ0 $681 gy &<aB<ss)UJ&
ate bones.
2159,
3262.
iS&i'far
Quppw^s^
S-fSuSQa) Qftrgy,
isrrgp iSen^etr
A mother who
she
If
has had only one child has food in her store, but four children gets her food in the open street
from a potsherd.
a mother has only one child, he is sure to protect his mother, but if four, none of them thinks it his special duty to care for his mother, and she suffers want. Here S-fd=&SLD ^S^ffl^^ii.
:
',
"
3263-
^(Tja/SBJ/Sgj^ gITlIW, LEJbt><SljeS)l&($ glTUU. To one she will be a wife, to the other
girl,
3264-
its fruits ?
3266.
"
mother is like the sea that bears the greatest ships, like the sea, yields to the slightest impressions."
though
she,
3265.
He who
3266.
will not hear the priest's word, and he who will not obey his mother's word are stubborn. 3274.
3264.
A
3267-
mother
will find
Qsnil
Will a chicken be lamed, if its mother treads on " The kick of the dam hurts not the colt."
3268. 3269.
ftruiSI&r'BGiT
still-born child.
<SIJPIEIS&)ITW.
father.
3320,
'
father'
Friendship is not to be bought at a fair." Love can neither be bought nor sold, its only price
iSen'bsT
is
love."
0iru$)G)fr
^ii^e\).
3273.
MOTHER.
3271.
363
is
pregnant
Qij/Tg}jaarT 1g<oB)<$
ses.fr
Qu/r^ds^io/r
What
Or,
a mother will not forgive her child, the village will not 3259. forgive either.
p-SEjTjiigj
^sif^
arr<653)g
3273.
^iriL
(if
SIM
A
3274.
child that has not seen its mother's face, and a crop that has not seen the face of the rain, will not thrive. 3270.
A
Its
mouth.
end
is
like a
rag in a dog's
be utter ignominy.
3275.
nes>uj
pssoiestfirr
gjonjouS)
uir/r^^rren, /JeffSsrreouJ
When
you have seen the mother at the tank-side, there is no need to see the child at home. 2862. The child's character can be inferred from the mother's face and conduct.
3276.
$n<so)ujuurTiT&8giiu>
No temple
3277.
prretsiu
is
one's mother.
Lopss ^>jt$.(gjLo poS^di fir^QpLD. Curds and rice will make a child forget
mother
is
its
mother.
treated kindly, it will forget its mother. Also, material welfare may make a man forget spiritual things. Also, a mother-in-law's kindness may make her son-in-law forget and neglect his mother.
3278.
The
to
her
hnsband as
3279.
iSi&r'SeiT
Qupp
The stomach
A
3280.
great.
L^feasfi&smu
^a^
A pearl
as big as a pumpkin.
3281.
GTsst&(8j
;
ep(T7j
seasr.
Said by a mother who mourns because she has only one child. is very dear to her, she calls it her eye.'
'
one
364
3282.
TAMIL PROVERBS.
isisQp iS&r'Beir gsugySpg], ^rnumr QfftLg lessor eesfiuju). That a child that has learnt to walk should take to crawling
again
is
the result of
its
mother's virtue.
3283.
uppiril)
Qugi urr&niuSl) 6B>a/<5gju>. The tenth child will la the mother on the
bier.
3426.
3284.
The preciousness
3241, 3257.
of
the child
is
known only
to its mother.
3285.
tSl&r'SGfretDiiuu
Eat excremeut
A
3286.
mother
3294.
will
3261,
He
3287.
considers his mother the goddess of ill-luck the goddess of good-luck. 3288, 3292.
LDGBILO iSlpg!, iSai'^Efr LD&STUJ
and
his
wife
Qupp
Qu
is
tender, the
child's hard.
2703, 2705,
3288.
His mother
peuea ew>$n)6B>iDU uirtruutrea, QuGsstfftrjs) LCLp.60)iuu uiriruufr&r. will look to his stomach his wife at his waist cloth. 3286, 3292.
ff>
; ;
The mother takes care that her son gets something to eat the wife is only anxious to see how much money her husband brings home tied up in his
waist cloth.
"After the time of winning and bringing, a wife's friend you arc but when yau are tired and it-eary, a mother's .ton you are." Kashmiri proverb.
3289.
(?uuj/T(6S)j)j/u),
A mother may
3548.
be a devil, but
her commands
'<!
3290.
3291.
QuiLi
L$en'SeiTujrr<GS))i;i>,
-grrdj
if it is
a devil
357. >.
WSGILD
CT/fluJ, SlllTLprT&T
GQT) IBn^LD.
She who burns her mother's heart will never prosper. A disobedient daughter will have bad hick when she is married.
3292.
(jp?ex)
Q&nQpgi
fy>(]> psf) ,
QfSsrtwVssr Quail.
is
She who has nursed you and brought you up dess (Mudevi). while she with whom you
goddess (Sridevi, Lakshmi).
3293.
jffgg(CT!(e5)$a> &GBT
your
is
evil
god-
lie
your good
3286, 3288.
Though a
king, he
3435. 3(538.
CHILDEEN.
3294.
365
She who
stints her stomach has a husband, and she muzzles her mouth has a child.
will thrive
who
through her
<
self-denial.
3261, 3285.
3295.
suefTii^p
LflsJrSsw
Qfftrgv
(cu/ri_/r<a$?z_LL_rr gg/Lo,
esxsu^^
L^sfrSsrr
If the child
have planted
Providence
is
they have reared gives them no food, the child they (i.e. the cocoanut palm) will feed them. more reliable than the affection of a sou.
3296.
lOJiTtLs^u iS&i'Sefr suuSpgi&fVj uxt pQy&sr. child to the mouth may prove a foe to the stomach.
It is difficult to
it
may
be to have
;
a pregnant woman will speak of her child its birth may be a danger to her own life.
them about one. The mother can eat only what is suitable for the infant if she eats what she likes the health of the child will suffer. Or,
3297.
jrnurrQ&) Qfrrsoresr^,
^uumsnu eSlfbgvs QsrrssQetiee3ruD. promised you must give, even if you have to your mother.
3298.
Like a mother spoiling her married daughter's happiness. 3186; 3251 /. Sometimes a mother will fetch her daughter home from her husband's house
because she thinks that the girl's mother-in-law ill-treats her. This gives rise to very serious quarrels and sometimes leads to a long separation between the girl and her husband, which is bad for both. Hence the proverb refers to mistaken kindness.
CHILDREN.
THE TRAINING OF CHILDREN.
" The tricks a colt getteth at his first backing, Will whilst he continueth never It;
3299.
yt<&)&(o&)
is
five,
bend when
it is
437. fifty years old ? "Bend the tree while it is young." " Hanrj a thief when he is young, and he
old.''
trill
3300.
^l^Qeo
Will
:i
366
3301.
g\\s).pg!
TAMIL PROVERBS.
euenrrs&.ip
i_flr2sifruyLo,
Qpnp&Q
su&rfrssrr^
is
A
3302.
child brought up without beating, and a moustache that not twirled well, will not develop properly. 3343.
10/7
jyifum^s
uuf-iurrgi.
is
A
"
bullock that
1900.
3303.
QfUf-uSQeti sueaarisisfT^^i, Loff^SfKeeo <3u<sstsriEi(^Lcnt Can you bend in the tree what was not bent in the sapling ? " The old branch breaks, if bent."
3304.
hard
to
ill
custom."
433
1900 /.
What
ssSlesr
fruit it will
/JlsirSsw
be
is
known when
it is
green.
A child that vomits will grow strong. The Hindu thinks that it vomits what is harmful and
3307.
gi&r@&(9j euirfQpu),
^SI^LD.
so keeps
rriQ
good health.
Qpifl
Qf&r^^^s
.si-rfssiLot^Lo
(yfterrsQ
uxQp
The smell
of tulsi, and the sharpness of the thorn are soon as they spring up. " It early pricks that ivill be a thorn."
known as
3308.
What
the blade.
2609, 2973.
it
into a pot,
is
a child's silly
if
a great undertaking as
he were able
easily.
3310.
is
a great boon.
3313.
3311.
not
know
fear.
its elders.
CHILDREN.
3312.
367
zl
It is the young who catch a gliding snake. The young do many dangerous things innocently.
<56UL/L/(Ziss3Qy
3-313.
tisQesT snesmissr.
a vessel full of worms. moment Kama, as a child, went into the childless house of Dhritarashtra, the worms disappeared from the food served in that
house. (Mahabharata). The Hindu thinks that a house without children is as badly off as it would be if all the food served in it were full of
worms.
3314.
yoked together to thresh corn, you will get neither straw nor rubbish. 3317, 3318. Said of children who are set to do work that they do not know how to do,
If calves are
3315.
(9jLpG6K>
u&Qujrr, QsneSeo Is the infant, or the temple hungry ? As both are dear to all, neither will ever be in want.
gfTI5l(8jla)Qjg&)6tfrTU) ^jweKUJdlUfT^SQ &)tTLJLO. All the time the infant sleeps is of use to its mother.
<
3316.
(8jLpl5<5S)
3317.
&^iLS&r Sen GftLjg QeuetrnGaananLCi CL? Will the crop cultivated by children ever be brought home. 644, 1238, 3314.
What
3318.
is
done thoughtlessly
<a93siruj/rLL
will
come
to naught.
UDITIS SIT
&^uiSlai^sfr
iy$lis&g)
(or
mango-grove
(or to
3319.
sgiresor L9<srr3srrJ/r(6B)j^ii),
^ssn iS&r'Seir
^
it
Though
3320.
one's child
is
must be a boy.
3240.
i5lj'&fTf@iT
Qan&r&ia
blessing of having children ?
3269.
you say
it is
a child,
all.
it is
everybody's child.
3322.
tD(05<5(5
er&)6\)ir
My
child.
life.
368
3323.
TAMIL PROVEKBS.
Qpggju) ueuetr(yiii (LpemrDiunuj (or ^jessfliLieesfiiuniLi) Like stringing pearls and coral in order. Said when male and female children are born in a family
Qeuteo
Is
alternately.
3324.
Qp^Q^rr
iS&r^stT
work a
pearl, or is
r*
child should not be considered too precious to work, but should be put to work.
3325.
^rSujfTu
"
L$ai'2eirturT(go)gyLD,
Though an innocent
3326.
sir&lij) sesart
o^.eifi.
1450, 1535.
A. devil
who has
Said of children
who
3327.
U(tg@
When
"
gp<tev<sa>aju uirfr^^js (9j(tf)0>j ^so &iftp@g)Qun&). the young palm-leaf saw the old one, it laughed.
192.
Young men
think old
men
men know
that young
men befools"
3328.
iS^&Q&> u(tf<sve8r.
A
"
Soon
3329.
(y>iL<ss)iU$Q!oUJ
QarraSnQsn
still
wesiQpGL'&ir.
in the egg.
1300.
Said of a young man who plunges into pleasure too early. " It icill be a, fonvard cock that croweth in the shell."
AGE.
3330.
^
Exertion in youth will preserve you when old. " He that sai'eth his dinner will have the more for
his supper."
&iro)u>
3331.
g\t&kgi
lives
L$6K>Lpujrre>jear }
<dufT&}
gisvitp
@ffiEi(9j
He who
"
If you
^wiresr.
without appreciating the value of his time will become like a monkey that has lost its tail.
lie
upon
roses
II
lie
young
man
knew what age would crave, it would both idle, an old man needy."
and save."
CHILDREN.
3332.
369
much work
still
as eight adults.
is
a will,
maid
is
stooping,
the little
house."
3333.
Is
he not young,
is
he not strong
i.e.
of
Q&
3334.
<ft) <5V
151
Q & T j^
ffC .
much
Said of parents who over-feed their children and destroy their digestion, so that the children become thin and weak.
"
He
that has btit one ho(/ makes son makes him a fool."
iSlar'fcfT enssr^ti
3335.
^(75
escilis. <ouefnr^^ir&TfTLD,
Qfrftiurr
Since she had only one child, she over-fed gestion and died.
it,
and
it
got indi-
3336.
^(?5 Quessr
Having only one girl, she nurtured her came a prostitute in the village.
"
well,
child
may
have too
much
of
its
mother's blessing."
3337.
Qf&)edu> QfrT)e$!<s(8j ^^ffirrgi. spoiled child fears no rebuke. " the child." the rod and
Spare
spoil
3338.
Qffeoiu> @rr
<2iy$ja(<sjU}.
Indulgence will destroy prosperity. " Give a child his will, and a whelp his Jill, and neither will thrive"
3339.
Qff&tsvii)
Made
3340.
The
spoiled girl
of
to
370
3341.
TAMIL PROVERBS.
and passed
who give
too rich
them
to digest.
3342.
Qf&)eo^^)&)
$0
Qp^eq
S76\>so/m>
in a rich family, but she in all the chetty streets. i.e. She went to the bad.
3343.
giraQ euenrrpp
L$6rr3srr^u>,
giant u$&)
child always in arms, and a leaf-plate kept on the thigh while being stitched together will not be well formed. 3301. The child will be spoiled and the leaf -plate will be badly made.
make
3344.
Lf,0iregn>iT6!sr
iSfifrSsrr
The
child
it
hurt
it-
self
Said sarcastically about very sensitive people, or about a mother too sensitive concerning her child.
3345.
The
is
its
mother.
it
received ruined
its
character.
Cf.
887 /.
SORROW, LAMENTATION.
" Man's inhumanity to
man makes
Burns.
countless
thousand mourn."
N.B.
3346.
chiefly used by
women.
The hearth
is
my
hermitage, suffering
is
my
heaven (Kailasa).
Said by a daughter-in-law when ill-treated by her mother-in-law, meaning that there is nothing but toil and pain for her.
3347.
^enp
eSiLi-JT^iM atSuSletfteo,
else
If I leave that I
where
3364, 3384.
SORROW, LAMENTATION.
3348.
371
There
am
rice or husk.
17,
3349.
cgyeOTjz/iiSev'Sstf
no coolness
At the very beginning my husband did not love me, and what am I to expect now ? Or, it is used by a girl whose step-mother was unkind, but who finds her mother-in-law is still more unkind.
3350.
4/f
^iLtit
Is
am
the result
3351.
=^?60 I
am become
^G? 6376BT
a sugar-cane in the sugar-mill, and a bit of straw in the waves of the sea. 1399, 2978.
it.
3353.
^j6sres)ps(^f Qffffir&)) rs ir'Ssn a(9j ^g)j6wr/F/rar. If he dies to-day, to-morrow will be the day after
i.e.
To-morrow
will
come whether he
is
dies or not
person of
whom
is
one
wearied.
3354.
S_J7$<5(3> ^(77,
USSLD
US&QflU) ^)i-.
beaten on one side (by the pestle), but a beaten on both sides. 3355.
mortal-
drum
is
Said by a person who suffers at the hands of several persons or by one has many sufferings, to a person who suffers less.
who
3355.
S-Jeu QuniL
Like the mortar going and telling its sorrow to the drum. The mortar could not expect to be comforted by the drum.
3356.
3357.
&-s)ipsQ/D
sss/f
3354.
ass
for ever.
3358, 3369, 3373, 3389. The potsherd is the vessel in which alms begged in the village are received. The meaning is that when the worst comes to the worst one can always
resort to begging.
3358.
ee<r/f
^QK&Q/Dg)
is
The village
i.e.
iSffsof QuiTi, *j$Qf)&pg! euntEjQQ&n&TGtr. near to give me alms, the potsherd is ready to
re-
ceive them.
I will
3359.
village, one finds no true help though one wanders about the country, one finds no help. Said in disgust by a helpless person who is left alone in his troubles.
372
3360.
sriEiQ&Quu/T ^isf-PiS,^
^uurr^
siesi
thought that the heavens would fall somewhere, but they have but fallen on my head. 3404.
evil I
The
011
me.
3361.
eretap
enfrifis
QuirQp^t
?
are we going to take along with us from this world 136, 2943. There is no certain prosperity in this world.
What
3362.
GT(TJJGB)L>
sacrifice ?
3363.
as
an offering
3362.
Said in sorrow by one of the women in a family, who has been neglected at some family festival, and thus expresses her contempt for the person preferred before her.
3364.
On every one's head eight letters are written (by Brahma), but wretch that I am there are ten letters on my head 3347,
!
3384. Said by a woman when asked about her welfare, implying that she is worse off than anyone else in the world. Everyone's fate is supposed to be written 011 his head at his birth by Brahma. " horse thinks his own heaviest."
Every
pack
3365.
6Tu>Li(y>)
6T6atir
ujeeanssi eresr'&ssrs
All creatures, from the ant upwards (lit. the eighty thousand millions of creatures) know (my innocence), will not Vishnu, the Preserver, protect me ? 2090.
3366.
STJZ/LflL/^^SX)
feT62SJT(633Jii5jLO CtS/TiJLIiyU) ^JQ^^^I. All creation, from the ant upwards, wept. A lamentation from the Drona Parva of the Mahabharata referring Arjuna's sen, Abhimanyu, who had been slain in battle.
to
3367.
S7S5T ffff'fa)&
(5<5
liver.
Ljesanii
Q&rr
He
3369.
f?
pays
G5 *
(
'
>
me
He recompenses me
only one coin, but calls me constantly. miserably and demands much in return.
n)G8T.
am
i.e.
well,
what must
3370.
SL-ss>i
As long
(or a_i_LOL/) ^(T^sQrr>u>LLtM, S^L^Q^GSBJ. as we live in this body we shall have trouble.
3388.
SORROW, LAMENTATION.
3371.
373
The washerman's
though
ass
must carry
out of
its
it
3372.
aQgey&t&j
Sjpp
Qs^QfL-lS)..
for the stake. 740, 890. This proverb refers to an incident, that took place in " the City of InjusA certain man was to be impaled for a crime, but at the last tice/' moment he pointed out that a certain fat merchant (Komati) would be better suited for the instrument of punishment than himself and so escaped. The proverb is now used of a person who is forced to suffer for the faults of others.
fit
The Komati
3373.
(sjsffLD
$)(nj&Q/Dgi,
isrrear
^(
3357.
i.e.
3378.
3375.
<?Q$(3)
Quirguss QrsffwesrfS, igetfln SITUJ Although there is time to gather dry leaves for
time to
fuel, there is
no
warm
yourself.
3397.
3376.
The
pilgrim's house
is
woman
woman
can."
3377.
If "
we have
to suffer
till
we
die,
when
shall
we
get comfort ?
We
and
die disappointed."
3378.
&p(3j $&)GW-$ ufDODeuQuneMQaneisr. I have become like a bird that has lost its wings. Said of one who has suffered great losses.
536, 3374.
3379.
There is no punishment greater than the loss of one's head, and no poverty keener than not having more than a rag.
Said to encourage a person overwhelmed by a series of calamities, implying that the worst is past.
374
3380.
TAMIL PROVERBS.
so poor, that the}r are obliged to take shelter (at night) under a car and to go about begging (by day). Said by a wife to her lazy or wicked husband. "A dog's life, hunger and ease"
3381.
BUGS
UUD ULD
U/7
rSlTlUtTGV)ll> UL-tTgJ.
suffer
what
I suffer.
3382.
near
urr, u^&piretsr
suffer
is
uCW?
I suffer ?
Does cotton-down
Cotton-down
what
3381, 3385.
picked, put between rollers to remove the seeds, sent to the spinning wheel, and then to the loom at last.
3383.
IBlTGSr
Qu6SBT
am
I
i.e.
3384.
upgj
I I
uireS, eresr
iSlffrretsaresyu)
Qutr&e&&)'te).
cannot get
am
my ten
life
my
wretch that
eat.
3385.
Qu0iL
&npr&60 @sx)ewi> u^s- ujDsQ<DgiQun&). Flying about like the down of the silk-cotton tree in a storm.
3382.
simile expressing distress
A very common
3386.
and anxiety.
^ev&inp
<sleear^)Qesr<sgr )
wqrpgj $)&)fT<s
Lfsoar^ss)
am
I
3383.
i.e.
am
3387.
LDfftii
G&euppeuesr
Will not he who planted the God will protect those whom man
"
2090, 2091.
neglects.
3388.
as the brain (or, nose) remains, you will have colds in the head. 2655, 3370. Said to one who complains about all her sorrows, and about endless
quarrels.
As long
3389.
QfK^n^esr
Here
3390.
/F/TJ$ off $)(i$&lpgl. lap or apron (to receive alms), and there are four houses to help me. 3357, 3358, 3369, 3373.
^(S&Qpgi,
is
my
QpttK168)uS&) UU.L- <9f-&U)(oUrT&) ^j(1T)&QQ> fDSOT I feel as comfortable as an elbow that has been knocked.
.
SOREOW, LAMENTATION.
3391.
375
When
3392.
<zail su
must be endured.
comfort one who
suffers.
who
suffers, or to
Though
3393.
keep to
my own
path,
my
fate
comes to me.
<a//RJ?/F/r(6/5<(35
(com. Life has always its anguish and troubles. Generally said by women about family sorrows.
3394.
eSessr
o9Lo (3jty.3(3j eQesar eSdjtu), erest Omens settled the choice of brides none turned up in my case
!
urrsS
gj^ig
eSeear
;
in fortunate families
alas,
This proverb
(eSeesr
is evidently of ancient origin and has reference to an omen e$Qrr)gi\ noted by certain Sudra sub-castes when choosing wives for their sons. In this proverb the mother blames her ill fortune
in not finding
girl
3395.
<s&p(3)p'to)uuGS)i&(9)
Qisrriu <snK^rr&}
eSlp^ sL-QinQi
QuniLeSl(lu>.
sick,
fuel carrying is
his only
3396.
eSssur
ggjLptsurrti)
It is useless toil to peal the skins from onions, the are pulled off the more the trouble. 1932, 1976.
more they
Used by servants or by daughter-in-law who are constantly worried by too much work and abuse. Or, said by one who meets one difficulty after
another.
3397.
there
is
no time to
die.
740,
3375.
A bed
3399.
It is
free
from sorrow
is
{lit.
beauty of
beauties).
human body to
many
3400.
j}siriSsrtD
$)(nj&QfDgi
G^^agjar
&isisnjjiJD.
Greater beauty
revealed.
is still
hidden in the
car.
is
gradually being
376
3401.
TAMIL PROVERBS.
Weep
A
and be done
bridegroom was found to be lame. During the marriage ceremony man}' of the relatives wept on account of this defect in him. Seeing this, the bridegroom threw off his clothes, exposed all his other defects, and used this phrase. Said by some one who knows all about a third person's faults to another person who is gradually finding them out.
^(75
3402.
epQrjisiT&r
single day was an age (yuga). Said by a person in great distress, who finds time go very slowly.
