meaning would have been better suited for the task. Unfortunately the time at his disposal was limited to undertake this task.

Many of the proverbs included are not proper proverbs in the real sense of the term. Several allusions, similitudes, tit bits of sentences are among the collection. But Percival is aware of this.

The main sources for the formation of proverbs are agriculture, objects of nature, habits, domestic and religious usages, commerce government and habits of animals. The compiler believes;

The people’s voice, of God we call
And what are proverbs but the people’s voice?
Coined first and common made by common choice.
Then sure they must have weight and truth with all”⁹²

Percival is of opinion that these proverbs are of immense value to a foreigner who has to spend much of his life in this country. These crisp practical maxims and meaning-loaded sayings reveal a great mine of knowledge reflecting the people which is not available in books of any sort, especially those of modern origin and those meant for western readers.

To help the foreign reader, Percival wanted to increase the explanatory notes of the proverbs but he found that the usage of these proverbs differed greatly in their application from place to place that he had to be cautious in rendering the meaning and the application.

In his book, Percival welcomes suggestions and requests readers to send him any omitted proverbs for inclusion. This reveals for later emultation the compiler’s method of collecting.

Proverbs reveal the deep-rooted beliefs of the people, e.g., proverb seven which runs thus:– அகதி பெறுவது பெண்பிள்ளை, அதுவும் வெள்ளி பூராடம். The English translation is: “The

92. P. T. P. 2nd edn; Preface