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diff --git a/57399-0.txt b/57399-0.txt new file mode 100644 index 0000000..0a90571 --- /dev/null +++ b/57399-0.txt @@ -0,0 +1,18634 @@ +*** START OF THE PROJECT GUTENBERG EBOOK 57399 *** + + + + + + + + + + + + + + VILLAGE FOLK-TALES OF CEYLON + + Vol. II + + + Collected and Translated by + + H. PARKER + + Late of the Irrigation Department, Ceylon + + + LONDON + LUZAC & CO. + Publishers to the India Office + 1914 + + + + + + + + +CONTENTS + + +STORIES OF THE CULTIVATING CASTE + + NO. PAGE + + 76 A Legend of Kandy 3 + 77 The Gamarala's Daughter 4 + 78 The Gamarala's Girl 7 + 79 How Gourds were put in Small-Mouthed Pots 10 + 80 The Royal Prince and the Carpenter's Son 13 + 81 Concerning a Royal Prince and a Princess 23 + 82 The Princes who Learnt the Sciences 33 + The Nobleman and his Five Sons (Variant A) 36 + The Seven Princes (Variant B) 39 + The Attempt of Four Brahmana Princes to + Marry (Variant C) 42 + 83 The Story of Kalundawa 46 + 84 How the Poor Prince became King 50 + 85 How the Gardener became King 54 + 86 How the Foolish Man became King 57 + 87 The Foolish Man 60 + 88 The Story of Marirala 64 + 89 The Invisible Silk Robe 66 + 90 The Foolish Youth 70 + 91 The Story of the Seven Thieves 76 + 92 The King who became a Thief 81 + 93 The Female Fowl Thief 88 + 94 Gampolaya and Raehigamaya 90 + 95 The Story of the Two Liars 96 + 96 The Three Hettiyas 98 + 97 Concerning Two Friends 101 + 98 Concerning Four Friends 107 + 99 Concerning a Horse 109 + 100 The Story of the Pearl Necklace 111 + 101 The Widow Woman and Loku-Appuhami 116 + 102 The Decoction of Eight Nelli Fruits 121 + 103 The Prince and Princess and Two Devatawas 124 + 104 Concerning the Prince and the Princess + who was Sold 130 + 105 The Princess Hettirala 137 + 106 The Maehiyalle-gama Princess 142 + 107 The Wicked Princess 146 + 108 Holman Pissa 151 + 109 Concerning a Vaedda and a Bride 157 + 110 A Story about a Vaedda 160 + 111 The Story of the Four Giants 162 + 112 The Story about a Giant 172 + 113 Hitihami the Giant 175 + 114 The New Speech 181 + 115 The Master and Servant 191 + 116 How the Son-in-Law Cut the Chena 192 + 117 A Girl and a Stepmother 195 + 118 The Wicked Elder Brother 198 + 119 Nahakota's Wedding Feast 201 + 120 How a Man Charmed a Thread 204 + 121 How the Rice and Curry became Raw 206 + 122 How a Woman ate Cooked Rice by Stealth 207 + 123 How a Woman Offered Cakes 208 + 124 The Manner in which a Woman prepared + a Flour Figure 210 + 125 How a Woman became a Lapwing 212 + 126 The Story of the Seven Wicked Women 215 + 127 The Story of the Old Man 219 + 128 The Magic Lute Player 221 + 129 The Lad who Sang Songs 223 + 130 The Hunchback Tale 226 + 131 The Poor Man and the Jewels 228 + 132 The Learned Poor Man 230 + 133 A Poor Man and a Woman 234 + 134 The Story of the Rakshasa and the Princess 237 + 135 The Way the Rakshasi Died 241 + 136 How a Rakshasa turned Men and Bulls + into Stone 244 + 137 The Rakshasa-eating Prakshasa 247 + The Rakshasa-eating Prakshasa (Variant A) 256 + The Rakshasis-eating Prakshasa (Variant B) 257 + The Rice-dust Porridge (Variant C) 262 + The Evidence that the Appuhami ate Paddy + Dust (Variant D) 266 + 138 The Story of the Cake Tree 269 + The Lad and the Rakshasi (Variant A) 275 + The Cake Tree (Variant B) 276 + 139 The Girl, the Monk, and the Leopard 280 + 140 The Washerman and the Leopard 286 + 141 The Frightened Yaka 288 + 142 The Story of the Seven Yakas 292 + 143 The Yaka and the Tom-tom Beater 294 + 144 How a Tom-tom Beater got a Marriage from + a Gamarala 296 + 145 The Gem Yaksani 299 + 146 The Na, Mi, and Blue-Lotus Flowers' + Princesses 309 + The Story of the She-Goat (Variant A) 320 + The Story of a Nobleman's Son (Variant B) 323 + 147 The Loss that occurred to the Nobleman's + Daughter 330 + 148 The Ratemahatmaya's Presents 333 + 149 The Prince and the Minister 334 + 150 The Story of King Bamba 339 + 151 Concerning a Royal Princess and a Turtle 345 + 152 The Story of a King and a Prince 356 + 153 The Story of the Gourd 361 + 154 The Story of the Shell Snail 364 + 155 The Queen of the Rock House 367 + 155A The Story of the Elder Sister and Younger + Brother 377 + 156 The Queen and the Beggar 380 + 157 The Frog in the Queen's Nose 382 + 158 Concerning a Bear and the Queen 385 + 159 The Leopard and the Princess 388 + 160 The Story of the Foolish Leopard 393 + 161 The Story of the Dabukka 396 + 162 The Leopard and the Calf 399 + 163 The Ash-Pumpkin Fruit Prince 401 + 164 The Kabaragoya and the Widow 407 + 165 The Frog Jacket 409 + 166 The Four-faced King and the Turtle 411 + 167 The Story of the Cobra and the Prince 414 + 168 The Ant Story 417 + 169 The Gamarala and the Cock 419 + 170 Concerning the Golden Peacock 421 + 171 The Story of the Brahmana's Kitten 425 + 172 The Story of the Mango Bird 430 + 173 How the Parrot explained the Law-suit 435 + 174 The Parrot and the Crow 440 + 175 The Crow and the Darter 442 + 176 Concerning the Crows and the Owls 443 + 177 The Female Lark 445 + +Index 449 + + +See Additional Notes and Corrections in the Appendix, Vol. III. + + + + + + + + +STORIES OF THE CULTIVATING CASTE + + +NO. 76 + +A LEGEND OF KANDY [1] + + +At a certain place in Lankawa (Ceylon), there was an extensive +forest. In that forest there were elephants, bears, leopards, wanduras, +[2] and many other jungle animals. + +At any time whatever, at the time when any animal springs for seizing +an animal that is its prey, it comes running near a rock that is in an +open place in the forest. Having arrived near the rock, the animal that +ran through fear goes bounding back after the animal that is chasing +it. Regarding that rock, it was the custom that it was [known as] +"The Rock of the Part where there is Tranquillity" (Sen-kada-gala [3]). + +One day a Basket-mender for the purpose of cutting bamboos went +into this forest. While he was cutting bamboos a certain jackal went +driving a hare on the path. At the time when the hare arrived near +this rock the jackal began to run back, and the hare ran behind it. + +The Basket-mender, having been looking at this, examined the place, +and having gone near the King who was ruling at that time, told him +of this circumstance. And the King, having thought that it is a good +victorious ground, went there, and having built a city makes it his +capital (raja-dhaniya). For that city he made the name Senkadagala +[Nuwara--that is, Kandy]. + + + Uva Province. + + + + + + + + +NO. 77 + +THE GAMARALA'S DAUGHTER + + +In a certain country there were a Gamarala and a daughter of the +Gamarala's, it is said. Well then, for the Gamarala they brought +a Gama-mahage. [4] The Gama-mahage's daughter and that Gamarala's +daughter stayed in one place. The Gamarala and the Gama-mahage cook +and eat separately; the Gamarala's daughter and the Gama-mahage's +daughter cook and eat separately. + +A King comes every day to the house in which are the two +girls. Afterwards, the Gama-mahage's daughter, having quarrelled +with the Gamarala's daughter, went to the Gama-mahage and told tales: +"A King comes every day to the house we are in." + +Then the woman said, "Daughter, you go to that house to-day [and +watch if he comes]." Having said "Ha" (Yes), that girl went. + +Afterwards the girl came to the house in which was the Mahage. After +having come, she said, "Mother, to-day also the King came." + +Then that girl's mother, having cut her finger-nails [5] and given +them into the hand of the girl, said, "Daughter, take these and place +them upon the beam of the threshold." The girl, having taken them and +placed them on the beam of the threshold, came to the Mahage's house. + +On the following day the girl did not go to the house of the Gamarala's +daughter. That day, also, came the King. After he came he placed +his foot on the beam of the threshold; then the finger-nails pricked +him. Immediately the King went to the city on the back of the tusk +elephant. + +On the following day, when that [Gamarala's] girl was weeping and +weeping under a tree because he did not come, while some crows +were swallowing and swallowing the fruits of the trees a crow said, +"Ando! What is that Gamarala's daughter crying for?" The other crow +said, "What is it to thee! Do thou in silence quickly swallow two or +three fruits off that." + +Afterwards, it having become night, part of the crows went to +the nests; two still remained over in the tree. One of them said, +"Ane! What is that Gamarala's daughter crying for?" The other crow +said, "What is it to thee! Do thou in silence swallow the fruits +off that. All the crows went away; mustn't we also go? It has become +night." + +Then the Gamarala's daughter laments, "A light was falling and falling +[into my life]; it is not there now." + +The crow said, "Being without a light, what art thou lamenting for?" + +The girl said, "A King was coming and coming to our house. Our +stepmother having placed some finger-nails on the threshold, they +pricked the King's foot, and having gone to the city he does not come +now. On account of that I am lamenting." + +Then the crow said, "What are you lamenting for on that account! Having +shot (with bow and arrow) a crow that is flying [in the air] above, +and extracted its fat, should you take it to the city in which the King +is, when you have rubbed it on the wound in the foot it will heal." + +Afterwards the girl, having shot a crow that was flying above, and +extracted its fat, and tied up a packet of it, and dressed in men's +clothes, went to the city, taking the fat. + +The girl, having gone to the city, and gone to the palace in which +is the King, said, "What will He give me to cure His foot?" [6] + +The King replied, "I will give a gold ring." + +Then the girl rubbed the oil [on the wound], and after she drew out +the finger-nail the foot became well. After that the King gave the +girl the gold ring. The girl, taking it, came home. + +The King, taking a sword, on the following day came on the back of +the tusk elephant to the house in which is the girl. The girl was +asleep. Then the King descended from the tusk elephant, and taking +the sword went to the place where the girl was. "Get up, thou," +he said. The girl arose. Then the King prepared to cut her neck. + +The girl, having made obeisance, said, "Don't cut me with the sword; +it was I who cured His foot." + +"How didst thou cure it?" he said. + +"I went to the city in which He was, and having rubbed fat [on the +wound] and drawn out the finger-nail, came back," the girl said. + +Then the King said, "How didst thou go to my palace?" + +The girl replied, "I went in men's clothes, and having rubbed oil on +the foot and drawn out the finger-nail, I came back." + +"If thou drewest it out, where is now the gold ring I gave thee?" he +said. + +Then the girl, saying, "Here is the gold ring He gave me," showed it +to the King. + +After that, placing the girl on the back of the tusk elephant, he +went to the palace in the city. + + + North-western Province. + + + +Regarding the poisonous nature of the finger-nails, see vol. i, +pp. 124 and 128. + +In Indian Fairy Tales (M. Stokes), p. 199, a Princess in the disguise +of a Yogi cured a Prince who had married her, and who had been poisoned +by means of powdered glass laid on his bed. She applied earth from +the foot of a tree, mixed with cold water, and rubbed this over him +for three days and nights. When the Prince wished to reward her, she +asked for a ring and handkerchief that she gave him on their wedding +day. She afterwards informed him that it was she who had cured him, +but he would not believe her until she produced these articles. + + + + + + + + +NO. 78 + +THE GAMARALA'S GIRL + + +In a certain city there was a King, it is said. The King sends +letters into various countries to be explained. When they were sent, +no one could explain the things that were in the letters. When he +sent the letters, on the following day [the recipients] must come +near the King. When they come the King asks the meaning in the letter; +no one can tell it. Well then, he beheads the man. + +Thus, in that manner he sent letters to seven cities. From the seven +cities seven men came to hand over the letters. He beheaded the +seven persons. + +On the eighth day a letter came to the Gamarala. There is a girl of the +Gamarala's. When they brought the letter the girl was not at home; she +went to the village to pound paddy. Pounding the paddy and taking the +rice, when the girl is coming home the Gamarala is weeping and weeping. + +So the girl asked, "What is it, father, you are crying for?" + +Then the Gamarala says, "Daughter, why shouldn't I cry? The King +who beheaded seven men of seven cities has to-day sent a letter to +me also. Now then, the letter which the people of seven cities were +unable to explain, how can I explain? Well then, mustn't I take the +letter to-morrow? It is I who must take the letter. When I have gone he +will behead me. Well then, owing to your being [left] without anyone, +indeed, I am weeping." + +Then the girl said, "Where is it, for me to look at, that +letter?" Asking for it, and having explained all the things that +were in the letter, she said to the Gamarala, "Father, having gone +to-morrow, to what the King asks say thus and thus." + +The Gamarala on the following day went and handed over the letter. The +King, in the very way in which he asked those seven persons, brought +up the Gamarala, and asked him. The Gamarala replied in the very +way the girl said. Then the King asked the Gamarala, "Who expounded +this?" The Gamarala said, "There is a daughter of mine; that daughter +herself explained it." + +After that, the King said, "To-morrow we are coming for the marriage +[to your daughter]. You go now, and having built inner sheds and +outer sheds, and milked milk from oxen, and caused it to curdle, +and expressed oil from sand, place them [ready]; those [previously] +unperformed matters," he said. + +When the Gamarala is coming home the girl is not at home. Having +gone to pound paddy, and having pounded the paddy, when she comes, +taking the rice, that day, also, the Gamarala, weeping and weeping, +is digging some holes for posts. + +So the girl asked, "What, father, are you crying for to-day also?" + +Then the Gamarala says, "Ane! Daughter, the King is coming to-morrow to +summon you in marriage, and return. Owing to it, the King said to me, +'Having built inner sheds and outer sheds, having milked milk from +oxen and caused it to curdle, and having expressed oil from sand, +place them [ready].' Now, then, how shall I do those things? It is +through being unable that I am weeping." + +Then the girl says, "Father, no matter for that. Simply stay +[here]. Please build the [usual] sorts of inner sheds and outer +sheds. How are you to milk milk from oxen and curdle it? How are you +to express oil from sand?" Afterwards the Gamarala indeed built the +inner sheds and outer sheds. + +On the very day on which the King said he is coming, the girl, with +another girl, taking a bundle of cloth, went along the road to meet +the King. On the road there is a sesame chena. By the chena they met +the King. + +When coming very far away, the Ministers said at the hand of the King, +"That one coming in front is the Gamarala's daughter herself." The +Gamarala's daughter, too, did go in front. + +Then the King asked at the hand of the Gamarala's daughter, "Where, +girl, art thou going?" + +The Gamarala's daughter replied, "We are going [because] our father +has become of age [in the same manner as women]. On account of it +[we are going] to the washermen." + +The King said, "How, girl, are men [affected like women]?" + +Then the girl said, "So, indeed! You, Sir, told our father that having +built inner sheds and outer sheds, having milked milk from oxen, +and caused it to curdle, and having expressed oil from sand, [he is] +to place them [ready]. How can these be [possible]? In that way, +indeed, is the becoming of age by males [in the same manner as women]." + +Then the King, having become pleased with the girl, asked yet a +word. He plucked a sesame flower, and taking it in his hand asked +the girl, "Girl, in this sesame flower where is the oil?" + +Then the girl asked, "When your mother conceived where were +you. Sir?" [7] + +Immediately (e parama) the King descended from the horse's back; and +placing the Gamarala's girl upon the horse, and the King also having +got on the horse, they went to the palace. The other girl came alone +to that girl's house. + +On the second day, the King having sent the Ministers and told +the Gamarala to come, marrying the girl to the King she remained +[there]. The Gamarala also stayed in that very palace. + + + North-western Province. + + + + + + + + +NO. 79 + +HOW GOURDS WERE PUT IN SMALL-MOUTHED POTS + + +At a certain time a man cut a sesame chena. In the sesame chena the +sesame flowers blossomed. There was a female child of the man's. + +The child one day having gone to the sesame chena, while she was there +the King came, in order to go near the sesame chena. Thereupon the King +asked at the hand of the girl, "Girl, the flower that has blossomed, +where did it come from in the plant?" + +Then the girl asked at the hand of the King, "Before your mother was +married where were you?" + +At that time, the King having become angry at the word which the +girl said, told the girl's father to come. After he came he said, +"Because your girl said such a wicked word, come [to me after] putting +a hundred gourd fruits in a hundred [small-mouthed] copper pots." + +Thereupon, the man being afraid at this word went home, and remained a +dead dolt (manda). Then the girl asked, "Why, father, are you without +sense?" Then the man told her the word said by the King. + +Having heard it, the girl said, "Father, why are you frightened at +that? I will tell you a stratagem for that," and told him to bring a +hundred [small-mouthed] copper pots. After he brought them, she told +him to bring a hundred gourd-flower fruits (the small fruit at the +base of the flower). After he brought them, she told him to put the +hundred gourds into those hundred copper pots, and after he put them +in, the girl and the man went to the King, and handed them over. + +Having given them, as they were coming away, the King said to the girl, +"I will cause thee to be in widowhood." + +Then the girl said, "I will get a dirty cloth [set] on your head." + +The King, after that man and girl went away, came and married +her. Having married her, and stayed a little time, in order to make +her a widow he went on a journey which delayed him six months. + +Having waited until the time when he was going, what does this girl +do? Having made up her hair-knot on the top of her head, tying it +there, tying on a bosom necklace (malayak) like the Hettiyas, she +went to the sewing-shop. Learning sewing for the whole of the six +months, she sewed a good hat, putting a dirty cloth at the bottom +[inside it], and above it having fastened [precious] stones; it was +at the sewing-shop. + +At that time, as that King, the six months having been spent, was +coming home through the middle of the street, he saw a costly hat +in the shop; and having given a thousand masuran, taking the hat and +placing it on his head, he went away. + +Having gone, he said to the girl, "I caused thee to be in widowhood, +didn't I? I said so." + +Then the girl said, "On your head you got my dirty cloth, didn't +you? I said so." + +The King said, "You are not old enough [8] to get your dirty cloth +on my head." + +Thereupon the girl said, "Break up the hat and look." + +Then when the King broke up the hat and looked the dirty cloth was +there. After that, having said, "The two persons are equal to each +other," they remained in much trust [in each other]. + + + North-central Province. + + + +In Indian Night's Entertainment (Swynnerton), p. 315, a girl, the +daughter of a smith, whom a Prince wanted to marry, in order to show +her cleverness made some large earthenware jars, and without burning +them painted and enamelled them, and introduced a small water-melon +into each. When the melons had grown so as to fill the jars, she sent +two of them to the palace, with a request that the melons should be +taken out without breaking the jars or melons. No one being able +to do it, she obtained permission to visit the palace, wrapped a +wet cloth round each jar until it became soft, expanded the mouths, +extracted the melons, and remade the jars as before. + +The smart village girl is known in China also. There is an account +of one in Chinese Nights' Entertainment (A. M. Fielde), p. 57, the +incidents being unlike those of the Sinhalese tale, however. + +In the Arabian Nights (Lady Burton's ed., vol. iii, p. 202) there is a +story of a smart village girl and a King of Persia, Kisra Anushirwan, +in which the King married the girl. + + + + + + + + +NO. 80 + +THE ROYAL PRINCE AND THE CARPENTER'S SON + + +In a certain country there were a King and a Queen. In the same +city there were a Carpenter and his wife. There was a Prince of the +King's. There was a son of the Carpenter's. + +They sent these two near a teacher to learn letters and sciences. After +a number of years, one day, in order to look at this Prince's learning, +the King, having gone near the teacher who teaches the sciences, +and made inquiry regarding the Prince's lessons, [ascertained that] +the King's Prince was not able to [understand] any science; the +Carpenter's son was conversant (nipuna) with all sciences. + +Thereupon the King, having become grieved, went to the palace, +and said to the Queen, "Thy Prince is a decided miserable fool. [9] +Because of it, I must behead the Prince," the King settled. + +Then the Queen said to the Prince, "As you have not got any learning +he has settled to behead you. Because of it, leave this city, and go +somewhere or other." Having said [this], and, unknown to the King, +tied up and given the Prince a package of cooked rice, and given him a +horse and a sword and a thousand masuran, she sent him on his journey. + +This Prince and the Carpenter's son were very great confidential +friends. Because of it, the Prince, having said that he must go [after] +having spoken to his friend, went near his friend, and said, "Our +father, because I am unable to [understand] letters and sciences, has +settled to behead me. Because of it, I am going to another country." + +Thereupon the Carpenter's son said, "If you, Sir, are leaving this +city and going away, I also must go to the place where you are +going." Having said [this], the Carpenter's son set out to go with +the Prince. + +Then the Prince said, "As for me, blame having fallen on me from the +King, I am going; there is no reason at all for you to go." That word +the Carpenter's son would not hear. Both of them having mounted on +the horse, entered the jungle, and began to go away. + +At the time when they had gone a number of gawuwas (each of four +miles), it became night; and having gone upon a high rock, and eaten +the packet of cooked rice that was brought, at the time when the two +persons were talking the Prince saw that a great light had fallen +somewhat far away. Having said, "Friend, get up and look what is +that light," when that one arose and looked, a great Nagaya, having +ejected a stone, is eating food. + +The Prince said, "How is the way to take the stone?" + +The Carpenter's son said, "You go, and, taking the stone, come back +running, without having looked back. The Cobra will come running; +then I will cut it down." + +The Prince said, "I cannot; you go and bring it." + +Thereafter, the Carpenter's son having gone, at the time when he +was coming back [after] taking the stone, the Cobra came after him, +crying and crying out. The Prince, taking [the stone] and having +waited, cut it down. Instantly, both of them having mounted on the +back of the horse, began to run off. + +Having gone very far, after they halted they looked at the stone. On +the stone was written, "There is a well in this jungle. When one has +held the stone to the well, the water will dry up. Having descended +into the well, when one has looked there will be a palace; there will +also be a Princess in the palace. If there should be a person who +has obtained this stone, it is he himself whom this Princess will +marry." [This] was written upon the stone. + +Thereafter, after it became light, these two persons began to seek the +well. At the time when they were seeking and looking for it they met +with the well. When they held the stone to the well the water dried +up. Both of them having descended into the well, when they looked +about, they met with the palace also; the Princess, too, was there. + +Thereupon the royal Prince said to the Carpenter's son, "Owing to your +good luck we met with this gem-treasure [10] and the Princess. Because +of that, let the Princess be for you." + +The Carpenter's son said to the Prince, "You, Sir, are a great +fool. You are my royal Prince; it is not right to say this word to me." + +Thereafter, having married the Princess to the Prince, and united +the two persons, and set that Naga gem in a ring, and put it on +the Prince's finger, he said, "On the Princess's asking for this +ring on any day whatever, [11] don't give it. Women are never to +be trusted." Having taught the Prince [this], having said, "In any +difficulty whatever, remember me," the Carpenter's son, plunging +into the water, came to the surface of the ground, and went [back] +to their city. + +While this Prince and Princess were [there], one day she begged +and got the ring that was on the Prince's hand, in order to look at +it. When she begged and looked at it, this Princess saw that these +matters were written in Nagara letters. + +On the following day, begging the ring from the Prince, and having +gone noiselessly, when she held it out to the well the water dried +up. Thereupon, the Princess, having mounted upon the well mouth, and +stayed looking about, came again to the palace. In that manner, several +times begging for the ring she stayed on the well mouth, and came back. + +One day, at the time when the Vaedda who goes hunting for the King +of that city was going walking [in the forest], the Vaedda, having +heard that this Princess sitting on the mouth of the well is singing, +went and peeped, and remained looking at her. Thereafter he went and +told the King of that city, "In such and such a jungle there is a +well. Sitting on the well mouth, a Princess was singing and singing +songs. Having stayed there, she jumped into the well. When I went +and looked there is only water. The beauty of her figure is indeed +like the sun and moon. In this city there is not a woman of that kind." + +Thereupon the King having become much pleased, on the following day +the Vaedda, and the King, and the Minister, the whole three persons, +went to look at the Princess. Having gone, at the time when they were +hidden the Princess came that day also, and sitting on the well-mouth +sang songs. Thereupon the King, taking the sword, went running to +seize the Princess. As soon as the Princess saw them she jumped into +the well. The King having gone near the well, when he looked there +is only water. The Princess was not to be seen. + +Thereafter, the King, having been astonished, came to the city. Having +come, he gave public notice by beat of tom-toms that if there should +be a person who brought and gave him the Princess who is in the +well in such and such a jungle, he will give him goods [amounting] +to a tusk-elephant's load, and a half share from the kingdom. [This] +he made public by the notification tom-toms. + +At the time when they were going in the street beating the notification +tom-toms, a widow woman stopped the notification tom-toms, and asked, +"What is it?" + +The notification tom-tom beater said, "The King said that to a person +who brought and gave him the Princess who is in the well in such and +such a jungle, he will give these goods, and a share from the kingdom." + +Thereupon the widow woman said [to the King], "I can. [12] Having +constructed a watch-hut near the well in that jungle, you must give +it to me," she said. The King very speedily sent men, and built a +watch-hut, and gave it. + +This old woman went [there], and at the time when she was in the +watch-hut, the Princess came, and sitting down upon the well mouth, +sang songs. + +Thereupon the widow woman, drawing together the folds of her rags, +breaking [loose] her hair and letting it hang down, placing her hand +to her head, weeping and weeping, crying and crying out, came to the +place where the Princess is. + +The Princess asked, "What, mother, are you weeping and weeping for?" + +"Ane! Daughter, there is a male child of mine. The child does not +give me to eat, and does not give me to wear. Having beaten me he +drove me away, to go to any place I like." + +Then the Princess said, "I will give you to eat and to wear. There is +not anyone with me." Calling this old woman she went to her palace. The +Prince also having become pleased, amply provided for the old woman. + +Very many times calling this old woman, [the Princess] having gone +to the well-mouth, and stayed [there] singing songs, returned. + +One day this old woman, taking a piece of stone in her hand, +unknown (himin) to the Princess, asked at the hand of the Princess, +"Ane! Daughter, how does the water dry up in this well? How does +it fill?" + +The Princess said, "Mother, there is a stone in my hand. By its power +the water dries up, and fills it." + +[Saying], "Ane! Daughter, where is it? Please let me, too, look at it," +she begged for and got the stone. Having been looking and looking at +it a little time, she dropped that piece of stone which was in her +hand, for the Princess to hear. This gem-treasure the woman hid. + +[The Princess] having said, "Appoyi! Mother, you dropped the +stone!" the two persons, striking and striking themselves, began to +cry, saying and saying, "For us, in the midst of this forest, from +whom will there be a protection from everything (saw-saranak)?" + +At the time when they were weeping and weeping, having said, +"It is becoming night," the old woman said to the Princess, +"Now then, daughter, for us two to remain thus, a fine place (hari +taenak) is this forest wilderness! There will be elephants, bears, +leopards. Because of that, let us go. There is my house; having gone +[there], early to-morrow morning let us come again here." Having said +[this], deceiving the Princess, they went away. + +The old woman with dishonest secrecy having sent word to the King, +the King came, and calling the Princess went [with her] to the palace. + +Thereafter, the King published by beat of tom-toms that he has brought +the Princess who stayed on the well mouth. He made public that on +such and such a day he will marry this Princess. + +Thereupon the Princess said, "In that manner I cannot contract +marriage. My two parents have told me that the Prince [I am to marry] +and I, both of us, having rowed a Wooden Peacock machine [13] in +the sky, and having come back, after that must contract marriage, +they have ordered." This word the Princess said as the Princess knows +that the first friend of the Prince's, that is, the Carpenter's son, +can construct the Wooden Peacock machine. + +Thereafter, the King of this city employed the notification tom-tom, +"Who can construct the Wooden Peacock machine? If there should be a +person who can, speedily come summoning him near the King." + +At the time when they were beating the notification tom-tom, that +Carpenter's son, having caused the notification tom-tom to halt, said, +"I can construct the Wooden Peacock machine." Thereupon, summoning +the Carpenter's son, they went to the royal house. + +The King ordered that he should receive from the palace many +presents. The King commanded that having quickly constructed the +Wooden Peacock machine, and also prepared a person to row it, he +should bring it. + +Thereafter, the Carpenter's son, ascertaining about the Princess who +stayed at the well, quickly having set off, went near the well in the +jungle, and diving into the water, and having gone to the palace, when +he looked, the Prince having become stupefied through want of sleep, +[14] had fallen down unconscious. + +Thereupon the Carpenter's son, having spoken to the Prince, said, +"Didn't I tell you, Sir, 'Don't give the ring into the hand of the +Princess,' ascertaining that this danger will happen? But," he said to +the Prince, "don't you at any time become unhappy. [15] I will again +bring the Princess near this palace, and give her to you." Saying, +"Please remain in happiness," the Carpenter's son returned to the city, +and began to construct the Wooden Peacock machine. + +While constructing it, he made inquiry how this widow woman was, +[and learnt that] a male child of this widow woman's was lost while +very young (lit., from his small days). + +One day, in the night the Carpenter's son, tying up a bundle of clothes +and a packet of cooked rice, went, just as it was becoming night, +[16] to the house at which is the widow woman. Having gone [there] +he spoke: "Mother, mother!" + +Thereupon the woman quickly having arisen and come, asked, "Where, +son, where were you for so many days?" + +Thereupon the Carpenter's son said, "Ane! Mother, having tramped +through many countries, I have not obtained any means of subsistence. I +obtained a few pieces of cloth and a little rice." Saying "Here," +he gave them into the hand of that woman. + +"What are these for, son? Look; I have received from the King much +goods, and a part of the kingdom," she said to the Carpenter's son. + +The old woman thought he was her own son. Having allowed him to +press her eyes while she is lying down, the old woman said, "Son, +I have still got something." + +Having said, "Ane! Mother, where is it? Please let me look at it," +begging for it, when he looked [it was] that gem-treasure. + +Thereafter, having given it [back] into the hand of the old woman, +and waited until the time when the woman goes to sleep, stealing that +stone the Carpenter's son came away. + +Then, constructing the Wooden Peacock machine, he went near the +King. Having gone, he said, "Except myself no one else can row this." + +At that time, the King and the Princess, both of them, having mounted +on the Wooden Peacock machine [after] putting on the royal ornaments, +these three persons rowed [aloft in] the Wooden Peacock machine. + +Having rowed very high above the sea, and stopped the Wooden Peacock +machine, the Carpenter's son, taking the sword in his hand, asked the +King whence the King obtained this Princess. Thereupon the King said +that a widow woman of this city brought and gave him the Princess +who stayed at a well in the midst of the forest. + +Then the Carpenter's son said, "Why do you desire others' wives? How +much [mental] fire will there be for this Princess's husband! What +His Highness (tuma) did is a great fault." + +Having said this, he cut down the King and dropped him into the sea, +and, taking the Princess, rowed near that well in the jungle. Having +gone [down the well] to the palace, and caused that Prince to put +on these royal ornaments, the Prince, and the Princess, and the +Carpenter's son, the whole three persons, having gone on the Wooden +Peacock machine to the city, and said that the King and the Princess +had contracted the marriage, that day with great festivity ate the +[wedding] feast; but any person of the city was unaware of this +abduction [17] [of the King] which he effected. + +Thereafter, this Prince and Princess having been saluted [18] by +that widow woman, having tried her judicially they subjected her to +the thirty-two tortures and beheaded her, and hung her at the four +gate-ways, it is said. + +The Carpenter's son became the Prince's Prime Minister. The Prince +exercised the sovereignty with the ten [royal] virtues, it is said. + + + North-western Province. + + + +The ten royal virtues are: Almsgiving, keeping religious precepts, +liberality, uprightness, compassion, addiction to religious +austerities, even temper, tenderness, patience, and peacefulness +(Clough). + +Regarding the flying wooden Peacock, see also the next story and +No. 198 in vol. iii. In Cinq Cents Contes et Apologues (Chavannes), +vol. ii, p. 378, there is also an account of a similar flying-machine +called a Peacock, on which a young man, accompanied by the maker, +first went to marry a girl, and afterwards, against the advice of +its maker, flew aloft to show the people his own skill. He did not +know how to make it return, and at last the cords broke, it fell in +the sea, and he was drowned. + +In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), +pp. 378, 380, etc., there are several accounts of houses under the +water; these were the residences of Bongas or deities. + +In The Indian Antiquary, vol. i, p. 115, Mr. G. H. Damant gave a +Bengal story in which a King's son descends into a well, and finds +there a Princess in a house, imprisoned by Rakshasas. + +In Folk-Tales of Bengal (L. Behari Day), p. 17 ff., a Prince and +a Minister's son who was his bosom friend, while on their travels +obtained a Cobra's jewel, and by means of it saw a palace under the +water of a tank. They dived down to it, found a Princess who had +been imprisoned there by the Cobra, which had died on losing its +magic jewel, and the Prince married her by exchanging garlands of +flowers. After the Minister's son left them in order to prepare for +their return, the Princess, while the Prince was asleep, by means +of the magic jewel ascended to the surface of the water, and sat on +the bathing steps. On the third occasion when she did this, a Raja's +son saw and fell in love with her. As soon as she observed him she +descended to her palace, and the young man went home apparently +mad. The Raja offered his daughter's hand and half his kingdom to +anyone who could cure his son. An old woman who had seen the Princess +offered to do it, and a hut was built for her on the embankment of the +tank. When the Princess came to the bank the woman offered to help her +to bathe, secured the jewel, and the Princess was captured. When the +Minister's son returned on a day previously arranged, he heard that +the Princess was to be married in two days. He personated the widow's +son, who was absent, and was well received by the widow, who handed +him the magic jewel. He saw the Princess, managed to escape with her, +and they joined the Prince. + +In The Kathakoça (Tawney), p. 91, a serpent Prince saved a Queen who +had been pushed into a well by her stepmother, and made a palace in +the well, in which she lived until she was able to rejoin her husband. + +In Folk-Tales of Hindustan (Shaik Chilli), p. 52, a Princess who had +been carried off and was about to be married to a Raja's son, stated +(by pre-arrangement with her husband's party, who had come to rescue +her) that it was "the custom of her family to float round the city in +a golden aerial car with the bridegroom and match-maker." The Raja +sent men to find a car. Two of her husband's friends, a goldsmith +and a carpenter, now produced such a car. When the Raja, his son, +the Princess, and the witch who had abducted her, began to sail above +the city in it, at the Princess's request the car was stopped at a +pre-arranged place, the Prince and his four friends sprang into it, +took it high in the air, drowned the Raja, his son, and the witch, +and returned with the Princess to their own city. + +In the Arabian Nights (Lady Burton's ed., vol. iii, p. 137 ff.) there +is an account of a flying ebony horse, which rose or descended when +suitable pegs were turned. When it was brought to a Persian King, +his son tried it, was carried away like the Prince in the next story, +and at last descended on the roof of a palace, where he saw and fell +in love with the royal Princess, and returning afterwards, carried +her off. + +In the Tota Kahani (Small), p. 139, a young man made a flying wooden +horse, by means of which a merchant's daughter, who had been abducted +by a fairy, was recovered. + +In the Katha Sarit Sagara (Tawney), vol. i, p. 57, a young Brahmana +who plunged into the Ganges to rescue a woman who appeared to be +drowning found a temple of Siva, and a palace in which the girl who +was a Daitya (an Asura) lived. + +In the same volume, p. 392, there is an account of a flying chariot, +"with a pneumatic contrivance," made by a carpenter. A man flew two +hundred yojanas (each some eight miles in length) before descending; +he then started it afresh and flew another two hundred. On p. 390 +wooden automata made by the same carpenter are mentioned; they "moved +as if they were alive, but were recognised as lifeless by their want +of speech." A similar automaton is mentioned in Cinq Cents Contes +et Apologues (Chavannes), vol. iii, p. 170; it was able to sing and +dance. (This work consists of translations from the Chinese Tripitaka; +all appear to have been translated from Indian originals, usually in +the early centuries after Christ.) + +In The Indian Antiquary, vol. x, p. 232 (Tales of the Panjab, p. 42), +in the story of Prince Lionheart, by Mrs. F. A. Steel, his carpenter +friend went in search of a Princess who had been carried off by a +King. He made a flying palankin, and returned in it with her. + + + + + + + + +NO. 81 + +CONCERNING A ROYAL PRINCE AND A PRINCESS [19] + + +In a certain city there were a King, a Carpenter, and a +Washerman. There were three male children of these three persons. They +sent these three children to learn letters near a teacher a yojana +distant, or four gawuwas [20] distant. These three having at one +time set off from the city when they went for [learning] letters, +both that royal Prince and the Washer lad went and said the letters; +when they are coming back the Carpenter's son is even yet going +on the road. Those two go with much quickness. Because of it, the +Carpenter's son said at his father's hand, "We three having set off +at one time from the city, when we have gone, those two having got +in front and gone, and said their letters, come back. Having gone +(started) at one time, on even a single day having said my letters +I was unable to come [with them]." + +Thereafter, he made for the Carpenter's son a [flying] Wooden Peacock +machine, and gave him it. He having gone rowing it [through the air], +and said his letters, when he is coming back those two are still going +[on the road], for [their] letters. + +One day the royal Prince said to the Carpenter's son, "Ane! Friend, +will you let me row and look at the Wooden Peacock machine?" he asked. + +Thereupon the Carpenter's son, having said, "It is good," and having +told him the manner of treading on the chain, gave him it. Just as +the Prince was taking hold of the chain, he went [up] in the Wooden +Peacock machine, and was fixed among the clouds in the sky. At that +time the King of the city and the multitude were frightened. + +Thereafter, having assembled the city soothsayers and astrologers, +[the King] asked, "When will this Prince, taking the Wooden Peacock +machine, come down?" + +Thereupon the soothsayers said, "After he has gone for the space of +[21] three years and three months, having come back he will fall in +the sea." + +Thereupon the King said to the Ministers, "Having been marking +that number of years and number of days, surrounding the sea (i.e., +keeping a watch all along the shore), and having been laying nets, +as soon as the Prince falls you must take him ashore," he commanded. + +Thereafter, at the time when the Prince was holding the cords of +the Wooden Peacock machine, it began to descend lower. At a burial +ground at another city the Wooden Peacock machine came down upon +a Banyan-tree. + +Thereupon the Prince, having placed the Wooden Peacock machine on +the tree, and descended from the tree, went to the city, and began +to walk about. At the time when the Princess of the King of the city, +with yet [other] Princesses, was bathing at a pool, the Princess saw +him at the time when this Prince also was going walking. + +As soon as she saw him, the Princess thought, "If I marry the Prince +it is good." The Prince also thought, "If I marry this Princess it +is good." Except that the two thought to themselves of each other, +there was no means of talking together. Because of it, the Princess, +plucking a blue-lotus flower in the pool, placed it on her head after +having smelt (kissed) it; and again, having crushed it, threw it down, +and trampled on it. The Princess did thus for the Prince to perceive +that when he married her she would be submissive and obedient to +him. The Prince understood it, and kept it in mind. + +Thereafter, at the time when the Prince was going walking in the city, +he met with the palace in which is the Princess. At the time when the +Prince had been there a little while, the Princess opened a window +of the upper story, and when she was looking in the direction of the +street, saw that this Prince was [there], and spoke to him. At that +time she said to the Prince, "After it has become night I [shall] +have opened this window. You come [then]." + +Then the Prince having come after all in the palace got to sleep, +when he looked the window was opened. Having spoken to the Princess, +he entered the palace. The two having conversed, the Prince, before +it became light, got out of the palace, and having gone away, and +waited until the time when it became night, comes again. + +Thereupon the Princess, in order to keep the Prince in the very palace, +told a smith of the city to come secretly; and having given him also +a thousand masuran, and made the man thoroughly swear [to secrecy], +the Princess said, "Having made a large lamp-stand, and made it [large +enough] for a man to be inside it, and turned round the screw-key +belonging to it, as though bringing it to sell bring it to the +palace. When you bring it I will tell the King, and I will take it." + +The smith having gone, and made the lamp-stand in the manner the +Princess said, brought it near the King. Then the Princess having +come and said, "I want this," took it, and put it in the palace. To +the smith the King gave five hundred masuran. + +Thereafter, having put that Prince inside the lamp-stand, he +remained [there]. When not many days had gone by, the Princess became +pregnant. The King having perceived that the Princess was pregnant, +placed a guard round the palace, and having published by beat of +tom-toms [that they were] to seize this thief, the King and the guards +made all possible effort to seize the thief, but they were unable. + +A widow woman said, "I can seize him if you will allow me to go +evening and morning to the palace in which is the Princess, to seize +the thief." Thereupon the King gave permission to the woman to go +and stay during the whole [22] of both times. + +When several days had gone by, this woman, having perceived that a man +is inside that lamp-stand, one day having gone taking also a package +of fine sand, during the visit, while she stayed talking and talking +with the Princess put the sand of the package round the lamp-stand, +and having spread it thinly, came away. The Princess was unable to +find this out. + +When that woman went on the morning of the following day, and looked, +the Prince's foot-prints were in that sand. As soon as she saw it, +the woman went and said to the King, "I caught the thief. Let us +go to look." The old woman having gone, said, "There! It is inside +that lamp-stand, indeed, that the thief is," and showed them to the +King. At that time, when the King broke the lamp-stand and looked, +the thief was [there]. + +Thereafter the King gave orders that having tortured the thief, +and taken him away, they were to behead him, he said to the +executioners. Thereupon the executioners [after] pinioning the Prince, +beating the execution tom-tom, took him to that burial-ground. + +At that time the Prince said to the executioners, "If you kill any +person, having given him the things he thinks of to eat and drink--is +it not so?--you kill him. Because of it, until the time when I come +[after] going into this Banyan-tree and eating two Banyan fruits, +remain on guard round this tree. There is no opportunity (taenak) +for me to bound off and go elsewhere." + +Thereupon, the executioners having said, "It is good," the Prince +ascended the tree, and having mounted on that Wooden Peacock machine, +rowed into the sky. While the executioners were looking the Prince +went flying away. + +The executioners having said that blame will fall [on them] from +the King, caught and cut a lizard (katussa), and having gone [after] +rubbing the blood on the sword, showed it to the King, and said that +they beheaded the thief. + +From that day, the Princess from grief remained without eating and +drinking. Several days afterwards, the Prince, having come rowing the +Wooden Peacock machine, and caused it to stop on the palace in which +is the Princess, and having removed the tiles, dropped the jewelled +ring that was on the Prince's hand at the place where the Princess +is. He also dropped a robe of the Prince's. + +Thereupon the Princess, getting to know about the Prince's [being +on the roof], threw up the cloth [again]. Tying the hand-line to +descend by, at that time the Prince, having descended, said to the +Princess, "To kill me they took me to the burial-ground. I having +caused the executioners to be deceived, and climbed up the tree--my +Wooden Peacock machine was on the tree--I mounted it and went rowing +away." Thereafter, the Prince and Princess, both of them, went away. + +At the time when they were going, ten months were completed for the +Princess. While they were going, pains began to seize her. [The Prince] +having lowered the Wooden Peacock machine in a great forest jungle, +and in a minute having made a house of branches, the Princess bore +[a child]. + +Thereupon the Prince said, "Remain here until I go and bring a +little fire." Saying [this] to the Princess, the Prince went rowing +the Wooden Peacock machine. Having gone, at the time when, taking +the fire in a coconut husk, he was coming rowing the Wooden Peacock +machine over the midst of the sea, the coconut husk having burnt, +the fire seized the Wooden Peacock machine, and it burnt away. + +The Prince having come [there], fell in the sea. That foretold +number of years also had been finished on that day. The person who +stayed casting nets in the sea [there], as soon as the Prince fell +got him ashore. The Prince, planting a vegetable garden at the city, +remained there. + +While the Princess who bore [the child] in that forest jungle was +without any protection from all things (sawu-saranak), this trouble +having become visible to an ascetic person who practises austerity +in that forest jungle, he came to the place where the Princess was, +and spoke to her. + +Thereupon the Princess, after she saw the ascetic, having a little +abandoned the trouble that was in her mind, said to the ascetic, +"While I walk into the midst of this forest seeking a little ripe +fruit, will you look after this child until I come?" she asked. + +The ascetic said, "Should I hold the child it is impure (kilutu) +for me. Because of it, you having made a stick platform (maessak), +and hung it by a creeper, and having tied a creeper to the platform, +go after having sent the child to sleep on the platform. At the time +when the child cries I will come, and hold the creeper by the end, +and shake it; then the child will stop." Having done in the manner +the ascetic said, the Princess, seeking ripe fruits, ate. + +One day, the Princess having suckled the child, and sent it to sleep on +the platform, went to seek ripe fruits. Thereafter, that child having +rolled off the stick platform and fallen on the ground, at the time +when it was crying the ascetic heard it, and came; when he looked, +the child having rolled over had fallen on the ground. Thereupon, +because it was impure for the ascetic to hold the child, he plucked a +flower, and having performed an Act of Truth for the flower, thought, +"May a child be created just like this child." Thereafter, a child +was created just like it. + +The Princess having come back, and having seen, when she looked, +that two children are [there], the Princess asked the ascetic, +"What is [the reason of] it? To-day two children!" + +The ascetic said, "When I was coming, the child, having fallen, was +crying and crying. Because it is impure for me to hold the child, +I created a child just like it." + +The Princess said, "I cannot believe that word. If so, you must create +a child again, for me to look at it." + +Thereupon the ascetic said, "According to the difficulty there is +for you to rear one child, when there are three how much difficulty +[will there be]!" + +"No matter. [Please] create and give me it; I can rear it." + +Thereupon, the ascetic plucked a flower, and having performed an Act +of Truth, when he put it on the stick platform a child was created +just like it. + +Thereafter, the Princess having been pleased, reared the children. The +children having grown up, walked in the midst of the forest, seeking +ripe fruits, and having come back the children gave them to their +mother, and [then] began to eat. + +One day, at the time when these three are going walking, they met +with a great river. When they looked, on the other bank of the river +a great vegetable garden is visible. Thereupon these three having +said [to each other], "Can you swim?" swam a considerable distance, +and came back, saying, "Let us come to-morrow morning." Having gone +seeking a very few ripe fruits, they gave them to their mother. + +On the following day, early in the morning, taking bows and arrows, +the whole three went to the edge of the river. Having gone [there], +and the whole three having gone swimming to the vegetable garden, +when they looked many kinds of ripe fruits were [there]. + +Thereafter, these three having plucked [some], at the time when they +are eating them the gardeners who watch the garden saw them, and +having come running, prepared (lit., made) to seize them. Thereupon +these three, taking their bows, prepared to shoot. The gardeners +bounded off, and having gone running, told it at the hand of the King. + +These three having eaten as much as possible, [after] plucking a great +many crossed over [the river], and went away. At that time the King +said to the gardeners, "Should these thieves come to-morrow also, +let me know very speedily." + +The following day, also, those three persons came, and at the time +when they are plucking [the fruit], the gardeners went and told +him. Thereupon the King, taking bows and arrows, came and shot at +them. When he shot, the arrow having gone, when near these Princes +turned (lit., looked) back, and fell down. + +Thereafter, that party shot at the King. Then also, in the very [same] +way, the arrow having gone, when near the King turned (looked) back, +and fell down. + +Thereupon, the whole two parties, after having come near [each other], +spoke, "This was a great wonder. The circumstance that out of the +two parties no one was struck, is a great wonder. Because of it, +let us, the whole two parties, go near the panditayas [for them] +to explain this." + +Thereupon, the whole of the two parties having gone, told the +panditayas this circumstance that had occurred. Then the panditayas, +having explained it, said to the King, "You, Sir, now above three or +four years ago, summoned a Princess [in marriage]. The Princess's, +indeed, are these three, the children born to you, Sir. Because of it, +the Gods have caused this to be seen. Go, and summoning the Princess +from the place where she is, [be pleased] to come," the panditayas +said to the King. + +Thereafter, the King having remembered her, at that moment decorating a +ship, with the sound of the five musical instruments he went into the +midst of the forest in which is that Princess; and having come back +[after] calling the Princess, the Princess, and the three Princes, +and the King remained at the garden, it is said. + + + North-western Province. + + + +In Indian Nights' Entertainment (Swynnerton), p. 9, a Prince mounted +on a magic wooden flying-horse that a friend of his, a carpenter's +son, had brought to the palace, and flew away on it. The carpenter +promised that it would return in two months. The Prince alighted by +moonlight on a palace roof five hundred leagues away, and fell in +love with a Princess whom he saw there. After they had conversed, he +flew off, fixed the horse in pieces amid the branches of a large tree, +and stayed at a widow's house, returning each night to the palace. In +the end he was arrested and condemned to death. When the executioners +were about to hang him he got permission to climb up the tree, put +the horse together, sailed back to the palace, and carried off the +Princess to his father's home. + +In Indian Fairy Tales (M. Stokes), p. 158, a Prince who had stolen +a magic bed which transported those who sat on it wherever desired, +visited a Princess at night by means of it, and afterwards married her. + +In the same work, p. 208, a Prince and Princess saw each other at a +fair. While the Prince watched her from his tent, she took a rose in +her hand, put it to her teeth, stuck it behind her ear, and lastly +laid it at her feet. The Prince could not understand her meaning, +but a friend explained it, and said that she intended him to know that +her father's name was Raja Dant (King Tooth), her country the Karnatak +(karna = ear), and her own name Panwpatti (Foot-leaf). + +In the Katha Sarit Sagara (Tawney), vol. i, p. 487, it is stated that +while Sita, the wife of Rama, was dwelling at Valmiki's hermitage +with her infant son Lava, she took the child with her when she went to +bathe one day. The hermit, thinking a wild beast had carried it off, +created another child resembling it, from kusa grass, and placed it +in the hut. On her return he explained the matter to her, and she +adopted the infant, to which the name Kusa was given. + +In the same work, vol. ii, p. 235, a girl who came to bathe gave +signals to a Prince by means of a lotus flower, which she put in her +ear, and then twisted into the form of an ornament called dantapatra, +or tooth-leaf. After this she placed another lotus flower on her head, +and laid her hand on her heart. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 215, a Princess +covered her face with lotus petals, and held up an ivory box to be +seen by a Prince who was looking at her. By these signals he learnt +her name and that of her city. He went to the city, visited her each +day in a magic swing, and at length they eloped and were married. + +In Sagas from the Far East, p. 110, a wood-carver's son fashioned +a hollow flying Garuda (possibly in the form of a Brahminy Kite), +inside which a friend whose wife had been abducted flew to the Khan's +palace where she was detained, and brought her away. + +In the same work, p. 316, a Princess made signals to a King's young +Minister as follows: She raised the first finger of her right hand, +then passed the other hand round it, clasped and unclasped her hands, +and finally laid one finger of each hand beside that of the other hand, +and pointed with them towards the palace. + +In the Maha Bharata and Ramayana javelins or arrows are sometimes +represented as returning to the sender, who in such cases was a +being possessing supernatural power. Thus, according to one story +of Daksha's sacrifice, when the energy of a dart thrown by Rudra at +Vishnu was neutralised, it returned to Rudra. In the fight between +Karna and Arjuna some arrows which the former discharged returned to +him (Karna Parva, lxxxix.). + +In performing an Act of Truth such as is mentioned in this story, the +person first states a fact and then utters a wish, which in reality +is a conjuration, the efficacy of which depends on the truth of the +foregoing statement. + +Thus, in the Jataka No. 35 (vol. i, p. 90) the Bodhisatta in the form +of a helpless quail nestling [23] extinguished a raging bush fire +that was about to destroy it and other birds, by an Act of Truth, +which took this form:-- + + + "With wings that fly not, feet that walk not, + Forsaken by my parents here I lie! + Wherefore I conjure thee, dread Lord of Fire, + Primæval Jataveda, turn! go back!" + + +The account then continues: "Even as he performed his Act of Truth, +Jataveda [the Fire Deity] went back a space of sixteen lengths; and +in going back the flames did not pass away to the forest, devouring +everything in their path. No; they went out there and then, like a +torch plunged in water." + +There are several other examples in the Jataka stories, and one in +No. 83 in this volume. In the first volume, p. 140, the Prince cut +in two the gem through the efficacy of an Act of Truth expressed +in a slightly different form: "If so-and-so be true, may so-and-so +happen." This is the usual type of the conjuration; it occurs also +in the story numbered 11. See also the Mahavansa, Professor Geiger's +translation, p. 125, footnote. + +Other examples are given in the Katha Sarit Sagara (Tawney), vol. i, +p. 330, vol. ii, p. 82; Sagas from the Far East, p. 47; Von Schiefner's +Tibetan Tales (Ralston), p. 284; Cinq Cents Contes et Apologues, +vol. ii, pp. 358, 396; and in the Maha Bharata. + +In chapter xvii. of the Mahavansa (Professor Geiger's translation, +p. 118), King Tissa proved the authenticity of the collar-bone relic +of Buddha by an asseveration of this kind. In chapter xviii. (p. 125), +the Emperor Asoka severed the branch of the Bo-tree at Gaya, in order +to send it to Ceylon, by an Act of Truth, previously drawing a magic +line with a pencil of red arsenic round the branch to mark the place +where it was to break off. In chapter xxv. (p. 171), King Duttha-Gamani +by similar means is said to have caused the armour of his troops to +take the colour of fire, so that they might be discriminated from +the Tamils whom he was fighting. + +With regard to the messages given by signals, the reader may remember +Rabelais' account of the argument by signs between Panurge and +Thaumaste (Pantagruel, cap. xix.). + +Kandian girls make almost imperceptible signals to each other. If +without moving the head the eyes be momentarily directed towards the +door, the question is asked, "Shall we go out?" An affirmative reply +is given by an expressionless gaze, a negative one by closing the +eyes for an instant. + + + + + + + + +NO. 82 + +THE PRINCES WHO LEARNT THE SCIENCES + + +At a certain city there is a King, it is said. There are four Princes +(sons) of the King, it is said. At the time when he told the four +persons to learn the sciences that are [known] in that country, +they were unable to learn the sciences. + +After that, the King, bringing a sword, told them to [go elsewhere and] +learn the sciences [or he would kill them]. + +So all the four Princes, tying up a bundle of cooked rice, went +away, and having gone to yet a city and sat down at a halting-place +(ruppayak), the eldest Prince said, "At the time when we are coming +back we must assemble together at this very halting-place." + +After that, the eldest Prince arrived (baehunaya) at a city. At the +time when he asked, "What is the science that is [known] in this +city?" they said, "In this city there is sooth." + +"You must go and send me to the house where they say sooth," he +said. Then they went and sent him. The Prince learnt sooth. + +The next (etanama) Prince arrived (baessa) at a city. He asked, +"What is the science that is [known] in this city?" "In this city +there is theft," they said. + +"Please go and conduct me to the house where theft is [known]," +he said. That one learnt theft. + +The next Prince went and arrived at a city. "What is the science that +is [known] in this city?" he asked. "Archery is [known] in this city," +they said. + +"Please go and send me to the house where there is archery," he +said. They went and sent him. That one learnt archery. + +The next Prince went and arrived at a city. "What is the science that +is [known] in this city?" he asked. "In this city there is carpenter's +work," they said. + +"Please go and send me to the house where there is carpenter's work," +he said. That one learnt carpenter's work. + +After that, the soothsayer [Prince] looked into the sooth, [to +ascertain] on what day the other three persons would come. When he +looked, it appeared that on the very day when the eldest Prince comes +back the other three persons also will come. + +The eldest Prince having set off and come, returned to the +halting-place (ruppe) at which they stayed that day. Having come, +while he was there the other three also came and arrived at that +halting-place. + +"What is the science you learnt?" they asked from the eldest Prince. "I +learnt sooth," he said. + +They asked the next Prince, "What is the science you learnt?" "I +learnt theft," he said. + +They asked the next Prince, "What is the science you learnt?" "I +learnt archery," he said. + +They asked the young Prince, "What is the science you learnt?" "I +learnt carpenter's work," said the young Prince. + +The three persons asked the eldest Prince, "What is there at our +house?" Then he said, "On the Palmira-tree a female crow (kawadi), +having laid three eggs, is sitting on them," he said. + +"What is missing from our house?" they asked. "The Rakshasa having +taken the King's Queen to that [far] shore of the sea, [after] +putting her in the middle room (lit., house) in the midst of seven, +[24] has put the seven keys in his mouth," he said. + +After that, the whole seven came to the city. The King having come +rubbing (whetting) a sword, asked the eldest Prince, "What is the +science you learnt?" "I learnt sooth," he said. + +He asked the next Prince, "What is the science you learnt?" "I learnt +theft." He asked the next Prince; "I learnt archery." He asked +the youngest Prince, "What is the science you learnt?" "I learnt +carpenter's work," he said. + +Having said, "It is good," the King asked, "What is there at my +house?" "On the Palmira-tree a female crow is sitting on three eggs," +[the eldest Prince] said. + +"What is lost from my house?" he asked, to look [if he knew]. "The +Rakshasa having gone away, and put the King's Queen in the middle house +(room) in the midst of seven, has placed the seven keys in his mouth," +he said. + +"Doer of theft, without the female crow's flying away, while it +is [sitting there] in that manner, take an egg, and come back," +he said. Without the crow's flying away, while it was [sitting] +in that manner he took an egg, and came back. + +Having caused the egg to be buried under the rice winnowing tray, +he said, "Archer, without swerving to that side or this side, shoot +[for the arrow] to go cutting it quite across." He shot so as to go +quite across. + +"Doer of carpenter's work, fasten this [egg] in the very manner in +which it was [at first]," he said. He fastened it in the very way in +which it was. + +"Robber, without the crow's flying (padinne), go and place [the egg +in the nest], and come back," he said. He went and placed it [in the +nest], and came back. + +"Can you bring back this Queen?" he asked. "We can," they said. + +The whole four persons having gone, the thief went into the +[Rakshasa's] house, and brought out the Queen successfully. When he was +bringing her the Rakshasa was asleep. Taking the Queen, they came away. + +When they were coming, they told [the soothsaying Prince] to look by +[means of] sooth [what the Rakshasa was doing]. Still he slept. Having +come very far in that way, they told him to look [again]. "He is now +coming on the path," he said. + +When they were returning thus, [the Rakshasa], having come quite near, +sprang at them. At that very time the archer shot [at him; the arrow] +having gone cutting his neck, he fell. + +The ship in which they had gone was damaged (tuwala wuna). The +carpenter made [the damage good]. Then, [after crossing the sea] +they brought the Rakshasa's head and the Queen, and gave them to the +King. Thereupon the King gave them the sovereignty. + +Then the soothsayer says, "[The sovereignty ought to belong to +me]. Through my looking at the sooth, indeed, ye will get the country, +[if ye receive it]," he said. + +Then the thief says, "[The sovereignty ought to belong to me]. It +was necessary that I should go and take [the Queen] successfully from +the Rakshasa. [If ye get it], it is owing to me that ye will get the +country," he said. + +Then the archer says, "[The sovereignty ought to belong to me]. When +the Rakshasa came in order to go [after] eating you, through my having +shot him and killed him ye will get the country [if ye receive it]." + +Then the Carpenter says, "[The sovereignty ought to belong to me]. Your +ship having broken, by my fastening it [together] at the time when +it was becoming rotten, ye will get the country [if ye receive it]." + +Afterwards they gave the sovereignty to the eldest Prince. + + + Bintaenna, Uva Province. + + + + + +THE NOBLEMAN [25] AND HIS FIVE SONS. (Variant a.) + + +In a city there are five sons of a nobleman. In yet [another] city +there is a Princess without both parents. The Princess is a person +possessing many articles. Having thought that when the eldest son of +the nobleman went there she must make him stop [there], and having +spoken with the Princess's kinsfolk [regarding it], the eldest son +having gone near the Princess she caused him to remain. + +After he stayed there many days, this Princess asks this nobleman's +son, "What do you know of the sciences?" Then he says, "I don't know +a single one." Having said, "If so, you cannot stay near me; go you +away," she drove him away. + +This nobleman's son came home. The nobleman asks his son, "What have +you come for?" + +"The Princess asked me, 'What do you know of the sciences?' I said, +'I don't know anything.' 'If so, you cannot stay near me,' she +said. Because of that I came," he said. + +Immediately, this nobleman says to all his five sons, "Unless you five +learn five sciences, without [doing so] don't come to my house." Having +said it he drove them away. Thereupon, these five persons went to five +cities, and learning five sciences, after much time came home. [One was +a soothsayer, the second was a marksman, the third a thief, the fourth +made very rapid journeys, and the fifth could bring the dead to life.] + +This nobleman, after that having summoned the eldest son, asked, +"What is the science that thou knowest?" + +"I know [how] to tell sooth," he said. + +To look at this one's knowledge, the nobleman, having seen that a +female crow had laid eggs in a tree, said, "Should you tell me the +sooth that I ask, you are [really] an astrologer." Having given his +son betel he asked it [mentally]. + +After he asked it, this one says, "Father, you have asked me if a +female crow has laid eggs in a tree. Is it not so?" he asked. + +Thereupon, the nobleman said to the one who was able to shoot, "Come +here. Without the female crow's knowing it, and without breaking the +egg, shoot thou so that it may become marked [only],--an egg out of the +eggs that are in that nest," he said. The nobleman's son having said, +"It is good," shot in the manner he told him. + +Then this nobleman, having summoned the thief, says, "Go thou, and +without the crow's knowing, bring thou only the egg which this one +shot." Having said, "It is good," he brought that very egg. + +Then the nobleman said, "Go again, and place thou it [back in the +nest]." He said, "It is good," and went and put it [back]. + +Thereupon, [having called the eldest son again], what sooth did the +nobleman ask? Thinking it in his mind [only], he asked, "How are now +the happiness and health of the Princess whom you at first summoned +[in marriage]?" + +After he asked, this one having looked at the sooth, says, "The +Princess having now died, they have taken her to bury," he said. + +Thereupon, the nobleman said to the one who is able to go on rapid +journeys, "Go, and do not allow them to bury her"; he went accordingly. + +Then this nobleman said to the one who causes life to be restored, +[26] "Go and restore the life of the Princess, and come thou back to +my city." Having said, "It is good," this one went, and, causing her +life to be restored, the person who made rapid journeys, and the one +who caused life to be restored, and the Princess, all three persons, +came to the nobleman's city. + +Thereupon the Prince who caused her life to be restored, says, +"I shall take the Princess whose life I caused to be restored." + +Then the person who went on rapid journeys says, "Unless I had gone +quickly, and had not allowed them to bury her, and if they had buried +her, how would you take her? Because it is so, I shall take her." + +Then the soothsayer says, "If I had not looked at the sooth, and told +[you about her death], how would you two take her? Because it is so, +I shall take her." + +Then the nobleman says, "Unless I caused the sooth to be looked at, +[27] how would you three otherwise take her? Because it is so, +I shall take her." Owing to that, these four persons were quarrelling. + +Now then, out of these four persons, to whom does she belong? According +to our thinking, indeed, she belongs to the nobleman. + + + North-western Province. + + + + + +THE SEVEN PRINCES. (Variant b.) + + +At a certain city there are a King and a Queen. There are seven Princes +of the King. The King every day [goes] to fish (lit., to lower bait). + +One day, the Princes having said, "Let us also go to look at the +fishing," the King and the seven Princes went to the river to fish. The +King having fished three Lullu, [28] gave them into the hand of the +seven Princes to bring. + +The youngest Prince said, "Elder brother, let us put these into the +water to look if they go down (sink)." + +Afterwards they put the three fishes in the water. Two went down; +one remained over. Taking that fish, the seven Princes came to the +city. Having come, and given it into the hand of the Queen, they said, +"Our father the King gave us three Lullu. [29] When we were bringing +them younger brother said to us, 'Let us place the three Lullu in the +water to look if they go down.' Afterwards we placed them [in it]. Then +two Lullu went down; this Lula remained over. Having cooked this one +for our father the King, cook for us and give us a packet of rice," +they said. The Queen having cooked and placed [ready] the Lula for +the King, cooked a packet of rice for the seven Princes, and gave it. + +After that, the seven Princes, taking the packet of cooked rice, +went away. [30] Having thus gone, the whole seven ate the packet of +cooked rice near a piece of garden. When the whole seven were going +away again, they met with a soothsayer. Then the eldest Prince said, +"I must stay near this soothsayer," and having said it he stopped +near the soothsayer. + +When the other six persons were going away, they met with a man who +knows the crows' language. After that, the next Prince stayed near +the man who knows the crows' language. When the other five were +going away they met with a shooter [31]; near the shooter stayed +the next Prince. When the other four were going away they met with +a plough carpenter; near the carpenter stayed the next Prince. When +the other three were going away they met with a ball-playing man; +near the ball-playing man stayed the next Prince. When the other two +were going away they met with a gang of thieves; both of them stayed +near the gang of thieves. + +A long time the two persons in the gang of thieves remained breaking +and breaking into houses. Having been thus and thus, the two persons +spoke together: "Seeking articles [to take back with us] let us go +to look at our elder brothers." Having said [this, after] getting +the articles they came near the Prince who stayed near the man who +is striking balls. When they looked he was learning to play at balls +better than the ball-playing man. + +That Prince said, "Let us go to see the other [next] elder brother +of ours." Having said [this], the three Princes came near the +Prince who remained near the plough-carpenter; when they looked the +Prince also was learning to bore (widinda) ploughs better than the +plough-carpenter. + +That Prince said, "Let us go to the place where elder brother is." They +came to look at the Prince who remained near the shooter. Having come +there, when they looked he, also, was learning to shoot better than +the shooter. + +After that, the Prince said, "Let us go to look at that other elder +brother of ours." They came near the Prince who remained near the man +who knows the crows' language. Having come there, when they looked he, +also, was learning the crows' language better than the man who knows +the crows' language. + +After that, the Prince said, "Let us go near that other elder brother +of ours, near the Prince who remained near the soothsayer." The +whole of the six Princes having come, when they looked he, also, +was learning to say sooth better than the soothsayer. + +After that, the whole of the seven Princes having [thus] met together, +came to the Princes' city. Thereupon, the King and the seven Princes +went to the river to bathe. When they were bathing a crow cawed; +then the King said, "Who can explain the language of that crow?" + +Then the Prince who knows the crows' language said, "I can. That cawed, +having been at the place where it is roosting on the eggs." + +Then the King said, "Who can take the eggs by stealth [without +disturbing the crow]?" The two who stayed in the gang of thieves +having said, "We can," the two Princes taking the crow-eggs gave them +to the King. + +After that the King and the seven Princes having come to the city, +the King asked, "Who can say sooth?" The eldest Prince said, "I can," +he said. + +The King said, "Look and find by sooth seven Princesses for you seven +persons," he said. + +Afterwards the Prince having looked by sooth, said, "At such and +such a city there is a Princess; at such and such a city there is a +Princess." Saying and saying [this], he mentioned separately seven +Princesses who are at seven cities. + +Then the King said, "Who can, [after] stealing them, come with those +seven Princesses?" The two who remained in the gang of thieves having +said, "We can," that day night having gone and having stolen two and +come back, he gave the two Princesses to the eldest elder brother +and the next elder brother. + +On the following day night having gone and having come back [after] +stealing a Princess, he gave the Princess to the next elder brother. + +On the following day they went, and [after] stealing two Princesses +for the [next] two persons, thereafter they went back to the very +gang of thieves. + + + Tom-tom Beater. North-western Province. + + + +This story is probably defective in parts, and some incidents in the +last portion appear to have been omitted,--regarding the ball player, +the shooter, and the plough maker. + + + + + +THE ATTEMPT OF FOUR BRAHMANA PRINCES TO MARRY. (Variant c.) + + +A certain Brahmana had a daughter named Candrapati. She was a person +endowed with beauty. Four Brahmana Princes having heard of the +excellence of her figure, came to try to marry her. The Brahmana her +father having inquired what sciences they knew, each one said that +he did not know [any]. He said that he could not marry and give the +Princess-daughter to them. + +Thereupon, they four having arrived at shame, came near a travellers' +rest-house, and conversing [said], "We four persons having gone +separately to districts for learning sciences, [after] three months in +succession again let us arrive at this very place." Promising [this], +and having looked in the four directions, they departed. In this +manner the four of them having arrived each in a different district, +and having [become] conversant with the sciences,--looking at omens, +going in the sky, abating poison, giving life [anew,--after] three +months in succession arrived at the aforesaid travellers' rest-house. + +Thereafter, they four again departed for taking in marriage the +Princess. At that time a Huna (House Lizard) cried. Then the person +who was clever at omens told the remaining three persons that a +cobra having bitten the Princess, they are taking her to the grave +at that time. + +Thereupon the person who possessed the power of flight through the +air, having gone by the power of flight through the air, together +with the other three, halted at the grave of the dead body. Then the +poison discharger reduced the poison; the other gave her life. + +Afterwards, while the four of them are one by one boasting of the +gain due to themselves, they quarrelled over it. For that reason, +not obtaining the Princess, they again went away. + + + North-western Province. + + + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 349, four Brahmana +brothers decided to "search through the earth and acquire some magic +power." So they separated and went east, west, north, and south, after +fixing upon a meeting-place. The rest of the story differs from the +Sinhalese one; they met together, found a piece of bone, gave it flesh, +hide, limbs, and life, so that it became a lion which killed them. + +In the same work, vol. i, p. 499, four men wanted to marry a Princess; +one was a clever weaver, one a Vaisya who knew the language of beasts +and birds, the third a Kshatriya who was an expert swordsman, the +fourth a Brahmana who could raise the dead to life. She refused all +four, and died after three months, and the Brahmana was unable to +restore life to her corpse as she was only human owing to a curse +which had come to an end. See also vol. ii, p. 276. + +In the same work, vol. ii, pp. 242, 258, there are variants in the +series of Trivikramasena and the Vetala, the second one being like +the Sinhalese tales in several respects. The father promised a girl +to a man who had magic power, the mother promised her to one who +had knowledge, her brother promised her to a hero. When they all +came on the appointed day, she had disappeared. The learned man +ascertained that she had been abducted by a Rakshasa, the magician +prepared a magic chariot in which all three went to rescue her, and +the hero killed the Rakshasa. Each one claimed her in a similar form +of words to that employed by the learned man, who said, "If I had not +known where this maiden was, how would she have been discovered when +concealed?" The King decided that the hero ought to marry her. + +In the Tota Kahani (Small), p. 51, a carpenter, goldsmith, tailor, and +hermit, halting in a forest one night and each working in turn, carved +the figure of a beautiful woman, robed it, adorned it, and caused it +to be endowed with life. In the morning they quarrelled regarding the +ownership of the woman, and all those to whom the matter was referred +also claimed her. When the decision was left to a large old tree, +"the tree of decision," it burst open, and the woman entering it +became wood once more. + +In the same work, p. 139, three young men saved a merchant's daughter +from a fairy who had abducted her. One discovered where she was, the +second made a flying wooden horse, on which the third rode and brought +her back after killing the fairy. They then quarrelled regarding their +claims to marry her. The parrot which related the story considered +that she belonged to the last one because he risked his life for her. + +At p. 157 also, a girl's husband who had vowed to offer his own head to +a deity in case he married her, decapitated himself at the temple. A +Brahmana who entered feared he would be charged with murdering him, +and cut off his head also. The girl came, and was about to follow +their example when a voice from the shrine informed her that if she +joined the heads to the trunks the two persons would be restored to +life. In doing this she misplaced the heads, and both persons then +claimed her. The parrot was of opinion that she belonged to the man +with her husband's head. There is a variant in the Katha Sarit Sagara +(Tawney), vol. ii, p. 261, the second man being the girl's brother. + +In Sagas from the Far East, p. 109, five companions went in search of +the sixth, whose life-index tree had withered. One found him buried +under a rock; the second, a smith's son, broke it and took out the +body; the third, a doctor's son, made a potion which caused it to +revive. The five then helped the man to recover his wife, who had +been abducted by a Khan, and each one claimed her as his reward. In +their struggle for her she was torn in pieces. + +In the same work, p. 299, four youths, working in turn, made a girl +out of wood and gave her a soul; each one claimed her. The decision +was that she belonged to the fourth, who gave the figure life. + +In this work, p. 277, it is stated that Prince Vikramaditya learnt from +robber bands the art of robbery, and from fraudulent dealers to lie. + +In A. von Schiefner's Tibetan Tales (Ralston), p. 93, Prince +Abhaya, son of Bimbisara, King of Magadha, is stated to have learnt +coach-making; another son, Jivaka, became a celebrated doctor. A full +account of him is given in Cinq Cents Contes et Apologues (Chavannes), +vol. iii, p. 331ff. Sir R. Burton stated that, according to ancient +Mohammedan practice, all rulers should learn a handicraft. (Arabian +Nights, Lady Burton's ed., vol. i, p. 339, note). + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 110, a Prince who +had been trained by an expert robber stole the egg from under a hawk +while it sat on its nest, without disturbing the bird. + +There are West African variants of the Sinhalese tale. One from the +coast provinces on the north side of the Congo is given in Notes on +the Folklore of the Fjort (Dennett), p. 33. A hunter who had three +wives was killed while hunting. The first wife dreamt of this, the +second guided the others to the spot, the third collected simples +and revived him. When they quarrelled regarding the one to whom his +life was due, and it was settled that the one whose food he ate first +should be considered his preserver, he ate the food of the third wife, +and the majority of the people approved of his decision. + +In the same work, p. 74, the beautiful daughter of Nzambi, the Earth +Goddess, could only be won by an earthly being who could bring down the +heavenly fire. The spider went to fetch it, assisted by the tortoise, +rat, woodpecker, and sandfly. Each of the animals afterwards claimed +the girl, and in the end, Nzambi, as she could not give her to all, +paid each one her value, and the girl remained unwed. + +A variant of the Sierra Leone district is given in Cunnie Rabbit, +Mr. Spider, and the Other Beef (Cronise and Ward), p. 200. A man +who had four young sons was killed while hunting. The sons heard the +story from their mother when they were full grown, and went in search +of him. The eldest found his gun and bones, the second collected and +joined them, the third re-made the body with mud, the youngest blew +up the nose through a charmed horn, and he became alive. The narrator +stated that it has been impossible to decide to whom of the three +his restoration to life was due. + + + + + + + + +NO. 83 + +THE STORY OF KALUNDAWA + + +In a certain country there were a Gamarala and Gama-mahage (his +wife). There were seven daughters of the Gamarala's; there was no male +child. Taking another male child, they reared him for themselves. This +child was very thoroughly doing the work at the Gamarala's house. + +Thereafter, after he became big, they asked at the hand of the +Gamarala's daughters, "Who is willing to marry this child?" + +All [the elder ones] said, "We don't want that scabby filthy one," +but there was willingness [on the part] of the last young one. The +two persons having married, the other six began to treat this young +one harshly, but she did not take to heart (lit., mind) the things +they are saying. + +While they are thus, the Gamarala's son-in-law went to a smithy to +get a digging hoe made. He said to the smith, "Ane! Make and give me +a digging hoe." Although the smith took no notice of it, yet for many +days he went again and again. He did not make and give the digging hoe. + +One day, at the time when the smith was eating cooked rice, having +put into the heat a piece of iron refuse which this person had thrown +away, he began to blow the skins (bellows). + +Then the figure of a great lion having come to the smith, he came +running, leaving the cooked rice and food, and when he looked, having +seen that very valuable iron is becoming hot, in an instant he made the +digging hoe and gave it. Thereafter, the smith said to the Gamarala, +"This child is a very virtuous royal Prince. To this one, without +delay a kingdom is about to descend." + +This boy again one day went to another man to ask for (borrow) +a yoke of oxen. When he went there the man said, "I cannot to-day; +come to-morrow." [32] The man brought him there many days. He did +not give the yoke of oxen: "There are no oxen with me to give," +[he said]. Well then, this one in sorrow came to his house. + +Although two [semi]-wild male buffaloes of the Gamarala's are staying +on two hills, no one is able to catch them. Thereafter, this one, +taking a yoke and having gone to the rice field, performed an Act +of Truth. [33] Having set up the yoke in the grass, he said, "The +sovereignty will fall to me indeed. The wild one on that hill and +the wild one on this hill, to-morrow morning must have presented +[themselves] neck by neck to this yoke." + +Thereafter, on the following day morning, he said to this one's wife, +"Taking a little food, come to the rice field; I am going to plough." + +Then the woman said, "Where have you cattle to plough?" Having said +it, she laughed. + +This one said, "There will be a yoke of cattle for me in the rice +field." + +Having gone to the field, when he looked, both the wild buffaloes +had come, presenting their necks to the yoke. Well then, this one +having tied the yoke began to plough. His wife having come to the +rice field taking the food, when she looked, saw that this one is +ploughing. Afterwards, having gone near the yoke, she said, "There +will be much weariness; be good enough to eat a little food." + +Thereafter, having stopped the yoke of cattle, and gone to a shade +[after] washing off the mud, and having eaten the food, through +weariness he placed his head on the waist pocket of his wife a little +time, and went to sleep. + +While he was sleeping there a little time a dream appeared: on the +yoke a hive of Bambara bees has been fastened. Then having awoke, +he said to the woman, "Ane! Bolan, in a dream a hive of Bambaras was +fastened on the yoke; look." + +Then the woman laughed and said, "If so, a kingdom will fall to +you now." + +When he had been [sleeping] there again a little time, [he said], +"Ane! Bolan, maggots [34] fell on the great toe of my foot; look." + +At that, also, this woman laughed, and said, "If so, you will receive +the sovereignty now." + +When he was there [asleep] a little time again, the clods (hi kaeta) +which this one ploughed up appear to be of silver colour. Again he +said to the woman, "The plough clods are silver colour; look." + +At that, also, this woman laughed, and said, "If so, you will receive +the sovereignty immediately." + +Again, when he had been sleeping, he said, "Ane! Bolan, I hear a +great noise; look." + +At that, also, this woman having laughed, says, "Fetching you to go, +they are coming to appoint you to the sovereignty." + +Again, when he had been sleeping, he said, "Ane! Bolan, I hear the +noise very near this; look." + +This woman says, "Ane! There is nothing to be seen. On account of the +three worlds [35] that you ploughed your head is made crazy. Be good +enough to sleep a little time without speaking." + +When a little time had gone again, she awoke him: "The sound of the +five kinds of tom-toms, [36] and the decorated tusk elephant are +coming. Be pleased to arise quickly." + +Just as this one was awaking, the tusk elephant having come, +kneeled down. + +Thereafter, having caused this one to bathe in scented sandal-wood +water, having put on him the royal ornaments, and having put in that +very manner the ornaments on his wife also, they placed both of them +on the back of the tusk elephant. + +As they were going, he caused the smith to be brought, and impaled +him. Having caused the person who did not give the yoke of buffaloes +to be brought, he heated cow-dung, and having held both his lips to +both sides, he poured it down his throat. + +As he was going near the house of the Gamarala, the King said, for +the Gamarala's daughters to hear:-- + + + Kalundawa pinma kale. Kalundawa performed very + meritorious acts. + Kalu undae pin no-kale. The agreeable ones performed not + meritorious acts. + + + North-western Province. + + + + + + + + +NO. 84 + +HOW THE POOR PRINCE BECAME KING + + +In a certain country there was a Prince, [the son] of a poor King, it +is said. The Prince went to another country to learn letters. Having +gone there, and in no time learning his letters, he said to the +teacher, "I must go to my village." Afterwards the teacher gave +him permission. + +After that, while the Prince was coming to the city, the Prince having +become hungry, remained sleeping near a tree. A man having come there +said, "What, Prince, art thou sleeping there for? It is not good to +sleep there; [be pleased] to get up," he said. + +Then the Prince said, "I cannot even get up. I am hungry; because of +it, indeed, I have fallen down here." + +Then the man says, "Well, then, what shall I do? In my hand also +there is not a thing to give for food. There is an Attikka tree +[37]; on that Attikka tree the fruit will be ripe. Let us go [for me] +to show it to thee." + +Causing the Prince to arise, and having come near the Attikka tree, +that very man, having plucked Attikka and given it to the Prince, after +he ate said to the Prince, "Now then, go you along that path. Well, +I'm going;" and the man went away. + +After that, as the Prince also was coming along the path he met +with a leopard [standing] across the path. The Prince cannot come +[on account of it]. Well then, while the Prince is there a man is +coming along in the direction in which the Prince is. Then, as the +man would drive this leopard to the Prince, he shouted, and said "Hu," +and clapped his hands. Then the leopard bounded off and went away. + +Afterwards that man having come near the Prince, asked, "Prince, +where art thou going?" + +The Prince says, "Having gone in this manner to learn letters, I am +going to my city." + +Then the man says, "Going to the city does not matter to you. Come, +to go with me." + +The Prince says, "How shall I go in that way? My parents will seek +me. Because of it, having gone to the city, and asked at the hand of +my parents I will come," he said. + +Then the man said, "I will be of the assistance that parents are +of. You come with me." + +Afterwards the Prince went with the man. Having gone, they went to +a city. Staying at a resting-place at the city, and doing hired work +in the city, the two persons are getting their living. + +When they were there no long time, one day the man said to the Prince, +"Child, I cannot work in this manner. You go and seeking [materials] +for food, come back." + +Afterwards the Prince from the following day went [alone] for hired +work, and [after] finding [and doing] it, returned. In that way for +not many days he is getting a living. + +One day, a King and soldiers came to that city from another country to +fight the King of that country, and surrounded the city. After that, +the King told the Ministers to go to the battle. The King did not go +to the battle. Afterwards the Ministers prepared to go to the battle, +taking weapons and implements. + +Then this Prince said to that man, "Grandfather, I also must go to +the fight." + +Then the man says, "Ane! Child, what battle [is there] for us! We poor +men, can we go to fight with a King? You remain silent, doing nothing." + +Then the Prince said, "No, grandfather, I can fight very well." + +The man still said "Don't." Then the Prince says, "Grandfather, +however much you should say 'Don't,' I am indeed going." Having said +[this] the Prince went when the Ministers were going. + +Having gone there and waited for the fight, when on both sides they +were making ready, this Prince said at the hand of the Ministers, +"Give [38] me a weapon from those which you brought, for me to remain +for the fight." + +Then the Ministers say, "What fighting dost thou know? Do thou be +silent, doing nothing." Having said it, they scolded the Prince. After +that, the Prince having bounded to one side, remained doing nothing. + +Then, having begun the battle, they were fighting; on this side many +Ministers were cut down. [After] cutting them down, this side is +coming to lose. The Prince having seen it, taking a weapon of that +dead Minister's, fought and cut down the King and army of that side; +and this side having conquered, the Ministers and the remaining people +and this Prince came to the city. + +The Ministers having come to the royal palace, said to the King, +"Many of our army died." + +Then the King asked, "If so, owing to whom did you win in this battle?" + +The Ministers said, "A youngster went with us. It is owing to the +youngster, indeed, that we conquered." + +Afterwards the King asked, "Where is the boy?" As the Prince was +here he went before the King. The King asked, "From what country +camest thou?" + +The Prince said, "I am a stranger." + +Then the King asked, "What dost thou want done?" + +The Prince said, "I will take anything I receive." After that the +King gave him villages, gave goods. + +After that, staying in these villages, that man and the Prince, both +of them, were obtaining a livelihood from the goods. At the time when +they were [there], the King had become very aged. While he was thus +the King died. + +For the King there was neither a Prince nor anyone. Because of it, at +the time when the Ministers, decorating the tusk elephant, are going +in the four streets with the sound of the five musical instruments, +the tusk elephant, having gone to the house at which are that Prince +and the man, kneeled near that Prince. + +Having been [there] at the time when it was kneeling, the Ministers, +causing the Prince to bathe in scented water, and placing the Prince +on the tusk elephant, came to the royal palace, [and he became King]. + +Until the end of the Prince's life he remained exercising the +sovereignty. The man who stayed with the Prince having become the +Minister to the King, stayed in the palace itself. + + + North-western Province. + + + + + + + + +NO. 85 + +HOW THE GARDENER BECAME KING + + +In a certain city there is a King, it is said. The King told them +to plant a garden. After that, he said, "Can anyone (kata) plant +a garden?" + +One man said, "I can." Every day the King gave the things the man +wanted. The man, cutting channels and fixing the fence, began to plant +the garden; he set various kinds [of plants] in the garden. After +that, the King went to look at the garden; he saw that there were +various kinds of sugar-cane, sweet oranges, mandarin oranges, in the +garden. The King said to the gardener that he must look well after +the garden. + +In that way, after not many days, the King said to the gardener, +"Take bows and arrows; should thieves come, shoot them." Thereupon, +by the authority of the King, he was thinking of shooting should they +come in from outside. + +Not many days after that, the King said to the Adikarama (Minister), +"Let us go to the garden [secretly] to look into the examination +[of it made] by the gardener." + +Then the Adikarama said, "The order made by Your Honour is [that he +is] to shoot thieves. It is not good for us to go." + +The King said, "That man by this time is asleep." + +Afterwards the King and the Adikarama, after the foolish King had +taken off the royal ornaments, that very night, taking the disguise of +thieves, went to the garden. Having gone, they began to pluck oranges. + +Then the gardener awoke. The man, taking his bow, and having come, +shot at the King; when he shot him (widapuhama) the King died. + +After that, the Adikarama and the gardener spoke together, "What +shall we do about this?" Speaking [further] the Adikarama said, +"The things that are to happen happened." [39] Having said [this], +the Adikarama having told the gardener to cut a hole, when he cut it +they buried the King. + +After that, the Adikarama said to the gardener, "Come, and go to +the palace." + +The two persons having gone to the palace, and [the Minister] +having decorated the gardener with the royal insignia (abarana), +while he was on the Lion throne all the Chiefs make obeisance. [40] +The Adikarama does not make obeisance. + +Regarding this matter the King thought he must tell him a +parable. Having thought so, and having called the Adikarama, he said, +"In the midst of the forest there are many kinds of trees. Having +cut a tree of good race out of them, and shaved [the bark off] it, +and planed it, and done carving work, they take it as a log for a +travellers' shed (ambalama). Taking it [there], after they have built +the travellers' shed, do both persons possessing lineage and persons +of no lineage stay in the travellers' shed?" [41] he asked. + +When he asked, the Adikarama said, "All persons stay in the travellers' +shed." + +After that, the King said, "[There is] service for persons possessing +the Adikarama lineage, service for persons of no lineage, service for +[all in] the world." [42] + +After that, the Adikarama from that day made obeisance to the King. + +Well then, the King remained exercising the sovereignty quite +virtuously (hondinma), without injustice. + + + North-western Province. + + + +In The Orientalist, vol. ii, p. 55, a similar story is given, as +related to Mr. K. J. Pohath by a Buddhist monk. According to it, +the King visited the garden alone, pretending to steal Kaekiri +fruits, and was shot by the gardener. When he was dead the gardener +reported the matter to the Adikar, who got the King buried secretly, +and proclaimed the gardener King. Some poor people whose lands the +Adikar had seized complained to the new King, who held an enquiry, +and gave judgment in their favour, remarking, "Adikar, even though +it should so happen that I might be obliged to go back to the Kaekiri +garden, I cannot say that the lands in dispute belong to you." + + + + + + + + +NO. 86 + +HOW THE FOOLISH MAN BECAME KING + + +In a certain country there was a Gamarala, it is said. There was a +daughter of the Gamarala's. Bringing a son-in-law for the daughter, +when he was there for many days the men of the village spoke of going +to Puttalam. + +Then this Gamarala's son-in-law said to the Gamarala, "Father-in-law, I +also must go to Puttalam." The Gamarala said, "It is good, son-in-law." + +After that, the whole of them obtaining occupation in loading sacks, +the son-in-law went on the journey, and the Gamarala remained +[at home]. + +The son-in-law, setting off for the journey, at the time when he was +going along driving thirty [pack] bulls, met with a company of men +going [after] placing sacks on twelve horses. + +After he met with them this man said, "Ane! Friends, taking my +thirty bulls, give me (dilalla) those few horses." Then the men said, +"It is good." + +This man having given the thirty bulls, at the time when he was going +along taking the twelve horses, he met with yet a company of men who +were going taking two elephants. + +After that, this man said, "Friends, taking my twelve horses, will +you give me those two elephants?" The men said, "It is good." + +Then this man, having given the twelve horses, at