One
3403.
&-(&,
^(LggrTeST.
He wept
3404.
so that stones
me
never thought of
it
at
any
time.
3360.
3405.
L^LO) QUIT&).
Like a monster that bears a tower. The reference is to those monster-images used
great sufferings and cares.
all over the world in buildings as pillars or buttresses. Applied to persons who are burdened with the support of many people, and to those who complain of their many
3406.
ffK^n^sru urriT<< Like the eyes that after having seen the moon, saw (the malignant) planet Saturn. 3441. Used about a person once well-off, and subsequently reduced
stances.
in circum-
3407.
3408.
g'ZsoGltiUtrQt
Gufspgj,
^eauunes)sQajirQi
1008,
It
came
3417.
Used
of narrow escape
from danger.
3409.
when
house.
Dancing-girls are invariably prostitutes and do not care to bear children. If they do have children, they desire to have girls, that they may be brought up to their own profession which is not regarded as a disgraceful one in India. The proverb is used to describe the sadness of a home to which misfortune has come.
SORROW, LAMENTATION.
3410.
tsrrntTffiJD
377
sniL>ff
As
3411.
if
.Said
when one
i.e.
My
my
longevity
is
assured.
"
Long
3412.
Gtfpg/
Gu&jgiT&rirtii
her at
new servant or
whom
&
IT
daughter-in-
all
order about.
3413.
iSl <?&)<?&
ffVesru
&.(i7ju>0x5l&)
(or,
The devil seized a poor beggar in broad daylight. The beggar had no means to buy the devil off and so could not save himself. Applied to a great calamity or great expense that comes
unexpectedly on a family. ruined by a rich man.
Or, said in pity of a poor
man who
has been
3414.
iSufev <aa;j/r3uju>,
etswrrnsQuJu).
The renunciation
of sexual
suffering the pains worldly things made renunciation of worldly things made after seeing corpses burned. These three causes make people give up their desire for a time. " The chamber of sickness is the chapel of devotion" " Voics made in storms are in calms."
"
forgotten
intercourse made by a woman when of child birth, the renunciation of after studying the sacred books, the
They icho worship God merely for fear, would worship the
should he appear."
sick, the devil
devil
The
3415.
devil
grew
L? QLDQ&)
heart
when
in unpleasant
company.
Cf.
the
English expression
To
sit
on needles.
3416.
Qurj&ieMp srreOLD QfneOe^ni^&i euvgg}. The bad time came without announcing
Said of sudden and unexpected misfortunes.
itself
beforehand.
34l6a. Qunsar
off
Said of troubles or evils that repeat themselves at intervals. of a man who gets drunk two or three times a year.
3417.
It
came
like a
378
3418.
TAMIL PROVERBS.
Though the rain has stopped, the drizzle has not. 2201. One has got through the great troubles, but their consequences remain.
ON COMFORTING.
3420.
1
have no one
to comfort
and no one
to console
me.
3421.
child to call
i.e.
me
'father.'
Riches cannot
fill
will
"
Who
hath none
to still
him,
may
3422.
I
my
welfare,
and no one
to help
3423.
Wipe
3424.
the eyes of
uassrsssfleoT
him who
is
weeping.
J5i
Q^iLsuu)
It is a
Said to
Qffuj&) (or,
for a
WOMEN.
GIRLS.
3425.
gy@ ^'TQ/
<
/
,
Quasar
to
marry a
girl
who
is
born
fifth in
very lucky.
3426.
If the sixth child be a girl, a family that is like a river and grand) will be reduced to ashes. 3283.
(i.e.
rich
3427.
(3jitflujnu$(frjS6!S>su$&)
QsrresannLLiti,
is
St<aSujiTU$(Trja6in&u$&)
^l
lrtzlL-ii).
When
young, a
woman
a joy
when
old,
she
is
a vexation.
WOMEN.
3428.
fsSlffSlu
389
US&GupjisI)
U!T/T!T&)
(or
QuSWrep/fi,
chakkili girl
(lit.
ff!TSS)LI>S<S^I(^LD
Even a
Youth
when mature
and the ears of the millet are beautiful when they have reached puberty.)
is identified with beauty. The chakkili are leather workers and are regarded as the lowest of the low.
3429.
For every
"
^is&^giu
& sort
?
Why
adorn an obedient
itself is
woman
Obedience "
her beauty.
is like
Beauty in woman
in heaven."
a flower in spring
but virtue
is the star
343 1
%QJ
GuuLig}
L9srrSsrr@ votougi
eutu^j
Gussw
sir)
A woman of fifty
five years. 3566.
i. e.
must
sit
A woman must always be respectful to one-of the other sex. To sic on the ground with the legs stretched out straight is not thought a
respectful attitude.
3432.
A woman's
3433.
virtue
is
her dowry.
The
skill of
women
Cleverness
is of
no use to a
woman
3434.
Simplicity (or Ignorance)
"
"
is
Blushing
speak."
is virtue's colour."
:
and slow
to
3435.
ffrr^rr
Though she be a
husband.
is
only a
woman
to her
380
TAMIL PROVERBS.
3436.
gjfilffujiLnesT
ffLDGau
^jiftS
is
QsmUStQ/o Q^mJaeou
only like a grain-bin.
(or
2695, 2698.
Said to a man who is in love with a girl he has met, implying either that she is ugly and clumsy looking, or that she is engaged in mean work. Rhamba is one of the marvellously captivating courtesans in the paradise of Indra.
3437.
loveliness
Said ironically of an ugly woman. " That woman is killed with beauty."
3438.
cgya/sir
She
is
ftirtbefi.
of beauty.
if
2199, 3225a.
^Ij<&ij3(8j jy<a/(2W
(or,
Q$%ir, or,
in
She alone is equal to herself. i.e. No one can be compared with her
3439.
cgyo/sJr
beauty or in goodness.
^Lftf^s^u upgiQurt
&j0eurrir&&r, seaer
QUIT
Ten men
"
and,
if
Beauty provoketh
"
be
afoul bargain."
3440.
^ea&r ^Lpen&u
It is as if
it.
you want
ufTir^^n&)) Q&r&fi^ ^garssrexWio eresrgy to pluck and eat her beauty when
you
see
3441.
jyfi^Ssrra SSBOSTL-
at
another
woman
3442.
i
P^
isrrtu <suisg)
issQD^i,
is
ili_L/
it
u/rSteBT-
Qsrrestsr
her, the in
!
dog
licking
of her beauty.
3443.
<9jipQ(ee\>
LtDt5p
ueu<ai Qsiruf..
is
This coral-nymph
3444.
oyi{>(<5<5(5<
QftL^^s,
^u^^s^
it
a-^o/u).
may become
WOMEN.
3445.
381
To have a
:
slender waist is a woman's beauty. Also gff&> ^es>iuu!reir or i$i$. ^eniiun&r a waist as thin as a thread ; or so thin that a hand can clasp it. "A woman and a greyhound must be small in the waist"
3446.
If
you dress in rags and go out, you will be an object for admiration, but, if you dress up nicely and go out, people will speak ill of you.
woman
is
a prostitute.
harlot."
many a
3447.
&rrg}&(<sj
If
3448.
Q)U$&)
(8j!T2ltll, LEuSeV
She sings
1570.
like a nightingale,
and
is
as beautiful as a peacock.
Ironically said.
3449.
Qf^soQino) Qffo)
srressfi
L!LO
aergar.gz/LD
You may
3450.
Bhamba, but
not a girl
to write.
upsQp
She
is
Qeiflu^ouir<sS(T^sQ(y&rr.
3451.
unfrssu u^l^uSffixt sessr Qj6GtsrLc. Ten thousand eyes are needed to look at
it.
2697.
3452.
i$iif-
cgjipQ Lj(^if^fr&} ) Quessr jplipQ ^san&r. If the thin woman enters, she will become beautiful.
In the negotiation previous to marriage the girl is blamed for being thin by those who want her in marriage, but they get this reply, i.e. Take her home and feed her well and she will soon get fat.
3453.
L^eq&ren
LDIEJ<SS)&UJITI}>,
QUITCH Qsm^.turrw,
Quiresr
adorned with flowers and gold, but she is beaten with slippers wherever she goes. She appears well dressed, but is a bad character who must be treated with
It is true that she is
scorn.
"
3454.
Qu6sar63g)&(9jU) Qufr3rCT2/<s@u)
Qpnpn
e.ari_/r?
Were woman and gold ever defeated ? " One hair of a woman draivs more than
bell rope."
382
3455.
TAMIL PROVERBS.
Qu6Bsrjgu&(u QUITUJ, Qune&eyps^u Having gone to get a girl, why withdraw on account of the price asked for her ?
Qu<asBr6jS}i&(3)U Qunsisr
3456.
^LJSluunn,
<9r<3U(/5S(aj
Loeoor
at her,
Both will be improved by your care. Said by a mother to one who remarks that her daughter is not exactly a beauty. Also said when something is needed to perfect a thing. " No woman is ugly when she is dressed."
3457.
The ugliness
" "
removed by jewels.
!
He
that is
tailor."
proud of his fine clothes gets his reputation from the But in India from the goldsmith
3458.
3459.
QumL @ilLJ
uirn&sQ<oueeBrLC>n ?
?
Of
itself it is fair
Her
3461.
eyes are more beautiful, and her limbs more nimble than those of a deer.
Kings,
wemen and
what
is
nearest them.
3462.
ill-treat
ill-treat
>)U)-j$gi euenrr,
2264.
and
ware."
3464.
Though you
own
eyes, cover
it
WOMEN.
3465.
383
Like stripping
off
Draupadi's clothes.
Dharmaraja was the prize
;
3466.
In the Mahabharata
played a game of chess in which his opponent, Duryodhana won, and Draupadi, his wife, By the grace of seizing Draupadi, he tried to strip her cloth off. Krishna, however, the cloth proved endless, and he was thus unable to put her to shame. But his attempt has become proverbial for its
shamelessness.
3466.
u$s)6aflsinuj
QgnL-igjLD,
gjifiQiurr jseareor
ruin.
woman who
praises her
own
character.
3467.
Quessr
Gi<ssr(iy<33
:
QUUJIM am a
woman," even a
devil
will
have compas-
3468.
Do
remark on a woman.
The earth
3469.
jrrtru>ir
LtnEionsQvun
jfisosrw
It
"
was Rama's weakness that he yielded to a woman (to Sita). Summer-soivn corn and icomen's advice turn out well once in
seven years."
3470.
To
3471.
yield to a double-minded
woman
is
weakness.
ereeaeesr^DS
spgi
Though she reads and studies endlessly, a woman's thought always an afterthought.
3472.
Qffir&)6tirr068),
itftesniLini^&Qff
Qffireareareuesr
uili_
Like he
who
tells to his
wife what
"He
news,
is
may
be called
384
TAMIL PROVERBS.
3473.
She who can convert half a copper coin into a thousand gold coins is a wife, and she who can reduce a thousand gold coins
1794. to half a copper coin is also a wife. Economy or extravagance are alike characteristic of woman.
"
3474.
3475.
his work, but the comfort of the family depends on the housewife. " A good wife and a good name hath no mate in goods nor fame"
It shall be at the wife's will if the
husband
thrive."
3476.
Quesars&r
do not get their food as a charity. Women are always doing some good at home for their food. " The wife that expects to have a good name is always at home, as if she were lame; and the maid that is honest, her chiefest delight is still to be doing from morning till night."
3477.
iL^ssrsQ'sir 19.11$ &))IT<
LDVssr u/rtg.
Women
(woman)
if it Is
is
desolate.
3500.
to prosper.
is
^esgn^j er6\>&)nw icistgltfl&sfr ^ewrssuo. 3168. king's rule depends on the minister's skill. Said by an elderly woman to the younger women in a family implying Men go out to make money, but women manage the house. " As the : as the As so the so the week.
The
Friday
the good
man
saith, so
Sunday say we ;
3156
Sunday
it
must be"
Cf.
#-c.
WOMEN.
385
The man's a fool who thinks by force or skill To stem the torrent of a woman's will For if she will, she will, you winy depend on't.
;
"
And
3480.
if
She manages a wedding or a festival for a few them she saves a little for fireworks. 1803.
Applied to cleverness and stinginess. " He would get money in a desert."
coins,
but out of
3481.
Women
3482.
Though an elephant
She
"
is
Whatever a icoman
she can."
3483.
^/^s/r uujuuLLQisyr,
0tT6SBr(l(oGi]6Br
GT&ST ^GoonsuQesr, <%$& (9j$s}<zs)ff (com. sEneeaGi/siiQGsr}. Do you think, O husband, that this frightens me even if I meet elephants and horses I will leap over them. Said of a bold and clever woman, or by a saucy wife when her husband
;
threatens her.
3484.
(j^RJsl'j'fesTf
ffisjsl'j'Zesr
ggftsviunQ)
wetarouurretr,
wenpuuiT&r. She will conceal Indiran (a god) and the Death with her hand.
"
stsattirrQeo
moon
She
3485.
Where
for
other people have put tlieir pot on the fire, she looks an opportunity to put her's close by, so as to have her
3486.
ersarQessruj
tgl)
seaari
{j^L-ts^lev
^L-eSsQsireatsr,
@ULJ
seaaru.
(or @@S) QsrTerrtegQpg}. Wherever she sees oil she will smear a little on her hair, wherever she sees a comb, she will comb her hair.
fStstiiSL/rTifi
and
3487.
child,
and she
lulls
it
in a
49
386
3488.
<
TAMIL PROVERBS.
QuesarGi&err
euntfl
QfU)-&JI>i,
Quesar^seirire^
L!))ITLD) (^psssKii evifiiumLu QunujeSLLi^. With one spoonful of oil she baked the cakes, she supplied the table, she gave oil for the hair to the women that came, but the carelessness of those women allowed what was left to be stolen through the back door.
Said ironically of one
small means.
3489.
She brings forth a child where she finds a cot, and gets the cordial where she sees dried ginger. 3487.
She makes other people bear expenses that she ought to bear herself, but at the same time makes them feel that this has happened quite by
accident.
3490.
&pJ5lnp6p (&$ (or QiBneoans^.) jyuL/^C^ She will dig out a picture painted on the somewhere else.
Said about great cleverness.
sna/uu/rar.
wall,
and place
it
3492.
iQ&nsnfgGS! QuGSsrfirJEl
snifi.
i&trio&sirifi,
lurr^tear
The great
3493.
them, she
king's wife has her secret sins, and, is able to defend herself.
when we speak
of
She will hide a big pumpkin under a plate of rice. She makes the impossible possible.
3494.
eS'fo}(DLDtTiflQ&)
QemssarQesariLj
uesBremsvir&r.
will make butter out of bought buttermilk, and perform her eldest son's wedding. Bought buttermilk is almost as thin as water, but from this she makes butter, and by the sale of it she makes the wedding. " To milk a he-goat."
She
Cf.
1794 #v.
r.
3495.
gigipeS (com. The body of a widow's son is all mischief. 2869, 2862. As a widow she should not get children if she gets children, she shows thereby that she is a bad woman, and from bad comes bad.
;
WOMEN.
3496.
^(/JjiAleveti/rp QuestiT6jg]&(<sj ^lesareraL.
387
eStL<l&s na sar
It is said uhat
women.
3497-
^erreefl&jisvtTjS
The sorrow
gi&suD ^IQf^n^iUD ^j/rjp. woman who has lost her husband will not be removed however much she weeps.
of a
<surr
3498.
^eiresfietiGVnjg Queyyr6jg]&(8j
upe&Gtitiso
A woman
3499.
^Btresfiisoetirrpsuetr
like the
sand of a
is
river.
at the
at the
mercy
mercy
of
the winds.
3500.
^
The beauty
of a
woman without
a husband
is in
vain.
3477.
3501.
{j)&)&)iTfS<3u6ar
Queaerfrr^
<sr&)e\>n(r^s(^LD
Qpn Levant
3496, 3502.
A poor
3502.
man's wife
is likely to
5<5<3)}di <)'$Gfr 1
Qu6stir&rr$er&)}rT(f5ts(9jUJ6S)LD<5gi6sf)
is
(com.
3496,
A
"
low hedge
is easily
leaped over"
3503.
&$Qff
(or, Q&i&r&fl)
She was married when Venus rose, and had to take off her thali when the sun rose, or, On Friday morning she was married and on Sunday morning she became a widow.
Short-lived happiness-
"
3504.
&IQ5 1
G Qussar^rr^
thief's wife is
The
always a widow.
ai-e
3505.
eurTLprrp
Qusawep/agj
QuntL
ejesoiip.,
Why
should she who has the misfortune to be unmarried, blacken her eyelids, paint the dot on the forehead and use saffron ? All these things should be done only by married women.
388
TAMIL PROVERBS.
WEDDING, MARRIAGE.
3506.
enniLssuutL
<>/fjgg)&(<!rj
(wrrifsesisuuLL)
man and cut off the thali after a short time, than to be united to a vile person and live with him for a thousand years.
a
\Vlieii
off.
woman becomes
^(Tjjfeyj a/'^^gj
or marriage
token
is
taken
3507.
^tMix>n&r
QpesrQeor,
gou-irr
^-(TjfS^sv/r/f.
so common in India. In plain words uugiu Quesor^sa) ? ggtiujp ffl/UJ&/7<35r<S!/SBj,'<(3> %g<iP Should a girl of five years be given in marriage to a husband of fifty, if not more ? " A certain gentleman, in a certain village, married his daughter, 10 years In old, to an old man of 81 and received Us. 2,000 for the bargain. due course, the girl matured, and the nuptial ceremony was performed. The girl was sent to her hated husband, much against her will. She escaped from the room in the dead of night and threw herself into a well." Padfield The Hindu at Home.
:
:
3,518. Said of the great difference in age between the bride and the bridegroom
"
young wife
is
to the
grave."
3508.
^uSsnD &n&)iEJu
It is a crop that will last a thousand years. Marriage is indissoluble, therefore >:are should be taken to marry a girl to a fit husband.
3509.
^(tKiQfbpQ & /ff/rjii, &entfl&) jp^ffl/CW QgrrLp&tr. Take a girl without relations for your wife, and have only one friend in your own village. If the wife has no relations, there will be no hanger-on.
"
Go down
choosest
the ladder
thon
"
a friend."
pfi*@s^ uo, uenetfifQ prrsS eujb(ygi. of the sea dries up, a Palli woman's thali will
marry again, and thus never be without a
If you have one true friend, you have more than your share."
@&SBres$ft
IQJ
3510.
siGl
Or u&reifl&t^u Ll^gJ
bride ten times.
The
Palli
woman
<sj
351
1.
aeareoR
$)(&&&
is
p)tntinf
become
she
married.
allowed to marry before her.
If she
WEDDING, MARRIAGE.
3512.
aesiesfluui,
389
LD&)jre$)'fo}.
girl is not yet in blossom. She has not come of age and cannot marry.
The
3513.
When
the
wedding
is
over,
the
little
boxes of collyrium
3514.
seSltLHressni) ueearetaifiear
In a
months' famine, 1085, 1462, 2965. Most Hindus borrow large sums of money for
six
suffer for
afterwards.
"
After a feast a
man
3515.
arnLt$.&)
^esreeyms
Qutreo.
Like pointing out an elephant in the woods, and giving a girl in marriage at home. To promise large dowry, and afterwards not to fulfill the promise.
3516.
If fruit could
3517.
is
to secure a livelihood.
ia/S5j/<(3j sun gseto&uuQQpmpe&L-,
sear
pflQ e&QgQpg]
eti
QLD&).
It is better to
well,
man.
3519.
(3jU).u%Qe\)
3507.
(3jfftEi(9j
Though she be
caste.
as ugly as a
monkey, marry a
girl of
your own
"
3520.
Q&ir&$Bl<Ju)
Qu6aar fcssr&
<
After knowing the family of the suitor give your daughter in marriage, and after knowing the beggar give him alms. " Take a vine of a good soil, and a daughter of a good mother."
3521.
old maid should be satisfied with a husband only a few coins on the thali. She should be glad to take anybody.
An
who spends
390
3522.
TAMIL PROVERBS.
Compared with
one's
A
3523.
relationship to one's father, relationship to relationship to a dog. Hindu seeks a wife closely related to his father and not to his mother.
mother
is
U)SHIT)
The knot
bite
;'
by your tongue will not be untied, though you and tear it with your teeth.
tied
He
hath tied a knot with his tongue, that he cannot untie with his
teeth:'
3524.
When
" "
a girl is over ten she should be forced into marriage, even though it be with a Pariah.
Marry your daughters betimes, lest they marry themselves." Daughters and dead fish are no keeping wares"
3525.
Do not fill up the old channel, and do not dig new ones. A warning against marrying with strangers and adopting new fashions.
3526.
LS&T'<leiTUjrT(nj(8ju
Ganesa's mother, Parvati, once asked him, if he was not going to marry " I shall his reply was when I meet a woman like you !" His mother got so angry over this reply, that she cursed him and ordered him to stand near the public roads to wait for a wife. Hence the images of Ganesa, or the belly-god, are placed by the public roads to this day. Said when it takes a long time for a man to find a wife.
3527-
Quesnr
Said to one
Did you bring up the girl or mere filth. who raises objections, because the girl
is
too
young
to
marry.
3528.
While
daughter was a little girl, I kept her in my lap at home, but after her coming of age, I cannot guard her safely. 3534.
my
(well protected)
3529.
Qpfsjslissr
If the first food is rejected, the latter will be filth. 2974. The first man who offers himself to marry a girl should not be rejected, as
he
If
he
is
rejected,
other suitors
may
be
3530.
Qeu^sossiTifi
stsorgii
QsuGstsnyMjQ!uf[
QsiLuMnsetr,
in marriage, believing her to be hard-working but her parents said, She manages our house well, and we will not give her away.
;
391
Qu GMT PI'S?!.
The glide or ill hap o' a gade or ill life Is the gude or ill choice o' a gude or ill \vife."
3531.
snut.
She spoke
husband.
3532.
^/iKisirp
QuesBrfrrtglturrQa)
^^eto^s^w
(unnSi)
i5Los(9jU)
60/TUL/ (f<SSaT<SS>l).
On
account of ray disobedient wife, there is strife between mother-in-law and me. " Every man can ride a shrew, sace he that hath her."
my
3533.
<0>]tflG3
A
3534.
ustosiLjil)
<9jtD&&ng@iTG8r Quesai
husband, who from jealousy shuts up his wife, while at home, and when travelling carries her on his shoulders for sixty miles, is at last cheated by her in spite of all. 3528, 3565. " A dishonest woman cannot be kept in, and an honest one willnot.''
3535.
