ARANERI.DIPAM. ளாதவிழுநிதியமொன்பதிற்குந்தவலவனா யி ருளாதபெருங்குலத்துக்கிறைவனுயத்தோன்றுதலுக் ம ருளாகவிருந்தினரைப்போற்றியவன் பயனாகும் வள்ளல்களாயவழங்குதலும்வரையறையிறபெருஞ்செல்ல மள்ளற்பாடின்மையு மீனியன்வேது காவதுவுந் தளவாதவிழுநிதியத்தலைப்பட்டந்திணடுதலும் விளளாதுவிருந்தினரை மிகவோம்பும் பயனனறே ளமையிற்சிறுகுடியிற்பிறத்தலும் வருந் தியுன டிளமைக்கணூணின் றியிரந்துணடெயது பூவது முளவென்றபொருளுங்கெட்டுரைநீத்தேயோடுத குளகேனுமவிருந்தினருக்கூட்டியுண்ணாரபயனாமே ទ வெறுமவினையிற்பிறத்தலும்வேண்டியதாம்பெறாமையுஞ் To attain to the station (of Indren) the lord of the nine sources of immutable wealth, to be born a prince in an illustrious and exalted family, to be mounted on a well-trained Elephant, and to be raised to great glory by the voice of fame, are the high rewards of the munificent reception of guests. The means of acting with liberality; to enjoy without deficiency and in the highest degree unbounded prosperity; to eat delicious meats and to attain to the diadem of the lord of pre-eminent and exhaustless wealth; these are the rewards for receiving guests with assiduous hospitality. To be born in a mean and powerless family; to become emaciated by want and hardship at the tenderest age; to live in wretchedness by begging alms in the meanest manner; this is the retribution to those who eat without bestowing on guests even common herbs. To be born in the house of poverty; to want even the necessaries of life; to live cithout employment'in a small hut, infested by white ants ; to wan. der idly about attached to neither of the six accupations; this is their retribution who deem not the hospitable reception of guests the chief duty of life. NOTE. The nine sources of wealth possessed-by the King of heaven are five species of-omniferent trees ; namely, மந்தாரம Mandáram சநதானம் Sandánam அரிசச நதனம Harischandanam பாரி-சாதம Párjátam and aற்பகம், Carpacam; the Cow, காமதேனு Cāmadhénu, the conch சஙகநிதி Sancanid,hi and the flower பதமநிதி Padmanidhi. CHAP. X. இனியவை கூறல் On Courtesy. This title is composed of the plural of that which is sweet or to speak, and might therefore be rendered more strictly, On af pleasant and fability. Fair are the words of those, but void of guile, To mild affection. "Fair are the words of those" &c.-From the first virtue of domestic life, which consists in cherishing the social affections, and is usually expressed in our language by the comprehensive phrase good nature, that which may be cailed either affability, courtesy, civility, urbanity, or politeness proceeds as an effect from it's generating cause, and is essentially necessary to the right discharge of the first duty inculcated by the Indian moralist in the preceding Chapter. For a cold observance of the forms of hospitality, without that kind ness of manner and cheerfulness of temper, from which social intercourse derives all it's zest, is justly considered as destructive of it's most essential quality, and as depriving the act of it's beneficial effects on the relations of this life and the expectations of the next. It is extraordinary that in so opulent a language as the Greek, no term should have been found to express this virtue, Aristotle, on whose authority this fact rests, describes it as the intermediate habit between flattery and moroseness, between that disposition which inclines the feeble minded in all cases to sacri fice their own opinions in deference to others, and that by which men are excited to contend for the mere sake of contention. In all modern languages the idea is conveyed by many synonimes of various derivation and shades of meaning; but in no case liable to be confounded with either of the extremes, servility or rudeness: five of them in frequent use in our own tongue, I have accumulated with ease in the preceding paragraph and might have added to the number. The Tamil, the genius of which is to lint rather than to define the signification of it's words, selects generally a single idea to indicate a class or series; and the author accordingly comprehends under a phrase, expressive of their principle characterestic, இனசொல் (or இனியகூறல் pleasing speech the several inodifications of the primary notion conveyed by affability courtesy, and similar terms. The Sanscrit, the genius of which, on the contrary, is to assign distinct names to every possible operation of the mind, expresses the variations of the leading notion, by many correlative terms: thus, from 25 the mind, and a derivative from do, make, act, means a state of mind predisposed to courteous acts & urbanity:-, from རྔོ speak combined with the particle well, and the inseperable proposition equivalent, to the Greek éri and Latin per, signifies affability; and ever from the same root with true, good, courteous intercourse, mutual civility; while 22 and the first from move, with a proposition indicating proximity and the second from 20 is composition with, are applicable to active civility, meaning courteous conduct, polite attention. All these are nearly synonymous in common use, unless a distinction founded on their proper meaning be intended, and signify neither more nor less than the preceding Tamil phrases; for in general language it is obviously indifferent whether the direct allusion be to the disposition of the mind or to the expression of it by word or gesture: hence it is optional to say 20 8 15 21 6 1 68 or 25 @ 21 21 or 2 2L!,Ime E'S Ghe conducts himself politely. The Grecian moralist, whose meaning, like that of the author of this work, is some times obscured by the severity and terseness of his style, in treating on this nameless virtue, seems to make a