the time when he +was going along taking the two elephants, he met with yet some men +who were going hunting, taking twelve dogs. + +Then this man asked, "Friends, taking my two elephants, will you give +me those twelve dogs?" The men said, "It is good." + +After that, this man having given the two elephants, at the time +when he was going on taking the twelve dogs he met with a company of +potters, taking some pingo (carrying-stick) loads of pots. + +Then the man asked, "From these twelve dogs taking six, will you +give me for cooking in order to eat, a small cooking pot and a large +cooking pot?" The men said, "It is good." + +After that, the man having given six dogs, taking a small cooking +pot and a large cooking pot he went hunting with the other six dogs. + +Having gone into the jungle, and prepared a hearth near an ant-hill, in +order, after having cooked, to eat cooked rice, at the time when he was +breaking fire-wood a cobra that was in that ant-hill came and bit the +man. Then the man swooned owing to the poison's having fallen there. + +At the time when a Vaedda of another distant place came walking [there] +while hunting, he saw that there are six dogs; and having seen that +there is a hearth, said, "Why are these six dogs here, and a hearth, +without a man?" While he was seeking and looking about, he saw that +the man had fallen down. Having seen him, and lifted him up, when he +looked [at him] the man was [as though] dead. + +After that, the Vaedda having said, "What is this man dead for?" When +he looked [after] going near the body, there was a wound, and the +Vaedda perceived that a snake had bitten him. Ascertaining it, after +he had applied medicine the man got up. + +Then the Vaedda asked, "What happened to you?" + +This man said, "The journey I came on is thus; the things that happened +to me are thus. Having come hunting, and prepared the hearth, in order, +after I had cooked here, to eat, when I was breaking firewood a cobra +bit me." + +The Vaedda said, "Come away, and go with me." This man having said, +"Ha," the six dogs and the man went with the Vaedda to the Vaedda's +city. Having gone there, that day the Vaedda gave him food. + +During the time while the man was there, that very day night the +King of the city died. On the following day morning, there being no +person for the sovereignty, [after] decorating the tusk elephant the +Ministers went [with it] to seek a King. + +At the time when they were going, this tusk elephant was going along +looking at the Vaedda's house. As it was going, that man whom the +cobra bit was lying down in the Vaedda's veranda. The tusk elephant +went and knelt near the man. + +After that, the Ministers, having told this man to get up, when he +arose bathed him with perfumed water, and having decorated him with +the royal crown, placing him on the back of the tusk elephant went +to the palace. + +After he went there, the King caused the Vaedda to be brought, and +said, "Owing to you, indeed, I attained to such exalted things." Having +said, "Because of it, receive the post of Adikarama (Minister)," +he appointed the office of Adikarama to the Vaedda. + +Having given him it, he remained up to the end of his life exercising +the sovereignty with the ten [royal] virtues. + + + North-western Province. + + + + + + + + +NO. 87 + +THE FOOLISH MAN + + +In a certain country there are a woman and a man, it is said. There +are two daughters of the two persons. They gave one daughter [in +marriage]. The man at the place where they gave the daughter had +suitable things. + +A very rich man having come, asked the other daughter [in +marriage]. Then the girl's father said, "I will not give her to you; +the lineage (wanse) of your people is not good." + +After that another man came and asked. The man had nothing; his +lineage alone was good. The girl's mind was to go to the man who +formerly came and asked, [but she was given to the second one]. + +Well then, when the girl [after her marriage] is without [sufficient] +to eat and to wear, one day the girl's father went to see the +girl. Afterwards, having given the man sitting accommodation, [43] +and got the fire together, and put a potsherd on the hearth, she put +tamarind seeds in the potsherd, and they began to fry, making a sound, +"Kas, kas." + +Then the girl's father says, "What, daughter, are you frying?" + +The girl said, "Father, I am frying our lineage, [the only thing +we possess]." + +After that, anger having come to the man, he got up, and came to +his village. Having come there, on the following day, he went to the +place where the other daughter is. + +When he went there, the daughter, having cooked the sweetmeats called +Wellawaehun for the father, gave him to eat. He had not eaten them +since he was born. + +That day, having eaten, when he was coming to his village saying and +saying, "Wellawaehun, Wellawaehun," in order not to forget the name +of them, his foot struck a stone that was on the path. + +Then the man was caused to exclaim "Hobbancodi" [44]; "Wellawaehun" +was forgotten. From there until the time when he comes to his village, +having come saying and saying "Hobbancodi, Hobbancodi," he says to +his wife, "Bolan, to-day in our girl's quarter I ate Hobbancodi. The +taste is very good; you cook them, too." + +Thereupon the woman says, "Ane! I have not even heard of them since +I was born, so how shall I cook them?" + +Then the man, saying and saying, "What, Bola! Strumpet! Do you say +you don't know? I ate them now, and came." + +While the two old people are quarrelling about this, men of the +village having come, a man said, "She indeed is doing all this, +bringing her mouth like a Wellawaehun roll." + +"There! I [meant to] say those indeed," the man said. + +After that, they two, having joined together, cooked five Wellawaehun +rolls. Thereupon the man said, "There are three for me, two for +you." The woman, too, said, "There are three for me, two for you." They +two being unable to divide these, made an agreement, that is, "Let +us two remain without speaking. For the person who speaks first there +are two," they agreed. + +Being satisfied with it, having shut the door, they lay down. While +they are lying down thus, perceiving that there was not any sound +of them, the men of the village came, and having spoken to the +door, finding that there was no sound they said, "These will have +died." Having split open the door and gone into the house, at the +time when they looked they remained as though dead. + +After that, in order to carry them to bury, men tied their hands and +feet. The man, while they are tying his feet, having got hurt, said, +"Uwah." + +Thereupon the woman said, "There are two for you." + +Scolding and scolding these two persons for their act, the men +went away. + + + +The first part of this story belongs to the North-western Province; +the middle part is found in the Western Province also, to which, +also, the latter part belongs. + + + +In The Orientalist, vol. i, p. 237, Mr. H. White mentioned that a +story about the frying of the family honour is contained in a work +called Atita-vakya-dipaniya. In that instance apparently the pan +which was placed on the fire was empty. + +In the same Journal, vol. i, p. 136, a variant of the latter part of +the tale is given by Miss S. J. Goonetilleke. Twenty-five idiots were +employed by a Gamarala, and it was their duty to provide plantain leaf +plates for the other servants and themselves. One day they decided +that they gave themselves unnecessary trouble in doing work which a +single person could perform, so it was settled that all should sleep, +and that the man who first opened his eyes or uttered a sound should +cut all the leaves. When the leaves were not forthcoming at the +meal-time the Gamarala and his men went in search of the idiots, and +being unable to arouse them, thought they were dead and dug a grave +for them. One after another they were thrown into it in silence, but +as they were being covered with earth a digging tool struck one on the +leg, causing him to utter an involuntary groan. The others instantly +arose and told him that henceforth he must provide all the leaf plates. + +In the stories appended to the Pantcha-Tantra of the Abbé Dubois, +a man at night disputed with his wife as to whether men or women +are the greater chatterboxes, and each wagered a betel leaf that the +other would speak first. As they did not appear next day, the door of +their apartment was broken open, and the two were found sitting up but +deprived of speech. It was concluded that they were suffering from some +inimical magic, for which a Brahmana recommended the application of +heated gold to their bodies. The man was burnt on his sole, above the +knees, at both elbows, on the stomach, and on the crown of the head, +and bore it in silence; but when the woman was burnt on the sole she +cried, "Appa! That is enough," and handed her husband the betel leaf. + +In Folklore in Southern India (Pandit Natesa Sastri), p. 277, (Tales +of the Sun, p. 280), a beggar and his wife who had been at a feast +at which they ate muffins (tosei), cooked five muffins, and agreed +that whoever opened an eye or spoke first should have only two of +them. They then bolted the door and lay down. After three days the +villagers entered by the roof and saw that the couple were apparently +dead. They were carried to the cremation ground, placed on two pyres +which were raised, and lights were applied. When the fire reached +the man's leg a voice came from his pyre, "I shall be satisfied with +two muffins." From the other pyre a voice replied, "I have gained +the day; let me have the three." When the villagers heard the story, +it was decided that, having apparently died and been on the funeral +pyre, they could not return to the village or it would perish, so a +separate hut was built for them. + +In Indian Nights' Entertainment (Swynnerton), p. 14, a farmer and +his wife who disputed regarding the shutting of the door, agreed that +it should be closed by the one who spoke first. After a wild dog had +eaten their food, the barber called, shaved the man's head and half +his beard and moustache, and blackened him with lamp-black. When the +wife, who had gone out, returned and asked what he had been doing, +she was told that it was she who must close the door. + +In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 209, +a man and his wife made three cakes; each ate one, and they agreed +that the first who spoke should allow the other to eat the third +cake. Robbers broke in, began to collect all the goods in the house, +and at last seized the wife. The man still did not utter a word; when +the woman cried out and scolded him, he said, "Wife, it is certainly +I who have gained the cake." + + + + + + + + +NO. 88 + +THE STORY OF MARIRALA + + +In a country a man near the [New] Year spoke to the people of the +village: "To bring palm sugar let us go to the quarter where there is +palm sugar." "It is good," a few people said. Having said "I am going +to-morrow," and having plucked fifty coconuts and removed the husks, +he placed them in the corner in the house. + +On the following day morning, bringing the pingo stick and two sacks +outside, and having broken [open] the sacks, and placed them below +the raised veranda, when he was going into the house to bring the +coconuts [his] wife said, "Stop and eat cooked rice. Be good enough +to tie the pingo load." + +Having said, "If so, give me the cooked rice at the raised veranda," +at the time when he was eating the cooked rice his relatives brought +a coconut apiece; when they said, "Bring and give each of us also a +packet of palm sugar," he replied, "Put them into those sacks." + +Subsequently, having eaten cooked rice and arisen, at the time +when, having lifted the two sacks, he looked at them, there were +collected together [in them coconuts] to the extent that he can +carry. Subsequently, taking from his house, for expenses [on the +journey], rice and two coconuts, having put them in a sack he tied up +the pingo load. Afterwards, having called up the people who are going +[with him], taking the pingo load he set off and went. + +Having gone many gawwu (each of four miles) in number, [after] +exchanging [the coconuts for] palm sugar, he came back to the +village. On the following day morning, having summoned the people of +the village who gave the coconuts, and looked at the account according +to the manner in which they gave the coconuts, he apportioned and gave +[the packets of palm sugar] to them. + +Subsequently, at the time when he looked in the sack there was [left] +one packet of palm sugar. When he inquired about it and looked, he +perceived that it was exchanged for one out of the two coconuts that +he carried for expenses. + +Afterwards having gone into the house, when he looked [there] having +seen that there was [still] in the corner the heap of coconuts which +he had husked for carrying, [and that he had taken only his relatives' +coconuts, and left his own at home], he said, "Apoyi! What is the +thing that has happened to me!" and struck blows on his breast. + +Then his wife got to quarrelling with him. Unable [to bear] the worry, +having gone running to the pansala that was near he told the Lord +(monk) the whole of these matters that occurred. + +"A barterer, [45] a fool like you, there is nowhere whatever in this +country," the Lord said. + +Beginning from that time (taen), until he dies everybody called him +Mariya (Barterer). + + + North-western Province. + + + + + + + + +NO. 89 + +THE INVISIBLE SILK ROBE [46] + + +A Brahmana having told some men to come from a certain city, and +having praised the robes which the King of the city is wearing, this +Brahmana made seven stanzas, and gave them to those seven men. Those +very seven men having taken the seven stanzas and gone, employed yet +[another] Brahmana and got them explained. Should you say, "How was +the meaning?" it was praise of the copper [coloured] silk robe which +the King of that city is wearing. + +After they got this meaning explained, these seven men spoke together, +"Let us make up a trick at this place." Speaking [thus] together, +they arrived at a city at which there is a foolish King. + +Arriving [there], they spoke to the King of the city: "Maharaja, what +a robe that is which Your Majesty is wearing! We have woven a copper +[coloured] silk robe for the King of our city, and given it. It is +like the thin silk robes obtained from the divine world. Having looked +in the direction of that King, when we looked in your direction you +appear like a servant who is near that King," these seven men said. + +While hearing this word, shame was produced in the King. Having been +produced, he thought to himself, "While I also am a King, what is it to +me!" Thinking, "Cannot I cause those silk robes to be woven?" he asked, +"For [weaving] the silk robes what sort of other things are necessary?" + +Then the seven men say regarding it, "Having obtained silk thread from +good silk yarn (lit., thread), be good enough to give us it. Having +constructed a place in your auspicious [47] Sal [trees] garden, you +must give us it. You must bring to that place and give us food and +drink," they said to the King. Having said it, they said at the very +time, "The silk cloth that we weave is not visible to a base-born +person. Should he be a well-born (saha-jataka) person it is visible +to him," they said to the King. + +At that time the King having procured silk thread to his mind gave +it. The men having taken it to the auspicious Sal garden, and the +party putting the thread away, when people come to look at the +copper [coloured] silk robes these seven men run there and here in +the auspicious Sal [48] garden. The silk robe is not visible; only +according to the manner in which these seven persons are running the +extent [of it] is visible. Thereupon the men think in their minds, +"Because we are base-born this copper [coloured] silk robe is not +visible to us." What of their thinking so! Except that each separate +person thinks it for himself, no one speaks it. + +The King sent a messenger for the purpose of looking whether, having +woven the robes, they are finished. Having seen that, except that +after tying the hand-lines (at-wael) they are causing [their arms] +to row (paddanawa), [49] the robe is not visible, [he thought], +"Should I say that I do not perceive the robe they will say I am the +son of a courtesan." Because of shame at it, the messenger having gone +to the royal house, said, "The gang of them having assembled together +are weaving a priceless robe. His [50] work is not finished. Having +completed the work they will dress Your Honour in the robe," he said. + +On account of the statement of the messenger, many persons went to +look at the robe, but except that they were causing [their arms] to +row, the robe was not visible to anyone. The whole of the retinue who +came, through fear that they will say they are illegitimate persons, +without seeing the robe having said and said, "We perceive it. It is +indeed a very costly robe," went away. + +Having woven for seven days, after the seven days' date which they +got to finish in had elapsed, the King went to look at the silk +robe. Having gone, when he looked it was not visible to the King +also. What of its not [being visible]! He does not tell anyone the +word of its not being visible. + +After that, those men having come, said to the King, "Having woven the +copper [coloured] silk robe, it is finished. For you, Sir, with our +[own] hands we must robe you in it," they said. "Having got out all the +clothes which there are, descended from seven ancestors in succession, +you must dress. Having dressed, you must give us all those clothes," +they said to the King. + +The King, having heard the word, taking out all the royal vestments +[51] that were of the time of his ancestors, and having adorned +himself in a good manner, and driven away everybody, gave the party +these clothes and all the other clothes that there were. + +After he gave them, all the seven men having surrounded him and said +that they are putting on the King the copper [coloured] silk dress, +began to stroke his body everywhere. They began to stroke the head, +having said that they were putting on the crown. They stroked the +arms, having said that they were putting on the jacket. In that +way having stroked all parts of the body, and having said that they +had dressed him, they caused them to bring the King into the middle +of the great retinue, and said thus to the citizens: "Neither His +Majesty our King nor any person of the retinue dwelling in this +city in the olden time before this, either put on a robe in this +manner, or saw one. Because of that, the whole of you, [after our] +dressing His Majesty the King in this robe, causing His Majesty the +King to sit on the festival tusk elephant, and having caused him to +perambulate towards the right through all places in the city, again +conduct him to the royal house." Having said this, they brought the +tusk elephant, and caused the King to sit on the tusk elephant naked; +and they began to go in procession to all places of the city. + +These men, taking [the contents of] this house of the royal insignia +(rajabandagare), and having acted deceitfully, and said that they +had woven the copper [coloured] silk robe,--because they got [the +contents of] the house of the royal insignia when they were going, +established for the city the name "[City] of Tambraparnni Island," +[52] and went away. + +This foolish King remained without clothes. + + + North-western Province. + + + +In Indian Nights' Entertainment (Swynnerton), p. 60, a girl who had +promised to prove that the King sometimes lied, invited the King to +visit a palace she had built, and to see God there, but stated he was +visible only to one person at a time, and only if he was of legitimate +birth. The two Ministers first entered successively, saw nothing, +and declared that they had seen God inside. The King then entered, +and on coming out insisted that he also had seen God there. The girl +then convicted him of telling a falsehood, and as usual in folk-tales +was married by the King. + +In Les Avadanas (Julien), No. xxxix, vol. i, p. 150, there is a story +of a fool who handed some cotton to a spinner, and begged him to make +it into extremely fine thread. The man did so, but the fool thought +it too coarse. The spinner became angry, and pointing to the air with +his finger, said, "There are extremely fine threads." When the man +asked how it was he could not see them, the spinner replied it was +because of their extreme thinness, which was such that even the best +workmen could not see them, much less a stranger. The fool gave him +a fresh order, and paid him handsomely. + + + + + + + + +NO. 90 + +THE FOOLISH YOUTH + + +In a certain country there are a woman and a man and a youth (their +son), it is said. + +While they were there, the woman having given eight panams [53] to +the youth said, "Son, take these eight panams to the shop and bring +two plates." + +After that, the youth taking the eight panams to the shop said to the +trader, "Mudalali, give me two plates." The trader, taking two plates, +gave them to the youth. + +The youth said, "How is the price for these plates?" + +Then the trader said, "For one plate it is seven tuttu (quarter +panams); for two plates give me fourteen tuttu (= three and a half +panams). + +After that, the youth says, "Mudalali, are you trying to cheat me? You +cannot cheat me. I will not give fourteen tuttu; also I did not bring +fourteen tuttu. Mother gave me eight panams. [54] For the eight panams +she told me to get two plates. If you will give them for the eight +panams, give me two plates." + +Having said this, and given the eight panams to the trader, while +he was coming away, taking the two plates, he met with a gang of +thieves. Having met with them, they asked at the hand of the youth, +"Where did you go?" + +Then the youth says, "Having told me to go to the shop to bring +two plates, mother gave me eight panams. Taking them, and going to +the shop, I asked the price for plates. Well then, the man tried to +cheat me. For the two plates he told me to give fourteen tuttu. Also +in my hand there were not fourteen tuttu; it was eight panams that I +took. Having given the eight panams I am taking home these two plates." + +Then the men said, "If so, don't you go home. We are going to break +[into] a house; come, and go for that." + +Afterwards the youth, having said "Ha," went with the thieves to break +[into] the house. Having gone there and bored a hole through the wall, +the thieves said to the youth who went for plates, "Go inside the +house and put out into the light both all the things which you can +lift and [the things] which you cannot lift. We will take them." + +After that, the youth, having crept into the house, put out all the +things which the youth could lift. Having put them out, the youth +could not lift the stone on which coconut was ground. + +The man who owned the house was sleeping, placing his head on the +stone. The youth having shaken the man's body, awoke him. "Get up +quickly. To take this stone outside I cannot lift it alone. Take hold +of this a little in order to get it out," he said. + +The man having awoke at once, and seized and tied the youth, caught +part of those men; part of them ran off. + +The thieves who were caught, and the youth, and the man who owned the +house, all went for the trial. As they were going on the road, says +the youth, "I am not a thief at all. Our mother gave me eight panams +to bring two plates from the shop. Having gone to the shop I asked the +price for plates. The man tried to cheat me; for two plates he asked +fourteen tuttu. I did not give them; also in my hand there were not +fourteen tuttu. I only gave eight panams, and taking the two plates, +as I was going away I met with these men. Then the men said to me, +'Where did you go?' they asked. 'I went to the shop to get two plates,' +I said. Then the men said, 'If so, don't go home. We are going to +break [into] a house; you come too.' So I came. Having come there, +the men bored a hole through the wall, and said to me, 'Creep you +into this. Put outside the things you can lift and the things you +can't.' I afterwards crept into the house, and put outside those I +could lift. I tried to lift the stone on which your head was placed +while you were sleeping. I couldn't lift it, so in order to get it +out I awoke you. Well then, so much is my fault; I am not a thief. Now +then, if you are going to put me in prison, put me in prison." + +After that the man said, "I will not put you in prison; doing the +work that I tell you, you can stay with me." + +The boy said, "Ha. I will stay [with you]." + +After that, having gone for the trial, and put the other thieves in +prison, the man came home with that youth. In that very way, doing the +work which the man told him, the youth remained a considerable time. + +One day the man said, "Youth, let us go to cut a [branch for a] +plough." + +The youth said, "Ha, let us go," and taking an axe, the man and the +youth went to the forest on the river bank. + +Having gone there, the man said to the youth, "Cut thou this tree at +the root." The youth cut the tree at the root. After he had cut it, +the plough of the tree was not good. + +Afterwards having gone near another tree, when they looked at it there +was a good plough in [a branch of] the tree. When they cut the plough +it would fall in the river. + +The man said, "Having gone up this tree, cut thou that plough which +is to be seen." [He then left him]. + +Then the youth having gone up the tree, when he was cutting the root +(lower end) of the plough while sitting down [on the branch] at the +top (or outer end) of the plough, a certain Lord (Buddhist monk) came. + +When the Lord looked up at the tree, having seen that the youth +sitting at the top of the plough was cutting at the root, he said, +"Foolish youth! Why, while you are at the top, are you cutting at the +root? When it is cut at the root it will fall together with thee also, +will it not, into the river? Sitting at the root [end], chop towards +the top." Having said this the Lord went away. + +The youth said, "What does the Lord know about it? I shall cut it +this way." Having said this, as he was chopping and chopping, the +plough being cut at the root, the plough and the youth and the axe +fell into the water of the river. + +Then the youth, having got up quickly, walked ashore, taking the +axe and the plough. He put down the plough, and taking the axe, ran +along the path on which the Lord went. Having run there he overtook +the Lord. Having joined him, he said, "Lord, as you said that I should +fall into the river you must tell me the day when I shall die. If not, +I shall chop you with this axe." + +The Lord, when he looked, thought that there was no means of saying +otherwise; on that account he said, "On the day when a drop of rain +has fallen on the crown of thy head thou wilt die." The Lord then +went away. + +After that, the youth, taking the plough, came with the man to the +man's house. Having come there, when he had been there a long time, +on a certain day a drop of rain fell on the crown of the youth's head, +and on that day he died. (The narrator did not know how he died). + +The details of his death are given in the following variant of the +latter part of this story: + +The monk said, "In such and such a year, in such and such a month, +on such and such a day, thou wilt die." + +From that day until the time when this stated number of years and +number of months and number of days had gone, having been looking +[into the account], on the stated day, when it became light he said, +"To-day, having cooked amply give thou me to eat." + +Having eaten and finished, he said, "I shall die to-day"; and having +said, "Don't anybody speak to me," went into the house, and shutting +the door lay down (budiya-gatta). + +The men who stayed outside from morning until the time when it became +evening, remained looking out. There was not any sound from this +man. Afterwards they said, "What are we keeping this dead man for? Let +us take him and carry him away," and having placed a bamboo [ready], +they tied [the bier] to it. Having tied it, they go away, taking it. + +Between the house and the burial ground there is a hill-rice +chena. Because there is no other path to go on, taking him into the +chena they hurried on (lit., ran). + +Then the men who watch the hill-rice chena having been there, said, +"What is this, Bola, that you are taking the corpse through the +hill-rice chena?" and they scolded them. + +Then the dead man sat up and said, "Except that I am dead, you should +see [what I would do to you]," he said. + +Then the men who took the corpse said, "Ade! This one is speaking!" and +dropped him. Having fallen upon a cut [pointed] stump [it pierced him, +and] the man died. + + + North-western Province. + + + +To carry a corpse through a chena is considered to be a very +inauspicious act, which might have an injurious effect upon the +crop. Even to carry through one the tools necessary for digging the +grave would meet with strong remonstrances. In one instance, some of +my labourers were refused a passage along the footpath in a village +because they carried pickaxes and digging hoes, thus appearing, +as the villagers objected, like persons who were going to dig a grave. + +In The Orientalist, vol. i, p. 136, Miss S. J. Goonetilleke related +a story about twenty-five idiots, in which the death prediction +occurs. The monk stated that the idiot would die when the third drop +of dew fell on his back while he was sheltering under a gourd. The +drops fell when he was beneath a frame on which a gourd grew, waiting +while some robbers whom he had joined entered a house in order to +commit robbery. He bellowed out, "I am dead, I am dead," and they +all ran away. + +In vol. i, p. 121, the editor, the late Mr. W. Goonetilleke, gave +the Sinhalese story of the branch cutting, the monk's prediction of +the man's death when a drop of water fell on his head from the roof, +and his remarks when the bier carriers were scolded by the owner of +a garden through which they were about to pass. + +He also added variants. In one found in an Indian work called Bharataka +dva-trinsika (Thirty-two Tales of Mendicant Monks), a stupid monk +called Dandaka went to cut a post, and sat on the branch while +chopping. Some passing travellers pointed out that when the branch +broke he would fall and die; when he fell he therefore believed he +must be dead, and lay still. The other monks came to carry him to +the cremation ground; but on the way the road bifurcated, and they +quarrelled as to which path should be followed. The supposed corpse +then sat up and said that when alive he always went by the left +road. Bystanders intervened and pointed out that as he had spoken +he could not be dead, but Dandaka insisted that he was really dead, +and it was only after a long argument that the monks were convinced +that he was alive. + +Mr. Goonetilleke also gave a translation of a similar Turkish story +in Meister Nasr Eddin's Schwänke und Räuber und Richter, in which the +man was told he would die when his ass eructated the second time. He +lay down, believing he was dead. When the bier carriers were doubtful +how they should pass a mudhole, the corpse sat up and said that when +alive he avoided the place. + +The editor also added Lithuanian, German, and Saxon variants, as well +as an English one related to him by the Rev. S. Langdon, in which, +however, the man broke his neck in falling from the tree. + +In the South Indian account of the Guru Paramarta and his foolish +disciples, annexed to the Abbé Dubois' Pantcha-Tantra, p. 305, one +of the disciples was cutting a branch when a Purohita Brahmana warned +him that he would fall when it broke. After falling he ran after the +Brahmana and inquired when the Guru would die. The answer was that +cold at the hinder-parts is a sign of death, [55] a remark to which +the Guru's death eventually was due. + +In Indian Nights' Entertainment (Swynnerton), p. 89, the warning was +given to a weaver by a traveller, who afterwards stated that the man's +death would occur when his mouth bled. Some days afterwards the weaver +saw in a glass a bit of scarlet thread stuck between his front teeth, +concluded that it was blood, and lay down to die, until a customer +showed him what it really was. + +In the same work, p. 139, there is a story of a foolish weaver who +went to steal with some thieves. When they told him to look for +a suitable pole for raising the thatch of a house, he woke up the +people who were sleeping outside, and asked them to lend him a pole +for the purpose. An outcry was raised, and the thieves decamped. + +In Indian Fairy Tales (M. Stokes), p. 30, the person who warned a +youth who was cutting a branch, said he would die when he found a +scarlet thread on his jacket. When a thread stuck on it in the bazaar, +he went off, dug a grave, and lay in it until he heard a passer-by +offer four pice to anyone who would carry his jar of ghi for him; +he then jumped up and offered to carry it. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 199, a stupid boy +who was sent by his mother to sell a piece of cloth for four rupees, +refused six rupees that were offered for it. + + + + + + + + +NO. 91 + +THE STORY OF THE SEVEN THIEVES + + +In a certain country there were seven thieves, it is said. Among them +one was a fool, or one who was learning robbery. + +One day when these seven persons were going to break [into] a house, +while on the road they spoke to that robber who was learning, +and said thus: "Only we six persons will go for breaking [into] +the house; you stay outside." Teaching him [this], and having gone +[there], and in that manner having made the man wait outside, those +six persons got inside the house for house-breaking. + +Thereupon, while those six persons were delaying a little, a thought +having occurred to this foolish thief, "I also must steal something +from this," having thought [thus], when he was going passing his hand +over the things that were there a large millet [grinding] stone was +caught [by him]. Because he was unable to get it up quite alone, +he spoke to a man who was sleeping on a raised veranda, and said, +"Oyi! Oyi! Get up to lift this stone a little." + +Thereupon this man having said, "What is it?" when he cried out the +robber sprang off and ran away. The seven persons having collected +together at one spot, [the other six] having beaten and scolded that +foolish thief, gave him advice. + +Again, also, one day having gone calling him for breaking [into] a +house, in the aforesaid very manner having made the man wait outside, +the six persons got inside the house for robbery. While this fool was +staying in the open, shaking and shaking a post under the stick frame +of an ash-pumpkin creeper (on which it grew), an ash-pumpkin fruit +that was at the post having broken off, fell on his head. Thereupon +the fool, having become [frightened], began to cry out, saying, "They +killed me!" Thereafter, the house men having awakened, when there was a +disturbance the whole of the thieves sprang off, and went running away. + +When they collected together in one place, they thought thus, "With +this fool we shall not succeed in committing robbery; it is necessary +to send this one for a few robberies alone." Having thought [this], +one day they spoke to the man, "Beginning from to-day, [after] +stealing something for food for us, come back," they said. + +And he having gone to a house in which was one old woman, and having +found a little pulse (mun-aeta), thought, "I must fry this little +and carry it away," and put it into a broken pot. When frying it, +when it was coming to be fried to a certain extent, taking a spoon +he put [some] of it in the mouth of the old woman who was sleeping +in the house, to look if it was fried. Thereupon the woman, unable +to bear the burning in her mouth, began to cry out. While the men +who were sleeping, having said, "What is this?" were coming to look, +the thief sprang off and ran away. + +Again, also, one day having spoken to the foolish robber, "Catching +two fowls for us from this house, come back," they sent him. + +And the robber having gone there, while he was asking, "[Am I] to bring +the black ones [or] to bring the red ones?" the owners, having said, +"Who is this who is taking the fowls?" drove him away. Thereupon the +robber sprang off and ran away. + +Again also, one day having seen that there are two clumps of sugar-cane +at a house, they said, "Cutting two from that for food for us, come +away," and sent him. + +And this one having gone there and seen that there are equal shares of +black and white sugar-canes, while he was asking, "Which sugar-cane of +these shall I bring?" just as before, the owners having come and said, +"What are you cutting sugar-cane for?" drove him away. + +While he was continuing to commit robberies in that manner for not +many days, one day having met with a Gamarala, when he was asking, +"[Where] are you going?" "We are going for a means of livelihood," +they said. + +Having said, "If so, come; there is a niyara chopping [56] in my rice +field," calling them and having gone to the house and handed over +the work to them, the Gamarala set off, and having gone somewhere or +other, in the evening came to the house. Having seen that they also, +having finished with the work and come to the house, were [there], +and having given them food and drink, etc., and given a place to +sleep in, and in the morning also, after it became light, having +given them food, he started them off and sent them away. Thereafter, +the Gamarala having gone to the rice field, and when looking having +seen that all the earthen ridges had been cut and thrown down, +arriving at vexation he came home. + +While all the robbers were going away from there, they met with yet +a man, and when he was asking, "Where are you going?" they said, +"We are going for a means of livelihood." + +Thereupon the man having spoken to them and said, "If so, come; +there is a thatching at my house," and having gone to the house, +calling them, said, "Here. Cover this large house with straw." Having +ordered it, he went away on a journey. + +At that time, having got ready, and seen that a certain old woman was +in that house, they covered her with the whole of the straw. Thereupon +that woman becoming afraid, all at the house came while she was +crying out. + +When they asked, "What is this you are doing?" they say, "The man who +was at this house having said, 'Cover this mahage [57] with straw,' +went away. That work we are doing," they said. + +Thereupon the house men say, "It is not that old woman. Cover the +roof with straw." + +At the time when they said it they did the work in that manner; +and having gone to the lodgings (wadiya) where they were at first, +and made that foolish thief stay there, the six other persons went +for a robbery. Stealing a certain tom-tom beater's box of decorations +they placed it at their lodgings, and went to sleep. + +That foolish robber having seen it, after those six persons went to +sleep, this fool putting on all those [things], stayed warming himself +at the fire. At that time, while sleep was going to fall heavily on +him, when the jingling bangles placed on his arms gave the [usual] +sound, one of those who were sleeping awoke and looked. + +Having seen that the Yaka of the box of decorations had come and was +[there], he spoke to the other men and bounded off. Thereupon they +also becoming afraid, the whole of them began to run away. Having +heard the noise, this one also got up, and he having gone running +behind them, the whole of them fell into a well and died. [58] + + + Finished. + + North-western Province. + + + +In Indian Nights' Entertainment (Swynnerton), p. 140, a silly weaver +went with three friends who were thieves, to break into a house. They +made a hole through the wall, and telling him to wait outside and +keep watch, the thieves entered. After waiting some time he followed +them, and began to cook some food that he found near the fire. The +owner's wife was sleeping close by on a low bed; on turning over +in her sleep her arm, palm uppermost, was stretched out in front of +the weaver. Thinking she was asking for some of the food, he placed +a spoonful boiling hot in her hand. She shrieked out, the men were +caught, and the King imprisoned the others, but released the weaver. + +In Les Avadanas (Julien), No. xcvii, vol. ii, p. 76, a party of +comedians who were benighted on a mountain haunted by men-eating +demons, slept beside a fire. On account of the cold, one who played as +a Rakshasa put on his own costume while the rest were asleep. Several +others on looking up saw a Rakshasa there, and fled; the rest followed, +the man who had alarmed them running close behind them. They left the +mountain, crossed a river, threw themselves into pools, and at last +fell down worn out with fatigue. In the morning they recognised their +comrade. This story is also given in Cinq Cents Contes et Apologues +(Chavannes), vol. ii, p. 203. + +In The Orientalist, vol. i, p. 136 ff., in the tale of the +twenty-five idiots referred to in the notes to the last story, +Miss S. J. Goonetilleke gave an account of the attempt to remove +the millet-grinding stone, the scalding of the old woman's mouth, +and the assuming of the dress of the Yaka (said to be the Gara Yaka), +and the subsequent drowning of the party in the well. + +In the same work, vol. i, p. 131, the editor gave the incident of +the covering of the Mahage with straw, in a tale termed "The Story of +Hokka." The old woman, who was the Gamarala's mother, was suffocated. + + + + + + + + +NO. 92 + +THE KING WHO BECAME A THIEF + + +In a certain country a Prince went to ask about a marriage, it is +said. As he was going, while on the road he met with a Princess. Having +met with her, the two persons spoke angrily. Having spoken thus, the +Prince said to the Princess, "Some day or other, having called Her +[in marriage], I will punish Her much." [59] + +Then the Princess said, "Having borne a Prince to you, Sir, and having +employed the Prince [for it], I will tie you to your horse's leg, +and cause [them] to strike you fifty blows." + +Afterwards, the Prince, having come back, built brick walls like a +prison, and placed a drain in it, and caused a house to be prepared +for putting the Princess into when he brought her. + +Having prepared it, and having come calling the Princess [in marriage], +he put her in the house; and he puts cooked rice for the Princess +at the corner of the drain. The Princess having eaten it, is [there] +without even going outside. + +There were two field rats (waeli miyo) which the Princess had reared +before. The two came to the place where this Princess is. Having come, +they dug a tunnel below the brick wall; having dug it, the Queen got +out by the corner of the tunnel, and came away. + +Having come thus, she was in a party of dancing women. While there, +the Princess said to the dancing women, "Take me, and go and dance +at such and such a city." She said this regarding the city to which +the Princess came in diga [marriage]. "While dancing there I shall +faint. Then while I am there [in that state] you come away, having +said, 'We shall come again to call our child.'" She taught the +women thus. + +The Princess having taught them it, these women danced near the King, +the father of the Prince who had placed her as though in prison when +she came in diga [marriage]. The Prince also is there. + +While dancing thus, the Princess fainted. Afterwards, these women +having said, "Let her stay until the time when we come back to call +our child to go. We cannot now, while she is unconscious," the women +went away. The Princess remained there. That she was that Prince's +Princess he does not know. Having said that the Princess will still +be in that very [prison] house, he places cooked rice [there for her] +by means of the drain. + +The women after three or four months came to call this Princess to +go. Then that Prince having married her, she was with child. The women, +notwithstanding that, called her and went away [with her]. + +Afterwards, when she was there a little time [with them] the Princess +bore a Prince. + +The Prince became considerably big. Afterwards he asked at the hand +of the Princess, "Mother, where is my father?" + +Then the Princess said, "Son, your father is such and such a King of +such and such a city. The King having wagered that he will take me in +marriage, said that he will inflict on me unimposed punishments. I +said, 'Having borne a Prince to you, I will employ the Prince and +[get him to] tie you to your horse's leg, and cause you to be struck +fifty blows.'" + +"In the way the King said, calling me [in marriage], when I came he +punished me like the punishment of the prison. Having come from there +by the help of two rats which I reared before, I was in the dancing +women's party. Being in it, and having gone to that city to dance +with these women, the women came away while I was there. Afterwards +they went back to come with me. + +"During the time when I was there, the King marrying me, you were +born when these women were going about. While I was there they came +and called me. It is that King himself who is your father." + +After that, the Prince said, "Mother, if so, seek a few things for +food for me, and give me them, for me to go to seek a livelihood +for myself." + +Afterwards the Princess found the things, and after she gave them, +the Prince, taking them, went to the house of a widow woman who worked +for hire, and said, "Mother, I, also, came to stay with you." + +Then the widow woman said, "It is good; stay. I am alone." Afterwards +the Prince stayed there. + +Staying there, this Prince began to steal the things of the city. Then +the King made it public that they are to catch the thief. Afterwards +they try to seize him; no one is able to seize him. That widow woman +also does not know [that he is the thief]. + +The woman having come [home], tells at the hand of the Prince all +the talk uttered at the royal palace: "A thief of this country is +committing this robbery; they cannot catch the thief." All these +words she said to the Prince. + +Afterwards the Prince said, "Mother, cook a few cakes and give me +them." So the woman cooked cakes and gave them. + +Thereupon the Prince, taking the cakes, went to the chena jungle, +and strung the cakes on the trees near a pool at the road (mankada) +where a washerman is washing clothes. Having strung them, keeping +still two or three cakes in his hand, and continuing to eat them, +he came to the place where that washerman is washing clothes. + +Then the washerman asked at the hand of the Prince, "Whence come you +eating and eating certain cakes?" + +The Prince said, "Ando! The cake stems on these trees having fruited, +there are as many as you want (onae haetiye). Go there to look." + +Afterwards, the washerman having said, "If so, Chief (nilame), be +good enough to remain near these few clothes," the washerman went to +pluck the cakes. + +Then the Prince, taking those few clothes, came to the house of the +widow woman. That washerman [after] plucking the cakes having come +back, when he looked both the Prince was not there and the clothes +were not there. Afterwards the washerman went home empty-handed. [60] + +That Prince asked at the hand of the widow woman, "Mother, to-day, +in the direction of that city--isn't it so?--there is a report about +the thief?" + +Then the widow woman said, "Ando! Why not, son? To-morrow the King +is going, they say, to catch the thief." + +On the following day, taking also a bundle of clothes, he went to a +pool at the road, and having tied a cord to an earthen cooking-pot, +and sent the earthen pot into the water, continuing to tread on +the cord with his foot, [so as to keep the pot below the surface], +he washes the clothes. + +Then the King came on horseback, together with the Ministers. This +Prince who is washing clothes asked at the hand of those Ministers, +"Where are you going?" + +The Ministers said, "We are going to seize the thief." + +Then the Prince says, "Look here; he sprang into this water. Having +seen him coming, the King must be ready to seize him when he comes +to the surface." + +Afterwards, the King descended from the back of his horse, and having +taken off the royal ornaments, putting on the bathing cloth [61] +got ready to seize the thief at the time when he rises to the surface. + +Then this Prince deceitfully slackened a little the cord on which +he was treading with his feet; then the earthen pot which was in the +water rose to the surface a little. Having said, "Perhaps it is the +head of the thief," those Ministers and the King sprang into the water. + +Then this Prince who was washing clothes, putting on those royal +ornaments, mounted on the [King's] horse, and said, "Look there! There +is the thief, seize him!" Then all having come near that King +seized him. + +After that this Prince said, "Having tied him to the leg of this horse, +[you are] to strike him fifty blows." Then those Ministers, having +taken the King and tied him to the horse's leg, struck him fifty blows. + +Having struck them, when they took him to the city the King's +father says, "That thief is indeed like my son." Having looked in the +direction of that Prince who was wearing the royal ornaments, he said, +"This indeed is not my son. What of that? There is a little like my +son's face." + +After that, the Prince who was wearing the royal ornaments, said, +"Ask at your son's hand who I am"; he said it at the hand of the +Prince's grandfather. [62] + +When he (the grandfather) asked at the hand of the King who had become +the thief, he said, "I do not know who he is." + +Then the Prince said, "If so, am I to tell you?" He said, "Ha." + +Then at the hand of that King who had become the thief, this Prince +says, "You brought for yourself the Queen of such and such a city, did +you not? Before bringing her there was an anger-wager, was there not?" + +Then the King said, "It is true." + +Then the Prince said, "You will give punishment to the Queen, you said, +did you not? Then the Queen said, did she not? 'After I have borne a +Prince to you, having tied you to the leg of the horse I will cause +you to be struck fifty blows.'" + +Then the King said, "It is true." + +"From there having brought the Queen, while you were giving her the +punishment the Queen had previously reared two field rats. The two +having come, dug [under] the brick wall, and the Queen went away +from there. + +"Having gone away, and been in a party of dancing women, while +she was in it one day they came here, the Queen and those women, +to dance. Having come and caused the Queen to stay, those women went +away. After three or four months the women came back, and calling her, +went away with her. While she was here, [63] I was born to you." + +Afterwards the grandfather said, "You yourself remain exercising the +sovereignty. My son cannot; a fool." + +He having said this, the Prince himself received the sovereignty. + + + North-western Province. + + + +In The Story of Madana Kama Raja (Natesa Sastri), p. 246, a Prince +told an oilmonger's daughter that he would marry her and imprison +her for life. She retorted that she would bear him a son who should +chastise him after first tying him up in a sack. When they were married +the Prince shut her up in a room, her food being supplied through +a small window. She escaped by a tunnel made by her father for her, +learnt rope-dancing, and in disguise made a display of it before the +court. The Prince fell in love with her, visited her daily, and she +obtained from him his pearl necklace, diamond necklace, and ring. When +the rope-dancers left, the girl rejoined her father, and bore a son, +who learnt robbery and committed such daring thefts that the Prince, +his father, determined to seize him himself at night. By a trick he got +the Prince to enter a sack, dressed himself in the Prince's clothes, +and handed it to the soldiers as containing the thief. In the morning +he opened the sack and struck the Prince gently with the cord. The +robber then explained everything to the King and Prince, his mother +when fetched produced the articles given to her, and all ended happily. + +In Indian Fairy Tales (M. Stokes), p. 216, a merchant on leaving +home on a long journey told his wife that on his return he expected +to find that she had built a grand well, and had a son for him. By a +trick she got money and built the well. Disguised as a milk-girl she +met with her husband's boat, and sold milk at the river bank until +he fell in love with her, married her, and took her to live on his +boat. When he left after three months, giving her his cap and portrait, +she returned home. On his arrival there she presented to him his son, +and produced his gifts. + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 620, a Brahmana told +his bride, who had played a trick on him, that he would desert her; +she retorted that a son whom she would bear him should bring him +back. He put his ring on her finger while she slept, and went away +to his own city, Ujjayini. She followed, and established herself +as a courtesan, sending away each visitor without seeing her, until +her husband came and, without recognising her, stayed some days with +her. After returning home she bore a son, to whom she told the whole +story. The boy went in search of his father, and by a wager made him +his slave, took him back to his mother, and they were reconciled. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 104, a King of Kashmir +and a girl whom he met while hunting made jokes at each other. The King +married her and ignored her presence in his harem, so she returned to +her parents. After three years she visited Kashmir, and stayed at the +palace, where the King, who did not recognise her, fell in love with +her. They exchanged rings, and she got his handkerchief, went home, and +bore a son who became an expert thief, stealing an egg out of a hawk's +nest without disturbing the bird. [64] He committed many impudent +robberies in Kashmir, getting the high officials into ridiculous +positions, and when the King offered his daughter in marriage and half +the country if the thief would come forward, he confessed everything +and restored the stolen money and goods. His mother came, explained +everything and the impossibility of the marriage to his half-sister, +produced the ring and handkerchief, and he became heir to the throne. + + + + + + + + +NO. 93 + +THE FEMALE FOWL THIEF + + +At a village a woman was married to a man. The woman has much fondness +for food consisting of fowls' flesh. The woman having stolen the fowls, +without the man's knowing it eats [them] in the night when the man +has gone to sleep. When she was eating every day in this manner, +the man perceived it one day. + +After that, the man through the necessity for catching this theft, +one day said to the woman at night, "Bolan, I cannot [bear] in the +cold. Go to the place where the bundles of firewood are, and bring a +little firewood." Then the woman says, "Ane! Appa! In this darkness +I cannot go through fear." After that, the man, not saying it again, +remained without doing anything. + +On the following day, also, the man told her in the very same +manner. On that day, also, this woman said, "Ane! Appa! I cannot go +alone." On both these days he was unable to catch the woman's theft. + +In the night of the following day the man lay down, and in the manner +as though asleep the man began to snore. On that day, too, having said +[to herself], "The man has gone to sleep," the woman arose and went +for fowl stealing. The man having allowed the woman to go, and having +arisen also, began to go behind her. + +On that day a man of the village having died had been cremated +also. The woman went to a village near the heap of fire-charcoal (the +remains of the funeral pyre), and stealing a fowl from a house, came +near that charcoal fire at the place of cremation (sohon), and having +put the fowl upon the charcoal, roasted it. When she was eating the +meat that man, having been hidden, threw a stone [at her]. When it +struck her the woman says, "What are you throwing stones for?" [65] +Having said, "Here. The demon-offering for ye; take that," she throws +down a fowl bone. + +The man gathers the bone which she throws. The man again throws a +stone. Having spoken in that very manner she throws away a bone; +that also the man gathers. The man again throws a stone. In this +very manner, the man having thrown stones, collected seven or eight +bones. [After] collecting them he came home before the woman, and +lay down. + +The woman having eaten the flesh and having finished, came back, and +prepared to sleep. Then the man having gone to sleep [apparently], +and as through arising having broken up his bodily reluctance [to +get up], arose, and said, "Bolan, I cannot [bear] in the cold; bring +a bundle of firewood from the place where the bundles of firewood are." + +That day, also, the woman said, "Ane! Appa! I cannot go alone." + +Then the man scolds her: "Bola, strumpet! During the whole night +thou canst go to steal fowls; why canst thou not go to bring a bundle +of firewood?" + +Well then, the woman having said, "It is not so," began to swear +[to it]. Then the man having said, "What are these, Bola?" showed +her the fowl bones. Then the woman's breath was drawn upward [66]; +in that very way the woman's life departed. + + + North-western Province. + + + + + + + + +NO. 94 + +GAMPOLAYA AND RAEHIGAMAYA + + +In a certain country there are a Gampolaya and a Raehigamaya, [67] +it is said. + +The person called Gampolaya, having put Iriya [68] fruits in two bags, +and said they were areka-nuts, tied them as a pingo load (one bag +hanging under each end of the stick). Having been in his own country, +he is going away to another country. + +The person called Raehigamaya tied up a pingo load of pepper (vine) +leaves. The person called Raehigamaya, having said that the pingo +load of pepper leaves was a pingo load of betel leaves, [69] is also +going away to another country. + +At the time when he was going along there was a travellers' shed; +in that travellers' shed he lodged. That person called Gampolaya, +taking that pingo load of Iriya fruits, came there. Well then, those +two persons came in contact [there]. + +The areka-nut trader (Gampolaya) asked, "What, friend, is your +pingo load?" + +The betel trader (Raehigamaya) says, "[Betel leaves]. In our country +areka-nuts are scarce to an inordinate (no-saehena) extent." + +"Ane! Friend, [I have brought areka-nuts]. In that very way, for our +country there is difficulty over betel leaves," Gampolaya said. + +Having said, "If so, let us change our two pingo loads," the person +possessing areka-nuts took the pingo load of betel leaves; the +person who has the pingo load of betel leaves took the pingo load +of areka-nuts. + +Gampolaya [afterwards] says, "I indeed met with a trading at a +profit!" When he asked, "What was it?" "I obtained a pingo load of +betel leaves" [he said]. Who asked it? A man going on the road. + +He took the pingo load of betel leaves to his country. Having gone +there and having untied it, when he looked it was a pingo load of +[worthless] pepper leaves. [The other man], taking the pingo load of +areka-nuts, went to his village. Having gone [there] and unfastened +it, when he looked they were [worthless] Iriya fruits. + +Well then, those two persons came together at the travellers' +shed on another day. They spoke: "That day our trading did not go +on properly. Now then, friend, we two being thieves at this city, +[after] cooking rice and having eaten [together], at night let us go +for robbery." + +Well then, except that those two say, "Let us cook," not even one of +them brings the materials. [70] What is [the reason why] they do not +bring them? They were persons who on former occasions had gone to the +shop and brought things, [and had been cheated by another person's +not bringing any], they said. In that manner it became night. + +One person, having said he is going to bathe, [went away, and] having +eaten cooked rice at the shop, came back. The other [thought], "While +he has gone to bathe, that one, going to the shop, will eat rice;" +so this one having gone to another place ate cooked rice [there]. + +A second time they came to the travellers' shed. [Afterwards] they +broke [into] the palace of the King of that city. Taking the box +containing the gold things, and having gone [off with it], and during +that very night having arrived at a rice field, they went to sleep at +the bottom of a tree. Through dishonesty to one of them, the other, +taking the box of things, bounded off. Having sprung off and gone, +he crept into a mound of straw, and remained there. + +That [other] one having arisen, when he looked there was neither the +man nor the box of things. Thereafter he seeks and looks about. When he +was seeking and looking, [he noticed that] there was a threshing-floor +near [the place] where they were sleeping. Having taken a [wooden] +cattle-bell, on the following day, in the evening, he shook and +shook the cattle-bell, and began to gore the corn stacks and mounds +of straw that were at the threshing-floor. [71] Then that man who +had got hid there, having said [to himself], "Perhaps it is a bull," +spoke [to it, to drive it away]. Having spoken, when he looked it +was the first thief. + +[When] they two are talking [about it, he said], "I didn't bring +this box of things through dishonesty to you, but to look at your +cleverness." During all the time each one is thinking of quietly +taking the box of goods, and bounding off [with it]. + +Well then, those two persons having come back, and having walked to +the sands of the sea, it became night. Placing that box of things in +the midst of the two, when they were lying down the person who stole +it at first went to sleep. + +Then the other man, taking the box, hid it at a recognisable place +(ayiruwak) in the sea. Having hidden it and come back, and very +quietly returned near the other one, he went to sleep. The person +who hid the box of things and returned, went to sleep. + +Then the other one, having arisen very quietly, when he looks for the +box of things, the box of things is not there. When he sought and +looked about for it, he did not meet with it. [But] when he tasted +[with the tip of his tongue], and looked at the body (skin) of that +person who is sleeping, until the time when he comes [upward] near +the hip there is salt taste. + +Now then, that one thought, "He will have hidden it in the water, +waist deep in the sea." Having gone on account of the thought, +when he looked in the water to the extent of a round [of the top] of +the cloth (pili-watak, waist-deep) a tree was near. [The other man] +having placed it near the tree he met with it [there]. + +As soon as he met with it, taking the box of things and having come +to his village, he says to his wife and children, "Having sought me, +should a man come here, say, 'He died yesternight. There is delay in +going to bury him, until the time when his relatives assemble.'" Well +then, they are lamenting falsely. + +Well, Gampolaya [having come there] says, "We, indeed, called Gampolaya +and Raehigamaya, walked about and committed robbery at [each] city in +turn. Now then, don't you be grieved that he died; I am more troubled +in my mind than you. The agreement of us two indeed is that should +I die first, he having come,--that kind of creeper called Habalossa; +it is an extremely bad sort of thorn, [72]--having put [some] of the +creepers on the neck there is a promise to go dragging me until the +time when he goes to the edge of the grave. Should he die first the +promise is [that I should act] in that very manner." + +Well then, having brought a Habalossa creeper, and put it round the +neck of the person who was dead, when he prepared (lit., made) to +drag him the person who was dead laughed. Having laughed, he says, +"Friend, I did not bring the box of things on account of stealing it, +[but] to look if you are a clever person." + +Well then, these two correctly divided in two the articles in the +box of things. The two persons [afterwards] dwelt in happiness. + + + North-western Province. + + + +In The Orientalist, vol. i, p. 234, Mr. C. J. R. Le Mesurier gave a +story in which five beggars agreed that each should put a handful of +rice into a pot of boiling water, to make their common meal. When the +time came to eat the meal the pot was found to contain only water, each +one having placed an empty hand inside it, as though depositing rice. + +In Folk-Tales of Bengal (L. Behari Day), p. 165, when two thieves +were digging, the younger one came on a jar full of gold muhrs (each +worth about thirty shillings), and at once said it was only a large +stone. While the younger man slept the elder thief returned to the +spot, found there two jars of the coins, buried them in the mud of +an adjoining tank, returned, and fell asleep near the other. When +the younger thief awoke and found that the coins had been removed, +he noticed mud on his comrade's legs, made a search at the tank, +got the two jars, and went off with them, loaded on a cow. At dawn +the other man missed his partner and the money, and went in pursuit, +and by the slipper trick [73] got the cow and its load, and went +home. When the younger man came up they divided the money except +an odd coin, which was to be changed in the morning. In the morning +the elder man who had charge of it pretended to be dead. His friend +affected to pity the wife, made a straw rope, and dragged the body +to the burning ground, but having no fire he climbed up a tree. The +two afterwards frightened some robbers there, and got their booty. + +In Indian Nights' Entertainment (Swynnerton), p. 45, some of +the Sinhalese incidents occur in an account of the doings of two +merchants. One of them buried in the mud a brass plate which he +stole from the other's house. The owner found and removed it, +and the thief searched in vain for it. They cheated other people, +and acquired forty thousand rupees with which one of them made off; +the other recovered it by the slipper trick, buried it, pretended +to be dead, and at the cemetery the two men frightened some robbers, +got their booty, and made an equal division of all. + +In Folk-Tales of the Telugus (G. R. Subramiah Pantulu), p. 63, +a man set out with a packet containing a quart of sand; a man +of a different village was journeying with a packet containing +a lump of cow-dung. They met in the evening, and halted at the +same rest-house. Each wanted to get the other's packet, thinking +it contained food. The second man said he had a packet of food +(apparently cooked) but was not hungry, and asked the other what he +had brought. The first one replied that he had uncooked rice with him, +and felt very hungry. They exchanged packets, went off at once to +avoid recriminations, and discovered that they were mutually cheated. + +In The Indian Antiquary, vol. xxv, p. 21, in a Tamil story by Natesa +Sastri, a man of Tanjore who was carrying a large ball of clay entirely +hidden under cooked rice grains which his wife had stuck on it met with +a man of Trichinopoly who had a brass pot full of sand covered with +raw rice a quarter of an inch deep. Each wanted the other's rice. The +first man stated that not being very well he was afraid to eat the +cold rice he had brought, and would like to cook some raw rice. The +second man made an exchange with him. After discovering that they were +mutually cheated they became friendly, and had other experiences of +each other's roguery (see the variant given after No. 248). + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 109, a foolish man, +in order to avoid sharing with a friend some tasty food which his +wife was cooking, pretended to be dead. The friend lamented loudly, +neighbours came, they made a pyre at the burning ground, put the body +on it and burnt it, the man having determined to die rather than give +a share of the food. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 299, when two thieves +had stolen some treasure from a caravan, one of them by means of the +slipper trick got the whole, hurried home, and the pretended death +and adventure with the robbers followed. + +In Folk-Tales from Tibet (O'Connor), p. 131, when two thieves by a +fraud had secured a heavy bag of gold, one of them absconded with +it. The other recovered the money by the boot-trick. + +In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 316, a +Brahmana who had some peas which were so old that it was impossible +to cook them, took them to the market, and exchanged them for an ass +which would never move when a load was put on its back, each of the +barterers thinking he had got the best of the bargain. + +In the Sierra Leone stories, Cunnie Rabbit, etc. (Cronise and Ward), +p. 300, there is a variant of the latter part of the Sinhalese tale +in an account of two greedy men who lived in the east and west. The +eastern man came to the western man's house carrying a box, and would +not leave, intending to share in the rice that had been cooked. The +owner of the house at last lay down, and told his wife to say he had +died. The visitor remained all night, supplied clothes for the corpse, +made a coffin, dug the grave, and had nearly covered the body when +it requested to be taken out. In the end, the visitor got a share of +their food. + + + + + + + + +NO. 95 + +THE STORY OF THE TWO LIARS + + +There are two Liars called the Eastern Liar and the Western Liar, +it is said. The Eastern Liar was minded to go to seek the Western +Liar, it is said. [74] Should you say, "What was that for?" it was +for telling lies in competition (i.e., a lying match), it is said. + +Tying up the packet of cooked rice from one and a half amunas [75] of +uncooked rice, and the flesh of twelve goats, and bringing it for the +[mid] day food, he went to the house of the Western Liar. At the time +when he was going there, the Liar was not at home; a daughter of his +was there. He gave her the packet of cooked rice to put away. She +took the packet of cooked rice with the point of the needle with +which she was sewing and sewing, and put it away. + +The Eastern Liar [asked] the female child, "Where is thy father? In +the forest?" + +Thereupon the child [said], "Our father [in order] to cover up the +thundering went to skin a mosquito, and come back." + +Thereupon this very Liar, having become afraid, thinks, "At the time +when this very child told lies to this degree, when her father has +come to what extent will he tell lies?" Thinking it, and asking for +the packet of cooked rice again, he went off back again. Because it +was not yet day [76] [enough] for eating in the daytime, [76] having +hung the bundle of cooked rice on a large Banyan tree he went to sleep. + +After that, at the time when the Western Liar, cutting sticks and +creepers for a house and placing them under his armpits, was coming, +the little female child who was at the house having gone in front +[of him], says, "A man came to seek you," she said. + +Thereupon the man asked, "Where?" + +"Look; he went there," she said. + +Thereupon this very person, taking those sticks and creepers, and +turning to the same quarter, went in chase of him. [77] + +At that time the Eastern Liar had gone to sleep. Having heard the sound +of the coming of the Western Liar, he arose. That person having become +frightened at the sound of his (the Western Liar's) coming, to take +the packet of cooked rice seized the branch on which is the packet of +cooked rice. Thereupon the tree, being completely uprooted, came into +his hand. Taking also the tree itself, the same person having got in +front ran away. This very person (the Western Liar), for [the purpose +of] looking who it is, began to drive this very person backwards. + +Having heard this very sound, and having said, "Something is coming to +happen in the country," an elephant-keeper who looked after a hundred +tusk elephants, having sent off the elephants to their food and having +become afraid, was looking about. Through that very despondency [which +he felt] that some danger was coming to arrive at this very village, +he said, "I must go to some other quarter"; and folding up the cloth +in which he was dragging (= carrying) them, and in which were the +whole hundred tusk elephants, he bolted. + +Then having gone to an outer open place, and having unfastened the +cloth, when he looked [inside it], only the two white lice called +Gourd and Ash-pumpkin were [there], having eaten the whole hundred +tusk elephants. + + + North-western Province. + + + +Nonsense stories such as this are rather unusual in the East. There is +one in No. 29, vol. i, and an Indian one is quoted after it. No. 130 +in this vol. is another Sinhalese variant, and No. 263 in vol. iii, +is also a tale of this type. + + + + + + + + +NO. 96 + +THE THREE HETTIYAS + + +In a certain country there were three persons, Big Hettiya, Middle +Hettiya, and Little Hettiya. During the time while they were there, the +three persons having gone to dig [for] gems, dug [for] gems until the +money of the parties was finished. They did not meet with even one gem. + +Because they did not, having come again to the village, certain +acquaintances of those people were there. Taking (that is, borrowing) +a little money from those parties, the whole three persons dug [for] +gems again in partnership until the money was finished. They met with +only one gem. + +It was in the mind of Big Hettiya to get it into a big box. It was +in the mind of Middle Hettiya to get it into a middle [sized] box. It +was in the mind of Little Hettiya to get it into a little box. + +Well then, the three persons having quarrelled about it, Little Hettiya +made a little box, Middle Hettiya made a box larger than that, Big +Hettiya made a box still larger than that. + +Having made them, they placed the gem in the little box of Little +Hettiya, that box they placed inside Middle Hettiya's box, and having +put it in they placed that box inside Big Hettiya's box. [Each one +kept the key of his own box.] + +Having put it away in that manner, those three still borrowing a little +money from suitable persons of the neighbourhood, went again to dig +[for] gems. + +During the time while they were staying in that way, Little Hettiya, +having made two false keys for Big Hettiya's box and Middle Hettiya's +box, and opened both the boxes, taking out his own box and opening +that box with the key he had, took the gem and hid it. This one, +having thrown away both the false keys, remained like a man who had +not committed theft. + +Not a long time after that, the men who lent the money came to ask +for the money. Until the time when the money was finished they dug +[for] gems; from it also they obtained nothing. + +After that, these three persons spoke to the creditors, "Having sold +the gem which we have, let us give the money to these people." + +Having said so, the whole three having come, Big Hettiya, with the +key that he had, opened the big box; Middle Hettiya, with the key +that he had, opened [his]; Little Hettiya, with the key that he had, +opened [his]. When they looked there was no gem. + +After that, the three keys being in the hands of the three persons, +having said, "Who opened [the boxes]?" the three persons struck +each other. + +[After] striking, they went near the King for a law suit. Having gone, +the whole three persons said, "O Lord, Your Majesty, we three had a +gem. Having put the gem into a little box, and put that into a still +larger box, and put that into a still larger box, we three persons +kept in our hands the three keys. Thereafter, when we three persons +came together and looked [for it], it was not [there]. Because of it, +Sir, somehow or other you must clear up this for us." + +After that, the King made much effort to sift the law suit. He being +unable to explain the case, began to postpone it. + +The King's Queen having seen that the three Hettiyas are coming every +day in this manner to the court of justice, one day asked the King, +"O Lord, Your Majesty, three Hettiyas come every day to the court of +justice. Why?" she asked. + +The King said, "The three Hettiyas having dug [for] gems, there was +one gem. Little Hettiya having made a box and put it in, locked it and +kept the key near him. Middle Hettiya having made a larger box than +that, and placed that Little Hettiya's little box inside it, locked +it and kept that key. Big Hettiya having made a large box, taking +both those boxes placed them inside that box, and having locked it, +he kept that key. Leaving the keys in the hands of the three persons, +the gem was missing. I have been unable to explain the case. Because +of it I postpone it every day," he said. + +After that, the Queen said, "If you will give me the sovereignty I +will clear up the case." + +Thereupon he said, "It is good. Until you have heard the action I +will give [you] the sovereignty." + +Having said, "It is good," the Queen went away and informed the +Ministers, and told them to bring three bundles of cord and a +whip. These people came bringing them. + +After that, the Queen having placed Big Hettiya on a support, told +them to tie him. Having tied him, taking the whip and having said, +"Will you give the gem? Will you give the gem?" she told them to flog +him well. They flogged the Hettiya until blood came. Even after that +he said, "No, indeed (naema)." + +Having also tied Middle Hettiya in that manner, they flogged him; +that Hettiya said, "No, indeed." + +Having seized and tied up Little Hettiya also, they flogged him in +that very way. When they had been striking four or five blows, he said, +"I will give the gem." After that, she told him to bring the gem. + +That Little Hettiya having gone running, when he came [after] taking +it from the dung-hill where he had buried and kept it, she told Big +Hettiya and Middle Hettiya to divide [the value of] it. She gave +nothing to Little Hettiya. + +Big Hettiya and Middle Hettiya divided [the value of] it between them. + + + North-central Province. + + + + + + + + +NO. 97 + +CONCERNING TWO FRIENDS + + +At a certain time there were two men, friends. Of them, one person +not having [food] to eat, was very poor. The other man had amply +to eat and drink. At that time the man who had not [food] to eat, +in order to get an assistance went near the friend who had [food] to +eat. Then at the time when he went to the friend's house, having amply +given him food and drink, the friend asked, "What have you come for?" + +Thereupon the man said, "Ane! Dear friend, not having to eat and to +wear I came near you in order to get an assistance." + +Then the man having gone calling him to the bread shop, taking bread +for ten shillings gave it to him, and said, "Here, friend, selling +these things get a living. I am unable to give an assistance for more +than ten shillings." + +Thereupon the man having said, "It is good," at the time when he was +bounding about taking the bread box having walked until it was becoming +black, did not sell [anything]. Through anger that he did not sell +it, this man sat down near a tree, and said, "This day on which I got +the evil-looking (musala) bread is not good; I will eat these things." + +At that time, the Devatawa who was in the tree, having become afraid, +said, "Ane! O Lord, don't eat me; I will give you a good article," +and gave him a plate. + +The man, taking the plate, asked, "With this plate what shall I do?" + +The Devatawa said, "Having taken away the plate, and well polished +it, and spread a white cloth, place it upon the table. Then you will +receive tasty food [from it]." So the man, taking the plate, came to +the Hettiya's shop. + +The Hettiya asked, "Appuhami, have you met with anything even to-day?" + +The man said, "To-day, indeed, I met with a plate." [He gave the +Hettiya an account of its good properties.] + +Thereupon, the Hettiya, having made the man drink arrack (spirit +distilled from palm-juice), and made him drunk, and allowed him to +sleep on the bed, took the plate. Taking it, he put another plate +into the man's bread box. + +Then the man having become conscious, and gone home, told the man's +wife, "Don't cook; we shall receive food." Having well polished the +plate, and spread a white cloth, placing it upon the table he waited. + +Having ascertained that cooked rice did not descend, the man's wife +came, and taking the plate threw it away, and having cooked, ate. + +On the following day, also, the man having walked without selling +bread, came near that tree, and said in the former way, "I will eat. I +will eat." [78] + +Thereupon, the Yaka [79] on that day gave him a ring, and said, +"Having sold the ring, when you are going ten fathoms away the ring +will come and place itself again in your hand." + +On that day, also, the Hettiya asked [what he had met with]. The man, +just as in the former manner, said, "I obtained a ring," [and told him +its property]. So the Hettiya on that day, also, made the man drunk, +and taking the ring and having caused another ring to be made, put +it on the man's hand. + +The man having become conscious, and gone away taking the ring, sold +it. Having sold it, he went ten fathoms, and looked. That, also, +did not come. + +Then the man on the following day also came without having sold the +bread, and having come near that tree, said on that day, also, just +as in the former manner. + +At that time the Devatawa gave him a cow which drops gold. "Having +taken away this cow, take good care of it, and tie it up and keep it," +he said. + +Thereupon the man, taking also the cow, just as before went away near +that Hettiya's house. The Hettiya that day also asked, "What is it, +Appuhami, that you have obtained to-day?" + +The man said, "To-day, indeed, I obtained, Hettirala, a cow which +drops gold." + +So the Hettiya, that day also having given the man arrack to drink, +and made him drunk, and allowed him to sleep on the bed, brought the +Hettiya's old cow, and having tied it there the Hettiya took the cow +which drops gold. + +Then that man having become conscious, and having gone away taking +that cow also, washed the cow-dung which the cow dropped. Excepting +cow-dung, there was no gold. + +Thereupon the man on the following day, also, having gone for +bread-selling did not sell [any]. That day, also, he went near that +tree, and said, "Thou son of a courtesan, when I told thee to provide +me with a living thou cheatedst me. On account of it, to-day I shall +eat thee indeed," and he began to chase the Yaka on the path. + +Then the Yaka said, "O Lord, do not chase me on the path." The Devatawa +well knows about the theft of the articles. Having said, "The things +that I give to this man yet [another] man takes," he gave him a cudgel. + +The man asked, "With this cudgel what shall I do?" + +The Yaka said, "Should anyone ask, 'What is this?' say 'Allan +Bostan.' [80] Having said it, say, 'Stop, Bostan,' [in order to +stop it]." + +Then the man, taking the cudgel, went just as before to the Hettiya's +house. At that time the Hettiya, in the very same way as before, +asked [what he had received]. + +The man said, "To-day I obtained a cudgel." + +Then the Hettiya asked, "What is the name of the cudgel?" + +The man said, "That, indeed, is Allan Bostan." Then the cudgel went +and began to beat the Hettiya. + +Thereupon the Hettiya said, "Lord, don't beat me. I will give you +all the things I took." + +So the man said, "Stop, Bostan." Then the cudgel stopped the +beating. After that [the Hettiya] gave him that stolen plate and ring, +and the cow that dropped gold, these very three things. After that, +the man having become wealthy, remained so. + + + North-central Province. + + + +In The Story of Madana Kama Raja (Natesa Sastri), p. 130, a Prince +stole the articles left by a dying Sannyasi,--a cup which supplied +food, a bag which yielded everything desired, sandals that transported +their wearer where he wished to go, and a cudgel which thrashed all +enemies but is not mentioned again. By means of the bag he obtained +a palace, but two dancing women cheated him and stole all his magical +articles; he recovered them by the aid of some miraculous fruits. + +In Folk-Tales of Bengal (L. Behari Day), p. 53, an indigent Brahmana +received from the goddess Durga an earthen pot out of which food +fell when it was reversed. At an inn it was changed for a common one, +and he was driven away. Durga gave him another pot out of which when +reversed a number of demons issued and beat him, returning to it when +it was set mouth upwards. When he was bathing the innkeeper reversed +the pot, was thrashed by the demons, and the Brahmana regained the +pot formerly stolen. + +In Folklore of the Santal Parganas (collected by Dr. Bodding), p. 83, +an indigent Prince received a magic cow that granted everything +desired, from a jackal whose protection he craved. It was afterwards +changed by a man at whose house he lodged for the night, but by the +help of the jackal he recovered it. + +In Old Deccan Days (M. Frere), p. 182, a Brahmana who had seven +daughters married the eldest to a jackal who was in reality a Raja +in disguise and a magician. He gave the Brahmana a melon to plant; +the fruits, which were ripe next day, contained precious stones, +but, unaware of it, the man sold some and was cheated out of the +others. The jackal gave him a pot which contained food when required, +a Raja took it, and the man then received from his son-in-law another +pot containing a stick and rope which would tie and beat people when +ordered. When the Raja, hearing he had got a better pot than before, +came to take it, the man caused him and his attendants to be beaten +until he got back the former pot. In the same way he recovered all +the precious stones. + +In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 256, +a religious mendicant gave an inexhaustible jar of copper to a poor +man who had presented food to him, and warned him against inviting +the King to his house. The man neglected the advice, and the King took +the jar. He then received from the donor a pot filled with sticks and +stones. When he demanded the copper jar the King ordered him to be +seized, but the men were beaten by the articles which issued from the +second jar, and the King returned the first one. In the same volume, +p. 267, there is an account of a rice measure, a jar of ambrosia, +and a bag of jewels which were all inexhaustible. When a King sent +men to take them a magical stick drove them away. + +In Indian Fairy Tales (M. Stokes), p. 32, a foolish youth broke cakes +into five pieces in the jungle, and said, "Now I'll eat this one, then +the second, then the third, then the fourth, and then the fifth." The +fairies who haunted the place thought he was about to devour them, +and gave him a cooking pot out of which any food could be procured; +at a cook's shop it was changed for a common one. When no food issued +from this, he took five more cakes, repeated the words, received +a box which produced any clothes required, and was drugged by the +cook, who substituted a common box for it. He again took five cakes, +and received a rope and stick which would tie and beat men when +ordered. With these he recovered the other articles. + +In the Katha Sarit Sagara (Tawney), vol. i, p. 13, a King called +Putraka persuaded two Asuras to race for the possession of articles +left by their father,--shoes on which one could fly, a staff that +wrote only truth, and a food vessel. The King then put on the shoes, +carried off the other things, and founded the city called Pataliputra +after Patali (his wife) and himself. The translator gave references +to an Indian variant in which the rod is replaced by a purse, and to +European examples. + +In vol. ii., p. 3, of the same work four Yakshas presented a poor +man with an inexhaustible food pitcher. When his kinsmen inquired +about it he took it on his shoulder and began to dance, his foot +slipped, the pitcher fell and was broken, and he reverted to his +former poverty. This story is found in Cinq Cents Contes et Apologues +(Chavannes), vol. ii, p. 74. Inexhaustible bowls filled with jewels +are mentioned in vol. ii, p. 220, also. + +In Les Avadanas (Julien), vol. ii, p. 8, and Cinq Cents Contes et +Apologues, vol. ii, p. 185, the story of the demons (Pisacas) is +almost the same as that above quoted. In the latter work, vol. iii, +p. 259, two persons were quarrelling over a hat which rendered the +wearer invisible, shoes with which he could walk on water, and a +cudgel that would beat a person to death. When they raced for an +arrow that a man shot he made off with the things. + +In Sagas from the Far East, p. 84, in a Kalmuk tale, a man who +frightened away some demons found that they had left an inexhaustible +gold goblet which provided food and drink. He exchanged it for a magic +cudgel, a hammer which when struck on the ground nine times caused a +nine story tower to rise, and a goat-skin bag out of which rain fell +when it was shaken, in each case sending back the cudgel to recover +the articles. + +In the Maha Bharata (Vana Parva, iii) Yudhishthira recited a Hymn to +the Sun, on which this deity bestowed on him an inexhaustible copper +pot out of which fruit, roots, meat, and vegetables were produced. + +There is a Bamana variant from the interior of Senegambia, given +in Contes Soudanais (C. Monteil), p. 58. A hyæna found a small pot +called The Generous Pot, out of which he obtained rice, kus-kus +(large millet), and other food. His hostess informed the King, who +after testing it, kept it, and attached it to his arm. The hyæna then +found a cutlas which told him its name was Cutlas-who-strikes. The +King heard from his hostess that it was better than the pot. When he +took it the hyæna stood beside his arm on which the pot hung, told +him the name of the cutlas, and while it was striking him snatched +away the pot and absconded. + +In Folk Stories from Southern Nigeria (Dayrell), p. 20, a King had +a drum the beating of which caused food to appear, but if the owner +stepped over a stick or tree the food went bad, and men with sticks +beat the guests and owner. + + + + + + + + +NO. 98 + +CONCERNING FOUR FRIENDS + + +In a single country there were four friends. During the time while +they were staying there all four reared a dog. At the time when it +had grown up the dog became extremely large. + +After that, the four persons having spoken together: "Let us divide the +[ownership of the] dog [among us]," divided the dog, to one person +the fore-leg, to one person the hind-leg; in this manner the four +persons divided it into four [shares]. + +[After] dividing it, when no long time had gone, one fore-leg of the +dog was broken. After it was broken, the other three persons having +told the man who owned the fore-leg that the fore-leg was broken, +found fault [with him for not attending to it]. + +Thereupon the man, taking a medicine and an oil for it, soaked a rag, +and tied it round [the leg]. After he had tied it round, the dog went +near the hearth, and while it was staying there the fire caught that +oiled rag. + +The four persons had planted a cotton garden, and having [picked and] +dried the cotton, had heaped it up. This dog's body coming against +the heap of cotton, the fire caught it, and all the cotton burnt away. + +After that, the four persons quarrelled [over it], and beat each +other. [After] beating each other, they went near the King of the +country. The whole three persons brought actions against the man +[for the value of their shares of the burnt cotton]. + +How did they bring them? "Ane! O Lord, Your Majesty, we were rearing +a dog and planting a cotton garden. We four persons divided the +[ownership of the] dog [into shares]. While we were there after +dividing it, the fore-leg belonging to this owner was broken. He +wrapped it in a cloth [soaked in] oil for wounds. The dog, having gone +near the hearth, was sleeping. The fire caught the dog. When it caught +it, the dog having gone, jumped upon the heap of cotton which had been +dried and heaped up. The cotton was burnt up. Because of it, we ask for +[the amount of] the loss from this man." They brought the action thus. + +The man says, "I am not a guilty person. I only wrapped the oiled +rag on the fore-leg for the wound to heal. I did not do it in order +to burn the cotton." + +Thereupon those other three persons [said], "We don't know that. It +is owing to you indeed that the cotton was burnt. Because of it, +you must pay the [amount of the] loss to us three." + +After that the King asked, "Was the dog's broken leg so thoroughly +broken that it could not place the foot on the ground?" + +The three persons said, "It could not place the foot on the ground +even a little." + +Then the King having considered, said regarding it, "Because it went +by means of the three legs which belonged to you three persons, by +your fault the cotton has been burnt, and [the amount of] his loss +must be given to that one by you three persons." + +After that, by those three persons the price of his share of the +cotton was paid to the other man. + + North-central Province. + + + +This is one of the stories related of Mariyada Raman (translation +by Mr. P. Ramachandra Rao, p. 11), in which four dealers in cotton +reared a cat, each one owning one leg. The judgment was that given by +the King in the Sinhalese version. This form of the story is known +in Ceylon, and was related by a Tom-tom Beater of the interior of +the North-western Province. + + + + + + + + +NO. 99 + +CONCERNING A HORSE + + +A man, taking a horse, went on its back. When so going the [skin on +the] horse's back was broken, [a sore being formed which rendered +the horse unserviceable]. After it was broken, the man removing the +few horse cloths, while the horse was [left] there went away. + +An oil trader, when coming on that path taking oil, having seen that +[the skin on] this horse's back was broken, smeared a little of that +oil on it, and went away. + +Still [another] man having come, when he looked [saw that] a horse +had fallen down. When the man looked at it he saw that the [skin on +the] back was broken, and that man, taking a great many large rags, +bandaged the back well, for it to become strong. Having bandaged it, +and having further poured a little oil on it, he went away. + +Near the path on which was the horse a man cut a chena, and set +fire to the chena. When it was blazing some fire-sparks having come +and fallen on the oil-rags on this horse's back, the fire seized the +horse. Having seized it, when [the rags were] burning it was unable to +get up [at first]. The horse having got up, and gone running, jumped +into a citronella (paengiri) garden, and while it was running there +and here, the fire seized the citronella plants, and the citronella +plants burnt completely. + +The man who owned that citronella garden went near the King for the +law-suit. Having gone, he said to the King, "O Lord, Your Majesty, +a horse, which having broken [the skin of] its back was wrapped with +oil-rags, having jumped into my citronella garden, the citronella +garden was totally burnt." Having said this he instituted the action. + +Regarding it the King said, "It is not the fault of the man who wrapped +the oil-rags round it. It is not the fault of the horse. Because thou +didst not tie the fence [properly] the fault is thine, indeed." + +The horse having been burnt in that very fire, died. + + + North-central Province. + + + + + + + + +NO. 100 + +THE STORY OF THE PEARL NECKLACE + + +At a certain city there are a King and a Queen, it is said. While they +are there, one day the Queen with the female slave went to bathe at +the pool in the King's garden. Having gone there, the Queen, having +taken off her garments and put them down, placed her necklace upon the +garments; and having told the female slave to stay there the Queen went +into the pool, and is bathing. Then the female slave went to bathe. + +A thievish female Grey Monkey (Waendiriyak) that was in the garden, +took the necklace, and having placed it in a hole in a tree remained +silent. + +The Queen having bathed and come ashore, when she looked +for the necklace while putting on her garments, there was no +necklace. Afterwards she asked at the hand of the female slave, +"Where, Bola, is the necklace?" + +Then the female slave said, "I did not see a person who came here +and went away [with it]." + +Then both of them having come to the palace, the Queen told the King +that thieves took the necklace. Thereupon the King caused the Ministers +to be brought, and said, "Go quickly and seek ye the necklace." The +Ministers speedily tying [up their cloths], [81] began to run [in +search of it]. + +At that time a poor man from a distant place came into the jungle to +seek sticks and creepers. When he was coming, the Ministers watching +there were saying, "Seize him; he bounded away here." + +This poor man having heard it thought to himself, "Should I stay here +they will seize me. Because of it, having bounded away from here I +must go to my village." + +At the time when the man was running away, the Ministers having gone +and seized the man, and beaten and beaten the man with their hands +and feet, took him near the King. + +Thereupon the King asked at the hand of the man, "Didst thou take a +gold [and pearl] necklace in this manner?" + +Then the man thought to himself, "Should I say that I did not take +this necklace, the King will behead me. Because of it, I must say +that I took it." Having thought this, he said, "I took it." + +Then the King asked, "Where is it now?" + +The man said, "I gave it to the Treasurer (sitano) of this city." + +Afterwards the King having caused the Treasurer to be brought, asked, +"Did this man give thee a necklace?" + +Thereupon the Treasurer thought to himself, "Should I say that he did +not give it to me, he will now behead this poor man. Because of it, +I must say that he gave it to me." Having thought this, he said, +"He gave it." + +The King asked, "Where is the necklace now?" + +Then the Treasurer said, "I gave it to a courtesan woman." + +Afterwards the King caused the courtesan woman to be brought. "Did +this Treasurer give thee a necklace?" + +Thereupon the courtesan woman thought to herself, "What will this be +about, that such a Treasurer said he gave me a necklace? Because of it, +it is bad to say he did not give it; I must say he gave it." Having +thought this, she said, "He gave it." + +Then the King asked, "Where is it now?" + +The courtesan woman says, "I gave it to the man who knows the science +of astrology (ganita saestara), or to the Gandargaya" (sic). + +Afterwards the King having caused the Gandargaya to be brought, asked, +"Did this courtesan woman give thee a necklace?" + +At that time the Gandargaya thought to himself, "What is this thing +that this woman said? It will be about something regarding which the +woman is unable to save herself. It is because of that [she will have +said] that I took it that day. Because of it, it is not good to say +she did not give me it; I must say she gave it." Having thought this +he said, "She gave it." + +Well then, on that day it became night; there was no time to hear +the case. After that, the Ministers said, "Having put all these +four persons in one room, outside we must listen secretly to the +manner in which this party talk." The King gave permission [to act +accordingly]. Afterwards, the Ministers having put the four persons +in one room, and shut the door, stayed outside secretly listening. + +Then firstly that Treasurer asked at the hand of that poor man, +"When didst thou give me a necklace? What is this thing thou saidst?" + +Then the poor man says, "Ane! O Treasurer, I am a very poor man. Your +Honour is a very wealthy person. Because of it, in order that I +may save myself I said that I gave it to Your Honour. It was for +that. Otherwise, when did I give Your Honour a necklace?" + +Afterwards that courtesan woman asked at the hand of the Treasurer, +"O Treasurer, when did you give me a necklace? What is this you said?" + +Then the Treasurer says, "Thou, also, art a possessor of much +wealth. I also am a person who has much wealth. On account of it, +because we two can escape from this injury that has occurred [to us], +I said it. Otherwise, when did I give thee a necklace?" + +Then the Gandargaya asked the woman, "What, woman, is this thing that +thou saidst? When didst thou give me a necklace?" + +The courtesan woman says, "Ane! O Gandarvaya, [82] thou, having said +sooth, art a person who obtains much wealth. Because of it, as we, +having even paid the debt (the value of the necklace), can escape, +I said it. Otherwise, when did I give thee a necklace?" + +Well then, the talk of the four persons was heard by the Ministers +who were secretly listening. That day, after it became light, taking +the four persons out, they took them near the King. The Ministers who +had listened in secret said to the King, "These four persons are not +the thieves." + +Then the King asked the Ministers, "How did ye ascertain that they +are not thieves?" + +The Ministers said, "We stayed listening in secret; by that we +ascertained." + +The King said, "If so, who are the thieves who took this necklace?" + +Then the Ministers said, "According to the way in which it appears to +us, maybe it is a thievish female Grey Monkey that is in the garden, +who took the necklace." The Ministers said, "You ought to set free +these four persons." After that, the King having released the four +persons sent them away. + +Afterwards, the Ministers having gone to the garden, caught a male +Grey Monkey. [After] catching it they came to the palace, and having +sewn the jacket and breeches, and put the jacket on the Monkey, +and put the breeches [on it], and put flower garlands [on it], +and dressed the Monkey, and again sent the Monkey to the garden, +the Ministers remained looking on. + +Then that thievish female Grey Monkey who took the necklace, having +seen the Monkey that had been clothed, went to the fork of the tree in +which she placed the necklace, and placing the necklace on her neck, +came outside. + +These Ministers having seen it, the Ministers clapped their hands +[to frighten her]. At the time when they were saying "Hu," as that +female Grey Monkey was going jumping and jumping from tree to tree, +the necklace that was on the female Monkey's neck fell to the ground. + +After that, the Ministers went, and picking it up, came to the royal +palace and presented it to the King. On account of it, the King having +become much pleased with the Ministers gave them many offices. + + + North-western Province. + + + +This is evidently the Jataka story No. 92 (vol. i, p. 224), in which +the man who was first caught declared that he gave the necklace to the +Treasurer, who said that he passed it on to the Chaplain, who stated +that it was given to the Chief Musician, who said he handed it to the +Courtesan. To make the monkey produce and wear it, a number of bead +necklaces were placed on the necks, wrists and ankles of other monkeys +that were caught. In this story the last person charged totally denied +having received the necklace. + +In A. von Schiefner's Tibetan Tales (Ralston), p. 181, the Queen +hung the necklace on a tree, whence a monkey stole it. A beggar who +was arrested first charged a merchant with receiving it from him, +and afterwards also, as accomplices, a