^s&QsueGanrTtJci, ^jSKtff^sQ&jeasrirruD,
QuemQesur
1
.
crest
QiLi
])(5/5
My
3536.
dear
who
you shall neither cook nor grind curry stuff if you, are as dear to me as my eyes, are near me, it is enough.
! ;
<&& gjgvugi
ISIT&T,
After marriage there will be desire sixty days, lust will last thirty days, and after ninety days have passed, she will be considered a broomstick.
"
When a
or
sm ick-smack
first
month
thither
is
;
honeymoon
the third is
and
th trick-thwack
thee
and me
"
Mother,
thing
marriage
Daughter,
it
is
and
iveeping."
3537.
Is it for beauty's sake that one takes a wife, time of adversity ? 2896.
who
is
useless in
3538.
> <=>j
upg](<sj e.,^a/Q//r@ ^sufniB ^lii-iSDi (Linear. loose woman cannot trust her kept husband in time of
trial.
392
3539.
If a wife
TAMIL PROVERBS.
is
likely to climb a
woman
supported she
3540.
A woman
Of her
"
it
)qL
a9(2a//r6gj/(5
<am<s<3DuuLL,
GrtsQisnQ
a wretch,
may
at any time.
a day
is like
^(njisrreir
@i<GfJjQpg)
of."
62<7J UL^SLD,
To pass
and repent
3541.
^ffssar
Why should a husband with two wives wear long hair? The two wives will seize him by it in their quarrels.
"
Two women
in one house, two cats and one mouse, two dogs and one bone, will never accord in one."
3542. 3543.
$)ffGaar(>
Queastfn$&&nffGsr urr
A man who
jslesonniLL-u).
^'Setnun&r ^"Ssw
Qp^pnetr
SITILI
^tSetur&r.
will sit
3544.
^'Setrujii
euiruf.1
0, younger wife, come let us go to the Malayalam country O, elder wife, come let us knock our heads together and die When the younger wife is ill, the husband is willing to spend much money in taking her where she can get the best medicine, but he will spend no money on the elder wife when she is sick.
!
!
3545.
&.63T
^juu/ssrQicQ&t
^jfisssr,
OT637 (fLo(a&)
The wife thinks she can make her husband love her by making him take
Better be half hanged than
ill
wed."
3546.
^^p/
Q/T/Ji_w6p,(5
euiTy><56B)SLJULL(S),
After marrying a scoundrel, she must always run about. She has to slave for his comfort. " at leisure." in haste and
3540.
Marry
repent
3547.
GU).uG!ufT68r
L/(75<a
e_D/_SDto QurrLL
When
the run-away husband returned and joined his wife, he gave her very many ornaments and she was joyful. " All is well, and the man has his ware again." " Cold broth hot again, that lovd 1 never, Old lore renewed again, that lovd I ever."
393
Though hard as a stone, he is your husband though soft as grass, he is still your husband. Said to a woman who despises her husband, whom she should obey. 3289,
3628.
3549.
rice,
sQg&gi
LDrruiS&i'far&Qu
u\LiuuireSiLLJi$iJ),
Even
if you do not respect him who tied the marriage token round your neck, you must respect the children he has
begotten.
A good
3551.
wife can easily appease her husband, but she cannot so easily overof the children.
apu
3552.
sns&gpi&QLD
sosafigssysaesr
O, Punnai tree (Calophyllum inophyllum) hast thou blossomed for strangers ? couldst thou not have waited and blossomed at the arrival of my dear husband ?
A man
went out into the world to make his fortune before leaving wife and home, he planted a Calophyllum tree at the front of his house, and told hie wife that he would come, when the tree had its first flowers. The day for the blossoming of the tree came, and the husband also came, but his wife did not recognize him, so she says these words in (From a popular Tamil song.) despair.
;
3553.
gjj^soj ^/(TJUL/ gjrSjju>, Q/rari_. Queserfn^ A horse knows its condition (its rider's will), and a wife
knows
3555.
osi&uQuiTQtstrpiTy), &iLfili&&(i$pji&\mJ>
If
the husband has no property (is reduced), even his 1742, 3579.
own
wife
394
3556.
etos i<3Bff)iBj It is
TAMIL PROVERBS.
Qurresr^esru unrr&Qgyub, aeaor iBsmpisg s&sarsueisr QMSD. better for a woman to have a husband that fills her eyes (at whom she looks with delight), than to have one whose hands are full of gold.
much
3557.
After the husband had punished his wife for unfaithfulness, she embraced her husband's younger brother (and thus gave evidence against herself).
3558.
QstTGsarL- QuessrfnJElQvu
&L.IT
^ifisuireffTuSfy^^fi&r.
shar-p
sickle
in
ruining her
own
2961, 3253, 3578. " Age and wedlock tame man and beast."
3559.
Q
Before marriage
"
all joy, after
marriage
to
much
misery.
death."
3560.
(ctTy$ piLu)-& i_a/u)/r? Is a hen able to flap her wings and crow like a cock ? A'woman is not able to do the work of a man.
3561.
Said of a
Like a rat on the top of a linga. wife who mounted her husband's
what her husband
"
told her not to do.
:
head.
She
wilfully did
gteoQuxs
He
under
tlie
3562.
^ssrtfg, Grasrgi
If
She
one has a wife, she will sit down at his head and weep. will care for and comfort him when he is sick, or when dying.
3563.
peer Queotsrfirjslentup
to beat
own
wife ?
3225.
to exercise one's legal rights.
A
3565.
wife, who does not feel anxious for her husband, is like fire in the lap. 3203.
men
as her husbands.
through.
3534,
An oversuspicious person cannot see that he is fooled all " At the gate where suspicion enters, love goes out."
395
fold thy 1456, 2364, 2365, 3431. The wife who has heard a story about a chaste wife, ought herself to try to be such a wife to her own husband. Instead of that, she begins to abuse him in a most impertinent way immediately after she has heard a sermon about the behaviour of a pious wife. " But be ye doers of the word and not hearers only." " Bells call others, but themselves enter not into the church." " He has one face to God, and another to the devil." " All are not saints that go to church."
I
;
damned
fellow
"
Pious precepts, gentle friend, never acted, wisely meant, Are like gay and coloured flowers, without fragrance, without scent."
R. C.
DCTT
3567.
QuesanSeir^efT
@gi&(3jU
i^ifiui^ensr.
He
is
woman
to sit on.
" The grey mare is the better horse." " The icife tvears the breeches."
3568.
Quesnr&irS;) srr&)stl.(S,
up her husband's
legs,
" Wedlock's a padlock." " Down to gehenna, or up to the throne, he rideth the fastest, who rideth alone." (Kipling).
3569.
GuGOBTffrrtsl
uirir<ssrreSLLi.rr^/u),
If
wife, look at
your children's
faces.
3570.
QueearffT^l arr&) eSe\OEi@, iSl&r^sir G-efrennessfl (or A wife is a fetter on her husband's legs, and a child is a bolt through this fetter to fasten it tightly. 3568.
A
"
wife
He
"
is a fetter, and a child is a gag. that has children, all his morsels are not married man turns his staff into a stake.'
/</.>
OICH."
3571.
Queseiffir^l Qfirispu),
His wife
3572.
is
Guit&Q jffpg)U L/^tiGu. his own, but his enjoyments are all outside.
3580.
QueaarfT^ Q&nesortgiiii, am more than satisfied with the woman 1 married, and with what I have had to suffer from her. 736, 3558, 3578.
\
Said of an unpleasant wife also, of a stay at any place of which one feels or said of people of whom one is tired. sick
; ;
396
3573.
Queear <suniL&@LD
TAMIL PROVERBS.
LjeaareeafitLieurTesvsQ,
uesonts>
A virtuous man
"
lend,
will obtain a
2609.
will get a
spend, a
penny
to
3574.
bis
own
3290.
LJ^JP Quaint,
ten wives for a small coin, and a handful into the 3269, 3220.
goes, wives
As
the
market
must
sell.'
3576.
As
If
a wife's heart
is
is,
she
good she
will
keep her
is
so will her marriage token be. thali, i.e., her husband a long time.
" "
virtuous
woman
a crown
life,
to her
husband."
icife.
3577.
If there be
It does not
harmony between husband and wife, there need to look for astrological harmony. 2759.
matter
if
is
no
"
3578.
Lon'teo
LLi
Queaarfrr^, <sru&srQun&>
eursptreir.
iced."
3579.
If
the house is supplied according to the wish of the wife, she all smiles (shines like bell-metal), but if not she will be displeased and blame everyone. 3555.
is
3580.
aff'tlOtJ
His own wife is a margosa tree (bitter), and his wife outside the house is sugar-cane (sweet). 3571.
3581.
eSggj&Qjp
Was
it
cut
off
my
thali ?
A widow
takes off her thali (marriage token) on the death of her husband. Therefore on the death of a man, the woman who takes off her th'ili thereby shows that ehe was his legal wife and as each has a right to
his property.
"
"
IP JACK'S IN
LOVE, HE
is
NO JUDGE OF
JILL'S
BEAUTY."
397
IF JACK'S IN
&J5G6>p&(3jp
3582.
pQJBp
(olUtTJ5GS>p.
2273.
An
"
When
and
3583.
jff&(3)(y>3>ji5)
^saares<f0^(^u
Qun^&r,
Lfeaar
A
3584.
sickly
man
full of sores
for water,
and a
worthless wife unable to cook and a cursed husband unfit to earn anything. " Like loves like." " They were both equally bad, so the devil put them together."
^(i>L/i_uj/TOTj/<5(5 ^](ip&
3586.
@n/5
she got a blind one. bad bush is better than an open field."
<suk) wrrVsv ^iLinissr.
in a worse state than myself (chose me for his wife).
3587.
One
3588.
As the husband
no
"
air.
Qa/foj/i/J/eiJ'Bew. guj/re/#(5 eSjSGDjguSeoyev, .-gyti^D/T^cigj* is a fool and can earn nothing, his wife takes
Like blood,
like
3589.
tsf3reutruJ<5ar
The
man married
a girl from a
home
as
" There is no goose so gray in the lake, that cannot find a gander to her make."
3590.
fuurresafi
is a cripple, a bride 2278. will do. hip-bone " scald horse for a scabbed squire."
her
359 1
A
"
noseless
husband
suits a bald-headed
woman
(a
widow).
bad jack
may
398
3592.
TAMIL PROVERBS.
A
"
among
Cf.
thorns,
because
they
themselves
are
2259
8fc.
U*
in the
world
one of them
is
3593.
What
own
"
is
father.
as
She
is
common
'
3594.
cgytiuS
i&$&gi (com.
like one who has been standing on the grinding stone looking 'at Arundhati. Arnndhati was the chaste wife of Vasishta, now a star, which is shown to the bride by the bridegroom during the marriage ceremony. She stands on a grinding stone and promises him that she will be a wife like Arundhati. The grinding-stone is a symbol of Ahalya, who for committing adultery with Indra was metamorphosed into a stone. The putting the grinding-stone under the bride's feet symbolises the bride's
She speaks
abhorrence of Ahalya's conduct. Applied sarcastically to a woman who professes to be the wife of somebody to whom she has not been married. or to false witnesses in a case.
3595.
The precious
3596.
to
is
husband
may
beat her.
3609.
3600.
Chaste of necessity.
" Fear and shame, much sin doth tame." " Fears are divided in the midst."
3597.
^iy$li5j5<sueir
ujirQanQi
little
Qun^&n
erssresit
It
matters
'is
with
whom
a ruined Avornan
sins.
"
She
3598.
.sujuuUL-tTgj.
man
or a laughiug
wonmn.
3599.
> ^j o$ffu>Quifii &l&) QG>G&Lt>u0sarQs$(gS)Q!!LCi, ^ssjrt^sJrSsrrtf It does not matter how many courtezans a man lias.
The implication
is
that a
womau
399
A
3600.
i
chaste 3600.
ti
woman who
gjsuutnp
QgiretyLD
QLD^^ u^eSueto^.
to
Having no opportunity
3596.
"
go astray, she
is
very virtuous.
Honest as the
cat,
when
the
meat
is
out of reach."
3601.
^pp^EST
man who
lays hold of
my hand
"
:
won't
woman.
3602.
<
86W
Though
3603.
UQgUUITgS)glU>, (9j&)U UQgUUIT&lTgl. leaves fade, a woman or a caste should not fade.
should remain virtuous.
3rpt8, er&sr QUIT
all
A woman
ser/f er&)&)irii
(y>s$sl.
have been
my name
is
Mukti
(bliss).
3195, 3624. She has led a loose life and yet praises herself. " A ronk-toicm (a gad-about) seldom a f/ood housewife at home."
3604.
&iTtfi(eG)aju)
QuneuiTea,
if
She
"
a gad about, but she weeps young whore, and old saint"
is
you say
so.
3605.
6T6BT
Let
my
GTf8fo>& S&GlS, S-S3T & <$$((!&) SunffSS\ filth be washed off with your cleanliness.
is
Your cleanliness
my
filth.
!
@0)Qii)iT ? Ah, do
3606.
Though you
build seven i-ooms, and keep her in the inner one she will find a nook in which to go astray. 3534, 3565. " A bay ofjleas is easier to keep (juard over than a woman."
3607.
eraaesn^., ^ya/Sfew
What
3608.
him
was
400
3609.
-sesar
She desires
face.
3596.
the catfish eat, but she's loth to wet her feet."
<
"
Fain u'onld
3610.
spiSeo&ifT^ gjtfts,
jrrf 2esTu$)a)/T<$
L^.
is
SIT
eieisrqy),
seaansu^STT
a crow makes a noise, she will embrace her husband and say dear She pretends to be frightened by it, that her hnsband may have confidence
If
:
My
in her.
" "
"
wicked
eel is
woman and an
devil."
An
You have
held by the tail surer than a woman" daily to do with the devil, and pretend to be frightened
at a mouse."
3612.
0, dear goddess, you ask for a morsel of food in every house 3195, 3603, 3619, 3624. Said of an immodest woman who goes to any house to eat and talk.
"
!
Dry bread
at
home
is better
3613.
If
you are put out of your caste and live with a pottei neither respect you, nor give you pots.
1
,
he
will
3614.
He who
3615.
si-snip
or succeed.
sea
(gjuenu #IM <$n #LD , (gjuanuxstrLLtStu Queeer urryeva (8ji$.&pn2iLo, uiLesns (njat&jLDeeisf) SLLi^.^ejyu> ) uiLi eoorpgiu QuesBiseir u/Dsetos (or ^ilffl//resrf?).
3616.
fns&osH
M or " concubine
it
is
all
the
401
Did you laugh or did you take off your cloth ? woman to laugh when speaking with men is
greatest immodesty.
3618.
as culpable as the
A maid
that laughs
is
half taken."
3618.
If a
3617. Did you laugh or did you destroy your good name young woman smiles while speaking, an elderly one may correct her by saying u}e$>l(3) QLD&) srssrsar SffluLj, why do you smile and
r*
:
3619.
An immodest woman
3620.
will enter
any
door.
3612.
UL-1.u uaeSlQev QunQnosufens^^ fSt-L(is&-.<otni Can a woman, who sins in the open daylight, hide herself with a big basket ?
Quessrsssfisar (^essrQfLD ^ifSQeu^sr, fiJbufcS;] euirujLD
3621.
g\ fSQ'sueor the girl's character, and I also know the tongue of her parent. The mother-in-law is called upon to interfere between her daughter-inlaw, and that daughter's mother, but she says she knows their bad character too well to do so. They are both vixens.
'.
know
3622.
LDjss)}Lc>
rr^ltLjLDQun'&) 6urry)fc{i;}(TJ)&aQev68ar(3u).
To
3623.
live
happily like
tSytGrffi
Kama
2760.
Qfis^^s^
if
^.p^^nQnnQi
Or,
improper orders
3624.
<aS
Ll,S(3>
isirrtsir&S.
She
Said of a "
woman who is always gossiping in other people's houses. maid oft seen, a gown oft worn, are disesteemed and held in
;
scorn."
"
when
she
is
christened,
443
462.
51
402
TAMIL PROVERBS.
MOTHER-IN-LAW.
3625.
graven Qfireo ^.esrs^s gj^awrag, (or, iflefi sun &<&,}. Her words are like a priest's words to you. Said in sarcasm by a mother to her son, when she thinks that her listens too much to his wife instead of listening to her.
<?on
"
3626.
^gtjy.&(9j
u>mlujrriaff
Q^q. LDuSenau
The mother-in-law who does not send her daughter-in-law home in July, should be sought, dragged by her hair and
beaten with slippers.
3629.
A married
3627.
6T63T
couple should never live together in July, for the first born must not be born in April, as this month is considered very unlucky.
to<S(6y5<5(3j
eunffpgj&fiS)
^ffeaetQsurnLt^.
p^eosfsj
$uireueffl&(8j
LD^LOS^S^^
twice a week, but my my daughter-in-law will get one only at the dipavali festival, i. e., once a year.
LDrn^iutrir QsueoorSlii).
3628.
QsnLDune&uL>fr^G)Q)LD, Qsneeari
clo
may
be.
3629.
$)0(sles>ff
the first born is born in April a prosperous family will come to grief. 3626. To avoid this calamity the mother-in -law must send her daughter-in-law to her mother's home, away from her husband, in the month of July.
If
3630.
gnesf ^esari
a_suas<soytD,
gwsu
L^^ffffGtu) glsv
LIQ^LDS^S^.
The
A
pestle
3631.
Qg<5S!^B)jinnLCiei5r L^esr
very scantily. If the daughter-in-law does not receive proper food, she will say this of her mother-in-law.
i.e.,
As Tennaluraman
he fed
it
MOTHER-IN-LAW.
3632.
403
again, a motherin-law could not live in peace with her daughter-in-law. 2834, 3636n.
3633.
Did you give me your daughter, or did you give me your eyes
:
Said by a son-in-law to his mother-in-law Will we not, after taking your daughter to my home, treat her as kindly and carefully as we treat our own eyes ?
3634.
G/u63Zjrjg2/g> LDmAlujrrffFju),
for a daughter-in-law, and a teacher for a boy. Both are alike necessar.
A mother-in-law
i_9sfr3srr<zgj GurrgGgtujiTrtKii).
3635.
Qu/reJr (65)637
of gold, she must have a mother-in-law of mud. 3628. Whatever the mother-in-law's character may be, her authority is necessary for the young girl.
3636.
LDS6
Even
''
if my son dies, let him die, I shall be satisfied if the haughtiness of my daughter-in-law is subdued by his death. Mother-in-law and daughter-in-law are a tempest and a hail
storm."
3636a.
LorixiUiff^leSfT^SQiJD
ffeasrss)'.__
'SvsesrQt-.
LDinlujrr^s(^w
Lc^iMSign&^iJa
3632. O beetle within the mango-kernel, thou knowest best the strife between the mother-in-law and the daughter-in-law. 630. No trace is visible on the surface of the kernel to show how the beetle
entered it and thus also no clear cause of strife between mother-in-law and daughter-in-law. Any trifling thing causes a quarrel between them.
;
3637.
LDfTuSiunir
Qffgp ^(yu*
six
months
who shed no tears for her mother-inafter the mother-in-law was dead.
There is no good mother-in-law but she that wears a green gmcn" (is buried under the green grass.) " " Crocodile tears." There will be many a dry cheek after
3638.
LLn
girl
in the
''
country. 3293, 3435. The mother-in-law forgets that she was a daughter-in-law." The priest forgetteth that ever he hath been holy ivater clerk."
3639.
The daughter-in-law is a god to her mother-in-law. 47-">. The daughter-in-law rules the uiother-in-law a rather unusual state of
;
things.
404
3640.
LoiTL^uuirrr
TAMIL PROVERBS.
QiDf&esr LO(njLD&Gtfisv'%sv, LD^LDS&T daughter-in-law praises her mother-in-law, and no motherin-law praises her daughter-in-law. 1390.
No
3641.
LoniSiurfoaffs sostsr
LDQLDS&T the daughter-in-law feels shy before the mother-in-law. Said of any one who feels shy to come forward and speak freely before a
As
superior.
3642.
LDiTiluurT(TrjLD
stTstiQenu , a><sara/?6o;iytr>
^snQpnl
die, and put an end to my anxiety ? 2928. The daughter-in-law is longing to get rid of her mother-in-law's worry and also herself to become the mistress of the home.
Is not
my
mother-in-law going to
3643.
LDmAlujmT
urr%ssr.
&-<S8)t0rr)
Lossarufr'^esr,
LD^ijDs&r
&.6B)i<g:[T)
Qurrsar
If the
mother-in-law breaks a pot, it is only clay (of no consequence), but if the daughter-in-law breaks one, it is gold (of 179, 180, 184. great consequence).
3644.
The Pongal feast is over, and the day of that festival for burning up old things thrown into the street is also gone, send
my
A young wife
leaves her mother-in-law's house and goes home to her parents for her confinement, but she tnast not stay there more than six months. Wheii the time is up her husband asks for her return. Also used about money that should be returned within the fixed time.
refer directly to the relations between a mother-in-law and her daughter-in-law. There are a number of other proverbs more or less directly bearing on the same subject, which have beeu included under other headings. Some of them can be found by referring to the words in the Index. But there are numerous proLDnL$uJlTir and iDn^iLS&f verbs which have reference to the mother-in-law by implication only. That there is such a large number of proverbs which thus refer to the mother-in-law is a proof of her immense importance in Hindu family
life.
The above
THE END.
301.
505 18.
r
2005.
2338. 2234.
.
3425.
\
o no o
jutl
197.
/-
LJILILC)
ZUOO.
2738, 2739.
D 1990.
itgl
n>
688.
'
F#a> 2702.
496.
i&&> 1995. 239.
afi*f
u>
rS 3245.
2740.
956.
3156.
gg's^/)
3431
3430.
ti
ir2197, 3245.
156,2064.
2>
1620.
2553.
J 2818.
S3TUi7(S5r
sa>
Kj57
668.
1581
2652.
2339.
i(5
198.
376.
2530.
591.
1730.
845.
>
2198. 2897.
240.
606.
to
986.
BU>
1002, 1545.
2907.
SJSSf
.-.,.*,
QHO OU
2474.
F^7(5 3506.
I
157, 936.
851.
n>
ii
19, 2259.
(r/.
jysisjrot_)
5y4,
2890,
3531.
jq(5
963.
1118.
406
sr
!)
EX.
1120.
>
2260.
3302.
>
3347-
1963.
ff)
790a.
745.
a^.<sDD 74(>.
439.
(5 128.
3437.
UQULJ 747.
1678.
2413.
3630.
3346.
D
2975.
B
ff&jfl
2340.
1977.
303, 3 86.
1
199 ; 2235.
i 1463, 1464.
sr
1009.
1431.
873.
