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# Folk-lore of the Telugus/Introduction

INTRODUCTION.
It is within every person's experience to enjoy with all attention the tales told by his grand old dames, to climb their knees, to share the envied kiss. There is hardly anybody, I think, who does not look back with fond attachment to those home associations,, with those innocent sweet simple pleasures, whence first we started into life's long race.. We feel them, while the wings of fancy still are free, even in age and at our latest day.. While the unthinking mind is satisfied with these grandmothers' tales as such, the thinking mind goes a step further and endeavours to gather knowledge from these tales of childhood. There are a good many to whom familiarity breeds contempt, and who, in blissful ignorance, scoff at folklore. But the ethnologist cannot fail to regard it as a sine qua non of the study of the racial development. There are many in whom grandeur hears with a disdainful smile ​these short and simple annals of the poor. But it ought not to be forgotten that these cottages of the poor turn out to be the very nurseries of the wisdom and knowledge which the world has accumulated.
Bare facts of history are not sufficient for the serious ethnologist. There are limits to the historian's survey of the world. "Thus far shalt thou go and no further" can be applied to history as to other departments of knowledge as well. When, therefore, history tries to disdain the limits of its little reign, it calls in the assistance of folklore," archaeology, phrenology, etc., etc. Though folklore appears to be a very much neglected branch of science, it takes the place of history during the times when there are no records, by throwing a world of light on the manners, customs and religious and social condition of the people whose folklore it is. We all know that every good is not without alloy, and that this visible Nature and this common world is so created that the two things—evil and good—co-exist. We cannot get any knowledge in a concentrated form. If this ​be something like a universal law of our present condition, if knowledge, for example, cannot be obtained except by hard and often painful application, if health can be secured only by those who are content to pay the price of steady exercise and strict temperance for it, we need not be surprised if the folklorean study is by no means a purely easy affair, one that can be learnt at first sight. Indian folklore presents very often a thick net-work of the natural and the supernatural which exerts a peculiar talismanic influence on the listener. This blending of the natural and the supernatural has taken possession of the Telugu mind to a very great extent, so much so that the ordinary Telugu person fully believes that there can be no gloomier form of infidelity than that which questions the moral attributes of that Great Being in Whose hands lie the final destinies of us all. His ideas of God's dealings with man are so peculiar to himself that none but those intimately acquiainted with him can rightly understand them.
# Folk-lore of the Telugus/Pre-ordinance

XXVIII.
PRE-ORDINANCE.
In Jayasthala on the banks of the Kaveri, there lived a Brahman, Durgatha by name. As he was in very indigent circumstances, he used to go a begging to four different villages, come home at about two or three o'clock every day, and cook his own meal and eat. Things went on thus for some time, and when on a certain day the poor Brahman was plodding his weary way homeward, it came to pass that Iswara and his wife were sauntering in the heavens. Parvati, the wife, unable to endure the sight of this poverty-stricken Brahman, took compassion on him, and requested her husband to bless him with riches. Whereupon Iswara replied and said that Brahma had not written on his face that he must enjoy wealth, and that he must, therefore, live and die a beggar. Parvati thereupon said:—Let me see how this Brahman cannot become wealthy when we will it," and threw a heap of one thousand gold mohars ​on his way. The Brahman came to within ten yards of the heap, when suddenly the thought struck him to see if he could walk like a blind man. He accordingly shut his eyes and passed off the heap of mohars on the way.
Moral:—The law of karma (fate) is inevitable.
# Folk-lore of the Telugus/The Boy and the Thief