courtesan, a lute player, +and the son of the Minister. The Minister got the King to release the +prisoners, and to take the Queen to the park wearing a necklace. When +she danced the monkey imitated her, and the necklace fell off its neck. + +With reference to the remarks of the prisoners in the Sinhalese +version, that being wealthy persons they could escape by paying the +value of the missing necklace, a statement not found in the Jataka +story, Sirr, who was a Deputy Queen's Advocate in Ceylon, stated +in Ceylon and the Cingalese (1850), vol. ii., p. 231, that "theft +was punished by a fine equal to the value of the stolen property, +by flogging, and by imprisonment; or, if the thief immediately +restored the property, he was only flogged and paraded through the +village where the crime had been committed." According to Dr. Davy, +flogging and imprisonment were not always inflicted, however. + +In the middle of the seventeenth century, according to Ribeiro, +"if the thief confessed his crime he was condemned to pay the +highest value of the article which satisfied the other party, and +as a penalty for his offence double its value to the Royal Treasury" +(History of Ceilão, translation by Pieris, 2nd ed., p. 152). + + + + + + + + +NO. 101 + +THE WIDOW WOMAN AND LOKU-APPUHAMI + + +At a village a Siti [83] widow-mother had a son having the name +Appuhami. That Loku-Appuhami, having seen that the men of that district +are gambling, came to his mother, and said, "Mother, the men of this +village are gambling. Having cooked rice during the day time give me +it, and a little money, for me to go to gamble," he said. + +Then the woman says, "Ane! Son, whence is there money for us? You be +quiet," [84] she said. + +The boy having heard the mother's word, through being unable to +gamble went outside the house. When going, this boy saw that two men +having been at the cattle herd near a tamarind tree, went away. Having +seen them, this boy went there and looked; when he looked two sallis +(half-farthings) had fallen down there. + +After that, this boy having taken the two sallis, said to his mother, +"Mother, now then, cook and give me rice, to go to gamble," he said. + +Hearing that, the old woman asked, "Whence is there money for you?" + +Then the boy said, "There were two sallis for me at the root of the +tamarind tree; they will do for me," he said. + +After that, the widow-mother having cooked rice dust, gave it. The boy +having eaten the rice, went to the gambling place. Having gone, he laid +down those two sallis, and told the men to play. The men did not play. + +Then a youth of that very sort having been there played for it. Then +for the two sallis yet two sallis came. Next, he wagered (lit., held) +the whole four sallis. On that occasion, for those four sallis yet +four sallis came. In this manner he that day won a large amount. + +Having won and gone from there, on the following day, also, he +came. Having come, and when playing that day having lost the money, +he played also on credit. Having played on credit, after he went away, +on the following day those creditors, through ill-feeling for him, +went in order to ask for the debts. + +When they were going, this boy they call Loku-Appuhami was colouring a +cudgel in a good manner. Before that, he had said to his mother, [85] +"At first when the men come, when I am asking for betel and areka-nut, +you remain silent, looking on. Then I shall come and beat you [with +this cudgel]; then fall down as though you died. When I am calling you +a second time, do you, having gone into the house and dressed well, +like a good-looking young girl, bring the betel box," he said. + +Well then, she did in that manner. When he did it (i.e., struck her) +the woman in that very way fell down. Having fallen, when she was +[there] that one (araya) again called her. Then [getting up and] +dressing well [inside the house] like a young girl, she takes a betel +box. When [she was] coming, those men who came to take the debts asked, +"What did you to your mother?" they asked. + +Then he says, "I made her Tirihan," [86] he said. Having said it, +the man went into the house. + +After he went into the house these men who came to take the debt, +thinking, "Ade! It is good for us also to make our women Tirihan; +we don't want this debt," and taking that cudgel, bounded off. + +When they were bounding off, that Loku-Appuhami having quickly +(wijahata) sprung out and called those persons (arunta) says, +"Ade! You are taking it; that is right. Beat seven persons, and put +them into one house (room), and remain without opening the door until +the time when seven days are going, [for them] to become Tirihan," +he said. Having heard him the party went. + +Having gone, and having beaten seven persons, and put them into one +house, when they were there seven days blue-flies began to go over +the walls of the house. Then this party say, "It is indeed because +they have become Tirihan that the blue-flies are going." Having said +[this] they looked; when they looked all had died. + +After that, they came in order to seize Loku-Appuhami. Having come they +seized him; seizing him, and having placed his arms behind his back +and tying him, they went to throw him into the river. Having gone, +there was a travellers' shed near the river; having tied him at the +post of the travellers' shed, those men went outside, and went away +[temporarily]. + +After they went, a Moorman, taking a drove of laden pack-bulls +(tavalama), went near the travellers' shed. When going, having +seen that man who is tied to the post, this Moorman asks, "Why, +Loku-Appuhami, are you caught and tied to that tree?" + +"Ane! Tambi-elder-brother, because I have lumbago I am tied." + +Then he says, "Ane! Loku-Appu, I also have lumbago. Because of it, +catch and tie me also to that tree," he says. + +Then Loku-Appu said, "If so, unfasten me." + +After that, the Tambi having come, unfastened him. After he unfastened +him, Loku-Appuhami having caught him, and placed him at the tree, +and tied him, went away, driving the drove of pack-bulls. + +After he went, those men having come, when they looked he was the +Tambi. Then those men say, "Ade! Loku-Appuhami took the appearance +of a Moorman!" Having spoken together, and seized that Moorman, +they put him into the river and went away. + +Then Loku-Appuhami, taking that Moorman's drove of pack-bulls, goes +through the midst of those men's houses. When [he was] going, a woman +said to the men, "Look there! Loku Appuhami who went to be thrown +into the river,--On! he is bringing a drove of pack-bulls!" she said. + +Then a man, being in the house, said, "Strumpet, don't thou tell +lies." Scolding her in this manner, the man also came out and looked; +when he looked, in very truth (haebaewatama) he is coming! After that, +he asked, "Loku-Appuhami, whence (kohendae) are you bringing that +drove of pack-bulls and the goods?" + +Then Loku-Appuhami said, "Having gone to the bottom of the water +in the river, when I looked these were [there]. After that, having +looked out a good one from them (i.e., a good drove of bulls), +[after] selecting it I came away," he said. + +Having heard that word, the party, as many as stayed at home, said, +"We also having gone there, put us into the river to bring an excellent +[87] bit of pack-bull drove." + +Having said, "It is good," calling the party, Loku-Appuhami put a +person into the water. Then, having gone into the water, when dying +he made a sound, "Boka, Boka," [88] and dust came to the surface. + +Then the party who stayed on the bank asked, "What, Loku-Appuhami, +is that?" + +Loku-Appuhami says, "That is [because] he is finding excellent droves +of pack-bulls." + +Then the other persons, also, who were on the bank, said, "If so, +put us in also, to select good droves of pack-bulls and come." + +After that, he put that party in also. In that very way the whole of +the persons went and died in the river. + +Loku-Appuhami having returned, taking all the goods that were in +those persons' houses, went to those persons' houses. Having gone, +he became rich to a good degree (honda haetiyata). + + + North-western Province. + + + +This story is another version of the tales numbered 9 and 12 in vol. i, +at the end of which the outlines of some variants are given. + +There is also a Khassonka story of West Africa extremely like +the later incidents of No. 10, in Contes Soudanais (C. Monteil), +p. 67. When his mother continually interrupted a young thief who was +being questioned by a King, the son stabbed her with his dagger, in +reality merely piercing a bottle of ox's blood which was concealed +under her cloth. She fell down, the blood poured out, and she seemed +to be dead. The son then, uttering spells, three times sprinkled the +deceased's face with a cow's tail dipped in water. She recovered, and +the son sold the cow's tail to the King for two thousand slaves. When +the King cut the throat of his favourite wife and failed to restore +her to life, he ordered the thief to be thrown into the river sewn +up in an ox-hide. While the slaves who carried him left their bundle +on the roadside, the thief, hearing the voices of a pious Muhammadan +priest and his pupils and servants, began to cry out that he preferred +a life on earth to one in Paradise. The priest opened the skin, +and learning that the youth was being forcibly taken to Paradise, +gladly exchanged places with him, and was drowned. The thief then +took some gold that he found in the priest's house, and reported to +the King that the King's father had sent him with it for the King, +adding that there was much more to be got in Paradise. The King gave +him half the gold, and got himself and his relatives sewn up in hides +and thrown into the deepest part of the river. As they did not return +the people made the thief King. + + + + + + + + +NO. 102 + +THE DECOCTION OF EIGHT NELLI FRUITS [89] + + +In a certain country there is a Vedarala. The Vedarala is a person +possessing the knowledge of medical practice, a very clever person +at telling prognostics (nimiti kimen). There is also a child of +the Vedarala's. + +During the time while they are thus, the boy one day came running near +the Vedarala, and said, "Ane! Father, you have been learning so much; +you are now dying. Now then, where is your learning that you have +taught me?" and he began to cry. + +After that, [the Vedarala] was not [sufficiently] conscious to tell +him anything. While he was about to die, just as he was saying, +"Ane! Son, you will have the decoction of eight Nelli [fruits]----" +the Vedarala died. + +He having died, after a little time went by, a man's yoke of buffaloes +were lost. After that, the man (minissa) speaks, "Ane! What shall +I do? If the Vedarala were [here], he would look at the prognostics +[to ascertain] on which hand the yoke of buffaloes went, and he would +tell me. It is indeed to our loss that the Vedarala is lost." In that +manner he spoke a word. + +Then one man who was present said, "Why are you saying thus? That +Vedarala's son is [there]. Go and look for him, and ask it of him." + +After that, the man, having gone to the tree and plucked betel leaves, +came in the manner in which they came before near the big Vedarala +also, and having given betel leaves and money, asked that boy, "How, +Vedarala, have my yoke of buffaloes been lost? On account of it you +must look at the prognostics." + +Then the boy said regarding it, "Taking eight Nelli fruits, beat them +and pour water [over them]; and having made a decoction, and made rock +salt into powder, and put it in, and poured castor-oil in, drink it, +and go and seek the yoke of buffaloes. Then they will be found," +he said. + +Afterwards the man came home, and taking eight Nelli fruits, and having +beaten them, and poured water [on them], made a decoction; and having +made rock salt into powder, and put it in, and poured castor-oil in, +drank it in the morning, and went to seek the lost cattle. + +When going a little far the man began to [experience the purgative +effect of the medicine in a severe manner]. As he was going in the +chena jungle he met with a pool. The man, washing his hands and feet +at the pool, and sitting at noon near a tree at the pool because of +the severity of the treatment, remained looking about. + +While he was looking about for a little time, the yoke of buffaloes, +having stayed in that chena jungle and being thirsty, came there +and drank water from that pool. While they were drinking, the man +went to them, and catching the yoke of buffaloes, took them to the +village. Having gone [there] he ate rice, and the [action of the +medicine] ceased. On the following day, the man, tying up a pingo +(carrying-stick) load and going with it, gave many presents to the +Vedarala's boy. + +When a little time had passed, war having been made on the King of +that country, and as still [another] King was coming to seize the +country, because there were not people [left] to fight the King was +in much fear. + +While he was thus, that man whose cattle having been lost were found, +went and said, "O Lord, Your Majesty, the Vedarala's son, a small +Vedarala indeed, somehow or other having made a stratagem on account +of that, will do something so that they will not fight." + +After that, the King having sent men, asked for a device for it. On +account of it, he said that everybody who was in the city should +drink the decoction of eight Nellis. + +Thereupon, all in the city having made the decoction, and put in the +rock salt and castor-oil, drank it that very night. Having drunk it, +the whole of the people having entered the city, while they were +sleeping all became [obliged] to go out. The men who stayed in the +city would be about a hundred. + +At the city there is a small window at the back, called "the dark +window" (aendiri kawla). From that window each one began to go out +ten or twelve times to the open ground. + +The King who was coming to the city for the war, had sent spies to +the city to look if [many] people are there. While the spies stayed +looking at this, it was like a wonder. If there was not one, there +was another went out until the time when it became light. + +Having said, "Leaving [out of consideration] the multitude who went +out, how many people are there not in the city still! This war does +not matter to us; because of it let us go away," all the men whom +the King sent went away. After that, having said, "There are too many +people at this city," through fear he did not come for the war. + +After that, the King of this city having given to the Vedarala's son +many villages, fields, silver and gold, established him in the post +of Minister. Thereafter, having been a soothsayer who bore a name +just like that one's father, he was a very wealthy person. + + + North-central Province. + + + +The "rock salt" (sahida-lunu) would be salt in crystals, this being +the state in which the salt is collected in Ceylon after the water +has evaporated. + + + + + + + + +NO. 103. + +THE PRINCE AND PRINCESS AND TWO DEVATAWAS + + +At a certain time, in the [Sun] Rising world, [90] a Prince was +born. In the [Sun] Setting world [91] a Princess was born. When in +the Rising world a Devatawa, and in the Setting world a Devatawi were +coming to hear Bana (the Buddhist sacred writings), the Devatawa +saw the Prince and the Devatawi saw the Princess. On that day, the +Devatawa and the Devatawi, both of them, came later than on other days. + +The Devatawa asked the Devatawi, "Thou not having come [92] at the time +when thou camest on other days, why hast thou delayed so much to-day?" + +Thereupon the Devatawi said, "I saw a Princess. As there is not in +this world a beautiful Princess who is equal to the Princess, having +stayed looking at the Princess I was delayed." + +Then the Devatawa [said], "Not like the Princess whom thou sawest, +I saw a Prince possessing beauty to the degree which is not in this +world. Because of it, having stayed looking at the Prince, I delayed +so much." Well then, the Devatawa says, "The Prince whom I saw is +more beautiful than the Princess whom thou sawest." The Devatawi says, +"The Princess whom I saw is more beautiful than the Prince whom thou +sawest." Having said [this], the two had a quarrel there. + +The Devatawa said, "When it is the time the Princess whom thou sawest +is sleeping, for the purpose of looking if the Princess's beauty is +more or the Prince's beauty is more, taking her together with even her +bed while she is asleep, come thou to the place where this Prince is." + +Accepting the word, the Devatawi having brought the Princess, deposited +her together with even the bed, near the place where the Prince has +gone to sleep. + +After that, the Devatawa and Devatawi say, "We will now test the +beauty of these two thus," that is, it was [settled] that when they +have awakened these two from sleep, the beauty is the less of the +person who first salutes, honours, and pays respects [to the other]. + +Well then, by the Devatawa the Prince was awakened. But the Prince +[having seen the Princess] thinks, "It will be a thing that these +parents of mine have done for the purpose of getting to know my motives +in not marrying." Having put on the Princess's finger the jewelled ring +that was on the Prince's hand, and putting the jewelled ring that was +on the Princess's hand on the Prince's finger, not looking on that +side, having looked on the other side (i.e., in another direction) +he went to sleep. + +Thereafter awaking the Princess, she saluted and paid honours and +respects to the Prince. Still the quarrel of the Devatawi and Devatawa +not being allayed, for the purpose of looking which of their two +words is right and which wrong, they summoned another Devatawa. + +The Devatawa having come, says, "Do not ye allow this quarrel to occur; +the two persons are of equal beauty." + +Afterwards the Devatawa tells the Devatawi, "Please bring the Princess +to her city, and place her [as before]," he said. The Devatawi did so. + +Afterwards, in the morning the Prince having arisen, not knowing +this wonder that had happened, with the thought that it was done by +his father the King, not eating, not drinking, he began to beg his +father the King, and the Ministers, to give him the Princess. + +Thereupon, his father the King and the other persons, having thought, +"Whence did we [bring and] place [there] this Princess of whom we are +told! Through a malady's causing this to this Prince, he is babbling," +began to apply medical treatment. + +The Princess, just like that, not eating, not drinking, began to beg +for the Prince whom the Princess saw. Therefore her parents, just +like that, to her also began to apply medical treatment. Vedaralas +(doctors) having come, say, "We are unable to cure this malady." But +one Vedarala said, "I can cure this malady." + +When he asked the Prince about the malady, the Prince [said], "I have +no malady at all; but not obtaining the Princess whom I saw on the +night of such and such a day is my malady." + +When he asked, "What mark of it have you, Sir?" the Prince said, +"The ring that was on her hand,--look here, it is on my hand; the +ring that was on my hand is on her hand." + +Well then, the Veda says, "In whatever country the Princess is I will +bring her. You, Sir, without troubling [yourself], eat and drink, +and be good enough to remain in pleasure." Thereupon a very great +delight was produced for the Prince; the malady disappeared. + +Afterwards the Veda, taking the ring that was on the Prince's hand, +and having gone from city to city successively, entered into the very +city at which she alighted. At that time, the inhabitants of the city +[said], "Our King's daughter has a malady." + +The Vedarala having heard it, when he asked, "What manner of illness +is that malady?" the inhabitants say, "'Should I not obtain the Prince +who was seen at night by me, my life will be lost,' the Princess says." + +Thereupon the Vedarala says, "I am able to cure the malady." [They +informed the King accordingly.] + +Thereupon the King having given (promised) him several great offices, +went summoning the Vedarala to the palace. Then the Vedarala asks +the Princess, "What is the malady which has come to you?" + +When he said it, "Not obtaining the Prince whom I saw at night, +indeed, is my malady," she replied. Then when the Vedatema (doctor) +showed the ring that he took, with the quickness with which she saw +the ring the malady became cured. + +Afterwards the Vedatema says [to the King], "Even should this malady +be [apparently] cured in this manner, yet afterwards she may behave +arrogantly. Because of it, there is my Preceptor [whom I must call +in]. Having come with him, I must still apply medical treatment for +this malady." + +After that, the King having said, "It is good," and having given him +presents and distinctions, allowed him to go. The Vedarala having +returned, went [back] with that Prince. After that, the two persons +saw and married each other. + +When they had been [there] a little time, the two persons having +come away for the purpose of seeing the Prince's two parents, when +they were coming on the road, while she was sleeping near a river, +suffering from weariness, the mouth of the Princess's box of ornaments +having been opened by the Prince, he remained looking in it. A talisman +[93] of the Princess's was there. A bird having carried the talisman +aloft, began to go away with it. Thereupon the Prince began to go +after the bird; after he had gone on a very distant unfrequented +road, it became jungly (walmat), and being unable to find the path +[on which he had come], he went to another city. + +As the Princess was afraid to go to seek the quarter to which the +Prince went, putting on the Prince's clothes she went to another +city. Having gone to the city, when she went near the King, the +King asked what was the work she could do. This Princess says, +"I can teach the arts and sciences." + +Thereupon the King appointed the [apparent] Prince to teach the +Princesses, and when ships came from foreign countries to take charge +of them [and examine their cargoes],--all these things. And the King, +thinking this person is a Prince, married [to her] and gave her a +Princess of the King's. Afterwards, not concealing from the Princess +that she is a Princess, and the manner in which she is seeking her +husband the Prince, she told her not to make it known; and she also +concealed it in that very way. + +The Prince, on the journey on which he went to seek the ornament, +having joined a man of another city, remained doing work for +wages. While he was in that condition, when two birds were fighting, +one having split open the stomach of the other threw it down. When +the Prince looked at it, the ornament that he sought having been +[in it], he met with it. + +From the country in which is the Prince, ships go to the country in +which is the Princess. The gardener [under whom he worked] having +obtained and given goods to the Prince, the Prince, taking the +Princess's talisman and having put it in a box, [94] was about to go +[in a ship] for the sale of the goods. But a little before he was +coming away, they sent word that an illness had befallen the gardener, +and when he went to look [at him] the ships went away. + +At that time the ships went to the other city. Afterwards, at the +time when [the Princess] was examining the goods of the ships she +met with this ornament. When she asked, "Whose are these goods?" on +their saying they were those of such and such a gardener's labourer, +she confiscated the goods until they brought him. + +Afterwards the sailors, having gone back, brought him. After that, +having caused him to bathe in scented sandal water, and [the King] +having appointed him to the sovereignty, marrying both the Princesses +he remained [there]. + + + P B. Madahapola, Ratemahatmaya, North-western Province. + + + +This story is evidently that found in the Arabian Nights (Lady Burton's +ed., vol. 2, p. 307), and termed there "Tale of Kamar al-Zaman," +although in some details it adheres more closely to a story given in +the Katha Sarit Sagara. In the Arabian Nights, the father of the Prince +was King of the Khalidan Islands--(stated to be the Canaries)--and +the Princess's father was the King of "the Islands of the Inland Sea +in the parts of China." A Jinn Princess saw and admired the Prince, +who had been imprisoned for refusing to marry; and an Ifrit saw the +Princess, and by the order of the Jinn Princess brought her while +asleep (without the bed) and laid her beside the sleeping Prince. At +the suggestion of an Ifrit whom they summoned to decide their dispute +as to which was the more beautiful, they awoke first the Prince and +then, when he was asleep, the Princess, each of whom took the other's +finger ring. The Princess was then carried back. Next day the two were +thought to be insane, and they were kept in prison for three years. The +Princess's foster-brother found the Prince, cured him by telling him +about the Princess, and returned with him. He visited the Princess +disguised as an astrologer; she at once recovered, and her father +gave her in marriage to the Prince, as well as the rule over half the +kingdom. The rest of the story agrees closely with that given above. + +The Katha Sarit Sagara (Tawney), vol. ii, p. 209, contains a +story which seems to be the Indian original of the first part of +the tale. The second part relating to the loss and recovery of the +talisman, appears to be an evident addition, since the first part is +a complete tale by itself. The Indian story is as follows:-- + +At the orders of the God Ganesa, the Ganas his attendants transported +Prince Sridarsana of Malava (without his bed), while asleep, to +Hansadwipa, an island in the Western Sea, and placed him on the bed +on which the King's daughter lay asleep. He awoke, thought it a dream, +nudged her shoulder, and she awoke. When they had exchanged ornaments, +the Ganas stupefied them and carried back the Prince. Next day the +Prince's father, after hearing his story, issued a proclamation, +but could not discover where Hansadwipa was. The Princess's father +ascertained the facts by means of the power of contemplation possessed +by an ascetic, who went "in a moment" by his mystical power to Malava, +cured a madman by the touch of his hand, and was requested to restore +the Prince to happiness. He carried him back to Hansadwipa, and after +the two lovers were married conveyed them both to Malava, where the +Prince eventually succeeded to the throne. + +In The Story of Madana Kama Raja (Natesa Sastri), p. 29, a Prince by +means of a magic ring caused a Princess to be transported to him while +asleep on her bed. They agreed to be married, and he then sent her +back to her own room in the same way. On the following day she told +her father that she had dreamt of this Prince and had determined to +marry him. A few days afterwards the Prince's Ministers arrived to ask +her hand in marriage, and when the Prince went there they were married. + +In Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 299, +a Prince who refused to marry was imprisoned by his father. Three +Bongas (deities) saw him, the wife of the Bonga chief proposed to +give him a bride, and during the next night he found a Bonga maiden +sitting beside him when he awoke. They exchanged rings, were seen by +the warders, who informed the Raja, and they were married. + + + + + + + + +NO. 104 + +CONCERNING THE PRINCE AND THE PRINCESS WHO WAS SOLD + + +In a certain country there was the son of a King. He gave charge of him +to a teacher, and told him to teach the son. On the day on which he +was handed over he was not there. On the following day, only, having +gone to the school, after that having said he was going to school he +went to the high road, and during the whole day-time [95] having been +eating and eating kaju [nuts] in the evening he comes home and says +that he went to school. A single person does not know of this deceit. + +In this manner, while two or three years are going he did thus. The +teacher also did not give information to the King about this matter. + +He not giving it, one day the King to look into this Prince's learning +wrote a letter and placed it on the table. After that lying Prince +came, having said that he went to school, [the King], with the view +that "If he was learning it is good for me to ascertain easily by +[means of] letters," said, "Son, on that table there is a letter. I +omitted (baeri-wuna) to look at it. Break it [open] and look what +the letter is." + +Thereupon the Prince, having broken [open] the letter and looked at it, +said, "Ane! Father, except that in this there are a sort of strokes +and strokes, and a sort of drops, I indeed cannot perceive anything." + +Then the King having become angry at the teacher sent him a letter. The +teacher having looked at the King's letter, sent a letter thus: +"Ane! O King, except that you, Sir, handed over your son, I have not +even yet seen the Prince after that." + +Thereupon the King having said, "We do not want the disobedient son," +caused the executioners to be brought, and having said, "Having taken +him and gone into the midst of the forest, you must behead him," +gave him [to them]. + +At that time the Prince's Mother-Queen said to the executioners, +"Don't kill him"; and having spoken to them and given a hundred +thousand masuran to the Prince, and said, "Without having come +bounding into this country again, go you to another country and get +your livelihood," sent him away. + +As the Prince was going away to another country, he saw that four +persons, holding a man who is dead, are dragging him to the four sides, +and he asked, "Ane! You are tormenting that dead man! Why?" + +Then the men [said], "We four men are to get four hundred masuran +from this man. [For us] to let him go, will you give the four hundred +masuran?" they asked. + +Thereupon this Prince, having seen the torment they were causing to the +dead body, said, "It is good"; and having given four hundred masuran +to the four men, and further having given five hundred masuran, and +caused the corpse to be buried, the Prince went away. That dead man +having gone, was [re]born, and became a fish in the sea. + +When this Prince went from that city to another city, he saw that +on account of a want of money the King was selling a Princess and +two Princes of the King of the city; and this Prince having become +inclined to take that Princess asked the price for the Princess. The +King said, "It is a thousand masuran." Then when the Prince looked +at the account of the masuran which he had, except that there were a +thousand masuran by account, there was not even one in excess. [96] +After that, having been considering and considering it, he gave the +thousand masuran, and taking the Princess, went away. That this Prince +is a royal Prince no one knows. + +Then this Prince, calling the Princess also, went to a house at which +washermen stayed. The washermen asked, "Where are ye going?" + +Thereupon the Princess and Prince said, "We are going to a place +where they give to eat and to wear." + +Then the washermen, in order to take [them for] work for them, said, +"It is good. If so, remain ye here." Thereupon the two persons +stayed there. + +When they were [there] not much time, the washermen, thinking, +"What are we giving to eat to these two for?" said, "Go ye to any +quarter ye want." + +At that time, the young Prince and Princess [97] having gone to yet +[another] garden, building a stick house [there], this Prince having +told that Princess to be in the house went and plucked coconuts +during the whole day-time (dawal tisse). Taking the coconuts given +as his hire (baelagedi), and having given them at the shop, in the +evening procuring two gills of rice and the requisite things for it +he comes back. + +When he brought them, what does that Princess do? Each day she put +away at the rate of half a gill from the rice, and cooked the other +things; and having given to the Prince also, and the Princess also +having eaten, in this manner, when three or four days had gone, the +rice that she put away was collected [sufficient] for eating at still +a meal or two. + +Then the Princess said to the Prince, "Elder brother, [in exchange] +for the things you obtain to-day not getting anything [else], bring a +cubit of cloth, and thread, and a needle." Thereupon, having given the +coconuts obtained that day he brought a cubit of cloth, and thread, +and a needle. + +After he brought them, having eaten and drunk in the evening, and +spread and given the mat for the Prince to sleep on, what does this +Princess do? Having cut the cubit of cloth, and put sewing on it worth +millions (koti ganan) of masuran, she sewed a handkerchief. Having +sewn it, and finished as it became light, she said to that Prince, +"Elder brother, give this, and not stating a price, asking for only +what the shopkeeper gave [for such an article] bring that." + +Thereupon the Prince, taking the handkerchief, went to three or four +shops. The shopkeepers said, "We have no words [to say] regarding +taking that handkerchief." + +At that time there was still a great shop; to it he took it. The +shopkeepers, taking the handkerchief, having seen the marvel of it, +asked, "For this handkerchief how much?" + +Then this Prince said, "I cannot state a price for that. Please give +the price that you give." + +Thereupon the shopkeepers having said, "Take as much rice and +vegetables as you can," after he got them gave also a hundred thousand +masuran. + +This Prince taking them and having returned, those two persons remained +eating and drinking. + +In those days the King who sold the Princess made a proclamation by +beat of tom-toms, [98] that is, "If there should be a person who came +[after] finding my Princess, having married the Princess to him I +will decorate him with the royal crown." + +Thereupon the King's Minister having said, "I can come [after] +finding her; I want time for three months, and a handkerchief that +the Princess sewed," asked for [the handkerchief]. The King gave it. + +Then the Minister also having come by sea, landed at the city at +which this Princess and Prince stay. Having come there, he showed +and showed that handkerchief at the shops, while asking, "Are there +handkerchiefs of this kind?" + +The shopkeepers who got that handkerchief said, "Here; we have one," +and showed it. + +Thereupon the Minister asked at the hand of the shopkeepers, "Who +gave this handkerchief?" + +The shopkeepers said, "Behold. The man who stays at the house in the +lower part of that garden brought and gave it." + +So having gone near the house, when he looked only the Princess was +[there], not the Prince. Having said at the hand of the Princess, +"Your father the King said to you [that you are] to go with me," +he showed the handkerchief. + +Thereupon the Princess said, "No. It is not father who provided +subsistence for me for so much time. There is a person who provided +my livelihood. Because of it, unless I ask from him and go, without +[doing so] I will not go." At that time the Prince came. + +After he came this Princess said to the Prince, "Elder brother, +my father the King having said that I am to go, has sent this +Minister. What do you say about it?" she asked. + +The Prince said, "If you will go, go; if you will be [here], stay. It +is [according to] any wish of yours." + +Then the Princess spoke, "Don't say so, elder brother. Except that +if you told me to stay I will stay, and if you told me to go I will +go, for the word of my father the King I will not go. Because of it, +let the whole three of us go." + +Thereupon the Prince also having said, "It is good," the whole three +having embarked began to go. While going thus, except that the Princess +and Prince remain on one side, and that Minister on one side, they do +not allow him to approach them. The Minister is much annoyed about it. + +They went six days on the sea. On the whole six days, having said that +the Minister will put into peril and kill the Prince, the Princess +without sleeping remains simply looking on when the Prince has gone +to sleep. In that way, on the seventh day after they embarked, the +Princess being sleepy could not bear up, and said to the Prince, +"Elder brother, during the time while I sleep a little you remain +awake." Having said [this], the Princess went to sleep. + +The Prince having been awake a little time, through the manner of +his reclining went to sleep. Thereupon this Minister having awoke, +when he looked having perceived that both were asleep, quickly rolled +the Prince into the sea. + +Just as he was thus rolling him over, that dead man having become +a fish and having been [there], came and seized him behind. Having +thus seized him, placing him on its back the fish asked at the hand +of the Prince, "What will you give me to put you ashore?" + +Then the Prince said, "I have not a thing to give now. From the [first] +things that I obtain afterwards I will give you a half part." Thereupon +the fish brought him and put him ashore. Afterwards the Prince went +to the Princess's city. + +[Having landed], that Minister said to the Princess, "Let us go to +the palace." + +Thereupon the Princess said, "I will not go with thee. Tell thou my +father to come." So the Minister having gone, told the King to come. + +Thereupon the King came. At that time that Prince also stayed near, +so that he should be visible to the Princess. + +The Princess, having seen the Prince, asked, "Father, in this country +how are the laws now regarding journeys?" + +The King said, "What, daughter, are you saying that for? They are +just like [they were] when you were [here]." + +Thereupon the Princess said, "At the time when you were sending +letters to me, my elder brother who gave me food and clothing, and +I, and the Minister, having embarked came away. My elder brother who +provided subsistence for me was lost. You must make inquiry about it +in a thorough manner." + +Then the King having made inquiry and looked [into the matter], getting +to know that the Minister threw him into the sea, [found that] unless +he beheads the Minister there was nothing else [to do]. Because of it, +he commanded them to behead the Minister. After that they beheaded him. + +Then, this Princess first marrying the Prince himself, he appointed +the Prince to the sovereignty. + +Well then, when they are there no long time, the two persons went +to the sea to bathe. At that time that fish having come, seizing +the Prince's leg asked, "Where is the charge you undertook for me +that day?" + +This Princess having heard it, asked, "What does it say?" + +Thereupon the Prince said, "When I was falling into the sea that day, +this fish, taking me on its back, asked at my hand, 'What will you +give [me] to put you on shore?' Then I said, 'From the things that I +obtain first I will give a [half] share.' That share it now asks for." + +At that time the Princess having given into the Prince's hand the sword +that was on the shore, said, "It is I whom you obtained first. Because +of it, having split a [half] share off me give it to the fish." + +Then the fish said, "No need of it for me. This Prince one day +has expended one thousand (sic) four hundred masuran over a dead +body. Please say you do not want that debt. [I was that dead body]." + +Thereupon the Prince said, "I do not want the debt." + +After that, the fish having completely let go went away. The +Prince-King and the Princess-Queen, both of them, [after] bathing +came to the palace. + + + Finished. + + North-western Province. + + + +In the Arabian Nights (Lady Burton's ed., vol. v, p. 304), Princess +Miriam, daughter of the King of France, who had been in a vessel that +was captured, was offered for sale in Alexandria, and was bought +by a youth for a thousand gold dinars (about £500), all the money +he had. Each night she knitted a silk girdle, which he sold in the +morning for twenty gold dinars. While he was wearing on his head a +beautiful silk handkerchief worked by her, the work was recognised +by a Minister sent by the French King in search of her. He bought it +for a thousand dinars, and gave a feast at which he made the youth +drunk and induced him to sell the Princess for ten thousand dinars; +she was carried back to France, and married to the Minister. After +some adventures while the youth was endeavouring to carry her off, +the two lovers escaped to Baghdad, and were formally married by the +Khalif. With her own hand she killed the Minister when he came to +demand her return to France. + +Sir R. F. Burton agreed with Dr. Bacher that this story is based on +a legend of Charlemagne's daughter Emma and his secretary Eginhardt +(vol. vi, p. 290). Notwithstanding its resemblance to this tale, the +Sinhalese story may be an independent one. The account of the Princess +who works a jacket or scarf occurs in Nos. 8 and 248, in which, also, +the sale led to her abduction. In a variant, robbers carried her off +and sold her for a thousand masu. + + + + + + + + +NO. 105 + +THE PRINCESS HETTIRALA + + +In a certain country there are a King and a Queen, it is said. There is +also a Prince (son) of those two persons. Having given seven thousand +masuran, a Princess was brought, and given to the Prince by the King +and Queen. + +The Prince that night having spoken to the Princess, told her to warm +a little water and give him it. To that having said, "I will not," +the Princess went to sleep. On that account, next morning the Prince +went and sent away the Princess. + +After that, again having given seven thousand masuran, and brought +yet [another] Princess, they gave [her to him]. In that very way +having told that Princess to warm water, because she did not warm +it he went and sent her away. Thus in that manner having brought six +Princesses, because they did not warm water in the night he sent away +the whole six. + +After that, having given ten thousand masuran, and come summoning +yet a Princess, they gave [her to him]. That Princess at the time +when the Prince told her, having warmed water gave it. + +Well then, while he is causing the days to pass with much affection +for the Princess, the whole of the men of that country became ready +to go to Puttalam. This Prince also having thought of going, when +he asked [permission] at the hand of the King, the King and Queen, +both of them, said, "Don't go. If you eat the things that are here and +stop [here], it will be sufficient for you. They go to Puttalam near +the city of the courtesan woman. When they are going away from there +the courtesan woman catches and takes them, having said, 'Don't even +go.'" They said many things. + +But the Prince without hearkening to it went away to Puttalam with the +men. Having gone, he went to the city of the courtesan woman. Then +certain men having been there, said, "Here, indeed, is the tavalam +place [99]; throw down the sacks." Well then, this party threw down +the sacks. + +Having thrown down the sacks, when they were becoming ready to cook, +the courtesan woman having come, said, "Don't you cook; I am preparing +food for all." The woman, however many persons should come, gives +food to the whole of them. + +That night, also, having prepared food for these people, and called +them to the house, and apportioned the cooked rice and given it, she +said, "Having eaten this cooked rice and eaten betel, should my cat +be holding the light at the time when it is becoming finished, this +multitude, the cattle, and the sacks are mine. Should it be unable +[to do] thus, my city, people, cattle, sacks, and all my goods are +yours," she wagered and promised. + +This multitude having become pleased at it, began to eat the cooked +rice. When they began, the cat came, and sitting down in the midst +of the multitude remained holding the light. Having eaten both +the cooked rice and the betel, because at the time when they were +finishing it remained holding the light, the multitude, the cattle, +the sacks, became attached [100] to the courtesan woman (i.e., became +her property). + +This multitude being unable to go away, a number of years went by. The +Princess's parents having ascertained that that Prince's Princess is +living alone, without the Prince, the two came to go away with the +Princess. That King and Queen (the Prince's parents), having said +that on the top of the sorrow at the loss of the Prince they cannot +send away the Princess also, were much agitated. But the Princess's +parents without listening to it, joining with the Princess went to +the Princess's country. + +Well then, the Princess, for the purpose of bringing the Prince, +spoke to the men of the Princess's country: "Let us go to Puttalam." + +The men said, "Having gone away to Puttalam, so many persons were +caught at the courtesan woman's city so many years ago; if, again, +we also go and should be caught, how shall we come back? We will not." + +Thereupon the Princess said, "Without your becoming caught, I will +save you; without fear do you become ready to go with me." After that, +many persons got ready. + +The Princess having cut a long bamboo stick, and cleaned it inside, +caught seven mice and put them in it; and having caught a few frogs +and put them in it for food for the mice, closed both ends and put a +little polish on the outside. The Princess having dressed in Hetti +dress, taking that staff made the name [for it], having said that +the name was "tavalam staff." + +Well then, this Hettirala (the Princess) went away to Puttalam with +those many persons. Having gone, when they came to the city of the +courtesan woman, certain men having been [there] said, "Here, indeed, +is the tavalama place; throw down the sacks." + +Well then, having thrown down the sacks, when they were becoming ready +to cook, the courtesan woman came and said, "I am preparing food for +you also; don't cook;" and in the very manner [in which she behaved] +to that first party, gave rice and made the promise. + +When this party were eating cooked rice, the cat, sitting in the midst +of this party, is holding the lamp. [101] This Princess who was the +Hettirala, having opened one side (end) of the tavalama staff, sent two +mice to go near the cat's head. The cat, not having even opened its +eyes, did not look [at them]. This Princess sent still two mice. At +that also it did not awake and look; silently it remained holding +the light. Then she sent the other three mice. Instantly the cat, +having let go the lamp, sprang to catch the mice. + +Well then, the city, the multitude of the city, the cattle, the sacks, +and the whole of the goods became the property of the Princess. Well +then, the Princess having told about this to the Princess's Prince +also, and having started off that party [who accompanied her] to the +Princess's country, the Prince and Princess went with the party from +the Prince's country. + +When they were coming along to the Prince's country, the Prince's +mother and the King too, remained weeping and weeping under a tree +in the rice field, wearing a sort of ugly clothes, the hair of the +head unfastened and hanging down, and mucus trickling down, filthy +to the extent that they could not look at them. + +The Prince and Princess having seen from very far that these two +are [there], dressed themselves. But the two persons were unable to +recognise the Prince and Princess. Having come very near they asked +the King and Queen, "What are you weeping there for?" + +Thereupon, the two say, "There was only a single son of ours. There +is news that that son, having gone away to Puttalam, has been caught +at the courtesan woman's city. Now then, we have nobody; because of +it we are weeping." + +Thereupon these two persons said, "Well then, what shall we do about +that? Will you give us a resting-place in your kingdom?" they asked. + +Then these two persons having said, "We can," and having gone summoning +them to the palace, gave them the resting-place. This Princess, +taking off the Hetti clothes, and the Prince, having put on other +clothes in such a manner that they can recognise them, and having +summoned the King and Queen, the Princess told all this account from +the top to the root, and having said, "Behold! Your Prince is [here]," +she handed him over to them. + +Thereupon, this King and Queen having prepared sandal milk, [102] +and caused the Prince and Princess to bathe in it, gave charge of +the King's kingdom to the Princess; and in that very palace these +four persons passed the time in a good manner. + + + North-western Province. + + + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 149, a woman who kept +a gambling house was accustomed to win from everyone by the aid of +her cat, which brushed against the lamp and extinguished it when the +play was going against her. A young woman whose husband had in this +way lost everything he possessed, and who had lost his liberty also, +went in search of him, bribed the servants to tell her the secret of +the gambling woman's success, and then went to play disguised as a +man, having a mouse concealed in her sleeve. When the cat approached +the lamp she released the mouse, which was chased by the cat. In the +meantime she won back all that her husband lost. + +In Folklore of the Santal Parganas (collected by Dr. Bodding), p. 115, +a Prince while travelling was robbed of all his belongings by a Raja, +and became a labourer. His wife, hearing of it, went to the same place, +and it was settled that the person towards whom the Raja's cat jumped +should possess the wealth taken from the Prince. The Princess had +taken a mouse with her, and kept partly uncovering it and covering +it again with her shawl. When the cat was released it sprang towards +her to seize the mouse, so she regained the property. + +In Folk-Tales of Tibet (O'Connor), p. 39, a young man bet a person at +whose house he halted that when it became night a cat would not carry +a lantern into the room. Each person wagered all his property. The +landlord's cat being trained to bring in the lantern, he won the +wager, and the man became his servant. His wife came in search of him +disguised as a man. She made the usual bet, got her husband to conceal +in his bosom a box containing three mice, and to release these in turn +when the cat approached. The cat allowed the first two to run off, +but dropped the lantern and chased the last one. The man and his wife +returned home with all the landlord's goods as well as their own. + + + + + + + + +NO. 106 + +THE MAEHIYALLE-GAMA PRINCESS + + +In a certain city there are seven elder brothers and younger brothers, +it is said. Younger than the whole seven there is a young younger +brother. Those seven elder brothers said to the younger brother, +"Younger brother, you must bring a wife for yourself. In that way +having eaten a meal from that house and a meal from this house, +you cannot end [your] existence." + +Then the younger brother said, "I indeed at any time whatever will +not bring a wife." + +Thereupon the elder brother said to the younger brother, pushing +him, "If so, remain looking out in order to call [in marriage] the +Maehiyalle-gama Princess." + +After that, the younger brother, having said, "It is so indeed," +tied a ladder in order to go to Maehiyalle-gama. When he had gone +along the ladder a considerable distance, having fallen from the +ladder to the ground the Prince went into dust (kuduwela giya). + +After that, having come from the city Awulpura, they picked up the +bits into which the Prince was smashed; having come from the great +city Handi they joined them together; having come from Upadda city +they caused the Prince to be [re]-born. [103] + +After that, the Prince went to Maehiyalle-gama. When he went there, +the Princess having gone to bathe, only the servants were at the +palace. The servants having gone, said to the Princess, "Some one or +other has come to our palace." Then the Princess told them to give +him a mat at the calf-house. The servants having given him a mat at +the calf-house, he did not sit down. + +Again the servants went and said at the hand of the Princess, "He +did not sit down." After that, the Princess told them to give him a +mat at the manduwa (open shed). The servants gave a mat at the shed. + +The Prince did not sit down. + +Again the servants went and said at the hand of the Princess, "He +did not sit down." Then the Princess told them to spread a mat inside +the palace and give it. The servants spread a mat inside the palace, +and gave it. + +The Prince did not sit down. + +The servants again having gone, said at the hand of the Princess, +"He did not sit down." Then the Princess told them to give him a +chair. Afterwards the servants gave a chair. + +The Prince did not sit down. + +The servants again went and said at the hand of the Princess, "He did +not sit down." The Princess told them to give him a couch. Afterwards +the servants gave a couch. + +The Prince did not sit down. + +The servants went and said at the hand of the Princess, "Then, also, +he did not sit down." + +Afterwards the Princess said, "Give the couch on which I recline, +if so." The servants gave the couch on which the Princess reclines. + +After that, the Prince sat down. + +Then the Princess, also, [after] bathing came to the palace. Having +come, the Princess said at the hand of the servants, "To that person +who has come give food." + +Then the servants asked at the hand of the Princess, "In what shall +we give the cooked rice?" Then the Princess told them to give pieces +of leaf. Afterwards the servants having put the cooked rice on pieces +of leaf gave him it. + +The Prince did not eat. + +After that, the servants said at the hand of the Princess, "He does +not eat." Then the Princess told them to put it on a plate and give +it. The servants having put it on a plate gave it. + +He did not eat. + +The servants said at the hand of the Princess, "He did not +eat." Afterwards the Princess said, "If so, put the plate upon the +betel tray and give it." The servants having put the plate upon the +betel tray, gave it. + +The Prince did not eat. + +Again the servants said at the hand of the Princess, "Then, also, +he did not eat." Afterwards the Princess said, "Put it on my golden +dish and give it." The servants, having put it on the Princess's +golden dish, gave it. + +The Prince ate. + +After that, the Princess having come near the Prince, asked, "What +is He? [104] A Yaka, or a Deity?" + +Then the Prince said, "I am neither a Yaka nor a Deity; a man." + +Then the Princess asked, "For what matter has He Himself come here?" + +The Prince said, "To marry the Princess; I for no other business +whatever have come." + +The Princess said, "If so, stay." + +After that, the Princess marrying the Prince, when he was there for +a considerable time the Prince said, "I must go to our city and come +back." Then the Princess said, "I also must come." + +The Prince having said, "Ha, it is good; let us go," the two went to +the Prince's city. Near the city there is a well; near the well there +is a tree. Having caused the Princess to stay in the tree, the Prince +went into the city to bring a horse for the Princess to go to the city. + +After he went there, a woman of the smiths' caste (aciri gaeni) came +to the well for water. Having come, when the smith woman looked in +the direction of the well, the reflection of the Princess who was in +the tree appears in the well. She saw the figure, the smith woman. + +Having seen it, the woman thought it was the woman's [own] figure, +and having seen the beauty of it, thought, "Ade! I am such a good +looking woman as this! Why came I for water?" + +When she looked up the tree she saw that the Princess is [there], +and the smith woman says, "Ane! Having descended, please bathe with +a little water [that I will draw for you]. Why are you there?" The +Princess remained there without descending. + +The smith woman once more said, "Please descend." Afterwards, the +Princess having descended, and taken off her clothes, while she was +bathing the smith woman said, "Please bend down for me to rub your +back." The Princess bent down. Then the smith woman raised her and +threw her into the well. + +The Princess was unable to come to the ground. The smith woman, +putting on the clothes of the Princess, climbed up the tree. + +Then the Prince having come there bringing a horse, the Prince stopped, +and thinking that the smith woman was the Princess, told the smith +woman to descend; and the Prince and the smith woman went to the city +on the horse. + +Then a blind man came near the well for water. The Princess, being +in the well, said, "Having torn the cloth of the person who came for +water, and knotted the pieces together, put it into the well." + +Afterwards, having torn the blind man's cloth, he put it into the +well. Seizing it, the Princess came to the ground; and making clear +the two eyes of the blind man, she went with the blind man [? to +her palace]. + + + North-western Province. + + + +In Indian Fairy Tales (M. Stokes), p. 3, while a King and Queen were +travelling, a shoemaker's wife pushed the Queen into a well when +she was going to drink, and then took her place, and held the King's +head on her lap. Evidently she was accepted by the King as his wife, +since she accompanied him when he proceeded on his journey. + +In the same work, p. 143, while a Prince was sleeping, his Princess, +who was sitting at his side, was induced by a woman who came up, +to exchange clothes and hand over her jewellery. Afterwards the two +strolled about, went, at the woman's suggestion, to look at themselves +in the water of a well, and the woman then pushed her in, and took +her place beside the Prince. When he awoke, the woman attributed the +change in her appearance to the bad air of the country, and he went +off with her, and married her. + + + + + + + + +NO. 107 + +THE WICKED PRINCESS + + +In a country there was a King; the King had a Prince (son). He sent +the Prince to a school to learn the arts, and the Prince quickly +learnt the arts. The teacher, having become pleased with the Prince, +gave his daughter in marriage to the Prince. When they were thus for +no long time the Prince's father, the King, died. + +At that time he set out to go back with the Princess to his own +country. When going, they were obliged to go through the middle of +a forest on the path on which they were going. + +In the midst of the forest there was a Vaedda King. The Vaedda King +having seen this Princess and Prince, asked, "Who are you? To go where, +came you?" + +Thereupon the Prince says, "I indeed am the Prince called Manam, +of the King here; this is my Princess," he said. + +"It is good. Who gave you permission to go through the middle of this +forest of mine? Owing to your coming without permission, I shall now +kill you," he said. "Otherwise, if you wish to go to your kingdom, +having now made this Princess remain here, you may go." + +The Prince says, "I will not go, leaving here my Princess whom I +married in my youth. If you will not let us go, it will be better +that we two should die." + +When he had said this, the Vaedda King, although he spoke about it +again and again, did not listen to him. Afterwards, having caused +his army to be brought, "Look now at this army of mine," he said; +"they will kill you. Then you will not have your kingdom, nor your +Princess. Obtaining your kingdom will be better than that, having +caused your Princess to remain here, and having gone, saving your +life," he said. + +Then the Prince said, "My kingdom does not matter to me if there be +not my Princess." + +"It is good. If so, look, now, in a little [time], at the way I shall +kill you." + +"No matter for that." + +"My army! Come. Kill this Prince." + +Then the Vaeddas came running, bringing bows and arrows. The Prince +having said to the Princess, "You sit down. Look at what I do to these +Vaeddas. Don't cry. The favour of the Gods is for us," taking his bow, +fights with the army of the Vaedda King. Having said, "Shoot! Kill +the Prince!" all came, and sprang [forward], and began to shoot. The +Prince having given his sword into the hand of his very Princess, +taking the bow began to shoot at them. + +Well then, all having fallen, a few persons, only, being left over, +they bounded off and went away. + +At that time the Vaedda King said, "Is He [105] a great clever one! +What of my army's inability! I will not allow Him [105] to take the +Princess and go. Come to fight,--we two persons;" and he called him. + +Thereupon the Prince, after he (the Vaedda King) took his bow, says, +"Not in that way. We two having wrestled, must cut off the head of +the person who should fall," he said. + +"It is good. I am satisfied." + +"If so, come. Princess, take this sword of mine," he said. + +At that time, the Vaedda having looked in the direction of the +Princess, and having spoken [to her] without the Prince's knowing, the +Princess was mentally bound to the Vaedda King. He had no beauty,--a +very black colour. The Prince was a very beautiful person. + +Well then, while they were wrestling, the Vaedda King having got +underneath, fell. Then the Prince asked the Princess for the sword. The +Princess quickly having given the sheath of the sword to the Prince, +gave the sword blade to the Vaedda King. Well then, the Vaedda King +cut the Prince's neck with the sword blade. The Prince died. + +The Princess says, "Good work! That indeed was in my mind. Now then, +there is no fear; we can remain," she said. + +The Vaedda King says, "You are very good. If you were not [here] +to-day, no life for me. Owing to your faithfulness, indeed, I +survive. Having taken off your clothes, and the tied things (belt, +bracelets, necklace, etc.) and ornaments, give them into my hand, +in order to place them on the [other] bank of that river, and come +back," he said. + +Seizing them, and having taken them and placed them somewhere, and +returned [he said], "Let us go; we have not any fear." + +Taking her to the middle of the river, he said, "Throughout this world +there is not an evil bad woman like you." Having said, "It is bad +[even] to remain in the country in which is the woman who gave the +sword sheath, in order to kill outright the Prince whom you married +while young,--having tied your mind on me whom you saw to-day [only]," +having said this, he bounded off and went away. + +Her ornaments and her clothes having been lost, without even a place +to go to for food or clothing, while she was on the bank of the river +in the midst of the forest, a Jackal came running to the place where +the Princess was staying, holding in his mouth a piece of meat. + +Having come there [and seen the reflection of the meat in the water], +he placed the piece of meat on the ground, and sprang to seize a +piece of meat that was inside the river. + +Then a kite that was flying above, having come, flew away, taking +the piece of meat. + +The Princess having been looking on at it, says, "Bola! Foolish +Jackal! Putting aside the piece of meat that was in thy mouth, thou +wentest to eat meat in the river! Was that good?" + +After she had scolded him, the Jackal says, "Not like my foolishness +was yours. Having been staying married to the King here, having +indeed gone to be married to the Vaedda King seen [by you] at that +very instant, now you are staying in that way, without even to eat +or to wear, or even a place to go to. It is thou thyself hast done +foolishness more than I." Having said this, and scolded her well, +he went away. + +Afterwards the God Sakra having come, taking a Jackal's disguise, +because of the wickedness which the Princess did, bit her and tore +her to pieces. + +(According to a variant related by a Washerman she joined a poor man +and went about with him, getting a living by begging, until she died.) + + + P. B. Madahapola, Ratemahatmaya, North-western Province. + + + +In The Orientalist, vol. i, p. 184, this story was given by Mr. +H. A. Pieris, extracted from a dramatic work called Kolan-kavi-pota. +A King named Maname and his Queen while on a hunting excursion lost +their way in the forest. The Vaedda King stopped them, but offered +to release the King if he would hand over the Queen. The King refused, +they fought, and the Vaedda King got him down. Maname asked the Queen +for his sword; but as she had fallen in love with the handsome Vaedda +she held out the sheath, and when the King seized it drew out the +sword and gave it to the Vaedda, who cut off the King's head. +Afterwards the Vaedda made off with her jewels and clothes at +the river. While she sat there, Sakra appeared in the form of a fox +(jackal), holding a piece of meat, Matali as a hawk, and another deva +[Pañcasikka] as a fish. The jackal dropped its meat on the bank, and +plunged into the water to seize the fish as it swam by; the hawk then +carried off the piece of meat. The Queen remarked on the stupidity +of the jackal, which replied that her folly was greater than his; +and she died of a broken heart when she realised it. This story is +simply the Jataka tale No. 374 (vol. iii, p. 145), except that in +the Jataka the woman is not described as dying or being killed. + +In the Aventures de Paramarta of the Abbé Dubois, a dog which had +stolen a leg of mutton in a village, while crossing a river with +it observed its reflection in the water, let go its own mutton, +and sprang to seize that of the other dog, of course losing both. + +In the Tota Kahani (Small), p. 81, a young married woman eloped with a +stranger one night, and while near a pond he stole her jewels when she +was asleep. In the morning a jackal came up, carrying a bone. Seeing +a fish that had fallen on the bank, it dropped the bone and rushed to +catch the fish, which floundered into the water. In the meantime the +bone was carried off by a dog. The woman laughed, quoted a proverb, "He +who leaves the half to run after the whole, gets neither the whole nor +the half," and told the jackal her story. It recommended her to return +home shamming insanity; she did this, and allayed suspicion by it. + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 76, a fool who went +to drink water at a tank saw in it the reflection of a golden-crested +bird that was sitting on a tree. Thinking it was real gold, he entered +the water several times to get it, but the movement of the surface +caused it to disappear each time. In Julien's Les Avadanas this story +is No. XLVI, vol. i, p. 171; in this tale the man saw the reflection +of a piece of gold which the bird had placed in the tree. + +In the Preface to The Kathakoça, p. xvii, Mr. Tawney quoted from +Professor Jacobi's introduction to the Parisishta Parvan the Jain form +of the story, in which the robber left the Queen without clothing on +the river bank. The Vyantara god, in order to save her soul, took +the form of a jackal carrying a piece of flesh. When he dropped it +and rushed to seize a fish that sprang on the bank, a bird carried +off the meat. The Queen laughed, the jackal retorted, exhorted her +to take refuge in the Jina, and she became a nun. + +In Les Avadanas (Julien), No. LXXV, vol. ii, p. 11, a woman eloped with +her lover, who carried her gold, silver, and clothes across a river +and abandoned her. A fox which had caught a sparrow-hawk came up, +let go the hawk in order to spring at a fish in the river, and lost +both. When the woman remarked on his stupidity, the fox admitted it, +and retorted that hers was still greater. This is the form in which the +story occurs in Cinq Cents Contes et Apologues (Chavannes), vol. i, +p. 381; but in vol. ii, p. 367, there is a variant which agrees with +the following Tibetan tale. + +In A. von Schiefner's Tibetan Tales (Ralston), p. 232, a robber +chief for whom a woman abandoned a blind man, sent her first into the +river and then made off with her things. A jackal which came with a +piece of flesh dropped it in order to seize a fish on the bank; this +sprang into the water, and a vulture carried away the meat. After the +usual retorts, the jackal agreed to assist her on her promising it +meat daily, told her to stand in the water immersed to the neck, and +persuaded the King whose wife she had been to pardon her on account +of this penance. + + + + + + + + +NO. 108 + +HOLMAN PISSA + + +A certain King had a very beautiful Princess (daughter). With much +affection he sent the Princess to school. Having sent her, during the +time while she was learning, the teacher who was instructing her asked +this Princess, "Princess, wilt thou come to marry me?" Thereupon, +the Princess because he was her teacher did not scold him, and did +not say, "It is good"; from that day she stopped going to school. + +At that time the Princess arrived at maturity. Because that teacher was +also the astrologer (naekatrala), the King went near him to ask about +the naekata (prognostics depending on the positions of the planets) +for her arriving at maturity. + +When he went, the teacher, in order to marry the Princess to himself, +said on account of the manner in which she arrived at maturity, +"Should you keep this Princess in this city, this city will become +desolate throughout." + +At that time, the King, the father of this Princess, having heard +that word, becoming afraid, prepared a little ship; and having put +food inside the ship, and put in the Princess, and spread the sails, +and gone down to the mouth of the river, sent her away. [106] + +Thereupon, that ship having gone, descended near yet a city. At that +time, the ship was visible to the King of that city. Having been +seen by him, he told the Minister to look at it and return. Then the +Minister having gone, when he looked a Princess of beauty such as +could not be seen [elsewhere] was inside the ship. + +In order that the Minister might marry the Princess, he went to the +King, and said, "O Lord, Your Majesty, a leopardess is coming in +the ship." + +Thereupon the King having said, "It is good. If so, let us go to look +at the leopardess," set off. + +Then the Minister, because the Minister's lie is coming to light, +having gone to the road, said at the hand of the King, "O Lord, Your +Majesty, I did not say it in the midst of your multitude. What though +I said leopardess! It is a Princess who is wonderful to look at." + +The King taking that speech for the truth, having gone, when he looked +it was a good-looking Princess. Then the King having asked the Princess +regarding the circumstances, came back, summoning her to the palace, +and married her. + +When she was there a little time a Prince was born. Having been born, +during the time while he was there, that teacher who had imposed +[on the King], in much grief wrote false letters to the whole of +the various cities that her father the King was very unwell, and +that having seen the letter she was to come speedily; and he sent +the letters. + +The King who had married this Princess having received the letter and +looked at the letter, told the Princess. Because a King does not go +to yet [another] city, he told the Princess to go with the army and +Minister, and come back, and started off the Princess-Queen to go to +the city at which is her father the King. + +Thereupon, at the time when the Queen, carrying that Prince, was going +with the Minister on the sea, the Minister said thus to the Queen, +"O Queen, now then, that King does not matter to us. Because of it, +let us go to another city." + +Then the Queen, at the time when they were going ashore, said thus, +"Why do you speak in that manner in the company of that crowd? We +are now going ashore; when we have gone ashore let us go somewhere +or other," she said. + +The Minister said, "It is good." Having come ashore and said, "Let +us go to another city," and gone a little far, the Queen gave into +the Minister's hand the Prince, and having said, "I will go aside and +return," went and hid herself. Having hidden herself, and gone into a +tree on which are many leaves, she remained looking in the direction of +this Minister. When he had been looking out for a considerable time, +she remained there looking on, and said, "When I am not [there], +he will put down the Prince and go; then having gone there I will go +away, carrying the Prince." + +While she was looking, the Minister, having called the Queen, because +she was lost took the Prince by both legs, and having split him, and +thrown him into the sea, he sought the Queen. He could not find her. + +After that, this Minister went away. Having gone, he said to the King +of the city, "The Queen got hid, and went off with another man." + +This Queen thinking, "What is it that he has killed that Prince! My +womb has not become barren," descended from the tree, and having +gone through the chena jungle to a cemetery at another city, came +out into the open ground. Having come out, when she looked about a +daughter of a Moorman (a resident of Arab descent) having died, he +came near the grave in which she was buried, and saying and saying, +"Arise, daughter; arise, daughter," the man was weeping and weeping. + +This Queen trickishly having stayed looking at it, and thinking, +"It is good. This Moorman will come to-morrow also, and will weep +here. Then, having been lying at the grave, when he is calling I will +get up," remained hidden there. After the man went away, she scraped +away a little earth on the grave, and at the time when the man was +coming she remained lying there. + +The man having come, when he was calling, "Arise, daughter," she said, +"What is it, father?" and arose. Thereupon, the man having put on the +face cloth, [107] closing her to the extent that [her face] should +not be visible to anyone whatever, took her to the man's house, +and placed her on the floor of the upper story. + +That Minister having gone back, and said that the Queen went off, +at the very time when he was saying it, it caused the young younger +brother of the King to seek the Queen, and he came away [for the +purpose]. + +Having come away, and come seeking her through the whole of the +various cities, and come also to the city at which is this Queen, +while he was walking [through it] this Queen, who was on the floor of +the upper story, saw him, and waved her hand to the Prince, and causing +him to be brought, wrote a letter and threw it below from upstairs. + +The Prince taking the letter, when he looked at it she said [in it] +that the danger which had occurred to her was thus. [It continued], +"Because of it, to-day night having brought a horse to such and such +a place, and put on it two saddles, and made ready for both you and +me to go off, come and speak to me." So the Prince having made ready +in that very manner, came at night, and [leaving the horse went near, +and] spoke to the Queen. + +Then the Queen, having descended from the floor of the upper room, +and come running by another path, a man of the city who walks about +at night, called Holman Pissa, was [there]. The man met her first. + +After that, having gone holding the man's hand, sitting on the back +of the horse she gave him the whip, and told him to drive it along +a good path. At that time, that Holman Pissa, owing to his insanity, +[108] turned down a bye-path without speaking at all, and driving the +horse they began to go away. As he was going driving it, it became +light. There when the Queen looked the man was a madman. + +In order to come away and save herself from the man, she said, +"It is good. Now then, we two must get a living. Because of it, go +and bring water for cooking." The madman having said, "It is good," +went for water. + +Thereupon this Queen having bounded off, went along in the chena +jungle, and came out (eli-baessa) at another city. + +Then this Holman Pissa having come bringing water, when he looked +the Queen was not [there]. Because of it, he said, "Ane! If there +is not my piece of gold what should I stay for?" and began to seek +her. At that time, the teacher, and the King, and the Minister, +and the King's son, and the Moorman, and Holman Pissa were seeking her. + +After that, this Queen having got hid in the chena jungle of the city +to which she went, while she remained there looking out, she saw that +an Arab having died they are bringing him to bury. + +Having buried the Arab, after they went away this Queen broke open +the grave, and taking all the few Arab clothes, dressed in the Arab +trousers and put on the Arab jacket. Tying on the turban,--there was +an axe--hanging it on her shoulder, she went to the Arab shops at +the city, and practising the means of livelihood which that party +were practising, she stayed [there] a little time. + +The younger brother of that King having gone to his village, while he +was there the King of the city died, and there being no one for the +sovereignty, they decorated the tusk elephant and sent it [in search +of a King]. At that time, the tusk elephant having gone, kneeled down +near that Arab Queen. After that, they appointed the Arab Queen to +the sovereignty, and she remained there. She issued commands in such +a way that to either the place where she bathes or the place where +she sleeps, no one whatever could come. + +When she was there in that manner no long time, the city King who +had first married her, having shot (with an arrow) a deer, when he +was coming bounding along was unable to catch the deer. The Queen's +father, the King, taking dogs and having gone hunting, while he +was there this King's dogs having seen the deer, they also began to +chase the deer along the path. While they were coming chasing it, +they came to the city at which this Arab Queen is staying. At that +time, the people of the city having shot the deer, killed it. + +After it died, the three parties began to institute law-suits. The +King who had married the Arab Queen says, "If I had not shot it, +how would your dogs chase it?" + +The King, the Arab Queen's father, says, "If there had not been my +dogs, how would you catch the deer?" + +The men of this city say, "If we had not killed it, how would you +kill the deer?" + +After that, as they were unable to settle it, they came for the +law-suit, near the Arab King (Queen). That King having explained +the law-suit, and said that it belonged to the whole three parties, +ended the law-suit. + +None whatever of those parties was able to recognise this Queen yet; +the Queen recognised all. Recognising them, she said, "Nobody of you +can go away; I must give you an eating (kaemak)." Having said [this] +she caused all to remain. + +Having stopped them, the Queen went away and dressed in woman's +clothes, and having returned, asked, "Can you recognise me?" + +Then all the party asked her about the matters. The Queen having told +them the manner in which all had occurred, caused that Moorman to be +brought, and gave him presents. In addition, having caused Holman +Pissa to be brought, she gave him to eat and drink. To the teacher +because he taught her letters she did nothing. To the King's younger +brother she gave very great presents and wealth. + +Because that Minister, having seized both the legs of the [baby] +Prince, had split him in two, having taken the Minister to the place +where there are two Palmira trees, and brought the [tops of the] +trees together at one place, and tied an arm and leg, and an arm and +leg to each of the two trees, they let go the two trees. At that time, +in the very way he split that Prince he was split in two. + +After that, just as before, she remained exercising the sovereignty +in a thorough manner. + + + North-central Province. + + + +The "Arab" mentioned in the tale might be an Afghan. + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 606, a young Brahmana +who had arranged to elope with a girl, sent a servant to her house at +night with a mule. When she mounted it the man took her away a long +distance and came to another city, telling her that he intended to +marry her himself. She acquiesced; and when he went to buy the articles +for their wedding she fled, and took refuge with an old man who made +garlands. After some time the young Brahmana came to the same town, +was seen by her, and married her. + + + + + + + + +NO. 109 + +CONCERNING A VAEDDA AND A BRIDE + + +In the midst of a forest a Vaedda stayed. When the Vaedda's wife went +to bring water, taking the large water-pot, the Vaedda, taking his bow +and having gone in front of the woman, as she is coming shoots [his +arrows] to go by the woman's ear. Every day he shoots in that manner. + +One day when the woman went to bring water she met with the woman's +elder brother; he asked, "What is it, younger sister, that you are +so thin for?" + +Then the woman said, "Ane, elder brother, when I have taken water and +am going home, the Vaedda shoots [his arrows] to go by my ear. Through +that trouble I am becoming thin." + +After that, the Vaedda [her brother] says, "Younger sister, for that +I will tell you a clever trick. To-day also when he has shot as you +are going, say, 'There will be better shooters than that.'" + +That day when he was shooting the woman said this word. Then the +Vaedda asked, "What, Adiye! didst thou say?" + +Afterwards the woman says, "There will be better shooters than that +in this country." + +Then the Vaedda says, "Where, Adin! are they? I must seek them and +look at them. Tie up a bundle of cooked rice and bring it." So having +cooked a bundle of cooked rice she gave it. + +Taking it, the Vaedda began to go through the forest jungle +(himalaye). At the time when he was going he saw that a man is staying +looking upwards. The Vaedda having gone near asked, "What are you +staying looking upward for?" + +"It is now eight days since I shot at a bird. I am waiting until it +falls." When a little time had gone, the bird's flesh, having become +decomposed, fell down. + +At that time the Vaedda thought, "A better shooter than I is this one." + +In order to inquire further, the two persons, having joined together, +began to go through the midst of the forest. At the time when they +were going they saw yet a man who is looking upward. These two having +gone near asked, "What are you staying looking upward for?" + +The man said, "I see the celestial nymphs [109] dancing in the +divine world." + +The two persons spoke together: "In sight this person is more dexterous +than we." Thereupon these three having joined together, at the time +when they were going [they saw that] at the bottom of a Jak tree a +bride was staying, leaning against the tree. A cobra was preparing +to strike the woman. + +Then the shooter said, "I do not see far. You aim the arrow and show me +[the direction]; then I will shoot." Then he shot at the cobra. The +arrow having entered the cobra in the quarter of the cobra's tail, +came out near the bride's head. + +The three Vaeddas went to the place where the bride is. That they +had shot the cobra no one in the bride's party knows. Thereupon, +when they tried to call the bride and go away, the Vaeddas did not +allow them to call her and go. [They said], "If this cobra having +bitten her she had died, where would there be a bride for you?" + +Both the parties instituted law-suits. Both the parties having gone +near the King told him to decide the law-suit. The King having heard +the law-suit, after he had looked [into the matter] was also unable +to decide it. At that time he asked the Vaeddas, "To whom must this +woman belong?" + +Thereupon the Vaeddas said, "To both parties she cannot belong. She +must belong to our teacher." + +Should you say, "Did they say who that was?" it was indeed that woman +who at first took the water. + + + North-western Province. + + + +In Folk-Tales of Hindustan (Shaik Chilli), p. 83, a Prince while +travelling met with an archer who had shot an arrow at a star fourteen +years before and was awaiting its fall. He saw its approach when it +was still a thousand miles away, and warned the Prince to avoid it. + +In Old Deccan Days (M. Frere), p. 297, the chief amusement of a +rich man was shooting his arrow every morning through one of the +pearls of his wife's nose-ring. When her brother came to take her to +visit her parents, he found her thin and miserable, as she feared the +arrow might some day strike her face. Each day the husband asked her, +"Was there ever a man as clever as I am?" and she replied that there +never was one. Her brother advised her to say next time that there +were many men in the world cleverer than he was. When she said this +her husband left her in order to find one of them. He met a clever +wrestler and a clever pandit, who joined him, and who frightened some +demons that were going to eat them. + + + + + + + + +NO. 110 + +A STORY ABOUT A VAEDDA [110] + + +At a certain time, in a city, a danaya [111] was given at the royal +palace. On the next day the surplus rice was deposited for animals +to eat, and dogs, cats, pigs, fowls, and crows came and began to +devour it. + +Then a Vaedi youth who had gone to kill some game and was hungry, came +and saw the fowls and pigs eating some cold cooked rice, whereupon +he went to the heap of rice, and pushing aside the upper part of it +took a little from the bottom and ate it. + +At that time the royal Princess was at the open upper story of the +palace. She saw this action of the Vaedda, and said to her mother, +"Ane! Amme! However poor a man may be he does not do that disgusting +work." + +The Queen admonished the Princess, and said to her, "Appa! My daughter, +do not say so of any man whatever; you do not know what may happen to +you" (meaning that it might be her fate to be married to such a man). + +Then the Princess, speaking in ridicule of the Vaedda's want of good +looks, replied, "If so, why should I wear this costume? [I may as +well begin to dress like my future husband's people]." + +The Vaedda, after stopping and hearing this conversation, went away. + +As a lion used to come to that city [and carry off the inhabitants] +the King subsequently caused the following proclamation to be made +by beat of tom-toms: "I will give my daughter to any person whatever +who kills the lion which comes to this city." On hearing this, the +Vaedi youth having dug a hole in the path by which the lion came, +and having got hid in it, when the animal approached shot it with +his bow and arrow and killed it. + +When the King learnt that somebody had killed the lion he gave public +notice that its destroyer should be sought for. The Vaedi youth +then came forward, and after he had [proved that he was the person +who killed it] the King gave that royal Princess to him in marriage +[and he went away with her]. + +While she was living with him another good-looking Vaedi youth +accompanied him one day. On seeing him the Princess trickishly +drove away the Vaedda who was her husband, and married that handsome +Vaedi youth. + +It was not long before this Vaedda one night killed a buffalo, and +[taking some of the flesh] said to the Princess, "Cook this, and give +it to me." + +The Princess replied, "It would be disgusting work for me to do; +it is no business of mine. [She added] "What does it matter if my +first husband is not good-looking? He was good to me." Saying this, +she drove this Vaedda away, and seeking the place where the first +Vaedda whom she had married was stopping, went to him and said, +"Let us go [off together]." But the Vaedda said, "I will not." + +After that, she put on her Princess's robes as before, and came away. + +In a little while afterwards that very Vaedda was appointed to the +kingship, and everybody subsequently lived prosperously and in health. + + + North-central Province. + + + + + + + + +NO. 111 + +THE STORY OF THE FOUR GIANTS [112] + + +In a certain country there were seven giants. The youngest giant of +the seven of them without any means of subsistence remained on the +ash-heap itself, near the hearth. At that time the other six persons +scolded him: "How wilt thou eat and dress?" Then when this youngest +giant was preparing to take a digging hoe with a broken corner the +other persons scolded him regarding it [also]. + +Thereupon, having put down the digging hoe and gone, not bringing any +tool, into the midst of a forest which had Wira, Palu, and such-like +trees, and having looked for a place suitable for a rice-field, with +his hand he loosened and uprooted and threw them all down. Having made +the rice-field, and made the ridges in it, he came home and said, +"I have made a little rice-field plot (liyadda); to sow it give me +a little paddy," he asked his brothers. When he said it they did not +give it. + +Thereafter, having gone near his uncle [113] he spoke thus, "I have +made a rice-field plot; let us go to look at this rice-field plot. How +about a little paddy for it?" he asked. + +Thereupon his uncle said, "Having looked at the rice-field I will +give you paddy." + +The two together went to the rice-field. While there his uncle +ascertained the size of the rice-field and the quantity of paddy +that was necessary for it, and having come home told him to take a +round corn store (bissak) in which sixty amunas (about 350 bushels) +of paddy were tied up. Thereupon the giant who was on the ash-heap, +placing the corn store of sixty amunas on his shoulder, brought it +home; and having made [the paddy] sprout, sowed the rice-field. + +After the [paddy in the] rice-field ripened he cut it and trampled it +[by means of buffaloes], and having collected and placed the paddy +in a heap, came home. Having returned summoning his brothers, he +told them to climb upon the heap of paddy, and look if the spires +[of the dagabas] at Anuradhapura are visible. Having looked in that +way, and having seen them, though they were visible they said they +were not. Thereupon anger having come to the giant of the ash-heap, +he kicked the paddy heap, and having come home, taking his sword +began to go away somewhere. + +While going thus, he saw that yet [another] giant, having uprooted +a Banyan-tree, is polishing his teeth [with it], and he went quite +near. Thereupon, the giant asked the giant of the ash-heap, "Where +are you going?" + +"I am going to seek a means of subsistence," he gave answer. + +The two persons having conversed in this manner, while the two were +going away together they saw that yet a giant, having threaded an +elephant on a fish-hook, had cast it in a river, [114] and they +asked him, "What are you doing? Why have you thrown an elephant into +the water?" + +The giant says, "I am trying to catch and take a sand fish. Where +are you two going?" he asked these two persons. + +"We are going in order to seek a means of subsistence," these two said. + +Having said, "If so, I will come with you," and having abandoned +his work, and cast away the elephant, he also set off with them, +and the three persons began to go away. + +While they were going thus they met with a river. They saw that in the +river yet [another] giant having placed his foot across the river, +from this bank to the far bank, is causing the water to stop. The +giant asked, "Where are you three persons going?" + +The three persons said, "We are going to seek a means of subsistence." + +"It is good. I also will come with you," the giant said. + +Well then, while these three are going, having met with yet a river, +when the giant who was on the ash-heap told the other giants to hang +on his body, the other giants hung on it. After that, having descended +into the river, the giant began to swim in the river. At that time a +fish came to swallow them. Having chopped the fish with his sword, +the giant who stayed on the ash-heap, taking the fish and taking +these giants, swam to the far bank. + +Thereafter, a giant having gone up a tree, they told him to look for +a place where there is fire. He said that a fire smoke is rising. Then +they told him to mark [the direction] and bring fire. + +The giant having gone, when he looked about saw that a woman, [after] +placing a large pot of paddy on the hearth, was pouring water over +(that is, bathing) a child. At the time when he asked for a little +fire, she said, "I am pouring water over the child. You come and +take it." + +The giant having gone, at the time when he was bending to take the +fire the woman arose and came, and having lifted up and cast the giant +on the heap of fire-charcoal, and killed him, put him in the house. + +Thereafter, to look for him yet [another] giant went. When that giant +also in that way was bending down, the woman having arisen and come, +and put him on the fire-heap, and killed him, put him into the house. + +When [the ash-heap giant] told that [other] giant to look for the +two giants, he went, and asked, "Didn't our men come here?" + +Thereupon the woman said, "Those men I saw not." After that, like the +giants who first got the fire, at the time when he was bending down +to take the fire, the woman having arisen and killed him also in the +way in which she killed the first giants, put him into the house. + +Thereafter, the giant who at first did cultivation work having gone, +taking his sword also, asked, "Didn't my three men come here?" + +At that time the woman said, "I did not see them." + +Thereupon, at the time when the giant prepared to cut the woman +with his sword, she said, "Ane! Don't cut me. I will give your +men." Having said it, and restored the three men to consciousness, +she gave them. [115] + +Taking the giants also who had brought the fire, and having come again +near the last river, and roasted the fish, the four persons divided +it, and ate. He put the [back] bone of the fish into the river. The +four persons again began to go away. + +After that, having gone to the city, when they asked for a rest-house +[the people] said, "The rest-house indeed we can give. A bone having +become fixed across in this river, water has become scarce [on account +of it]." They told them to remove the bone: "We will give a Princess +of our King's for removing it. That also (et) anyone is unable to +do." This speech the men of that country said to these giants. + +After that, these giants having said, "It is becoming night +for us; we cannot go," stayed in the resting-place at that very +spot. [Afterwards], that giant of the ash-heap having gone and thrown +aside the bone, brought a pot of water. + +Yet [another] man, breaking the bone, took a piece near the King. And +the King was ready to give the Princess to the man. Then the giant +who was on the ash-heap having gone near the King (raju), taking the +bone, said, "It was not that man; it was I who took and cast away +the bone." Thereafter the King beheaded the man who said it falsely. + +He was ready to give the [Princess] to the giant who was on the +ash-heap. But the giant gave the Princess to the giant who uprooted the +Banyan-tree; and having planted a Lime-tree and put a Blue-lotus flower +into a small copper pot full of water, and said, "Should any harm occur +to me the Lime-tree will blanch, [116] or will become like dying; the +Blue-lotus flower will fade. At that time thou must come seeking me," +the giant of the ash-heap began to go away [with the other two giants]. + +Having gone to yet [another] city he asked for a +resting-place. Thereupon they said, "Ane! We can give a resting-place +indeed. A lion having come eats the city people. There is not a means +of getting firewood [for cooking]. Also it is said that the King will +give our King's Princess to a person who has killed the lion." + +After that, the giant of the ash-heap, getting a resting-place there, +took an axe, and having gone into the jungle, at the time when he +was walking about the lion was sleeping in the jungle. This giant +having chopped with the axe at the head of the lion and killed it, +came back [after] cutting off his ear. + +Yet [another] man having come [after] cutting off the lion's head, gave +it to the King. Well then, the King became ready to give the Princess +to the man. At that time this giant having gone near the King, said, +"It is not that one who cut off the head; it is I [who killed it]," +and he gave him the lion's ear. + +Thereafter, the King having beheaded the man who told him falsely, was +ready to give [the Princess] to the giant of the ash-heap. The giant +of the ash-heap gave the Princess to the giant who was stringing the +elephant on the fish-hook; and in the very manner as at first having +planted a Lime-tree and put a Blue-lotus flower in a small copper +pot of water and given him it, he said, "Should any harm occur to me +the Lime-tree will die, the Blue-lotus flower will fade. At that time +you must come seeking me;" and those two giants began to go away. + +Having gone to a city they asked for a resting-place. Thereupon the men +said, "In our country we cannot give resting-places. A leopard having +come eats the men. There is a Princess of our King's. To a person who +has killed the leopard he will give the Princess, he said. That also +anyone is unable to do." + +Notwithstanding, these two giants got the resting-place there. The +giant of the ash-heap taking also the axe, went into the jungle, +and when he looked the leopard was sleeping. The giant having chopped +at the leopard with the axe and killed it, came back [after] cutting +off the ear. + +Another man having seen it, came [after] cutting off the head of the +leopard, and gave it to the King. When the King was becoming ready to +give the Princess to the man, the giant of the ash-heap went near the +King, and said, "It is not that man who killed the leopard; it is I," +and he gave him the leopard's ear. + +Thereafter, the King having beheaded the man who said it falsely, +made ready to give the Princess to the giant of the ash-heap. The +giant having given the Princess to the giant who stopped the water +with his foot, and in the first manner having planted a Lime-tree and +put a Blue-lotus flower into a small copper pot of water, and said, +"If there be any harm to me the Lime-tree will die, the Blue-lotus +flower will fade. At that time come seeking me," the giant of the +ash-heap began to go away alone. + +Having gone to a city that had become abandoned, at the time when he +is looking at the houses in a street, a Princess having been in an +upper story says, "Our father having become insane, and having eaten +all the city people, now this city is desolate. Why have you come?" + +Thereupon this giant said, "I came because of [the want of] a means of +subsistence." Having halted there, and that day having eaten cooked +rice from there, he asked at the hand of the Princess, "Are there +meneri [seeds] [117] and dried areka-nuts?" Thereupon the Princess +having said, "There are," sought and gave them. + +The giant of the ash-heap put down the meneri from inside the open +ground in front of the house up to the house. The dried areka-nuts he +put above it. Having put them down, taking the sword also and half +shutting the door he remained [there]. At that time the King having +come, sprang towards the doorway [and slipped upon the loose seeds +and nuts]. Thereupon he of the ash-heap chopped at him with the sword, +and killed the King. [118] Having killed him, taking the Princess he +began to go away. Having thus gone, and having built a house near a +river, they remained there. + +One day, when the Princess was bathing at the river, she uprooted +a hair [119] of the Princess's, and it fell into the water. The +hair having gone along the river, and having caught on a fish (malu +kuriyekuta), the fish swallowed it. The fish fell into the net of +the fisherman of the King of that country. Having cut open the fish, +at the time when he looked [inside it] a hair had been made into +a ball. When he unrolled the hair and looked at it, its length was +seven fathoms seven hands. + +The fisherman gave it to the King. Thereupon the King said, "To a +person who should find and give me the woman who owns this hair, +I will give a fourth share from my city." + +A widow woman said, "I can, if you will give me a ship." Thereupon +the King gave her a ship. + +The widow woman having taken the ship, found the Princess. Having +been there a few days, she asked at the hand of the Princess, "Has +your husband confidence in you?" + +The Princess said, "Yes, he has confidence in me." + +Thereupon the old woman said, "It is good. If he has confidence in +you ask where his life is." + +The Princess asked at the hand of the Prince (giant), "Where is +your life?" + +At that time the Prince (giant) said, "My life is in the sword." + +One day, the giant of the ash-heap, having placed the sword in the +house, went on a journey. This Princess had previously (kalin, betimes) +told at the hand of the widow woman that the giant's life is in the +sword. That day the Princess said to the widow woman, "Look at my head" +(to search for insects). After that, when the widow woman was looking +and looking the Princess went to sleep. + +The widow woman having taken the sword that was on the ground [in the +house], and put it into the fire on the hearth, [120] lifted up the +Princess, and having put her in the ship, and crossed over to that +bank, handed over the Princess to the King. The King gave the widow +woman many presents and distinctions. + +The giant of the ash-heap having become unconscious, fell down. In +the very way he told the three giants whom he caused to stay at first, +the Lime-trees died, the Blue-lotus flowers faded. + +The three giants came seeking him. When they came he was dead. The +three persons having dug the ash-heap, when they looked the sword +was even yet there. Taking it, at the time when they were polishing +it the giant of the ash-heap became conscious. His three friendly +giants asked, "What is this that happened?" + +Thereupon the giant of the ash-heap said, "A widow woman stayed near +us. It is that woman, indeed, who did this work." + +Thereupon the giants asked, "Whence came the woman?" + +"She came from the sea," he said. + +Well then, these very four giants having gone on the sea, and having +gone to the city at which is the Princess, at the time when they +looked saw that the Princess is bound [in marriage] to the King. + +Having cut down the King and the widow woman, the giant of the ash-heap +exercised the sovereignty of that country; and the other giants went +back to the very places where each of them stayed. [121] + + + North-western Province. + + + +In The Indian Antiquary, vol. xvii, p. 50, in a Salsette story by +Mr. G. Fr. D'Penha, a Prince to avoid marrying his sister went away +with a hunter and a carpenter. At a deserted city at which they stayed +a Rakshasa came daily when one was left to cook, and ate the rice. On +the third day the Prince was the cook, and he killed the Rakshasa. The +Prince's life was in his sword; if it rusted he fell sick, if it broke +he would die. He made the carpenter King of the city and the hunter +King of another, giving them life-index plants. The Prince then went +away, killed another Rakshasa, and got from his waist a diamond which +showed a passage through the water of a tank to a palace where he +married a Princess and became King. He then forgot his sword, and it +rusted. His friends learnt by the fading plants that he was ill, and +found him just alive. He recovered when they cleaned and repolished +the sword, after which they became his Chief Officers of State. + +In Folk-Tales of Hindustan (Shaik Chilli), p. 45, a Prince, +accompanied by the sons of a goldsmith, a pandit, and a carpenter, +went to kill a giant. While they halted, a giant took the food that +each in turn cooked. When the Prince cooked he vanquished the giant, +who offered him his daughter in marriage, and joined his party. The +Prince married her to the goldsmith's son, and went to another city +where the Prince's giant killed a giant who ate the people. The +King's daughter was married to the pandit's son. At a third city the +giant killed a lion, and a Princess was married to the carpenter's +son. When they arrived at the city of the giant they had come to +kill, the Prince and giant found he was the one already killed at the +second city. These giants could take any shape, and thus evidently +were Rakshasas. The Prince married a Princess at the fourth city +and lived there with his giant. One day his wife lost her shoe while +bathing in a stream, and a Raja's son found it floating down. A witch +undertook to find the owner, dived into the water, came to the fort, +became the Princess's servant, and learnt that the Prince's life lay +in the brightness of his sword; if it became rusty he would die. One +night the witch burnt the sword in a furnace, the Prince died, and +she took his wife through the water to her admirer's palace, where +she demanded a year's delay before marrying him. The Prince's giant +found and repolished the sword, and the Prince revived. They summoned +the other friends, went in search of the Princess, killed the Raja, +his son, and the witch, and returned home. + +In Tales of the Punjab (Mrs. Steele), p. 42, when a Prince was +travelling accompanied by a knife-grinder, a blacksmith, and a +carpenter, a demon in the form of a mannikin ate the food which +the last three cooked in turn, but was killed by the Prince when he +cooked. The Prince married the knife-grinder to the King's daughter, +the blacksmith to the daughter of a King at another city at which the +Prince killed a ghost (Churel), and the carpenter to a Princess at a +third city. To each of the friends the Prince gave a barley plant as +his life index; if it drooped he would be in trouble and needing their +help. He went on, killed a Jinn who had carried off a Princess with +golden hair, married her, and lived at the Jinn's palace. When bathing +she set one or two hairs afloat in a Bo-leaf cup, which was secured by +a King lower down the river. A wise woman sent to find their owner, +discovered her, ascertained that the Prince's life was in his sword, +at night put it in a fire, and when the hilt rolled off the Prince +died. She then carried off the Princess to the King. As the barley +plants snapped in two, the three friends came with armies, found the +body of the Prince and his sword, repaired and repolished the latter, +and thus restored the Prince's life. The carpenter discovered the +Princess, made a flying palankin, into which she, together with the +King's sister and the wise woman, mounted with him, and he sailed +back to the Prince, throwing down the other two women on the way. + +In Sagas from the Far East, p. 39, four companions took possession +of a house on a hill. They cooked in turn, the other three going +to hunt. On each day a demoness in the form of a woman a span high +begged a taste of the food, and she and the food and cooking-pot then +disappeared. The fourth man killed her. + +In the Katha Sarit Sagara (Tawney), vol. i, p. 386, the sword incident +varies. A Prince's wife, wishing to deprive him of the magic power +conferred by the sword, put the weapon in a fire while he slept. He +became unconscious when the sword was dimmed, but recovered when the +Goddess Durga restored its brightness. + +In the same work, vol. ii, p. 487, an Asura's vital point was his +left hand; he died when a King shot him through it. + +In the Maha Bharata (Vana Parva, cccxi) four of the Pandava Princes +were killed in turn by a Yaksha as soon as they drank at a pool. When +the eldest brother answered his questions satisfactorily he revived +them. + + + + + + + + +NO. 112 + +THE STORY ABOUT A GIANT + + +In a certain country two men spoke together: "Let us two persons go +to seek the kingdom gored [by] the Sky Buffalo," [122] they said, +it is said. + +After that the two went, it is said. Procuring provisions, they began +to go. At the time when they are going thus for not much time, one +man was struck by inability [to proceed]. The man said, it is said, +"Don't you go here alone," he said. + +"Without going alone what shall I do?" he said. After that, that +man died. + +This man having gone, contracted (lit., tied) a marriage. Putting +[out of consideration] the displeasure of the woman's two parents, +he contracted the marriage. The mother-in-law and father-in-law, +both of them, having said, "Don't you two remain in my house," told +them to go. After that, the son-in-law having caused thieves to be +brought, took the goods in the house that he had not brought; the best +(honda honda) goods the man took, a few things those men got. + +The man, taking the woman, went to another city. At the time when they +were at the city no long time, a child was born to the woman. The +child, at the time when he was seven years of age, catching the +remaining Hares and Mouse-deer dashes them to the ground. A long time +after twelve years were fulfilled, having run after Sambhar deer and +caught them he dashes them to the ground; [123] having caught Boars +also he dashes them to the ground. + +That he is doing thus was known to everybody. Having perceived it +they told the matter to the King of that city. The King, causing the +young man to be brought, and having given him many offices, made him +remain near the King; he is stopping there. + +Then a hostile army having come to the city and laid [siege] to the +city, [124] after the Ministers told the King, causing the giant +to be brought he asked, "A hostile army having come is surrounding +my city. On account of it, art thou able to drive off and send away +the army?" + +The giant said, "I am not unable to do it." + +After that, the King said, "What are the things thou wantest for +it?" he asked. + +When he asked, he said, "Should I receive a tusk elephant and the +sword, it will do." Afterwards he gave the tusk elephant and sword. + +Having waited until the time when he gives them, he went for the +battle. Having gone, and having cut down that army, he came to the +royal palace. Having come, he made obeisance [125] to the King [and +related an account of his victory]. After that, the King having given +half the kingdom to the giant, he remained [there]. + +Well then, beginning from that day, he remained exercising the +sovereignty [over the half of the kingdom] until the time when he dies. + + + North-western Province. + + + +I was informed that in the allusion to the Sky Buffalo which gored +the earth, reference is made to the country in which the sky pierces +(that is, touches) the earth (see vol. i, p. 284). The Sky Buffalo +is not mentioned elsewhere in these stories. + +In the Katha Sarit Sagara (Tawney), vol. i, p. 6, the God Siva is +represented as saying, "Moreover, this world resembling a skull, +rests in my hand; for the two skull-shaped halves of the [Mundane] +egg before mentioned are called heaven and earth." It is evident that +here also the two halves of the egg, that is, the sky and the earth, +are supposed to be in contact, the sky resting on the earth. In the +Rigveda they are termed two bowls; the sun travelled in the hollow +space between them (i, clx, 2), and the upper one was supported +by pillars. + +The feats of the youthful giant in chasing and seizing wild animals +are borrowed from the Mahavansa, chapter xxiii (p. 161 of Professor +Geiger's translation), where it is stated of Khañjadeva, one of the +ten leading chiefs under King Duttha-Gamani in the second century B.C., +that "when he went a-hunting with the village folk he chased at these +times great buffaloes, as many as rose up, and grasped them by the +leg with his hand, and when he had whirled them round his head the +young man dashed them to the ground, breaking their bones." + + + + + + + + +NO. 113 + +HITIHAMI THE GIANT + + +In the Wanni country, in the north-western quarter of the Island of +Lanka (Ceylon), there is a village called Andara-waewa. In that village +a giant was born. His parents, cherishing him, reared the child. + +While the child is at the age for playing seated, he eats about two +quarts of cooked rice [daily]. At the walking age he eats about three +quarts of cooked rice. While seven years of age he eats about four +quarts of cooked rice. + +Having gone with children who walked about for amusement, having caught +hares and mouse-deer, and struck them on the ground, killing them, he +brings them [home]. After he has brought them, his two parents ask, +"Whence, son, are these?" Then the child says, "Mother, having gone +running I seized them." + +Thus, having been living in that manner, at the age of about twelve +years he said to his mother, "Mother, give me food [to enable me] +to go to cut a chena." So his mother gave him food. + +The child having eaten the food, and gone to the jungle taking two +bill-hooks, cut the chena that very day. Having cut it, and come home, +he said to his mother, "Mother, I cut a chena. I don't know the time +for setting fire to it. Because of it, tell father to set fire to +the chena." + +After that, his mother said, "Our son cut a chena. Set fire to it; +son does not know the time for setting fire [to it]." After that, +the man went and set fire to the chena. + +This giant-child having gone, cut the fence [sticks] for the chena +in one day; on the next day he went, and sowed it till he finished +it. The sowing account was a paela (a quarter of an amuna of 5.7 +bushels) of millet. [126] + +On the next day he said to his mother, "Mother, I cut a chena indeed; +for the purpose of going and doing the work at a tawalla [127] also, +give me food." Afterwards his mother gave him food. Having eaten +the food, the child went to the tawalla, and put up earthen ridges +over the ground for [making a field large enough for sowing in it] +one and a half amunas (8.55 bushels) of paddy. [128] Having put them +up he came home. + +Having gone on the following day, he made [the soil into] mud [129] [by +causing cattle to trample it]. Having made [it into] mud he came home. + +Having come, he said to his mother, "Mother, place one and a half +amunas of paddy in water [to cause it to sprout] for sowing in the +tawalla." Afterwards his mother made the paddy sprout. This child took +the one and a half amunas of paddy, and sowed it that very day. In +the evening he came home. + +On the following day he said to his mother, "Mother, give me food. I +indeed sowed the tawalla; there is still to build the watch-hut in +it." Afterwards his mother gave him food. The child ate the food, +and went to the tawalla. Having gone there, and that very day having +made the fence, and that very day having built the watch-hut, he came +home. Having eaten food, he went back to the watch-hut, and with his +own foot he sprinkles water over the amuna and a half of paddy. [130] + +At that time the King caused a Mallawa [131] giant to be brought to +Kandy. Many men wrestled with the Mallawa giant and fell. After that, +the King said to the Ministers, "Go and find a thoroughly strong +giant, and come back." Afterwards the Ministers spread the news: +"Is there a giant able to wrestle with the Mallawa giant?" + +Then certain men said, "At the village called Andara-waewa there is +a man called Hitihami, who eats the cooked rice from seven [quarts] +of rice. That man is good for wrestling with the Mallawa giant." + +After they said it, the Ministers went to Andara-waewa to seek the +giant Hitihami. When they went there, the boy Hitihami was not at +home; only the giant's mother was there. They asked at the hand of +his mother, "Where is now Hitihami?" Then his mother said, "My son +went to the watch-hut at the tawalla." + +After that, the Ministers went to the tawalla to seek him. As they +were going there they saw Hitihami sprinkling water for the tawalla +with his foot. Thereupon the Ministers went to the place where +Hitihami was sprinkling water. Having gone, the Ministers asked, +"Is it you they call Hitihami of Andara-waewa?" + +Then Hitihami said, "Yes, it is I myself. What matter have you come +about?" he asked. + +Then the Ministers said, "It has been arranged by the King [that you +are] to go for the Mallawa wrestling. Because of it, get ready [132] +for you to go." + +After that, Hitihami having come home with the Ministers, asked at +the hand of his mother, "Mother, haven't you cooked yet?" + +His mother said, "Son, I have not yet cooked. I have only boiled five +quarts of meneri." + +Then Hitihami having [drunk] the milk taken from seven buffalo cows +in the large cooking-pot, and having eaten those five quarts of +boiled meneri, [after] washing his [right] hand and taking his betel +bag also, said to the Ministers, "Let us go;" and Hitihami and the +Ministers went. + +At the time when they are going, there are a great many pumpkins at a +chena on the path. Having seen them, Hitihami, plucking four pumpkins +also and continuing to eat them, went to Kandy. + +The Ministers who went with him said to the King, "Hitihami of +Andara-waewa has come." + +The King told Hitihami to come near, and said, "Can you wrestle with +the Mallawa one?" + +Then Hitihami replied, "Putting one Mallawa person [out of +consideration], should seven come I am not afraid." After that, +the King told him to go for the wrestling with the Mallawa one. + +As soon as Hitihami went, he seized the Mallawa one. Then the +bones of the Mallawa one were broken. The King said, "A! Kill not +my Mallawa one!" So Hitihami let go. The Mallawa one having died, +fell on the ground. + +After that, the King was displeased with Hitihami. Having become +displeased he said to the Ministers, "You must put Hitihami on the +other bank of the river (Mahawaeli-ganga)." The Ministers put Hitihami +on the other bank. + +As Hitihami was coming away to his village, sixty persons having come +together for a paddy kayiya, [133] were at the foot of a tree. Hitihami +having gone there, asked, "What are you come together there for?" + +Then the men said, "We have come together to cut a paddy kayiya." + +Hitihami said, "Are you willing for me also to cut the paddy plants +for a breath (husmak)?" + +The men said, "It is very good; let us cut." + +Afterwards, asking for the sickles from each one of the men, and having +broken them, and thrown them down, and drawn out the betel-cutter that +was in Hitihami's betel wallet (bulat-payiya), taking it he began to +cut the paddy plants. Only the paddy plants of two amunas of paddy +(about four and a half acres) were ripe; there were no more. + +He finished the two amunas of paddy plants, and because there were no +[more] ripe paddy plants, cutting the fence of the upper field and +having gone [there], he began to cut the green paddy plants. + +Then the men who owned the field said and said, "Don't cut [those]." He +does not stop. Afterwards the men tied a ball. [134] + +Afterwards, the giant having come to the high ground [outside the +field], when he came to the place where the men were near the tree, +the men said, "Let us go to eat the kayiya." + +Then Hitihami said, "You go and eat the kayiya; I am going to my +village." + +As he was coming on and on, having met with a wild buffalo it began +to gore him. So Hitihami seized the two horns of the buffalo, and +loosening the two horns, went to his village [with them]. + +Having gone [there], and given into his mother's hand the two horns, +he said, "Mother, having conquered in the Mallawa wrestling, at the +time when I was coming back about sixty men had come together to cut +the paddy plants in a rice field. At the hand of the men I asked, +'What are you many men joined together there for?' Then the men said, +'We are [here] to cut a paddy kayiya.' + +"Afterwards, asking for the men's sickles, I broke them and threw them +down, and taking the betel-cutter [135] that was in my betel wallet, +descended to the field, and having cut the paddy plants, there also +I got the victory. + +"As I was coming away, a wild buffalo came to gore me. Afterwards, +loosening the buffalo's two horns [I brought them away]. These indeed +are the two horns." He told her all the matters. + +Then his mother said, "Son, except that you have said that word to +me, do not say it for anyone else to hear;" and having cooked several +kinds of cakes, and milk-rice, gave them to Hitihami the Giant to eat. + + + North-western Province. + + + +This story differs from nearly all the others in being almost +certainly based on a considerable statum of fact. Apparently, it +is the exaggerated tradition about a very strong man who defeated a +celebrated Indian wrestler at Kandy. The story also gives more details +concerning the village cultivations than any others I have met with. + +Perhaps it is not the only record of this Hitihami. Among the names +of the deified chiefs of ancient times, termed Bandara, there is one +called Hiti Bandara, who is said to have lived at a village called +Gokaraella, twelve miles north-east of Kurunaegala. It is possible +that he is the hero of this story; but as the names of the villages +are different there is considerable doubt regarding it. There was a +village called Andara-waewa (in the Wanni Hat-pattu district of the +North-western Province) which was abandoned some centuries ago, the +field and village tank having become overgrown with jungle and forest. + +As Kandy was founded early in the fourteenth century, according to +the manuscript Pradhana nuwarawal, the story may record events of +the fourteenth, fifteenth, or possibly the sixteenth century, A.D. + + + + + + + + +NO. 114 + +THE NEW SPEECH [136] + + +A certain Gamarala had a daughter, it is said. Many persons having +come, ask to marry the daughter. After they have asked it, this [137] +Gamarala asks those people who come, "Do you know the New Speech?" At +that time those people say, "Ane! There is not a New Speech that +we know." "If so, go you away," the [138] Gamarala says to those +parties. Well then, those people go. + +Then still a party come. He asks that party, also, in that very +manner, "Do you know the New Speech?" Thereupon that party say, +"Ane! There is not a New Speech that we know." Then the man says, +"If so, I will not give my girl. I will give her [only] to the man +who knows the New Speech." + +In this manner, many persons having asked and asked, went away. Because +even one person is not learning the New Speech, even one person does +not obtain her. + +A young man at yet [another] village said thus: "Ane! Father, I know +[139] a New Speech. Because of it, marry and give that Gamarala's +daughter to me," he said. + +Thereupon, he having gone asks the Gamarala, "My son knows a New +Speech. Because of it, can you marry your daughter to my son?" he +asked. + +Then the Gamarala, having become pleased, said, "It is very good." + +On the following day after that the marriage took place. When not +much time had gone, one day when the father-in-law and the son-in-law +were getting ready to go and plough the rice field, they said at the +hand of the girl's mother, "Bring cooked rice to the rice field," +and went to plough. + +While ploughing, the father-in-law's goad having broken he went to the +jungle below the rice field to cut a goad. Then that girl's mother, +bringing the cooked rice and coming to the field, asked the son-in-law, +"Where, son-in-law, is your father-in-law now?" + +Then the son-in-law said, "Ando! Mother-in-law, is there any stopping +in the field for him! There, On! A woman was beckoning with her +hands; he will have gone on that account;" and leaving aside the +quarter to which that man went, he stretched out his hand in another +direction. "He went there, On! You go, too," he said. Afterwards the +mother-in-law went there. + +Then that father-in-law having come to the rice field [after] cutting +a goad, asked at the hand of that son-in-law, "Son-in-law, where is +your mother-in-law?" + +Then the son-in-law said, "Ando! Father-in-law, is there any staying +here for her! Having brought and placed here the [mat] box of cooked +rice, there, On! A man was beckoning with his hand. She will have +gone on that account;" and leaving the quarter to which she went, +he stretched out his hand in another direction. "She went there, +On! You go too," he said. + +The Gamarala, taking the goad, went there to seek the woman. That +woman is seeking the man; the man is seeking the woman. While seeking +him in that manner that woman came to the rice field, and asked, +"Son-in-law, hasn't he come yet, your father-in-law?" + +Then the son-in-law said, "Not he, mother-in-law; he hasn't come yet." + +While she was there, the father-in-law came up and beat the woman +until the goad was broken to pieces. Afterwards the woman came home. + +While the two men, having eaten the cooked rice, were ploughing, the +son-in-law asked at the hand of the father-in-law, "Father-in-law, +she is a slut whom you have called [in marriage], isn't she?" + +The father-in-law asked, "What is [the meaning of] that, son-in-law?" + +The son-in-law replied, "Ando! You have been married such a long time, +too! Don't you know about it? When you are sleeping, having come every +day she licks your body. Sleep to-day, also; while you are sleeping +she will lick your body, On!" + +Afterwards, having ploughed, when it became night the son-in-law, +going in front, came home, and says at the hand of the mother-in-law, +"Ando! Mother-in-law, he is a salt leaf-cutter whom you have married, +isn't he?" + +Then the mother-in-law asked, "What is [the meaning of] that, +son-in-law?" + +The son-in-law said, "Ando! You have been such a long time married, +too! Don't you know about it? To-day, after father-in-law has gone +to sleep lick his body. There is salt taste, On!" + +Afterwards, in the night when the father-in-law had gone to sleep, +the mother-in-law went and licked his body. Then the father-in-law, +having awoke, said, "Ci! Ci [140]! Slut!" + +The mother-in-law said, "Ci! Ci! Salt Leaf-cutter!" and the two +quarrelled. + +When not much time had gone by, the [141] Gamarala said a speech to +the son-in-law in this manner. His elder daughter had been given [in +marriage] to a person at a distant village. "Son-in-law, as I have got +news that my daughter's illness is severe, I am going because of it, +and having gone there am returning." + +Saying, "Sow one and a half amunas of paddy (eight and a half bushels), +and block up [the gaps in] the fence, and tie the fence of the garden, +and heat water, and place it [ready] for me to bathe when I come," +he went. + +Thereupon the man, getting the whole of these into his mind, said, +"It is good." + +After the Gamarala went away, he lowered out of the corn-store one +and a half amunas of paddy, and having taken them placed them in the +rice field; and having come back, and gone [again] taking the yoke of +cattle and the plough, and driven two or three furrows for the whole +length of the field, and sown over the field the amuna and a half, and +tied the cattle at a tree [in the jungle], and cut the fence that was +round the field, and come home, and also cut the fence of the garden, +and heated a pot of water, also, until it was thoroughly boiling, +while he was placing it [ready] the Gamarala came, at the time when +the ground is being stricken dark. + +Having come, he asked, "Did you do all these services?" That son-in-law +said, "Yes." + +After he said it, he asked, "Did you warm water for me to bathe?" + +At that time he said, "Father-in-law, I heated the water, and the +chill has been taken off. Come to bathe." He brought that pot of +boiling water, and called him. + +Then the Gamarala said, "I can bathe [myself]. You go." + +Thereupon he says, "When do you bathe (that is, pour water over +yourself) by your own hand? Please bathe by my hand." + +Having said, "It is good," the father-in-law tying on the bathing cloth +(ambuda baendaganda), told him to bathe him. + +Thereupon the son-in-law poured on his back, from the pot, that water +which was boiling. Then the Gamarala, as it was burning his back, +cried, "What, son-in-law, did you do here?" + +Then the son-in-law says, "Don't shout in that way, father-in-law; +that indeed is a piece of the New Speech." + +Because his back had been scalded, the hot water having been thrown on +it, the relatives were dismissed from his mind. The Gamarala's back was +scalded to the extent that he was unable to rise for two or three days. + +After two or three days had gone by, when he looked at the fence of +the garden, the fence had been cut. Thereupon the Gamarala asked at the +hand of the son-in-law, "Son-in-law, who cut the fence of the garden?" + +Then he says, "Father-in-law, that indeed is a part of the New Speech," +he said. At that time, also, the Gamarala was angry. + +[After] looking at it, he went to the rice field, and when he looked, +the fence of the rice field also had been cut, and paddy had been sown +in the [unploughed] rice field. When he asked also at the hand of the +son-in-law, "What is [the meaning of] that?" "A part of the New Speech, +indeed, is that," he said. The Gamarala at that also became angry. + +Afterwards he asked the son-in-law thus, "Where is even my yoke +of cattle?" + +Thereupon the son-in-law said, "They are tied in the chena jungle." He +was angry also concerning that [the cattle being then dead or +nearly so]. + +For many a day afterwards he remained without talking with the +son-in-law. During the time while he is thus, that daughter who had +been given [in marriage] to an out-village, sent word that [her] +father and brother-in-law, both of them, must come. + +Next day that father-in-law having cooked cakes, tied them in a bag, +and having cooked a bundle of rice, tied that also in a bag, in order +to go to the place where the Gamarala's elder daughter was given in +marriage. Then he called the son-in-law, saying, "Let us go." + +The son-in-law, taking the cake bag, asked, "Father-in-law, what sort +is this?" + +The father-in-law replied, [jokingly,] "There are cobras in it." + +Then the son-in-law, taking the bag of cooked rice, asked, +"Father-in-law, what sort is this?" + +The father-in-law said, "That is for the road." + +Afterwards the son-in-law, taking the cake bag, went in front; the +father-in-law taking the bundle of cooked rice, went behind. The +father-in-law was unable to go quickly. + +The son-in-law while going on and on ate those cakes. At the place +where the cakes were finished he broke open the mouth of the bag, +and setting it on an ant-hill stopped there looking at it. + +Then the father-in-law having come up, asked, "What, son-in-law, +is that?" + +The son-in-law said, "I don't know, father-in-law. As you said those +were cobras I placed it on the ant-hill for them to creep out." + +Afterwards taking the rice bag, also, that was in the hand of the +father-in-law, he again went a long way in front, opened the rice bag, +and ate the cooked rice, and having thrown away the bag, stopped there, +sitting down. + +The Gamarala having come up, said, "Let us eat the bundle of cooked +rice. Where, son-in-law, is the rice bag?" + +Then the son-in-law said, "I don't know, father-in-law. As you said +that was for the road, I put it on the road and came away." + +They were near a [road-side] shop. At that time, having given the +son-in-law a panama, [142] the Gamarala said, "Go to that shop and +bring plantains." + +Then having gone to the shop, taking sixteen plantains for the +panama he thought thus:--"Should I take these sixteen plantains near +father-in-law, I shall receive eight plantains [as my share]. Because +of that, I must eat the eight plantains here and go." Thereupon he +ate eight plantains. + +Having eaten them, he thinks again, "Should I take these eight +plantains father-in-law will not eat them without having given me +four plantains. Because of it, I must eat the four plantains in this +very place." So he ate the four plantains. + +Having eaten them, still he thinks, "Should I go taking these four, +father-in-law will never eat without giving me two. Because of it, +after eating the two in this very place I must go." So from the four +he ate two. + +Having eaten these, still he thinks, "Should I take these two near +father-in-law [143], he will never eat without giving me one. Because +of it, I must go after eating one in this very place." So from the +two he ate one. + +Having eaten it, still he thinks, "Should I take this near +father-in-law [143] he will never eat without giving me a piece. +Because of it, I must go after eating the piece here." So breaking +the plantain in two he ate a piece. + +Having eaten it, he brought the remaining piece, and gave it to his +father-in-law. Thereupon the Gamarala asks, "Is there [only] so much +plantain, son-in-law?" he asked. + +Then the son-in-law said thus, "Father-in-law, I ate my portion; +your portion is that much," he said. + +The village at which was the father-in-law's daughter, was very +near. Afterwards the son-in-law said, "Father-in-law, isn't there +scarcity of food now everywhere in the country? On that account it +is wrong for us both to go there at the same time. You come behind; +I will go in front." + +Having gone to the place where the daughter was, he said, +"Father-in-law is coming there. It is bad for him to eat anything; +he has eaten a medicine. On account of the medicine he is only eating +[paddy] dust porridge; it is bad to eat anything else. On that account +cook quickly a little porridge from paddy dust, and place it [ready] +for him," he said. + +After that, having amply cooked rice and curry for the son-in-law, +she gave him to eat; and for the daughter's father, taking some of +the paddy dust that was in the store-room, she cooked porridge. While +she was looking for him the Gamarala came; afterwards she gave him +the porridge. + +The man, thinking, "Ane! Our daughter must be without anything to eat," +having eaten a very little of the porridge went to sleep. + +In the night that daughter's girl was crying. Saying, "I want to +go and sleep near grandfather," she went to the place where the man +was. Having gone there the girl was crying in the same way. + +Then the son-in-law, hearing her, asked at the man's hand, "What, +father-in-law, is that girl crying for?" + +The father-in-law, being very sleepy, said, "I don't know, son-in-law; +we must split her belly, [144] maybe." + +Afterwards the son-in-law, having got up, came to the place where +the girl was, taking a knife, and split the girl's belly. + +Next day, having buried the girl, the father-in-law and the son-in-law +came to their village. + +After they went, the son-in-law, having become desirous to eat cakes, +told [his wife] to cook cakes. Thereupon the Gamarala's wife said +there was no palm sugar. On account of it, the son-in-law, having +become hostile, was minded to go once again to the village at which +the Gamarala's elder daughter was given [in marriage]. + +Having gone there, he said to the Gamarala's daughter, +"Ane! Mother-in-law having died, I came here to tell you of the +pinkama. [145] The pinkama is on the day after to-morrow. Because of +it, cooking a few cakes and the like, come," he said. Thereupon the +Gamarala's daughter wept. + +Then this son-in-law says, "What are you crying for? As for the +name 'crying,' we also cried. Through crying you will not meet +with her. Because of it, plucking and setting to ripen a spike of +plantains and the like, and cooking a few cakes, come on the day +after to-morrow." Having said this he came back. + +Having come there, he said to the Gamarala and the whole of the other +persons who were listening, "Father-in-law, your daughter having died, +the pinkama is on the day after to-morrow. Because of it, they said +to the whole of you that you are to go [after] plucking and setting +to ripen spikes of plantains, and cooking cakes." + +Afterwards the Gamarala, the Gamarala's wife, the son-in-law, +the son-in-law's wife, all having wept and wept, cooked cakes and +milk-rice; and taking ripe plantains, and tying pingo (carrying-stick) +loads of cakes and spikes of plantains, the two parties went until +the time when they came face to face. + +When they are coming in contact the Gamarala's wife goes weeping, +"Ane! Daughter, he said you died." + +Thereupon the daughter comes weeping, "Ane! Mother, it is for your +pinkama we came here." + +While both parties, having made lamentation in this manner, are +weeping, the son-in-law who knows the Gamarala's New Speech, said, +"To-day also you cannot cook cakes! Eat ye," and began to eat the +cakes. + +After that, their troubles being allayed, when they asked from this +one, "What is this you said?" he said, "This indeed, father-in-law, +is a little of the New Speech. For the purpose of your getting to +know it I did it." + +After that all were consoled. + + + North-western Province. + + + +In The Orientalist, vol. i, p. 131, Mr. W. Goonetilleke gives +the incident of the plantain eating as part of a tale called "The +Story of Hokka." The hero of it was a servant of the Gamarala's. He +bought sixteen plantains, and ate his half share, on his way back +repeating the process until only one was left, which he offered to the +Gamarala. His master complained of his stupidity in getting only one +plantain for the money. Hokka replied that he received sixteen, but +had eaten the rest. "How did you [dare to] eat them, you dog?" asked +the Gamarala. Hokka held up the plantain, peeled it, and put it in +his mouth, saying, "This is the way I ate the plantains, your honour." + +In Indian Nights' Entertainment (Swynnerton), p. 92, a foolish man who +was taking money to the local treasury, put it in some flour which +he handed to a baker's wife to be made into cakes. In the morning, +when he remembered and asked for it, she refused to return it unless +he told her two stories this way and two that way, and as he could +think of none he went off without it. When his clever brother heard +of it, he put some brass finger-rings into flour, handed it to the +same woman, and in reply to her remarks stated that there were many +rings at the bush where he picked these. When she went to pick some, +thinking them gold, the man told her husband that she had followed +a man who beckoned to her, the husband took a bamboo and gave her a +sound beating. The clever brother, learning that the baker's daughter +was betrothed to a lad at another village, told a person whom he met +to inform the boy's parents that the girl had died from snake-bite; +he himself told the girl's mother that wolves had attacked and killed +the lad. The two mothers met on the way, quarrelled and fought, and +became reconciled on finding the reports false. The brother told the +baker's wife that he had now told her two stories this way, and she was +glad to give him his brother's money before he told her two that way. + +In the Katha Sarit Sagara (Tawney), vol. i, p. 289, a barber whose +wife was visited by a King pretended to be sick, and informed the +King that his wife was a witch who extracted and sucked his entrails +while he slept, and then replaced them. When the barber went home +he told his wife that his razor had broken on some abnormal and very +sharp teeth of the King's. When the King came, and the barber's wife +stretched out her hand to find the teeth, the King cried, "A witch! A +witch!" and escaped. + +In the Arabian Nights (Lady Burton's ed., vol. i, p. 355) a negro +slave related how when his master sent him home for some article, he +informed his wife and daughters that his master had been killed by the +fall of an old wall. They rent their robes, overturned the furniture, +and broke the windows and crockery, the slave assisting them. Then, +led by him, they and the neighbours went lamenting to bring the body +home. The Governor also took labourers with spades and baskets. The +slave got ahead, told the master that his house had fallen and killed +his wife, daughters, and everything else. While his master and his +friends were lamenting and tearing their robes the procession of +mourners arrived and the hoax was discovered. The Governor made the +slave "eat stick" till he fainted. + +In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 211, a man +who was sent by his master to buy mangoes, only sweet and fine ones, +tasted each one to ascertain if it was of the requisite quality. + + + + + + + + +NO. 115 + +THE MASTER AND SERVANT + + +While a certain Master and Servant were going on a journey, they +having become hungry the Master said, "Ada! Bring plantain flowers," +[146] and gave money to the Servant. + +The Servant having brought plantain flowers, for the purpose of eating +them they sat down at a place. The Master spoke to the Servant, +"Ada! Don't throw away their rinds (potu); having given money also +[for them] what are you throwing them away for?" he said. + +"If so, you must eat them," the Servant said. + +Thereupon, while the Master first was eating the peel (leli) of the +plantain fruits, his stomach having filled he became unable to eat +the core [of the peeled fruit]. + +After that, the Servant ate the small quantity of the core. + + + Uva Province. + + + + + + + + +NO. 116 + +HOW THE SON-IN-LAW CUT THE CHENA + + +In a certain country there are a woman and a man, it is said. There +is a daughter of those two persons. Having brought a man to the house +for the girl, he stayed there. + +One day the father-in-law said to the son-in-law, "[After] asking for +a Naekata (a lucky hour, depending on the positions of the planets), +and returning, prepare to cut a little jungle [for making a chena]." + +After that, the son-in-law went near the Naekatrala (astrologer) and +asked for a naekata. Then the Naekatrala said, "The naekata will be +on Thursday" (Burahaspotinda, sic). + +Afterwards the son-in-law, saying, "Burahas, burahas," comes away. The +path on which to come is along the [front of the] Gamarala's house; +except that, there is no other path. When he is coming away along the +[front of the] Gamarala's house, the Gamarala's dog comes growling +(burana) in front of him. Well then, the son-in-law forgets the +naekata. + +Well then, having gone back again near the Naekatrala, he said, +"Ane! Naekatrala, not having remembered the day I have come here +again." Then the Naekatrala says, "Why do you forget; didn't I say +Thursday?" + +When the son-in-law, again saying and saying, "Burahas, burahas," +is coming away along the [front of the] Gamarala's house, the dog +comes growling. Well then, again this man forgets the naekat day. + +Again having gone near the Naekatrala, he asks him. Thus, in that +manner, that day until it becomes night he walks there and here. + +Afterwards the Naekatrala said, "What has happened to you that you +are forgetting in that way?" + +Then this son-in-law says, "What is it, Naekatrala? Isn't it because +of the Gamarala's dog? What else?" + +Then the Naekatrala said, "Why do you become unable [to remember] +because of the dog?" + +This son-in-law replies, "When I am going from here saying and saying, +'Burahas, burahas,' along the [front of the] Gamarala's house, that +dog comes in front of me growling. Well then, I forget it." + +The Naekatrala having given into the man's hand a cudgel, said, +"Should the dog come, beat it with this;" and saying, "The day is +Thursday," sent him away. + +After that, the man came home in the manner the Naekatrala said. That +day was Wednesday; the next day, indeed, was the naekata. On that +day he said to the man's wife, "To-morrow, indeed, is the naekata, +Thursday. Early in the morning you must make ready a bundle of +cooked rice." + +On the following day the woman cooked a bundle of rice and gave him +it. The man, having taken the bundle of cooked rice and hung it on a +tree, clearing at the tree only [sufficient] for the man to lie down, +slept there until the time when it becomes noon. At noon, bathing in +water and returning, he ate the bundle of cooked rice; and having +been sleeping there again until the time when it becomes night, he +came home in the evening. Thus, in that way, until the time comes +for setting fire to the jungle, he ate the bundles of cooked rice. + +Then when men told the son-in-law they were going to set fire to the +jungle [at their chenas] he said, "Father-in-law, I must set fire to +my jungle. I cannot quite alone. If you go too it will be good." + +Afterwards the father-in-law said, "Ha, if so, let us go," and taking a +blind (smouldering) torch, and taking also a bundle of [unlit] torches, +the father-in-law quite loaded, the son-in-law empty-handed in front, +they go on and on, without end. + +The father-in-law said, "Where, son-in-law, are we going still?" + +The son-in-law says, "Still a little further. Come along." Having +said this, and gone near the tree where he ate the rice, a buffalo +was asleep in the place which he had cleared and had been sleeping +at. The son-in-law, cutting a stick, came and struck the buffalo, and +drove it away, saying, "What did you come to sleep in my chena for?" + +Then the father-in-law asked, "Where, son-in-law, is the chena?" + +The son-in-law says, "Ando! Father-in-law, this Candala [147] buffalo +was sleeping in one part that I had cut. The others men stole and +went off with, maybe." + +After that, the father-in-law, having become angry, came home. + + + North-western Province. + + + + + + + + +NO. 117 + +A GIRL AND A STEP-MOTHER + + +At a certain time, at a village there was a certain Gamarala. There +was a daughter of the Gamarala's. The daughter's mother died. After +she died, for the Gamarala they brought another [woman in] marriage. Of +the previous diga (marriage) of that woman there is a girl. The woman +and the girl are not good to the Gamarala's daughter. + +At the time when the Gamarala is not [there], she tells the two girls +to clean cotton. She told that step-mother's daughter to remain at the +corner of the house, and clean the cotton. She told the daughter of +the Gamarala's previous marriage to clean cotton in the lower part +of the garden, under the lime tree. Having told her to clean it, +the step-mother says, "Should a roll of cotton go away through the +wind I will split thy head," she said. + +When with fear on account of it, the [Gamarala's] girl is cleaning +the cotton, a great wind having struck her, all the small quantity +of cotton went away owing to the wind. The step-mother saw that +the cotton is going. Having seen it, she went and said to the girl, +"Why did'st thou send away the cotton in the wind? Thou canst not +remain here. Thou having gone near the female Bear, [after] begging +for the golden spindle (ran idda), the golden bow for cleaning cotton +(ran rodda), the golden spindle (ran wawnna), the golden spinning-wheel +(ran yantare), feed the seven mouths of the Seven-mouthed Prince and +get a living. Unless [thou dost] that, thou canst not obtain a living +here." Having said [this], she beat her. + +The girl, hearing the word which her step-mother said, went near the +female Bear, and asking for [and obtaining] the female Bear's golden +spindle, golden cotton-bow, golden spindle, golden spinning-wheel, +went to the place where the Seven-mouthed Prince is. The Seven-mouthed +Prince is a human-flesh-eating man; there are seven mouths for +that man. + +At the time when the girl was arriving there, the Seven-mouthed Prince +had not come back since he went [148] to eat human flesh. This girl +having hastened, having cooked seven quarts of rice and seven curries, +and covered those things and placed [them ready], remained hidden +when the Seven-mouthed Prince was coming. + +The Seven-mouthed Prince having come, when he looked some rice and +curry had been cooked. The Seven-mouthed Prince asks, "Who has cooked +these?" The girl does not speak about it. After that, the Seven-mouthed +Prince having prepared himself, ate the whole of the cooked rice and +curry. Having eaten, and having been sleeping, on the following day, +in the morning, he went for human-flesh food. + +Having waited until the time when he goes, the girl that day having +cooked six quarts of rice, and having cooked six curries, cleaned and +swept the house, and that day also got hid. That day also, having +come, he asked in that manner [who had done it]. That day, also, +she did not speak. That day he obliterated one mouth. + +In this order, until the time when it became one quart, she cooked +and gave him to eat. Out of the seven mouths he obliterated six; one +remained over. On that day, having cooked in the day a half [quart] +of rice, and cooked two curries, and having warmed and placed water +for the Seven-mouthed Prince to bathe, and taken another sort of cloth +[for him], she placed those things [ready] for him. Having expressed +oil, she placed it [ready for him]. That day the Seven-mouthed Prince +having come, says, "Come down, person who is assisting me." Having +said it, he called her. After that, the girl came. After she came, +he asked, "What is the reason of your assisting me in this way?" + +Then the girl tells him. The girl says, "I have no mother; father +has brought a step-mother. That step-mother having beaten me said, +'Thou canst not be here and obtain a living. Thou having gone +near the female Bear, [after] begging for the female Bear's golden +spindle, golden cotton bow, golden spinning-wheel, golden spindle, +go near the Seven-mouthed Prince, and feeding the seven mouths +obtain a living. Except that, thou canst not get a living here,' +she said. Owing to that I came," she said. + +Afterwards he became much pleased about it. Having become pleased he +told her to stay [as his wife]. Afterwards having called the Prince, +and caused him to bathe in warm water, and caused him to put on good +cloths, and rubbed oil [on his hair], and combed his head, that day +the two sitting down ate cooked rice. + +From that time, the party became rich there to a good degree. The +girl's father, and step-mother, and step-mother's girl, having gone +to the place where she is, obtained a subsistence from there. + + + North-western Province. + + + +Messrs. H. B. Andris and Co., of Kandy, have been good enough to +inform me that the wawnna is a kind of spindle or yarn-holder, two and +a half feet long, on which the thread is wound after spinning. It is +narrow in the middle part and wider at each end. The rodda is eighteen +inches long. + + + + + + + + +NO. 118 + +THE WICKED ELDER BROTHER + + +In a certain country there are a woman and a man, it is said. There +is a younger sister of the man. The elder brother's wife is very dear +to the younger sister; the younger sister is a very good girl. + +One day the elder brother said at the hand of the woman, "It is in +my mind to call my younger sister [to be my wife]." + +The woman says, "Well, what is it to me, if it be good to you?" + +While she was there, the woman having placed paddy on the hearth, and +waited until the time when it is boiling, said to that sister-in-law, +"Sister-in-law, having gone rubbing castor-oil on your two legs take +out the paddy that is on the hearth." + +The woman combed the man's head. She said it to the girl unnoticed +by the man, to save the girl. + +That girl having gone rubbing her two legs, when she was taking out +the paddy the heat of the fire on the hearth struck her two legs, and +the castor-oil, having become warm, descends down her two legs. Then +that woman, having been combing and combing the man's head, says at +the hand of the man, "There! You say it is in your mind to call your +younger sister [to be your wife]. Look there, at the matter from her +legs; her legs are ulcerated." [149] + +Then the man says, "It is unnecessary to keep that one; you take +that one, and having taken this bill-hook cut that one's neck, and +come back." + +After that, the woman, calling her sister-in-law and having gone, +handed her over to a widow woman, and having secretly taken that +man's money also, gave it to the widow woman for her expenses on +account of the girl. + +While returning, she cut a dog on the path, and smearing the blood +on the bill-hook, came back and showed it to the man, "Look here +(Menna). The blood that has been cut from your younger sister." Well +then, to the man's mind it is good. + +At the time when the man is not at home, having cut a tunnel from the +woman's house to the widow woman's house, and from the woman's house to +the widow woman's house having drawn a silver chain and an iron chain, +she said at the hand of the widow woman, "If there be a sorrow shake +the iron chain; if there be a pleasure shake the silver chain." [150] +Having said it the woman came home. + +On a certain day the girl arrived at marriageable age. The widow +woman shook the silver chain. Afterwards, this girl having gone +[there], when she looked the girl had arrived at a marriageable age; +and having distributed the present given to the washerman on the +occasion, and the like, she again said at the hand of the widow woman, +"If there be a pleasure, shake the silver chain; if a sorrow, shake +the iron chain," and came home again. + +Again one day she shook the silver chain. This woman having gone again, +when she looked [she found that] to give the girl [in marriage] the +name [of the man] had been decided. Afterwards, having distributed the +[food of the] wedding [feast] and the like, the woman came home. + +The girl having been [married] a little time, bore a boy. Afterwards +the girl said to the girl's man, "Tying pingo (carrying-stick) +loads, let us go to our village." The man also having said "Ha," +cooking cakes, and carrying the little one also, they came to the +widow woman's house. + +Then the widow woman shook the silver chain. The girl's sister-in-law +came. Having come, when she looked the girl's little one is there also. + +Having given from the cakes to the widow woman, she took the others, +and calling the girl, calling the girl's husband also, and carrying +the little one, she returned home [with them]. Having gone home, +the girl's sister-in-law caused the little one to lie in the waist +pocket of the girl's elder brother, and said, "There. Your younger +sister's little one!" [and told him how she had been saved]. + +After that, the elder brother having wept, took the little one in +his arms. + + + North-western Province. + + + + + + + + +NO. 119 + +NAHAKOTA'S WEDDING FEAST + + +In a certain country there are a woman and a man, it is said. While +they were there the woman bore two girls and a boy. When they were +there a long time the man died. + +After that, the big girl having grown up, they gave her in diga +(marriage). The boy cannot speak well; his nose is short. The +other girl has become considerably big. That boy is older than the +girl. It is Nahakota's [151] endeavour to call that younger sister +[in marriage]. That woman (their mother) having perceived that, went +with the daughter to the place where the other big daughter was given; +and having conducted her [there], came back. + +After that, a day or two having passed, Nahakota went, in order to +call the girl back [to be his wife]. Having gone [he said] at the +girl's hand, "Younger sister, mother told me to go back with thee; +on that account I came here." + +While coming with that girl, having met with villages on the road +that girl says, "Elder brother, is our village still far away?" + +Then Nahakota says, "Why do you say, 'Elder brother, elder +brother?' Would it be bad if you said, 'Husband, husband' (Wahe)?" + +Then that girl being frightened, comes without speaking. Again, when +coming a little further, she asks, "Elder brother, is our village +still far away?" + +Then Nahakota says, "Why do you say, 'Elder brother, elder +brother?' Would it be bad if you said, 'Husband, husband?'" + +Then the girl being frightened comes without speaking. Thus, in that +way they came quite home. Having come, Nahakota said to Nahakota's +mother, "Mother, pound flour and cook cakes. I am going to spread +nets to catch [animals] for my [wedding] feast." Having said it, +Nahakota went to spread nets, joining with a man. + +After that, the girl says, "Mother, when elder brother and I were +coming, I asked at elder brother's hand, 'Elder brother, is our +village still further on?' Then elder brother said, 'Why do you say, +"Elder brother, elder brother?" If you said, "Husband, husband," +would it be bad?'" + +Afterwards the woman says, "Daughter, let us two go somewhere or +other before that one comes." Having said it, and cut the throat +(lit., neck) of a cock, and hung it above the hearth, and placed +a cooking-pot on the hearth, and blown the fire, and shut the house +door, the woman and the girl went somewhere or other. + +Nahakota, having spread nets, came home. While he was in the veranda, +as the blood of the fowl [hanging] in that house was falling into the +cooking-pot, the pot having become heated, for three watches (each +of four hours) when each drop of blood was falling it makes a noise, +"Cos, cos," [152] like cooking cakes. + +Nahakota thought, "Our mother, etc., cooking cakes, indeed, that +is." [153] Having sprung into the open space in front of the house, +and beaten and beaten tom-toms on his rear, he began to dance, singing +and singing, "Ade! Tude! They are cooking cakes for my Nahakota feast." + +Having danced, after it became night, on account of their not opening +the door Nahakota knocked at the door and told them to open the +door. They did not open it. + +Afterwards, having opened the door, when he looked there was nobody. A +cock, only, was hung near the hearth, a cooking-pot placed on the +hearth, only the fire is blazing on the hearth. + +Afterwards, Nahakota having wept, remained there quietly. [154] + + + North-western Province. + + + + + + + + +NO. 120 + +HOW A MAN CHARMED A THREAD + + +In a certain country there are a woman and a man, it is said. The woman +having falsely said that she had the Kadawara disease, [155] taking +on false illness lay down. The man every day goes to the watch-hut +[in the chena]. + +One day when he was going to the watch-hut, he asked for thread at +the hand of the woman, in order to bring it on the morrow morning, +[after] charming it for the Kadawara. After that, the woman gave him +thread, having become pleased at it. + +The man knows about the woman's trickery. Knowing it, that day evening +having gone to the watch-hut the man charmed the thread. How did he +charm it? The woman's father's name was Palinguwa. + +At the very time when the man was going to sleep, holding the thread, +the very manner in which he charmed it [was this]: having made +[nine] knots [on it], he charmed it [by] saying and saying [only], +"Palinguwa's woman, Palinguwa's woman." + +On the following day morning he came back, and tied it on the woman's +arm. At the very instant, the woman, quickly having arisen, does her +work. While she was thus, the woman says, "Having hastened quickly, +you must distribute [betel]." [156] + +Afterwards, the man also having said, "It is good," he gave betel +to Kadawara Vedas [157] who dance well, and said, "Come on such +and such a day." He collected for it the articles to be expended, +and caused arrack (spirit distilled from palm-juice) to be brought, +and prepared all. + +On the Kadawara day the men came, and having eaten and drunk, and +dressed themselves [in their dancing costume and ornaments], as +they were descending [from the raised veranda] into the open space +in front of the house, this woman quickly took out the mat also, +and stretching out her two feet at the doorway, sat down on it, +(ready for the ceremony, which would be performed in front of her). + +Then this man having come speedily, bringing the rice pestle, +beat that woman with the pestle and put her in the house. Having +shut the door and locked it, and come outside, as he was coming out +the Kadawara Vedas, becoming afraid, prepared to run away, saying, +"Perhaps this man is a mad-man." + +Then this man said, "Don't you run away. Dance well. There is arrack; +drink as much as you want." + +Afterwards, they having drunk and drunk and danced until it became +light, in the morning the man cooked abundantly, and gave the Kadawara +Vedas to eat, and having given them presents sent them away. + + + North-western Province. + + + + + + + + +NO. 121 + +HOW THE RICE AND CURRY BECAME RAW + + +At a certain time there were a woman and her husband, two +persons. During the time while they were [there], one day the husband +said to the woman, "I am going to-day to the watch-hut. Having gone +there, I shall not come back to-morrow morning; I shall be delayed, +ploughing the field below that field. Because of it, you must bring +me cooked rice to-morrow morning." + +Then the woman during the whole night [158] having abundantly given +food and the like to her paramours, without sleeping, it became +light. After that, the woman went to sleep. + +[After] going to sleep, being without the means of bringing cooked rice +[through want of time to cook it], she washed rice, putting it in a +cooking-pot, and cut up dried fish and brinjal, [159] putting them raw +into a large cooking-pot, and took them to the rice field [uncooked]. + +After she went, that man said, "Bola! Strumpet! Didst thou stay +with thy paramours until so much time has gone?" and scolded her +[for being late]. + +Thereupon, this woman, saying, "Apoyi! Because you said such a vile +word to me may the cooked rice and curry which I brought for you +become raw," put them down on the ground. + +When the man looked, the woman's speech was true; the cooked rice and +curry had become raw. After that, the man, having said to the woman +that she was a good woman, thoroughly respected her. + + North-central Province. + + + + + + + + +NO. 122 + +HOW A WOMAN ATE COOKED RICE BY STEALTH + + +In a certain country there are a woman and a man, it is said. There is +also a little one of the woman's; the little one cannot talk well yet. + +Having waited until the time when the man goes to the watch-hut +[at night], this woman every day while he is in the chena having +cooked raw-rice [160] eats small beans (maekaral) [with it] in the +house. Every day having cooked fry of them (the beans), and given to +the little one, they eat it every day at night [without his knowledge]. + +One day, at the time when the man comes, the little one says, "Father, +having cooked maekittan fry, and having cooked raw-rice, let us eat +her, eh?" + +Then that man says at the hand of the woman, "What, Bolan, does this +one say?" + +The woman says, "I don't know. He eats in dreams, [161] maybe. Cause +thread to be charmed for it and come back." + +Afterwards the man, causing the thread to be charmed, came and tied +it on the arm of the little one. + + + North-western Province. + + + + + + + + +NO. 123 + +HOW A WOMAN OFFERED CAKES + + +In a certain country there are a man and a woman, it is said. The +woman has been brought from another country (district). A paramour +has become associated with the woman. + +She said to the woman's husband, "In our country there is a custom. In +the lower part of the garden we must offer cakes to the Yaka who is in +the lower part of the garden; if not, the Yaka causes sickness. When +I was living at my village, too, I offered them every day. Because +of it, we must offer them now also." + +Afterwards the man said, "Ha, it is good. Continue to offer them. For +it, what else do you want, etc.?" + +After that, the woman said, "We don't want anything else. Having +set up two sticks, cleft into four at the top (aewari kanu), we must +offer on one twenty cakes, on one thirty cakes. That is all." + +Having cooked the cakes, on the day on which she offers them she +cannot cook more [food]. At the house no one can eat [afterwards on +that day]; should they eat they will die. + +After that, the man having prepared the two cleft sticks in the lower +part of the garden, gave her them. From that day, the woman having +cooked fifty cakes, at one cleft stick offers twenty, at one cleft +stick thirty. [162] + +When it is becoming dark, the paramour having come is in the lower +part of the garden. The woman having offered the cakes says, "Leaving +the twenty, taking the thirty, go, O Yaka." Having said [this] the +woman comes home. + +The paramour having come, leaving the twenty, eats the thirty, and +goes away. Afterwards the woman having come [there], eats the twenty, +and goes back. + +In that very manner, the woman every day having given cakes to that +paramour, the woman also eats. That man was unable to find out the +roguery. + + + North-western Province. + + + +In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 118, a +man who wished to have meat to eat, induced his sons to kill a sheep +and offer the flesh to the deity of a tree which stood in their field, +telling them that their prosperity was due to this god. + + + + + + + + +NO. 124 + +THE MANNER IN WHICH A WOMAN PREPARED A FLOUR FIGURE + + +In a certain country there are a woman and a man, it is said; the +woman is associated with a paramour. The woman has been brought from +another country. + +One day (dawasakda) the woman said, "In our country there is a +custom. Having constructed a flour figure, and having made it sit +upon a chair near the hearth, we must cook cakes and offer them +[before it]." After that, the man having sought for the articles for +cooking cakes gave her them. + +After that, the woman, having pounded flour and made [enough] for two +cooking pots, having increased the syrup for one pot, and diminished +the syrup for one, and having been there until the time when the man +goes somewhere or other (kohedo), told the paramour to come. After +having put and smeared flour over the whole body [163] of the man, +having brought a chair near the hearth and made him sit upon the chair, +the woman sitting down near the hearth cooks the cakes. + +That man having come home, when he looked there is the flour +figure. While the man in silence is looking on in the raised veranda, +having seen that the woman puts the well-cooked cakes separately +into a pot and the badly cooked cakes into another pot, and getting +to know about the flour figure paramour, to make the woman get up of +necessity,--a calf had been brought from the woman's village--the +calf had been tied up,--the man having gone very quietly (himimma) +unfastened the calf. Very quietly having come again to the veranda +he said, "On (there)! The calf that was brought from your village is +loose; tie it and come back." + +The woman says, "I am unable to go; [164] you go and tie it, and +come." The man said, "I will not." + +Afterwards the woman having arisen went to tie the calf. [Then] this +man, having arisen from the veranda, struck the oil cooking-pot that +was on the hearth on the top of the head (ismundune) of the flour +figure paramour. The flour figure, crying out, is wriggling about. + +That woman having tied up the calf and come, says, "I had prepared +the flour figure. Having thrown it away that one will have come and +sat there [in its place]. What shall I do? [When] he escaped from you +even so much [time], am I indeed going to eat that one's liver? [165] +Why didn't you split that one's head?" Having said [this] she caused +the man to be deceived. + + + Finished. + + North-western Province. + + + +The woman's remark regarding the liver is an instance of the survival +of a very old expression, perhaps connected with magical practices. In +the translations from the Chinese Tripitaka published by M. Chavannes +in Cinq Cents Contes et Apologues, vol. i, p. 120, a girl cried, "May +I become a demoniacal and maleficent being to devour the liver of the +elder brother." In Folk-lore of the Santal Parganas (Rev. Dr. Bodding), +p. 419, it is stated that witches are believed to cause people's deaths +by eating their livers. The Sinhalese text is, "Umbawaen occarawat +beruwa mama nan okage kaewtu kanawa nae?" The final word is merely a +colloquial expletive which adds emphasis to the question. It occurs +also in No. 197, vol. iii, footnote No. 1, and elsewhere. Perhaps +this is the original form of the curious syllable sometimes heard at +the end of questions put to acquaintances by Burghers of the lower +class in Ceylon, as in the query, "I say, man, what are you doing, no?" + + + + + + + + +NO. 125 + +HOW A WOMAN BECAME A LAPWING [166] + + +At a certain village there were an elder sister and a younger brother, +it is said. He gave the elder sister [167] in diga [marriage] to a +[man of another] country. For the younger brother they brought a wife +to the house. + +When no long time had gone after the elder sister was given in diga, +the elder sister's husband died; and being without [anything] to eat +or drink, the elder sister came to the younger brother's house in +order to beg for something. + +At that time, the man said, "Ade! Give our elder sister amply to eat +and drink, and having tied up and given a bag of paddy amounting to +a load, send her on her journey;" and in order to look at his wife's +trustworthiness or untrustworthiness he stayed in a tree behind the +house, looking out, near the path on which the elder sister goes. + +Thereupon, the man's wife, having given the man's elder sister a piece +of stale cake to eat, put in a [mat] box a little worthless paddy +chaff that had been blown away when she fanned paddy, and gave her it. + +After that, when this elder sister, being grieved, was going on the +path, she went saying and saying, "Ane! If my younger brother were +there she would not do thus. Sister-in-law gave me only paddy chaff +and a few stale cakes; but [even] should my sister-in-law do magic +against me, may a shower of flowers rain at my younger brother's +doorway." Then, weeping and weeping she came home. + +Then the younger brother who stayed in the tree having been hearing +that word, came home, and asked his wife, "Ade! Didst thou give my +elder sister amply to eat and drink?" + +The woman said, "Andoma! When she had eaten I tied up a bag of paddy +equal to a load, and gave it. What else will you tell me to give?" + +Thereupon the man having said, "It is good," and having been keeping +it in his mind, after two or three days had gone, said, "Ade! Thy +mother is ill. Prepare something and give me it [as a present for +her, to enable me] to look at her and return," he said. The man said +it falsely. + +The woman saying, "Perhaps it is true," cooked a packet of rice, and +taking thirty ridis, [168] put them at the bottom of the packet of +cooked rice, and tied and gave him it, for him to go to her parents' +house and return. Unknown to the man [169] she did this dishonesty +(i.e., put his money in the bag). + +Thereupon the man, taking the packet of cooked rice, went to the +house of the man's elder sister. That day he remained there without +coming back. + +That elder sister having unfastened the bag, when she looked [saw that] +at the bottom of the rice there were thirty ridis. Afterwards the +elder sister called the younger brother and asked, "Younger brother, +whence are these thirty ridis at the bottom of the rice in this bag?" + +The younger brother said, "I told her of our house (ape gedara eki +[170]) to cook and give me a packet of rice, in order to go to her +village. She will have put in the thirty ridis." + +At that time a washerwoman who stayed in that village brought clothes +to the younger brother's house. Thereupon this woman (his wife) asked +at the hand of the washerwoman (radawi atin), "Washerwoman-aunt, +our house man went to go to [my] village and return. Didn't you meet +him on the way?" + +The washerwoman said, "Ane! Madam (mahattine), on the road indeed I +did not meet with him; he is staying at the gentleman's (rahamille) +elder sister's house. Except that it seemed that he is [171] at the +house itself, he did not [otherwise] go to your quarter." + +Thereupon, at that instant [172] a disturbance (internal) +having come to her, while this woman was saying, "Is it true, +washerwoman? Is it true, washerwoman? Saw you him, washerwoman? Saw +you him, washerwoman? Gave he them, washerwoman? Got she them, +washerwoman? There are thirty ridis, there are thirty, there are +thirty," [173] except that she got her breath upwards, she did not +hold it down. Having gone in that very manner, when she said there +were thirty ridis she became a female Red-wattled Lapwing, [174] +and flew away. Now also the Red-wattled Lapwings say, "Hotae tikiri, +hotae tikiri." [175] From that time, indeed, the Red-wattled Lapwings +increased. + +Then the man having come back, not contracting another marriage he +remained providing subsistence for his elder sister. + +Well then, we came here. [176] + + + North-western Province. + + + + + + + + +NO. 126 + +THE STORY OF THE SEVEN WICKED WOMEN [177] + + +In a certain country, when seven elder sisters and younger sisters, +fastening on bangles (at-wael) are going along, a woman having been +near the well asked, "Where are they [178] going?" + +Then the seven elder sisters and younger sisters said, "We are going +to seek for ourselves seven elder brothers and younger brothers." + +Then this woman said, "There are seven elder brothers and younger +brothers of mine." Having said, "Let us go, if so, to our house," and +having gone calling the seven persons and sent them to seven houses +(rooms), she lowered [from the corn store] seven [mat] boxes of paddy, +and gave them. + +The seven persons having boiled the paddy, and said, "Sister-in-law, +look after this," [179] and spread it out to dry, the seven went for +firewood. Having gone there they spoke, "Let us find a means [180] +of killing sister-in-law." + +There was a Brown Monkey (rilawa); catching the monkey they brought +it home. + +This younger sister having gone to sleep and a great rain having +rained, all the paddy was washed away. [181] When those seven persons +having come looked, all the paddy had been washed away. + +After that, the seven persons again having lowered paddy [from the +corn-store], when they were pounding the paddy raw (lit., hard) +that younger sister awoke. Having awoke thus, she asked at the hand +of those seven, "Sister-in-law, is there cooked rice?" + +Then the women said, "Is there cooked rice in our hand? It is in the +cooking pot, isn't it?" The women having previously (lit., betimes) +broken up bits of potsherds, and put them in the drinking kettle, +and put it away, are pounding paddy. + +Afterwards that sister-in-law having gone and eaten the cooked rice, +and said, "Sister-in-law, give me water," these women said, "Is it +in our hand? It is in the house, in the drinking kettle; take it +and drink." + +Afterwards the sister-in-law having taken the drinking kettle, when +she was drinking the water the pieces of potsherds stuck in her throat. + +These seven persons spoke, "Should that one's elder brothers come, +indeed, we shall be unable to kill her. Before they come let us kill +her." Having spoken thus, and having put the sister-in-law and that +monkey into a bag and tied it, they hung it at the ridge pole. Having +hung it, after the seven persons were pounding paddy the seven strike +seven blows with the rice pestles at the bag. At the number they are +striking, that monkey, jumping and jumping, scratches that woman who +is in the bag. He having scratched her, afterwards blood descends from +the bag. Then the seven persons having said, "Now then, it is bad +[for her] to be [thus]; having released her let us put her down," +having unfastened the bag, put down the sister-in-law at the veranda. + +Then the sister-in-law's elder brothers came home. Having come there +the eldest brother asked, "Where is our younger sister?" + +Then these seven women said, "We don't know. Having gone behind +Rodiyas, and her caste having [thus] fallen, there! she is weeping +and weeping in the direction of the veranda." + +Afterwards the eldest elder brother having gone, "What, younger sister, +happened to you?" he asked at the hand of the younger sister. + +The younger sister cannot speak, because a sharp piece of potsherd has +stuck in her throat. The whole seven elder brothers having gone, spoke +[to her]. Because she did not speak, the eldest elder brother said, +"Who can cut [and kill] this younger sister?" The whole five other +elder brothers said they could not; the young elder brother said, +"I indeed can." + +Having said it, causing them to cook a bundle of rice, calling the +younger sister also, and taking the sword, and taking the bundle of +cooked rice, he went [with her] to a forest jungle (himalekata). Having +gone there he said to the younger sister, "Younger sister, [for me] +to look for lice on your head lie down." Afterwards the younger sister +lay down; well then, the elder brother began to smash the lice. Then +sleep went to the younger sister. + +Afterwards the elder brother having placed the younger sister's head +very softly on the ground, and having cut a Rat-snake on the path he +was coming on, [after] smearing the blood on the sword he showed the +sword to the people who were at home. + +Afterwards that younger sister having awoke, when she looked her +elder brother was not [there], in the midst of the forest. Well then, +weeping and weeping, taking also the bundle of cooked rice, having +bounded to a path she began to go. + +Having gone thus,--there is a city called "The City the Rakshasa +eats"; there is an alms-hall at that city,--having gone, she arrived +there. There, having eaten that bundle of cooked rice, and having +joined herself to the people who are giving alms, she began to +give alms. + +The eyes of the whole of these seven elder brothers and seven women +became blind. After that, news reached those persons that there is +an alms-hall of the city the Rakshasa eats. After that, they very +fourteen persons went near the alms-hall. + +That sister-in-law also having gone in a diga [marriage], has +borne a child also. She having given food to this party, when that +sister-in-law and the sister-in-law's child were preparing (lit., +making) to sleep, the child said to the sister-in-law, "Mother, +for me to hear it tell me a story." + +Then the sister-in-law [said], "Son, what do I know? I will tell you +the things indeed that happened to me." So the son said, "It is good, +tell them." + +Afterwards she told him all the matters that occurred to this +sister-in-law. Those seven elder brothers having heard the things she +says, and having said, "Ane! Our younger sister to-day is relating +our grandeur!" as soon as they gave the salutation "Sadhu!" the eyes +of the whole seven elder brothers became clear. + +The eyes of the seven women did not become clear. The seven elder +brothers also stayed at the very city at which is the younger +sister. The seven women having been in much hunger they went and died. + + + Finished. + + North-western Province. + + + + + + + + +NO. 127 + +THE STORY OF THE OLD MAN [182] + + +In a certain country an old man ground gunpowder. Having ground it +until the time when it became night, he dried it in the sun. In the +evening, at the time when he was preparing (lit., making) to put it in +the powder-horn, the old gentleman's [183] grandson having come said, +"Grandmother, let us burn (pussamu) gunpowder, to look at it." + +Then, having scolded the child she said, "Bring a fire-brand." Having +brought it, "Grandmother, give me a little powder," he said. After +that, she put gunpowder into a potsherd. Having put it in she told +him to burn it. When he was placing the fire-brand [to it] the little +powder that was in the potsherd all burnt. + +Because the old gentleman was near the potsherd the old gentleman's +beard and body were burnt. On account of the difficulty of his body +he said to his wife, "Warm and give me a little water," he said. + +The woman having warmed the water called him to bathe; at that time the +old gentleman came there. After that, while the woman for the purpose +of cooling the water went to bring cold water, the man, taking a piece +of coconut shell, poured [the hot water] over his body. Because there +was too much heat in the water his body began to burn. + +While he was crying out on his body's burning, a man having come said +for that burning, "Cowdung (ela-goma) indeed is good." [184] + +Afterwards the man having gone running, bringing excrement deposited +by a child called Goma, from the place where they tie the cattle, +smeared it on the burning places. The [old] man perceiving the stench, +at the time when he said to his wife, "What is this stench? Is this +cowdung or what? Look," the woman brought a lamp. When she looked, +perceiving that it was ordure, she said, "The things this foolish +stubborn fellow is doing to himself!" Spitting, having brought water +and bathed him she went with him into the house. Afterwards in many +days she made him well. + + + North-western Province. + + + + + + + + +NO. 128 + +THE MAGIC LUTE PLAYER [185] + + +In a country a Prince [after] constructing a Lute plays [186] +it. Throughout the extent through which the sound was heard, not a +female elephant nor tusk elephant stays away; it comes to look. In +that manner he caused many elephants to be brought [up to him] in +the jungles. + +A Princess of another city was minded to look at this Prince. Because +it was so she said, "I will (would) give five hundred masuran to +a person who brought and gave him; having given them I will marry +that person." + +Yet [another] Prince asked, "I will bring and give him; will you +marry me?" When he asked, the Princess says, "Cause him to be brought; +I will [then] marry you." + +Thereupon this Prince having also taken a great quantity of white +cloths, proceeded to that city. Having gone there, and having halted +(natara-wela) in a jungle, cutting sticks he constructed a white tusk +elephant with [them and] the white cloths; having made it this Prince +is under the tusk elephant. + +Certain men (minissu wagayak) having seen this white tusk elephant, +say to the Prince who having played the Lute causes the tusk elephant +to be brought, "O Prince, there is a good white tusk elephant in that +forest," they said. + +Afterwards this Prince took the Lute and played it as on other +days; this tusk elephant did not come. Having said [to himself], +"What is [the reason of] it, Bola? To-day this tusk elephant did not +come!" and having gone a considerable distance he played it. Then +this tusk elephant went a little further off (epitata). The Prince at +that time went near and played it; then this elephant went still a +little further. In that manner this Prince having placed and placed +the Lute at the end (asse) of the tusk elephant's tail, plays it; +still also this tusk elephant goes on. In that way these very two +went to this Princess's city. + +Thereupon this Princess became much pleased, and having given five +hundred masuran to this Prince got married to this Prince. The Prince +who played the Lute she caused to remain as the Minister. + + + North-western Province. + + + +Although there appears to be no Indian folk-tale of a musician who +could attract the wild animals like the Finnish hero, the notion is +found in that country, and one of the reliefs at the Ramaswami temple +in Kumbakonam represents various wild animals listening to Krishna's +flute playing. Colossal figures of animals are sometimes taken in +processions; they are formed on a framework of bamboos or sticks; +in one figure of an elephant the spaces in the frame were filled with +leafy twigs. + + + + + + + + +NO. 129 + +THE LAD WHO SANG SONGS + + +At a certain time there was a man; the man had a girl and a boy. At +the time when they were thus, the man went alone to the sea to catch +fish (mas). Having gone, when he was catching fish a very large wave +having knocked him into the sea, the man on account of the water +(current) drifted away. + +At that time the men of the ferry-boat near there were laying +nets. This man having gone was entangled (lit., tied) in the nets. Then +the ferry-boat men drew out the nets. When they looked a man was +entangled in a net. Then, taking the man ashore they laid him on +his face, and while they were pressing on his belly with the feet, +without the man's life going he breathed. [187] Then without having +caused hurt to this man when they were treading on his belly for the +water to go, the man became conscious. + +Then the men having said, "Of what country are you?" having spread +the news around, and given him cooked rice which had been taken for +the party to eat, they told him to choose [some] fishes. He having +selected them, in the evening they went to the village, taking the +man. Having gone [there], as this man who fell into the sea does +not know the road to go to his village, doing work for hire for the +ferry-boat men and continuing to eat [thus], he stayed [there]. + +The elder female child and the younger lad whom there were of the man +who fell into the sea, went to the Hettiya's shop to bring salt. At +the time when they went, the Hettiyas put the girl in the house, +and shut the door. Having beaten the boy, they drove him away. + +At that time, the King of that city having made ready a very great +eating (kaema), sent letters to the Kings of other cities to come +for the eating. After that, those Kings all came to the city. In the +royal party, the King of the city at which was the man who fell into +the sea and went ashore, also came. + +Having come, all the party having assembled in that day night, after +they ate the food this lad who had lost his father and elder sister +had come [there]. Having given food to this lad, while he was [there] +the royal party, having eaten and drunk, conversed together regarding +the happiness and sorrow in the various cities. + +Then this lad who was without father and elder sister, thought of +telling the matters which the party omitted, by way of a verse. Having +thought of it he says, + + + Apucci mude waetuna. Father fell into the sea. + Akka Hettiya In his quarter the Chetti + Padeta damala Elder sister has set; he + Dora wahagatta. The door has shut on me. + Ayinan! Ayinan! Alas! Alas! + + +Thereupon, having met with this lad, hearing the words that ought to be +known at the city at which they are, they spoke, "Hahak! Hahak! [188] +don't speak." Having stopped the talk, they said, "Who is that lad +who said the verse? Say that verse again for us to hear." + +Then the boy said again, + + + Father fell into the sea. + In his quarter the Chetti + Elder sister has set; he + The door has shut on me. + Alas! Alas! + + +Then the royal party, calling the boy near, and after that having +heard of the matters that occurred, gave food to the lad from the +royal house, and made him stay at the royal house. + +When he was [there] in that way for a little time, the King of that +city having died, because a King was necessary to burn [the corpse] +[189] they decorated the tusk elephant, and taking it they walk +through the whole city. Then the tusk elephant keeps coming towards +the palace itself. + +Because of it, men came out on the path on which the tusk elephant +is coming. At that time, the tusk elephant having come, kneeling down +made obeisance to that lad. + +Then those men, having made the lad bathe in sandal water (water +perfumed with sandal), and placed him on the tusk elephant's back, +went in procession round the city, and having come back they burnt +that King, and made a funeral mound [over the ashes]. + +While exercising the sovereignty over the men of the city, when a +little time had gone the King went to that place called the Hettiya +quarter, and having beheaded all the Hettiyas, came back calling his +elder sister [to accompany him], and gave her in marriage. + +There was a daughter of the dead King. After marrying that Princess, +in a little time there was a child. + +After that, he went to that city in which his father is, and calling +his father also, he returned. Having come back, he remained exercising +the sovereignty in a good manner. + + North-central Province. + + + + + + + + +NO. 130 + +THE HUNCHBACK TALE + + +In a certain city, at one house there was a Hunchback. One day, at +the time when this Hunchback went to the rice field, his wife, having +cooked rice, called him, saying, "Hunchback! Hunchback!" Thereupon +anger having come to him he went home and thrashed his wife; thereupon +the woman died. + +Having buried the woman, at the grave he planted tampala. [190] When +the tampala had become large a cow having approached there ate the +tampala with the sound [191] that goes "Kuda caw caw." [192] At that +time, also, anger having come to the man he struck and killed the cow. + +Having buried the cow, upon the grave he planted a foreign yam +plant. [When it had grown], cutting up the foreign yam plant [after +digging it up], and having gone and put it in a cooking-pot (haeliya), +when he had placed it on the [fire on the] hearth, at the time when +it boils [193] with the sound [191] that goes "Kuda goda goda, Kuda +goda goda," [194] the man having become angry carried [the pot] also +away, and struck it on the stone [and broke it]. + +After a few days, at the time when he was sleeping, with the sound that +goes Kuda run [195] flies alighted on his body. Thereupon he having +arisen, with the intention of killing the flies set fire to the house. + +After the fire became alight, having seen that it burns with the +sound that goes "Kuda busu busu, Kuda busu busu," [196] he, also, +sprang into the midst of the fire and was killed. + + + Uva Province. + + + +The story is a variant of No. 29, vol. i, "The Pied Robin." + + + + + + + + +NO. 131 + +THE POOR MAN AND THE JEWELS + + +At a certain village attached to a seaport there was a poor man. The +man tried to borrow twenty thousand pounds from rich men who were in +the village. As there was not a thing to take from him [as security] +any one was unwilling to give the money. + +While he was walking about asking for the money, a certain nobleman +[197] having called him, said, "I will give you the money; I shall +not take it again from you." Having said thus, he counted the money +and gave it to him. + +And the man taking it, and having gone near the landing-place and +expended two thousand pounds, caused a house to be built, and having +expended sixteen thousand pounds caused the house to be filled with +cow-dung, chaff, etc. + +After that, he set fire to the house, and having collected and put +into sacks the whole of the ashes, he gave a thousand pounds, and +bringing a ship for hire loaded the sacks into it. Having gone to a +country in which cold, etc., proceed from serpents, [198] and heaped +up the sacks, and told him to come in three months more, he sent away +the shipmaster (naew-potiya). + +The man having unfastened the whole of the sacks of ashes, placed +[the ashes] thinly [on the ground]. The whole of the serpents having +come to the ashes, owing to their having slept there eject jewels. + +After three months he again put the ashes into the sacks. And the ship +having arrived that day, he loaded the whole of the sacks [in it], +and having gone to his own country and heaped up the sacks, and for +the remaining cash taking a house for hire, he placed the sacks of +ashes [in it], and dwelt there. + +One day having washed a little of the ashes from a bag, there was +a quantity (rasiyak) of very valuable gems there. Having shown that +to the nobleman who gave the money, he told him to take a part from +the bags, but he said he did not want them. And the poor man having +much importuned him, and given him a portion from the bags, the two +persons lived in friendship. + + + Finished. + + Uva Province. + + + + + + + + +NO. 132 + +THE LEARNED POOR MAN + + +In a certain country a poor man, having nothing to eat, went to +another country. Having gone there, and gone to a travellers' shed, +he remained lying down. + +During the time while he was there, still [another] man of the city +who was without food and clothing came to the travellers' shed. Then +the man who came first asked the man who came afterwards, "Where art +thou going?" + +The man said, "Being without [food] to eat, I am going to this city +to beg something." + +Then the man who came first says, "I, indeed, being without [food] to +eat have come here. Now then, because we two are men without [food] +to eat, I will tell you a device," said the man who came first to +the man who came afterwards. + +Then the man who came afterwards asked, "What is it?" + +The man says, "Thou having gone to the royal palace and made obeisance, +say at the hand of the King, 'From the exalted royal palace I ought to +receive a salary.' Then the King will ask, 'On what account should +I give pay to thee?' Then say thou, 'In this your kingdom, Sir, +either for any needed fight, or any needed thing, when I have come +into the midst of it I can manage the affair. I can [also] beat the +notification tom-toms. Because of that, indeed, I am asking pay.'" + +Then the man having gone near the royal palace, asked in that +manner. The King asked, "For what shall I give pay to thee?" The man +replied in the very way which that man told him. + +Then the King having heard the words and being pleased, appointed a +salary for that man, and said, "From to-day thou must look after the +troubles of this city." + +The man having said, "It is good," said at the hand of the King, +"I have nothing to eat," asking for the pay also, [and he received +a sum in advance]. + +Having gone near that man who gave him the instructions, and told him +this talk which occurred at the royal palace, and given the teacher a +half share from that pay which was given, taking the other half share +the man went to his village. That man who gave the instructions, +not going anywhere else, remained cooking and eating at that very +travellers' shed. + +Thereafter, for the man who received the pay the King established the +name Beri-Nadaya. [199] Well then, when that Beri-Nadaya was coming +and going to [and from] the palace, he was providing assistance for +that teacher. + +At that time, on a road of the city a lion having lain in wait began to +kill people. In those days, Beri-Nadaya, having come to his village, +stayed [there]. Without telling Beri-Nadaya, because he was a new +man, having sent the old accustomed Ministers and other multitudes +for killing the lion, [the King] told them to return [after] killing +the lion. + +Thereupon, the party having been sent to go, after they went, when +Beri-Nadaya was going to the royal palace he went to the place where +the teacher was staying. + +At that time, the news regarding this lion having reached the teacher, +he said, "In this manner, a lion which eats men is staying at this +city. I have news that men went from the royal palace to kill the +lion. Because of it, as soon as you go, 'You must seize the lion,' +the King will say. Thereupon, say 'I can,' and asking for a piece +of cord, and placing it [coiled] round your neck, go. Then the men +will come [after] killing the lion. Then say, 'There! People, the +work you have done is good! (sarcastically). Asking for a cord I came +from the palace [in order] to go [back after] seizing it [alive], so +as to place it as a present [200] [for the King]. Concerning this, +blame will fall on you from the King.' Having said this, frighten +them. Thereupon the party will say, 'Ane! Beri-Nadaya, don't say that +we killed it.' Then say thou, 'It is good. If so, let no one speak +[about it]. Having placed [the deed] upon my own back, I will say it +myself.' Then the men will say, 'It is good.'" + +When Beri-Nadaya was doing this, it happened in this very manner. [The +King] gave Beri-Nadaya at the rate of a thousand masuran a month. Then +Beri-Nadaya, taking the pay, as on other days continued to give little +by little [only] to that teacher, so that his regard [for him] became +lost, and remained so. + +At that time, to seize that city seven Kings and seven armies came, +and surrounded the city. On account of it, this King having said, +"To this Mara [201] army what shall I do?" was in fear. + +Then the King having waited until the time when Beri-Nadaya came, +says, "It is not like you killed the lion. Seven Kings and seven +armies having come, are near the city gates. Go and fight." + +That Beri-Nadaya went near that teacher, and told him this. The teacher +said, "[After] asking for the King's festival tusk elephant and sword, +come thou." + +After that, Beri-Nadaya having gone near the King, when he came +[after] asking for the festival tusk elephant and the sword, both of +them went for the fight. Having gone, Beri-Nadaya, being on the tusk +elephant, when he peeped and looked having seen those monarchs [202] +and the multitude, fell unconscious under the tusk elephant. + +Thereupon, that teacher, having dragged Beri-Nadaya aside, and cast +him away, wrote a letter and shot it [attached to an arrow] to the +place where those seven Kings were. The royal party said, "What is +this that is fallen from the sky?" When they looked there was written, +"It is I myself whom they call Danuddara Panditayo. [203] If you can, +be pleased to come to fight." The royal party becoming afraid regarding +it, all ran off to the quarters to which each one went. + +The Panditayo came to the palace on the tusk elephant. After he came, +the Panditayo was placed by the King in the post of Prime Minister. + + + North-western Province. + + + +In The Jataka, No. 80 (vol. i, p. 204) there is a story which closely +agrees with this. The clever man was a dwarfish Brahmana who, aware +that he would not be employed on account of his small size, joined with +a huge ignorant weaver, who received an appointment as archer to the +King at Benares. By following the Brahmana's instructions the weaver +obtained all the credit of killing a tiger and buffalo as in this tale, +but becoming proud, he treated his adviser with scorn. Afterwards, +when ordered to attack a hostile force he was so overcome with fear +that the Brahmana made him descend from the elephant on which they +were riding, and he himself then attacked the enemy's camp, captured +the King, and was loaded with honours. + +The despatch of the message attached to the arrow is not mentioned in +this story; but in the Jataka tale No. 181 (vol. ii, p. 62) Prince +Asadisa, son of a King of Benares, is represented as scratching a +message on an arrow, firing it into the camp of some hostile forces +headed by seven Kings who were besieging the city, and thereby +scaring these enemies away. A footnote states that in the Mahavastu +the message was wrapped round the arrow. + +In two instances in the Maha Bharata (Drona Parva, xcix, and cci) +the senders' names were engraved on arrows. + +In the Arabian Nights (Lady Burton's ed., vol. 4, p. 103), a Prince +wrote a letter, set it on the point of an arrow, and shot it into a +garden in which a lady was walking. + +In the Katha Sarit Sagara (Tawney), vol. i, p. 519, a young Brahmana +suggested to a Prince that he should receive a daily salary of one +hundred gold pieces; this was paid to him. In the same work, vol. ii, +p. 251, an unknown man demanded and received five hundred dinars +(about £250) as his daily wage. In the Hitopadesa an unknown Rajput +was granted four hundred gold pieces as his daily pay. + +While the Sinhalese were besieging the Portuguese in Colombo in +A.D. 1588, the Sinhalese King shot into the fort a letter containing +a demand for the safe conduct of officials who were to arrange a truce +(Pieris, Ceylon, vol. i, p. 243). + + + + + + + + +NO. 133 + +A POOR MAN AND A WOMAN + + +At a certain city there were a poor woman and a man. Because the +two persons had not [anything] to eat and to wear, the woman having +pounded and pounded [paddy] obtained a livelihood. + +When not much time had gone in this manner, being unable to pound +and eat, her strength and ability [to work] went. Thereupon she one +day having beaten the man with the broom, [204] and having said, +"Strumpet's son, bring thou from somewhere or other things for food," +seized him by the hair-knot, and cast him out of the door-way. + +Then the man, through shame at what the woman had done, having gone +along a road and sat down at a tree, when the time for eating rice +came, wept. + +Thereupon, the Devatawa who stayed in that tree came and asked at +the hand of the man, "Bola, what art thou crying for?" + +Then this man says, "O Lord, my wife having become without strength +or ability [to work], because we two were unable to obtain [anything] +having beaten me with the broom, seized me by the hair-knot and put +me outside. Having come [here] owing to it, because I cannot bear my +hunger I wept." + +The Devatawa asked, "What dost thou want?" + +The man said, "I want goods." + +Thereupon the Devatawa, having given the man three pills, says, +"Taking these three pills, having thought of the thing thou wantest +cast them down. The things thou wantest will be created." + +Then the man, taking the pills, for one said, "May my house be created +a palace, together with the possession of wealth," and threw away +one pill. In that manner this occurred. + +For the next one he said, "On each side of the door-way of my house, +may a horse of silver and a tusk elephant of gold be created," and +threw away a pill. In that manner they were created. + +For the other one he said, "A road to my house having been created, let +a carriage for me to go in, and many things come into existence," and +threw away the other pill. In that very way they were created. After +that, having come home he remained in happiness. + +After that, a woman of another house came to this house for +fire. Having come and seen these matters, she asked this woman, +"Sister-in-law, how did you obtain these things?" + +Thereupon this woman says, "Having beaten my husband with the broom, +I caught him by the hair-knot, and put him out at the door-way, +to seek goods and come back. After that, he went, and having been +near a tree came back [after] receiving them." Having said [this], +she told the woman about these matters [and that her husband received +the things he thought of]. + +Afterwards the woman, having gone home and beaten the woman's husband +with the broom, caught him by the hair-knot, and put him out at the +door-way. The man having gone also, stayed near the tree, weeping +and weeping. + +At that time, by the Devatawa three pills were given (lit., gave) to +[this] man also. The man, taking them, came home. + +Thereupon the woman having warmed water, and made him bathe, and +given him to eat, and given him betel to eat, asked the man, "What +have you brought?" The man showed her the three pills. + +The woman, taking the three pills in her hand, and having looked at +them, said, "Are these ani that you have brought?" and threw them +away. Then in every place on the woman's body ani were created. + +Then for three years having striven, finding the three pills she said, +"Leaving the anus which was there, may the others be obliterated," +and having picked up the three pills she threw them away. Thereupon +she became as at first. + + North-central Province. + + + +The plight of the woman is nearly similar to that of Indra after he +had been cursed by Gautama for visiting Ahalya, as related in the +Katha Sarit Sagara, vol. i, p. 123. + +In Folklore in Southern India (Natesa Sastri), p. 208, while an +indigent Brahmana was asleep in a forest, the God Siva and his wife +Parvati ate his cooked rice, leaving in its place five magic cups +of gold out of each of which an Apsaras came and served him with +delicious food. After he had returned home and given a feast to the +villagers, a rich landholder went off to obtain similar prizes, +the God and Goddess ate his rice, and left five cups for him. As +soon as he returned home he summoned the whole village to a feast; +but when the cups were opened out several barbers issued from each, +and held and shaved all the guests clean. + +In the Arabian Nights (Lady Burton's ed., vol. iv, p. 114) a man heard +in the Night of Power that three prayers would be granted to him. After +consulting his wife, he prayed that his nose might be magnified, as a +sign of his nobility, and it became so large that he could not move. He +then prayed to be rid of it, and his nose disappeared altogether; +his last prayer caused it to be restored to its first state. + + + + + + + + +NO. 134 + +THE STORY OF THE RAKSHASA AND THE PRINCESS [205] + + +In a certain country there are a King and a Queen, it is said. The +Queen bore a Princess. In that very country there are a Rakshasa and a +Rakshasi. The Rakshasi, too, bore a son. In that Princess's horoscope +there was [found] that she will contract marriage with a Rakshasa; +in that Rakshasa's horoscope there was [found] that he will marry +a Princess. + +After both had become considerably big the King and Queen died; +only that Princess is in the palace. + +The Rakshasa can create anything [he has] thought of. The Rakshasa +thought, "The palace and royal goods that are in the palace all are +to disappear." In that very manner they disappeared. + +There not being a place for the Princess to stay in, when she is +weeping and weeping the Rakshasa having come there asked at the hand +of the Princess, "What are you weeping for?" + +Then the Princess said, "I weep as there is not a place for me to be +in, and not a thing to eat,--because of that." + +After that the Rakshasa said, "I will give food and clothing; can +you come to our house?" Then the Princess said, "I can." + +After that, the Rakshasa and the Princess came to the Rakshasa's +house. Then at the hand of the Rakshasa asked the Rakshasa's mother, +"Who, son, is that?" + +Then he said, "Mother, I have come summoning such and such a King's +Princess, for you to get [some] ease." [206] + +After that, the Rakshasi having said, "Yes, it is good," while, +having employed the Princess, she was making her do all the work, +the Princess being like a servant of the Rakshasi's, the Rakshasi +had the thought, "[How] if I eat the Princess?" + +Having thought it, one day when the Rakshasi was preparing to go to +eat human bodies she said at the hand of the Princess, "[By the time] +when I am coming, having brought and placed [ready] seven large pots of +water, and brought and placed [ready] seven bundles of firewood, and +boiled and pounded seven paelas of paddy (each about three-eighths of +a bushel), and plastered cow-dung on [the floors of] seven houses, and +cooked, warm water for me to bathe and place thou it [ready]. If not, I +will eat thee." Having said this the Rakshasi went to eat human bodies. + +After that, the Princess remained weeping and weeping. So the Rakshasa +asked, "What art thou crying for?" + +The Princess said, "Mother, telling me so many works, went away. How +shall I do them?" + +Then the Rakshasa said, "Don't thou be doubtful about it. When mother, +having come back, has asked, say thou that thou didst all the works." + +After that, the Princess, having remained silent in the very manner +the Rakshasa said, told at the hand of the Rakshasi [on her return] +that she did the works. When the Rakshasi looked to see if the works +were right, all were right. Well then, to eat the Princess there was +no means for the Rakshasi. + +After that, she sent word to the Rakshasi's younger sister, "There +is a girl of the palace [here]; I have no means of eating that girl; +whatever work I told her that work has been quite rightly done. Now +then, how shall I eat [her]? I will send this girl near you; then +you eat her." + +The Rakshasi said at the hand of the Princess, "Go to the house of +our younger sister's people; a box of mine is there. If thou dost +not bring it I will eat thee." + +After that, the Princess having come near the stile, while she was +weeping and weeping the Rakshasa came there and asked, "What art thou +weeping for?" + +Then the Princess said, "Mother told me that there is a box at the +house of little-mother's people. [207] Having said [I am] to bring it, +if not she will eat me, when I have gone for the box little-mother +will eat me. To-day indeed I cannot escape." + +After that, the Rakshasa [said], "Little-mother is blowing and blowing +[the fire] at the hearth; the box is near the door. Thou having gone +running, taking the