1119.
1621.
83.
2035.
2853.
(cf.
2783.
)
:
846.
^jf&>) 16
^,
241, 575,
ir
1546.
607, 1101.
34
sr
isr
166, 3504.
2763. 2636.
1622.
eo
239 1
1375.
242.
811.
2530.
732.
sr,
3436.
2554.
84, 85, 91, 90.
ST
&SUITU$, Q<giLi
suu>,
Qp*m)
isr
100.
1039.
2990.
)
358*.
/r
1964.
1012.
1
2341.
20,
^^/P
/5/rsar
Br
(cf.
@ffT2%esT,
ffir^&sr}
890.
22-1-2.
2882.
INDEX
1342, 1694. 1695.
*-*
cgya/Ssztf'
407
jyfer3441.
jeues)j&(3j
^rfl
(cf. Guoifl,
6T6&!(ysi}
2838.
467.
937
3->19
334^
.jya/sjra/egr
-A o43 oio
,0,
2< 12.
-i
261
QS.OO ' 3c5
cgya/6ar6OTrsH>{_
"to /48.
2199.
^Gi6sftt-pts!sM
102.
-T)
9^0
'^36
.jya-Bor
-
"^86^5689 847
'
*
^^airaut 1358.
^a/sar
.jya/gjrr
07^?^
alssr^ 1604.
,0V
srisiQs
28
9.
*'*'''
jya/asr srssr
749.
90,^9 '
t>ij6nr CTSorSsar
^,1^,,^-n-
790.
:._
34-.
Zy/l).
0^0 OOO.
,..
-at
/1,1^.,-i,
7X()
oik
2386.
^,
^ o_.-. _
ar
o j 58.
ir
293.
^n
I
774.
~
^ya/sar
-I
<?^^
*
/
381.
Q
'*
OO Jr.
293-.
*"
2958.
Q/jO J
I-'
ti>
1
"
^.gya/sar
'
t&ssr&S)^ su
'6ouj?6i)
715.
..gya/sar
751.
2638.
<g>ieu&ir
QatiriL
608.
.jya/sar
/5oi_*@ 1549.
u.ffrruju)
2343.
v 533. i
^a/sor
..gya'fiar
2792.
2210.
165.
1122, 3481.
ir
1376.
jr
lo.
534,
408
1237&JIT&)
INDEX.
1.775.
498.
537.
469.
3159.
303.
I486.
382.
103, 104, 3442. 3443.
2007.
3226.
704.
132.
244.
3258.
2507.
3146.
(cf.
^sifiiicfi
179, 180.
3257.
3145. 3147.
104U, 1669. 1155.
2933. 2777.
92.
i
2314.
2373. 3349.
45, 1914, 2784, 2883.
2605.
1409.
2200.
821, 1623, 2855. 344.
sr
1535.
<9j6orssru
1424.
3259.
3534.
)
1410.
lOii 1298.
&)
1480.
O 1733.
2108.
17.
931.
r
1487.
gi&faj 2557.
1488.
186, 887. ST 888.
1794.
>
82, 105.
/Tiij
>
3305.
2934.
INDEX.
2119.
914, 942, 964, 965, 1010, 1915, 3148, 3536.
907.
D 2653.
409
424.
^SjgirQ&rn 609.
^j&
^ptsiff&srTffesg&tt ]265.
^Js<as)$
1680.
966.
1011.
1178. 1821.
&uj0s&
3537, 3538.
<%u&>u 717.
967.
^LoeaarsQj 2606.
2440.
C\ A
,
J4U. 1822.
sr
^enesr,
539.
3586.
^aJ
2315.
L>i^ss}i-uuir'2ssr
249.
w 3075.
i 1156.
*%t vu&iTffGar t
582.
499.
3626.
247, 576, 861, 2043, 2265,
2475.
3049,3050,3508,3599.
^Quutrgear 1303.
O /i
.1
tgtiLjffffeorrujfffeviTuj
n4 2o^4.
z\~
w 1624. 752.
;
@^
3463.
df^ 1087-
718.
1996, 2428.
^/flaj
2531.
<%&* 3260.
3462.
^Qi&ppQp
*9/ (njLl&)&)rT >
3509.
3496.
>
-
i 753.
rtl^/A
^J 1333.
^Gffit
gff
gy/_/r
679.
1
1 043.
JT
248, 2344.
696.
470.
1
^/f
|55(5<S(5
396.
1583,2839.
1823.
^2211.
^s^rr&r 2589. X1<_ 3350.
T^ 1626.
MIT
410
^/f SI
GST
1NDKX.
1088.
221.
b
^^
2532.
^sr
1012,
2909.
b 1304.
:',05:J.
i2066.
1221, 2086, 3351. 3069.
utb
cf.
3054,3076,3482.
^tesr seesii- 610.
129.
3044.
^&o)
jo
968.
^EST
sutftei
2022.
1334. 1627.
250(j)iiiG& gtso
(c/'.
754.
^wLjeniiLirrGsr}
D@$
g)<_ti
1013, 1222.
3497, 3498,
]
:'l499,
1
3500.
682,
796.
1397,3352.
i-
t_w
251.
@^ @^
iffl/o
1515.
^SD # 2478.
Sa(Li3ii!T6Sr
3425.
O
^iy.^^ayfcir 1980.
ZUoO.
3o40-
BT 07
2201.
s^j^) 1305.
2036, 2181.
o 1083.
&FJ$U)
iDiffuo
g)a>^
133.
g)a;/T/7 1872.
1266.
^Qsmrsfr 1014.
2237, 2477.
836, 837,
942,
1325,
g)M_*Br
^)o^_
1450.
^ o9 2929.
|g)si_ j^ 2910.
Lli_ 47.
3190.
<f
3420.
tlt_ a*ao/L/
273o.
1871,2182.
1683.
@tl^su2ll3.
g)<l<_,er 2121.
^Llt-Q^s^sxj/ru) 12()5.
()Lli_si,'ss7
2997.
o 541.
2183.
1>
EX.
\^~^
iff
1979.
~.'* ifffTSfi&t-D
1 Q7 io/ z4 t.
2167.
ITU uiLi^eefi
1124.
2114.
1289.
i 1240.
253.
1267.
(cf.
P
)
1161.
__
C\Rf\*1
fT)j<5GT
*iOv/
2425. 2424.
1844.
2937.
3470.
29 1
1 .
2936.
LC)
385.
1965.
1629. 1154.
ti
1432.
i 2510.
252.
2324.
1162.
i 1015.
3421.
6tDUUJS)l&(9j
^Qea 822.
3484.
)U)
141, 1552.
3602.
2572.
48.
151.
2067.
1724.
(jb
1735, 3310.
BT
2703.
757, 3541, 3512. ) 944.
&)
1736, 3501
2124.
3191.
2759.
>
1-5.
2827.
ti
1737.
943.
167, 3546.
2123.
1090, 1103, 1104, 2885,
1044.
17
2977.
2913. 2670.
to
3311.
3330.
738, 3502.
2747.
LD
ar
278-'.
w-
3469.
ear
3543. 3544.
2969.
(cf.
^ff^Fsar)
1799, 1873,
2695.
412
1157.
INDEX.
a.L_Bjar
3227. 2991.
<&-
1349,
2078,
2080,
3160.
urresy&gj
niujrrrr
3228.
1883.
B-il/r/n^w9s>r 2044.
Q-iLstririkg}
2116.
2267.
">
3399.
2914,3353.
if.
3400.
2173,
168.
.*F
542.
a_6S8r/_ff6i>
nan 969.
ff<?6\)
2525, 2938.
(</. ^UJSST) 5.
s-esar
517.
s-eaareaar
OQ O
t/j
1144,2184.
iii1117.
^.esar
essiiUD
1845.
s_6jR>T()3)
^081.
2268.
<f 1
2_6SOr<G3B)W&)
3094.
7 0-
^aru^7
-
1208.
3474 223
fa
^.^LJ/T^ 1989.
&.esares)u>
Q*a*nj
1405.
1846.
2786,
*. 099
!
m 254
,.
^t iw.
1917, 2479. a> 1326.
308, 1738. 1901.
tL.fiiLi9.G6*
&.Gs>fififi
2117 srr&) 20
tL.0fiu>es)i&(
387,
023.
&-@4ffmuGtsuru>
3217.
tL.fi&Gtuirsu>
&.UrTJT
<
'^3252.
2655.
2079.
a.^
2175,
3253.
1335-
2jOO.
690.
202.
2617.
1091,1491.
.c or BKU> 923.
NDEX.
''IT
4\3
^L.if(?so
i
1740, 2125.
s_sr
2430.
" 2749.
1630.
>
*_* ^ti
io6.
3355. 3354.
'">
a_dr^
1092.
1071.
3192. 3110.
-
^-fyLjusssfiii
1093.
208.
0-l ***
*_#, 2750.
,
lie
s~nf)ff)
&68sreiiV)iuj olt)l.
01
1-1
T 24o3.
">
&.ff>(jytT
1550.
2828.
z-ppgi 3107.
612, 1129, 1554, 1099, 2898. &JoSJS(^LD 205.
a-sars
1569,
1776.
<
3485.
2805.
1777.
S.SBT gjuuGisr
3545.
e.ar
^^0?
1516.
3139.
802, 1031, 3193.
1569
a.
e-sw
*-
@a9
1372.
892,
G*/r6BBriDt_
1523.
53T
1741.
114.~>.
Q-3@0)
u/r
1847.
3356.
gJ3^
oio OI 1 OQ1
e.ow
.
(oiueser
/^
/^
ti
si <^
Jo^O.
f*z\i\
&-63T
,
Quni51(3j
.
1526.
-w Ioo8,
1
1800,21/0,
IOA/I
oi-i-
2115 2420.
3j|-j?
1517, 2804.
*-*?
,^113,124!.
6.
s-g/rsff u/sfrSsw"
^f
'
1518,
1524,
224a
16 /O.
814.
2573.
611.
asiaain^x 1891.
414
823. 500.
INDEX.
er0iTLJ 2971.
GiQpfj 256, 614. erQuuni 1556, 2127.
OTuu/T(2Jti 1192.
CTili./ru
ertLtf.
1742.
v)&)
2608. 2559.
2128.
3070.
SST
2319.
970.
1466ft.
S7i-Li_U ULLgi<oG)6
srtlip.
140,
snlif 188.
^^
OTi
1242.
y\
^
6TL-LD
(j)!J6B8!LQ
1228.
'"^
"^
2778, 3604.
577,
;3045
-
848,
1398,
1399,
OTi
iu
uiy.
442.
1607.
^^
ST^UJZ
erflarm/rfinr
2 672.
198K
~
10 I O.
1166.
CTs^rQCTBnZj 51,
3486.
2185.
759.
893.
5@
2388.
53r
579.
<sTJslrrffi6uGsr
894, 2454.
645a.
347.
ergi 348.
eriEia&r
1633.
sig}(8) 3150.
/i
2126.
33(50.
840.
2087.
GT&&IT&) 2821.
4D*
SBT
2203.
erfijdGe*
3487.
1467-
1386. 1849,
CT/F^ ^ILjjgLD
&
1950,
!SfS(o&}
2681.
67u>s*r
sruJ^o/OTr loy.
u)
2970.
NDEX.
2204.
CT^yu)cj<ftv<5
415
350.
1901.
Z444.
CTOT^
1131, 1875.
e>T6BT6B)pa(<KUj
2129.
"2512.
705, 1243, 1387, 1445.
-
2822>
CTeir6S7
igkar/yfijati
*
179.
9i J S 2618,3362,3363.
185
'
19 7 '
^ 44
1
^2^ 915,
.
*8*i 3M7,
ft
1570.
'
.
*
999, 2561
.
-*>
UU
<oT6BT
(}'o(I
CT6ir
*"* 3367
CTJ^'Ssu
94gn
^^
^-r^ir
3605.
CT^
7S>ffu
^ ^ @*-
sr65rcar 615.
sri
3229
636, 924, 2502.
^sr @'
2939.
67Si'r
^"^ 2168.
iSes)ifu^ 1608.
3083, 3261.
LO
/?
CTg
2202.
CTsar Quifi&)
OTSOT
389.
3364.
LO(5E(6y7p<5(^
362 /.
3401.
u>
CTSST
CT45ar
QP&JBJ5IQ&) 388.
142, 143.
Qp&<sns 1584.
(0
2534.
1700,
1 1
1 i'f,
^ev/r^ii
761,
1492
vr
1 107.
<&n?&
,~.
.
257, 3218.
,-jo
.
o2.
sjfw&ULo 2348.
2 9^
7L_/ra^t_u)
390, 501.
<oji^oi- <trtotnya>&ifUJ
2349.
,__
ar 908.
w^'^uj 2562.
GjessfLjT
tzsoBny.
ig09 04
1269, 1992, 2088.
1745, 1830.
s@ar
J>
7.
2244, 2820.
593.
*z 1951
ju>niB0n&)
^^ ^* ^
896.
443, 988.
2(j39
-
a.
sr&rtefKs siriL
r<z
^ ^^f^^^sw' 3475.
898.
722.
1892,
^^^^
3026,
1684.
3366.
GjutruSffii
416
e?(tf
X D K X
9(75cu5uu/7
2831.
ptwff
9(5/5fffr
1636.
740
&(%>&)
F<*
1970.
739.
pQff 1893.
1/01,
946.
~-
9(5^^657 2456.
9<25sw7- 8.
67^ 2068.
f
QftT<S5T<G6)9)
9(5
ffl/
657
^cteWi^aJ 192.
101
(ttl
01^
3263.
\ \ ft Cl
j@
>
2563.
9(##(5 312.
ILIO.
D/zJ
9 7p/E7fcK 473
<
2219.
2972.
(petfi&s
723.
D,
1352.
BT/P^* GstTGus
S765ro//r(u2sB7
897.
67S57
3422.
258.
GISBT&neiHHU)
7isa7
ueo/DUJfr
1585.
epeargpu)
259
D/P
1586.
2270.
o
96Bre
/)
r
1406.
1922.
)
$*(5 oV^-
9(5
cgydFG 6u
2857.
2317.
3588.
'
594^ 762.
444 3608
-
_i_
<9s_6Kjr
1400.
1468.
F,.?
3198.
9(5
2823.
QsfT(y>LLiy.6e)uj
(
5^ 661.
-i^i.
90
352
27/3.
9(5<F/F
637.
9(5 */pj
1270.
1993.
1426.
6r>n
3402.
<i
^654, 662.
9(5 ^r
1018.
IN'OKX.
,,,;
90 90 90
a@
Sl
SUIT rids
1402.
cfo3sYT
^ :3336
"
3262, 3335.
-
_& ,&,&
2076.
*t-0>
<_%
*<~
-
5 3128. 863
90
90
uurg7 2830.
QfQfssfTiL 2245.
1032, 2714.
1984,
xiQ^
<s<_/7
SLJT
ai-jt
*^**838.
2375, 2576. w 1382.
^ 2350.
w.,
3199.
iu>
<$&Q&rreo 2787.
^^^
3703.
3369.
ii
&se)L-Q&iLL- 445.
<s6a)i_<5gj
-
2874.
1876, 2320, 3312. 899.
355.
*t-^
1401,
2271,
*><-to
<s*li_
aLLt__nsBefl
3230.
780.
1637.
1
353.
ar
580.
158.
ilif 2221.
&t-Liy.iu(ig8m
seiRireaarSsa?
ii
818.
597, 1529.
*tlp.tt/ar 3489.
224.
803.
r/f
145
^,,x. 1852.
ew"
763.
3306.
655, 657, 677.
a/j.
2222.
474.
LL*@
<zi-l<F
2178.
ar
'
ffrr
.$&)
2161.
1493.
ilo^
3423.
1746.
s@
354, 1131a.
^tie^/rG ^ 1587.
418
seeer&&&sr 1470.
INDEX.
sibsng,
546, 1725.
&1568)>&(<SK 2iilO.
&GSBTU@ 1056.
sessr
2917.
828, 1132. 2482.
5
3027.
391.
suiSL.tr 2657*u>/fl^
au>uetfl
assort-.
<SLDLie(iiuS(feo
706.
50T
stiu&a 2069.
1359.
<S>LOL/(3J
947.
iu>tl^
stiLcfreirssr
1588.
1327.
3166a, 3166?>.
Stt
1407, 2416.
598, 2418, 3371, 3464. eu 2663.
s
S&
1383.
saSpmp
sai^.
2483.
2484.
sfi 1074.
<S6OTT6Ba2/LO
2485.
26,
1903,
2089,
2247,
f(S t H
-^-,'.
~-.~
2893.
-328.
,^-.^,on>^,
3QQO.
.^^.
3001 oj79
742
1802.
J4j j
&GSOT siLis).
764.
...
_Q
900.
*^-^,., */ni.-j3
SCUTUM
24 17
*.
1 -
>v
O O 1
-
seo>ffsrrgs)<g
*
*
2664.
^
"I
^)
1358a
2272
4
6twu>
618, 2205.
QQO
2806.
u 170, 971.
E
,56^ 2622.
<5B6V6Wffl/
Q/7a)SWiifi6V)
-
263,
2808
2807
849.
INDEX.
LD
S<
419
420, 824, 2858.
1434.
s^-orgBT
2214.
u)
ss/rarspto 815.
2886.
/T
2162.
i
1496.
264.
1495.
*&>eB 1471, 1497. 1496.
u)
697.
<(3)
446.
3056.
i^
3548.
1803.
eo@}iu>
&P&& 2118.
a? 146, 876, 3004, 3118. k& Qmesfi 265.
S/D65XSU
3403.
)gx(&jefr 2090.
3167.
2705.
3003.
314.
L 681.
ar
3313.
1452.
1987.
s@
1986.
<S6\)u>
2017.
2131.
1499.
&(3j
2091.
s&Jisptreo
853.
792.
<DL
3610.
<56Ui> QurresrgjiJ)
<56\) 6T606\)/TLD
3551.
1476.
1500.
656.
<^(2^ 2918.
1481.
sear 933.
&
i
1747.
991. 548,
793,
1360,
1419,
1748.
8<5 639, 678, 997, 2054. *^ 680, 725, 3550.
]S(;9j
766.
679.
s(i^eS 187.
s(9j
2665, 3151.
<g$&) 1704.
3372.
urrev
351 1,3512.
1246.
o,
2060. 3028.
afrsff
arr&airiu
147,
172, 2224,
3611.
&niL&(
2715.
3248.
420
707.
u>
INDEX.
&n{ftnju>
srrfr
2186.
3552.
1299.
1427,
2351.
1271.
<r/?$aD
2130,
2528,
2529.
*">">
316, 3331.
2213,
2789,
3326,
*"*<*"> 2226.
srr&)g g;&(&j
t
1210.
948, 1705.
u>
2382.
3215.
SIT
2321.
a/tr
so
2942.
raa<5 2842
10
Qsi^
4 48.
sneoQ&tuu 1726.
sireo
j6aoT<G5S)
209^
2133.
640,
974.
1133.
Sff&) l5GO)L-(8j
srr&)
&fT6\)
*
1O7O
S
.
if
-j. r Soar
1O/1Q l^-to.
<I/76U61J/TSZ9UJ
on A iiU4O.
^302 3247
1273, 2019. 2018.
snsiity.
1440.
1706.
*/r(?e//0
snetft
a/73srr
768.
1453. 2788.
72
^^ 707a, 1591.
sirpflQe* 1428, 2666.
^str^)fSeoeoiTLD&)
2206.
2577.
429.
1985.
sirpffi
620.
snp^ssns
snrbgi&iGff
<5/r8T?SO
1047.
stTpgyu) 317.
">
3152.
1312.
973
972.
11
1021.
3516.
tu
3264.
Qt-*8p&
il/_
1671.
2993.
877, 1167, 1611, 2564.
123.
<J.<_
2774.
QiLt-jew 926.
QL-U).^) 356.
INDEX.
318, 1313, 2432, 2960.
/btf>&
938.
622.
u/r'Sew
357.
708.
13297.
35
2332.
206.
189.
/5/TJ/J
1075.
cf(5
3518.
27.
669.
SpeSeauu 2071.
ui&araar 1361.
UITUXSBLJ
433.
3613.
855.
918.
ssr
825.
84
1707.
1969.
864, 3404.
2352.
2000, 3029.
- 2343.
>
2353.
1749.
28, 107, 794, 1194, 1854, 1926, 2052, 2859, 3071, 3553.
D 308" 0.
1249.
1805.
621.
]034.
3109.
3085.
1181.
1362, 2979.
641.
791.
266.
1134.
553.
1886.
2624.
551, 770, 1151, 1640. 1641.
1750.
125, 1571
86.
.
52
3168. 2961.
3427.
2187.
1454.
2919.
2441.
1592.
267.
.VI
422
771.
INDEX.
<9n-.(<i
i_
J.
i.<i$(T5/5,7
2188.
1011 IZll.
3448.
2944.
dfi_SW
UUfTLLJ
<9n_SOi
a^tLt-fi&A 2579.
jr ,'(?/ cnv-i V^>
OAQ
2134, 2135.
^^
ffif
1058
2641
1
dR_^OJ/7/f 1384.
1250.
909, 3030.
^^
^ mff
-
2964.
1557.
aL.*^
*.,,,,
#
^>
3265
2402.
i.
^^
1182>
949.
^^s @ i
29
1173, 3373.
1183 ^ 1727
QAir; ODIO.
<J42.
d&_(520U)
1274,
1606,. 2072,
^fl^Q^ 2
0>)<SB<!BOTJ/U)
2438.
805.
OQAO
1501.
^963
QA1J. OD1'.
f^ '^4.87
QaQuugiLD 1510.
(a&tSuutm&ff 30.
\u&-GunfSBr
421.
22 g
QstLi
<
554.
2 2 4.
Q&u-L-gj 296.
gQ^
3554.
^ _.l
r
Wi
x\
IGCV)lfS(3j
3031.
O
"I
Q.cLi-a-fr 523.
*
27 lb
w^zL-^jj^iD ^yoi.
-
rt /^
>OQ^
147Q
Qil
2600.
^-,,,
rD^-^u.^,,
JQQy
O*jif 1831.
2717.
GSLD^}
Qtfilt-
152.
if
2718.
(Ojsisrgi
392.
1593.
QsLLi
un&) 522.
i)
E x.
423
1781.
3057.
2278,
Qairi-ff
Q&ni
2228.
3266.
2l36
1896.
QstLunff 3231.
1
G&nQ&Qpeu&sr 2138.
Q*/r>au2fear 2190.
Q&nQjsQQfDeBr 919. 3628.
59 J.
340er.
Q&nw
2796.
1953.
Qanfisgi 1094.
Qa<rpgiu> 1036.