XXV.
THE BOY AND THE THIEF.
As a boy was sitting on the brink of a well crying bitterly, a thief came there, and, seeing him, asked him why he was crying. He answered that as he was playing, he looked into that well, when the pearl necklace that was on his neck slipped off and fell into the water. If he should go home without the necklace, his parents would thrash him, and on that account he was crying. The thief, thinking he would be able to steal it, said to him:—"My lad be not afraid, I will go down into the well and get the pearl necklace; do you take care of my clothes?" Having left his clothes on the bank he descended into the well, naked. As soon as he had got to the bottom, the boy took his clothes and ran away with them. The thief, having searched for a long time and not finding the necklace came up again; but not seeing the boy anywhere he exclaimed:—"Even I, who am a rogue, have been deceived by a boy."
Moral:—However clever a person thinks himself, he may be outwitted by others.
# Folk-lore of the Telugus/Injustice as the result of ignorance

XXIII.
INJUSTICE AS THE RESULT OF IGNORANCE.
At Channapattanam lived an Englishman, who, as he knew no other language than English, kept an interpreter thoroughly conversant with the vernaculars of the country. One day some conjurors came to the gentleman, and, having fixed their bamboo, danced and displayed several feats of agility before him. The gentleman was highly gratified, and sending for his interpreter, told him to give them ten pagodas. The latter took them home, gave them one pagoda and told them to go about their business. As they thought this a poor recompense for their trouble, and suspected that the interpreter had deceived them, they turned to the gentleman, and showing him the pagoda, informed him that his interpreter had given them only this much. As the gentleman was ignorant of their language, he sent for the interpreter and asked him what they were saying. He told him that among the ten pagodas he had given them, they said that that ​pagoda was a bad one and wanted a better one in exchange for it. The gentleman thereupon became very much enraged and ordered them to be well thrashed and sent away.
They who are ignorant of the vernaculars of the place they inhabit, and believe what others tell them, must necessarily be guilty of injustice.
# Folk-lore of the Telugus/King Sibi

XXXIX
KING SIBI.
By far the best of monarchs that wielded sway over the Nishada country was King Sibi, who was the type of virtue, a well-wisher of his subjects. He would even forego his life to protect the refugee. Once upon a time the Gandarvas began praising his talents and virtuous qualities at the Court of their king Devendra, who heard them, and, coming to a resolve to put them to test, assumed the form of a hawk and called upon his friend Agni to take the form of a dove. The hawk, then pursuing the dove, reached the earth. The dove came to King Sibi and said:—"O King! there comes a hawk to put an end to me, and make me its prey. Shield me." So saying, he took refuge. Not long after, the hawk approached the king and said:—"It is unfair of you to protect my prey, for that will lead to my certain death. Refrain, therefore, from protecting the dove." To which the king replied ​that he would give the dove's weight of flesh from his body, instead of the dove itself. The hawk consented to the proposal. The king thereupon brought scales, put the dove on one pan and his flesh on the other, and seeing that even a great quantity of his flesh did not equally balance the dove's, the king himself sat in one of the pans, when the scales were rendered equal. Whereupon the hawk and the dove thought very highly of the king, assumed their own forms, stood before the king, praised him, conferred certain boons on him and went to their respective worlds.
Moral:—Good men will even forego their lives in order to protect those who trust in them.
# Folk-lore of the Telugus/The Brahmin and his two sons

X.
THE BRAHMIN AND HIS TWO SONS.
At Madura lived a Brahman who had two sons. After hoarding up immense riches, he at last died. The two sons collected the money altogether, and effected a division of it equally. Each put his share into a sealed bag, entrusted it to an old woman, saying that they were going to a far off country on a pilgrimage, and told her to return the amount safely on their return, when they would both come and ask for it. This was agreed to.
After traversing a short distance, the younger brother devised measures to dupe the elder. He rose one night at midnight, went back to their starting point unknown to his brother, visited the old woman, and told her that while they were both wandering along, a tiger had put an end to the elder brother, and that that was why he was obliged to return alone, and requested her to return the money entrusted to her by both the brothers. The old woman was a little ​staggered, but considering that he was not likely to cheat his brother entrusted the whole sum to him. He took it and quietly went away to a far off place.
Then the elder brother, not finding the younger one, returned overwhelmed with sorrow to his own abode, went to the old woman, and said that he did not know what had become of his brother. He, therefore, called upon her to return the whole of the sum entrusted to her. The old woman told him what had happened a few days before; how his younger brother misrepresented the state of affairs, and had walked away with the whole amount.
On hearing this, he began to dispute with the old woman, and brought her before a court of justice. The magistrate heard both the plaintiff and the defendant in the suit in full, saw how the old woman had been duped, called the man and decided a§ follows:—"The money was entrusted to the woman on the underrstanding that it should be returned when both of you came back and demanded it. It is not fair, therefore, to ask her to pay back ​the amount when you come and ask for it singly. If you are in need of money, therefore, fetch out your brother."
The man was unable to answer this argument and went his own way.
# Folk-lore of the Telugus/Ingratitude

