English
In the absence of their king the people refused to obey the minister, and anarchy reigned in the city. The minister resolved to deliver his lord from confinement and restore him to his subjects. He went to Delhi and began to tell in the most public manner that he was come to release Pratlparudrudu, the imprisoned king. For tins he was imprisoned and beaten. After a time he was released, and as before proclaimed everywhere that he was going to release the king. He was imprisoned and beaten again and again, till at last he was regarded as a mad man and no heed was taken of his sayings or doings. Roaming through the city, he at last found out where his lord was, and brought to him two legs of the carved ebony cot on which the king used to sleep in Wurrangal, and offered them for sale. They were recognized at once; and the pretended seller was asked where liegot them and where the remaining pair was to be found. The king was told that the missing pair would be found on board a ship in the river, and he was asked to come and see them. To this the king assented, and somehow brought with him the Padasha of Delhi. They both went on board the ship indicated, and at the helm was seen the pre¬ tended mad man who was in truth the minister of the king. In an instant the ship was loose, and the sails spread, keeping in mid-stream they escaped down the river before they could be apprehended, and entering the Godaveri the king and the Padasha made their way to Wurrangal. The latter it is said was subsequently released by ransom, and Prataparudrudu died peaceably in his own city.” 1972. £)o£b o&o&b. The day after a feast a dose. ( See No, 1506.) After a feast a man scratches his head. (French.)* 1973. £)o£bl§£) &n>dk> ££>o£o. Food without a least is medicine. To dine alone is disagreeable. 1974. ~t)o&§ S)^Sr^ex> 13ax>g. There are thousand obstacles in the way of Vighnesvara’s marriage. Vighnesvara ( Ganesa) is the god of obstacles, the deity ‘ supposed capable of either causing or removing difficulties or impediments.’ ( Wilson. ) Applied to an unlucky man. 1975. Xd^^5oo 7V t5 <S~os? r6 7oZ$j~°'3z£x>. If a horse gets loose it is like an ass. i. e. it snorts and kicks. Applied to wickedness unrestrained. 1976. £)&b^)<£bolb S5(bo<*5bo'fe If you say “ let it go” the snake will be angry, if you say “ hold it” the frog will be angry. A. difficulty in pleasing both parties in the settlement of a dispute. It is hard to please a’ parties. (Scotch.) 1977. ££8 ^oex)-v5b^. Will the plant differ from the seed! (See Nos. 176, 185, 1019.; A chip of the old hloch. He that teas horn of a hen loves to be scratching . (French. )t * Apres la fete on gratte la t^te. t Qui nail de gelinc il aiine a grater. ( 342 ) TELUGU PROVERBS. 1978. sYooo'o5 13<g S5-Dy3"°<3b. The farmer who went for seed, returned after the harvest. ( See No. 28. ) Applied to a slow coach. 1979. TT>£> $&>d&7T 0 tio £7r°<3b. The moon which does not come (i. e. cannot he seen) on the second [of the month] will come himself on the third. Applied to the necessity of having patience. 1980. _ o a When fate meets you can hushes stop it 1 ( See No. 1934. ) Nothing can interfere with one’s destiny. That ivhich must be, will be. (Danish.)* 1981 . tfjZ' Is it devotedness to Vinayaka or to the cakes ? Viiiciyaka is one of the names of Ganesa ( No. 1974. ) Cupboard love. 1982. £)£> When he was sent to find out, he ate and returned. ( See No. 537.) 1983. S) —& o Vinnamma’s hack burned, Kannamma’s belly burned. The first mourned the loss of a son-in-law, the second that of a son.— Kannamma signifies ‘ she who bore Finnamma signifies ‘ she who heard’ [ of the death. ] Det l.ommci vcl der rkee skalk ( 313 ) 1984 . ^Sb^io^ £>§> Your fate is under the Banyan tree at Villuru. ( See No. 1980. ) A certain king consulting on one occasion an astrologer was told that he would in two years be hanged as a thief on the western bough of the Banyan tree at Vill&ru. The king laughed at this but the astrologer only replied “ Your fate is under the Banyan tree at Villuru.” The king afterwards believing his predictions, went far away to the Himalayas and there having caused himself to be maimed so that he could not walk, practised penance. At the expiration of the two years, Yama the god of death suddenly came and mounted the unfortunate king on a horse which flew with him through the air, and threw him under the Banyan tree at Villuru. The same night a band of robbers having plundered a R&ja’s palace brought their booty and divided it under the Banyan tree. The doomed king enquired from them where he was, and having learnt to his dismay that he was at Villuru, and on the western side of the tree, he crawled round with difficulty to the eastern side. There he was found by the Raja’s men, and beside him a jewel which the robbers had^ccidently left behind them. In vain he pleaded innocence. The Raja was informed that one of the robbers had been found, the jewel was identified, and the unfortunate king was hanged on the eastern bough. Immediately this was done the tree turned round and the astrologer’s prediction was fulfilled. This story is told as a wonderful instance of the power of fate. He that is born to be hanged shall never be drowned. *• What will be, will be. (Italian.)