2137,
270, 1251. 1752, 2420, 2433, 3007. es)ses)tti 430, 525, 2110.
an
*.gurt-.>jeug)
szibrt_
Ql^
QsniLes>i_ 1855.
Q,T6ZRjrz_
1502.
eo
269.
niu
22 79.
Q/7awi_su6w
c f.
2189.
238.
773.
5
3556.
3169.
2887.
2280.
425.
Q/76U?60 1023.
Q/76\)?6oit56vJ
2419.
i?
2334.
2565.
55.
'>")
1728.
\)
571. 826.
1061.
QstT&r'2eir&(<9)
865.
QffUJ'SllLD
108.
K 1252.
1
QstrnDssLLeaii
1937, 2734.
420
Q>29
Q&uAos
3008.
QsnuiLj 3374.
1
1 i
Q&n&T&fl&&L-6i
929.
QsntLi^s
StfiGigj
671, 1147.
INDEX.
ffwurr 1168.
$<sti
fff@n$gi 3232.
359.
556.
53.
eO
2537.
2445.
879.
3402,
1121.
LD
2719.
)
323 1905.
709.
1807.
2355.
(?*/r6fl>
1339.
Dn 3170.
555,
3009.
Q&neq&(9j 1346. Gsrrgurndr 173.
1314.
$GG> 2566.
sjs)
827.
271, 795, 1573, 2001, 2002, 2403, 2625, 3267, 3560. 682.
1643.
2082a.
3375.
1169.
2238. 2207.
J)
2945.
93, 94.
&)
854.
3428.
1642.
2459, 2946.
1502a.
1930, 2947, 337! ffffi; 2229.
LLD
1906.
3616.
1832.
625.
or
1833. 1931.
727.
2281.
1942,
utesr 2434.
975.
(S
3120.
2567.
3122.
1
firtao$ffu>
130, 3010.
135.
1212.
INDEX.
SOT
626.
|y
2141.
ffrruuireesfi
3590.
796, 3268.
91 Q9
^^1511
9&Qff
SpiLi
'
,'
932
2634.
rT(6flj,$(&j
i?(?*ffl0tt/I_r 3011..
115.
v'C.i;
>
OAT "'-
uu
2025.
gfflBGSig, 672.
3233.
m710
1213.
1037.
o>
3407.
325.
r$s\> glsij'Sso
& 2073.
*"> 88,
195.
<9rS^)SSLCi Of.
0*7
3490.
*j
/r
3503.
i
roj
'/_/
1469.
3629.
L-fsijislffGyiistt
*jr
2948.
-sf-tssiT
js)s>f 109.
0w$>K
2393.
.-
2062.
_
5T
880.
OA/^O
(^
pjl/1.
1 ^7 1
-^
ZUUu.
3617, 3618.
*tlL- 2832.
- -J__ J.__ *, <5r6t!m6o)L-.J&nlJU
,
OOO iLO.
1364, 1954. 1110.
>
/C7J ^-/O,
QQO OOO.
3096.
C
<SB)&<G1JLD
868.
&(&j
3561.
775.
g>G}l& (Stiff
6)1
3032.
3095. 3378.
f
3059.
394.
DT
4rLUSITlfluJU)
324.
****
ir
3332,
DDO.
5r6ZDJ'LJ
LLGl]&(9)LD Ol/Z.
**^?O^^
l^/~\O
8T
/Uo.
>&l
2OOO.
<9rSU/7"<5
t568)ff<SB)UJ
lol^.
2581.
*a/Dj2541.
426
31, 1377.
NDEX.
Qf&)-3)ju Quasar
1575.
297.
Q^o9i_6Br 526.
1753.
729.
1294.
i,
3449.
666, 743, 2327, 2900.
ar
207.
&*wW
.
i208.
1645, 1834. 1559, 2899.
1560.
396.
e^^ 872
.
&>*&,$,&(;* 868a.
emfeu
.^
2461.
? 2239, 2250, 2303.
Q-ffTa^ssr 397.
477.
/76t'60
527.
3303.
728.
Qffrr&)0i)iTg<3s)g
3472.
QfireogyaitTir
2357, 3234.
1315,2282,2542,2861.
QfirfSisgj
27W.
2844.
503.
Qfnearar 2920.
Q&ireoresrg/
Qfpn&
a>
Q-frresresru^.
2951. 2143.
627, 1483.
Qfiiurrrt 1784.
._
..
^ 2231.
(?*<rj
'
^ 1938 9983
i 2316.
.
5v)
1170,
1754,
2379,
2687
.
00 ., 3o42
3337, 3338, 3339,
G>&irn)<a6)ir>
/T,
229.
M,
>5UO 3340.
175,
(vffiirpgtu un^esr
17oo.
ffsQeSI 3341.
1 A A 1O '*4
.
(O
'
!^3>fflB]&:$gl (cf.
^rflKISLo}
672.
D EX.
1185.
ar
427
819.
54.
859.
pessr
LCi
w 776.
fr
2358.
1196.
2462.
jsie\>
3081.
1660.
842.
srioii
2304.
777.
1300.
@
1709.
5*p
480,
778,
1389,
2845,
3379.
993a.
sssrf
Q&gu)
27 5
999.
.
>
779, 1295.
32.
sr
1253.
i
1385.
869.
3304.
oo.
iu 56.
1186.
2635.
478.
axS 2543.
230.
UUGST 3219.
&(8)
/E/a<i
ne*ju>
1441.
(r/.
3141.
or 361a.
528.
u>
1689.
2953.
2779.
-56ST
363, 364.
362, 645,
^607,5(5
geisi'jj
894.
11.
^eSQ&^iu
428
731, 1472, 2721. o 3236.
ND
K X
505.
2097.
506.
w33, 732, 1392, 1648, 1649, 1650, 1651, 1652, 2722, 3033. 3204, 3223, 3630. u 484, 1907.
153.
2720.
SSST
422.
3241.
482.
1897.
730.
76.
3220.
159.
2643.
1024.
903. 326.
jCT^<s@ 2992. 904.
2462a.
3130.
1512. 1148.
iuut
isr
927.
sr
2833.
1316, 2426, 3504. 529.
673, 1025. 400.
2516.
)
1857.
2667.
3269.
905, 1006, 2863, 3271, 3272, 3273, 3274.
i/
3270.
Br
1539.
451.
3275,
2645.
3276, 3277.
JS
401, 2568.
1197.
2697.
34.
3173.
2644.
i
59.
1661.
2709.
INDEX.
77.
429
^-fi 334.3.
1188.
gir&(9)GatirKj (ajfTjoJ?
&lii iiua>ii^mui\j><oOI
ffi
1107
3086.
35
733.
209, 2380, 3279
.
gffeoort$.u$)
1000, 2545.
gffgl&nSGGf 2311.
gffspg) 2743.
485
LD
jar/7-ii
2742.
-in-
19 ift '
1276, 1437. 1933.
g/TITI5<g
195.
vsr
434.
">
r
QpessrL. 1149.
2144.
Qw-^jW5<5
QpiLeuu 3424.
(
2146, 2147.
c f.
^ujstr)
37
38
39
euestsr$&u> 13.
l^_/r
/*
3154.
^'^j&gu a u^w/
OOO
&&apos0
<6\;
3110.
951.
3564.
117.
\o 3jtEi&ndj
2795.
3281.
G?<g/E/<s/ruj<s(?K
^7^102544.
780.
Qfi-uQu!T&5T 2442.
G^F^. 1786.
Qpdjr5,g 1112.
2865.
UU/D/P 698.
uut$.u$Q&) 2866.
Q^QjrirQu. 2099.
Qpenrr 557.
G^/f 507, 2098.
(c^/f epsserup.
^4
977.
1408.
3380. 3409.
1835
2083.
A/ 402.
ooU/.
1577.
efrer/?
Qf^d &
2ol.
(o^epagj 2074.
60, 1578.
Qpgyw
232.
1576.
">
^2^1174.
Qpesfta 2668.
<?*dr 2381.
55
2606.
'*@ 1347.
430
2463.
INDEX.
iBiuQuwifl 2790.
928, 1710.
1674.
&>
,,_Q
on9g
nAt\"
2583
^^
^^,^1
-
K<o6>ff@Qi<sar
240o.
3014j 3015
*-,.
0590
3013.
''"
is&Jev^afs)
1531
ie
2809
Q^/rJ)su 2163. 3012.
ib&)en?r
2688.
sAeMeaa 2691.
^.r?^^ 3038.
2876.
SOT
2921;
IEGO&)
/F6>6U
e_tti//f
3034.
2603.
369.
882.
<zi(ig/gj
820
GpnettiGsr
IB&})
isrTffiQujnfl
403.
^^ ^Ssr/^^ 2154.
iseurru
1759.
1318. 1712.
2194.
585.
1223.
3523.
alQ&) 2689.
2505.
1956.
is IT
2421.
1595a.
274.
U)
ii
3619.
2406.
INDKX.
eaiu
431
Scarp 3073.
!%60Tir)S>J<SS)!JU&G)
1994.
1049.
u>
3410.
14.
iS&sr(y0i
iSeisrgj
1888.
3243.
isnij
2834.
u>870.
i$GsrgiQ&iTGaorQi- 830.
2583a.
or/v
19&(0jU^>uns(9j 1171.
ft
559 288Q
i 3174.
ibii$-
^C
15026
95
i
oar)
'
3087
1787.
'^
>
^ 2484a
>
j 2010, 3205.
'
^-^
9215
Wl"
15
1*7l2f\
1/OU.
^o-y
/f/f
^iltti 1540.
.
og^
"
/?
.
Qf-S&rrG) 489.
170
i-iisf-iifa
4S^
i
i j I
foi.
KtijuD Knes)iu)
371.
BT
**"" 3131
; &&Ss(9j 275. *^^
-on OtfU.
j
o-g
2407.
2169.
isnssr
/5/76OT
Q&rru
(?*4Z.
2287.
__..
1255.
1988.
/5/rjr fciLuLetsr
sir
sir
/5/T63T
2360.
j/6Bnay)
on-,loOo.
uti
^ITga*
^5/TJV
2288.
1579.
2877.
1086.
j/KcfTjp
-,
jgjrfDGftis
onon .\j.\j.
1413.
2254.
)
Q^/5*
(c/.
tM3r(i e.6ffff/i)
2725.
Gtetu 1934.
432
2890.
u>
INDEX.
1200, 1761. 1153.
.
3016.
454.
uLf 1943, 2021, 2362.
328, 734.
2111. f? 1 O
"I
3088.
u<* 1175.
&>
2584.
1898.
2902.
#
1457,
C^/reu 278.
2791. 3412.
978, 2289.
Uf68)<Pff ffiffluL]
2385.
2708.
1836.
ii
2846.
1280.
2148.
560.
2923.
1690.
2878.
2364.
1484.
M99.
<?w/r<u/r0<5
628.
1448,
2363.
1788.
2517.
1414.
2149.
US3)i_UJ/7
>
1367.
1257, 2585.
2422.
276.
gM>
2464.
233.
196.
o
1138a.
329.
2464.
277.
699.
1541.
i 1861.
60SU/T
979.
3058.
INDEX.
1077, 1079, 1080, 1081. uessrQfLD 952. 1097. 1078.
!/_(SBT
433
960.
uQffta
1714.
uesarsssfi
2646.
ua)
u>gtJc>
1862.
2604.
3142.
1320.
u&)a 508.
uips 1415. u^J* 2217, 2307. utp/E/ (S/ra) 3525.
3566.
b
ugsu
1279.
1513.
UNSOLD 1810.
1319.
1330.
JQUJ
LJtfU)
L/RT(OT)/? 2518.
u#9 177.
uL$uunesr 1504.
uL^QuiriL 782. 3327.
3466.
3283.
1296, 3384. 3524.
&LJU&) 562.
<5
uA0
SIT pUD
3143.
{)
LJ&retTtS (8jLJU4g
}&(&} tL.\)l.
OOO
"I
404.
ufDss&Qf 2692.
2904.
upsQp
Lj<r>/5jz7
3450.
137.
1063.
a)
2780.
1281.
280.
119, 120.
un&iJD 1393.
1762.
ujru> 2745.
15.
u6?rf?
2449.
279.
u&w
uSsariojii
2290.
1789.
uiBea 2769.
u^esTLDff @gi&(9)
1282.
2810, 2811.
434
1115.
INDEX.
i$fftomf&(<3j
332.
1716, 2102.
ti>
iSfetafsstr HOST
33
1..
1959.
L$&SS)ff&SrTffSU3(&j
L$fG5)f&&rrjr%Gsr
330.
783.
sir
3413.
1225.
L%0(?6u 3328.
tSi-irifl
w
EOT
2151.
1939.
1001.
1378.
736, 2781.
iSlt-rriflaauj
2383.
808.
1404.
i%^
L$U}-@lS@UJT&<G1J)&(gj
iSig.fifiireo
2103.
Ay-figi 2156.
iSi^.<stitTftw
2084.
491.
3046a.
282.
si)
i^sear^es)^
2955.
tSteson-u
tSI'SjS'far
1430.
1444.
2408.
155, 531.
372.
uff/f
iS^f^ys^
iSltLtjsgi
LSiLiizgs
.5^(15/5^7 iL 190.
rriTjggi
2042.
3155.
2313. 3089.
1064.
i$iLuunQ<5Br<Gsr
1542.
iSsecu 3414.
.
980, 1283.
to
>
^^
u)^) 2768.
96 1,
1203,
1653,
1863,
un&>
o^ff
148.
96.
1864.
iSl&r'far&Qj
2166.
ti>
3255.
1838, 3285. 797. 1839.
L9erSferrnuj
u/re9 182.
iSien'Sefi&siTffSBr
(i/3175.
ip
L$r%GfrsaiTrfl
LfisffSferr
I390a.
^06tu> 3284.
3321.
LJ/rSfew
3632.
'A
LSefr^r erear(y&
981, 2735.
1550, 1718,
1764,
L&5rr&rr
iSI&r^iruQu^i 373.
INDEX.
;
435
1224.
srriu
Q&rsift
292.
ai/ru>
2966.
3280.
3526.
/;
7/5^7
2519.
1676. 784.
1677.
2880.
sf
407.
u 2647.
^
r
>
563.
2336.
3415.
2753. 3453.
rar
51, 1719.
J 2985.
30641259.
1865.
Lo
3041.
126.
iiiL/
510.
Ouar
Queer
LU
2495.
1 ,
3572.
zirOaaV 3433, 3476.
Joressfissr
2626.
2496.
QueetffQisssr
3432, 3454,
Ga/sfraTto
809.
3062.
1543.
1416.
1214.
Lo
ite
2292.
1026.
&r
2256.
650. 700.
1597.
1811.
e^ 4"i7.
Lj&filLjLO
<i
ui srruJth
2835.
uLi(5 3065.
210-1.
3205o.
2677.
436
INDEX.
2520, 2707, 3410.
,
1138.
127.
587.
^/r/f
r
410.
2881.
Qurrssr&sflesr
2506.
ot
5T/E/ 1159.
183.
3635.
2492a.
629.
Queen* 3099.
652.
3434.
u)
ih
3091.
458.
3289.
3574. 3290.
411.
Qutu
iJar&rr
2365.
1215.
QutrQair
<?uir/f
3090.
sr
572.
2905.
1176.
97, 1598.
1368.
65)LJ 2410.
1027.
3575.
1065.
Qunesi
2241.
459.
Qunqsr
QLJITIGI&&) 3644.
Quiresr
u>
460.
2217o-
3207.
3416a.
2924.
QUITE,
2240.
a>
161, 3322.
2215.
or
1812. 3636.
1066.
u>*/r
493.
992.
u>*/r zr/rggsar
564.
213.
3134.
INDEX.
437
2931.
1723.
565.
L321.
2411
LDIKISIT 511
.
u(T7j<oKLD
1659.
737, 272(5.
234.
3176.
1261.
600.
785.
2294.
3388.
2295.
62.
229-'].
566, 1729.
L068BT
(3j$<3S)ff<S6)UJ
tfierrSferr
2906.
ix>6r
LC6BBT
3240.
ySsBT 2548.
3468.
3622.
2394.
3386.
954.
630.
1960.
941.
3387335.
438
ID/T
INDEX.
1067, 2412.
<y>asn)u 686.
(yiss^u.
(jo.f'Sso
3067.
2826.
1139
2868, 3291.
2466.
1663.
912.
GP<-*
(30i_<a/sar
3528
2296 3636<x
5 300, 588, 3639.
6*
^iP-*
38(58
-
3074.
3638, 3642.
184, 2710,
W96<f **
798.
3637, 3640,
G^- 412.
(tpLLi.rr^a
(LpLLiq.s&tTG)
3643.
3641.
1532.
^-
1331.
693.
427.
631.
G^*(5
GLL(SB)*_ 1449.
1514.
1068.
<y>LL6S)L-u$Q&)
<3063w<aoi_
3219.
334.
2758.
(ipem&sL-ff& 2869.
<y>essr6s.L-.Guu
1,
2232, 3577.
2323.
2736.
QfipeStutrir
1662.
G.s(?6u 333.
30^
G^^eu
2974.
(?/76337<w
2973.
(ipgjSlQsti
1189, 2729.
1692.
149.
3460.
G ^^
^sffSsrr
07, 567.
OAQO ^
'
Qf>&g]u> 3323.
^^lofpn HOST
'^030
3389.
3529. 3018.
1
1
00.
GOUUJZ
.
IfOO.
rir.rTCIK\CXMc2:n:n,'>
2367
3623.
I
7Q
786/>.
(y&sv 3292.
Qf>LptElGB)auSt (y>LpiH6s>suSl)
(y>(tpu
rwi-Lai'i
786.
npVsfruS) 437.
INDEX.
Sti
439
2337.
1302, 1322.
1098.
1935.
1815.
utT
1909.
/
2812.
2467.
40.
284.
2814.
2848.
330.
1816.
3591.
F^ 2612.
2613.
QiDrresar
570.
1563. 2048.
Gr
423.
589.
t
217.
162, 2031.
ps
)
2208.
335.
1769.
rr
701.
2730.
1945.
2649.
632.
3^2588,3111.
3135.
u)
1285.
fifp 3106.
2298.
1140.
uj
Br
110.
2593.
1301,
3082,
-gu urr&viii
3211.
GW& 1562.
1485, 2985. ^>j^^} 2813.
ar
713.
(cf.
415,
1394.
o
3125.
rgJI
3461.
>
2679.
fr
3293.
O/L06\J60S1JLD
955.
3435.
1395.
516. 787.
\)
118.
1899.
2849.
440
SJTL_
INDEX.
1217.
GuuSpea/D 2895, 3294.
QOr
^3
G^X 463.
2368.
susuQun 2956.
1974, 1975. cif}f\r\ i/jQ/ff gj -oUU. , id O oy.
-i-
J O*TV-/.
&J.O
i-5
&i(ff)&t5i
O7n -O/ w.
1534.
^(501
*
erf?,
<8)J(fKLtj
<2u>
A 0^). <Jo$T
3391. QA Ov/.
a/ofcu
2602.
uunoof!
s(?<5
eueftuunsisr
1936.
&i&))<3uG8T
eu&ieSu).
Tl
3178.
*1^7l"kO
.
634.
^)
ipnet 179o.
/o
fcy-
snip/ euLp/ujinu
fiO^ IfoO u u \j
&1 LDI
^?/
^"""OQICC ^OiO.
6J;/TiL/c$<5/7'6V
do9Z.
-(Seu&jslasr
2552.
2614.
1693.
568. 494.
^
5.5
&]<br8<r)(yLD
2056.
6U!T&(
saniEiQfD
i^raJ 111.
*girpG>utretS
2816.
1099.
annaQpeatfi 1100.
sufTiKssssr
f>
lOoo.
1297.
f\
1220.
auirffsouiyfy
O f\ _ uoo.
"^
I\
&jfi(o86uuj<o5r
yoo.
^*
j@
2158.
a/ff^ 788.
5^7 63.
79.
Dffggi 860.
1910, 3297.
1219. O1
*
i^io3042.
oooo.
1218, 31 79. 1771.
bj8&>
b<r
....*.
svmLj&r&rnrr
olUU.
1819.
/"\/^\
euffaSgiBfiireo
aiifjaS&)
2159.
512, 2309.
2892, 2894.
wLs
2370.
INDEX.
UL/ 218.
eSjrep&gj 2299.
441
a9(T5^72469.
2369.
sS&gi&sj 1600.
aSjTjwjs?
2371.
sir
3180.
1461.
a9sj 2872.
eSenjj&igj
atfso/B
<
3505.
495.
3244, 3298.
557"
338.
1665.
S$ %6u(cLDfTlfl&) 3494.
@SLf>epi3(9)
2871.
2926.
u>
2628.
a97(5
1940, 2435.
799.
a9gffQ<6sarfesa7<5(<5
iaS&rseos 191.
sSlen&Q&ietifTg;
a92fewii/ti
sir
569.
2427.
/ar
603.
3308.
29o/.
177Z.
a/ffssrm
o9c3srr(u/7ili_/7(Li
2968d.
eSfSsirsugi
3181.
2160.
(sfl/pg
3020, 3395.
286.
<sii
1667.
1870.
2233.
eSGieSi-jTuj
3019.
F/ro>2594.
*-il
3580.
513,
1565,
^L!@
eStL
1666,3182,
1286.
98.
(3j<anp
3579, 3612.
QLfil*^ 150.
Qf&)<SUL>
81.
WL-f
^L!ZJ
1618.
3183.
2257.
2799.
umJ>Lj
2330.
G$LLes)Ls$<gss)tLi
1462.
Qffrresr ;&!)&)
u>
340.
2782.
3394.
68.
3021.
3396.
^r 1976.
'oSeear
2209.
1820.
287.
^if&iniJo
1505
340/y.
t}4.
\Oi8lll5]'3anU-}J&gi8:(5)
b44.
Qtsui
Qsui
2063.
/.
442
418.
eaerfiffii
INDEX.
OO'J.
2423.
2770.
D 185.
288, 2650.
1619.
LD LD
RJT@^
2700, 2771.
irjgv2701.
ii
3092.
2850.
1029.
oyti 2772.
1082.
QtsueasrQessriL
789.
2106.
<5 2731, 3256.
2927.
ei
2372,
1962, 3324.
tarrifi
QeutuuSeSQe* 2851.
Q<su&)eOu>
3530.
1841.
1989.
sasireffl$(9;
QJ&)6dLJUir'2l5ST<5S)!JU
3184.
835.
en'ftoirujrminrr
2629.
1365. 1911.
i)
1332.
U-:
<sff
1234.
1233.
604.
U3
1601.