XXVI.
INGRATITUDE.
There was a tiger in a certain wood who used to kill and devour all the beasts that inhabited it. One day he caught a wild buffalo, and while eating it, one of its bones stuck in his jaws. Being unable to extract the bone, blood and puss collected there and caused the tiger a good deal of pain. The tiger laid himself down under a tree, and in great pain opened his mouth, and exclaimed thus:—"How shall I extract this? How shall I live? What shall I do?" In this distress he saw a crow upon the tree, and said to him:—"O crow, you see the pain I am suffering from; if you will but extract the bone and restore me to life, I will give you as much as you want from the food I procure every day." The crow was moved by this supplication, and taking compassion on him, entered his mouth from which he took out the bone, and asked the tiger for the flesh he had promised. The tiger replied:— "When you entered my mouth, I did not crush ​you under my jaws, but allowed you to come out uninjured. Ungrateful for this, do you ask me for flesh? Look to your business."
Thus people in prosperity often forget the friends who have served them in adversity.
# Folk-lore of the Telugus/Keep to your Promise

XXVII.
KEEP TO YOUR PROMISE.
There lived at Dharapura a Brahman, who went one day into the forest to gather some fruits and flowers. At this juncture, a tiger came there, and the Brahman, becoming afraid, tried to make his escape. The tiger, however, pursued and overtook him. In this sad predicament, the Brahman begged him to spare his life for three days, that he might return home, settle his affairs, and take leave of his family. The tiger asked him what was to be done in the event of his not returning. He replied, there was no fear, for he would take his oath to return. The tiger having consented, he returned home disconsolate, and after employing the three days in settling his affairs and taking leave of his family, he arrived at the prescribed time, at the place where he had appointed to meet the tiger, who was so pleased at his veracity that he allowed him to depart uninjured.
Thus a person who keeps up to his word is always respected.
# Folk-lore of the Telugus/The Brahman and his two wives

XVII.
THE BRAHMAN AND HIS TWO WIVES.
In the Dakhan lived a Brahman who had two wives. To the elder of these a son was born. When the son was about ten months old, the old Brahman set out with his family on a pilgrimage to Benares, but he unfortunately died on his way. The two women thereupon "went to an adjacent agraharam (the Brahmans' quarters in a city or village), and remained there, rearing the boy with great affection: so much so that the child knew not which of the two was his real mother. But one day the younger lady quarrelled with the elder, and, declaring that she would no longer remain with her, took the child and set out to go home. The elder thereupon seized the child and demanded of the other why she was taking him away. The younger replied that as she had borne the child she was going away with him. So the two still disputing went to the Judge and told their story. He reflected a ​little, called his servants and ordered them to divide the child in twain and to give each a half. The younger lady remained silent, but the elder, being the real mother, was of opinion that so long as the child did but live it was enough; and, not consenting the Judge's proposal, said to him that the child was not her own, and requested him to give it to the other lady. The Judge, hearing these words, decided that the elder lady was the child's mother, and had the boy given to her.
# History of the Municipalities of Hudson County, New Jersey, 1630-1923/Volume 3/McMahon, Aloysius