box come away." + +Afterwards, having gone running, at the time when the Princess looked +the Rakshasi is blowing and blowing at the hearth; the box was near +the door. The Princess having gone into the house, taking the box +came running. The Rakshasi chased after her; she was unable to eat +her. For that Rakshasi [who sent her] there, also there was not a +way to eat her. + +When she was there in that way for a considerable time they asked for +a marriage for the Rakshasa. Having asked it, the Rakshasi also having +become ready to go for the marriage, said at the hand of the Princess, +"When we come summoning the bride, having well prepared the house, +and set the tables and chairs, and boiled and cooked for the marriage +party, place [the food ready]." Saying [this] the Rakshasi went for +the marriage. + +The Rakshasa having been behind said at the hand of the Princess, +"Thou having remained without speaking, say thou didst all the works +that mother told thee." Having said it the Rakshasa, too, went for +the marriage. + +Afterwards the Princess having been [there] without speaking, after +the wedding-party, summoning the bride, returned, the Rakshasi asked +at the hand of the Princess, "Didst thou do all the works I told +thee? Didst thou do them?" + +The Princess said, "Yes." When the Rakshasi looked all the works were +right; there also there was no way to eat her. + +Afterwards she taught the bride, "Daughter, there! Eat that girl if +you can; I tried to eat her in [every] possible manner." After that, +the girl tried if she could eat her; [208] she was unable to eat +the Princess. + +When she was there in that manner a considerable time, the Rakshasa +and the Princess having got hid went away. Having thus gone, and having +created the Princess's royal palace in the very manner in which it was +[before], the two remained at the palace. + + + Finished. + + North-western Province. + + + +In the Katha Sarit Sagara (Tawney), vol. i, p. 215, a Brahmana married +a Rakshasi Princess, and there is an account of a similar union in +the story No. 135 which follows. + + + + + + + + +NO. 135 + +THE WAY THE RAKSHASI DIED + + +In a certain city there is a Rakshasi, it is said. The Rakshasi +seizing each man who is going along, eats him. While a Brahmana was +going along, she seized the Brahmana, but because the Brahmana had +a good beautiful figure, putting him in her rock-house (cave) and +shutting the door, she remained without eating him. + +During the time while he was there a child was borne to the Brahmana +by the Rakshasi; the child was like the Brahmana. Having sought food +she continued to give it to the Brahmana and the little one. While +the Rakshasi was there in that way the youngster (paetiya) became big. + +One day having waited until the time when the Rakshasi goes to seek +food, the youngster asked at the hand of the Brahmana, "Father, what is +[the reason why] you have one form and mother a [different] form?" + +Then the Brahmana says, "Son, your mother is a Rakshasi. Seizing each +man who is going past this place, she eats him. I also came to go +this way. Then seizing me she put me in the rock cave. She has not +done any harm to me yet." + +The youngster said, "Father, we cannot remain in this way. Rakshasis +and men cannot be in one place." + +Then the Rakshasi came, bringing food. So the youngster said, "Mother, +when you are not here how will it be for us? Tell us the limits +[of the power] of these persons" (that is, those who lived there). + +The Rakshasi said, "In width they are five gawwas (twenty miles); +in length they are ten gawwas (forty miles)." + +On the following day, during the time when the Rakshasi went to seek +food, the Brahmana and the youngster having taken a large quantity +of excellent (honda honda) goods, the two persons bounded off to +go by the quarter that was ten gawwas long, and went away. Then the +Rakshasi having come [after] seeking food, when she looked neither +Brahmana nor youngster [was there]. + +After that, while the Rakshasi was going along continuing to cry aloud, +these two persons had not yet succeeded in bounding through the forest +that was ten gawwas in length. The Rakshasi, weeping and weeping, +having said, "What was this need for you to abandon me?" came back, +summoning these two [to accompany her]. + +On the following day, after the Rakshasi went to seek food, these +two persons having bounded through the quarter that was five gawwas +in width, reached the far bank of a river. + +Then the Rakshasi having come [after] seeking food, when she looked +these two were not [there]. After that, as the Rakshasi was coming +continuing to cry aloud, these two came to this bank of the river; +the Rakshasi, sitting down on the bank on that [other] side, remained +crying aloud. + +While she was there the Rakshasi said, "Son, there is a spell of mine; +[after] learning it go." + +Thereupon the youngster said, "I will not [return to learn it]; +say it while sitting there." + +Afterwards the Rakshasi, sitting on the bank on that side, said the +spell. The youngster, sitting on the bank on this side, learnt the +spell. "When you have uttered that spell, on this side of twelve +years you will meet with any lost thing," the Rakshasi said. + +After that, the Brahmana and the youngster came away to the Brahmana's +village. That Rakshasi having been looking while a trace of the heads +of these two was visible, through the affection there was for the two +persons, when those two were hidden [from her view] the Rakshasi's +bosom was rent, and she died. + +While that Brahmana and the youngster, having gone to the village, +were staying there, certain goods of the King's having been lost, +the King published a proclamation by beat of tom-toms that to a +person who found and gave the goods he will give wealth [amounting] +to a tusk elephant's load, and a district from the kingdom. + +Then the Brahmana's youngster having said, "I can," and having +uttered the spell taught by that Rakshasi, obtained the goods and +gave them to the King. He having given them, the King gave to the +Brahmana's youngster wealth [amounting] to a tusk elephant's load, +and a district from the kingdom. + + + North-western Province. + + + +This is the first part of the Jataka story No. 432 (vol. iii, p. 298), +in which the King and family priest hid some valuable jewels taken +by them out of the treasury, in order to test a youngster's power. He +discovered them, but the King insisted on his declaring also who was +the thief. He endeavoured to avoid doing this, and when at last he +made it known, the people rose, killed the King and priest, and set +the youngster (who was the Bodhisatta) on the throne. + +In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 360, a +similar story is also given. The Brahmana was seized by a Kinnari, +who is afterwards termed a Yakshi. When the son and father escaped +she did not die, but sent the boy a guitar by playing on which he +would preserve his life. If, however, he touched the first string +with his finger he would experience misfortune; of course he did this. + + + + + + + + +NO. 136 + +HOW A RAKSHASA TURNED MEN AND BULLS INTO STONE + + +In a certain country there are seven elder brothers and younger +brothers. In a certain [other] country there are seven elder sisters +and younger sisters. At the time when they are there the whole of +the seven elder brothers and younger brothers are without wives; +the seven elder sisters and younger sisters are without men (husbands). + +At the time when the seven elder brothers and younger brothers are +doing work in the rice field, the seven elder sisters and younger +sisters are going by the place where they are working. "Where are +you going?" they asked (haehuwwa). + +At the time when they asked they said, "Seven elder sisters and +younger sisters are going to seek for themselves seven elder brothers +and younger brothers." + +"We indeed are seven elder brothers and younger brothers." + +With the eldest elder brother the eldest elder sister contracted +(lit., tied) marriage; with those [other] six persons these six +[other] persons contracted marriage. To the seven houses they took +the seven persons (their wives). + +A Rakshasa came for religious donations (samadame). Having come, at +the very first he got donations from the eldest elder sister. When +he begged from the other six, five persons gave donations abundantly +(hondatama). When he begged for donations from the youngest younger +sister, she tried to give them [while] sitting in the house. + +"We do not take them in that way," [he said]. + +When, having come to the doorway, she tried to give them [there, the +Rakshasa] placed a walking-stick in his hand, and when he extended +[it towards her] he began to go in front; the woman, weeping and +weeping, began to go behind the Rakshasa [holding the other end of +the magic stick]. + +Having gone on and on, at the time when he stopped there were seven +stone posts. When the walking-stick that was in his hand prodded the +ground she became stone [like them]. + +The young younger sister's seven elder brothers and younger brothers +went [on a trading journey?] taking seven yokes of bulls. At the time +when they were taking them, the seven yokes of bulls and the seven +men he made into stone. [209] + +He restored that woman to consciousness again; having restored her to +consciousness the Rakshasa went with her [to his] home. After he went, +when the son of the elder sister of the younger sister who went with +[the Rakshasa] proceeded there (etenta gihama) [to seek] the seven +yokes of bulls and the men who went [with them], his seven fathers +[210] and the seven yokes of bulls were there [turned into stone]. + +(Apparently this is only a portion of a longer story, but the narrator +was unacquainted with the rest of it.) + + + North-western Province. + + + +In Folklore of the Santal Parganas (Rev. Dr. Bodding), p. 222, +a Jogi turned into stone seven brothers who had followed him in +order to recover the wife of one of them whom he had carried off +by getting her arm-tassel and going away with it. She was compelled +to follow him while it was in his possession. When her son who was +left behind proceeded in search of her, he came to the place where +his petrified uncles were. As he was eating his food there he saw the +stones weeping, recognised them, and placed a little food on each for +them to eat. Afterwards, when he had killed the Jogi and was returning +with his mother, he bathed, and then spread a cloth over the stones, +on which they recovered their human shape, became alive, and thought +they had merely slept. + +In the Story of Madana Kama Raja (Natesa Sastri), p. 85, a Prince who +had stolen the garments of Indra's daughter while she was bathing, +was turned by her spells into stone when he looked back at her. He +was revived by an old woman with whom he lived; she sprinkled water +on the stone and uttered spells. + +In the same work, p. 149, the Turtle Prince was informed that if he +looked back after stealing the garments of a divine maid or Apsaras +while she was bathing, he would be turned into stone. See the first +note after No. 151 in this volume. + +See the notes after No. 155. + + + + + + + + +NO. 137 + +THE RAKSHASA-EATING PRAKSHASA [211] + + +In a certain country there is an islet; on the islet there are a few +houses. On the islet a Rakshasa dwells. This Rakshasa having seized +them eats [the men] from each house at the rate of one man every day. + +When the Rakshasa is coming seizing and eating the men in that way for +a great number of years, the men of the islet having become finished, +at one house, only, men have remained over. In that family there are +two parents and four children. The names of the four are One-cubit, +Two-cubits, Three-cubits, Four-cubits. + +While these children are there, the Rakshasa seized even both the +parents of these children. Out of the children, the child called +Four-cubits is a female child. The female child for grief at the loss +of her mother is weeping and weeping. While these three elder brothers +are unable to pacify her, one day at night, One-cubit having spoken +says, "Two-cubits, Three-cubits, being now without our mother and +father, there is not a thing for us to eat. Our younger sister having +remembered mother at all times, is weeping and weeping. Because of +it, I and Two-cubits having gone to a country, will come back [after] +seeking something for you to eat. Three-cubits, you stay [at home], +looking after and soothing younger sister." + +One-cubit and Two-cubits having crossed over from the island, +and having gone on and on, arrived at a country. Having arrived, +while they are going thus, they met with a youth who is looking +after cattle. Having met with him, he asked these two, "Where are +you two going?" + +"We two are going seeking any sort of livelihood," they said. + +"Can you two stay to look after cattle?" he asked. "We can," they said. + +Having said, "Come. Our Gamarala has many cattle. For looking after +them he still wants people," this youth who looks after cattle, +calling these two, went to the Gamarala's house. + +When they went, the Gamarala asked this youth who looks after +the cattle, "Who are these two youths?" "These two came seeking a +livelihood," he said. + +Then the Gamarala asks these youths, "What can ye do for a living?" "We +can graze cattle," they said. + +Then the Gamarala asked the big youth, "What name?" "One-cubit," he +said. He asked the younger youth, "What is thy name?" "Two-cubits," +he said. + +Thereupon the Gamarala, having given charge of one hundred cattle +to One-cubit, and one hundred cattle to Two-cubits, said, "Having +thoroughly caused the cattle given to you to eat and drink, and having +looked after them, not giving the cattle to jungle quadrupeds, ye +must bring them in the evening, and completely put them in the folds," +the Gamarala said. + +After many days, the Gamarala thought, "I must go to look at the cattle +[that are] with One-cubit and Two-cubits." One day in the evening, +at the time when they were putting them in the folds, he went and +remained looking on. The cattle are thoroughly healthy. When the +Gamarala looked [at the numbers] those of both persons are correct. + +The Gamarala, having become much pleased, having gone home, says, "The +cattle of One-cubit and Two-cubits are in very good [condition]. Please +give food amply to both youths," the Gamarala ordered at the +house. Thereupon, they give food amply to both persons. For [many] +days besides, the two are thoroughly taking care of the cattle. + +While Three-cubits is looking after the younger sister, one day +the younger sister, having called to remembrance her mother, began +to weep. Thereupon he said, "Four-cubits, younger sister, don't +cry. Our big elder brother and little elder brother [after] seeking +food for us two will now bring it. Then I will give you a great deal +to eat." While he was speaking in order to pacify her, she began to +weep still still more. Three-cubits endeavoured much to pacify her; +he was unable to pacify her. + +Then Three-cubits says, "Younger sister, don't you cry; I will go on +the island, and bring a Kirala [212] fruit, and give you it. You remain +[here] without going to bathe, or going anywhere. I will go quickly, +and bring Kirala." Having said [this], Three-cubits went to the edge +of the island. + +Just as he is going there, the Rakshasa having landed on the island +to seize and eat human bodies, when he is coming looking and looking +at the whole of the houses, he saw this Four-cubits, the little lass, +[213] and having sprung into the house, lifted her up and ran away. + +On the other bank of the island, sitting in a boat a man is killing +fish. Then, having seen this Rakshasa lifting up this child and +going away, the man who is killing fish, having become afraid of the +Rakshasa, sprang from the boat into the water, and remained under water +(lit., swallowed up). After the Rakshasa, not seeing him, went away, +the man who is killing fish mounted into the boat. + +Well then, Three-cubits, [after] plucking Kirala quickly having +gone taking them to give to his younger sister, when he looked his +younger sister was not [there]. Thereupon, when Three-cubits, saying +and saying, "Four cubits! Younger sister, younger sister!" was going +weeping and weeping, seeking her, through not seeing her he sought +and sought still still further, and went to the edge of the island. + +While he was there weeping and weeping, saying and saying, +"Four-cubits! Younger sister!" that man who was rowing the boat heard +it, and came to see what this youth is lamenting for. + +Having come, "What is it, boy, thou art lamenting for?" the boatman +asked. + +Then he says, "Ane! Our younger sister was weeping and weeping +at home. Then, having come on the island to pluck a Kirala fruit, +I went back [after] plucking a Kirala fruit, to give it to younger +sister. Having gone home, when I looked for younger sister, younger +sister was not [there]," the youth, weeping and weeping, said to the +boatman, saying and saying [also], "When elder brothers have come now, +and have asked, 'Where is younger sister?' what shall I say?" + +Then the boatman says, "Thou having now wept, what [good] will +it do? Why didst thou come away, leaving thy younger sister quite +alone? It would be thy younger sister whom, a little time before now, +when I was fishing and fishing sitting in the boat, I saw the Rakshasa +carrying, and going away with, after crossing to the other shore. I +also sank in the water through fear, and got hid." + +Then this youth, Three-cubits, saying and saying, "Ayiyo! My younger +sister! My younger sister!" and again having wept and wept, rolling +on the ground, the boatman says to him, "Thou having now lamented, +what [good] will it do? Be off home!" + +Well then, while Three-cubits is at home, weeping and weeping, +One-cubit having said, "Two-cubits! Younger brother," says [also], +"Now then, it is enough. We have stayed here. We don't know now what +our Three-cubits and Four-cubits our younger sister are doing at this +time. Let us go to look." + +One-cubit and Two-cubits spoke together, and said, "Let us tell the +Gamarala to-day, and to-morrow go to the village, and return. To go +to look at either little younger brother or younger sister is good." + +One-cubit and Two-cubits, the cattle having gone [home] in the evening, +put them in the folds; and having gone to the house told the Gamarala, +"We must go to our village, and [after] looking at our younger brother +and younger sister, come back," they said to the Gamarala. + +Then the Gamarala said, "It is good. Go and come back again." When +he said, "What do ye want to take?" they said, "Should you tie up +and give us a few cakes to take to the village, it would be good." + +Then the Gama-gaeni (wife of the Gamarala) quickly having tied up two +packets of cakes in sufficient quantity for both of them, gave them to +them to take. Both of them, taking them, set off to go to the village, +and went away. + +Having gone, and crossed over to that shore, when they went home +only Three-cubits, their younger brother, was at home. "Where, little +younger brother, is younger sister?" asked One-cubit and Two-cubits. + +Then Three-cubits said, "Elder brothers, after you went younger sister +began to cry. Then I said, 'Don't cry; I will go on the island and +pluck a Kirala fruit, and bring it.' Having gone, when coming [after] +plucking a Kirala fruit, a man who was in the boat at the island saw +that the Rakshasa went away taking younger sister," he said. + +Then both the elder brothers asked, "Where did he bring her?" + +"To that side of the island she was brought," he said. + +The whole three having been [there] a few days, the three spoke +together: "Let us go to seek our younger sister." + +Having said, "It is good," while the whole three are going along +eating and eating the two packets of cakes that they brought, the +two elder ones, having seen that the two packets of cakes are coming +to be finished, said to the younger brother, "Our cakes are coming +to be finished. You go along this path, and return [after] seeking +something for us to eat," they said. + +Three-cubits went; he went to seek some food, and return. When +going, he went to the house of the Kudu Hettirala [214] of that +village. Having gone he said, "Ane! Hettiralahami, the food we brought +became finished. You must give something for us to eat for the present +on the road." + +When he said it, there was much paddy dust at the house of the +Hettirala's people. The Hettirala told them to give a little of +it. Then he made a large bag (olaguwak), and putting in it paddy +powder to the extent it holds, when he was coming he saw (dituwaya) +a large tree in the midst of the jungle. When coming near the tree he +saw a bats' place. When he looked there, having seen that many bats' +skins had fallen down, those also in a sufficient quantity he put +into the bag. + +When he was coming [after] putting them in, he saw that both One-cubit +and Two-cubits, being without food, were sitting at the root of a +tree. When he asked, "What are you doing here?" "Until you came we +were looking out at the road," they said. + +When they asked, "What is there for us to eat?" "Only paddy dust and +bats' skins," he said. + +"What are we to do? Let us go, eating and eating even those," +they said. + +When they were going very far in that manner, having seen that a man +is bringing an ass to sell, said Three-cubits, "One-cubit, Two-cubits, +you must take that ass and give it to me," he said; "if not, I will +not come to look for younger sister," he said. Then, taking the ass +they gave him it. + +When going still further having seen that a man is bringing two +flat winnowing trays, "One-cubit, Two-cubits, having taken those two +winnowing trays, you must give them to me," he said. Taking also the +two winnowing trays they gave him them. + +When going still a little further, having seen that they are bringing +two bundles of creepers, he told them to take them also, and give him +them. Taking them also, when going on having seen that yet [another] +man was bringing a tom-tom, he told them to take that also, and give +him it. Taking that also, they gave him it. + +Having seen that still a man was bringing two elephant's tusks, +he told them to take them also, and give him them. Taking them also +they gave him them. + +When going still a little further, having seen that a man was taking +porcupine quills, he told them to ask for and give him a few of those +also. They asked for and gave them. + +When going still a little further, having seen that there were two +red ants' nests in a tree, "Please break and give these also to me," +he said. Those also they broke off and gave. + +When they gave them, having made two wallets, and put the things in the +two wallets, tying them well and loading all on the back of the ass, +as they were going very far they met with an old mother. Having met +with her she asked, "Ane! where are you going on this path? This path +is a path going to the house of the Rakshasa. Should you go [on it] +the Rakshasa will kill and eat you," she said. + +Then they say, "It is on this path itself that our younger sister +will be. Let us go on. If the Rakshasa kill us let him kill." + +Having said [this], the three persons having gone on and on, when +they were going met with a great big house. The three spoke together: +"It has now become night. Having stayed at a resting-place at this +house, let us go on in the morning to-morrow," they said. + +Having said, "It is good," when they went near the house the Rakshasa's +wife asked, "Who are you? Where are you going? What came you here for?" + +"We are One-cubit, Two-cubits, Three-cubits. Our younger sister, +Four-cubits, having been in the island, a Rakshasa brought her away. We +are going seeking her," they said. + +"Ane! My elder brothers, (ayiyandila)! Did you come seeking me?" Having +said, "It is I myself," holding her elder brothers she smelt [215] +them, and said, "Apoyi! When the Rakshasa has come now he will eat +you." Having quickly called them into the house, she told the whole of +them (seramanta) to ascend to the upper room (uda geta), and remain +[there]. Even the ass they took up. "When the Rakshasa has gone in +the morning we can talk together," she said. + +Having said [this], the younger sister, having gone outside, and made +fast and tied up the stile, and come back quickly, and given her elder +brothers to eat, became as though not knowing anything [about them]. + +While she was there, when the Rakshasa is coming saying "Hu" three +times, the three elder brothers were frightened. The ass was more +frightened than that; it began to move about. + +Then the younger sister says, "Elder brother, there! The Rakshasa is +coming! Remain without moving about until it becomes light to-morrow." + +"It is good, younger sister," Three-cubits, the youngest elder +brother, said. + +There! When that little time was going the Rakshasa came. Washing his +face and mouth, he sat down to eat food. Having sat down, eating and +eating food, he says, "There is a smell of human flesh; there is a +smell of human flesh." + +Then the Rakshasi says, "If you eat human flesh, and in your mouth +there is human flesh, and in your hand there is human flesh, is there +not a smell of human flesh?" + +"No, it is a smell of fresh human flesh." + +When the Rakshasi said, "If so, it is to eat me you say that," the +Rakshasa, having eaten without speaking, rolled over at that very +place and went to sleep. + +All One-cubit's party (Ekriyanala), through the fatigue of the journey, +the whole of them (seramantama) went fast asleep. When a little time +is going by, a red ant (dimiya) having come out of a red ants' nest, +and as it was going along having climbed up the ass's leg, the red +ant bit it. Then the ass, making a sound "Tok, tok," began to kick +the boards [of the floor]. + +Then One-cubit opened his eyes. When he was looking what was the noise, +it was the noise of the ass kicking. Then One-cubit held the legs of +the ass, for it not to make the noise. + +Then the ass, becoming afraid, got up, making a sound, "Didi-bidi." + +The Rakshasa having become afraid, and having jumped up, when he +was saying, "What, Bola, is this one? I am going to eat this one," +Three-cubits says, "Come here, thou! To eat thee is insufficient for +me!" he said. + +Then the Rakshasa, having been frightened, said, "Who art thou, +Clever One, to eat me?" + +"I am the Rakshasa [216]-eating Prakshasa," he said. + +The Rakshasa, becoming thoroughly frightened, called out, "Get down, +and come here." + +"Thou come here," Three-cubits called out. + +"Who art thou?" he asked again. + +"It is I indeed, the Rakshasa-eating Prakshasa," he said. + +"If so, throw down thy two Jak trees," [217] he said. Then he lifted +up and threw down the two bundles of creepers. + +"Throw down thy two tusks," he said. He lifted up and threw down the +two [elephant's] tusks. + +"Throw down thy two ears," he said. He lifted up and threw down the +two winnowing trays. + +"Show me one eye," he said. Then having put down the tom-tom at the +corner of a plank on which there was plaster he showed him it. + +He told him to tap on his belly, and show him it. Then, pressing +one hand on one side (end) of the tom-tom, at the other side (end) +he made a noise, "Bahak, bahak." + +Then the Rakshasa having become [more] frightened, standing up holding +the Rakshasi's hand, and looking for the road so as to run off, +told him to cry out. + +Then Three-cubits thinks, "When he is running away now, he will run +off taking with him younger sister." Having become afraid of it, +taking a red ants' nest softly to the end of the boards, he broke +and threw down the red ants' nest on the Rakshasa's head. Then the +Rakshasa having let go the hand of the Rakshasi, began to scratch +his head and body in all places. + +At that very time having put the other red ants' nest into the two ears +of the ass, the three persons began to prick it with the porcupine +quills. Then when it began to give hundreds of brays (buruwe beri), +the Rakshasa having become thoroughly frightened, said, "I don't want +you below"; and having abandoned even the Rakshasi, crying "Hu," +and breaking through the fence also and upsetting the village, on +account of the noise of the ass and the cunning of the three persons +and the power of the red ants, he ran away. + +Then the elder brother, and the younger brothers, the three persons, +taking their younger sister, went to their village. + + + Kumbukkan, Eastern Province. + + + +In a variant (a) of the North-western Province the persons were a youth +termed One-span (Ek-wiyata), his two elder brothers, and his elder +and younger sisters. A quarrel having arisen among them, One-span and +his younger sister went off alone. While they were in the midst of a +forest a Rakshasi carried off the girl during her brother's temporary +absence, so he returned home, informed the others, and he and his two +brothers set off in search of her. The elder sister having been angry +with him, gave One-span some cold boiled rice to take with him, and +to the others warm rice. When the two opened their bag of warm rice +they heard worms or grubs (panuwo) that were in it making a sound, +"Mini, mini," as they gnawed at it, so they begged their brother to +share his cold rice with them. He did so, and afterwards when they +objected to take and carry along with them a coconut tree, a palmira +tree, an elephant calf (aet-wassek), and two or three large black +ants (kadiyo), on each occasion he demanded the return of the rice +and curry they had eaten. They found their younger sister at "a very +large tiled house," and she hid them and the young elephant and the +other things in the loft. The Rakshasi returned, said, "There is a +smell of fresh human flesh," and afterwards was frightened as in the +story given above, and ran away. + +If the names in this tale and variant indicate the heights of the +persons, as appears probable, this is the only instance in which +dwarfs are mentioned in the Sinhalese folk-tales that I have collected. + +In the Saddharma Pundarika (Kern, S.B.E., vol. xxi, p. 83), mention +is made of a form of dwarf demons, "malign urchins, some of them +measuring one span, others one cubit or two cubits, all nimble in +their movements." + +In Tales of the Punjab (Mrs. Steel), p. 3 (Wide-Awake Stories, p. 7), +there is an account of a dwarf who was only one cubit high; he had +magical powers. In Sagas from the Far East, p. 39, a demoness in the +form of a woman one span high is mentioned (see p. 171). In Folklore +of the Santal Parganas (Rev. Dr. Bodding), p. 189, there is an account +of a man who was only a span high. + +In the last mentioned work, p. 81, two men who were in a tree +frightened a Raja and his attendants by dropping a tiger's paunch +and beating a drum out of which flew a number of bees that they +had placed in it. These attacked and drove away the people below, +and the men got their goods. + +In The Indian Antiquary, vol. xiv, p. 135 (Folklore in Southern India, +p. 116), in a Tamil story by Pandit Natesa Sastri, a tiger which knew +magic took the form of a youth, married a girl who went off with +him, and had a son who was a tiger. The girl sent a message to her +three brothers, and they went to rescue her, taking an ass, an ant, +a palmira tree, and a washerman's iron tub that they found. They were +put in the loft by her. When the tiger told them to speak, one put +the ant in the ear of the ass, to make it bray. He then told them to +show him their legs and bellies; they held out the palmira tree and +the tub, on seeing which he ran off, and they escaped with her. + +In Old Deccan Days (M. Frere), p. 229, a blind man and a deaf man +when going for a walk found and took with them a washerman's ass, +and the large pot in which he boiled clothes, and also put some +large black ants into a snuff-box. They took shelter from a storm in +the house of a Rakshasa, and fastened the door. When the ogre tried +to enter, saying "I'm a Rakshas," the blind man replied, "Well, if +you're Rakshas I'm Bakshas, and Bakshas is as good as Rakshas." The +Rakshasa asked to see his face and was shown the donkey's; he asked +to see his head and was shown the pot; he told him to scream, and the +ants were put in the ears of the ass, the braying of which frightened +the Rakshasa away. When they went off next day with his treasure, +he came with six friends to kill them. They climbed up a tree (as +in the next variant), the ogres stood on each other's shoulders to +reach them, the blind man lost his balance, fell on the uppermost one, +and all tumbled down together. When the deaf man shouted, "Well done; +hold on tight, I'm coming to help you," all the Rakshasas ran away. + + + + + +THE RAKSHASIS-EATING PRAKSHASA. [218] (Variant b.) + + +At a certain village there were a Gamarala and a Tom-tom Beater. For +the Tom-tom Beater there was nothing to eat. Because of it, having gone +to the Gamarala's house he got a large basket of paddy on loan. While +he was eating it the two persons having joined together worked the +Gamarala's two rice fields. + +Out of them, the [rice in the] Gamarala's field being of very good +quality was well developed; [that in] the Tom-tom Beater's field was +undeveloped. Because of it, the arrangement which the Tom-tom Beater +made was thus: "Because I am to give a debt to you, you take my rice +field, please, and give me your rice field, please," the Tom-tom +Beater said to the Gamarala. So the Gamarala having told him to take +it, the Gamarala took the Tom-tom Beater's field. + +The Tom-tom Beater having cut the growing rice in the field and +trampled it [with buffaloes], got the paddy. The Gamarala obtained +hardly anything (tikapitika). So not much time was occupied in +eating it. + +After that, a daughter of the Gamarala's was taken away by a +Rakshasa. Then the Gamarala having come near the Tom-tom Beater, +and said, "Let us go on a search for my daughter," both persons +went together. + +At that time the Gamarala took a bag of money. The Tom-tom Beater, +not showing it to the Gamarala, took a bag of fragments of broken +plates. The Gamarala tied up a bag of cooked rice; the Tom-tom Beater +tied up a bag of rice-dust porridge. + +At the time when they were going, being hungry they stopped at the +bottom of a tree and made ready to eat the cooked rice. Having made +ready, the Tom-tom Beater, taking a small quantity of rice from the +Gamarala's leaf [plate] of cooked rice, ate it. + +Having eaten it, the Tom-tom Beater says, "Don't you eat the cooked +rice which I have polluted by eating; be good enough to eat my bag +of cooked rice." Having said it, he gave him the bag of rice-dust +porridge. Then when the Gamarala unfastened the bag there was only +porridge. + +Having said, "Well then, what [else] shall I do?" the Gamarala ate the +rice-dust porridge. The Tom-tom Beater ate the package of good cooked +rice which the Gamarala brought. Thereupon the Gamarala said at the +hand of the Tom-tom Beater, "I ate the rice-dust porridge; don't tell +anyone whatever," he said. The Tom-tom Beater said, "It is good." + +At the time when they were going away, yet [another] Tom-tom Beater, +taking a drum to sell, came up. So this Tom-tom Beater, thinking of +taking the drum, spoke to the Gamarala [about it]. Then the Gamarala +said, "If there is money in thy hand give it, and take it." + +The Tom-tom Beater, having shaken the package of plate fragments said, +"There is money by me; I cannot unfasten it. If you have money be +good enough to give it." The Gamarala said, "I will not." [219] + +Then the Tom-tom Beater said, "If so, I will say that you ate the +rice-dust porridge." Then the Gamarala said, "Here is money," and +gave it. So the Tom-tom Beater got the drum. + +Taking it, at the time when they were going along the path again, +a man came taking a deer-hide rope. That, also, the Tom-tom Beater +having thought of taking, in the very same way as at first he asked +the Gamarala for money. The Gamarala said, "I will not give it." + +So the Tom-tom Beater said, "I will say that you ate the rice-dust +porridge." Then having said, "Don't say it," the Gamarala gave +the money. + +After that, the Tom-tom Beater taking the deer-hide rope, at the time +when they were going along the road, a man came bringing a pair of +elephant tusks. + +Then the Tom-tom Beater in the very same way as at first asked the +Gamarala for money. The Gamarala said, "I will not [give it]." + +So the Tom-tom Beater said, "If so, I will say that you ate the +rice-dust porridge." Then the Gamarala, having said, "Don't say it," +gave the money. + +The Tom-tom Beater taking the pair of elephant tusks, they went to +the Rakshasa's house. When they went, the Rakshasa having gone for +human flesh food, only the Gamarala's daughter was [there]. The girl +quickly having given food to the two persons, the Gamarala's daughter +told them to go to the upper story floor. [220] Afterwards the Gamarala +and the Tom-tom Beater went to the upper story floor. + +In the evening, the Rakshasa having come said, "Smell of fresh +human flesh!" + +Then the Gamarala's daughter said, "Having come [after] eating fresh +human flesh, what smell of human flesh!" After that the Rakshasa +without speaking lay down. + +Then at the time of dawn the Tom-tom Beater was minded to chant +verses, so he spoke to the Gamarala [about it]. The Gamarala said, +"Don't speak." Without listening to it he chanted verses softly, +softly (hemin hemin). + +Thereupon the Rakshasa having arisen, asked, "Who art thou?" + +The Tom-tom Beater said, "I myself am the Rakshasis-eating Prakshasa." + +Then the Rakshasa said, "If so, show me thy teeth." The Tom-tom Beater +showed him the pair of elephant tusks. + +Then the Rakshasa, becoming afraid, said, "Show me the hair of thy +head." The Tom-tom Beater showed him the deer-hide rope. + +Then the Rakshasa said, "If that be so, let us roar." Then having +said, "It is good," the Tom-tom Beater began to beat on the drum. The +Rakshasa becoming [more] frightened, said that he was going near his +preceptor, and ran away. Then the Tom-tom Beater and the Gamarala, +in order to get hidden, went into the midst of the forest of Palmira +trees. + +Then the Rakshasa, placing his preceptor in front, came up to go +through the middle of the forest of Palmira trees. At that time, +having seen the two Rakshasas, these two persons being afraid prepared +to climb two trees. Thereupon the Tom-tom Beater, taking the drum, +went up the tree. The Gamarala being unable to go up the tree, having +gone to the middle of the tree, slid down [with a] siri siri [noise] +to the ground. + +Thereupon the two Rakshasas came near the Gamarala. Then the Tom-tom +Beater, from the top of the tree, having shaken the leaves and beaten +the drum first, said, "After I descend leave the big one for me, and +do thou eat the little one." Then the two Rakshasas becoming afraid, +ran off. + +Then the Tom-tom Beater descended from the tree, and again having +gone with the Gamarala to the Rakshasa's house, taking the Gamarala's +daughter and the goods that were in the Rakshasa's house they came +to their village. + +While at the village the Gamarala said, "Take thou the goods; after +the girl was there it is sufficient for me." Then the Tom-tom Beater +having brought [home] the goods became very wealthy. + +After a little time had gone by since that, the Gamarala came to the +Tom-tom Beater's house to take the debt of paddy. Then what does the +Tom-tom Beater do? Before the Gamarala's coming, a very large basket +was tied up [by him], shells and chaff having been put in it. + +After the Gamarala went, the Tom-tom Beater said, "Because of you, +indeed, I have tied up that basket. If you want it, be good enough to +take it and go." Then the Gamarala having gone and opened the mouth +of the basket, when he looked there were only shells and chaff. + +Thereupon, at the time when the Gamarala was asking, "What is +this chaff?" the Tom-tom Beater said, "Apoyi! What has happened +here? Through your bad luck there were other things, indeed! In +that way, indeed, you came down from the Palmira tree that day," +the Tom-tom Beater said. + +Then the Gamarala, without speaking, went home without the paddy. + + + North-central Province. + + + +In The Indian Antiquary, vol. xiv, p. 77, in a Tamil story related +by Pandit S. M. Natesa Sastri, two men who had previously frightened +some bhutas, or evil spirits, were belated at night in a wood they +haunted, so they climbed up a tree for safety. The bhutas afterwards +came there with torches in search of animals for food, and this so +terrified one of the men that he fell down among them. The other man +then shouted to him to catch the stoutest of them if he must eat one, +on which the bhutas all ran away. + +In Indian Fairy Tales (M. Stokes), p. 38, when a barber and fakir +had climbed up a tree in order to overhear the talk of a number of +tigers who came there at night, and also to collect valuables left by +the tigers, the fakir became so alarmed when he heard the tiger King +using threatening language against them, that he lost his hold and fell +into the midst of the tigers. The barber instantly cried out loudly, +"Now cut off their ears," on hearing which the tigers ran away. The +fakir, however, received such injuries that he died. + +I have omitted two nocturnal incidents due to the Tom-tom Beater's +inability to control his bodily functions. + + + + + +THE RICE-DUST PORRIDGE. (Variant c.) + + +In a certain country there are a Gamarala and a Tom-tom Beater, +it is said. The Gamarala having become very poor had not a thing to +eat. That Tom-tom Beater was a very rich man. + +While they were thus, one day the two persons having spoken about going +on a journey and said, "Let us go to-morrow," made ready. There being +not a thing for the Gamarala to eat before going, and being without +a thing to take for the road, [after] stirring with a spoon a little +rice-dust porridge and taking the porridge to the road, he was ready +to go. + +The Tom-tom Beater, having amply cooked rice and curry, and eaten, +tying up a packet of cooked rice for the road also, went to the +Gamarala's house. Having gone there, the two persons went on the +journey. The Gamarala took the rice-dust porridge, the Tom-tom Beater +took the packet of cooked rice. + +Having gone on and on, after it became late in the morning the Tom-tom +Beater said, "Ha. Now then, Gamarahami, let us eat the packet of +cooked rice." + +Afterwards, the Gamarala having said "Ha," and both of them having +unfastened the two bags, the Tom-tom Beater, taking the packet of +cooked rice, eats it. When the Gamarala was taking the rice-dust +porridge the Tom-tom Beater asked, "What, Gamarahami, are those?" + +Then the Gamarala said, "In order to cook rice for myself quickly, +I came [after] cooking porridge. Don't tell it at the hand of anyone." + +The Tom-tom Beater says, "Ane! Gamarahami, I shall not tell it. The +gentleman (Rahami) will be good enough to eat it." + +The two persons having eaten and finished, when they are going on +again, a man is going taking a rice pestle to sell. Then this Tom-tom +Beater says to the Gamarala, "Ane! Gamarahami, be good enough to take +and give me that rice pestle." + +The Gamarala says, "Where, Bolat, [221] have I the money [for it]?" + +Then the Tom-tom Beater says, "If so, I will say that the Gamarahami +ate rice-dust porridge." + +Afterwards the Gamarala,--there is a little money in his hand,--having +given from it, taking the rice pestle, gave it to the Tom-tom Beater. + +Again, when they had gone a great distance, a man is coming taking +a [wooden] rice mortar to sell. So the Tom-tom Beater again says, +"Gamarahami, Gamarahami, take that rice mortar, and be good enough +to give me it." + +Then the Gamarala says, "Ane! Bolat, come thou on without speaking +there. Where have I money to that extent, to take and give you those +things?" + +Thereupon the Tom-tom Beater says, "If so, I will say that the +Gamarahami ate rice-dust porridge." Afterwards the Gamarala took and +gave him the rice mortar also. + +Again, when they had gone a great distance, a man is going taking a +millet stone (quern) to sell. The Tom-tom Beater says, "Gamaralahami, +you must indeed take and give me that millet stone." + +Afterwards, anger having come to the Gamarala, he says, "O +Vishnu! [222] Bolat, where have I money to that extent?" + +Then the Tom-tom Beater says, "If so, I will say that the Gamarahami +ate rice-dust porridge." + +Afterwards, the Gamarala having given money to the man who owned the +millet stone, taking the millet stone gave it to the Tom-tom Beater. + +Taking that also, again when they are going a great distance a Tom-tom +Beater is coming, taking a tom-tom. Again that Tom-tom Beater says +to the Gamarala, "Gamarahami, be good enough to take and give me +that tom-tom." + +Then the Gamarala says, "Ando! I having come with this Tom-tom Beater +lump, [223] [see] what is happening to me! Where is the money to take +and give these things in this way?" + +Having said [this], and given money to the man who owned the tom-tom, +taking the tom-tom and having given it to the Tom-tom Beater, again +they go on. + +When the Tom-tom Beater, taking the rice pestle, and the rice mortar, +and the millet stone, and the tom-tom, all of them, was going with +the Gamarala it became night. After that, they went to a house to ask +for a resting-place. The house was a Rakshasa's house. The Rakshasa +was not at home; only the Rakshasa's wife was at home. This Gamarala +and Tom-tom Beater asked at the hand of the woman for a resting-place. + +Then the woman says, "Ane! What have you come here for? This indeed +is a Rakshasa's house. The Rakshasa having come and eaten you also, +will eat me. Before he comes go away quickly." + +Afterwards these two persons say, "Ane! Don't say so. There is +no place for us to go to now. Somehow or other you must give us +a resting-place." + +After that, this woman said, "If so, remain without speaking, having +gone to that upper story floor." Thereupon these two persons ascended +to the upper floor, and stayed [there]. + +Then the Rakshasa having come, asked at the hand of the woman, "What, +Bola, is this smell of a human body that came, a human body that came?" + +The woman says, "What is this thing that you are saying! Every day +you are eating fresh human flesh indeed; how should there not be a +corpse smell?" After that, the Rakshasa without speaking lay down. + +Then to the Gamarala says the Tom-tom Beater, "Gamarahami, I must +go out." + +The Gamarala says, "Remain without speaking. Now then, after the +Rakshasa has come he will eat us both." + +Then this Tom-tom Beater says, "If so, I will say you ate rice-dust +porridge." + +Thereupon the Gamarala says, "Owing to this one, indeed, I shall not +be allowed to save my life and go." + +The Rakshasa having heard the talk, said, "What, Bola, is that I hear?" + +The woman says, "On the upper story floor the coconut leaves are +shaking." At that, also, the Rakshasa remained without speaking. + +Again that Tom-tom Beater says, "Gamarahami, I must go out." + +Then the Gamarala says, "The Gods be witnesses! Endless times, having +heard the talk, the Rakshasa asked at the hand of the woman, 'What is +that I hear?' Now then, having come on this journey indeed, he will +eat us. What shall I do? Let him eat, on account of my foolishness +in coming." + +Then the Tom-tom Beater says, "If so, I will say you ate rice-dust +porridge." + +The Rakshasa, having heard that talk also, again asked at the hand +of the woman, "What, Bola, is that I hear?" + +Then the woman says, "What is it, Ane! Appa! that you are making +happen to-day? There is very much wind; owing to it will the coconut +leaves stay without waving about?" At that time also, having said, +"Aha," the Rakshasa remained without speaking. + +Then the Tom-tom Beater again says, "Gamarahami, I have the mind to +beat a tom-tom verse." + +The Gamarala said, "What is the reason why you (ombaheta) have such +a mind to die?" + +The Tom-tom Beater says, "So indeed! I will say that you ate rice-dust +porridge." + +Then the Gamarala said, "Beat very slightly and slowly, so that +[the sound] will not come even to the ear." + +The Tom-tom Beater having said "Ha," very loudly beat, "Dombitan, +Dombitan." + +Then when the Rakshasa, without asking the woman [about this noise] +was ascending a great distance along the ladder, in order to go to +the upper floor, the Tom-tom Beater dropped the rice pestle on the +Rakshasa, and dropped the rice mortar. When he dropped the millet +stone the Rakshasa died. + +The Tom-tom Beater, taking the tom-tom, went to his village. The +Gamarala calling the Rakshasa's wife [in marriage] remained at the +Rakshasa's village. + + + North-western Province. + + + + + +THE EVIDENCE THAT THE APPUHAMI ATE PADDY DUST. (Variant d.) + + +In a certain country a Padu [224] man, and an Appuhami [225] having +joined together, went away on a journey, it is said. Of the two +persons, the Padu man tied up for himself a packet of cooked rice, +the Appuhami tied up for himself a packet of paddy dust, it is said. + +Those two persons having gone taking the two packets, when the time +for eating cooked rice in the daytime arrived they halted at one spot, +and having become ready to eat cooked rice, unfastened the two packets, +it is said. At the time when they unfastened the two packets, the two +persons mutually saw the Padu man's cooked rice and curry, and the +Appuhami's paddy dust. Having seen them, without having spoken they +ate the food in their own packets, and having stayed a little time, +set off and went away. + +When they are going a considerable distance, a man came, bringing a +tom-tom (berayak) to sell. + +The Padda having asked the price of the tom-tom from the man who +brings the tom-tom to sell, said to the Appuhami, "Please take and +give me this tom-tom." + +Then anger having gone to the Appuhami [he said], "Be off, dolt! [226] +That I should come with thee being insufficient, thou toldest me to +take and give thee this tom-tom!" + +"It is good, Appuhami. If so, I will mention the evidence that you +ate paddy dust," he said. + +The Appuhami having become afraid, and having said, "Ane! Bola, +I will take and give thee the tom-tom. Don't tell any one about the +matter of the dust eating," took and gave the tom-tom to the Padda. + +Taking the tom-tom, when they are going a considerable distance, +still [another] man brought a devil-dancer's mask (wes-muhuna) to +sell. The Padda having asked the price of the mask, said, "Appuhami, +please take and give me this mask." + +Having said, "Be off, dolt! Having taken and given thee a tom-tom, +am I to take and give thee a mask too?" the Appuhami scolded the Padda. + +"If so, I will mention the matter of the dust eating," he +said. Thereupon the Appuhami having become afraid, took and gave +the mask. + +Taking also the mask, when they are going a considerable distance, +yet [another] man brought a pair of devil-dancer's hawk's bells +to sell. The Padda having asked the price of the bells also, and +having said, "Appuhami, take and give me this pair of bells," when +the Appuhami said he would not, "If so, I shall mention the evidence +that you ate the dust," he said. + +Thereupon, the Appuhami having become afraid, and having said, "Now +then, having taken and given thee anything thou art telling and telling +[me to give], my money is done, too," took and gave the pair of bells. + +After that, again having gone a considerable distance they descended to +a great abandoned village. When they were going a considerable distance +in the village they saw that there is a house. These two persons at +the time when it was becoming evening went to that house. The house +was a Rakshasi's house. + +The Rakshasi's daughter having been [there] and having wept says, +"Ane! Brothers, [227] our mother is a Rakshasi. She is not at home +now; at this time she will be coming. As soon as mother comes, [228] +seizing you two she will eat you. Having gone to any possible place, +escape," she said. + +The Appuhami through fear began to tremble. The Padda says, "Why, +younger sister? This night where are we to go? By any possible method +get us inside the house," he said. + +"If so, you two, not talking, having ascended to this store-loft +(atuwa) sit down," she said. + +The Appuhami and the Padda having climbed up to the store-loft, stayed +[there]. + +After a little time the Rakshasi came. When she asked, "What is the +smell of human flesh?" the daughter says, "Why, mother? Night and +day continually having eaten and eaten human flesh and having come, +why do you ask me what is the smell of human flesh?" she said. + +Thereupon the Rakshasi, not speaking, went to sleep, together with +the daughter. + +The Padda sitting above in the store-loft says to the Appuhami, +"Ane! Appuhami, it was in my mind to dance a little." + +Thereupon the Appuhami says, "Cah, Bola! Dolt! You are preparing +to dance; I am hiding in fear. Shouldst thou go for thy dancing, +the Rakshasi having killed us both will seize and eat us," he said. + +"If so, I will mention the fact that the Appuhami ate the dust," +he said. + +The Appuhami then says, "If so, having taken and placed the tom-tom +aside, do thou imagine that thou hast beaten the tom-tom; bringing the +devil-dancer's mask near thy face, imagine that thou hast tied it on; +and imagining that thou hast tied the pair of bells on thy two legs, +having taken and taken all, put them on one side," he said. + +And the Padda, having said, "It is good," tying on well the +devil-dancer's mask and having made it tight, and tying the pair of +bells on his two legs, and tying the tom-tom at his waist, saying +"Hu" with great strength, sprang down from the store-loft to the +place where the Rakshasi was sleeping; and began to dance. + +The Rakshasi having become afraid, asked her daughter, "What is this?" + +"Why, mother, isn't that the Rakshasas-eating Prakshasa?" [229] +she said. + +Then the Rakshasi, having become afraid and having gone running, +being unable to escape sprang into a well. The Padda having also gone +running just behind her, and having rolled into the well some great +stones, killed the Rakshasi. + +After that, he took in marriage even the Rakshasi's daughter. The +Appuhami went away to his village. + + + Western Province. + + + + + + + + +NO. 138 + +THE STORY OF THE CAKE TREE + + +In a certain country there are a woman, and a youngster, and a girl, +it is said. The woman is a Yaksani. + +One day the youngster said, "Mother, let us cook cakes." + +Then the Yaksani said, "Son, for us to cook cakes, whence [can we get] +the things for them?" + +After that, this youngster having gone to the place where they were +pounding flour, and having come back [after] placing a little flour +under the corner of his finger nail, said, "Mother, mother, hold a +pot," he said. + +The Yaksani held a pot. Then he struck down the finger nail; then +the pot having filled, overflowed. + +Again, having gone to a place where they were expressing [oil from] +coconuts, and having come [after] placing a little oil under the +corner of his finger nail, "Mother, mother, hold a pot," he said. + +The Yaksani held a pot. Then the youngster struck down the finger nail; +then the pot having filled, overflowed. + +After that, the youngster having gone to a place where they were +warming [palm] syrup, and having come [after] placing a little syrup +under the corner of his finger nail, "Mother, mother, hold a pot," +he said. + +The Yaksani held a pot. The youngster struck down the finger nail; +then the pot having filled, overflowed. [230] + +After that, the youngster said, "Mother, now then, cook cakes." Having +said it, the youngster went to school. + +During the time while he was going and was there, the Yaksani and the +girl having cooked cakes, and the Yaksani and the girl having eaten all +the cakes, placed for the youngster a cake that fell on the ash-heap +while they were cooking; and both of them remained without speaking. + +Then the youngster having been at school, came home. Having come, +he asked that Yaksani, "Mother, where are the cakes?" + +Then the Yaksani said, "Ane! Son, the cooked cakes the flour +people took away, the oil people took away, the syrup people took +away. The cake which fell on the ash-heap while [we were] cooking is +there. There; eat even that." + +After that, when the youngster looked on the ash-heap there was a +cake on it. Having taken it, and planted it in the chena jungle, +he said, "When I come to-morrow, may the Cake tree (kæwun gaha), +having sprouted, be [here]." Having said it he came home. + +Having gone on the following day, when he looked a Cake tree had +sprouted. Afterwards the youngster said, "When I come to-morrow, +may flowers having blossomed be [on it]." Having said it he came home. + +Afterwards having gone, when he looked flowers had blossomed. After +that, the youngster said, "When I come to-morrow, may cakes having +fruited be [on it]." Having said it he came home. + +Having gone on the following day, when he looked there were +cakes. After that, the youngster having ascended the tree, ate +the cakes. + +Then the Yaksani having gone [there], sitting at the bottom of the +tree said, "Son, a cake for me also." The woman having taken a sack +also, put it [there]. + +Afterwards the youngster threw down a cake. Then the Yaksani falsely +said, "Ane! Son, it fell into the spittle heap." The youngster again +threw one down. Then the Yaksani said, "Ane! Son, it fell into the +mucus heap." Afterwards the youngster again threw one down. Then also +the Yaksani said, "Ane! Son, it fell into the cow-dung heap." + +Having said, "Not so; holding them with your hand and mouth jump +into the sack," she held the sack, through wanting to eat the +youngster. Then the youngster, holding them with the hand and mouth, +jumped into the sack. + +After that, the Yaksani, tying the sack, came away. In a rice field +certain men were ploughing. Having placed the sack very near there, +the Yaksani went seven gawwas (twenty-eight miles) away [for necessary +reasons]. + +Thereupon that youngster says, "Ane! Unfasten this sack, some one who +is in this rice field." Then the men who were very near having heard +it, unfastened the sack. After that, the youngster having come out, +put a great many ploughed-up clods from a plot of the field into the +sack, and again having tied the sack in the very way in which it was +[before], and placed it there, the youngster again went to the Cake +tree and ate. + +Then the Yaksani having come, and taken the sack, and gone home, +and placed it [there], said to the girl, "Daughter, this one is in +the sack. Unfasten this, and having cut up this one, and placed the +bowl of [his] blood beneath the stile, place the flesh on the hearth +[to cook]." Having said it the Yaksani went away. + +After that, the girl having unfastened the sack, when she looked +the youngster was not in it; there were a great many ploughed-up +clods. Afterwards the girl having thrown aside the ploughed-up clods, +put the sack in the house. + +The Yaksani came back. Having come, when she looked beneath the stile +there was no bowl of blood. Having gone near the hearth, when she +looked there was no flesh. After that, she asked at the hand of the +girl, "Daughter, why didn't you cut up that one?" + +The girl [said], "Mother, there was a sort of ploughed-up clods in +the sack; having thrown them aside I put the sack in the house." + +Then the Yaksani said, "If so, daughter, give me the sack;" and +asking for the sack, and having gone near the Cake tree, when she +looked the youngster was eating cakes in the tree. + +Sitting down near the tree she said, "Son, a cake for me +also." Afterwards the youngster threw down a cake. Then the Yaksani +said, "Son, it fell here, into the spittle heap." The youngster again +threw one down. Then the Yaksani [said], "Son, it fell into the mucus +heap." The youngster again threw one down. Then the Yaksani said, +"Ane, Son, it fell into the cow-dung heap. Not so, son. Holding them +with the hand and mouth jump into the sack." After that, the youngster, +holding them with the hand and mouth, jumped into the sack. + +Thereupon, the Yaksani, in that very manner tying the sack and taking +it, went away; and again having placed it in that rice field, went +to the very quarter to which she went at first. + +Then the youngster said, "Unfasten this sack, some one who is in this +rice field." Having heard it, those men unfastened the sack. Then the +youngster having come out, caught a great number of rat snakes; and +having put them in the sack, and tied it in that very way, and placed +it there, the youngster again went to the Cake tree and ate cakes. + +Then the Yaksani having come, and taken the bag also, and gone home, +told the girl, "Daughter, cut up this one, and having placed the bowl +of [his] blood beneath the stile, put the flesh on the hearth." Having +said it she went away. + +After that, the girl having unfastened the sack, when she looked +there were a great many rat snakes [in it]. The girl having waited +until the time when the rat snakes went off, put the sack in the house. + +Then the Yaksani having come, when she looked if the bowl of blood +was beneath the stile, it was not [there]; when she looked if the +flesh was on the hearth, that also was not [there]. After that she +asked at the hand of the girl, "Daughter, didn't you cut up that one?" + +Then the girl says, "Mother, in it there were a great many rat +snakes. Having waited there until the time when they went off, I put +the sack in the house." + +After that, the Yaksani [said], "If so, daughter, give me that sack;" +and asking for the sack, and having gone near the Cake tree, when +she looked this youngster was eating cakes. + +Afterwards the Yaksani, sitting down, said, "Son, a cake for me +also." The youngster threw down a cake. Then the Yaksani said, +"Ane! Son, it fell into the spittle heap." Afterwards the youngster +again threw one down. Then the Yaksani said, "Ane! Son, it fell into +the mucus heap." The youngster again threw one down. Then the Yaksani +[said], "Ane! Son, it fell into the cow-dung heap. Not so, son. Holding +them with the hand and mouth jump into the sack." Afterwards the +youngster, holding them with the hand and mouth, jumped into the sack. + +After that, the Yaksani tied the sack, and placing it on her head and +having come quite home, and placed the sack in the veranda, said to +the girl, "Daughter, to-day indeed that one is [here]. Cut up that +one, and having placed the bowl of [his] blood beneath the stile, +place the flesh on the hearth." Having said it she went away. + +Afterwards this girl having unfastened the sack, when she looked the +youngster was [in it]. Having brought the bill-hook, when she was +about (lit., making) to cut up the youngster, the youngster said, +"Elder sister, don't cut me up just now. Lie down here for me to comb +your head." After that, the girl lay down. + +As he was combing and combing the head, this girl went to +sleep. Afterwards, this youngster having cut the girl's throat (lit., +neck), placed the bowl of [her] blood beneath the stile, and having +put the flesh on the hearth, the youngster, taking a rice mortar, +and a pestle, and a millet [grinding] stone,--at the doorway there +was a Palmira [palm] tree--ascended the Palmira tree. + +While he was there the Yaksani came, and having drunk the bowl of +blood that was beneath the stile, and come near the hearth and taken +the flesh that was on the hearth, began to eat. + +While she was eating it, the youngster, being in the Palmira tree, +says thus:-- + + + "They themselves eat their own children. + The Palmira tree [is] at the doorway; + Jen kitak kita." [231] + + +The Yaksani having heard it and said, "Ade! Where is this one?" and +having looked around, again eats that flesh. + +Then that youngster again says, + + + "They themselves eat their own children. + The Palmira tree [is] at the doorway; + Jen kitak kita." + + +Then the Yaksani having come into the open ground in front of the +house, when she looked up the tree the youngster was there. Afterwards +the Yaksani said, "Ade! Stop there. [I am going] to eat this one." + +As she was setting off to go up the tree that youngster let go the +pestle. The Yaksani, saying and saying, "Thou art unable to kill me," +goes upward. + +After that, that youngster let go the rice mortar; then the Yaksani +fell to the ground. Then that youngster let go the millet stone; +then the Yaksani died. Only the youngster remained. + + + North-western Province. + + + +In the Kolhan tales (Bompas) appended to Folklore of the Santal +Parganas (Rev. Dr. Bodding), p. 464, occurs an Indian version of +this peculiar story. A boy whose mother gave him two pieces of bread +daily, one day left one on a rock and found next morning that a tree +which bore bread as fruit had grown from it. When he was in the tree +eating the fruit one day, a woman who was really a Rakshasi came up +and asked for a loaf, and saying that if it fell on the ground it +would become dirty, induced him to descend with it. She then put him +in her bag and went off. While she was getting a drink at a pool some +travellers let the boy out. He filled the bag with stones. On reaching +her home the woman told her daughter she had brought a fine dinner, +but the daughter found only stones in the bag. Next day the woman +returned to the tree, secured the boy in the same way, brought him +to her daughter, and went to collect firewood. In reply to the boy, +the girl said he was to be killed by being pounded in a mortar; while +she showed him how it was to be done he killed her with the pestle, +put on her clothes, and cut her up. The ogress returned, cooked and +ate her, and went to sleep, on which the boy struck her on the head +with a large stone, killed her, and took all her property. + + + + + +THE LAD AND THE RAKSHASI. (Variant a.) + + +In a certain country there are a female Crow and a male Crow. While +they were thus, the female Crow having thought of eating cakes, +went with the male Crow to break firewood. Having gone, [after] +breaking firewood the male Crow took a bundle of firewood [and came +away with it]. + +When the female Crow was there unable to lift up her bundle of +firewood, she saw that a lad who looks after cattle was going by, +and having called to him, when she said, "Son, lift up the bundle +of firewood and go; I will give you cakes," the lad lifted it up and +gave her it, and went away. + +After that, the lad having come to eat cakes, when he asked for cakes +the female Crow gave him cakes. + +The lad, having gone away taking the cakes, and ascended a tree, when +he was eating them a Rakshasi came. When she looked up the tree, +having seen a lad eating cakes, she said, "Ane! Son, throw down +cakes for me also." So the lad threw down a cake. Having said, "It +is in the dung-heap," she told him to throw down one more. Thereupon +the lad threw down one more. "That also is in the dung-heap," she +said. After all were finished in that way, the Rakshasi says to the +lad, "Now then, son, tying both legs and both hands jump into this +bag," she said. Then the lad jumped. + +The Rakshasi having put the lad in the bag, and [after] tying it +having gone home, gave it to the Rakshasi's daughter, and said, +"Fry this, and put it away until the time when I come." Having said +[this], the Rakshasi went away somewhere or other. + +After that, the Rakshasi's daughter opened the bag, and taking out +the lad, told the lad to blow up the fire on the hearth. Thereupon +the lad says, "I don't know [how]," he said. + +Then when the Rakshasi's daughter descends to the hearth to show him, +the lad pushed the Rakshasi's daughter into the oil cooking-pot that +was on the hearth. + +After she was fried, having taken it off and put it away, taking the +chillies [grinding] stone he climbed up the Palmira tree which was +at the doorway. + +While he is [there] the Rakshasi, having come back, says, "Wherever +went my daughter? Can she have gone for firewood? Can she have gone +for water?" [232] + +Having said and said it, when she is eating, the lad sitting in the +tree says, + + + "Of the heifer's flesh "Naembige malu + The heifer herself [is] the eater. Naembima kanna. + The Palmira tree at the doorway. Dorakada tal gaha. + Dan, dun." Dan, dun." + + +While he is saying it, when the Rakshasi had looked up and seen that +the lad is in the tree, as she is going to climb the tree the lad threw +down the chillies [grinding] stone on the Rakshasi's body. Thereupon +the Rakshasi died. + +After that, the lad having descended from the tree, put the Rakshasi +into a well, and went away. + + + Bintaenna, Uva Province. + + + + + +THE CAKE TREE. (Variant b.) + + +In a certain country there was a house of a Gamarala, it is said. At +that house there were seven children. Out of the seven, the elder +six persons having arisen on all days just at daybreak, go to do work +in the rice field. The young person for the purpose of learning goes +to school. + +Having joined with yet [other] children (lamo), the party of children +began to go near a house at which a certain Rakshasi dwells at that +village. During the time when they are going thus, the Rakshasi who +saw these children, from the day on which she saw the children made +ready to seize and eat them. + +Although she made ready in that manner, through fear because men +dwelt in the neighbourhood she did not seize the children. But the +Rakshasi being unable to remain without eating the children, thought, +"Seizing the children by a certain device, I must employ my daughter, +and [after] boiling I must eat them." Having broken off all the leaves +of a tree that was on the road on which the children go to school, +and having wrapped strips of white cloth at all places on the tree, +and hung cakes and plantains, etc., at all places on the tree, the +Rakshasi got into the jungle and waited. + +At the time when she is staying thus, the party of children who are +going to school, when they approached the root of that tree having +seen the tree on which the cakes and plantains had been hung, said, +"Look here, Bola; a Cake Tree;" and the whole of them having ascended +the tree, plucked the cakes and plantains to the extent to which they +had been hung on the tree, and ate them. + +That day, except that the Rakshasi had gone into the jungle, she did +not come to the place where the children are eating the cakes and +plantains. Why? It was through fear that many children having come +to the place where she is, at the time when she is seizing them the +children having become afraid, and run to that and this hand, when +they have told the men they will kill her. + +Having thought thus, that day after the whole of the children, +plucking the cakes and plantains, went away, the Rakshasi having +come from the jungle into the open, arrived at her house, and stayed +[there]. On the following day also, as on the former day, at daybreak +having gone taking cakes and plantains, and hung them on the tree, +she got hid, and remained looking out. + +That day, when she is thus, out of that troop of children going to +school, the Gamarala's child having arisen more towards daybreak +than on other days, and hurried, and eaten food, and drunk, and gone +in front of the other boys, with the thought that he must pluck the +cakes very quickly went that day quite alone. Having gone in that way, +he ascended the Cake Tree and began to pluck them. At the time when +he is thus plucking them, the Rakshasi having sprung out, quickly +taking the bag also, and having come to the bottom of the tree, +spoke to the Gamarala's boy, and says, "Ade! Son, pluck and give me +one cake," she said. + +When the Rakshasi said thus, he plucked one and gave it. The Rakshasi +having thrown on the ground that bit of cake says, "Ane! Son, the cake +fell on the ground. Sand being rubbed on it, I cannot eat it. Give +me still one," she said. + +At the time when she said thus, he plucked one more and gave it. Having +dropped that also on the ground, she says, "Ane! Having struck my +hand that also fell on the ground. I cannot catch the cakes that you +are plucking and giving me. I will tell you a very easy work; you +do it. Plucking as many cakes as you can, jump into my bag. Jumping +in that way is easier than descending [by climbing down] the tree," +she said. + +When the Rakshasi told him in that manner, this foolish child, +thinking, "It is an easy work the Rakshasi is telling me," and plucking +as many as possible for both hands and waist-pocket, jumped into the +Rakshasi's bag. + +The Rakshasi, tying the mouth of the bag and having gone taking him +without being visible to the men, arrived at her house, and having +spoken to the Rakshasi's daughter, says, "Daughter, to-day I must eat +a good flavour. In the bag that I brought, placing it on my shoulder, +there is a tasty meat. Boil the meat for me and give me it." Having +given it to her daughter, the Rakshasi went about another thing that +should be done. + +When the Rakshasi's daughter is unfastening the bag to prepare the +meat, there is a boy [in it]. When the Rakshasi's daughter having +unfastened the bag is going to take the child out, having spoken he +says, "Ane! Elder sister, there are lice on your head." + +Thereupon the Rakshasi's daughter says, "Ane! Younger brother, if so, +catch them." Having said [this] she sat down. + +The Gamarala's son, having been for a little time turning and turning +over the hairs of her head to that and this side in the manner when +looking at the head, taking the axe that had been brought to kill the +boy, and at once having struck the head of the Rakshasi's daughter +and killed her, and having put her in the cauldron of water which +was there, and placed her on the hearth, and boiled her, and made her +ready and placed her to eat when the Rakshasi is coming, collecting +the rice mortar, pestle, and a great many knives that were at the +house, and having gone and placed them in a Palmira tree that is at +the doorway,--at the time when the Rakshasi comes this one having +also ascended the tree stayed [there]. [233] + +When the Rakshasi came [after] bathing, at the time when she is coming +she says, "Daughter, even to-day has tasty food been prepared? Don't +do that work for the men of the village to get news of it; if so, the +men of the village will kill us." Saying this, she came into the house. + +Well then, except that having boiled the meat it is there to eat, +the daughter is not to be seen. While calling her on that and this +hand, at the time when she is seeking her that youth, sitting on the +Palmira tree, says, "Their own flesh they themselves will eat. On +the Palmira tree at the doorway; tan, tun." Saying [this] he began +to beat a tom-tom (rambana). + +Then the Rakshasi having looked up when coming running to seize this +one, this one threw at the Rakshasi the rice mortar and pestle that +he had taken to the top of the tree, and struck her. The Rakshasi +died at the bottom of the tree. + +This one having descended from the tree, and gone home, and given +information to the other brothers of this circumstance, came with them, +and took away the goods of the Rakshasi's that there were. Having +gone away they lived in happiness. + + + Western Province. + + + +In Kaffir Folk-Lore (Theal), p. 120, a cannibal placed in a bag a girl +whom he intended to eat. When he went for water her brother took her +out and put a swarm of bees in her place. These stung the cannibal +when he opened the bag, and he fell into a pool, where he became a +block of wood. + + + + + + + + +NO. 139 + +THE GIRL, THE MONK, AND THE LEOPARD + + +In a certain country there were a Gamarala and a Gama-Mahage (his +wife). There was a female child of the Gamarala's. + +After the child became suitable [for marriage] he went near the Lord or +monk of the pansala [234] to look at her naekata. [235] The Gamarala +said to the monk, "Ane! Lord, there is a female child of mine; the +child became suitable [for marriage]. You must look at the naekata," +he said to the Lord. + +Thereafter, when the monk looked at the naekata, besides that it +is very good for both the parents, it was said in the naekata that +the man who calls her [in marriage] on that very day is to obtain a +kingdom. Because of it, the monk after having placed the Gamarala in +subjection (i.e., made him promise obedience), said, "The naekata +is very angry. For the two parents, and for the man who calls her +[in marriage], there is anger to the degree [that they are] to die," +he said to the Gamarala. This lie the monk said to the Gamarala in +order for the monk to call the female [in marriage] for himself. + +At that time the Gamarala, having become much troubled, asked the Lord, +"What shall I do for this?" + +The monk said, "Don't kill the child outright, [236] and don't [merely] +turn her out of the house. You go home and make a box. After having +made it, and made ready for the box [various] sorts of food and drink, +put this child in the box, and having put into it the kinds of food +and drink, after having closed it go to the river, and put it in." + +Thereupon, the Gamarala having done in the manner the monk said, +and having informed the monk that on such and such a day he will put +the box in the river, went to the river and put the box in it. [237] + +The monk told the pupils who were at the pansala to wait [for it]. He +said, "You go and wait near the river. At the time when you are +there a box will come floating down. Taking it ashore, bring it to +the pansala;" the pupils went on the journey. The monk that day, for +the purpose of eating the [wedding] feast amply preparing [various] +sorts of food and drink, remained ready. + +Two boys of that country, or two young men, had set a trap at the bank +[of the river]. At the time when these two persons went to look at +it, a leopard was caught in the trap. These two having become afraid, +having said, "What shall we do about this?" at the time when they were +talking and talking on the river bank, they saw that a box is coming +floating [down the river], and the two persons spoke together [about +it]. Both having agreed that the things inside the box [should be] +for one person, and the box for one person, they got the box ashore. + +Having opened the mouth of the box, when they looked [in it] there were +a woman, and [various] kinds of food and drink. Taking them aside, +they seized the leopard, and having put it in the box and shut it, +they took it to the river and put it in. + +Out of the two persons, one took the woman, the effects one took. The +person who took the woman that very day obtained the kingdom, it has +been said. + +Thereafter, that box floated down to the place where the monk's pupils +stayed. Getting the box ashore, and tying [it as] a load (tadak) for a +carrying pole, they took it to the pansala. The monk, taking the box, +quickly placed it inside the house. The monk told the pupils to stay: +"To-day I must say Bana [238] from a different treatise (sutra); +to-day you must respond, 'Sadhu,' loudly." + +After it became night the monk told the pupils, "You also lie down," +and having lit the lamp in the house, [after] shutting the door he +opened the mouth of the box. Just as he was opening it, the leopard +having sprung out, began to bite (lit., eat) the monk. Thereupon the +monk cried out, "Apoyi! The leopard is biting me!" + +The pupils began to respond, "Sadhu!" louder than on other days. At +the time when the monk is shouting and shouting, the pupils loudly, +loudly, began to respond, "Sadhu!" When he had been crying and crying +out no long time, the monk died. + +In the morning, having cooked rice gruel for the obligatory donation +(hil daneta), when they were waiting, looking out for the time when +the monk arose, he did not get up. Until the time when it became well +into the day (bohoma dawal), they remained looking out. Still he did +not [come out]. + +An upasaka (lay devotee) of that village comes every day to the wihara +to offer flowers. He, too, remained looking out near the wihara until +the time when the monk comes. Thereafter the upasakarala having gone +to the pansala, asked at the hand of the pupils, "What is the reason +the Lord has not yet arisen?" + +Then the pupils said, "During last night it was not the Bana which he +says on other days that he said; from another sutra he said Bana. He +told us, also, to respond 'Sadhu' more loudly than on other days." + +At that time the upasakarala tapped at the door to awake the monk; +he did not speak. Having struck the door loudly [the upasakarala] +spoke to him. At that also there was not any sound. + +Thereafter, the upasakarala having mounted on the roof and put +aside the tiles, when he looked [down] the leopard sprang at him, +growling. The upasakarala having become afraid, fell from the roof +and died. + +Thereafter, many men having joined together and broken down the +door, and killed the leopard, when they looked for the monk he was +killed. So having put the leopard and the monk into one grave, they +covered [them with] earth. + + + North-western Province. + + + +In The Orientalist, vol. ii, p. 145, Mr. N. Visuvanathapillai, +Mudaliyar, relates this as a Tamil story. The girl was Princess +Devalli; to save the country she was condemned to death, but her +mother bribed the executioners to set her afloat in the river, in a +box. A hunter who had trapped a tiger on the river bank secured the +box, released the Princess, and put in the tiger. The Guru (teacher) +had heard of the Queen's stratagem, and sent a dozen of his pupils in +a boat in search of the box. They brought it into a room in a deserted +building, and remained in an adjoining one, being instructed to clap +their hands and shout, "Hail! Long life to our Master!" when they heard +the box opened. Amid this applause of the boys the tiger killed the +Guru. (In The Orientalist, vol. iii, p. 269, Mr. J. P. Lewis noted +that this story is from the Katha sintamani). + +In Old Deccan Days (M. Frere), p. 280, a Brahmana foretold that unless +a baby Princess should be sent out of the country she would destroy +it utterly. The Raja her father caused her to be placed in a box, +which was launched on a river, and floated down. A merchant saw it, +and got a fisherman to bring it ashore, the box to go to him and the +contents to belong to the merchant. He got the Princess, reared her, +and married her to his son. The rest of the tale is the legend of +the Goddess Pattini, who caused Madura to be burnt in revenge for +the execution of her husband on a false charge of stealing the +Queen's bangle. + +In the Katha Sarit Sagara (Tawney), vol. i, p. 102, an ascetic told a +merchant that when his daughter got married all the family would die, +and he advised him to set her adrift in a basket on the Ganges. Her +father having promised to do this, the ascetic ordered his pupils +to intercept the basket and bring it secretly to his monastery. A +Prince who had gone to bathe found and opened the basket, married the +girl by the Gandharva rite (in which a garland of flowers is thrown +round the neck), put a fierce monkey in her place, and set the basket +afloat again. The boys brought it, and the ascetic placed it in a +room to perform incantations alone, he said. When he opened it the +monkey flew at him and tore off his nose and ears, and he became the +laughing-stock of the place. + +In the Kathakoça (Tawney), p. 132, an ascetic informed a merchant that +the bad luck of his two daughters would bring about his destruction, +and advised him to set them afloat in the Ganges in a wooden box, +and cause a ceremony to be performed for averting calamity. The +ascetic performed the ceremony for him, and sent his pupils to bring +the box. The King of that city got the box ashore, took the girls, +and put two apes in their place. When the ascetic opened the box at +his monastery he was killed by the apes and became a Rakshasa. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., pp. 398, 399, 410, +the incident occurs of newly-born infants being placed in boxes, +set afloat in a river, and rescued by a person lower down. [239] +At p. 445, a girl who had been married to a King was set afloat in +a box, and rescued by a washerman. + +In Sagas from the Far East, p. 120, there is a Kalmuk variant in +which a man who desired to take the wealth of an old couple, got +inside a statue of Buddha, and instructed them to give their daughter +to the man who knocked at their gate in the morning. The man himself +came and knocked, and married her, and he and his new wife left with +all their gold and precious stones. A Khan's son who was out hunting, +taking a tiger with him, fired an arrow into a mound of sand; it struck +something hard which proved to be a box which the man had placed there, +containing the girl and jewels. The tiger was put in her place, and +when the man carried off and opened the box in an inner room of his +house it killed and ate him, and walked away next morning when the +door was opened. The Prince married the girl. + +In the Sinhalese history, the Mahavansa, p. 147 (Dr. Geiger's +translation), it is stated that in order to appease the sea-gods who +had caused the sea to overflow the land on the western coast of Ceylon +in the first half of the second century B.C., the King of Kaelaniya +"with all speed caused his pious and beautiful daughter named Devi to +be placed in a golden vessel whereon was written 'a king's daughter,' +and to be launched upon that same sea." She was brought ashore at +the extreme south-east of Ceylon, and married by the King of Ruhuna +or Southern Ceylon. + +The original Indian story of the child who was consigned to the +water in a basket or box appears to be that which is given in the +Maha Bharata (Vana Parva). According to it, an unmarried Princess, +Kunti, who bore a supernatural son to the deity Suriya, the Sun, +placed the infant in a water-tight wicker basket, and set it afloat +in the adjoining river, from which it passed down to the Ganges, and +then drifted down that river until it arrived near Campa, the capital +of the Anga kingdom. The basket was brought ashore and opened by a +car-driver who had gone to the river bank with his wife. These two, +being childless, adopted the infant, who afterwards became famous +as Karna, the leading Kuru warrior in the great battle against the +Pandava Princes and their allies. + +The story extends backward to the legend or history of Sargon I, +of Akkad (about 2,650 B.C. according to the revised chronology), +who stated in an inscription that his mother, a Princess, launched +him on the Euphrates in a basket of rushes made water-tight with +bitumen. He was rescued and reared by a cultivator, who placed him +in charge of his garden. Through the affection of the Goddess Istar +he acquired the sovereignty. + + + + + + + + +NO. 140 + +THE WASHERMAN AND THE LEOPARD + + +On a certain day, a man having gone to a chena which he had cut, +and in which he had sown grain, as he was walking along at the edge +of the fence, on this side of the corner of the stick fence a tail +was visible, it is said. + +Having gone near very quietly, when he looked, a leopard lying at +the edge of the fence, having let its tail come inside the chena, +was asleep, it is said. + +Thereupon, this man on this side of the fence seized the leopard's +tail which it had put there. After he seized it he cannot kill it, +he cannot let go; should he let go, the leopard will kill the man. + +When the man was staying [there] thinking, "How is the expedient for +this?" he saw a Washerman going along, taking a bundle of clothes. So +this man called him, saying, "Washerman-uncle, come here." + +Then the Washerman having come, asked, "What is it?" + +He said, "Kill the leopard." + +Then the Washerman said thus, "Ane! His face is like our +uncle's. Ane! I indeed cannot kill him." + +The man who was holding the leopard, said, "If so, I will kill him; +you hold the tail." + +Then the Washerman having said, "It is good," took hold of the tail. At +the time when he was holding it, this man said, "[You] who have become +uncle and have become nephew, stay there," and came home. + +Thereafter, at the time when that Washerman was letting go the +leopard's tail, the leopard killed and ate that Washerman, and +went away. + +Subsequently, the man who owned this chena having gone [there], taking +the bundle of clothes which that Washerman had taken and thrown down, +came home. + + + North-central Province. + + + +In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 226, an +old woman who was attacked by a bear, turned round a tree to avoid +it. When the bear stretched its paws round the tree in trying to reach +her, she seized and held them. A man who came up was requested by her +to assist her to kill the animal and share the flesh. He accordingly +also seized the paws; when he had got well hold the old woman let go +and escaped, the man being afterwards mauled by the bear. + + + + + + + + +NO. 141 + +THE FRIGHTENED YAKA + + +In a certain country there are a woman and a man, it is said; there +is also a boy of those two persons. In front of the house there is +also a Murunga tree. A Yaka having come, remained seven years in the +Murunga tree in order to "possess" the woman. + +While they were in that manner, one day the man and the boy went on +a journey somewhere or other. The woman that day having [previously] +put away the bill-hook, brought it to the doorway, and while preparing +to cut a vegetable, said, "This bill-hook is indeed good [enough] +to cut a Yaka." + +The Yaka who stayed in the Murunga tree at the doorway, having heard +what the woman said, became afraid, and having waited until the time +when the woman goes into the house [after] cutting the vegetable, +the Yaka slowly descended from the Murunga tree. + +When he was going away, the woman's husband and boy, having gone on +the journey, are coming back. The Yaka met them. Then the Yaka asked +at the hand of those two, "Where did you go? I stayed seven years +in the Murunga tree at the doorway of your house, to 'possess' your +wife. To-day your wife, sharpening a bill-hook, came to the doorway, +and looking in my direction said, 'This bill-hook is indeed good for +cutting a Yaka.' Because of it, I am here, going away. Don't you go; +that wicked woman will cut you. Come, and go with me; I will give you +a means of subsistence. I, having now gone in front, will 'possess' +such and such a woman of such and such a village. You two having said +that you are Yaksa Vedaralas, [240] and having come [there], when you +have told me to go I will go. Then the men having said that you are +[really] Yaksa Vedaralas, will give you many things. When you have +driven me from that woman, again I will 'possess' still [another] +woman. Thus, in that manner, until the time when the articles are +sufficient for you, I will 'possess' women. When they have become +sufficient do not come [to drive me out]." + +Having said [this], the Yaka went in front and "possessed" the +woman. After that, the man and the boy went and drove out the +Yaka. From that day, news spread in the villages that the two persons +were Yaksa Vedaralas. From that place the two persons obtained +articles. + +The Yaka having gone, "possessed" yet a woman also. Having driven him +from there, too, these two persons got articles. The Yaka "possessed" +still [another] woman also. Thus, in that manner, until the very +time when the things were sufficient for the two persons, the Yaka +"possessed" women. + +After the articles became sufficient for the two persons, one day the +Yaka said to the two, "The articles are sufficient for you, are they +not?" The two persons said, "They are sufficient." + +Then the Yaka said, "If so, I shall 'possess' the Queen of such and +such a King. From there I shall not go. Don't you come to drive me +away." Having said it, the Yaka went to that city, and "possessed" +the Queen. + +The two Yaksa Vedaralas came to their village, taking the articles +they had obtained. Then a message came from the King for the Yaksa +Vedaralas to go. The two persons not having gone, remained [at home], +because of the Yaka's having said that he would not go. + +After that, the King sent a message that if they did not come he would +behead the Yaksa Vedaralas. After that, the two persons, being unable +to escape, went to drive out the Yaka. + +Having gone there, they utter and utter spells for the Yaka to go. The +Yaka does not go. Anger came to the Yaka. In anger that, putting [out +of consideration] his saying, "Don't," the two persons went and uttered +spells, the Queen whom the Yaka has "possessed," taking a rice pestle, +came turning round the house after him in three circles to kill the +Vedarala. [241] When she was raising the rice pestle to strike the +Vedarala, the man's boy said, "Look there, Yaka! Our mother!" + +Then, because he had been afraid [of her] formerly, when the boy said +it, the Yaka, saying, "Where, Bola?" and also rolling the Queen over +on the path, face upwards, and saying "Hu," went away. The Queen came +to her senses. + +The King gave the two persons many articles. The Yaka did not again +come to "possess" women. That man and boy having come to their village, +and become very wealthy, remained without a deficiency of anything. + + + North-western Province. + + + +In The Indian Antiquary, vol. xvi, p. 217 (Folklore in Southern India, +p. 214), in a Tamil story related by Natesa Sastri, a Brahmana was +turned by Siva into a Brahma-Rakshasa for refusing to impart his +knowledge of music to others, and he resided in a Pipal or Bo tree. A +poor Brahmana of Sengalinirpattu (Chingleput, land of the blue lotus) +assisted him to escape from the wretched music of a piper by removing +into another tree, and out of gratitude the demon "possessed" the +Princess of Maisur, in order that the Brahmana might obtain wealth by +driving him out. Afterwards, when the demon "possessed" the Princess +of Travancore, intending to remain, the Brahmana frightened him away +by a threat that he would bring back the piper. + +In Folk-Tales of Hindustan (Shaik Chilli), p. 6, a beggar's wife beat +him with a stick for coming home foodless, threw his turban into a tree +and struck at it time after time, hitting the tree at each blow. The +blows and her abuse frightened away from the tree the ghost or Bhut +of a Brahmana of the family who had committed suicide. The ghost and +the man travelled along together as friends in misfortune. By their +arrangement the man drove the ghost from the Minister's daughter, +but refused to officiate when it "possessed" the Sultan's daughter, +until ordered to be executed. When the ghost threatened to kill him +he told it he had terrible news, his wife would be there in a few +minutes. The ghost left at once, and the man married the Princess +and succeeded to the throne. + +In Indian Nights' Entertainment (Swynnerton), p. 298, a man's termagant +wife was thrown into a well, and there married a demon, but in fear +of her he soon hid as a man, in a mosque. Becoming friendly with +the former husband, who recognised him, he promised to marry the man +to the King's daughter, whom he thereupon "possessed." When the man +drove him out she was given in marriage to him, together with half +the kingdom. The demon, after warning him not to interfere, then +"possessed" the Minister's daughter. After at first refusing to act, +the man frightened him away by saying his former wife was coming. + +In The Enchanted Parrot (Rev. B. H. Wortham), a variant is given +in the stories XLVI and XLVII. The woman terrified everyone around, +and a goblin who lived in a tree near her house ran away. The husband +also left, became friendly with him, and was advised to go and cure +the King's daughter. He cured her, married her, and received half the +kingdom. Then the goblin carried off this Princess. The man went in +search of her, and frightened away the goblin by whispering that his +wife was coming. + + + + + + + + +NO. 142 + +THE STORY OF THE SEVEN YAKAS + + +In a certain country there are a woman and a man, it is said. One day +the man went to plough. The woman placed a ripe pine-apple underneath +the bed. + +On the very day she put it [there], seven Yakas having joined together +and taken a hidden treasure, while six Yakas were dividing the articles +one Yaka having come to the house of that man who went to plough, the +Yaka remained sitting down under the bed at which is the pine-apple, +in order to "possess" the woman. + +Then that man having ploughed came home. Having come there, sitting +down on the bed he said to the woman, "Haven't you cooked yet? I have +hunger [enough] to eat the Yaka." + +Then the woman said, "I am still cooking. If you cannot wait until +the time [when I finish] there is [something] under the bed." + +The woman said it regarding the pine-apple. What of that! Because +she did not explain and say [so] the Yaka thought, "It is regarding +me, indeed, she said that;" and the Yaka having become afraid, very +quickly having arisen said to the man, "Ane! Don't eat me. Come along +(lit., come, to go), for me to show you a place where there is a good +hidden treasure." + +After that, the man having got up from the bed and called the man's +younger brother, the two persons went with the Yaka. Having gone, +they went to the place where those six Yakas are dividing the articles. + +Then the Yaka said to the two men, "Until the time when I bring and +give you the articles, there (onna), go to that tree." After that, +the two men went into the tree to which the Yaka told them to go. + +Having gone there, while they are looking, six Yakas who had great +beards and the Yaka who came summoning the men are apportioning the +articles. Then, having seen the bearded youngsters (pollo), the elder +became unconscious, and fell from the tree to the ground. + +Then the younger brother, being in the tree, said, "Elder brother, +after you [have] jumped down seize the great-bearded youngster +himself." + +Then because there are beards of the whole six, having said to each +other, "It is for me, indeed, he said this; it is for me, indeed, +he said this," one by one, in the very order (lit., manner) in which +they sprang up and went, the whole six Yakas, having thrown down the +articles, ran off. [Because] having been in the tree that man said thus +after the man's elder brother fell down, those Yakas having said, "He +will come and kill us," it was for that indeed the Yakas became afraid. + +Well then, [the Yaka] calling the men,--the elder brother and younger +brother,--and together with the men the Yaka, the very three persons, +having drawn (carried) all the articles--both the Yaka's portion and +the six portions of those six who ran off--to that man's house, after +they finished the Yaka went away. Those two men shared the articles. + + + Finished. + + North-western Province. + + + +The first part of this story is a variant of part of the tale numbered +17 in vol. i. For the latter part, compare variant (b) of the story +No. 137, and the notes after it. + + + + + + + + +NO. 143 + +THE YAKA AND THE TOM-TOM BEATER + + +In a country, at the time when a Tom-tom Beater was going to a +devil-dance (kankariya), it became dark. While he was going along +to the village in the dark, when he was near the village having the +devil-dance, to the extent of two miles (haetaepma) from it, he met +with [an adventure] in this manner. + +In the adjoining village, a man having died they took his dead body +to the burning ground; and having raised a heap of firewood, and upon +it having placed the corpse and set fire to it, at the time when his +relatives went away in the evening Maha Son Yakshaya [242] came, and +remained upon the burning funeral pyre. He said thus to the Tom-tom +Beater, it is said, "Where art thou going?" + +When he asked it [he replied], "I am going to a devil-dance." + +At the time when [the Yaka] said, "Standing there, beat the [airs +of] devil-dances, and the new ones that thou knowest," he unfastened +the tom-tom, and tying it (i.e., slinging it from his neck), he beat +various dances. + +The Yakshaya being pleased at it, said thus, "Do thou look every day +in the house in which are the looms. [243] Don't tell anyone [about] +the things that I give," he said. + +Beginning from that day, having gone into the house in which are +the looms, at the time when he looked, raw-rice, and pulse (mun), +and ash-plantains, and betel, and areka-nuts, and various things were +there. Every day those said things were there. + +At the time when he is bringing them, his wife said, "Whence are +these?" Every day she plagued him, and being unable to escape from +it he told the woman. + +On the following day after the day on which he told her, at the time +when he looked he had filled the looms with excrement. + + + North-western Province. + + + +In The Indian Antiquary, vol. i, p. 143, Mr. W. C. Benett gave an +Oudh story in which Bhawan Misr, a wrestler who had obtained gifts +from a demon, lost them by revealing the secret to his wife. + + + + + + + + +NO. 144 + +HOW A TOM-TOM BEATER GOT A MARRIAGE FROM A GAMARALA + + +At a certain time there was a Gamarala. The Gamarala had a +daughter. In the same country there was a very rich Tom-tom Beater +(Naekatiyek). There was a son of the Tom-tom Beater's. In order to make +search for a marriage for him he tramped through many countries. From +those countries he did not obtain one. + +After that, he went to yet a country on the other side of a +river. Having gone there, when he looked about there was a Gamarala +at a village [who had a marriageable daughter]. When he asked for the +daughter [in marriage], he said he would not give her. Thereupon, +thinking and thinking of a scheme he acted accordingly, that is, +in this manner. + +He caught an egret. He made a bundle of lights, and taking these +he went again to the village at which the Gamarala stayed. Having +gone [there], at the time when he looked about [he saw that] there +was a large betel creeper on a tree in front of the doorway of the +Gamarala's house. + +After that, having come at night and gone up the tree, and hidden +himself so that he would not be seen, [after] lighting the bundle of +lights he called the Gamarala: "Village Headman! Village Headman!" + +Then the Gamarala having come running, looked upward, and seeing that +the bundle of lights were burning the Gamarala became afraid. + +Thereupon the Tom-tom Beater says, "I, indeed, the Devatawa of this +village, am speaking. Wilt thou hearken to what I am saying?" he asked. + +The Gamarala, being afraid, said, "I will hearken." + +Then the Tom-tom Beater called the Devatawa, [said], + +"They say that thou wilt not give thy daughter to the boy of the +Tom-tom Beater of such and such a village. Why?" + +The Gamarala said, "Because our pollution rules (indul) are different +I said I cannot give her," he said. + +Then the Tom-tom Beater Devatawa who was in the tree [said], +"Give thou thy daughter to him. On the seventh day from now he will +obtain the sovereignty. If thou shouldst not give [her] I will kill +thee." Tying the bundle of lights to the leg of the egret, he said, +"I am going," and let the egret go. + +Thereupon, having seen that the lights were burning on the leg of +the egret [as it flew away], the Gamarala thought that the Devatawa +said it. + +Then the Tom-tom Beater, being invisible to everybody, descended from +the tree, and went to his village. + +Two or three days afterwards, he came with the wedding party +to the Gamarala's house, for the purpose