Qsu&r&fl 3068.
Qa/srrSsrr
2996.
2523.
u)
2522.
930.
1506.
1507,
3043.
iL
u> u)
2800.
^rreo
2107.
n 831.
635.
(5S)SilUJ
ii
41.
uL 2384.
3397.
1323. 1438.
289.
u
1773.
2077.
24,
108,
477,
1057.
501,
524,
757,
767,
919,
930,
1189,
1790,
(^ 3228.
1820, 1936, 1951, 1951a, 1972, 2001, 2472, 3163, 3205, 3277.
2416.
343.
sireir
* 1028, 1881,
2651.
fgjisa 3044.
isrr&r
1922,
srr&r eS
3350.
(9j&T (rf.
1179,3344.
1726.
304.
iifff
waLc 3495.
1808.
1487.
302.
i)
2009, 2049.
)
1255.
2764. 2201.
/f
287 1
2595.
i8<bs
*
1330.
su
urrnss 790.
5r
3596.
1914.
T 1
184.
S 2138.
1985.
i*i 610, 613, 809.
616.
1130.
/fa;*
3463.
sjs
1804.
t$u)-&&
2535.
1,
2632, 263
uLo 2635.
243.
uj
3136ft.
444
1
>
INDEX.
294, 3433.
^7 2813.
952.
r^jsu)
sr
>
QUITI- 1040.
3629.
3309.
)
3586.
2174.
2930.
1991.
F (</. uujuui-) 398,424, 1789, 2451, 2744, 2745, 2746, 3337. uGst 1116.
ueisr 205, -HI, (cf. pauussr} 545, 950, 2479, 2852, 3545. 836.
3186.
s 3049.
385, 1158, 1339, 2212. 907.
_#
u)
3434.
f^
240, 1304,
1409, 1686,
jysaa/fuj
386.
2305,2331,2750.
2596.
1332.
1876.
1147.
UG&IS& 2345.
L/
46.
112,
1579,
3496.
sr
uiL^m
3593.
1900, 2181, 2527.
3188.
1016.
145, 715.
1701.
^^^
1669.
L
3093.
169.
5* 3126.
)
2136.
rjtJ<5B!
1626, 1705.
592.
DLI
upss
3075.
337.
377.
1730.
Ecz
611.
2322.
466.
2221.
sr
1418.
J
(cf. j/7og6or)
2884.
(9)<SfTU)
296.
2450.
INDEX.
uessr&set
445
3462.
>
99.
3469.
1
242-.
298.
1582, 2218.
x:
3470.
843, 1147, 1308. 2361.
* 1529,
'2713.
ff
2022,
)
3120,
3120.
* 798,
1.020,
1266,
1610,
1344. 1431.
fr
964, 2507.
LoSssar
170, 467.
797,
875,
995,
1043,
1107,
3594.
1091, 1439, 1442, 3284. 1460, 2127, 342, 3535.
790cr,
1979.
cf.
{J^QULJ) 1101.
732.
)
1041.
308.
C'SSV
1628.
565, 813, 2080,
3182.
37ti.
115, 514,
3318, 3608.
3190.
1314, 3145.
j
& 45,
sirifi
11 10.
3584.
478,
938,
1096,
1679,
1691, 1991, 2431, 2433, 2485, 2439, 2666, 3380. ^6U 2653, 2654.
)
2338.
69, 1803, 2391, 2530, 2946, 3368, 3626. 44,
1148, 1745.
156, 160, 161, 173, 400,
67,567,106(5, 1324,
I)
KX.
2314.
477, 825, 937, 97i>, 1957. 1525.
e-sBOTGjBr
Q&QuQutri-
3.
3187.
3379.
g Qp&Rss 2638.
3348.
^j&snsw 3582.
^fftrjrti
54, 852.
&&r&r<sisr
JQpnss
^ftrjru
244.
yen*
863.
^D<F
-^<ss)f
2363.
u
sor
Quessr 3156.
^fftr 2606.
=g5(5"
)
^^
101,
65.
gi_
1128,
160,
500,
523,
532,
36 la,
1909,
1288.
539, 671,
1355,
1385, 1398,
1703, 1805,
acaQuir)
-
3325.
481
^i-tiuirJ, 1622.
'a/r** 21 6S.
oOUO.
^y/p/D
^^,5
,5^,5.5
2264. 2265.
<-gWirL<y Slifluu
5(33^
2040.
^i_^
29
2256.
J
3644.
mfin
uesaieeat
2.
^)j&sr<sstL>
w (ua$)
(cf. Gunesrw}
468, 2471.
P 2849, 3314.
^ewu?.
980,
(cf.
2997,3146.
1374,
1399,1431, 1775,
1794, 2998.
178.
?
2711.
1396.
^6wrM_
3599.
220.
^smM&rr
2509,
3319,
3588,
^essrenui 3479.
INDEX.
srL-iiuaiiuj
1
447
156.
Q^L. 713.
541.
o
Quns 2643.
9,
1798.
aitf*
1633.
3036.
54
sfSj
PP
373, 2261, 2391, 3294,3533, 3538, 3592.
LOL/Srot-JU.iSssr
164,
2211,
2933,
3109,
3110.
gjl$-8& 3531.
u)gti488, 1197.
<u
1866.
djud^fiss 2142.
438,
/;/_li_.
1695,
3515.
438, 2224.
QG8>nr>ILI
D 244-9.
2157.
1807,
1547.
1823.
2740.
2747.
1090.
(</.
.5.7
uj)
sj
Quf
a3i
1555.
970.
1471. 891.
)
s>f
3150.
(_^
2364.
o
ii
u)
Q/r*
922,
1942.
924,
1377,
Q<sir&r&r
G<semii 2087.
307, 1831, 2088.
4l2.
1677, 2225,
2881,3078,3479,3630.
1396.
)
504.
3540.
448
2474.
JJ
E X
w
e$
1986.
tD
2167.
J)
115.
745.
>UL/
(
c /.
^oj)
2885.
1771.
2970.
943.
ssr
2535.
576, 829,
1783, 2043,
u>
3543.
2706.
922.
2475.
m*
IT
_ii
<56WT
2949.
1307.
gg/rsuLo
1894.
i
i
n
Cf. (,r
ISIGSLO)
O^l-t.
or>
244-t.
srrss 2089.
3399.
1169,
w
2190.
(jfrsnis
1371,
2351.
** 2173.
967.
@)j6aor
in 105.
(cf.
,enuuu
896.
<$&
@2feruL/)
889,
893,
ui
2841.
SUIT ill
798.
u>
3310.
990,
2847.
1267, 1272. 1814.
IEIS
*
1919.
988,
1021,
1611,
tl
or
1399.
@6ffuuT)) 1192.
2492.
1260.
.
(c/'.
3553.
ML/ 877, 1268, 2703.
908.
* 633, 1410.
KI* 457, 968, 2028, 2906.
2030.
INDEX.
946.
449
2392.
a&r 2192.
691.
1684, 3018.
1296.
&.LL.UUI
1554.
1502a.
1038.
(cf.
QLCUJ)
2011.
2267.
nrn
3108.
i 3503.
1127.
1644.
662, 665, 1900, 2006, 2673, 2896, 3230, 3235, 3537, 3538. ar 3259.
2289.
324, 325.
2094, 2125.
113.
3437.
412, 3065.
T
u 2990.
997.
1636.
a
3367.
1243.
3254. 3623.
1971,
2484.
3413.
b
if <*<* Jl-'72.
350, 1102, 1187, 1396, 1607, 1948, 3102. S-L..&, 1309, 2749, 2754, 3399.
(r/. #/?ju>)
2389.
s-uQ^fiD 285.
1984.
a.uG>*
&-UtTIL>U>
2108.
2063.
1618.
2704.
2285fc,
2656,
a_tcq diup-&& 2045. MDI-IO 340, 537, 558, 807, 1274, 1755>
tut*wi 3094
*-^
s-ufl
'
1375,
"* 3181.
glmear 3003. 21 5 > 1591, 2192. ^^> (c/. aai) 1197.
-^
-">
.aD/_Da)216,
1090, 1272,
-"J 2602.
s.iuffLD
3066.
450
(</.
ND
ififfwwwr
2334.
entTws 1097.
a.swpu 4 2275.
g-eifluiSliy.
-sff
2549.
165.
544.
1102.
1670.
Qf>(tisi& 1164. (8jL!l 998. O o4oo.
"""
2_6ra92s37- 50.
1019.
LlUo.
1 .
/I
11
/A^?
2_6<r6>ff/E/sro<5
1124,
a-efrorij^
192
2235.
&-<ar&riLLL.(btLci
2093.
203.
3403.
r^suear
s_sfr(6/5i5gj (SJITIBS
3150.
s-s^erjrf
2857.
&-&rQetr
e-eff-Coen-
3334.
^) 2078,
3273, 3343. i 3413.
2785.
2596,
sLrCW
^&rp
1
2999.
143.
s-sff^ya/ffojsor
3070.
S-^/BS/TJS?
981.
517,3507.
3241.
2691.
2324.
ej? 1258.
tt^wwri- 233,
3112a.
Q-peq
(c/. /SI^-LI,
255, 625,
1805.
e-peSGet
Q&&
1917.
e-/DQ/ cSy/o/D^/
1742.
1972.
S-/z9
2261.
749, 2158. *-enTJ$tunir 1417, 2291.
6ffl/
1175, 1322,
1948,
1990,2763,3024,3194.
1741.
a.,^
2786.
INDEX
993a.
3362. 2453.
2819.
451
$t
2784.
eeenis>
j
e)
3070.
3172.
1562.
>
3258.
132.
3162.
2128,
&
2943, 3152.
1010, 1178. 1436.
1980.
2401.
L 2959.
ff
2757.
1952.
38, 944, 2152, 3334, 3627.
eusarrss
2641.
1055.
o
960. 554.
ertl.
eurr.ipen.s
3336.
1 1 "\ I.X4O.
1
er&Ssrsssr
.
722,
1206,
1269,
1787.
790.
3348.
183.
D
2219.
1569.
(cf.tLU))
In95.
1352.
1034.
34.
a//r
1892.
f
6J68T&)6\)
1418.
T
<5TGj$U LjpjS
w889, 3578.
w 3336.
1849.
852.
,2116,2118.
me
2325.
2672,
2954,
3072,
1522.
81'
3085.
3449.
i>661.
73.
)
3484.
427, 2036.
452
23, 326, 2426, 3291.
si;
INDEX.
&#&>? anna* 3099.
GiiLu)-GO er(tf&
3102.
2376.
1257, 3165.
_<T
676wr<_,r
2770.
1242.
1161.
eieS 703, 1719, 3561.
amp
3007.
eiuuti 2693.
sjuutSi
1634.
STUJJLO sas
2685.
sjuu&strsebr 1713.
1799.
1242.
sjifieniu S-sro/_
67/r
2003.
1731.
j(?to>u u/Til
sra/
2000.
2801.
3449.
47, 51, 1687, 2346, 2351, 2399, 2852, 2918, 3364.
3, 43,
1902o.
7(^>i_^ 3026.
TOy
2823
rd?^ii 2672.
292o, 486,773,
806,
1112,
739. 902.
sz^
1598.
SJJDLJLSIQ-
3201.
2121.
$582.
iu 2107, 2327, 2893, 2993. 1619.
v&eos
2023,
2885,
r^ ^aror 309.
^p*
1833.
^^a
vpp
2067.
67* 1502.
67^
1014, 2480.
1950.
soffi/smi 2338.
i^V/
<5i><2W
807.
INDEX.
ar
f
453
* 3057.
j
1833.
539.
2928, 2929.
1913, 3437, 3442.
u Gu^ 2381.
** 580, 1537, 1547, 1702.
536, 3590.
** 287, 787.
LD
650.
1920.
534, 745, 1031, 2025, 2721, 2730. 1148.
1177,
204.
1<_ 66, 898, 910,
1187,1214,
W*
$***&
283, 3080.
9&u H80.
1723.
ear
1175.
1187.
923.
>
1631.
9tl
978.
o 1687.
Ou,
sr
3068.
1671. 1815.
1378.
3380.
1528.
755.
)
945.
isr
2044.
1738.
eurr
3192.
1685.
131, 134, 2821, 2822, 2853,
2856.
2820.
628.
Ei&n& 3198.
5,
&erfl>G$ff&)
654.
144, 1760.
2850.
)
1776, 3437.
290.
1654.
ss 751.
3442.
u>
sx)
1766.
1570.
177.
2257.
728,2731, 2761.
2045.
<5
2680.
^ 1885,2131, 2831.
lT(lggl
869.
129.
2324.
58
454
t/>
T>
E X
&)
<st&>
QfQyair^ 3056.
!
#t_ Sso
<
<grreosTL-
2046.
499.
st-^r
1053, 3059.
1083,
2023, 2082,
SI-IT
A
&)
3368.
*t_;r*
*i_/r
2949.
Quf
580.
2350.
QSUL-I- 2002.
55
G<F/r^6
600, 3468.
3166.
*?.** 793, 1567, 190 la, 1924, 2475, 2556, 3083. su^iQjiT&fuD 1146, 2290.
3198.
387, 1651, 2057, 2672, 3327, 3449.
2392.
581.
s*s&r
&U H
fLO
*%
217] ,3027.
1451, 1968, 3346.
849.
2olO.
<S!oS)LSS(TJT6Sr
QLlt_ 3166a.
aiiriL
1615, 1642.
238, 2005.
174.
<*
2159.
136,. 270.
aGm-iurressfi (afear&rireaR)
SSSLD
(cf.
^s@&r)
sisjsirQpeS 1623.
sfsistruojireoR
1658a.
171,
1082,
1725,
2401,
^ ^i^
s
^^
3190.
eujr
dJil^aQa/rRjr
2650.
682, 1402.
$LLu).u
^^
il<s
Qu*
2793.
1225, 2699.
*ti
1030.
302.
(?<jff,s
<**
<s
<sz_l
548.
1706.
3371.
(cf.
3535.
pneouri) 2182.
siLs
2243,
1618.
a)
(cf. ffQp&jslau}}
804,
siLp 00
2069.
XLJ&UUL-. 3131.
INDEX.
490, 986,
455
weanrVassruQuni-. 830.
2006,
2595,
sestsiesafi)
2630.
sesms
42, 1127, 1470, 3228.
senressriG)
& jf
3216.
ssearessfi)
guungj 2189.
uirass
58r
ui_ 3215.
1741,
2050, 2H7.
*0 3516.
&aMifi 639, 1430.
awuur&ui 851.
&6Lf>niLiu>
(cf.
^L/SDi-UJ/rggr) 3161,
2539.
1325.
<sa><-ii
3370, 3377.
828,
972,
113 la,
*W 2162, 2807.
2195.
<i6\>
1531
2323.
^if 1704.
*$
^ Qi_
s&*
Sfslll
9^90 fiOzitf.
*2531.
3116.
>sr
P/r
*,
s<3s>&
423.
uuf-tunQg 2811.
(cf. isdar^jtl^L)
.3552.
w/ri_
775.
6r
151,
153,
972,
973,
*ALI
*^
Gu_ 2807.
/** 999.
1218,
31-50.
2949,
3535.
ssr
3046a,
3281,
ajfiifis* 2198.
1495.
981.
1193.
sew aft
sessr
582.
sseef
i>r
Qi *tli_ 2893.
2080.
sisssia
QurrgisQ 3049.
w_*
2304.
1220,
QstrQss 1499,
SIAIT
seear iSetnrouu
sssareesfi&)
3556.
762.
1953.
1726.
us
s(u>ssLL
456
ssu> 1728, 3158.
INDEX.
a<asw ej/s
3247.
u>
2705,
2900.
ssr
2886, 3157.
2484. 2931.
*sa>juj
sir
suu&fl
Ge>jsif>LD
217.
a/fearcsr
1167.
L,
snuiSeefi 333.
LD
638.
U>
<s&)s)Qev6Br 1223.
* *
<S6^tD OoU.
O/\
* ww*^ 632.
*)iss 622, 853.
1624,1630,3488.
2391.
547, 2029. 2060.
2663,
iu
3213.
1437550.
LD
*>
a&)ui
s&)ea)<oj
3595.
&8$&iT&)u> 2213.
aeSiLHTesario
sift PL-<SU
388.
280,
451,
943,
951,
siR
sift
&*
388.
uexfi 1637.
siftetaiu
&$ss
3367.
680.
1885, 1966, 1977, 2025, 2377, 2546, 2778, 3480, 3494, 3516.
soSojiretsar <sjfifeo
eff/r
2373.
3057.
623.
707o, 2369.
&%&*
sew
*<w
1311,1471.
1852.
*%v>uj2918.
789.
?*&&$ 287.
**> 3287.
set =gaj 1866.
a> CT* 280, *& ST^OJ 2993.
SBT
2047.
*(5wr
2274.
845.
seoQetitrQi- 1770.
^> C?^u.;
1892.
3115.
o>%tfij
INDEX.
3*) eSL. 2327.
j
157
2889.
s&)eS
(cf.
eSpenf)
2812.
1186,
1491,
2985.
*8ar 1752.
1502.
ar
fresifr
1616.
sr
483, 910.
Jo
2069.
1273.
s&r&fl
g&a
eurrnss 236.
2131, 3018.
2154, 2264,
2610,
<9r
l5LH$- 3118.
3205.
1226. 1948.
1507,
2349,
2433.
1932.
514.
BT
1541, 1570,
1747,
1502.
1478.
2498.
yaj 352, 805, 2242, 2243, 2380,
1671, 3404.
sesr^stresar
seoru,
1609. 1587.
933.
3154.
231, 232, 1258, 3224. JtlLD 1300.
i 1434, 1492.
>jup-S&
1907.
3314.
2172.
458
searearsQairei)
INDEX.
270,
817,
2087,
srfl
1655.
3222.
sesresfl
1015.
(
259, 1789.
c /. */r<!5)
2096,
2378,
3365.
sr
824.
as
(r/.
539, 940.
isnvusfr
strujsiT
261.
261.
923.
686,
743,
937,
1445,
2226,
3489.
2488.
tLi
&nnu> 1271.
SIT
1953,
2222.
.
584,
1236,
1441, 2248,
2330.
2511.
SfTlLJUL] 6JJD
2139.
w
u)
sirifiuu
srrir
1071, 2207.
348, 361, 1320.
123.
<s/r(o<633){i
@(5
1333.
snfj^^lssis
&ne$e\) piLi
p
{) 1 O^7
snesarunn 1446.
2895.
391, 1310.
27, 11.50, 1266, 3214.
u>
QUITL- 2845.
1334.
Quns 3143.
974, 1139, 2375,2598.
euirtfl
^t^ss 225.
*>
&n&)
& 581,
2905.
2806.
INDEX.
&) ui
459
1147.
QsuiLi
8ipiEj(3j
QipiEifsj
671.
S!T&)
Qftss 3431.
945.
QgiEismLi 2205.
ly$l
SIT&) <ss)su&s
2156.
609, 2156, 2809, 2866. 603, 2939, 2981.
2794.
Q$ss
%ftu
1683.
2165.
537
Qsffuu 683.
SOT/D 1842, QeirirAsmu 2761.
Q&fiuiSlvrVsfr
3108.
snetfi
510a,
1483,
2296,
642.
3450.
&YT 808.
&rr
roj-
3511.
u,
359.
2srr
2599.
3349.
2921.
srrpfTytii
Sl&r&fljS tsSearear
upss
Glares
1604.
&^* S **
GsifluiSI&r'Sefr
U08.
744, 1323, 2438, 3219, 3518.
195,
gtesBrpfliV
6SBTJ2/
@Q &
1457,
1703
Gp
Qa/ill_ 1308.
'IMW 1087.
tc
8*
563
1291.
(&jiEi80SujLo
1685.
u 130, 2239.
5sr
/B* 1526.
827.
LD
&in(5
296.
&&&
2240.
(9}ffeu6<sr
3613.
u
ii
iSlessru
1452.
<#
f
2412.
5sr
2825.
<5*<*
565, 3178.
@* 2033, 2090,
& i->
2894, 3322.
2473, 3248.
460
INDEX.
g>ruy&g 3553.
genru.
@air(8
584.
126 3, 2436
@dbr
(56wr
3 oo6.
^ 877
1723.
i
CW/L- 1149.
3158,
-
3166, 3177,
^^1678 ss 2353. ~Q
-r
678,
1151,
491.
1382, 2270,
3 Q~ 4
QUITS 322.
@^ 98g
00
'
989^ 99Q
""
1375
3161, 3176.
i
Q&&&
52 '
349Q
.
&ff
sir^jr-,
21g4
Oyi^.
f&y&^nJ
Q^^Pi OO O
214
^1266,
5o8,
ICQfJ
1
1350,
1364,
1372,
^^
^USOLJ
.
j^
i. 222, 2186.
1751,1842,2979,3615.
Io8d,
KKC
860,
QA
ICi^O
15o9,
1-QO
67^3
3539.
OOoy.
(3JLCIL. OOO,
OOQ
704.
(SjLDlfi
3474.
t5i^
743
u0i>#
^^ 2446.
728 1Q09/J
1727>
188,
1049,
1674,
(S"'"*^
U/T_ 1386.
(5^
2944.
159, 315, 374, 552, 55:5,
(5ffiEi<s
3158.
717,
729,
902,
1013,
1805,
606.
_ 1397, 3352.
206 1925. _ 1276.
D 155, 856, 1285, 2014, 2216, 2408, 2520, 2611, 3432, 3621.
(y>i$.uj
2967.
INDEX.
(5(5^ 2195.
.(S
(s&fia
(56/fl/f
461
2338. 2248, 3349.
(Sjetnir
&mu 3375.
2743.
Q&ireasifl
2425.
3327.
59, 122, 123,
219.
2718.
& ^isQs
@^/t_
1937,
252.
1856.
(5^Lfl 2718.
(5/D
271, 2761.
&
(^es)foujpff)
1198.
1211.
(&jG)JD lolElS
810,
1076,
1316,
1994,
1181.
(530^,7^ 2113.
^^
'
1532.
<-v
/y4>.
179,
180,
'
*-
1349.
a9tp
(pf8 2334.
(5/pji/ufl/r
741.
433.
.
^* 267, 1410.
1765
2779.
15.
Gia&
3243.
1606, 2734a, 31
<&earp 2975.
<5S5T/z9
Lcessfi
2034.
3009.
2980.
&^Sf
1725,
1134.
3505.
....**
839,
1320,
1751,
2063,2355. gg3
A.*
457, 1463.
iSfD&s 3188.
60
<ss_t_L/
462
<i>
INDEX.
1821.
p
(cf. ifiJ uir'fcsr
S^-GfTLD
3045.