Aloysius McMahon (1878-1941) in the History of the Municipalities of Hudson County, New Jersey, 1630-1923
​McMAHON, Aloysius,
Lawyer.
In the year of his graduation from the New York Law School, 1898, Mr. McMahon began the practice, in Jersey City, that twenty-five years later, gives him rank among the leading legal practitioners of the district. He is a son of Thomas and Margaret (Donovan) McMahon, his father a native of County Monaghan, Ireland, who settled first in Staten Island, and, about 1876, in Jersey City, where he became a commission merchant, selling farm and garden produce. He married, May 20, 1873, Margaret Donovan, who was born in London, England, of Irish parents, coming to New York City about 1872.
Aloysius McMahon was born at the family home on Third street, Jersey City, New Jersey, July 24, 1877, and was educated in the public schools, completing his course in Public School No. 4, in 1892, and in the Jersey City High School in 1896. Matriculating at the New York Law School he received his degree in the class of 1898, and was admitted to the New Jersey bar as an attorney, and later as a counselor, in 1902. His professional work has followed general lines at the New Jersey and New York bar, the right of practice in New York courts being granted him November 12, 1900. Mr. ​McMahon is a Democrat, and when he entered public office it was in the capacity, for which his training gave him ample qualifications, of assistant district attorney. He has a large practice, and has won a reputation that is based upon proved ability and professional training equal to the heavy demands that have been made upon it. Mr. McMahon fraternizes with Jersey City Lodge, No. 211, Benevolent and Protective Order of Elks; and the Knights of Columbus, of which he has severed as district deputy. His clubs are the Elks' and Columbian. He is known as a public-spirited citizen interested in everything bearing upon the common good, and a ready supporter of progressive movements. He is a communicant of St. Aloysius' Roman Catholic Church.
Mr. McMahon married, at Abington, Massachusetts, September 18, 1912, Anna C. Fitzgerald, daughter of Patrick and Elizabeth (Hodnutt) Fitzgerald, and they are the parents of the following children: Robert Emmet, born December 30, 1913; Betty, born September 27, 1916; Natalie Cecile, born April 2, 1919; and Muriel, born December 16, 1920.
This work is in the public domain in the United States because it was published before January 1, 1929.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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# History of the Municipalities of Hudson County, New Jersey, 1630-1923/Volume 3/Lawrence, David William

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​LAWRENCE, David William,
Jurist.
Judge David William Lawrence, son of William W. and Lavinia (Hall) Lawrence, both deceased, was born in New York City, November 10, 1850. When he was two years of age his parents removed to Pike county, Pennsylvania, and there the early years of his boyhood were passed.
He attended the district schools of Pike county until he was thirteen years of age, when his family returned to New York City, and there he found employment. By working in the day time and attending evening school, he managed to contribute to the family support and at the same time gain a good education. In 1868 he removed to Jersey City, New Jersey, with his widowed mother, and there for seventeen years he was engaged in the real estate business. From the beginning of his residence in Jersey City he took an active interest in its local public affairs. In 1877 he was nominated and elected a member of the Board of Aldermen, representing the old Fifth District, and two years later, in 1879, he was elected to the State Legislature. He was reëlected for three successive terms in 1880-81-82, and during the last term was nominated for speaker of the Assembly. In 1882 he was elected police magistrate of Jersey City for a term of three years by a joint vote of the State Senate and Assembly, and the duties of that office he discharged in a manner which won the pronounced approval of the citizens. He was appointed by the Board of Finance, at the request of a committee of citizens, assessor of his district in 1885, and reappointed 1886-88, serving as president of the board for all three terms. He also served as president of the City Tax Commission for three years, from 1889 to 1892. From 1892 until 1902 he was engaged in the real estate business. In 1902 he was elected president of the Jersey City Trust Company and held this position for six years, until 1908. In addition to the efficient discharge of the duties and responsibilities already mentioned, Judge Lawrence has been for fifteen years a member of the Free Library Board, which he served as president until he resigned that executive position in 1922. He has been a manager for about twenty-five years, and a vice-president for ten years of the Provident Institution for Savings in Jersey City, and is a director of the Commercial Trust Company of New Jersey.
Fraternally he is affiliated with the Masonic order, Scottish Rite, and with the Independent Order of Odd Fellows. He has also been interested in athletics, and was one of the founders of the Orion Rowing and Athletic Association, and was a charter member of the Palmer, Berkeley and Cartaret clubs of Jersey City.
# History of the Municipalities of Hudson County, New Jersey, 1630-1923/Volume 3/Saedler, Wilbur William