of taking away the +daughter. Thereupon, having eaten the [wedding] feast, on the morning +of the following day, because the giving of the Gamarala's daughter +was demeaning he put her in a sack, and having tied it as a bundle +for carrying under a pole, [the Gamarala] gave her, placing [the pole] +on the shoulders of two persons, and telling them to go. Then, lifting +up the load, the party went away. Having gone thus, it having become +night they stayed near a tree. + +At yet [another] city, the King of the city, having seized a bear +that ate human flesh, and put it in a sack, and tied it as a bundle +for carrying under a pole, gave it to two persons, and told them to +take it and throw it into the river. + +At that time that party also came to the place where that [other] +party were staying. Thereupon, without speaking they placed the two +bundles in one spot. In the very same way again, without speaking +they were sleeping in one place. + +On the morning of the following day, at dawn, the wedding party +having arisen went to the village, taking the bundle in which the +bear was tied. + +The people who remained here unfastened the bag in order to put the +bear into the river. At that time [they saw that] a Princess was +there. So the party having gone taking the Princess gave her to the +King. Then the King married that Queen. + +The wedding party who went taking the bear bundle having gone to the +house, that very day, in order that the faults (dosa) of the bride +and bridegroom might go, drove away any evil influence of the planets +(baliyak). + +At that time, having put the sack and the bridegroom into a house +they shut and tied the door. Having tied it they conducted the service +[against the evil influence of the planets] in the open. + +Thereupon the bridegroom who was inside the house unfastened the +sack in order to take out the bride. Then the bear having come out +began to bite the man. The bridegroom said, "Don't bite me! Don't +bite me!" When he was saying it, the men who were sending away the +evil planetary influences said, "Ayibo! Ayibo!" [244] The two who +were in the house remained without speaking any words [after that]. + +Thereupon it became light. These people having gone [there] opened +the door. Then the bear that ate men having sprung outside and bitten +the [would-be] mother-in-law, went into the midst of the forest. The +bridegroom, the bear having bitten him, died. + + North-central Province. + + + +In a variant of No. 59 in vol. i., the Gamarala inquired regarding the +naekata at his daughter's reaching marriageable age. The man replied, +"Through this little lass (paenci) seven men will die. Ane! O +Gamarahami, because of this little lass don't make this country +desolate," and advised killing her. When this man was carrying her +away tied in a sack, intending in reality to marry her to his son, +some people who had a savage bear in a similar sack found the bundle +left on the roadside temporarily, and made an exchange. The son was +killed by the bear while the father danced outside, beating a tom-tom +(udaekkiya). + + + + + + + + +NO. 145 + +THE GEM YAKSANI + + +There were a King and a Queen of a single city. The two one day +went for sport in the gardens. Then, sitting on a branch there was +a little bird. + +At that time the Queen asked the King, "Is that little bird which is +there the male or the female?" The King said, "The male." + +Then the Queen, having said, "It is not male; it is female," made a +wager. What was the wager, indeed? "Let us catch it and look. Should +it be the cock I will not stay with you; I will go away somewhere +or other. Should it be the hen you must give me the sovereignty," +she said. Thereupon the King said, "It is good." + +Having caught the bird they looked; when they looked the animal was +the male. + +Then the Queen said, "I am going now," and she set off. + +The King said, "We said it for fun, didn't we? Are you going in that +way for that little matter?" + +The Queen would not [stay], "I must really go," she said. + +Thereupon the King having said, "Are you going for that? We made +monkey fun. [245] Owing to it where are you to go?" said much in +the way of advice. Without hearkening to it the Queen went. What was +[the real reason of] it? [It was] because the royal talk was Large. + +When the Queen was going, the [completion of the] ten months of +her pregnancy was near; as she was going in a forest she bore a +child. Carrying the infant, as she was going along a path there was +a river in which the water had dried up. While she was going along +the river the Prince began to cry. For the sake of stopping the +crying she picked up a stone which was on the ground in the river; +and having said, "Look here, son," she stopped the crying, and taking +that little stone [with her] came to another city. + +Having come [there] and walked to all places, and looked about, +and come to a house in which was a widow woman, she asked, "Mother, +keeping this Prince for me, will you give me a little space to stay +in, until the time when the Prince becomes big?" + +Thereupon the old woman said, "It is good, daughter. I also am alone; +because of it remain here." + +The Queen, having said, "It is good," lived there, pounding paddy [at +houses] throughout the streets; and up to the time when the Prince +became big stayed there getting a living. By that time, seven years +of the Prince's age had passed. + +While remaining [there] in this manner, one day the Prince said, +"Mother, I am hungry," and cried. When he was crying, the stone which +his mother had brought that day from the river in order to stop the +Prince's [crying], had been thrown away into the open ground in front +of the house (midula). + +This woman, having shown him the stone, said falsely, "Look there. Take +that stone which is there, and having given it at the bazaar, and +eaten rice cakes, come back." + +Then the Prince, having gone running, taking that stone, begged +throughout the whole of the bazaar, "Ane! Take this stone and give +me rice cakes." + +The men said to that Prince, "Who gives rice cakes for quartz stones, +Bola?" and scolded him at each place to which he went. + +After that, the Prince, having asked at every place without [obtaining +any cakes], went to the King's palace also, at the time when the King +was walking at the Audience Hall, and said, "Ane! Take this stone, +and give me rice cakes; I am hungry." + +Thereupon the King, having heard the sweet speech of this young Prince, +becoming pleased, said, "Where, Bola, is the stone? Bring it here +for me to look at it." + +The Prince took the stone, and gave it into the King's hand. The +King taking the stone in his hand, when he looked at it, it was +a gem-stone. Then the King asked, "Bola, whence [came] this stone +to thee?" + +"This stone was in the open ground at the front of the house. Mother +said to me, 'Take it, and having eaten rice cakes, come back.'" + +Then the King said, "I will give thee rice cakes. Go and tell thy +mother to come." + +The Prince having gone running home, said, "Mother, a man said that +you are to come, [so that he may] give rice cakes to me. The man, +taking the stone, too, put it away." + +The Queen, walking with the Prince, said, "Which is the house?" + +Having said, "There, that house," the Prince stretched out his hand +towards the royal palace. + +With the thoughts, "I shall be worn away with fear, I shall be worn +away. Ane! The thing that this foolish boy has done! Having said +that he gave him a quartz stone, the King, in order to appoint [the +punishment for] his fault, told me to come here," she reached the +royal palace. + +Thereupon the King having seen her, becoming much pleased, asked, +"Whence didst thou obtain this stone?" + +Then the Queen began to tell him everything,--the way in which she +made the bet with that King, the way in which she came away, the way +in which she bore [a child], the way in which while coming, she stopped +the [crying of the] Prince by picking up this stone from the river. + +Then the King said, "This is a gem-stone. Putting me [out of +consideration], having appointed any person you like, he cannot +state the value of this. I have not got even wealth [sufficient] to +give for this. Because of it, having given to thee the wealth, too, +thou hast not a place to put it in. Therefore stay ye in my palace +itself until the Prince, having become big, marries a Princess." + +Having made ready and given them a good room, and given them the +royal victuals, he made the two remain there. + +While they are staying there, having prepared two bracelets for the +King's Queen, because there was not a stone more to [match] that stone +for fixing in the two bracelets, he asked the Queen who gave the stone, +"Canst thou find and bring a stone more, like this stone?" + +The Queen said, "I cannot go. If there be still [any] in the river, +or what, I do not know." + +Then the Queen's Prince said to the King, "I can." + +The King asked, "Do you know the path to go on?" + +The Prince said, "I will ask mother, and go." + +Then the King said, "What is necessary for you?" + +The Prince [said], "From those that are in your stable be good enough +to give me a horse which goes on hard journeys." + +Then the King gave the Prince the horse with the best qualities of +all, a sword, and a bundle of cooked rice. The Prince would be about +fifteen years of age. + +The Prince, having mounted on the horse, asked his mother, "Mother, +on which hand is the river in which you picked up the stone?" + +The Queen said, "It is this hand," and stretched out her hand. Then +driving the horse to that hand he began to go. + +Having gone away, and stopped at a river near that [gem] river, when +he looked about, at a great rough tree [what was] like a large fire was +visible. Then this Prince, in order to look at the conflagration, went +near the tree. Having gone [there], when he looked a Devata-daughter +endowed with much beauty [246] was there. + +Then this Prince asked the Devata-daughter, "Who art thou?" + +The woman said, "I am a Yaksani." Then the Yaksani asked the Prince, +"Who art thou?" + +The Prince said, "I am a royal Prince." + +Then this Prince became mentally inclined towards the very beautiful +Yaksani; the Yaksani also became mentally inclined towards the Prince. + +The Yaksani asked the Prince, "Where are you going, Sir?" + +The Prince said, "I came to seek a gem-stone." + +Then the Yaksani said, "We indeed remain in charge of this gem +river. Should the Devatawa Unnaehae come he will kill you. It is I +indeed they call the Gem Goddess. I can give gems. [After] marrying +me and placing me on the horse, if you should not go twelve yojanas +[247] before half a paeya (of twenty-four minutes) has gone, the Gem +Devata Unnaehae [248] will come and behead both of us, and burn us." + +The Prince being pleased at it (that is, her proposal), said, "It +is good", and placing the Princess on the back of the horse, asked, +"Where are the gems?" + +The Devata-daughter said, "I will give them; I have them." + +Then he drove away the horse twelve yojanas before half a paeya [had +passed]. Having driven it, when he went to the city the King asked +the Prince, "Have you brought the gems?" + +That Yaksani had previously [249] said at the hand of the Prince +that when the King asks, "Have you brought the gems?" he is to say, +"I have brought [them]." Because of it, the Prince said, "I have +brought the gems." + +Then the King said, "Where? Let me look at them." + +At that time the Devata-daughter said, "They will be outside," and +threw down in the open space in front of the palace a gobbet [250] +of saliva. When the King looked it was as though a rain of gems +had rained. + +After that, the King, picking up the gems, went to the palace, and +remained lying down without eating and drinking. The Minister having +come, asked, "O Lord, what is the matter?" + +Then the King said, "The Prince who gave the gem has brought the Gem +Princess. If I haven't the Princess what are these Gods for? What is +this sovereignty for?" + +The Minister said, "Don't you, Sir, be troubled about it; I will tell +you a stratagem for it." + +The King asked, "What is the stratagem?" + +The Minister said, "The stratagem indeed is in this manner:--You, Sir, +be good enough to say to the Prince, 'Dear Prince, our mother and +father died. Those persons are staying in the God-world. Canst thou +[go there and after] looking [at their condition] come back?' Then +the Prince through not understanding will say, 'I can.' Then, having +summoned all them of the city and having cut an underground tunnel +about a mile (haetaekma) deep (that is, in length), when you have +told him to go by that way to the God-world, he will go. Then having +put a stone on [the entrance to] it, and brought tusk elephants, +and made them trample on it, you can take the Gem Princess." + +The King having become pleased at the word, caused the Prince to be +brought, and asked, "Dear Prince, canst thou go to the God-world in +three weeks' [time, to inquire after our father and mother], and come +back?" The Prince said, "I can." + +Then the King having collected together the men of the city, and said +falsely that he is cutting a path to go to the God-world, began to +cause a tunnel to be cut, in order to kill the Prince. + +Thereupon the Prince said to the Gem Princess, "In this manner the +King asked me: 'Can you go to the God-world and come back?' I said, +'I can.'" + +Then, owing to the wisdom of the Gem Princess she perceived that he +is making the plan (suttare) to kill this Prince, and said, "Why, +through foolishness did you, Sir, say you can? Since you said you can, +[you must do as follows]:--Under the gem river an elder sister of +ours is rearing rats. Having gone, and given her this ring of mine, +be good enough to say, 'In such and such a city your younger sister +is living. She said [you are] to send there two or three thousand +rats.' Then she will send the rats. You [then] be good enough to come +back, Sir." + +The Prince went, and having given her the ring, and told her in +that very manner, the elder sister of the Gem Princess then said, +"It is good; I will send them. You, Sir, be good enough to go." Then +he came back. + +That day night, having started them off, she sent three thousand +rats. The rats having come before the light fell, went to the room +in which was the Gem Princess. At the time when they went, she gave +food and drink to the rats, and said, "Before a week has gone they +will cut the tunnel which the King is cutting, a mile deep. Because +of it, you must cut [a path from here leading] into that tunnel at +a mile from this room in which we are staying." + +So they cut and finished both tunnels on one day. Regarding the +tunnel which the rats cut, the King was unable to learn even a little +bit. Without making the tunnel which the rats cut break into and +become part of [251] the King's tunnel, they turned it a little across +[towards it at the end]. + +After that, having cut the [other] tunnel and finished it, and given +the Prince a horse, and given him a sword, the King said, "Look +here. We have cleared the path to go to the God-world. Having gone, +come back." + +Then the Prince said, "It is good." Having said it, and gone near the +Gem Princess, at the time when he was saying, "I will go, and come," +[252] the Princess said, "Say to the King that you will come in a week; +and go," she said. + +Then the Prince having told the King, "I shall come in a week," +went. Having driven the horse into that tunnel which the King cut, +and gone along the tunnel, and come to the other tunnel [excavated +by the rats], during the daytime he stays in the tunnel. At night, +having come near the Gem Princess, and eaten rice, and been sleeping, +again as the light falls he goes to the tunnel and remains [there]. + +At the time when the Prince sprang into that tunnel, men threw stones +into the tunnel, and heaped them up. They do not know the fact that +that Prince is staying in the tunnel which the rats cut. + +After that, the King came, and spoke to the Princess, "Now then, +let us two be married." + +Then the Princess said, "I will not. My husband has said that he will +come in a week. Because of it, until he comes I will not marry any +one whatever. If he come not I will marry," she said. + +The King having heard that word [said], "It is good. After a week has +gone I will marry [you]." Thinking, "The Prince having been put into +the tunnel, and stones trampled down [over it], when will he come +again? That Princess, the Prince not [being here], in perplexity at +his death is talking nonsense," he went away. + +What does the Princess do? Having taken gem-stones to the extent of +many millions (in value), she caused to be sewn a diadem-wreath (otunu +malawak), and a dress. Having sewn them, at early dawn (rae pandara) +of the day following the week, having dressed this Prince, she said, +"As the light is falling, having waited behind the King's palace be +good enough to come as though returning," and sent him [there]. + +Thereupon, the Prince in that manner at the time when the King +arises in the morning, presented himself for the King's cognizance +(indiriyata). Then the King,--after becoming afraid concerning the +return of the Prince whom he had put in the tunnel in which he had +placed stones, and having employed tusk elephants had trampled them +down,--asked, "Prince, whence camest thou?" + +Thereupon the Prince said, "O Lord, Your Majesty, your father the +King and mother the Queen, also, are staying in happiness in the +God-world. I went there. Having said my dress was bad (nakayi) they +gave me, for wearing, a dress which, those persons having worn it, +had become old," he said. + +When the King looked in the direction of his dress [he thought that] +except that in the God-world [there might be] such a dress, it is of +the kind which is not in this world. Because of it, it seemed to the +King to be true. + +The Prince said, "The party said that you also, Sir, are to go. They +tried not to permit me, also, to come back. Having said, 'I will come +back,' for the purpose of what I am saying to you I returned. + +"When I went in the tunnel and looked about yet [another] path +[leading] there had been cleared. Having gone on that path, when I +looked the God-world was quite near." + +After that, the King, having collected the citizens, began to remove +the earth at that tunnel which he cut to kill the Prince. + +Having heard of it, that Prince in order that the tunnel which the +rats had cut should be closed, told the rats, and again made them +push back the earth. + +Having pushed it back, while he is staying [there], on the following +day the King alone went, and having said, "[After] looking [at the +God-world] I shall return," went off. + +When he is descending into the hole to go, what does this Prince +do? Having thrown down those stones that had been taken out, and +blocked up the tunnel so as not to allow the King to return, the King +died in the tunnel. + +After that, this Prince, having seized and beheaded the Minister who +had told [the King] the stratagem for the purpose of killing him, +summoned the whole of the citizens, and said to the people, "For the +offence which the King committed against me I put the King into the +tunnel, and killed him. From to-day the King of this city is I myself." + +[Thereafter] exercising the sovereignty, marrying the Gem Princess, and +establishing that King's Queen as a female servant, he remained there. + + + Siwurala (ex-monk). North-central Province. + + + +In Sagas from the Far East, p. 97, in a Kalmuk story a painter who +was jealous of a wood-carver presented to the Khan a pretended note +from his dead father, requesting that the carver might be sent to +the kingdom of the Gods, and stating that the painter would show +the way. The painter explained that the carver must be burnt in a +pyre, with much drum beating, and rise to heaven on a horse through +the clouds of smoke. The carver escaped by a tunnel which his wife +excavated to the centre of the pyre, getting into it while the timber +by which he was surrounded was burning. After a month he gave the +Khan a letter from his father in heaven, ordering him to reward the +carver richly, and to send the painter to decorate the temple which +had been built. The painter was thus killed in the way he designed +for the carver's death. + +There is a variant in the Sierra Leone country, given in Cunnie Rabbit, +etc. (Cronise and Ward), p. 254. As advised by a messenger, a King who +wished to kill his son told him that he should be King, and that in +order to be crowned he must be tied in a mat, thrown into a deep pool, +and left there three days. When the party halted on the way and left +the bundle on the path for a time, the youth got a child to unfasten +the package, and inserted a large stone which was afterwards duly +thrown into the water. After three days the youth made his appearance +wearing a crown and riding a horse. He was acclaimed as King, and he +stated that he had been ordered to send his father's messenger to be +crowned in the same way. He was seized, tied up, and drowned. + + + + + + + + +NO. 146 + +THE NA, MI, AND BLUE-LOTUS FLOWERS' PRINCESSES + + +In a certain country there is a King, and the King has three children, +males. On the second poya day (the full-moon day), at the time when +the moon has risen, having caused these three Princes to be brought, +he asked, "Son, what is this moon good for?" + +The big son said, "This moon is good for [enabling] poor people to +go on journeys; it is good for trampling stacks (threshing by means +of buffaloes)." The King accepted this word. + +He asked at the hand of the next (ekkama) son; that son replied in +that very manner. + +He asked at the hand of the next son. That son said, "It is good for +[enabling] the Mi-flower [253] Princess, and the Na-flower [254] +Princess, and the Blue-Lotus-flower Princess to perambulate on the +carriage which they keep." + +Thereupon anger went to the King. Having caused the executioner +to be brought, he started off the youngest Prince and the two elder +Princes and the executioner, these four persons. He told him to behead +the Prince. + +At the time when these four were going in the midst of the jungle, +there was a Banyan-tree; the four persons sat down in the shade +under the Banyan-tree. The youngest Prince having collected a heap +of sand and having been [hidden] [255] in it, both the elder Princes +and the executioner, these three persons, [not seeing him], set out +to come away. Having come a considerable distance [the executioner], +killing a lizard (katussa) and smearing the blood on the sword, came +and told the King, "I beheaded him." The King took it for the fact. + +The Prince having arisen, when he looked about, his two elder brothers +were not [there], and the executioner was not [there]. Because +there was not a place to go to he went to sleep again under that +very Banyan-tree. + +Having arisen in the morning, when he looked there was no water, no +food. Having climbed up the tree, he saw that water was pouring down +at the margin of a rocky hill. He descended from the Banyan-tree, and +went along looking constantly at the hill. Taking a little water [at +it], and washing his face, at the time when he was going up the hill +a bee came, and turned (flew) round his head; then he struck at the +bee. A second time having come it turned round his head; a second time +he struck at it. Having come even the third time, when it was turning +round his head he thought, "I must look for [the hive of] this." + +On the hill there were rocks. Having come [and found the hive], +sitting down at them he drew out the comb. Having drawn it out, when +he looked in the hive (miya) there was an ash-pumpkin [flower]. He +took out the ash-pumpkin [flower], and when he looked in it there +was a Princess. [256] Having gone away, taking the Princess also, +after sitting down under a Na-tree and looking and looking around, +eating and eating the honey he gave to the Princess also. This Princess +in a day or two became big. + +Beneath that very Na-tree they stayed for three days. While one +day sitting below the same Na-tree, when he looked upward in the +Na-tree there was a large flower, a kind of ash-pumpkin [flower], in +the Na-tree. He went up the tree for that flower also, and plucking +the flower descended. After having thrown away the petals, when he +looked [inside] there was a Princess. He gave honey to the Princess, +and they remained under the same Na-tree. + +After four days they set out from beneath the Na-tree. In a day or +two these two Princesses were [as big as though their age was] twelve +years. Having gone along in the jungle, they came out at a certain +country, and went to the house of a widow-Mahage (an old woman of good +connections), and stayed there. The widow-Mahage eats by pounding +paddy at the King's house and being given the rice-dust. She gave +[some] to these three persons also; the two Princesses and the Prince +were unable to eat it, they said. + +At that time the widow-Mahage having gone near the King says, "O King, +Your Majesty, at the place where I live, two Princesses and a Prince +having come thus, are staying." + +Thereupon the King says, "Widow-Mahage, wilt thou tell the Prince to +come to my palace?" he said. The Mahage having come, told him. + +At the time when she is telling him, the Princesses say, "Should he +tell you any work, don't say, 'Ha' (yes), and don't say, 'I cannot,' +[257] and don't say, 'I can.' Having said, 'After having considered +I will tell you,' come back," the Princesses say. + +To the Mi-flower Princess the chariot of the Gods is visible beyond +a kalpa; to the Na-flower Princess the chariot of the Gods is visible +beyond two kalpas. + +[When he went to the palace], "Prince," the King says to the Prince, +"in the morning and in the evening I want seven handkerchiefs of +Blue-lotus flowers." + +He did not say "Ha"; he did not say "I cannot." After having said, +"I will consider and tell you," he came back to the place where he +is living at the widow's house. + +This Prince having come, says to the two Princesses, "The King says +to me, 'In the morning and in the evening I want seven and seven +handkerchiefs of [Blue-lotus] flowers. Can you [bring them]?' Thereupon +I said, 'After having considered I will tell you.'" + +The Princesses say, "Prince, when you have gone to pluck the flowers +you would die while in the pool, [but we will save you]. In the pool +there is a great Crocodile. Because the King is not clever [enough] +to kill you and write (that is, contract) a marriage to us two, +it is good to do thus," they said. + +Thereupon, the Prince having gone the second time near the King, +this Prince says, "I can." + +After he came home taking seven handkerchiefs, both the Princesses, +having called the Prince and having combed and tied up his hair (lit., +head), uttered spells on his right over a handful of sand, and after +giving it, say, "Having gone near the pool, throw down the handful +of sand on the right. At that time the human-flesh-eating Crocodile +having come will go ashore." Having given [the spells over] a handful +on the left also, they said, "Plucking seven handkerchiefs of flowers, +come out, and quickly on the left throw down this handful of sand, +[or] the Crocodile will come." [He acted accordingly.] + +At the time when he was coming [after] plucking the flowers, a large +Blue-lotus flower having been there he plucked that flower, and having +come back, gave it [to the Princesses] at the house. Then having gone +to the royal palace, taking also the seven handkerchiefs of flowers, +[he gave them to the King]. + +Quickly having come back, taking the [Blue-lotus] flower at the house +into his hand, and having cast away the petals, when he looked there +was a Princess. + +At that time the widow-Mahage having gone to the royal house, says, +"I don't know if this Prince is a magician; [258] I don't know if +he is a person possessed of supernatural powers; [259] I cannot find +out what he is. Now he is there, and three Princesses are there." + +Then the King thinks, "How [am I] to take these very three beautiful +Princesses?" he thinks. Again he thinks, "Should I send this Prince +to the Naga world I can take them; without it, indeed, I cannot." + +At that time the King says to the widow-Mahage, "Say thou to the +Prince that I say he is to come." She accepted that word; having come +she told the Prince. + +At the time when she is saying it, the Blue-lotus-flower Princess +says to the Prince, "Prince, should he tell you any work, don't say, +'Ha'; don't say, 'I cannot'; don't say, 'I can.' Having gone to the +royal palace, when he has said it come back, saying, 'After I have +considered I will tell you.'" + +Having gone and returned, he says to these three Princesses, "The King +says thus to me, 'How is it? Canst thou go to the Naga world?' he +says. Thereupon I said, 'Having considered I will tell you.' Having +said [this] I came back." + +Then these three Princesses say, "Prince, when [he thinks] you +have died the King will come summoning us three to go [to become +his wives]." These Princesses say to the Prince, "You go [to the +King]. Having gone, say, 'I can.'" + +He having gone, and having returned after saying it, they thereupon +summoned the Prince. Sitting near him, the Mi-flower Princess, taking +a palmful of oil, after having uttered spells over it rubbed it on +his head. The Na-flower Princess also having uttered spells over oil +rubbed [it on his head]. The Blue-lotus-flower Princess also having +uttered spells over oil rubbed [it on his head]. + +The Mi-flower Princess next having uttered spells over a handful +of sand, gave it into his hand. The Na-flower Princess also having +uttered spells [over sand] gave it into his hand, and told him to tie +it himself at his waist. The Blue-lotus-flower Princess also having +uttered spells over a handful of sand, said, "Having gone near the +tunnel [leading to the Naga world], when just going into the hole +throw down the sand of the Mi-flower Princess. At the time when you +are descending and going down the hole, when going to the middle of +the hole throw down the sand of the Na-flower Princess. When going to +the foot of the tunnel, throw down the sand of the Blue-lotus-flower +Princess." + +Having stayed at the house of the widow-Mahage, they cut a tunnel +[which met the tunnel opened by the King, so that the Prince might +escape by it]. The Prince does not go; the widow-Mahage does not know +[about it]. Anyone you like [260] [sees it] not; they do not know +[about it]. + +[On the appointed day] having gone into the tunnel at the King's +midula (the open space in front of the palace), at the time when +he is coming to this tunnel, the King, having blocked up the King's +tunnel and having employed elephants and trampled [the earth down], +and having come, says to the three Princesses, "Princesses, go ye to +the royal palace." + +At that time these three say, "When our Prince has gone three months, +and three poyas (at the quarters of the moon), and three days, +and three half days, should he not return we will come. You, Sir, +be good enough to go." Thereupon the King went back to the palace. + +[While he was there, the Prince, who had escaped by the secret tunnel, +proceeded to the palace to see him.] Having [stated that he had] +gone to the Naga world and come back, the Prince says to the King, +"O King, Your Majesty's father, the [late] King, has arrived at old +age; he says to you that you also are to go." + +At that time, [as he believed this], having removed the stones and +earth [that he had placed] in the tunnel down which the Prince went, +the King also began to go. Having handed over the sovereignty to the +Crown and the Sword [of State], and gone near the tunnel, and summoned +everybody (serotoma), he says, "Having handed over the sovereignty to +the Crown and the Sword, I am going. When I have gone for the space +(taena) of three months and three poyas, I shall come back. Until +the time when I come be careful." + +At the very time when he is descending into the tunnel, they brought +elephants, and having put stones and earth in it, when they trampled +them down the King died. + +Three poyas and three days and three months went by. He came not ever. + +As the sovereignty was going to be lost, loading on the tusk +elephant's back the robes and the Crown and the Sword, and having +made notification by tom-toms, at the time when it is walking in +the street the Mi-flower Princess, and Na-flower Princess, and +Blue-lotus-flower Princess say to the Prince, "To-day you, Sir, +will obtain the sovereignty. Do not go anywhere." + +Thereupon the Prince says, "How do you know?" + +These three say, "Now, now, you will obtain it." + +The tusk elephant having come, when it was making obeisance by kneeling +he mounted on the tusk elephant, and putting on the Crown and taking +the Sword in his hand, he went to the palace. + +For the dead King there were five hundred Princesses. Having +separated them in a different house, he allowed the five hundred to be +[there]. Thereafter, after building separate houses for the Mi-flower +Princess, and for the Na-flower Princess, and for the Blue-lotus-flower +Princess, he sent them to them. + +At the time when he was exercising the sovereignty in that manner, +the country of his parents who told [the executioner] to behead +this one, became abandoned. When this King was on the floor of the +upper story, while this one's elder elder brother, taking a bundle +of firewood [for sale], was going through the midst of the city, +the King saw him. Having called him, and after he had thrown down the +bundle of firewood having summoned him to come here, this King says, +"There is not permission for yourself to come again to this city," +and he sent away this one. + +At the next occasion, on the second day, at the time when the younger +elder brother was coming, taking a pingo (carrying-stick) load of +Jak [fruit], the King tells this one also. Calling him near he says, +"Why hast thou brought Jak? Has thy city become waste, or what? Why +is it?" he asks at the hand of this man who brought Jak. + +At that time this one says, "Our country having become waste, there +is much scarcity of food to eat, for our King and people." + +Thereupon this King says, "Canst thou come here with the three persons +(his parents and other brother)?" + +This one says, "Ane! O Lord; send us two, for us to come with those +two." Thereupon the King, having been troubled [at the news], sent +the two persons. + +These two having gone, say to this one's two parents, +"Ane! Father-King, that King says that we four persons--between that +city and this city there is a river--having come to the river he +says we are to remain [there]." Thereupon, because there was no food +for the four persons, and because they could not endure the hunger, +on the second poya day, at the time when the moon had risen they came +to the river, and stayed there. + +Thereupon the King, and the Mi-flower Princess, and the Na-flower +Princess, and the Blue-lotus-flower Princess, sitting on the chariot, +went near the river. Having seen these four persons, and descended from +the chariot, he told that party of four persons to ascend the chariot. + +Then the four persons say, "Ane! We cannot mount on this. Whether you, +Sir, [are going] to behead [261] us, or chop us [in pieces], [262] +or kill us [in some other way], we do not know. We cannot mount on it." + +Making them mount by harassing them and combating [their objections], +[263] they came to the palace. Having come to the palace, after having +given them a separate house to live in, and given them expenses for +food, he said, "Don't you be afraid; you remain [here]," this King +says to these four persons. + +At the time when a long period had gone by in this manner, the +King thought that with the four persons he must eat food at one +table. Having thought so, after three or four months he sent four +men to the four persons, and having caused them to bathe, and [then] +caused them to bathe in coconut milk scented with sandal-wood, [264] +and given to all the four persons four pairs of vestments that day, +[265] he told [the servants] to send food [for all] to eat at one +table. + +They having sent the food [and] table, and the four persons sitting +down together with the Mi-flower, the Na-flower, the Blue-lotus-flower +Princesses, at the time when he tells them to eat the cooked rice the +four say, "Ane! We cannot eat at one table with you, Sir. How can you, +Sir, a King, and we, eat [together]?" these four persons say. + +The King says, "Nothing will happen through your eating at one table +with me." + +At the time when, through [his] harassing them and combating [their +objections], [266] they are eating [after] having sat down at one +table, the King asks, "Can you, or cannot you recognise me?" the +King asks. + +Thereupon the four persons say, "Ane! We cannot recognise you." + +At the time when they have said and said [this], three drops of +milk having come from the breast of his mother fell on the King's +face. [267] When they fell she began to weep. + +Thereupon the King says, "Don't cry. The thing I said became correct." + +At that time the King [his father] becoming afraid and terrified, +he said, "Father-King, here, behold! the Mi-flower Princess. Here, +behold! the Na-flower Princess. Here, behold! the Blue-lotus-flower +Princess," and showed them. + +Then the King says, "Are you willing to take the sovereignty of the +city?" he asked at the hand of the King's father. "I can," he said. + +To his father he gave the sovereignty. To the elder brother he gave +the Ministership (aemaetkoma); he appointed the [second] Ministership +for the younger elder brother. "Now then," he said, "when we have +gone you will not give us a little betel!" + +In this story is [related] the manner in which a foolish King, taking +the sovereignty, without considering exercised the sovereignty. + + + North-western Province. + + + +In The Indian Antiquary, vol. xviii, p. 120, in a South Indian (Tamil) +story by Pandit S. M. Natesa Sastri, a Brahmana who had seven sons +asked them one night what they would like to do. The elders expressed +good wishes, but the youngest stated that he would like to spend the +fine moonlight in a beautiful house with lovely girls. The father +turned him out for saying this, and he had various adventures unlike +those of this Sinhalese story. + +In the same work, vol. xxvi, p. 109, in a Telugu story by +G. R. Subramiah Pantulu, Divijakirtti, King of Cholamandala, had +three sons, of each one of whom he inquired what he most desired. The +first wished to be surrounded by learned men and to study the great +Indian Epics and sacred books, the second wished to obtain wealth +and visit sacred shrines, the third wanted to acquire a kingdom and +gain a good reputation by making it prosperous. The King made over +the sovereignty to the third one, giving the first one villages and +the second one money to go on a pilgrimage. + +In The Jataka, No. 96 (vol. i, p. 234), the Bodhisatta received +a charmed thread and some charmed sand from Pacceka Buddhas as +safe-guards on a journey. These preserved him, the sand placed on his +head and the thread twisted round his brow, from an Ogress (Rakshasi) +who, with others, devoured all in the palace. + +In The Jataka, No. 380 (vol. iii, p. 161) a "being of perfect merit" +fell from Sakra's heaven, and was re-born as a girl inside a lotus +flower. "When the other lotuses grew old and fell, that one grew great +and stood." An ascetic opened it, found the girl inside, and reared +her. Sakra created a crystal palace for her, provided her with divine +clothing and food, and in the end the King of Benares married her. + +In The Story of Madana Kama Raja (Natesa Sastri), p. 81, when a King +of Udayagiri one moonlight night asked his seven sons what they +would like to be doing, the first suggested leading an army into +an enemy's country, the second wished to be irrigating some land, +the third wished to be ploughing, the fourth to be walking from +one village to another, the fifth to be hunting, the sixth to be a +cooly. The seventh son wished to be the sole Emperor of the world, +reclining on a couch, attended by four wives, the daughters of Indra, +Agni, Varuna, and Adisesha (the serpent-king). His mother, hearing +that he was to be executed for this wish, sent him away secretly with +a bag of money. Next morning the executioners showed the blood of +an animal as that of the Prince. The Prince acquired the wished-for +wives, induced a King who tried to kill him, to jump into a fire from +which he himself had come successfully by Agni's aid, and became King +of a magic city. In the meantime his father had been driven out of +Udayagiri, and with his wife and other sons got a living by selling +firewood. The young King recognised them, gave the sovereignty to +his father, and himself took the post of Minister. He had further +adventures afterwards. + +There are several Indian accounts of girls who made their appearance +out of fruits or flowers, and one of a Prince, in addition to the +deity in the tale numbered 153, and the sons of King Sagara, mentioned +in the note after it. In one old legend the Goddess Pattini in one +incarnation was produced from a Mango fruit, and in another from a +Blue-lotus flower. + +In Old Deccan Days (M. Frere), p. 96, a girl was found inside a +Mango fruit. + +In Indian Fairy Tales (M. Stokes), p. 11, a Prince and Princess who +had been killed came to life afresh inside two fruits produced on a +tree which grew at the spot where their livers had been thrown. At +p. 81 a Princess reappeared full-grown inside a fruit in a King's +garden. At p. 138, there is an account of a Princess who issued +full-grown from a Bel fruit (Ægle marmelos). After being drowned she +became a Pink-lotus flower, and when this was destroyed she reappeared +as an infant inside a Bel fruit. + +In the Kolhan tales (Bompas) appended to Folklore of the Santal +Parganas, p. 461, there is a story of this type regarding a Princess +who was in a Bel fruit. + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 142, a tear of joy +fell from the eye of a Vidyadhara maiden on a Jambu flower, and a +fruit was produced; when it fell and broke open a heavenly maiden +came out of it, and was reared by a hermit. + +In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 327, +a Buddhist nun, Amrapali, related an account of her previous births +during ninety-one kalpas, from mango flowers. The details of her last +birth are given; she became the mother of the celebrated physician +Jivaka, the son of King Bimbisara, and afterwards took the religious +vows. Professor Chavannes states that the work in which this story +occurs was translated into Chinese between A.D. 148 and 170. + +In the same volume, p. 337, there is a story of the birth of two +other girls from flowers, one from a Sumana flower and the other from +a Blue lotus. + +In Korean Tales (Dr. H. N. Allen), p. 164, a girl who had drowned +herself to appease an evil spirit who refused to allow the passage +of some boats, was sent back to life in a large flower on a plant +floating on the sea. A King who preserved the flower saw her when +she emerged at night, and married her. + +In the Maha Bharata (Vana Parva, cxlvi ff.) Bhimasena, one of the +Pandava Princes, went in search of golden lotus flowers, and found +them in a lake at the Gandhamadana mountain, belonging to Kuvera, +the God of Wealth. + +In Reynard the Fox in Southern Africa (Dr. Bleek), p. 55, a girl +appeared out of a calabash in which a woman had placed her daughter's +heart after it had been recovered from the body of a lion that had +eaten her. The woman put with it the first milk of the cows which +calved. + + + + + +THE STORY OF THE SHE-GOAT. (Variant a.) + + +In a certain country there are a King and a Queen, it is said. There +is an only Prince of the Queen's. + +The King was stricken by a very great scarcity (sayak). Well then, +the Queen and the King and the Prince devoured (plundered) all the +things and pansalas (monks' residences) that were in the city. Having +devoured them, on the day when they were finished the King said at +the hand of the Queen, "To-morrow I must behead our Prince." So the +Queen, having tied a little cooked rice in a packet and given it into +the hand of the Prince, said, "Go thou away to any place thou wantest." + +After that, the Prince taking the packet of cooked rice and having +gone on and on, and eaten the packet of cooked rice sitting upon a +rock, looked about, saying, "Where is a smoke rising?" When he looked +a smoke was visible. + +After that, having descended from the rock, as he was going away he met +with some goats; in the party of goats there was a large she-goat. When +the Prince was going near the she-goat, the she-goat expectorated. + +The Prince, taking the piece of spittle and wrapping it in his +handkerchief, went to the house of a widow woman. Having gone there and +given the handkerchief into the hand of the widow-mother, he said, +"Mother, having placed this handkerchief in the very bottommost +pot, [268] put it away." After that, the woman having placed the +handkerchief in the very bottommost pot, put it away. + +After seven days went by, having taken out the handkerchief, at the +time when he looked [in the pot] three Princesses and four young rats +were there, and filled the pot. Afterwards he took the three Princesses +out of the pot. Having taken them out, placing the three Princesses +in that very house, the Prince, marrying them, remained there. + +While he was living in that very way, news reached the King, the +Prince's father, that this Prince is living with (lit., near) the +widow-mother. Afterwards the King came there on horse-back, together +with the army. Having come, he said to the Prince, "Can you pluck +and give me the Blue-lotus flower which is in the Great Sea?" Then +the Prince said, "I can." + +Owing to it, the widow woman was weeping at the Prince's saying he +can. The three Princesses asked, "What, mother, are you weeping for?" + +Then the widow-mother says, "Ane! Now then, my son will die when he +has gone into the Great Sea." + +Then the three Princesses say, "Ane! What do you weep at that +for? Bring a little sand from an untrodden place." The widow woman +brought a little sand from an untrodden place. + +Afterwards, the youngest Princess, having uttered spells over the sand, +and given it into the Prince's hand, said, "Having gone into the Sea, +when you put down this little sand, firm sand will become clear (i.e., +will appear above the water). Having gone a little distance again, when +you again put down a little sand, firm sand will become clear. Having +come quite close [to the flower], when you have held the hands in a +cup shape the Blue-lotus flower will come into the hands." + +Afterwards, the Prince, in that very manner having gone upon the +hard sand, held his hands in a cup shape; then it came into his +hands. Having taken it, when he comes back the King is still at +the widow woman's house. Afterwards the Prince gave the Blue-lotus +flower into the King's hand. Thereupon the King thought to himself, +"Ah, Bola! by this also I was unable to kill this one." [269] + +There is a Bee-hive in a forest; no one can draw out [the honey +combs]. The bees come further than two gawwas [270] (each of four +miles) [to attack would-be plunderers of the hive]. To draw out that +Bee-hive the King told this Prince. The Prince said, "I can." + +Afterwards that widow-mother is weeping. Then the three Princesses +asked, "What is it, mother, you are weeping for?" + +Then the widow-mother said, "When my son has gone to draw out [the +honey-combs at] the Bee-hive, the bees having stung (lit., eaten) +him he will die." + +Then the Princesses said, "What are you crying for on that +account? Come back [after] breaking a branch without disease or +former disease." [271] Afterwards the woman, breaking a branch without +disease or former disease, came back and gave it. + +After that, the youngest Princess, having uttered spells for the +branch, and given it into the Prince's hand, said, "Strike at the +Bee-hive with this branch; then the bees will go. Well then, you will +be able to draw the Bee-hive." + +The Prince, having taken the branch, and gone to the place where +the Bee-hive is, struck the Bee-hive with the branch. The bees went +away. The Prince, drawing out [the honey-comb of] the Bee-hive, +[272] came back and gave it to the King. + +The King thought to himself, "Ah, Bola! after I was unable to kill +this one by this also, what shall I do?" + +Thinking [thus], he cut a well. Having cut it, and at the very +bottom [273] having left a little earth, he said to the Prince, +"Having descended down this, you must take out this earth to-morrow." + +Afterwards the Prince told it at the hand of the widow-mother; then +the widow-mother wept. The young rats asked, "What is it, mother, +that you are weeping for?" + +The widow-mother said, "When our son has gone into that well he +will die." + +Then the four young rats said, "What are you weeping for at that?" From +the house to the well they cut a tunnel. Having cut it, they said at +the Prince's hand, "We have cut the tunnel from this house until the +time when it goes to the well. When you have gone into the well, should +the King close it with earth [274] come along this tunnel." Having said +[this], they showed the tunnel to the Prince. + +On the following day, the King having told the Prince to descend +into the well, the King remained on the surface. The Prince having +descended into the well, when he is about (lit., making) to try to +take a little earth the King closed it with earth. + +Then this Prince having come along that tunnel to the house of the +widow-mother, remained [there]. + + + Tom-tom Beater. North-western Province. + + + +In the Katha Sarit Sagara (Tawney), vol. i, p. 549, it is stated that +in a country in which the deficiency of rain had caused a famine, +"the King began to play the bandit, leaving the right path, and taking +wealth from his subjects unlawfully." + +In the same work, vol. ii, p. 569, a great sandbank is described as +suddenly rising up in the midst of the sea, near Ceylon. + + + + + +THE STORY OF A NOBLEMAN'S SON. [275] (Variant b.) + + +In a certain country there were three Princes, [the sons] of a +nobleman. Having called the eldest Prince of the same three Princes +he asks from the same Prince, "Son, what is the work thou canst +do?" he asked. + +Thereupon the big Prince says, "Father, having gone to a +threshing-floor on the [full moon] poya day, on the fifteenth of +the light half [of the lunar month], it would be good to spread +[and thresh] the stacks, if the moon be shining and shining," he +said. Thereupon he told the same Prince to go aside. + +Having called the next Prince he asked, "Son, on the second poya day, +on the fifteenth of this bright half [of the lunar month], what is +the best work to do? What the best journey to go on?" + +The Prince says, "Father, according to me, on the second poya day, +on the fifteenth of the bright half, when they have put packs on +seven or eight pairs of bulls, if they drive them [on a trading +journey] when the moon is shining and shining, it would be good," +he said. Thereupon the father told the Prince to go aside. + +Having called the young Prince he asked, "Son, on this second poya +day, on the fifteenth of the bright half [of the lunar month], what +is the best work to do? What are the best journeys to go on?" + +Thereupon the young Prince says, "Father, according to me, if I should +have placed the head on the Goat Queen's waist pocket, my shoulder +on the Blue-Lotus Queen's waist pocket, my two feet on the Mi-flower +Queen's waist pocket, it would be good," he said. + +Thereupon the father says to the above-mentioned two Princes, "Cut +down this wicked Prince with the sword," he said. + +At that time, because they could not kill the young Prince, the +above-mentioned two Princes did not speak. Then their mother, having +called the above-mentioned two Princes, says, "Having fulfilled the +hopes of seven kalpas, [276] [after] being hidden in the womb of one +mother you [three] were born. Because of it, do not cut down your +younger brother at your father's word," she said. + +Having said [to their father], "We are going away to cut him down," +they abandoned him in the midst of a very great forest; and having +killed a lizard (katussa) and said they killed the Prince, smearing +the blood on the sword they came back, and said, "Father, we killed +the Prince," and gave him the sword. Thereupon he became [filled] +with happiness or great satisfaction. + +At the time when the Prince who was left in the midst of the forest +was going along in the forest wilderness for seven days, as he was +going along eating and eating sugar-canes, pine-apples, sweet oranges, +various ripe fruits, he saw a great mountain. Having seen an aerial +root of a Banyan which swung there, seizing the aerial root he went +[climbing up it] to the rock, and when he looked about he saw a rock +cave, and not a country furnished with villages (gama ratak). + +Thereupon, holding the aerial root of the Banyan he descended to +the ground at the rock, and went away in the direction of the rock +cave. Having seen a house near the rock the Prince went to the house. + +A woman, called the Mal-kara Amma (garland-making mother), who takes +messages to the King of that country, saw that the Prince was going. At +the time when she asked, "Where are you going?" a flock of goats +which were there saw him, and a large female goat coughed. Thereupon +a piece of mucus fell down. Taking the piece of mucus, he tied it up +in his waist-pocket. + +Thereafter, to the garland-making mother he says, "I am going to a +place where they give food and clothing." + +Then the garland-making mother says, "I have no child; come, for me +to rear you," she said. The Prince said, "It is good," [and went to +live with her]. + +Thereupon, having put [for him] outside [her room] cooked rice and +curry, the flower mother went to inform the King. She having thus gone, +the things that were in the waist-pocket of the above-mentioned Prince +who came to the house, came to their time. [277] + +After three days, the Prince having arisen, on seeing the +garland-making mother says, "Mother, I will take these flowers and +give them to the King," he said. + +Thereupon the garland-making mother said, "Don't go." Thereafter, +the garland-making mother went to the city [to present the +flower-garlands], and came back. + +On the following day, when the above-mentioned Prince said that he must +go to another place, the garland-making mother says, "Son, beginning +from your young age, I reared you until the time when you are becoming +as big as this. Now, to what place are you to go?" she said. + +"It is so, indeed. Give me the thing that I gave you that day to put +away," he said. + +Thereupon, the garland-making mother, having gone to take the thing +which she had put in the lowest earthen pot that was at the bottom +of three or four earthen pots, when she looked saw that a Princess +was in it, and being pleased took her out. Then the garland-making +mother says, "This Princess is good for my son," and she gave her in +marriage to him. + +Not much time afterwards, at the time when he was sleeping in that +manner [which he mentioned to his father], placing his head on the +waist-pocket of the above-mentioned Princess, the Ministers of the +King of that country having seen it, told the tale to the King. + +On the following day, on seeing the garland-making mother he said, +"Your son is a very great clever person. In the midst of the Great Sea +there will be a great Blue-Lotus flower. Because of [his cleverness] +tell him to bring and give me it," he said. + +The garland-making mother having come away weeping and weeping, +came home. Thereupon, the Goat Queen asks, "What, mother, (maeniyan +wahansa), are you crying for?" she asked. + +The mother says, "He said that he is to bring the Blue-Lotus flower +that is in the midst of the Great Sea." + +"Without fear on that account, eat cooked rice," she said. Having +waited a little time, she asked, "Can you bring and give [me] three +handfuls of sand from a place they are not trampling on?" + +Having said "I can," she brought and gave them. + +The daughter-in-law, taking the three handfuls of sand, and having +given them into the hand of her husband, says, "Having gone, taking +those three handfuls of sand, throw down a handful; white sand will +open out. Having gone upon that white sand, throw down the next +handful; [the sand will then be extended]. Having thrown down the +other handful of sand [the sand-bank will extend to the flower]; then +taking the Queen of the Blue-Lotus flower, and plucking the flower, +come back," she said. + +Having gone in the manner stated by his Queen, taking the Queen and +the Blue-Lotus flower he came back. Marrying the Queen, he gave the +Blue-Lotus flower into the mother's hand. The garland-making mother +having gone to the royal house, and given the Blue-Lotus flower to +the King, came back. + +Thereupon, the Ministers having come, for the above-mentioned Prince +there was one Queen before; at the time when they looked now there +are two. "Now then, indeed, the King will not succeed in exercising +the sovereignty," they said. + +On the following day, the garland-making mother having waited [at +the palace] until the time for going, [the King] says, "Your son is +a great clever person. Because of it, tell him to break [into] the +Royal Bee-hive [278] (Raja-miya) that is in the jungle, and come back +[with the honey-combs]," he said. + +The garland-making mother having come back, when she was weeping and +weeping, the above-mentioned Blue-Lotus-flower Queen asked, "What, +mother, are you weeping and weeping for?" + +Thereupon the garland-making mother says, "Having brought [the +honey-combs of] the Royal Bee-hive that is in the jungle, [the +Prince] is to give him them, the King said. Because of it, indeed, +I am weeping," she said. + +"Without fear on that account, come and eat cooked rice," she +said. Then when the garland-making mother is eating cooked rice, the +Blue-Lotus Queen says, "Can you bring and give me three handfuls of +stones from a place they are not trampling on?" she said. + +Having said "I can," she brought and gave them. + +Thereupon the Blue-Lotus Queen, having given the three handfuls of +stones into the hand of her husband, says, "From these three handfuls +of stones taking one handful, go and throw it into the jungle. The +bees will stop while you go three gawuwas (twelve miles). Having gone +there, throw down the other handful; [they will then not attack you +until you go to the bee-hive]. Having gone to the bee-hive they will +assemble [to attack you]. Throw the other handful at the bee-hive, +the head part of the bee-hive; the bees will go to the head part (the +upper part). Then, breaking [into] the bee-hive, come back [with the +honey-combs], calling the Queen who is in the bee-hive," she said. + +Thereupon, the Prince went, and breaking [into] the bee-hive and +calling the Queen, came back, and gave [the honey-combs] into the +hand of the garland-making mother. Then the garland-making mother, +taking the honey and having gone to the city, gave it to the King. + +At that time the King says, "Because your son is a very great clever +person he does the things I am saying and saying. Because of it, +tell your son to come to the city to-morrow," he said. + +Thereupon, the garland-making mother having come weeping and weeping +says, "To-morrow, indeed, he is really to kill my son. He says he is +to go to the city." + +Then the Queen who was in the Royal Bee-hive says, "Without fear on +that account, come and eat cooked rice." Thereafter she says [to the +Prince], "The King's message indeed I know. Having told them to cut a +well, and caused you to descend into the well, it is indeed to kill +you he told you to go. For it, I will inform you of a stratagem," +she said. When he asked "What is the stratagem?" she said, "Having +gone near the well, without crookedness drawing a line from it, go +a considerable distance. From there having gone cutting a tunnel, +do thou cut it to the well, and come back," she said. + +He did in the manner his wife said. Having done the work, and gone +to the city, he saw the King, and remained there. + +Then the King says, "The well has been [partly] filled up. Because +of it, let us go to draw out the small quantity of earth." Having +said this, that man and yet more people went. + +Having gone there, and put [a ladder of] bamboos into the well, +he caused that man to descend. Having waited until the time when +he descended to the foot of the well, he [drew up the ladder, and] +began to throw down earth. Thereupon the man, ascertaining that he is +throwing down earth, breaking down that little that remained at the +tunnel that had been cut [by him], went into the tunnel, and having +come along it, came to his house. + +Well then, the King, having filled the well, and said, "This one will +be killed," with pleasure came to the city. + +This above-mentioned man having thought, "This King I must kill," made +a stratagem. What was that stratagem, indeed? Cooking a box of cakes, +and having gone to the city and given them to the King, he says, +"Your Majesty (Devayan wahanse), having remained there at the time +when you were putting me into the well, when you were closing it with +earth I went to that [other] world. Having been there, I brought a +box as a present (penum pettiyak) for Your Majesty." + +Thereupon the King says, "We also must go to that world. Because of +it, put me down a well," he said. Then having put the King into the +well they closed it with earth. + +In not many days, perceiving that the King was lost, and ascertaining +that there was no one for the sovereignty, they decorated the +tusk elephant, and went seeking a person for the sovereignty. The +tusk elephant went and kneeled to the man whom they put in the +well. Thereupon, they having come [to the palace] with that man and +with those three Queens, he exercised the sovereignty. + + + Tom-tom Beater. North-western Province. + + + +In the tale numbered 243, in vol. iii, a Prince was induced to go +for a lotus flower which grew in a pool guarded by a great crocodile. + +In The Story of Madana Kama Raja (Natesa Sastri), p. 73, when a Prince +was going to fetch a Golden Lotus flower that was on the far side +of the Seven Seas, his wife, who understood magical arts, gave him +seven pebbles, and told him that when he threw one into each ocean +in turn, and said, "May the sea dry before and swell behind," a dry +path would appear, along which he could proceed in safety. When he +had crossed the Seven Seas in this manner, a Rakshasa in charge of a +sacred pool beyond them sent on a note which the Prince had brought, +to the Crocodile King, who forwarded the lotus to the Prince and +ordered a crocodile to carry him back to his own country. + +In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 227, a +King of Sravasti, who wished to get possession of the beautiful wife +of an upasaka, sent him, by the advice of his Ministers, to bring lotus +flowers of five colours from a distant pool. All who were sent on this +errand were killed by venomous snakes or demons or savage animals, +but a demon whom he encountered saved the upasaka on learning of his +piety, and fetched the flowers for him. When the King heard of this +he begged his forgiveness. + + + + + + + + +NO. 147 + +THE LOSS THAT OCCURRED TO THE NOBLEMAN'S DAUGHTER + + +In a certain country there is a nobleman (Sitano), it is said. There +is a Princess of the nobleman's, it is said. The Princess having +become associated with the servant at the house, in secret they went +to another country, it is said. + +At the time when the two persons had been there a long time, the +Princess became pregnant. [279] When the ten months were coming to +be fulfilled she said to the Princess's husband, "Dear (sondura), +let us go to seek our two parents." At that word her husband was +displeased. Afterwards, in not many days the child was born. + +When they had been some time thus, a fresh child was conceived. At +the time when the ten months were coming to be fulfilled for that +child, she said, "Dear, it is very difficult for me. Because of it, +let us go to seek our two parents," she said. + +After that procuring all [necessary] provisions, afterwards they began +to go. Having gone thus, that day it became night. They stayed near a +tree in the midst of the forest. Because rain was coming, having said +he must construct a leaf [parturition] house (kolasun geyak) he went +to cut sticks, creepers, etc. Having gone, at the time when he was +cutting them sitting upon an ant-hill, the Naga King who stayed in the +ant-hill bit (datta kala) her husband in the leg; the man died there. + +At the time when that woman, placing the child near her, was staying +[there], pain in the body having seized the woman she bore [a +child]. Then rain began to rain. That night, until it became light, +how much was her trouble for sleep! After it became light in the +morning she went to seek her husband. Having gone, at the time when +she was going walking she saw that the man is dead. + +From there, weeping and weeping, having walked [back] to the place +where the children were, and having descended to the road carrying +the two children, while she was going away to the very city of her two +parents there was water in the river [that she must cross] on the road. + +After that, having gone to that [far] bank carrying the elder child, +and having made the child stay there, she came to the middle of the +river [in order] to return to this bank. Then, having seen that an +eagle striking the child she bore yester-night was taking it, she +clapped her hands and shouted. Then the child who was on that [far] +bank said, "Mother is calling," and sprang into the river. Then, +of both children, one the eagle took away, one having fallen in the +water died. The two children were lost, and the man was lost. + +Well then, having said, "I myself must still go to seek my two +parents," at the time when she was going she met with a man of that +city whom she knew. From the man this woman asked, "Is the affliction +of my two parents light, or what?" she asked. + +The man said, "Thy two parents' mansion (prasada) having broken down +and fallen last night on account of the rain, and the two having died, +it is the smoke, indeed, of the funeral pyre which burns the two, +that is visible there," he said. + +After that, the woman lost her senses, and being without goods she +began to go on still, quite like a mad person. The Devatawa taking as +his dwelling-place the Banyan-tree near the road, thought, "Should +this woman go on this path, through that depression of spirits she +will jump into the fire that burns those two persons. I must show +this woman a different path." Having said [this], he showed [her it]. + +The woman went on that path. Having gone, she went to a pansala. Having +gone to it and become a nun she remained there until she died. + +(A variant agrees closely with this.) + + + North-western Province. + + + +This is part of the story of the misfortunes of Krisa Gautami, one of +the chief Buddhist nuns, as they are related in the Tibetan Kah-gyur +(A. von Schiefner's Tibetan Tales, Ralston, p. 216). Her father was +a rich householder of Benares, by whom she was married to a young +merchant. For her first confinement she returned home, afterwards +rejoining her husband. For the second, she and her husband went off +in a waggon in which she was confined when they had gone about half +way. Her husband sat down under a tree to await the event, fell asleep, +a snake bit him, and he died on the spot. When the woman got down she +found he was dead. In the meantime a thief stole the oxen. She then +walked on with the children till she came to a river, flooded by a +sudden rain. She carried the infant across, and while returning in +the water for the other saw a jackal carry off the baby. When she +waved her hands to frighten the animal, the elder child, thinking +she was calling him, sprang down a high bank into the river, and was +killed. The mother pursued the jackal, which dropped the infant, +but it was then dead. At about the same time her parents and all +their household but one man were destroyed by a hurricane. She met +the survivor and heard his sad story, after which she wandered to a +hill village, and lived with an old woman, spinning cotton yarn. After +other unfortunate experiences she became a Buddhist nun. + + + + + + + + +NO. 148 + +THE RATEMAHATMAYA'S PRESENTS + + +A certain cultivator having gone to his Kaekiri garden, and having +seen, when he looked [through it], that a very beautiful long Kaekiri +fruit was ripe, presented it to the Chief of that country. + +The Ratemahatmaya, being pleased regarding it, presented to him a +very valuable young bull. + +A man who lives in that country, ascertaining this, thought, "Should +I also bring some present I shall receive a present [in return] in +this manner" (that is, one of much higher value); and he presented +to him a valuable heifer from his herd. + +Thereupon the Ratemahatmaya, this time being acquainted with the +stratagem, presented to the man the Kaekiri fruit which the cultivator +gave. + + + North-western Province. + + + +My friend Mr. C. Tucker, of Harrogate, has been good enough to show +me a variant of this story in a work called Lessons of Thrift, by +a member of the Save-all Club, published in 1820. It is related of +King Louis XI. of France. + +A peasant who had ingratiated himself by his services, when the King +succeeded to the throne brought him a turnip of extraordinary size +as the only present within his power. The King gave him one thousand +livres in return. His landlord, a country squire, hearing of it, +thought he must profit by this weakness of the King's, and said to +himself, "If this madman give a thousand livres for a turnip, what +will he give me for that beautiful horse in my best stable!" He +took the horse to the Court. The King was delighted, and said, +"Your noble disinterested present shall be richly rewarded." Then +the King produced the turnip, with this sarcasm, "This, you know, +cost me a thousand livres, and I give it you in return for your horse." + +In Keightley's Tales and Popular Fictions, pp. 253 ff., there are two +Italian variants in which a cat was bestowed by a King as a gift in +return for presents of great value. + + + + + + + + +NO. 149 + +THE PRINCE AND THE MINISTER + + +At a certain city there were a King and a Queen; the Queen had a +Prince and a Princess. While they were thus, the King and Queen +reached a very great age. Afterwards the King says to the Minister, +"When the Prince has become big give him the kingship;" having said +it, he gave the [temporary] kingship to the Minister. After that, +the King and Queen died. + +After that, while the Minister and Prince and Princess, these three +persons, are living thus, the Minister becomes changed towards the +Prince. The men of that country perceived it. After that, men say +to the Prince, "Should you, Sir, stay, the Minister will behead you; +you go to another country," they said. + +After that, the Prince, taking the painting (portrait) of the Princess, +said, "Don't you descend from the floor of the upper story until +the time when I come back." Saying it, the Prince went to another +city. The Prince went near a widow woman of that city. + +The widow woman asks, "Of what village are you?" she asked. + +The Prince says, "I don't know either my village or country," he said. + +After that, the widow woman says, "You stay near me." When she said it, +the Prince having said, "It is good, mother," remained no long time. + +Afterwards, when the King of the city, having been at the palace, +is going near the widow woman's house, the King having seen that the +Prince is in the open space in front of the house, the King came back +to the palace laughing with pleasure, and called the Minister. After +the Minister came running, the King says, "To-day a pleasure has gone +to me," he said. + +The Minister says, "Who is the man whom you, Sir, saw to-day in the +morning? If you, Sir, see that man every day in the morning it will +be good," he said. + +After that, the King says to the Minister, "Calling the widow woman +and the boy, come back," he said. Afterwards the Minister, summoning +them, came. + +The King says to the widow woman, "Give me the boy; I will give him +food, drink, and clothing," he said. The widow woman gave him the boy. + +After that, the King having built a house for the boy, and given him +food, drink, and clothing, said, "Show yourself to me in the morning at +six," he said. The Prince on the following day went at six, and stayed +[there]. After that, the Prince on the following day came at seven. + +Then the King says, "Why are you such a time?" he asked. The Prince +says, "I went to sleep," he said. After that, the Prince on the +following day at eight went near the King. + +Afterwards the King says to the Prince, "Should you not come at six +to-morrow I shall behead you," and scolded him. On the day after that +the Prince did not go at all. + +After that, the King, having called the servants, says, "Look ye for +what [reason] that Prince did not come." + +The servants having gone, when they are peeping through the door, +the Prince lying down and taking a painting, kisses it, weeps, places +it on the ground, takes it again. These servants having seen it, told +the King. "If so, seizing the Prince come [with him]," he said. The +Minister, seizing him, came. + +The King asks, "Why did you not come?" Then the Prince said, "I went +to sleep." Then the King said, "Give me your painting." + +Afterwards the Prince brought and gave it. As soon as the King looked +at the painting he asked, "What [relative] of yours [280] is this +Princess?" The Prince said, "My younger sister." Then the King says, +"Bring the Princess for me to marry her." + +Then the Minister says, "Having been keeping that woman three months, +because she is a courtesan I sent her away," he says. + +The Prince said, "This Minister neither saw my younger sister, and +nor was keeping her. If you were keeping her, mention the Princess's +marks." + +The Minister says to the King, "Please put this Prince in prison +until the time when I come," he said to the King. He put the Prince +in prison. + +Afterwards, the Minister, asking the King for the Princess's +portrait, and taking a good entertainment, having embarked, went to +the city in which is the Princess. Having gone [there] he exhibits +the entertainment. + +The old woman who is with (lit., near) the Princess having seen it, +[said] to the Princess, "There is an entertainment which was never +at our city. Let us go to look at it," she said. + +After that, the Princess says, "Elder brother said, 'Until the time +when I come don't descend from the floor of the upper story.' Because +of it I will not. You look and come back," she said. + +Afterwards, having seen the old woman the Minister asks, "Is there +a Princess [here] like this picture?" Then the old woman said, +"There is," she said. The Minister said to the old woman, "[After] +calling her come back," he said. + +After that, the old woman says, "The Princess's elder brother said, +'Until the time when I come back don't descend from the floor of the +upper story,' he said; because of it she will not descend," she said. + +Then the Minister says, "Tell me a mark of the Princess's." + +Then the old woman said, "There is not another mark of the Princess's +to tell you; on the right thigh there is the birth-mark (upan-lakuna)," +she said to the Minister. + +After the Minister went back to the palace he said to the King, +"Please tell that Prince to come," he said. The King caused the +Prince to be brought. Afterwards the Minister said to the Prince, +"On the right thigh of your younger sister there is the birth-mark +only; no other mark," he said. The Prince said, "Yes, [it is so]." + +After that, the King commanded them to hang this Prince. The +Prince says to the King, "I must [first] look at younger sister, +and come." After that, the King sent the Prince with two men. The +Prince having gone to the floor of the upper story, and beaten the +Princess [and told her what the Minister said], the Prince came again +to the city in which is the King. The Princess having been weeping +and weeping went to sleep. + +Afterwards the King, [in order] to hang the Prince, took him upon the +scaffold. That Princess learnt that he is hanging the Prince. After +that, the Princess having mounted on a horse, the King saw her come +driving it along. The King [said], "Don't hang the Prince just now." + +Afterwards, the Princess having come, and descended from the back +of the horse, and tied the horse at a tree, the Princess sat on +a chair near the King. The Princess asks at the hand of the King, +"Why are these people [here] in this manner?" + +The King says, "To-day I am hanging a Prince; because of it the people +have come." + +After that, the Princess says to the King, "The Minister having been +keeping me three months, taking my slipper came away. Be good enough +to ask for it, and give me it." + +The King said, "Minister, if you brought it give her it." + +The Minister says, "That Princess I neither kept nor know," the +Minister said. + +Afterwards, having caused the Prince to descend from the scaffold, +the King [said], "Who is this of yours?" The Prince said, "My younger +sister." + +Afterwards the King having caused the Minister to be brought, [told +him who she was, and asked], "Why did you tell lies?" + +After that the Minister says, "You, Sir, will marry the Princess; +you will give the Minister's work to the Prince. Because of that." + +After that, the King ordered them to hang the Minister. + +The King married that Princess. [The Prince] having gone to the +Prince's [own] palace, took the kingship from the Minister [who had +been ruling temporarily]. To the Minister he gave the Minister's work +[again]. + + + Finished. + + North-western Province. + + + +With regard to the order to hang the Prince, and the subsequent +hanging of the Minister, there is a reference to this punishment in +the next story, in which a Minister recommends that a turtle which +had frightened some Princesses should be hanged. In vol. i, p. 368, +a jackal remarked that a leopard which had been caught in a noose had +been "hanged," as though this were a well-known punishment. I think +there is no other clear instance in these stories; but in vol. i, +p. 189, a Prince found a Yaksani trying to eat a dead body which was +hanging in a tree; if this had been a case of suicide the relatives +might have removed the body. Hanging the body at the four gates of the +city after quartering it is mentioned in two of these tales (vol. i, +pp. 86 and 89, and in No. 80, p. 20 of the present volume). Hanging +is not referred to in the stories of the Low-Country Sinhalese, +where one might expect to meet with it. + +In the Wevaelkaetiya Inscription (Epigraphia Zeylanica, vol. i, +p. 250), King Mahinda IV. (A.D. 1026-1042) ordered that persons +convicted of robbery with violence should be hanged. Mr. Wickremasinghe +in giving a translation of this inscription added a note to the +effect that he had not found this punishment mentioned elsewhere in +Sinhalese literature; but in the Mahavansa, ii, lxxv, vv. 166 and 196, +and in the Rajavaliya (translation), p. 66, there are accounts of +the hanging of people. In Marshall's Ceylon, p. 39, it is stated that +"the punishment of death was usually carried into effect by hanging, +or being killed by elephants." In Davy's work also, p. 182, it is +said that "the sentence of death, in cases of murder, was carried +into effect by hanging." + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 185, a young man who +was in love with a Princess received her portrait from a painter, +and "spent his time in gazing on, coaxing and touching, and adorning +her picture; ... he seemed to see her, though she was only a painted +figure, talking to him and kissing him, ... and he was contented, +because the whole world was for him contained in that piece of +painted canvas." + +In the Arabian Nights (Lady Burton's ed., vol. i, p. 183), when +a Wazir showed his young son to a Sultan, the latter was so much +pleased with him that he said, "O Wazir, thou must needs bring him +daily to my presence." + + + + + + + + +NO. 150 + +THE STORY OF KING BAMBA + + +In a certain country there is a King. There are seven Princesses +(daughters) of the King. He does not allow the seven Princesses to go +anywhere outside [the palace precincts], and having caused a pool to be +dug in the very palace for bathing, also, the Princesses bathe [in it]. + +When they have bathed, there is a drain for letting out the water. A +Turtle came along the drain, and having entered the pool, when it +was there, one day the water having filled the pool the Princesses +went. While they were having water-games, one Princess struck against +the Turtle, and while she was crying out [in alarm], the other six +having become afraid sprang ashore. Having sprung there and gone +running, they told their father the King. + +Afterwards the King and Ministers having come and opened the drain, +when they looked after the water lowered there was a Turtle. The +Ministers took away the Turtle. Thereupon the King said, "For the fault +that it frightened my Princesses, what is the suitable punishment to +inflict on this one?" + +Then a Minister said, "Having fixed a noose to its neck and hung it +up for thirty paeyas (twelve hours), let it go." + +Thereupon another Minister said, "The punishment is not good +enough. Not in that way. Having prepared a bon-fire you ought to put +this Turtle into the bon-fire." Thereupon the Turtle laughed. + +Then yet [another] Minister said, "That punishment is not good enough; +I will tell you one. In the Atirawati [281] river the water is very +swift; the water goes and falls into the Naga residence. [282] Having +taken that one you ought to put it into that." + +Then the Turtle, after having shrugged its shoulders, said, "O Lord, +Your Majesty, though you should inflict all other punishments don't +inflict that punishment on me." + +Just as it was saying it, the King said, "Ade! Take that to that very +one and put it in." After that, the Ministers having taken the Turtle +put it into the Atirawati river. + +When it was put in, the Turtle, having gone turning and turning round, +fell into the Naga residence. Well then, the shore is not a suitable +place. Now then, the Turtle thinks, "Should I stay thus the Nagayas, +seizing me, will eat me. Because of it, I must go near the great Naga +King, Mahakela [283] by name." + +The great Naga King, Mahakela by name, having seen this Turtle, asked, +"Whence camest thou? Who art thou?" + +Then the Turtle gave answer, "O Lord, Your Majesty, they call me, +indeed, the Minister, Purnaka by name, of King Bamba of Bamba +City. Because there was no other man to come [to make] appearance +(daekuma) before Your Honour (numba-wahanse), His Majesty our King +sent me." + +Then the Naga King asked, "What is the business for which he sent +thee?" + +Then the Turtle says, "There are seven Princesses of His Majesty +our King. Out of them, His Majesty our King is willing to give any +Princess you want, for the Naga residence. Because of it he sent me." + +Thereupon the Naga King says, "It is good. If he is thus willing I +will cause two persons to make the journey with thee." + +Then the Turtle says, "O Lord, Your Majesty, permission has been +given to me for [only] seven days' [absence]; because of it, I must +go this very day." + +Afterwards the great Naga King, Mahakela by name, having despatched +two Nagayas, said, "Ye having gone to the world of men (nara-lowa), +looking into matters there, until ye come back do no injury to anyone." + +Well then, when these two Nagayas and the Turtle are coming along the +Turtle says, "I am unable to go like Your Honours go; having lifted +me up carry me a little." After that, the two Nagayas, lifting up +the Turtle, came [with him] to this world. + +Having come near the city, the Turtle said, "Now then, place me on +the ground; I cannot go thus. When I have gone to the palace, the +Princesses having come and said, 'Our Minister has come,' will ask +at my hand certain articles. Because of it, I will go to that pool; +until the time when I come [after] plucking a handful of flowers, +you stay here." + +Having said [this], the Turtle went to the pool; after it descended +[into it] those two Nagayas are looking [out for it]. The Turtle +having gone to the pool, got hid. + +The two Nagayas having gone to Bamba City, after they went near the +King, the King asked, "From what country came ye?" + +Then the Nagayas said, "What is [the meaning of] that speech that +Your Honour is saying? Your Honour must understand. By Your Honour a +Minister [was] sent to our Naga dwelling-place--was he not?--thereafter +to tell us to come. That there are Your Honour's seven Princesses, Your +Honour's Minister, Purnaka by name, went and told our King. Afterwards +our King sent us two, with Your Honour's Minister, Purnaka by name." + +Then King Bamba says, "Is it true that a King like me gives [in] +marriage to frog-eating beasts like you?" Having said it, he scolded +them with many low words. + +Afterwards the two Nagayas having gone again to the Naga residence +told the Naga King, "King Bamba scolded us much;" having said it the +two wept. + +Afterwards collecting as many Nagayas as were [there], the Naga King +having come to Bamba City, the Naga King called Mahakela and yet +[another] Naga King twined [themselves] from the King's head down to +the two feet, and raising their heads above [him] asked at the hand +of King Bamba, "Wilt thou give thy Princess or not?" + +King Bamba said, "To thy taking any Princess thou wantest to thy +country, there is not any impediment by me." + +Afterwards the Naga King [284] having taken a good [looking] Princess, +[a daughter of the King], and gone to the Naga residence, married +the Princess to a Nagaya. + +During the time when she was [there] a child [was] conceived in +her womb. After it was conceived, ten months having become complete +she bore a Nagaya. That Nagaya in not much time having become big, +asked at the hand of his mother, "Mother, what is [the reason] why +you alone are unable to take the appearance you want?" + +Then the Princess said, "Son, how can I take the appearance I want? I +am a human being (manussayek)." + +The Nagaya asks, "How, mother, was the manner in which you came to +this country?" + +Then his mother says, "In this manner: As many Nagayas as were in +this Naga residence having gone and fought with our father the King, +taking me came away." + +Afterwards the Naga Prince says, "Mother, I cannot stay in +this country; I must go to the world of men. For it, give me +permission." Afterwards his mother gave the Naga Prince permission. + +Well then (etin), the Nagaya having come to the world of men began +to practise asceticism in a rock cave. When no long time had gone +in that manner, a Vaedda having seen that the Nagaya is in that rock +cave, said to a snake charmer (ahi-kantayek), "I have seen a Nagaya +thus. Canst thou catch him?" + +The snake charmer (ahi-kantakaya) having said "I can," and having +gone with the Vaedda, as soon as he saw the Nagaya the snake charmer +[by magic spells] put on it inability to move. [285] Having put it +on, and caught the Nagaya, and at city by city successively [286] +having made the Cobra dance, the snake charmer obtained many presents; +the snake charmer became very wealthy. + +After that, the Nagaya's mother bore a Nagaya again. After that Nagaya +also became big, just like the first Nagaya asked, he asked at the +hand of his mother [regarding her appearance]. Then his mother, too, +told him just like she told that first Nagaya. + +Afterwards, the Nagaya also asking permission at the hand of his +mother to come to the world of men, on the very day when he came to the +world of men, at the time when the snake charmer was making that first +Cobra dance at the palace of King Bamba, creating a thousand hoods, +the Nagaya who was born afterwards saw him. The dancing Nagaya also +saw that that Nagaya is coming. At his very coming he sent a poisonous +smoke to the snake charmer. The poisonous smoke having struck him, +the snake charmer died at that very place. + +Afterwards, when the two Nagayas were conversing, the elder Nagaya +said, "Our grandfather's palace, indeed, is this. Because of it, +indeed, to-day I danced, creating a thousand hoods. From to-day I +shall not dance again." + +Well then, the two, creating divine bodies, having gone to the midst +of the forest, practised asceticism. + + + North-western Province. + + + +In The Jataka, No. 543 (vol. vi, p. 83) there is an account of a +tortoise (turtle) that frightened the semi-Naga sons of Brahmadatta, +King of Benares, by raising its head out of the water of the royal +pool when they were playing there. When it was netted the attendants +suggested pounding it to powder in a mortar, or cooking and eating it, +or baking it; and at last a Minister recommended that it should be +thrown into the whirlpool of the Yamuna river. The turtle begged to +be spared this last fate,--the one it desired,--but the King ordered +it to be thrown into the river, in which a current led it to the +dwelling of the Nagas. When the sons of the Naga King Dhatarattha +found it, the turtle invented the story of its being a messenger +called Cittacula, sent by the King of Benares to offer his daughter +to the Naga King. Four Naga youths returned with the turtle to fix the +wedding day, the turtle concealing itself in a pool on the way, on the +plea of collecting lotus flowers. When the Nagas were treated with +scorn, the Naga King and his forces compelled the King to surrender +his daughter Samuddaja, who was married to the Naga King. + +Her second semi-Naga son out of four with only his Naga wife's +knowledge went to fast on the earth, with a view to being re-born +among the Gods. Lying as a cobra on an ant-hill he was pointed out +by an outcast Brahmana, captured by means of a magical spell, taken +to dance in villages, and at last brought to the King of Benares. The +Naga's eldest brother disguised as an ascetic, with his Naga sister, +disguised as a young frog that was hidden in his hair, rescued him. The +heat from three drops of poison emitted by the frog turned the snake +charmer into a leper; their virulence, had it not been magically +quenched, would have caused a seven years' drought. + +Snake doctors in Ceylon classify the frog as a very poisonous form +of serpent. In Sagas from the Far East, p. 213, a gold frog was the +daughter of the Serpent King, who may have been a Naga. + +In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 188, the +story resembles that given in the Jataka tale. The King's name was +Angada; he had a son and a daughter Añjana. When the turtle was caught +the Ministers advised beheading it, burning it alive, or chopping it +up and making it into soup; another said these deaths were not cruel +enough, and recommended casting it into the sea; it was thrown into +a river. The Naga's parents, sister, and brother sought for it in +the form of birds, and the snake charmer was sent away by Angada, +with presents. + +In the same work, vol. iii, p. 346, a Queen bore a human son after +being visited by a great serpent while half asleep. Professor Chavannes +referred to other early instances of such supposed births. + +In the Kolhan folk-tales (Bompas) appended to Folklore of the Santal +Parganas, p. 452, there is an account of a woman who was married to +a water-snake and lived with him under the water, where she bore four +snake sons. + +In Kaffir Folk-Lore (Theal), p. 155, a girl became the wife of Long +Snake; after she ran away her sister married him. When he visited their +father the house was set on fire and he was killed. On p. 55 a girl +married a five-headed snake who became a man. (See p. 401 below, also). + + + + + + + + +NO. 151 + +CONCERNING A ROYAL PRINCESS AND A TURTLE + + +At a certain period, at the time when a King and a Minister are passing +the time with great trust [in each other], the King and the Minister +had a talk in this manner. The talk, indeed, was thus: To the Minister +the King says, "Minister, let us two at one time contract marriage; +having contracted it, and your Queen (Devi) having borne a daughter, +should my Queen bear a son let us accomplish the wedding festival of +the two children who are born first." [This] was his speech. + +Thereupon the Minister said thus, "It is good, O King; your Queen +having borne a Princess, should my Queen bear a Prince, [or] +my Queen having borne a Princess should your Queen bear a Prince, +let us accomplish the wedding festival," he said. At that the King +having been much pleased, the two persons contracted marriage and +remained passing the time in friendship. + +During the time when they are [thus], the royal Queen bore a Princess +endowed with much beauty. On that very day [287] the Minister's Queen +also bore a Turtle. Concerning the circumstance that the Minister's +Queen bore the Turtle, the King and the Minister also remained in +much grief. During the time when they were thus, the royal Queen bore +yet six Princesses. At the time when she had borne [the last of them] +ten years were fulfilled for the Princess whom she bore first. + +Thereupon this Minister asked the King thus, "O Lord, Your Majesty, +for your Princess and my Turtle, for both of them, the age has now +become equal. Because of it, now then, let us accomplish the wedding +festival;" [thus] he spoke. + +At that time, getting into his mind the notion (lit., word) that, +breaking the word the King has said at first, should he subsequently +say a word otherwise he will go into hostility, the King unwillingly +said thus: "You go and ask my Princess about it," he said. + +Thereupon the Minister having gone near the Princess asked her. + +The Princess said thus, "Ane! Appa! I cannot accomplish the festival +of the marriage to that Turtle," she said. + +Thereupon the Minister, not even speaking anything about it, came +out of the palace. Having come, while still a long time is going he +remained without coming back. + +Having so remained, after no long time went by they were ready to +accomplish the wedding festival for the other six Princesses of the +King's, also. At that time the Minister having gone still [another] +time, asked the King; the King told him in the very manner he said +before that. Thereupon the Minister having gone asked the Princess. + +Thereupon the Princess said thus: "If I am to marry the Turtle, tell +the Turtle to bring a Suriya-kanta flower; should he bring it I will +marry him," she said. + +The Minister having returned [home], it having come [to him] he told +it to the Turtle. "Father, I can bring and give it," the Turtle said. + +Then the Minister would say a word thus [doubtingly] to the Turtle, +"Turtle, when would you bring it indeed?" + +Thereupon the Turtle, feeling (lit., bringing) shame at it in its +mind, having descended into a river, went away; and having gone to the +place where the Sun [God, Suriya], having risen, his chariot comes, +and presented its head to [be crushed by] the chariot wheel, remained +[there]. + +At that time the Sun asks thus, "O Turtle, why didst thou place thy +head at this chariot wheel?" he asked. + +The Turtle says thus, "Ane! O Sun [God], you, Sir, must give me a fifth +part from your rays (that is, one-fifth of their brilliancy). If not, +unless I die here I will not go," it said. + +Thereupon the Sun having given power to the Turtle for the manner of +its coming out into the light from its turtle shell, told it to come +outside. Then by the authority of the Sun, the Turtle, abandoning the +turtle shell, came into the light. After it came out it was created +a man. Thereupon he gave him a fifth part from the Sun's rays. After +he gave it, "What do you want still?" he asked. He said he wanted a +Suriya-kanta flower also. + +Then the Sun, having shown the path to the house of the Devatawa +who sleeps three months [at a time], and having said, "Thou having +gone, when he arises while thou art displaying games then ask thou +[regarding it]," the Sun rose on this side. + +Thereupon the Prince who was fettered by the disguise of the turtle, +having gone near the Devatawa who sleeps three months, when he was +displaying games the Devatawa awoke, and asked, "Because of what came +you here?" + +The Prince said, "We came regarding the want of a Suriya-kanta flower +for me." + +At that time the Devatawa showed him the path [leading] near the +Devatawa who sleeps two months. Having gone there also, he awoke +him. Having awakened, he asked the Prince thus, "Regarding what +matter did you awake me?" he asked. There, also, the Prince said he +came about the want of a Suriya-kanta flower. + +Thereupon the Devatawa showed him the path to the house of the +Devatawa who sleeps one month. [288] Having gone there also, when he +was displaying games that Devatawa also awoke. At that time he too +asked regarding what want [he had come]. Thereupon he told him in +the very manner he formerly said. + +After that, the Devatawa said thus, "Look there. When you have gone +along that path there will be a pool in which the Virgin Women +(Kanniya-Striyo [289]) bathe. Having gone there and been hidden, +as soon as the Virgin Women have descended into the pool to bathe +take even those persons' wearing apparel. There will be a dewalaya +(temple) just there; having gone into the dewale shut the door +yourself. Then the Virgin Women having come and told you to open +the door, will make games, a disturbance, and the like. Do you, +without opening the door through their saying those things, say thus: +'Except that should you bring and give me a Suri-kanta flower I will +open the door and give you these ornaments, I will not otherwise give +them.' Say [this]." While saying it he showed the Prince the path. + +The Prince having gone in that very manner, and got hid, while he +was there, in the very way the Devatawa said, the Virgin Women came +and descended into the pool to bathe. + +Thereupon this Prince, taking the wearing apparel of the Virgin +Women, went into the dewalaya which was near there, and shut the +door himself. At that time the Virgin Women having come played games +[outside]. This Prince, not having looked in their direction even, in +the very manner the Devatawa told him before asked for a Suriya-kanta +flower. + +The Virgin Women said, "We will give a Suri-kanta flower; [be pleased] +to give us our clothes." + +Thereupon the Prince while giving only [some] clothes for them to put +on until the time when they give the Suriya-kanta flower, kept back +the other wearing apparel. After that, the Virgin Women, having given +oaths, begged for and got the other wearing apparel, too. [After] +begging for them, they brought and gave him a Suriya-kanta flower. + +After they gave it, the Prince came near the Devatawa who told him the +path. As soon as he came the Devatawa asked, "What else do you want?" + +"You must give me a power to beat men, even millions in number," +he said. + +Thereupon the Devatawa having given him a cudgel, said, "However many +[there may be], even to [the extent of] an army, place this cudgel +in the road, and tell it [after] beating them to come back. [After] +beating however many persons [there may be] it will come." + +Taking that also, the Prince went near the other Devatawa. When he +went, that Devatawa also asked, "What else do you want?" + +Thereupon the Prince said, "You must still give me a [magic] lute +(venawa), and a power to display the hidden things thought of." + +After that, having given him a bag called Kokka, [290] he said thus, +"Having placed this bag called Kokka [hanging from your shoulder], +think that anything you want is to make its appearance; anything you +want will appear." Having said this he gave him it. He gave him a lute: +"Being at any place you like, play (lit., rub) it; any person He +[291] wants will hear and come," he said. + +Taking these and having come here from there, because the Virgin Women +are possessors of the power of flight through the air, in order for +them to come from the sky he remembered the party, and played the lute. + +Thereupon, the party came with the speed with which he played it. After +they came, he gave that cudgel and the bag called Kokka, both of them, +into the hand of the Virgin Women, saying, "When I want these, as soon +as I play the lute you must very speedily bring and give me them;" +and taking also the lute he crept into the turtle shell again, and +came to his own city. What of his coming! Because he is inside the +turtle shell he is still the Turtle. + +Well then, having given food and drink to the Turtle, "Did you bring +a Suriya-kanta flower?" his father the Minister joked. + +Thereupon the Turtle said, "I have brought a Suriya-kanta flower." + +After that, "If so, bring it," the Turtle's father said. + +After that, having gone outside the city gate, when he was playing +the lute the Virgin Women brought and gave him the Suri-kanta +flower. After they gave it, having brought it he gave it into his +father's hand. Having so given it, when he presented it to the Princess +they accomplished the wedding festival of [the marriages of] six other +Princes to the six younger Princesses who still remained to the King, +and of the Turtle to the eldest Princess. + +Having accomplished it, during the time when they are thus those +six Princes went hunting. Because they married and gave the eldest +daughter to the Turtle, having built a house outside the palace and +given it to these two, they separated [them from the others]. + +When this party are going near that house they ask at the hand of that +eldest daughter, "Where [is he], Bola? Isn't thy Turtle going hunting?" + +Thereupon the Princess remains grieved at it. The Turtle, who had +heard it, having called the Princess (devi), said, "Go to the royal +palace, and asking for a horse and a sword for me bring them." At that +speech the Princess went and asked for them at the King's hand. At +that time the King having said, "For the Turtle what horses! what +swords!" became angry at the Princess. The Princess having become +grieved, told the Turtle that her father the King will not give them. + +After that, having said, "Asking for an old mare and a short sword, +come [with them]," he sent her yet [another] time. After that, he +gave her an old mare and a short sword. Having given them, after she +brought them to the Turtle's house, to the Princess the Turtle says, +"Pull creepers, and having placed me on the back of the mare, twine +them [round me and the mare]." + +Thereupon the Princess having pulled creepers, wrapped [them round him +on the mare]. Having wrapped them, making [the mare] bound he went +somewhat far; and having come out of the turtle-shell, the Prince +(as he now was), taking the lute, played the lute for the Virgin +Women to come. Then the Virgin Women came. + +After they came, because those Princes went in white clothes on the +backs of white horses, this Prince said, "You must bring and give +me very speedily an excellent [292] horse, and a white dress, and +an excellent [292] sword." Thereupon with that speed they brought +and gave them. + +After they gave them, the Prince, having tied the old mare at a tree, +putting on the [dress and] ornaments they brought, mounted on the +back of the white horse. Having gone to a very large open place, +and placed (that is, hung from his shoulder) the bag called Kokka, +he thought, "A great number of all quadrupeds must assemble together +in my presence." After that, all the quadrupeds that were in the +midst of that forest, the whole having come, collected together. + +Without those six Princes meeting with any animal whatever, +they approached near the Prince who had collected these quadrupeds +together. Having arrived and said, "O Lord, where is Your Majesty going +in the midst of this forest?" [the Princes], having paid reverence +to him, made obeisance. + +Thereupon the Prince says, indeed, "I am the person who exercises +sovereignty over the whole of the wild animals in the midst of this +forest. Where are ye fellows going?" he asked falsely. + +At that time these six Princes said thus regarding it, "O Lord, we +six persons came hunting; we did not meet with any animal whatever," +they said. + +Thereupon this Prince says thus, "To you six persons I will give six +deer should you cut off and give [me] six [pieces] of your cloths," +he said. + +Thereupon having cut and given six pieces from the six cloths which +the six Princes had been wearing, killing six deer they came away. + +Having allowed the party to come, this Prince descended from the back +of the horse, and catching a rat and having killed it, brought it +home; having come and having crept into the turtle-shell, he says thus +[to his wife], "Give a half from this rat to your father the King, +and cook the other piece for us two," he said. + +At that time the Princess doing thus, went and gave a half to the +King. Thereupon the King having become angry at it, put her also +outside the [palace] gate. The Princess, feeling (lit., bringing) +vexation at it, having come weeping and weeping, the two cooked and +ate the other half. + +In this way, six days they went hunting. On the whole of the six days +the Turtle also having gone, gave hunting-meat to those six Princes, +taking the jewelled rings from their fingers, ears, and the hairs of +the head; all these when the seventh day was coming were finished. + +What of this Prince's acting with so much ability! That he is a Prince +even yet any person you like has no knowledge. + +At the time when he is thus, having gone hunting and finished, +on the seventh day making ready an eating like a very great feast +they remained at the royal palace with the Kings [who had come for +it]. Thereupon, on that day this Turtle was minded to bathe. Having +become so minded, he told [his wife] to warm and give him water; +having told her to give it, he told her to tie and give him mats also, +round about [as a screen]. + +That day the Princess had boiled and boiled paddy at the hearth in the +open space in front of the house. Having warmed water and tied the +mats, she gave [it to him] to bathe. Having given it, this Princess +went to light the fire [afresh] at the paddy hearth. When she was +going, this Prince having gone to bathe, and having come out of the +turtle-shell [within the screen], went outside from the place where +the mats were tied, for the purpose of lowering water over his body. + +When he was going, this Princess having seen that he was a Prince, +went running, and taking the turtle shell put it on the hearth at +which she boiled that paddy. Thereupon the Prince having gone crying +out, got only the lute that was in the turtle shell. The turtle shell +burnt away. + +At that time the Prince, decorating himself, went to the royal +palace. After he went he began to relate the manner in which he +gave hunting-meat to the six Princes. While telling it he showed the +[rings from the] fingers, ears, and hair, and the pieces of cloth of +the six Princes. + +After he showed them, [the King], having given the sovereignty to +the Prince, made the other Princes servants of the Prince. He married +those six Princesses also to that very Prince. + + + Finished. + + North-western Province. + + + +In The Story of Madana Kama Raja (Natesa Sastri), p. 141, a tortoise +(turtle) Prince went to the Sun in search of divine Parijata flowers; +see vol. i, p. 71. The Queen bore the turtle and the Minister's wife +the girl. The Minister refused to agree to their marriage, but the +girl told him that she had vowed to marry whoever brought the divine +flowers. The Apsaras who gave him the flowers also presented him with +a vina, or lute, playing on which would summon her. From the first +sage who showed him the way and who opened his eyes at each watch +he got a magic cudgel in exchange for it, from the second sage who +opened his eyes after two watches a purse which supplied everything +required, from the third sage who opened his eyes after three watches +he received magic sandals which would transport their wearer wherever +desired. After exchanging the lute for each of these articles he +recovered it each time by the aid of the cudgel. Afterwards he left +the articles with the Apsaras, returned as a turtle with the flowers, +and was married to the Minister's daughter. After his marriage the +husbands of his sisters-in-law went hunting, the turtle followed tied +on the back of a horse, got his club from a banyan tree where he had +hidden it, went to the hunt on the magic sandals, and got from his +brothers-in-law (who thought him Siva) the tips of their little fingers +and their rings. On regaining his Prince's form he produced these, +but the brothers-in-law were not punished. His wife broke the turtle +shell when he was bathing, and in the end he succeeded to the throne. + +In The Indian Antiquary, vol. iv, p. 54, in a Bengal story by +Mr. G. H. Damant, a Prince went in search of a beautiful woman seen in +a dream by his father. An ascetic told him of five heavenly nymphs who +came to bathe in a pool at the full moon, and instructed him to take +their clothes and remain concealed. After being cursed and turned to +ashes he was revived by the ascetic, again carried off their clothes, +and sat in Siva's temple. They cursed him ineffectively and then +agreed that he should marry one of them. He selected the ugliest, +who was the disguised beauty; she gave him a flute by means of which +he could summon her at any time. The rest of the story is unlike the +Sinhalese one. + +In Mr. Thornhill's Indian Fairy Tales, p. 15, a Prince went in search +of his wife, an Apsaras who had left him, to a sage who slept six +months at a time, and after attending on him for three months was +accompanied by him to the pool in which the Apsarases bathed on +the full moon night. After being once turned to ashes and revived +by the sage, he again stole his wife's shawl and escaped with it +to the sage's hut, where he was safe. The Apsarases then agreed to +give up his wife if he could select her. He picked out the ugliest, +and Indra afterwards turned her into a mortal. + +In Indian Nights' Entertainment (Swynnerton), p. 343, a Prince +secreted the feather dress of one of four fairies who, in the form +of white doves, came to bathe at a pool in a palace garden. She was +then unable to fly away, and he married her. + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 452, a person who was +in search of his master, a Prince, was advised by a hermit to carry +off the clothes of one of the heavenly nymphs who came to bathe in a +river. He did so, was followed by her, and the hermit agreed to return +her garments on her giving information of the Prince's whereabouts; +she afterwards became the ascetic's wife. She is termed a Vidyadhari. + +In the same work, vol. ii, p. 576, a gambler by order of the God +Mahakala (Bhairava) similarly obtained a daughter of Alambusha, +the Apsaras, as his wife. + +In A. von Schiefner's Tibetan Tales (Ralston), p. 54, by the advice +of a sage a hunter threw a magic unerring chain received from Nagas, +over a Kinnara Princess when she bathed at a pool at the full moon; and +she was unable to escape. She could fly only when wearing a head-jewel. + +The female Jinn who in the form of birds visited pools in order to +bathe in them, and could not fly without their feather dresses, have +been mentioned in vol. i, p. 311. See the Arabian Nights, vol. iii, +p. 417, and vol. v, p. 68. In the second story the hero obtained in +the Wak Islands a cap of invisibility, and a copper rod which gave +power over seven tribes of Jinn, and by their aid recovered his wife +and sons. He got the articles by inducing two sons of a magician to +race for a stone which he threw; while they were absent he put on the +cap and disappeared. On his return journey he presented the articles +to the two magicians who had helped him. + +In the same work, vol. iv, p. 161, a man from Cairo obtained for a +magician three magical articles, and received from him as a reward +a pair of inexhaustible saddle-bags which provided any foods. + +In Folk-Tales of Hindustan (Shaik Chilli), p. 72, a Prince who was +wandering in search of his fairy wife received from an ascetic, +a musician, and a youth respectively, an iron rod which could beat +anyone, a guitar that entranced all, and a cap of invisibility; +from a Yogi he obtained balsam for healing burns, and slippers that +transported him where desired. + +In Les Avadanas (Julien), No. lxxiv, vol. ii, p. 8, each one of two +demons (Pisacas) had a box which supplied everything desired, a stick +that rendered him invincible, and a shoe that enabled the bearer +to fly, and each one wanted to possess those of the other demon. A +man who offered to divide them put on both the shoes and flew off, +taking the other articles. + +In Chinese Nights' Entertainment (A. M. Fielde), p. 10, a pious man who +was wrecked and cast on an island obtained food and clothing from the +inhabitants, and an apparent outcast gave him a hat of invisibility, +a cloak of flight, and a basket that when tapped filled with gems. He +left them to his three sons, and the power of the articles gradually +declined. + +At p. 58, a woman had a son encased in a chank shell, which he could +leave at will. His bride one night hid the shell, and he remained +with her for some years, until her grandmother put it out to dry. He +got into it, crawled into the sea, and disappeared. + +In Sagas from the Far East, p. 148, in a Kalmuk story, an inexhaustible +bag was stolen from Dakinis (female evil spirits) by a man. When his +brother went to get one the spirits seized him, drew out his nose to +a length of five ells, and made nine knots on it. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 365, a Prince who +worked as an under-gardener was selected by a Princess and married +to her. The King's sons and sons-in-law through jealousy arranged +a hunting expedition, and left him only a mare that no one could +ride. He reached the jungle first, shot a jackal, bear, and leopard, +cut off the tail, nose, and ear respectively, and when the others, +who found no game, took back these animals and showed them as their +own game, he produced his trophies. It was settled that he should +succeed to the throne. + +In Indian Fairy Tales (M. Stokes), p. 41, the son of the youngest +Queen, who was born with a removable monkey skin, three times performed +the task of hitting a Princess with an iron ball in his Prince's form, +and was married to her. After saving his life when the sons of the +other six Queens threw him out of a boat into the water, his wife +burnt his monkey skin, and he retained his human shape. + +At p. 130, the hunting incident is given, six Princes taking part in +it and meeting with the Prince who, while disguised as a labourer, +had been selected and married by the youngest daughter of their +father-in-law. The others found no game, begged a meal from him, +and were burnt with a red-hot pice on their backs, "the mark of a +thief." The Prince rode home in his own form, and afterwards exposed +the six Princes who had mocked him on account of his low origin. + +At p. 156, a Prince found four fakirs quarrelling over four articles, +a flying bed, an inexhaustible bag, a bowl which yielded as much +water as was required, a stick and rope that would beat and tie up +everyone. While they raced for arrows that he shot, he got on the +bed and went off with the other things. + +In Kaffir Folk-Lore (Theal), p. 170, a boy got a pair of inexhaustible +horns which when spoken to supplied everything desired. They even +provided him with a fine house. + + + + + + + + +NO. 152 + +THE STORY OF A KING AND A PRINCE + + +This is partly a variant of the story No. 22, in vol. i, called +there "The Kule-Baka Flowers." The first part is a repetition of the +narrative given in that one, up to the point where the King's sons +were imprisoned at the gambling house. It then continues as follows:-- + +The Prince who also went afterwards having gone near a widow-mother +of that very city [after] filling a bag with bits of plates, when +he said, "Mother, a son of yours was lost before, is it not so?" the +widow woman said "Yes." Then the Prince while weeping falsely said, +"It is I myself." + +After that, she said, weeping, "Ane! Son, where did you go all this +time?" [293] Having gone inviting him into the house, and given him +to eat, after he finished she asked, "What is there in this bag, son?" + +The Prince says falsely, "In that bag are masuran, mother," he said. + +The woman says, "What are masuran to me, son! Look at that: the heap +of masuran which the King has given for my having worked." + +After that, the Prince asks, "Whose house is that, mother?" + +Then the woman says, "Ane! Son, at that house an extremely wicked +[294] woman gambles. Should anyone go to gamble she gives him golden +chairs into which she puts [magical] life, to sit upon. She has put +[magical] life into the lamp also. [When gambling], the woman is +sitting upon the silver chair," she said. + +After that, after the woman went to sleep, the Prince having emptied +the pieces of plate in the house, went to gamble [after] filling the +bag with the [woman's] masuran. + +Afterwards, that gambling woman just as on other days having brought a +golden chair, placed it for the Prince. Then the Prince says, "I am not +accustomed to sit on golden chairs. Give me the silver chair," he said. + +The woman says, "It is not a fault to sit [on the golden chair]." + +The Prince says, "Having given me that silver chair here, and put +aside this lamp also, come to gamble, bringing a good lamp," he said. + +Then the woman being unable [to effect] the punishment of the Prince, +gave him the silver chair, and bringing a different lamp sat down +to gamble. After that the Prince won. After he won he caused those +aforesaid six Princes to be brought from the place where they were +put in prison, and having burnt [their] names on their haunches, +[295] sent them away. + +After that, this Prince said he must contract marriage with that +woman who gambled. The woman says, "If you are to marry me please +bring the Surangana flowers." [296] + +Then the Prince says, "That is not a journey for which I came here. The +two eyes of my father the King have become blind. On account of it I +am going to seek the Kule-Baka flowers. [After] finding them, on the +return journey I will bring the Surangana flowers," he said. + +Having said this, he went to ask the path going to the Kule-Baka +garden. When he was going near the Yakas who were on guard on it, +a Princess whom the Yakas had seized and carried off came up, and +said to the Prince, "What came you here for?" + +"Through news that you are here I came to marry you," [he replied]. + +Then the Princess says, "Should the Yakas come they will eat you up," +she said. + +The Prince then says, "By any possible contrivance save me," he said. + +The Princess then opened the door of a rock house (cave), and having +taken the Prince and put him in it, shut the door. + +After that, the Yakas having come, ask, "Who came here?" + +The Princess says, "Amme! I cannot be here [to be questioned] in this +way. Seek and give me a husband." + +Then the Yakshani says, "There is no seeking and giving [297] for +me. If you can, seek and take one," she said. + +The Princess says, "I will find one if you will not do any harm +[to him]." + +The Yakshani said, "We will do no harm to him." + +"If you swear by the censure of your deity, I will show you my +husband," she said. Afterwards she swore. + +After she took the Prince into the light, she asks the Prince, +"What do you eat?" The Yakshani asks. + +The Prince said, "I eat ripe Jak, Waraka (a kind of Jak fruit), +Sugar-cane, Pine-apples." The Yakshani went and brought and gave +him them. Afterwards, after the Prince ate, she said, "Where are +you going?" + +Then the Prince says, "Tell me the path [by which] to go to the +Kule-Baka garden." + +Having informed him of the path, and given him also a robe [endowed] +with the power of flying through the air, she told him to go. He went +to the Kule-Baka garden, and [after] plucking the Kule-Baka flower +that was in the pool, having come, calling the Princess, to the place +where he gambled, he caused her to remain there. + +The Prince, taking the Kule-Baka flower, was going near his father the +King. At the time when he was going across a river those six Princes +were [there], cooking and cooking rice. Also at that very place a rich +man without his two eyes was saying and saying, "To a man who should +cure my two eyes I will give goods [amounting] to a tusk elephant's +load, and also a tusk elephant." He was saying and saying [this]. + +This Prince having heard it, said, "I will give you them. [Please] +bring the presents you mentioned." After he brought them he rubbed +[298] his eyes with the Kule-Baka flower; after that, he succeeded +in seeing the light. + +Those six Princes having seen it, spoke together: "Let us beat him, +and snatch away the flower." + +The Prince having heard that speech, said, "Taking this flower for +yourselves, give me a little cooked rice." Afterwards, taking the +flower they gave him cooked rice. Having eaten the cooked rice the +Prince came back to the place where he gambled. + +After that, while through hunger for them he was going to seek the +Surangana flowers, three Princes who were coming mounted on horse-back +asked this Prince, "Where are you going?" + +Then the Prince says falsely, "I am going in hunger in the midst of +this forest." Then a Prince having unfastened a packet of cooked rice +and given the Prince to eat, they went away. + +As they were going, this Prince went after them very softly. Having +gone, when he looked he saw that those three Princes, having descended +from horse-back, three times turned round the dewala (temple), and +jumped into a vessel of boiling oil [and disappeared]. + +Having seen it, this Prince also having turned round the dewala three +times, jumped into the oil vessel. After he jumped in, the deity, +bringing that Prince out of the oil vessel, covered him with a white +cloth when he had struck [him] three blows with a white wand. After +he arose, when he asked, "What is the matter for which thou camest +here?" [the Prince replied], "I came in order to seek and take +Surangana flowers." + +Then the deity told him the path:--"Look there. When you are going +along that path [you will meet with a pool. When she has put her cloth +on the bank and is bathing], take the cloth of the woman who comes +after three others to bathe in the pool, and come back [with it]," +he said. + +After that, he took the cloth, and came. Afterwards that Princess +having come running, gave him a chank shell into which she had put +[magical] life, and taking the cloth went away. + +When he was coming taking the chank shell, an ascetic begged for the +chank shell. The Prince says, "If you will give me presents I will +give you the chank shell," he said. + +After that, he gave him a wallet (olo-payiya), assuring him that the +things thought of will come into existence [in it]. After he gave it, +the Prince, thinking of the things he wanted (the celestial flowers), +put his hand into it, and when he looked they were inside the wallet. + +After that, the Prince, having become satisfied, with pleasure went +away [and rejoined his two wives]. + + + North-western Province. + + + +See the Notes appended to the previous story. + +In The Indian Antiquary, vol. iii, p. 150, in a legend of the origin +of Patna, by Mr. Basanta Kumar Ningi, two Rakshasas came to a boy with +three articles left by their father, out of which he cheated them. One +was a bag from which all kinds of jewels could be extracted when the +hand was inserted. The story is stated to be from the Brihat Katha. In +the Katha Sarit Sagara (Tawney), vol. i, p. 13, they were the sons of +the Asura Maya, and were wrestling for the things. The boy suggested +that they should race for them and while they were doing so he put +on the magic shoes which were included in them, and disappeared with +the staff and the vessel which supplied any required food. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 378, a shipwrecked +Prince arrived at a cave which was the residence of a Rakshasa who +had carried off a Princess, and who kept her there. She received +him well, and hid him in a strong box. When the Rakshasa returned +he smelt the man, and insisted on being shown him; but the brave +behaviour of the Prince pleased him, and he permitted him to live +in the cave, and brought presents for the two when he returned from +his expeditions in search of prey. As they still feared he might eat +them, the Princess managed to ascertain from him that his life was in +a queen-bee in a honey-comb which could be reached by anyone who sat +on a magic stool that was in the cave, which transported the sitter +where he wished. Next day, when the Rakshasa was absent, the Prince +wrapped himself up, smashed the comb, crushed and killed the bee, +the Rakshasa died, and they escaped on the stool. + + + + + + + + +NO. 153 + +THE STORY OF THE GOURD + + +The Queen of the King of Maeda Maha-Nuwara being without children, +seven years went by. To obtain children she gave alms-halls +(dan-sael). Having given them she obtained a child. + +It was [necessary] for the King to go for a war. In sorrow for it, +having called together women who assist [at child-birth], and many +people, he gave them [to the Queen]. On his return journey she had +not borne a child. On the very day on which he came, pains having +seized her she gave birth [to a Gourd]. + +The women who were there, having taken the Gourd which this Queen bore, +in order to throw it away at another city took the Gourd to a flower +garden at the city, and put it there. + +When the garland-making mother (mal-kara amma) went to pluck flowers, +"May I also pluck flowers?" the Gourd asked. + +"How will you, Gourd, pluck flowers?" she said. + +"That does not matter to you; I will pluck flowers. I must go to the +garland-making mother's house," it said. + +Having gone [there], "I will plait flower chaplets (malwadan)," it +said. To plait the chaplets it asked for the thread and needle. Better +than the plaiting of the flower chaplets on other days it plaited +the flower chaplets, and gave them. + +Having seen [the beauty of] the flower chaplets [when the flower mother +took them to the palace], the Princess asked, "Who plaited the flower +chaplets to-day?" she asked; [she was informed that the Gourd did it]. + +The Gourd was minded to contract marriage with the young Queen +(Princess). It asked the King of the city [to give his consent]. "If +the Queen (Princess) [299] is willing I am willing," he said. + +[When it asked the Princess, she said], "Having carried upstairs +gold from the house of the garland-making mother, should you tie up +[as a decoration] cloths [worked] with gold, in the morning I will +celebrate the wedding festival." + +In the morning the Gourd went upstairs. It having gone [with the gold +and hung up the cloths], the wedding festival was celebrated. + +The Gourd laughs at its contracting (lit., tying) the marriage with the +young Queen. Through shame at it, grief was produced in her. When she +asked for a medicine for [the illness caused by] the grief, they said, +"Should you eat the flesh of the Fish (mastaya) in the midst of the +sea, and the fat, you will be cured." + +[The King] having constructed six ships for the six Princes [the +brothers of the Princess], told them to go to bring the Fish. The +Gourd also at that time said [to the Princess], "Ask [for permission] +for me also to go." [She asked her father accordingly]. + +Regarding that the King said, "The Gourd itself will apply medical +treatment!" Having said it he gave it a broken-legged horse and a +piece of broken sword. + +Taking them, it went near a Bo tree, and having tied the horse at +the tree, [and assumed a human shape], put on clothes [taken] from +a hollow in the Bo tree, and went away from the palace. The Gourd, +[now a Prince], says, "The God Sakra (Indra) is I myself." + +The six persons for whom the ships were constructed and given, went +away [on the sea, in search of the Fish]. When [the Gourd Prince] +told those six persons [to catch the Fish], the whole six on one side +tried to take it, [but failed]. + +They having said, "We cannot take it," he asked, "For me to take +and give you it, what mark am I to make on you?" [They came to +terms, and he caught the Fish]. Having stretched out the tongues +of the six persons he cut them, and they gave him their jewelled +finger-rings. When they brought from the Gourd [Prince] and gave +[the Princess] the flesh and fat [of the Fish] the illness was cured. + +[As the six Princes claimed to have caught the Fish themselves, +the Prince, who had left his clothes at the Bo tree and had again +taken the form of the Gourd], caused many persons to be brought, +and told them to stretch out and look at the tongues of these six +persons. [It also produced their finger-rings as proof that it was +the Gourd who had caught the Fish]. Having shown that the tongues of +the six persons were cut, the Gourd, having employed the servants, +[made them] cut open the Gourd. + +[The God Sakra then rose out of it in his Prince's form, and said,] +"I am not [of] the things conceived in a womb. Because for the +god Sakra that is impure, having created the Gourd I was born [in +it]. As there was deficiency of merit for our father the King, I +[thus] caused it to be cast away." + +(Probably he then returned to Indraloka, his divine world, but the +narrator omitted to state this. There were many other omissions at +which it will be seen that I have endeavoured to supply the necessary +words). + + + North-western Province. + + + +In the Maha Bharata (Vana Parva, cvi), a wife of King Sagara bore +a gourd. The King was about to throw it away, but a celestial voice +ordered him to preserve the seeds carefully, and each became a son; +these were sixty thousand in number. + +In Korean Tales (Dr. H. N. Allen), p. 98 ff., a number of people +made their appearance out of gourds which grew on plants obtained +from seeds brought by swallows. + + + + + + + + +NO. 154 + +THE STORY OF THE SHELL SNAIL + + +In a certain country there are a Gamarala and a Gama-mahange (his +wife), it is said. The children of those two are two sons and a +daughter. The big son one day having worked a rice field, at noon +came home for food. The Gama-mahange was a little late in giving the +food. The son quarrelled [with her] over it. That day at night the +Gama-mahange spoke to the Gamarala that he must bring and give an +assistant (a wife) to the son. + +On the next day the Gamarala having gone to seek a girl, while he +was going asking and asking from village to village, in even a single +place he did not meet with a girl. + +Afterwards the Gamarala having come to the village, when he was there +a considerable time, again the son of the Gamarala quarrelled with +the Gama-mahange. While he was quarrelling, the Gamarala and the +Gama-mahange, both of them, said, "Don't thou stay making and making +quarrels here. Go to any place thou wantest." Afterwards the son went +somewhere or other. The other younger son is going for rice-field work. + +For that elder brother who went away the younger sister had much +affection. Because of it, from the day on which the elder brother +went away this younger sister through grief does not eat. Having said, +"Without seeing our elder brother I cannot remain," she is weeping. + +Then the younger elder brother says, "Why, younger sister? I am +[here]; is that insufficient for you?" + +Then the younger sister says, "Why, elder brother, are you saying +thus? If two persons give me more assistance than the assistance of +one person, how good it is for me!" + +Afterwards, that elder brother one day having gone to the rice field, +at the time when he was chopping the earthen ridges (niyara) met +with a Shell Snail (golu-bellek). Having brought the Snail home, and +given it into the hand of the younger sister, he said, "There, younger +sister! I brought for you a small round-backed elder brother. Because +of it, don't you be sorrowful now." + +Afterwards, that younger sister, taking the Snail, having wrapped it +in a cloth and placed it in a box, put it away. Having put it away, +three times a day having taken the Snail and looked at it, she says, +"Our two parents having quarrelled with our elder brother drove him +away. On account of it our little elder brother brought you and gave +you to me. Owing to it [also], little round-backed elder brother, +there is grief in my mind." She having said and said [this], and +every day having said thus when putting it away, one day the Gamarala +stayed listening. + +Having been listening he says at the hand of the Gama-mahange, +"What, Bolan, is this thing that our girl is saying? You also come and +listen." Then the Gama-mahange having come and been listening, the two +persons spoke together, "It is through grief, indeed, that her elder +brother is not [here]. There is no need to say anything about it." + +Well then, while the girl in that manner for a considerable time is +saying and saying thus to the Shell Snail, one day when the girl is +saying so again, the snail shell having burst open a Prince was born +looking like a sun or a moon. + +After that, the girl having thrown away the bits of shell into which +the snail shell burst, bathed the Prince, and took him. Having sent +milk into a finger for the Prince, he continued to drink milk from +her finger. When he was there no long time a tale-bearer told the +King that there was a very good [looking] Prince at the Gamarala's +house. Afterwards the King having sent Ministers caused them to +look. The Ministers having looked and having gone, told the King, +"The Prince, indeed, is the royal Prince sort." + +Afterwards the King gave permission [300] for summoning the Prince and +the mother who was rearing the Prince to come to the palace. After +that, the Ministers having gone to the Gamarala's house brought the +Prince and the Gamarala's girl to the palace. + +Afterwards, the King taking charge of the Gamarala's girl and the +Prince, when for the Prince the age of about twelve years was filled +up, the King died. Having appointed the Prince to the sovereignty he +remained ruling the kingdom with the ten kingly virtues. + + + North-western Province. + + + +The feeding of a Prince from the finger is found in the Maha Bharata +(Drona Parva, lxii), in which Indra is represented as thus feeding +Prince Mandhatri, who made his appearance in the world out of his +father's left side, as a consequence of the latter's having drunk +some sacrificial butter or ghi, which had the magic property of +causing the birth of a son. The food thus provided was so nourishing +that the infant grew to twelve cubits in as many days. In A. von +Schiefner's Tibetan Tales (Ralston), this Prince was not fed thus, +but was suckled by the eighty thousand wives of his father, having +been born from a tumour on the crown of the King's head; his boyhood +occupied twenty-one million (and a few hundred thousand) years. + +In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 216, +in a legend of the founding of the Vaisali kingdom, two children +are described as being reared by a religious mendicant by means of +a supply of milk which issued from his thumbs. + + + + + + + + +NO. 155 + +THE QUEEN OF THE ROCK HOUSE [301] + + +A certain Gamarala had two daughters and two sons. During the time +when they were [there], the elder sister and the younger sister go +to the pansala to make flower offerings. Having gone, the younger +sister when making the flower offering wishes, "May I receive wealth," +she says. The elder sister when making the flower offering wished, +"May I succeed in eating the bodies of the relatives whom there are +of mine." The younger sister does not mention the form in which she +wishes this wish. + +When there is a little time [gone] in this manner, having spoken about +a marriage for the big daughter, the wedding was [made] ready. It +having taken place, they went calling her to another village. Having +gone, after a little time had gone the woman began to eat the men of +that city. Having eaten and eaten them, after the men of the city were +finished she ate also the husband who married [302] her. Belonging +to him a female child was born. Keeping the child, without anyone of +the city being with the woman she was alone. + +Then her father came. That day night, having given him amply to eat +and drink,--there was a house [303] adjoining the house [303] in which +she is; in the direction of the house in which she is, between that +house and this house the wall was closed with coconut leaves,--in +the house she allowed her father who came, to sleep at night. Having +given it she said, "Father, at this village is much small-pox. The men +of this village and my husband were lost [by it]. Having been lost, +[while] so much time was passing you did not remember me. It happened +that you did not want me; you have wanted only younger sister. It is +good. What am I to do?" Having said [this] she wept a weeping. [304] + +Thereupon the old man says, "No, daughter, I have been ill. Because +of it, indeed, I did not succeed in coming," he said. + +In that manner having said false words, having been weeping and +weeping, she told him to sleep in the house beyond the house in which +she is, and having spread mats gave them. Having given them she said, +"Father, don't you be afraid; I also, so long a time, remained alone, +indeed, with this child," she said. + +This woman also, having come away, lay down. [305] Having been lying +down, after her father went to sleep this woman brought a stick, +and having beaten and killed him, during that night ate that man also. + +Owing to that man's being missing, his son came. Him, also, in that +very way she ate. His younger brother also came; him, also, she ate +in that manner. + +Owing to the three persons, the persons who went, not coming, both +[the father's] wife and younger daughter went. When they went, says +this woman, "Ane! Mother, the men of this city, and father who came +from there also, and both younger brothers and all, died. Keeping +this girl, I am alone in this village. From anyone of you, at any time +whatever, there will not be assistance [for me]. I said you will come; +since yesterday I have been expecting you," and weeping she went in +front of her mother and younger sister. + +Having gone and talked, she allowed the two persons to sit in another +house. Having allowed them to sit in it, she made ready and gave +food and drink, and having allowed those two persons to lie down, +she told them to go to sleep. She also having gone lay down. + +What though she allowed this mother and daughter to sleep! In the mind +of that younger sister of hers is that formerly wished word when making +the flower offering. Owing to that circumstance she remained during +that day and night without sleep. Her mother, snoring and snoring, +was sleeping well. + +Having heard the snoring, this human-flesh-eating woman, taking +also the men-killing party, came in order to kill and eat these +two persons. When [they were] coming there, that girl cried out, +"Elder sister, a dog came," she cried. + +Then this girl having gone into the house, and having been in the +house, at the time of her coming half closing the door, said, "Ci, +Ci, dog!" and came crying out. In this way [the elder sister] came two +or three times. What of her coming! She was unable to eat them. [306] + +In this manner the girl having been awake, at the watch when it becomes +light came calling her mother, and they began to run away. At the time +when they were going this human-flesh-eating Rakshasi awoke. Having +awoke, when she looked she got to know that these two persons have +gone. Ascertaining it, that woman, learning that they had done this +very trick, began to run [after them]. At the time when she was going +running she met with these two persons. When meeting with them that +girl cried out. While [she was] coming, when the big woman looked +[back], having seen that this one is running [after them] she became +stone there. + +That girl began to run [off alone]. That Rakshasi having eaten the +point of the stone which her mother had become, when she looked that +girl was running off. Because she was unable to eat the stone she +bounded on the girl's path. When she was going bounding [on it], at the +root of an Indi (wild date) tree the door of a rock house opened. After +that, this Princess crept into the rock house [and the door closed +again]. After that, the Rakshasi who became a demon went away. + +Then, when a King, the Ministers, and gentlemen (mahattayo) came +walking, [the King] said a four-line verse. When he was saying it, +this Princess who was in the rock house at the root of the Indi tree +also said a four-line verse. Then anger having come to the King, he +said, "There! Who is the person who said that four-line verse? Look +and seek," he said. + +Thereupon, when the party sought and looked, anyone you like was not +there. The party having gone back, and come to the King, told him, +"O Lord, Your Majesty, we sought and looked everywhere; we indeed +are unable to find her," they said. + +After that, the King said yet a four-line verse. To that also the +Princess, being in the rock, said a four-line verse. At that time, +also, he told the Ministers to seek; on that occasion, too, they +could not find her. On that occasion, also, having come to the King, +they said, "O Lord, Your Majesty, we this time also looked; we indeed +are unable to find her," they said. + +After that, the King having gone near the spot where she said the +four-line verse, said yet also a four-line verse. When [he was] +saying it, having been very near under the ground she said a four-line +verse. Then the King asks, "Did a Yaka, or a Yaksani, or a Deity, +or a Devatawa (Godling) say that four-line verse? You must inform me +to-day," the King said. + +Then the Princess who is in the rock house at the root of the Indi +tree, said, "I am not a Yaka, and not a Deity, and not a Devatawa; I +am a human being. Who speaks outside there I cannot ascertain. Because +of it you must tell me who it is," the Princess who is in the rock +house at the root of the Indi tree said. + +Then the King says, "I am not a Yaka. Me indeed they call the King +of this city," the King said. + +"If so, is the truth the contrary, is the truth the contrary?" three +times she asked. + +The King also assured her of his kingly state. After that the stone +door of the rock house at the root of the Indi tree opened. After it +opened, having seen that the Queen was there, possessing a figure +endowed with much beauty, to the degree that he was unable to look +[at her], the King was minded to marry her. Having been so minded, +placing her on the back of the tusk elephant he went to the city at +which he stayed. + +Having gone [there, and married her], when a little time was going +a child was conceived (uppannaya) in the Queen's womb. When it was +conceived, because the city in which she stayed was a solitary city +(tani nuwara) in that country there was no midwife-mother. Because of +it, when going through the middle of the jungle in order to proceed +to yet [another] city, [she and the King arrived at an abandoned city]. + +Having arrived, this King walked around the city, and when he looked +about, from one house, only, he saw that smoke goes. Having seen +it he went to the house, and when he looked a woman and the woman's +little girl were [there]. After that, this woman saw that the King +is going. Having seen him she asked at the King's hand, "Lord, where +is Your Majesty going?" she asked. + +Then the King said, "The Queen of the rock house at the root of the +Indi tree having married me, she is with a child. For it there being +no midwife, I came to seek one," the King said. + +Then the Rakshasa-goblin [307] got into her mind, "What of my +younger sister's being hidden that day indeed! To-day I shall eat +her." Thinking [this], this woman-Rakshasi said, "Maharaja, I well +know midwifery. Regarding that indeed, why will you go to another +place and become wearied?" she said. + +The King having said, "It is good," on hearing her word went summoning +her. + +On the very day she went, in the night pains seized the Queen of +the rock house at the root of the Indi tree. She went to the place +where they were seizing her. When she went that Queen got to know +that she came in order to eat her. Although ascertaining it she did +not mention it to the King. + +Well then, [the Rakshasi] having come, during the night she bore +[a child]. After she bore [the child] that Rakshasi ate all the +after-birth (waedu-mas) that was there. The Queen did not tell that +also to the King. + +Well then, having finished (nimadu wela) at the parturition house +(waedu-ge[yi]n), during that night [the Queen] went to sleep. After +she went to sleep, lifting up the child and the Queen with the bed +on which they were sleeping, this Rakshasi during the night began to +go away. When going this Queen awoke. Having awoke, when going under +trees she broke and broke dead sticks, and put them into the bed for +weight to be caused (bara-gaehenda). On her placing them [there], +when the bed is being made heavy the Rakshasi says, "It is good; +make it heavy. What of my being unable to eat you, you having crept +into the rock house at the root of the Indi tree!" Saying and saying, +"To-day indeed I shall eat you," disputing and disputing with her +she went along. + +When she was going thus, a banyan branch had bent down to the path; +on the banyan branch this Queen hung. This Rakshasi went on, carrying +simply the bed. Having gone, having put the bed on the ground, when +she looked the Queen was not on the bed. + +Afterwards she came bounding again very near this banyan tree. This +one ascertained that unless [the Queen] goes near the banyan tree, +she is unable to go by another place. Ascertaining it, and having +gone on and on among the branches and among the leaves in the tree, +saying and saying, "I will eat thee, I will eat thee," she began to +walk about. Although she is walking about that Queen is not visible +through the power of the resolution of the Gods. + +Then, on the morning of the following day, when [the King] looked +this Queen is not [present]. Afterwards the King, together with the +Ministers, for the purpose of seeking the Queen having entered the +jungle forest wilderness, when going away to seek her, in the midst +of the forest, near a leafy banyan tree they heard a sound of a human +voice, "I will eat thee, I will eat thee." + +When they look what affair this is, the King's Queen and the child +are in the tree. That Rakshasi having said [to herself] that this +King will cut her down, ran off through fear. + +The King asked the royal Queen, "By what means came you here?" he +asked. + +Then the Queen said, "The midwife-mother came lifting my child and +me with the bed, in order to eat me." + +After that, the King having taken the Queen and gone, and having +sent her to the palace, made a bonfire (lit., fire-heap) in the +midst of the wilderness, and set fire to it. Having set fire to it, +when the smoke was going that Rakshasi having walked [there] asked, +"Regarding what circumstance is [this done]?" she asked. + +When she was asking the King said, "The Queen of the rock house at +the root of the Indi tree having died, we are making the tomb for +her relics (da sohon)," he said. + +As soon as he says it, [308] having said, "Ane! If I did not eat a +little flesh from my younger sister to-day, what am I living for?" she +sprang into the blazing heap; having sprung [into it] she died. The +King after that, together with the Queen, remained in happiness. + +Because through fear on the day when the stone door at the root of +the Indi tree opened, she sprang into the house, and having been +there was married to the King, she kept the name, "The Queen of the +Rock House at the root of the Indi tree." + + + North-western Province. + + + +This story contains references to several notions that are still +preserved in the villages, such as the fulfilment of wishes, either +silent or expressed aloud, when presenting offerings at the wiharas, +the protection of human beings by the personal intervention of guardian +deities, and the existence of internal apartments in certain rock +masses. A high rounded hill of gneiss is pointed out at Nirammulla, +in the North-western Province, [309] inside which King Vira-Bahu +is stated to have constructed a palace; and many flat rocks which +emit a hollow sound when trodden on are supposed to contain such an +apartment or "house" as that mentioned in this tale. The belief that a +human being may become a demon before death is, I think, not now held; +but in the Jataka story No. 321 (vol. iii, p. 48) a wicked boy became +a preta "while still alive." + +Examples of the wishes made on presenting religious offerings are +to be seen in the Jataka stories Nos. 514, 527, and 531. In Cinq +Cents Contes et Apologues (Chavannes), vol. ii, p. 137, it is stated, +"Thus, when one pronounces a wish in the name of acts productive of +goodness that one has effected, the realisation depends solely on +the heart and good fortune; whatever may be the mark at which one +aims there is no one who does not attain it." + +In Tales of the Sun (Mrs. H. Kingscote and Pandit Natesa Sastri), +p. 220, a girl who was being carried off by robbers while on her cot, +escaped like the Queen in this story. + +In Tales of the Punjab (Mrs. F. A. Steel), p. 227, the same incident +is found, the person who escaped being the wife of a barber, whom +thieves were carrying off. In this case she did not first increase +the load on the bed by branches or fruits. (See also vol. i, p. 357.) + +In Indian Fairy Tales (M. Stokes), p. 140, a Prince who was going in +search of a magic Bel fruit was instructed by a fakir how to take it, +and was warned that if he looked back while returning, he and his horse +would be turned into stone. This occurred, and nothing was then done +to them by the fairies and demons who were chasing them. Afterwards +the fakir found them, cut his little finger from the tip to the palm, +smeared the blood from it on the Prince's forehead and on the horse, +prayed to God, and they became alive again. + +In the Katha Sarit Sagara (Tawney), vol. i, p. 210, the son of a +Brahmana smashed with a lighted piece of wood the skull of a person who +was being burnt in a funeral pyre in a cemetery. Some of the brain flew +out and entered his open mouth, and he immediately became a Rakshasa. + +In the same work, vol. ii, p. 578, an Apsaras who was the wife of a +gambler was by a curse of Indra's turned into an image (apparently a +wooden or stone relief) on a pillar in a temple. The Jewish legend of +Lot's wife shows that the notion of such transformations, especially +when a person disobeyed an injunction not to look back, was of very +ancient date. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., pp. 191 ff., four Princes +were changed into stones by a Jogi, or Hindu ascetic. In a footnote, +p. 192, Mr. Knowles gives references to such metamorphoses elsewhere, +among them being the turning of a hunter into stone [310] owing to a +curse by Damayanti. Mr. Knowles states that many stones in Kashmir are +believed to be the petrified bodies of men who have been cursed. I do +not remember seeing or hearing of any instances of such petrifaction in +Ceylon, but we may gather from the story just given and that numbered +136 that such a belief is held there. + +In the same work, pp. 401-403, there is an account of two Princes who +went in search of a wonderful bird, and were changed into stone when +they turned back in alarm. Their younger brother was more successful, +and got a pot of magic water, which when sprinkled on his brothers +and on many other stones lying on the ground, caused them to resume +their human state. + +In Folk-Tales from an Eastern Forest (W. Skeat), p. 67, it is remarked +that the Malays believe that there were once numerous gigantic spirits +who could transform people whom they addressed by name into wood +or stone. + +In the Preface to The Kathakoça, p. xiii, Mr. Tawney quoted +Dr. Bühler's words regarding the Jain belief in animism,--that souls +are to be found "in apparently lifeless masses, in stone, in clods of +earth, in drops of water, in fire and in wind"--and mentions that as +far as he knew, the Jains stand alone in this belief. Nevertheless, +in the cases of Ahalya and Rambha, and the Apsaras of the Katha +Sarit Sagara,--who, while she was in the form of an image or relief, +shed tears on seeing her husband,--as well as in the examples in +the other folk-tales, [311] the notion appears to be that the soul +or spirit continued to exist in the petrified body, which was ready +to return to its original state as soon as some necessary occurrence +took place, whether a sprinkling of charmed water which neutralised +the former spell, or the termination of a period fixed by a curse, +or otherwise. We can perhaps see further evidence of the existence of +the same belief in India and Ceylon in the stone statues of guardian +deities, such as Bhairava, Nagas, Yakshas, and Rakshasas, carved at +religious edifices; they, as well as the figures in the Euphrates +Valley and Egypt, appear to have been thought to act as protectors +because, although formed of stone, a soul existed in them, that is, +so far as evil spirits were concerned they were living stones, and +not mere scarecrows. + +In Cinq Cents Contes et Apologues (Chavannes), vol. iii, p. 219, +there is an account of the death and burial of a Prince aged fifteen, +whose soul remained in his body afterwards. When a pine tree which had +been planted over the grave sent down a root that reached his heart, +the soul became alarmed, climbed up the root, and lodged among the +leaves of the tree. It had other adventures. + +In the Arabian Nights (Lady Burton's ed., vol. i, p. 145), a lady +described her arrival at a city in which the King and Queen and all +the inhabitants had been transformed by Allah into black stones, +with the sole exception of the King's only son, a devout Muhammadan. + +In vol. vi of the same work, p. 121, a man arrived at a great city in +which all the inhabitants, with the exception of the royal Princess, +had been changed into stone at the prayer of a Muhammadan Prophet. In +both these instances the petrified persons were not revived. + +See also the Notes after the last story in vol. iii. + +In Kaffir Folk-Lore (Theal), p. 36, a rock opened at a boy's request, +and he and his sister lived in it, leaving and returning at will. At +p. 83, some boys when chased by cannibals took refuge in a rock which +"a little man" turned into a hut; to the cannibals it was still a rock. + +With regard to the remarks on the last page, two Sinhalese histories, +the Rajavaliya and Pujavaliya, give a legend which indicates a belief +that even the statues of guardian animals possessed souls. It is +recorded of King Mitta-Sena (A.D. 435-436) that on one occasion when +the state elephant was not ready for him when he had been worshipping +the Tooth-relic of Buddha, "the King became angry and asked whether +the great elephant image could not take him on its back. The elephant, +made of tile [brick] and mortar, approached the King, made him to +sit on his back, took the King to the city, placed him in the palace, +and went away" (Raj., Gunasekara's translation, p. 54). + +It is probable that the figures of guardian animals or deities carved +only in relief, or even represented in paintings, may have been +thought to possess souls of their own--that is, to act protectively +as sentient beings. + +It is merely a step forward to the idea in the Quatrain of wise old +Omar Khayyam:-- + + + "I saw a busy potter by the way + Kneading with might and main a lump of clay; + And lo! the clay cried, 'Use me tenderly, + I was a man myself but yesterday!'" + + + + + + + + +NO. 155A + +THE STORY OF THE ELDER SISTER AND YOUNGER BROTHER + + +At a certain village there was a Gamarala. While a woman contracting +(lit., tying) marriage with him was [there], a female child and a +male child were born. After they two were born the woman died. + +After that, for the man they again brought a woman. Because the woman +[312] did not take notice of the children, the children think, "There +is no advantage to us in staying here; let us leave the country and +go." Having said [this] they began to go. + +While they were thus going they entered a forest jungle, and at the +time when they were proceeding in it the flowers of a Kina tree [313] +having blossomed and faded, the elder sister picked up flowers that +had fallen, and took them and smelt them. + +Having said, "These flowers are not good," the younger brother went +up the tree and plucked flowers. At the time when he was descending +the younger brother disappeared (naeti-wuna). The elder sister through +grief at it remained at the bottom of the tree. + +While a King of the city was going hunting, having seen that the +woman is staying under the tree, the King came near and spoke [to +her]. Thereupon the woman did not speak; but the King, holding her +by the hand, [314] went summoning her to the city [and married her]. + +While staying at the city, the woman having become pregnant a child +was born. The King told her to fix a name for the child. Then also +(et) the woman did not speak. + +While the two persons were staying thus for a little time, again a +child was born. The King told the woman to fix a name for that child +also. Then also this woman did not speak. "Why don't you speak?" the +King asked. Then also she did not speak. + +On yet a day, the King went hunting with the Ministers, and having +gone walking and come near the city, told the Ministers to go. The +Ministers having gone there, say at the hand of that woman, "A bear +bit (lit., ate) the King to-day." + +When they are saying it falsely, the Queen, taking the two children, +and having descended from the palace to the path, and fallen on the +ground, sitting down says to the two Princes, "Sun-rays Prince, +Moon-rays Prince, weep ye for your father; I am weeping for my +younger brother." + +The King having secretly come again near the palace, remained +listening. Having seen it, the Queen, taking the two Princes, got +into (etul-wunaya) the palace. The King having come to the palace +and entered it, said, "Why did you not speak for so much time?" + +Then the Queen says, "After our mother was summoned and came to our +father, after I and a younger brother were born our mother died. Then +they brought a step-mother. Because that mother disregards [315] +younger brother and me, younger brother and I left the country, +and having entered a forest jungle, when we were coming the flowers +of a Kina tree had blossomed and fallen. Taking the faded flowers I +smelt them. Thereupon younger brother said, 'Don't smell the faded +flowers; I will pluck and give [you] flowers.' Having said [this] +and gone up the tree, at the time when [after] plucking the flowers +he was descending, younger brother disappeared. Owing to grief at +that I remained unable to speak." + +Afterwards the King, taking axe and saw and calling people, having +gone near the Kina tree, and cut and sawn the tree, when he looked +[inside it] the younger brother who was lost was [there]. Then the +King, calling the younger brother, came to the city, and showed him +to the elder sister. The elder sister arrived at happiness again. + + + North-western Province. + + + +The story provides no explanation of the cause of the brother's +imprisonment inside the trunk of the tree. Apparently the +deity--presumably a Yaka--who resided in the tree punished him in +this manner for plucking the flowers, yet the King cut down the tree +with impunity. At the present day, the Sinhalese villagers would +not venture to injure or pluck flowers from a tree infested by a +Yaka. Many years ago all refused to fell a Kumbuk tree of this kind +which it was necessary to remove from an embankment I was restoring; +but some of my Tamil coolies had not the same scruples when encouraged +by extra pay, to counterbalance the risk. Probably they would have +been less venturesome in their own country. + +The notion that a person may exist inside a tree trunk in a state of +suspended animation is found in other folk-tales. In No. 47, vol. i, +a Naga Princess became a tree; in an Indian variant on p. 269, the +tree was a girl imprisoned thus by Rakshasas. (See the notes after +No. 155, and also p. 245 of this volume.) + + + + + + + + +NO. 156 + +THE QUEEN AND THE BEGGAR + + +At a city there exists a Beggar, begging, and continuing to eat +[thus]. There is a travellers' shed near the pool at which the Queen of +that city bathes. The Beggar having come [after] begging and begging, +eats at that travellers' shed. + +When the Queen was coming [after] bathing in the water, the Beggar +went in front of her. Having said, "Why did a Beggar like thee come, +and come in contact with me?" [316] she spat three times. + +He having felt (lit., thought) much shame, went to the house of the +washerman who cleans the cloths of the city. He remained doing work for +him for wages. The washerman asked, "Why are you working for wages?" + +"[In order] one day to get the crown and [royal] suit of clothes +[317] I am working for wages,--at the time when the King (raju) +is coming to the chamber," [he said]. + +At the time when [the King] was coming to the chamber in which is +the Queen, he stopped, investigating [matters]. Before the King came, +[the Beggar], putting on the royal ornaments [and clothes], went. The +guards finished the auspicious wish; [318] after that he went into +the chamber. + +The Queen having come and given the auspicious wish, he forbade the +adjuration. [319] When forbidding it, having said, "What [sort of] +woman art thou also!" he spat in her face. This one having spat +went away. + +After that the King came. The guards thought, "To-day the King went +here; what came he again for?" After he went to the chamber the +Queen did not give him the auspicious wish. The King inquired why +she did that. + +Having said, "Now, on one occasion (gamanaka), as I am bad you spat +in my face; have I now become good?" she asked. + +After that, the King [on hearing her account] sitting down there, +wrote two bars of a four-line stanza (siwpada de padayak):-- + + + "The angry tone displayed, the King is desolating; + The courier bold who charmed my love, long bound, is flying. + Speak not so harshly, here with frowns me eyeing; + He will not long rejoice, I pride that day abating." [320] + + +Having given these two bars of a four-line stanza to the Ministers, +[321] he said he will give many offices to persons who explain +them. [322] + + + North-western Province. + + + + + + + + +NO. 157 + +THE FROG IN THE QUEEN'S NOSE + + +In a certain country there are a woman and a man, it is said. The +woman has also a paramour. One day the man went to a rice field to +plough. At that time, this woman having quickly cooked milk-rice, +made it ready to give to her paramour to eat. + +While that man (her husband) was ploughing, the yoke broke; after +that, the man came home. Having seen that the man was coming, she +quickly put the pot of milk-rice under the bed in the maduwa (open +shed). That man as soon as he came sat upon the bed; then the man +was burnt [by the hot rice under him]. Thereupon the man looked under +the bed. When he was looking he saw the pot of milk-rice. Afterwards, +having taken the milk-rice the man ate it. + +At that time, when the Queen of the King of the country was smelling +a flower, a little young frog that was in the flower had gone into +her nose, seven days before. Up to that very time, six men came, +saying that they can take out the frog; they came at the rate of a +man a day. Having come there, when he is unable to take it out they +cut the man's neck. At that rate they beheaded the six men who came. + +That day the King caused the proclamation tom-toms to be beaten:--"To +the person who should take out the young frog that is in the Queen's +nose, I will give a district from the kingdom, and goods [amounting] +to a tusk elephant's load." + +Then this woman having heard it, went running, and said, "My husband +can," and stopped the proclamation tom-toms. [323] She stopped them +because the man of the house ate the milk-rice without her succeeding +in giving it to the paramour, with the motive that having killed this +man she should take the paramour to live [there]. + +Having stopped the proclamation tom-toms, and come near her husband, +she said, "I stopped the proclamation tom-toms now. You go, and having +taken out that young frog which is in the Queen's nose, come back." + +Then this man through fear of death lamented, and said, "Now six men +have been beheaded, men who thoroughly know medical treatment. I not +knowing anything of this, when I have gone there they will seize me +at once and behead me. What is this you did?" + +Thereupon, through anger about the milk-rice she said, "There is +no staying talking and talking in that way. Go quickly." As she was +saying the words, the messenger whom the King sent arrived there to +take the man to the palace. + +Well then, having [thus] quickly driven away the man, the woman +speedily cooked milk-rice again, and having sent to the paramour to +come, and given him to eat, made the man stop at that very house. + +Then the woman says to the paramour, "Thus, in that manner the +gallows-bird [324] of our house by this time will be killed. Now +then, you remain [here] without fear." The paramour having said, +"It is good," stayed there. + +Well then, when the messenger brought that man to the palace, he said +to the King: "Maharaja, Your Majesty, this man can take out the frog." + +While he was there, having become ready for death, the King, having +been sitting at the place where the Queen is, says to this man, +"Ha, it is good. Now then, don't stop [there] looking. If thou canst, +apply medical treatment for this and take thou out the young frog. If +thou canst not, be ready for death." + +Thereupon that man, having become more afraid also than he was, +began to relate the things that happened to the man:-- + + + "When to plough I went away, snapped the wooden yoke in twain; + When the yoke in pieces broke, slowly home I come again; + When I to the house returned, I upon the bed remain; + When upon the bed I lay, felt my rear a burning pain; + When my hinder part I burned, 'neath the bed I search amain; + When beneath the bed I look, hidden milk-rice there had lain. + As I ate that rice, I ween these afflictions on me rain. + Having this affliction seen, jump out, O Froggy-pawn!" [325] + + +Having said [this] he ended. The Queen, from the time when he began +to tell this story being without a place for passing down the breath, +when this story was becoming ended, because that breath had been shut +back gave a snort [326] (huh gala), and when she was sending the breath +from her nose, the young frog quite of itself fell to the ground. + +Well then, having given this man a district from the kingdom, and +goods [amounting] to a tusk elephant's load, they made him stay at +the palace itself. That woman became bound to that paramour. + + + North-western Province. + + + +In the Arabian Nights (Lady Burton's ed., vol. iii, p. 360), an Arab +doctor was taken before a King, who ordered him to cure his sick +daughter. He was told by the attendants that all who failed were +put to death. He discovered that her malady was a religious one, +and cured her. + + + + + + + + +NO. 158 + +CONCERNING A BEAR AND THE QUEEN + + +At a certain city there were a sister and two brothers. These three +one day went to eat Damba [fruits]. Having gone thus, the two brothers +went up the Damba tree, [327] the sister remained on the ground. + +At that time a Bear having come, went off, taking the woman. Having +thus gone, placing her in a rock cave he provided subsistence for +her. Thereupon the two brothers, being unable to find her, went home. + +During the time while the Princess was in the rock cave she was rearing +a cock. On yet [another] day the two Princes in order to make search +for the Princess went into the midst of the forest. Then having heard +the crowing of the cock which the Princess was rearing, they went to +that place. At that time the Bear was not there; on account of food +it went into the midst of the forest. + +Then [the brothers] having met with the sister, they spoke to her. The +Princess said, "The time when the Bear comes is near. Because of that +return to the village, and come to-morrow morning to go with me." So +both of them went to the village. + +After that, the Bear having come, at the words which he had heard +walked away growling and growling with anger. Thereafter the two +brothers came, and returned with the Princess to the village. Two +children had been born to the Bear; with those two also they went. + +Thereupon the Bear having come to the rock cave, and perceived when +he looked that the Princess and children were not [there], came +[after them] of his own accord. When he came, he saw by the light +the Queen and two children. Those two sprang off and went away. + +The Bear asked the Queen, "What are you going for?" + +"A cleverer Bear than you told me to come. Because of that I am going," +she said. + +The Bear having said, "Where is there a cleverer Bear than I? Show +me him," went [with her]. + +Then the Queen, having gone near a well, showed the reflection of +the Bear that was at the bottom of the water. At that time the Bear +which was on the ground sprang into the well in order to bite the +Bear that was in the well. Having sprung in he died. + +Then the two brothers, and the Princess, and the two children went +home and stayed there. + + North-central Province. + + + +In Le Pantcha-Tantra of the Abbé Dubois, the animals had made an +agreement with a savage lion that one of them should be given to +it each day. When the jackal's turn came he determined to find some +way of destroying their enemy. Seeing his own reflection in a well, +he went to the lion and informed him that another lion was concealed +in a well, and waiting for an opportunity to kill him. When the lion +demanded to be shown him, the jackal led him to the well; showed +him his own reflection, and the lion sprang at it. The jackal then +summoned the other animals, which rolled large stones into the well +and killed the lion. + +In the Hitopadesa there is a similar story, the two animals being a +lion and a stag which said another lion had delayed it. + +In Indian Fables (Ramaswami Raju), p. 82, the animals were a tiger +and hare. + +In Folk-lore of the Telugus (G. R. Subramiah Pantulu), p. 15, they +were a lion and fox (jackal) which stated that another lion had +carried off a fox that it was bringing as the lion's food. + +In Indian Nights' Entertainment (Swynnerton), p. 4, they were a tiger +and a hare which laid the blame on another tiger for his being late, +saying it claimed the country. + +In Old Deccan Days (M. Frere), p. 172, they were a lion and a jackal +and his wife who stated that they had been delayed by another lion. + +In The Enchanted Parrot (Rev. B. H. Wortham) this story is +No. XXXI. The animals were a lion and a hare which said he had been +kept a prisoner by a rival lion. This is the form of the tale in the +Katha Sarit Sagara (Tawney), vol. ii, p. 32. + +In Folk-Tales from Tibet (O'Connor), p. 51, they were also a lion and +a hare which recommended the lion to eat a large and fierce animal +that lived in a pond, in place of itself. + +In Fables and Folk-Tales from an Eastern Forest (W. Skeat), p. 28, +they were a tiger and a mouse-deer which said it had been stopped by +an old tiger with a flying-squirrel sitting on its muzzle, and so +had been unable to bring it an animal for food. The squirrel which +accompanied the mouse-deer sat on the tiger's muzzle and the deer +on its hind-quarters when it went to drive the other away. The tiger +then sprang at its reflection in the river, and was drowned. + + + + + + + + +NO. 159 + +THE LEOPARD AND THE PRINCESS + + +In a certain country there are seven Princes, it is said. Younger +than all seven there is their younger sister. For the seven Princes +seven Princesses have been brought; a Prince having been brought for +the younger sister, is settled there. + +While they are thus, the younger sister has pregnancy longings +(doladuk). One day, while the younger sister and her elder brothers +were going to their houses, having seen the whole seven Princesses +eating Damba [fruits] the younger sister also stayed there to eat them, +and asked at the hand of the eldest sister-in-law, "Sister-in-law, +a Damba fruit for me also." + +Then the sister-in-law said, "There will not be Damba here to give." + +She asked at the hand of the next sister-in-law. That sister-in-law +also replied in the same way. Thus, in that manner having asked at +the hand of the whole seven, not even one person gave it. + +Afterwards, the younger sister having cooked and eaten, went alone +to pluck Damba, and having ascended the Damba tree, while she was +eating Damba it became night. + +A Leopard having come near the Damba tree [said], "[How] if you should +throw down a Damba branch with your golden little hand?" + +After that, the Princess threw down a Damba branch. The Leopard having +eaten [the fruit on] it, said again, "[How] if you should throw down +a Damba branch with your golden little hand?" + +Again she threw one down. Then the Leopard said, "Holding fast, fast, +[how] if you should slowly slowly descend?" + +Then through fear the Princess is there without descending. + +The Leopard another time said, "Holding fast, fast, [how] if you +should slowly slowly descend?" + +The Princess descended. Then the Leopard, placing the Princess on +his back, went to his rock cave. While living in that manner the +Princess bore a child. The Leopard and Princess stayed there very +trustfully. The Leopard had much goods. The paddy store-rooms had been +filled, the millet store-rooms had been filled, the meneri store-rooms +had been filled, there are many cattle. + +When they had been living there many days, the Leopard said, "I am +about to go on a journey to-morrow; I shall be unable to return for +two or three days. You, shutting the rock cave, must be [here]. Until +the time when I come do not go outside." On the following day the +Leopard went away. + +Well then, while the Princess was alone in the rock cave, the elder +brothers of the Princess having come hunting, a great rain rained. The +Princes having been [sheltering] near a tree, when they were walking +along in the rain they met with the rock cave, and saw also their +younger sister. + +"What art thou here for? We sought and sought so much time, and could +not find thee. Here thou art! What was the manner in which thou camest +here?" they asked at the hand of their younger sister. + +Then the younger sister said, "I asked for Damba at the hand of +sisters-in-law. The whole seven did not give it. On account of that +I came to eat Damba, and while I was alone in the Damba tree the +Leopard came. + +"Afterwards he told me to throw down a Damba branch; I threw down +two Damba branches. Saying and saying [it was only] until the time +when the Leopard was going, I stayed in the tree. + +"While I was there it became night. Then the Leopard told me to +descend. I stayed [there] without descending. The Leopard told me +twice to descend. Afterwards I descended. The Leopard, putting me on +his back, came here. From that day I am living here." + +Then the Princes asked, "Where is the Leopard?" + +The Princess said, "This morning he went somewhere or other; he said +he will not come for a day or two." + +After that, the Princes said, "No matter for that one; let us go away +home. We will take the things that are here." + +The Princess said, "I will not." What of her saying, "I will not!" The +Princes, having taken all the [household] things that were there, +said to the Princess, "Let us go." + +Afterwards the Princess through anger cut that child, and hung it +aloft, near the hearth. She placed the small pot on the hearth, and +taking a [piece of] muslin, all along the path tore and tore and threw +down pieces, until the time when they went to the house. Having gone +there, without eating she is crying and crying. + +Then the Leopard came near the rock cave, and saw that the child +having been cut had been hung up; and having seen, also, that the +Princess was not there, came away. + +Having come all along the path on which the muslin has been torn +and thrown down, and having come up to the house [in a human form]; +he saw that the Princess is there. While the Leopard is in the open +space in front of the house, the Princess saw that the Leopard is +[there]; and having come laughing, and given water to the Leopard +to wash his face, and given sitting accommodation, and betel to eat, +she is cooking in order to give the Leopard to eat. + +Then the Princes placed an earthen pot of water on the hearth, to +become heated. After it became heated, they cut a hole very deeply, +and put sticks on it, and above that leaves, and above that earth; +and having taken the pot of water and placed it there, they came near +the Leopard, and said to the Leopard, "Let us go, brother-in-law, +to bathe." + +The Leopard said, "I cannot bathe, brother-in-law. As I was coming +I bathed; I cannot bathe another time." + +While the Leopard was saying he could not, having gone calling the +Leopard they told him to place his feet at the place where those sticks +and leaves and earth have been put; and having told him to bend, they +poured that pot of boiling water on the Leopard's body. That one having +fallen into the hole that was cut deep, died. Those seven Princes +having thrown in earth and filled it up, came away and ate cooked rice. + +That younger sister, having cooked and finished, seeks the +Leopard. While she is seeking him the sisters-in-law say, +"Sister-in-law, you eat that cooked rice. Elder brother is eating +cooked rice here." + +The Princess is [there] without eating. While she is there the +sisters-in-law say again, "Sister-in-law, eat; elder brother is eating +cooked rice here. He will not come there, having become angry that +you have come [away]." + +After that, the Princess came to look [for him]. Having looked at the +whole seven houses without finding the Leopard, she went to the place +where he bathed, and when she looked [saw that] earth was [newly] +cut and placed there. + +Having seen it, thinking, "Here indeed having murdered him, this +earth has been cut and placed [over him]," she went into the house, +and did not eat; and having been weeping and weeping, and been two +or three days without food, the Princess died through very grief at +the loss of the Leopard. + +The eight Princes and the seven Princesses, taking the Leopard's +goods and the Princess's goods, remained there. + + + North-western Province. + + + +In The Indian Antiquary, vol. xiv, p. 135 ff. (Folklore in Southern +India, p. 116), in a Tamil story by Natesa Sastri, a girl who had +married and gone off with a tiger disguised in the form of a Brahmana +youth, escaped when her three brothers, in response to her request +sent by a crow, came to rescue her. She first tore in two the tiger +cub she had borne, and hung the pieces to roast over the fire. The +tiger followed in the form of a youth, was well received, and food +was cooked. On the pretext of giving him the customary oil bath +(of Southern India) before dining, the brothers put sticks across +the well, and laid mats over them. When the tiger-youth sat there +for the bath he fell into the well, which they filled with stones, +etc. The girl raised a pillar (apparently of mud) over the well, +with a tulasi (basil) plant at the top; and during the rest of her +life she smeared the pillar in the morning and evening with cow-dung, +and watered the plant. + +In the Kolhan folk-tales (Bompas), appended to Folklore of the Santal +Parganas, p. 454, a tiger which assisted a Raja by carrying a load +of grass for him, received in marriage one of the Raja's daughters +as a recompense. He ate her, and when he went to ask for another in +her place, saying she had died, boiling water was poured over him +while he was asleep, and he was killed. At p. 470, a Raja married a +she-bear which took the place of his bride in her palankin; apparently +the bear had a human form. + +In Folk-Tales of Kashmir (Knowles), 2nd ed., p. 57, the concealed +pit-fall into which people fell is found. It was dug in one of the +rooms of a merchant's house. A King, his son, and his wife the Queen +were entrapped; but the King's daughter-in-law suspected some trick, +refused to enter the house, and rescued them. + +There is a variant in the coast districts on the north bank of the +River Congo, in West Africa. In Notes on the Folklore of the Fjort +(Dennett), p. 49, a girl who had run away from home on account of +her sisters' bad treatment of her, was married to a man who was a +murderer. She wanted to return to her mother, made a flying basket, +and escaped in it, carrying off his ornaments and slaves. Her husband +saw the basket going through the air, and followed it. The girl's +relations received him well, dug a deep hole and covered it with sticks +and a mat, and prepared a great quantity of boiling water. Then they +called the girl and her husband to sit there, placing the man over +the hole. He fell into it, the water and burning wood were thrown +over him, and he died. + +This Sinhalese story contains the only instance I have met with in +Ceylon of a belief in power of the lower animals to take the form +of men, with the exception of tales in which they have a removable +skin or shell which hides a human form. In China the fox is thought +to have the power of taking a human shape at will, and in Cinq Cents +Contes et Apologues (Chavannes), vol. i, p. 76, one of these animals +became a man in order to obtain a bag of roasted grain to present to +an aged Brahmana. In Folklore of the Santal Parganas (collected by +Rev. Dr. Bodding), p. 442, a man who had learnt witchcraft turned +himself into a tiger in order to eat a calf. He gave his wife a +piece of root first, and told her that when she applied it to his +nose he would become a man again. Such changes as that occur in the +Indian story numbered 266 in vol. iii, and its Sinhalese variants, +in which the animals can then resume their human form. + +It is a common belief in Africa that some animals have this power +(having the souls of men in them), and also that human beings can +transform themselves into the lower animals, usually dangerous ones. In +Reynard the Fox in Southern Africa (Dr. Bleek), p. 57, in a Hottentot +story a woman became a lion at her husband's request, in order to catch +a zebra for their food. In The Fetish Folk of West Africa (Milligan), +p. 226, it is stated that "there is a man in the Gaboon of whom the +whole community believes that he frequently changes himself into a +leopard in order to steal sheep and to devour a whole sheep at a meal." + + + + + + + + +NO. 160 + +THE STORY OF THE FOOLISH LEOPARD + + +In a certain country, at the season when a Gamarala and his son are +causing cattle to graze, having constructed a fold in a good manner +the Gamarala encloses the cattle in the fold. + +One day, the Gamarala's son having driven in the cattle, while he +was blocking up the gap (entrance) of the fold the Gamarala said, +it is said, "Ade! Close the gap well; leopards and other animals +(kotiyo-botiyo [328]) will come." + +When he was there, a big Leopard which was near having heard this +speech that he is making, thinks, "The Leopard indeed is I; what is +the Botiya?" In fear, with various ideas [about it], he got inside +the fold; but having thought that the Botiya will come now, he went +into the midst of the calves, and in the middle of them, his happiness +being ended, he remained. + +In the meantime, a thief having got inside the fold, came +lifting and lifting up the calves [to ascertain which was the +heaviest]. Having come near the Leopard, when he lifted it up he +placed the Leopard on his shoulder [in order to carry it away], +because it was very heavy. The Leopard thinks, "This one, indeed, +is the Botiya." Having thought, "Should I [try to] escape he will +kill me," it was motionless. And the thief because he went quickly in +the night [with it], for that reason thought that the calf was very +good. At the time when he turned and looked at it he perceived that +it was a Leopard, and he considered in what manner he could escape. + +Having seen a hill near there, near an abandoned pansala (the +residence of a Buddhist monk), the man threw it down from the hill, +and got inside the pansala. When he shut the door, anger having come +to the Leopard by reason of the harm done to him [owing to his fall], +at the time when he was near the door [trying to enter in order to +kill the man], a Jackal asked the Leopard, "Why is this?" + +When he told the Jackal the reason, the Jackal thought he would like +to eat the Leopard's flesh, [and therefore said], "I will tell you, +Sir, a stratagem for opening the door. Should you put that tail of +yours, Sir, through that hole the door will open." + +At the time when he said [this], the Leopard having thought that by +this skilful act the door will open, put his tail through. Thereupon +the thief twisted the tail round the post that was near the door. + +At the time when he was holding it, the Jackal went to the rice field +near there in which men were working. While the Jackal was crying +and crying out to the men, "Please come near, please come near," +they went near the pansala. Having seen the Leopard, and beaten and +killed the Leopard, they took away the skin, it is said. + +Then the Jackal with much delight ate the Leopard's flesh, it is said. + + + North-western Province. + + + +This story is a variant of No. 70 in vol. i. + +In The Orientalist, vol. iv, p. 30, Mr. W. Goonetilleke gave a +nearly similar story. The fold was one in which goats and sheep were +enclosed. The man carried off the leopard which was concealed among +them, and on discovering his mistake threw it down into a stream as +he was crossing an edanda, or foot-bridge made of a tree trunk. He +then ran off and got hid in a corn-store, where the jackal told him +to twist the tail round a post, as related in vol. i, p. 368. + +In The Indian Antiquary, vol. xiv, p. 77 (Tales of the Sun, p. 93), +in a Tamil story given by Natesa Sastri, a shepherd, when he left his +flock temporarily, fixed his stick at the place with his rug over it, +and told it to keep watch, or some thief or bhuta or kuta might try to +steal one. A bhuta, or evil spirit, which had come for this purpose, +overheard this, and being afraid of the unknown animal called a kuta, +lay down amid the flock. Two men who came to steal a goat selected the +bhuta, and carried it off as being the fattest. Thinking these were +the kutas, the bhuta tried to escape, and eventually melted away. The +later incidents do not resemble those of this Sinhalese story. + + + + + + + + +NO. 161 + +THE STORY OF THE DABUKKA [329] + + +In a certain country there were a man's eight asses. One of them having +been lost one day, while he was going seeking and looking for it [he +saw] in the night that there was a house near a great jungle. In the +house he heard a talk. After that he halted, and when he is listening +to ascertain what is this talk which he hears, a woman says, "Ane! O +Gods, during this night I indeed am not afraid of either an elephant, +or a bear, or a leopard, or a Yaka; I am only afraid of the Dabukka," +she said. + +The Leopard listening very near there said [to himself], "What is the +Dabukka of which she is afraid, which is greater than the elephant, +and the bear, and the leopard, and the Yaka?" Having become afraid +in his mind he stood on one side, and remained looking [out for it]. + +Then the man who being without that ass sought for it, saw the +Leopard [in the semi-darkness], and having said, "Is it the ass?" went +running and mounted on the back of the Leopard. Saying, "O ass of the +strumpet's son, why were you hidden last night?" he began to beat the +Leopard. Having thought "Ade! It is this indeed they call the Dabukka," +through fear it began to run away. + +As it was becoming light, that man, perceiving that it was the Leopard, +jumped off its back, and having gone running crept inside a hollow +in a tree. + +The Leopard having gone running on and fallen, a Jackal, seeing that +it was panting, asked, "Friend, what are you staying there for as +though you have been frightened?" + +"Friend, during the whole of yester-night the Dabukka, having mounted +on my back, drove me about, beating and beating me enough to kill me." + +Then the Jackal says, "Though you were afraid of it I indeed am not +afraid. Show me it. Let us go for me to eat up that one," he said. + +The Leopard says, "I will not go first," he said. + +The Jackal said, "Pull out a creeper, and tying it at your waist tie +[the other end] on my neck," he said. + +When they had tied the creeper, after the Jackal went in front near +the tree in which that man stayed, the Leopard said, "There. It is +in the hollow in that tree, indeed," he said. + +The Jackal snarled. Then when the man struck the Jackal in the midst +of the mouth his teeth were broken. After that, [both of them], +the Jackal howling and howling, having run off and gone away, when +they were out of breath a Bear came and asked "Friends, what are you +panting for to that extent?" + +The Leopard says, "Yester-night the Dabukka killed me. The Jackal +having gone to eat it, when he howled and snarled it broke two [of his] +teeth," he said. + +Then the Bear said, "What of your being unable [to kill it]! Let us +go, for me to eat up that one." + +The whole three went, the Bear being in front and close to it the +Jackal; the Leopard went behind them. Having gone, they showed the +Bear the place where the man was. The Bear having put its head inside +the hollow in the tree, roared. Then the man seized the hair of its +head fast with his hand. When it was drawing its head back the hair +came out. Then the whole three, speaking and speaking, ran away, +with their teeth chattering and their tails between their legs. + +Afterwards the man having descended from the tree to the ground, +came to his village with a party of men. + + + North-western Province. + + + +In Indian Fairy Tales (Thornhill), p. 227, a tiger heard an old woman +say, "I do not fear the tiger; what I fear is the dripping; when the +rain falls the dripping comes through the thatch and troubles me." The +tiger lay still, dreading the coming of the terrible Dripping. A +washerman whose ass had strayed came there, and thinking he had +found it struck it with his stick and drove it to the village pound, +where he fastened it by the leg, the tiger believing he must be the +Dripping. In the morning it begged for mercy, and was allowed to go +on promising to leave the district and not eat men. + +In Old Deccan Days (M. Frere), p. 206, the same story is repeated, +the ass being one belonging to a potter who seized the tiger, beat +and kicked it, rode it home, tied it to a post, and went to bed. Next +day everyone came to see it, and the Raja gave the man great rewards, +and made him a General. + +In Indian Nights' Entertainment (Swynnerton), p. 211, when a weaver +who had been ordered to kill a tiger was entering his house he +saw it outside. Saying loudly that he was going to kill the tiger, +he added that he did not care for the wet or the tiger, but only +for the dripping of the rain from the roof. The tiger was afraid, +and slunk into an outhouse, the door of which the weaver immediately +shut and locked. Next morning he reported that he had captured it +with his hands, without the use of weapons. + +In a Malinka story of Senegambia in Contes Soudanais (C. Monteil), +p. 137, a hare, while its partner, a hyæna, collected firewood, hid +the flesh of a cow that they had killed, in a hollow baobab tree, +the entrance being too small to admit the hyæna. The latter returned +with an ostrich and saw the hare there. The ostrich came forward to +seize it, but when its head was inside the hare slipped a noose over +it and half-choked it. In its struggles the ostrich laid an egg, +which the hyæna immediately devoured. The hare then induced it to +believe that when they were half choked in the same way hyænas laid +much better eggs. The hyæna accordingly inserted its head, and was +noosed and strangled. + + + + + + + + +NO. 162 + +THE LEOPARD AND THE CALF + + +In a certain country, while cattle are coming along eating and eating +food, a Leopard having been hidden and been there looking out seized +a small Calf out of them, and at first ate an ear. + +Then the Calf says, "I am insufficient for food for you. When I +have become big you can eat me, therefore let me go," he said to +the Leopard. At that time the Leopard having said, "It is good," +allowed the Calf to go. + +In a little time, having seen that the Calf has become big the +Leopard came to eat him. Thereupon the Bull (the grown-up calf) says +to the Leopard, "You cannot eat me in that way. Go to the jungle, +and breaking a large creeper [330] come [back with it]," he said. + +Then when the Leopard brought a creeper the Bull said to the Leopard, +"Tie an end round your waist [331] and the other end tie on my neck," +he said. + +The Bull having dropped heated dung while the Leopard was doing thus, +began to run in all directions [after they were tied together]. When he +is running thus the Leopard says to the Bull [as he was jolted about], + + + Bale--di--no--kae--kota While young--not--having--eaten thee + Ma--ata--modakan--kota On my--part--I--did--foolishly. + Gassa--gassa--no--duwa Jolting,--jolting--me,--don't--run, + Periya--kan--kota O thou--great--short--earèd--one. + + +The Leopard having been much wounded in this way, died. + +The Bull went near his master's son; he unfastened the Bull. + + + North-western Province. + + + +In Tales of the Punjab (Mrs. F. A. Steel), p. 70, a lamb escaped from +several animals that wanted to eat it by telling them to wait until +it grew fatter. In the end it was eaten by a jackal. + +In Folk-Tales from Tibet (O'Connor), p. 43, a wolf that was about to +eat a young wild ass was persuaded by it to wait a few months until +it became fatter. When the time came for meeting it, the wolf was +joined by a fox and a hare, to which it promised to give a share of +the meat. The hare's suggestion that to avoid the loss of the blood +the ass should be strangled was adopted, the fox borrowed a rope +from a shepherd, the hare put slip-knots over the necks of each of +the animals, and holding the end of the rope itself gave the word +for all to pull. When they did so the wolf and fox were strangled, +and the ass escaped. + + + + + + + + +NO. 163 + +THE ASH-PUMPKIN FRUIT PRINCE + + +At a certain time at a certain village there were a husband and a +wife. During the time when they were [there] the two together went +to a chena. Having gone, [after] plucking an Ash-pumpkin they brought +it and placed it in a large pot under seven earthen cooking pots. + +When not much time had gone, the seven earthen cooking pots were +shaken. Then this party having opened the mouths of the cooking pots, +when they looked a Python had filled up the large pot. + +After that, the party plaited seven beds. [332] Having plaited them, +they caused the Python to sleep on the seven beds. + +Next, having gone to a place where seven daughters were, they asked +for an assistant (a wife) for that Python. Having asked, they brought +the eldest sister. Having brought her, when they opened the house door +the woman having seen this Python and being afraid, said, "Ane! The +way in which fathers have sought and given me in marriage!" and just +as it became light the girl went home. + +In that manner they brought the six women. All six being afraid of +this Python went away. + +They brought the youngest girl of the seven. [She] having come there, +when two or three months had gone they opened the house door. After +that, the girl having seen the Python and being afraid, said in +distress, "Ane! The danger that my parents have made for me, having +given me in diga [marriage] to a Python! There is no place for me to +lie down." + +Thereupon the Python having made room on one out of the seven beds, +remained on six. + +On the following day she spoke in the same manner. Then the Python, +having made room on two out of the seven beds, remained on five. On +the following day in the evening she spoke in the same manner; then +the Python, having made room on three out of the seven beds, was +on four. On the following day in the evening she spoke in the same +manner; then the Python, having made room on four out of the seven +beds, was on three. On the following day evening she said the same; +then the Python, having made room on five out of the seven beds, +was on two. On the following day evening she said the same; then the +Python, having made room on six out of the seven beds, was on one. + +On the seventh day morning the Python came to the veranda. At that +time, the mother-in-law of the woman who had come in diga [marriage] +to the Python, said to the woman, "Daughter, lower a little paddy +from the corn store, [333] and having winnowed, boil it." + +Then the woman (girl), for the sake of causing the Python to speak, +applied (dunna, presented) the forked pole [for raising the conical +roof] on the outer side of the eaves. [334] + +Then the Python says, "In our country our mother said that on the +other side (lit., hand) is the way." + +Thereupon the woman, having applied the forked pole on the inner side, +and raised the (conical) roof, and lowered paddy, put it on the outer +side of the winnowing tray, and began to winnow it. + +Then the Python says, "It is not in that way. In our country our +mother said on the other side is the way." So the woman put it on +the inner side of the winnowing tray, and winnowed the paddy. + +Having winnowed it, still for the sake of causing the Python to +speak she put the paddy on the outer side of the large cooking pot, +and prepared (lit., made) to boil it. + +Thereupon the Python says, "It is not in that way. In our country +our mother said on the other side is the way." So the woman, having +put it inside the large cooking pot, boiled the paddy. + +Still for the sake of causing the Python to speak having [taken out +the paddy, and] placed it on the outer side of the mat, she prepared +to spread out the paddy to dry. + +Thereupon the Python says, "It is not in that way. In our country +our mother said on the other side is the way." So the woman, having +put it on the inner side of the mat, spread out the paddy to dry. + +The woman, also for the sake of causing the Python to speak, having +[taken it up after it was dried, and] placed it on the outer side +(end) of the paddy mortar, prepared to pound the paddy. + +Thereupon the Python says, "It is not in that way. In our country our +mother said at the other side (end) is the way." So having put it on +the inside, and pounded the paddy [to remove the skin], she winnowed +it. (It was now cleaned rice, ready for cooking.) + +Then a Bana (reading of the Buddhist Scriptures) having been appointed +at the pansala near that village, all are going to the Bana. This +woman says, "Owing to the fate which my parents have made for me +there is also no hearing Bana [for me]." + +Thereupon the Python says, "Haven't you bracelets and rings to put +on as ornaments? Haven't you dresses? Wearing them and adorning +[yourself] in a good manner, go with our parents," he said. + +Then the woman says, "Other good caste (rate) women go, sending the +men first. [335] It does not matter that I must go alone!" + +Thereupon, still the Python says, "I am staying at home. Go with my +parents," he said. + +Then while the woman was going with her mother-in-law's party to hear +Bana, the Python, having got hid, remained at the road on which she +intended to go. At that time the Python having taken off his Python +jacket and having placed it on the clothes-line in the enclosure +(malu ane), went to hear the Bana [in the form of a Prince]. + +Thereupon, this woman having seen her husband who was going to the +pansala, came home, and having taken the Python jacket which was +placed on the clothes-line in the enclosure and put it [in the fire] +on the hearth, the woman, too, went back to hear the Bana. Thereafter, +the Python Prince having returned, when he looked for the Python jacket +it had been put on the hearth [and burnt]. Thereupon he remained as +a husband for that woman. + +After that, when not much time had gone, telling her, and +having prepared, they went to the house of his mother-in-law and +father-in-law. Thereupon the six women who were brought at first for +the Python, having said, "Ane! Our husband is coming," came in front +[of him]. + +Then this younger woman, having said, "At first having said ye do +not want him, how does the Prince who has come become yours now? He +belongs only to me," began to quarrel [with them]. + +Then of those six women the eldest woman having longed for this Python +Prince, said, "Father, seek for a Python for me, and give me it," +and remained without eating and without drinking. + +Thereupon, the man being unable to get rid [of the importunity] of +that eldest daughter, calling men and having gone, and having set +nets, when they were driving (elawana-kota) the middle of the forest +a Python was caught in the net. + +Having brought the Python, the father of the woman, having asked her +and said he brought it as her husband, put it in the house (room) +of the woman, and said, "There. Take charge of it." + +Thereupon the woman having gone into the house, [after] shutting the +door unfastened the sack in which was the Python. Then the Python +seized the woman, and twisting around her, making fold after fold, +began to eat her. + +At that time, the father of the woman [hearing sounds] like throwing +down coconuts in the corn store, like pouring water into the water +jar, said two or three times, "Don't kill my daughter, Ade!" Then the +Python, having completely swallowed the woman, remained [as though] +unconscious. + +On the following day, in the morning, the woman's parents having +come and said, "Daughter, open the door," called her two or three +times. Having called her, when they looked [for a reply] she did +not speak. + +Because of that, having broken [through] the wall near the door bolt, +and opened the door, when they looked, the Python, having swallowed +the woman, [336] remained [as though] unconscious. Thereupon, they +drove away and sent off the Python. + + + North-central Province. + + + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 595, a dependant +of King Vikramaditya became a python on eating a gourd which he +found in a garden. He was restored to his former shape by means of +a sternutatory which was made from the extract obtained from a plant. + +In Chinese Nights' Entertainment (A. M. Fielde), p. 45, a man promised +to give one of his three daughters in marriage to a serpent that seized +him. The two elder ones refused; the youngest agreed to marry it. She +lived with the snake in a palace. On her return one day with water +from a distant spring after the well dried up she found the serpent +dying of thirst, and plunged it in the water. The spell which bound +it being thus neutralised it became a handsome man, with whom she +continued to dwell happily. + +In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), +p. 255, a herd-boy who saw a girl throw off a dog skin that she wore, +and bathe, afterwards insisted on marrying this dog. Each night she +removed the skin and went out, until on one occasion he threw the +skin into the fire, after which she retained her human form. A friend +of his determined to imitate him, and married a bitch with the usual +ceremonies; but on the way home she was so savage that he let her go, +and he was laughed at so much that he hanged himself. + +At p. 227 there is an account of a caterpillar boy who at night took +off his outer skin and went to dance. The Princess who had selected +and married him burnt his skin one night, and he retained his Prince's +form afterwards. + + + + + + + + +NO. 164 + +THE KABARAGOYA AND THE WIDOW + + +In a certain country, to the house of a widow woman a Kabaragoya [337] +continually comes. While time is going, the Kabaragoya, trusting the +old woman, having come to the house dwells there. + +After much time went by, the Kabaragoya being like a son told the +widow woman to find and give him a woman (wife). + +At that time, "Son, look at the manner of our house; besides that, +to a Kabaragoya who will give a Kabaragoyi (female Kabaragoya)?" the +widow asked. + +And the Kabaragoya having heard that speech, that very day night +entreated that his house should be like a royal palace. On the +following day morning, at the time when he looked the house was +particoloured (wisituruwa) like a royal palace. + +The Kabaragoya that day also told her to seek and give him a +woman. And the widow after that went to seek a woman in marriage for +the Kabaragoya. + +There were seven Princesses of the King of that country who had come +of age. The widow having gone near (kara) the King (raju), when she +told him the matter he told her to take a person who was willing. And +the widow having gone near the royal daughters, asked, "There is an +only Kabaragoya of mine; is anyone willing to be married to it?" + +Six out of the seven royal daughters having said, "Are we also +female Kabaragoyas to go with Kabaragoyas?" scolded and struck her; +the young royal Princess who was the last, said, "Mother, I will go." + +At that time having come summoning the royal Princess, she married +and gave her to the Kabaragoya. + +After a little time went thus, for the purpose of the occasion of a +certain feast the King [338] sent a letter to the Kabaragoya and his +royal daughter, [inviting them to it]. Thereupon the royal Princess +having said, "Ane! How shall I go with this Kabaragoya, without +shame?" While she is grieving, the Kabaragoya went to a certain rock +cave, and having taken off and put there the Kabaragoya jacket, and +decorated himself [in the form of a Prince], with royal ornaments, +returned. At that time the royal daughter also, much pleased, went +to the royal palace. + +After that, this Prince, wearing royal ornaments, remained in the +appearance of a