distinction between the demonstrations of courtesy and friendship, because the latter are dictated by affection, the former not. This distinction would hardly be admitted by the Indian moralists, but it is no doubt founded in nature; for courtesy does not necessarily include any special affection towards it's object. Considered however, as an habitual virtue this theory of it's origin must be omitted, as it cannot be denied that it proceeds from affection in the abstract, from that tone of general kindness which the mind acquires by a just notion of right and wrong, the Even outward expression of which is complaisatice and attention to others. the counterfeit forms of these, though in themselves unsubstantial ceremonies, have their source in the benevolent feelings by which social order is cemented; for those who possess them not are thus obliged, in outward expression at least, to imitate those who do. "Sterner "-"mild"-these epithets are not in the original and perhaps. are not required to complete the sense; but they do not impede it and are necessary to complete the measure of the verse. sweet, pleasant, the root used adjectively for u. the words.- an expletive particle.- an affectionate temper; this. fit. signifies coolness, but all terms having this sense are by the Tamil writers used figuratively to express amenity of disposition, in contradistinction to heat and similar terms which signify severity, harshness.-Haw, united to; a contraction from a part. from Had to be united.-, lit. chaff, here deceit, fraud.-5 without ; lit. nonexistent things, being the 3 pers. plu. neu. of the negative defective .-, contracted from 54, which are ; the fu. part. of 5.-—(FAQUTÓM virtue; the terms forming this compound are red, bright, beautiful, and Gurg a thing, wealth,— L of those who perceive; the pron-part. masc. plu. of the past tense of or to see, the nom. being used for the gen.-ow of the mouth; the nom. for the gen. the words; the nom. go verning the sub. v. understood which governs in the first line. Though bounty may rejoice the heart, yet words, Will more avail. In so much as national courtesy is indicated by idiomatic expression, the Indian tongues exceed beyond comparison those of Europe in minuteness of distinction and strength of hyperbole. The inhabitants of Java, which island was at an early period colonized from Southern India, have it seems, created two separate dialects, one of which in common conversation is used by the superior and the other by the inferior; the Tamil does not go this length, the distinction being chiefly confined to the terminations of the verbs and pronouns. The highest expression of courteous adulation in the language is நீங்கள் Gs fr, dévarir, which is the Sanscrit term 22/8 Dévah god conjugated in the second person plural, and literally signifies ye Gods; it is equivalent to your Majesty.-s'uamaram is scarcely inferior; it is composed of plurals of sa himself, ipse, and he, that man and is equivalent to your highness. From these there are several descents through as, themselves, your excellency, as your lordship, themselves, your honour and you, to the simple thou. This honorific mode of speech, is common, also, to the first and third person; I do not know whether a Tamil prince ever indulged himself in the use of the term Gru we gods, though the expressionis grammatical ; but நாஙகள for நான I, and அவரகள for அவன் he are used to make superior distinction, while we and they are often presumptuously or courteously employed, when difference of rank is scarcely appareut. In direct addresses it is considered respectful to use the vocative of the titleappropriated to the caste of the person spoken.to, either in the singular or plural as செட்டி or செட்டியாரே Merchant, முதலி or முதலியாரே 0 Cultivator. அய்யா from அயயன father is often prefixed, as கெளும்ய was here Sir, O King and it is used commonly as the English Sir! to superiors and equals; when it is intended to express great inferiority or contempt, the words mas. and fem. or more correctly o mas. and 49 fem. are employed and are equivolent to Sirrah! Hussy!Slave! wretch ! To fail in the proper use of the honorific distinctions, when really due, is considered a sign either of clownish ignorance or of offensive ill manners; the expressions is nearly equiva lent to the French tutoyer, to which we have no corresponding phrase in English, as at present the distinction does not exist in practice, though there was a period in our history when to thee and thou a person unadvisedly was the certain forerunner of strife. It must be observed that, like the English, the Tamil, always uses in addresses to the Deity the simple second person singular, and that in the high dialect, among the more ancient writers especially, but few instances occur of the licence I have noticed; one of these cited in the R. C. J. Beschi's grammar De Elegantiori Linguæ Tamulica Dialecto, I shall here notice. This instance occurs in one of the ancient works, the Chintaman'i, where the honorific is used to express the excess of joy with which the heart of a mother is overwhelmed by the unexpected recovery of a long-lost and only son. The Queen Vijeiyei, the mother of Sivagen, the bero of the poem, was forced to fly, while far gone with child of him, from the field of battle in which the king her husband, Satchanden, was slain by his rebellious minister, and was overtaken by the pains of labor in a burning ground. Here she was compelled to abandon her new born infant, who was found and brought up by a man of the Vaisya cast. The mother took refuge with a society of |