* 1985. OSBkSS&So —6 ^ The grinding woman’s hire is what she gobbles up. 1986. £)&>, ‘^^°o^)Ao2o. A Vishapala seed, a N^pala seed. Vishapala is the Hoya Pendula.— Nepala is the Physic-nut ( Jatropha Curcas ) ; in large doses the seeds are an energetic poison (Eng. Cyclop. ) Said of a person of a vicious disposition. * Che sard, sard. ( 344 ) TELUGU PROVERBS. 1987. <DoXc^)02o5^X3. A mass of poison. Wickedness. 1988. £VroS §^2^57° l§8o. There are none who can remedy the defect in a platter or in a family. It is difficult to entertain people to their satisfaction, or to remove all dissensions in a family. 1989. £)£>$£> c3oe525bo~£o, Sx> ” : d#s5'5r o Sb cSoo2^$o When told to remove the leaves, he asked how many people had dined. An impertinent question. 1990. What Vissanna says is the Veda. ( See Nos. 1959, I960.) All that he says is law. 1991. §^£S3oy5b 7^$, §^£jiy°2£. You may beat on the back but not on the belly. i. e. Punish me but dqn’t touch my pay. 1992. 13£§ 2)20*57° 35. Cb The time of a rich Reddi is taken up in untying and tying [ his purse ]. 1993. ^okTr^goib, When [ a child ] was told not to follow, it asked to be carried. * ( See No. 1060.) Asking much when denied a little. ( 345 ) 44 e3 1994. ISo^bo^ex) ^)0~&, c§o S^sSy £900073^ If there is hair, it may be dressed in any fashion. (See No. 824. ) If you have means, you can do any thing you like. 1995. ^)£3?5 £)5| £>&§ A child born where there was no love [ between the parents ] suffered for want [ of oil ] for its head. 1996. s^er 0 ef>c35crt>g When one said “ 0 Pola! is it not work without pay V 9 he replied “ Alas! Sir, there is no way to get out of it.” Said of any disagreeable duty, which must be performed without remuneration. To have nothing but one's labour for one's pains. Like the tailor who sewed for nothing and found thread himself. Better sit idle than work for nought. 1997. 13$sS§o ^r3^55bo 1b£3li, When the widow was saluted, she replied with “ May you live like me.” A doubtful blessing. Depending upon the helpless. 1998. "S^sSsSmozS'’ Live separately, you wretched creature. Said when turning out any member of the household. 1999. -ssrsb 13 $'t e'^%, & 00 && S^ioo. If you go behind you are kicked, if you go in front you are gored. ( See No. 1553.) Not to be pleased in any way. ( 340 ) TELUGU PROVERBS. 2000. SoSo-xSob 'S v §,$£tf5fco. Thinking over the past is folly. Vain regrets. Having looked before and behind, speak, Sir-. A story is told of a corrupt judge behind whose seat one of the parties in a suit placed a bag of money and when he perceived that the case was going against him, called out “ Look before and behind you Sir, and decide.” The judge, perceiving the bribe, adroitly turned his judgment against the opposite party. 2002. "3^ XM 7S©§ Looking for ghi when you have got butter. (See No. 118. ) Asking others to help you when you have all in your own power. 2003. '3s5j L •ji3;5'sr>e!0 7T>ox> '3&ny'>. Will you throw stones on those that threw butter 1 Returning evil for good. 2004. •So^S' Like taking a hair out of butter. ( See No. 130.) Said of a. very easy business. How easily a hair gels into butter! (German. )' 2005. ISooogT’' % ^8,. A scolopendra with a thousand legs. Said of a very restless man. 2006. "Sooog 55rw^ooj-^ev> Do you want the thousand Rupees, or the widow sister 1 Among the Vaishnava Brahmans the widows make themselves very useful and earn something for their livelihood. The proverb refers to a partition of the property. * Wie leicht kommt nicht ein Haar in die Butter! ( 347 ) <3 o^S'. 2007. 1§<&>§" sSr^aT 6 !!, c§o£®s5£)2£So. "When the daft creature went to see the show, two had to search, and two to cry [ for her. ] 2008. 13^13oo£>b~§o 'oSti'W 0 £> S5bo oo. o O' What has a dunderhead to do with the Vedas and the S&stras ? 2009. tt°o oo. A stone in a madman’s hand. ( See No. 1539.) A dangerous experiment. Put not a naked sword in a madman's hand. 2010. 7 OO A madman’s wife is common property. The helpless are mocked and ill-treated. 2011. 13^ “Sooog S)T^°ex), S)7jpex>. Idiocy [ takes ] a thousand forms, and madness ten thousand. The Velama bridegroom cannot ask, sweep it all on to his platter. ( See Nos. 3G, 241.) Men of the Velama caste are said to be reserved and modest. 2013.