2717.
2103.
alegar)
&.eifl
3326.
2954.
u
2163.
uofcr
(</.
2987.
137,
^)
550,
623, 1468,
212,
715, 718,
951,
784.
n 422, 1645, 1944, 3614.
233, 756, 758, 932, 1241, 1416, 1872, 2013, 2020, 3251. 360, 1171, 2265, 3125.
r
1978, 1979.
293.
1970.
n 1512.
r
263, 1250.
l&& 1782.
329.
1660.
efr
Qs
3r
1702.
.si../?
2003. 3588.
<si_ff'
485.
*.<?
816, 1467.
1480, 3307.
_/rfiB)u)
98,
883,884,1668,
1954,
(?
2587.
379,
417, 792,
799,
810,
2642.
1034.
796.
1613, 1662,
1501.
1726.
@^^
2129.
QsLLs 503,
3279.
1725,
1207,
1327,
2443,
1641,
1649,
1731,
i 3234.
tr
3274.
si
3265.
2707.
2736.
670.
INDEX.
615. 1476. ens g)t_ 2420.
6S)S Glftg
>
463
92.
182,
3007.
so
1287.
QsmL
(y>tfs<sii>
368.
2890.
3636.
2023.
<ss><
liiLi
(/
905, 3435.
5/r6abrf_/7x_
2758.
5><s
29.
(r/
GtaG'e) 1056.
i
i_JTilt_LO
H3lo, 1132,
ioox looO.
1117,
J
(o/dE/r6BBr/j
SD*&-
Q<5 T
'
1891, 1894, 2252, 2253, 2258, 2882. OOA <** 1133, 1549.
832,
^
^
1362.
an '-
1523,
;
1538,
1636,
229 ^ 32 ^, 3541.
2343.
2878
Quifi
a&
GMV&& 779,
275:).
*^
>
2674.
<an<$Lc>Qu6saf&irG;l (cf.
3504.
1102, 2787.
** 1641, 1929.
28, 336, 808, 1425, 2217,
3329.
686, 286, 2874. 1309, 2439, s 3134.
174,
3374.
1256,
1814.
5ir912.
20, 436, 441, 1345, 3121.
Qsiretfteo
664,
1358,
2104,
2318,
s* 3100.
1245.
Q &*(&*
464
496.
INDEX.
QstTLDsaatJD <sili_
846.
Qsn&r&as 2698.
Qsir&r&r
570, 571,
962.
2064.
Q&n&reifi 309, 320.
QsfT&r&fissi~-ss)t
Qsnsiretfl
Gairenjr
Gaireoii
2230.
391,
763,
1210,
2638,
587.
3595.
Qsne$L- 313, 327. Gaireo 661.
G?<s/r'3sw<i
Qfnqjjs 2188.
v>euas 1329, 2187.
1194.
y<
Q/r<5
26.
1693.
(ocS/r'Ssou
2016.
92, 2301, 2511, 3421. 1182.
1
CWSsou
GaneSasii 672.
QsnefUftpiiQunt
2345.
180.
437 760
airwi-i
3254.
(?/r9?eu*
2919.
1208,
Gm$
1475, 1479,
2011,
<?
2109
r
*-^ 709
3199 3365
^
2602.
1062.
Q&iren&nnosr 2311.
G&n<GO)<lj
247, 752.
^QOT^
ff(9j6sfl
579, 737.
227.
87.
^jii
985.
ii
u>
*aj
(?^L_ 1675.
fsQeifi 3341.
f ama 2192.
fm&nrr 2934.
805.
ii
1635.
">
86.
ii
&s^
e^s
INDEX.
1586, 1588. 1348, 1358.
465
u>
2033.
7 10.
ffqppn
f(y>fij3ffu>
ii>
fes)Loss 3156.
ffGDLDjggijuQu/Ti. 871.
442, 605, 607, 633, 1093, 2468, 3636a. sor 626. 3539.
Qf>L
'
241.
1676.
*tl<_ 995.
ti
2209.
fwiSlrrneaofi
2170.
*uLDilip.
2744.
2946.
*6s>2 2751, 3204, 3261. ^///?(u 2133.
1066.
2281.
ffa*
(c/ a-t-">4)
H85.
f53
u>
sir
1
fireuviEJ&u)
453.
fGtf&uij 2745.
'
Q4
fWULD
\OI3-\LIU-1
OA/l 6L ^iO'*O.
'j3590.
7.<n * 4
'
'^ 125 4\
,
to
J.Z9b,
\
fl
93 94.
ffetfi
QUITS 3388.
*
fi9Q
2637
'
r,
3122
jreirf?
Lfliasa;
2238.
767,
662,3235.
o 2802.
fefitu
459,
2237, 2241,
3406.
466
3r
INDEX.
331, 516. ) 693.
1057.
,
1597, 1601.
3485.
142,
2506, 2907, 2928, 2929, 2931, 3022, 3217, 3218, 3353, 3397. Br 2143.
2437.
1458.
u)
* 1616.
*<s
ffi/Lo
/B<S6ST
3026.
LO
3170.
1541.
fns<
780.
ffirr<Gss)jru
1320.
^J>
3363.
39.
* neat)
,&rti
ffiressflf fiLisf.
2281.
frretv^ffti,
3045. 3599.
GisQjfear
^^ey)
2756,
3142,
881, 3437.
2010a,
20106,
3247,
ss 1406.
1759, 2902.
<&&)IEJ&
fiuuniu 1605.
ffuu
'2678.
riruiSi-
il_ 3439.
uD
442.
HIS,
3350.
sfglrr
1114.
3428.
159,
2385,
1018.
2554,
3327,
3598.
>j(Br
2082a, 2602.
ii
381.
1165.
U>
657.
dQ
Lo
5247.
INDEX.
1511.
640.
uj
467
1575.
2601.
1110, 2010a, 3320. 3338.
646.
fta/sar
3618.
536.
(c/. (?*&) 364, 660, 2313, 2862, 2885, 3253, 3274. 3340.
2386.
1098.
218.
1342.
3486.
Br
2633.
1373.
r
(r/. a-afi/f)
1191,
1212,
3377,
1783.
432.
&6BT6BTU U63BILD 1065.
Li
<9r&LO
1152.
eu/riEis 1 1 96.
(Tj
1302.
102.
325.
^so^
3489.
861.
Gresrssr
>
2513.
682.
r
2632.
76, 308, 310, 455, 587, 1212, 1832, 1929, 2550, 2734.
2933.
850. 1459.
627.
2948.
1612.
3563.
i-
i 1575, 3432.
3286,
3292.
1240.
2814.
3486.
ti>
3098.
401.
2677.
(or
>
468
tsr
INDEX.
1440.
w
u)
2540.
3227.
1212.
1247,
^iif.ss 109.
ffjp
&r
107.
u>
2445.
ii
3445.
326.
(3jlfluj
3503.
1290.
IBW&VSlTffU)
2872.
&<as)j&&iTiLi
3271.
1977.
2219.
u)
2844.
(cf.
sr)
1184, 3456.
646.
s&retr
)
2975.
3rsanssu>
<9ri)6X)
1981.
113 la.
1346.
87.
274
*$ *$
1854.
usms 1412.
3342.
(p<Du> 1868.
eis$
(cf.
a6B)L-.ujiTe8
1336, 2981.
a/
2005, 3570.
820.
QfiLif-ujirir
2316, 2591.
467.
tSljjnfissr&fr
u>
3314.
1469. 666.
Qfi&uira 1268.
unirss 1324.
827.
2067.
1293.
1236.
(?/J/T/_
12, 2601.
521, 1543.
2700.
INDEX.
Q&UJIU&) 2424.
Qffiftajrr LDtTG^Lo
469
Q&eu&iJD 1582.
3335.
2457.
175, 3339.
GfeSa* 1954.
1226, 1715,
413,
842,
2285,
2287,
3056. 2962.
187.
Q&n)<oG)tD iSl^lss
3341. 2496.
'19-ss
(o!&(TKULj $BR<o5[L>
1326, 3626.
69)<fSVl> 868.
834.
2634.
1777, 2300, 2673. ffiLuj 1117, 2314.
924.
(olflTssLLineisr 1722.
GW<5*
Qfeosuu)) 1666,
1202.
738,
Q#&)&)u 3309.
iS&i^sir (rf.
QfrnL
u/7
1658.
2182,
OT
3173.
1259.
1826.
SOT
Qfi7&)&) 1852.
Qftrggj 2081.
GifRftg&so&nn&st
3629.
39 /.
Qfnmfu>
Qfirizjsu u&)js
Qfirffi^rrf^sr
2560.
596, 2607, 3301.
Qfir@s 2188.
Q&rr&)
(rf. eunirpetnp, Qucrrifi)
1694,
~gf
2282.
3495
u>
1712.
a?2581.
2223, 2742, 3171.
\
Q&ffQtpt&ai 1955.
/-ft
^FJ
f\
Uo
w"l
.
"I
(0&rruyS)JFTfftD
^AO i/yo.
1294, 2124.
140.
QfnuGuff) 1118.
2597.
(c/.
3so, ^76Bfi)
tli_
3449.
1705.
GftrgiQuvL3295.
2736,
60
3172,
470
D 770.
INDEX.
i 293.
3265.
i>
2102.
259.
SI
(cf.
^juusar) 1384.
2273.
GgTesor 350, 399, 1607, 2005.
gg/r^
(
3481.
c f.
suii)
2545.
1155, 1914, 2217.
3540.
u>
1366.
1267, 1272.
3r)
678.
3057, 3246.
rear
270.
1688.
1127.
(cf.
iSpULJ) 854.
i)
2784.
270.
1907, 2185.
<S
D
r
1506.
2051.
791.
1461.
<S
5T
2127.
(5 603.
HL-.
1560.
JD
2355.
._
)
579.
3414.
631, 777, 2014, 2442, 2823, 3003, 3289, 3529, 3560. 2773.
803.
uirrrss
D 1275.
1847.
1591.
Quna 2704.
3620.
(c/. ^//?)
488.
3615.
jesufi
(3j$<ss>ff
1693.
1
701.
(cf.
u>
2588.
7o.
583.
INDEX.
1910.
;s2ev)
47 ]
dFSDu)
1694, 2825.
2000, 2509.
744.
fitoffesr 1450.
jsyeotiSeo
UL- 1297.
1676.
f
i 2400, 2619.
847.
<$%
u>sesr
3494.
(?u/ri_
ft>
1850.
s'fcomT
2801.
^&
^Seo
u>/rLlt_
710.
,<$?euu>/TLl.6$(TK<s<s
2470.
-244.
LC
(jc(y>
1314.
1691.
gtBVQfiQbp 870.
LO
1635.
2o9.
^^suCWi 390.
?DG?LC6X)
ifl-UJ
77 1
42, v) Q Q *\
43,
582,
1002,
1008,
^Guxw
y\
^
^^
/T)
903, 906. O OO t
887.
^SeuojSssar
2956.
^
1-J14.
2971.
^%x>
^I'BSV
j/r//?
Gutf&flK
a;/r/Ei
596.
782.
Lfi^ia 1298.
r/reir
^
/
^-ggo
e^/fl
3486.
<$u>LD/T
@ti)Lo/7
1087.
^Steva/sw
1472.
XFoff
puSrr Qs-ngi
67/p
2285f/.
.
LD
5?6o<5@ ^ ^?eu 48 1
^'Sex'Jgju
QunL- 2842.
^^(2^2582.
./} &iS oliD.
.
jo/ y.
1 f
> i
>^Q
D
1 (5
^
r- 1
Ttnu)
2I4ofl.
1314 -i^o
^ffl;
'
^?6x>
<?a/uWu/7ru>j^
_
-^
rtKOO
S)i_
ZDyo.
^ffl/
QsUGL&LD 289.
1260
430.
1888.
250, 281.
^^Sfejr
353, 1172,
185-'!.
3019
^a/Ssrr &-ut3li
2072.
?sp
fisSss
2667.
472
<*afl89, 800,
909, 1648,
IN DK
1650,
X.
(cf.
^)
492,
1539,
1858,
&& 3195.
\
258.
2095.
1192.
ju Qun&sr 819.
3265, 3289. 3297.
303, 3225a, 3438.
(cf. Quessrwgl] 3286, 3509.
1999a.
36, 2267, 2779, 3052, 3461.
2564.
iu 2342.
3263, 3278,
rrnss 471.
3487.
>
3268.
320 J
ti)
Li>
2463.
lV
338.
915.
1217.
>
1651.
86.
<s-ns&
1133.
1295.
1630.
2996.
3264.
3606.
i_
2095, 2142.
(cf.
>
1029.
Qpeuiy-ULinetr}
1046.
3130.
r
uessressr
907.
311.
1664,
1546.
1910.
1664.
^eeenq.}
UUJLJUI-) 3038.
(cf.
248,
258,
3619.
Q^.
101.
1024.
INDEX.
o
473
o 3127.
i
3053.
2146.
1863.
2544.
67 no
2526.
(cf.
i>
iu)
3492.
,6Bra/2716, 2718. ^SSTSSiLD 2786.
419.
273, 3376.
gmgnunn gw&eSL,
1203.
1887.
2356.
518.
2143.
750.
It- 1467.
15.
tl
o 493.
30656, 3164.
157.
3627.
2319.
2357.
277.
1932.
1040.
319.
2324.
2,
PJ
50,
52,
63,
523,
624,
865,
1915,
524,714,819.
969,
994,
997,
1107,
420.
on
525.
1940.
i_L<
ff:7SLIT<5Sr
3584.
3350.
gefffareSi-
3096.
3465.
ii
1883.
207:5.
3423.
1757.
utb 274, 2007.
1824.
474
pee
INDEX.
2630,
403.
2632,
333.
3536.
(f/.
1848.
G)^?6UUj) 117.
s 3343.
L
(cf. <***)
654, 1103,
1426,
>
1774, 3480.
(cf.
818.
2,
2017.
753, 2439.
1047.
Br
3399.
3009.
874,
1700,
2108,
2110,
2112.
18,
25,
u)
3359.
ia
1153.
2799.
2101, 2634.
1788, 3030, 3316.
)
& 2411.
u
i-!
1614.
3e579.
2010&.
1599.
2007.
654, 1826.
3ia
CLJ60T
i>
2262.
1002.
o
>
1408.
6U
2455.
2887.
3164.
1126, 2741.
r/r**
2174.
2150,
2598,
2734,
925.
a 899.
sr
girft eunff
361.
318.
ar
1546.
905.
tream 1312.
3466.
& 2083.
4
2461.
114,
s
1347,
2117,
2460, 3476.
1540, 1683.
i
(o/.
2575.
1373.
>
1358a, 3168.
Luj 708.
&suml) 20,
24,
25,
26, 29,
400,
s&r 2461.
js&pu) 844.
INDEX.
2901.
1829, 1988.
475
1317.
f.
c (
am,
Qeu&) 368,
2951.
1112.
Qe\>nsuD 1156.
to
394, 453,
555,
1398,
1821,
2129,3033.
Q$GI) jnieisu 3449.
QpsuiT
(cf.
-
1874.
QptLsuiD)
2128,
2746,
2925
GseuirEifSj ^^
1188.
1748
QgeS 3608.
Qfs
\o
3383
OXA7
4&r
Q^uenu
'i
2661.
Q?P
1154.
2986
3154
556, 2638. I O 1 Q
1936.
Q&pgisuirn 3429.
^.uQu**
<*** 912
~ f~v
>
1438 ^
1
2876, 3000,
J.f-"
2327.
3178.
2602.
D
j)^*
1830.
1638.
"ol^nmis
1650.
105, 647,
708,
1845,
O^ma^-Q^rnhJ^ 1773.
O^/r/_ 81, 251, 2610, 3466.
Q^/7 i_^ Q^/7z_ 1368.
2659.
Ib78.
D
2708.
713,
1988,
QpttLjng) 3004.
F_
2428,
2436,
Qf Hjp
Q^nuiS
*iriRiuu>
1889.
606.
1052.
Qsnfdss 608.
/r\
9)
OOO^\
tifitfj*
/^
(JgnL-dja
(cJsireeerL^ni.
J4o.
<
544, 548.
QpnL-.&QstT&reir 1164.
Q$nLLu
Qgnssuretni
urrfrss
1847.
Q,*/rBri_u>/rr 135.
2005.
T
476
2824.
INDEX.
***926, 1174, 1227, 1642, 1706,
1733, 1753, 2058, 2376, 2420, 2732, 3442. seoas (cj. affa^ti) 721. f5(S7jn,^<
at- 939.
ISL-UUTL-
i3049.
1578.
1204.
@z_ 375.
1648, 3436. 1665.
?
286.
ISL-SS
186, 211.
(cf.
1325, 2640.
1453,
2477,
2598,
,#fcwii)
516,
520,
i_^3158.
3038. KLjsf &&) 1125. inon ist a//r/>L/<s lUo".
iBi~,^<oK>^
rsjfp
-o07.
'<>
705.
qqo ooo.
859.
2744.
*
w
144, 887.
(B
2603.
f5Q<sv is/os 3036.
X)
^m^
683.
Q^
135,2741.
2664.
/B
^
^^
LD
1
1 ^^.^60 foo 1
'
TSivtA'ntui
1133,
l
wr\"
UUl L
1549,
1552,
1647,
3 46
3600.
'.
OQyl.0
fF<sz0t_
._
IDoo.
3528.
unsanGKt
sniLi
G<as)L-.u3&)
2583.
Ilo7.
tBttrrgi/
OOKO 225o.
s-^a/) 2757, 3138.
Z 4-O
W il 4
.
(c/.
Ig87
58T
/5^869,
/56wr
.
1710, 1711.
537.
(3jS3>iSy
!5<9mp,JfSlffLD
.
2032, 292o.
Q<grreifl&)
sir
^ ggj
fi qi^fi
fSS&LD ZUZ/.
.
152,153,2696.
SfSOf^QQl.
--^1290,2383.
422, 1012, 1333, 2882, 2885,
i 2867.
1881.
INDEX.
915.
)& 2903.
ii
477
unfrss 1758.
IBIT0U)
3021.
332, 761, 1658, 1965.
772.
2834.
isifi
898.
1390a, 21(34,
164,
344,
411,
486,
613,
/5SDJ 1075.
15GS)!J&&
1572,
1581, 1697,
2604.
2615.
1317.
95.
/56k)6\>
2658.
iQJITILISSr
1787.
s 1879.
2216.
'isirtu
452.
1689, 2824.
2788.
412, 2851.
32.
ti
3365.
(cf.
Quk)
s 3113.
GSBT6SHD
1595a.
870.
3012.
2786.
s_DJ 2691.
2177.
IS
G6rr$GS>UJ i>rr>&&
r$ 369,
2612.
ii
2382.
.5/rar
240, 611, 1343, 2499, 2500, 2501, 2502, 2503, 2688, 2690. isrrsGD&u tSHSiEis 3218.
IT&GB)S
iit
/5/rfr
uirii&s
1308.
kur/r
369.
2116.
3589.
486, 3624.
3034.
u)
535.
sir
is/TLLQu Qussor
ftrresor
3641.
478
INDEX.
u
ui
l, ff
2738.
2233.
1095.
(cf.
1338, 2613.
3426.
&T&&UD}
152.
o
2534a.
ii>
892.
1431.
929.
16,
791.
^JGBLD) 275.
(cf.
295,398,929, 1263,
1353.
986.
iSeoti
2845a.
2623, 2845a.
500, 507, 2708, 2709, 3186. 75, 295, 405, 1621.
2198.
s*
ui
sir
pa
2368,3119.
lGsrear
1950.
(cf. WGSTIJD}
342.
2411, 2682, 2703, 2704, 2708, 2714, 2718, 2720, 2723, 2989.
1534.
254.
/f ** 722.
Sius 35, 2250.
9F
/f
1049.
Q/5
Q/5(Zj
u>/rti
3073.
(cf.
e#
fieaaretfir
ili_ 1271.
345, 1086, 1630, 1661, 1792, 2420, 3116, 3209. QisiLs^ gftediLi 2431.
Q/F iLeS^e\> a^-p 959.
ilifu
Qu*
1373.
u^
2360.
1916.
e&3 &> 1361, 2360.
(c/.
aj/r/f
a/_
2752.
249, 2060.
2415.
INDEX.
1569, 1948, 3161, 3242, 3549.
802,
479
1995.
255, 434, 1071, 1094, 1141,
2735,
2833. 2219.
1412, 1414, 1486, 2183, 2738, 2739, 2741, 3104, 3136, 3533. 2915.
ii
(a [5au>
'
3354.
cf. srreou),
ii
unnss 2585.
3428.
i
\ *
U<S(3JQ/LO
*
"
u&gir&ea
u*b
oVo.
1605.
or\o
UISJSLDL^ILI
ut
835, 2171.
1958.
U!5J<5&)&)
3041.
1320.
Gk/ror&rr 334.
(cJ/F/rsfrSswde
u&j&gss
u*
1241.
ssesfesass\
Q/F/rr2syr<5
2278.
1675.
&
2148.
1851.
/i
3175.
1533.
2004.
uo
2803.
3149.
3103.
3395.
Git "(5 (cf"r"J)
718.
Uff6S)f
QtsneunQesrasr 1120.
2832.
1434,
<?ry
ur<i
1762.
480
UltTgl Ui uuf. 3196.
198.
INDEX.
i 1178,
uenrL-iTffii>
i5r
3302.
as 781, 1510.
3115.
2734a.
783, 802, 2034, 2735, 3193, 3554.
ups
1609.
u<_
1059,
1063,
1077,
1144,
unnss
1860,
1861,
fjw_*
503,
1233, 1359,
1367,
1898, 2519.
2983.
3233.
2646.
&>
LJ/T
1745, 2423.
ii
u>
1596.
3203.
279.
408.
u)
1205.
2367.
2326.
574,
2769.
1922.
S 1761.
897-
utl
L/LLi_jrsB>t_
1943.
1557.
i
UL!IJ
1938.
(oUITl
2830.
1714.
w 483.
1070, 1072, 1073, 1075, 1089, 1452, 2991.
J>
1074,
uAf&
BB02448.
Rrf?
QfiLQeuiT<ssr 797.
1882, 2728.
62afi*(5
1852.
u)
1086,
(cf. ueutf/rjii) 413, 1083, 2272, 2293, 2297, 2550. u> i_ 1690.
1145,
1355,
INDEX.
(cf.
481
2507, 3113.
1202, 1635, 1647. er/o 110, 1700.
U)
2479,
2726,
159.
3311.
uvugi 2570.
uuSrr (cf. QeuGitTSMGnu}
1023.
2825.
<&&
LJ6X>
665.
1284.