Prince. + + + Uva Province. + + + +In Kaffir Folk-Tales (Theal), p. 38, a girl chose a crocodile as +her husband. When at his request she licked his face he cast off the +crocodile skin, and became a man. In a note (p. 209) the author states +that he had been bewitched by his enemies. + + + + + + + + +NO. 165 + +THE FROG JACKET + + +In a certain country, at a house there was a very wealthy nobleman +(sitana), but he had no children. Having seen that the men of the +country are giving their children in diga [marriage] he was much +grieved. + +While he is thus, one day at the time when he went to the rice field, +having said, "Father," a certain female Frog fell weeping at the edge +of his foot; and the nobleman having brought this female Frog home, +nourished it. + +One day, having started on a journey, and tied up a bundle of cooked +rice, and in the midst of it having put several rings, at the time +when he was going along the path taking the bundle of cooked rice +it became night while [he was] near a house, and he went there for +the resting-place. + +At that house there was a young man. In the evening having unfastened +the bundle of cooked rice, at the time when he was eating the rice +he met with the rings, and having said, "Ane! My daughter's rings +have fallen into the bundle of cooked rice," he showed them to the +house people. + +Thereupon the house persons asked, "Is there a daughter?" + +"Yes, an only daughter of mine," he said. + +"There is an only male child of mine, also. Will you give your daughter +to him?" the house-wife asked. + +The nobleman having said, "It is good," [after] fixing a day came away. + +On the appointed day, to look at the young woman the young man and +his two parents came. At the time when they asked the nobleman, "Where +is the daughter?" he said, "To-day she went with her grandfather." + +Having said, "If so, on such and such a day we will come to summon +her to go," they went away. + +On that day, at the time when the young man and his two parents +came he showed them his female Frog. After that, the young man's +two parents were not satisfied, but the young man being satisfied, +summoning the female Frog they went away. + +After a little time went by, they were to go to a [wedding] festival +house. While the young man was in sorrow thinking of it, this +female Frog took off her frog jacket [and thereupon became a young +woman]. After that they went to the festival house. During the time +afterwards, these two according to the usual custom dwelt excellently +[together]. + + + Uva Province. + + + + + + + + +NO. 166 + +THE FOUR-FACED KING AND THE TURTLE + + +At a certain city there was a King with four faces. The King thought +he must take the city called Ibbawa. [339] For ten million lakhs +(a billion) of turtles who are in that Ibbawa city, the Chief is the +Turtle King. + +To kill the Turtle King and seize the city this Four-faced King went, +taking many troops, and taking his sword. Having gone there, after +having surrounded Ibbawa city, and set guards (raekala), he sent a +letter to the Turtle King: "What is it? Wilt thou give thy city to +us? If not, wilt thou fight?" + +Thereupon the Turtle King says, "For thy having thy four faces we are +not afraid. What of thy four faces! We are dwelling with iron dishes +both above and below us. Shouldst thou shoot at us and strike us, +no harm will befall us." + +Afterwards the Four-faced King, having said, "Ha! If so, let us fight," +began to fight. + +The Turtle King says to the other turtles, "Do ye decorate yourselves +to go to battle." He gave notice to the whole of the turtles. + +The Four-faced King having ascertained that the turtles were being +decorated for the battle, the King became afraid, and thought of +going back. Because the King at first had not seen the turtles, +although the Turtle King was about a yojana (perhaps sixteen miles) +high and broad, and since it was the royal city, he says, "We did +not come for the war, O Turtle King. I came to ask to marry Your +Majesty's daughter to my son, Prince Kimbiya." + +After that, the Turtle King thinks, "At no time were men able to be +tied [in marriage] to us. Because of it, we must give our daughter +Gal-ibbi (Tortoise)." Having said [this] he was satisfied. So the +Four-faced King and the King's army entered Ibbawa city. + +Well then, the Turtle King having given quarters to the army and the +Four-faced King, made ready food. Because before that the turtles were +not accustomed to give food and drink to men, having brought putrid +birds (kunu sakunu) that turtles eat and drink, they gave them to all. + +After that, the Four-faced King says, "We do not eat this food." + +Then the turtles ask, "If so, O Four-faced King, what do you eat?" + +Thereupon the Four-faced King said, "We eat rice and curry." + +Then because the Turtle King receives the thing he wished for, +having created very suitable food he gave it to the Four-faced King +and the army. + +After that, the Turtle King and the Four-faced King having spoken +[about it], appointed the [wedding] festival for the seventh day +from to-day. + +The Four-faced King and the army having come to [their own] city, say, +"We will not summon a [bride in] marriage from those turtles." Having +said it, they remained without going to Ibbawa city. + +This Turtle King, after seven days passed, says to the other turtles, +"Having said that they will take a [bride in] marriage from us, they +treated us with contempt. Because of it, let us go to fight with the +Four-faced King." + +Well then, the Turtle King, having come with the ten million lakhs +of turtles, [after] setting guards round the city of the Four-faced +King, says to the Four-faced King, "Will you fight with us, or take +the marriage that was first spoken of?" + +After that, the Four-faced King began to fight with the Turtle +King. Having fought for seven days, the Four-faced King having been +defeated, and the city people also being killed, the Turtle King +got the sovereignty of the city. Having spared only the son of the +Four-faced King, Prince Kimbiya, to that Prince he gave Gal-Ibbi, +the daughter of the Turtle King. Beginning from that time, the Turtle +King exercised the sovereignty over both cities. + +Having summoned Gal-Ibbi [in marriage] seven Princes were begotten +by Prince Kimbiya. The seven persons after they became big and great +ascertaining that they were born from the womb of the tortoise, the +mother of each of them, through shame ripping open (lit., splitting) +each other, the whole seven died. + + + North-western Province. + + + + + + + + +NO. 167 + +THE STORY OF THE COBRA AND THE PRINCE + + +In a country, during the time when a Prince is causing cattle to graze, +the cattle having borne [calves] he goes to take milk in the morning +every day, it is said. + +While he was going one day, at the time when he was bringing milk +having met with a Nagaya and a female Cobra, [340] the Nagaya said, +"Will you bring and give me every day, morning by morning, one leaf-cup +of milk?" [341] he asked. The Prince said, "I will bring and give it." + +When he was bringing and giving it no long time, one day when he was +taking the milk on that day the Nagaya was not [there]; the female +Cobra and a Rat-snake were [there]. Well then, at his hand the female +Cobra asked for the leaf-cup of milk. The Prince did not give it; +he poured the milk into an ant-hill. + +At the time when the Nagaya came from the journey on which he went, +the female Cobra says, "The Prince having come, not giving the milk +went away." When she said this, the Nagaya having become angry went +to the house at which the Prince stays, and remained at the corner +of the mat on which the Prince sleeps. + +While it is [there] the Prince says [aloud to himself], "Now for +a long time I was going and giving milk to a Nagaya and a female +Cobra. To-day I went, taking the milk. When I was going the Nagaya +was not [there]. Because the female Cobra and a Rat-snake were on +the ant-hill, the female Cobra asked me for the milk. Not giving it +I came home, having poured it into an ant-hill." + +The Nagaya having become angry regarding it, came back, and having +bitten and killed the female Cobra, heaped her up. On the following +morning, at the time when the Prince took the milk only the Nagaya was +[there]; the female Cobra was killed. + +Further, the Nagaya says to the Prince, "Lie down there." + +The Prince without lying down began to run away. At the time when +the Nagaya was going chasing after him the Prince fell. The Cobra +having mounted on his breast, [said], "Do you without fear extend +your tongue." + +The Prince afterwards in fear stretched out his tongue. On his tongue +the Nagaya with the Nagaya's tongue wrote letters. "Having heard all +kinds of creatures talk you will understand them. Do not tell it to +anyone," [he said]. Afterwards the Nagaya died. He burnt up the Nagaya. + +The Prince having come home, while he is [there], when the Prince's +wife is coming out from the house small red ants (kumbiyo) say, +"A woman like the boards of this door, having trampled [on us] on +going and coming, kills us," they said. The Prince having understood +it, laughed. + +When his wife in various ways was asking, "Why did you laugh?" anger +having come to him [he determined to burn himself on a funeral pyre, +so] he said, "You in the morning having cooked food and apportioned +it to me too, eat you also." + +Having eaten it, at the time when they are going, taking an axe, and a +[water] gourd, and fire, two pigs having been digging and digging at +a tank a pig says, "That Prince to-day will die." + +The [other] pig says, "The Prince will not die. Having constructed +a funeral pyre (saeyak), the Prince will mount on it. Water-thirst +having come, he will tell his wife to bring water," it said. "She +having gone, when she is bringing the water she will slip and fall +and will die," it said. + +He having constructed the funeral pyre, when the Prince mounted on +it a water-thirst came. He told his wife to bring water. She went +[to the tank for it], and having gone slipping through the amount of +the weight, she fell in the water and died. Having put his wife on +the pyre and burnt her, afterwards he went home. + + + North-western Province. + + + +This story affords an illustration of a common belief in Ceylon, +that cobras sometimes pair with rat-snakes. The Prince is evidently +thought to have acted in a becoming manner in refusing to give the +milk to the female cobra when she was improperly associating with +the rat-snake during the absence of her mate. + +Regarding the drinking of milk by cobras, mention is made in the Jataka +story No. 146 (vol. i, p. 311) of an offering of milk, among other +things, made to Nagas. Dr. Chalmers Mitchell, F.R.S., the Secretary +to the Zoological Society, has been good enough to reply as follows +to my inquiry regarding the drinking of milk by cobras:--"I have not +myself seen Cobras drinking milk, but I am sure that they will do so, +and I see no reason to doubt it, as certainly many other snakes will +drink milk." + +In Cinq Cents Contes et Apologues (Chavannes), vol. i, p. 382, there +is a story the first part of which is a variant of this one, the +latter part being a variant of the tale which follows. The daughter +of a Naga King was beaten by a cow-herd, and complained to her father +that the King of the country had done it. The Naga went at night as a +snake, and while under the King's bed heard him tell the Queen that +he had saved the girl from the cow-herd. Next day the Naga appeared +before the King, offered to fulfil any wish of the King's, and at his +request gave him the power of understanding the speech of all animals, +informing him that he must be careful to let no one know of it (or, +as the translator added in a note, the penalty would be death). + +When the King afterwards laughed on hearing the talk of some +butterflies about their food, the Queen vainly asked the reason. After +this occurred three times the Queen threatened to kill herself. The +Naga, to save the King, by its magic power caused hundreds of sheep to +cross a river in his presence. When the ram refused to return for a ewe +she threatened to commit suicide, and reminded him that the King was +about to lose his life because of his wife. The ram replied that the +King was a fool to perish for the sake of his wife, and that the ewe +might die, he had others. The King reflected that he had less wisdom +than the ram, and when his wife again threatened to kill herself told +her that she was free to do so; he had many wives and did not need her. + +In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), +p. 394, a cow-herd who had relieved a Bonga (deity) of a heavy stone +which had been placed on him, received from him the power to understand +the language of ants. To give him this knowledge the Bonga merely blew +into his ear. One day, when the man laughed heartily on hearing two +ants abuse each other over a grain of rice, his wife insisted on being +told the cause. On his telling her he lost the power conferred on him. + + + + + + + + +NO. 168 + +THE ANT STORY + + +At a city there is a King who knows the Ant language. At the time when +the King and his Queen, both of them, are continuing to eat sugar-cane, +a male Red Ant (kumbiya) and the Ant's wife having said, "Let us go to +eat sugar-cane," went to the place where the two persons are eating it. + +Thereupon, the male Ant says, "Ane! Bolan, the things that women eat +I cannot eat. Do you eat them. I will eat the things that the King +is eating," the male Ant said to the Ant-wife. She having said, "It +is good," out of the refuse which the King and Queen having eaten and +eaten throw down, the male Ant eats the refuse which the King throws +down, and the female Ant eats the refuse which the Queen throws down. + +Then the male Ant's belly being filled, he spoke to the Ant-wife, +and said, "Now then, let us go." Then she says, "It is insufficient +for me yet." Thereupon the male Ant says, "In any case women would +be gluttonous; their bellies are large," he said. + +The King, understanding it, laughed. These two filling their bellies +went away. Thereupon the Queen asks the King, "What did you laugh +at? Please tell me," she asks. The King does not tell her. Well then, +every day she asks. + +The King, being unable to get rid of it, went away into the midst of a +forest. Having gone [there], while he was walking and walking in the +forest, Sakra, having seen that this King is walking about hungry, +creates five hundred Grey Monkeys (Semnopithecus) in the forest, +plucking and plucking Mora [342] [fruit]. The party are eating +[the fruits]. + +A female Monkey having said, "I don't want those things," quarrelled +with the male Monkey. "If so, what shall I give thee?" the male +Monkey asked. + +Having seen that there is a large Mora fruit at the end of the branch, +she says, "Pluck that and give me it (dinan)." + +"One cannot go there to pluck that; eat thou these," the male Monkey +said. The female Monkey said, "I will not." + +Thereupon the male Monkey says, "If five hundred are able to eat these, +why canst thou not eat them?" Having said it, the male Monkey, taking +a stick, beats her well. Then the female Monkey, weeping and weeping, +was saying, "I will eat these." + +The King having been looking on at this quarrel, thinks, "These +irrational animals are not afraid of their wives." Thinking, "Why am +I in this fear?" he came to the King's palace [after] breaking a stick. + +At the very time when he was coming, the Queen said, "Tell me what +it was you laughed at that day." + +Thereupon, at the time when the King, holding the Queen's hair-knot, +was beating her, saying and saying, "Will you ask me again?" the +Queen began to cry, saying and saying, "Ane! Lord, I will not ask +again." Thereupon the King remained [there] quietly. + + + North-western Province. + + + +In The Jataka, No. 386 (vol. iii, p. 175), a Naga King gave a King of +Benares a spell which enabled him to understand all sounds. One day he +heard ants conversing regarding the food that had fallen on the ground; +on another occasion he heard flies talking; on a third he overheard +more ant talk. As he laughed each time, the Queen pestered him about +it and wanted to know the spell, to give which the Naga had warned him +would ensure his instant death. When he was about to yield, Sakra saved +him by advising him to beat his wife as the usual preliminary before +repeating the spell to her; this effectually checked her curiosity. + + + + + + + + +NO. 169 + +THE GAMARALA AND THE COCK + + +In a certain country a Gamarala was continually quarrelling with his +wife. In the Gamarala a disposition was manifested for ascertaining +the motives of others. + +At the Gamarala's house there were twelve hens for one cock. One day, +the two old people quarrelling while the Gamarala is on the raised +veranda, the cock says to the hens, "Ane! What a fool this Gamarala +is! I am keeping in order twelve wives; my master is unable to keep +in order one wife. Should my wives make a disturbance I will beat +the whole of them well," he said. + +The Gamarala having understood the motive for which the cock said it, +and shame having been produced, went into the house and beat his wife +well. After that, the woman and the Gamarala without a quarrel dwelt +excellently [together]. + +Although this Gamarala can ascertain the motive in the minds of others, +he does not tell it at any time to anybody. One day, the Gamarala and +his wife having gone to the cattle shed (gawa maduwa), while they were +[there] an ass asked a bull that having ploughed from morning was +brought and tied [there], "Friend, is that work very difficult?" The +friend to that remark says, "At present I have not strength to walk," +he said. + +The Gamarala having understood that talk laughed. His wife teased +him much and asked the reason why he laughed. Because of the woman's +plaguing him the Gamarala said, "I laughed because this bull grinned +at the cow." + + + Uva Province. + + + +In the Arabian Nights (Lady Burton's ed., vol. i, p. 13), a merchant +heard an ass advise a bull to feign sickness and refuse to draw the +plough or to eat, so as to get a holiday. He made the ass pull the +plough all day in its place. The ass then said to the bull that +their master had ordered the bull to be killed if it refused to +plough again, and the merchant laughed until he fell on his back. His +wife pestered him for the reason, which he could not give on pain of +instant death. As he was about to tell her, the dog rebuked a cock +for crowing and flapping its wings when their master was going to +die. The cock replied that if their master would give his wife a good +beating with mulberry twigs he might enjoy life in peace. The merchant +accordingly beat her until she was nearly senseless, and she became +"submissive as a wife should be." + + + + + + + + +NO. 170 + +CONCERNING THE GOLDEN PEACOCK + + +In a certain country there is a King, it is said. Near the city +there is also a mountain; on the mountain a [golden-coloured] Peacock +lodges. A Vaedda of that country saw that the Peacock lodges on the +mountain; having seen it the Vaedda for a long time made efforts to +seize the Peacock. + +At that time the Peacock, getting to know that this Vaedda is saying, +"I will seize it," went to another mountain. Having gone, during +the time while it was at the mountain this Vaedda got to know of +it. Learning about it, the Vaedda went near that mountain also, +and made efforts to seize the Peacock. Age having gone to the Vaedda +while he was trying to catch [it], when he was about (lit., making) +to die he told the Vaedda's son about the matter of the Peacock. While +saying it the Vaedda died. + +After the Vaedda's son became big he went near the mountain on which +the Peacock lodged. Having gone there, owing to its freedom from danger +(abiyata) he was unable to seize this Peacock. "I at least must seize +this Peacock," he thought. + +After that, taking a pair of noose-posts (mala-kanu), and catching also +a peahen, he went there as the first light came, and having fixed the +pair of noose-posts he made the peahen cry out. When it was crying out +the Peacock came and perched (waehaewwa) near the peahen. Thereupon it +was fastened at the pair of noose-posts, and while it was fastened +the Vaedda went and seized the Peacock. The Vaedda, seizing it, +released the Peacock from the pair of noose-posts. Having released it +and said [to himself] that the Peacock is dead, he placed it on one +side. Having put it aside he opened the noose of the noose-posts. In +the twinkling of an eye the Peacock, having been as though dead, +flew away. The Vaedda sorrowed more than his first sorrow [at being +unable to catch it]. + +The Peacock having flown away, without staying in that country went +to another country. In that country it began to lodge on a mountain +of that country also. At the time when a Vaedda of that country was +going hunting he met with the Peacock alone, and told the King of that +country, "There is a gold-coloured Peacock at such and such a cave." + +When he said it the King caused the notification tom-toms to be beaten, +and told all the Vaeddas of that country to come. Then all the Vaeddas +came. After they came the King said, "On such and such a mountain a +Peacock lodges. Catching the Peacock come back." + +Then the Vaeddas having gone tried to catch it; the Vaeddas were unable +to catch it, so the Vaeddas told the King, "We cannot catch it." Then +the King having become angry with the Vaeddas said, "Without staying +in my country go ye to another country." So the Vaeddas went away. + +Out of them one Vaedda stopped and said to the King, "O Lord, Your +Majesty, I will go quite alone and come back [after] catching it." + +Then having said, "It is good," the King asked, "To catch the Peacock +what are the things you want?" + +The Vaedda said, "I want, for five days, food-expenses and a pair of +noose-posts." So the King gave them. + +Then the Vaedda, taking the articles also, went near the +mountain. Having gone there, he stayed for three or four days to get to +know the time when the Peacock comes and goes for food; he learnt the +times when the Peacock comes and goes. [After] learning them having +fixed the pair of noose-posts in the morning before it became light, +he made the peahen [which he had caught and brought with him] call in +the very same manner as at first. Then the Peacock came and perched +on the pair of noose-posts [and was caught]. Thereupon the Vaedda, +taking the Peacock, came near the King. The King took the Peacock, +and gave the Vaedda many presents and distinctions. Having given them +he kept the Peacock. + +When it had been there in that way a considerable time, a King of +another country, taking his army also, came to seize that city. At +the time when he came, this King having prepared to go to the war and +having come carrying the Peacock, said, "Should I win in this war I +will free thee; if not, I will kill thee." + +Then the Peacock said, "Taking my feather, and placing it on your +head, and tying it there, should you go you will win." So the King +having gone in that manner conquered in that war. + +Having conquered he came to the palace, and having come near +the Peacock, he says, "By thy power, indeed, I conquered in this +war." Having said, "Because of it, half the kingdom is for thee, +the other half for me," dividing the kingdom he remained there. + + + North-western Province. + + + +In The Jataka, No. 159 (vol. ii, p. 23), and also No. 491 (vol. iv, +p. 210), there is a story of a Golden Peacock. "The egg which contained +him had a shell as yellow as a kanikara bud; and when he broke the +shell, he became a Golden Peacock, fair and lovely, with beautiful +red lines under his wings." We learn that "when day dawned, as he +sat upon the hill [at Dandaka], watching the sun rise, he composed a +Brahma spell to preserve himself safe in his own feeding-ground." It +was as follows:-- + + + There he rises, king all-seeing, + Making all things bright with his golden light. + Thee I worship, glorious being, + Making all things bright with thy golden light. + Keep me safe, I pray + Through the coming day. [343] + + +During the reign of six Kings it could not be captured on account +of the spell, but at last a hunter with the assistance of a tame +peahen owing to whose presence the bird forgot to utter the spell, +succeeded in catching it in a spring net. [344] The Peacock proved +to the satisfaction of the King that he had been a devout monarch +himself in a former life, keeping the five Precepts, and after being +rewarded with an existence in the heaven of Sakra had been re-born +on earth as a Golden Peacock. After this he was allowed to return to +"the golden hill of Dandaka." The bird admitted that "all who eat of +me become immortal and have eternal youth." In the second story the +Peacock was released by the hunter, whom he converted to Buddhism. + +In all the earlier part of this Jataka tale there is no trace of +Buddhism; the Peacock was a sun worshipper, pure and simple. It is +evident that the latter part has been tacked on to it in order to +give it a Buddhist complexion. + +It is possible, therefore, that the Sinhalese form of the tale +preserves an early version which the composer of the Jataka story +modified to suit his purpose. See my note in vol. i, p. 240, on the +story of the Jackal and the Turtle. + + + + + + + + +NO. 171 + +THE STORY OF THE BRAHMANA'S KITTEN + + +In a certain country a Brahmana reared a kitten, it is said. He said +that he reared the kitten in order to give it [in marriage] to the +greatest person of all in this world. + +After the kitten became big he took it to give to the Sun, the +Divine King. [345] Having taken it there he gave it to the Sun, +the Divine King. + +The Sun, the Divine King, asked, "What is the reason why you brought +this kitten?" + +Then the Brahmana said, "Rearing this kitten since the day when it +was little, [346] I have brought it to give to the greatest person +of all in this world." + +Then the Sun, the Divine King, said, "Although I fall as sun-heat +(awwa) like fire, into the world, there is a greater person than +I. Mr. Rain-cloud [347] having come, when he has spread his car for +himself I am unable to do anything. The gentleman is greater than +I. Because of it, having taken it give it to the gentleman." + +After that, the Brahmana having taken the kitten gave it to the +Rain-cloud. + +Then the Rain-cloud asked, "What is the reason why you brought this +kitten?" + +Then the Brahmana said, "I reared this kitten since the day when it +was little, to give it [in marriage] to the Sun, the Divine King. When +I brought and gave it to the Sun, the Divine King, he said, 'There is +a greater person than I. Give it to Mr. Rain-cloud.' Because of it, +I brought this kitten to give it to you to marry." + +Then the Rain-cloud says, "I, the Rain-cloud, having come, what of +my car's spreading out and remaining! The Wind-cloud having come, +and smashed and torn me into bits, throws me down. He is greater than +I. Because of it give it to him." + +After that, the Brahmana having taken the kitten gave it to the +Wind-cloud. Then the Wind-cloud asked, "What did you bring this +kitten for?" + +Then the Brahmana said, "I reared this kitten since the day when it was +little, to give it [in marriage] to [His Majesty of] the Sun race. The +Sun, the Divine King, told me to give it to the Rain-cloud. The +Rain-cloud told me to give it to the Wind-cloud. Because of it, +I brought it to give it to you to marry." + +Then the Wind-cloud says, "I, the Wind-cloud, having gone, what of my +going throwing down the Rain-cloud and smashing the trees! I am unable +to do anything to the Ground [348] Ant-hill. However much wind blows, +the Ant-hill does not even shake. Because of it he is greater than +I. Take it and give it to him." + +After that, the Brahmana having taken the kitten gave it to the Ground +Ant-hill. Then the Ground Ant-hill asked, "What have you brought this +kitten for?" + +Then the Brahmana says, "I reared this kitten to give it [in marriage] +to His Majesty the Sun. When I brought it near the Sun, the Divine +King, he told me to give it to the Rain-cloud. The Rain-cloud told +me to give it to the Wind-cloud. The Wind-cloud said, 'There is a +greater than I, the Ground Ant-hill. Give it to him.' Because of it +I brought it to give it to you." + +Then the Ground Ant-hill said, "The Sun, the Divine King, can do +nothing to me, the Rain-cloud can do nothing to me, the Wind-cloud +can do nothing to me, but there is a greater person than I, the Bull +(gon-madaya). He having come and gored me, smashes me and throws me +down. Because of that give it to the Bull." + +After that, the Brahmana having taken the kitten gave it to the +Bull. Then the Bull asked, "What did you bring this kitten for?" + +The Brahmana says, "To give this kitten [in marriage] to His +Majesty the Sun, I reared it since the day when it was little. When +I brought it there, the Sun, the Divine King, told me to give it +to the Rain-cloud. When I brought it near the Rain-cloud he told +me to give it to the Wind-cloud. When I brought it there he told me +to give it to the Ground Ant-hill. When I brought it there he said, +'The Bull is greater than I; give it to him.' Because of it I brought +it to give it to you." + +Then the Bull says, "There is a greater person than I, the Leopard. It +is true that I trample on the Ant-hill, and gore it and throw it +down; but the Leopard chases me, and tears me, and eats my flesh, +therefore he is greater than I. Because of it give it to him." + +After that, the Brahmana having taken the kitten gave it to the +Leopard. Then the Leopard asked, "What did you bring this kitten for?" + +The Brahmana says, "This kitten reared I to give [in marriage] to +His Majesty the Sun. Well then, having walked from there in this and +this manner, the Bull told me to give it to you. On account of that +I brought it to give it to you." + +Then the Leopard says, "The Cat is greater than I; my Preceptor is +the Cat. He taught me to climb up trees, but I have not yet learnt +how to descend. [349] Because of it give it to the Cat." + +After that, the Brahmana having taken the kitten gave it to the +Cat. Then the Cat asked, "What did you bring this kitten for?" + +The Brahmana says, "For you I did not rear this kitten. Having reared +it to give [it in marriage] to the most powerful person of all in +the world, I took it to give to the Sun, the Divine King. Then he +told me to give it to the Rain-cloud. When I took it near him he told +me to give it to the Wind-cloud. When I took it near him he told me +to give it to the Ground Ant-hill. When I took it near him he said, +'There is a greater person than I, the Bull.' When I took it near +him he told me to give it to the Leopard. When I took it near him +the Leopard said, 'Because the Cat is my Preceptor give it to the +Cat.' Therefore I brought this kitten to give it to you." + +After that, the Cat having said, "It is good," marrying the kitten +it remained there. + + + North-western Province. + + + +In the Literary Supplement to The Examiner of Ceylon for 1875, it was +stated that the cheetah (leopard) applied to the cat to teach him the +art of climbing, but the cat forgot to show him how to descend. From +that time the cheetah never spares the cat if he can catch him, but out +of veneration for his old teacher he places the body on some elevation +and worships it [that is, makes obeisance to it], instead of eating +it. (Quoted by Mr. J. P. Lewis in The Orientalist, vol. ii, p. 149). + +In the short tales at the end of The Adventures of Raja Rasalu, +(Panjab, Swynnerton), p. 179, the tiger was taught by the cat. When +he thought he had learnt everything the cat knew, the tiger sprang +at it, intending to eat it; but the cat climbed up a tree, and the +tiger was unable to follow it. The story is repeated in Indian Nights' +Entertainment, p. 350. + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 56, an ambitious +Candala girl who determined to marry a universal monarch saw the +supreme King bow down to a hermit. She followed the latter, but when +he prostrated himself at a temple of Siva she attached herself to that +God. A dog behaved in such a manner at the shrine that she followed +the dog, which entered a Candala's house and rolled at the feet of +a young Candala; the girl therefore was married to him. + +In the same work, vol. ii, p. 72, a hermit transformed a young mouse +into a girl, and reared her. When she had grown up he offered her to +the Sun, saying he wished to marry her to some mighty one. He was +referred in turn to the Cloud and the Mountains, but the Himalaya +said that the Mice were stronger than he and dug holes in him. She +was then transformed into a mouse once more, and married a forest +mouse. This latter form of the tale is given in The Fables of Pilpay, +in which it was the girl who wished to be married to a powerful and +invincible husband. + +In Folklore of the Santal Parganas (collected by Rev. Dr. Bodding), +p. 168, the parents of a beautiful girl of a semi-aboriginal caste +determined to marry her to the greatest person in the world. They took +her in turn to the Sun, the Cloud, the Wind, the Mountain, and the +Ground Rat. When they applied to the rat it informed them that their +own people were more powerful than the rats, as they dug out and ate +them; so in the end the girl was married to a man of their own caste. + + + + + + + + +NO. 172 + +THE STORY OF THE MANGO BIRD + + +In a certain country a hen bird is eating the mangoes at a Wild Mango +tree, it is said. + +While a man was chopping the earthen ridges in the field at which is +the Wild Mango tree, having seen the Mango Bird [350] the man went up +the tree, and having caught the Mango Bird and descended from the tree +to the ground, struck the Mango Bird on the root of the tree. Having +struck it he asked the Mango Bird, "Mango Bird, was that day good +[or] is to-day good?" [351] + +Then the bird says, + + + "Both that day was good and to-day is good + Through eating the mangoes of a Mango tree, + And looking if hardness in Mango root there be." + + +After that, the man having placed the Mango Bird in a gap in the +earthen ridge in the rice field, in which there was water, asks the +bird, "Mango Bird, was that day good, [or] is to-day good?" + +Then the bird says, + + + "Both that day was good and to-day is good + Through eating the mangoes of a Mango tree, + Looking if hardness in Mango root there be, + And 'mid the lower lands the frolic watery." + + +After that, as the man was coming home taking the bird, there was +a grass field by the path. Having struck the bird [on the ground] +in the field, the man asked, "Mango Bird, was that day good, [or] +is to-day good?" + +Then the bird says, + + + "Both that day was good and to-day is good + Through eating the mangoes of a Mango tree, + Looking if hardness in Mango root there be, + 'Mid the lower lands the frolic watery, + Keeping up old customs on the grassy lea." + + +After that, the man having taken the bird, as he was going home struck +the bird on the road stile, and asked, "Mango Bird, was that day good, +[or] is to-day good?" + +Then the bird says, + + + "Both that day was good and to-day is good + Through eating the mangoes of a Mango tree, + Looking if hardness in Mango root there be, + 'Mid the lower lands the frolic watery, + Keeping up old customs on the grassy lea, + Finding that the road stile would be crossed by me." + + +After that, the man having taken the bird, as he was going to go +(sic) into the house struck it on the door-frame, and asked the bird, +"Mango Bird, was that day good, [or] is to-day good?" + +Then the bird says, + + + "Both that day was good and to-day is good + Through eating the mangoes of a Mango tree, + Looking if hardness in Mango root there be, + 'Mid the lower lands the frolic watery, + Keeping up old customs on the grassy lea, + Finding that the road stile would be crossed by me, + Learning the defects of the door-frame's carpentry." + + +After that, the man, having [broken the ligature round the end of +a torch, and] lighted the torch, and set the bird upon [the flame, +to singe off the feathers], asked, "Mango Bird, was that day good, +[or] is to-day good?" + +Then the bird says, + + + "Both that day was good and to-day is good + Through eating the mangoes of a Mango tree, + Looking if hardness in Mango root there be, + 'Mid the lower lands the frolic watery, + Keeping up old customs on the grassy lea, + Finding that the road stile would be crossed by me, + Learning the defects of the door-frame's carpentry, + Fracture of the tying of the torch by thee." + + +After that, the man cut up the bird with the bill-hook, and says, +"Mango Bird, was that day good, [or] is to-day good?" + +Then the bird says, + + + "Both that day was good and to-day is good + Through eating the mangoes of a Mango tree, + Looking if hardness in Mango root there be, + 'Mid the lower lands the frolic watery, + Keeping up old customs on the grassy lea, + Finding that the road stile would be crossed by me. + Learning the defects of the door-frame's carpentry, + Fracture of the tying of the torch by thee, + Looking the smith's bill-hook's cutting to see." + + +After that, the man put the bird in the cooking vessel, and having +placed it on the hearth [to cook], asked, "Mango Bird, was that day +good, [or] is to-day good?" + +Then the bird says, + + + "Both that day was good and to-day is good + Through eating the mangoes of a Mango tree, + Looking if hardness in Mango root there be, + 'Mid the lower lands the frolic watery, + Keeping up old customs on the grassy lea, + Finding that the road stile would be crossed by me, + Learning the defects of the door-frame's carpentry, + Fracture of the tying of the torch by thee, + Looking the smith's bill-hook's cutting to see, + Looking at the sittings in the potter's pottery." + + +After that, this man, having apportioned the cooked rice on the plate, +and having apportioned the flesh of the bird, while he was eating +[it] asked, "Mango Bird, was that day good, [or] is to-day good?" + +Then the bird says, + + + "Both that day was good and to-day is good + Through eating the mangoes of a Mango tree, + Looking if hardness in Mango root there be, + 'Mid the lower lands the frolic watery, + Keeping up old customs on the grassy lea, + Finding that the road stile would be crossed by me, + Learning the defects of the door-frame's carpentry, + Fracture of the tying of the torch by thee, + Looking the smith's bill-hook's cutting to see, + Looking at the sittings in the potter's pottery. + + +Sir, behold! Be good enough to remain looking out." + +Having said [this], the Mango Bird flew out of the man's nose. The +man died just as the bird was flying away. + + + North-western Province. + + + +The Sinhalese query and rhyme are:-- + + + Ætamba kirilliye, edada honda adada honda? + "Edat hondayi, adat hondayi, + Ætamba gahaka aetamba kaen, + Ætamba mule hayiya baelin, + Owiti maenda paen keliyen, + Pitiye sameyan keruwen, + Man-kadulle yana eññan deggatten, + Uluwasse wadu-hadukan iganagatin, + Hulu-atte baemma kaedin, + Aciriye kaette kaepun baeluwen, + Badahaelaye walande indun baeluwen. + Ralahami, On! Bala-inda hondayi." + + +There is a variant in the Sierra Leone district, given in Cunnie +Rabbit, Mr. Spider, and the Other Beef (Cronise and Ward), p. 160. A +devil who lived near a town had forbidden traps to be set in the +"bush" [forest and bushes] there. A stranger set a trap, and caught +a pigeon. The pigeon then told him to carry it to his house. When +he had done this, it told him to kill it; then to pluck off its +feathers; then to clean it; to put the pot on the fire; to cut it up; +to cook it immediately; to put in salt; to put in pepper; to taste +the food; and lastly it told him to eat it up. He complied with all +the instructions. In the evening he went to the "bush" again. When +he opened his mouth to speak, the bird flew out, the man died, and +his body was carried off by the devil. + +In a Soninka story of Senegambia in Contes Soudanais (C. Monteil), +p. 145, there are incidents of the same type. A hunter met with a +female gazelle, which recommended him to look for a larger animal. He +fired at it, but it did not fall. Then he killed it with a charmed +bullet, saying, "Eh! Who is the stronger?" The animal replied, "Oh, +oh! It is not finished!" It made the same remark when he cut its +throat, when he skinned it, and also when he carried it home and learnt +that his wife and son had died of colic. The man said no more words, +but cut it up and placed it in a pot on the fire, on which it repeated +the words. After cooking it for some hours he found the meat as hard as +at first, and it murmured, "It is not finished." Neighbours seeing him +cooking all day inquired what was in the pot. A voice came from it, +"An antelope that won't be cooked. It is not finished." At last the +man threw a magical powder into the pot, and the meat then became +cooked, and he ate it without any ill result. + + + + + + + + +NO. 173 + +HOW THE PARROT EXPLAINED THE LAW-SUIT + + +In a certain country there is a King, it is said. For the King there +is not a Queen. Near the royal palace there is a widow woman; the +King is associating with that widow woman. The King gives the woman +at the rate of five hundred masuran a day. + +While they were living in that way, another man thought of conversing +much with that woman. Having thought it, one day the man having come +near the woman, says, "Ane! Every day in a dream I am conversing much +with you regarding the doubt in my mind." + +Then the woman said, "If so, seeking five hundred masuran come and +converse much with me." + +After that, the man, seeking five hundred masuran, came on the +following day. Having come there he gave the five hundred masuran +into the hand of the woman. After that, the woman, taking the masuran +and having placed them in the house, says to the man, "Ha; now then, +should we converse much in the dream it is so much, should we converse +in reality it is so much (that is, they are equal). Now then, our +talk is finished; go you away." Having said it she neither gave the +masuran nor conversed much with the man; she drove the man away. + +After she drove him away the man instituted a law-suit before the +King who associates with the woman. After he instituted it, when +hearing the action the King, because he is associating with the woman, +declared judgment for the woman to win, and the man's [claim] came to +be rejected. While the Parrot which had been reared in the palace was +[there], this man's [claim] comes to be rejected. + +On account of it, the Parrot having gone there said to the King, +"How was the way the woman won that law-suit? Is it not as though one +saw a reflection below the water, what one says in a dream?" Having +said [this], the Parrot explained the law-suit, and the five hundred +masuran became the property of the man. + +Owing to it, the woman, through enmity against the Parrot, catching +the Parrot and having given the Parrot into the hand of her girl +(daughter), said, "Pluck this Parrot and cook it, and place it [for +me to eat] when I come." Having said [this] the woman again went to +the palace. + +The girl, having plucked the Parrot and finished it and placed the +Parrot there, went into the house for the bill-hook in order to cut +up the Parrot. At the place where the Parrot was put there was a +covered drain. The Parrot having gone rolling and rolling over fell +into that drain. When that girl, taking the bill-hook to cut up the +Parrot, came there, the Parrot was not [there]. After that, the girl +through fear of that woman having killed a chicken which was there, +cooked it, and placed [it ready]. + +That woman having come and said, "Where is it? Quickly give me the +Parrot's flesh," asked for it. Then that girl brought the fowl's +flesh and gave it. + +Well then, that woman while eating the fowl's flesh, says, "Is it the +Parrot's flesh! This I am eating is indeed the mouth that cleared up +the law-suit! This I am eating is indeed the Parrot which said that +he ought to give the masuran to that man!" Saying and saying it, she +ate all the flesh of the chicken. When she was saying these things +that Parrot stayed at the end of the drain; keeping them in his mind +he remained silent. + +When cooking at the house, having washed the cooking pots they throw +down the water at the end of the drain in which is the Parrot. Having +squeezed coconut [in water, to make coconut milk], they also throw the +coconut refuse there. When the Parrot, continuing to eat these things, +was there a considerable time the Parrot's feathers came [again]. + +The woman thoroughly performed meritorious acts. The woman, having +told a carpenter, causing a statue of Buddha to be made and placing the +statue in the house, makes flower offerings evening and morning to it. + +After that, the Parrot having gone near a Barbet, said, "Ane! Friend, +you must render an assistance to me." + +The Barbet asked, "What is the other assistance?" + +Then the Parrot said, "In the house of such and such a woman there is +a statue of Buddha made of wood. You go and prepare a house (chamber) +in it of the kind that I may be inside it. When I have gone inside +it block it up." + +Afterwards the Barbet having said "Ha" and come with the Parrot, the +Barbet dug out a house in the statue of the size that the Parrot can +be in it. At the time when the Parrot crept into it, having blocked +it up from the outer side so that they were unable to know the place +where it was dug, the Barbet went away. + +After that, when the Parrot was there a considerable time, that woman +every day in the morning and evening having come near the statue, +and said stanzas, and made flower offerings, goes away. The Parrot +every day remains listening. + +One day the woman having come and said stanzas, when she was making the +flower offerings the Parrot being inside the statue said, "Now then, +indeed! You are near going to the God-world. Still you have been +unable to do one [really] meritorious act. Just as you are doing +that meritorious act they will take you to the God-world while you +are alive." + +Then the woman thought, "After the speaking of the statue, I am indeed +near going to the God-world." Thinking it, she asked, "What is that +meritorious act?" + +Then the Parrot said, "Having taken only this statue of Buddha half +a mile (haetaekma) away and placed it there, and put all the other +things in this house, and locked the house up, and sat outside, +and set fire to this house, that indeed is the meritorious act." + +After that, the woman having taken the statue of Buddha and placed +it half a mile away, and come back, and put all the other things into +the house, and shut the door of the house, and locked it, the woman, +sitting outside, set fire to the house. While the house is burning the +woman is looking on, having said, "To take me to the God-world they +will come at this very instant, they will come at this very instant." + +Then the Parrot, having been inside the statue of Buddha, came out, +and having come flying says to this woman, "Haven't you gone yet to the +God-world? There! Look! It is indeed in the God-world that that fire +is blazing. Thou atest my mouth? For thy eating the mouth of the Parrot +which explained the law-suit, this is what the Parrot did. There!" + +Having said [this] the Parrot flew away and went to the flock of +Parrots. + + + North-western Province. + + + +In Old Deccan Days (M. Frere), p. 118, a woodcutter dreamt that +he married a dancing-girl and gave her a thousand gold muhrs. A +dancing-girl who heard him say this determined to try to get the money +from him, so she claimed him as her husband, demanded it from him, +and took the matter before the Raja. Her friends having supported +her statements the Raja could not decide the case, but a merchant's +clever parrot (Vikrama Maharaja in disguise) gave judgment in favour +of the woodcutter. When the girl afterwards obtained the parrot as a +reward for her dancing, she ordered her maid to cook it. While the +servant went for water after plucking it, the parrot got into the +drain for kitchen refuse, the servant substituted a chicken for it, +and the dancing-girl ate this, jeering meanwhile at the parrot. After +its feathers grew again, it flew off and perched behind the statue +of the deity in a temple. When the girl prayed to be transported +to heaven, the parrot replied, "Your prayer is heard," and told +her to sell everything, give away the money, break down her house, +and return in seven days. She obeyed, and was accompanied by a crowd +when she returned. Then the parrot flew over her head, told her it +was a chicken she ate, and jeered at her. She fell down, dashed her +head on a stone, and died. + +In Folk-Tales of the Telugus (G. R. Subramiah Pantulu), p. 17, +a courtesan demanded one hundred pagodas from a Brahmana who had +seen her in a dream. He appealed to the King, who promised to give +her payment. He caused the money to be hung from the top of a post, +and told her to take it out of a mirror placed beneath. + +In the Tota Kahani (Small), p. 14, a merchant who had left his parrot +in charge of his house heard on his return from a journey that his +wife had misconducted herself. Thinking the parrot had informed him +she plucked out its feathers and threw it out, pretending the cat had +run off with it. The parrot lived in a tomb at a cemetery on fragments +of food left by travellers. When the merchant drove his wife away she +went to the cemetery, and heard a voice--the parrot's--from a tomb +telling her she should be reconciled to her husband after shaving her +head and fasting for forty days. She did this; the parrot then told +its master the wife's story was true regarding its being eaten by a +cat, and that God had sent it to reconcile the husband and wife. The +husband then brought her home again. + +In A. von Schiefner's Tibetan Tales (Ralston), p. 163, when a merchant +who had made a bet of five horses that a courtesan could not induce +him to visit her, stated that he had been with her in a dream, +she claimed the horses. The King was unable to give a decision, +but the Minister's wife settled the matter by allowing her to see +the reflection of the horses at the edge of a sheet of water. + +In the same work, p. 172, after the King of Videha had married the +daughter of the King of Pañcala, the latter induced his daughter to +send him a clever parrot that was assisting the former King against +him. He plucked it bare, threw it out of the window, a falcon caught +it, and being promised daily food placed it in a temple, where it got +hid and ordered offerings to be made daily by the King, who thought +this was the deity's voice. When its feathers had grown, it induced the +King, Queen, Prince, and Ministers to come with shaven heads to receive +forgiveness of their sins, and then it flew aloft jeering at them. + + + + + + + + +NO. 174 + +THE PARROT AND THE CROW + + +A crow beginning to roost at the house at which a Parrot roosts, +when much time had gone, as those two were talking together the Crow +asked the Parrot, "Friend, what do you eat?" + +Then the Parrot said, "I eat fruits possessing a good flavour." + +Having said, "If so, I also must eat the [same] kinds of fruits," +the Crow went with the Parrot to the midst of the forest. When it was +eating fruits for many days, as the Crow was unaccustomed to that food, +not having eaten the food [before], it arrived at great privation. + +Thereafter, at the time when the Parrot asked at its hand [regarding +it], the Crow says, "This food, indeed, not being customary for me, +from somewhere or other having found flesh you must give me it. If not, +I shall now eat the flesh of your body," it said. + +The Parrot said, "If so, stay there a little until I have sought +for flesh and returned," and went to seek flesh. Having gone, and +walked and walked, being unable to find and take a little flesh from +anywhere, it came to the royal house, and when it looked a piece of +meat had been hung up in the cooking house. + +Having seen it, the Parrot went near the Crow and said, "Friend, there +was not flesh anywhere, only inside the [cooking] house at the royal +house a piece of meat has been hung. I will go on the wall and cut the +string of the piece of meat. When I cut it you, taking it, fly away." + +The Parrot having gone, cut the string that was tied to the piece of +meat. When it was falling on the ground, the Crow, taking the piece +of meat, flew away. Having gone it ate it with pleasure. + +That day the cooking man, being without meat to cook for the King, +went to the King and said, "There is no meat to cook for you, Sir, +to-day. In this manner a Crow took it away." Thereupon he told him +to seek the Crow and shoot it. + +Thereupon this Crow having said, "This Parrot is better than I for +walking and seeking food," frightened it, and said that it was better +for seeking and bringing meat; and it employed the Parrot, and making +it seek meat began to eat [in that way]. + +Then this Parrot for the purpose of causing this Crow to be killed +having settled upon the roof of the house of the man whom [the King] +told to shoot and kill that Crow, spoke to him. + +The man saying, "A Parrot that speaks well!" went to catch it. The +Parrot having stayed looking, without going away, until the time when +it is caught, said at the hand of the man, "Should you come with me, +I will show and give you the Crow which ate that King's meat." + +Having said "It is good," the man went on the ground. The Parrot +having gone [through the air] above, remained talking and talking +with the Crow. Thereupon the man shot the Crow; the Parrot flew off +and went away. + +The King asked, "How did you shoot to-day the Crow that you were +unable to shoot for so many days?" + +The man said, "A Parrot settled on the roof of my house. Having +remained there while I went to catch the Parrot, the Parrot said +to me, 'I will show you the place where the Crow is.' Afterwards, +having gone with the Parrot I shot the Crow." + +Thereupon the King, in order to ask the Parrot about these matters, +told him to seek the Parrot, and come back. He was unable to find +the Parrot. + + + Central Province. + + + + + + + + +NO. 175 + +THE CROW AND THE DARTER + + +In a country, at the time when a Crow is walking about and seeking +food, having seen a Darter [352] eating small fishes, [353] and gone +near the Darter, he said, "Friend, because there is no food for me +assist me." + +Thereupon the Darter having said, "It is good; I will give you food," +and having constructed the nest on the high ground at the side of the +tank at which the Darter stays, and told the Crow to be in the nest, +the Darter brought small fishes, and gave [them to him] near the nest. + +When he was [there] a long time eating the fishes, the Crow, having +thought of going to his country in which he stayed [before], said to +the Darter, "Friend, I must go to my village," he said. + +The Darter says, "Why are you going?" When he asked, "Can't you remain +and eat the small fishes I give?" to say otherwise, because there was +not a fault of the Darter's the Crow says, "Friend, because there is +one fault at your hand I must go," he said. + +[As an excuse] for the Crow to go, because there was no fault he says +to the Darter, "Friend, every day at the time when you go to seek fish, +drawing up your anus to me you go to the bottom of the water. Because +it is so I cannot endure it." + +"If so, go you away," the Darter said. + + + North-western Province. + + + +The latter part of the story reminds one of the rude-mannered peacock +of the Jataka story No. 32, and also of one which lost its election as +King of the birds owing to its indecent behaviour. Cinq Cents Contes +et Apologues (Chavannes) vol. ii, p. 332. + + + + + + + + +NO. 176 + +CONCERNING THE CROWS AND THE OWLS + + +In a rock cave Crows and Owls made their dwelling. At night (rae +dawasata) the eyes of the Owls see; the Crows' do not see. Night after +night having fallen, when the Crows and Owls had eaten, [the Owls] +seized and seized the Crows, and began to pluck off the feathers +[and eat them]. By that act the Crows began to be destroyed. + +Thereafter the Crows spoke together: "Should we [continue to] make +our dwelling with this party we shall all be destroyed. Because of +it let us go to another country." + +Out of that set one Crow said, "You must make me stay [in order] to +come [after] having killed the Owls. You all go." He said further, +"Having plucked off my feathers [until I am] like a pine-apple fruit, +go ye." Afterwards those Crows having seized that Crow and plucked +off his feathers [until he was] like a pine-apple fruit, went away. + +The Owls having come, when they looked there was not a single +Crow. They asked that Crow, "What is it, friend, that has happened +to you?" + +Then the Crow says, "Ane! Friend, they said to me also, 'Let us +go.' Because I said, 'I will not,' they seized me and plucked off my +feathers, and the whole of them went away." + +Afterwards the Owls said, "Friend, can you show us the country in +which the Crows are?" + +Then the Crow says, "If you will assist me a little I can show you +it. Until the time when my feathers come you must bring and give +me food." + +The Owls, having said, "It is good," nourished the Crow until the time +when its feathers came. It having said, "Ane! Friend, as it becomes +evening a chill strikes me. At the time when you are coming you must +bring and give me a very little firewood to warm me on account of the +cold," the Owls one by one brought and gave the firewood. It heaped up +on both sides of the doorway all this firewood that they are bringing. + +At the time when all the Owls were inside the rock cave, after +they were there, the Crow, having heaped all that firewood in the +doorway, stealing a fire-stick and having come [with it], set fire +to the firewood at the doors. All the Owls having been burnt, became +ashes. The Crow went to the party of Crows. + + + North-western Province. + + + +In Le Pantcha-Tantra of the Abbé Dubois, the owls lived in a cave, +the crows in a great tree some distance away. The Chief of the owls +intended to cause himself to be elected King of the Birds. The crows +foresaw the dangers to which this would expose them, and one of their +Ministers offered to endeavour to save them, and going as a humble +suppliant became an intimate friend of the owls. He afterwards went +to the crows, returned with them at noon, each carrying firewood, +blocked up the entrance to the cave while the owls were asleep, +and then set fire to the wood and suffocated them. + +In the Katha Sarit Sagara (Tawney), vol. ii, p. 64, the crows lived +in a great banyan tree; at night the owls killed many on account of +their preventing the owl-King's election as King of the Birds. By his +own advice the feathers of a crow-Minister were plucked out, and he +was left under the tree. When the owls found him he told them that +this was his punishment for recommending the crows to conciliate the +owls; he was taken to their cave and fed well until his feathers grew +afresh. He then offered to bring the crows back to their tree where the +owls could kill them, and at his recommendation the crows blocked the +entrance to their cave with grass and leaves. The crow then fetched +all the crows, each one carrying a stick and he himself a firebrand, +the grass and sticks were set on fire, and all the owls were destroyed. + +In Les Avadanas (Julien), No. V, vol. i, p. 31, the story is +similar. It is also given in a contracted form in Cinq Cents Contes +et Apologues (Chavannes), vol. iii, p. 144. + + + + + + + + +NO. 177 + +THE FEMALE LARK + + +In a certain country a female Lark [354] having laid two eggs on the +path on which they go and come at a rock, remained sitting on the +two with affection. + +One day, when a tusk elephant was going along the path the elephant +placed its foot on the two eggs; so the two eggs were broken to pieces. + +Owing to it the female Lark became at enmity with the tusk elephant, +thinking that she must kill it; and one day having gone near the Frog +the bird said, "Friend, laying two eggs on the path on which all go +and come at such and such a rock, I remained sitting on the two with +affection. [Although] so many persons went by there, nothing happened +to those two eggs. One day the tusk elephant having come, trampled on +my two eggs, and having broken them to pieces went away. On account +of it, of what assistance will you be to me?" + +Then the Frog says, "Ane! Friend, I will be of any assistance you +tell me." + +After that, the female Lark, having said, "It is good," and having +gone from there, went near the Crow. Having gone there, she says to +the Crow, "Ane! Friend, having laid two eggs on the path on which +all go and come at such and such a rock, I remained sitting on the +two with affection. [Although] so many persons went along the path, +nothing happened to my two eggs. One day the tusk elephant having +come, trampled on the two eggs, and having broken them to pieces went +away. On account of it, of what assistance will you be to me?" + +Then the Crow says, "Ane! Friend, I will be of any assistance you +tell me." + +After that, the female Lark said, "It is good." + +At that time, there not being water in the water-holes there was much +drought. One day the tusk elephant, being without water, is walking +about seeking it. + +The bird having seen it,--in the garden where the tusk elephant was +walking there was a very deep pool like a tunnel,--the bird having +gone near the Frog, said, "Friend, to-day the tusk elephant being +without water is walking about seeking it. In the garden in which +the tusk elephant is walking there is a pool like a tunnel. You +go to the pool and cry out. Then the tusk elephant having said, +'There is water indeed,' will come there." + +After that, the Frog came and cried out in the pool. Then the tusk +elephant thought, "At the place where that Frog is crying out there +will indeed be water." Thinking "At places where there is nothing Frogs +do not cry out," it went there. When it was listening and looking, +the tusk elephant fell into that pool which was like a tunnel. Well +then, the tusk elephant cannot come ashore from there. + +The Frog, having come ashore, says to the female Lark, "Look +there. Friend, I was of another assistance [to you]. Now then, you look +[after it yourself]." Having said it the Frog went to a tank. + +After that, the female Lark having gone near the Crow, says to the +Crow, "Ane! Friend, that tusk elephant which broke into bits my two +eggs has fallen into the pool in such and such a garden. You go and +pluck out its eyes, and pierce and pierce its face in two or three +places with your bill, and come back." + +After that, the Crow having come, plucked out the tusk elephant's two +eyes and ate them; and having pierced and pierced the face in two or +three places with its bill, came ashore, and said to the female Lark, +"Look there. Friend, I was of another assistance [to you]. Now then, +you look [after it yourself]." Having said it the Crow went away. + +After that, the female Lark having gone near the Bee says to the +Bee, "Friend, the Frog was of assistance to me, the Crow also was +of assistance to me; only you have not yet been. The tusk elephant +that broke to pieces my two eggs has fallen into the pool at such and +such a garden, and his eyes have been plucked out. You go and beat +[and sting] his head." + +After that, the Bee having come and beaten the tusk elephant's head, +the tusk elephant died in that very pool. Afterwards the Bee also +went away. + +On account of it, they still say in the form of verse:-- + + + Being a handful merely, the Bush Lark Hen + Got a tusker killed. Was it right, O Hen? [355] + + + North-western Province. + + + +According to a variant from Uva, the nest of the bird, containing its +two young ones, fell on the path on which the elephants passed. The +bird begged them to be careful, and not to tread on them, but the king +of the elephants deliberately trampled on the young birds. With the +help of the crow, the blue-fly, and the frog, the elephant was killed, +and the bird then strutted about on its dead body. + +With regard to the elephant's falling into the pool and being unable +to get out, the very thing occurred during a severe drought in the +North-western Province in 1877. At a small pool in the upper part of a +low rock in the forest, a few miles from Maha-Uswaewa, my station at +that time, a female elephant and her young one fell into the water, +and were unable to escape because of the steep smooth sides. When +I heard of it I sent an overseer with some men, to feed them and +release them by throwing in a quantity of branches. This succeeded +better than we anticipated; by mounting on the heap of branches they +managed to escape during the night, so that we did not capture them as +we intended. When the narrator of the folk-story described the pool as +being "like a tunnel," he doubtless meant a vertical tunnel or shaft, +having steep sides up which the elephant could not ascend. + +In The Jataka, No. 357 (vol. iii, p. 115), this folk-tale is given, +with an evident addition at the beginning, so as to adapt it for +service as illustrating the goodness of the Bodhisatta, and the +wickedness of Devadatta, his rival. The Bodhisatta, as the leader +of a vast herd of elephants, sheltered a quail's young ones under +his body until his herd had passed. Then came a "rogue" elephant +(Devadatta) and wilfully trampled on them. The quail got a crow, +a blue-fly, and a frog to mislead and destroy the animal. The crow +pecked its eyes out, the fly laid its eggs in the sockets, and the +frog induced the blinded animal to fall over a precipice below which +it croaked. This story being illustrated in the carvings at Bharahat +must be of earlier date than 250 B.C. + +In Le Pantcha-Tantra of the Abbé Dubois, a South Indian version, the +same story is given, the bird being a kind of large lark, according +to the Abbé's note. When the bird's eggs were broken, the jackal +summoned a crow, a gadfly, and a frog, and went with them in search +of the elephant. The crow pecked its eyes, the gadfly entered one +of its ears, the frog sprang into an adjoining well and croaked as +loudly as possible. The elephant, rushing in search of water in which +it might escape from its tormentors, jumped or fell into the well. + +In the Tota Kahani (Small), p. 204, a pair of +birds--"Sugar-eaters"--made a nest in a tree against which an elephant +rubbed its back, the shaking thus caused making the eggs fall out +of the nest. One of the birds, determined to be revenged, consulted +a bird which had a long bill, a bee, and a frog, and obtained their +assistance. The bee intoxicated the elephant by its "ravishing hum," +the bird pecked out its eyes, and the frog enticed it to a deep pit +into which it fell. + + + + + + + + +NOTES + + +[1] The Sinhalese title is, "The Jackal and the Basket-mender,"--at +least this is what I take to be the meaning of Kulupotta, a word I +do not know, deriving potta from the Tamil pottu, to mend; compare +Kuluyara, a basket-maker. + +[2] A large monkey of two species (Semnopithecus). + +[3] Deriving Sen from sema. Kandy appears to have been founded at +the beginning of the fourteenth century (Ancient Ceylon, p. 354, note). + +[4] The title of a Gamarala's wife. + +[5] In Sinhalese this expression includes the toe-nails, the toes +being termed "fingers of the foot." + +[6] This query is addressed to the King himself, it being more +respectful to use the third person than the second. In the story +numbered 106 a Princess addresses a Prince in the third person, +and there are several other examples. Compare the first couplet of +the conversation of the King and goose in the Jataka story No. 502 +(vol. iv, p. 266). In the Arabian Nights (Lady Burton's ed., vol. iv, +p. 121) a Wazir employs the third person while speaking to his +sovereign. + +[7] In the next story, and in the Story of Madana Kama Raja (Natesa +Sastri), p. 246, are given a Prince's question regarding sesame, +and a smart village girl's reply. + +[8] Lit. "Your age is insufficient." This is a not unusual form of +village repartee. + +[9] Tindu kalakanni modaya. + +[10] Manikka-ratne, the jewel of a Cakravarti sovereign or universal +monarch. It casts a light for a distance of four miles (Clough). + +[11] Kaemati dawasaka, on any day you like. + +[12] So, also, in the Maha Bharata, it was an old woman who, when +others were unable to do it, undertook to bring to Lomapada, King of +Anga, the horned son of an ascetic whose presence was declared to be +indispensable for causing rains to fall. She effected it by the aid +of her pretty daughter, who decoyed him. + +[13] Dandu monara yantrayak. + +[14] Ahomat-wela. + +[15] Kalasan = kalya + a + san. + +[16] Rae-wenda, rae-wenda. + +[17] Upaharana. + +[18] According to the text, nawala, bathed, probably intended for +namala. + +[19] The text of this story is given at the end of vol. iii. + +[20] The gawuwa is usually four miles, but in this instance it is +evidently the fourth part of a yojana of about eight miles; the boys +would still have a walk of sixteen miles each day. + +[21] Giya taena. + +[22] Tisse de wele, lit., the thirty of both times--that is, the thirty +paeyas into which each day or each night is divided, the paeya being +twenty-four minutes. + +[23] In Cinq Cents Contes et Apologues (Chavannes), vol. ii, p. 350, +the bird was a pheasant, and the fire avoided a space eight feet in +radius around the bird. + +[24] The room or "house" in the midst of seven, occurs in vol. i, +p. 83. + +[25] Sitano. Except in a few instances in which a Treasurer appears to +be referred to (as in No. 100), I have followed Clough in translating +this word as "nobleman." In Mr. Gunasekara's excellent Sinhalese +Grammar it is translated "Chief"; in the northern Kandian districts +I have never heard it so used, the usual expression for a Chief being +Nilame, a word, however, which occurs only once in these stories. The +adjectival forms are Siti and Situ. Sitano is the honorific (pl.) form +of Sitana. + +[26] Pana upaddan-eka. + +[27] Baelewwaen misa. + +[28] A large river and tank fish (Ophiocephalus striatus) which is +usually caught with a line and live fish bait. At the present day, +Kandian Sinhalese of the better castes consider it improper to fish +with a hook, but this is done by some members of low castes. The +story was related by a Tom-tom Beater. See Ancient Ceylon, p. 52. + +[29] The spelling of this word is according to the text. + +[30] They anticipated the usual death sentence or exile allotted to +disobedient Princes in these tales. + +[31] The word which is used indicates one who shot with a gun. + +[32] Such a remark is a form of refusal, as in the Arabian Nights +(Lady Burton's ed., vol. i, p. 174), in which a man, asking a friend +for assistance, was answered, "Bismillah! I will do all that thou +requirest, but come to-morrow." The other replied in this verse: + + "When he who is asked a favour saith 'To-morrow,' + The wise man wots 'tis vain to beg or borrow." + +In the Kaele-basa or Jungle language, "no" is expressed by saying +Passe puluwani, "Afterwards [I] can." + +[33] Sattak kiriya-karala, lit., performed a Truth. + +[34] Panuwo. + +[35] The immense extent. + +[36] In the few instances in which their nature is mentioned, +these stories agree with Clough's Dictionary in describing the five +instruments of music (pañca-turya) as tom-toms. I presume that these +are (1) the drum (dawula), (2) the ordinary hand tom-tom (beraya), (3) +the double kettle-drum (tammaettama), (4) the small, narrow-waisted +hand tom-tom (udakkiya or udikkiya, the Tamil udikkei), (5) the +low hand-drum (rabana), unless a single-ended drum called daekke, +the Tamil dakkei, be included. In Winslow's Tamil Dictionary the +five musical instruments are defined as (1) skin instruments, (2) +wind instruments, (3) stringed instruments, (4) metal instruments, +(5) the throats of animals. In The Indian Antiquary, vol. v, p. 354, +they are termed (1) tantri or sitara, (2) tal, (3) jhanjh, (4) nakara, +(5) the trumpet or other wind instrument. + +Since this was in print, Messrs. H. B. Andris and Co., of Kandy, +have informed me that the Sinhalese Pañca-turya are considered to +be, (1) singarama, the drum, (2) bere, the ordinary tom-tom, (3) +horanaewa, the horn trumpet, (4) tammattama, the double kettle-drum, +(5) kayitalama, the cymbal. + +[37] A species of fig tree, Ficus glomerata. + +[38] Dilala, perhaps a mistake for dilalla, pl. hon. form. + +[39] Wenda tiyana de wuna. There is a strong belief in the action +of Fate. When a person is accidentally killed a common remark is, +"His day had come." + +[40] Muladaeni baehae dakinawa. + +[41] Like the people in the travellers' shed all alike were under +the shelter of the King's authority, he meant. + +[42] That is, all, from the highest to the lowest, have duties which +they should perform. + +[43] Probably a mat laid on the veranda. + +[44] As a possible derivation, I suggest that the first part of +the word may be derived from sam + bhañj, meaning "shatter, smash," +referring to his toes that were struck by the stone. The rest may +consist of adi, foot, the whole word thus being sambhañjadi. In a +variant the exclamation is Hottaeripancan. + +[45] Mariyek, probably intended for mariyek, from the Tamil root maru, +in compounds mari, to exchange or barter. + +[46] Another title is, "Concerning a Foolish King." + +[47] Magul, auspicious or festival. + +[48] Shorea robusta. + +[49] As though using a shuttle. + +[50] Honorific, instead of "your." + +[51] Rajabarana, which usually refers to the ornaments and insignia; +in No. 156, para. 5, and on p. 84, abarana includes the royal clothes. + +[52] A name of Ceylon. + +[53] Formerly this would be one shilling. The panama is one anna, +sixteen being equal to a rupee. + +[54] Eight panams were thirty-two tuttu. + +[55] Asanam sitam jivana nasam. + +[56] Trimming of the earthen ridges which surround the plots of +the field. + +[57] Maha ge is "large house"; mahage is an old or well-connected +woman, such as the wife of a Gamarala. + +[58] A variant of the last incident is given in No. 57, vol. i. + +[59] See footnote, p. 5, on this use of the third person in place of +the second. In this instance its employment is sarcastic. + +[60] This episode is also given in No. 254, vol. iii. + +[61] Ambuda gasagana. + +[62] That is, his own grandfather. It will have been noticed that +the words his and her are avoided by these story-tellers. When they +appear in the translation they are nearly always inserted by me; +the same remark applies to the pronouns he, him, and she. + +[63] That is, with them, after they left. The first statement was +that he was born after his mother went away. + +[64] This incident occurs in the Sinhalese story numbered 82 in +this volume. + +[65] It is a general belief of village Sinhalese and Vaeddas that +evil spirits or Yakas throw sand or stones at people during either +the day or night. + +[66] It is said that death always occurs in this way; the breath is +drawn upward to the head. + +[67] The names indicate that they were men of villages called Gampola +and Raehigama. + +[68] A forest tree (Myristica iriya). + +[69] Betel leaves are packed in a special manner for carrying, enclosed +above and below by circular plaited frames which everyone recognises. + +[70] Viyadama, expenses, but also employed with the meaning, "articles +of food for which expenditure would be incurred"--that is, the results +of it. + +[71] A favourite amusement of the little black humped bulls if they +can get at them. + +[72] See the Jataka story, No. 486 (vol. iv, p. 184), for a parenthesis +like this in the middle of a sentence. There are many instances in +these Folk-tales. + +[73] Two valuable slippers or shoes are laid on a road at some distance +apart. An approaching traveller passes the first one, which would +be useless alone, but on seeing the second leaves his load at it and +returns for the first one. The thief, who is hidden near the second +one, then goes off with the load. + +[74] Compare the beginning of the last variant at the end of the +previous story. + +[75] Eight and a half bushels. + +[76] Dawal. + +[77] Pannagana giya. + +[78] In Sinhalese this might mean, "I will eat [you]." + +[79] In the Jataka story No. 527 (vol. v, p. 112) a supposed tree-deity +is termed a Yakkha (the Pali word for Yaka). + +[80] "Seize [him], Walking-stick" (bastama). + +[81] When a man is about to run quickly he pulls up his cloth to the +upper part of the thighs, passes the loose portion between his legs, +draws it tightly behind, and tucks the end through his belt. + +[82] Gandarvayini. + +[83] Feminine adjective of Sitana, a nobleman, or in some cases +a Treasurer. + +[84] Nikan indin. + +[85] Maeniyaendaeta. + +[86] Tirisana is "one of the lower animals." In a variant of the +Western Province he terms the stick a Tirihan cudgel. + +[87] Honda honda. + +[88] This resembles the cry, "Mok, Mok," made when driving cattle +especially cart-bulls and pack-bulls. + +[89] Phyllanthus emblica. + +[90] Payana loke. + +[91] Bahina loke. + +[92] Naewit. + +[93] In the text it is termed yantraya, a machine, implement, +contrivance; but maturapu yantraya is a talisman, a charmed +implement. In the story given in the Arabian Nights it is termed a +talisman, and it was on the Princess's neck. + +[94] In the Arabian Nights it was placed at the bottom of a jar +of olives. + +[95] Dawal tisse, in the thirty [paeyas] of the day-time. + +[96] Some years appear to have elapsed since he went into exile. This +is the case in other stories, although not mentioned by the narrators. + +[97] Ladaru kumarayo denna, the two young Princes. Kumarayo, Princes, +is sometimes used when both a Prince and Princess are referred to. + +[98] Literally, made public a proclamation tom-tom. + +[99] A tavalama is a caravan or drove of pack cattle or buffaloes, +loaded with sacks of goods. It was the old means of transport along +paths that were impassable by carts, and is still employed in some +jungle districts. + +[100] Hayi-wuna, lit., became fast. The words have a similar meaning +in the last sentence of No. 157, a story by a different person. + +[101] Apparently the well-trained cat was sitting on its hams, +holding the lamp between its fore-paws. + +[102] Handun kiri-paen, coconut milk, scented with a little +sandal-wood. + +[103] The names of the three cities are verbal jokes. Awulpura +is derived from awulanawa, to collect or pick up; Handi, from +handi-karanawa, to join together; Upadda, from upaddanawa, to cause +to be born. + +[104] See footnote, p. 5, regarding the use of the third person in +addressing a person very respectfully. + +[105] The third person used as a sarcastic honorific in place of +the second. + +[106] The account of the girl who was set afloat by the advice of an +astrologer who wanted to marry her is also found in No. 139, where +other references are appended. + +[107] Mukkaduwa. I have not seen this yashmak or veil worn in Ceylon; +it is the top and back of the head which are covered in public by +a cloth, which reaches to the waist or lower. The edge of this is +sometimes drawn and held across the lower part of the face when +strangers are passing. + +[108] Pissi gateta, probably intended for pissi gahatata, owing to +[his] insane affliction. Holman Pissa means "the madman of uncanny +noises." + +[109] Suranganawo, the Apsarases. + +[110] This story appeared in Ancient Ceylon, p. 93. + +[111] A free gift of food to the poor; see vol. iii, Nos. 212 and 241. + +[112] The Sinhalese title, is "The Story of the Seven Giants." + +[113] Mama, mother's brother. + +[114] This reminds one of the lines: + + "His hook he baited with a dragon's tail, + And sat upon a rock and bobbed for whale." + +[115] This episode, and the Lotus-flower and Lime-tree as life indexes, +are given in No. 20, vol. i, and the life indexes also in vol. iii, +Nos. 187, 237, and 260. + +[116] He yayi, lit., will go white, that is, lose colour. + +[117] An edible grass, Panicum sp. + +[118] This episode occurs in vol. i, No. 20, and vol. iii, No. 260. + +[119] Isake gahak, lit., a head-hair tree. A similar episode occurs +in vol. iii, No. 208. + +[120] The episode of the life in the sword which was burnt occurs in +vol. i, No. 20, and vol. iii, Nos. 187, 237, 260. + +[121] Hitapu hitapu taenwalatama. + +[122] Asamima aenicci rajjaye. + +[123] Bima-gahanawa. + +[124] Nuwarata laewa. + +[125] Baehae daekka. + +[126] Kurahan, the Tamil kurakkan, the Indian ragi (Eleusine coracana). + +[127] A temporary rice-field made inside a village tank, at the edge +of the water, after it has lowered considerably and left a tract +of rich land exposed. Heavy crops are obtained from such fields, +but they involve much labour, as the water for irrigating them must +be raised from the level of that in the tank. + +[128] This would be a field of about three and a half acres. + +[129] Maendaewwa. + +[130] This is often done in such fields. The water is splashed sideways +with one foot, out of the shallow channels in which it stands; the +man balances himself on the other leg with the aid of a staff. + +[131] Probably Malwa in India; in the Jataka story No. 183 (vol. ii, +p. 65), it is the Mallians who are referred to as well-known wrestlers. + +[132] Umbata yanda dodu-weyanin. + +[133] See vol. i, p. 52, foot-note. It is the Eastern form of the +American "Bee." + +[134] Bolak baenda. I have no explanation of this expression. Probably +it refers to a magical spell and charm for preventing anyone from +unlawfully interfering with the crop. An instance of the employment of +such a form of charm for this purpose occurred in 1901 in the Puttalam +district; evidence regarding this was given in the Police Court there, +and fines were inflicted on the placers of it, and were confirmed by +the Supreme Court. + +[135] Puruk dae-kaetta. + +[136] Alut Kathawa. + +[137] Lit., by this. + +[138] Lit., by the. + +[139] Lit., "I am able for." The infinitive is often omitted: the +villager says, Eka mata puluwani--"I am able [to do] it." Compare +also No. 93. + +[140] C is pronounced as ch in English. + +[141] Lit., by the. + +[142] A sixteenth part of a rupee. + +[143] Mandi. + +[144] A village saying, perhaps intended to frighten the child and +make her behave better. + +[145] The funeral feast given to Buddhist monks on such occasions. + +[146] He meant the fruits, as mentioned lower down. + +[147] The collective name of some of the lowest castes. + +[148] Giya haetiye awe nae. + +[149] Severe cases of ulceration of the lower part of the legs were +formerly numerous in the jungle villages, and were due to a complaint +termed the "Parangi disease." It is gradually dying out, now that +people have more wholesome food and water. + +[150] Compare also vol. i, p. 131. + +[151] Short-nosed one. + +[152] In transliterations the letter c is pronounced as ch. The noise +was a splutter. + +[153] This incident occurs in Folklore of the Santal Parganas +(collected by Rev. Dr. Bodding), p. 154. A girl married to a tiger ran +off after killing a cat and hanging it over the pan on the fire. When +the tiger returned he thought she was cooking. + +[154] Nikan hitiya. The expression here implies, I think, that he +did not again attempt to marry his sister. + +[155] Illness caused by one of the demons called Kadawara Devatawa. + +[156] Betel is presented to devil-dancers when inviting them to come +for a demon ceremony. + +[157] A Veda (low caste) or Vedarala (good caste) is either a medical +practitioner, or a soothsayer, or person who expels demons. + +[158] Rae tisse, during the thirty [paeyas, each being twenty-four +minutes] of night. + +[159] Egg-plant, or aubergine (Solanum sp.). + +[160] Rice from which the skin has been removed without first softening +it in hot water. After the cooking the grains adhere together. + +[161] This is considered to be a bad omen, hence the tying of the +thread to put an end to such dreams; see vol. i, p. 15. I have been +assured by those who have worn such threads that tying one on the arm +has the desired effect in checking evil dreams. To dream of eating +food is a prognostic of a future deficiency of food. + +[162] A leaf cup, a reversed cone, would be set point downwards in +each cleft, and the cakes be heaped upon it. + +[163] Ænga purama. + +[164] Mata yanda nae, lit., "There is not [an opportunity] for me +to go." + +[165] The meaning is, "If you did not notice and punish him for so +long, was it likely that I should?" + +[166] Another title is, "The Story of Thirty Ridis." + +[167] In a variant she is his younger sister. + +[168] Lit., "silvers." In the Arabian Nights (Lady Burton's ed., +vol. i, p. 234) there is a similar expression denoting silver coins: +"I gave the servant a few silvers." The ridi or larin is the silver +wire "hook-money," at first imported from the Persian Gulf, where +it was coined in Laristan, but afterwards made in Ceylon. Captain +Robert Knox says of it, "There is another sort, which all People by +the King's Permission may and do make. The shape is like a fish-hook, +they stamp what mark or impression on it they please" (Hist. Relation +of Ceylon, 1681, p. 97). Baldaeus remarked, "The most current coin here +are the silver Laryns each whereof is worth about tenpence ... as well +in Ceylon as Malabar two golden Fanams, at five-pence a piece, make +a Laryn" (A Description of ye East India Coasts, etc., translation, +1672, p. 727). As a later value I was informed that three ridis were +equal to one rupee. Further information regarding this money will be +found in the Additional Notes at the end of vol. iii. + +[169] E minihata himin. Himin, hemin, or semin commonly means slowly, +gently; hence in village talk, secretly, unperceived, unknown to. + +[170] See footnote on the first page of No. 201, vol. iii. + +[171] Innawa pewuni. + +[172] E parama, lit., at the very stroke. + +[173] The words are an imitation of the rapidly-uttered alarm notes +of the common Lapwing of Ceylon:--Haebaeda ridiye, haebaeda ridiye, +daekkada ridiye, dutuwada ridiye, dunnada ridiye, gattada ridiye, +ridi tihayi, tihayi, tihayi. + +[174] Kirali (Lobivanellus indicus). + +[175] Perhaps this means, "[Our] bills are small." + +[176] The narrator is supposed to have been a spectator. + +[177] The text is given at the end of vol. iii, as an illustration +of the usual conversational style in the villages. + +[178] Third person for second, in an honorific sense; she was speaking +to the women. + +[179] Lit., "these," the word for paddy being plural, like that +for rice. + +[180] Upaharana in the text, apparently intended for upakarana. + +[181] Agare giya; agaraya is a drainage area. The meaning is that +the flow of the flood water over the ground carried away the paddy, +which would be spread on mats laid on the ground. + +[182] Naki mahallae katantare. + +[183] Nakiralage. + +[184] From my own experience in the case of a severe burn, I can +say that a paste of cow-dung smeared completely over a burnt place +entirely removes all pain, and the wound soon heals under it. The +paste dries immediately owing to the heat of the skin, and after that +no unpleasant smell remains. + +[185] The Sinhalese title is, "The Story that tells the manner in +which he played on the Lute for the Representation of the Tusk Elephant +(Ætaerinba)." + +[186] The verb used throughout the story is ganawa, to rub. + +[187] Husma elunaya. + +[188] I do not know if this word is intended for an exclamation (= +haha), or a noun, hasak, a sorrow. + +[189] See the variant from Tibetan Tales at the end of No. 190, +vol. iii. + +[190] A vegetable cultivated in village gardens and chenas, Nothosærua +brachiate. + +[191] Ana-karanayen; the verb ana-karanawa is usually "to order." + +[192] Apparently understood by him to be intended for Kuda chawa +chawa. "Hunchback, [you are] vile, vile." + +[193] Idena, which ordinarily would mean "ripens." + +[194] He appears to have understood this to mean, "Hunchback, [you are] +clownish, clownish," godaya being "clown." + +[195] Perhaps to be taken as one word, Kudarun, = Kudo + arun, +"Hunchbacks [are] fellows." + +[196] Busa means chaff, cow-dung; he thought the meaning was, +"Hunchback, [you are] chaff, chaff." + +[197] Sitana kenek. + +[198] Sarpayingen gahana sitadika ratakata gos. The meaning is not +clear; apparently, as the bodies of snakes are always cold, they +were in such numbers that they chilled the air. Like pariah dogs, +they enjoyed the warmth and comfort afforded by the soft ashes, +and on departing left the gems out of gratitude. + +[199] Tom-tom-voiced one (Bheri + nada + ya). + +[200] Daekun = dakshina. + +[201] Death personified. + +[202] Diviyan, for deviyan, literally, deities. + +[203] Many-bows-carrying Panditaya (Dhanu + ut + dara); it is a plural +honorific form. + +[204] See foot-note, vol. i, p. 50. + +[205] The text of this story is given at the end of vol. iii. + +[206] Lehuwak. + +[207] Pinci ammalae gedara. Pinci or punci amma is the mother's +younger sister. + +[208] Lit., tried can she eat her. This is the usual form of +expression. It is common in Ireland also:--"A man came forward and +asked me would I buy a stone with Irish letters on it" (Prehistoric +Faith and Worship, p. 150). "He got into a bad rage entirely, and +asked her was Manis asleep again" (Donegal Fairy Stories, p. 83). + +[209] Gal keruwa. He appears to have lain in wait for them. + +[210] Abuccala; the brothers of a man's father are termed his fathers. + +[211] In this tale the title is perhaps wrongly written Yakshayin kana +Prakshaya, the Yakshas-eating Prakshaya. In variants of the latter +part of the story the name is Rakshayan kana Prakshaya, Raksaya kana +Praksaya, and Raksin kana Praksaya. + +[212] A species of cork-tree (Clough). + +[213] Gaenu kollawa, lit., the female lad or youth. + +[214] Perhaps a shopkeeper who sold rice, and who employed women to +clean the husk (kudu) off paddy. + +[215] The only expression found in the stories, with one exception +where a Prince kisses his sister's portrait; elsewhere "kiss" does not +appear in them. It is the crown of the head which is smelt, or sniffed +at with a strong inhalation; the effect seems to be quite satisfactory. + +[216] Yakshayin, in this story. + +[217] Sic, probably a euphemism. + +[218] Raksin kana Praksaya. + +[219] Mata bae, lit., "I cannot," but commonly used with the meaning +"I will not." + +[220] Udu-mahal talawa. + +[221] The form of Bola used when addressing a person of low caste. + +[222] Vis unnahanse. + +[223] Gediya. + +[224] Padda is the Low-country name for a Duraya, a man of the Porter +caste, Padu being the adjectival form. + +[225] Appuhami is a title applied to the son of a Chief, usually in +the Low-country, Bastda or Bastdara being the Kandian equivalent. + +[226] Jadaya. + +[227] Sahodarayine. + +[228] A haetiye. + +[229] Rakshayan kana Prakshaya. + +[230] These incidents are given in vol. i, p. 101. + +[231] This is an instance of Peraeli-basa or Transposition, and the +meaning is, "Go a little little [further]." Jen may be derived from +ned; the other words are tika tikak. + +[232] Mage duwa kohe giyado? Darata giyado? Waturata giyado? + +[233] I have left this sentence as it was written, as a specimen of +the village mode of expression. + +[234] Monk's residence. + +[235] Prognostics depending on the position of the planets at the +time when she reached marriageable age. These are ascertained in the +case of all girls. + +[236] Mara damanda epa. + +[237] Compare No. 108. + +[238] Buddhist sacred writings. To say Bana, is to recite or chant +portions of these works. + +[239] This form of the story is found also in Cinq Cents Contes et +Apologues, vol. iii, p. 215. + +[240] Persons, often village doctors or soothsayers, who possess a +knowledge of the incantations and procedure by means of which demons +are driven away. + +[241] It is stated in the Maha Bharata (Vana Parva, ccxxix) that when +a Yaksha enters a person he becomes insane. + +[242] A demon who frequents cemeteries. + +[243] The tom-tom beaters were formerly weavers also. + +[244] May life be long! This is the usual response made at +incantations during ceremonies for removing sickness caused by demons +or planets. The words are addressed to the power invoked, and must +be uttered very loudly. + +[245] Kapi kawatakan, silly jokes. + +[246] The light that he saw was caused by her brilliance. See the end +of No. 204, vol. iii. In the Katha Sarit Sagara (Tawney), vol. i, +p. 16, a beautiful girl is described as having "a face like a full +moon, and eyes like a blue lotus; she had arms graceful as the stalk +of a lotus, and a lovely full bosom; she had a neck marked with three +lines like a shell, and magnificent coral lips; in short she was a +second Lakshmi" (the Goddess of Prosperity). + +[247] In these stories the yojana may usually be taken to represent +four gawu of four miles--that is, it would be sixteen miles. + +[248] Unnaehae is nearly equivalent to Mr., and is used in names in +the same way. + +[249] Literally, betimes (kalin). + +[250] Katak, a mouth. + +[251] Kada watta-wanne naetuwa. Watta appears to be derived from the +Sanskrit and Sinhalese vant, part, share. + +[252] The common form of adieu among Sinhalese and Tamils. + +[253] Bee-hive flower. + +[254] Ironwood, Mesua ferrea. + +[255] The story is difficult to understand in several places; I have +tried to express the apparent meaning. + +[256] It is clear that she got her name from a flower found in the +hive, which might thus be termed a Mi-mala (Mi-flower), and not from +the flower of the Mi-tree (Bassia longifolia). + +[257] Mata bae, which often is used with the meaning, "I will not." + +[258] Wijja-karayek. + +[259] Bhutiyan-karayek. + +[260] Kaemaeti kenek, a common expression meaning anyone whatever. + +[261] Kapantada. + +[262] Kotantada. + +[263] Waden poren. + +[264] Handun kiri-paen. + +[265] Eda dawasa. + +[266] Waden poren. + +[267] This incident is given in Cinq Cents Contes et Apologues +(Chavannes), vol. i, p. 83. The hundred sons of a Queen attacked +their father's capital. The Queen mounted on a tower, pointed out +their wickedness, and pressing her breasts milk was projected into +their mouths, and they recognised her. In vol. iii, p. 12, she was +on a white elephant, and had five hundred sons. + +[268] Yatama yata taliyata. + +[269] The narrator has omitted to state the reason why the King was so +anxious to kill the Prince--that is, in order to marry the Princesses. + +[270] De gawwak tiya mi-maesso ewidinawa. + +[271] Poroga, perhaps for pura-roga. + +[272] This is the Raja-miya, or Royal Bee-hive, of the Wanniyas; +it has this name in the next variant. + +[273] Pallem pallem. Pallem may be palla, bottom + im, pl. of ima, +boundary, limit. + +[274] Pas waehaewwotin. + +[275] The Sinhalese title is, The Story of a Nobleman (Sitana +kenekunge kathawa). + +[276] A kalpa is a day and night of Brahma, or 1,000 Yugas, and +therefore 432 million years (see vol. i, p. 49). + +[277] Warata awaya, that is, become mature. + +[278] For an account of the Royal Bee-hive, see Ancient Ceylon, p. 170. + +[279] Daru garbayek upanna. + +[280] Umbe kawuda, your who? a common form of expression. + +[281] Aciravati, now the Rapti. + +[282] Nanga bawanata; throughout the text Nagaya is spelt Nangaya. + +[283] In the Mahavansa, chap, xxxi, the name of the Naga King is +Mahakala, but in the Sin. Thupavansaya, p. 87, it is Mahakela. + +[284] Nanga rajayo. + +[285] This power over snakes by means of spells (mantras) is mentioned +in the Maha Bharata (Adi Parva, cxcii). There are spells which are +believed to render any animal incapable of movement. See also vol. iii, +Nos. 245 and 252. On one occasion, when I went after a "rogue" elephant +I had with me an old tracker who claimed to know an infallible spell +of this kind. After we had been charged by the animal, however, I +discovered him in the upper part of an adjoining tree, his excuse being +that the elephant was deaf and could not hear the words of the spell. + +[286] Nuwarak nuwarak pasa. + +[287] Eda dawasema, on that day's very day. + +[288] Two months, according to the MS. + +[289] Sun-maidens or women (Suriya-kantawo). + +[290] A mendicant's wallet. + +[291] Tamunta, hon. pl. of tama, he. + +[292] White, if the word written su was intended for sudu. + +[293] Metuwak kal. + +[294] Wasa napuru. + +[295] Gatawala nam pussa. + +[296] The flowers of the Celestial Nymphs, the Apsarases. + +[297] Soyanta diyak. + +[298] Pissa. In the story No. 22 the word is wrongly translated +"burnt," owing to my confounding the Sinhalese word with pussa and +pissuwa, the colloquial expressions for "burnt." + +[299] Devin-wahanse. + +[300] The "permission" of a King is a command. + +[301] The Sinhalese title is, "Concerning a Woman's becoming a Rakshi +(Rakshasi)." + +[302] Lit., tied the marriage. The little fingers or thumbs of +the bride and bridegroom were tied together by a thread during the +ceremony. + +[303] A room. The word meaning "room" is rarely used in these stories, +the usual expression, kamara, being a Portuguese word. + +[304] In The Arabian Nights (Lady Burton's ed., vol. ii, p. 140), +it is stated of a man that he "fell to weeping a weeping." + +[305] Budiya gatta. In village talk, the same expression is used for +sleeping and lying down, the context alone showing which meaning is +intended. The villagers rarely lie down except when about to sleep, +or when ill. On p. 415, line 5, the same expression occurs. + +[306] In the Katha Sarit Sagara (Tawney), vol. i, p. 43, it is stated +of Rakshasas, Yakshas, and Pisacas, "They never attack chaste men, +heroes, and men awake." + +[307] Raksappreti. + +[308] Kiyana wahama. + +[309] The hill on the left side in Fig. 46, Ancient Ceylon. + +[310] Ashes, according to the Katha Sarit Sagara, vol. i, p. 564. To +this may be added the transformation of Ahalya into stone by her +husband, the hermit Gautama, for her intimacy with Indra, and the +Rishi Visvamitra's turning the Apsaras Rambha into stone for disturbing +his devotions (Maha Bharata, Anusasana Parva). + +[311] See especially the note to No. 136 of this vol. + +[312] Lit., by the woman. + +[313] Calophyllum sp., a tall forest tree. + +[314] Lit., near the hand, ata langin; in other cases the expression +is sometimes ata gawin, with the same meaning. + +[315] Alessan-karana = alissam-k., with dat. + +[316] That is, meet me face to face; this would be an unfavourable +omen. + +[317] Ændun kuttama. Kuttama being a pair, the reference appears to +be to the jacket and cloth. + +[318] Some formal auspicious wish, such as, "May you be victorious, +O King," or more simply, "Victory, O Great King." The word in the +text is asiriwada, the Tamil asirvatam, and Skt. asirvada. + +[319] Anata ana-dunna. + +[320] "Koda nada pana e tibi huro nata denu we + Madara dapana kal baedi wiri duta yanu we. + Me tada bada kata no karan me mata raewanu we + Mama oda eda baessa mu dura no pinu we." + +I offer the translation of these lines with considerable doubt. I +have assumed that huro = suro, hon. pl. of sura; madara = ma adara; +duta = duta; and pinu = pinu. The courier or messenger would be Kama, +the god of love. Perhaps oda and eda ought to be transposed; the line +would then end, "I that day's pride abating." + +[321] Æmaeta-inda. + +[322] Harigas kenakunda, lit., to persons who fit them (to the facts). + +[323] In The Kathakoça (Tawney), p. 29, when a king sent a crier +with a drum to invite assistance in a certain affair of difficulty, +a man stopped the proclamation by touching the drum. + +[324] Kadappuliya, apparently derived from the Tamil words +kadam, grave-yard, and pilei, to escape. The Tamil word would be +kadappileiyar, he (hon) who escaped from the grave-yard. Compare +vedippulaya (for vedippileiyar), one who escaped from shooting (The +Veddas, by Dr. and Mrs. C. G. Seligmann, p. 196). + + Handa giya kala wiya-gaha [324a] kaedune, + Wiya-gaha kaedu kala gedarata emine, [324b] + Gedarata a kala aenda uda sitine, + Ænda uda siti kala konda-pita daewe, + Konda-pita dae kala aenda yata balane, + Ænda yata baelu kala kiri-bata tibune. + Kiri-bata kalayi me duka waedune. + Me duka balala paenapan Gembiritto! + +[324a] Lit., Yoke-tree, like our "axle-tree." + +[324b] ? Hemin en[n]e. + +[326] In trying to laugh at the man's doggerel, according to the +narrator. + +[327] Jambu, the Rose-apple, Jambosa vulgaris. + +[328] There is not a word botiya, pl. botiyo, in Sinhalese, except +when thus added to kotiya with the meaning given by me; compare +praksaya in No. 137. + +[329] The meaning of the word dabukka is said to be waehi-poda, +drop of rain, or drizzle. + +[330] In a variant it is termed a Kaburussa creeper, perhaps the same +as the Habalossa creeper in No. 94. + +[331] In the variant both ends were tied on the animals' necks. + +[332] Beds are often made by a number of split canes laid +longitudinally and fastened at the ends of the frame, with transverse +canes interlaced through them. Coir strings (of coconut fibre) are +also used. A grass mat is laid over the canes or strings. + +[333] See the description of the circular corn store, opened by +raising the roof, in the Introduction, vol. i, p. 10. + +[334] Waru hantiya, end of the stack-like roof. + +[335] That is, they all go together, the men preceding the women. + +[336] I never heard of an instance of a python's swallowing a human +being in Ceylon. Cases are known of their seizing dogs and deer; +one which was brought to me had just killed the largest he-goat of +a flock; it was eighteen feet long. In the story No. 72 in vol. i, +a python is stated to have seized a boy who had rescued a jackal +which it had caught. + +[337] A large amphibious lizard (Hydrosaurus salvator). + +[338] Lit., by the King. + +[339] Ibba is a fresh-water turtle; Ibbawa would be Turtle City. + +[340] Spelt by the narrator both haepinna and haepinni. + +[341] Udeta udeta eka eka kiri gotuwa. + +[342] A plum-like fruit, of pleasant flavour, but astringent, which +grows on a tall forest tree, Nephelium longanum. + +[343] Similarly, in the Maha Bharata (Vana Parva, iii) it is declared +that the repetition of the Hymn to the Sun recited by Yudhishthira +grants any boon, and that its reading in the morning and evening +twilight frees a man or woman from danger. + +[344] In the second story it was a spring noose, which held the +Peacock dangling in the air, caught by the leg. Apparently this is +what the Sinhalese narrator meant. + +[345] Suriya Diwa Rajaya. + +[346] Punci-da hita. + +[347] Waehi-megaya unnaehae. + +[348] This word is evidently inserted to distinguish it from the tree +ant-hill, made of earth by a species of black ant. + +[349] The leopard often climbs up trees, but cannot descend more than +a few feet down the trunk; from any considerable height it always +jumps down. My tame leopard would climb down backwards for about six +feet only. + +[350] Æt-amba kirilli. + +[351] A form of comparison, meaning, "Which was the better, that day +or to-day?" + +[352] Plotus melanogaster, diya-kawa (Sin.). + +[353] Kudamassan. + +[354] Kaeta kirilli, probably a Bush Lark (Mirafra affinis). One or +two other species have this name in Sinhalese, but not the Quail. + +[355] Mitak witara aeti e kaeta kirilli + Ætek maerewwa. Harida kirilli? + + + + + + + + + + +End of the Project Gutenberg EBook of Village Folk-Tales of Ceylon, Volume 2 +(of 3), by Henry Parker + +*** END OF THE PROJECT GUTENBERG EBOOK 57399 *** |