​SAEDLER, Wilbur William,
Real Estate Operator, Insurance.
In real estate and insurance circles in Hudson county, New Jersey, Wilbur William Saedler holds a broadly noteworthy position, both as a member of the firm of Freudenberg & Saedler, and in his own independent interest. A native of this State and county, Mr. Saedler has devoted the entire period of his career thus far to commercial and public service activities, and has won an enviable position in the business world. He is a practical and progressive executive, and in winning his success he has reflected credit upon his name and has given an impetus in the right direction to those lines of endeavor with which he is identified. He is a son of William A. Saedler, who was born in New York City, and was connected with the industrial life of the metropolis throughout his active lifetime in the paper line. He married Christine (Buscher) Ritz, a widow, and also a native of Germany; both are now deceased. They were the parents of four sons; Mrs. Saedler's son, Alexander Ritz, served overseas in the World War for one year.
Wilbur William Saedler was born in ​Jersey City, New Jersey, April 19, 1889. Securing a practical education in the public schools of his birthplace, Mr. Saedler devoted the early years of his career to the gas business, being active in this public service for about six years. Thereafter entering the real estate business he has been very successful, not only from the personal view-point, but in the relation of his activities to the public good. He carries his progressive spirit into all his dealings, meeting the problem of the moment with a clear pre-vision of the future. In addition to this business interest, Mr. Saedler conducts an independent real estate office under the title of W. W. Saedler, Incorporated, the headquarters of both being in the same building at No. 109 Paterson Plank Road, West Hoboken, New Jersey. For a number of years he has been further active as commissioner of deeds and notary public. Long a member of the Hudson County Democratic Club, and for four years its vice-president, he bears a part in the local advance of the party, but prefers to leave the honors of leadership to others. His religious affiliation is with the First Presbyterian church of Jersey City. Mr. Saedler is unmarried.
This work is in the public domain in the United States because it was published before January 1, 1929.
This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
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# Hebert v. Crawford

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
228 U.S. 204
Hebert v. Crawford
Argued: December 9, 1912. --- Decided: April 7, 1913
Messrs. A. D. Lipscomb and Frederick S. Tyler for appellants.
Messrs. Horace Chilton and U. F. Short for appellees.
Mr. Justice Lamar delivered the opinion of the court:

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Hebe Company v. Shaw

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.

## Dissenting Opinion

    R. Day
United States Supreme Court
248 U.S. 297
Hebe Company v. Shaw
Argued: Dec. 11 and 12, 1918. --- Decided: Jan 7, 1919
Mr. Charles E. Hughes, of New York City, for appellants.
[Argument of Counsel from page 298-299 intentionally omitted]
Messrs. Louis D. Johnson, of Urbana, Ohio, and Charles J. Pretzman, of Columbus, Ohio, for appellees.
[Argument of Counsel from page 299-300 intentionally omitted]
Mr. Justice HOLMES delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Hebrew Melodies (Byron)

* Hebrew Melodies, 1st edition (1815)
* Hebrew Melodies in The Works of Lord Byron (ed. Coleridge, Prothero) Poetry, Volume 3 (1904)