457.
iSiuf-ss
1
uuSsmffs
sn&s 3230.
865.
u
ii>
p
ih
]
2565.
505, 2054.
u/suetra
u QUITS
3024.
3193.
1542, 1721,
1899,
704.
1466a.
2076.
a&ii 850, 1469, 3143.
d>
2510.
UffU)U0)ff
1737.
962.
ujjn(3j 776.
u/fl
687. 674.
"
)u 2767.
r
3531.
1459.
i)
641.
u)
977.
3058.
424.
s 1158, 2992.
956. 622, 2123, 2555. 196, 747, 748, 2656.
gi/
636, 1939.
U(TJJ6LW
3312.
(cf. uessfiaiTffti)
U&)&IT<JLD
370, 889,
143, 3602.
3488.
1447.
1577.
1840.
1061, 2978.
1959,
2114,
2320,
ll, 1238.
ii)
2373, 2889.
685, 781.
482
3510.
),
INDEX.
u/ru/_ 343, 1974. /J/TO_ 1518.
u/raz_ *I!L_ 1528, 2227.
urr&Biu$l&) on'Suss
358,
3283.
upss
^^s
3015.
3277.
uirujy.
443, 2071.
umL
utTLLGtuurri
utTGesrQ<suisf.ssB)s
upl 1349.
CW*
1315.
ufSuu 690.
u/rfte*
1955. 1070.
1147, 2808.
405, 471,
692,
705,
uirfireau)
uso^ttjeir
1
un@-un@
^(SuJ 3520.
1162,
upp
upfl
3020.
eriftu
U/T^L/
510,
1249,
1982,
380.
u upas 3163.
707.
tu
1861.
U/70J278, 282,
740,
1070, 2859,
1641.
UITLU(CLC&)
617.
^
u>
277
u/rj<i
3573.
1207,
1642.
1875.
845.
2035, 2464,
838, 2448.
1286,
2375,
Gen))
2697.
1609.
862.
1716.
uirairf uaSir
u/r/f**
2078.
urriruueuij
u/r
2829, 3381.
u/r/ruu/r^
INDEX.
unnuunGor
(cf.
LQiTiriceasreifr),
483
apt
241,
urr%esr
3179.
2278, 2421,
1692.
1763.
1198.
:
den*
1415.
(cf.
Area*
2884.
1703.
1709,
ejuuw 2693.
spss, 958, 1827. 252a,
1679.
(oil
Quni- 545,
1947,
2151,
Qiy.es 2329.
(cfftrgu
1553,
un&)
1046, 2049.
1101.
474, 616,925,2961.
2855. 2289.
/i u>
1425,
1676,
1895,
2156,
2604.
147, 177, 181, 186, 519, 523, 983, 1264, 2177. 2522.
ss
2279, 2318.
2074.
*%uu/r/f 1192. 0!u> 3488.
349,
454, 508,
717, 770,
190.
1973, 3500.
y>
2084,
2767,
3477,
1718,
2167.
stril.i
LJ/RP
^jsniiii 561.
/"?)
-t
-I
2413.
UITLp(x>LJiJ
ly.
to
f\
unnss 139.
(or
L/t-lf..ffi)
urrearu)
3154. 2266.
1166.
2235.
unVesr 637,
unirss 3206.
or
J) 880, 1079, 1080, 1452, 1520, 2933, 2945, 3092. 2110. (cf. *<S-T) ii
3475.
484
INDEX.
f
Qeirjp 1969, 2768.
ff/f
1536.
L9r3srruj,7/f Q&rretii)
2171.
uQuirs 588.
u>
LffsirSsrruj/TssojLJ tSiup-&3
2318.
1275.
* 645o,
2499,
Q^sarujii) 1190.
w<5
2560.
& @L-<sar
1078.
1581.
i>
1995.
Eis
u}
2477.
trffissr
617, 3455.
294.
6a/s<55
2467.
L$ffl>UDU> 9,
BT
10.
1774,
w
L?
3529.
2177.
CT^*
1455.
2769.
1276.
2017.
1918.
2015.
2875, 2877, 3059. 414,
799, 968,
i5r%r 2974.
3527.
G)
1183,
3017.
2492a.
1473.
ii
1654.
ii*
274.
2865.
iSK
INDEX.
1811.
Ljsarj
485
erss
1846.
2203.
u>
xi 1238.
2977, 2982.
840.
2486.
OT*
1419.
1980.
2334, 2950, 3022, 3040. yeas, Qaaear 3062. nog 2870, 3313, 3616.
1102, 1446,
H(
y^
1748.
Lfqpss 201.
L/(I^D
(<y.
QgixQ,
1653,
Q&ereriiLLtf.)
3386.
1396.
?
1749,
1992,
2518.
LJG6SI0S&UU
&IT6VU)
1843, 2434.
Lj&fi
Tsssfiwjnsbr
3573.
1027.
L/aA
2214.
1478, 1786. 743.
3129.
H&
1219.
4(5(5 1003.
L^
Lj&nbtR
Qfn<&> 3133.
53, 61.
&s
upsaaai- 3488.
ty/P^
4/D/zb
LJ
<spa//f
2533.
3130.
472, 1193.
66, 578, 1492, 3092.
pa
LJ/D.S& 688.
1244.
3507.
^pnesu-junear) 1380, 3429, 3547, 3548, 3582.
(cf.
u>
2220, 3213.
L/(y*
1157.
62
486
1550, 1987, 2681. 3552.
INDEX.
^&w $if4
yZxr
91, 96.
&
LLif.
737.
y^
"
3631.
J069.
Qu^
3061.
Quilo*_u
/-fta/Sbr
3255.
952,
874, 971, 992, 2050, 2051, 3493. 427, 487, 1377, 1964.
Q^^
c/
^6)
3035
3244, 3461.
185, 237, 703, 1629, 2530, 3288, 3473, 3492, 3502, 3504, 3532, 3537, 3558, 3563, 3565, 3574, 3579, 3580, 3590, 3592. QussBTffir^lssrjnesT 3541, 3542.
Guaawr^
1985, 3501, 3553, 35 ?8,
1056, 3148.
1213,
1374,
2041,
1237, 2079.
u^uui- 2479.
2,
1622.
3630
.rr&retr
QuesBrfrrS;!
eas 345.
727.
Qu6ssiis.fr
340.
O a
Quess,
340
770, 2421, 2567.
694, 696, 697, 902.
(n/l_/6SOT<S(^ <g)j68>lf>&$
Qussor
3534.
Qu&ti
Ouezar
o 1835, 3405.
1838,
2960, 3155,
736, 2961.
QuR>r<6sa)tuu dliD&x
3426.
643.
',
Ouesor
Qarr# s
2256, 2881.
17.
Quern LJO<_
Qseer 3124.
3411.
o 1844, 2792.
LI^
Quf
3471.
947.
Quessr
2580.
392.
114.
1 640.
QuiLtu 1285.
45 1 480, 48 1
,
416.
918,
954,
1217,
1294,
1543,
Qu@s$
INDEX.
447, 3006.
482, 1718, 2968. 1405.
Sou.
487
783.
enugrrQ 1989a.
689.
D
QUIT
'
'
rr
80
533
3257
982
Ol^O^
1
Quiring 1526.
Qurrisis&Su. 860, 1762.
1681.
Ou/Til
3505.
g)i_ 3459.
260,
685, 1466a,
1558,
Quinl
924.
.
1228, 2516.
Afirx} 722, 891, 1081, 2141, 2427, 2471, 2472, 2491, 2492, 2769, 2840.
(cf.
r\f\
ff
iu
" w****fl?
tt
tJ*
OLi/riiio*
2912.
3644.
.^ C?u*ru U/D*
^?>
.
HOC 936.
o4u/.
f*A*i-,
QUVLDOBLD 3405.
.
(dunuLj
(oU(i/^> g))rr)!aa
C?uio
QlOft
<
Qurr
C?u*
^
.
.
2o7b,
2720, 272o,
J9do,
1620,
QuniL
' 1637,1653,1660,1664,1665.
(oJuiTtLj
fppiuLJu)
<2*fra>60
Qu/r^
Gu/r/fl
832, 3125.
547.
Gu/f g)(5*
1594.
^ 1179.
2968.
Gu/f Q^/rsueu 262.
(oLjeu
<F
Quir&)&)ng/ 3013.
QufT&l&)n^eu&!r 1736.
412 1636.
Qurj(ggi
Qun& 1864.
488
INDEX.
<5ffsff
216, 708.
2980.
2240eS
3171.
2215.
lhJ(S)li <5,7600)
QLHT&&&
97, 881.
LO
3576.
(c/.
Guw)
3453, 3469,
5T5TLDLD/rsr
S& 3473.
Qunesr ^)t_ 3456.
QUIJ&ST wessfl 1368. i
Qun-ssr LD^SO
Qutresretsiear
&fA
645a.
509.
QUIT
Qun&s Guns
2360, 3566.
UfJIJSS
2942.
uaif.
735, 2100.
UOL$.66)UJLJ
3288.
980.
1833.
uif.Qu>G) 1068.
LCLSf.aS&)
SL-L- 308.
ut-i
QurT&(9) euff^^a
3571.
3564.
728.
ftruu/r)
1771,
&)
2769.
Gurr,srrg, 757,
2938.
1291.
2563.
37
756.
Lli_LD
il-t
3054.
&jff
3644.
fr&T&r
.!&(
1265.
496.
1047.
(?u/r/r
2378.
eurrffiVesr)
iQweo 1028.
pfS
3462.
(cf.
1845,
2611,
66.
ff
3435.
1220.
1368.
GfGtnf
340a.
2984.
INDEX.
ST
489
/r 724, 1842. 2931.
3495.
u)
1200.
1602, 2833.
273, 2167, 3456. 6T<& 1884.
1135.
u>oS/f
ss 236, 3626.
LC6SST
LCSSSTL-ULD
1880.
u>
1862, 3073.
796.
719,
830, 900,
1007.
Qu>ifl&& 439, 2326.
^
5/5
un/iss 1450.
31, 64,
503.
3197.
Lessor Lit
1571.
wesas un^esT
tneear
3643.
o9tp 1517.
gj&(& Q&iLs
(SeisreBr
1904.
LDeeotieOii)
u>&Sares>i-
258.
tf^ gis>(p
r
5r
1720.
1527.
3492.
586.
J)
3176.
3234.
340a.
sr
2687.
1204, 3512.
u>&>*
2587.
1665.
ii
1223, 1822,
3242, 3354,
3355.
^UULD 2136.
3544.
F^
1814.
786, 1506, 2573.
LJ5?W6ZRjr
u)Gi&)ir0
a>(ij>
181.
2127.
&jTii)
F^JLD
2354.
2886.
343P.
/r
2551.
&s
(cf.
9fl*)
62,
2624,
3614.
490
(gleamsr
N DEX
1729.
819.
1909, 2572.
UWBTU)
QlS&r) 289, 1478, 2575, 25830, 2706, 2707, 2709, 2715, 2717, 2727, 3287, 3470. ^jp 2834.
(Cf.
179, 180, 287, 300, 303, 463, 634, 1367, 2232, 2498, 3626, 3628, 3635, 3636o. LD/TILI 291.
LD/rujii
wntft
LDrTlfl(JUrTG8)<
/r
3612.
U
u)
erfluu
23, 3291.
3642.
seifiss 3165.
(8)l$-S&
ff(?Lo^
L065TL/LJ/T60
1677.
2395.
1401.
Lo(o(65)Q/ff<S(25
2.
uyoBrSSed etasuss
63
)i_
3587.
3592.
u&xr 3477.
r
i
u>ire>i
gC3T
1478, 3472.
(cf.
Quewftrg) 3582.
134.
3318.
234, 1340, 1963, 2215. 1960.
3296.
3241.
2482.
LDtlflM
(c/".
ififf^JLo)
1065.
1755.
pg/U
LDir<saru>
LjletDGL'
1767.
858, 881,
1664.
jr
(cf.
QeaiLsixi}
493.
2944.
t/T(OT)<$U
LDireisr
2514.
994.
u>tril.QLjar
UfdSS 2663.
1021.
139-
u>ireaRa*u>
i&nesr
spi
470.
713,
J202,
u>
1453.
n&&r 3434.
426.
2813.
2143a.
sffgten755, 2272, 2293, 2300, 2594, 2710, 3496, 3550, 3565, 3590.
INDEX.
T>
Y
491
n
"
OA/IO
'ir
^U4o.
(yn^-uuir^ sffffiujLD
40.
A f\
(cf. Quxfias) 455, 808, 993, 1024, 2394, 3022, 3267, 3594. Lanerr 1942.
**
Qpy.tLivg,
G^* 1301.
Qf>isf.f3r
^eS^ss
166,
uS&r&mu 1182.
uSeir
G<*<5
2818.
'
2452,
2542, 2692,
1031.
//r
* 3547.
W
ooni
755,
1571,
1890,
2457,
^634.
J970
(5Di_w 693.
]350
923.
QfLjgoL- 436,
1375, 2090,
2403,
2526
1353,
'
1000,
1
1
1708,2076,
OP^^Qfissy
^
?!?1
448..
1140, 1536.
Of
2o88.
1931.
npeaer npeearuLi
J>
701, 1259.
1620.
(Lpau
3447.
(cf.
Qfi&fi]
1752,
2702,
935.
235.
(jo (^'8su
1457.
G*5.^
(^^7(5
1045.
Gjzu>
G
3330.
u OU/D 2096.
(cf.
QMS}*)
134, 3603.
go^
1653,
3280,
667.
ii
3523.
1816, 2567. 700.
3165,
3183.
(y>(QS(^s
&so)i
3082.
1232,
1889,
&
INDEX.
435.
Qp$u> 1208, 1216, 3162. 806.
ti>
'
Qp&sr
^csar
Spa
40.
Quna 589.
QUTI
3292.
1584.
Quua 399.
oil
.
tO \cLJifl
3227.
(eS$*a) 372, 461, 541, 595, 673, 2994, 3609. 51, 677, 1314, 2355, 3065&.
Qp*&G*pvm
&>*&
579, 2062.
3591.
879, 1584,
* &elfi*& 686.
787, 792,
Quns 1934.
afc_
QpiuQw
955,
1162,
s^
464.
426,
820,
e^^
(c/.
flpaui)
Qfrr&) 1465.
3308.
<y$enaa 655, 659, 664, 666, 1751, 2570, 2606, 2872, 2950.
SB-
^^L_
330.
ii
808,2367,2834. s935.
3301.
383, 393, 1016, 3323.
1346.
^C?^
405, 952,
Qpppatt 3623.
394,
e^jii)
1692, 3362.
1685, 2735.
78.
^ar
fpsff)
162, 417,
445,
621,
627,
2535.
g^a/?^ u^li-ii) 886. 2>_//?UJ 230. Qf)'&S1T6S)UJ
.
ii
L/6BT
^oesrjz/
2953, 3032,
49.
INDEX.
&IT&)
493
1206.
1897.
sear 1898.
2701, 3612.
2730.
1595.
s>_6wru))
2672,
2936,
Quaffs*
(cf.
3087.
u
QueSluu 3105.
Qu>&)&) 635.
Qiastrea
3536.
1251.
Q&UJVU 914.
1098.
i
or
2631.
(c/.
GO^)
237.
u
<?u>/r/r
1925, 3068.
2178.
369, 1652, 1937, 3228, 2494. 1680. <gjip
740, 1481.
eSli-
3402.
2287.
2574, 2587.
248.
/ffsirefn
s 963.
S unnss 1058.
265.
621.
257.
3622.
652, 2695, 3436, 3449.
3505.
DLD
)L_
2060.
>
3513.
2557.
J)
U6SN6SBT
2366.
3502.
sr (cf. ^fffeor) 464, 591, 673, 1390a, 1395, 1611, 1722, 1792.
63
494
2585.
sar
INDEX.
(oSVTuui 2014.
1240.
356.
anwir
ffiru>
jrtTLDir
2837.
Qptri
'SUgrjf'&eT
2721.
uiresaru)
ii
1999.
oii-.aij>
568.
1240.
ii
1477, 2277fl.
^sar 2270.
eaeunibf
tit
t_
1929.
2056.
2886.
/fla
1859.
euiUSeatM 2552.
SU6SBT&&U) 13.
3615.
647, 1152, 2179, 2412.
^^^
tatieeorisf.
3303.
1370.
2822.
199-J.
s
LJ
IJ.9^ "T .1
'
'
)J688nyL3i<!fTff6Br
.
2359.
ti
713.
3636o.
s5r
1684.
i_ 450.
1541,1911,2494,3371.
SUSIES 284, 1611.
1042.
1629.
<5\)<s/76Br
2052.
M/ ^il/O.
rv
|
a/iiiy
2262.
__
fiWL)Ly<5<5/7J6Dr
oyu.
onn
^oj* 1509.
Q/UJ* GcFeusu 1599.
sutLieaarut
liO4.
li 349, 576, 1055, 1062, 3310. o 466.
r\O
2olo.
1109,
1165,
1 Z3
a/ui/^
346,
1185,
3209.
2o2.
GvuSjDcirr&iTsiw
"""f
QAO
.
s3<p *5
366
.
'
710.
6urjuu&
2055.
INDEX.
69], 2384. 2111, 2966.
<&(
495
eu&ui-! 2332.
u>
LO
eueffuuiii
1853.
Q*/r*
sir
3292.
2602.
1831.
1672.
TIT
3100.
su&retfts
Qsnu}. 2104.
LJsaortiTu>
2946.
1975.
rf
a/ar
<Gf$<8uu
871.
GU&T(GfJj6UU UQfiplUlT
1585.
24.
a/an^GiLw
2663-
2599.
surrxsn
2348.
*/r
3333.
JTTU>.T
eugvas>u>
a/^stfa.s/ril
2055.
2091
OOQ]
1(^29
1156.
&t6BT6urr&LD
_
*
b346.
-I
*MGBf(&jiJlliJ(g
lOoU.
Q O/A
1812.
888.
^^
2942
1492.
j?
a//r*(5
361.
848, 2269.
126, 2937.
283, 859, 2685a. "rw* 1055, 1097, 1098, 3269. wi 1768, 3307.
WF*)
1978.
1242.
1564.
ifnppu> }
U>GXIU>)
9417
a 833.
639,
eSi- 2381.
860.
284.
2107.
1612.
6vrrq.uS(nj&&
2878.
svniLi-w 1050.
a//rlif
175.
3627.
496
wfressfitLieisr
INDEX.
1981. 250, 281.
3634.
1511,
* Qenuu 683.
684.
2028.
2022, 2320.
90,
Qfrr>&} 184.
118,
361,
590,
366,
506,
2694.
1
574,
578,
1513,
1779,
949.
weem 21.
iL
171.
1022.
1566.
awrio
Qup
589.
jir&es)&LJut-.
2449.
&pss
LjGSBT
997,
3518,
3540,
lLIU
2343.
980.
3125.
537,
1357.
212.
1199,
1492,
1513,
2922.
wntL*<stT&>
3017.
sutrgfQfftTGd&i
eurrjrti
ii)
2894.
<8lltTGS)lUULW 1929,
<surrsK>Lf,uuLpii)
2999.
913.
(u/s/gj)
smLi
3627.
225.
eurr<so)Lpu
iSl^o- 1910.
suir&r
2453.
i
(
&J!Jlf>S
SL-L-.
3361.
c /.
jgsirfii)
1813, 2109,
3488.
/f
3360.
\
866, 867.
357,
1796, 1934,
544.
2111,
1690.
1715.
(c/'.
Qfn&)) 2789.
22.
Q//76X)
3141.
15.
INDEX.
2559.
811, 814. 2023. 1573, 1138, 1138a.
>
497
727, 3570. 1820.
1730, 3025.
L.ff)
959.
3386.
unirss 1850.
U/76>)
3394.
(cf.
96.
s*) 453,
Q<?/r
1304, 1409,
1051.
2772.'
& 1813.
2196.
ti
593.
>
2462a.
1486.
1167,
1289,
3391.
e$@ 3392.
swr 1142.
956, 2606.
)
Qf$&8) 1011.
(cf.
Qeupgi} 1224.
1456,
1463,
(</.
*<^a9)
1515.
2120.
239, 3406.
1593, 2426, 2455, 2534a, 2624, 3220. sS&rssniL eriftaj 895, 1376.
561,
sSen sQsesarQeaar
tb
1662,
1796,
2802.
2953.
eS&TS^u
L$uf.3& 264.
eS&rrriEJ seefi
106.
>
/rtli_
1225.
1989.
* 1060.
1618.
1 2331.
eSfariurru.
eS&r&r 168.
1464. 1590.
effi
2393.
1750.
3208.
e$(nju)u
1411.
3460.
3106.
2224.
(y>is).iL}
2968.
3112.
498
844.
u)
INDEX.
axaui
615,
983,
1429, 1739,
2299.
2995.
1424.
rfu>
ns
Qsuerfluut
347.
1631.
QeuetfiQiu aar 3446.
eSaorar 2627.
sSsr
qpj,U). 1989a.
ui sr ut
Qeu&fieSQ&)
eutrir
867.
Qeu^s
381, 680,
1019,
1529,
1911, 2400, 2494. Qajw&ni> 312, 399, 809, 873, 1697, 1876, 2012, 2277, 3017, 3153.
Q&i&renrreSu
I'D
3147.
SUIT IBS
2251.
ti
845
sir
1846.
993.
3396.
Qsu&r&RfsQtpeaLD 1837.
Qeu&reffl i_iJLfl
357,
701.
L!^
3609.
(c/.
Lo/rsarti)
385,
3200,
QSUL-&&
Qa/tli_
(?
1613.
Qeuaretflu
192,
1059,
1072,
1255,
^atf
">^o
/5/ru
645.
681.
<sEtlt_
1861, 1862,
Q^&w
3446.
QeuaR 1728.
J/TL_
1118.
3216.
2770.
1667.
t
j uesxs
2657. 2183.
i 3579.
19026,
Ga,0
(c/.
269.
INDEX.
sens unir&s 246, 266.
Luj 3189.
LJ/TS
499
98.
1572.
(cf. uuSir)
1546, 3317,
<?ffl/ari_
1321.
3614.
759,
GeuenrL-rrw
753,
864,
867,
Goi(ys 3205.
869, 2771.
G^sv 2985.
'a7_/ru> 2780.
ii
C&a^
1994,
/f/f
3190.
2402.
.221,
2654.
1962,
i 2109.
LLt> stTLLi
1568.
1234,
1176,
3244,
3314.
1347.
)
245.
jw 2515.
jti
unnss 1997.
,T
s)
419.
ci
2647.
3414.
AU G 9
1962
veu
&S
3 1158 00433
A 000148216